ST. CHRYSOSTOM: AN EXHORTATION TO THEODORE AFTER HIS FALL, LETTERS I & II
ST. CHRYSOSTOM:
AN EXHORTATION TO THEODORE AFTER HIS FALL
TRANSLATED WITH INTRODUCTION AND NOTES BY
REV. W. R. W. STEPHENS, M.A,
PREBENDARY OF CHICHESTER, AND RECTOR OF WOOLBEDING, SUSSEX.
INTRODUCTION TO THE LETTERS TO THEODORE.
THESE two letters, which are the earliest of Chrysostom's extant works,
are addressed to a friend who had been a member of the little ascetic brotherhood
which Chrysostom and Basil formed, soon after they had abandoned secular life,
as described in the first book of the Treatise on the Priesthood. Theodore,
like Maximus, afterwards Bishop of Isaurian Seleucia, who was another member of
the same fraternity, had been a fellow student with Chrysostom and Basil in the
school of Libanius,(1) but was a few years younger than either of them. The
strain upon his powers of religious devotion had proved too much for him; he had
withdrawn from the ascetic brotherhood, and relapsed for a season into worldly
habits, being fascinated by the beauty of a young lady named Hermione, whom he
was anxious to marry. His fall was regarded with almost as much sorrow and
dismay by his austere friends as if he had plunged into deadly vice. Prayers were
continually offered, and great efforts made for his restoration, amongst which
must be reckoned the two letters which are here translated. They are the
productions of a youthful enthusiast, and as such allowances must be made for them; but
they abound in passages of great beauty and power, especially upon the
infinite love and forbearance of God, as encouraging to repentance and withholding
from despair and recklessness into which Theodore seems to have been inclined to
sink. The appeal of Chrysostom, combined with the efforts of his other friends,
was not in vain. Theodore once more renounced the world and his matrimonial
intentions, and retired into the seclusion of the fraternity. In A.D. 383, when he
was about thirty-three years of age, he was ordained priest, and in 392 he
became Bishop of Mopsuestia, where he died in A.D. 428 at the age of
seventy-eight. Chrysostom seems to have retained his affection to him to the last, and
during his own exile at Cucusus, A.D. 404-7, wrote a letter to him which is full of
expressions of fervent admiration and regard. He was a most voluminous writer,
and may be regarded as the ablest representative of the school of Biblical
interpretation founded by Diodorus of Tarsus, under whom he had studied, together
with Chrysostom and Basil. A fierce controversy raged during the fifth and sixth
centuries respecting the orthodoxy of some of his writings which some accused
of preparing the way for Nestorianism. When this had died down his name was
comparatively forgotten, and it is only in modern times that his great merits as a
commentator, who boldly applied the historical and grammatical methods of
examination to the books of Holy Scripture, have been fully recognized.
Tillemont was of opinion that of the two letters of Chrysostom the second
only was addressed to Theodore, who was afterwards Bishop of Mopsuestia.
Montfaucon, however, Dupin, and Savile, maintain that both were addressed to him, and
their view is confirmed by the fact that Leontius of Byzantium (in Nest. et.
Eutych. lib. iii. c. 7) and Isidore of Seville (de Script. Eccl. c. 6.) mention
two letters of Chrysostom to Theodore of Mopsuestia.
AN EXHORTATION TO THEODORE AFTER HIS FALL.
LETTER I.
"OH! that my head were water, and mine eyes a fountain of tears!"(1) it is
seasonable for me to utter these words now, yea much more than for the prophet
in his time. For although I am not about to mourn over many cities, or whole
nations, yet shall I mourn over a soul which is of equal value with many such
nations, yea even more precious. For if one man who does the will of God is
better than ten thousand transgressors, then thou wast formerly better than ten
thousand Jews. Wherefore no one would now blame me if I were to compose more
lamentations than those which are contained in the prophet, and to utter complaints
yet more vehement. For it is not the overthrow of a city which I mourn, nor the
captivity of wicked then, but the desolation of a sacred soul, the destruction
and effacement of a Christ-bearing temple.(2) For would not any one who knew in
the days of its glory that well-ordered mind of thine which the devil has now
set on fire, groan, imitating the lamentation of the prophet; when he hears
that barbarian hands have defiled the holy of holies, and have set fire to all
things and burned them up, the cherubim, the ark, the mercy seat, the tables of
stone, the golden pot? For this calamity is bitterer, yea bitterer than that, in
proportion as the pledges deposited in thy soul were far more precious than
those. This temple is holier than that; for it glistened not with gold and silver,
but with the grace of the Spirit, and in place of the ark and the cherubim, it
had Christ, and His Father, and the Paraclete seated within. But now all is
changed, and the temple is desolate, and bare of its former beauty and
comeliness, unadorned with its divine and unspeakable adornments, destitute of all
security and protection; it has neither door nor bolt, and is laid open to all manner
of soul-destroying and shameful thoughts; and if the thought of arrogance or
fornication, or avarice, or any more accursed than these, wish to enter in there
is no one to hinder them; whereas formerly, even as the Heaven is inaccessible
to all these, so also was the purity of thy soul. Now perhaps I shall seem to
say what is incredible to some who now witness thy desolation and overthrow;
for on this account I wail and mourn, and shall not cease doing so, until I see
thee again established in thy former lustre. For although this seems to be
impossible to men, yet to God all things are possible. For it is He "who raiseth the
poor from the earth, and lifteth up the beggar from the dunghill, to set him
with the princes, even with the princes of his people." It is He "who makes the
barren woman to dwell at home, a mother rejoicing over her children."(3) Do not
then despair of the most perfect change. For if the devil had such great power
as to cast thee down from that pinnacle and height of virtue into the
extremity of evil doing, much more will God be able to draw thee up again to thy former
confidence; and not only indeed to make you what you were before, but even
much happier. Only be not downcast, nor fling away good hopes, nor fall into the
condition of the ungodly. For it is not the multitude of sins which is wont to
plunge men into despair, but impiety of soul. Therefore Solomon did not make the
unqualified statement "every one who has entered into the den of the wicked,
despiseth;" but only "he who is ungodly."(4) For it is such persons only who are
affected in this way when they have entered the den of the wicked. And this it
is which does not suffer them to look up, and re-ascend to the position from
which they fell. For this accursed thought pressing down like some yoke upon the
neck of the soul, and so forcing it to stoop, hinders it from looking up to
the Master. Now it is the part of a brave and excellent man to break this yoke in
pieces, to shake off the tormentor fastened upon him; and to utter the words
of the prophet, "As the eyes of a maiden look unto the hands of her mistress,
even so our eyes look unto the Lord our God until He have mercy upon us. Have
pity upon us, O Lord, have pity upon us, for we have been utterly filled with
contempt."(1) Truly divine are these precepts, and decrees of the highest form of
spiritual wisdom. We have been filled, it is said, with contempt, and have
undergone countless distresses; nevertheless we shall not desist from looking up to
God, neither shall we cease praying to him until He has received our petition.
For this is the mark of a noble soul, not to be cast down, nor be dismayed at
the multitude of the calamities which oppress it, nor to withdraw, after praying
many times without success, but to persevere, until He have mercy upon us,
even as the blessed David saith.
2. For the reason why the devil plunges us into thoughts of despair is
that he may cut off the hope which is towards God, the safe anchor, the foundation
of our life, the guide of the way which leads to heaven, the salvation of
perishing souls. "For by hope" it is said, "we are saved."(2) For this assuredly it
is which, like some strong cord suspended from the heavens, supports our
souls, gradually drawing towards that world on high those who cling firmly to it,
and lifting them above the tempest of the evils of this life. If any one then
becomes enervated, and lets go this sacred anchor, straightway he falls down, and
is suffocated, having entered into the abyss of wickedness. And the Evil One
knowing this, when he perceives that we are ourselves oppressed by the
consciousness of evil deeds, steps in himself and lays upon us the additional burden,
heavier than lead, of anxiety arising from despair; and if we accept it, it
follows of necessity that we are forthwith dragged down by the weight, and having
been parted from that cord, descend into the depth of misery where thou thyself
art now, having forsaken the commandments of the meek and lowly Master and
executing all the injunctions of the cruel tyrant, and implacable enemy of our
salvation; having broken in pieces the easy yoke, and cast away the light burden, and
having put on the iron collar instead of these things, yea, having hung the
ponderous millstone(3) from thy neck. Where then canst thou find a footing
henceforth when thou art submerging thy unhappy soul, imposing on thyself this
necessity of continually sinking downwards? Now the woman who had found the one coin
called her neighbors to share her joy; saying, "Rejoice with me;" but I shall
now invoke all friends, both mine and thine, for the contrary purpose, saying
not "Rejoice with me" but "Mourn with me," and take up the same strain of
mourning, and utter the same cry of distress with me. For the worst possible loss has
befallen me, not that some given number of talents of gold, or some large
quantity of precious stones have dropped out of my hand, but that he who was more
precious than all these things, who was sailing over this same sea, this great
and broad sea with me, has, I know not how, slipped overboard, and fallen into
the very pit of destruction.
3. Now if any should attempt to divert me from mourning, I shall reply to
them in the words of the prophet, saying "Let me alone, I will weep bitterly;
labour not to comfort me."(4) For the mourning with which I mourn now is not of
a kind to subject me to condemnation for excess in lamentation, but the cause
is one for which even Paul, or Peter, had they been here, would not have been
ashamed to weep and mourn, and reject all kinds of consolation. For those who
bewail that death which is common to all one might reasonably accuse of much
feebleness of spirit; but when in place of a corpse a dead soul lies before us,
pierced with innumerable wounds, and yet even in its death manifesting its former
natural comeliness, and health, and beauty now extinguished, who can be so harsh
and unsympathetic as to utter words of encouragement in place of wailing and
lamentation? For as in the other world the absence of mourning is a mark of
divine wisdom, so in this world the act of mourning is a mark of the same. He who
had already mounted to the sky, who was laughing to scorn the vanity of this
life, who regarded bodily beauty no more than if it had been in forms of stone,
who despised gold as it had been mud, and every kind of luxury as mire, even he,
having been suddenly overwhelmed with the feverish longing of a preposterous
passion, has ruined his health, and manly strength, and the bloom of his youth,
and become a slave of pleasure. Shall we not weep then, I pray you, for such a
man and bewail him, until we have got him back again? And where do these things
concern the human soul? It is not possible indeed to discover in this world the
means of release from the death of the body, and yet even this does not stay
the mourners from lamenting; but only in this world is it possible to bring to
naught the death of the soul. "For in Hades" we read, "who will confess
thee?"(1) Is it not then the height of stupidity that they who mourn the death of the
body should do this so earnestly, although they know that they will not raise
the dead man to life by their lamentation; but that we should not manifest
anything of the kind, and this when we know that often there is hope of conducting
the lost soul back to its former life? For many both now and in the days of our
forefathers, having been perverted from the right position, and fallen headlong
out of the straight path, have been so completely restored as to eclipse their
former deeds by the latter, and to receive the prize, and be wreathed with the
garland of victory, and be proclaimed among the conquerors, and be numbered in
the company of the saints. For as long as any one stands in the furnace of
pleasures, even if he has countless examples of this kind before him, the thing
seems to him to be impossible; but if he once gets a short start upon the way out
from thence, by continually advancing he leaves the fiercer part of the fire
behind him and will see the parts which are in front of him, and before his
footsteps full of dew and much refreshment; only let us not despair or grow weary of
the return; for he who is so affected, even if he has acquired boundless power
and zeal, has acquired it to no purpose. For when he has once shut the door of
repentance against himself, and has blocked the entrance into the race-course,
how will he be able while he abides outside to accomplish any good thing,
either small or great? On this account the Evil One uses all kinds of devices in
order to plant in us this thought (of despair); for (if he succeeds) he will no
longer have to sweat and toil in contending with us; how should he, when we are
prostrate and fallen, and unwilling to resist him? For he who has been able to
slip out of this chain, will recover his own strength and will not cease
struggling against the devil to his last gasp, and even if he had countless other
falls, he will get up again, and will smite his enemy; but he who is in, bondage
to the cogitations of despair, and has unstrung his own strength, how will he be
able to prevail, and to resist, having on the contrary taken to flight?
4. And speak not to me of those who have committed small sins, but suppose
the case of one who is filled full of all wickedness, and let him practice
everything which excludes him from the kingdom, and let us suppose that this man
is not one of those who were unbelievers from the beginning, but formerly
belonged to the believers, and such as were well pleasing to God, but afterwards has
become a fornicator, adulterer, effeminate, a thief, a drunkard, a sodomite, a
reviler, and everything else of this kind; I will not approve even of this man
despairing of himself, although he may have gone on to extreme old age in the
practice of this great and unspeakable wickedness. For if the wrath of God were
a passion, one might well despair as being unable to quench the flame which he
had kindled by so many evil doings; but since the Divine nature is passionless,
even if He punishes, even if He takes vengeance, he does this not with wrath,
but with tender care, and much loving-kindness; wherefore it behoves us to be
of much good courage, and to trust in the power of repentance. For even those
who have sinned against Him He is not wont to visit with punishment for His own
sake; for no harm can traverse that divine nature; but He acts with a view to
our advantage, and to prevent our perverseness becoming worse by our making a
practice of despising and neglecting Him. For even as one who places himself
outside the light inflicts no loss on the light, but the greatest upon himself being
shut up in darkness; even so he who has become accustomed to despise that
almighty power, does no injury to the power, but inflicts the greatest possible
injury upon himself. And for this reason God threatens us with punishments, and
often inflicts them, not as avenging Himself, but by way of attracting us to
Himself. For a physician also is not distressed or vexed at the insults of those
who are out of their minds, but yet does and contrives everything for the purpose
of stopping those who do such unseemly acts, not looking to his own interests
but to their profit; and if they manifest some small degree of self-control and
sobriety he rejoices and is glad, and applies his remedies much more
earnestly, not as revenging himself upon them for their former conduct, but as wishing
to increase their advantage, and to bring them back to a purely sound state of
health. Even so God when we fall into the very extremity of madness, says and
does everything, not by way of avenging Himself on account of our former deeds;
but because He wishes to release us from our disorder; and by means of right
reason it is quite possible to be convinced of this.
5. Now if any one should dispute with us concerning these things we will
confirm them out of the divine oracles. For who, I ask, became more depraved
than the king of the Babylonians, who after having received such great experience
of God's power as to make obeisance to His prophet, and command offerings and
incense to be sacrificed to Him was again carried away to his former pride, and
cast bound into the furnace those who did not honour himself before God.
Nevertheless this man who was so cruel and impious, and rather a beast than a human
being, God invited to repentance, and granted him several opportunities of
conversion, first of all the miracle which took place in the furnace, and after that
the vision which the king saw but which Daniel interpreted, a vision
sufficient to bend even a heart of stone; and in addition to these things after the
exhortation derived from events the prophet also himself advised him, saying
"Therefore, O king, let my counsel please thee, and redeem thy sins by alms, and thy
iniquities by showing mercy to the poor; it may be that long suffering will be
shown to thy offence."(1) What sayest thou O wise and blessed man? After so
great a fall is there again a way of return? and after so great a disease is
health possible? and after so great a madness is there again a hope of soundness of
mind? The king has deprived himself beforehand of all hope, first of all by
having ignored Him who created him; and conducted him to this honour, although he
had many evidences of His power and forethought to recount which occurred both
in his own case and in the case of his forefathers; but after this again when
he had received distinct tokens of God's wisdom and foreknowledge, and had seen
magic, and astronomy and the theatre of the whole satanic system of jugglery
overthrown, he exhibited deeds yet worse than the former. For things which the
wise magi, the Gazarenes, could not explain, but confessed that they were beyond
human nature, these a captive youth having caused to be solved for him, so
moved him by that miracle that he not only himself believed, but also became to the
whole world a clear herald and teacher of this doctrine.(2) Wherefore if even
before having received such a token it was unpardonable in him to ignore God,
much more so was it after that miracle, and his confession, and the teaching
which was extended to others. For if he had not honestly believed that He was the
only true God he would not have shown such honour to His servant, or have laid
down such laws for others. But yet after making this kind of confession, he
again lapsed into idolatry, and he who once fell on his face and made obeisance to
the servant of God, broke out into such a pitch of madness, as to cast into
the furnace the servants of God who did not make obeisance to himself. What then?
did God visit the apostate, as he deserved to be visited? No! He supplied him
with greater tokens of His own power, drawing him back again after so great a
display of arrogance to his former condition; and, what is yet more wonderful,
that owing to the abundance of the miracles he might not again disbelieve what
was done, the subject upon which He wrought the sign was none other than the
furnace which the king himself kindled for the children whom he bound and cast
therein. Even to extinguish the flame would have been a wonderful and strange
thing; but the benign Deity in order to inspire him with greater fear, and increase
his dismay, and undo all his hardness of heart, did what was greater and
stranger than this. For, permitting the furnace to be kindled to as high a pitch as
he desired, He then exhibited his own peculiar power, not by putting down the
devices of his enemies, but by frustrating them when they were set on foot. And,
to prevent any one who saw them survive the flame from supposing that it was a
vision, He suffered those who cast them in to be burned, thus proving that the
thing seen was really fire; for otherwise it would not have devoured naphtha
and tow, and fagots and such a large number of bodies; but nothing is stronger
than His command; but the nature of all existing things obeys Him who brought
them into being out of nothing; which was just what He manifested at that time;
for the flame having received perishable bodies, held aloof from them as if they
had been imperishable, and restored in safety, with the addition of much
lustre, the deposit entrusted to it. For like kings from some royal court, even so
did those children come forth from the furnace, no one having the patience to
look any longer at the king, but all transferring their eyes from him to the
strange spectacle, and neither the diadem nor the purple robe, nor any other
feature of royal pomp, attracted the multitudes of unbelievers so much as the sight
of those faithful ones, who tarried long in the fire, and then came out of it as
men might have done who had undergone this in a dream. For the most fragile of
all our features, I mean the hair, prevailed more mightily than adamant
against the all-devouring flame. And the fact that when they were cast into the midst
of the fire they suffered no harm was not the only wonder, but the further
fact that they were speaking the whole time. Now all who have witnessed persons
burning are aware, that if they keep their lips fast closed, they can hold out
for a short time at least against the conflagration; but if any one chances to
open his mouth, the soul instantly takes its flight from the body. Nevertheless
after such great miracles had taken place, and all who were present and beheld
were amazed, and those who were absent had been informed of the fact by means of
letters, the king who instructed others remained himself without amendment,
and went back again to his former wickedness. And yet even then God did not
punish him, but was still long-suffering, counselling him both by means of visions
and by His prophet. But when he was not made anywise better by any of these
things, then at last God inflicted punishment upon him, not by way of avenging
himself on account of his former deeds, but as cutting off the occasion of future
evils, and checking the advance of wickedness, and He did not inflict even this
permanently, but after having chastised him for a few years, He restored him
again to his former honour, without having suffered any loss from his punishment,
but on the contrary having gained the greatest possible good; a firm hold upon
faith in God, and repentance on account of his former misdeeds.(1)
6. For such is the loving-kindness of God; He never turns his face away
from a sincere repentance, but if any one has pushed on to the very extremity of
wickedness, and chooses to return thence towards the path of virtue, God
accepts and welcomes, and does everything so as to restore him to his former
position. And He does what is yet more merciful; for even should any one not manifest
complete repentance, he does not pass by one which is small and insignificant,
but assigns a great reward even to this; which is evident from what Esaias the
prophet says concerning the people of the Jews, speaking on this wise: "On
account of his sin I put him to pain for a little while, and smote him, and turned
my face away from him, and he was pained, and walked sorrowfully, and then I
healed him, and comforted him."(2) And we might cite as another witness that most
ungodly king, who was given over to sin by the influence of his wife: yet when
he only sorrowed, and put on sackcloth, and condemned his offences, he so won
for himself the mercy of God, as to be released from all the evils which were
impending over him. For God said to Elias "Seest thou how Ahab is pricked in the
heart before my face? I will not bring the evil upon him in his own days,
because he hath wept before me."(3) And after this again, Manasses, having exceeded
all in fury and tyranny, and having subverted the legal form of worship, and
shut up the temple, and caused the deceit of idolatry to flourish, and having
become more ungodly than all who were before him, when he afterwards repented, was
ranked amongst the friends of God. Now if, looking to the magnitude of his own
iniquities, he had despaired of restoration and repentance, he would have
missed all which he afterwards obtained: but as it was, looking to the
boundlessness of God's tender mercy instead of the enormity of his transgressions, and
having broken in sunder the bonds of the devil, he rose up and contended with him,
and finished the good course.(4) And not only by what was done to these men,
but also by the words of the prophet does God destroy the counsels of despair,
speaking. on this wise: "To-day, if ye will hear His voice, harden not your
hearts, as in the provocation."(5) Now that expression "to-day," may be uttered at
every time of life, even on the verge of old age, if you desire it: for
repentance is judged not by quantity of time, but by disposition of the soul. For the
Ninevites did not need many days to blot out their sin, but the short space of
one day availed to efface all their iniquity: and the robber also did not take a
long time to effect his entrance into Paradise, but in such a brief moment as
one might occupy in uttering a single word, did he wash off all the sins which
he had committed in his whole life, and received the prize bestowed by the
divine approval even before the Apostles. And we also see the martyrs obtain
glorious crowns for themselves in the course, not of many years, but of a few days,
and often in a single day only.
7. Wherefore we have need of zeal in every direction, and much preparation
of mind: and if we so order our conscience as to hate our former wickedness,
and choose the contrary path with as much energy as God desires and commands,we
shall not have anything less on account of the short space of time: many at
least who were last have far outstripped those who were first. For to have fallen
is not a grievous thing, but to remain prostrate after talling, and not to get
up again; and, playing the coward and the sluggard, to conceal feebleness of
moral purpose under the reasoning of despair. To whom also the prophet spoke in
perplexity saying "Doth he who falleth not rise up, or he who turneth away not
turn back?"(1) But if you inquire of me for instances of persons who have fallen
away after having believed, all these things have been said with reference to
such persons, for he who has fallen belonged formerly to those who were
standing, not to those who were prostrate; for how should one in that condition fall?
But other things also shall be said, partly by means of parables, partly by
plainer deeds and words. Now that sheep which had got separated from the ninety
and nine,(2) and then was brought back again, represents to us nothing else than
the fall and return of the faithful; for it was a sheep not of some alien
flock, but belonging to the same number as the rest, and was for merly pastured by
the same shepherd, and it strayed on no common straying, but wandered away to
the mountains and in valleys, that is to say some long journey, far distant from
the right path. Did he then suffer it to stray? By no means, but brought it
back neither driving it, nor beating it, but taking it upon his shoulders. For as
the best physicians bring back those who are far gone in sickness with careful
treatment to a state of health, not only treating them according to the laws of
the medical art, but sometimes also giving them gratification: even so God
conducts to virtue those who are much depraved, not with great severity, but
gently and gradually, and supporting them on every side, so that the separation may
not become greater, nor the error more prolonged. And the same truth is implied
in the parable of the prodigal son as well as in this. For he also was no
stranger, but a son, and a brother of the child who had been well pleasing to the
father, and he plunged into no ordinary vice, but went to the very extremity, so
to say, of evil, he the rich and free and well-bred son being reduced to a
more miserable condition than that of household slaves, strangers, and hirelings.
Nevertheless he returned again to his original condition, and had his former
honour restored to him. But if he had despaired of his life, and, dejected by
what had befallen him, had remained in the foreign land, he would not have
obtained what he did obtain, but would have been consumed with hunger, and so have
undergone the most pitiable death: but since he repented, and did not despair, he
was restored, even after such great corruption, to the same splendour as
before, and was arrayed in the most beautiful robe, and enjoyed greater honours than
his brother who had not fallen. For "these many years," saith he "do I serve
thee, neither transgressed I thy commandment at any time, and yet thou never
gavest me a kid, that I might make merry with my friends; but when this thy son is
come who hath devoured thy living with harlots, thou hast killed for him the
fatted calf."(3) So great is the power of repentance.
8. Having then such great examples, let us not continue in evil, nor
despair of reconciliation, but let us say also ourselves "I will go to my Father,"
and let us draw nigh to God. For He Himself never turns away from us, but it is
we who put ourselves far off: for "I am a God" we read "at hand and not a God
afar off."(4) And again, when He was rebuking them by the mouth of this
prophet He said "Do not your sins separate between you and me?"(5) Inasmuch then as
this is the cause which puts us far from God, let us remove this obnoxious
barrier, which prevents any near approach being made.
But now hear how this has actually occurred in real instances. Amongst the
Corinthians some man of mark committed a sin such as was not named even among
the Gentiles. This man was a believer and belonged to the household of Christ;
and some say that he was actually a member of the priesthood. What then? Did
Paul cut him off from the communion of those who were in the way of salvation. By
no means: for he himself it is who rebukes the Corinthians countless times,
backwards and forwards, because they did not bring the man to a state of
repentance: but, desiring to prove to us that there is no sin which cannot be healed,
he said again concerning the man who had transgressed more grievously than the
Gentiles: "Deliver such an one to Satan for destruction of the flesh that his
spirit may be saved in the day of the Lord Jesus Christ."(6) Now this was prior
to repentance: but after he had repented "Sufficient," said he, "for such an one
is this punishment which was inflicted by the many(7) "and he charged them by
a letter to console the man again, and to welcome his repentance, so that he
should not be got the better Of by Satan. Moreover when the whole Galatian people
fell after having believed, and wrought miracles, and endured many trials for
the sake of their faith in Christ he sets them up again. For that they had done
miracles he testified when he said: "He therefore that supplieth to you the
Spirit and worketh miracles among you:" (8) and that they endured many contests
for the sake of the faith, he also testified when he says: "Have ye suffered so
many things in vain if it be indeed in vain."(1) Nevertheless after making so
great an advance they committed sin sufficient to estrange them from Christ
concerning which he declares saying: "Behold, I Paul tell you, that if ye be
circumcised, Christ will profit you nothing:" and again "ye who would be justified by
the law are fallen away from grace:"(2) and yet even after so great a lapse he
welcomes them saying "my little children of whom I am in travail again until
Christ be formed in you(3)" showing that after extreme perversion it is possible
for Christ to be formed again in us: for He doth not desire the death of a
sinner, but rather that he should be convened and live.
9. Let us then turn to Him, my beloved friend, and execute the will of
God. For He created us and brought us into being, that He might make us partakers
of eternal blessings, that He might offer us the kingdom of Heaven, not that He
might cast us into Hell and deliver us to the fire; for this was made not for
us, but for the devil: but for us the kingdom has been destined and made ready
of old time. And by way of indicating both these truths He saith to those on
the right hand, "Come ye blessed of my Father inherit the kingdom prepared for
you from the foundation of the world:" but to those on the left "Depart from me,
ye cursed, into fire everlasting prepared" (he no longer says "for you"
but)"for the devil and his angels."(4) Thus hell has not been made for us but for him
and his angels: but the kingdom has been prepared for us before the foundation
of the world. Let us not then make ourselves unworthy of entrance into the
bride-chamber: for as long as we are in this world, even if we commit countless
sins it is possible to wash them all away by manifesting repentance for our
offences: but when once we have departed to the other world even if we display the
most earnest repentance it will be of no avail, not even if we gnash our teeth,
beat our breasts, and utter innumerable calls for succour, no one with the tip
of his finger will apply a drop to our burning bodies, but we shall only hear
those words which the rich man heard in the parable "Between us and you a great
gulf has been fixed."(5) Let us then, I beseech you, recover our senses here and
let us recognize our Master as He ought to be recognized. For only when we are
in Hades should we abandon the hope derived from repentance: for there only is
this remedy weak and unprofitable: but while we are here even if it is applied
in old age itself it exhibits much strength. Wherefore also the devil sets
everything in motion in order to root in us the reasoning which comes of despair:
for he knows that if we repent even a little we shall not do this without some
reward. But just as he who gives a cup of cold water has his recompense
reserved for him, so also the man who has repented of the evils which he has done,
even if he cannot exhibit the repentance which his offences deserve, will have a
commensurate reward. For not a single item of good, however small it may be,
will be overlooked by the righteous judge. For if He makes such an exact scrutiny
of our sins, as to require punishment for both our words and thoughts, much
more will our good deeds, whether they be great or small, be reckoned to our
credit at that day. Wherefore, even if thyself in a slight degree at least from thy
present disorder and excess, even this will not be impossible: only set thyself
to the task at once, and open the entrance into the place of contest; but as
long as thou tarriest outside this naturally seems difficult and impracticable
to thee. For before making the trial even if things are easy and manageable they
are wont to present an appearance of much difficulty to us: but when we are
actually engaged in the trial, and making the venture the greater part of our
distress is removed, and confidence taking the place of tremor and despair lessens
the fear and increases the facility of operation, and makes our good hopes
stronger. For this reason also the wicked one dragged Judas out of this world lest
he should make a fair beginning, and so return by means of repentance to the
point from which he fell. For although it may seem a strange thing to say, I
will not admit even that sin to be too great for the succour which is brought to
us from repentance. Wherefore I pray and beseech you to banish all this Satanic
mode of thinking from your soul, and to return to this state of salvation. For
if indeed I were commanding you to ascend to your former altitude all at once,
you would naturally complain of there being much difficulty in doing this: but
if all which I now ask you to do is to get up and return thence in and shrink,
and make a retrograde movement? Have you not seen those who have died in the
midst of luxury and drunkenness, and sport and all the other folly of this life?
Were are they now who used to strut through the market place with much pomp,
and a crowd of attendants? who were clothed in silk and redolent with perfumes,
and kept a table for their musicians, the attentions of flatterers, the loud
laughter, the relaxation of spirit, the enervation of mind, the voluptuous,
abandoned, extravagant manner of life--it has all come to an end. Where now have all
these things taken their flight? What has become of the body which enjoyed so
much attention, and cleanliness. Go thy way to the coffin, behold the dust, the
ashes, the worms, behold the loathsomeness of the place, and groan bitterly.
And would that the penalty were limited to the ashes! but now transfer thy
thought from the coffin and these worms to that undying worm, to the fire
unquenchable, to the gnashing of teeth, to the outer darkness, to affliction and
straitness, to the parable of Lazarus and the rich man, who although the owner of so
much wealth, and clothed in purple could not become the owner of even a drop of
water; and this when he was placed in a condition of such great necessity. The
things of this world are in their nature no-wise better than dreams For just as
those who work in the mines or suffer some other kind of punishment more severe
than this, when they have fallen asleep owing to their many weary toils and the
extreme bitterness of their life, and in their dreams see themselves living in
luxury and prosperity, are in no wise grateful to their dreams after they have
awaked, even so that rich man having become rich in this present life, as it
were in a dream, after his departure hence was punished with that bitter
punishment. Consider these things, and having contrasted that fire with the
conflagration of desires which now possesses thee, release thyself from the furnace. For
he who has thoroughly quenched this furnace here, will have no experience of
that in the other world: but if a man does not get the better of this furnace
here, the other will lay hold of him more vehemently when he has departed hence.
How long a time dost thou wish the enjoyment of the present life to be extended?
For I do not suppose indeed that more than fifty years remain to thee so as to
reach extreme old age, nor indeed is even this at all assured to us: for how
should they who cannot be confident about living even to the evening rely upon
so many years as these? And not only is this uncertain, but there is for often
when life has been extended for a long period, the conditions of luxury have not
been extended with it, but have come, and at the same time hastily departed.
However, if pared with the endless ages, and those bitter deed both good and
evil things have an end, and that very speedily: but there, both are coextensive
with immortal ages, and in their quality differ unspeakably from the things
which now are.
10. For when you hear of fire, do not suppose the fire in that world to be
like this: for fire in this world burns up and makes away with anything which
it takes hold of; but that fire is continually burning those who have once been
seized by it, and never ceases: therefore also is it called unquenchable. For
those also who have sinned must put on immortality, not for honour, but to have
a constant supply of material for that punishment to work upon; and how
terrible this is, speech could never depict, but from the experience of little things
it is possible to form some slight notion of these great ones. For if you
should ever be in a bath which has been heated more than it ought to be, think
then, I pray you, on the fire of hell: or again if you are ever inflamed by some
severe fever transfer your thoughts to that flame, and then you will be able
clearly to discern the difference. For if a bath and a fever so afflict and
distress us, what will our condition be when we have fallen into that river of fire
which winds in front of the terrible judgment-seat. Then we shall gnash our teeth
under the suffering of our labours and intolerable pains: but there will be no
one to succour us: yea we shall groan mightily, as the flame is applied more
severely to us, but we shall see no one save those who are being punished with
us, and great desolation. And how should any one describe the terrors arising to
our souls from the darkness? for just as that fire has no consuming power so
neither has it any power of giving light: for otherwise there would not be
darkness. The dismay produced in us then by this, and the trembling and the great
astonishment can be sufficiently realized in that day only. For in that world
many and various kinds of torment and torrents of punishment are poured in upon
the soul from every side. And if any one should ask, "and how can the soul bear
up against such a multitude of punishments and continue being chastised through
interminable ages, let him consider what happens in this world, how many have
often borne up against a long and severe disease. And if they have died, this
has happened not because the soul was consumed but because the body was
exhausted, so that had the latter not broken down, the soul would not have ceased being
tormented. When then we have received an incorruptible and inconsumable body
there is nothing to prevent the punishment being indefinitely extended. For here
indeed it is impossible that the two things should coexist. I mean severity of
punishment and permanence and cannot bear the concurrence of both: but when the
imperishable state has supervended, these terrible things will keep their hold
upon us for infinite time with much force. Let us not then so dispose
ourselves now as if the excessive power of the tortures were destructive together with
the soul, in a state of eternal punishment, and there will not be any end to
look to beyond this. How much luxury then, and how much time will you weigh in
the balance against this punishment and vengeance? Do you propose a period of a
hundred years or twice as long? and what is this compared with the endless ages?
For what the dream of a single day is in the midst of a whole lifetime, that
the enjoyment of things here is as contrasted with the state of things to come.
Is there then any one who, for the sake of seeing a good dream, would elect to
be perpetually punished? Who is so senseless as to have recourse to this kind
of retribution? For I am not yet accusing luxury nor revealing now the
bitterness which lurks in it: for the present is not the proper time for these remarks,
but when ye have been able to escape it. For now, entangled as you are by this
passion, you will suspect me of talking nonsense, if I were to call pleasure
bitter: but when by the grace of God you have been released from the malady then
you will know its topics for another season, what I will say now is just this:
Be it so, that luxury is luxury, and pleasure, pleasure, and that they have
nothing in them painful or disgraceful, what shall we say to the punishment which
is in store for us? and what shall we do then if we have taken our pleasure
now, as it were in a shadow and a figure, but undergo everlasting torment there in
reality, when we might in a short space of time escape these tortures already
mentioned, and enjoy the good things which ar stored up for us? For this also
is the work of the loving-kindness of God, that our struggles are not protracted
to a great length, but that after struggling for a brief, and tiny twinkling
of an eye (for such is present life compared with the other) we receive crowns
of victory for endless ages. And it will be no small affliction to the souls of
those who are being punished at that time, to reflect, that when they had it in
their power in the few days of this life to make all good, they neglected
their opportunity and surrendered themselves to everlasting evil. And lest we
should suffer this let us rouse ourselves while it is the acepted time, while it is
the day of salvation,(1) while the power of repentance is great. For not only
the evils already mentioned, but others also far worse than these await us if we
are indolent. These indeed, and some bitterer than these have their place in
hell: but the loss of the good things involves so much pain, so much affliction
and straitness, that even if not other kind of punishment were appointed for
those who sin here, it would of itself be sufficient to vex us more bitterly than
the torments in hell, and to confound our souls.
11. For consider I pray the condition of the other life, so far as it is
possible to consider it; for no words will suffice for an adequate description:
but from the things which ar told us, as if by means of certain riddles, let us
try and get some indistinct vision of it. "Pain and sorrow and sighing," we
read "have fled away."(2) What then could be more blessed than this life? It is
not possible there to fear poverty and disease: it is not possible to see any
one injuring, or being injured, provoking, or being provoked, or angry, or
envious, or burning with any outrageous lust, or anxious concerning the supply of the
necessaries of life, or bemoaning himself over the loss of some dignity and
power: for all the tempest of passion in us is quelled and brought to nought, and
all will be in a condition of peace, and gladness and joy, all things serene
and tranquil, all will be daylight and brightness, and light, not this present
light, but one excelling this in splendour as much as this excels the brightness
of a lamp. For things are not concealed in that world by night, or by a
gathering of clouds: bodies there are not set on fire and burned: for there is
neither night nor evening there, nor cold nor heat, nor any other variation of
seasons: but the condition is of a different kind, such as they only will know who
have been deemed worthy of it; there is no old age there, nor any of the evils of
old age, but all things relating to decay are utterly removed, and
incorruptible glory reigns in every part. But greater than all these things in the
perpetual enjoyment of intercourse with Christ in the company of angels, and
archangels, and the higher powers. Behold now the sky, and pass through it in thought to
the region beyond the sky, and consider the transfiguration to take place in
the whole creation; for it will not continue to be such as it is now, but will
be far more brilliant and beautiful, and just as gold glistens more brightly
than lead, so will the future constitution of the universe be better than the
present: even as the blessed Paul saith "Because the creation also itself shall be
delivered from the bondage of corruption."(1) For now indeed, seeing that it
partakes of corruption, it is subject to many things such as bodies of this kind
naturally experience: but then, having divested itself of all these things, we
shall see it display its beauty in an incorruptible form: for inasmuch as it is
to receive incorruptible bodies, it will in future be itself also transfigured
into the nobler condition. Nowhere in that world will there be sedition and
strife: for great is the concord of the band of saints, all being ever in harmony
with one another. It is not possible there to fear the devil, and the plots of
demons, or the threatenings of hell, or death, either that death which now is,
or the other death which is far worse than this, but every terror of this kind
will have been done away. And just as some royal child, who has been brought
up in mean guise, and subject to fear and threats, lest he should deteriorate by
indulgence and become unworthy of his paternal inheritance, as soon as he has
attained the royal dignity, immediately exchanges all his former raiment for
the purple robe, and the diadem and the crowd of body-guards, and assumes his
state with much confidence, having cast out of his soul thoughts of humility and
subjection, and having taken others in their place; even so will it happen then
to all the saints
And to prove that these words are no empty vaunt let us journey in thought
to the mountain where Christ was transfigured: let us behold him shining as He
shone there; and yet even then He did not display to us all the splendour of
the world to come. For that the vision was accommodated to human eyes, and not
an exact manifestation of the reality is plain from the very words of the
Evangelist. For what saith he? "He did shine as the Sun."(2) But the glory of
incorruptible bodies does not emit the same kind of light as this body which is
corruptible, nor is it of a kind to be tolerable to mortal eyes, but needs
incorruptible and immortal eyes to contemplate it. But at that time on the mountain He
disclosed to them as much as it was possible for them to see without injuring the
sight of the beholders; and even so they could not endure it but fell upon
their faces. Tell me, if any one led thee into some bright place, where all were
sitting arrayed in vestures of gold, and in the midst of the multitude pointed
out one other to thee who alone had garments wrought with precious stones, and a
crown upon his head, and then promised to place thee in the ranks of this
people, wouldst thou not do everything to obtain this promise? Open then even now
in imagination thine eyes, and look on that assembly, composed not of men such
as we are, but of those who are of more value than gold and previous stones, and
the beams of the sun, and all visible radiance, and not consisting of men only
but of beings of much more dignity than men,--angels, archangels, thrones,
dominions, principalities, powers. For as concerning the king it is not even
possible to say what he is like: so completely do his beauty, his grace, his
splendour, his glory, his grandeur and magnificence elude speech and thought. Shall we
then, I ask, deprive ourselves of such great blessings, in order to avoid
suffering for a brief period? For if we had to endure countless deaths every day,
or even hell itself, for the sake of seeing Christ coming in His glory, and'
being enrolled in the company of the saints, ought we not to undergo all those
things? Hear what the blessed Peter says; "it is good for us to be here."(3) But
if he, when he beheld some dim image of the things to come, immediately cast
away all other things out of his soul on account of the pleasure produced in it by
that vision; what would any one say when the actual reality of the things is
presented, when the palace is thrown open and it is permitted to gaze upon the
King Himself, no longer darkly, or by means of a mirror,(4) but face to face;
no longer by means of faith, but by sight?
12. The majority it is true of those who are not very sensibly minded
propose to be content with escaping hell; but I say that a far more severe
punishment than hell is exclusion from the glory of the other world, and I think that
one who has failed to reach it ought not to sorrow so much over the miseries of
hell, as over his rejection from heaven, for this alone is more dreadful than
all other things in respect of punishment. But frequently now when we see a
king, attended by a large bodyguard, enter the palace, we count those happy who are
near him, and have a share in his speech and mind, and partake of all the rest
of his glory; and even if we have countless blessings, we have no perception
of any of them, and deem ourselves miserable when we look at the glory of those
who are round about him, although we know that such splendour is slippery and
insecure, both on account of wars, and plots, and envy, and because apart from
these things it is not in itself worthy of any consideration. But where the king
of all is concerned, he who holds not a portion of the earth but the whole
circuit of it, or rather who comprehends it all in the hollow of his hand, and
measures the Heavens with a span, who upholdeth all things by the word of His
power,(1) by whom all the nations are counted as nought, and as a drop of spittle
;---in the case of such a king I say shall we no reckon it the most extreme
punishment to miss being enrolled in that company which is round about him, but be
content if we merely escape hell? and what could be more pitiable than this
condition of soul? For this king does not come to judge the earth, drawn by a pair
of white mules, nor tiding in a golden chariot, nor arrayed in a purple robe
and diadem. How then does He come? Hear the prophets crying aloud and saying as
much as it is possible to tell to men: for one saith "God shall come openly,
even our God and shall not keep silence: a fire shall be kindled before Him, and
a mighty tempest shall be round about Him: He shall call the Heaven from above
and the earth that He may judge His people."(2) But Esias depicts the actual
punishment impending over us speaking thus: "Behold the day of the Lord cometh,
inexorable, with wrath and anger; to lay the whole world desolate, and to
destroy sinners out of it. For the stars of Heaven, and Orion, and the whole system
of the heaven shall not give their light, and the sun shall be darkened in its
going down,(3) and the moon shall not give her light; and I will ordain evils
against the whole world, and visit their sins upon the ungodly, and I will
destroy the insolence of the lawless, and humble the insolence of the proud, and
they who are left shall be more precious than unsmelted gold, and a man shall be
more precious than the sapphire stone. For the heaven shall be disturbed(4) and
the earth shall be shaken from its foundations by reason of the fury of the
wrath of the Lord of Sabaoth, in the day when His wrath shall come upon us."(5)
And again "windows" he saith "shall be opened from the Heaven, and the
foundations of the earth shall be shaken the earth shall be mightily confounded, the
earth shall be bent low, it shall be perplexed with great perplexity, the earth
shall stagger grievously like the drunkard and the reveller; the earth shall shake
as a hut, it shall fall and not be able to rise up again: for iniquity has
waxed mighty therein. And God shall set His hand upon the host of the Heaven in
the height in that day, and upon the kingdoms of the earth, and He shall gather
together the congregation thereof into a prison, and shall shut them up in a
stronghold."(6) And Malachi speaking concordantly with these said" Behold the Lord
almighty cometh, and who shall abide the day of His coming or who shall stand
when He appeareth? for He cometh like a refiner's fire, and like fullers soap:
and He shall sit refining and purifying as it were silver, and as it were
gold."(7) And again, "Behold," he saith, "the day of the Lord cometh, burning like
an oven, and it shall consume them, and all the aliens, and all who work
iniquity shall be stubble, and the day which is coming shall set fire to them saith
the Lord almighty; and there shall be left neither root nor branch."(8) And the
man greatly beloved saith "I beheld until thrones were placed, and the Ancient
of Days was seated, and his raiment was white as snow, and the hair of his head
was pure as wool: His throne was a flame of fire, and the wheels thereof
burning fire: a stream of fire wound its way in front of Him. Thousand thousands
ministered unto Him, and ten thousand times ten thousand stood before Him. The
judgment was set and the books were opened."(9) Then after a little space "I
beheld," he says, "in a vision of the night and behold" with the clouds of Heaven,
one came like the Son of Man, and reached unto the Ancient of Days, and was
brought near before Him, and to Him was given rule, and honor, and the kingdom, and
all the people, tribes and tongues serve Him. His dominion is an everlasting
dominion, which shall not pass away, and His kingdom shall not be destroyed. As
for me Daniel, my spirit shuddered within me, and the visions of my head
troubled me."(10) Then all the gates of the heavenly vaults are opened, or rather the
heaven itself is taken away out of the midst "for the heaven," we read "shall
be rolled up like a scroll,"(11) wrapped up in the middle like the skin and
covering of some tent so as to be transformed into some better shape. Then all
things are full of amazement and horror and trembling: then even the angels
themselves are holden by much fear, and not angels only but also archangels and
thrones, and dominions, and principalities and authorities. "For the powers" we read
"of the heavens shall be shaken," because their fellow-servants are required to
give an account of their life in this world.(12) For if when a single city is
bring judged before rulers in this world, all men shudder, even those who are
outside the danger, when the whole world is arraigned before such a judge as
this who needs no witnesses, or proofs, but independently of all these things
brings forward deeds and words and thoughts, and exhibits them all as in some
picture both to those who have committed the sins and to those who are ignorant of
them, how is it not natural that every power should be confounded and shake? For
if there were no river of fire winding by, nor any terrible angels standing by
the side of the throne, but men were merely summoned some to be praised and
admired, others to be dismissed with ignominy that they might not see the glory
of God, ("For let the ungodly" we read "be taken away that he may not see the
glory of the Lord"(1))and if this were the only punishment would not the loss of
such blessings sting the souls of those who were deprived of them more bitterly
than all hell itself? For how great an evil this is cannot possibly be
represented now in words; but then we shall know it clearly in the actual reality. But
now I pray add the punishment also to the scene, and imagine men not only
covered with shame, and veiling their heads, and bending them low, but also being
dragged along the road to the fire, and haled away to the instruments of torture
and delivered over to the cruel powers, and suffering these things just at the
time when all they who have practised what is good, and wrought deeds worthy
of eternal life, are being crowned, and proclaimed conquerors, and presented
before the royal throne.
13. Now these are things which will happen in that day: but the things
which will follow, after these, what language can describe to us--the pleasure,
the profit, the joy of being in the company of Christ? For when the soul has
returned to the proper condition of nobility, and is able henceforth with much
boldness to behold its Master it is impossible to say what great pleasure it
derives therefrom, what great gain, rejoicing not only in the good things actually in
hand, but in the persuasion that these things will never come to an end. All
that gladness then cannot be described in words, nor grasped by the
understanding: but in a dim kind of way, as one indicates great things by means of small
ones, I will endeavour to make it manifest. For let us scrutinize those who enjoy
the good things of the world in this present life, I mean wealth and power,
and glory, how, exulting with delight, they reckon themselves as no longer being
upon the earth, and this although the things which they are enjoying are
acknowledged not to be really good, and do not abide with them, but take to flight
more quickly than a dream: and even if they should even last for a little time,
their favour is displayed within the limits of this present life, and cannot
accompany us further. Now if these things uplift those who possess them to such a
pitch of joy, what do you suppose is the condition of those souls which are
invited to enjoy the countess blessings in Heaven which are always securely fixed
and stable? And not only this, but also in their quantity and quality they
excel present things to such an extent as never entered even the heart of man.(2)
For at the present time like an infant in the womb, even so do we dwell in this
world confined in a narrow space, and unable to behold the splendour and the
freedom of the world to come: but when the time of travail arrives and the
present life is delivered at the day of judgment of all men whom it has contained,
those who have been miscarried go from darkness into darkness, and from
affliction into more grievous affliction: but those which are perfectly formed and have
preserved the marks of the royal image will be presented to the king, and will
take upon themselves that service which angels and archangels minister to the
God of all. I pray thee then, O friend, do not finally efface these marks, but
speedily restore them, and stamp them more perfectly on thy soul. For corporeal
beauty indeed God has confined within the limits of nature, but grace of soul
is released from the constraint and bondage arising from that cause inasmuch as
it is far superior to any bodily symmetry: and it depends entirely upon
ourselves and the grace of God. For our Master, being merciful has in this special way
honoured our race, that He has entrusted to the necessity of nature the
inferior things which contribute nothing much to our advantage, and in their issue
are matters of indifference, but of the things which are really noble He has
caused us to be ourselves the artificers. For if He had placed corporeal beauty
also under our control we should have been subjected to excessive anxiety, and
should have wasted all our time upon things which are of no profit, and should
have grievously neglected our soul.
For if, even as it is, when we have not this power in ourselves, we make
violent efforts, and give ourselves up to shadow painting, and because we cannot
in reality produce bodily beauty, cunningly devise imitations by means of
paints, and dyes, and dressing of hair, and arrangement of garments, and pencilling
of eyebrows, and many other contrivances: what leisure should we have set
apart for the soul and serious matters, if we had it in our power to transfigure
the body into a really symmetrical shape? For probably, if this were our
business, we should not have any other, but should spend all our time upon it: decking
the bondmaid with countess decorations, but letting her who is the mistress of
this bond-maid lie perpetually in a state of deformity and neglect. For this
reason God, having delivered us from this vain occupation, implanted in us the
power of working upon the nobler element, and he who cannot turn an ugly body
into a comely on, can raise the soul, even when it has been reduced to the
extremity of ugliness, to the very acme of grace, and make it so amiable and desirable
that not only are good men brought to long after it but even He who is the
sovereign and God of all, even as the Psalmist also when discoursing concerning
this beauty, said "And the king shall have desire of thy beauty." (1) Seest thou
not also that in the houses of prostitutes the women who are ugly and shameless
would hardly be accepted by prize-fighters, and runaway slaves, and
gladiators: but should any comely, well-born and modest woman, owing to some mischance,
have been reduced to this necessity, no man, even amongst those who are very
illustrious and great, would be ashamed of marriage with her? Now if there is so
much pity amongst men, and so much disdain of glory as to release from that
bondage the women who have often been disgraced in the brothel, and to place them
in the position of wives, much more is this the case with God, and those souls
which, owing to the usurpation of the devil, have then from their original noble
condition into the harlotry of this present life. And you will find the
prophets filled with examples of this kind, when they address Jerusalem; for she fell
into fornication, and a novel form of it, even as Ezekiel says: "To all
harlots wages are given, but thou hast given wages to thy lovers, and there hath been
perversion in thee beyond all other women,"(2) and again another saith "Thou
didst sit waiting for them like a deserted bird."(3) This one then who hath
committed fornication in this fashion God calls back again. For the captivity which
took place was not so much by way of vengeance as for the purpose of
conversion and amendment since if God had wished to punish them out-fight He would not
again have brought them back to their home. He would not have established their
city and their temple in greater splendour than before: "For the final glory of
this house" He said "shall exceed the former."(4) Now if God did not exclude
from repentance her who who had many times committed fornication, much more will
He embrace My soul, which has now fallen for the first time. For certainly
there is no lover of corporeal beauty, even if he be very frantic, who is so
inflamed will the love of his mistress as God longs after the salvation of our
souls; and this we may perceive both from the divine Scriptures. See at least, both
in the introduction of Jeremiah, and many other places of the prophets, when He
is despised and contemned, how He again hastens forward and pursues the
friendship of those who turn away from him; which also He Himself made dear in the
Gospels saying, "O Jerusalem! Jerusalem! thou that killest the prophets and
stonest them that are sent unto thee, how often would I have gathered thy children
together even as a hen gathereth her chickens under her wings, and ye would
not?"(5) And Paul writing to the Corinthians said "that God was in Christ
reconciling the word unto Himself, not reckoning their trespasses unto them, and having
committed unto us the word of reconciliation. We are ambassadors therefore on
behalf of Christ, as though God were entreating by us; we beseech you on behalf
of Christ be ye reconciled to God."(6) Consider that this has now been said to
us. For it is not merely want of faith, but also an unclean life which is
sufficient to work this abominate enmity. "For the carnal mind" we read "is enmity
against God."(7) Let us then break down the barrier, and hew it in pieces, and
destroy it, that we may enjoy the blessed reconciliation, that we may become
again the fondly beloved of God.
14. I know that thou art now admiring the grace of Hermione, and thou
judgest that there is nothing in the world to be compared to her comeliness; but if
you choose, O friend, you shall yourself exceed her in comeliness and
gracefulness, as much as golden statues surpass those which are made of clay. For if
beauty, when occurs in the body, so fascinates and excites the minds of most men,
when the soul is refulgent with it what can match beauty and grace of this
kind? For the groundwork of this corporeal beauty is nothing else but phlegm, and
blood, and humor, and bile, and the fluid of masticated food. For by these
things both eyes and cheeks, and all the other features, are supplied with
moisture; and if they do not receive that moisture, daily skin becoming unduly
withered, and the eyes sunken, the whole grace of the countenance forthwith vanishes;
so that if you consider what is stored up inside those beautiful eyes, and that
straight nose, and the mouth and the cheeks, you will affirm the well-shaped
body to be nothing else than a whited sepulchre; the parts within are full of so
much uncleanness. Morever when you see a rag with any of these things on it,
such as phlegm, or spittle you cannot bear to touch it with even the tips of
your fingers, nay you cannot even endure looking at it; and yet are you in a
flutter of excitement about the storehouses and depositories of these things? But
thy beauty was not of this kind, but excelled it as heaven is superior to earth;
or rather it was much better and more brilliant than this For no one has
anywhere seen a soul by itself, stripped of the body; but yet even so I will
endeavour to present to you the beauty of this soul from another source. I mean from
the case of the greater powers Hear at least how the beauty of these struck the
man greatly beloved; for wishing to set forth their beauty and being unable to
find a body of the same character, he had recourse to metallic substances, and
he was not satisfied even with these, but took the brilliancy of lightning for
his illustration.(1) Now if those powers, even when they did not disclose their
essential nature pure and bare, but only in a very dim and shadowy way,
nevertheless shone so brightly, what must naturally be their appearance, when set free
froth every veil? Now we ought to form some such image of the beauty of the
soul. "For they shall be," we read "equal unto the angels."(2) Now in the case of
bodies the fighter and finer kinds, and those which have retreated to the path
which tend towards the incorporeal, are very much better and more wonderful
than the others The sky at least is more beautiful than the earth, and fire than
water, and the stars than precious stones; and we admire the rainbow far more
than violets and roses, and all other flowers which are upon the earth. And in
short if it were possible with the bodily eyes to behold the beauty of the soul
you would laugh to scorn these corporeal illustrations, so feebly have they
presented to us the gracefulness of the soul. Let us not then neglect such a
possession, nor such great happiness, and especially when the approach to that kind
of beauty becomes easy to us by our hopes of the things to come. "For our light
affliction?" we read, "which is but for the moment, worketh for us more and
more exceedingly an eternal weight of glory, while we look not at the things
which are seen but at the things which are not seen; for the things which are seen
are temporal, but the things which are not seen are eternal."(3) Now if the
blessed Paul called such afflictions as thou wottest of light and easy, because he
did not look at the things which are seen, much more tolerable is it merely to
cease from wantonness. For we are not calling thee to those dangers which he
underwent, nor to those deaths which he incurred daily,(4) the constant beatings
and scourgings, the bonds, the enmity of the whole world, the hatred of his
own people, the frequent vigils, the long journies, the shipwrecks, the attacks
of robbers, the plots of his own kinsfolk, the distresses on account of his
friends, the hunger, the cold, the nakedness, the burning, the despondency on
account both of those who belonged to him, and those who did not belong to him. None
of these things do we now demand of thee; all that we ask for is that you
would release yourself from your accursed bondage, and return to your former
freedom, having considered both the punishment arising from your wantonness, and the
honor belonging to your former manner of life. For that unbelievers should be
but languidly affected by the thought of the resurrection and never be in fear
of this kind, is nothing wonderful; but that we who are more firmly persuaded
concerning the things of the other world than those of the present, should spend
our life in this miserable and deplorable way and be nowise affected by the
memory of those things, but sink into a state of extreme insensibility--this is
irrational in the highest degree. For when we who believe do the deeds of
unbelievers, or rather are in a more miserable plight than they (for there are some
among them who have been eminent for the virtue of their life), what consolation,
what excuse will be left for us? And many merchants indeed who have incurred
shipwreck have not given way, but have pursued the same journey, and this when
the loss which has befallen them was not owing to their own carelessness, but to
the force of the winds; and shall we who have reason to be confident
concerning the end, and know certainly that if we do not wish it, neither shipwreck nor
accident of any kind will bring us damage, not lay hold of the work again, and
carry on our business as we did aforetime, but lie in idleness and keep our
hands to ourselves? And would that we kept them merely to ourselves and did not
use them against ourselves which is a token of stark madness. For if any
pugilist, leaving his antagonist were to turn his hands against his own head, and deal
blows to his own face, should we not, I ask, rank him among madmen? For the
devil has upset us and cast us down; therefore we ought to get up, and not to be
dragged down again and precipitate ourselves, and add blows dealt by ourselves
to the blows dealt by him. For the blessed David also had a fall like that which
has now happened to you; and not this only but another also which followed it.
I mean that of murder. What then? did he remain prostrate? Did he not
immediately rise up again with energy and place himself in portion to fight the enemy?
In fact he wrestled with him so bravely, that even after his death he was the
protector of his offspring. For when Solomon had perpetrated great inquity, and
had deserved countless deaths, God said that He would leave him the kingdom
intact, thus speaking "I will surely rend the kingdom out of thine hand and will
give it to thy servant. Nevertheless I will not do this in thy days." Wherefore?
"For David thy father's sake, I will take it out of the hand of thy son."(1)
And again when Hezekiah was about to run the greatest possible risk, although he
was a righteous man, God said that He would succour him for the sake of this
saint. "For I will cast my shield" He saith, "over this city to save it for my
own sake, and for my servant: David's sake."(2) So great is the force of
repentance. But if he had determined with himself, as you do now, that henceforth it
was impossible to propitiate God, and if he had said within himself: "God has
honoured me with great honour, and has given me a place among among the prophets,
and has entrusted me with the government of my countrymen, and rescued me out
of countless perils, how then, when have offended against Him after such great
benefits, and have perpetrated the worst crimes, shall I be able to recover
his favour?" If he had thought thus, not only would he not have done the things
which he afterwards his former evils.
15. For not only the bodily wounds work death, if they are neglected, but
also those of the soul; and yet we have arrived at such a pitch of folly as to
take the greatest care of the former, and to overlook the latter; and although
in the case of the body it naturally often happens that many wounds are
incurable, yet we do not abandon hope, but even when we hear the physicians constantly
declaring, that it is not possible to get rid of this suffering by medicines,
we still persist in exhorting them to devise at least some slight alleviation;
but in the case of souls, where there is no incurable malady; for it is not
subject to the necessity of nature; here, as if the infirmities were strange we
are negligent and despairing; and where the nature of the disorder might
naturally plunge us into despair, we take as much pains as if there were great hope of
restoration to health; but where there is no occasion to renounce hope, we
desist from efforts, and become as heedless as if matters were desperate; so much
more account do we take of the body than of the soul. And this is the reason
why we are not able to save even the body. For he who neglects the leading
element, and manifests all his zeal about inferior matters destroys and loses both;
whereas he who observes the right order, and preserves and cherishes the more
commanding element, even if he neglects the secondary element yet preserves it by
means of saving the primary one. Which also Christ signified to us when He
said, "Fear not them which kill the body, but are not able to kill the soul; but
rather fear Him who is able to destroy both soul and body in Hell."(3)
Well, do I convince you, that one ought never to despair of the disorders
of the soul as incurable? or must I again set other arguments in motion? For
even if thou shouldst despair of thyself ten thousand times, I will never despair
of thee, and I will never myself be guilty of that for which I reproach
others; and yet it is not the same thing for a man to renounce hope of himself, as
for another to renounce hope of him. For he who has this suspicion concerning
another may readily obtain pardon; but he who has it of himself will not. Why so
pray? Because the one has no controlling power over the zeal and repentance of
the other, but over his own zeal and repentance a man has sole authority.
Nevertheless even so I will not despair of you; though you should any number of times
be heard the prophet vehemently declaring, and plainly threatening; "yet three
days and Nineveh shall be overthrown,"(4) even then did not lose heart, but,
although they had no confidence that they should be able to move the utterance
was not accompanied by any qualification, but was a simple declaration), even
then they manifested repentance saying: "Who knoweth whether God will repent and
be entreated, and turn from the fierceness of His wrath, and that we perish
not? And God say their works that they turned from their evil ways, and God
repented of the evil which He said He would do unto them and He did it not."(1) Now
if barbarian, and unreasoning men could perceive so much, much more ought we to
do this who have been trained in the divine doctrines and have seen such a
crowd of ways; but far as is the Heaven from the earth, so far are my thoughts from
your mind, and my counsels from your counsels."(2) Now if we admit to our
favour household slaves when they have often offended against us, on their
promising to become better, and place them again in their former portion, and sometimes
even grant them greater freedom of speech than before; much more does God act
thus. For if God had made us in order to punish us, you day until the present
time, what is there which can ever cause you to doubt? Have we provoked Him
severely, so as no other man ever future. For to sin may be a merely human failing,
but to continue in the same sin ceases to be human, and becomes altogether
devilish. For observe how God by the mouth of His prophet Names this more than the
other. "For," we read, "I said unto her after she had done all these deeds of
fornication, return unto me, and yet she returned not."(3) And again: from
another quarter, when wishing to show the great longing which He has for our
salvation, having heard how the people promised, after many transgressions, to tread
the right way He said: "Who will grant unto them to have such an heart as to
fear me, and to keep my commandments all their days, that it may be well with
them and with their children forever?"(4) And Moses when reasoning with them said,
"And now, O Israel, what doth the Lord thy God require of thee, but to fear
the Lord thy God, and to walk in all His ways, and to love Him?"(5) He then who
is so anxious to be loved by us, and does everything for this end, and did not
spare even His only begotten Son on account of His love towards us, and who
counts it a desirable thing if at any time we become reconciled to Himself, how
shall He not welcome and love us when we repent? Hear at least what He says by the
mouth of the prophet: "Declare thou first thy iniquities that thou mayest be
justified."(6) Now this He demands from us in order to intensify our love
towards Him. For when one who loves, after enduring many insults at the hands of
those who are beloved, even then does not extinguish his fondness for them, the
only reason why he takes pains to make those insults public, is that by displaying
the strength of his affection he may induce them to feel a larger and warmer
love. Now if the confession of sins brings so much consolation, much more does
the endeavour to wash them away by means of our deeds For if this was not the
case, but those who had vehemence in evil things, will also in turn exhibit the
same in good things, being conscious and wiped them with the hairs of her head.
Thou gavest me no kiss, but she since the time I came in hath not ceased to
kiss my feet. Mine head with oil thou didst not anoint; but she hath anointed my
feet with ointment. Wherefore I say unto thee: her sins which are many are
forgiven; for she loved much; but to whom little is forgiven, the same loveth
little. And He said unto her, thy sins are forgiven."(7)
16. For this reason also the devil, knowing that they who have committed
great evils, when they have begun to repent, do this with much zeal, inasmuch as
they are conscious of their offences, fears and trembles lest they should make
a beginning of the work; for after they have made it they are no longer
capable of being checked, and, kindling like fire under the influence of repentance,
they render their souls purer than pure gold, being impelled by their
conscience, and the memory of their former sins, as by some strong gale, towards the
haven of virtue. And this is the point in which they have an advantage over those
who have never fallen, that they exercise more vehement energy; if only, as I
said, they can lay hold of the beginning. For the task which is hard and
difficult of accomplishment is to be able to set foot on the entrance, and to reach
the vestibule of repentance, and to repulse and overthrow the enemy there when he
is fiercely raging and assaulting us. But after this, he will not display so
much fury when he has once been worsted, and has fallen where he was strong. and
we shall receive greater energy, and shall run this good race with much ease.
Let us then in future set about our return, let we have been appointed to find
our home as citizens. For to despair of ourselves not only has this evil that
it shuts the gates of that city against us, and that it drives us into greater
indolence and contempt, but also that it plunges us into Satanic recklessness
For the only cause why the devil became such as he is was that he first of all
despaired, and afterwards from despair sank into recklessness For the soul, when
once it has abandoned its own salvation, will no longer perceive that it is
plunging downwards, choosing to do and say everything which is adverse to its own
salvation. And just as madmen, when once they have fallen out of a sound
condition, are neither afraid nor ashamed of anything, but fearlessly dare all manner
of things, even if they have to fall into fire, or deep water, or down a
precipice; so they who have been seized by the frenzy of despair are hence forward
unmanageable, rushing into vice in every direction, and if death does not come
to put a stop to this madness, and Vehemence, they do themselves infinite
mischief. Therefore I entreat you, before you are deeply steeped in this drunkenness,
recover your senses and rouse yourself up, and shake off this Satanic fit,
doing it gently and gradually if it be not possible to effect it all at once. For
to me indeed the easier course seems to be to wrench yourself once for all out
of all the cords which hold you down, and transfer yourself to the school of
repentance. But if this seems to you a difficult thing, that you should be
willing to enter on the path which leads to better things, simply enter upon it, and
lay hold on which once was yours, let us see you once again standing on the
pinnacle of virtue, and in the same condition of perseverance as before. Spare
those who are made to stumble on thy account, those who ate falling, who are
becoming more indolent, who are despairing of the way of virtue. For dejection now
holds possession of the band of brethren, while pleasure and cheerfulness
prevail in the councils of the unbelieving, and of those young men who are disposed
to indolence. But if thou return again to thy former strictness of life the
result will be reversed, and all our shame will be transferred to them, while we
shall enjoy much confidence, seeing thee again crowned and proclaimed victor
with more splendour than before. For such victories bring greater renown and
pleasure. For you will not only receive the reward of your own achievements, but
also of the exhortation and consolation of others, being exhibited as a striking
model, if ever any one should fall into the same condition, to encourage him to
get up and recover himself. Do not neglect such an opportunity of gain, nor
drag our souls down into Hades with sorrow, but let us breathe freely again, and
shake off the cloud of despondency which oppresses us on thy account. For now,
passing by the consideration of our own troubles, we mourn over thy calamities,
but if thou art willing to come to thy senses, and see clearly, and to join the
angelic host, you will release us from this sorrow, and will take away the
greater part of sins. For that it is possible for those who have come back again
after repentance to shine with much lustre, and oftentimes more than those who
have never fallen at all, I have demonstrated from the divine writings. Thus at
least both the publicans and the harlots inherit the kingdom of Heaven, thus
many of the last are placed before the first.
17. But I will tell thee also of events which have happened in our own
time, and of which thou mayest thyself have been witness You know probably that
young Phoenician, the son of Urbanus, who was untimely left an orphan, but
possessed of much money, and many slaves and lands. This man, having in the first
place bidden complete farewell to his studies in the schools, and having laid
aside the gay clothing which he formerly wore, and all his worldly grandeur,
suddenly arraying himself in a shabby cloak, and retreating to the solitude of the
mountains, exhibited a high degree of Christian philosophy not merely in
proportion to the sacred mysteries, he made still greater advances in virtue. And all
were rejoicing, and a mere youth, should have suddenly trodden all the pomps of
this life under foot, and have ascended to the true height. Now which he was in
this condition, and an object of admiration, certain corrupt men, who
according to the law of kindred had the oversight of him dragged him back again into
the former sea of worldliness. And so, having flung aside all his habits, he
again descended from the mountains into the midst of the forum, and used to go all
round the city, riding on horseback, and accompanied by a large retinue; and he
was no longer willing to live even soberly; for being inflamed by much luxury,
he was constrained to fall into foolish love intrigues, and there was no one
of those conversant with him, who did not despair of his salvation; he was
encompassed by such a swarm of flatterers, besides the snares of orphanhood, youth,
and great wealth. And persons who readily find fault with everything, accused
those who originally conducted him to this way of life,(1) saying that he had
both missed his spiritual aims, and would no longer be of any use in the
management of his own affairs, having prematurely abandoned the labours of study, and
having been consequently unable to derive any benefit therefrom. Now while these
things were of chase, and had thoroughly learned by experience that those who
are armed with hope in God ought not to despair at all of such characters, kept
a continual watch upon him, and if ever they saw him appear in the market
place they approached and saluted him. And at first he spoke to them from
horseback, askance, as they followed by his side; so great was the shamelessness which
had at first got possession of him. But they, being merciful and loving men,
were not ashamed at all of this treatment, but continually looked to one thing
only, how they might rescue the lamb from the wolves; which in fact they actually
accomplished by means of their perseverance. For afterwards, as if he had been
converted by some sudden stroke, and were put to shame by their great assiduity
if ever he saw them in the distance approaching, he would instantly dismount,
and bending low would listen silently in that attitude to all which fell from
their lips, and in time he displayed even greater reverence and respect towards
them. And then, by the grace of God having gradually rescued him out of all
those entanglements, they handed him over again to his former state of seclusion
and devout contemplation. And now he became so illustrious, that his former life
seemed to be nothing in comparison with that which he lived after his fall.
For being well aware by experience of the snare, and having expended all his
wealth upon the needy, and released himself from all care of that kind, he cut off
every pretext for an attack from those who wished to make designs upon him; and
now treading the path which leads to heaven, he has already arrived at the
very goal of virtue.
This man indeed fell and rose again while he was still young; but another
man, after enduring great toils during his sojourn in the deserts, with only a
single companion, and leading an angelic life, and being now on the way to old
age, afforded I know not how a little loophole to the evil one, through some
Satanic condition of mind, and carelessness; and although he had never seen a
woman since he transferred himself to the monastic life, he fell into a passionate
desire for intercourse with women. And first of all he besought his companion
to supply him with meat and wine, and threatened, if he did not receive it,
that he would go down into the market get some handle and pretext for returning
into the city. The other being perplexed at these things, and fearing, that if he
hindered this he might drive him into some great evil, suffered him to have
his fill of this craving. But when his companion perceived that this was a stale
device, he openly threw off shame, and unmasked his pretence, and said that he
must positively himself go down to the city, and as the other had not power to
prevent him, he desisted at last from his efforts, and following him at a
distance, watched to see what the meaning of this return could possibly be. And
having seen him enter a brothel, and knowing that he had intercourse with a harlot
there, he waited until he had satiated that foul desire, and then, when he came
out, he received him with uplifted hands, and having embraced and fervently
kissed him, without uttering any rebuke on account of what had happened he only
besought him, seeing that he had satiated his desire, to return again to his
dwelling in the wilderness. And the other, of compunction for the deed which he
had in another hut, and, having dosed the doors of the dwelling, to supply him
with bread and And when he had said this, and persuaded him, he shut himself up,
and was there continually, with fastings and prayers and tears, wiping off from
his soul the defilement of his sin. And not long after when a drought had
settled on the neighbouring region, and all in that country were lamenting over it,
a certain man was commanded by a vision to depart, and exhort this recluse to
pray, and put an end to the drought. And when he had departed, taking
companions with him, they found the man, who formerly dwelt with him, there alone; and
on enquiring concerning the other they were informed that he was dead. But they,
believing that they were deceived, betook themselves again to prayer, and
again by means of the same vision heard the same things which they had heard
before. And then, standing round the man who reply had deceived them, they besought
him to show the other to them; for they declared that he was not dead but
living. When he heard this, and perceived that their compact was exposed, he brought
them to that holy man; and they having broken through the wall (for he had even
blocked up the entrance) and having all of them entered, prostrating
themselves at his feet, and informing him of what had happened, besought him to succour
them against the famine. But he at first resisted, saying that he was far from
such confidence as that; for he ever had his sin before his eyes, as if it had
only just taken place; but when they related all which had happened to them
they then induced him to pray; and having prayed he put an end to the drought. And
what happened to that young man who was at first a disciple of John the son of
Zebedee, but afterwards for a long time became a robber chief, and then
again,having been captured by the holy hands of the blessed Apostle returned from the
robber dens and lairs to his former virtue, thou art not ignorant, but knowest
it all as accurately as I do: and I have often heard thee admiring the great
condescension of the saint, and how he first of all kissed the blood-stained
hand of the young man, embracing him, and so brought him back to his former
condition.(1)
18. Moreover also the blessed Paul not only welcomes Onesimus the
unprofitable runaway thief, because he was converted, but also asks his master to treat
him who had repented, on equal terms of honour with his teacher, thus saying:
"I beseech thee for my son Onesimus, whom I have begotten in my bonds, who was
aforetime unprofitable to thee, but now is profitable to thee and to me, whom I
have sent back to thee; thou therefore receive him, that is my very heart,
whom I would fain have kept with me, that in thy behalf he might minister unto me
in the bonds of the Gospel; but without thy mind I would do nothing that thy
goodness should not be as of necessity, but of free will. For perhaps he was
therefore pared from thee for a season that thou shouldest have him back for ever;
no longer as a servant, but above a servant, a brother beloved, specially unto
me; but how much rather to thee both in the flesh and in the Lord? If then thou
holdest me as a partner, receive him as myself."(2) And the same apostle, in
writing to the Corinthians, said, "Lest when I come I should mourn over many of
those who have sinned beforehand and have not repented;"(3) and again, "as I
have said beforehand, so do I again declare beforehand, that if I come again I
will not spare."(3) Seest thou who they are whom he mourns, and whom he does not
spare? Not those who have sinned, but those who have not repented, and not
simply those who have not repented, but those who have been called once and again
to this work, and would not be persuaded. For the expression "I have said
beforehand and do now say beforehand, as if I were present the second time, and being
absent I write," implies exactly that which we are afraid may take place now
in our case. For although Paul is not present who then threatened the
Corinthians, yet Christ is present, who was then speaking through his mouth; and if we
continue obdurate, He will not spare us, but will smite us with a mighty blow,
both in this world and the next. "Let us then anticipate His countenance by our
confessor"(4) let us pour out our hearts before Him. For "thou hast sinned," we
read, "do not add thereto any more, and the first instance."(6) Let us not
then tarry for the accuser, but let us seize his place beforehand, and so let us
make our judge more merciful by means of our candour. Now I know indeed that you
confess your sins, and call yourself miserable above measure; but this is not
the only thing I wish, but I long For as long as you make this confession
unfollow it. For no one will be able to do anything with zeal and the proper method,
unless he has first of all persuaded himself that he does it to advantage. For
even the sower, was not to gain any good from his labor? So then he also who
sows words, and tears, and confession, unless he does this with a good hope,
will not be able to desist from sinning, being still held down by the evil of
despair; but just as that husbandman who despairs of any crop of fruit will not in
future hinder any of those things which damage the seeds, so also he who sows
his confession with tears, but does not expect any advantage for this, will not
be able to overthrow those things which spoil repentance. And what does spoil
repentance is being again entangled in the same evils. "For there is one" we
read, "who builds, and one who pulls down, what have they gained more than toil?
He who is dipped in water because of contact with a dead body, and then touches
it again, what has he gained by his washing?"(1) Even so if a man fasts because
of his sins, and goes his way again, and doeth the same things, who will
hearken to his prayer? And again we read "if a man goes back from righteousness to
sin the Lord will prepare him for the sword,"(2) and, "as a dog when he has
returned to his vomit, and become odious, so is a fool who by his wickedness has
returned to his sin."(3)
19. Do not then merely set forth thy sins being thy own accuser, but as
one who ought to be justified by the method of repentance; for thus thou wilt be
able to put thy soul, which makes its confession, to shame, so that it falls no
more into the same sins. For to accuse ourselves vehemently and call ourselves
sinners is common, so to say, to unbelievers also. Many at least of those who
belong to the stage, both men and women, who habitually practise the greatest
shamelessness, call themselves miserable, but not with the proper aim. Wherefore
I would not even call this confession; for the publication of their sins is
not accompanied with compunction of soul, nor with bitter tears, nor with
conversion of life, but in fact some of them make it in quest of a reputation for the
hearers for candor of speech. For offences do not seem so grievous when some
other person announces them as when the perpetrator himself reports them. And
they who under the influence of strong despair have lapsed into a state of
insensibility, and treat the opinion of their fellowmen with contempt proclaim their
own evil deeds with much effrontery, as if they were the doings of others. But I
do not wish thee to be any of these, nor to be brought out of despair to
confession, but with a good expectation, after cutting away the whole root of
despair, to manifest zeal in the contrary direction. And what is the root and mother
of this despair? It is indolence; or rather one would not call it the root
only, but also the nurse and mother. For as in the case of wool decay breeds moths,
and is in turn increased by them; so here also indolence breeds despair, and
is itself nourished in turn by despair; and thus supplying each other with this
accursed exchange, they acquire no small additional power. If any one then cuts
one of these off, and hews it in pieces, he will easily be able to get the
better of the remaining one. For on the one hand he who is not indolent will never
fall into despair, and on the other he who is supported by good hopes, and
does not despair of himself, will not be able to fall into indolence. Pray then,
wrench this pair asunder, and break the yoke in pieces, by which I mean a
variable and yet depressing habit of thought; for that which holds these two things
together is not uniform, but manifold in shame and character. And what is this?
It happens that one who has repented has done many great and good deeds, but
meanwhile he has committed some sin equivalent to those good deeds, and this
especially is sufficient to plunge him into despair, as if the buildings which had
been set up were all pulled down, and all the labor which he had bestowed upon
them had been vain and come to naught. But this must be taken into account, and
such reasoning must be repelled, because, if we do not store up in good time a
measure of good deeds equivalent to the sins which are committed after them,
nothing can hinder us from sinking grievously and completely. But as it is,
(right action(4)) like some stout breastplate does not suffer the sharp and bitter
dart to accomplish its work, but even if it is itself cut through, it averts
much danger from the body. For he who departs to the other world with many deeds
both good and bad, will have some alleviation in respect of the punishment and
the torment there; but if a man is destitute of these good works, and takes
only the evil with him, it is impossible to say what great sufferings he will
undergo, when he is conducted to everlasting punishment. For a balance will be
struck there between the evil deeds and those which are not such; and should the
latter weigh down the scale they will to no small extent have saved the doer of
them, and the injury arising from the doing of evil deeds is not so strong as to
drag the man down from the foremost place; but if the evil deeds exceed, they
carry him off into hell fire, because the number of his good actions is not so
great as to be able to make a stand against this violent impulse. And these
things are not merely suggested by our own reasoning, but declared also by the
divine oracles; for He Himself saith, "He shall reward every man according to his
works."(1) And not only in hell, but also in the kingdom one will find many
differences; for He saith "in my Fathers house are many mansions;"(2) and, "there
is one glory of the sun, and another glory of the moon."(3) And what wonder, if
in dealing with such great matters he has spoken with such precision, seeing
that He declares there is a difference in that world even between one star and
another? Knowing then all these things let us never desist from doing good
deeds, nor grow weary, nor, if we should be unable to reach the rank of the sun or
of the moon, let us despise that of the stars. For if only we display thus much
virtue at least, we shall be able to have a place in Heaven. And though we may
not have become gold, or precious stone yet if we only occupy the rank of
silver we shall abide in the foundation; only let us not fall back again into that
material which the fire readily devours, nor, when we are unable to accomplish
great things, desist also from small ones, for this is the part of extreme
folly, which I trust we may not experience. For just as material wealth increases if
the lovers of it do not despise even the smallest gains, so is it also with
the spiritual. For it is a strange thing that the judge should not overlook the
reward of even a cup of cold water, but that we, if our achievements are not
altogether great, should neglect the performance of little things. For he who does
not despise the lesser things, will exercise much zeal concerning the
greatest; but he who overlooks the former will also abstain from the latter; and to
prevent this taking place Christ has defined great rewards even for these small
things. For what is easier than to visit the sick? Yet even this He requites with
a great recompense. Lay hold then on eternal life, delight in the Lord, and
supplicate Him; take up again the wealth to slip past thee. For if thou shouldst
continue provoking God by thy deeds, thou wilt destroy thyself; but if before
much damage has been done, and all thy husbandry has been overwhelmed with a
flood, thou wilt dam up the channels of wickedness, thou wilt be able to recover
again what has been spoiled and to add to it not a lithe further produce: Having
considered all these things, shake off the dust, get up from the ground, and
thou wilt be formidable to the adversary; for he himself indeed has overthrown
thee, as if thou wouldst never rise again; but if he sees thee again lifting up
thy hands against him, he will receive such an unexpected blow that he will be
less forward in trying to upset thee again, and thou thyself wilt be more
secure against receiving any wound of that kind in future. For if the calamities of
others are sufficient to instruct us, much more those which we have ourselves
undergone. And this is what I expect speedily to see in the case of thy own dear
self, and that by the grace of God thou art again become more radiant than
before, and displaying such great virtue, as even to be a protector of others in
the world above. Only do not despair do not fall back; for I will not cease
repeating this in every form of speech, and wherever I see you, as well as by the
lips of others; and if you listen to this you will no longer need other remedies.
LETTER II.
1. If it were possible to express tears and groans by means of writing I
would have filled the letter, which I now send to you, with them. Now I weep not
because you are anxious concerning your patrimony, but because you have
blotted out your name from the list of the brethren, because you have trampled upon
the covenant which you had made with Christ. This is the reason why I shudder,
this is the cause of my distress. On this account do I fear and tremble, knowing
that the rejection of this covenant will bring great condemnation upon those
who have enlisted for this noble warfare, and owing to indolence have deserted
their proper rank. And that the punishment for such is heavier than for others
is manifest for this reason. For no one would indite a private individual for
shunning military service; but when once a man has become a soldier, if he be
caught deserting the ranks, he runs a risk of suffering the most his remaining in
a fallen condition; neither is it a grievous thing for the warrior to be
wounded, but to despair after the blow has been struck, and to neglect the wound. No
merchant, having once suffered shipwreck, and lost his freight, desists from
sailing, but again crosses the sea and the billows, and the broad ocean, and
recovers his former wealth. We see athletes also who after many falls have gained
the wreath of victory; and often, before gained the wreath of now, a soldier
who has once ran away has turned out a champion, and prevailed over the enemy.
Many also of those who have denied Christ owing to the pressure of torture, have
fought again, and departed at last with the crown of martyrdom upon their
brows. But if each of these had despaired after the first blow, he would not have
reaped the subsequent benefits. Even so now, beloved Theodore, because the enemy
has shaken thee a little from thy position, do not thou give thyself an
additional thrust into the pit, but stand up bravely, and return speedily to the place
from which thou hast departed, and deem not this blow, lasting but for a
little while, any reproach. For if you saw a soldier returning wounded from war you
would not reproach him; for it is a reproach to cast away one's arms, and to
hold aloof from the enemy; but as long as a man stands fighting, even if he be
wounded and retreat for a short time, no one is so unfeeling or inexperienced in
matters of war, as to find any fault with him. Exemption from wounds is the lot
of non-combatants; but those who advance with much spirit against the enemy
may sometimes be wounded and fail; which is exactly what has now occurred in your
case; for suddenly, while you attempted to destroy the serpent you were
bitten. But take courage, you need a little vigilance, and then not a trace of this
wound will be left; or rather by the grace of God thou wilt crush the head of
the Evil One himself; nor let it trouble thee that thou art soon impeded, even at
the outset. For the eye, the keen eye of the Evil One perceived the excellence
of thy soul, and guessed from many tokens that a brave adversary would wax
strong against him; for he expected that one who had promptly attacked him with
such great vehemence would easily overcome him, if he persevered. Therefore he
was diligent, and watchful, and mightily stirred up against thee, or rather
against his own head, if thou wilt bravely stand thy ground. For who did not marvel
at thy quick, sincere, and fervent change to good? For delicacy of food was
disregarded, and costliness of raiment was despised, all manner of parade was put
down, and all the zeal for the wisdom of this world was suddenly transferred to
the divine oracles; whole days were spent in reading, and whole nights in
prayer; no mention was made of thy family dignity, nor any thought taken of thy
wealth; but to rasp the knees and hasten to the feet of the brethren thou didst
recognize as something nobler than high birth. These things irritated the Evil
One, these things stirred him up to more vehement strife; but sleeping on the
bare ground and the rest of the discipline he overthrew you, even then there was
no need to despair; nevertheless one would have said that the damage was great
if defeat had taken place after many toils, and labour, and victories; but
inasmuch as he upset you as soon as you had stripped for the contest with him, all
that he accomplished was to render you more eager to do battle with him. For
that fell pirate attacked thee just as thou wast sailing out of the harbor, not
when thou hadst returned from thy trading voyage. bringing a full cargo. And as
when one has attempted to stay a fierce lion, and has only grazed his skin, he
has done him no injury but only stirred him up the more against himself, and
rendered him more confident and difficult to capture afterwards: even so the
common enemy of all has attempted to strike a deep blow, but has missed it, and
consequently made his antagonist more vigilant and wary for the future.
2. For human nature is a slippery thing, quick to be cheated, but quick
also to recover from deceit and as it speedily falls, so also does it readily
rise. For even that blessed man, I mean David the chosen king and prophet after he
had accomplished many good deeds, betrayed himself to be a man, for once he
fell in love with a strange woman, nor did he stop there but he committed
adultery on account of his passion, and he committed murder on account of his
adultery; but he did not try to inflict a third blow upon himself because he had
already received two such heavy ones, but immediately hastened to the physician, and
applied the remedies, fasting, tears, lamentation, constant prayer, frequent
confession of the sin; and so by these means he propitiated God, insomuch that he
was restored to his former position, insomuch that after adultery and murder
the memory of the father was able to shield the idolatry of the son. For the son
of this David Solomon by name, was caught by the same snare as his father, and
out of complaisance to women fell away from the God of his fathers.(1) Thou
seest how great an evil it is not to master pleasure, not to upset the ruling
principle in nature, and for a man to be the slave of women. This same Solomon
then, who was formerly righteous and wise but who ran a risk of being deprived of
all the kingdom on account of his sin, God permitted to keep the sixth part of
the government on account of the renown of his father.(2)
Now if thy zeal had been concerned with worldly eloquence, and then thou
hadst given it up in despair, I should have reminded thee of the law courts and
the judgment seat and the victories achieved there and the former boldness of
thy speech, and should have exhorted thee to return to your labours in that
behalf: but inasmuch as our race is for heavenly things, and we take no account of
the things which are on each, I put thee in remembrance of another court of
justice, and of that fearful and tremendous seat of judgment; "for we must all be
made manifest before the judgment seat of Christ."(1) "And He will then sit as
judge who is now disregarded by thee. What shall we say then, let me ask at
that time? or what defence shall we make, if we continue to disregard Him? What
shall we say then? Shall we plead the anxieties of business? Nay He has
anticipated this by saying, "What shall it profit a man if he gain the whole world and
lose his own soul?"(2) Or that we have been deceived by others? But it did not
help Adam in his defence to screen himself behind his wife, and say "the woman
whom thou gavest me, she deceived me;"(3) even as the serpent was no excuse for
the woman. Terrible, O beloved Theodore, is that tribunal, one which needs no
accusers and waits for no witnesses; for "all things are naked and laid open to
Him"(4) who judges us, and we must submit to give an account not of deeds only
but also of thoughts; for that judge is quick to discern the thoughts and
intents of the heart.(5) But perhaps you will allege weakness of nature as the
excuse, and inability to bear the yoke. And what kind of defence is this, that you
have not strength to bear the easy yoke, that you are unable to carry the light
burden? Is recovery from fatigue a grievous and oppressive thing? For it is to
this that Christ calls us, saying," Come unto me all ye that labour and are
heavy laden, and I will give you rest; take my yoke upon you and learn of me, for
I am meek and lowly in heart; for my yoke is easy and my burden is light"(6)
For what can be lighter I ask, than to be released from anxieties, and business,
and fears, and labors, and to stand outside the rough billows of life, and
dwell in a tranquil haven?
3. Which of all things in the world seems to you most desirable and
enviable? No doubt you will say government, and wealth, and public reputation. And
yet what is more wretched than these things when they are compared with the
liberty of Christians. For the ruler is subjected to the wrath of the populace and
to the irrational impulses of the multitude, and to the fear of higher rulers,
and to anxieties on behalf of those who are ruled, and the ruler of yesterday
becomes a private citizen to-day; for this present life in no wise differs from a
stage, but just as there, one man fills the position of a king, a second of a
general, and a third of a soldier, but when evening has come on the king is no
king, the ruler no ruler, and the general no general, even so also in that day
each man will receive his due reward not according to the outward part which he
has played but according to his works. Well ! is glory a precious thing which
perishes like the power of grass? or wealth, the possessors of which are
pronounced unhappy? "For woe" we read, "to the rich;"(7) and again, "Woe unto them
who trust in their strength and boast themselves in the multitude of their riches
!"(8) But the Christian never becomes a private person after being a ruler, or
a poor man after being rich, or without honour after being held in honour; but
he abides rich even when he is poor, and is exited when he strives to humble
himself; and from the rule which he exercises no human being can depose him, but
only one of those rulers who are under the power of this world's potentate of
darkness.
"Marriage is right," you say; I also assent to this. For "marriage," we
read, "is honourable and the bed undefiled; but fornicators and adulterers God
will judge;"(9) but it is no longer possible for thee to observe the right
conditions of marriage. For if he who has been attached to a heavenly bridegroom
deserts him, and joins himself to a wife the act is adultery, even if you call it
marriage ten thousand times over; or rather it is worse than adultery in
proportion as God is greater than man. Let no one deceive thee saying: "God hath not
forbidden to marry;" I know this as well as you; He has not forbidden to marry,
but He has forbidden to commit adultery, may you be preserved from ever
engaging thyself in marriage ! And why dost thou marvel if marriage is judged as if it
were adultery, when God is disregarded? Slaughter has brought about
righteousness, and mercy has been a cause of condemnation more than slaughter; because
the latter has been according to the mind of God but the former has been
forbidden. It was reckoned to Phinees for righteousness that he pierced to death the
woman who committed fornication, together with the fornicator;(10) but Samuel,
that saint of God although he wept and mourned and entreated for whole nights,
could not rescue Saul from the condemnation which God issued against him, because
he saved, contrary to the design of God the king of the allen tribes whom he
ought to have slain.(11) If then mercy has been a cause of condemnation more
than slaughter because God was disobeyed, what wonder is it if marriage condemns
more than adultery when it involves the rejection of Christ? For, as I said at
the beginning, if you were a private person no one would indict you for shunning
to serve as a soldier; but now thou art no longer thy own master, being
engaged in the service of so great a king. For if the wife hath not power over her
own body, but the husband,(1) much more they who live in Christ must be unable
to have authority over their body. He who is now despised, the same will then
be our judge; think ever on Him and the river of fire: "For a river of fire" we
read, "winds before His face;"(2) for it is impossible for one who has been
delivered over by Him to the fire to expect any end of his punishment. But the
unseemly pleasures of this life no-wise differ from shadows and dreams; for before
the deed of sin is completed, the conditions of pleasure are extinguished; and
the punishments for these have no limit. And the sweetness lasts for a little
while but the pain is everlasting.
Tell me, what is there stable in this world? Wealth which often does not
last even to the evening? Or glory? Hear what a certain righteous man says: "My
life is swifter than a runner."(3) For as they dash away before they stand
still, even so does this glory take to flight before it has fairly reached us.
Nothing is more precious than the soul; and even they who have gone to the
extremity of folly have not been ignorant of this; for "there is no equivalent of the
soul" is the saying of a heathen poet.(4) I know that thou hast become much
weaker for the struggle with the Evil One; I know that thou art standing in the
very midst of the flame of pleasures; but if thou wilt say to the enemy "We do not
serve thy pleasures, and we do not bow down to the root of all thy evils; if
thou wilt bend thine eye upward, the Saviour will even now shake out the fire,
and will burn up those who have flung thee into it, and will send to thee in the
midst of the furnace a cloud, and dew, and a rustling breeze, so that the fire
may not lay hold of thy thought or thy conscience. Only do not consume thyself
with fire. For the arms and engines of besiegers have often been unable to
destroy the fortification of cities, but the treachery of one or two of the
citizens dwelling inside has betrayed them to the enemy without any trouble on his
part. And now if none of thy thoughts within betray thee, should the Evil One
bring countless engines against thee from without he will bring them in vain.
4. Thou hast by the grace of God many and great men who sympathize with
thy trouble, who encourage you to the fight, who tremble for thy soul,--Valerius
the holy man of God, Florentius who is in every respect his brother, Porphyrius
who is wise with the wisdom of Christ, and many others. These are daily
mourning, and praying for you without ceasing; and they would have obtained what they
asked for, long ago, if only thou hadst been willing to withdraw thyself a
little space out of the hands of the enemy. Now then is it not strange that,
whilst others do not even now despair of thy salvation, but are continually praying
that they may have their member restored to them, thou thyself, having once
fallen, art unwilling to get up again, and remainest prostrate, all but crying
aloud to the enemy: "Slay me, smite me, spare not?" "Does he who falls not rise up
again ?"(5) speaks the divine oracle. But thou art striving against this and
contradicting it; for if one who has fallen despairs it is as much as to say
that he who falls does not rise up again I entreat thee do not so great a wrong to
thyself; do not pour upon us such a flood of sorrow. I do not say at the
present time, when thou hast not yet completed thy twentieth year, but even if,
after achieving many things, and spending thy whole life in Christ thou hadst, in
extreme old age, experienced this attack, even then it would not have been right
to despair, but to call to mind the robber who was justified on the cross, the
labourers who wrought about the eleventh hour, and received the wages of the
whole day. But as it is not well that those who have fallen near the very
extremity of life should abandon hope, if they be sober minded, so on the other hand
it is not safe to feed upon this hope, and say, "Here for a while, I will enjoy
the sweets of life, but afterwards, when I have worked for a short time, I
shall receive the wages of the whole working time. For I recollect hearing you
often say, when many were exhorting you to frequent the schools;(6) "But what if I
bring my life to a bad end in a short space of time, how shall I depart to Him
who has said ' Delay not to turn to the Lord, nor put off day after day?' "(7)
Recover this thought, and stand in fear of the thief; for by this name Christ
calls our departure hence, because it comes upon us unawares. Consider the
anxieties of life which befall us, both those which are personal to ourselves, and
which are common to us with others, the fear (of rulers, the envy of citizens,
the danger which often hangs over us imperilling even life itself, the labours,
the distresses, the servile flatteries, such as are unbecoming even to slaves
if they be earnest minded mere the fruit of our labours coming to an end in
this world, a fact which is the most distressing of all. It has been the lot
indeed of many to miss the enjoyment of the things for which they have laboured, and
after having consumed the prime of their manhood in labours and perils, just
when they hoped that they should receive their reward they have departed taking
nothing with them. For if, after undergoing many danger, and completing many
campaigns, one will scarcely look upon an earthly king with confidence, how will
any one be able to behold the heavenly king, if he has fired and fought for
another all his time.
5. Would you have me speak of the domestic cares of wife, and children and
slaves? It is an evil thing to wed a very poor wife, or a very rich one; for
the former is injurious to the husbands means, the latter to his authority and
independence. It is a grievous thing to have children, still more grievous not
to have any; for in the latter case marriage has been to no purpose, in the
former a bitter bondage has to be undergone. If a child is sick, it is the occasion
of no small fear; if he dies an untimely death, there is inconsolable grief;
and at every stage of growth there are various anxieties on their account, and
many fears and toils. And what is one to say to the rascalities of domestic
slaves? Is this then life Theodore, when one's soul is distracted in so many
directions, when a man has to serve so many, to live for so many, and never for
himself? Now amongst us, O friend, none of these things happen, I appeal to yourself
as a witness. For during that short time when you were willing to lift your
head above the waves of this world, you know what great cheerfulness and gladness
you enjoyed. For there is no man free, save only he who fives for Christ. He
stands superior to all troubles, and if he does not choose to injure himself no
one else will be able to do this, but he is impregnable; he is not stung by the
loss of wealth; for he has learned that we "brought nothing into this world,
neither can we carry anything out;"(1) he is not caught by the longings of
ambition or glory; for he has learned that our citizenship is in heaven;(2) no one
annoys him by abuse, or provokes him by blows; there is only one calamity for a
Christian which is, disobedience to God; but all the other things, such as loss
of property, exile, peril of life, he does not even reckon to be a grievance
at all. And that which all dread, departure hence to the other world,--this is
to him sweeter than life itself. For as when one has climbed to the top of a
cliff and gazes on the sea and those who are sailing upon it, he sees some being
washed by the waves, others running upon hidden rocks, some hurrying in one
direction, others being driven in another like prisoners, by the force of the gale,
many actually in the water, some of them using their hands only in the place
of a boat and a rudder, and many drifting along upon a single plank, or some
fragment of the vessel, others floating dead, a scene of manifold and various
disaster; even so he who is engaged in the service of Christ drawing himself out of
the turmoil and stormy billows of life takes his seat upon secure and lofty
ground. For what position can be loftier or more secure than that in which a man
has only one anxiety, "How he ought to please God ? "(3) Hast thou seen the
shipwrecks, Theodore, of those who sail upon this sea? Wherefore, I beseech thee,
avoid the deep water, avoid the stormy billows, and seize some lofty spot where
it is not possible to be captured. There is a resurrection, there is a
judgment, there is a terrible tribunal which awaits us when we have gone out of this
world; "we must all stand before the judgment-seat of Christ."(4) It is not in
vain that we are threatened with hell fire, it is not without purpose that such
great blessings have been prepared for us. The things of this life are a
shadow, and more naught even than a shadow, being full of many fears, and many
dangers, and extreme bondage. Do not then deprive thyself both of that world, and of
this, when you may gain both, if you please. Now that they who live in Christ
will gain the things of this world Paul teaches us when he says: "But I spare
you;"(5) and again "But this I say for your profit."(6) Seest thou that even here
he who cares for the things of the Lord is superior to the man who has
married? It is not possible for one who has departed to the other world to repent; no
athlete, when he has quitted the lists, and the spectators have dispersed, can
contend again.
Be always thinking of these things, and break in pieces the sharp sword of
the Evil One, by means of which he destroys many. And this is despair, which
cuts off from hope those who have been overthrown. This is the strong weapon of
the enemy, and the only way in which he holds down those who have been made
captives is by binding them with this chain, which, if we choose, we shall
speedily be able to break by the grace of God. I know that I have exceeded the due
measure of a letter, but forgive me; for I am not willingly in this condition, but
have been constrained by my love and sorrow, owing to which I forced myself to
write this letter also,(1) although many would have prevented me. "Cease
labouring in vain and sowing upon rock" many have been saying to me. But I hearkened
to none of them. For there is hope I said to myself that, God willing, my
letter will accomplish something; but if that which we deprecate should take place,
we shall at least have the advantage of escaping self reproach for keeping
silence, and we shall not be worse than sailors on the sea, who, when they behold
men of their own craft drifting on a plank, because their ship has been broken
to pieces by the winds and waves, take down their sails, and cast anchor, and
get into a boat and try to rescue the men, although strangers, known to them
only in consequence of their calamity. But if the others were unwilling to be
rescued no one would accuse those of their destruction who attempted to save them.
This is what we offer; but we trust that by the grace of God you also will do
your part, and we shall again see you occupying an eminent place in the flock of
Christ. In answer to the prayers of the saints may we speedily receive thee
back, dear friend, sound in the true health. If thou hast any regard for us, and
hast not utterly cast us out of thy memory please vouchsafe a reply to our
letter; for in so doing thou wilt give us much pleasure.