---
title: "Letters and Select Works"
author: "Basil of Caesarea"
translator: "Blomfield Jackson"
languages: [en]
shelf: "Church Fathers"
section: 56 of 102
url: https://scriptura.si/works/basil-of-caesarea-letters-and-select-works/56/
cite: "Basil of Caesarea, tr. Blomfield Jackson, Letters and Select Works, section 56. Scriptura (scriptura.si), https://scriptura.si/works/basil-of-caesarea-letters-and-select-works/56/"
---

# Letters and Select Works

*Basil of Caesarea, tr. Blomfield Jackson*

Basil on the Holy Spirit, the six days of creation, and his letters.

## 56. To Count Terentius

Source: https://scriptura.si/works/basil-of-caesarea-letters-and-select-works/56/ · cite a paragraph as https://scriptura.si/works/basil-of-caesarea-letters-and-select-works/56/#p-N

### Letter XCIX

[¶1] I have had every desire and have really done my best to obey, if only in part, the imperial order and the friendly letter of your excellency. I am sure that your every word and every thought are full of good intentions and right sentiments. But I have not been permitted to show my ready concurrence by practical action. The truest cause is my sins, which always rise before me and always hamper my steps. Then, again, there is the alienation of the bishop who had been appointed to cooperate with me, why, I know not; but my right reverend brother Theodotus, who promised from the beginning to act with me, had cordially invited me from Getasa to Nicopolis. When however he saw me in the town, he was so shocked at me, and so afraid of my sins, that he could not bear to take me either to morning or evening prayer. In this he acted quite justly so far as my deserts go, and quite as befits my course of life, but not in a manner likely to promote the interests of the Churches. His alleged reason was that I had admitted the very reverend brother Eustathius to communion. What I have done is as follows. When invited to a meeting held by our brother Theodotus, and wishful, for love’s sake, to obey the summons, that I might not make the gathering fruitless and vain, I was anxious to hold communication with the aforementioned brother Eustathius. I put before him the accusations concerning the faith, advanced against him by our brother Theodotus, and I asked him, if he followed the right faith, to make it plain to me, that I might communicate with him; if he were of another mind he must know plainly that I should be separated from him. We had much conversation on the subject, and all that day was spent in its examination; when evening came on we separated without arriving at any definite conclusion. On the morrow, we had another sitting in the morning and discussed the same points, with the addition of our brother Pœmenius, the presbyter of Sebasteia, who vehemently pressed the argument against me. Point by point I cleared up the questions on which he seemed to be accusing me, and brought them to agree to my propositions. The result was, that, by the grace of the Lord, we were found to be in mutual agreement, even on the most minute particulars. So about the ninth hour, after thanking God for granting us to think and say the same thing, we rose up to go to prayer. In addition to this I ought to have got some written statement from him, so that his assent might be made known to his opponents and the proof of his opinion might be sufficient for the rest. But I was myself anxious, with the desire for great exactitude, to meet my brother Theodotus, to get a written statement of the faith from him, and to propose it to Eustathius; that so both objects might be obtained at once, the confession of the right faith by Eustathius and the complete satisfaction of Theodotus and his friends, and they would have no ground for objection after the acceptance of their own propositions. But Theodotus, before learning why we were met and what had been the result of our intercourse, decided not to allow us to take part in the meeting. So midway on our journey we set out back again, disappointed that our efforts for the peace of the Churches had been counteracted.

[¶2] 3. After this, when I was compelled to undertake a journey into Armenia, knowing the man’s character, and with the view both of making my own defence before a competent witness, for what had taken place and of satisfying him, I travelled to Getasa, into the territory of the very godly bishop Meletius, the aforementioned Theodotus being with me; and while there, on being accused by him of my communication with Eustathius, I told him that the result of our intercourse was my finding Eustathius to be in all things in agreement with myself. Then he persisted that Eustathius, after leaving me, had denied this and asseverated to his own disciples that he had never come to any agreement with me about the faith. I, therefore, combated this statement; and see, O most excellent man, if the answer I made was not most fair and most complete. I am convinced, I said, judging from the character of Eustathius, that he cannot thus lightly be turning from one direction to another, now confessing now denying what he said; that a man, shunning a lie, even in any little matter, as an awful sin, is not likely to choose to run counter to the truth in matters of such vast importance and so generally notorious: but if what is reported among you turns out to be true, he must be confronted with a written statement containing the complete exposition of the right faith; then, if I find him ready to agree in writing, I shall continue in communion with him; but, if I find that he shrinks from the test, I shall renounce all intercourse with him. The bishop Meletius agreed to these arguments, and the brother Diodorus the presbyter, who was present, and then the right reverend brother Theodotus, assented, and invited me to go to Nicopolis, both to visit the Church there, and to keep him company as far as Satala. But he left me at Getasa, and, when I reached Nicopolis, forgetting all that he heard from me, and the agreement he had made with me, dismissed me, disgraced by the insults and dishonours which I have mentioned.

[¶3] 4. How, then, right honourable sir, was it possible for me to perform any of the injunctions laid on me, and to provide bishops for Armenia? How could I act, when the sharer of my responsibilities was thus disposed towards me,—the very man by whose aid I was expecting to be able to find suitable persons, because of his having in his district reverend and learned men, skilled in speech, and acquainted with the other peculiarities of the nation? I know their names, but I shall refrain from mentioning them, lest there arise any hindrance to the interests of Armenia being served at some future time.

[¶4] Now, after getting as far as Satala in such a state of health, I seemed to settle the rest by the grace of God. I made peace between the Armenian bishops, and made them a suitable address, urging them to put away their customary indifference, and resume their ancient zeal in the Lord’s cause. Moreover, I delivered them rules as to how it behoved them to give heed to iniquities generally practised in Armenia. I further accepted a decision of the Church of Satala, asking that a bishop might be given them through me. I was also careful to inquire into the calumnies promulgated against our brother Cyril, the Armenian bishop, and by God’s grace I have found them to be started by the lying slanders of his enemies. This they confessed to me. And I seemed to some extent to reconcile the people to him, so that they avoid communion with him no more. Small achievements these, maybe, and not worth much, but in consequence of the mutual discord caused by the wiles of the devil, it was impossible for me to effect more. Even this much I ought not to have said, so as not to seem to be publishing my own disgrace. But as I could not plead my cause before your excellency in any other way, I was under the necessity of telling you the entire truth.

### To Eusebius, Bishop of Samosata

### Letter C

[¶7] When I saw your affectionate letter, in the country bordering on Armenia, it was like a lighted torch held up at a distance to mariners at sea, especially if the sea happen to be agitated by the wind. Your reverence’s letter was of itself a pleasant one, and full of comfort; but its natural charm was very much enhanced by the time of its arrival, a time so painful to me, that I hardly know how to describe it, after once making up my mind to forget its troubles. However, my deacon will give you a full account. My bodily strength completely failed me, so that I was not even able to bear the slightest movement without pain. Nevertheless I do pray that, by the aid of your prayers, my own longing may be fulfilled; although my journey has caused me great difficulties, in consequence of the affairs of my own Church having been neglected through its occupying such a long time. But if, while I yet live, God grants me to see your reverence in my Church, then truly I shall have good hope, even for the future, that I am not wholly excluded from the gifts of God. If it be possible, I beg that this meeting between us may take place at the Synod which we hold every year, in memory of the blessed martyr Eupsychius, now about to be held on the 7th of September. I am compassed with anxieties which demand your help and sympathy, both in the matter of the appointment of bishops and in the consideration of the trouble caused me by the simplicity of Gregory of Nyssa, who is summoning a Synod at Ancyra and leaving nothing undone to counteract me.

### Consolatory

### Letter CI

[¶10] This is my first letter to you, and I could have prayed that its subject were a brighter one. Had it been so, things would have fallen out as I desire, for it is my wish that the life of all those who are purposed to live in true religion should be happily spent. But the Lord, Who ordains our course in accordance with His ineffable wisdom, has arranged that all these things should come about for the advantage of our souls, whereby He has, on the one hand, made your life sorrowful, and on the other, roused the sympathy of one who, like myself, is united to you in godly love. Therefore on my learning from my brothers what has befallen you it has seemed to me that I could not but give you such comfort as I can. Had it indeed been possible to me to travel to the place in which you are now living I would have made every effort to do so. But my bad health and the present business which occupies me have caused this very journey, which I have undertaken, to be injurious to the interests of my Church. I have, therefore, determined to address your excellency in writing, to remind you that these afflictions are not sent by the Lord, Who rules us, to the servants of God to no purpose, but as a test of the genuineness of our love to the divine Creator. Just as athletes win crowns by their struggles in the arena, so are Christians brought to perfection by the trial of their temptations, if only we learn to accept what is sent us by the Lord with becoming patience, with all thanksgiving. All things are ordained by the Lord’s love. We must not accept anything that befalls us as grievous, even if, for the present, it affects our weakness. We are ignorant, peradventure, of the reasons why each thing that happens to us is sent to us as a blessing by the Lord but we ought to be convinced that all that happens to us is for our good, either for the reward of our patience, or for the soul which we have received, lest, by lingering too long in this life, it be filled with the wickedness to be found in this world. If the hope of Christians is limited to this life, it might rightly have been reckoned a bitter lot to be prematurely parted from the body; but if, to them that love God, the sundering of the soul from these bodily fetters is the beginning of our real life, why do we grieve like them which have no hope? Be comforted then, and do not fall under your troubles, but show that you are superior to them and can rise above them.

### To the citizens of Satala

### Letter CII

[¶13] Moved by your importunity and that of all your people, I have undertaken the charge of your Church, and have promised before the Lord that I will be wanting to you in nothing which is within my power. So I have been compelled, as it is written, to touch as it were the apple of my eye. Thus the high honour in which I hold you has suffered me to remember neither relationship, nor the intimacy which I have had from my boyhood with the person in question, as making a stronger demand on me than your request. I have forgotten all the private considerations which made him near and dear to me, making no account of the sighs which will be heaved by all my people on being deprived of his rule, none of the tears of all his kindred; nor have I taken to heart the affliction of his aged mother, who is supported by his aid alone. All these considerations, great and many as they are, I have put aside, keeping only in view the one object of giving your Church the blessing of the rule of such a man, and of aiding her, now distressed as she is, at being so long without a head, and needing great and powerful support to be enabled to rise again. So much for what concerns myself. Now, on the other hand, I ask you not to fall short of the hope which I have entertained and of the promises which I have made him, that I have sent him to close friends. I ask every one of you to try to surpass the rest in love and affection to him. I entreat you to show this laudable rivalry, and to comfort his heart by the greatness of your attentions to him, that he may forget his own home, forget his kinsfolk, and forget a people so dependent on his rule, like a child weaned from his mother’s breast.

[¶14] I have despatched Nicias beforehand to explain everything to your excellencies, and that you may fix a day to keep the feast and give thanks to the Lord, Who has granted the fulfilment of your prayer.

### To the people of Satala

### Letter CIII

[¶17] The Lord has answered the prayer of His people and has given them, by my humble instrumentality, a shepherd worthy of the name; not one making traffic of the word, as many do, but competent to give full satisfaction to you, who love orthodoxy of doctrine, and have accepted a life agreeable to the Lord’s commands, in the name of the Lord, Who has filled him with His own spiritual graces.

### To the prefect Modestus

### Letter CIV

[¶20] Merely to write to so great a man, even though there be no other reason, must be esteemed a great honour. For communication with personages of high distinction confers glory upon all to whom it is permitted. My supplication, however, is one which I am driven by necessity to make to your excellency, in my great distress at the condition of my whole country. Bear with me, I beg you, kindly and in accordance with your own characters and reach a helping hand to my country, now beaten to the knee. The immediate object of my entreaty is as follows. By the old census, the clergy of God, presbyters and deacons, were left exempt. The recent registrars, however, without any authority from your lordship, have enrolled them, except that in some cases a few were granted immunity on the score of age. I ask, then, that you will leave us this memorial of your beneficence, to preserve through all coming time your good fame; that in accordance with the old law the clergy be exempt from contribution. I do not ask the remission to be conceded personally and individually to those who are now included, in which case the grace will pass to their successors, who may not always be worthy of the sacred ministry. I would suggest that some general concession be made to the clergy, according to the form in the open register, so that the exemption may be given in each place to ministers by the rulers of the Church. This boon is sure to bring undying glory to your excellency for your good deeds, and will cause many to pray for the imperial house. It will also really be profitable to the government, if we afford the relief of exemption, not generally to all the clergy, but to those who from time to time are in distress. This, as any one who chooses may know, is the course we actually pursue when we are at liberty.

### To the deaconesses, the daughters of Count Terentius

### Letter CV

[¶23] On coming to Samosata I expected to have the pleasure of meeting your excellencies, and when I was disappointed I could not easily bear it. When, I said, will it be possible for me to be in your neighbourhood again? When will it be agreeable to you to come into mine? All this, however, must be left to the Lord’s will. As to the present, when I found that my son Sophronius was setting out to you, I gladly delivered him this letter, to convey you my salutation, and to tell you how, by God’s grace, I do not cease to remember you, and to thank the Lord on your behalf, in that you are goodly scions of a goodly stock, fruitful in good works, and verily like lilies among thorns. Surrounded as you are by the terrible perversity of them that are corrupting the word of truth, you do not give in to their wiles; you have not abandoned the apostolic proclamation of faith, you have not gone over to the successful novelty of the day. Is not this cause of deep thankfulness to God? Shall not this rightly bring you great renown? You have professed your faith in Father, Son and Holy Ghost. Do not abandon this deposit; the Father—origin of all; the Son—Only begotten, begotten of Him, very God, Perfect of Perfect, living image, shewing the whole Father in Himself; the Holy Ghost, having His subsistence of God, the fount of holiness, power that gives life, grace that maketh perfect, through Whom man is adopted, and the mortal made immortal, conjoined with Father and Son in all things in glory and eternity, in power and kingdom, in sovereignty and godhead; as is testified by the tradition of the baptism of salvation.

[¶24] But all who maintain that either Son or Spirit is a creature, or absolutely reduce the Spirit to ministerial and servile rank, are far removed from the truth. Flee their communion. Turn away from their teaching. They are destructive to souls. If ever the Lord grant us to meet, I will discourse to you further concerning the faith, to the end that you may perceive at once the power of the truth and the rottenness of heresy by Scriptural proof.