128 (265). To Eusebius, Bishop of Samosata
LETTERS
sonally. We shall be silent that we may be sparing in the length of our letter, and also that we may not seem, by the mention of their fault, to hold up to public scorn, as it were, those who by a change of heart have become dear to us.
But, may the holy God grant that you will come to our district so that I may embrace your Grace and recount everything in detail. For, it is natural somehow for things which have grieved us when we experienced them to afford·· some gratification when we relate them. But, for those matters concerning which the bishop, dearly beloved of God, was stirred to action most successfully as far as regards his love toward us, but primarily and also unyieldingly as far as regards the strict observance of the canons, praise him; and give thanks to the Lord, that everywhere your disciples show the characteristics of your Dignity.
128. To EusebiusJ Bishop of Samosata 1 I have not yet been able worthily to give practical proof of my zeal for reconciling the churches of the Lord. But I protest that I have in my heart so great a desire that I would even gladly deliver up my own life to extinguish the flame of hatred kindled by the Evil One. And, if I wished to approach the regions of Colonia2 not through the desire for peace, may my life not be spent in peace. The peace I seek, of course, is the true peace left to us by the Lord Himself; and what I asked to be given to me as an assurance3 is what one would
1 For Eusebius. see preceding letter. This letter is in reply to Eusebius. who was attempting to effect a reconciliation between St. Basil and Eustathius of Sebaste. On Eustathius of Sebaste. d. Letter 19 n. l.
2 Letters 227 and 228 are addressed to the clergy and magistrates of Colonia in Armenia. This was probably the place in which Eus.tathius of Sebaste was to subscribe to the Creed as defined in Letter l25.
3 I.e., of the orthodoxy of Eustathius of Sebaste.
264-
SAINT BASIL
ask who desires nothing else than the true peace, even though some persons 4 perverting the truth interpret otherwise. Let those, therefore, use their tongues for whatever they wish; at some time, assuredly, they will repent of these words.
But, I urge your Holiness to remember the questions proposed from the beginning, and not to be misled into accepting answers for other questions, nor to sanction the sophisms of those who most terribly of all men are falsifying the truth, without the ability to speak from their mere opinion alone.
For I have put forward propositions that are simple, clear, and easy to remember: whether we reject for communion those who do not accept the Nicene Creed, and whether we refuse to have any part with those who dare to say that the Holy Spirit is a creature. Yet, instead of answering the questions to the point, he repeated to us by heart those statements which you had written to us; and he did not do this through any simplicity of mind, as one might think, nor through inability to be aware of the consequences. Now, he supposes that, by denying our proposition, he will make his position evident to the people; but, if he agrees with us, he will withdraw from the middle course, than which up to the present time nothing has been more precious to him.
Therefore, let him not lead us astray by sophisms nor deceive your Wisdom along with the rest, but let him send to us a concise answer to the question, either confessing communion with the enemies of the faith, or denying it. If you will persuade him to do this, and send me answers which are correct and such as I pray for, I am the one who has been completely wrong in the past. I take all the blame upon my4 These are probably the two monks, Basil and Sophronius, who had been recommended to St. Basil by Eustathius, and who had been spreading calumnies against St. Basil. Cf. Letter 119.
LETTERS
self. Then demand of me a proof of humility. But, as long as none of these things is done, pardon me, Father, dearly beloved of God, for not being able to stand at the altar of God with hypocrisy. For, if I did not fear this hypocrisy, why did I separate myself from Euippius,5 a man of such great learning, so advanced in age, and possessing so many just claims of friendship with us? And if we then acted nobly and properly in behalf of the truth, it would surely be absurd to seem to be in union with those who make the same declarations as he did through the mediation of these clever and charming men.
Yet, it does not seem best to me to alienate ourselves altogether from those who do not accept the faith, but to show some concern for these men according to the ancient laws of charity, and to write to them with one accord, setting forth every exhortation with compassion, and holding out the faith of the Fathers to invite them to unity. And, if we convince them, we should be united with them in communion, but, if we fail, we should be content with one another and banish the uncertainty from our spirit, taking up the evangelical and guileless life in which they live who from the beginning yielded themselves to the Word. For, He said: 'The believers were of one heart and one soul.'6 If, therefore, they heed you, that is best. But, if not, be assured that they are warmongers, and stop writing to us for the future about reconciliations.
5 Euippius was a bishop with tendencies to Arianism, from whom St. Basil had left himself obliged to separate altogether. Cf. Letter 56. Eusta. thius of Sebaste, in 360, violently denounced Euippius as not worthy to be a bishop, but in 376 Eustathius united with him and recognized the bis,hops and presbyters he had ordained. Cf. Letters 226, 239, 244, and 251.
6 Cf. Acts 4.32.