150 (392). To Amphilochius, in the Name of Heracleidas
SAINT BASIL
sufferings did those acts entail which were later devised against him by the vicar! And, now; he has come under guard to complete the rest of his penalties here, unless you will be willing to hold your mighty hand in protection over the aftlicted man.
Assuredly, I know that I am performing a superfluous act in urging your Excellency to kindliness. Only, since I wish to be of service to the man, I beseech your Grace for our sake to add something to your natural zeal for good, so that the benefit of Our intercession for him may be evident to the man.
150. To Amphilochius, in the Name of Heracleidas1 I recall the conversations which we once had with one another, and I have not forgotten either what I myself said nor what I heard from your Nobility. And, now, public life does not hold me back. Although I am the same in heart and have not yet put off the old man, except, indeed, in appearance and in having removed myself far from the affairs of life, I seem now, as it were, to have entered upon the path of life exemplified by Christ. And I sit by myself like those about to put out to sea, looking steadily to the future. For, the sailors have need of winds for a fair voyage, but we of someone to lead us by the hand and bring us safely through the bitter waters of life. Now, I consider that I need, first of I Amphilochius. later Bishop of Iconium. had abandoned his practice of law and was living in retirement at Ozizala. not far from Nazianzus where Gregory. his uncle. was bishop. Other letters addressed to him by S1. Basil are: 161. 176. 190. 200. 201. 202. 218. 231. 232. 233. 234.
235. 236. and 238. besides those dealing with the canons. Heracleidas. a friend of Amphilochius and also a retired lawyer. was living at St.
Basil's famous hospital at the time that this letter was written. St. Basil wrote this letter for Heracleidas to let Amphilochius know why Hera. deidas had not joined him in his retreat. to explain what Heracleidas was doing at Caesarea. and to attempt to persuade Amphilochius to come to St. Ba~il. It was written in 373.
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all, a curb against my youth, and, then, spurs for the race of piety. And the provider of these, without doubt, is reason, now moderating our disorderly conduct, now arousing the sluggishness of our soul. Again, I need other remedies so as to purify the sordidness of my manners. For, you know that we who for a long time have been accustomed to the forum are unsparing of our words and are not on our guard against the imaginations, which are aroused in our mind by the Evil
One. Moreover, we are overcome by honor and we do not easily lay aside the habit of thinking somewhat highly of ourselves. Against these things I realize that I need a great and an experienced teacher. Then, in truth, the cleansing of the soul's eye, so that it may be able to fix its gaze on the beauty of the glory of God When all darkness of ignorance, like some rheum, has been removed, I consider no little task nor one that brings profit only for a short time.
I know full well that your Eloquence is aware of this and desires that there should be someone to give this assistance.
Moreover, if ever God grants me to meet your Modesty, I shall, without doubt, learn more concerning the matters to which I must give heed. For, now, by reason of my great ignorance I am not able even to understand in how great need
I am, but at least I have not repented of my first attempt, nor does my soul sink down at the prospect of a life according to God. About this you rightly and in a manner befitting yourself felt anxiety in my case, lest, ever turning back, I should become a 'statue of salt,'2 a thing which, as I hear, happened to a certain woman. Yet, truly, the powers from without still hinder me, like magistrates searching out some deserter. But, especially, my own heart holds me back, testifying to itself to all those things which I have said.
But, when you recalled our agreements and announced 2 Cf. Gen. 19.26.
SAINT BASIL
that you would bring charges, you made me laugh even in the midst of this dejection of mine, because you are still an advocate and are not giving up your clevemess.3 For, I think thus-that, unless like an unlearned person I am straying from the truth altogether, there is one road which leads to the Lord, and all those going to Him travel in company with one another and proceed according to one rule of life.
Therefore, where can I go and be separated from you and not live with you and with you serve God, to whom we have by common consent fled for refuge? For, our bodies may be separated by material space, but certainly the eye of God looks upon us both together, if my life is really worthy of being viewed by the eyes of God, for I have read somewhere in the Psalms that 'the eyes of the Lord are upon the just.'4 And I do indeed pray to be bodily present both with you and with everyone who makes a choice similar to yours, and also every night and day to bend my knees to our Father in heaven with you and with any other who is worthily calling upon God.
I know that union in prayers brings much gain. Yet, if the charge of falsehood will assuredly follow me as often as I shall happen to complain when cast aside in a different little corner, I cannQt contradict the word. But, I already condemn myself as a liar if I have made any statement in my former condition of indifference which makes me liable to the charge of a falsehood. 5
After I had come near enough to Caesarea to become acquainted with the state of affairs, since I was not willing to 3 Apparently, Amphilochius and Heracleidas had made an agreement with each other to abstain from public life. As Herac1eidas had broken the agreement, Amphilochius threatens to bring action against him.
4 Ps. 33.16.
5 Amphilochius had evidently found fault with Herac1eidas in conse. quence of a complaint he had made. and had accused him of repenting of having entered upon the ascetic life.
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enter the city itself, I took refuge in the nearby almshouse in order to learn there what I wished. Then, when the bishop dearly beloved of God came to visit according to his custom,
I referred to him what your Eloquence had commanded us.
And, though we could not keep in memory what he answered, and it exceeded the length of a letter, yet to sum up, concerning poverty he said that this was the measure-that each should limit his possessions to the last tunic. And he offered us proofs from the Gospel-one from John the Baptist who said: 'Let him who has two tunics share with him who has none';6 and another from our Lord who forbade His disciples to have two tunics.7 And he added to these, also, the statement: 'If thou wilt be perfect, go, sell what thou hast, and give to the poor.'8 And he also said that the parable of the pearl refers to this, because the merchant who found the precious pearl, going away, sold all his possessions and bought it.
Again, he added to this that a person ought not to leave the distribution of his subsfance to himself, but to him who has been entrusted with the management of the affairs of the poor.
And he proved this from the Acts,9 that they would sell what belonged to them and, bringing [the price], 'lay it at the feet of the apostles, and by them distribution was made to each according as anyone had need.' For, he said that the power of distinguishing him who is truly in need from him who is asking through avarice required experience. And he who gives to the afHicted has given to the Lord and from Him will receive the reward, but he who provides for every wanderer has cast it to a dog, troublesome because of his shamelessness, but not to be pitied on account of indigence.
Now, concerning the matter of how we ought to live day 6 Luke 3.11.
7 A reference to our Lord's statement in Matt. 19.9.10.
8 Matt. 19.21.
9 Cf. Acts 4.34-35.