Basil of Caesarea, Letters

Letter XXII.181 Placed in 364.

Without address. On the Perfection of the Life of Solitaries.

1. Many things are set forth by inspired Scripture as binding upon all who are anxious to please God. But, for the present, I have only deemed it necessary to speak by way of brief reminder concerning the questions which have recently been stirred among you, so far as I have learnt from the study of inspired Scripture itself. I shall thus leave behind me detailed evidence, easy of apprehension, for the information of industrious students, who in their turn will be able to inform others. The Christian ought to be so minded as becomes his heavenly calling,182 cf. Heb. iii. and his life and conversation ought to be worthy of the Gospel of Christ.183 cf. Phil. i. 27. The Christian ought not to be of doubtful mind,184 cf. Luke xii. 29. nor by anything drawn away from the recollection of God and of His purposes and judgments. The Christian ought in all things to become superior to the righteousness existing under the law, and neither swear nor lie.185 cf.Matt. v. 20. He ought not to speak evil;186 Tit. iii. 2. to do violence;187 1 Tim. ii. 13. to fight;188 2 Tim. ii. 24. to avenge himself;189 Rom. xii. 19. to return evil for evil;190 Rom. xii. 17. to be angry.191 Matt. v. 22. The Christian ought to be patient,192 James v. 8. whatever he have to suffer, and to convict the wrong-doer in season,193 Tit. ii. 15. not with the desire of his own vindication, but of his brother’s reformation,194 Matt. xv. 18. according to the commandment of the Lord. The Christian ought not to say anything behind his brother’s back with the object of calumniating him, for this is slander, even if what is said is true.195 cf. 2 Cor. xii. 20 and 1 Peter ii. 1. He ought to turn away from the brother who speaks evil against him;196 cf. 1 Peter iii. 16, 17, and James iv. 11. he ought not to indulge in jesting;197 Eph. v. 4. he ought not to laugh nor even to suffer laugh makers.198 This charge is probably founded on Luke vi. 21 and 25, and James iv. 9. Yet our Lord’s promise that they who hunger and weep “shall laugh,” admits of fulfilment in the kingdom of God on earth. Cheerfulness is a note of the Church, whose members, “if sorrowful,” are yet “alway rejoicing.” (2 Cor. vi. 10.) He must not talk idly, saying things which are of no service to the hearers nor to such usage as is necessary and permitted us by God;199 Eph. v. 4. so that workers may do their best as far as possible to work in silence; and that good words be suggested to them by those who are entrusted with the duty of carefully dispensing the word to the building up of the faith, lest God’s Holy Spirit be grieved. Any one who comes in ought not to be able, of his own free will, to accost or speak to any of the brothers, before those to whom the responsibility of general discipline is committed have approved of it as pleasing to God, with a view to the common good.200 It is less easy to find explicit Scriptural sanction even for such a modified rule of silence as is here given by St. Basil. St. Paul can only be quoted for the “silence” of the woman. But even St. Basil’s “silence” with a view to preserving his cœnobium from vain conversation, is a long way off the “silence” of St. Bruno’s Carthusians. The Christian ought not to be enslaved by wine;201 1 Pet. iv. 3. nor to be eager for flesh meat,202 Rom. xiv. 21. and as a general rule ought not to be a lover of pleasure in eating or drinking,203 2 Tim. iii. 4. “for every man that striveth for the mastery is temperate in all things.”204 1 Cor. ix. 25. The Christian ought to regard all the things that are given him for his use, not as his to hold as his own or to lay up;205 cf. Acts iv. 32. and, giving careful heed to all things as the Lord’s, not to overlook any of the things that are being thrown aside and disregarded, should this be the case. No Christian ought to think of himself as his own master, but each should rather so think and act as though given by God to be slave to his like minded brethren;206 cf.1 Cor. ix. 19. but “every man in his own order.”207 cf. 1 Cor. xv. 23.

2. The Christian ought never to murmur208 cf. 1 Cor. x. 10. either in scarcity of necessities, or in toil or labour, for the responsibility in these matters lies with such as have authority in them. There never ought to be any clamour, or any behaviour or agitation by which anger is expressed,209 cf. Eph. iv. 31. or diversion of mind from the full assurance of the presence of God.210 cf. Heb. iv. 13.

The voice should be modulated; no one ought to answer another, or do anything, roughly or contemptuously,211 cf. Tit. iii. 2. but in all things moderation212 Phil. iv. 5, τὸ ἐπιεικές. In 1 Tim. iii. 3, “patient” is ἐπιεικής. and respect should be shewn to every one.213 Rom. xii. 10 and 1 Pet. ii. 17. No wily glances of the eye are to be allowed, nor any behaviour or gestures which grieve a brother and shew contempt.214 Rom. xiv. 10. Any display in cloak or shoes is to be avoided; it is idle ostentation.215 Matt. vi. 29, Luke xii. 27. Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim precedence.216 Mark ix. 37. Every one ought to put all others before himself.217 Phil. ii. 3. The Christian ought not to be unruly.218 Tit. i. 10. He who is able to work ought not to eat the bread of idleness,219 2 Thess. iii. 10. but even he who is busied in deeds well done for the glory of Christ ought to force himself to the active discharge of such work as he can do.220 1 Thess. iv. 11. Every Christian, with the approval of his superiors, ought so to do everything with reason and assurance, even down to actual eating and drinking, as done to the glory of God.221 1 Cor. x. 31. The Christian ought not to change over from one work to another without the approval of those who are appointed for the arrangement of such matters; unless some unavoidable necessity suddenly summon any one to the relief of the helpless. Every one ought to remain in his appointed post, not to go beyond his own bounds and intrude into what is not commanded him, unless the responsible authorities judge any one to be in need of aid. No one ought to be found going from one workshop to another. Nothing ought to be done in rivalry or strife with any one.

3. The Christian ought not to grudge another’s reputation, nor rejoice over any man’s faults;222 1 Cor. xiii. 6. he ought in Christ’s love to grieve and be afflicted at his brother’s faults, and rejoice over his brother’s good deeds.223 1 Cor. xii. 26. He ought not to be indifferent or silent before sinners.224 1 Tim. v. 20. He who shows another to be wrong ought to do so with all tenderness,225 2 Tim. iv. 2. in the fear of God, and with the object of converting the sinner.226 2 Tim. iv. 2. He who is proved wrong or rebuked ought to take it willingly, recognizing his own gain in being set right. When any one is being accused, it is not right for another, before him or any one else, to contradict the accuser; but if at any time the charge seems groundless to any one, he ought privately to enter into discussion with the accuser, and either produce, or acquire, conviction. Every one ought, as far as he is able, to conciliate one who has ground of complaint against him. No one ought to cherish a grudge against the sinner who repents, but heartily to forgive him.227 2 Cor. ii. 7. He who says that he has repented of a sin ought not only to be pricked with compunction for his sin, but also to bring forth fruits worthy of repentance.228 Luke iii. 8. He who has been corrected in first faults, and received pardon, if he sins again prepares for himself a judgment of wrath worse than the former.229 Heb. x. 26, 27. He, who after the first and second admonition230 Tit. iii. 10. abides in his fault, ought to be brought before the person in authority,231 τῷ προεστῶτι. & 233· προεστὼς is the “president” in Justin Martyr’s description of the Christian service in Apol. Maj. i. if haply after being rebuked by more he may be ashamed.232 cf. Tit. ii. 8. If even thus he fail to be set right he is to be cut off from the rest as one that maketh to offend, and regarded as a heathen and a publican,233 Matt. xviii. 17. for the security of them that are obedient, according to the saying, When the impious fall the righteous tremble.234 Prov. xxix. 16, LXX. He should be grieved over as a limb cut from the body. The sun ought not to go down upon a brother’s wrath,235 Eph. iv. 26. lest haply night come between brother and brother, and make the charge stand in the day of judgment. A Christian ought not to wait for an opportunity for his own amendment,236 cf.Matt. xxiv. 14; Luke xii. 40. because there is no certainty about the morrow; for many after many devices have not reached the morrow. He ought not to be beguiled by over eating, whence come dreams in the night. He ought not to be distracted by immoderate toil, nor overstep the bounds of sufficiency, as the apostle says, “Having food and raiment let us be therewith content;”237 1 Tim. vi. 8. unnecessary abundance gives appearance of covetousness, and covetousness is condemned as idolatry.238 Col. iii. 5. A Christian ought not to be a lover of money,239 cf. Mark x. 23, 24; Luke xviii. 24. nor lay up treasure for unprofitable ends. He who comes to God ought to embrace poverty in all things, and to be riveted in the fear of God, according to the words, “Rivet my flesh in thy fear, for I am afraid of thy judgments.”240 Ps. cxix. 120, LXX. The Lord grant that you may receive what I have said with full conviction and shew forth fruits worthy of the Spirit to the glory of God, by God’s good pleasure, and the cooperation of our Lord Jesus Christ.

ΠΕΡΙ ΤΕΛΕΙΟΤΗΤΟΣ ΒΙΟΥ ΜΟΝΑΧΩΝ

[1] Πολλῶν ὄντων τῶν ὑπὸ τῆς θεοπνεύστου Γραφῆς δηλουμένων καὶ τῶν κατορθοῦσθαι ὀφειλόντων τοῖς ἐσπουδακόσιν εὐαρεστῆσαι τῷ Θεῷ, περὶ μόνων τέως τῶν ἐπὶ τοῦ παρόντος κινηθέντων παρ' ὑμῖν, ὡς ἔμαθον ἐξ αὐτῆς τῆς θεοπνεύστου Γραφῆς, ἐν συντόμῳ ὑπομνήσει εἰπεῖν ἀναγκαίως προεθυμήθην, τὴν περὶ ἑκάστου μαρτυρίαν εὔληπτον οὖσαν καταλείψας ἐπιγινώσκειν τοῖς περὶ τὴν ἀνάγνωσιν ἀπασχολουμένοις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους ὑπομιμνήσκειν. Ὅτι δεῖ τὸν χριστιανὸν ἄξια τῆς ἐπουρανίου κλήσεως φρονεῖν καὶ ἀξίως τοῦ Εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθαι. Ὅτι οὐ δεῖ τὸν χριστιανὸν μετεωρίζεσθαι οὐδὲ ἀφέλκεσθαι ὑπό τινος ἀπὸ τῆς μνήμης τοῦ Θεοῦ καὶ τῶν αὐτοῦ θελημάτων καὶ κριμάτων. Ὅτι δεῖ τὸν χριστιανόν, κρείττονα τῶν κατὰ νόμον δικαιωμάτων γενόμενον ἐν πᾶσι, μήτε ὀμνύειν μήτε ψεύδεσθαι. Ὅτι οὐ δεῖ βλασφημεῖν, ὅτι οὐ δεῖ ὑβρίζειν, ὅτι οὐ δεῖ μάχεσθαι, ὅτι οὐ δεῖ ἑαυτὸν ἐκδικεῖν, ὅτι οὐ δεῖ κακὸν ἀντὶ κακοῦ ἀποδιδόναι, ὅτι οὐ δεῖ ὀργίζεσθαι. Ὅτι δεῖ μακροθυμεῖν, πᾶν ὁτιοῦν πάσχοντα, καὶ ἐλέγχειν εὐκαίρως τὸν ἀδικοῦντα, οὐ μὴν ἐν πάθει τῆς αὑτοῦ ἐκδικήσεως, ἀλλ' ἐν ἐπιθυμίᾳ τῆς τοῦ ἀδελφοῦ διορθώσεως, κατὰ τὴν ἐντολὴν τοῦ Κυρίου. Ὅτι οὐ δεῖ κατὰ ἀπόντος ἀδελφοῦ λέγειν τι σκοπῷ τοῦ διαβάλλειν αὐτόν, ὅπερ ἐστὶ καταλαλιά, κἂν ἀληθῆ ᾖ τὰ λεγόμενα. Ὅτι δεῖ τὸν καταλαλοῦντα ἀδελφοῦ ἀποστρέφεσθαι. Ὅτι οὐ δεῖ εὐτράπελα φθέγγεσθαι. Ὅτι οὐ δεῖ γελᾶν, οὐδὲ γελοιαστῶν ἀνέχεσθαι. Ὅτι οὐ δεῖ ἀργολογεῖν λαλοῦντά τι ὃ μήτε πρὸς ὠφέλειαν τῶν ἀκουόντων ἐστί, μήτε πρὸς τὴν ἀναγκαίαν καὶ συγκεχωρημένην τοῦ Θεοῦ χρείαν: ὥστε καὶ τοὺς ἐργαζομένους σπουδάζειν, καθ' ὅσον δυνατόν, μετὰ ἡσυχίας ἐργάζεσθαι, καὶ αὐτοὺς δὲ τοὺς ἀγαθοὺς λόγους πρὸς ἐκείνους κινεῖν, τοὺς πεπιστευμένους μετὰ δοκιμασίας οἰκονομεῖν τὸν λόγον πρὸς οἰκοδομὴν τῆς πίστεως, ἵνα μὴ λυπῆται τὸ Πνεῦμα τὸ Ἅγιον τοῦ Θεοῦ. Ὅτι οὐ δεῖ τῶν ἐπεισερχομένων τινὰ ἐπ' ἐξουσίας ἐγγίζειν ἢ λαλεῖν τινι τῶν ἀδελφῶν, πρὶν ἂν οἱ ἐπιτεταγμένοι τὴν φροντίδα τῆς ἐν πᾶσιν εὐταξίας δοκιμάσωσι πῶς ἀρέσκει Θεῷ πρὸς τὸ κοινῇ συμφέρον. Ὅτι οὐ δεῖ οἴνῳ δεδουλῶσθαι οὔτε περὶ κρέα ἐμπαθῶς ἔχειν, καὶ καθόλου περὶ οὐδὲν βρῶμα ἢ πῶμα φιλήδονον εἶναι: ὁ γὰρ ἀγωνιζόμενος πάντα ἐγκρατεύεται. Ὅτι τῶν διδομένων ἑκάστῳ εἰς χρῆσιν οὐδὲν ὡς ἴδιον ἔχειν δεῖ ἢ ταμιεύεσθαι, ἐν μέντοι τῇ φροντίδι, πᾶσιν ὡς δεσποτικοῖς προσέχοντα, μηδὲν τῶν παραρριπτομένων ἢ ἀμελουμένων, ἂν οὕτω τύχοι, παρορᾶν. Ὅτι οὐ δεῖ οὔτε αὐτὸν ἑαυτοῦ κύριον εἶναί τινα, ἀλλ' ὡς ὑπὸ Θεοῦ παραδεδομένον εἰς δουλείαν τοῖς ὁμοψύχοις ἀδελφοῖς, οὕτω καὶ φρονεῖν πάντα καὶ ποιεῖν, ἕκαστον δὲ ἐν τῷ ἰδίῳ τάγματι.

[2] Ὅτι οὐ δεῖ γογγύζειν, οὔτε ἐν τῇ στενοχωρίᾳ τῶν πρὸς τὴν χρείαν, οὔτε ἐν τῷ καμάτῳ τῶν ἔργων, ἐχόντων τὸ κρίμα περὶ ἑκάστου τῶν ἐπιτεταγμένων τὴν τούτων ἐξουσίαν. Ὅτι οὐ δεῖ κραυγὴν γίνεσθαι, οὔτε ἄλλο τι σχῆμα ἢ κίνημα ἐν ᾧ χαρακτηρίζεται θυμὸς ἢ μετεωρισμὸς ἀπὸ τῆς πληροφορίας τοῦ παρεῖναι τὸν Θεόν. Ὅτι δεῖ τῇ χρείᾳ συμμετρεῖν τὴν φωνήν. Ὅτι οὐ δεῖ θρασέως ἢ καταφρονητικῶς τινι ἀποκρίνεσθαι ἢ ποιεῖν τι, ἀλλ' ἐν πᾶσι τὸ ἐπιεικὲς καὶ τὸ τιμητικὸν πρὸς πάντας δεικνύειν. Ὅτι οὐ δεῖ ἐννεύειν ὀφθαλμῷ μετὰ δόλου, ἢ ἄλλῳ τινὶ σχήματι ἢ κινήματι μέλους κεχρῆσθαι ὃ λυπεῖ τὸν ἀδελφὸν ἢ καταφρόνησιν ἐμφαίνει. Ὅτι οὐ δεῖ καλλωπίζεσθαι ἐν ἱματίοις ἢ ὑποδήμασιν, ὅπερ ἐστὶ περπερία. Ὅτι δεῖ εὐτελέσι κεχρῆσθαι τοῖς πρὸς τὴν χρείαν τοῦ σώματος. Ὅτι οὐ δεῖ ὑπὲρ τὴν χρείαν καὶ πρὸς δαψίλειαν ἀναλίσκειν οὐδέν, ὅπερ ἐστὶ παράχρησις. Ὅτι οὐ δεῖ τιμὴν ἐπιζητεῖν ἢ πρωτείων ἀντιποιεῖσθαι. Ὅτι δεῖ ἕκαστον προτιμᾶν ἑαυτοῦ πάντας. Ὅτι οὐ δεῖ ἀνυπότακτον εἶναι. Ὅτι οὐ δεῖ ἀργὸν ἐσθίειν τὸν ἐργάζεσθαι δυνάμενον, ἀλλὰ καὶ τὸν ἀσχολούμενον περί τι τῶν κατορθουμένων καὶ εἰς δόξαν Χριστοῦ ἐκβιάζεσθαι ἑαυτὸν εἰς τὴν σπουδὴν τοῦ κατὰ δύναμιν ἔργου. Ὅτι δεῖ ἕκαστον δοκιμασίᾳ τῶν προεστώτων μετὰ λόγου καὶ πληροφορίας, οὕτω ποιεῖν πάντα, ἄχρι καὶ αὐτοῦ τοῦ φαγεῖν καὶ πιεῖν, ὡς εἰς δόξαν Θεοῦ. Ὅτι οὐ δεῖ ἀφ' ἑτέρου εἰς ἕτερον ἔργον μεταβαίνειν ἄνευ τῆς δοκιμασίας τῶν εἰς τὸ διατυποῦν τὰ τοιαῦτα ἐπιτεταγμένων, ἐκτὸς εἰ μή πού τινα ἀπαραίτητος ἀνάγκη εἰς βοήθειαν τοῦ ἀδυνατήσαντος καλοίη αἰφνίδιον. Ὅτι δεῖ ἕκαστον μένειν ἐν ᾧ ἐτάχθη καὶ μὴ ὑπερβαίνοντα τὸ ἴδιον μέτρον ἐπιβαίνειν τοῖς μὴ ἐπιτεταγμένοις, εἰ μή τι ἂν οἱ ταῦτα πεπιστευμένοι δοκιμάσωσί τινα χρῄζοντα βοηθείας. Ὅτι οὐ δεῖ ἀφ' ἑτέρου ἐργαστηρίου εἰς ἕτερον εὑρισκεσθαί τινα. Ὅτι οὐ δεῖ κατὰ φιλονεικίαν ἢ ἔριν τὴν πρός τινα ποιεῖν τι.

[3] Ὅτι οὐ δεῖ φθονεῖν τῇ ἑτέρου εὐδοκιμήσει, οὔτε ἐπιχαίρειν ἐλαττώμασί τινος. Ὅτι δεῖ ἐν ἀγάπῃ Χριστοῦ λυπεῖσθαι μὲν καὶ συντρίβεσθαι ἐπὶ τοῖς τοῦ ἀδελφοῦ ἐλαττώμασιν, εὐφραίνεσθαι δὲ ἐπὶ τοῖς κατορθώμασιν. Ὅτι οὐ δεῖ ἀδιαφορεῖν ἐπὶ τοῖς ἁμαρτάνουσιν ἢ ἐφησυχάζειν αὐτοῖς. Ὅτι δεῖ τὸν ἐλέγχοντα, μετὰ πάσης εὐσπλαγχνίας, φόβῳ Θεοῦ καὶ σκοπῷ τοῦ ἐπιστρέψαι τὸν ἁμαρτάνοντα, ἐλέγχειν. Ὅτι δεῖ τὸν ἐλεγχόμενον ἢ ἐπιτιμώμενον καταδέχεσθαι προθύμως, γνωρίζοντα τὸ ἑαυτοῦ ὄφελος ἐν τῇ διορθώσει. Ὅτι οὐ δεῖ, ἐγκαλουμένου τινός, ἄλλον ἐνώπιον ἐκείνου ἢ ἄλλων τινῶν ἀντιλέγειν τῷ ἐγκαλοῦντι. Ἐὰν δὲ ἄρα ποτὲ ἄλογον φανῇ τινι τὸ ἔγκλημα, κατ' ἰδίαν κινεῖν λόγον πρὸς τὸν ἐγκαλοῦντα καὶ ἢ πληροφορεῖν ἢ πληροφορεῖσθαι. Ὅτι δεῖ ἕκαστον, ὅση δύναμις, θεραπεύειν τὸν ἔχοντά τι κατ' αὐτοῦ. Ὅτι οὐ δεῖ μνησικακεῖν τῷ ἁμαρτήσαντι καὶ μετανοοῦντι, ἀλλ' ἐκ καρδίας ἀφεῖναι. Ὅτι δεῖ τὸν λέγοντα μετανοεῖν ἐφ' ἁμαρτήματι μὴ μόνον κατανυγῆναι ἐφ' ᾧ ἥμαρτεν, ἀλλὰ καὶ καρποὺς ἀξίους τῆς μετανοίας ποιῆσαι. Ὅτι ὁ ἐπὶ τοῖς πρώτοις ἁμαρτήμασι παιδευθεὶς καὶ τῆς ἀφέσεως ἀξιωθείς, ἐὰν πάλιν ἁμάρτῃ, χεῖρον τοῦ προτέρου κατασκευάζει ἑαυτῷ τὸ κρίμα τῆς ὀργῆς. Ὅτι δεῖ τὸν μετὰ πρώτην καὶ δευτέραν νουθεσίαν ἐπιμένοντα τῷ ἐλαττώματι ἑαυτοῦ φανεροῦσθαι τῷ προεστῶτι, ἐὰν ἄρα ὑπὸ πλειόνων ἐπιτιμηθεὶς ἐντραπῇ. Ἐὰν δὲ μηδὲ οὕτω διορθώσηται, ὡς σκάνδαλον ἐκκόπτεσθαι τοῦ λοιποῦ καὶ «ὡς ἐθνικὸν καὶ τελώνην ὁρᾶσθαι» πρὸς τὴν ἀσφάλειαν τῶν τὴν σπουδὴν τῆς ὑπακοῆς ἐργαζομένων, κατὰ τὸ εἰρημένον: «Ἀσεβῶν καταπιπτόντων, δίκαιοι ἔμφοβοι γίνονται.» Δεῖ δὲ καὶ πενθεῖν ἐπ' αὐτῷ, ὡς μέλους ἐκκοπέντος ἐκ τοῦ σώματος. Ὅτι οὐ δεῖ ἐπὶ παροργισμῷ ἀδελφοῦ ἐπιδῦναι τὸν ἥλιον, μή ποτε ἡ νὺξ διαστῇ μεταξὺ ἀμφοτέρων καὶ καταλίπῃ ἐν ἡμέρᾳ Κρίσεως ἀπαραίτητον ἔγκλημα. Ὅτι οὐ δεῖ καιρὸν ἀναμένειν ἐπὶ τῇ ἑαυτοῦ διορθώσει, διὰ τὸ μὴ ἀσφαλὲς ἔχειν περὶ τῆς αὔριον, ὅτι πολλοὶ πολλὰ βουλευσάμενοι τὴν αὔριον οὐ κατέλαβον. Ὅτι οὐ δεῖ ἀπατᾶσθαι χορτασίᾳ κοιλίας, δι' ἧς γίνονται φαντασίαι νυκτεριναί. Ὅτι οὐ δεῖ περισπᾶσθαι εἰς ἄμετρον ἐργασίαν καὶ ὑπερβαίνειν τοὺς ὅρους τῆς αὐταρκείας, κατὰ τὸν εἰπόντα Ἀπόστολον: «Ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα, ὅτι ἡ περισσεία ἡ ὑπὲρ τὴν χρείαν εἰκόνα πλεονεξίας ἐμφαίνει, ἡ δὲ πλεονεξία ἀπόφασιν ἔχει εἰδωλολατρείας. Ὅτι οὐ δεῖ φιλάργυρον εἶναι οὐδὲ θησαυρίζειν εἰς ἀνωφελῆ ἃ μὴ δεῖ. Ὅτι δεῖ τὸν προσερχόμενον Θεῷ ἀκτημοσύνην ἀσπάζεσθαι κατὰ πάντα καὶ καθηλωμένον εἶναι τῷ φόβῳ τοῦ Θεοῦ, κατὰ τὸν εἰπόντα: »Καθήλωσον ἐκ τοῦ φόβου σου τὰς σάρκας μου: ἀπὸ γὰρ τῶν κριμάτων σου ἐφοβήθην.« Δῴη δὲ ὁ Κύριος, μετὰ πάσης πληροφορίας ὑμᾶς ἀναδεξαμένους τὰ εἰρημένα, εἰς δόξαν Θεοῦ καρποὺς ἀξίους τοῦ Πνεύματος ἐπιδείξασθαι, Θεοῦ εὐδοκίᾳ καὶ συνεργίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἀμήν.