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by myron the Tessareskaidekatitai, Novatians, Arians, Macedonians, Apolli-narians, five in all; but those who are neither baptized nor chrismated, but only anathematize their own and every other heresy, Meletians, Nestorians, Eutychians and those of their rank up to the present heresy, not submitted to me in number at present because of the multifariousness of the Acephali and the excessive length of the letter. As for your saying that the canon does not distinguish, but definitively declares that those ordained or baptized by heretics can be neither clerics nor faithful, consider this, that the apostolic canon called those heretics, who were not baptized or do not baptize into the name of the Father and of the Son and of the Holy Spirit. And this we are taught from the divine voice of Basil the Great; for he says that heresies are those completely broken off and alienated in the faith itself, but schisms are those who for certain ecclesiastical causes and remediable questions have differed with one another, and parasynagogues are the gatherings held by insubordinate presbyters or bishops and by uninstructed laity. And for the first, he himself, bringing forward one example, says to Saint Am-philochius: What reason is there then for the baptism of the Pepuzenes to be approved, who baptize into the Father and the Son and Montanus or Priscilla? For they were not baptized who were baptized into things not handed down to us. Therefore, these and those like them the canon and the fathers, as the divine Basil says, called heretics. And as an example of the second, Saint Basil again says: the Cathari, they too are of those who have created schisms. But if you should say: and how are both these and all those who came after them called heretics? This we say and understand, that the first are properly heretics because they have acted impiously against the very essence of our Trinitarian faith, but the second are so by an extension of the term and as derived from the first, yet confessing to believe in and baptize into the Trinity, in the proper idiom of each hypostasis and not of one of the three existing, even if they held heretical views in other matters; of the third, the saint himself again gives an example, as if someone examined for a fault was suspended from the liturgy and did not submit to the canons, but arrogated to himself the presidency and the liturgy. And indeed as the second are homonymous with the first, so also the third are homonymous with the second. Indeed, the ancients call the Meletians schismatics, having been led astray by Meletius the schismatic, although they are not heterodox; for by anathematizing their own schism, as they say, they have been received into the catholic church. But all heresy seems to be a certain demon-woven chain, one holding to another and as if all were suspended from one head of impiety and atheism, even if they differ in name and time and place and quantity and quality and power and energy. Since not even one and the same body has one member only, but many, and the energies, powers, properties, positions and honors of these toward one another are different. Concerning your other questions: the first, concerning the presbyter who is orthodox, but nevertheless commemorates the heretical bishop for fear of persecution, has been answered for you before, but again: if he does not concelebrate with a heretic and if he does not give communion to such people, such a one is to be received for a common meal and psalmody and blessing of food (and this according to oikonomia), but not, however, for divine communion. But it is necessary to question when the heresy is prevailing in any case, and to be content with a confession for those who receive it, I do not know unless this is manifestly false; for your saying that we are taught by the fathers not to question, is concerning a time when there is no raging heresy and concerning those not manifestly condemned. But it is rare to find such a presbyter now who does not mingle and have communion with heretics. The second, concerning a Christ-loving person invited to his oratory to hold a pannychis, and whether one must serve in it, and with whom

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μύρῳ Τεσσαρεσκαιδεκατῖται, Ναυατιανοί, Ἀρειανοί, Μακεδονιανοί, Ἀπολινα-ρισταί, ὁμοῦ πέντε· οἱ δὲ μήτε βαπτιζόμενοι μήτε χριόμενοι, ἀλλὰ μόνον ἀναθεματίζοντες τὴν ἰδίαν καὶ πᾶσαν ἄλλην αἵρεσιν, Μελετιανοί, Νεστοριανοί, Εὐτυχιανισταὶ καὶ οἱ τούτων ὁμόστοιχοι μέχρι τῆς δεῦρο αἱρέσεως, τῷ ἀριθμῷ οὐχ ὑποβαλλόμενοί μοι κατὰ τὸ παρὸν διὰ τὸ πολυσχεδὲς τῶν Ἀκεφάλων καὶ τὸ ὑπερτενὲς τῆς ἐπιστολῆς. Τὸ δὲ εἰρηκέναι σε μὴ διακρῖναι τὸν κανόνα, ἀλλ' ὁριστικῶς ἀποφάναι τοὺς ἀπὸ αἱρετικῶν χειροτονηθέντας ἢ βαπτισθέντας οὔτε κληρικοὺς εἶναι δυνατὸν οὔτε πιστούς, ἐκεῖνο λογίζου, ὅτι αἱρετικοὺς ὁ ἀποστολικὸς κανὼν ἐκείνους ἔφη, τοὺς μὴ εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βαπτισθέντας ἢ βαπτίζοντας. καὶ τοῦτο ἐκ θείας φωνῆς τοῦ Μεγάλου Βασιλείου διδασκόμεθα· φησὶ γὰρ αἱρέσεις μὲν τὰς παντελῶς ἀπερρηγμένας καὶ κατ' αὐτὴν τὴν πίστιν ἠλλοτριωμένας, σχίσματα δὲ τοὺς δι' αἰτίας τινὰς ἐκκλησιαστικὰς καὶ ζητήματα ἰάσιμα πρὸς ἀλλήλους διενεχθέντας, παρασυναγωγὰς δὲ τὰς συνάξεις τὰς παρὰ τῶν ἀνυποτάκτων πρεσβυτέρων ἢ ἐπισκόπων καὶ παρὰ τῶν ἀπαιδεύτων λαῶν γινομένας. καὶ τοῦ μὲν πρώτου αὐτὸς ἐπιφέρων ἓν παράδειγμα φησὶ πρὸς τὸν Ἅγιον Ἀμ-φιλόχιον· τίνα οὖν λόγον ἔχει τὸ τῶν Πεπουζηνῶν βάπτισμα ἐγκριθῆναι, τῶν βαπτιζόντων εἰς πατέρα καὶ υἱὸν καὶ Μοντανὸν ἢ Πρίσκιλλαν; οὐ γὰρ ἐβαπτίσθησαν οἱ εἰς τὰ μὴ παραδεδομένα ἡμῖν βαπτισθέντες. τούτους οὖν καὶ τοὺς κατ' αὐτοὺς ὁ κανὼν καὶ οἱ πατέρες, ὥς φησιν ὁ θεῖος Βασίλειος, αἱρετικοὺς ὠνόμασαν. τοῦ δὲ δευτέρου παράδειγμα πάλιν φησὶν ὁ Ἅγιος Βασίλειος· οἱ Καθαροί, καὶ αὐτοὶ τῶν ἀπεσχισμένων εἰσίν. Εἰ δὲ φαίης· καὶ πῶς λέγονται αἱρετικοὶ καὶ οὗτοι καὶ πάντες οἱ μεταγενέστεροι; τοῦτο λέγομεν καὶ νοοῦμεν, οἱ μὲν πρῶτοι κυρίως αἱρετικοὶ διὰ τὸ εἰς αὐτὸ τὸ καίριον τῆς τριαδικῆς ἡμῶν πίστεως ἠσεβηκέναι, οἱ δὲ δεύτεροι κατὰ κατάχρησιν καὶ ὡς ἐκ τῶν πρώτων παρηγμένοι, ὁμολογοῦντες δ' ὅμως εἰς τριάδα καὶ πιστεύειν καὶ βαπτίζειν, ἐν ἰδιώματι οἰκείῳ τῆς ἑκάστης ὑποστάσεως καὶ οὐχὶ μιᾶς τῶν τριῶν ὑπαρχούσης, κἂν ἐν ἄλλοις ᾑρέτιζον· τοῦ τρίτου παράδειγμα αὐτὸς ὁ ἅγιος πάλιν φησίν, οἷον εἴ τις ἐν πταίσματι ἐξετασθεὶς ἐπεσχέθη τῆς λειτουργίας καὶ μὴ ὑπέκυψε τοῖς κανόσιν, ἀλλ' ἑαυτῷ ἐξεδίκησε τὴν προεδρίαν καὶ τὴν λειτουργίαν. καί γε ὡς οἱ δεύτεροι ὁμώνυμοι τοῖς πρώτοις, οὕτω καὶ οἱ τρίτοι ὁμώνυμοι τοῖς δευτέροις. ἀμέλει τοὺς Μελετιανοὺς σχισματικοὺς οἱ πάλαι καλοῦσι Μελετίῳ τῷ σχισματικῷ συναπαχθέντες, καίτοι μὴ ὄντας κακοδόξους· ἀναθεματίζοντες γὰρ τὸ ἴδιον σχίσμα, ὥς φασι, δεδεγμένοι εἰσὶ τῇ καθολικῇ ἐκκλησίᾳ. Ἔοικε δὲ σειρά τις εἶναι δαιμονόπλοκος ἡ καθόλου αἵρεσις, ἑτέρα τῆς ἑτέρας ἐχομένη καὶ ὡς ἐκ κορυφῆς μιᾶς ἐξηρτημένων ἁπασῶν τῆς ἀσεβείας καὶ ἀθεΐας, κἂν ἑτερωνυμίᾳ καὶ χρόνῳ καὶ τόπῳ καὶ ποσότητι καὶ ποιότητι καὶ δυνάμει καὶ ἐνεργείᾳ διαφέρωσιν. ἐπεὶ μηδὲ ἓν καὶ τὸ αὐτὸ σῶμα ἓν μόνον μέλος, ἀλλὰ καὶ πολλά, καὶ διάφοροι αἱ τούτων πρὸς ἄλληλα ἐνέργειαι, δυνάμεις, ἰδιότητες, θέσεις τε καὶ τιμαί. Περὶ τῶν ἑτέρων σου ἐρωτήσεων· ἡ πρώτη, περὶ πρεσβυτέρου τοῦ ὀρθοδοξοῦντος, ἀλλ' ὅμως μνημονεύοντος φόβῳ διωγμοῦ τὸν αἱρετικὸν ἐπίσκοπον προαπεκρίθη σοι, πλὴν καὶ αὖθις· εἰ μὴ συλλει τουργεῖ αἱρετικῷ καὶ εἰ μὴ μεταδιδοῖ τοῖς τοιούτοις, δεκτέον τὸν τοιοῦτον εἰς συνεστίασιν καὶ ψαλμῳδίαν καὶ εὐλογίαν βρωμάτων (καὶ τοῦτο κατ' οἰκονομίαν), οὐ μέντοι εἰς θείαν μετάληψιν. δεῖ δὲ ἐπερωτᾶν τῆς αἱρέσεως κρατούσης πάντως, ὁμολογίαν δὲ δεχομένοις ἀρκεῖσθαι, οὐκ οἶδα εἰ μὴ προδήλως ψευδολόγος αὕτη· τὸ γὰρ φαίειν σε διδάσκεσθαι ἡμᾶς παρὰ τῶν πατέρων, μὴ ἐπερωτᾶν, περὶ καιροῦ οὗ μὴ ἔστιν αἵρεσις μαινομένη καὶ περὶ τῶν μὴ προδήλως κατεγνωσμένων. τοιοῦτον δὲ πρεσβύτερον σπάνιον εὑρεῖν νῦν μὴ μιγνύμενον καὶ συγκοινωνοῦντα αἱρετικοῖς. Ἡ δευτέρα, περὶ φιλοχρίστου προσκαλουμένου εἰς τὸ εὐκτήριον αὐτοῦ ποιῆσαι παννυχίδα, καὶ εἰ δεῖ ἐν αὐτῷ λειτουργῆσαι, καὶ μεθ' ὧν