Letter CCXLII.1294    Placed in 376.

To the Westerns.1295    This and the following letter refer to the earlier of two missions of Dorotheus to the West.  In the latter he carried Letter cclxiii.  The earlier was successful at least to the extent of winning sympathy.  Maran (Vit. Bas. cap. xxxv.) places it not earlier than the Easter of 376, and objects to the earlier date assigned by Tillemont.

1.  The Holy God has promised a happy of issue out of all their infirmities to those that trust in Him.  We, therefore, though we have been cut off in a mid-ocean of troubles, though we are tossed by the great waves raised up against us by the spirits of wickedness, nevertheless hold out in Christ Who strengthens us.  We have not slackened the strength of our zeal for the Churches, nor, as though despairing of our salvation, while the billows in the tempest rise above our heads, do we look to be destroyed.  On the contrary, we are still holding out with all possible earnestness, remembering how even he who was swallowed by the sea monster, because he did not despair of his life, but cried to the Lord, was saved.  Thus too we, though we have reached the last pitch of peril, do not give up our hope in God.  On every side we see His succour round about us.  For these reasons now we turn our eyes to you, right honourable brethren.  In many an hour of our affliction we have expected that you would be at our side; and disappointed in that hope we have said to ourselves, “I looked for some to take pity and there was none; and for comforters but I found none.”1296    Ps. lxix. 20.  Our sufferings are such as to have reached the confines of the empire; and since, when one member suffers, all the members suffer,1297    1 Cor. xii. 26. it is doubtless right that your pity should be shown to us who have been so long in trouble.  For that sympathy, which we have hoped you of your charity feel for us, is caused less by nearness of place than by union of spirit.

2.  How comes it to pass then that we have received nothing of what is due to us by the law of love; no letter of consolation, no visit from brethren?  This is now the thirteenth year since the war of heresy began against us.1298    Valens began the thirteenth year of his reign in the March of 376, and this fact is one of Maran’s reasons for placing this letter where he does.  Tillemont reckons the thirteen years from 361 to 374, but Maran points out that if the Easterns had wanted to include the persecution of Constantius they might have gone farther back, while even then the lull under Julian would have broken the continuity of the attack.  Vit. Bas. xxxv.  cf. note on p. 48.  In this the Churches have suffered more tribulations than all those which are on record since Christ’s gospel was first preached.1299    A rhetorical expression not to be taken literally.  Some of the enormities committed under Valens, e.g. the alleged massacre of the Orthodox delegates off Bithynia in 370 (Soz. vi. 14, Theod. iv. 21), would stand out even when matched with the cruelties perpetrated under Nero and Diocletian, if the evidence for them were satisfactory.  cf. Milman, Hist. Christ. iii. 45.  The main difference between the earlier persecutions, conventionally reckoned as ten, and the persecution of the Catholics by Valens, seems to be this, that while the former were a putting in force of the law against a religio non licita, the latter was but the occasional result of the personal spite and partizanship of the imperial heretic and his courtiers.  Valens would feel bitterly towards a Catholic who thwarted him.  Basil could under Diocletian hardly have died in his bed as archbishop of Cæsarea.  I am unwilling to describe these one by one, lest the feebleness of my narrative should make the evidence of the calamities less convincing.  It is moreover the less necessary for me to tell you of them, because you have long known what has happened from the reports which will have reached you.  The sum and substance of our troubles is this:  the people have left the houses of prayer and are holding congregations in the wildernesses.  It is a sad sight.  Women, boys, old men, and those who are in other ways infirm, remain in the open air, in heavy rain, in the snow, the gales and the frost of winter as well as in summer under the blazing heat of the sun.  All this they are suffering because they refuse to have anything to do with the wicked leaven of Arius.

3.  How could mere words give you any clear idea of all this without your being stirred to sympathy by personal experience and the evidence of eyewitnesses?  We implore you, therefore, to stretch out a helping hand to those that have already been stricken to the ground, and to send messengers to remind us of the prizes in store for the reward of all who patiently suffer for Christ.  A voice that we are used to is naturally less able to comfort us than one which sounds from afar, and that one coming from men who over all the world are known by God’s grace to be among the noblest; for common report everywhere represents you as having remained steadfast, without suffering a wound in your faith, and as having kept the deposit of the apostles inviolate.  This is not our case.  There are among us some who, through lust of glory and that puffing up which is especially wont to destroy the souls of Christian men, have audaciously uttered certain novelties of expression with the result that the Churches have become like cracked pots and pans and have let in the inrush of heretical impurity.  But do you, whom we love and long for, be to us as surgeons for the wounded, as trainers for the whole, healing the limb that is diseased, and anointing the limb that is sound for the service of the true religion.

ΤΟΙΣ ΔΥΤΙΚΟΙΣ

[1] Θεοῦ τοῦ ἁγίου τὴν ἐκ πάσης θλίψεως διέξοδον τοῖς ἐλπίζουσιν ἐπ' αὐτὸν ὑποσχομένου, εἰ καὶ ἐν μέσῳ πελάγει κακῶν ἀπελήφθημεν καὶ τρικυμίαις ταῖς παρὰ τῶν πνευμάτων τῆς πονηρίας ἐγειρομέναις ἡμῖν βασανιζόμεθα, ὅμως ἀντέχομεν ἐν τῷ ἐνδυναμοῦντι ἡμᾶς Χριστῷ καὶ οὐ παρελύσαμεν τὸν τόνον τῆς ὑπὲρ τῶν Ἐκκλησιῶν σπουδῆς, οὐδὲ ὥσπερ ἐν χειμῶνι τοῦ κλύδωνος ὑπερέχοντος ἀπογνόντες τῆς σωτηρίας τὴν διάλυσιν ἀναμένομεν, ἀλλ' ἔτι ἐχόμεθα τῆς ἐνδεχομένης ἡμῖν σπουδῆς, εἰδότες ὅτι καὶ ὁ καταποθεὶς ὑπὸ τοῦ κήτους, διὰ τὸ μὴ ἀπογνῶναι ἑαυτοῦ, ἀλλὰ βοῆσαι πρὸς Κύριον, τῆς σωτηρίας κατηξιώθη. Οὕτω δὴ καὶ αὐτοὶ πρὸς ἔσχατον ἥκοντες τῶν κακῶν τῆς εἰς Θεὸν ἐλπίδος οὐκ ἀφιέμεθα, ἀλλὰ πανταχόθεν αὐτοῦ περισκοπούμεθα τὴν βοήθειαν. Ὅθεν καὶ πρὸς ὑμᾶς ἀπεβλέψαμεν νῦν, τιμιώτατοι ἡμῖν ἀδελφοί, οὓς πολλάκις μὲν ἐν καιρῷ τῶν θλίψεων ἐπιφανήσεσθαι ἡμῖν προσεδοκήσαμεν: ἀποπεσόντες δὲ τῆς ἐλπίδος εἴπομεν πρὸς ἑαυτοὺς καὶ ἡμεῖς ὅτι »Ὑπέμεινα συλλυπούμενον, καὶ οὐχ ὑπῆρχεν, καὶ παρακαλοῦντας, καὶ οὐχ εὗρον«. Τοιαῦτα γὰρ ἡμῶν τὰ παθήματα ὡς καὶ τῶν περάτων ἐφικέσθαι τῆς καθ' ἡμᾶς οἰκουμένης, καί, εἴπερ πάσχοντος μέλους ἑνὸς συμπάσχει πάντα τὰ μέλη, ἔπρεπε δήπου καὶ ἡμῖν ἐν πολλῷ χρόνῳ πεπονηκόσι συνδιατεθῆναι τὴν εὐσπλαγχνίαν ὑμῶν. Οὐ γὰρ ἡ τῶν τόπων ἐγγύτης, ἀλλ' ἡ κατὰ πνεῦμα συνάφεια ἐμποιεῖν πέφυκε τὴν οἰκείωσιν ἣν ἡμῖν εἶναι πρὸς τὴν ἀγάπην ὑμῶν πεπιστεύκαμεν.

[2] Τί δήποτε οὖν οὐ γράμμα παρακλήσεως, οὐκ ἀδελφῶν ἐπίσκεψις, οὐκ ἄλλο τι τῶν ὀφειλομένων ἡμῖν παρὰ τοῦ θεσμοῦ τῆς ἀγάπης γεγένηται; Τρισκαιδέκατον γὰρ ἔτος ἐστὶν ἀφ' οὗ ὁ αἱρετικὸς ἡμῖν πόλεμος ἐπανέστη, ἐν ᾧ πλείους γεγόνασι ταῖς Ἐκκλησίαις αἱ θλίψεις τῶν μνημονευομένων ἀφ' οὗ τὸ Εὐαγγέλιον τοῦ Χριστοῦ καταγγέλλεται. Ὧν τὰ καθ' ἕκαστον διηγεῖσθαι ὑμῖν παραιτούμεθα, μή ποτε τὸ τοῦ λόγου ἡμῶν ἀσθενὲς τὴν ἐνάργειαν τῶν κακῶν ὑπεκλύσῃ: καὶ ἅμα οὐδὲ ἡγούμεθα ὑμᾶς διδασκαλίας προσδεῖσθαι τὴν ἀλήθειαν τῶν πραγμάτων πάλαι τῇ φήμῃ δεδιδαγμένους. Κεφάλαιον δὲ τοῦ κακοῦ: οἱ λαοὶ τοὺς τῶν προσευχῶν καταλιπόντες οἴκους ἐν ταῖς ἐρήμοις συνάγονται. Θέαμα ἐλεεινόν: γυναῖκες καὶ παιδία καὶ γέροντες καὶ οἱ ἄλλως ἀσθενεῖς ἐν ὄμβροις λαβροτάτοις καὶ νιφετοῖς καὶ ἀνέμοις καὶ παγετῷ τοῦ χειμῶνος, ὁμοίως δὲ καὶ ἐν θέρει ὑπὸ τὴν φλόγα τὴν τοῦ ἡλίου, ἐν τῷ ὑπαίθρῳ ταλαιπωροῦντες. Καὶ ταῦτα πάσχουσι διὰ τὸ τῆς πονηρᾶς ζύμης Ἀρείου γενέσθαι μὴ καταδέχεσθαι.

[3] Πῶς ἂν ὑμῖν ταῦτα λόγος ἐναργῶς παραστήσειεν, εἰ μὴ αὐτὴ ἡ πεῖρα καὶ ἡ διὰ τῶν ὀφθαλμῶν θέα κινήσειεν ὑμᾶς πρὸς συμπάθειαν; Ὥστε παρακαλοῦμεν ὑμᾶς νῦν γοῦν χεῖρα ὀρέξαι ταῖς κατὰ τὴν Ἀνατολὴν Ἐκκλησίαις εἰς γόνυ κλιθείσαις ἤδη, καὶ ἀποστεῖλαί τινας τοὺς τῶν μισθῶν ὑπομιμνήσκοντας τῶν ἀποκειμένων ἐπὶ τῇ ὑπομονῇ τῶν ὑπὲρ Χριστοῦ παθημάτων. Οὐ γὰρ τοσοῦτον ὁ συνήθης λόγος ἐνεργεῖν πέφυκεν ὅσον ἡ ξένη φωνὴ ἐμποιεῖν τὴν παράκλησιν, καὶ ταῦτα παρὰ ἀνδρῶν γινομένη ἐπὶ τοῖς καλλίστοις τῇ τοῦ Θεοῦ χάριτι γνωριζομένων, ὁποίους ὑμᾶς ἡ φήμη πᾶσιν ἀνθρώποις περιαγγέλλει, ἀτρώτους κατὰ τὴν πίστιν διαμείναντας, ἄσυλον τὴν ἀποστολικὴν παρακαταθήκην διαφυλάξαντας. Ἀλλ' οὐχὶ καὶ τὰ ἡμέτερα τοιαῦτα, ἀλλ' ἔσχομέν τινας ἐπιθυμίᾳ δόξης καὶ τῇ μάλιστα καταστρεφούσῃ χριστιανῶν ψυχὰς φυσιώσει καταθαρσήσαντάς τινων καινοτομίας ῥημάτων, ὅθεν αἱ Ἐκκλησίαι, σαθρωθεῖσαι, ὥσπερ ἀγγεῖα ἀραιωθέντα τὴν αἱρετικὴν διαφθορὰν εἰσρυεῖσαν ἐδέξαντο. Ἀλλ' ὑμεῖς, ὦ ἀγαπητοὶ ἡμῖν καὶ περιπόθητοι, γένεσθε τῶν μὲν τραυματιῶν ἰατροί, τῶν δὲ ὑγιαινόντων παιδοτρίβαι: τὸ μὲν νενοσηκὸς ὑγιάζοντες, τὸ δὲ ὑγιαῖνον ἀλείφοντες εἰς εὐσέβειαν.