Letter CCXCI.1519    Placed in the episcopate.

To Timotheus the Chorepiscopus.1520    cf. note on p. 156.

The due limits of a letter, and that mode of addressing you, render it inconvenient for me to write all I think; at the same time to pass over my thoughts in silence, when my heart is burning with righteous indignation against you, is well-nigh impossible.  I will adopt the midway course:  I will write some things; others I will omit.  For I wish to chide you, if so I may, in terms both flank and friendly.

Yes! that Timotheus whom I have known from boyhood, so intent upon an upright and ascetic life, as even to be accused of excess therein, now forsakes the enquiry after those means whereby we may be united to God; now makes it his first thought what some one else may think of him, and lives a life of dependence upon the opinions of others; is mainly anxious how to serve his friends, without incurring the ridicule of enemies; and fears disgrace with the world as a great misfortune.  Does he not know, that while he is occupied with these trifles he is unconsciously neglecting his highest interests?  For, that we cannot be engaged with both at once—the things of this world and of Heaven—the holy Scriptures are full of teaching for us.  Nay, Nature herself is full of such instances.  In the exercise of the mental faculty, to think two thoughts at the same time is quite impossible.  In the perceptions of our senses, to admit two sounds falling upon our ears at the same moment, and to distinguish them, although we are provided with two open passages, is impossible.  Our eyes, again, unless they are both fixed upon the object of our vision, are unable to perform their action accurately.

Thus much for Nature; but to recite to you the evidence of the Scriptures were as ridiculous as, so runs the proverb, ‘to carry owls to Athens.’1521    γλαῦκἠ ᾽Αθήναζε.  Arist., Av. 301.  Why then combine things incompatible—the tumults of civil life and the practice of religion?

Withdraw from clamour; be no more the cause or object of annoyance; let us keep ourselves to ourselves.  We long since proposed religion as our aim; let us make the attainment of it our practice, and shew those who have the wish to insult us that it does not lie with them to annoy us at their will.  But this will only be when we have clearly shewn them that we afford no handle for abuse.

For the present enough of this!  Would that some day we might meet and more perfectly consider those things that be for our souls’ welfare; so may we not be too much occupied with thoughts of vanity, since death must one day overtake us.

I was greatly pleased with the gifts you kindly sent me.  They were most welcome on their own account; the thought of who it was that sent them made them many times more welcome.  The gifts from Pontus, the tablets and medicines, kindly accept when I send them.  At present they are not by me.

N.B.  The letters numbered CCXCII.–CCCLXVI. are included by the Ben. Ed. in a “Classis Tertia,” having no note of time.  Some are doubtful, and some plainly spurious.  Of these I include such as seem most important.

ΤΙΜΟΘΕῼ ΧΩΡΕΠΙΣΚΟΠῼ

[1] Καὶ τὸ πάντα γράφειν ὅσα φρονῶ οὔτε τῷ μέτρῳ τῆς ἐπιστολῆς ὁρῶ συμβαῖνον οὔτε ἄλλως πρέπον τῷ τῆς προσηγορίας εἴδει, καὶ τὸ σιωπῇ παρελθεῖν μικροῦ καὶ ἀδύνατόν ἐστί μοι, δικαίῳ θυμῷ τῷ κατὰ σοῦ φλεγμαινούσης μοι τῆς καρδίας. Μέσην οὖν βαδιοῦμαι τὰ μὲν γράφων, τὰ δὲ παρείς. Καθάψασθαι γάρ σου βούλομαι, ᾗ θέμις ἐστίν, ἐν ἰσηγορίᾳ φιλικῇ. Εἰ Τιμόθεος ἐκεῖνος, ὃν ἐκ παιδὸς οἴδαμεν τοσοῦτον πρὸς τὴν ὀρθότητα καὶ τὸν κατησκημένον βίον τῷ τόνῳ χρώμενον ὥστε ἐγκαλεῖσθαι τὴν ἐν τούτοις ἀμετρίαν, ἀποστὰς νῦν τοῦ σκοπεῖν πάντα τρόπον ὅ τι χρὴ ποιοῦντα τῷ Θεῷ προσοικειοῦσθαι ἀποβλέπεις πρὸς τὰ τῷ δεῖνι δοκοῦντα περὶ σοῦ καὶ τῆς ἑτέρων γνώμης τὴν ζωὴν ἔχεις ἐξηρτημένην καὶ ὅπως μὴ φίλοις ἄχρηστος μηδὲ ἐχθροῖς καταγέλαστος ᾖς ἐνθυμῇ καὶ τὴν παρὰ πολλῶν αἰσχύνην ὡς δεινόν τι φοβῇ καὶ οὐκ ἐννοεῖς ὅτι, ἐν ὅσῳ περὶ ταῦτα τρίβῃ, λανθάνεις σεαυτὸν τῆς προηγουμένης ζωῆς ἀμελῶν; Ὅτι γὰρ οὐκ ἐγχωρεῖ ἀμφοτέρων ὁμοῦ περιγενέσθαι, τῶν τε κατὰ τὸν κόσμον τοῦτον πραγμάτων καὶ τῆς κατὰ Θεὸν πολιτείας, πλήρης μὲν ἡ θεία Γραφὴ ὧν ἐδίδαξεν ἡμᾶς, πλήρης δὲ καὶ αὐτὴ ἡ φύσις τῶν τοιούτων ὑποδειγμάτων ἐστίν. Ἔν τε γὰρ τῇ κατὰ νοῦν ἐνεργείᾳ δύο νοῆσαι κατὰ ταὐτὸν νοήματα παντελῶς ἀμήχανον. Ἔν τε ταῖς κατὰ τὴν αἴσθησιν ἀντιλήψεσι δύο φωνὰς ὁμοῦ προσπιπτούσας ταῖς ἀκοαῖς δέχεσθαι ἐν ταὐτῷ καὶ διακρίνειν ἀδύνατον, καὶ τοῦτο ἀκουστικῶν δύο πόρων ἡμῖν ἀνεῳγμένων. Ὀφθαλμοὶ δέ, ἐὰν μὴ πρὸς ἕν τι τῶν ὁρατῶν ἀποταθῶσιν ἀμφότεροι, ἐνεργεῖν τὸ ἑαυτῶν ἀκριβῶς οὐ δύνανται. Καὶ ταῦτα μὲν τὰ παρὰ τῆς φύσεως, τὰ δὲ ἐκ τῶν Γραφῶν σοι διηγεῖσθαι οὐχ ἧττόν ἐστι καταγέλαστον ἢ γλαῦκα, φησίν, Ἀθηναίοις ἄγειν. Τί οὖν τὰ ἄμικτα μίγνυμεν, θορύβους πολιτικοὺς καὶ εὐσεβείας ἄσκησιν, ἀλλ' οὐχὶ ἀποστάντες τῶν θορύβων καὶ τοῦ πράγματα ἔχειν καὶ παρέχειν ἑτέροις ἡμῶν αὐτῶν γινόμεθα, καὶ ὃν πάλαι ὑπεθέμεθα τῆς εὐσεβείας σκοπὸν βεβαιοῦμεν τῷ ἔργῳ καὶ δείκνυμεν τοῖς ἐπηρεάζειν βουλομένοις ὅτι οὐκ ἔστιν ἐπ' αὐτοῖς τὸ λυπεῖν ἡμᾶς ὅταν θέλωσι; Τοῦτο δὲ ἔσται ἐπειδὰν πάσης λαβῆς ἐλευθέρους ἑαυτοὺς ἀποδείξωμεν. Καὶ ταῦτα μὲν εἰς τοσοῦτον. Εἴη δὲ ἡμᾶς ποτε καὶ ἐν ταὐτῷ γενέσθαι καὶ ἀκριβέστερον βουλεύσασθαι περὶ τῶν συμφερόντων ταῖς ψυχαῖς ἡμῶν, ἵνα μὴ ἐν τῇ περὶ τῶν ματαίων φροντίδι καταληφθῶμεν τῆς ἀναγκαίας ἐξόδου ἐπελθούσης ἡμῖν. Τοῖς δὲ ἀποσταλεῖσι παρὰ τῆς ἀγάπης σου ὑπερήσθην, οἷς ὑπῆρχε μὲν ἡδίστοις εἶναι καὶ κατὰ τὴν ἑαυτῶν φύσιν, πολλαπλασίονα δὲ τὴν ἡδονὴν ἐποίει ἡ προσθήκη τοῦ ἀποστείλαντος. Τὰ δὲ ἀπὸ τοῦ Πόντου, ἄκοπα καὶ κηρούς, ἡδέως δέξαι ὅταν ἀποστείλωμεν: νῦν γὰρ ἡμῖν οὐ παρῆν.