The Festal Epistles
The Festal Epistles
continued
Letter 19.
1 Coss. Rufinus, Eusebius; Pref. the same Nestorius; Indict. V.D. 347.; Easter-day, Prid. Id. Apr.; Pharmuthi XVII; Æra Easter-day Dioclet. 63; Moon 15. on Apr. 12. BLESSED is God, the Father of our Lord Jesus Christ, for such an introduction is fitting for an Epistle; and now more especially, when accompanied with thanksgiving to the Lord, in the Apostle's words, because He hath brought us from a distance, and granted us again to send openlyᶜ to you, as usual, the Festal Letters. For this is the season of the feast, my brethren, and it is near; being not now proclaimed by trumpets, as the history records, but made known and brought near to us by the Saviour. Who suffered on our behalf and rose again: even as Paul preached, saying, Our Passover, Christ, is sacrificed. The feast of the Passover then is ours, not that of a stranger, nor of the Jews any longerᶠ. For the time of shadows is abolished, and these old things have ceased; and now the month of new things is at hand, in which every man should keep the feast, in obedience to Him who said, Observe the month of new things, and keep the Passover to the Lord thy God.
2 This was the year in which the Council of Sardinia was held. Who hath blessed us with all spiritual blessings in heavenly things in Christ.' S. Athan, is comparing the rest God had given the Church from their enemies, and the opportunity of improvement by spiritual privileges, (vid. p. 129) with the blessings for which the Apostle thanked God in the passage quoted. He had been absent at Rome nearly thirty years. Conf. Letter i. p. 4-7. Or, 'made known and offered up.' ᶠ Vid. note 2, to Letter vi. p. 45. Vid. note 3, to Letter i. p. 12, and note d, to Letter v. p. 37. S. Cyril, in his 29th Paschal discourse, beautifully enlarges on the season at which the Pasch (including therein the quadragesimal fast) is kept, viz. in the spring, when all nature is joyful around us, and bursting, as it were, into new life. S. Cyril. Op. tom. vi. p. 336. Lutet. 16 S. S. Chrysostom, in allusion to the same, calls the quadragesimal fast, the spiritual spring of the soul. t. tom. 4. '. p. 615. ed. 1718-
3 38. With ourselves, the season gives the name to the fast. In Sax. we have Lencæen, 'the spring,' Lencæenperæen, 'the spring fast,' Lencæ. 122 The blindness of the Jews with regard to their law. Even the heathen fancy they keep festival, and the Jews hypocritically feign therein. But the feast of the heathen He reproves, as the bread of mourners; and He turns His face from that of the Jews, inasmuch as they are outcasts, saying, Your new moons and your sabbaths My soul hateth. For actions not done lawfully and piously, are not of advantage, though they may be reputed to be so, but they rather argue hypocrisy in those who venture upon them. Therefore, although such persons as these fancy to themselves that they offer sacrifices, yet they hear from the Father, Your whole burnt-offerings are not acceptable, and your sacrifices do not please Me; and although ye bring fine flour, it is vanity; incense also is an abomination unto Me. For God does not need any thing; and, since there is nothing which can defile Him, He is full in regard to them, as He testifies, saying by Isaiah, I am full.
4 Now there was a law given respecting these things, for the instruction of the people, and to prefigure things to come; for Paul saith to the Galatians, Before faith came, we were kept guarded under the law, being shut up in the faith which should afterwards be revealed unto us; wherefore the law was our instructor in Christ, that we might be justified by faith. But the Jews knew not, neither did they understand; therefore they walked in the day-time as in darkness; feeling for, but not touching, the truth we possess, which [was contained] in the law; conforming to the letter, but not attending to the spirit. And when Moses was veiled, they looked on him, but turned away their faces from him when he was uncovered. For they knew not what they read, but erroneously substituted one thing for another. The prophet, therefore, cried against them, saying, Falsehood and faithlessness have prevailed among them. The Lord also therefore said concerning them, The strange children have dealt falsely with me; the strange children have waxen old. But how gently now does He reprove them, saying, Had ye believed Moses, ye would have believed Me, for he wrote of Me. But being faithless, they further also dealt falsely respecting the law, affirming things after their own pleasure, but not understanding them according to the Scripture; and, further, having as with hypocrisies distorted the plain text of Scripture, and this being their confidence, He is angry with them, saying by Isaiah, Who hath required these of your hands?
5 And by Jeremiah, since they were very bold, he threatens, Gather together your whole burntofferings with your sacrifices, and eat flesh; for I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning whole burnt-offerings and sacrifices. For they did not act as was right, neither was their zeal according to law; but they rather sought their own pleasure in such days, as the prophet accuser them; thrusting their bondsmen, and gathering themselves together for strifes and quarrels. They also smote the lowly with the fist, and did all things that tended to their own gratification. 6 For this cause, they continue without a feast until the end, although they make a display now of eating flesh, out of place and out of season. For, instead of the legallyappointed lamb, they have learned to sacrifice to Baal; instead of the true unleavened bread, they collect the wood, and their fathers kindle the fire, and their wives prepare the dough, that they may make cakes to the host of heaven, and pour out libations to strange gods, that they may provoke Me to anger, saith the Lord. They have the just reward of such devices; since, although they pretend to keep the Passover, yet joy and gladness is taken from their mouth, as saith Jeremiah, There hath been taken away from the cities of Judah, and the streets of Jerusalem, the voice of those who are glad, and the voice of those who rejoice; the voice of the bridegroom, and the voice of the bride. Therefore now, he who among them sacrificeth an ox, is as he who smiteth a 124 Explanation of the time and circumstances under which
7 MAN: and he who sacrificeth a lamb is as he who killeth a dog; he that offereth fine flour, is as [if he offered] swine's blood; he that giveth frankincense for a memorial, is as a blasphemer". Now these things will never please God, neither hath the [divine] word required them of them. But He saith, These have chosen their own ways; and their abominations are what their soul delighteth in. And what is this, my brethren? For it is right for us to investigate the saying of the prophet, and especially with regard to those who heretically devise imaginations contrary to the law. By Moses then, God gave commandment respecting sacrifices; and all the book called Leviticus, is entirely taken up with the arrangement of these matters, so that He might accept the offerer. He therefore, by the Prophets, finds fault with him who despised these things, as disobedient to the commandment, saying, I have not required these at your hands. Neither did I speak to your fathers respecting sacrifices, nor command them concerning whole burnt-offerings.
8 Now it has been ventured as an opinion, that the Scriptures do not agree together, or that God, Who gave the commandment, is false. But there is no disagreement whatever; far from it; neither can the Father, Who is truth, lie; for it is impossible that God should lie, as Paul affirms. But these things are plain to those who rightly consider them, and to those who receive with faith the writings of the law. Now it appears to me—may God vouchsafe, by your prayers, that the remarks I presume to make may not be far from the truth—that not at first were the commandment and the law concerning sacrifices, neither did the mind of God, Who gave the law, regard whole burnt-offerings, but those things which were pointed out and prefigured by them. For the law contained a shadow of good things to come. And, Those things were appointed until the time of reformation. Therefore, the whole law did not treat of sacrifices, though there was in the law a commandment concerning sacrifices, by their means imparting instruction beforehand, withdrawing men from idols, and bringing them near to God, teaching them to understand the true character of the time then present. Therefore neither at the beginning, when God the law concerning sacrifices was delivered to the Jews. 125
9 brought the people out of Egypt, did He command them concerning sacrifices or whole burnt-offerings, nor even till they came to mount Sinai. For God is not as man, that He should have a care of these things beforehand; but His commandment was given, that they might know Him Who is truly God, and also His Word; and might disregard those which are falsely called gods, which exist not, but only attain to the outward show. Thus He would be known to them by those [signs] whereby He brought them out of the land of Egypt, causing them to pass through the Red Sea. But when they would serve Baal, and dared to offer sacrifices to those that have no existence, and forgat the miracles which were wrought in their behalf in Egypt, and thought of returning thither again; then indeed, after the law, a commandment also was given to serve as a law concerning sacrifices; so that with their mind, which at one time had meditated on those [gods] which did not exist, they might turn to Him Who is truly God; and learn not, in the first place, to sacrifice, but to turn away their faces from idols, and give heed to what God commanded.
10 For when He saith, I have not spoken concerning sacrifices, neither given commandment concerning whole burnt-offerings, He immediately adds, But this is the thing which I commanded them, saying, Obey My voice, and I will be to you a God, and ye shall be to Me a people, and ye shall walk in all the ways that I command you. Thus then, being before instructed and taught, they learned not to give their service to any one but the Lord. They attained to know what time the shadow should last, and not to forget the time that was at hand, in which no longer should the bullock of the herd be a sacrifice to God, nor the ram of the flock, nor the he-goat, but all these things fulfilled in a purely spiritual manner, and by constant prayer, and upright conversation, with godly words; as David sings, May my meditation be pleasing to Him. Let my prayer be set forth before Thee as incense, and the lifting 34. up of my hands as the evening sacrifice. The Spirit also, who is in him, commands, saying, Offer unto God the sacrifice of praise, and pay to the Lord thy cows. Offer the sacrifice of righteousness, and put your trust in the Lord.
12 Mat. 12, 34. The great Samuel also not the less pointedly reproved Saul, saying, Is not the word better than a gift? For by these things a man fulfils the law, and pleases God, as He saith, The sacrifice of praise shall glorify Me. Let a man learn what this is, I will have mercy, and not sacrifice, and not condemn the adversaries. But this displeased them. They were not anxious to understand, for had they known, they would not have crucified the Lord of glory. And what is the end of these, the prophet before pronounced, saying, Woe unto their souls, for they have devised an evil thought, saying, let us bind the just man, because he is not pleasing to us. The end of such abandonment as this is nothing but error, as the Lord, when reproving them, saith, Ye do err, not knowing the Scriptures. Afterwards when, through reproof, they should have come to their senses, they rather waxed bold, saying, We are Moses' disciples; and we know that God spake to Moses; dealing the more falsely by that very expression, and accusing themselves. For had they believed him who heard, they would not have denied the Lord, Who spake by Moses, at a time when He was near. But such was not the cunning in the Acts; for when he heard, Understandest thou what thou readest? he was not ashamed to confess his ignorance, and implored to be taught. Therefore, because he was like a learner, the grace of the Spirit was given.
13 But as for them [the Jews], because they persisted in their ignorance, as the proverb saith, Death came upon them. For the fool dies in his sins. Like these too, are the heretics, who, having fallen from a true conscience, dare to imagine to themselves atheism. For the fool saith in his heart, There is no God. They are corrupt, and become abominable in their doings. Of such as are fools in their thoughts, the actions are wicked. For, as He saith, can ye, being evil, speak good things? They were evil, because they thought wickedness. Or how can those do just acts, whose minds are set upon fraud? Or how shall he love, who is prepared beforehand to hate? How shall he be kind, who is bent upon the love of money? How shall he be chaste, who looks upon a woman to lust after her? For from the heart proceed evil thoughts, fornications, adulteries, murders. By them the fool is wrecked, as by the waves of the sea, being led away and enticed by these fleshly pleasures: for this also stands written, The whole body of fools is entirely shipwrecked. Having then associated with folly, he is afterwards caught by a tempest, and perishes; as Solomon says in the Proverbs. The fool and he who lacketh understanding shall perish together, and shall leave their wealth to strangers. Now they suffer such things, because there is not among them one sound of mind to guide them.
14 For where there is sagacity, there the Word, which is the pilot of souls, accompanies the vessel; for he that hath understanding shall possess government; they who are without government falling like the leaves. 15 Who then is it that altogether falls away, as Hymenæus and Philetus, because they entertained evil conceits respecting the resurrection, and suffered shipwreck in regard to the faith of it? Judas also, being a betrayer, fell away from the Pilot, and perished with the Jews. But the [other] disciples since they were wise, and therefore remained with the Lord, although the sea was agitated, and the ship covered with the waves, there being a storm, and the wind contrary, yet fell not away. For they awoke the Word, Who was sailing with them, and immediately the sea became smooth at the command of its Lord, and they were saved. They then together became preachers and teachers; relating the miracles of our Saviour, and also teaching us to imitate their example. These things were written on our account and for our profit, in order that by these tokens, we may acknowledge the Lord Who wrought
16 appears to be an as referred to. error for I know not what passage is intended here. The word translated 'body' is literally 'flesh.' This passage is not to be found in the Proverbs. It occurs in the Psalms, The word appears to be wrongly inserted in the Ms. Conf. Letter ii. p. 18. Conf. Letter vii. p. 63 'Judas—having abandoned his Life, hanged himself.' Ps. 104, 17 25. 26. them. Let us therefore, in the faith of the disciples, hold converse with our Master. For the world is like the sea to us, my brethren, of which it is written, This is the great and wide sea; there go the ships; the Leviathan, which Thou has created to play in it. We are carried along then in this, as by the wind, through our own free-will; for every one directs his course according to his will, and either, under the pilotage of the Word, he enters into rest; or, laid hold on by pleasure, he suffers shipwreck, and is in perilᶠ by storm. For, as in the ocean, there are tempests and waves, so in the world there are many afflictions and trials. The unbelieving, therefore, when affliction or persecution ariseth, is offended, as the Lord said. For being unconfirmed in the faith, and regarding temporal things, he cannot resist the difficulties which arise from afflictions. But as the house, built on the sand by the foolish man, so he, since he is without understanding, falls before the assault of temptations, as it were by the winds. But the saints, having their senses exercised by reason of practice, and being strong in faith, and understanding the word, do not become faint in trials; but although, from time to time, circumstances of greater trial arise against them, yet they continue faithful; and, awaking the Lord, Who is with them, they are delivered.
18 So, passing through water and fire, to a place where they can breathe freely, they duly keep the feast, offering up prayers, with thanksgiving, to God Who hath redeemed them. For either, being tempted, they are known, as Abraham; or, suffering, they are approved, as Job; or, being oppressed and guilcfully treated, as Joseph, they patiently endure it; or, being persecuted, they are not overtaken; but, as it is written, through God they leap over the wall of wickedness, which divideth and separateth between brethren, and turns them from the truth. After this example, the blessed Paul, when he took pleasure in infirmities, in reproach, in necessities, in persecutions, and in distresses for Christ, rejoiced, and wished all of us to rejoice, saying, Rejoice always; in every thing give thanks. 18. 19 faulty. But hold converse with [our] Master.' ᶜ Prof. Larsow translates these words (?) differently, considering the text as ᶜ (Syr.). For what is there so consonant with the feast, as turning from wickedness, and a pure conversation, and prayer offered without ceasing to God, with thanksgiving? Therefore let us, my brethren, looking forward to celebrate the eternal joy in heaven, keep the feast here also; rejoicing at all times, praying incessantly, and in every thing giving thanks to the Lord. I also give thanks to God, as well for those other wonders He has done, as for the various helps that have now been afforded us, in that though He hath chastened us sore, He did not deliver us over to death, but brought us from a distance, even as from the ends of the earth, and hath united us again with you. I then, while I keep the fast myself, have been anxious to give you also notice of the great feast of the Passover, so that we may go up together, as it were, to Jerusalem, and eat the Passover, not in a divided manner, but as in one house; not sodden as in water, let us divide the word of God; nor having, as it were, broken its bones, let us make void the commands of the Gospel. But, as it were, roasted with fire, with bitter herbs, being fervent in spirit, in fastings and watchings, with lying on the ground, let us keep it with penitence and thanksgiving.
20 We begin the fast of forty days on the sixth day of Phamenoth (Mar. 2.); and having passed through that properly, with fasting and prayers, we may be able to attain to the holy day. For he who regards lightly the fast of forty days, as one who rashly and impurely treadeth on holy things, cannot celebrate the Easter festival. Further, let us put one another in remembrance, and stimulate one another not to be negligent, and especially that we should fast those days; so that fasts may receive us in succession, and we may duly bring the feast to a close. The fast of forty days begins then, as was before said, on the sixth of Phamenoth (Mar. 2); and the great week of the Passion on the eleventh of Pharmuthi (Apr. 6.). And let us rest from the fast on the sixteenth of it (Apr. 11.), on the seventh day, late in the evening. Let us keep the feast when the first of the week rises upon us, on the seventeenth of the month Pharmuthi (Apr. 12.). Let us then add, one after the other, the seven holy weeks of Pentecost, rejoicing and praising God, that He hath by these things made known to us beforehand, joy and rest everlasting, prepared in heaven for those of us, who truly believe in Christ Jesus our Lord; through Whom, and with Whom, be glory and dominion to the Father, with the Holy Ghost, for ever and ever. Amen.
21 Salute one another with a holy kiss. The brethren who are with me salute you. Lycos, Eudaemon p. in the stead of Plusianus a. In Antinous, Arion r, instead of Ammonius and Tyrannus s. In Oxyrynchus, Theodorus, instead of Pelagius. In Nilopolis, instead of Theon, Amatus t, and Isaac, having been reconciled to each other. In Arsenoitis, Andreas, instead of Silvanus u. In Prosopontis x, Triadelphus, instead of Serapammon. In Diosphacus y, on the river side, Theodorus, instead of Serapammon. In Saiton [Suis], Paphnutius, instead of Nemesion. In Xois, Theodorus, instead of Anubion; and there is also with him Isidorus, being reconciled to the Church. In Sethroitis z, Orion, instead of Potammon a. In Clysma, Tithonas, instead of Jacob i; and there is with him Paulus, having been reconciled to the Church.
Letter 20.
1 Coss. Philippus, Salia; Praefect. the same Nestorius; Indict. VI.; Easter-day III. Non. Apr.; VIII. Pharmuthi; Æra Dioelet. 64; Moon 18. 2 Lert us now keep the feast, my brethren; for as our Lord then gave notice to His disciples, so does He now beforehand to us; that after some days is the Passover. Therein the Jews indeed betrayed the Lord, but we celebrate His death as a feast, while we rejoice that then we obtained rest from our afflictions, and eagerly assemble ourselves together, whereas we formerly were dispersed. And whereas we were lost, we have been found; from having been far off, we are brought nigh; and from having been strangers, we have become His, Who suffered for us, and was nailed on the cross; Who bore our sins, as the prophet saith, and was afflicted for us, that He might remove from all of us grief, and sorrow, and sighing. When we thirst, He too satisfies us with the feast, standing and crying, If any man thirst, let him come to Me, and drink. For such is the love of the saints at all times, that they never once leave off, but offer the uninterrupted, constant sacrifice to the Lord, and continually thirst, and ask of Him to drink; as David sang, My God, my God, early will I seek Thee; my soul thirsteth for Thee; many times my heart and flesh longeth for Thee in a barren land, without a path, and without water. Thus was I seen by Thee in the sanctuary. Isaiah the prophet also says, From the night my spirit seeketh Thee early, O God, because Thy commandments are light.
3 And another says, My soul fainteth for the longing it hath for Thy judgments at all times. And again he says, For Thy judgments I have hoped, and Thy law will I keep at all times. Another boldly cries out, saying, 43, 44. Mine eye is ever towards the Lord. And with him one says, The meditation of my heart is before Thee at all times. And Paul further advises, At all times give thanks; pray without ceasing. Those then who are thus continually 17. engaged, are altogether waiting for the Lord, while they say, Let us follow on to know the Lord: we shall find Him ready as the morning, and He will come to us as the early and the latter rain for the earth. For not only does He satisfy them in the morning: neither alone does He give them to drink as often as they ask; but He gives them abundantly according to His loving-kindness, vouchsafing to them, at all times, the grace of the Spirit. And what it is they thirst for He immediately adds, saying, He that believeth on Me. For, as cold waters are pleasant to those who are thirsty. according to the proverb, so to those who believe in the 25. Lord, the coming of the Spirit is better than all refreshment and delight.
4 It becomes us also then in these days of the Passover, to rise early with the saints, and approach the Lord with all our soul: with purity of body, with confession and godly faith in Him; so that when we have here first drunk, and been filled with these divine waters which [flow] from Him, we may also be able to sit at table with the saints in heaven, and may share in the one voice of gladness which is there. For this, sinners having evinced no inclination, are properly cast out, with the words sounding in their ears, Friend, how camest thou in hither, not having a wedding garment? It is true that sinners also thirst, but not for 12. the grace of the Spirit; but, being inflamed with wickedness, they are altogether set on fire by pleasures, as saith the Proverb, All day long he desires evil desires. But the Prophet cries against them, saying, Wo unto those who rise 26. up early, and follow strong drink; who continue until the evening, for wine inflameth them. And since they run wild
5 For 1600s. I. g. 1500. in wantonness, they dare to thirst for the destruction of others. Having first drunk deceitful waters, which cannot be trusted, those things come upon them, which are stated by the Prophet; My wound, saith he, is grievous; how shall I be healed; it hath surely been to me like deceitful waters, in which there is no trust. The second, again, while they drink with those who are with them, lead astray and throw into confusion the mind [which was desirous] of truth, and turn away the simple from it. And what does he [the prophet] cry? Wo unto him who causeth his neighbour to drink turbid destruction, and maketh him drunk, that he may look upon his caverns. But those who dissemble, and steal away the truth, quiet their hearts. Having first drunk thereof, they go on to say those things which the whorish woman saith in the Proverbs, Lay hold with delight on hidden bread, and sweet stolen waters. They lay snares secretly, because they have not the freedom of virtue, nor the boldness of Wisdom, who praiseth herself in the streets, and employeth freedom of speech in the broad ways, preaching on high walls. For this reason, they are bidden to lay hold with delight, because, having chosen carelessness and pleasure, they steal the sweetness of truth, and with it disguise their own bitter waters [to escape] from the blame of their wickedness, which would be speedy and public. On this account, the wolf puts on the skin of the sheep, sepulchres deceive by their whitened exteriors. Satan, that is,
6 e The Syriac translator appears to have had before him the words as some Mss. read, and as the passage is quoted in the Tomus ad Antiochenses, Athan. op. tom. i. p. 619 not. The last word in the verse 'caverns' arises from the similarity between the words (nakedness) and (caves).