On the Holy Spirit, Hexaemeron, and Letters

Libanius to Basil. What has made Basil object to the letter, the proof of philosophy? I have learned to make fun from you, but nevertheless your fun is venerable and, so to say, hoary with age. But, by our very friendship, by our common pastimes, do away, I charge you, with the distress caused by your letter...in nothing differing.

Libanius to Basil. Oh, for the old days in which we were all in all to one another! Now we are sadly separated! Ye have one another, I have no one like you to replace you. I hear that Alcimus in his old age is venturing on a young man's exploits, and is hurrying to Rome, after imposing on you the labour of remaining with the lads. You, who are always so kind, will not take this ill. You were not even angry with me for having to write first.

Basil to Libanius. You, who have included all the art of the ancients in your own mind, are so silent, that you do not even let me get any gain in a letter. I, if the art of Dædalus had only been safe, would have made me Icarus' wings and come to you. But wax cannot be entrusted to the sun, and so, instead of Icarus' wings, I send you words to prove my affection. It is the nature of words to indicate the love of the heart. So far, words. You do with them what you will, and, possessing all the power you do, are silent. But pray transfer to me the fountains of words that spring from your mouth.

Of the Holy Trinity, the Incarnation, the invocation of Saints, and their Images. According to the blameless faith of the Christians which we have obtained from God, I confess and agree that I believe in one God the Father Almighty; God the Father, God the Son, God the Holy Ghost; I adore and worship one God, the Three. I confess to the oeconomy of the Son in the flesh, and that the holy Mary, who gave birth to Him according to the flesh, was Mother of God. I acknowledge also the holy apostles, prophets, and martyrs; and I invoke them to supplication to God, that through them, that is, through their mediation, the merciful God may be propitious to me, and that a ransom may be made and given me for my sins. Wherefore also I honour and kiss the features of their images, inasmuch as they have been handed down from the holy apostles, and are not forbidden, but are in all our churches.

Basil to Urbicius the monk, concerning continency.

You do well in making exact definitions for us, so that we may recognise not only continency, but its fruit. Now its fruit is the companionship of God. For not to be corrupted, is to have part with God; just as to be corrupted is the companionship of the world. Continency is denial of the body, and confession to God. It withdraws from anything mortal, like a body which has the Spirit of God. It is without rivalry and envy, and causes us to be united to God. He who loves a body envies another. He who has not admitted the disease of corruption into his heart, is for the future strong enough to endure any labour, and though he have died in the body, he lives in incorruption. Verily, if I rightly apprehend the matter, God seems to me to be continency, because He desires nothing, but has all things in Himself. He reaches after nothing, nor has any sense in eyes or ears; wanting nothing, He is in all respects complete and full. Concupiscence is a disease of the soul; but continency is its health. And continency must not be regarded only in one species, as, for instance, in matters of sensual love. It must be regarded in everything which the soul lusts after in an evil manner,

not being content with what is needful for it. Envy is caused for the sake of gold, and innumerable wrongs for the sake of other lusts. Not to be drunken is continency. Not to overeat one's self is continency. To subdue the body is continency, and to keep evil thoughts in subjection, whenever the soul is disturbed by any fancy false and bad, and the heart is distracted by vain cares. Continency makes men free, being at once a medicine and a power, for it does not teach temperance; it gives it. Continency is a grace of God. Jesus seemed to be continency, when He was made light to land and sea; for He was carried neither by earth nor ocean, and just as He walked on the sea, so He did not weigh down the earth. For if death comes of corruption, and not dying comes of not having corruption, then Jesus wrought not mortality but divinity. He ate and drank in a peculiar manner, without rendering his food. So mighty a power in Him was continency, that His food was not corrupted in Him, since He had no corruption. If only there be a little continency in us, we are higher than all. We have been told that angels were ejected from heaven because of concupiscence and became

incontinent. They were vanquished; they did not come down. What could that plague have effected there, if an eye such as I am thinking of had been there? Wherefore I said, If we have a little patience, and do not love the world, but the life above, we shall be found there where we direct our mind. For it is the mind, apparently, which is the eye that seeth unseen things. For we say "the mind sees;" "the mind hears." I have written at length, though it may seem little to you. But there is meaning in all that I have said, and, when you have read it, you will see it.