I remember what you and I once talked about among ourselves; I have not forgotten what I myself have said, and what I have heard from your nobility; and now the life of society no longer holds me. Although in my heart I am the same and have not cast off the old man, at least outwardly and because I keep myself far from the affairs of life, it already seems as if I have entered the path of life according to Christ. But, like those who are about to set sail, I sit with myself, looking into the future. For sailors need winds to sail safely, and we need a man to guide and safely navigate the salty waves of life. In fact, for me, as I reason, I need, first, a bridle for youth and then motivation in the field of piety. And this can bring such a mind that either restrains what is disorderly in me, or excites what is slow in the soul. I also need other aids in order to wash away the impurities into which I go out of habit. For, as we know, we have long been accustomed to the marketplace, we are uneconomical in our words and careless with the ideas that the evil one puts into the mind, we succumb to ambition and do not easily abandon lofty thoughts about ourselves. For this, as I reason, I need a great and experienced teacher. Moreover, to cleanse the eye of the soul, so that, having removed, like a kind of pus, all the obscuration produced by ignorance, I may behold the beauty of God's glory — I consider it a matter worth no small labor and of no small benefit. And I know for sure that your learning also sees this and desires that there be a person to help in this. And if God ever wills me to come together with your dignity, of course, I will know even more about what I need to take care of. For now, in my great ignorance, I cannot know even that in which I lack. I only know that I do not repent of the first striving, and my soul does not weaken in the intention to live according to God, in the consideration of which you were anxious for me, acting beautifully and in your own way, lest, turning back, I should become a pillar of slight, to which, as I hear, a certain woman was subjected (Genesis 19:26). But the external authorities are also holding me back, and the commanders are looking for me as a fugitive warrior. And most of all my own heart holds me back, bearing witness to myself that which I have already said.

And since thou hast reminded me of the conditions, and promised to bring a complaint against me, thou hast made me, in spite of all my sorrow, laugh at the fact that thou art still a rhetorician, and that thou hast not given up the habit of frightening. For I, if I do not completely sin against the truth, as an unlearned man, think that there is only one way that leads to the Lord; and all who come to Him accompany each other and observe the same condition of life. Therefore, where can I go so that I can be separated from you and not live together, not work together for God, to Whom we have turned together? Though our bodies will be separated by a place, the eye of God will undoubtedly see both of us together, if only my life is worthy of the eyes of God to look upon it: for I read somewhere in the Psalms that "the eyes of the Lord are on the righteous" (Psalm 33:16). True, I wish to be with you and with everyone who has chosen for himself the same thing as you, to be together in body, I wish every night and every day before our Heavenly Father to kneel with you and with everyone else who worthily calls upon God, because, as I know, communion in prayer brings great benefit. But what if I had to lie every time I happened to breathe, lying in another corner? I cannot argue against what you have said, and I accuse myself of lying if, out of old indifference, I have said something that makes me liable to be condemned for lying.

And when I was near Caesarea, in order to obtain information about the affairs, not daring to pass through the city itself, I hid myself in the nearest almshouse, in order to find out there what I wanted to know. Then, when the most God-loving bishop arrived, according to custom, I reported everything to him at the command of your learning. And what he answered me could not have been preserved in my memory, and would have exceeded the measure of the letter. In short, in the discourse of non-acquisitiveness, he prescribed the measure that everyone should limit himself in the acquisition of property to the last tunic. And he presented me with proofs from the Gospel – one of the words of John the Baptist: "Thou shalt have two garments, that he may give to the needy" (Luke 3:11), another – from the Lord's prohibition for the disciples to have two garments (cf. Matt. 10:10). And to this he added: "If thou wilt be perfect, go, sell thy possessions, and give to the poor" (Matthew 19:21). He also said that the parable of the beads also applies to this; because the merchant, "has found... the beads are of great value, and when you go and sell all your name, you shall buy them" (Matt. 13:46). And he added to this, that he should not take upon himself the distribution of possessions, but entrust him to him who is entrusted with the administration of the affairs of the poor. And this is confirmed by the passage from the Acts, that when he sold his possessions and brought them, "the Apostle placed at his feet, and by them he gave to some, if anyone required him" (cf. Acts 4:35). For, he said, experience is needed to distinguish between the truly needy and the one who asks out of covetousness. And whoever gives to the oppressed by poverty, gives to the Lord, and from Him he will receive a reward; and whoever lends to everyone who passes by, throws it to the dog, who annoys with his intractability, but does not excite pity by his poverty.

And how we should spend each day of our lives, he touched a little on the word, and not as the importance of the subject demanded. However, I would like you to learn from him, because it would be unwise for me to spoil the accuracy of his lessons, but it would be desirable for me to be with him with you, so that you may fully retain in mind what he has said, and find out the rest with your own understanding. For from many things that I have said, I remember that the teaching about how a Christian should live requires not so much verbal instruction as daily example. And I know that if these bonds did not hold you back to serve your father's old age, then you yourself would not prefer anything else to a meeting with a bishop, and you would not advise me to leave him and wander in the wilderness, because caves and cliffs are still waiting for us, and the benefit of these men is not always with us. Therefore, if you give place to my advice, you will dispose your father to allow you to leave him for a while, and to see a man who knows much from the experience of others, and from his own understanding, and who is able to convey it to those who come to him.

162 (169). To Gregory the Theologian

(The deacon Glycerius, having gathered many virgins and fled with them at night, took them with him. St. Gregory the Theologian gave these virgins shelter to him. (Written about 374 A.D.))

It is true that you undertook a decent, meek, and humane deed, gathering the captivity (I will say so for the present) of the contemptuous Glycerius, and covering up as much as possible our common disgrace. However, your reverence should first have known the matter in detail and only then put an end to this disgrace. This, now haughty, and you have a dignified one, Glycerius was ordained by me a deacon of the Church of Vines, in order to serve the presbyter and take care of church affairs. And indeed, he is a strange dexterity in other things, but incapable of handy deeds. As soon as he was ordained a deacon, he became so despised of his work that he did not even make a beginning for it. But, quite arbitrarily and autocratically gathering together miserable virgins, some of whom came to him voluntarily (you yourself know how youth is inclined to such deeds), and others even against his will, he tried to lead them, and, taking upon himself the name and clothing of the patriarchy, he suddenly soared high, led to this not by any plausible way or piety, but grasping at this means of sustenance, as someone takes up some other trade. And he almost stirred up the whole Church, despising his presbyter, a man of venerable life and years, despising the chorbishop and even me as worthless, filling the city and the entire priestly order with incessant confusion and anxiety. And finally, when he received a small verbal reprimand from me and from the chorbishop, so that he would not despise him (because he had accustomed the young to the same folly), he plotted an extremely audacious and inhuman deed. Having captured as many maidens as he could, and having waited for the night, he gave himself up to flight. This seems very strange to you. Pay attention to the circumstances. There was a Cathedral there; From everywhere, as was natural, a great multitude of people flocked. And he led his countenance, accompanying the young and crowding around them, which caused great despondency in the reverent, and aroused much laughter in the incontinent and ready for gossip. And this is not enough, although it was so important; but also, as I hear, the parents of these virgins, who could not endure childlessness, wanted to gather the scattered and fell down to their daughters with tears, this wondrous knight with his robber crowd insults and dishonors. Let this not seem tolerable to your reverence, because it turns into a general ridicule to all of us, but above all command him to return with the virgins. For he will find some love for humanity if he comes back with a letter from you. But if he does not return, at least the virgins have departed to their Mother, the Church. If this does not happen, do not allow those who wish to leave to suffer compulsion, but persuade them to return to us; or I bear witness before you, God and men, that this is not good and not according to the statutes of the Church. If Glycerius returns in good order and with decent modesty, that is the best; and if not, let him cease to serve.

163 (170). To Glycerius

(He promises him forgiveness if he returns soon; otherwise, he threatens him with deposition and God's Judgment. (Written about 374 A.D.))

How long will you behave recklessly, plot evil for yourself? To disturb me, to disgrace the entire monastic order? Return, trusting in God and in me, who imitate His love for mankind. For if I have reprimanded paternally, then I ask paternally. This is my word to you, because many ask for you, and before others your presbyter, whom I respect for gray hair and compassion. But if you depart from me, then surely you have fallen to your degree; but you will also fall away from God with your songs and long robe, with which you lead the young not to God, but to the abyss.

164 (171). To Gregory the Theologian