Letters 1 part 5/7

But if a friend is not to be forsaken, how much more a father, who has instructed, who has nourished, who—with the Lord's help—has led one up even to the priesthood, to whom perhaps, according to divine mercy, even the loan of this present light is owed? But these things I write to your blessedness not as imputing or reproaching anything, but as to a dearest son, whom I desire to walk in this world of impiety without any blemish, and to appear pure and immaculate on that day of judgment before God and his angels and the congregation of all flesh. And so I greet your harmony of spirit and ask that you deign to pray for me, and likewise, when it shall be opportune for us, that you hold us worthy of a visit. Farewell. XXIX. RURICIUS TO HIS DEAR EUPHRASIUS, GREETING.

I marvel that your holiness, after the testimonies—nay, rather the rescripts—of so many and such great men, has sought even the opinion of my ignorance. This I conjecture you have done out of close relationship rather than necessity, lest you might seem to have passed over in the matter the consent of one whose esteem you hold so dear in your heart. Wherefore I give thanks to your brotherhood, indivisible from me in Christ, that you deign so to presume and judge concerning us, that we hold nothing either deceitful in the simplicity of charity or feigned in the purity of truth. And so I render the due office of harmony and signify that, concerning the cause about which you deigned to write to me, I think the same as our brethren also do.

But what needs to be done, or what seems to me ought best to be done, I have faithfully intimated by word through your deacon—things which it would have been long to indicate by letter. Pray for me. XXX. RURICIUS TO HIS DEAR HERACLIANUS, GREETING. He who knows himself to be guilty regarding his duty ought first to make supplication before he dares to greet, because, just as one is met inopportunely who imputes blame, so one is opportunely pardoned who confesses. And therefore we openly bring forth our fault, that we may more easily come to pardon, since no place is left for accusation when access has been opened to one who laments, according to that saying: 'Declare you first your iniquities, that you may be justified.' For the envy of an accuser will not prevail where the humility of a suppliant has gone before.

Wherefore, if we have now by excusing washed away the fault, let us come to the matter. We therefore say a greeting to your devotion as great as affection can conceive and speech cannot utter, as great as we can feel and are not able to set forth, as great as the inner mind, warmed by desire, can conceive and the tongue of the outer man cannot express. Wherefore, giving thanks to the very Author of that charity, who deigned to plant it in our hearts, let us pray that he may ever deign to guard in us the chief gift of his bounty, and continually to increase it, since, according to the Apostle Paul, it is itself the more excellent way that leads to life.

As for the rest, I especially beg that you supplicate daily for us to our common patron, since, as you read, 'the constant prayer of a righteous man avails much,' and, as our Lord himself says in the Gospel concerning that man who [sought] three loaves from his friend at nighttime, importunately indeed yet wholesomely … that what was granted to the importunity of the insistent man was denied to the friendship of the entreater. The rest I have committed by word through the bearer—things which it would have been long to indicate by letter—wherefore, as the beginning of the letter contains, I ask that you deign to grant pardon for my tardiness. Farewell. XXXI. BISHOP RURICIUS TO HIS SON CAPILLUTUS, GREETING.

I give thanks to your devotion, that you deign to console me concerning the ordering of the city, although—God being favorable—you can suffice abundantly enough for yourselves. And therefore, because what pleases you and your brethren ought not to displease us, you do well to ordain the man whom common consent has chosen. But admonish him to be zealous for truth, not falsehood; for peace, not destruction; for discipline, not discord; for public usefulness, not private greed; for justice, not plunder. Let him protect the good, correct the guilty; let him not make men wretched, but defend them; let him correct the guilty, guard the innocent—so that, acting thus, he may be able to please the future judgment rather than the present. XXXII.

TO THE ILLUSTRIOUS AND EVER MAGNIFICENT LORD, HIS SON AGRICOLA, BISHOP RURICIUS. Having reread the letters of your sublimity, I gave thanks to God that I learned you had recovered by his ordaining before I learned you had been ill, so that he both took anxiety from us and restored health to you. Yet that infirmity, mercifully brought upon you, I conjecture comes from our Lord himself favorable rather than angry, according to his accustomed loving-kindness. For thus we read, that 'the Lord reproves whom he loves, and chastises every son whom he receives.'

Which is also proved in us, as far as I hear, namely that, your affections being set in order, he might instill his own affection into us, and, with disposition and mind changed, might lay upon you the yoke of his gentleness, so that, submitting your neck to his saving chariot, while you bear the light burden of his commandments, you may lay down the heavy load of sins. For this is 'the change of the right hand of the Most High,' when he deigns to make of sinners righteous men, of strangers members of his household, of slaves his friends. It remains that you now prove in your heart the conversion which you have displayed in your garment, and that this exchange be held to be between your clothing and your soul, so that, just as he formerly had blackness beneath white garments, so now beneath dark garments he may grow white with the light of works.

For a sinner, on the day when, converted, he groans, then shall he be saved—provided that, according to the saying of the holy Apostle Paul, just as we have hitherto presented our bodies to serve the age and iniquity unto iniquity, so now we present our members to serve righteousness unto sanctification; and let us not be as those fearing God who put forward one thing in words, hold another in their morals, display another in their garments, and prove another by their deeds—lest that word of the Lord bite us, who 'beneath the clothing of sheep conceal the rage of wolves,' since that divine eye, as it is written, in every place watches the good and the evil.

Without doubt, whomever he shall behold passing over to him with a whole heart, he himself will descend into that man's heart in continual dwelling, so that he may not lack an inhabitant, for whom he has prepared himself a dwelling place. Therefore let us together render thanks to our Lord for his so ineffable goodness, who prefers to warn his servants rather than destroy them, to correct rather than punish, and, in return for the loan of a brief life, to bestow the kingdoms of perpetuity. As for the rest, I greet you most warmly, and I commend to you your handmaid by special intimation—although this, saving your devotion, she does not need—so that, with the affection with which you held her worthy to be received, you may ever cherish her by your indulgence; for by divine bounty she has bound us both to herself, making us grandparents by her fruitfulness, making us great-grandparents.

My lady daughter I salute with the desire and honor which is due. For the sake of acquaintance with her, if there were the ability of walking, my will would have been most ready to visit you, so that her whom we behold with inner eyes in continual remembrance, on account of the bond of that very kinship, we might also discern with outer eyes. I wish you well. XXXIII. TO THE HOLY AND APOSTOLIC LORD, AND IN EVERY HONOR AND LOVE MOST ESPECIALLY TO BE REVERENCED, BROTHER BISHOP CAESARIUS, RURICIUS. Our brother and fellow presbyter Capillutus appeared welcome to us doubly on this occasion, since he himself, long desired by us, met us, and represented to us a certain presence of you through your letters.

Upon his returning I have arranged to render these letters, by which I repay to your blessedness the due office of charity. But as for what you write—why I did not come to the synod, as our conversation had it—infirmity did this, not unwillingness. For you yourselves can recall how worn out you saw me at Burdigala, and that in winter, when I am wont to be stronger than usual, who in summer days can scarcely sustain even in my own lodging and in cool places that habitual infirmity—not to mention that I could have borne the heats of that region if I had come.

Wherefore I hope all the more that you deign to pray for me; and, if at another time, as you intimate, you wish to come—should God grant life—indicate it to us in good time through your man, since I signify that your letters reached me only very tardily, by which, even if not according to dignity, yet according to age, we ought not to be admonished later than others—we who perhaps, that I may speak as one less prudent, deserved to be courted; for if to others the authority [of their city] lends the name of their city, from us the lowliness of our city ought not to take away authority, since it is far better and far more eminent that a city become known from its bishop than a bishop from his city. XXXIV.

TO THE HOLY AND APOSTOLIC LORD, AND TO ME IN CHRIST THE LORD TO BE PREFERRED ABOVE OTHERS WITH SPECIAL REVERENCE AND AFFECTION, PATRON BISHOP SEDATUS, BISHOP RURICIUS. While my spirit, thirsting for you, lords of my heart, frequently seeks an occasion of writing to you, at last, deliberating with long meditation, it has found a suitable bearer, through whom it might both break long silences and request for itself the spiritual delights of your mouth, desiring to be besprinkled with its dew. Of which thirst, I believe, the holy psalmist spoke: 'My soul is like a land without water unto you'—that soul indeed desiring to slake the dryness of its body with that water, in a sober intoxication, of which our Lord in the Gospel deigns to cry out: 'If anyone thirst, let him come and drink.'

'For rivers of living water shall flow from his belly.' This water the same Lord offered also to the Samaritan woman—that is, to the Church to be gathered from the Gentiles—saying: 'The water that I will give shall become in him a fountain of water springing up unto eternal life.' If any faithful soul shall have tasted this water not merely with a sip at the surface of the lips, but, longing with the whole inward parts of the soul, shall have drunk it down as a guest, he will straightway burst forth into the praise of the omnipotent Lord and will begin to belch forth what he has drunk—just as the most blessed evangelist and disciple, who deserved to recline upon the Lord's breast, heard the mysteries of the heavenly kingdom and cried out in that voice which none had heard before: 'In the beginning was the Word, and the Word was with God, and the Word was God.'

This was that Word, who, begotten without time from the Father, is created in time from a mother, that he might become Creator; so that the whole fullness of divinity might be in a certain measure a portion of humanity, and that very portion of humanity might by its suffering redeem the fullness of humanity, when the image of the invisible God becomes the form of a servant—that the impassible might be able to suffer, the incomprehensible to be grasped, the immortal to die, who by undergoing death might destroy death, that by rising he might restore life.

But why am I, forgetful of myself, greedy for you, as though conversing with you about matters of this kind, and thence burning all the more vehemently into desire of you, hastening as if by a certain little stream of love to quench my thirst, attempting things unsearchable and inaccessible—why do I not consider what I am to say, who is to say it, to whom I am to say it? But your devotion, I trust, will grant pardon for what affection commits, since 'charity bears all things.' And so I say a most hearty greeting to your bosom, indivisible from me, and ask that you deign to pray for me unceasingly. And likewise I commend by special intimation also a part of my body, through whom I deliver these letters to you, so that in them you may prove how wholly you love me.

Whom I judge will be the dearer to you because they carry with them my portion. To them, whatever you deign to bestow of love, know that you confer upon us; for if, according to the holy Apostle, the lesser member suffers together with the greater in pain, the greater also, without doubt, rejoices in the prosperity of the lesser. And thus at last it comes about that, with all the members everywhere composed in peace and quiet, the head—the ruler and lord, so to speak, of the whole body—exults. Upon which head all the members are bidden to gaze, the prophet saying: 'The eyes of the wise are in his head'; which another prophet plainly expounds, saying: 'My eyes are ever toward the Lord, for he shall pluck my feet out of the snare'; and again:

'Unto you I have lifted up my eyes, you who dwell in heaven.' Let us therefore raise the eyes of our heart to Christ, and in the night of this world let us lift up our hands with fruitful works to the Lord; and may he deign to be our head, and may we, cleaving to our head, deserve to be useful members of his body—so that, departing from this age, as in the exodus of Israel from Egypt, we may be able to say to our Redeemer: 'My soul cleaved after you; your right hand has upheld me,' when it shall have meditated upon him by day and night in the prison of this body, whence it may not be confounded when brought forth. Pray for me. XXXV.

TO THE HOLY AND APOSTOLIC LORD, AND TO ME IN CHRIST THE LORD TO BE PREFERRED ABOVE OTHERS WITH SPECIAL REVERENCE AND AFFECTION, PATRON BISHOP SEDATUS, BISHOP RURICIUS. Through the chief physician Palladius I have received letters of your fruitful heart and eloquent mouth, which invited us, by the prayer of the heart, to a mutual meeting. But what are we to do, that the diverse infirmity of our members resists the desires of our souls—since you are hindered by the excess of a robust body, we by the slenderness of a wasted one; since others, strangers, cannot bear you even on four feet so heavy, and even my own two can scarcely sustain me through weakness? Whence it comes about that we are unable to fulfill our common vows.

For I, the Lord is my witness, if I had been able, would have come with all eagerness to the appointed synod; but necessity of weakness held me back from my intention of the journey arranged, since I could not bear the air of that region, especially at this season. And I trust that you also believe this so, and I do not doubt that you turn evil-disposed men to another interpretation.

These things, therefore, having been sufficiently indicated, as far as we could, with the greeting of a longing spirit bestowed, if you deem it worthy, I have sent you a horse such as I knew was needful for you—gentle in tameness, strong in limb, firm in vigor, excellent in form, well-knit in build, even in temper, namely neither sluggish in slowness nor over-hasty in speed, to whom the bridle and the spur is the will of the rider, who has alike both the will and the power to carry forth a load, in such wise that he neither yields to what is placed upon him nor casts off what is laid upon him. It remains that you indicate by reply how he pleases you—although I presume thus from a heart indivisible from me, that even evils committed by me, not to say transmitted, may please you.

For so great is the force of whole and entire love, that in a friend nothing displeases, though rather it is evil that ought to displease in a friend. And hence comes that, the judgments of men are hindered either by love or by hatred, so that they do not bring forth what is right. But you, whom neither hatred exasperates nor envy inflames, both receive our jests willingly and abundantly instruct us concerning your health and your doings, so that, while we read you the longer, we may be the more copiously imbued. Pray for me. XXXVI. TO THE HOLY AND APOSTOLIC LORD, AND TO ME IN CHRIST THE LORD ESPECIALLY TO BE REVERENCED, BROTHER BISHOP CAESARIUS, BISHOP RURICIUS.

We who, out of mutual charity, seek for ourselves occasions of writing to one another, ought not to let pass those offered, so that a word, the mediator, may confer upon us a certain portion of presence—a word which is sent forth yet not lost, is bestowed yet retained, seems to depart yet does not recede, is directed by me, received by you, written by me, read by you, and yet is not divided, since, though as it were divided, it is nevertheless held whole in the heart of each—because it is delivered after the manner of the divine Word and does not go out, is conferred upon the needy and not taken from its author, the gain of the receiver without the loss of the giver, enriching the poor without diminishing the possessor.

And therefore, when that most sweet nephew of mine, Parthenius, came, I did not delay to give these letters through him, so that I might both display my presence to you in letters and likewise commend him. To whom, whatever you deign to bestow of love, know that you present to us. And likewise I especially ask that you pray unceasingly for me and for these pledges of ours, and that the intervening distances of regions may not hinder the affection of our loves; for those who love one another in the Lord, who is everywhere present, are not to be believed sundered in body, since through him and in him they are joined in mind. Pray for me. XXXVII. BISHOP RURICIUS TO HIS MOST SWEET GRANDCHILDREN PARTHENIUS AND PAPIANILLA.

After your devotion departed, I feel myself to be but a half, because I recognize that the greatest part of me—that is, the inner man—has walked with you, while my body remained; yet in such a way that I behold you also remaining in my heart, which stayed here. And so I greet your sweetness and admonish you to be mindful of my words, since it is certain that you can, by God's directing, advance in good things, if the counsels of your elders be held both dear and useful, according to Solomon's saying. I wish you well. XXXVIII. BISHOP RURICIUS TO BROTHER BISHOP PETRUS. Because obedience is set before sacrifices, therefore I prefer to betray my rusticity rather than to lose charity. For 'knowledge puffs up, charity'—as you yourselves better know—'edifies.'

Wherefore, because you have commanded that I, on each occasion, make you more certain of my doings, and that I temper with conversation your desire—which you pay out to me not by my own merit, but by the general and inbred love within you—I signify that I am indeed, by God's favor, stronger, but, alas, that our whole little lodging labors under various troubles. I especially ask that you supplicate the Lord more attentively, so that you who restored health to us by your prayers may also confer upon these the aid and remedy of divine mercy by the patronage of your intercession. Pray for me. XXXIX. TO THE SUBLIME AND MAGNIFICENT LORDS, HIS SONS EUDOMIUS AND MELANTHIA, BISHOP RURICIUS.

How heavy is to me the grief of your bereavement, God, the witness of my heart, is conscious—a thing I cannot indicate in words to your subtlety. For the suffering of your sorrow so wounded my soul, as though I had lost one of my own dear ones, because by dealing kindly with me you have made me near to you and in a certain way akin. And therefore, since you frequently take up our labors and distresses upon yourselves out of your condescension, it is just that we too should share in your sorrows when they befall. For if, according to the Apostle's saying, the members of one body suffer together and grieve together with one another, it befits us also [to grieve at] their misfortunes, which we often perceive.

We grieve, therefore, at your misfortune, and we believe ourselves to share in your laments. But what are we to do, my lords and sons, since we can neither nor ought to resist the divine will, and we must guard ourselves with all care, lest, while we bewail with excessive grief the sweet pledges we have lost, we be found blasphemers and offenders against the Lord, and lest the author of death himself, seizing the occasion, wound our souls more grievously than he struck us by the loss of our dear ones? And therefore in all bitterness and grief we must take refuge in God, and to Him with our whole heart all our misfortunes must be referred — to Him who heals the wounded, who relieves the sorrowful, who consoles the afflicted; and that saying of holy Job must by all means be spoken:

The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done. Blessed be the name of the Lord. And he, when he said this, had lost ten children together with all his substance, yet was not driven by his loss or his grief to blaspheme, as the Scripture says: In all the things that befell him, Job sinned not with his lips. This I have ventured to write to your devotion out of our mutual charity, that the grief of your hearts, which I could not soften by my own words, I might at least somehow temper by the divine sayings.

And truly, if you trust me as one dear to you, you can derive no small consolation from the will of Christ the Lord; for, inasmuch as an untimely death awaited him, He deigned to take him to Himself as one of those whom He taught the kingdom of heaven to belong to, so that you might both have a patron in your son and grieve the less for one lost, whom you saw taken up by the Lord. I pray that you fare well. 40. TO THE HOLY AND APOSTOLIC LORD, AND TO ME IN CHRIST THE LORD A CHERISHED PATRON, ESPECIALLY TO BE HONORED IN AFFECTION, BISHOP VICTORINUS, RURICIUS THE BISHOP.

Our brother and fellow-presbyter Capillutus, though he did not bring me your letters to be read over on paper, yet rather displayed them written upon his heart, whence neither thief can steal them, nor a violent man snatch them away, nor a downpour wash them out, nor age efface them; for, being a most faithful sharer of your breast and a most eloquent reporter, he often impresses upon me, and sweetly, how and with what tooth of constant love you ruminate upon me — not that there is in me anything wherewith you might feed the hunger of your charity, you who are wont both to receive and to give solid and never-perishing food, but, when stronger fare is lacking, that you may sip our slenderness in place of a draught of milk, so that you may temper the longing of a devout and pure heart with the nourishment of innocence.

Nor is it strange that in your virtue there should yet be this marvel — that you love those who venerate you, you who have been accustomed even to love those who hate you; since indeed, to increase your charity toward us, you keep our two lights — I mean Aurelianus and Leontius. For their hope and fulfillment I ask that you unceasingly entreat the divine mercy (as I trust you do), and again with them always pray for us; for I confidently believe that, by reason of their very tenderness still, nothing will be denied to your advancement and their beginnings by the Lord their nurturer.

I therefore say an abundant greeting to your devotion, as much as the utterance of the mouth can express, though not as much as the heart's affection demands; and I ask that in our name you preserve in safety those most sweet goads of my heart, and that, whenever the opportunity of a bearer presents itself, you water us with the showers of your blessing. Pray for me. 41. RURICIUS THE BISHOP, GREETING TO HIS OWN APOLLINARIS. The affection of your sublimity is a violent exactor within our inmost parts, and compels me to serve your love rather than my own modesty, since it does not consider with what discourse, with what page, we may obey commands so great as yours.

For you compel us frequently to do injury, with our rustic words, to the ears of your skill, since you wish so often to receive our letters. I obey your will, I obey your command. For I would rather trust you about myself than trust myself, because what you bid comes of love, not of power. And therefore, whatever displeases you, you will doubtless correct rather than expose; for nothing is more imperious than charity, to which whoever has given himself with his whole heart will gladly endure both the bonds it imposes and bear the burdens it lays on, while he receives the command of the one who orders not unwillingly, but performs it devoutly.

The divine mercy will therefore grant that, the tumults of this present time and its necessities being either put off forever or for a little while suppressed, it may more quickly make us enjoy our being present to one another, so that the desires which are kindled by words may be soothed by sight. 42. TO THE MOST DEVOTED LORD AND TO ME IN ALL HONOR VENERABLE BROTHER LEONTIUS, RURICIUS. I give thanks that you held it of such worth both to take care of us and to refresh us with the novelty of vegetables, which you know we gladly have — a thing in which you serve at once both custom and love.

And therefore, when your servant returns, I render the reciprocal office of well-wishing, and I admonish you to think unceasingly of the office you have undertaken, God being favorable, since God is proved to require not the beginning of a good work but its end, saying: He who shall persevere unto the end, the same shall be saved. His mercy will grant, as we believe, that He who deigned to inspire in you a spirit of repentance may Himself, both in increasing the virtue and in its consummation, bestow upon us full remission according to His compassion — He who alone can heal what is corrupt, restore what has fallen, blot out what has been committed, abolish things past, preserve things present, and grant things to come. 43. FROM RURICIUS TO THE LORD CONSTANTIUS.

For the delicacies sent I give thanks, and I signify that I have received of both kinds of birds just as much as you indicated; and likewise, by the very lads who brought us these, I make known to your devotion that I have sent a boar's hide, so that, while we delight in the winged creatures you sent, you may be satisfied with a biped made out of a quadruped. Yet I would rather you be caught by the flesh of it than by its life, since whoever always thinks of worldly things and continually meditates on earthly matters is by the divine Scripture deservedly likened to this animal; for of all animals man alone was created and made upright, so that, ever intent on heaven, he might gaze upon his Author, and not, fixed unceasingly upon the ground alone, busy himself with worldly works. 44.

TO THE LORD BISHOP AMBROSIUS, RURICIUS THE BISHOP. The apostolic precepts admonish us that to those from whom we receive divine things we should furnish earthly things. Observing this, at least in this one respect, in return for the heavenly banquets which you supply to us both by living discourse and by the treatises of the fathers, we have sent sea-pulse, thereby proving that we have nothing of our own; for, being ourselves pilgrims even from the divine goods which you bestow, we send pilgrim things in turn. And so, since we know ourselves to be exiles from the heavenly things of the sea and to dwell only in earthly abodes, we more especially beg of you that you deign both gladly to receive these alien things from us and frequently to bestow your own upon us.

Let that be of affection, this of ministry; let that be furnished by teaching, this by grace. 45. TO THE LORD HISPANUS, FROM RURICIUS THE BISHOP. I give thanks that, in sending us the spoils of Doranonia, you prove your devotion toward me most sincere — by which we are delighted more than by the delicacies, since by the one we quiet the hunger of the body, by the other the hunger of the heart; by the one we hold out a transitory food for the belly, but by the other we offer an abiding affection to the soul. Therefore, repaying thanks both for your love and for your gift, we very greatly wish your devotion well in return.