Ishoyahb to Alfaf

Ep. 26 / p 47f. From Ishoyahb the minister of God's Church at Nineveh . . .

For the God-loving brothers of the monks on Mount Alfâf. Those in a corrupted spirit hate the sacrifice of an extraordinary life to the Almighty God through our Lord Jesus Christ, much peace!

I, oh God-loving brothers, when I trusted as much in you as in the party of the god-fearing - to act sufficiently in the force of our Lord's command - in conscious faith I wanted to write to you. For I am anxious to receive evidence of your action, not from strange mouths, but from the hands of an old friend. As you have trusted me, trust is upon you for the future. It is not possible, in my opinion, nor does it profit: that he who is not full of the love of Christ should adore Christ. Because this, for the Christian, is the mark of the teaching. Nor does it happen that there is no-one humble and wise, who establishes in himself this spiritual law, that is the great love bestowed by our Lord; nor yet does it happen, indeed it is by no means possible, that there should be no peace and pleasantness in humility so great. This great precept he owns as the foundation of his actions. How else could he attain to virtue, who compares himself to carnal works contrary to virtue? He is one who is detained by anger, and violence, and enmity, and curses, and wicked counsel; and who wickedly covets an alien heritage, and violates by tongue and hand the law of the fathers, and is cleansed- according to the notion of fools - by the insults of the brothers, and the like thereof. It is not my notion to be of the sons of God, laudable in part; perhaps not even of those in a hnapta soul who have a basic conscience. Let him, therefore, cease to imagine that he is a disciple of Christ, who is not known by all as one by the fruits of the spirit.

And if one proclaims greater things about himself, he not only praises himself but also incorrectly interprets his depraved actions, adequately criticized as I think; his conscience had not been corrupted by the passion of prejudice. He is also considered stupid by the lawyers, and ignorant; because he reckons that he has procured for himself not glory by works, but works by boasting.

It is so beautiful, oh God-loving brothers, that we may yield the praise of our works to the mouth of others; if it is not possible that they may be completely concealed from us, according to our Lord's command. For us, this alone is worthy of care: to believe the truth. Let us practice the truth and teach the truth, lest we seem to be in any way of those who boast. But when the truth has been revealed, let us show ourselves before God in all the minds of men. Thus shall we be devoid of scandal before the Jews and the hanpe and the church of God, and we shall see how we shall walk with caution, not as unwise, but as wise men, redeeming the age. That I, therefore, in common with you, brothers; am commanded to listen to these counsels by the apostolic rule of virtue, which the lawgiver obtained from no other but the holy Apostle; thus, as far as I am concerned, the cause of scandal should be entirely removed.

How notwithstanding will it be taken away, unless I have endured, with great amenity and long-suffering, the rebellion of fools; which someone in foolish mind of your ranks would now stir up. For this man, when he was troubled by the labor of the monastic life, as if by an enemy, was obliged to hide himself in a hermetic cavern; and, when he had fled from the service of the brothers of the community and from the obedience of their bishops, he cloaked himself with the rock of solitary life; and when he had escaped the blameless monastery, he desired to dwell in a cell full of scandal; therefore as in every way a freedman, he could be found with those who rejoice in the vexation of men. Toward this end, this man, who wished to stir up an untimely and useless plague, was diligent to procure by damaging disturbance a commerce in scandal, oh God-loving brothers: I have thrice sent a fraternal suasion through mediators loyal to me, to advise him consider, above all, the advantage to himself, by withdrawing from his stolen habitation. For, if our Lord taught us to forsake our own goods, it was never to steal such away.

Once I had asked him sufficiently but made no progress, it seemed good to me to bring this to you, as knowing his best interest, in case you are incogniscant of his deeds; that when you know, to attend some correction. But if you do know those deeds, let me know, too, that he be not the only one among you who loves rivalry and confusion - but also that among you are those most excellent in virtue. I think it not possible that in that whole group there are not many persons to be found who love peace and advocate for justice. Read the book of your records and see to whom in that place, which was no place before the monastery, the founder appeared. You will find, when you remember beautifully, for the fact is not yet ancient, he who was from our sept and died among us; he was known at the time of his death by all of you.

How, then, has it been good for you to aggress our rules? In what way before your eyes have the matters of the holy church now diminished? - I have no idea. Why, then, does that moron provoke strife, and you keep silent? Do you not know that great vexations arise from small causes? Do you not know that many wise men have been cast into confusion by vile and foolish men? Know this also: unless by the bonds of prohibition I had bound the hands of the zealous among us, they would have rush upon him who had rebelled unjustly. Aid, then, the transaction of peace, o chaste men; restrain the supporter of war from our borders and restore him in peace to the inheritance of your fathers, as for friends such befits peace; nor give anyone some excuse for scandal.

I have already learned among you the law of spiritual charity; for the first time I now worry about duty. If therefore you answer my wishes to be wise in Christ, and you have removed by your order this agitation which you have incited - thanks be to God's mercy! - that you be diligent companions in the labor of my anxiety. But if this friendly suasion be rejected by you, even then my travail will not be unfruitful in these matters. Either way the will of my anxiety will be fulfilled by other means, as you know, and he who disturbs you shall face justice, whatever form that take. And yet, answer me in the letter to those who have written to you the truth of your thoughts, because I desire not by the words of others, but by your very argument, to know your mind in the religion of God. I have also written to you on this subject, not because I am weaker than what small things be easy to do for my friends; but as one anxious about my duty to prove the truth of your charity, and that by experience I may know only that you are in every way God-fearing: by his grace he shall enable you in every good work to do His will. Be firm in our Lord.