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# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 250

Letter CCL.
To Patrophilus, bishop of Ægæ.
There has been some delay in my receiving your answer to my former letter; but it has reached me through the well-beloved Strategius, and I have given thanks to the Lord for your continuance in your love to me. What you have now been kind enough to write on the same subject proves your good intentions, for you think as you ought, and you counsel me to my gain. But I see that my words will be extending too far, if I am to reply to everything written to me by your excellency. I therefore say no more than this, that, if the blessing of peace goes no further than the mere name of peace, it is ridiculous to go on picking out here one and there another, and allow them alone a share in the boon, while others beyond number are excluded from it. But if agreement with mischievous men, under the appearance of peace, really does the harm an enemy might do to all who consent to it, then only consider who those men are who have been admitted to their companionship, who have conceived an unrighteous hatred against me; who but men of the faction not in communion with me. There is no need now for me to mention them by name. They have been invited by them to Sebasteia; they have assumed the charge of the Church; they have performed service at the altar: they have given of their own bread to all the people, being proclaimed bishops by the clergy there, and escorted through all the district as saints and in communion. If one must adopt the faction of these men, it is absurd to begin at the extremities, and not rather to hold intercourse with those that are their heads. If then we are to count heretic and shun no one at all, why, tell me, do you separate yourself from the communion of certain persons? But if any are to be shunned, let me be told by these people who are so logically consistent in everything, to what party those belong whom they have invited over from Galatia to join them? If such things seem grievous to you, charge the separation on those who are responsible for it. If you judge them to be of no importance, forgive me for declining to be of the leaven of the teachers of wrong doctrine. Wherefore, if you will, have no more to do with those specious arguments, but with all openness confute them that do not walk aright in the truth of the Gospel.

## Footnotes

* ↑ Placed in 376.
* ↑ i.e. with Euzoius, Eudoxius, and the more pronounced Arians.
* ↑ τῶν ἑτεροδιδασκαλούντων. cf. 1 Tim. i. 3. The Ben. note compares Greg., Orat. xii. 203.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 253

Letter CCLIII.
To the presbyters of Antioch.
The anxious care which you have for the Churches of God will to some extent be assuaged by our very dear and very reverend brother Sanctissimus the presbyter, when he has told you of the love and kindness felt for us by all the West. But, on the other hand, it will be roused afresh and made yet keener, when he has told you in person what zeal is demanded by the present position of affairs. All other authorities have told us, as it were, by halves, the minds of men in the West, and the condition of things there. He is very competent to understand men’s minds, and to make exact enquiry into the condition of affairs, and he will tell you everything and will guide your good will through the whole business. You have matter before you appropriate to the excellent will which you have always shewn in your anxiety on behalf of the Churches of God.

## Footnotes

* ↑ Placed in 376.
* ↑ This and the three following letters are complimentary and consolatory epistles conveyed by Sanctissimus on his return to Rome. It does not appear quite certain whether they are to be referred to the period of his return from his second journey to the East in 376, or that of his earlier return in 374. cf. Letters cxx. and ccxxi.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 255

Letter CCLV.
To Vitus, bishop of Charræ.
Would that it were possible for me to write to your reverence every day! For ever since I have had experience of your affection I have had great desire to converse with you, or, if this be impossible, at least to communicate with you by letter, that I may tell you my own news and learn in what state you are. Yet we have not what we wish but what the Lord gives, and this we ought to receive with gratitude. I have therefore thanked the holy God for giving me an opportunity for writing to your reverence on the arrival of our very well beloved and reverend brother Sanctissimus, the presbyter. He has had considerable trouble in accomplishing his journey, and will tell you with accuracy all that he has learnt in the West. For all these things we ought to thank the Lord and to beseech Him to give us too the same peace and that we may freely receive one another. Receive all the brethren in Christ in my name.

## Footnotes

* ↑ Placed in 376.
* ↑ cf. Letter xcii. p. 177. Vitus of Charræ (Haran) was bishop of Constantinople in 381. (Labbe, ii. 955.) cf. Sozomen, H.E. vi. 33.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 247

Letter CCXLVII.
To the Nicopolitans.
When I had read the letter of your holinesses, how did I not groan and lament that I had heard of these further troubles, of blows and insults inflicted on yourselves, of destruction of homes, devastation of the city, ruin of your whole country, persecution of the Church, banishment; of priests, invasion of wolves, and scattering of flocks. But I have looked to the Lord in heaven, and have ceased to groan and weep, because I am perfectly well assured, as I hope you know too, that help will speedily come and that you will not be for ever forsaken. What we have suffered, we have suffered for our sins. But our loving Lord will show us His own aid for the sake of His love and pity for the Churches. Nevertheless, I have not omitted to beseech men in authority in person. I have written to those at court, who love us, that the wrath of our ravening enemy may be stayed. I think, moreover, that from many quarters condemnation may fall upon his head, unless indeed these troublous times allow our public men no leisure for these matters.

## Footnotes

* ↑ Placed in 376.
* ↑ It is rare to find in Basil’s letters even so slight an allusion as this to the general affairs of the empire. At or about the date of this letter the Goths, hitherto kept in subjection by the legions of Valens, were being driven south by the Huns and becoming a danger to the empire. Amm. Marc. xxxi. 4. Turbido instantium studio, orbis Romani pernicies ducebatur.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 252

Letter CCLII.
To the bishops of the Pontic Diocese.
The honours of martyrs ought to be very eagerly coveted by all who rest their hopes on the Lord, and more especially by you who seek after virtue. By your disposition towards the great and good among your fellow servants you are shewing your affection to our common Lord. Moreover, a special reason for this is to be found in the tie, as it were, of blood, which binds the life of exact discipline to those who have been made perfect through endurance. Since then Eupsychius and Damas and their company are most illustrious among martyrs, and their memory is yearly kept in our city and all the neighbourhood, the Church, calling on you by my voice, reminds you to keep up your ancient custom of paying a visit. A great and good work lies before you among the people, who desire to be edified by you, and are anxious for the reward dependent on the honour paid to the martyrs. Receive, therefore, my supplications, and consent of your kindness to give at the cost of small trouble to yourselves a great boon to me.

## Footnotes

* ↑ Placed in 376.
* ↑ In the title the word διοίκησις is used in its oldest ecclesiastical sense of a patriarchal jurisdiction commensurate with the civil diocese, which contained several provinces. cf. the IXth Canon of Chalcedon, which gives an appeal from the metropolitan, the head of the province, to the exarch of the “diocese.” “The title exarch is here applied to the primate of a group of provincial churches, as it had been used by Ibas, bishop of Edema, at his trial in 448; alluding to the ‘Eastern Council’ which had resisted the council of Ephesus, and condemned Cyril, he said, ‘I followed my exarch,’ meaning John of Antioch (Mansi vii. 237; compare Evagrius iv. 11, using ‘patriarchs’ and ‘exarchs’ synonymously). Reference is here made not to all such prelates, but to the bishops of Ephesus, Cæsarea in Cappadocia, and Heraclea, if, as seems possible, the see of Heraclea still nominally retained its old relation to the bishop of Thrace.” Bright, Canons of the First Four Gen. Councils, pp. 156, 157. The Pontic diocese was one of Constantine’s thirteen civil divisions.
* ↑ cf. p. 184, n. cf. Proleg. Eupsychius, a noble bridegroom of Cæsarea, was martyred under Julian for his share in the demolition of the temple of Fortune. Soz. v. 11. cf. Greg. Naz., Ep. ad Bas. lviii. September 7 was the day of the feast at Cæsarea.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 249

Letter CCXLIX.
Without address. Commendatory.
I congratulate this my brother, in being delivered from our troubles here and in approaching your reverence. In choosing a good life with them that fear the Lord he has chosen a good provision for the life to come. I commend him to your excellency and by him I beseech you to pray for my wretched life, to the end that I may be delivered from these trials and begin to serve the Lord according to the Gospel.

## Footnotes

* ↑ Placed in 376.
# Nicene and Post-Nicene Fathers: Series II/Volume VIII/The Letters/Letter 254

Letter CCLIV.
To Pelagius, bishop of the Syrian Laodicea.
May the Lord grant me once again in person to behold your true piety and to supply in actual intercourse all that is wanting in my letter. I am behindhand in beginning to write and must needs make many excuses. But we have with us the well beloved and reverend brother Sanctissimus, the presbyter. He will tell you everything, both our news and the news of the West. You will be cheered by what you hear; but when he tells you of the troubles in which we are involved he will perhaps add some distress and anxiety to that which already besets your kindly soul. Yet it is not to no purpose that affliction should be felt by you, able as you are to move the Lord. Your anxiety will turn to our gain, and I know that we shall receive succour from God as long as we have the aid of your prayers. Pray, too, with me for release from my anxieties, and ask for some increase in my bodily strength; then the Lord will prosper me on my way to the fulfilment of my desires and to a sight of your excellency.

## Footnotes

* ↑ Placed in 376.
* ↑ cf. Letter xcii. p. 177. On Pelagius bishop of the Syrian Laodicea, see Theod., H.E. iv. 13 and v. 8. Philostorg., H.E. v. 1. Sozomen, H.E. vi. 12, and vii. 9.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon X

Canon X.
The members of the Church shall not indiscriminately marry their children to heretics.
Notes.
Ancient Epitome of Canon X.
Thou shalt not marry a heretic.
Fuchs.
(Bib. der Kirchenvers., pt. ii., p. 324.)
“Indiscriminately” means not that they might be given in marriage to some heretics and not to others; but that it should not be considered a matter of indifference whether they were married to heretics or orthodox.
Zonaras and Balsamon, led astray by the similar canon enacted at Chalcedon (number xiv.), suppose this restriction only to apply to the children of the clergy, but Van Espen has shewn that the rule is of general application. He adds, however, the following:
Van Espen.
Since by the custom of the Greeks, ecclesiastics are allowed to have wives, there is no doubt that the marriage of their children with heretics would be indecent in a very special degree, although there are many things which go to shew that marriage with heretics was universally deemed a thing to be avoided by Catholics, and was rightly forbidden.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon VII

Canon VII.
Persons converted from heresies, that is, of the Novatians, Photinians, and Quartodecimans, whether they were catechumens or communicants among them, shall not be received until they shall have anathematized every heresy, and particularly that in which they were held; and afterwards those who among them were called communicants, having thoroughly learned the symbols of the faith, and having been anointed with the holy chrism, shall so communicate in the holy Mysteries.
Notes.
Ancient Epitome of Canon VII.
Novatians and Photinians, and Quartodecimans, unless they anathemathize their own and other heresies, are not to be received. When they have been anointed, after their abjuration, let them communicate.
I have allowed the word “Photinians” to stand in the text although whether it is not an interpolation is by no means certain. They certainly were heretical on the doctrine of the Holy Trinity, and therefore differed from the other dissidents mentioned in the canon, all of whom were orthodox on this matter.  It is also worthy of note that the word is not found in Ferrandus’s Condensation (Breviatio Canonum, n. 177) nor in Isidore’s version. Moreover there is a Latin codex in Lucca, and also one in Paris (as is noted by Mansi, v. 585; ij. 591) in which it is lacking. It was rejected by Baronius, Binius, and Remi Ceillier.
The word “Catechumens” is wanting in many Greek mss. but found in Balsamon, moreover, Dionysius and Isidore had it in their texts.
This canon possesses a great interest and value to the student from a different point of view. Its provisions, both doctrinal and disciplinary, are in contrariety with the provisions of the council held at Carthage in the time of St. Cyprian, and yet both these canons, contradictory as they are, are accepted by the Council in Trullo and are given such ecumenical authority as canons on discipline ever can possess, by the Seventh Ecumenical. This is not the only matter in which the various conciliar actions adopted and ratified do not agree inter se, and from this consideration it would seem evident that it was not intended that to each particular of each canon of each local synod adopted, the express sanction of the Universal Church was given, but that they were received in block as legislation well calculated for the good of the Church. And that this must have been the understanding at the time is evinced by the fact that while the Trullan canons condemned a number of Western customs and usages, as I shall have occasion to point out in its proper place, no objection was made by the Roman legates to the canon of the Seventh Ecumenical which received them as authoritative.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon VI

Canon VI.
It is not permitted to heretics to enter the house of God while they continue in heresy.
Notes.
Ancient Epitome of Canon VI.
The holy place is forbidden to heretics.
Aristenus.
Heretics are not to be permitted to enter the house of God, and yet Basil the Great, before this canon was set forth, admitted Valens to the perfecting of the faithful [i.e., to the witnessing the celebration of the Divine Mysteries].
Van Espen.
A heretic who pertinaciously rejects the doctrine of the Church is rightly not allowed to enter the house of God, in which his doctrine is set forth, so long as he continues in his heresy. For this reason when Timothy, Archbishop of Alexandria, was consulted concerning the admission of heretics to church, answered in the IXth Canon of his Canonical Epistle, that unless they were ready to promise to do penance and to abandon their heresy, they could in no way be admitted to the prayers of the faithful.
Contrast with this Canon lxxxiv., of the so-called IVth Council of Carthage, a.d. 398.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XIII

Canon XIII.
The election of those who are to be appointed to the priesthood is not to be committed to the multitude.
Notes.
Ancient Epitome of Canon XIII.
Whoso is chosen by seculars is ineligible.
Balsamon.
From this canon it is evident that in ancient times not only bishops but also priests were voted for by the multitude of the people. This is here forbidden.
Aristenus.
Bishops are elected by metropolitans and other bishops. If anyone in this manner shall not have been promoted to the Episcopate, but shall have been chosen by the multitude, he is not to be admitted nor elected.
[It is clear from this that by “the Priesthood” Aristenus understands the episcopate, and I think rightly.]
Van Espen.
The word in the Greek to which “multitude” corresponds (ὄχλος) properly signifies a tumult.
What the fathers intend to forbid are tumultuous elections, that is, that no attention is to be paid to riotous demonstrations on the part of the people, when with acclamations they are demanding the ordination of anyone, with an appearance of sedition. Such a state of affairs St. Augustine admirably describes in his Epistola ad Albinam (Epist. cxxvi., Tom. II, col. 548, Ed. Gaume).
And it is manifest that by this canon the people were not excluded from all share in the election of bishops and priests from what St. Gregory Nazianzen says, in Epistola ad Cæsarienses, with regard to the election of St. Basil.  From this what could be more evident than that after this canon was put out the people in the East still had their part in the election of a bishop? This also is clear from Justinian’s “Novels” (Novellæ, cxxiij., c.j., and cxxxvij., c. ij.)
This canon is found in the Corpus Juris Canonici, Gratian’s Decretum, Pars I., Dist. lxiii., can. vj,, but in proof of the proposition that laymen were hereby forbidden to have any share in elections. Van Espen notes that Isidore’s version favours Gratian’s misunderstanding, and says that “no doubt that this version did much to exclude the people from the election of bishops.”

## Footnotes

* ↑ More accurately “a tumultuous and riotous mob” vide Liddell and Scott.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon V

Canon V.
Ordinations are not to be held in the presence of hearers.
Notes.
Ancient Epitome of Canon V.
Ordinations are not to be performed in the presence of hearers.
Balsamon.
This canon calls elections “laying on of hands,” and says that since in elections unworthy things are often said with regard to those who are elected, therefore they should not take place in the presence of any that might happen to come to hear.
Zonaras also agrees that election is here intended, but Aristenus dissents and makes the reference to ordinations properly so-called, as follows:
Aristenus.
The prayers of ordination are not to be said out loud so that they may be heard by the people.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XII

Canon XII.
Bishops are to be appointed to the ecclesiastical government by the judgment of the metropolitans and neighbouring bishops, after having been long proved both in the foundation of their faith and in the conversation of an honest life.
Note.
Ancient Epitome of Canon XII.
Whoever is most approved in faith and life and most learned, he is fit to be chosen bishop.
The first part of this canon is in conformity with the provision in the IV. canon of Nice.
# Nicene and Post-Nicene Fathers: Series II/Volume XIV/Additional Canons 1/Synod of Laodicea/Canons/Canon XIX

Canon XIX.
After the sermons of the Bishops, the prayer for the catechumens is to be made first by itself; and after the catechumens have gone out, the prayer for those who are under penance; and, after these have passed under the hand [of the Bishop] and departed, there should then be offered the three prayers of the faithful, the first to be said entirely in silence, the second and third aloud, and then the [kiss of] peace is to be given. And, after the presbyters have given the [kiss of] peace to the Bishop, then the laity are to give it [to one another], and so the Holy Oblation is to be completed. And it is lawful to the priesthood alone to go to the Altar and [there] communicate.
Notes.
Ancient Epitome of Canon XIX.
After the prayers of the catechumens shall be said those of the Penitents, and afterwards those of the faithful. And after the peace, or embrace, has been given, the offering shall be made. Only priests shall enter the sanctuary and make there their communion.
The Greek commentators throw but little if any light upon this canon. A question has been raised as to who said the prayers mentioned. Van Espen, following Isidore’s translation “they also pray who are doing penance,” thinks the prayer of the penitents, said by themselves, is intended, and not the prayer said by the Bishop. But Hefele, following Dionysius’s version—“the prayers over the catechumens,” “over those who are doing penance”—thinks that the liturgical prayers are intended, which after the sermon were wont to be said “over” the different classes. Dionysius does not say “over” the faithful, but describes them as “the prayers of the faithful,” which Hefele thinks means that the faithful joined in reciting them.
# Night and Day (Lanier)

Sidney Lanier composed this poem in Montgomery, Alabama, in 1866. In the volume of complete works The Poems of Sidney Lanier, published posthumously, this poem was characterized as one his “unrevised early works.”
The innocent, sweet Day is dead. Dark Night hath slain her in her bed. O, Moors are as fierce to kill as to wed!  —Put out the light, said he.
A sweeter light than ever rayed From star of heaven or eye of maid Has vanished in the unknown Shade.  —She’s dead, she’s dead, said he.
Now, in a wild, sad after-mood The tawny Night sits still to brood Upon the dawn-time when he wooed.  —I would she lived, said he.
Star-memories of happier times, Of loving deeds and lovers’ rhymes, Throng forth in silvery pantomimes.  —Come back, O Day! said he.
# Night and Day

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* Night and Day by Sidney Lanier
* Night and Day, a poem by Robert Louis Stevenson
* Night and Day by Virginia Woolf
# Night and Day (Woolf)

NIGHT AND DAY
BY
VIRGINIA WOOLF
AUTHOR OF
"THE VOYAGE OUT"
LONDON: DUCKWORTH AND COMPANY
3 HENRIETTA STREET, COVENT GARDEN
BY THE SAME AUTHOR
THE VOYAGE OUT
Cr. 8vo. 6s. net.
DUCKWORTH AND CO.
PUBLISHERS
To
VANESSA BELL
BUT, LOOKING FOR A PHRASE,
I FOUND NONE TO STAND
BESIDE YOUR NAME
First published 1919
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