A Commentator's Complaint

Tertium ad Galatas, o Paula et Eustochium, volumen hoc cudimus: non ignari imbecillitatis nostrae, et exilis ingenii rivulum, vix parvo strepentem murmure sentientes. Jam enim et in Ecclesiis ista quaeruntur: omissaque apostolicorum simplicitate et puritate verborum, quasi ad Athenaeum, et ad auditoria convenitur, ut plausus circumstantium suscitentur: ut oratio rhetoricae artis fucata mendacio, quasi quaedam meretricula in publicum, non tam eruditura populos, quam favorem populi quaesitura, et in modum psalterii et tibiae dulce canentis, sensus demulceat audientium; ut vere illud prophetae Ezechielis nostris temporibus possit aptari, dicente Domino ad eum: Et factus es eis quasi vox citharae suave canentis, et bene compositae: et audiunt verba tua, et non faciunt ea. Verum quid agam? Taceamne? Sed scriptum est: Non apparebis in conspectu Domini tui vacuus. Et Isaias, sicut in Hebraeis tamen habetur voluminibus, ingemiscit: Vae mihi misero, quia tacui. Loquar? Sed omnem sermonis elegentiam, et Latini eloquii venustatem, stridor lectionis Hebraicae sordidavit. Nostis enim et ipsae, quod plus quam quindecim anni sunt, ex quo in manus meas numquam Tullius, numquam Maro, numquam gentilium litterarum quilibet Auctor ascendit: et si quid forte inde dum loquimur, obrepit, quasi antiqui per nebulam somnii recordamur. Quod autem profecerim ex linguae illius infatigabili studio, aliorum judicio derelinquo: ego qui in mea amiserem, scio. Accedit ad hoc, quia propter oculorum et totius corpusculi infirmitatem, manu mea ipse non scribo: nec labore et diligentia compensare queo eloquii traditatem: quod de Virgilio quoque tradunt, quia libros suos in modum ursorum feum lambendo figuraverit: verum accito notario, aut statim dicto quodcumque in buccam venerit: aut si paululum voluero cogitate, melius aliquid prolaturus, tunc me tacitus ille reprehendit, manum contrahit, frontem rugat, et se fustra adesse, toto gestu corprois contestatur. Oratio autem etsi de bonae indolis ingenio sit profecta, et distincta inventionibus, et oranta flore verborum: tamen nisi auctoris sui manu limata fuerit et polita, non est nitida, non habet mixtam cum decore gravitatem; sed in modum divitum rusticorum, opibus suis magis arguitur, quam exornatur. Quorsum ista? videlicet ut et vobis et caeteris, qui forte legere voluerint, sit responsum, me non panegyricum, aut controversiam scribere, sed commentarium, id est, hic habere propositum, non ut mea verba laudentur, sed ut quae ab alio bene dicta sunt, ita intelligantur ut dicta sunt. Offici mei est obscura disserere, manifesta perstringere, in dubiis immorari. Unde et a plerisque commentariorum opus, expalnation nominatur. Si quis eloquentiam quaerit, vel declamationibus delectatur, habet in utraque lingua Demosthenem et Tullium, Polemonem et Quintillianum. Ecclesia Christi non de Academia et Lyceo, sed de vili plebecula congregate est. Unde et Apostolus: Videte enim vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles: sed quæ stulta sunt mundi elegit Deus, ut confundat sapientes: et infirma mundi elegit Deus, ut confundat fortia: et ignobilia mundi, et contemptibilia elegit Deus, et ea quæ non sunt, ut ea quæ sunt destrueret. Sanctus Hieronymus, Commentariorum in Epistolam ad Galatas, Liber III Source: Migne PL 26.399b-400d

We have pounded out this third volume on Galatians, Paula and Eustochium, not ignorant of our weakness, and feeling that the sound of the stream of our thin talent is scarcely a little murmur. For this is now found in the Churches: the simplicity of the Apostles and the purity of their words is laid aside for what is fitting to the Athenaeum and the lecture halls to arouse the applause of those who attend. So speech is painted with the lies of the rhetorical art, like a prostitute in the street, not to educate the people but to court their favour, and in the sweet manner of a psaltery and singing pipe it caresses the senses of the hearers. What the Lord said to the prophet Ezekiel suits our times: 'To them you are like the voice of a lute singing sweetly and well composed, and they hear your words but do not do them.' 1 And what shall I do? Shall I be silent? But it is written: 'You will not appear empty in the sight of the Lord.' 2 And Isaiah, as the Hebrew books have it, groans: 'Alas to me, a wretch, that I was silent.' 3 Shall I speak? But the grating of Hebrew reading has tarnished all elegance of speech and beauty of Latin eloquence. You yourselves know that it is more than fifteen years since my hands have picked up Cicero or Virgil or any author of Gentile letters; and if any should creep in while we speak, we recall them as if through the cloud of an old dream. What I might achieve from the indefatigable zeal for that tongue, I leave to the judgment of others; I know what I have lost in myself. Then it happens that because of the weakness of my eyes and the whole body, I do not write with my own hand, nor can I compensate for the dullness of my eloquence with labour and diligence, as they say about Vergil, that he fashioned his books like bears lick their young. With a scribe present, I either dictate immediately whatever comes into my mouth, or if I wish to think a little, that I might grasp something better, then he silently admonishes me, withdrawing his hand, furrowing his brow, and with every movement of his body proclaiming that there is no point him being there. Speech, though brought forth from a capable mind, and distinguished by invention, and adorned with the flower of words, unless it is smoothed and polished by the author's own hand, is not bright, it does not have gravity mixed with beauty, but in the manner of rustic wealth, it is more condemned by its riches than adorned. To what end is this? Let it be a response to you, and others who may wish to read it, that I do not write panegyric or polemic but commentary, that is, my intent is not that my words be praised but that what was well said by another should be understood as it was said. My duty is to discuss what is obscure, to bind together what is clear, to tarry over what is in doubt. That is why many name a work of commentary an explanation. If someone seeks eloquence or delights in declamation, he has in both languages Demosthenes and Cicero, Polemon and Quintilian. The Church of Christ is gathered not from the Academy and the Lycaeum, but from the common people. Whence the Apostle says: 'Consider your calling, brothers, that not many of you are wise according to the flesh, not many powerful, not many noble; but God chose the foolish things of this world to confound the wise; God chose the weak things of the world to confound the strong; God chose what is ignoble and contemptible in this world, the things that are not, that He destroy the things that are' 4 Saint Jerome, Commentary on the Letter to the Galatians, Book 3 1 Ezek 33.32 2 Exod.34.20 3 Isaiah 6.5 4 1 Cor 1.26-28

A Historian's Apology

Humilis servorum Christi minister et servus Nennius, Dei gratia sancti Elboti discipulus, cunctis veritatis obauditoribus, salutem. Vestrae sit notum caritati, quod cum rudis eram ingenio et idiota sermone, haec pro modulo meo, non propriae nitens scientiae, quae vel nulla vel admodum rara et exilis est, Latinorum auribus idiomatizando tradere praesumpsi, sed partim maiorum traditionibus, partim scriptis, partim etiam moninientis veterum Britanniae incolarum, partim et de annalibus Romanorum, insuper et de cronicis sanctorum patrum, Isydori scilicet, Ieronymi, Prosperi, Eusebii nec non et de historiis Scottorum Saxonumque licet inimicorum non ut volui, sed ut potui, meorum obtemperans iussionibus seniorum, unam hanc historiunculam undecumque collectam balbutiendo coacervavi, et remanentes spicas actuum praeteritorum, ne penitus calcatae deperirent, quarum ampla seges quondam extranearum gentium infestis messoribus sparsim praerepta est, posterorum memoriae pudibundus mandare curavi. Quippe multis obnoxiis, qui vix aliorum dictamina superficie tenus, prout utile esset, intelligere hucusque qui veram, nedum propria incudere sufficiens, sed velut barbarus aliorum linguam infringens temere commendavi. Attamen internum vulnus circum praecordia volvens aegre ferebam, si propriae gentis nomen, quondam famosum et insigne, oblivione corosum fumatim evanesceret. Sed quoniam utcumque historigraphum Britannorum me malo esse quam neminem, quamvis adeo plures inveniantur, qui hunc laborem mihi iniunctum satius explere poterant, relegentes humili prece posco, quorumcunque aures inconcinnitate verborum offendero, quo veniam maiorum voto parenti facili exauditione ex debito se noverint praebituros. Errat namque multotiens impotentis effectus, quem errare, si posset, non sineret fervens affectus. Serviat itaque sufficiens caritas, quibus sufficere non potuerit verborum meorum inconcinna simplicitas, nec vilescat in auribus audientium historiae veritas, quam imperito linguae vomere exarare sic ausa est mea rusticitas. Siquidem tutius est salubrem documenti haustum quolibet vili vasculo ebibere quam mixtum melle dulcis eloquentiae venenum mendacii aureo poculo praegustare. Nec ergo te pigeat, diligens lector, excussis verborum paleis istoriae grana horreo memoriae condere, quoniam non quis dicat aut qualiter dicatur, sed quid dictum sit, veritatis testimonio magis attendendum esse probatur. Nam nec contemptibilem aestimat gemmam, postquam de caeno, in quo iacuerat, extersit. Nennius, Historia Brittonum Source:  here

Nennius, a humble minister and servant of the servants of Christ, by the grace of God a disciple of Saint Elbotus, to all the hearers of truth, greetings. Let it be known to your charity, that being dull of intellect and rough of speech, not trusting to my own ability, nor relying on my own knowledge, which is nothing, or most slight and rare, I have presumed to deliver these things in the Latin tongue, which are partly from the traditions of our ancestors, partly from the writings and monuments of the ancient inhabitants of Britain, partly from the annals of the Romans and the chronicles of the sacred fathers, Isidore, Jerome, Prosper, Eusebius, and even from the histories of the Scots and Saxons, although our enemies, and this not as I would wish but as I was able, obedient to the commands of my elders, with stammering speech, then, gathering together this history from numerous sources, the few remaining ears of corn of past deeds, that they might not be utterly crushed under foot, seeing that an ample crop has already been snatched away by the hostile reapers of foreign peoples, which, then, I have taken care, amid shame, to deliver to posterity. Indeed many were the obstacles to one who has not only yet been hardly able to understand and express, even superficially, despite their utility, the sayings of other men of his own people, but like a barbarian, feared to shatter the tongues of others. However in sorrow I bore about with me a troubling inward wound, that the name of my own people, once famous and distinguished, should disappear into oblivion, like smoke in the wind. But because I prefer to be a historian of the Britons than nobody, and although there are many who might be found more able to perform this labour imposed on me, with a humble prayer I ask my readers, whose ears I may offend by the inelegance of my words, that knowing this work is on account of a vow to my elders, that they show the indulgence of a parent in hearing it. For weak efforts very often err, which fault enthusiasm, were it able, would not allow. Thus may love supply where the rough inelegance of my words is not able to satisfy, and may the truth of this history not revolt the ears of my hearers, which my untutored tongue has pushed forth to trace out its furrows in my rusticity. Certainly it is safer to drink a wholesome draught of truth from a humble vessel, than the honey of sweet eloquence mixed with the venom of lies from a golden goblet. Nor refuse, diligent reader, to winnow my chaff, and lay up the wheat in the storehouse of your memory, for care must be taken not for the speaker, nor the manner in which something is spoken, but for what is said, if is to be approved as the testimony of truth; truth does not judge a jewel contemptible after she has taken it from the mud in which it has been cast. Nennius, History Of The Britons

Love And Letters

Breves brevibus reddidi litteras, occasionem utique breviter rescribendi de tuarum brevitate libenter accipiens. Et vere quid juvat veras, et, ut veraciter loqueris, aeternas amicitias vanis atque transitoriis jacitare verbulis? Quantalibet versuum diversitate, verborum multiplicitate, scriptorum varietate tuam mihi charitatem ostentare seu commendare coneris, minus certe sentio et exprimare quam diligis, idemque tu de me sentiendo non falleris. Cum tuae litterae in manus nostras venerunt, te in corde nostro qui eas miseras, invenerunt. Has quoque nostras nec me sine te scribere certus sum, nec te sine me confido lecturum. Laboramus quidem uterque ad alterutrum scriptitando, fatigantur et nuntii alterius ad alterum scripta protando: sed nunquid spiritus gravantur amando? Cessent igitur quae absque labore non possunt aetitari: et illud frequentetur, quod quanto attentius satagitur, tanto minus constat laborari. Quiescant, inquam, a dictando ingenia, labia a confabulando, a scribendo digiti, a discurredno nuntii: non autem quiescant corda die ac nocte meditari in lege Domini, quae est charitas. A quo negotio quanto quietiores sumus, tanto minus quiescimus: quantoque occupatiores sumus in illo, tanto nos quietiores sentimus ex illo. Amemus, et amemur: in altero nobis, in altero nostris consulentes. Nam quos amamus, in ipsis profecto requiescimus; a quibus autem amamur, ipsis nos in nobis requiem paramus. Porro amare in Deo, charitatem habere est: studere vero propter Deum amari, charitati servire est. Sanctus Bernardus Clarae Vallensis, Epistola XC Ad Ogerum Canonicum Regularem Source: Migne PL 182.221d-222b

I have replied briefly to your brief letter, gladly seizing on an occasion to match your brevity. And truly what does true, and as you truly say, eternal friendship gain from the casting about of vain and fleeting words? However you vary the phrases and multiply the words with which you strive to exhibit and commend your love to me, I have the firm impression that you express less than what you feel, and you would not err to think the same of me. When your letter came into my hands, it found you who had sent it already in my heart. And writing mine, I am certain I am not without you nor will you be without me when you come to read it. We labour over the letters we write to one another, we weary messengers who bear our writing to the other; yet is the spirit ever burdened by loving? Let us cease to do what cannot be done without toil, and turn to that which, as much as we give our attention to it, becomes so much less laborious. Let us rest our minds from composition, our lips from speaking, our hands from writings, and our messengers from their journeys, but let hearts not rest from meditating day and night on the law of the Lord, 1 which is love. For the more we rest from that activity, the less at rest we are, and the more occupied in that respect, the more at peace in all others. Let us love and let us be loved, on the one hand benefiting ourselves, on the other benefiting those for whom we care. For certainly in those we love we rest, and for those who love us we prepare a place of rest in ourselves. Moreover, to love someone in God is to have charity and to exert oneself to be loved for the sake of God is to serve charity. Saint Bernard of Clairvaux, from Letter 90, to the Canon Regular Oger 1 Ps 1.2

A Keen Learner

Didymus, Alexandrius, captus a parva aetate oculis, et ob id elementorum quoque ignarus, tantum miraculum sui omnibus praebuit, ut dialecticam quoque, et geometriam, quae vel maxime visu indiget, usque ad perfectum didicerit. Is plura opera et nobilia conscripit, commentarios in psalmos omnes, commentarios in Evangelium Matthaei et Joannis, et de Dogmatibus, et contra Arianos libros duos, et de Spiritu sancto librum unum, quem ego in Latinum verti, in Isaiam tomos decem et octo, in Osee, ad me scribens, commentariorum libros tres, et in Zachariam, meo rogatu, libros quinque, et commentarios in Job, et infinita alia quae digerere proprii indiciis est. Vivit usque hodie, et octogesimum tertium aetatis excessit annum. Sanctus Hieronymous, De Viris Illustribus, Caput CIX Source: Migne PL 23.705a

Didymus of Alexandria, afflicted by blindness of the eyes while very young, and because of this ignorant of the rudiments of learning, displayed such a miracle of intelligence in all things that even dialectics and geometry, studies which especially require sight, he learned perfectly. He wrote many admirable works: Commentaries on all the Psalms, Commentaries on the Gospels of Matthew and of John, On The Doctrines, two books Against the Arians, and one book On the Holy Spirit, which I have translated into Latin, eighteen volumes On Isaiah, three books of commentaries On Hosea, addressed to me, and five books On Zechariah, written at my asking, also commentaries On Job, and countless other things, which to set forth would be a work in itself. He is still living today, and has passed his eighty third year. Saint Jerome, On Illustrious Men, Chapter 109

Estranged Bishops

Julius Danio, Flacillo, Narcisso, Eusebio, Mari, Macedonio, Theodoro et sociis eorum, qui Antiochia nobis scripsere, dilectis fratribus in Domino salutem. Legi litteras a presbyteris meis Elpidio et Philoxeno mihi allatas, miratusque sum, cum nos ex dilectione et veritatis conscientia scripserimus, a vobis contentiose, nec ut decebat, rescriptum esse. Superbia enim et arrogantia scribentium per epistolam sese prodebat: haec autem a Christiana fide aliena sunt. Decebat enim, quae cum dilectione scripta erant, parem cum dilectione, et non cum contentione responsionem obtinere. An non caritatis indicum est, presbyteros misesse qui cum dolentibus condolerent, et eos qui scripserant adhortarentur ut venirent, quo quam primum omnia tandem componi ac recte constitui valerent, nec diutius fratres nostri vexarentur, nec vos quidam criminarentur? Sed nescio cur sic affici vobis placuerit, ut nos induxeritis ad suspicandum, quae vos verba nos honorandi causa dicere videbamini, haec ipsa cum quadam dissimulatione et irrisione dixisse. Presbyteri namque qui missi sunt, quos cum gaudio rediisse oportabat, contra moesti rediere ob ea quae illic geri conspexerant. Ego vero, postquam litteras legi, cum multa mecum reputassem, epistolam apud me retinui, sperans vestrum saltem aliquos esse venturos, nec epistola opus fore, ne, si illa manifesta fieret, multos hic contristaret. Quandoquidem autem, nullo adventiente, necesse fuit illam proferre, fateor vobis, omnes admiratione capti, vix induci potuerunt ut crederent res hujusmodi a vobis esse scriptas: contentionis enim magis, quam charitatis epistola specimen prae se ferebat. Quod si eloquentiae quaerenda est, sed canones apostolici, ac studendum ut ne unus quidem ex pusillis qui in Ecclesia sunt scandalizentur. Expedit enim, secundum ecclesiasticam sententiam, molam asinariam suspendi a collo, et ita in mare demergi potius, quam vel unum ex pusillis scandalizare. Quod si aliquibus mutua quadam simultate exacerbatis, non enim talem omnium mentem fuisse dixerim, istiusmodi epistolam scribi placuit, decebat quidam vel omnino non offendi, vel solem non occidere super offensa; hanc certe eo progredi non oportuit, ut scripto declararetur. Sanctus Julius Papa, Epistola ad Antiochenos

Julius to Danius, Flacillus, Narcissus, Eusebius, Maris, Macedonius, Theodorus and their associates who wrote to us from Antioch, dear brothers, greetings in the Lord. Having read the words that my presbyters Elpidius and Philoxenus brought to me I wondered that while we wrote from love and care for truth from you we received an unfitting contentious reply. The pride and arrogance of the writers was revealed by the letter, things which are alien to the Christian faith. For it befits that when things are written with love that with equal love and with no contention they obtain reply. Was it not a sign of love to have sent presbyters to comfort those suffering, and to exhort  those who had written to me to come here that, above all, that which is yet settled might rightly be resolved, so that our brothers might no longer be troubled, and that you might escape further accusation? I do not know why it was pleasing to you to act so, that you led us to the suspicion that the words you used to honour us which we read, were said with a certain dissimulation and ridicule. For the presbyters sent, whom with joy should have returned, came back troubled on account of that which they had seen among you. I truly, after I read your words, pondered much to myself and kept the letter to myself, hoping that some at least would come from you, not such a letter, that if it were to be made public would be a cause of sorrow to many. Yet when no one came from you it was necessary to reveal it, and I confess to you, all were struck with astonishment, and they were scarcely able to be led to believe that something like this had been written by you, for brought before them it was more a token of contention than of love. If eloquence must be sought let attention be given to the Apostolic canons, lest any of the little ones in the church should be scandalized. For it profits more, according to the understanding of the Church, that the millstone of asses be hung from the neck and one be thrown into the sea than one of the little ones be scandalised. 1 But if such a letter was written because it pleased some who took offence at something, for I do not impute such a state of mind to all, it befits rather not to be offended at all, or not to let the sun set on one's offence; 2 certainly it is of no benefit to declare it in writing. Pope Julius I, from the Letter to the Antiochians 1 Mt 17.6 2 Ephes 4.26

The Author of Hebrews

Ὁ χαρακτὴρ τῆς λέξεως τῆς πρὸς Ἑβραίους ἐπιγεγραμμένης Ἐπιστολῆς οὐκ ἔχει τὸ λόγῳ ἰδιωτικὸν τοῦ Ἀποστόλου, ὁμολογήσαντος ἑαυτὸν ἰδιώτην εἴναι τῷ λόγῳ, τουτέστι, τῇ φράσει. Ἀλλὰ ἐστὶν ἡ Ἐπιστολὴ συνθέσει τῆς λέξεως ἑλληνικωτέρα, πᾶς ὁ ἐπιστάμενος κρίνειν φράσεων διαφορὰς, ὁμολογήσαι ἄν· πάλιν τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστολῆς θαυμάσιά ἐστι, καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων, καὶ τοῦτο ἄν συμφήσαι εἶναι ἀληθὲς πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀποστολικῇ. Ἐγὼ δὲ ἀποφαινόμενος εἴποι μ' ἄν, ὅτι τὰ μὲν νοήματα τοῦ Ἀποστόλου ἐστὶν, ἡ δὲ φράσις, καὶ ἡ σύνθεσις, ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ, καὶ ὡσπεριεὶ σχολιογραφήσαντος τὰ εἰρημένα ὑπὸ τοὺ διδασκάλου. Εἰ τις οὖν Ἐκκλησία ἔχει ταύτην τὴν Ἐπιστολὴν ὡς Παύλου, αὔτη εὐδοκιμείτω καὶ ἐπὶ τούτῳ, οὐ γὰρ εἰκῆ οἱ ἀρχαῖοι ἄνδρες ὡς Παύλου αὐτὴν παραδεδώκασι. Τίς δὲ ὁ γράψας τὴν Ἐπιστολὴν, τὸ μὲν ἀληθὲς Θεὸς οἴδεν.  Ὠριγένης, Ὁμιλίαι Πρὸς Ἑβραίους Ἐπιστολὴς

The character of the writing style of the letter entitled to the Hebrews does not have the roughness of speech which the Apostle himself confesses to, that is, in the phrasing. Rather the letter is fashioned more in the Greek way, as anyone able to distinguish differences of style would admit; but even so the thought of the letter is wonderful, and not inferior to the acknowledged writings of the Apostle, and anyone who has read the Apostle carefully would agree to the truth of this. If I were asked to declare myself, I would say that the thought is the Apostle's but the phrasing and the arrangement are by someone who remembered the Apostolic teaching and, just like a recorder of a lesson, wrote his own version of the things spoken by his teacher. If, then, any church holds this letter to be Paul's, let it be commended for it, for not without reason did the men before us hand it down as Paul's. But who wrote the letter is known to God alone. Origen, Homily on the Epistle to the Hebrews 1 2 Cor 11.6

Grace and Effort

'Quoniam multi,' inquit, 'conati sunt.' Conati utique illi sunt, qui implere nequiverunt. Ergo multos coepisse, nec implevisse, etiam sanctus Lucas testimonio locupletiore testatur, dicens plurimos esse conatos. Qui enim conatus est ordinare, suo labore conatus est, nec implevit. Sine conatu sunt enim donationes et gratia Dei, quae ubi se infuderit, rigare consuevit; ut non egeat, sed redundet scriptoris ingenium. non conatus est Matthaeus, non canatus est Marcus, non conatus est Joannes, non conatus est Lucas: sed divino Spiritu ubertatem dictorum rerumque omnium ministrante, sine ullo molimine coepta complerunt. Sanctus Ambrosius Mediolanensis, Expositio Evangelii Secundum Lucam, Liber Primus

'Because many' he says 'have tried.' Certainly they have tried who have not been able to complete what they attempted. Therefore that many have begun what have not fulfilled, Saint Luke gives most bountiful witness, saying that 'many have tried.' He who has tried to set in order, who has tried with his own effort, has not completed it. But without effort are the gifts and graces of God, which when infused in one are accustomed to irrigate, that the mind of the writer overflow, not lack. Matthew did not try, Mark did not try, John did not try, Luke did not try, but with the bounty of  the Holy Spirit ministering to every word and matter, without any effort they completed their undertakings. Saint Ambrose, Commentary on the Gospel of Luke, Book 1

Fraternal Encouragment

Ἐπειδὴ τοίνυν ὁ ἐναρξάμενος ἔργον ἀγαθὸν ἐπιτελέσει, καὶ μὴ ἀποκάμῃς ὑπηρετῶν τῇ δυνάμει τοῦ πνεύματος, μηδὲ ἡμιτελῆ ποιήσῃς τὴν ἀριστείαν τῶν κατὰ τῆς δόξης τοῦ Χριστοῦ στρατευομένων, ἀλλὰ μίμησαι τὸν γνήσιόν σου πατέρα, ὁς κατὰ τὸν ζηλωτὴν Φινεὲς τῇ μιᾷ πληγῇ τοῦ ἐλέγχου τὸν μαθητὴν τῷ διδασκάλῳ συναπεκέντησεν· οὕτω καὶ σὺ εὐτόνως τῇ χειρὶ τοῦ λόγου δι’ ἀμφοτέρων τῶν αἱρετικων βιβλίων ὧσον τὴν τοῦ πνεύματος μάχαιραν, ἵνα μὴ τὴν κεφαλὴν συντεθλασμένος ὁ ὅφις κατὰ τὴν οὐρὰν περισπαίρων τοὺς ἀκεραιοτέπους φοβῇ. Τῶν γὰρ πρώτων τοῦ λόγου ἀναιρεθέντων, ἐὰν τὸ τελευταῐον ἀνεξέταστον ἀφεθῇ, ἰσχύν τινα κατὰ τῆς ἀληθείας ἔχειν παρὰ τοῖς πολλοῖς νομισθήσεται. Πετρος Σεβαστειας, Επιστολη Προς Τον Ἅγιος Γρηγόριος Νύσσης του αὐτου Ἀδελφον.

Since then it befits one who has begun a good work to bring it to perfection lest any defect be attributed to the power of the Spirit, and lest a half finished work militate against the glory of Christ, rather you should imitate your true father, with that zeal of Phineas which with one blow of refutation transfixed student and teacher, thus even you with the well exercised hand of the Word should pierce both heretical books with the spiritual sword, so that not only the head of the serpent should be cut off but also the tail, and thus all fear should be utterly dispersed. For if only the first things of a heretic be disposed of, a certain strength against the truth remains to imperil many. Saint Peter of Sebaste, Letter to Saint Gregory of Nyssa his brother.

Correcting Errors

Multi anni sunt quod ab adolescentia usque ad hanc aetatem, diversa scripsi opuscula, semperque habui studio audientibus loqui, quod publice in Ecclesia didiceram: nec Philosophorium argumenta sectari, sed Apostolorum simplicitati aequiesere, sciens illud scriptum: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo. Et: Fatuum Dei, sapientius est hominibus. Cum haec se ita habeant, provoco adversaries, ut omnes retro chartulas ex integro discutiant, et si quid in meo ingenioio vitii repererint, proferant in medium. Aut enim bona erunt, et contradiciam eorum calumniae: aut reprehensibilia, et confitebor errorem: malens emendare quam perseverare in pravitate sententiae. Et tu ergo, doctor egregie, aut defende quod locutus es, et sententiarum tuarum acumine astrue eloquio subsequenti, ne quando tibi placuerit, neges quod locutus es: aut si certe errasti, quasi homo, libere confitere, et discordantiam inter se redde concordiam. In mentem tibi veniat, tunicam Salvatoris nec a militibus fuisse conscissam. Fratrem inter se cernis jurgia, et rides aeque laetaris, quod alii tuo nomine, alii Christi appellentur. Imitare Jonam, et dicito: Si propter me est ista tempestae, tollite me, et mittite in mare.  Humilitate dejectus est in profundum, ut in typum Domini gloriosus resurgeret. Tu per superbiam ad astra sustolleris, ut de loquatur Jesus: 'Videbam Satanam sicut fulgor cadentem de caelo.' Sanctus Hieronymus, Epistola CXXXIII, Ad Ctesiphontem

For many years from my youth up until this age I have written various works and I have always tried to teach my hearers the doctrine that I have been taught publicly in church; I have not chased after the arguments of the philosophers but have preferred to find rest in the simplicity of the Apostles, knowing that it is written: 'I will destroy the wisdom of the wise, and denounce the understanding of the prudent,'1 and ' The foolishness of God is wiser than men.'2 This being so, I challenge my adversaries to tear apart all my past writings, and if they track down anything in my thought that is faulty, to bring it forward. Thus either my works will be found good and I shall confute their calumny, or the works will be found at fault and I shall confess my error; for I am one who prefers to correct an error than persevere in a defective opinion. And so you also, outstanding teacher, defend what you have said, and support your opinions with corresponding eloquence, and do not, when it pleases you, deny what you have said, but if, as a man may do, you have obviously erred, confess it openly and turn discord back into harmony. May it come to mind that even the soldiers did not rend the coat of the Saviour, and yet when you see disputes between brothers you laugh and are glad that some are called by your name and others by that of Christ. Rather imitate Jonah and say: 'If this tempest is on account of me, take me and cast me into the sea.'3 He in humility was thrown into the deep that he might rise again a glorious type of the Lord. You by pride are lifted up to the stars, about which Jesus said: 'I beheld Satan falling like lightning from heaven.'4 Saint Jerome Letter 133, To Ctesiphon  1. 1 Cor 1.19  2. 1 Cor 1.25   3. Jon 1. 12  4 Lk 10.18