Letter 129: 1. I knew that the charge which had lately sprung up against the loquacious Apollinarius would sound strange in the ears of your excellency. I did not know myself, till now, that he was accused; at the present time, however, the Sebastenes, after search in some quarter or another, have brought these things forward, and they are carrying about a ...

To Meletius, Bishop of Antioch [Meletius: leader of the pro-Nicene party in Antioch, exiled multiple times by Arian emperors] 1. I knew you'd find the recent accusations against Apollinarius [Apollinarius of Laodicea: a theologian later condemned for teaching that Christ lacked a human mind] surprising. I hadn't heard about them myself until now. But the Sebastenes [Christians from Sebasteia in Pontus, modern Sivas, Turkey] have dug up a document from somewhere and are circulating it — specifically to condemn me, claiming I hold the same views. Here's what it says: "One must understand the first identity in union with the second, and say that the second and third are the same. What the Father is firstly, the Son is secondly, and the Spirit thirdly. Again, what the Spirit is firstly, the Son is secondly (insofar as the Spirit is Lord), and the Father thirdly (insofar as the Spirit is God). To put the inexpressible as forcefully as possible: the Father is Son in a paternal sense, the Son is Father in a filial sense, and likewise the Spirit — insofar as the Trinity is one God." That's what's being spread around. I can't believe the people circulating it actually wrote it themselves — though after the slanders they've thrown at me, nothing is beyond them. They sent it to their allies, accused me first, then attached these phrases, calling them "the work of heretics" but conveniently leaving off the author's name — so people would assume I wrote it. Still, I don't think they're clever enough to have composed it. So to put this blasphemous rumor to rest and make it clear I have nothing in common with such ideas, I've had to publicly name Apollinarius as the likely source — his theology edges close to Sabellianism [Sabellianism: the heresy that Father, Son, and Spirit are not distinct persons but merely different "modes" of one God]. I'll say no more about it. 2. I've received word from the imperial court. After the Emperor's first reaction — driven by my accusers — a second order has come through: I'm not to be handed over to them or left to their mercy, as was initially decreed. There's been a delay. If this holds, or if something even more favorable is decided, I'll let you know. If things go the other way, you won't be left in the dark. 3. Our brother Sanctissimus has been with you for some time now, and you know what he's working on. If you think the letter to the Western bishops [Western bishops: church leaders in the Latin-speaking Roman Empire, whose support the Eastern pro-Nicene party was seeking] is adequate, please have it copied and sent to me. I'll get it signed by those on our side and keep the signatures on a separate sheet that we can attach to the letter our brother and fellow presbyter is carrying around. I couldn't find anything decisive in the draft, and I wasn't sure what to write to the Westerners. The essential points have already been made, and writing what's unnecessary would be pointless — even embarrassing. But one issue did strike me as unaddressed and worth raising: we should urge the Western bishops not to accept communion indiscriminately from anyone arriving from the East. Once they've chosen a side, they should admit others only on the testimony of those already in communion — not just accept anyone who writes up a creed and calls it orthodox. Otherwise, they'll end up in communion with people who are at war with each other, people who use the same formulas but fight bitterly among themselves, as divided as any opponents could be. If they aren't careful, the heresy will only spread further while those who are at odds with one another — [The letter breaks off here in the manuscript.]

ST. BASIL OF CAESAREA To Meletius Bishop of Antioch. 1. I knew that the charge which had lately sprung up against the loquacious Apollinarius would sound strange in the ears of your excellency. I did not know myself, till now, that he was accused; at the present time, however, the Sebastenes, after search in some quarter or another, have brought these things forward, and they are carrying about a document for which they are specially trying to condemn me on the ground that I hold the same sentiments. It contains the following phrases. Wherefore it is everywhere necessary to understand the first identity in conjunction with, or rather in union with, the second, and to say that the second and the third are the same. For what the Father is firstly, the Son is secondly, and the Spirit thirdly. And, again, what the Spirit is firstly, the Son is secondly, in so far as the Spirit is the Lord; and the Father thirdly, in so far as the Spirit is God. And, to express the ineffable with greatest force, the Father is Son in a paternal sense, and the Son Father in a filial sense, and so in the case of the Spirit, in so far as the Trinity is one God. This is what is being bruited about. I never can believe it to have been invented by those through whom it has been published, although, after their slanders against me, I can regard nothing as beyond their audacity. For writing to some of their party, they advanced their false accusation against me, and then added the words I have quoted, describing them as the work of heretics, but saying nothing as to the author of the document, in order that it might vulgarly be supposed to have come from my pen. Nevertheless, in my opinion, their intelligence would not have gone far enough in putting the phrases together. On this account, in order to repudiate the growing blasphemy against myself, and show to all the world that I have nothing in common with those who make such statements, I have been compelled to mention Apollinarius as approximating to the impiety of Sabellius. Of this subject I will say no more. 2. I have received a message from the court that, after the first impulse of the Emperor, to which he was impelled by my calumniators, a second decree has been passed, that I am not to be delivered to my accusers, nor given over to their will, as was ordered at the beginning; but that there has been in the meanwhile some delay. If then this obtains, or any gentler measure is determined on, I will let you know. If the former prevails, it shall not be so, without your knowledge. 3. Our brother Sanctissimus has certainly been with you a long time, and you have learned the objects he has in view. If, then, the letter to the Westerns seems to you to contain at all what is requisite, be so good as to have it written out and conveyed to me, that I may get it signed by those who think with us, and may keep the subscription ready, and written out on a separate paper, which we can fasten on to the letter which is being carried about by our brother and fellow presbyter. As I did not find in the minute anything conclusive, I was in a difficulty on what point to write to the Westerns. Necessary points are anticipated, and it is useless to write what is superfluous, and on such points would it not be ridiculous to show feeling? One subject, however, did appear to me to be hitherto untouched, and to suggest a reason for writing, and that was an exhortation to them not indiscriminately to accept the communion of men coming from the East; but, after once choosing one side, to receive the rest on the testimony of their fellows, and not to assent to every one writing a form of creed on the pretext of orthodoxy. If they do so, they will be found in communion with men at war with one another, who often put forward the same formulæ, and yet battle vehemently against one another, as those who are most widely separated. To the end, then, that the heresy may not be the more widely kindled, while those who are at variance with one another mutually object to their own formulæ, they ought to be exhorted to make a distinction between the acts of communion which are brought them by chance comers, and those which are duly drawn up according to the rule of the Church.

[Πρός: Μελετίῳ, ἐπισκόπῳ Ἀντιοχείας] Ἤιδειν ὅτι ξενίσει τὴν ἀκοὴν τῆς τελειότητός σου τὸ νῦν ἐπιφυὲν ἔγκλημα τῷ πάντα εἰπεῖν εὐκόλῳ Ἀπολιναρίῳ. καὶ γὰρ οὐδὲ αὐτὸς τὸν πρὸ τούτου χρόνον ἤμην ἐπιστάμενος ἔχειν· ἀλλὰ νῦν οἱ Σεβαστηνοὶ διερευνησάμενοί ποθεν αὐτὰ εἰς τὸ μέσον ἤνεγκαν, καὶ περιφέρουσι σύνταγμα, ἐξ οὗ μάλιστα καὶ ἡμᾶς καταδικάζουσιν, ὡς τὰ αὐτὰ φρονοῦντας, ἔχον ῥήσεις τοιαύτας· ὥστε πανταχῆ συνεζευγμένως, μᾶλλον δὲ ἡνωμένως τῇ ἑτερότητι νοεῖν ἀναγκαῖον τὴν πρώτην ταυτότητα, καὶ δευτέραν καὶ τρίτην λέγοντας τὴν αὐτήν. ὅπερ γάρ ἐστι πρώτως ὁ Πατήρ, τοῦτό ἐστι δευτέρως ὁ Υἱός, καὶ τρίτως τὸ Πνεῦμα. αὖθις δὲ ὅπερ ἐστὶ πρώτως τὸ Πνεῦμα τοῦτο δευτέρως τὸν Υἱόν, καθὸ δὴ καὶ ὁ Κύριός ἐστι τὸ Πνεῦμα· καὶ τρίτως τὸν Πατέρα καθὸ δὴ Πνεῦμα ὁ Θεός. καὶ ὡς βιαιότερον σημᾶναι τὸ ἄρρητον, τὸν Πατέρα πατρικῶς Υἱὸν εἶναι, τὸν δὲ Υἱὸν υἱικῶς Πατέρα. καὶ ὡσαύτως ἐπὶ τοῦ Πνεύματος, καθὸ δὴ εἷς Θεὸς ἡ Τριάς. Ταῦτά ἐστι τὰ θρυλλούμενα, ἃ οὐδέποτε δύναμαι πιστεῦσαι πλάσματα εἶναι τῶν περιφερόντων, εἰ καὶ ὅτι ἐκ τῆς καθʼ ἡμῶν συκοφαντίας οὐδὲν λογίζομαι αὐτοῖς ἀτόλμητον εἶναι. γράφοντες γάρ τισι τῶν καθʼ ἑαυτούς, καὶ προσθέντες τὴν καθʼ ἡμῶν διαβολήν, ἐπήγαγον ταῦτα, ῥήματα μὲν αἱρετικῶν ὀνομάσαντες, τὸν δὲ πατέρα τῆς συγγραφῆς ἀποκρυψάμενοι, ἵνα τοῖς πολλοῖς ἡμεῖς νομισθῶμεν εἶναι οἱ λογογράφοι. πλὴν ἀλλʼ οὐκ ἂν μέχρι τοῦ καὶ ῥήματα συνθεῖναι προῆλθεν αὐτῶν ἡ ἐπίνοια, ὥς γε ἐμαυτὸν πείθω. ὅθεν, ὑπὲρ τοῦ καὶ τὴν καθʼ ἡμῶν κρατοῦσαν βλασφημίαν ἀπώσασθαι, καὶ δεῖξαι πᾶσιν, ὡς οὐδὲν ἡμῖν ἐστὶ κοινὸν πρὸς τοὺς ἐκεῖνο λέγοντας, ἠναγκάσθημεν μνησθῆναι τοῦ ἀνδρός, ὡς προσεγγίζοντος τῇ ἀσεβείᾳ τοῦ Σαβελλίου. καὶ ταῦτα μὲν εἰς τοσοῦτον. Ἀπὸ δὲ τοῦ στρατοπέδου ἧκέ τις ἀγγέλλων, ἐπὶ τῇ πρώτῃ κινήσει τοῦ κρατοῦντος, ἣν ἐκίνησαν αὐτὸν οἱ τὰς διαβολὰς ἡμῶν καταχέοντες, γεγενῆσθαί τινα καὶ δευτέραν γνώμην, ὥστε μὴ δοθῆναι ἡμᾶς ἐκδότους τοῖς κατηγόροις, μήτε παραδοθῆναι ἡμᾶς τῷ ἐκείνων θελήματι, ὅπερ ἦν ἐξ ἀρχῆς ὁρισθέν· ἀλλά τινα γενέσθαι τέως ἀναβολήν. ἐὰν οὖν ἢ ταῦτα μένῃ, ἢ τούτων τι δόξῃ φιλανθρωπότερον, σημανοῦμέν σου τῇ θεοσεβείᾳ. ἐὰν δὲ κρατῇ τὰ πρότερα, οὐδὲ τοῦτό σε λήσεται. Ὁ μέντοι ἀδελφὸς Σαγκτίσσιμος πάντως ἐστὶ παρʼ ὑμῖν πάλαι, καὶ ἃ ἐπιζητεῖ δῆλα γέγονε τῇ τελειότητί σου. εἰ οὖν φαίνεται ἀναγκαῖόν τι ἔχειν ἡ πρὸς τοὺς δυτικοὺς ἐπιστολή, καταξίωσον τυπώσας αὐτὴν διαπέμψασθαι ἡμῖν, ὥστε ποιῆσαι ὑπογραφῆναι παρὰ τῶν ὁμοψύχων καὶ ἑτοίμην ἔχειν τὴν ὑπογραφήν, ἐν χάρτῃ κεχωρισμένῳ ἐντετυπωμένην, ὃν δυνάμεθα συνάψαι τῷ παρὰ τοῦ ἀδελφοῦ ἡμῶν τοῦ συμπρεσβυτέρου περικομιζομένῳ. ἐγὼ μὲν γὰρ οὐδὲν εὑρὼν συνεκτικὸν ἐν τῷ ὑπομνηστικῷ, οὐκ ἔσχον ὑπὲρ οὗ ἐπιστείλω τοῖς ἐν τῇ δύσει. τὰ μὲν γὰρ ἀναγκαῖα προείληπται· τὰ δὲ περιττὰ γράφειν παντελῶς μάταιον. περὶ δὲ τῶν αὐτῶν ἐνοχλεῖν μὴ καὶ γελοῖον εἴη; Ἐκείνη δέ μοι ἔδοξεν ὥσπερ ἀγύμναστος εἶναι ἡ ὑπόθεσις καὶ χώραν παρέχειν γράμμασι, τὸ παρακαλέσαι αὐτοὺς μὴ ἀκρίτως δέχεσθαι τὰς κοινωνίας τῶν ἐκ τῆς ἀνατολῆς ἀφικνουμένων, ἀλλʼ ἅπαξ μίαν μερίδα ἐκλεξαμένους, τοὺς λοιποὺς ἐκ τῆς μαρτυρίας τῶν κοινωνικῶν προσλαμβάνεσθαι· καὶ μὴ παντὶ τῷ πίστιν γράφοντι ἐπὶ προφάσει δὴ τῆς ὀρθοδοξίας προστίθεσθαι. οὕτω γὰρ εὑρεθήσονται τοῖς μαχομένοις κοινωνοῦντες, οἳ τὰ μὲν ῥήματα πολλάκις τὰ αὐτὰ προβάλλονται, μάχονται δὲ ἀλλήλοις ὅσον οἱ πλεῖστον διεστηκότες. ἵνʼ οὖν μὴ ἐπὶ πλεῖον ἡ αἵρεσις ἐξάπτηται τῶν πρὸς ἀλλήλους διαστασιαζόντων ἀντιπροβαλλομένων τὰ παρʼ αὐτῶν γράμματα, παρακληθῆναι αὐτοὺς ἔδει κεκριμένας ποιεῖσθαι καὶ τὰς τῶν ἐντυγχανόντων αὐτοῖς κοινωνίας καὶ τὰς ἐγγράφως γινομένας κατὰ τὸν τύπον τῆς Ἐκκλησίας.