Letter 13: When you were approaching the high mountain of ascetic practice, you cleansed both your clothes and senses.
Isidore of Pelusium→Lampetius|c. 391 AD|Isidore of Pelusium|Human translated
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To Lampetios the Monk. When you were ascending the mountain of the lofty way of life, and having washed both garment and perception, you were preparing your heart for the hearing of divine doctrines, you had undoubtedly resolved to forget earthly things, so that having reached the citadel of virtues, you might both hear God speaking and become a divinely wrought tablet upon which the ancient law is inscribed on fleshly tablets. But what is now sung about you by everyone reports that you eagerly laid hold of the plow of salvation, but then turned back again in sluggishness. If, therefore, the example does not frighten you — of Simon who was baptized and followed the ministers of Christ, and then withdrew again to matter, on account of which the wretch was cast down from on high to his much-talked-about death, so that it might be shown from that single fall of his what sort of things those who falsely claim a heavenly course deserve — then hold fast to the intention of Simon. But if every person who partakes of mind and reason prays that even his enemies be spared that punishment, then fulfill your covenants with the Lord and diligently tend his vineyard. The reward is with him, which each shall receive according to his own labor. To the Emperor Theodosius. If you lay claim to the kingdom of Christ, which incorruptible permanence crowns, and which God has set as the prize of the corruptible kingdom for those who govern it well, temper your authority with gentleness, and lighten the burden of wealth by fitting distribution. For a king is not saved by great power, nor does he escape the impiety of idolatry who is stingy with his fleeting wealth. To Eutonios the Deacon. Those who dwell with virtue differ from those who lack it as much as human beings differ from beasts and angels from human beings. For indeed they walk through the marketplace like luminaries suddenly appearing in darkness, turning the eyes of all others toward themselves. Since you happen to be one of them, hold fast to this possession. To the same. If in this matter the servants resist, you will explain the greater thing, or the argument concerning affairs, toward whom you will turn the causes upon yourself, having anticipated in the sight of the holy one that he will cause trouble on account of it. To Syron. On the saying, "To those who are called according to his purpose." All human beings wish to support and attend to those whom they see not sleeping and not being negligent, but preparing and arraying themselves and wishing to do what is necessary. How then do you, sleeping and snoring and not caring for your own salvation, ask for the unconquerable alliance to fly to you, and then grow annoyed when you fail? Let what comes from you lead the way, and what comes from that alliance will follow. For not when summoned by words alone, but when invited also by deeds, it will come as though of its own accord. For the one who rouses the sleeping and urges on the unwilling will certainly not abandon those who have chosen virtue of their own accord, but will both cooperate with them and bring the achievement to a blessed end. To the same. Having received the starting point from me, as to how one must respond to the vainglorious opinions of human beings, you will not fail to know that it is fitting for you to try to speak this to everyone. To Eustathios the Scholar. This habit of praising oneself has made many despise themselves. If you wish this not to seem the case, display your demonstration in deeds. But if someone always wishes to be admired, let him also abandon his own conceit and no longer make such approaches. To Isidore the Count. To be poor — not the necessary kind alone, but also the kind that proceeds from luxury — must be considered vain.
When you were approaching the high mountain of ascetic practice[50], you cleansed[51] both your clothes and senses. And according to the report of godly opinion you prepared your[52] heart.[53] Assuredly you had been resolved to leave[54] the unspiritual things, in order that you, having arrived at the citadel of virtues, might hear God uttering a message (the one who inscribes the old law on physical tablets) and might become a tablet made by God. And now these things are celebrated by all concerning you, that, on the one hand, they proclaim eagerly that you took hold of the plow of salvation; but, on the other hand, having lost heart, in turn, you turned back. Accordingly, does this pattern not frighten you? Namely, that although Simon[55] was baptized and followed the ministers of Christ, he, in turn, turned back to the material world (on account of which the wretched one was brought down from the height to the notorious death; that from the one calamity against that one it might be shown what sorts of calamities the deserving ones meet, namely, those who broke their word[56] about the spiritual way of life). Hold fast to the intention[57] of Simon. And if only everyone who had a share of this resolve and knowledge would avert that punishment to the enemies![58] Fulfill the covenant[59] to the Lord, and devote yourself carefully to his vineyard. The reward is with him, which each one will receive according to their own work.
To Lampetios the Monk. When you were ascending the mountain of the lofty way of life, and having washed both garment and perception, you were preparing your heart for the hearing of divine doctrines, you had undoubtedly resolved to forget earthly things, so that having reached the citadel of virtues, you might both hear God speaking and become a divinely wrought tablet upon which the ancient law is inscribed on fleshly tablets. But what is now sung about you by everyone reports that you eagerly laid hold of the plow of salvation, but then turned back again in sluggishness. If, therefore, the example does not frighten you — of Simon who was baptized and followed the ministers of Christ, and then withdrew again to matter, on account of which the wretch was cast down from on high to his much-talked-about death, so that it might be shown from that single fall of his what sort of things those who falsely claim a heavenly course deserve — then hold fast to the intention of Simon. But if every person who partakes of mind and reason prays that even his enemies be spared that punishment, then fulfill your covenants with the Lord and diligently tend his vineyard. The reward is with him, which each shall receive according to his own labor. To the Emperor Theodosius. If you lay claim to the kingdom of Christ, which incorruptible permanence crowns, and which God has set as the prize of the corruptible kingdom for those who govern it well, temper your authority with gentleness, and lighten the burden of wealth by fitting distribution. For a king is not saved by great power, nor does he escape the impiety of idolatry who is stingy with his fleeting wealth. To Eutonios the Deacon. Those who dwell with virtue differ from those who lack it as much as human beings differ from beasts and angels from human beings. For indeed they walk through the marketplace like luminaries suddenly appearing in darkness, turning the eyes of all others toward themselves. Since you happen to be one of them, hold fast to this possession. To the same. If in this matter the servants resist, you will explain the greater thing, or the argument concerning affairs, toward whom you will turn the causes upon yourself, having anticipated in the sight of the holy one that he will cause trouble on account of it. To Syron. On the saying, "To those who are called according to his purpose." All human beings wish to support and attend to those whom they see not sleeping and not being negligent, but preparing and arraying themselves and wishing to do what is necessary. How then do you, sleeping and snoring and not caring for your own salvation, ask for the unconquerable alliance to fly to you, and then grow annoyed when you fail? Let what comes from you lead the way, and what comes from that alliance will follow. For not when summoned by words alone, but when invited also by deeds, it will come as though of its own accord. For the one who rouses the sleeping and urges on the unwilling will certainly not abandon those who have chosen virtue of their own accord, but will both cooperate with them and bring the achievement to a blessed end. To the same. Having received the starting point from me, as to how one must respond to the vainglorious opinions of human beings, you will not fail to know that it is fitting for you to try to speak this to everyone. To Eustathios the Scholar. This habit of praising oneself has made many despise themselves. If you wish this not to seem the case, display your demonstration in deeds. But if someone always wishes to be admired, let him also abandon his own conceit and no longer make such approaches. To Isidore the Count. To be poor — not the necessary kind alone, but also the kind that proceeds from luxury — must be considered vain.
Human translation — Roger Pearse (additional translations)