Letter 16: Why do people bring the Lord's judgment down upon themselves?

To the same. If you have cast off idleness, then I shall endeavor not even to perceive those others better than ourselves, before one teaches himself to be voluntarily unaware of this. This is what the good man guides in himself, and even before the doubted causes he examines how it might be more effective. To Theodosius the Bishop. That Eusebius, the leader in poverty and the interpreter of heavenly doctrines, should be wallowing in earthly affairs and profiting from them is terrible, though somehow it does not seem terrible. But what has now been reported by you and testified to by many trustworthy men — and will perhaps seem incredible to those who come after us — exceeds all bounds. For who would readily wish to believe that those who practice poverty and shine in other forms of philosophy, because they are unable to profit him in money-making, he regards as useless and dishonors and does not deem worthy of the priesthood? While those who are wealthy, because he can pluck their riches, he promotes to the priesthood, even if they should be full of every vice — thinking that the sacred ministry is owed not to virtue but to wealth? It was necessary then, as you said, for those who have not been caught by these passions to devise the proper remedy. But since they are exceedingly few and are overwhelmed by the multitude, and fearing the hostility of the many, they weep but display nothing noble or courageous. For this reason they are suspected of suffering from the same diseases as the others. But do not suppose, O temple of hatred of wickedness, that all are of this kind; rather believe that there are some who preserve the apostolic character, of whom you yourself happen to be one, on whose account the sentence against sinners has not yet been pronounced. To the same. You eagerly argued well that one should not hold the opposite view, having persuaded it to prove wrong, even if unwilling, what is troublesome, and this when trying seems right to everyone. To Peter. Even if under the tyranny of Eusebius, as you have written, no one knows any cause for the ruin of lovers of virtue other than virtue alone — for judgment precedes the verdict, and the memory of the future judgment is a swifter destruction for those who remember it — nevertheless do not be negligent. For the all-seeing eye will not permit virtue to be forever overshadowed by wickedness, but he will do those things which befit him and which are owed to both virtue and wickedness. To Timothy the Deacon. One must not praise what is one's own alone, but also what comes from another; for what is necessary is sufficient for effecting correction in all things. Nor will anyone hate what is evident, for neither will he speak against us. Since therefore you would wish to believe in these matters, by all means become for us the cause of appearing better. To Evagrios. In praising a friend, one should also send praises to those who have come along the way.