To the brothers, most dearly beloved, constituted to be overseers in the provinces of Boetica and Toletana, Overseer Anterus sends greetings in the Lord.
I should wish, my dearest brothers, always to receive the glad account of your sincere love and peace, so that the signs of your welfare might be promoted in turn by the dissemination of our letters among you, if our ancient enemy should give us quiet and deliverance from his attacks; who was a liar from the beginning, the enemy of the truth, the rival of man—in order to deceive whom he first deceived himself—the adversary of modesty, the master of luxury. He feeds on cruelties; he is punished by abstinence; he hates fasts, and his ministers preach, to that effect, as he declares them to be superfluous, having no hope of the future, and echoing that sentence of the apostle, in which he says, “Let us eat and drink, for tomorrow we will die.” O miserable boldness! O subtlety of a desperate mind! For he exhorts to hatred and puts concord to flight. And because the mind of man is easily drawn over to the worse part, and chooses rather to walk by the broad way than laboriously to take its course by the narrow way, for this reason, brothers most dearly beloved, follow the better, and always leave the worse behind you. Do good, avoid evil, in order that you may be found to be the disciples of the Lord in truth.
Now, of the transference of overseers, on which subject it has been your wish to consult the holy seat of the apostles, know that that may lawfully be done for the sake of the common good, or when it is absolutely necessary, but not at the mere will or bidding of any individual. Peter, our holy master, and the prince of the apostles, was translated for the sake of the common good from Antioch to Rome, in order that he might be in a position there of doing more service. Eusebius also was transferred from a certain minor city to Alexandria by apostolic authority. In like manner Felix, on account of the doctrine and the good life which he maintained, was translated by the common consent of the overseers and the other priests, and the people from the city in which, on the election of the citizens, he had been ordained, to Ephesus. For that man is not chargeable with shifting from city to city who does not do that of his own inclination or by the force of ambition, but who is transferred for the general good, or in virtue of some necessity, by the counsel and with the consent of the chief parties. Nor can he be said to transfer himself from a smaller city to a larger, who is placed in that position not by his own self-seeking or his own choice, but either as being driven out of his own proper seat by force, or as being compelled by some necessity, and who without pride and in humility has been translated and installed there by others for the good of the place or the people: for man looks on the countenance, but the Lord sees the heart. And the Lord, speaking by the prophet, says, “The Lord knows the thoughts of men, that they are vanity.” That man, therefore, does not change his seat who does not change his mind. Nor does he change his city who is changed not of his own will, but by the decision and election of others. And accordingly he does not shift from city to city who does not leave his own city for the sake of gain to himself, or of his own choice, but who, as has already been said, has been translated to another city either in consequence of being driven out of his own seat, or compelled by some necessity, or in virtue of the election and injunction of the priests and people. For as the overseers have power regularly to ordain overseers and other orders of priests, so, as often as any matter of advantage or necessity constrains them, they have power in the above-mentioned manner both to transfer and to install. As you have asked our opinion in these matters, though they are not subjects unknown to you, we give you these things in charge to hold them, lest, through the ignorance of some, that which is better and more profitable be avoided, and what is more profitless be taken up, even as we read in the holy Gospel: “Woe to you, hypocrites! for you pay tithe of mint, and anise, and cumin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought you to have done, and not to leave the other undone. You blind guides, which strain out a gnat and swallow a camel.” What is lawful is with them not lawful, and what is not lawful is lawful. Even as Jannes and Mambres resisted the truth, so do they, being reprobate in mind, and lovers of pleasure rather than of God, teach that that is unlawful which is lawful, namely, that overseers should shift from city to city in the manner already noted; and what is unlawful they teach as lawful, namely, to omit to show mercy to those who endure difficulties: that is to say, they deny that an overseer belonging to another city should be bestowed for good, or for necessity’s sake, on those who have no overseer, and who want the sacred episcopal ministry; and that another episcopal seat should be assigned to overseers who endure persecution or difficulties. They contradict the Sacred Writing also, which testifies that God desires mercy rather than judgment.
What greater charity, I pray you, can there be, or what more profitable service of piety, on the part of anyone to another, than to deliver him from the darkness of ignorance and the thick darkness of inexperience, and restore him, in fine, by the nutriment of the doctrine of the true faith, not for gain indeed, or ambition, but for instruction and edification? [For he becomes, so to speak, the hand for the maimed, the foot for the lame, the eye for the blind, who unlocks the treasure of wisdom and knowledge to one wrapped in the darkness of ignorance, and opens up to such a one the brightness of the light and the ways of the Lord.]
Now for both parties—namely, for those who endure a famine of the word of God, and for overseers who endure difficulties, when they are installed in other cities for the common good—no small degree of mercy is shown. And they who deny this, although they have the form of godliness, do yet deny the power thereof. For in such a matter I make no recognition of race (prosapiam). If, however, any one of the wise, whom the stress of this storm (or season) has allied with other leaders among the unwise, is stained with a participation in their deeds, yet the excellence of the wise man, although he may chance to be privy to their offenses, makes him incapable of giving himself as a leader to sinners. The cause of public good and necessity is one thing, and the cause of self-seeking, and presumption, or private inclination, is another thing. On account of self-seeking, or presumption, or private inclination, overseers are not to be transferred from one city to another, but only on account of public good and necessity. And this is a matter which no one denies, except those of whom it is said, “They have erred through wine; they have not known the seer; they have been ignorant of judgment.” For if I were constrained to open up in narration things that have been brought to end, I would show you that no comfort comes from the comparison of such deeds. But, most dearly beloved, “stand in the ways, and see, and ask for the old paths of the Lord, and see what is the good way and the right, and walk therein, and you will find rest for your souls.” And, to speak according to the word of Wisdom: “Love righteousness, you that be judges of the earth. Think of the Lord in goodness, and in simplicity of heart seek Him. For He is found of them that tempt Him not, and shows Himself to such as do not distrust Him. For contrary thoughts separate from God; and His power, when it is tried, reproves the unwise. For into a malicious soul wisdom will not enter, nor dwell in the body that is subject to sin. For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness comes in. For wisdom is a benign spirit, and will not acquit a blasphemer of His words. For God is witness of his reins, and a true beholder of his heart, and a hearer of his tongue. For the Spirit of the Lord has filled the world, and that which contains all things has knowledge of the voice. Therefore, he that speaks unrighteous things cannot be hid; neither will vengeance, when it punishes, pass by him. For inquisition will be made into the counsels of the ungodly. And the sound of his words will come to the Lord, and to the manifestation of his wicked deeds; for the ear of jealousy heareth all things, and the noise of murmurings will not be hid. Therefore, beware of murmuring, which is unprofitable; and refrain your tongue from backbiting, for there is no word so secret that it will go for nothing. The mouth that lies slays the soul. Do not seek death in the error of your life, and pull not on yourself destruction with the works of your hands; for God made not death, neither has He pleasure in the destruction of the living. For He created all things that they might have their being, and He wished the nations of the world to be healthful. There is no poison of destruction in them, nor the kingdom of death on the earth of the living. Righteousness is perpetual and immortal, but unrighteousness is the acquisition of death. And ungodly men with their hands and words called it to them; and when they thought to have it as their friend, they consumed to nothing, and made a covenant with it; because they are worthy of death who take part with it.” “For they said, reasoning with themselves, but not correctly, The time of our life is short and tedious; and in the death of a man there is no remedy, neither was there any man known to have returned from the grave. For we are born of nothing, and we will be hereafter as though we had never been. For the breath in our nostrils is as smoke, and speech is a little spark for the moving of our heart; which being extinguished, our body will be turned into ashes, and our spirit will vanish as the soft air. And our life will pass as the trace of a cloud, and will be dispersed as a mist that is driven away with the beams of the sun, and overcome with the heat thereof. And our name will be forgotten in time, and no man will have our works in remembrance. For our time is a very shadow that passes away, and after our end there is no returning; for it is fast sealed, and no man will come again.” And for this reason every one must see to it that he keep himself with all care, and watch himself for his own good, so that when his last day and the end of his life come on him, he may not pass over to everlasting death, but to eternal life. For the deeds of those put under us are judged by us, but our own does God judge. Sometimes, moreover, overseers are perverted through the fault of the people, to the end that those fall more precipitately who follow them. When the head languishes, the other members of the body are affected thereby. And viler are those who corrupt the life and morals of the good, than those who spoil the property and goods of others. Let each one take care that he have neither an itching tongue nor itching ears; that is to say, that he neither be a detractor of others himself, nor listen to others in their detractions. “You sat,” he says, “and spoke against your brother; and you slandered your own mother’s son.” Let every individual abstain from a detracting tongue, and keep a guard on his own words, and understand that all that they say of others will enter into the judgment with which they themselves will be judged. No one readily refers to an unwilling auditor. Let it be the care of all of you, most dearly beloved, to keep not only your eyes, but also your tongue, pure. And do not let another house ever know by your means what is done in any man’s house. Let all have the simplicity of the dove, that they devise not guile against anyone; and the subtlety of the serpent, so that they are not ever thrown by the crafty designs of others. It does not belong to my humble station and measure to judge others, and to say anything unfavorable of the ministers of the assemblies. Far be it from me that I should say anything unfavorable of those who are the successors to the apostolic status, and make the body of Christ with their sacred mouth; by whose instrumentality we too are Christians, and who have the keys of the kingdom of heaven, and exercise judgment before the day of judgment. Moreover, it is contained in the ancient law, that whoever has not given obedience to the priests should either be stoned outside the camp by the people, or with his neck beneath the sword should expiate his presumption by his blood.
Now, however, the disobedient is cut off by spiritual chastisement; and being cast out of the assembly, is torn by the rabid mouth of demons. For it becomes those who have God in their heritage, to serve God free from all the hindrances of the world, so that they may be able to say, “The Lord is the portion of mine inheritance.” “O how good and pleasant is Your Spirit, O Lord, in all things!” And You sparest all because they are Yours, O Lord, who love souls. Therefore, chasten You them by little and little that offend, and warn them of those things wherein they offend, and address them, that leaving their wickedness, they may believe on You, O Lord.” “But You, our God, are gracious and true, long-suffering, and in mercy ordering all things. For if we sin, we are Yours, knowing Your power. And if we do not sin, we know that we are counted Yours.” “The spirit of those that fear the Lord will be required of him; and in His regard they will be blessed.” Therefore, most beloved brothers, “let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers. And grieve not the Holy Spirit of God, whereby you are sealed to the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice. And be kind to one another, tender-hearted, forgiving one another, even as God in Christ has forgiven you.” “Be therefore followers of God, as dear children; and walk in love, as Christ also has loved us, and has given Himself for us an offering and a sacrifice to God for a sweet-smelling savor. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh holy ones; neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks. For this you know, understanding that no whoremonger, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things comes the wrath of God on the children of disobedience. Therefore, do not be partakers with them. For you were sometimes darkness, but now are you light in the Lord: walk as children of light (for the fruit of the Spirit is in all goodness, and righteousness, and truth), proving what is acceptable to the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret. But all things that are reproved are made manifest by the light: for whatsoever is made manifest (manifestatur) is light. Therefore He says, Awake, you that sleep, and arise from the dead, and Christ will give you light. See then that you walk circumspectly, brothers, not as fools, but as wise, redeeming the time, because the days are evil. Therefore, do not be unwise, but understanding what the will of the Lord is. And do not be drunk with wine, wherein is excess; but be filled with the Holy Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your hearts to the Lord; giving thanks always for all things to God and the Father in the name of our Lord Jesus Christ, submitting yourselves to one another in the fear of Christ.” Therefore, brothers, stand fast and hold the tradition of the apostles and the apostolic seat, “that our Lord Jesus Christ and our Father, which has loved us, and has given us everlasting consolation and good hope through grace, may comfort your hearts, and stablish you in every good work and word.” “Finally, brothers, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you, and that we may be delivered from unreasonable and wicked men: for all men have not faith. But the Lord is faithful, who will stablish you, and keep you from evil.” Therefore set your hearts continually in the strength (virtute) of God, and always resist the wicked, and tell these things, according to the word of the prophet, “to the generations following; for this God is our God to eternity, and He will rule us forever and ever.” Hence you who are set for examples (in specula) by the Lord, ought by all means to check and keep back those who devise crafty counsels against the brothers, or excite against them seditions and slanders. For it is an easy thing to deceive man with a word, but it is not so with the Lord. Therefore you ought to reprehend such persons, and turn away from them, to the end that, all darkness of this manner being completely done away, the Morning Star may shine on them, and gladness arise in their hearts. “And we have confidence in the Lord touching you, brothers, that you both do and will do the things which we command you.” For the more you show forth your kindnesses to them, the greater a return have you to look for from the omnipotent God whom they serve. May the omnipotent God keep you in His protection, and grant you to maintain honor and precept; and may glory and honor be to God the Father Almighty, and to His only-begotten Son our Savior, with the Holy Spirit, forever and ever. Amen.
Given on the 12th day before the kalends of April (the 21st of March), in the consulship of the most illustrious Maximianus and Africanus.