Letter 5: To Mar Daniel of Arbela

To Mar Daniel of Arbela, concerning the question of his peace, which was mentioned by name in the letter to the head of the monastery, and concerning the zeal of his care for the bound confessors. To the excellent teacher of the schools, Mar Daniel: Ishoʿyahb, in the Lord, sends greetings. When I received the perception of your letter with the boast of your humble prostration, or your toil, the confirmation of the beauty of your desire was made clear to me, to think both individually and collectively about the superiority of the fellowship of those concerning whom I have been anxious. For when you jointly encountered a multitude, you rejoiced with the little that remained of your strength. And without any event, the portion of the pleasantness that was being arranged was cut off. But the event of the Quod Deus (?) that was without limit was fearful. The remainder, therefore, was from that which was being made clear as necessary, that which is to be understood by mixture. In one, with that which is, it appeared. That one, however, is the layman. In the other, however, that which is understood is the other. That one, however, is the fugitive from the emptiness of glory. If, therefore, and without a foundation, the children of your toil are accustomed to nature, and to the evil that has happened: the sublimities of the poems are accustomed to books, and to the light, the division of the stars is the word of the elements, and to the cause, the whole order of change is the arrangement of the governor. Thus also, and to the intellect, many kinds of thoughts are born, which do not seek to be known, but are accustomed to eloquence, as to you more than all these distinguished ones. How much more is there if you should venture without a hireling, to mix the necessity of my pastoral care by means of the decrees of theory in the very deep abysses of the intellect of your wisdom. That one, when he was elevated to the Categorist of the Theologian, was named, and in the nature of his eloquence was mixed, and in the characters of his letters the heir was established, and in you and at all times, as also now, the philosopher does for the spiritual ones. And to the order that was covering the custom.

more beloved than a friend. Show him, and with a tasteful and renewed sweetness of the canons, he is distressed. And for the need and the tremors of the persecution, the beginning of the wisdom of the sages is filled. And the inner one spreads the good deeds of its doer. That which the shepherds, the drag, and the idleness of the rejoicing ones have done. And this while he suffers. While he speaks like a dog. While he endures the recompense of the disturbances. While he wearies of doing good. But he is full of the mysteries of God. While with the head of the assemblies he cries out, "If you hinder, even from Christ, to be remembered, if you are able." Because of the multitude of the righteous deeds he has done. Therefore, that one is foolish who, for you, in everything, is a hundredfold of eloquence and the cultivation of spiritual seeds. Now, also the servant of the captives and the running of the suffering ones for glory. But he is full of Christ, the bound, the sick, the hungry, the thirsty, the naked. For you, who on behalf of every day are a partner of the blessed sufferings. With what shall I first approach the sacrifice? And shall I produce fruits that are worthy of the deed? For the blessedness that is on behalf of that which was commanded? Or for the glory that covers the pains? Or for the humility of yourself and of your companion? But not even to be cast down by the hands of the mighty ones through your strength. As if to excel among the stars before the sun. For nothing has remained for me on your side, as I thought. Not even anything worthy of prayer. Except for those who are of the Lord's wonder. That one, however, is the success of the desires that are in you. That he, by his grace, may bring to completion all the labor of your good deeds through the mercy of his compassion. Amen.