Letter 26: To the monastic brothers at Mount Alfaf

Letter 26: To the monastic brothers at Mount Alfaf — Ishoʿyahb III of Adiabene Ishoʿyahb, servant of the church of God of the believers, to the God-loving brothers, the monks of Mount Alfaf. Those who, with a humble spirit and excellent conduct, offer everything to God through our Lord Jesus Christ—may their number increase for you. Now I, O God-loving brothers, trusting that in you as in the rest of the God-fearing, sufficiently the power of our Lord’s commandment is fulfilled, I have been compelled by a mediating zeal to write to you, being eager that the testimony of your deeds might reach me not through mouths and foreign means, but through a domestic hand, so that the faith concerning you might be for me a testimony for future generations. For it is not possible, in my opinion, nor beneficial, that there be a word without the love of Christ, which in truth is the worship of Christ. For that is the sign of discipleship for Christians. Nor is it possible that one be humble and wise who does not establish in himself this spiritual law, which is the great love that our Lord taught. Nor is it possible or able that one be peaceful and gentle whose foundation of actions is not established upon this great commandment through humility. And how can one who is contrary to excellence come to excellence in another way? From carnal deeds, for when with anger, indeed, and obstinacy and enmity, and blasphemy and evil-mindedness, and that which is wickedly inherited and foreign, and to strike with tongue and hand against the boundaries of the fathers, and to justify oneself like the hope of fools through the wounds of brotherhood, and the rest of these similar things—I do not think that these are the elect of God in a praiseworthy rank. But neither are those who by a violent soul are opposed to the zeal of the just life.

it, and one who knows not from the fruits of the spirit how to discern for all, that such is he. For a person who is superior in himself is known, and not only does he praise himself, but he also wickedly interprets the actions of the wicked, being confirmed as if he thought he was from the gate of his own sufficiency. He whose mind was not corrupted by the pain of presumption, and it is thought that he is also from the distinguished as a layman and without knowledge, because he is not from those who work for hope, but from those who work for boasting, he thinks he is standing. It is better, then, O God-loving brothers, that the praise of the workers be hung on the mouth of others, if it cannot be covered entirely according to the command of the Lord. And not only this, but let this be for you an equality to vanity, which truth believes, and truth does, and truth teaches, while in nothing is it shown that it is from those who boast of themselves, but in the revelation of the living truth, to all the shepherds in the churches before God. And thus, without stumbling, it becomes for the Jews and the pagans and the church of God, and it sees how it walks purely, not like fools, but like the wise who increase their honor. So then, let me hear together with you these apostolic exhortations, or these brother men, the voice of excellence commands me. He whose end stands not for others, but for the holy apostle, how in everything it will be taken from the middle, as from my side the cause of stumbling. How then is it taken? But that when in the abundance of goodness and of the cultivation of the spirit, it leads to the arrogance of fools, that which a person from among those who are yours is, has now chosen to become arrogant in foolish thought.

He, then, who is pursued by the labors of the monastic life as by an enemy, is constrained to hide in the glory of righteousness. And when, from the service of the inner man of his brothers and the obedience of his superiors, he flees, he takes refuge in the rock of solitude. And when, from a community without a head, he flees, he loves to dwell in a place of stumbling by force. He thinks that in every place a well-prepared hearer will be found for him who rejoices in the dust of the passions. For this one, then, who desires to diminish this stumbling which is not in its time and not for profit, and in confusion seeks to give the merchandise of stumbling to the gain of the brothers, the lovers of God, I have sent three times a letter of brotherhood through faithful mediators. While I thought for him that honor is more than anything for his own profit in the equality of a zealous community: for the Lord, that he might leave his own, he did not; that he might seize that of another, he never did. And when his letter was sent openly, I profited nothing; it appeared to me that I should also make known to you, as to wise men who are sufficient to understand his profit. For if the matter was done without your knowledge, when you know, you will strive to correct it. But if it was done with your knowledge, let me know also. For not only is he a lover of the solitary and the many among you, but also those who are more able to be: that in all that great struggle of many persons, you will not find lovers of the night, of the cry and of the kings of beautiful things. Read, then, in the book of your memories, and see what that place which is not a place, the first community, shows. You are able, for when you remember well: because not yet has the event passed away, which was from your own mountain and was completed by your own hands.

And it is known in the peace of all of you. And how much, indeed, did your conduct please me, to strive concerning the boundaries of my own? Was it in any way diminished? Now, in these your petitions concerning the holy Church, do not suppose, I pray. And to what extent, indeed, does the thought of the foolish one drag that senseless head? And you are at ease, you. Do you not know that from small causes great tumults are born? Or do you not consider that lesser and ordinary men have cast many wise men into confusion? Know also this: that if not for the bonds of the celibate, the hands of the robbers of your house would have been loosed; with impious audacity they would have acted against him who without right became arrogant. Help, then, the work of peace, O chaste men, and restrain the dragging of war from my boundaries. And cast him in peace into the inheritance of your fathers, like the friends of peace. And in no way give anyone cause for blame. For I, from now, have indeed heard from your side the law of spiritual love. And first, then, I am in the zeal concerning that which is in Christ, and you will abolish by your command this disturbance which you have stirred up. Be gracious to the mercy of God, that you may be zealous partners in the work of his zeal. And if this helpful sign is withdrawn from your side, even so, it is not that the labor in these matters is without fruit for me. In all opportunities, however, the desire of my zeal is fulfilled in another manner, as you know. And he who troubled you—let him bear his own judgment when it comes. But then, concerning these things which I have written to you: in a letter you will send me the confirmation of your thoughts about them. For it is not from the words of others, but from your own demonstration that I wish to teach you the fear of God. Even concerning this, indeed, I have written to you.

I am not weak to do that easy thing, to do even for my little ones. But in the diligence that is upon the night-watch, I am testing the truth of your love. And that I may know in simplicity whether in everything you are fearers of God. He, by his grace, will perfect you in every good work to do his will. Be steadfast in the Lord. The end.