Letter 27: To the priest Moshe

Letter 27: To the priest Moshe — Ishoʿyahb III of Adiabene To the God-loving brother, the honored Mar Moshe the priest, Ishoʿyahb in the Lord, greetings. I received and read what you wrote, O brother. And concerning your diligence, that in such matters you confessed to the Lord. I thought much, with little that is persuasive, and also with the cause itself. And I reflected on considerations until the resolution of the matter. And I wondered greatly at the opposition of the compulsion. How is it that from then until the resolution you alone arrived? Now also you have brought it to the side of the servant. For necessity compels from every side, whether it befall the mystery over the shadow of the sinner to be profaned, or whether also this present one. Thus only as a word, and why not cautiously and on the side? And you have taken hold of the cause. And why was it not the cause itself, that which is the sign for all, and the boast of those who stand by it, and also that it was commanded to precede one another in it? And if not that, nor this, but in truth and in reality it is that which was written, it also exists: O that from the testimony of the creature, which is entrusted to thousands in every direction, for the sake of the mouth of humility to be opened, to seek an opportunity for affliction in the time of need. But it was not entrusted, nor will it be entrusted, that the reverse course of the help of power, from the daily hungers to the satieties of every hour. And if, when he stood for a good decision, now also its watch is good: to be entrusted in every distress with a multitude of the afflicted, you, O brother, with an excess of hope, you stand as an excess of possibility or an excess of care, on the side as towards one who is thus, you send the self of the afflicted. Know first, O you who were chosen with the good as with a liar. If you have heard the whole of anything that resembles the letter you wrote.

...that when he is faithful, you teach: from the place and custom first. Afterwards, however, from the necessity of the monastery of Maggaz in everything. Again, however, and from the ear of the intestines. These alone, that in the orders of the church he cast for you an evil lot in his sickness of nature. These, which were sufficient to be sought by the hands of their superiors, if I had been a living soul, even the wealth of Solomon, if it had been given to me. Now, however, instead of everything, only consolation can be with you: a sorrowful heart that approaches you. And concerning this gift, therefore, that they are not needs as you supposed: they are needs of truth. For not even from this can they be lacking: that city is rich in goods, which it is fitting that in everything it be enriched above all. And just as from the head of the spring that which waters it, so also the channel of its helpers in all good examples, both for you and for all. It is sufficient also for its abundance to enrich many, as it is written. However, you have done well, O my brother: that you labored for the sake of the healing of the afflicted. Well, however, you have done: if you believe that you are able from wealth, and also from that which is a lesser gift, you do even better if you do not stumble when you hear that I have vainly begun with those whom I sent to you. It is enough for you, however, to be with you if possible: only in the small measure that is stirred for good. From this, indeed, already it is not possible to be in need of a heart that is a money-changer. And if you are ashamed before those of the times: it is possible that even in deed it may be fulfilled with the help of God. For he by his grace is mighty to do his will in weakness at all times of all the days of a mother's life. Completed.