Letter 107: Severus advises Stephen to read the discourse on Simeon with difficult prefatory matter omitted.

Severus tells Stephen the reader that his letter, brought by Sergius, gave him real pleasure. Stephen has asked for another work on the saintly Simeon, this time in the form of a historical narrative. Severus teases him gently: Stephen sounds like a creditor who first asks only for the principal, then, once the gold is in his hands, begins asking for interest too. Severus explains that the discourse he already composed on Simeon was meant to do both things at once. It offered praise suitable for a feast, but it also preserved the historical story so that hearers could receive an account dressed in the flowers of celebration without losing ecclesiastical seriousness. He then defends the public reading of saints' praises in church by pointing to Basil on the Forty Martyrs, to Pamphilus, and to a discourse on Gregory the Wonder-worker, all read in various churches and even in the royal city. He knows one part of the preface may cause difficulty for people in the royal city, so he gives Stephen practical advice: use the opening passages, omit what may offend, and read the rest continuously. Stephen's freedom of speech and his confession on behalf of piety have already reached Severus by report. For that courage, Severus calls him blessed both in the honor he now enjoys and in the reward promised to those who have fought well.

I confess that I rejoiced greatly when I received the letter which your religiousness sent me by the ^ John iv. 21, 23, 24. ^ I Ti. ii. 8. ^ tiVAos. magnificent Sergius, the governor of the second people of the Syrians/ for two reasons: both because it was yours, and because its contents were what they are. For we have now by experience found the man such as you described him in your words to be: and in this great thanks are due to your God-loving soul. By asking after you have received the discourse pro- duced by us upon the saintly Simeon" that we should compose another also in the form of a historical narrative you seem to me to be doing the same as a covetous and strict lender, who, when he sees that his p- 441. debtor is unfruitful, desires to receive the principal only, but, when he has received it and seen the gold in his hands, is induced to demand the interest also, which before receiving the principal he despised, determining in a friendly way that his own only should be repaid without increment. Know clearly however that it was our endeavour in that discourse, even while applying ourselves to the festal and laudatory style of composition, not to neglect the historical and narratival aspect also: in order that it might contain both at once, and the hearer might be more gratified at receiving a history adorned with flowers of praises, and at the same time as far as possible not failing in ecclesiastical gravity. That the praises of the saints are read even in 2 Wright C.B.M. 536, 791. The order of the homilies shows that it was delivered in spring 513. churches is witnessed by the discourse of the wise Basil on the forty martyrs,^ which is read to the people in the city of the men of Berytus, as well as by that of the holy Pamphilus, both there and in the city of the men of Caesarea, which is the metropolis of First Palestine. The laudatory discourse also that was delivered upon Gregory the Wonder-worker'^ we ourselves have known to be read in many churches, and in the royal city itself: similarly also that upon the great Basil. We who are scrutinizers of the laws must o do you an injury, and so stop your greedy ears. I think that the preface ^ of the same discourse that we p- 442. wrote on the same holy Simeon will cause you difficulty, seeing that it is unacceptable to the people in the royal city. But it is easy for you to use three or four passages that stand at the beginning, and leave out the things that cause difficulty, and read the rest continuously. But the lawful freedom of speech of your love of God, or rather to say what is more true your con- fession on behalf of piety, we have heard from others. And you are blessed both in the distinction enjoyed here, and in the expected reward, which is promised to those who have fought well