Letters From a Mentor: The Discipleship Purpose
At Greystone, we believe that true wisdom is a matter of the cultivation of the whole person, something ordinarily granted in the context of the Church as the field of God, and over the course of one’s lifetime rather than a temporary endeavor. To this end, Greystone’s model is mentorship-based and church-grounded, in keeping with the old wisdom of the Christian tradition. Within that tradition we find many examples of theological formation in this old way, one of which is Basil of Caesarea (330-379) and his letters to his disciple, Amphilochius (ca. 339/340-ca. 394). This series of articles will present each of Basil’s letters to Amphilochius (18 in all) as a guide to the deep and rich tradition of mentorship within the Church context.
Basil of Caesarea was one of the greatest theologians of the early Church, a Cappadocian Father whose work is essential to the Church’s confessed faith in the Triune God. Basil was a theologian, an acetic, a pastor, and a mentor. Amphilochius was a lawyer in Constantinople until he devoted himself to the acetic life, a vocation which came to an end in 374 when he was appointed Bishop of Iconium.¹ Besides writing his famous On The Holy Spirit to Amphilochius,² Basil wrote many letters to his disciple, including the one presented below in celebration of Amphilochius’ consecration as Bishop of Iconium.
As we saw in the previous article, Basil had requested Amphilochius’ presence for in-person mentorship around the Summer of 373,³ most likely in hopes to train up the younger Amphilochius for the vacant Bishopric of Iconium. The sickness mentioned here by Basil was a liver sickness he faced in the Winter of 373-374.⁴ While it isn’t clear whether Amphilochius spent any time with Basil, it is clear that between the first letter in the summer of 373 and this letter in early 374 their bond had grown to such an extent that Basil could call Amphilochius “a well-loved son.”
What can we learn about pastoral mentorship from the letter below? Pastoral mentorship has a purpose. It is not primarily to raise up pastors, although it does that. It is not primarily to make good theologians, although it does that too. The purpose of pastoral mentorship is to make disciples of Christ who serve the Church well. According to Basil, Amphilochius was “trying to flee, as you confess, not from me, but from the calling you expected through me.” Here, Basil hints at one reason he wanted Amphilochius to come under his mentorship: Basil wanted him trained for ministry. But notice, his primary concern was that he might hear “of your progress in the gospel, and of the good order of your Churches.”
Now that Amphilochius was Bishop, Basil didn’t leave his disciple without a mentor. In fact, almost every letter we have between them is after Amphilochius’ consecration as Bishop. This is because, for Basil, the mentorship work was not finished once Amphilochius had become a Bishop. Since mentorship’s purpose is to make good Christian servants of the Church, Basil understood that the mentorship relationship had really just begun with Amphilochius’ consecration as Bishop.
In summary, pastoral mentorship has a purpose: the sanctification of the disciple for the good of the Church through the raising up of theologically faithful, humble, patient, and holy servants who are always disciples and ever-learning under the apprenticeship of another. It is, therefore, the pastor’s duty to faithfully submit to God’s way by mentoring men who aspire to the ministry as a father would a son (2 Tim. 2:2).
Letter CLXI.
To Amphilochius on His Consecration as Bishop
1. Blessed be God Who from age to age chooses them that please Him, distinguishes vessels of election, and uses them for the ministry of the Saints. Though you were trying to flee, as you confess, not from me, but from the calling you expected through me, He has netted you in the sure meshes of grace, and has brought you into the midst of Pisidia to catch men for the Lord, and draw the devil's prey from the deep into the light. You, too, may say as the blessed David said, "Whither shall I go from thy Spirit? or whither shall I flee from thy presence" (Ps. 139:7). Such is the wonderful work of our loving Master. "Asses are lost" (1 Samuel 9:3) that there may be a king of Israel. David, however, being an Israelite was granted to Israel; but the land which has nursed you and brought you to such a height of virtue, possesses you no longer, and sees her neighbor beautified by her own adornment. But all believers in Christ are one people; all Christ's people, although He is hailed from many regions, are one Church; and so our country is glad and rejoices at the dispensation of the Lord, and instead of thinking that she is one man the poorer, considers that through one man she has become possessed of whole Churches. Only may the Lord grant me both to see you in person, and, so long as I am parted from you, to hear of your progress in the gospel, and of the good order of your Churches.
2. Play the man, then, and be strong, and walk before the people whom the Most High has entrusted to your hand. Like a skilful pilot, rise in mind above every wave lifted by heretical blasts; keep the boat from being whelmed by the salt and bitter billows of false doctrine; and wait for the calm to be made by the Lord so soon as there shall have been found a voice worthy of rousing Him to rebuke the winds and the sea. If you wish to visit me, now hurried by long sickness towards the inevitable end, do not wait for an opportunity, or for the word from me. You know that to a father's heart every time is suitable to embrace a well-loved son, and that affection is stronger than words. Do not lament over a responsibility transcending your strength. If you had been destined to bear the burden unaided, it would have been not merely heavy; it would have been intolerable. But if the Lord shares the load with you, "cast all your care upon the Lord" (Ps. 55:22; 1 Pet. 5:7) and He will Himself act. Only be exhorted ever to give heed lest you be carried away by wicked customs. Rather change all previous evil ways into good by the help of the wisdom given you by God. For Christ has sent you not to follow others, but yourself to take the lead of all who are being saved. I charge you to pray for me, that, if I am still in this life, I may be permitted to see you with your Church. If, however, it is ordained that I now depart, may I see all of you hereafter with the Lord, your Church blooming like a vine with good works, and yourself like a wise husbandman and good servant giving meat in due season to his fellow-servants and receiving the reward of a wise and trusty steward. All who are with me salute your reverence. May you be strong and joyful in the Lord. May you be preserved glorious in the graces of the Spirit and of wisdom.
Translated by Blomfield Jackson. From Nicene and Post-Nicene Fathers, Second Series, Vol. 8. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1895).
References:
Roald Dijkstra, The Apostles in Early Christian Art and Poetry (Leiden: Brill, 2016), 162.
St. Basil the Great, On The Holy Spirit (Crestwood, NY: St. Vladimir’s Seminary Press, 1980), 15.
Friedrich Loofs, Eustathius von Sebaste und die Chronologie der Basilius (Halle, Germany: Niemeyer, 1898), 46 n. 3.
Philip Rousseau, Basil of Caesarea (Oakland, CA: University of California Press, 1998), 156.