¹ The thought of writing to you holds me back out of fear on one hand, yet compels me out of affection on the other. Between these two, my mind is tossed about in uncertainty, much like a reckless sailor entrusting his sails to an unpredictable fate. But since I know that in you I have a sure harbor, I often take upon myself the uncertain outcome of my course. Nevertheless, I have chosen to risk causing annoyance rather than incurring guilt. For I know well that my lord Faustus receives my letters without disdain. However, because my lord Marinus, the hermit—a holy man and one greatly to be feared for his extreme strictness—has instilled in me such great fear with his severe admonition, I now approach with a question.

² I am entangled in fleshly sins, engaging in every kind of wrongdoing that a sinner might commit. When I have reached the end of my human life and have suddenly obtained repentance, I wish to know whether sin is then partially removed or entirely wiped away. Or, if those who believe in the unity of the Trinity but are condemned to eternal punishments and torments—if they have not sinned against the Spirit—are they to be tortured with all bodily flames and sufferings?

³ This is my opinion: if a Christian is to endure all these things, then an Arian could bear nothing more. But I wish to understand whether the soul, once separated from the bodily bonds, is placed under some form of custody, or if it is held confined in a prison, or whether it is cast about uncertainly in the air. And since I know that in that hour all thought perishes, I respectfully ask—if you permit—whether both good and evil thoughts descend from the soul, which is proven to be immortal, or if any sense and understanding are preserved, and whether it retains any inclination toward what is honorable.

⁴ And since we know that all things are granted to the good—even to the extent that they may bestow greater benefits on the living after death—I seek to understand what is given or taken away from the wicked. Moreover, I ask to be taught whether the soul should be more rightly called corporeal or incorporeal. Since the flesh is weak, but the spirit is willing, I also desire to know, in my ignorance, what share of sin the soul bears due to the errors of the body. And if the soul is immortal, how is it tormented for mortal sins? Or are the soul and the spirit the same, and if not, how are they distinguished? I seek to understand.

⁵ For the aforementioned man has so terrified me—even placing me under the obligation of an oath—that he claims anyone who succumbs to bodily sins can obtain no pardon, but will instead be subjected to the same punishments even after the resurrection, and that what has been contracted through bodily sins cannot be purified by infernal torments.

⁶ Yet, in my wretchedness, I still believe this: those who have once received the sign of the divine name and has had the mark of our Lord impressed upon his forehead—so long as he has never knowingly acted in malice or deceitfully betrayed it—will, after enduring some light punishments for the expiation of his error, ultimately be purified, regaining a refined, ethereal awareness and the fire of a simple soul once the day of judgment is completed.

⁷ For if we sinners are to endure all that my lord Marinus has threatened, I do not know what greater punishment the impious could possibly deserve. Forgive me if I cause offense to your holiness, but as one who hopes one day to be a disciple, I desire to be taught by a master well-versed in such matters.