By what action you can then help matters, and how you are to show sympathy for the afflicted, you do not want to be told by us; the Holy Ghost will suggest to you.  But unquestionably, if the survivors are to be saved, there is need of prompt action, and of the arrival of a considerable number of brethren, that those who visit us may complete the number of the synod, in order that they may have weight in effecting a reform, not merely from the dignity of those whose emissaries they are, but also from their own number:  thus they will restore the creed drawn up by our fathers at Nicæa, proscribe the heresy, and, by bringing into agreement all who are of one mind, speak peace to the Churches.  For the saddest thing about it all is that the sound part is divided against itself, and the troubles we are suffering are like those which once befel Jerusalem when Vespasian was besieging it.  The Jews of that time were at once beset by foes without and consumed by the internal sedition of their own people.  In our case, too, in addition to the open attack of the heretics, the Churches are reduced to utter helplessness by the war raging among those who are supposed to be orthodox.  For all these reasons we do indeed desire your help, that, for the future all who confess the apostolic faith may put an end to the schisms which they have unhappily devised, and be reduced for the future to the authority of the Church; that so, once more, the body of Christ may be complete, restored to integrity with all its members.  Thus we shall not only praise the blessings of others, which is all we can do now, but see our own Churches once more restored to their pristine boast of orthodoxy.  For, truly, the boon given you by the Lord is fit subject for the highest congratulation, your power of discernment between the spurious and the genuine and pure, and your preaching the faith of the Fathers without any dissimulation.  That faith we have received; that faith we know is stamped with the marks of the Apostles; to that faith we assent, as well as to all that was canonically and lawfully promulgated in the Synodical Letter. After noting that the Synodical Letter is to be found in Theodoret and in Sozomen (i.e. is in Theodoret I. viii. and in Socrates I. ix.) the Ben. Ed. express surprise that Basil should indicate concurrence with the Synodical Letter, which defines the Son to be τῆς αὐτῆςὑποστασεως καὶ οὐσίας, while he is known to have taught the distinction between ὑπόστασις and οὐσία.  As a matter of fact, it is not in the Synodical Letter, but in the anathemas originally appended to the creed, that it is, not asserted that the Son is of the same, but, denied that He is of a different οὐσία or ὑπόστασις.  On the distinction between οὐσία and ὑπόστασις see Letters xxxviii., cxxv., and ccxxxvi. and the De Sp. Sancto. § 7.  On the difficulty of expressing the terms in Latin, cf. Letter ccxiv.  As ὑπόστασις was in 325 understood to be equivalent to οὐσία, and in 370 had acquired a different connotation, it would be no more difficult for Basil than for the Church now, to assent to what is called the Nicene position, while confessing three hypostases.  In Letter cxxv. Basil does indeed try to shew, but apparently without success, that to condemn the statement that He is of a different hypostasis is not equivalent to asserting Him to be of the same hypostasis.