Letters of Theodoret
Letters of Theodoret
continued
Letter 109: To Eusebius, Bishop of Ancyra
Many are the devices secretly plotted against me, and through me patched up against the faith of apostles. I am however comforted by the sufferings of the Saints, Prophets, Apostles, Martyrs, and men famous in the churches in the word of Grace; and besides these by the promises of our God and Saviour, for in this present life He has promised us nothing pleasant or delightful, but rather trouble, toil, and peril, and attacks of enemies. "In the world," He says, "ye shall have tribulation," and "if they have persecuted me they will also persecute you," and "If they have called the master of the house Beelzebub how much more shall they call them of his household," and "The time cometh when whosoever killeth you will think he doeth God service," and "Straight is the gate and narrow the way which leadeth unto life," and "When they persecute you in this city flee you into another," and I might quote all similar passages. The divine Apostle too speaks in the same strain. "Yea and all that will live godly in Christ Jesus shall suffer persecution, but evil men and seducers shall wax worse and worse, deceiving and being deceived. These words give me the greatest comfort in this distress. As the calumnies uttered against me have probably reached your holiness's ears, I beseech your holiness to give no credence to the lies of my slanderers. I am not aware of ever having taught anyone up to the present time to believe in two sons.
I have been taught to believe in one only begotten, our Lord Jesus Christ, God the Word made man. But I know the distinction between flesh and Godhead, and regard as impious all who divide our one Lord Jesus Christ into two sons, as well as those who, travelling in an opposite direction, call the Godhead and manhood of the master Christ one nature. For these exaggerations stand opposed to one another, while between them lies the way of the doctrines of the Gospel, beautified by the footprints of prophets and apostles, and of all who after them have been conspicuous for the gift of teaching. I was anxious to adduce their opinions, and to point out how they bear witness in favour of my own, but I want more words than a letter allows room for, wherefore I have written summarily what I have been taught about the incarnation of the only begotten; I send my statement to your godly excellency. I bare written not with the object of teaching others, but of making my defence against the accusations brought against me, and of explaining my sentiments to those who are ignorant of them. After your holiness has read what I have written, if you find it in conformity with the apostolic doctrines, I hope you trill confirm my opinion by what you reply-if, on the contrary, anything that I have said jars with the divine teaching, I request to be told of it by your holiness.
For, though I have spent much time in teaching, I still need one to teach me. "We know," says the divine Apostle "in part," and again he says, "If any man think that he knoweth anything he knoweth nothing yet as he ought to know. So I hope that I may hear the truth from your holiness, and that you may also give heed to the calm of the Church, and fight for the divine doctrines. It is for their sakes that the very godly bishops, making light of the difficulties of the journey, and of the winter, have set out for the imperial city, in the endeavour to bring about some end to the storm. Send them I pray you, on their way with your prayers and with your prayers too strengthen me.
Letter 110: To Domnus, Bishop of Antioch
When I read your letter I remembered the very blessed Susannah, who when she saw the famous villains, and believed that the God of all was present, uttered that remarkable cry, "I am straitened on every side; but nevertheless preferred to fall into the snares of slander rather than to despise the just God. And I, sir, have two alternatives as I have often said, to offend God and wound my conscience, or to fall by man's unjust sentence. The most pious emperor, I think, knows nothing of this. For what hindered him from writing, and ordering the ordination to take place, if in truth it so pleased him? Why in the world do they utter threats without and cause alarm, and yet do not send letters openly ordering it? One of two things must be true; either the very pious emperor is not induced to write, or they are trying to make us break the law and afterwards be indicted by them for illegality. I have before me the example of the blessed Principius, for in that case, when they had given orders by writing, they punished him for obedience. Moreover the letters which I read on the very day of the letter-bearer's arrival are of a contrary tenour.
For one of the holy monks has written to some one that he fins received letters both from the very illustrious guardsman and the very glorious ex-magister stating that the case of the very godly lord bishop Irenaeus will stand more favourably, and in return for this good will they ask prayers on their behalf. I think therefore that a reply ought to be written to the clergy who have written from the imperial city to the effect that "in obedience to the sentence of the very godly bishops of Phoenicia, and knowing both the zeal and the magnanimity and love for the poor and all the other virtues of the very godly bishop Irenaeus, and in addition to this the orthodoxy of his opinions, I have ordained him. I am not aware that he has ever objected to apply to the holy Virgin the title `Theotokos,' or has ever held any other opinions contrary to the doctrines of the Gospel. As to the question of digamy, I have followed my predecessors; for Alexander of blessed and sacred memory, the ornament of this apostolic see, as well as the very blessed Acacius, bishop of Beroea, ordained Diogenes of blessed memory who was a `digamus;' and similarly the blessed Praylius ordained Domninus of Caesarea who was a `digamus.' We have therefore followed precedent, and the example of men well known and illustrious both for learning and character.
Proclus, bishop of Constantinople, of blessed memory well aware of this and many other instances, both himself accepted the ordination, and wrote in praise and admiration of it. So too did the leading godly bishops of the Pontic Diocese, and all the Palestinians. "No doubt has been raised about the matter, and we hold it wrong to condemn a man illustrious for many and various noble actions." In my opinion it is becoming to write in these terms. If your holiness holds any other view, let what seems good to you be done. I, as they suppose, have undergone one punishment, and am ready by God's help to undergo yet another. Even a third and fourth, if they like, by the stay of God's grace I will endure, praising the Lord. If your holiness thinks right, let us see what answer comes from Palestine, and, after considering more exactly what course is to be taken, let us so write to Constantinople. CXI. To Anatolius the Patrician.
Your excellency will be recompensed for the kindness you have shewn me by the God of all, for all that is done for His sake has its reward. I laugh at all my slanderers. The bodies of them who are most severely scourged do not feel the pain, because the scourged flesh is deadened. Still I lament over them whose unrestrained mouths utter such lies. In what way have the accusers of the godly bishop Ibas been wronged by me that they should utter such calumnies against me? To begin with, I was not even one of the judges, for in obedience to the imperial decree I was living at Cyrus. Moreover, as I have heard from many, they all along treated my absence as a grievance, for I had arranged for their partaking of the Holy Communion at the Easter feast of salvation, and as they often expressed a wish to meet me, I received them with kindness and advised them as to the proper course to take. But that I may also speak in the defence of the very godly bishop the lord Domnus, what was the proper course for him to take? He was openly attacked; he saw men deposed by a synodical sentence sent into another diocese, and resuming their priestly functions in violation of the laws of the Church; he saw things holy and divine laughed at and turned into ridicule by the enemies of the Church; what was he to do?
When he knew this he handed over the case to others, and not only to the very godly lord Ibas, but also to the holy lord bishop Symeon of Amida, that the metropolitans of the two provinces might hear the charges. What fairness is there in charging the same persons with cruelty and kindness? If we ex-communicate, we run into danger; if we do not excommunicate, we do not escape it. We alone of all the world are objects of attack. Other dioceses are at peace. We alone are exposed to calumniators,-specially I myself, though I took no part in the trial, and am absolutely without responsibility in the matter. Thus have I been forced to write on reading your lordship's letter, and on learning from it how for these reasons a great commotion has been made against me, a man confined to my diocese; a man of peace; one not evendeliberating with the godly bishops of the province. As a matter of fact, although there have been already two episcopal ordinations in our province, I took part in neither. Were I not restrained by the imperial decree I would have gone away, and spent the remainder of my days in some remote spot. I am faint for the plots hatched against me. I am sure those Edessenes never put together their slander against me of their own accord. They were prompted to these attacks on me by their truly truthful neighbours. I thank our Saviour that he has deemed me worthy of the beatitudes of the Gospel, all unworthy though I be. For this reason I have gladly accepted the sentence of relegation. I am ready for exile, and, for the sake of the "hope laid up for me," welcome whatever fate they may inflict. I pray without ceasing for your excellency, and beseech all the saints to share in my petitions.
Letter 112: To Domnus, Bishop of Antioch
When news was brought to me that the pettiness of the victorious emperor had been put an end to, a reconciliation effected between him and the very godly bishop, the summons to the council cancelled, and the peace of the churches restored, I hoped that our troubles were a thing of the past. But I am deeply distressed at what I hear from your holiness. It is impossible to hope for any good from this notorious council, unless the merciful Master with His wonted providence shall undo the riotous demons' devices. Even in the great synod, I mean that of Nicaea, the Arian party voted with the orthodox and set their hands to the apostolic exposition. But they did not cease to war against the truth till they had torn asunder the body of the Church. For thirty years the supporters of the apostolic doctrines and they who were infected with the Arian blasphemy continued in communion with one another. But at Antioch, when the latest council was finished, when they had seated the man of God, the great Meletius, on the apostolic throne, and then after a few days ejected him by the imperial authority, Euzoius who was affected with the undoubted plague of Arius was put forward, and straightway the champions of apostolic doctrines seceded and thereafter the division continued.
As I look back on what happened then, and look forward to similar events in the future, my wretched spirit sighs and wails, for I see no prospect of good. The men of the other dioceses do not know the poison which lies in the Twelve Chapters; having regard to the celebrity of the writer of them, they suspect no mischief, and his successor in the see is I think adopting every means to confirm them in a second synod. For supposing he who lately wrote them at command, and anathematized all who did not wish to abide by them, were presiding over an oecumenical council, what could he not effect? And be well assured, my lord, that no one who knows the heresy they contain will brook to accept them, though twice as many men of this sort decree them. Before now, though a larger number have rashly confirmed them, I resisted at Ephesus, and refused to communicate with the writer of them till he had agreed to the points laid down by me, and had harmonized his teaching with them, without making any mention of the Chapters. This your holiness can ascertain without any difficulty if you order the acts of the synod to be investigated; for they are preserved as is customary with the synodical signatures, and there are extant more than fifty synodic acts shewing the accusation of the Twelve Chapters.
For before the journey to Ephesus the blessed John had written to the very godly bishops Eutherius of Tyana, Firmus of Caesarea, and Theodotus of Ancyra, denouncing these Chapters as Apollinarian, And at Ephesus the exposition and confirmation of these Chapters was the cause of our deposition of the Alexandrian and of the Ephesian. Moreover at Ephesus many synodic letters were written both to the victorious emperor, and to the great officers, about these Chapters; and in like manner to the laity at Constantinople and to the reverend clergy. Moreover when we were summoned to Constantinople we had five discussions in the imperial presence, and afterwards sent the emperor three protestations. And to the very godly bishops of the West, of Milan I mean, of Aquileia, and of Ravenna, we wrote on the same subject, protesting that the Chapters were full of the Apollinarian novelty. Furthermore their writer received a letter from the blessed John by the hands of the blessed Paul, openly blaming them; and in like manner from Acacius of blessed memory. And to give your holiness concise information on the subject I have sent you both the letter of the blessed Acacius, as well as that of the blessed John to the blessed Cyril, in order that you may perceive that though they were writing to him on the subject of agreement they blamed these Chapters.
And the blessed Cyril himself, in his letter to the blessed Acacius plainly indicated the drift of these Chapters in the words "I have written this against his innovations and when peace is made they will be made manifest. The very defence proves the accusation. I have sent you the copy of what he wrote at the time of the agreement, that you may see, my lord, that he made no mention of them, and that those who attend the Council are under an obligation to bring forward what was written at the time of the agreement, and to state plainly what had caused the difference and on what terms the sundered parts were atoned. For they who are summoned to fight for the truth must flinch from no toil, and must invoke the divine aid, that we may preserve unimpaired the heritage bequeathed us by our forefathers. Your holiness must look out for men of like mind among the godly bishops and make them companions of your journey; and likewise of the reverend clergy those who are zealous for the truth, lest betrayed even by them of our own side we are either driven to do something displeasing to the God of all, or, in our abandonment, fall an easy prey to our foes. It is faith in which we have our hopes of salvation, and we must leave no means untried to prevent aught spurious being brought into it, and the apostolic teaching from being corrupted. I write you these words from far away, with sighs and with groans, and I beseech our common Master to scatter this dark cloud and bestow on us once more the boon of the bright sunshine. CXIII. To Leo, Bishop of Rome.
If Paul, the herald of the truth, the trumpet of the Holy Ghost, hastened to the great Peter in order that he might carry from him the desired solution of difficulties to those at Antioch who were in doubt about living in conformity with the law, much more do we, men insignificant and small, hasten to your apostolic see in order to receive from you a cure for the wounds of the churches. For every reason it is fitting for you to hold the first place, inasmuch as your see is adorned with many privileges. Other cities are indeed adorned by their size, their beauty, and their population; and some which in these respects are lacking are made bright by certain spiritual boons. But on your city the great Provider has bestowed an abundance of good gifts. She is the largest, the most splendid, the most illustrious of the world, and overflows with the multitude of her inhabitants. Besides all this, she has achieved her present sovereignty, and has given her name to her subjects. She is moreover specially adorned by her faith, in due testimony whereof the divine Apostle exclaims "your faith is spoken of throughout the whole world. And if even after receiving the seeds of the message of salvation her boughs were straightway heavy with these admirable fruits, what words can fitly praise the piety now practised in her?
In her keeping too are the tombs that give light to the souls of the faithful, those of our common fathers and teachers of the truth, Peter and Paul. This thrice blessed and divine pair arose in the region of sunrise, and spread their rays in all directions. Now from the region of sunset, where they willingly welcomed the setting of this life, they illuminate the world. They have rendered your see most glorious; this is the crown and completion of your good things; but in these days their God has adorned their throne by setting on it your holiness, emitting, as you do, the rays of orthodoxy. Of this I might give many proofs, but it is enough to mention the zeal which your holiness lately shewed against the ill-famed Manichees, proving thereby your piety's earnest regard for divine things. Your recent writings, too, are enough to indicate your apostolic character. For we have met with what your holiness has written concerning the incarnation of our God and Saviour, and we have marvelled at the exactness of your expressions.
For both writings agreed in setting forth both the everlasting Godhead of the Only-begotten derived from the everlasting Father, and the manhood derived from the seed of Abraham and David; and that the nature assumed was in all things like unto us, being unlike to us in this respect alone, that it remained free from all sin; since it springs not of nature but of free will. The letters moreover contain this, that the Only-begotten Son of God is one, and his God head impassible, immutable, and invariable, like the Father who begat Him and the Holy Spirit; and that on this account He took the passible nature, divine nature being incapable of suffering, that by the suffering of His own flesh He might bestow freedom from suffering on them that have believed in Him. These statements and others of like nature were contained in your letters. We, in admiration of your spiritual wisdom, have lauded the grace of the Holy Ghost uttered through you, and we invoke and beseech and beg and implore your highness to protect the churches of God that are now assailed by the storm.
We had expected that through the instrumentality of the representatives sent by your holiness to Ephesus, the tempest would have been done away, but we have fallen under severer attacks of the storm. For the very righteous bishop of Alexandria was not content with the illegal and very unrighteous deposition of the most holy and godly bishop of Constantinople, the lord Flavianus, nor was his soul satisfied with a similar slaughter of the rest of the bishops, but me too in my absence he stabbed with a pen, without summoning me to the bar, without trying me in my presence, without questioning me as to my opinions about the incarnation of our God and Saviour. Even murderers, tomb-breakers, and adulterers, are not condemned by their judges until they have themselves confirmed by confession the charges brought against them, or have been clearly convicted by the testimony of others. Yet I, nurtured as I have been in the divine laws, have been condemned by him at his pleasure, when all the while I was five and thirty days' march away.
Nor is this all that he has done. Only last year when two fellows tainted with the unsoundness of Apollinarius had gone thither and patched up slanders against me, he stood up in church and anathematized me, and that after I had written to him and explained my opinions to him. I lament the disturbance of the church, and long for peace. Six and twenty years have I ruled the church entrusted to me by the God of all, aided by your prayers. Never in the time of the blessed Theodotus, the chief bishop of the East; never in the time of his successors in the see of Antioch, did I incur the slightest blame. By the help of God's grace working with me more than a thousand souls did I rescue from the plague of Marcion; many others from the Arian and Eunomian factions did I bring over to our Master Christ. I have done pastoral duty in eight hundred churches, for so many parishes does Cyrus contain; and in them, through your prayers, not even one tare is left, and our flock is delivered from all heresy and error. He who sees all things knows how many stones have been cast at me by evil heretics, how many conflicts in most of the cities of the East I have waged against pagans, against Jews, against every heresy. After all this trial and all this danger I have been condemned without a trial.
But I await the sentence of your apostolic see. I beseech and implore your holiness to succour me in my appeal to your fair and righteous tribunal. Bid me hasten to you, and prove to you that my teaching follows the footprints of the apostles. I have in my possession what I wrote twenty years ago; what I wrote eighteen, fifteen, twelve, years ago; against Arians and Eunomians, against Jews and pagans; against the magi in Persia; on divine Providence; on theology; and on the divine incarnation. By God's grace I have interpreted the writings of the apostles and the oracles of the prophets. From these it is not difficult to ascertain whether I have adhered to the right rule of faith, or have swerved from its straight course. Do not, I implore you, spurn my prayer; regard, I implore you, the insults piled after all my labours on my poor grey head.
Above all, I implore you to tell me whether I ought to put up with this unrighteous deposition or not; for I await your decision. If you bid me abide by the sentence of condemnation, I abide; and henceforth I will trouble no man, and will wait for the righteous tribunal of our God and Saviour. God is my witness, my lord, that I care not for honour and glory. I care only for the scandal that has been caused, in that many of the simpler folk, and especially those whom I have rescued from various heresies, cleaving to the authority of my judges and quite unable to understand the exact truth of the doctrine, will perhaps suppose me guilty of heresy. All the people of the East know that during all the time of my episcopate I have not acquired a house, not a piece of ground, not an obol, not a tomb, but of my own accord have embraced poverty, after distributing, at the death of my parents, the whole of the property which I inherited from them.
Above all I implore you, O holy sir, beloved of God, to grant me the help of your prayers. I have told you this by the reverend and godly presbyters Hypatius and Abramius chorepiscopi and by Alypius exarch of our monks. I would hasten to you myself were I not kept back by the chains of the imperial order, which imprison me as they do others. Treat my messengers, I beseech you, as a father might his sons; give them kindly and unbiassed audience; deign to grant your protection to my old age, slandered as it is and attacked in vain. Above all, regard, to the utmost of your power, the faith conspired against; preserve for the churches the inheritance of their fathers unimpaired. So will your holiness receive the recompense due for such deeds from the great Giver of all good gifts. CXIII. (A). From Pope Leo to Theodoret.
To our much beloved brother Theodoretus, bishop, Leo, bishop. CXIV. To Andiberis. The reverend presbyter Peter is distinguished not only by his priestly rank, but also by his wise practice in medicine. During his long residence with us he has won all hearts by his conciliatory manners. On learning of my departure he has now determined to leave Cyrus; I therefore commend him to your excellency, and hope that,, fully capable as he is of doing good service to the city,-for when he lived at Alexandria he practised the same profession,-he will meet with kindness at your hands. CXV. To Apella. When I undertook the direction of the see of Cyrus, I procured for it from all directions men who practised necessary arts, and besides this induced skilful physicians to live there. Of these one is the reverend presbyter Peter, who practises his profession with wisdom, and adorns it by his character. On my departure, several have left the city and Peter also has determined to leave. Under these circumstances I beseech your excellency to give him your kind care. He is well able to attend the sick and to wage war against their ailments.
CXVI. To the Presbyter Renatus.
We have heard of the warm and righteous zeal of your holiness, and the just and lawful boldness of speech which you employed in condemning the audacious proceedings at Ephesus. Nor is this known to us alone, but the fame of your orthodoxy has gone out into all lands, and all men are celebrating your righteousness, your zeal, your boldness, and your denunciation of my unfair treatment. And your holiness took this course after seeing one massacre. If you had seen the others which took place after your departure you would perhaps have emulated the fervour of the famous Phinehas. I am one of those who was subsequently condemned, being forbidden by the imperial order to attend the council, and sentenced in my absence. Six and twenty years have I been a bishop; innumerable labours have I undergone; I have struggled hard for the truth; I have freed tens of thousands of heretics from their errors and brought them to the Saviour; and now they have stripped me of my priesthood; they are exiling me from the city. For my old age, for my hairs grown gray in the truth, they have no respect. Wherefore, I beseech your sanctity, persuade the very sacred and holy archbishop to bid me hasten to your council. For that holy see has precedence over all churches in the world, for many reasons; and above all for this, that it is free from all taint of heresy, and that no bishop of heterodox opinion has ever sat upon its throne, but it has kept the grace of the apostles undefiled. Confident in your justice I shall accept your decisions, whatever they may be, and shall claim to be judged by my writings. More than thirty books have I written against Arius and Eunomius, against Marcion, against Macedonius, against the heathen and against Jews; I have interpreted the holy Scriptures, and any one who likes may easily learn that I have followed in the steps of the apostles, proclaiming the one Son, one Father, and one Holy Ghost; one Godhead of the Trinity, one sovereignty, one power, eternity, immutability, impassibility, one will; that the Godhead of the Lord Jesus Christ was perfect, perfect the manhood taken for our salvation and for our sakes delivered unto death.
I do not know one Son of man and another Son of God, but one and the same, Son of God and Godbegotten of God, and Son of man, through the form of the servant, of the seed of Abraham and David. These and like doctrines I continue to teach; these also I have found in the writings of the most holy and sacred lord archbishop Leo, and I praise the Lord of all that I agree with his apostolic doctrines. Receive, I beseech you, my supplication, and do not overlook the wrongs under which I suffer. On this account I have sent to your holiness the godly presbyters Hypatius and Abramius, chorepiscopi, and Alypius exarch of our monks, adorned as they are by good lives, and able by word of mouth to give you exact information as to the affairs of my insignificant self.
Letter 117: To the Bishop Florentius
Truly the grace of our God and Saviour has not yet abandoned the human race, but has left us a seed in your holiness "lest we should become as Sodom, and be made like unto Gomorrah." This seed suffers us not altogether to faint, but charges us to wait for the passing away of the dire storm; this renders us hopeful. We have therefore sent to your holiness. the very godly presbyters Hypatius and Abramius, chorepiscopi, and Alypius, exarch of our monks, that you may put an end to the disaster which has befallen the churches of the East; that in the first place you may confirm the faith handed down to us from the first by the holy Apostles, may proscribe the heresy that has started up, and openly convict the men who have the hardihood to debase the preaching of the Oeconomy; and secondly may fight as champion of them who are being attacked for the truth's sake. For it is in the cause of the apostolic Faith, most holy, that we have undergone that unrighteous massacre, because we refused to abandon the truth of the Gospel doctrines. Now it behoves your holiness not to overlook the unjust persecution of men of like mind with yourself, but by your just help to put a stop to injustice, and teach the assailants of the truth that men who strive to act unscrupulously at their own good pleasure cannot be allowed to work out their ends.
Letter 118: To the Archdeacon of Rome
A terrible storm has attacked our churches, but the adherents of the apostolic faith have in your holiness a safe and quiet haven. Not only do you champion the cause of the doctrines of the Gospel, but you utterly detest the wrong done to me. I was living far away at a distance of thirty-five days' journey, when I was condemned at their good pleasure by those most righteous judges. Teaching which has obtained in the churches from the coming of God our Saviour till this day they have abandoned. They have introduced a novel and bastard doctrine, diametrically contrary to the tradition of the apostles, and are openly at war with them that hold to the ancient instruction. Deign, then, most godly sir, to kindle the zeal of the very sacred and holy archbishop, that the churches of the East too may enjoy your kindly care. Above all fight in behalf of the faith delivered from the beginning by the holy apostles; preserve the heritage of our fathers unimpaired, and scatter the mist that oppresses us. Give us instead of moonless night clear sunshine, and condemn the wickedness of the massacre unrighteously wrought against us. It is becoming to your holiness to add yet this act of zeal to your other good deeds.
Letter 119: To Anatolius the Patrician
Your excellency has been fully informed as to the acts of the most righteous judges at Ephesus, for their sound has gone out into all lands and their most just judgment to the ends of the world. What church has not felt the storm that has been raised by it? The one side wronged, the other were wronged, but they who neither suffered nor did the wrong share the distress of the wronged, and lament over them that so savagely and against all laws human and divine massacred their own members. Even house breakers caught in the very act are first tried and then punished by their judges; even murderers, violators of sepulchres, and adulterers, are first haled before the bench, and their accusers ordered to make their indictment, and the motive of the witnesses is tested to see that they are not giving evidence to curry favour with the prosecutors, or are prejudiced against the defendants; and after this they are bidden to make their defence to the charges brought against them. This is done twice, thrice; sometimes even four times; and then, and not till then, after the truth has been sought in the words of both accuser and accused, the sentence is given. As to how these men judged in the case of the rest I will say nothing, lest I may seem a meddler in what does not concern me. I am forced to speak on behalf of myself alone, for the unrighteous deed of violence compels me. The imperial order kept me at home, and prevented me from travelling beyond the bounds of the city placed under my pastoral care. The decision of the synod went against me, and a man was condemned who was five and thirty days' journey away.
Now the God of all said to the patriarch Abraham about Sodom and Gomorrah: "Because the cry of Sodom and Gomorrah is very great and because their sin is very grievous; I will go down now and see whether they have done altogether according to the cry of it which is come unto me; and if not, I will know." He knew quite well the wickedness of those men, and nevertheless He said, "I will go down and see," so teaching us to wait for the proof of facts. But these men never summoned me to trial, they never heard the sound of my voice, they refused to hear from me a statement of my opinions, and handed me over, as a victim to be slaughtered, to the rage of the enemies of the truth. I, however, welcome my rest, and especially so at the present time, when the apostolic decrees have been by many destroyed, and the new heresy strengthened. But lest any one who does not know me should believe that the slanders uttered against me are true, and should be scandalized at the idea of my holding opinions other than those of the gospel, I implore your excellency to ask as a favour from the victorious sovereign that I may go to the West, and there plead my cause before the very godly and holy bishops; and if I be found transgressing in the least degree the rule of the faith, that I may be plunged into the midst of the deep sea. If he will not grant you this request, let him at least command me to inhabit my monastery, which is a hundred and twenty miles away from Cyrus, seventy-five from Antioch. and lies three miles away from Apamea.
Of these petitions, if possible, I ask the former; if not at least I implore that, through your excellency's interposition, the second may be granted me. I shall ever carry the memory of your kindness in my heart and on my lips, supplicating the Lord of hosts to requite your excellency as well with present as with future blessings. I am compelled to write to you in these terms because I have heard that certain persons are endeavouring to compass my removal from this place. CXX. To Lupicius. Even the enemies of the truth must, I think, be indignant at the injustice and illegality of the violence done us. It is only reasonable that the nurslings of the truth, at whose head stands your excellency, should be still more distressed at this new and surprising tragedy. It is only right that those who are the more grieved should show the more earnestness and zeal to counteract the deeds impiously and illegally done; and restore to its previous concord the Church's body now in peril of being torn asunder. Wherefore I beseech your excellency to reckon the present crisis an opportunity for spiritual reciprocity; to give on your side earnestness on behalf of the truth, and to receive from our generous Master alike His kindly care in this present life and in the life to come the kingdom of heaven.
Letter 121: To Anatolius the Patrician
The Lord who overlooks and governs all things has shewn both the apostolic truth of my doctrines, and the falsehood of the slander laid at my door. For the writings sent from the right godly and holy lord Leo, archbishop of Great Rome, to Flavianus of holy memory and to the rest assembled at Ephesus, are entirely in harmony with what I myself have written and have always preached in church. So soon therefore as I had read them, I praised the loving-kindness of the Lord, in that He had not wholly forsaken the churches, but had protected the spark of orthodoxy; or-shall I not rather say?-not a spark, but a very great torch, such as might enkindle and enlighten the world; for he has truly, in his writings, observed the apostolic stamp, and in them we have found at once what has been delivered by the holy and blessed prophets and apostles, and their successors in the preaching of the Gospel, and moreover the holy Fathers assembled at Nicaea. By these I confess that I abide, and indict all who hold other doctrines as guilty of impiety. Side by side with these writings of mine I have set one of the letters sent by him to Ephesus, to the end that when your excellency reads them you may remember the words which I have often spoken in church, may recognise the harmony of the doctrines, and may bate the utterers of the lie as well as those who have set up their new heresy in opposition to the doctrines of the Apostle.
Letter 122: To Uranius Bishop of Emesa
I have been greatly delighted that we who correspond in character should have corresponded by letter. But I do not quite see what you mean by saying "Are not these my words?" If it were said only for the sake of salutation, I am not annoyed at it; but if it is intended to remind me of the advice which recommended silence, and of the so-called oeconomy, I am very much obliged, but I do not accept the suggestion. For the divine Apostle charges us to take quite the opposite course. "Be instant in season and out of season." And the Lord says to this very spokesman, "Be not afraid, but speak" and to Isaiah, "Cry aloud, spare not" and to Moses "Go down, charge the people" and to Ezekiel "I have made thee a watchman unto the house of Israel," and it shall be "if thou warn not the wicked," and the like: for I think it needless to write at length to one who knows. Not only therefore are we not distressed at having spoken freely, but we even rejoice and are glad, and laud Him who has thought us worthy of these sufferings; aye and call on my friends to encounter the same perils.
If they know that we do not keep the apostolic rule of the faith, but swerve to the right hand or the left, let them hate us; let them join the opposite side; let them be ranked with them that are at war with us.But if they bear witness to our holding the right teaching of the gospel message, we hail them with the cry, "Do you too `stand having your loins girt about with truth,...and your feet shod with the preparation of the gospel of peace,'" and so on, for it is said that virtue comprises not only temperance, righteousness, and prudence, but also courage, and that by means of courage the rest of its component parts are preserved. For righteousness needs the alliance of courage in its war against wrong; temperance vanquishes intemperance by the aid of courage. And for this reason the God of all said to the prophet "The just shall live by his faith, and if any man draw back, my soul shall have no pleasure in him." Shrinking he calls cowardice. Hold fast then, my dear friend, to the apostolic doctrines, for "He that shall come will come, and will not tarry," and "He shall render to every man according to his deeds," for "the fashion of this world passeth away," and the truth shall be made manifest.
Letter 123: To the Same
Your letter was a long one, and a pleasant one, and it shews how warm and genuine is your affection. So delighted am I with it that I am not at all sorry for having erroneously conjectured the meaning of the beginning of your former one. For my misapprehension of the intention of your letter has disclosed your brotherly love, made plain the sincerity of your faith, and shewn your zeal for the true religion. We have indeed shared between us the words and the trials of the prophet; your holiness has used the words; I am buffeted by the hurricane and billows, and against the towers of the ship I exclaim in his words "They that observe lying vanities forsake their own mercy." Perhaps He who is Jonah's Lord and mine will grant that I too may rise and be released from the monster. But if the surge continue to boil I trust that even thus I shall enjoy the divine protection, and learn by my own experience how His strength is "made perfect in weakness," for He has measured the peril by my infirmity. The divine prophet whom I have mentioned was flung into the sea by his shipmates one and all, but I am granted the consolation of your holiness, and of other godly men. For them and for your godliness I pray that the blessing bestowed upon the excellent Onesiphorus may be yours, for you have not blushed at my gibes; nay rather you have shared in my afflictions for the faith's sake.
And one thing which I wish you to know is that, though other godly bishops have sent me their bounty, I have declined to receive it;-not from any want of respect to the senders, God forbid;-but because hitherto food convenient for me has been provided by Him Who gives it even to the ravens without stint. In the case of your reverence I have acted differently, for really the warmth of your affection has overcome what has hitherto been my fixed principle. For be well assured, thy godly friend, that ever since friendship grew up between us the fire of our love has been kindled to greater heat. CXXIV. To the Learned Maranas. I too am distressed at the calamities of the Church, and wail over the storm that is raging; for myself I am glad to be quit of agitation, and to be enjoying a calm which is delightful to me. As to the men whom your learning states to be still carrying on their iniquities, the day is not far distant when they will pay the penalty of their present rash lawlessness. All things are governed by the Lord of all with weight and rule, and whenever any fall away into unbounded iniquity His long suffering comes to an end, and He then acts as Judge and appoints punishment. Foreseeing this I pray that they may cease from their license that I may not be compelled to weep once more for them as I behold them undergoing chastisement.
Your excellency I can never forget, and I beg our common Master to fill your house with blessing. CXXV. To Aphthonius, Theodoritus, Nonnus, Scylacius, Apthonius, Joannes, Magistrates of the Zeugmatensis. I know the strength and stability of your faith, and have been filled with the greatest possible delight, for, since we worshippers of the eternal Trinity constitute one body, it is only natural that together with the members that are sound the rest of the members should rejoice. So says the divine Apostle; "Whether one member be honoured all the members rejoice with it. I therefore rejoice with you in your struggles on behalf of the apostolic doctrines and your following of the famous Naboth in more excellent things. Naboth for his vineyard's sake suffered most unrighteous slaughter, because he would not give up the heritage of his fathers. You are fighting not for vineyards, but for divine doctrines, and reject this new-fangled and spurious heresy as blackening the brightness of the teaching of the gospel; you do not suffer the number of the blessed Trinity to be diminished or increased. For it is diminished by those who ascribe the passion of the only begotten to the Godhead; it is increased by those who have the audacity to introduce a second son. You believe in one only begotten, as you do in one Father and in one Holy Ghost. In the only begotten made flesh you behold the assumed nature which He took from us and offered on our behalf. The denial of this nature puts our salvation far from us;
for if the Godhead of the only begotten is impassible, as the nature of the Trinity is impassible, and we refuse to acknowledge that which is by nature adapted to suffer, then the preaching of a passion which never happened is idle and vain. For if that which suffers has no existence how could there be a passion? We declare that the divine nature is impassible;-a doctrine confessed by our opponents as well as by ourselves. How then could there be a passion when there is no subject capable of suffering? The great mystery of the oeconomy will appear an appearance, a mere seeming instead of the reality. This is the fable started by Valentinus, Bardesanes, Marcion and Manes. But the teaching handed down to the churches from the beginning recognises, even after the incarnation, one Son, our Lord Jesus Christ, and confesses the same to be everlasting God, and man made at the end of days; made man not by the mutation of the Godhead but by the assumption of the manhood. For suppose the divine nature to have undergone mutation into the human nature, then it did not remain what it was; and if it is not what it was, they who have these objects of worship are false in calling Him God. We, on the contrary, recognise the only begotten Son of God to be immutable as God, and Son of the very God. For we have learnt from the divine Scripture that being in the form of God He took the form of the servant;
and took on Him the seed of Abraham, not was changed into Abraham's seed; and shared just as we do both in flesh and blood and in a soul immortal and immaculate. Preserving these for our sinful bodies He offered His sinless body and for our souls His soul free from all stain. It is for this reason that we have the hope of the common resurrection for the race will assuredly share with its first fruits, and as we have shared with Adam in his death, so too with Christ our Saviour shall we be sharers in His life. This the divine Apostle has plainly taught us, for "now" he says "is Christ risen from the dead and become the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead for as in Adam all die, even so in Christ shall all be made alive."
I write thus not to inform you but to remind you. I have tried to be brief, but I fear I have transgressed the limits of a letter. I was however urged to write by the very reverend and godly presbyter and archimandrite Mecimas, who, in obedience to the law of love, has undertaken so long a journey, told us of your excellency's zeal, and begged us to inflame it by a letter. I have therefore granted his supplication, and written my letter, and I implore the Lord of all to keep you safe in the faith and make stronger than him who sifts us. CXXVI. To the Bishop Sabinianus. I praised your holiness on your quitting the envied see. Once it was venerable; now it is ridiculous, for we have made it a thing to be bought and sold. I was astounded to hear of your having appealed to the men who ejected you. You ought to have done just the contrary, and, on being invited to grasp the tiller, to have declined to do so, on the ground that your shipmates had become your foes. Are you not aware, most godly sir, what our Saviour, through His sacred apostles, taught us to preach? Do you not know what the heirs of the apostolic doctrines have just now laid down as objects of worship? For who of the old teachers from the time when the message was first preached down to the period of the darkness that now obtains, ever listened to any one preaching one nature of flesh and Godhead or dared at any time to call the nature of the only begotten passible? These doctrines in our day are by some men openly and boldly uttered, while among others their utterance is overlooked, and by silence men become participators in the blasphemy. What then, may well be asked, is the proper course to be taken by, those who abominate such doctrines? They have, I should reply, two alternatives before them; they may either come to close quarters, and prove the spuriousness of the doctrines, or they may decline communion with their opponents as openly impious.
I, indeed, have received the wrong done me as a divine blessing. I do not mean that I have thanked them that have wronged me; how could I thank fratricides, and men who have become followers of Cain? But I praise my Master for thinking me worthy of the lot of them that suffer wrong, for separating me from wrong-doers and blasphemers, and for giving me my most delightful rest. CXXVII. To Jobius, Presbyter and Archimandrite. The patriarch Abraham won a victory in his old age. The great Moses was now an old man when, so long as he stretched out his hands in prayer, he vanquished Amalek. The divine Samuel was an old man when he put the aliens to flight. These are emulated by your venerable old age. In our wars for true religion's sake you are playing the man, and championing the cause of the gospel doctrines, and putting young men in the shade by the vigour of your spirit.
I rejoice to hear it, and am glad, and long to embrace your right venerable gray hairs. This I cannot do, for your reverence is kept at home by your years, and I am kept in durance here by the imperial decree. But I cheat my love by this letter, and give your piety this most loving embrace. I call upon you in your prayers to help the churches now whelmed in the storm, and to win for me the divine support, assailed as I am for the sake of the doctrines of the gospel, and standing sorely in need of help from above. CXXVIII. To Candidus, Presbyter and Archimandrite. I am afraid that the vigour of your godly soul has been overcome by old age, and that you do not keep your hands stretched out as usual. So Amalek is trying to win. May there be some to succour your weakness, as once of old Ur and Aaron supported the hands of the law-giver, that you may overthrow Amalek and save Israel. These are days when we specially need more earnest prayers, when Gentiles and Jews and every heresy are at peace, and the Church alone is beaten by the storm and surrounded by the boisterous billows.
We indeed specially need the aid of your prayers, for those whom we reckoned to be fighting on our side are fighting on that of our foes. CXXIX. To Magnus Antoninus the Presbyter. Sailors at night are cheered by the sight of the harbour lights, and so are they who are in peril for the sake of the apostolic faith by the zeal of them that share the faith. We have great comfort in what we hear of your godliness's efforts on behalf of the divine doctrines, for this mind has been given you by the Giver of all good gifts and for the safe keeping of these doctrines you undergo every toil. Now I, comforted by your zeal, make an insignificant return, calling on you to persevere in your divine labours, to despise your adversaries as an easy prey, (for what is weaker than they who are destitute of the truth?) and to trust in Him who said "I will not fail thee nor forsake thee," and "Lo I am with you alway even unto the end of the world." Help me too with your prayers that I may confidently say "The Lord is on my side; I will not fear: what can man do unto me?"
Letter 130: To Bishop Timotheus
Not without purpose does the supreme Ruler allow the spirits that are against us to agitate the waves of impiety. He does so that He may try the courage of the sailors, and, while He exhibits some men's manliness, convicts others of cowardice, stripping the mask from the faces of some who put on an appearance of piety, and proclaiming others as foremost fighters in the ranks of the truth. We have seen an instance of this in the present time. The storm rose high; some shewed their secret impiety; some abandoned the truth which they were holding, went over to the phalanx of our foes, and now, with them, are smiting the very men whom they used to call their chiefs. The witnesses of these things detest the enemy and pity the deserters, but are afraid to give aid to the victims of the attack upon the apostolic doctrines. Nay, suppose the traitors to urge them with greater insistency, they will perhaps themselves pass over to the side of the assailants, will give no quarter to their fellow-believers, but will drive against them their barbs side by side with the very men whom they accuse. They will act thus though they have been taught by the divine Scripture that a wrong done to one's neighbour incurs punishment, while the suffering of injustice entails great and lasting rewards.
Your own piety, your zeal for the faith, and your good will to myself, have been proved by this agitation. Twice you have written me a letter in contempt of all that might deter you, and have thus shewn your brotherly affection. You have also indicated the conflict you are sustaining on behalf of the apostolic doctrines. You ask me to tell you by letter what we ought to think and preach concerning the passion of salvation. I have received your request with delight, and, not indeed to give you information but only to remind one who is beloved of God, will proceed to tell you what I have learnt from the divine Scripture and from the Fathers who have interpreted it. Know then, most godly sir, that before all things it is necessary to observe the distinction of terms, and, in addition to this, the cause of the divine incarnation. Once let these be made clear, and there will be no ambiguity left about the passion. We will therefore first, to those who endeavour to contradict us, put this enquiry. Which of the names given to the only begotten Son of God are anterior to the incarnation, and which posterior, or rather, connected with the operation of the oeconomy? They will reply that the terms anterior are, "God the Word," "only begotten Son," "Almighty," and "Lord of all creation"; and that the names "Jesus Christ" belong to the incarnation. For, after the incarnation, God the Word, the only begotten Son of God is called Jesus Christ; for "Behold" He says "unto you is born this day Christ the Lord" and because others had been called christs, priests, kings, and prophets, lest any one should suppose Him to be like unto them, the angels conjoined the title Lord with that of Christ, in order to prove the supreme dignity of Him that was born. And, again, Gabriel says to the blessed Virgin, "Behold thou shall conceive in thy womb, and bring forth a son and shalt call His name Jesus" "for He shall save His people from their sins. Before the incarnation, however, He was never called either Christ or Jesus.
For truly the divine Prophets, in their predictions of things to come, used the words, just as they prophesied about the birth, the cross, and the passion, when the events had not yet come to pass. Nevertheless, even after the incarnation He is called God the Word, Lord, Almighty, only begotten Son,Maker, and Creator. For He was not made man by mutation, but, remaining just what He was, assumed what we are, for "Being in the form of God," to use the words of the divine Apostle "He took the form of a servant. On this account, therefore, even after the incarnation, He is called also by the titles which are anterior to the incarnation, since His nature is invariable and immutable. But when relating the passion the divine Scripture nowhere uses the term God, since that is the name of the absolute nature. No one on hearing the words "In the beginning was the Word and the Word was with God, and the Word was God" and similar expressions, would suppose that the flesh existed before the ages, or is of one substance with the God of the universe, or was Creator of the world. Every one knows that these terms are proper to the Godhead. Nor would any one on reading the genealogy of St. Matthew suppose that David and Abraham according to nature were forefathers of God, for it is the assumed nature which is derived from them.
Since then these points are plain and indubitable even among extreme heretics, and we acknowledge both the nature which is before the ages, and that which is of recent time, so are we bound to recognise at once the passibility of the flesh, and the impassibility of the Godhead, not dividing the union nor separating the only begotten into two persons, but contemplating the properties of the natures in the one Son. In the case of soul and body, which are of natures contemporary and naturally united, we are accustomed to make this distinction, describing the soul as simple, reasonable, and immortal, but the body as complex, passible, and mortal. We do not divide the union, nor cut one man in two. Far rather, then, in the case of the Godhead, begotten of the Father before the ages, and of the manhood assumed of David's seed, is it becoming to adopt a similar course, and distinctly to recognise the everlasting, eternal, simple, uncircumscribed, immortal, and invariable character of the one nature, and the recent, complex, circumscribed, and fluctuating nature of the other. We acknowledge the flesh to be now immortal and incorruptible, although before the resurrection it was susceptible of death and of passion; for how otherwise was it nailed to the tree, and committed to the tomb?
And though we recognise the distinction of the natures, we are bound to worship one Son, and to acknowledge the same as Son of God and Son of man, form of God, and form of a servant, Son of David, and Lord of David, seed of Abraham, and creator of Abraham. The union causes the names to be common, but the community of names does not confound the natures. With them that are right-minded some names are plainly appropriate as to God, and others as to man; and in this way both the passible and the impassible are properly used of the Lord Christ, for in His humanity He suffered, while as God He remained impassible. If, according to the argument of the impious, it was in the Godhead that He suffered, then, I apprehend, the assumption of the flesh, was supererogatory; for suppose the divine nature to have been capable of undergoing passion, then He did not need the passible manhood. But grant that, as even their own argument contends, the Godhead was impassible, and the passion was real, let them beware of denying that which suffered, lest they deny with it the reality of the passion; for if that which suffers does not exist, then the passion is unreal. Now for any one who likes to open the quaternion of the sacred evangelists, it is easy to perceive that the divine Scripture distinctly proclaims the passion of the body, and to learn from them how Joseph of Arimathaea came to Pilate, and begged the body of Jesus;
how Pilate ordered the body of Jesus to be delivered, how Joseph took down the body of Jesus from the tree and wrapped the body of Jesus in the linen cloth, and laid it in the new tomb. All this is described by the four evangelists with frequent mention of the body. But if our opponents adduce the words of the angel to Mary and her companions, "Come where the Lord lay," let them be referred to the passage in the Acts which states that devout men "carried Stephen to his burial" and observe that it was not the soul, but the body, of the victorious Stephen, to which the customary rites were paid. And to this very day, when we approach the shrines of the victorious martyrs, we commonly enquire what is the name of him who is buried in the grave, and those who are acquainted with the facts reply peradventure"Julian the martyr," or "Romanus," or, "Timotheus."
Very often it is not entire bodies that are buried, but only very small remains, yet nevertheless we speak of the body by the name that belongs to the whole man. It was in this sense that the angel called the body of the Lord,"Lord," because it was the body of the Lord of the universe. Moreover the Lord Himself promised to give on behalf of the life of the world, not His invisible nature, but His body. "For," He says, "the bread that I will give is my flesh which I will give for the life of the world," and when He took the symbol of divine mysteries, He said,"This is my body which is given for you." Or according to the version of the Apostle, "broken." In no place where He spoke of the passion did He mention the impossible Godhead. It is therefore before all things necessary that the question should be put to those who are endeavouring to contradict us whether they confess that the perfect manhood was assumed by God the Word, and assert the union to have been made without confusion. Once let these points be admitted, and the rest will follow in due course, and the passion will be attributed to the passible nature. I have now summed up these heads and have exceeded the limits of my letter. I have sent also what I lately wrote at the suggestion of a very godly and holy man of God, the lord- in the form of a concise instruction designed to teach the truth of the apostolic doctrines. Should I find a good copyist, I will also send your holiness what I have written in the form of a dialogue, extending the argument, and strengthening my positions, by the teaching of the Fathers. I have moreover now sent a few statements of the ancient teachers, sufficient to shew the drift of their instruction. Give me in return, most godly sir, the succour of your prayers, that I may pass through the terrible tempest and reach the quiet haven of the Saviour.
Letter 131: To Longinus, Archimandrite of Doliche
You have shewn alike your zeal for the true religion, and your love for your neighbour,both of which are at the present time clearly connected, for it is for the sake of the apostolic decrees that I am being attacked, because I refuse to give up the heritage of my fathers, and prefer to undergo any suffering to looking lightly on the robbery of one tittle from the faith of the Gospel. You have accepted fellowship in my sufferings, not only by comforting me by means of your letter, but further by sending to me the very honourable and pious Matthew and Isaac. You shall hear, I am well assured. from the lips of the righteous Lord, "I was in prison, and ye visited me." We are small and of no account, and burdened by a great load of sins, but the Lord is bountiful and generous. He remembers the small rather than the great, and says, "Inasmuch as ye have done it unto one of the least of these" "which believe in me" "ye have done it unto me." I pray you in that yon are conspicuous for right doctrine, and shine by worthiness of life, and therefore have great boldness before God, help me in your prayers, that I may be able "to stand," to use the words of the Apostle, "against the wiles of error," escape the sins of the destroyer, and stand, though with little boldness, in the day of the appearing before the righteous Judge.
Letter 132: To Ibas, Bishop of Edessa
The Lord has taught them that suffer wrong not to be east down, but to rejoice, and to derive consolation from the examples of old. For from the period of the first men down to our own days we find instances of men who have been zealous in the worship of the God of all, and yet have been wronged by those with whom their lot was cast, and have fallen into many and grievous troubles. Of these I would have gone through the entire list, had I not been writing to one of accurate knowledge of the divine Scriptures. But since you, O beloved of God, have been nurtured from your boyhood in tim divine oracles, I have thought it needless so to do. I only ask you to cast your eyes on them, and to look on all the kind-hearted clergy that have done wrong, with sorrow; on all that look lightly on wrong doing, with pity; and to be sorrowful for the disquiet of the Church. I ask you to rejoice and be glad that I am a sharer in suffering for the sake of true religion, and to praise without ceasing Him who has imposed this lot on me. As for honour and comfort and the dignity of sees and wretched reputation, let us yield them to the murderers.
Let us cleave only to the doctrines of the gospel, and with them, if need be, endure any extremity of pain, and choose honourable penury rather than wealth with its many cares. I am not writing ill these terms in order to give you exhortation, for I know the courage of your holiness in trouble. My object is to make my own mind known to your piety, and to inform you that you have on your side comrades who are gladly incurring peril for the truth's sake. I have been anxious for some time to write thus to you, but I have been unable to find anyone to convey my letter. Now I have met with the very honourable and pious presbyter Ozeas, a man who is at once engaged in the battle for truth and attached to your piety. So I write and salute your holiness, and beg you to give me both the prop of your prayers and the comfort of a letter from you.
Letter 133: To John, Bishop of Germanicia
I have always known, sir, that you are not unmindful of our friendship. And it has ever been my wish and prayer that your piety should give heed to exact truth, and shun the communion of traitors to true religion, ascribing to the Supreme Ruler His care on our behalf. For indeed, while I have been silent and inactive, He has put an end to our very keen and terrible sufferings, and has replaced the dire tempest by this bright calm. And now that the loving-kindness of the Lord has granted us this blessing, I find the quiet of my retreat indeed delightful, for I feel the necessity of persuading those who have been led away by the slanders launched against me, and of both convincing them of the truth of the teaching of the gospels, and refuting the attack of falsehood. When once this refutation is finished, and the victory of the truth is secured, it is my purpose to quit public life, and withdraw to the rest that I so greatly long for. As to the foes of the truth I cry with the prophet, "Their memorial is perished with a noise, but the Lord shall endure for ever." As to ourselves, I sing with the Psalmist, "He sent from above, He took me, He drew me out of many waters, He delivered me from my strong enemy."
This letter is in reply to two received from your holiness, one conveyed by Anastasius, the presbyter of Beroea, and one by the standard-bearer Theodotus. In your last letter you mention another, but this has not been delivered. As to my journey thither I can say nothing till I know what orders are given concerning me by the most pious emperor. His letter has not yet arrived. CXXXIV. To Theoctistus, Bishop of Beroea. Our Saviour, Lawgiver, and Lord, was once asked, "What is the first commandment?" His reply was "Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." And He added "This is the first commandment: and the second is like unto it, Thou shall love the neighbour as thyself." Then He said further "On these two commandments bang all the law and the prophets." He then who keeps these, according to the definition of the Lord, plainly fulfils the Law; and he who transgresses them is guilty of transgressing the whole Law. Let us then examine, before the exact and righteous tribunal of our conscience, whether we have fulfilled the divine commandments. Now the first is kept by him who guards the faith given by God in its integrity, who abominates its assailants as enemies of the truth and hates heartily all those who hate the beloved; and the second by him who most highly esteems the care of his neighbour and who, not only in prosperity but also in apparent misfortunes, observes the laws of friendship. They, on the other hand, who look after their own safety, as they suppose, who on its account make little of the laws of friendship and take no heed of their friends when assaulted and attacked, are reckoned to belong to the number of the wicked and of them that are without. The Lord of all requires better things at the hands of His disciples."Love" He says "your enemies, for if ye love them which love you, what reward have ye? for the sinners and the publicans do this" I, however, have not received even such kindness as publicans receive. Publicans, do I say? I have not even received the consolation given to murderers and wizards in their dungeons.
If every one had imitated this cruelty, nothing else would have been left then for me in my life time but to be wasted by want, and, at my death, instead of being committed to a tomb, to be made meat for dogs and wild beasts. But I have found support in those who care nought for this present life, but await the enjoyment of everlasting blessings, and these furnish me with manifold consolation. But the loving Lord "caused judgment to be heard from heaven; the earth feared and was still, when God arose to judgment. But the wicked shall perish. The falsehood of the new heresy has been proscribed, and the truth of the divine Gospels is publicly proclaimed. I for my part exclaim with the blessed David, "Blessed be the Lord God whet only doeth wondrous things, and blessed be His glorious name: and let the whole earth be filled with His glory; amen and amen."
Letter 135: To Bishop Romulus
You have reminded me of the ancient story, and remarked how the King of the Syrians, bethinking him of the loving kindness of the kings of lsrael, assumed the form of a suppliant and failed not to obtain his petition. Remember therefore, sir, the divine wrath. God delivered Ahab to utter destruction for using mercy, and delivered his sentence through the mouth of the prophet, saying "Thy life shall go for his life and thy people for his people. We are thus commanded to temper mercy with justice, since not every kind of mercy is pleasing to the God of all. The present state of affairs specially requires prudent council; for we are contending on behalf of the divine doctrines, wherein we have the hope of our salvation. But herein, too, may be seen the great difference between man and man. Some men are verily infected with the common impiety; while others, without distinction, advance at one time one doctrine, and at another its opposite. Some who know the truth conceal it in the secret chambers of their soul, while they preach impiety with the rest; others again who are filled with envy have made their private ill-will an occasion of waging war against the truth, and wreak all kinds of mischief against the prophets of the truth.
Again, there are who embrace the truth of the apostolic doctrines, and yet because they are afraid of the power of the dominant party are too cowed to proclaim it, and though they lament at the abundance of our misfortunes, nevertheless side with them that set the mighty surge a-rolling. It is in this last category that we place your reverence. We have believed you to be sound in the divine doctrines, and think that you keep your affection for me, and are borne along with the time for no other reason than your cowardice. Under these circumstances though I am not writing to any of the rest, I write to year holiness, and receive your reply. I see your drift and to some extent I pardon your pusillanimity. But the loving Lord has now removed all occasions of cowardice, by exhibiting the new-fangled impiety, and shewing the plain truth of the gospels. I, even though my mouths were as many as my hairs, cannot praise as I ought the loving-kindness of the Lord for compelling my strongest opponents openly to preach what has been preached by me. For I have heard that he who shares your holiness's roof, when he heard that anathemas had been published in the great cities, ceased to imitate the crooked gait of crabs, and, after disputing in a certain assembly about doctrines, walked in the straight road. Never must we suit our words to the season, but ever preserve the unbending rule of truth.
Letter 136: To Cyrus Magistrianus
I was very much distressed to hear of the trouble which had befallen you. How indeed could I fail to suffer, making as I do your interest mine, and remembering the apostolic law which bids us not only "rejoice with them that do rejoice, but also weep with them that weep"? Suffering itself is able to draw even those that are at enmity with one another into sympathy. What is so grievous as to lose a wife; one who bore blamelessly the yoke of wedlock. one who made her husband's life pleasant, one who shared the care of the family; one who managed the household and shared in the direction of everything; one who was ready to suggest whatever might be likely to be of service, and to comply with the wishes of her husband? But what sorrow could surpass the committal to the tomb of the mother at the same moment as the son whom she bore; a son who had been carefully trained and had received a learned education; one who, you hoped, would be the stay of your old age; buried in the very spring of his manhood, when the down was just beginning to grow upon his cheeks? Did we only look at the character of the calamity, it admits of no consolation. But when we bethink us how our race is doomed to die; that against that race the divine fiat has gone forth; that suffering is common, for life is full of such woes; we shall bravely bear what has happened, shall repel the assaults of despair, and shall raise that wonderful song of praise "The Lord gave and the Lord hath taken away; the Lord hath done what seemed to him good; blessed be the name of the Lord. But we have many more reasons for consolation. We have been distinctly taught the hopes of the resurrection, and we look for the time when the dead shall live again.
We know how the Lord many times called death sleep. If we trust, as in truth we do, the Saviour's words we are bound not to mourn those that have fallen asleep, even though their sleep lasts somewhat longer than it is wont. We must await the resurrection. We must remember that the Ruler of the world in His wisdom, and clearly knowing as He does not the present only but the future also, guides events for our good. A wise man who knew all this full well reasons about deaths of this kind and says, "Yea; speedily was he taken away, lest that wickedness should alter his understanding." Let us submit I beg you to the wise Ruler of all; let us submit to His decrees. Whether they be pleasant or whether they be grievous, they are good and profitable, they make men wise; for them that endure they ordain crowns. CXXXVII. To the Archimandrite John.
The blessed David fell into several errors, which God, who wisely orders all things, has caused to be recorded for the good of them that were to come after. But it was not on their account that Absalom, parricide, murderer, impious, and altogether vile, started his wild war against his father. The reason of his beginning that most unrighteous struggle was because he coveted the sovereignty. The divine David, however, when these events were coming to pass, began to remember the wrong that he had done. I too am conscious within myself of the guilt of many errors, but I have kept undefiled the dogmatic teaching of the Apostles. And they who have trampled upon all laws human and divine, and condemned me in my absence, have not sentenced me for what I have done wrong, for my secret deeds are not made manifest to them; but they have contrived false witness and calumny against me, or rather in their open attack upon the doctrines of the Apostles have proscribed me for my obedience to them. "So the Lord awaked as one out of sleep; He smote His enemies in the hinderparts and put them to a perpetual shame. Counterfeit and spurious doctrines tie has scattered to the winds, and has provided for the free preaching of those which He has handed down to us in the holy Gospels. To me this suffices for complete delight. I do not even long for a city in which I have passed all my time in hard work;
all I long for is to see the establishment of the truth of the Gospels. And now the Lord has satisfied this longing. I am therefore very glad and happy, and I sing praises to our generous Lord, and I invite your reverence to rejoice with the, and, with our praises, to put up the earnest prayer that the men who say now one thing and now another and change about to suit the hour, like the chameleons who assume the colour of the leaves, may be strengthened by the loving-kindness of the Lord, established upon the rocks and, of His mercy, made to pay the highest honour to the truth.
Letter 138: To Anatolius the Patrician
I have cordially welcomed the rest which has fallen to my lot, and am harvesting its beneficial and pleasant results. Our Christ-loving Emperor, after reaping the empire as fruit of his true piety, has offered as first-fruits of his sovereignty to Him that bestowed it, the calm of the storm-tossed churches, the triumph of the invaded faith, the victory of the doctrines of the Gospel. To these he has added the righting of the wrong done to me. Of a wrong so great and of such a kind who ever heard? What murderer was ever doomed in his absence? What violator of wedlock was ever condemned without a hearing? What burglar, grave-breaker. wizard, church-robber, or doer of any other unlawful deed, was ever prevented, when eager to appeal to the law, and slain when far away by the sentence of his judge? In their cases nothing of the kind was ever known. For, by our law, plaintiff and defendant are bidden to stand face to face before the judge, while the judge has to wait for the production of plain truth, and then and not till then, either dismiss the accused as innocent, or punish him as being reached by the indictment. In my case the course pursued has been just the opposite. The emperor's letter forbade me to approach the far-famed synod, and the most righteous judges condemned me in my absence, not after fair trial. but after extravagant laudation of the documents which were produced to incriminate me.
Neither the law of God nor shame of man staved the deed of blood. Orders were given by the president, flinging the truth to the winds, and courting the power of the hour. He was obeyed by men who think as I do, whose doctrines are my doctrines, and who had expressed admiration of me and mine. None the less did that day convict some men of treachery;some of cowardice; while to me a ground of confidence was given by my sufferings for the truth's sake. And to me our master Christ hath granted the boon "not only of believing on Him but also of suffering for His sake. For the greatest of all gifts of grace are sufferings for the Master's sake, and the divine Apostle puts them even before great marvels. In these boons I too glory, humble and insignificant as I am, and having no other ground of boasting. And I beseech your excellency to offer on behalf of my poor self expressions of thanksgiving to the emperor, lover of Christ, and to the most pious Augusta, dear to God, instructress of the good, for that she has requited our generous Lord with such gifts, and has made her zeal for true religion the Connotation and groundwork of bet sway. Besides this, beg their godly majesties to complete the work that has been so well marked out, and to summon a council, not, like the last, composed of a turbulent rabble, but-kept quite clear of all of these-of men who decide on and highly value divine things, and esteem all human affairs as of less account than the truth. If their majesties wish to bring about the ancient peace for the churches, and I am sure that they do, beg their pious graces to take part in the proceedings, that their presence may overawe those of a contrary mind and the truth may have none to gainsay her, but may herself by her own unaided powers examine into the position of affairs, and the character of the apostolic doctrines.
I make this request to your excellency, not because I long to see Cyrus again, for your lordship knows what a solitary town it is, and how I have somehow or other managed to conceal its ugliness by my great expenditure on all kinds of buildings, but to the end that what I preach may be shewn to be in agreement with apostolic doctrines while the inventions of my opponents are counterfeit and base. Once let this come to pass, by God's help be it spoken, and I shall pass the remainder of my days in cheerful contentment, wherever the Master may bid me dwell. To you who have been brought up in the true religion, and are dowered with the wealth of goodness it is becoming to make this effort, and by your urgent counsel to render yet more zealous our most pious emperor and the Christ-loving Augusta, zealous already as they are to strengthen their glorious empire by laudable and rightful energy.
Letter 139: To Aspar, Consular and Patrician
To the other good deeds of your excellency must be added your having acquainted our pious and most christian emperor, whom God's grace has appointed for the blessing of his subjects, of the enormous wrong done against me, and your having by a righteous edict annulled an edict which was nothing of the kind. Supported by divine Providence I have made what they reckoned a punishment a means of good, and I have welcomed my rest with delight; but none the less I have been wrongly and illegally treated, though in no single point guilty of the errors which the enemies of the truth slanderously laid at my door, but yet made to suffer the penalty of the greatest criminals. Nay, my fate has been yet harder than theirs. I was judged without a trial; I was doomed in my absence; when forbidden by the emperor's orders to go to Ephesus I received the most righteous sentence of my holy judges. All this has now been undone by his most serene majesty, through the active interposition of your excellency. I, for my part, feeling that I should be wrong to keep silent and not offer yon my thanks, have availed myself of this letter, whereby I beseech your excellency to speak in warm terms in my behalf both tothe victorious and Christian emperor and to the very godly and pious Augusta.
On their behalf I implore our good Lord as earnestly as lies in my power to guard their empire in security, and to grant that it may be at once a source of loving protection for their subjects, and of terror to their foes, and establish honourable peace for all. May your excellency be induced to petition them completely to put an end to the agitation of the Church, and order the assembling of the council; not, like the last, of men who from their habits of unruliness throw the synod into confusion, but, in peace and quiet, of members instructed in divine things, and in the habit of confirming the apostolic decrees and rejecting what is spurious and at variance with the truth. And I express this hope to the end that your excellency may reap the good which such a course of conduct is likely to produce.
Letter 140: To the Master Vincomalus
I have been much astonished to learn that your magnificence, though quite unacquainted with me and mine, and knowing only the wrong that had been done me, stood up as my advocate, and left no means untried to undo the results of the conspiracy against me. But your excellency will assuredly receive recompense from our bountiful Lord, for He who promised to give a reward for a little water will doubtless give greater recompense to the givers of greater gifts. I have indeed endured such sufferings as none, or at least very few, of the ancients have undergone, and this not only from my open foes, but, as I apprehend, from my real friends. The former attacked me, the latter betrayed me. Who in the world ever heard of such a trial? Who ever commanded a criminal to be tried in his absence after chaining him up at a distance of more than five and thirty stages? What judge has ever been so savage and inhuman as not only to try men, aye but to condemn men the sound of whose voice he has never heard, and this in most savage and inhuman fashion? The Lord has ordered the erring brother, who spurns advice, after a first, second and third admonition, to be treated as "an heathen man and a publican" Now these most equitable and righteous judges have not even given to them of the same faith with themselves the treatment which they give to heathen men and publicans. These indeed they do see and occasionally converse with, and that with all honour and deference where they appear to be of rank and dignity. But they have ordered me to be cut off from home, from water, from everything. This is the way in which they have wished to become imitators of our Father in heaven "Who maketh His sun to rise on the evil and on the good and sendeth rain on the just and on the unjust. But of these men I will say no more. The tribunal of the Lord is at hand where is required not stage pretence but the reality of life.
Now I beseech your excellency to express my thanks to the emperor, the lover of Christ and victorious, and to the very pious and godly Augusta, for having made true religion the firm root of their pious empire, and to implore their majesties to make the peace of the churches firm by commanding the assembling of a council, not · of men of violence who throw the discussion into confusion, but of the lovers of the truth who confirm the apostolic teaching, and repudiate this new fangled and spurious heresy. And I pray that of these honourable endeavours you may reap the fruit at the hands of our loving Lord.
Letter 141: To Marcellus, Archimandrite of the Acoemetoe
Bright is made your holiness by your goodly life, exhibiting on earth the image of the conversation of the angels, but it is made still brighter by your zeal for the apostolic faith. As keel to boat, as corner-stone to house, so to them that choose to live in piety is the truth of the doctrines of the Gospel. For this truth when assailed you have bravely fought, not striving to protect it as though it were weak, but shewing your godly disposition; for the teaching of our Master Christ is gifted with stability and strength, in accordance with the promise of the same Saviour, "that the gates of hell shall not prevail against it. It is the loving and bountiful Lord who has thought right that I too should be dishonoured and slain on behalf of this doctrine. For truly we have reckoned dishonour honour, and death life. We have heard the words of the apostle "For unto us it is given by God not only to believe on Him, but also to suffer for His sake. But the Lord arose like the sleeper, and stopped the mouths of them that uttered blasphemy against God and injustice against me. But He has made the tongues of the pious pour forth their fountains in their wonted message. I, however, am gathering the delightful fruits of rest; as I look at the agitation of the churches I am grieved, but I rejoice and am glad at being freed from cares.
I have ever been gratified at your admirable piety, but heretofore I have not written, not from any lack of regard for the dictates of charity, but because I have waited for some suitable occasion. Just now, having fallen in with the most pious and prudent monks who have been sent by your holiness on other business, I have lost no time in carrying out my wish. I salute your godliness. I beg you in the first place to support me with your prayers, and further to cheer me by a letter, for by God's grace I have been attacked for the Gospel's sake.