Letters of Severus

Letters of Severus

continued

Letter 25: To Emesenes

AD 512–518

To the devout presbyters and orthodox117 deacons, and to the rest who compose the holy order 118 of the clergy 119, and to the magnificent and Christ-loving magistrates of the city, and to all the people of the holy church, Severus greeting in our Lord. To those who are not wise in their mind or are otherwise without intelligence, and are lacking in true instruction, the holy Scripture gives the proper rule and place, in order that their emptiness of mind and lack of instruction may be turned to wisdom: for indeed it commands those who are such both to learn and to ask, or to be silent altogether; for the holy book of Proverbs somewhere said: «To the fool who asketh wisdom shall be reckoned: but, when a man maketh himself silent, he is thought to be wise» 120. But the man who keeps this rule it raises and advances, and incites to learn things that are of use and profit, and it says, «Give thine heart to wisdom, and prepare thine ears for words of understanding» 121. I am surprised therefore that the brother whom you mention (out of tenderness for his soul I do not mention his name) did not know his own measure, and, besides not knowing originally the subject on which he was talking, neglected this legally established and salutary rule; and, when he ought to have bent a ear of understanding to those who are wiser than he is, he on the contrary threatened to take the ignorance that is in him to the city of Alexandria, like an invincible warrior, who is able to overcome and take captive all that meet him, and sell them where he likes.

Therefore I have both accepted your wisdom in the Lord, which is worthy of the church and very honourable, and your patience, which is such as befits Christians, and have crowned them also with a decree of many praises, since in accordance with the apostolic model you both received and admonished him as your member and brother 122, and brought forward the teachings of the holy fathers. And, whereas you once and twice secretly and openly refuted and corrected him on the points on which he spoke without knowledge, and he was again involved in the same errors, and you behaved like doctors and churchmen, and on all sides seek to gain his salvation, and by actual deeds show that you look to the apostolic commandment which commands, «Let everything be done decently and in order»123, but he, though he was thought worthy to receive so much attention, had no mercy on his soul, and did not restrain himself so as to show moderation and humility, I expressed blame and at the same time showed mercy and still show mercy, since ignorance is free from danger124, for a man is not blamed because he does not know.

He is trying to bring upon himself the sin that does not deserve forgiveness, in that he does not yield to those who are wise among the brethren, or seek from wiser men a cure for his ignorance by desire to learn, but pettily searches into things that are unknown and uncertain, and does his best to find men to share his opinions, in order that he may seem to be saying something when he is saying nothing that is sound. But the other things which he said without knowledge he has with difficulty come to honour by silence, in that he assented to the passages from the holy fathers (that were brought before him; and he was reduced to one passage, the words used by the holy Cyril in the second volume 125 against the blasphemies of Nestorius, which are as follows: (( For, because the Word who is from God the Father took flesh and came forth as a man like us, he would not for this reason be also termed a double thing. For he is one, and not without flesh, who in his own nature is without flesh and blood» 126.

After you had quoted to him the 127 words used by the doctor, he persisted and said 128 that after his own Resurrection 129 we must confess that God the Word is without flesh 130, inasmuch as he put off that which was without variation and without 131 separation hypostatically united to him, a thing that is beyond all impiety and profanity, so that everyone who has natural (I will not say, spiritual) intelligence must wonder if a fact which is so universally admitted has ever been made a subject of contention, and has 132 passed the lips of anyone who has duly believed in our one Lord and God and Saviour 133 Jesus Christ. If he were skilled in divine doctrine, he should have (to omit everything else) considered the anathemas of Gregory the Theologian, who in the great letter to Cledonius which begins, 'I wonder what this innovation is', clearly lays down these principles in it, «If anyone says that the flesh 134 was now laid down by him, and the Godhead is stripped of a body, and does not confess that he both is and will come with the thing assumed itself, may he not see the glory of his coming. For where is the body now except with him who assumed it?

For it has not been laid up in the sun, as the silly tale of the Manichees goes, in order that he may be honoured through the object of contempt, or diffused and dissolved in the air, like the nature of a voice and the wafting of a smell, and the course of lightning that does not stand still. But what becomes of the fact that he was actually touched after the Resurrection, or that he will again some time be seen by those who pierced him? For the Godhead by itself is invisible. But he will come with the body, according to my account, and such as he was seen by, or was shown to, the disciples on the mount, inasmuch as the Godhead easily overcomes the flesh» 135. Who.that reads these words resplendent with truth, and flashing with the rays of the Holy Spirit, will dare to say that the Word of God, who was humanized immutably and without any phantasy 136, is without flesh after the inexplicable and incomprehensible union? Accordingly it is clear that you also have not gone beyond what is fitting in opposing the precipitous error of that man and saying in order to remove him from this error, «The words used by the doctor about the Word of God, In his own nature he is without flesh and blood', refer to the time before the Humanization».

Indeed, since he himself said that 'he is one, and not without flesh', how can it be anything but wholly unreasonable, and presumptuous and irreverent, for us to gainsay this, and contend that he is without flesh? But the words which he went on to add, 'who in his own nature is without flesh and blood', plainly introduce this thought, that in his own nature, that is in the Godhead, he has no association with flesh and blood. He did not take the flesh into the fulness of his own divine nature and mix it with it, nor did he mingle it with his own Godhead, but that in the dispensatory assumption we might understand him to be not without flesh, Emmanuel being wonderfully composed and consisting of two elements, the Godhead and the manhood: but even so he preserved the absence, of mixture in the divine essence, and did not change the essence137 of the Godhead into the nature of flesh. And that this is so I bring as a witness to the accuracy of his doctrines the doctor himself, who by the operation of the Holy Spirit is an accurate doctor.

In the first letter to Succensus, when certain men had advanced a similar objection, he expressed himself thus: «Since I found in the memorial an assertion of this kind stated, that since the Resurrection the holy body of Christ the Saviour of us all has passed into the nature of the Godhead, so as to be all Godhead only, I thought it right to speak against this also». And thereupon, after he has above in a brief compass gone through all the statement of the dispensation of the Humanization, he brings against it this argument: «It is impossible for a body taken from earth to endure the change into the divine nature. And, if not, we bring against the Godhead the charge that it is as a thing that is made and as a thing that has taken into it something that is not its by nature» 138. See! how plainly he denies that the divinity of the Word has taken anything into its essence 139 which is not its by nature, though we confess that flesh possessing an intelligent soul was taken by God the Word, and he united this to him hypostatically, but not so that anything should be added to his divine essence, as if it were deficient (for he is truly complete in everything), but that from the unmixed union of the Incarnation, and the composition out of two elements, the Godhead and the manhood, Emmanuel should be made up, who in one hypostasis is ineffably composite; not simple, but composite:

as the soul of a man like us, which by nature is bodiless and rational, which is naturally intertwined with the body, remains in its suprasensual and bodiless nature, but by reason of the composition with the body makes up one composite animal, man. Accordingly the assumption of the body makes no addition to the essence of the soul, but makes up the composite animal, as it is reasonable to understand with regard to the theory 141 of Emmanuel also. The Word did not take the flesh intelligently possessed of a soul in order to complete his being God, as we have said, but that one hypostasis might be wonderfully and immutably made up out of two elements, the Godhead we mean and the manhood, and the one incarnate nature of the Word himself, and one person: for the Word of God, according to the saying of Paul the apostle, partook of blood and flesh after our pattern 142. And that this is so the approved Cyril further shows in the letter to Valerian bishop of Iconium; who wrote as follows: «For God and man did not come together, as they say, and make up one Christ;

but, as I have already said, the Word, being God, partook of blood and flesh like us, in order that he may be known to be God who was humanized, and who took our flesh, and made this his, because, as the man who was composed of soul and body is known to be one, so also now 143 he is acknowledged to be one Son and Lord. For one nature and hypostasis of a man is acknowledged, though he is known to be made of diverse and heterogeneous elements: for the body is truly different in nature from the soul; but it belongs to it, and with it makes up the hypostasis of the one man. And in mental conception and in theory the difference of the things that have been named is not obscure, but by combination and concurrence that cannot be cut asunder one animal, man, is made up. The Word therefore, the Only one of God, did not come forth as man by taking a man, but, though his birth from the Father is ineffable, he became man by forming a man 144 for himself through the Holy Spirit which is of one essence with him. Accordingly he is known to be one, though in the theory which is according to reason his own body is different in nature from himself. Let it therefore be everywhere acknowledged that he was not without soul, but that he was possessed of an intelligent soul» 145.

Similarly also in the second volume 146 against the blasphemies of Nestorius he clearly teaches that the assumption of flesh did not pass into the Godhead of the Word, but that the Word of God remained in his own nature, and apart from flesh, but by the immutable combination with flesh it was wisely and beyond all reason and understanding brought about that one Christ should be marvellously made up; for he speaks thus: «Accordingly confess one, not dividing the natures, while you know and understand that to flesh belongs one principle, and to Godhead that which befits it only. For we do not say that the flesh of the Word became Godhead, but rather that it is divine as being his. For, as the flesh of a man is called his, on what ground is it not right for us also to call that of the Word divine?» And again farther on: «If therefore he were a wise and intelligent man at all, he should say that the body is from a woman, but confess besides that by being combined in hypostatic union with the Word it has made up one Christ and one Son, and one Lord, who being the same is God and man» 147.

The expressions therefore that are used by this genuine and very accurate father, 'for he is one, and not without flesh', and, 'he who in his own nature is apart from flesh and blood', demonstrate this, as is plain from what we have demonstrated, that in the dispensatory conjunction he is not without flesh: for he is one composed of two elements, the Godhead and the manhood, which have a perfect existence in their own sphere; but in his own nature he is known to be apart from flesh and blood, and without a body; not that he mingled flesh with the nature or with the essence 148 of the Godhead, but that he kept the Godhead sublime and pure and unmixed, in the characteristics of its own incorporeal character, as also he did not change the manhood which was hypostatically united to him, but kept it free and without change in its own characteristics.

Wherefore also one may see that Nestorius and those who like Jews hold his opinions wish to reject the absence of change of the hypostatic union, and to put confusion into the minds of the believers, while they are everywhere making this charge, that we confess that the body was changed into the divine essence, and thereby hold one incarnate nature of God the Word, and they say that they themselves only, the wretched, unhappy men, keep the Godhead of the holy Trinity unmixed and pure, by confessing that the man from Mary, as they themselves say, in loving mercy was conjoined to God the Word and shares with him in sonship and divine authority, and by this self-created scruple 149 they make the Trinity a quaternity. And for this reason the wise Cyril shows Nestorius also, who was their leader in this fatuity, speaking thus: «Therefore God the Word is named Christ also, because he has the eternal conjunction with Christ, and God the Word cannot do anything without the manhood: for he knows the coalescence exactly 150, not with the Godhead, as the new wise men amoug the doctors say» 151. And the same man of small intellect weaves the same charge, and in the treatise entitled 'Against the Theopaschites or Cyrillians', which he composed in the form of question and answer, speaks thus:

«The Theopaschite says: 'And how can we be accused of the composition of the Diphysites, we who call Christ one incarnate nature of God?' The orthodox 152 says: 'Your own refutation, which you think is a defence, itself refutes. For you have confessed that one nature is prepared for Christ, from incorporeality and a body, and a hypostasis with one nature of the incarnation of the Godhead. But this is the confusion of those who have two natures, that the natures themselves are deprived of the hypostases which they severally possess, that are confounded with one another'» 153. And again farther on in the same treatise: «The Theopaschite says: 'What do you think of an eggshell (?) of water that has been poured into the sea?' The orthodox 154 says: 'What else except that the unstable addition of the water has disappeared in the great volume of the sea?' The Theopaschite says: 'Something similar happened also to the flesh: for do not think that the Godhead is smaller than the sea in relation to the flesh as compared with the shifting character of the eggshell'.

The orthodox says: 'By «shifting character» do you mean a kind of instability, or the change of that which was swallowed up into that which swallowed it up?' The Theopaschite says: 'The change of the essence 155 of the body into the Godhead'. The orthodox says: 'The nature of the body remaining, or being dissolved into non-existence?' The Theopaschite says: 'The flesh passing into the nature of the Godhead instead of the essence 156 of flesh'»157. While very vainly putting together such reasons against the right confession of the Humanization, as I said before, reasons which contend against God, and saying that a man should be worshipped with the Trinity, Nestorius and those who think with him state of themselves that they preserve the unity of nature of the three hypostases unmixed, in that they do not confess that God the Word was hypostatically united to flesh possessing an intelligent soul, and call the union that is so far above nature and immutable and wonderful mingling. Wherefore also Dorotheus, who became bishop of Marcianopolis 158, and belonged to the same Jewish company and party, presented a petition to Marcian's own self at the very beginning of his reign, and found fault with the position 159 held by the bishops, and the sound opinion of the holy churches; and he speaks thus: «Therefore, merciful kings, in consideration of their so ridiculous, that is lamentable, opinions, renew the firm maintenance of the connaturality while it is possible, while there is time, by recalling Nestorius from exile 160, and join together the people of Christ who are divided, lest, as I pray may not happen, the past be repeated» 161. The holy Cyril therefore, having exposed such old people's fables and Jewish tales 162 in every part of his writings, in the first letter to Succensus also, which I mentioned above, said thus: «But it is impossible for a body taken from earth to endure the change into the divine nature; for it cannot be done.

And, if not, we speak of the Godhead as a thing that is made, and as a thing that has taken into it something that is not its by nature. For on the score of impropriety it is equal for us to say that the body was changed into the nature of Godhead, and also the other thing too that the Word was changed into the nature of flesh. For, as this is impossible (for he is invariable and immutable), so also is the other. For it is not among possibilities that any created thing can pass into the essence or nature of Godhead. But the body too is a created thing. Accordingly we say that Christ's body is divine, because it is also God's body, and resplendent with ineffable glory, incorruptible, holy, life-giving: but, that it was changed into the nature of Godhead, none of the holy fathers has either thought or said, nor do we ourselves so hold» 163. This fact therefore according to the expression of the doctor, that the body of the Word is resplendent with ineffable glory, incorruptible and holy and life-giving, Gregory the Theologian also in the demonstration contained in the letter to Gledonius demonstrated by saying that the Godhead overcame the incarnation 164. Accordingly the flesh remained flesh, even after the God-befitting Resurrection and Ascension, but adorned with divine and ineffable glory, and with all the excellencies that befit God;

and it is divine as something that is the body of God, and it was not changed into the essence 165 of the Godhead. It is in this meaning that the expression of the doctor with which we are now concerned also should rightly be understood that God the Word is one and not without flesh: for he is incarnate by hypostatic union in flesh possessing an intelligent soul (but in his own nature he is without flesh and blood), that is, without mixture with what he possesses in his essence and nature, that is the bodiless and immutable and incomprehensible Godhead. As for what you say at the end that the man who easily follows illusions (? and shifts his ground widely said on the advice of certain persons, that we must think of the Word of God in the infinity of his divine essence without flesh, is very foolish and senseless. Even though the Word of God is infinite, the whole of him was united to the flesh that was received from the holy Virgin, the God-bearer and ever-virgin Mary, even the very person of the Word and not a partial operation as in the prophets. How then is it anything but ridiculous for us to say that he who was in the actual divine hypostasis wholly united to a body naturally as well as miraculously is without flesh, even in the greatness of his infinite Godhead168? For 'there is no limit to his greatness' 169, as David said, and he fills everything, and is above everything, and cannot be comprised by anyone. And the subtlety of the mystery cannot be explored by reason and intellect, how the whole of him was in flesh, and the whole of him is in all things and the whole of him is superior to all things and he himself is Ruler of all in infinity.

But, that we believe that the very hypostasis of God the Word became incarnate, according to the apostolic tradition of the church that has been handed down from of old, it is superfluous for us to demonstrate by testimonies to those who have once believed in the Gospel, when John who was divine in words beyond the evangelists said, «The Word became flesh and came to dwell in us» 170. How ever, since there is a doubt about it, and in order that we may close the doors against all contention, on this point too let the words of the father himself, I mean the holy Cyril, come to our assistance, who in the defence of the second chapter 171 addressed to Theodoret the deceiver wrote thus: «Since Nestorius therefore everywhere eliminates the birth in flesh, and introduces among us a union of authority only, and says that a man was conjoined to God, who is honoured by identity of name of sonship, in contending against his propositions we were compelled to say that the hypostatic union took place, in which expression the word 'hypostatic' denotes nothing else except this only, that the nature itself or his hypostasis, which is the Word himself, after it has been united to human nature without variation and confusion, as we have often said, is recognised as one Christ [and] is so, the same God and man» 172.

After the same fashion in the Scholia also he comes forward with the same words as follows: «'For in him dwelt all the fulness of the Godhead bodily', that is not by assumption simply 173, like light that shines, or fire that imparts its heat [to] the objects near it, but, if we may so say, that the divine and incontaminable nature itself by a true union as I have said made the temple from the Virgin a dwelling-place for that which he is recognised to be. For thus Christ Jesus is recognised to be one» 174. But, that the whole of him was in a body, and was hypostatically united to it, him of whom all things were divinely full, he himself confirms by his own words. For it is written in the Gospel of John also that he said to Nicodemus, «No man hath gone up to heaven, except him who came down from heaven, the Son of man who is in heaven» 175; though he did not come down from heaven in that he became man, for he did not bring the flesh down from heaven, but he received it from the holy Virgin, flesh that is of our race, and of our nature. Nor again, when he was speaking to Nicodemus, was he corporeally in heaven; but incorporeally, in that he is God, heaven and earth and what is above heaven were perpetually full of him.

And in the eighth section of the second of the books against 176 Julian the great in demon-worship, which were written by him in defence of the Christian religion, the doctor shows how the Word of God, while he is all in all, was hypostatic ally united to the flesh derived from the holy Mary, and, beyond every creature, filled all things by reception from him (in a suprasensual sense nothing is empty of him), though the infinity of his greatness surpasses and soars above all things that exist with a great space between (how great it is impossible to say): by whom according to the words of Isaiah «all the nations have been reckoned as a drop from a pot, and as the sand of a balance» 177. But the holy Cyril again speaks thus: «He has become, as I said, in the likeness of men, as it is written, and in our human appearance truly. Nevertheless we did not say that he who cannot be comprised was confined, nor that he was inclosed in the limits of the body. For it is utterly silly and complete folly to say anything of the kind of him who is by nature and in truth God.

For, while he is one and the only Son, and completely above all human phantasy, the whole of him is in virtue of a gift in every man, and in each [one] by presence, not being divided nor cleft asunder, but [above] everything by nature, and in everything as God. 'But in that all-pure and holy body 'all the fulness of the Godhead bodily has come to dwell', as it is written. And he was as in his own flesh, but still even so he filled all things from him» 178. And in the treatise addressed to the queens the opening words of which are, Those who administer the divine and heavenly preaching', he explains the meaning of the statement that the Word of God and all the fulness of the Godhead came to dwell in flesh as written by Paul in this way: «But we believe that the Word became flesh, not by way of removal or change, but rather that he came to dwell in us, and, to speak correctly, made the body that was in truth united to him, possessing an intelligent soul, his own temple. And the divine Paul, declaring the indwelling of the Word in the holy flesh, or the true union, said that in him all the fulness of the Godhead came to dwell, not so much by way of assumption or presence, or by way of a gift of grace, but bodily, that is in essence;

as in the case of a man also it is said [that] his spirit dwells in him, though it is not something different from him»179. How then shall we say [that] he who is wholly in everything by way of gift, and in each man in presence (for he receives all things from him and they depend upon his presence), and who further also is in everything and is nowhere cleft asunder or divided, and further is wholly in the all-holy flesh in essence, and so is united to it, after the fashion in which the soul of a man like us is united to its own body, how shall we say that he is without his own flesh, because he filled all these things with the gift of himself, he who is infinite, and is wholly in everything? But to inquire into such a marvellous subject is a piece of utter foolishness: for glorious things are sealed by faith only. In the other treatise addressed to the religious virgin queens, Arcadia and Marina, which begins, 'The world's boast', the same wise Cyril inserted a demonstration from the holy John who became bishop of Constantinople, who spoke about the God-bearer Mary, and about the birth of God the Word, as follows: «'And instead of a sun she contained without confining the Sun of righteousness. And do not ask how: for, where God wills, the order of nature is defeated. For he willed, he was able, he came down, and he saved. All things run into one for God.

To-day he who is is born, and he who is became that which he was not. For, being God, he became man, not by departing from being God; for he did not became man by departure from Godhead, nor did he become God by growth from man: but, being the Word, he became flesh on account of suffering 180, while he remained invariable in his nature'. And he adds to these things: 'He who sits upon a lofty and high throne is laid in a manger. He who is intangible and simple and bodiless is grasped by human hands. He who cuts asunder the bonds of sin is wrapped in swaddling-clothes'»181. And the saintly Proclus who became bishop of the same city in the exposition which he delivered in the church of Anthimus on the feast of the Resurrection spoke to the same effect as follows: «The heaven cries, 'He who became man, who was crucified in flesh, is God: for as God he caused me to incline and came down'. The sun also cries, 'He who was crucified in flesh is my Lord: for I in fear of the light of the Godhead held-back my rays'. The earth also cries, 'He who clothed himself in a body, who was crucified in flesh, is the Maker: for, though I embraced his flesh in a manger, yet I did not confine the might of his Godhead'» 182.

It would have been possible to add other things also which are like these and resemble them, but it is superfluous to add to what has been so wisely said, and make the discussion inordinately long. But I pray your holy assembly and lawful church to be of the same mind, as the apostle said 183, and conform to the same rule 184, and, if any disputed point arises, not make this a cause of strife and division, and of useless contentions, but lovingly join with one another in the inquiry. But, if any of you has anything to say, let him speak with humble mind, as the words of God, as Peter the 'chosen apostle gave admonition 185. If anything also needs further explanation, you must not act hastily, nor be in a hurry, but await the proper time, and bring it before the saintly bishops, and accept the healing that they shall apply. As for the brother who gave occasion for this dispute, since we have written these few words, receive him lovingly, and strengthen him, and acknowledge him as your member. And, whether he is one man, or many who were associated with him in this dispute or ignorance, act in the same way towards them: for concerning those who are such the apostle commands us and says, at one time, «Him that is weak in the faith bring near to you»186, and at another, «And reckon them not as enemies, but admonish them as brothers»187.

It is not because they made inquiries, or because they were ignorant that they are blameworthy; on the contrary they would actually have been praised, if they had discussed the point with humility, and not with haste and confusion, and with a desire to add to ignorance; for this is what prevented them from being received in regard to the discussion which they raised. However, now that we have written so much, let love vanquish everything, and let not these distressing matters come even into remembrance: for 'love' also, as it is written, 'covers a multitude of sins'188; which love may the God of love and the lawgiver Christ also strengthen in you. The signature. May you be made perfect in the Lord, being sound, and living in the Spirit, and remembering me, our religious and Christ-loving brothers. The end.

Letter 26: To John and John and Theodore

AD 519–538

For the Godhead exists before the worlds and eternally in three hypostases.

Letter 27

AD 519–538

Alexander is manifestly found to say that [man] is in the form of angels, in that he contends that the holy bodies become spiritual bodies, denying the resurrection of the flesh and bones; if 'a spirit [hath] not flesh and bones'191, according to the unerring saying of the Lord. Accordingly it manifestly appears that he preaches contrary to the prophets and apostles and holy doctors of the church, who in revealing fashion taught the words of faith and expounded the God-inspired Scriptures, and outside what we receive, according to the apostle's ordinance 192; and he is under anathema, even if we keep silence. Of the holy Severus patriarch of Antioch from the letter to John and Theodore and John, the God-loving presbyters and archimandrites, which was written in answer to the Codicils 193 of the Alexandrine. For we may hear wise men outside also saying, «Not to sin194 at all, and to do everything rightly is of God»195. And we see the divine Scripture also saying of each created thing, «Let there be light, and there was light; and God saw the light that it was good»; and again, «Let there be so-and-so and there was; and God saw that it was good»; and after everything together so to speak which he called forth and which answered, «God saw all that he had made and lo! it was very good» 196. How then can anyone say that things which are good both in themselves severally, and because they fit together with one another and make up one world, are a sin on God's part? If so be they are a sin, they are not good: but, if they are good, they are not a sin. But, if by reason that they are corruptible, therefore they are a sin, yet rather, as a certain wise man says, «God created everything that it might come into being, and salutary are the creations of the world, and there is no poison of corruption in them; and Sheol hath no kingdom upon earth» 197. Again, if the first man had kept the commandment, and not gone astray after sin through the serpent's deceitfulness, and lost the grace of immortality, having voluntarily drawn death upon himself, then creation itself also would have continued, acquiring for its own self the grace of immortality from God:

for in accordance with the condition 198 in which we are for whose sake it came into being its parts also pass away. For this reason then, when man himself was condemned to death, it itself also served corruption and 'was made subject to vanity' 199, as the apostle says; but it hopes further to gain with us what it had from the beginning: and it will have continuance without corruptibility when we are admitted to the resurrection and the kingdom of heaven: for the most wise Paul himself also cries, «Creation itself also shall be freed from the bondage of corruption, into the freedom of the glory of the children of Gods» 200. (And after other things). But, my good friend, neither indeed did God make the world in order that it might be corrupted, for 'salutary are the creations of the world', as you have heard; but, since it is of a very fluid nature, he on the contrary brought it into being in order that it might partake of incorruption; for indeed 'even creation itself shall be freed from the bondage of corruption into the freedom of the glory of the children of God'. For what logic is it, tell me, that rational man who sinned of his own accord should according to your argument be raised to incorruption, while creation which is inanimate and without perception, which for his sake was made subject to vanity, should be delivered to final destruction, and not partake of the incorruptibility and the glory of those for whose sake it was made subject to corruption? For that the world shall be consummated is manifest according to the faith in the divine Scriptures: for that the rudiments which compose this visible creation will not pass into absolute non-existence, but will be changed into something better, Paul testifies when he says, «The form of the world passeth away» 201, and not 'this world', and Peter also testifies when he writes, «The heavens shall be dissolved with fervent heat, and the elements shall burn and collapse» 202. (But those in whom righteousness dwells look for new heavens and a new earth according to his promises.

And before him David sings about the heavens the passage also, «They all shall grow old as a garment, and as a vesture shalt thou fold them up, and they shall be changed» 203. Words agreeing with these were written by the Theologian Gregory also, in the sermon on the funeral of his brother Caesarius, as follows: «But why am I faint-hearted about the hopes? Why do I become a man of time? I await the voice of the archangel, the last trump, the transformation of heaven, the changing of the earth, the emancipation of the elements, the renovation of the whole world. Then shall I see Caesarius, no longer departing, no longer carried, no longer being mourned for, no longer being pitied, bright, glorious, exalted, even as you have often appeared to me in a dream, O most brother-loving 204, and most brother-loving; either as I have wished to depict thee, or in reality» 205. And the most wise John, the expounder of the divine words, in the commentary on the epistle to the Hebrews speaks as follows: «And besides this he demonstrated another thing also worth attention 206 in parabolic form: for he also denoted the transformation of the world by saying, 'As a garment shall they grow old; and as a vesture thou shalt fold them up, and they shall be changed'; a thing which he also states in the epistle to the Romans, that he shall transform the world:

and setting forth the easiness he added that, as a man may fold up a vesture, so shall he fold them up . and change them. But, if he effected the transformation and the creation into something better and higher so easily, for the creation of something worse he needed another; how long will, you not be ashamed?» 207. And in the commentary on the epistle to the Romans he gives an account of this matter in very complete form, writing as follows : «'For the expectation of creation', he says, 'looks for the revelation of the sons of God. For creation was made subject to vanity, not of its own accord, but because of him who subjected it in hope'. For what he says is something like this. 'This same creation suffers great pain expecting and hoping for the good things which we have just mentioned. But expectation is earnest looking'. But, in order that the account may be clearer, he also personifies the whole of this world, as the prophets too do, when they introduce rivers clapping hands, and high places leaping, and the mountains dancing; not that we may understand these to be animate, nor that we may assign any reason to them; but that we may learn the abundance of the good things, so that it reaches even to things without perception.

And they often do this same thing in the case of distressing things also, introducing a vine lamenting and wine and mountains, and the roofs of the temple crying, that from this again we may understand the greatness of the evil things. But, imitating these, the apostle personifies 208 creation and says that it groans and suffers pain; not because he had heard any groan come from earth and sky; but that he may show the abundance of the future good things, and the desire of escape from the prevailing evil things. 'For creation was made subject to vanity, not of its own accord, but because of him who subjected it'. What is 'Creation was made subject to vanity'? It was made corruptible. Why and wherefore? On account of you the man. For, since you received a body that is mortal and passible, the earth also received a curse, and produced briars and thorns. But, that heaven together with the earth will grow old and eventually pass to the better ending, hear the prophet saying, 'In the beginning, Lord, thou laidst the foundations of the earth, and the heavens are the work of thine hands. They shall perish, but thou endurest; and they all shall grow old as a garment; and as a vesture shalt thou fold them up, and they shall be changed'. And Isaiah, demonstrating these things, said, 'Observe heaven above and the earth beneath; because heaven hath been solidified as smoke, and the earth shall grow old as a garment;

and they that dwell therein shall perish like them'. You have seen how 'creation was made subject to vanity', how also it shall be freed from corruption; for the former said 'As a vesture shalt thou fold them up, and they shall be changed', and Isaiah said 'They that dwell therein shall perish like them', not 209 speaking of utter destruction, for neither shall the men who dwell in it undergo such as this, but the temporary destruction, and through that very thing they shall pass to incorruption, just indeed as by saying 'like these things' he pointed to creation itself, that is the universe 210, just indeed as Paul also says farther on. However for the present he is speaking about its subjection and showing why it was made of this kind, and assigning us as the reason. What then? Was violence done to it in that it underwent these things for another? Not at all; for it was indeed made for me. How then is a thing which was made for me injured when it undergoes these things for my reformation? But, to look at it in another way, we ought not even to raise the question of justice and injustice with respect to things without life and perception. But Paul because he personified it uses none of the arguments that I have stated, but by another method of reasoning sets himself superfluously to comfort the hearer. But what was it? 'What say you? It underwent evil things for you and has become corruptible. But it lost nothing;

for it shall also become incorruptible again through you': for this is the meaning of 'in hope'. But, when he says, 'It was not made subject of its own will', he does not say this to show that it is possessed of thought, but that you may learn that everything was brought about by the will of Christ, and the one is not a reformation of the other. But he stated also in what hope. 'Because creation itself also shall be freed'. What is 'itself also'? That not you, but it also, even a thing that is far inferior to you, and that does not partake of reason and perception, this also shall partake with you in the good things. For it 'shall be delivered', he says, 'from the bondage of corruption'; that is, it shall be no longer corruptible; but it shall follow the beauty of your body. For, as, when it became corruptible, creation also became the same, so, when it is rendered incorruptible, creation also as well shall again follow; to denote which indeed he added, 'into the freedom of the glory of the children of God '» 211.

But, inasmuch as the Alexandrine is a stranger and a barbarian to the divine Scripture, and is not accustomed to the teachings of this Scripture, he thinks that God is a creator of corruption, and he calls the world his sin; a thing that is of fluid nature, but is honoured by the grace of incorruptibility together with man for whose sake also it was made. It was not as a sin of God that Christ reformed the world's subjection also that was for man's sake, that he might bring in one set of things in place of another, as this wicked and deceiving man says; in place of bodies that had been delivered to death the immortality of spirits, and in place of the corruption of the world eternal incorruptibility, and in place of abundance of sins abundance of right acts; but in order that he might raise man, who had fallen, and by erring been stripped of the grace of God through which he had immortality, to the original state, through the resurrection of the bodies into incorruption, by which this world also shall partake of the freedom and the glory, as we have written.

(And after other things.) But from the investigation you have plainly recognised his corruption on every point, and his spuriousness in the matter of faith; in the theology which concerns the Father and the Son mingling of hypostases (since he has cast behind him the godlessness of Sabellius the Libyan); in the Incarnation of the Only one phantasy and change, and the other things that do away the true Humanization and fight against our salvation; in the Resurrection lessening of hope, and denial of the resurrection of bodies; in the creation of the visible world, a blaspheming tongue that under the appearance of good will arms itself against the wise Creator and Maker, and that utters follies akin to those of Mani the madman and Marcion (for well was he named Mani from mania, that is, from madness, who is the founder of the Manichees, who are most exceedingly foul). But that these confused opinions are rejected and anathematized by the holy Church, and those who were the originators of them, there is none among Christians who does not confess. Accordingly therefore it is manifest that Alexander, inasmuch as he has agreed with all these opinions, shares the anathema of each one, being subject to many sentences or punishments 212.

Letter 28

AD 490–512

But, if we in some place hear Scripture say 'the Lord's eyes', we understand God's activity, which is signified through the term 'eyes'. And, when again we hear of ears, we understand the propensity and inclination that he has toward us, and that he has the attribute of mercifulness, and that he brings our service to completion; for Scripture speaks to our weakness in human and condescending fashion. And, because it is said that God has wings also, yet we do not understand that he has wings, but that his sheltering power is signified through these; for, since we are Christians, we must understand the divine Scriptures spiritually, not according to the letter.

Letter 29: To Antoninus Bishop of Berrhoea

AD 513–518

But we hear of the said Mara that he said this also as well, that the holy Virgin did not feel the birth, in manifest opposition to the Holy Spirit and to the Scriptures which were spoken by him. The loud-voiced among prophets, Isaiah, shows that he came forth from the bond of virginity like anything else, and he was ineffably born without rending her from Mary the God-bearer, saying thus, «Before she that travailed bare, and before the pain of the travail came, she escaped and bare a male child» 214. The fact that she escaped shows that the birth took place with perception on the part of her who gave birth, and not in phantasy 215. So Gregory the Theologian also in the sermon about Easter says of the birth of the babe when it is born: «But she also cried 216 from the compulsion of the virgin and maternal bonds, with great power, when a male child was born from the prophetess, as Isaiah announces» 217. How could the fact that she cried from the compulsion and did not rend the bond of virginity happen without perception, and not with such great perception as this oh the part of her who bare? And these things took place ineffably and beyond everything. He who wished to come truly in all our attributes, and to be made like to us his brethren without sin, was . certainly born in fleshly fashion by a manifest and true birth, causing perception in her who bare, free from all pain and suffering;

for the prophet proclaims that she gave birth before the pain of the travail came. For how was she to be subjected to the trial of pains and anguish, who put an end to the bearing of children in anguish through the fact that joy was born for the whole race of men? For, «Lo!», he says, «I announce unto you great joy, that is to all the people, that there hath been born to you to-day a Saviour, who is the Lord Christ» 218.

Letter 30: To Presbyter Victor

AD 519–521 (?)

For the bread that is consecrated on the holy tables and mystically transmuted is itself truly the body, the body of him in whose name it was in fact transmuted, that is of him who voluntarily died and rose for our sakes. But, if it is the body of him who rose, it is plain that it is impassible and immortal. If we do not look at the bread that is mystically transmuted, but at that which comes under the eyes of the senses, and, seeing it broken, do not confess it to be indeed immortal, it is time for us to say that neither is it God's body: for what is seen is indeed bread. By the faith therefore by which we understand and believe it to be the body of God who became incarnate without variation for our sakes, and voluntarily suffered and rose, by the same faith we understand and confess that it is also immortal and impassible, and bestows impassibility and immortality on us. For he who allowed it to be cut and divided, because indeed it was otherwise impossible for us to partake of it, in the same mercifulness also allows God's body which has been already transmuted to appear as bread. And for a confirmation of the transmutation that is accomplished this has been seen by many even with the eyes of their senses themselves, and they have seen bloodstained flesh being broken, not the bread that is laid upon the altar.

Letter 31: To Sergius the Physician and Sophist

AD 515–518

But with regard to the reception of Eutyches that it was done in a canonical way, and that it casts no slur on the holy. Dioscorus, and on the synod which assembled with him at Ephesus, I addressed the arguments on this head to certain persons some time ago, and I also dealt completely with it as the truth demands; and I have thought it good and urgent to send a copy of these things to your learning. Not only the wretched man from Scythopolis 220, but many others besides before him and after him, employed the same blasphemous absurdities, not knowing what they are saying 221, but made empty-mindedness fulness of blasphemy against God. The holy synod which assembled at Ephesus with the saintly witness of the truth Dioscorus taught nothing new whatever with regard to the faith, but only effected the deprivation 222 of those who were infected with the Jewish poison of Nestorius and cast them off: but Eutyches, who presented a petition and anathematized his heresy, on account of which he was accused, it accepted on the ground of the actual petition itself and on the ground of the minutes 223 that were written at Constantinople before Flavian, since it did not recognise the poison that was in his heart, and the disease hard to be discovered was in accordance with the human standard properly hidden from it; for the divine Scripture plainly teaches that 'man looks on the face, but God looks on the heart' 224.

But what will anyone say about those who assembled at Chalcedon, who received Theodoret and Hiba, who not merely hid the foul heresy of Nestorius in the heart, but actually displayed it with open face. When the contents of the minutes' on account of which Hiba's deprivation took place had been read, and his letter to Mari the Persian, which was full of many blasphemies (a copy of which I have also sent to you), the representatives of Leo, who had become prelate of the church of the Romans, pronounced him blameless, making the following declaration 226: «Pascasinus and Lucentius the reverend bishops and Boniface the presbyter representing the apostolic throne 227 said by the mouth of Pascasinus, 'From the reading of the documents 228, and from the statement 229 of the reverend bishops we know that the reverend Hiba has been shown to be innocent. For, when his letter was read, we recognised that it is orthodox 230; and therefore our decision is that the episcopal rank also and the church from which he was wrongfully ejected in his absence be restored'» 231. And to these things the whole synod assented; and they promulgated the same decision. How then can those who defend those men dare to make the reception of Eutyches, which took place according to the canons, a charge against the holy Dioscorus and the synod which assembled with him?

Letter 32: To Orthodox

AD 513–518

Since you have thought fit to ask me for what reason Eutyches is anathematized, the man of ill name 233 and impious, and how it is that he was received by Dioscorus of saintly memory, we say in a few words that he was received on presenting a document 234 which contained a right confession of faith and anathematized Mani and Valentine, and Apollinaris, and those who say that the flesh of our Lord and God Jesus Christ came down from heaven; to which he further added the words that follow (though those who assembled at Chalcedon interrupted the reading, when the things that were written at Ephesus in the transactions 235 concerning him were put in), that the things which they wished to impute to him were slanders 236. But the man of ill name seems again to have 'returned to his vomit' 237. And that 238.....

Letter 33: To Neon the Presbyter and Archimandrite

AD 513–518

And, in order not to extend the letter to a great length, from these declarations 240 it has been clearly made known that, as we said, in consequence of the document' and of the minutes 241 written in the royal city, and of the depositions 242 on behalf of Eutyches that are contained in them the holy synod which then assembled in the city of the Ephesians gave a decision by which it declared this man innocent; and it can never be accused on account of the fact that after these things the same Eutyches ran back to the vomit 243 of his own evil opinion. For neither against the holy fathers did this bring a reproach, because many heretics consented to a temporary hypocrisy, and again returned to their impiety; since even with the 318 holy fathers Eusebius Pamphili both sat in concourse with them and was one of their number; and he contended with these on behalf of the madness of Arius, and armed himself against those who held the right opinions.

(And a little farther on.) But in the synod at Chalcedon Dioscorus said this: «But, if Eutyches holds anything outside the doctrines of the church, he deserves not merely punishment, but even fire. But I concern myself for the catholic and apostolic faith, not for any man soever» 244. But that the saintly man of saintly memory acknowledged Emmanuel who is of the Father's nature in the Godhead himself to have become also of our nature in the manhood, how do we need any other testimony, since the minutes 245 that were written in Constantinople before Flavian, and brought in again at Ephesus, plainly contain this expression, which was confessed by Eutyches, and confirmed by him, in that he asked that synod, «Do we all also agree to these things?» and they said, «We agree» 246?

Letter 34: To Elisha the Presbyter and Archimandrite

AD 519–521 (?)

The saintly presbyter John has removed and gone to the place of light of the righteous, and to the rest above in which those who have so lived abide, expecting the day of the perfect and full promise, and not without us to be made perfect, as Paul who was initiated into the deep and ineffable things of the foreknowledge of God somewhere says 248. What need is there even to say what poignant and heavy sorrow has shaken my soul? For it is a great loss that this wretched turbidity of times in which we ourselves have been left alive should by such men being snatched away be gradually laid bare and reduced so to speak to the last dregs. About him there is much that I might write on the laudatory side, but, overcome by the multitude of subjects, I say this briefly, that he alone taught us and caused us to see before our eyes, what is the kingdom of heaven that is spoiled, which spoilers seize 249. In such a a way, clad in the feeble body as in a chain of lead, he parted and dispersed all things outside, and by taking little thought for things that draw downwards, and receiving strength through desire of heavenly things, he fitted himself wholly for things above, to which he has now easily departed. Therefore we must both weep and groan for our solitude, which has been deprived entirely of such a pattern and honourable example.

But, since we ought to bow our neck before the just scales of the judgments of God, we praise him who so orders these things and brings them to pass: for the wise and strenuous Job somewhere says, «But if he too hath so judged, who is he that gainsaith him? For what he himself wished he also did»250. And for the rest we pray that by the saintly prayers of those who have made a good departure hence we may be saved, and as far as possible be kept unharmed, and not wander from the faith of these men, and may be raised to them in memory. May these things be so. But in respect of what has been written by your love of God about the sustenance of the poor, and our necessity or refreshment, and that you wish to share with us in everything, and give readily, know this, that we accept the full purpose of your mind, but, being small and weak, we look to Paul the doctor of the church, and as regards our needs set ourselves to feel shame and refrain, and look at him who says, «In all things I have kept myself without being burdensome to you and will keep myself»251. But with respect to the relief of our brethren who are labouring under the same distresses, by which life is oppressed, I will exert myself, and will be importunate, or rather 252 will use lawful boldness of speech 253, and will beg, and grasp 254, and incite to liberal giving; and I will again use his words and say, «He that soweth sparingly shall reap sparingly; and he that soweth bountifully shall reap bountifully»: and this he seals by the very wise and understanding addition, «Every man as his heart willeth, not grudgingly nor of necessity: for God loveth a cheerful giver» 255.

As to the book that I have composed against the heretical fatuity of the wicked grammarian, by often writing and asking for it to be sent to you before it was completely finished you were acting like men who urge a boy who is healthy and well-prepared, and instructed in military affairs, to appear in the line of battle when he has not yet put on his armour. But, now that by God's help it has been finished, as far as our little power goes, and has been duly written, and duly collated as far as was possible, it has been sent. It was a very difficult task and needed a great store of books, and it was so to speak difficult for me to correct, because I am moving from place to place, and I have not everywhere at hand fitting testimonies and demonstrations from the Scriptures. For I thought it right to meet not only the lamentable babblings of the grammarian, but also the whole web of impiety contained in what was defined and done by way of innovation at Chalcedon by the synod which met there, and the impious Tome of Leo, taking occasion from the very things stated by him (I mean that grammarian) to expose the dishonesty of the adversaries, and cut the very root so to speak of bitterness 256, and to show whence it sprang, and that these things are not new, but were evolved long ago by the impious company of those who unlearnedly held this evil opinion;

and not only so, but also to show the agreement of the doctors of the orthodox 257, and of things which to men who are not practised in divine doctrines seem to be contrary, and have the same purpose before them, and to guard myself as far as possible against contention from all sides. Immediately therefore after the holy Cyril and Gregory the Theologian, and all who so to speak taught the same things, had also said that we must note the distinction in theory 258 and in thought of the natures of which Emmanuel is composed, from which natures the different character and diverse essence 259 of the elements that were joined in union is recognised, Theodotus of saintly memory, bishop of Ancyra in Galatia, seems to deny this and not to accept the division in thought 260. On this account many of the orthodox 257 also were confounded by the heretics as if they were adducing fathers who said contradictory things, though the objectors could not discern even the reading of the words of Theodotus, but read them differently, not as the words stand. This therefore and all such points we have brought together from all quarters, and, God stretching forth his hand, have explained them, and so have shown the objections of the impious to be vain.

The demonstrations which they adduce are of ancient date and not of yesterday and the day before, and they have been worked up by means of inventions and false attributions and tens of thousands of contrivances, since they wish on all sides to show the refutation of the impiety to be futile. Therefore it was indeed a task replete with great difficulties to find these passages, and lay bare the evil dealing and expose the deceit contained in them. These things the prophet's words fit, which were spoken in the name of God to those of Israel, «Ephraim hath surrounded me with falsehood, and the house of Israel and of Judah with impiety» 261: and still better that also which is written in Daniel, «They worked zealously to strengthen their deceit which consisted in transgressions»262. Having therefore as far as possible read all the books, thoroughly and not negligently, I made myself acquainted with their evil purpose after much labour and after searching for each one of them (often it could not be found at all), and this though I am in a condition 263 of exile, and flee from one place to another for refuge like boats 264 upon the sea. To me also it was gratifying that the wise and Christ-loving Zacharias the scholastic 265 should read the dissertation mentioned:

for in the royal city also I used to bring my works to him, when he would listen attentively with all care fulness, and received from God the privilege of being a wise hearer of Jerusalem, I mean of the church of God, and did not shrink from being an admirable adviser, on account of the great experience and instruction in the sacred books which he has enjoyed from his boyhood. And we believe that upon you the religious presbyter Victor 266 the same grace blooms, and that it in no way falls short of that which was given to him, or certainly it was even greater, and reaches a still higher standard on account of the order of the presbyterate, and the priestly seat to which you have been called by God. I therefore beg you all to read the composition diligently and with attentive thoughts and, as your habit is, wisely, and if as weak men we have anywhere gone wrong to point it out. «That a brother should be helped by a brother, this also is the firm strength of a fortified city» 267, the God-inspired words teach. Therefore also we made it our business, as far as possible, to bring this dissertation also to certain men of intelligence and skilled in argument, who are not without a share in divine and profane learning, and read it to them, generally stealing an opportunity for reading, and doing this in secret, on account of the present time.

The beginning of this treatise I have put in such a form 268, in order that I may seem to have prepared this while I was living in Antioch, lest perhaps these adversaries might kindle a greater flame of prejudice against me, if they perceived that this had been composed by me in exile: and in truth when I was there I began to prepare material for an answer, though, when the persecution came, it scattered these things. Since you, the God-loving presbyter Philip 269, have often asked for the Book of Dispensations as you say to be sent you, the only reason for which we have put off doing this is that we are desirous of first carrying out your request, and casting an eye of criticism on what is written in it; which down to this day we have been confident of being able to do, though all our attention was occupied with the said composition. Therefore, when we have read your book also hastily, we will send it as soon as possible.

As to those who have been converted from the error of Theodotus 270, we say this much, that, if there are some who received ordination from Theodotus himself, since he was a bishop legally appointed, but was afterwards perverted to the abominable tenet of a self-created observance 271, I mean that of the illegal re-anointing, and to a change as to the faith, so that he does not confess that our Lord and God Jesus Christ, who is of one essence 272 with the Father in the Godhead, himself became also of one essence 272 with us without variation, and took our likeness, except sin only, let these be subject to the periods of penance which Timothy of saintly memory, archbishop of Alexandria, laid down with regard to those who are converted from the heresy of the Diphysites 273. But, if there are some others who derive the ordinations alleged to have been performed over them from the man called Gregory 274 or from others, who are not even bishops, let these be reckoned as laymen, and not dream of the name of service or priesthood; but eventually after some time, if some of them receive a report for good works, let these be ordained, as if they had been advanced from the lay standing to the priestly chancel 275. But I was surprised to see that in your letter, though you termed them laymen, you afterwards asked the question «How long a period ought to be appointed for these men», as if they were clergymen 276, men who never became such at all. Therefore also I praised the ignorance of the religious presbyter Victor about these men.

As to the complete manuscript 277 of the divine Scriptures which belonged to John whose soul is at rest, which may fill many bellies of poor men, sell it: for we by God's grace have books 278, and would we had also perfect knowledge of these, which we pray may be given to us by God. We were not surprised to hear that those without are at peace with you, since we recalled to mind the divine declaration which says to the righteous man, «For the beasts of the field shall be at peace with thee»279. Therefore also we again praised him who confessed these things without falsehood. The end of the letter to Elisha the presbyter and archimandrite.

Letter 35

AD 520–525

To the holy fathers and archimandrites of the holy cloisters in the East and the presbyters and deacons, and all the brothers who are practising the God-loved life of monasticism Severus greeting in our Lord. I have heard that the great convents of the holy monasteries in the East, who are honoured for eminence in life and in asceticism and for age, have withdrawn, and that to this same thing they have been driven by compulsion, by those who without fear stretch out their hands against every man: and I groaned deeply; and I continued weeping till there was no strength left in me to weep more, as the Holy Scripture somewhere says 281. For I sorrowed not for you (no tears are needed for you) but for the countries which have been deprived of you, and for those who live a religious life in them, and to speak generally for all that district 282. If there were not universal wrath, and the face of God were not averted, you at least would have remained, as pillars of the great house who would have prevented the ruin that was threatening it. So also, when Jerusalem was being chastised for her sins, and was being delivered to various chastisements, the God of mercy, 'he that taketh pleasure in mercy' 283 (for so the divine Scriptures term him), again spared her on account of his great mercifulness, and, because he did not wish to bring a complete destruction, is seen to address, those who administered such chastisements as were to come, things which Jeremiah saw and heard by prophetic perception, in this way: «Go up to her walls and pull down; but make not a full end. Leave her foundations because they are of the Lord»284.

If then you, who are the foundations of the Lord which stave off destruction, have now been disturbed and shaken, what is there to expect, save sore stripes from God, and great evils that cannot be assuaged and wrath that is poured out, which he who in just judgment brings it declares in such words as these: «Behold! my wrath and mine anger is poured out upon this country and upon men and upon cattle and upon all things that are in the field, and upon all the fruits of the earth, and they shall be burnt up and shall not be extinguished» 285? For these reasons I sorrowed, and I perceived not the number of my groans, while I contemplated the desolation of the ways that led to your convents and sent to you those who had a zealous desire to delight their souls by the remembrance of divine things, and to whom constant standing and angelic singing were a festival, and the upward-pressing life, which reminds rational souls of the imitation of God. For thus Jeremiah also made lament after the destruction of Jerusalem, and said as in a figure: «The ways of Zion mourn because there is none to come to the feast. All the gates in her are desolate» 286. (And he himself clearly said that her produce is given to destruction). «Whose priests shall go into captivity groaning, and they that have taken upon them the virgin life shall be led away. And she that was abandoned by them hath bitterness for these things». For, in order that none might think that the lamentation that was made was not right, on account of beams and stones and great buildings that were razed to the earth and the dust, exalting plainly by words the greatness of the disaster, he made proclamation and said: «Her priests groan and her virgins are carried away, and she herself within herself hath bitterness» 287.

And Elisha the great, who received a double portion of the spirit that was in Elijah, the man of many visions and miracles, foreseeing that which was future like the present, and how many evils the people of Israel was to endure, inasmuch as Hazael, King of Syria, was to come against them to war, wept bitterly when he .considered the incurability of the evils that were coming, and under stress of these things he could not refrain, and abstain from tears, and from pity, though they were about to endure these chastisements as they deserved. And therefore also the divine Scripture says as in wonder: «And the man of God wept» 288. But I beg and entreat your sanctities (for you are my affection no less than he 289), you who also suffer with your kindred, and, to speak in the words of the apostle, «have a heart of mercy and of grace» 290, pray for the sheep and avert the wrath, and cease not holding up your saintly hands to your Jesus, saying to him from the divine Scriptures, «These sheep what have they done? Have pity, Lord, upon thy people, and give not thine inheritance to shame» 291. Perhaps he will be turned by these prayers and repent, and will leave in his country a blessing, a sacrifice and a libation to the Lord our God. For on your account I have no weight of care and no anxiety:

for well I know that everything is easy to you, and there is no impediment or difficulty of walking for your feet, which are adorned in apostolic fashion with bareness, and by their steps are able to bless even the uninhabited deserts and make them habitable; . and that the lack of money in your girdles is a fulness of all abundance, so that it provides a superfluity for others also, and the staff in your hands is a symbol of the very fixity and firmness of the faith that is in you, so that it supports those who are shaken also and they do not fall; but the earth and the heaven and the air 292 are your purse, and all the elements supply food in diverse forms and coming of itself, and make it known to everyone that «man liveth not by bread alone, but also by every word that proceedeth out of the mouth of God»293: I forbear to say, what is a great thing and very true, that, since you have a spiritual rock going before you (and Paul said that Christ is a rock 294), that is to you food and drink; for you were persecuted with this same rock when it was persecuted. For in the case of the sons of Israel of old, who saw little, and had their eye blinded by Egyptian darkness, and could scarcely see the writing of the law and could not contemplate the depth of hidden mysteries, the apostle justly wrote that «that rock followed them» 295:

for it was right that they who were so-imperfect should be first exercised in the law, and afterwards see Christ following them. Wherefore also in waterless countries he gave them water in tangible form, assuaging the thirst of the flesh; and, whenever they desired flesh, he invisibly brought birds like rain from the air 296, and other things like these and resembling them. But before your own perfections, who can contemplate the very glory of the Lord 'with open face', as again Paul said 297, that rock continually goes in front, giving suprasensual food and drink, and showing everyone that through the things which you have endured you cry and say, «Who shall separate me from the love of Christ? Tribulation, or distress, or persecution, or hunger or nakedness or clanger or the sword, as it is written, 'For thy sake we die every day; we have been reckoned as sheep for slaughter'; but in all these things we are victorious through him who loved us» 298. For the results of your victory are not only in this evil present world, in which you showed invincibility, but all of them are more truly in the future world.

Then all who have been exercised in the life of virginity, and have prevailed over shameful passions and are honoured for white-haired old age of the intellect, and for the holy order, and deceive the accompanying honour, shall be gratified with such joy that their soul shall be made drunk with good things, as to which Jeremiah the prophet, depicting them beforehand, spoke thus: «Then shall virgins rejoice in gatherings of young men and old men shall rejoice: and I will turn their mourning into joy, and I will make them rejoice: and I will make great and make drunken the soul of the priests the sons of Levi, and my people shall be filled with my good things» 299; and these things that fail not and are as they are, and are never destroyed. Such as these are the blessed homes and mansions. But, if there is yet an extension and we have not been brought to the end of time, assuredly 'he who scattered Israel he will gather him, and he will keep him as a shepherd who feedeth his flock' and will say, «With weeping went they out, and with consolation will I bring them: and I will make them to dwell by streams of waters in a right way and they shall not again go astray» 300.

But pray that we also may hold to the right and unerring way, and our foot may not turn aside to the right hand or to the left from the king's highway 301 which was rightly traversed by those seers and ministers of the word. For, inasmuch as you exercise yourselves in the law of the Lord by night as well as by day, you know well that, even if a man contend, he is not crowned unless he contends lawfully. For certain men have come in upon us, wishing to put a blemish on the 'good confession' to which we were called and which we confessed 'before many witnesses' 302 as the apostle said, that is, before the whole church and 'the elect angels' 303, never having yielded to remissness. For that 'we are not of remissness which leads to perdition' 304 you also well know: for you are the first who testify.

For, 'having no sound knowledge of what they say or the things about which they strive' 305, they do not consent to confess that the true flesh of God and the Word which is from the holy God-bearer and ever-virgin Mary and from the Holy Spirit, which was hypostatically united to him, so that from the fact that he came to be with us as God who became man he was named Emmanuel, and that he was made like unto us in all things except sin, suffers like us and is susceptible of innocent passions, but say that he suffered in semblance, and that the flesh was impassible and immortal at the time of the voluntary and saving Cross; and besides other impossible things the wretched men foolishly speak of false passions, and in false words they name phantasy 306 incorruptibility, and deny the true incorruptibility, and they fail to notice the wisdom of the dispensation whereby the impassible God united to himself those of our passions which do not fall under the description of sin, wishing in it to taste our death voluntarily, destroy its dominion over us, and by means of the Resurrection to set us free in incorruptibility, that is in impassibility and immortality, and raise us to our first state in which also we were created. If the Word of God desired to display passions and death in unreal form, the Incarnation is quite superfluous.

He had the divine impassibility and immortality, and so also he might have suffered as in semblance and shown himself after the fashion of former appearances, as he appeared as a man who wrestled with Jacob and was received in Abraham's house, and was represented in many forms through the prophets: for this he himself is seen to have said in Hosea the prophet 307. But this was not what he desired, but that by means of a real death he might save the man who had died through the deceit of the serpent, and make his own Resurrection the gate and way of return to everlasting life. For this reason Paul cries louder than all trumpets in the ears of men who will not hear: «For, since by man came death, by man also cometh the resurrection of the dead. For, as in Adam all died, so also in Christ shall all live» 308. But... with... the Scriptures and... these hasty and presumptuous men presumed blasphemously to say against the divine Scriptures and against the holy fathers who interpreted them in approved fashion, who at various times fed the holy churches.

From these things you see clearly how much difference and distinction there is between truth and error even as the heaven is far from the earth, and that out of the thought of their heart they have 'devised words of iniquity' and that 'truth has perished in their ways, and they could not walk in the right way', and also that 'they have removed their thoughts from understanding' 309. For well did Isaiah the prophet expose them beforehand by these words. Pray therefore, saintly ones (for indeed I say the same thing many times) that we may be delivered from evil and unjust men. For they have been unable not only to endure reproof on account of their wickedness, but even to give drink to them that thirst: for, besides their thoughts that blaspheme against God, 'their counsels also 'are counsels of murder' 310. For this very thing Isaiah says with me concerning them. But that these same men may be changed to what is right make the subject of your own prayers. For we on our part look to him who willeth not the death of a sinner so much as that he be converted and live 311. Indeed at first on the entreaty (and to speak the truth on the compulsion) of him who wrote unsoundly and rashly upon this same matter 312, while far away and in hiding I wrote and admonished him in a brotherly manner and urged him to have regard to the holy fathers and to the approved doctors and follow them, and correct himself. And even upon this he attacked my meanness in a ferocious manner, worse than any raging savage beast, and kept bitterly complaining because he did not find me a partner of his error, and over the whole world, as far as he could, he sent out and scattered abroad what he had written, which came from his heart 'not from the mouth of the Lord' 313:

and we were set forth as a laughing-stock to those who contend for the Chalcedonian impiety; and in Palestine, as I have learned, and in other provinces they were going about, and everywhere opening and extending their capacious mouth and saying: «See! Those who pride themselves on being orthodox 315 have been manifestly seen to be zealous for the semblance of Eutyches, which is the error of the followers of Mani». Then indeed, being pierced by the judgments of God after the manner of goads and being... in my soul because I could not endure the slander and the blasphemy against the glory of the Most High and the fact that one man's error should be a stain upon the whole body of the church, I made the true facts known to everyone, facts which are known and familiar to you also, saying with courage as well as faith in accordance with the truth (for Jesus is very God and Saviour), «If it be my lot to die with thee I will not deny thee» 316, but, «I will go up upon the mountains, and will preach to Jerusalem» 317. May I gain his boldness of speech 318, and may I receive help from him, through your saintly prayers and entreaties.

The handwriting of the patriarch, himself. May the holy Unity in Trinity (for this is our God) keep your holinesses, and all the brotherhood that is with you, illustrious in divine contests, in perfect concord and endurance and praying for our meanness. My spirit greets you. «Greet one another with a holy kiss» 319. Grace be with you. Blessed be God for ever, and praised be his name to all generations.

Letter 36: To Isaac the Scholastic

AD 509–511

For it is not saying what agrees with the 318 fathers that is prohibited to us, but adding anything to or detracting anything from the correctness of the doctrines 320. If not, the synod of the 150 also incurs blame, because it widened the theology 321 relating to the Spirit, and, when the confession had been laid down with regard to the only Son who became incarnate for us, it added the words 'from the Holy Spirit and from Mary the Virgin', and 'he was crucified in the days of Pontius Pilate'; for these things were not stated by the 318. And a little farther on in the same letter. But you say that the synod at Chalcedon also placed the faith of the 318 before its definition. But in that case the innovation is obvious. First it says in plain words, and that twice and three times, that it is itself making a definition; secondly, because it said that our one Lord Jesus Christ is made known in two natures; thirdly, to omit the other points, because it called Leo's letter, which is full of the blasphemies of Nestorius, 'a pillar of orthodoxy 322'.

Letter 37: To Charisius the Monk

AD 513–518

Who among the orthodox 323 would agree that the synod at Chalcedon should be suppressed in conjunction with all the religious synods, so that from the silence it might be inferred that it too enjoys equal honour? Assuredly those who turn away their faces from it would raise arguments against those who hold to it, and the one would say, «It is suppressed as impious», while the others would say. «It has met with the same suppression as the other synods», and again there would be contentions and disturbances. And again before these things he says. For for us to say that the synod must be suppressed, and formulate an orthodox confession, but not reject the blasphemies with the persons themselves and the words, is neither lawful nor conducive to peace. But, even if we be willing to shut our eyes, no one among the congregations of the orthodox 324, especially after so much agitation, would agree to such a spurious union, since the apostle plainly says, «If anyone preacheth to you outside what ye have received, let him be anathema» 325. What has thrown the churches into confusion down to the present day is this, the fact that those who are in power halt between the two sides, and wish always to please both sides.

XXXVIII. ---- OF THE HOLY MAR SEVERUS THE PATRIARCH FROM THE LETTER TO PETER AND AMMONIUS 326 AND OLYMPIODORUS, ABOUT THE NAMING OF PETER BISHOP OF ALEXANDRIA; WHICH IS THE 10 OF THE 1 BOOK OF THE LETTERS WRITTEN DURING TENURE OF THE SEE. [513-6.] For we may learn from the facts themselves, that we, the few in number and small, by God's help completely checked the synod of Chalcedon that was already acting as absolute shepherd of the churches, we who as in Isaiah's prophecy were left like a bunch after the olives have been gathered, 'two or three on the high ends of the branches, or four or five, who were from this bunch of olives'327, Peter who was from the country of the Iberians, but was a citizen of Jerusalem the city above, and Theodosius 328 who adorned the throne 329 of Antinou 330, and Isaiah331 the very famous, the statue 332 of philosophy and of life in God, like a column and pattern; men who even in this world reaped the honour due to their labours, prophesyings and gifts of healings, and were illustrious in other spiritual excellencies, whose spirits also, I am convinced, are offering prayers on our behalf, and are close by us in these present struggles, and rejoice in this union and peace, and bond of faith, which has now begun. For besides the other good things they knew what is the time of strictness, and what that of lawful concession, and they used to learn the dispensations of the Spirit, and followed the wise dispensations of Basil and Gregory and Athanasius and other God-clad fathers: whom let us also follow, though we are small, men, whose judgment is a subject of prayer.