The Second Synod of Ephesus (449) - Acts, Perry 1881 — page 7 — Council of Ephesus II 449

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To the decisions, etc., of the 318 Fathers at the Council of Niceea in 325, A.D., and to those of the Fathers at the General Coun- cil at Ephesus in 431, A.D., those of the Council of Constantinople in 381, A.D., being most probably included.

ii Peter, ii, 22—We find this expression frequently used. Bingham, Bk., xvii, ii, 3, speaks of an Order of a Council, “that if Clergymen, who are once corrected for their offence, shall relapse, and return to their vomit again, they shall be deprived of their dignity, etc.”

§ The Peshitto-text in St. Paul’s Epistle to the Ephesians (ii, 14) is. [DSpesc> Jom yo? hye ie

down, I am a transgressor of the command.” And the fact of their having considered it at all and speaking of it incorrectly, who have undertaken the office of Priest and Teacher, renders them lable to the charge of folly, and to be the subject of laugh- ter.

Now, if in that great Church of Antioch in which were found assembled a vast concourse of people, these persons uttered Blasphemous expressions, without anybody reproving them, who is there to heal (the weund expressed by) the tears of those scandalized thereby ? And who is there that would not consequently feel heaviness and sorrow, if, at the very place of healing where it is right and proper for them to be healed, they should there wither away”%, whilst yet your Piety possessed the power of curing, yea the power to heal the lamet by word and deed ?

So, I was astonished on learning that, upon an occasion when an assembly was taking place there (at the Church in Antioch), that wise Bishop of Cyrus took authority upon him—whence I know not—to assert, and that in the presence of your Perfection, that he was not dividing Immanuel by affirming that ‘the mere Man only was palpable to (touched by) Thomas, and that God only was worshipped” (by him), “ speaking such things out of his own heart, not out of the mouth of the Lord,” as it

Meaning, “ If they should find no remedy.” Meaning, probably, “the power to apply a perfectly efficacious remedy.”

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” Meaning, probably, “the power to apply a perfectly efficacious remedy. ”

is written ; of whom it is time to ask—“ what have you been saying ?” or this—“ whither are you going ?” and “vou walk not circumspectly in forsakinet+ the Royal Road.” ‘ Cease to struggle in opposition to the Divine Scriptures.” “ Put a door upon, and a bridle, into your mouth.” ‘Be in awe for the voice of the Father, which came from Heaven saying, “This is My Beloved Son in Whom I ain well pleasedf.” “Do not divide our One Lord Jesus Christ into Two Sons.” For, although He became (to be in the Flesh), (derived) from a woman, yet, in the Assumption of the Flesh with a reasonable Soul, He continued to remain what He was before, that 1s, Gop. And hear the Philospher Paul, asking you and saying—“Is Christ divided§$?” No, you wil reply, if you do not suppose Two Sons and Two Christs and Two Lords? Further, immediately meets you the Prophet, who restricts you by saying —‘ This is our Gop, and no other is to be compared “with Him. He has discovered all the way of “knowledge and has imparted it to Jacob His “servant, and to Israel beloved of Him. After- ‘wards, He appeared upon Earth and held converse “ with the Sons of Men.”

In order, too, that the Holy Virgin might be called the Mother of GOD, and the Evangelist be confirmed who writes—‘“The WORD be-

came Flesh and dwelt among us,” The (One) Who was worshipped by the Cherubin and adored by the Seraphint—This Same One became like us for our sake, sate upon-a colt the foal of an ass, and, when the servants smote Him upon His cheeks, endured it patiently ‘| in order to fulfil all Righteousness.

‘These things they have handed down to us, “who from the beginiug were eye-witnesses and ministers off The Word.” These are the Doctrines of the Ancient and the Modern Synod. In these, John of Blessed memory, who was the Bishop previously to your Piety, (was consentient) and concurred with us completely.

But once more I turn to you, O God-loving Priest of Antioch and my Brother! and (I pray) you for his sake who never ceased from supporting (up- holdingS) that Concord (Peace) of the Church common to us and you, which he rendered powerless for men to dis-sever.

(1 mention this) because they (alluded to above) are disturbers (of Concord) and highly reprehensible in speaking against a time of peace, not knowing how great a boon it is to live in peace.

Moreover, they composed treatises exceedingly reprehensible inasmuch as these are, according to their

) Included, perhaps, is the sense of ‘ drawing closer the bonds of the Concord, Union. ”

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(1 mention this) because they (alluded to above) are disturbers (of Concord) and highly reprehensible in speaking against a time of peace, not knowing how great a boon it is to live in peace. Moreover, they composed treatises exceedingly reprehensible inasmuch as these are, according to their

) Included, perhaps, is the sense of ‘ drawing closer the bonds of the Concord, Union. ”

own statement, in direct antagonism to the writings of our Blessed and Famous Father and Bishop, Cyril. This proves beyond doubt that they are highly reprehensible and not in accord with Holy Scriptures. For, our wise and distinguished Father became the Teacher of the whole world, seeing that he wrote in amore Catholic and enlightened manner than all the world besides. He was not only skilful in speech‘i—for, that nature bestowed on him from early youth—but, being richly endowed with gifts from Above, he gave an exact Ex- position, as It admitted of it, of the Mysrrry of Tut INCARNATION of THe Onty Becorren Son of Gop. And nothing proceeded from him, in which he did not excel toadmiration. Whether a treatise be named, ora letter, or a set exposition, (Commentary), oran address (discourse) toa Community, or Chapters, or Anathematisms, all was exact, and accurate, neat, and what might be inferred from the Divine Words, so thatit would be truly notinappropriate to say of them— “ Who is wise ? He shall understand them ; and the “foolish ? and he may know them‘i——that the ways of “the Lord are right and that the Righteous will walk “therein, but the transgressors shall fall therebyt.”

the Churches, will not stamp out even those members of them that are true Christians", although some persons change those (right ways of the Lord), or repudiate them according to their pleasure ; although they silence the Orthodox, and subject them to severe toils, and demand their manuscripts, and compel them to silence ; even although they re- verse, so to say, the new order of things, by silencing, (though) in vain, those to whom our Redeemer ordered—“ Go and teach all nations ”—whilst al- lowing those to speak, without let or hindrance, to whom our Master and Redeemer neverthelesst said—‘“ Peace, be stillf.” For, “if thou hast “wisdom, give reply to thy neighbour,” says the Holy Scripture ; “and if not, let thy hand be upon thy mouths ”

Besides, however, the above-mentioned eircum- stances, there is this one, which has occasioned grief to us and to the Egyptian Synod||,— for, it is only right and just that, when I write to your Holiness, I should, with a frankness and a love befit- ting Brothers, make known all matters to you openly and without reserve, particularly those that make

for the service of and are of utility to the fair name

{| Or, perhaps, “ separate (sever) those who are true Christians from the Churches,”

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” For, “if thou hast “wisdom, give reply to thy neighbour,” says the Holy Scripture ; “and if not, let thy hand be upon thy mouths ”

for the service of and are of utility to the fair name

{| Or, perhaps, “ separate (sever) those who are true Christians from the Churches,”

(The matter I refer to is this)—Our Serene and Christ-loving Emperor, the Great Theodosius, being a source of Piety as he is, and that a perennial one, not long ago agreed to make certain Decrees, whereby he delighted the whole earth under Heaven and completely exhibited it as replete with enjoyment and gladness, and wherein he issued distinct orders respecting the writings of Porphyry and Nestorius, and respecting people, who entertain like opinions and make aftir- mations similarly to them and (so) stand in direct opposition to the Decisions of the Two Supreme and only Synods ; to wit, those held at Nicaea and at Ephesus.

Moreover, he further issued a pious and holy Decree against Irenzeus the Blasphemer, who had two wives and was unclean and impiousand a fellow- believer in Nestorius’s profane Doctrine, and removed the man who was without God from the Church of Tyre into exile, (thereby) ridding that Church of the cur that was incessantly barking at and worrying (teasing) the sheep. Now, whereas it is befitting

See page 169 for quotations and information made about Ireneus from Lupus and the Synodicon,

adorned herself with, and have received, a Priest who knows how “rightly to divide The Word of Truth,” and is competent to administer the means of (spiritual) healing to the people there who have been so situated as if lacerated by some wild animal, a prey to savages, and abandoned to the preverse will of a false Shepherd, we have learnt that she has been in (widowed) sorrow up to the present time, and that many have (been scan- dalized) taken umbrage at that fact, and that they make mention of your Perfection in no flattering terms, fearing lest there should indeed be, through this so protracted delay, a way for the second time achieved for the Wolf, which, though God permitted it, we cannot desire ; lest the bitter root, germinating afresh, should again occasion trouble, and (so), by its means, many be contaminated.

I therefore pray your Piety, who ure not, I think, devoid of that wisdom which yields to the kind re- quests of Brethren, to rise up now and stop every

{| Or perhaps we may translate it, ‘fearing the termination of this “‘ wearisome delay (ava8oAn) will be a second betrothal to that wolf: “the which, supposing God would allow it, we do not hope, lest wolf’s ‘bane might spring up anew, contaminating many,”’

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I therefore pray your Piety, who ure not, I think, devoid of that wisdom which yields to the kind re- quests of Brethren, to rise up now and stop every

ticularly do I instruct (counsel) you to cry out to the Orthodox and exhort them to put out (their) silver to the money-changers. Concede, then, to the Church of Tyrea Bishop. Forthwith ordain, by Imposition of hands, one whom you will test and examine by (the exercise of) that power and authority entrusted to you by Godt. For, we are, in this way, participators in your Orthodox acts, God-loving man! if they be (those correspondent to) The Faith. It is true, as- suredly, that when one member is honored, all the members are honored with it, and when, on the con- trary, one member suffers, the others suffer with it.

Matthew xxv, 27. Metaphorical allusion seems often made in our Syriac MSS. to this text. See Vol. 1, p.314, (24) of Dr. W. Wright’s “« Apocryphal Acts of the Avpostles,”’ AON oe] SEN ASa.9 yans

S which, at p. 280 of Vol. 2, “The Acts of Judas Thomas,” is thus rendered: “Thy silver, which Tnou gavest me, I have cast down upon Thy table; try it, and give it to me with its usury, as Thou hast promised.” Compare, also, Wright’s Aphraates ” p- La, 21f., as well as “ The Doctrine of Addai” by Dr. G. Phillips, (Triibner, 1876) where occurs

&e. ta} 1803] ln Locka As mame which in the English Translation is thus rendered by Dr. Phillips at p22), “ As my Lord commanded me, behold, I preach and publish. And his silver on the table, behold I cast before you, and the seed of His Word I sow in the ears of every man.”

The term, 0 rpameCirys, the money-chinger was given to ‘Theodotus who followed the great one of that name, viz. 6 oxters the currier, the first who asserted Christ to be a mere Man and taught Monarchianism, and who was excommunicated by Victor, in the second Century. This passage and other similar ones in our Document imply that Imposition of hands and prayer form the first essential of Ordination and that Episcopal presupposes Sacerdotal Ordination. On this subject wemay quote Courayer on the Validity of Orders in the English Church. He says the Scripture does not clearly and distinctly determine the

May this (last alternative), however, be far off on account of the love and affection which we entertain towards each other in Christ !

Now, this letter is communicated to you by my dear friends, Isaiah and Cyrus, Presbyters, whom your Piety will (we hope) regard with pleasure and will be pleased to send back to us immediately. No doubt you will favor us by writing a reply and will

matter and form of Ordinations but it at least names imposition of hands and prayer, and names nothing else. He continues thus :—

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matter and form of Ordinations but it at least names imposition of hands and prayer, and names nothing else. He continues thus :—

This indication is supported by the testimony of Fathers and Councils, represented in the ancient Pontificials and other Ecclesiastical Books, being found to be conformable to these testimonies, does not leave the least probability of the necessity of any thing else. Nor is the judgment of the Catholic Church so incompetent a tribunal as is supposed. It is not the cause of the Anglicans that is concerned herein ; it is that of the whole Church: and even if the question did concern only the English who reject her infallibility, yet in a matter of this kind, the practice of the Ancient Church alone forms a proof, to which they have always professed to be willing to conform. ‘To reduce then this whole answer to a few words, it is certain that the Scripture implies the sufficiency of the imposition of hands and of prayer, and implies nothing else ; that the Fathers and Councils support it uncontestably ; and that the practice of the Church demonstrates it.

Allowing the Sacrifice to be the Priesthood’s Chief Function, on p. 222 we find this: it is certain, says Grabe, that St. Ireneeus and all the Fathers, as well those who had seen the Apostles, as those who succeeded them, regarded the Eucharist as the Sacrifice of the New Law, and that they offered the bread and wine as sacred offer- ings: offering them to God before the consecration, as the first fruits of His creatures, to acknowledge His sovereign dominion over all things; and after the consecration, as the Body and Blood of Jesus Christ, in order to represent the bloody Sacrifice offered on the Cross, and to obtain the fruits of His death for all them for whom it is offered. This is not, says he, the Doctrine of one particular Church or Doctor, but of the Church Universal. The Church had received it from the Apostles and the Apostles from Jesus Christ. Andthat this was not the private doctrine of a particular Church or Doctor, but the public doctrine and practice of Church Universal which she received from the Apostles, the Apostles received as the teaching of Christ Himself, Irenzeus teaches distinctly, and before him Justin Martyr, and Clement of Rome, Ignatius, Tertullian, Cyprian, and others:

HOLY DIOSCORUS THE BISHOP OF THE CITY OF ALEXANDRIA THE GREAT (CAPITAL).

To the Holy Lord and our God-loving Brother and Fellow-minister Dioscorus, Domnus (sends) greeting in our Lord :—

Your Piety’s Letter I have read with great pleasure, God-loving man! wherein are exhibited many manifestations of your fraternal affection for me, and indications of the Spiritual nobleness of

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To the Holy Lord and our God-loving Brother and Fellow-minister Dioscorus, Domnus (sends) greeting in our Lord :—

Your Piety’s Letter I have read with great pleasure, God-loving man! wherein are exhibited many manifestations of your fraternal affection for me, and indications of the Spiritual nobleness of

Now assuredly your Piety learnt the concord subsisting in Evangelical Doctrines, between the God-fearmg Bishops of the East: and the Holy Fathers who assembled at Niceea, at the time when many Synodical Tomes used frequently to be despatched from hence to you in the days of the Pious Bishop Cyril of Blessed Memory. Nor was there anything contrary to The Faith in what we wrote to you just lately through the God-fearing Presbyter Eusebius. For, we have demanded of those who have affirmed Doctrines contrariant to The Truth to receive instruction at the hands of your Piety, in order that they may assent both to The Faith, —The Faith of the whole world—as defined by the Holy and Blessed Fathers at Niczea, and glorified and eulogized by the Holy Fathers assembled at Ephesus, and also to those Letters, written by Cyril of Blessed Memory, to John of Blessed Memory who

previously to me governed this Church, in which he (Cyril) set forth the Doctrines (Orthodox) of (The True) Religion.

So also ought the same persons to assent to the Letter which the very Blessed Athanasius wrote to the Blessed Epictetus.

We should not have (defended) advanced the progress of these Doctrines, or have laboured to convert others to them, had we not been strongly attached to them, as being (among those belonging to) Orthodox and True ones: and we always make assent to, when we preach, them.

As for those who, instead of promoting peace, prefer commotions, not only—

Here the original MS. suddenly breaks off, and the blank leaf opposite represents the break—this “‘ hiatus valde deflendus ””— in it as well as the actual blank leaf in the bound Volume in the British Museum. Of the Lacune in the MS. this is the first one that is indicated in the Volume. ‘The first actual break, which occurs in the early part, is not indicated by a blank vellum leaf, as we have remarked in a note at foot of the p. 27.

The splendid large Volume in the British Museum, numbered Add. MS. 12,156, written against the great Chalcedon Council and attributed to the guidance, if not to the pen, of Timothy AZlurus contains in Syriac this famous Letter.

in all those matters belonging to God—in order to silence intemperate tongues, but exhort those who have given credence to these calumnies, not to lend their ears to mendacious reports.

Now, as regards the Holy Church at Tyre we have had some conversation on the subject with the Honored and God-fearing Presbyters, Isaiah and Cyrus, whom, whilst we praise them as noble in their bearing and for the wisdom of their God-loving souls, we have looked upon for the time being and have regarded, as our own Clergy ; and we have admired the choice of your Piety.

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We, also, requested them to repeat to your Piety all that they had witnessed, and we ask your Reverence to hold us in remembrance (in your prayers) and to gratify us with a reply in writing from all the Brotherhood that are with you.

(Here) ends the Letter, written by Domnus the Bishop of Antioch, to the Holy Dioscorus the Bishop of Alexandria.

From this conclusion of the Letter it is evident that the preceding great hiatus, alluded to above, occurs in the Letter commencing as at the heading on page 339.

This page also is evidence of the good feelings existing between the Patriarchs, Domnus and Dioscorus up to a certain period, it may not be here inappropriate to remark.

COPY OF A LETTER WRITTEN BY THE HOLY BISHOP DIOSCORUS TO THE GOD-FEARING BISHOP DOMNUS, THE BISHOP OF ANTIOCH.

When any matter of grave and urgent import presses-—of a nature which would occasion a great deal of harm to the soul, if 1t were neglected—then, just then, to rest and be at ease would be the act of a slothful mind and of one that knows not how to awaken itself. May this condition of things, however, be a great way removed to a distance from us, so that they “who seek to find occasion” may “obtain none occasiont !”

For this reason I would wish to write what is amicable at all times and to make use of a pacific kindof writing, aswell asto meet with a reciprocation ; for, that is an indication of unanimity in the Churches and of a consentient Catholic Faith.

However, what I do say is this. . Affairs (now in- stant) oblige me to this by their not proceeding in a straight path but in a tortuous one, especiallyin a lame sort of way. Even in insignificant and unimportant matters, we should, nevertheless, not proceed insen- sible to it, but as matters now stand, (actual) prin- ciples are jeopardized ; and how can we be exonerated

Knowing, then, how to exclaim with the wise Paul and say—‘“ Who shall separate us from the love of “ Christ ? shall tribulation, or distress, or persecution, “or famine, or nakedness, or peril, or sword ? ‘as it “is written, For thy sake are we killed all the day long,” I have, with this Example and Teaching, come for the purpose of writing again this time to urge your Piety to restrain certain Teachers with you, leading them to what is consistent with propriety and duty, who magnify themselves, pre- suming that they can speak well, and consequently entertain very high opinion of themselves ; whilst, I am certain, they scandalize very many people and are naturally laughed at, “understanding neither

Romans viii, 35- The Codex Vaticanus thus gives this beautiful passage with the quotation.

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‘as it “is written, For thy sake are we killed all the day long,” I have, with this Example and Teaching, come for the purpose of writing again this time to urge your Piety to restrain certain Teachers with you, leading them to what is consistent with propriety and duty, who magnify themselves, pre- suming that they can speak well, and consequently entertain very high opinion of themselves ; whilst, I am certain, they scandalize very many people and are naturally laughed at, “understanding neither

Romans viii, 35- The Codex Vaticanus thus gives this beautiful passage with the quotation.

what they say nor whereof they affirm.” But it is a matter to be provided for by your Piety that you take the bridle and rein, and put restraint upon the contentions of those who war against God ; for, it is against Him that they are reported to have had the audacity to assert that the Impious and Profane Nestorius received (the punishment of) Deposition, not for having deviated from the Royal Road, nor even because he had opened a mouth of Blasphemy against CHRIST, although he mixed spurious (stuff) with The Evangelic and Apostolic Faith, but they say (it was) because he refused to put himself for- ward and assemble with the Holy and Cécumenical Synod which was, by the will of God, convened at Ephesus, and (they say) he was not in reality pro- hibited an entrance into the Blessed and Holy Synod.

It is the fact, that he did not trust himself'to enter that Blessed and Holy Synod. I confess the same ; for, “what concord has belief with unbelief and “what (concord) has Christ with Satant ?”

But what really caused him to avoid intercourse with the Holy Synod, although It summoned him to (appear), was nothing else but his being kept back bya reproaching conscience. For, it is true to say :— “The wickea (man) fleeth whennoone pursueth himf.”

as he was a Heretic and a false Scribe who in every respect resembled his Father, that is, the Devil; and he was prevented from approaching, and holding con- verse with, any Holy Orthodox Fathers whatever, ac- cording to a certain true old adage which declares that “itis well (and proper) for the wicked to depart “(be withdrawn) that he may not behold the “Majesty of the Lord,” which (Majesty) then descended and blessed those assembled together, —no man can doubt it, if he use correct and holy knowledge, being also mindful of the Lord’s voice promising expressly that ‘where two or three are “gathered together in my name, there am I in the “midst of themt.” If, therefore, when only two are met together, or three for purposes of good, in the midst of them is CHRIST immediately present, causing the bystanders to fear and tremble because of (such a) Synod, how is it that some people have no hesitation in presuming to contemn the Synod of Ephesus and to separate it from the Holy Synod that took place on a previous occasion at Nicza, whereas the task of both thesef two Synods was one and the same: (viz.) to contend in conjunction on behalf of the Glory of Christ. The

There is probably a reference in this passage to a sentence of the great Evangelical Prophet who says:—‘ Let favour be shown to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the Majesty of the Lord.”

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) to contend in conjunction on behalf of the Glory of Christ. The

{ The Council of Nicaea “determined nothing new.” ‘The words of Acesius, as quoted by Canoa Bright, to the Emperor Constantine,

one excommunicated Arius and the other Nestorius. The former left the whole world freed from error, whilst its successor (at Ephesus), by confirming the

Here occurs the second of the Lacune in the Original MS., and the opposite blank page, with the dotted lines, represents, as the one before, the break and the vellum leaf in the MS. °

Hoffman who is very competent to express a reliable opinion on the subject is of opinion that six or seven leaves are missing.

show that the sacred Deposit, “The Faith once and once for all de- livered to the Saints,” ‘ Catholic Truth”? was effectually reasserted. “ The Definition of Faith agree with what I have learned by tradition from the Apostles,” said he. Its dire enemy Arianism struggled on till the second General Council when the Faith’s Victory was completely won. But Nestorianism, notwithstanding its Anathematisation by the

Great Council of Ephesus in 431 a.pD., continued afterwards and con- tinues now to flourish in the East.

—(and I hope that your Piety) will administer re- proof to those who have a longing for violating—I know not why —the peace of the Churches subsisting with us and with you, and who have occasioned scandal not only to many Monks in the East, but also to Venerable Monks with us (at Alexandria) ; for, coming over from there, they walk about in the Monasteries of Alexandria, retailing these rumours to persons who have withdrawn from the corrupting influences of the world. Consequently, these Mon- asteries are at present in an complete state of commotion (excitement), and but one cry is heard ; (viz.) “he that has disturbed us shall (some day) “receive his punishment, whosoever he may be.”

To your Piety, then, belongs the duty of reflecting in what confusion we find ourselves ; and what will you do to calm the multitude ?—(I will tell you)— you should read my letter in the Assembly of the Faithful (the Community).

If giving offence to (scandalizing) “ one of the little ones that believe in Christ ” suttice to expose (us) to a judgment (at once) complete, severe, and valid, to what end wil that scandal lead us which has thrown so many Monks into murmuring and dis-

Nevertheless, we ought to reflect that our Redeemer is competent to allay all the commotion ; for, in “Tlim we live and move and have our being.” (2) Dioscorus, Bishop of Alexandria, said :—

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This Holy and Great Synod has heard what I wrote to the God-fearing Bishop Domnus when I was desirous to preserve everywhere the peace of the Churches intact and you are my witnesses that I did not permit anything beyond what propriety al- lows. Will your Reverences say whether I have written anything contrariant to Catholic Truth ?

“These words agree with those of the Fathers— “These are the sentiments of the Fathers—These “are consentient with the Orthodox Faith—These “accord with the Faith of the Fathers—These are “the Doctrines of the Fathers at Niceea—These agree “with the Two Synods—whoever keeps these secret “is not Orthodox—whoever does not proclaim these “before men is not Orthodox. He who is a calum- “niator of these is not Orthodox. He who has “written what is in opposition to these is not “ Orthodox.”

From (these outward) expressions we discern that which characterises your Reverences and the Divine zeal settled in your hearts.

Now be induced to hear, also, what was written to me by him (Domnus).

[14] John, Presbyter and Prime Notary, read :— To the Holy and God-loving, our Brother and Fellow-

Now Your Holiness is per fectly aware of the causes of the Dispute, of that long standing Dispute, which has all but reached the ends of the world.

It was with difficulty that the efforts of the Christ- fearing and Gracious Emperors, together with the wisdom of thosealso whoadorn our Episcopal Thrones, brought together what was dispersed. For, the Blessed John who before our Humbleness governed the East was bent on peace with all his soul. He assented to the Royal promises (propositions) ; and the Blessed Cyril, who before your Holiness used to rule Egypt, manifested a similar solici- tude and desire on behalf ot the same. For, when we learnt from him who is ot Blessed Memory, (viz.) Paul of Emesa, that the 12 chapters were acceptable to the Easterns, he abstained making any mention of anyone of these in letters addressed to the Blessed John, but, concurring in those ex- planations (propositions), transmitted thence, in re-

The above allusion is to the Nestorian Controversy which was by no means set at rest by the Council of Ephesus .p. 431, although the Church declared Nestorianism to be Heresy and exiled the Heresiarch, nor did it terminate with the happy results arising between the reconciliation of

lation to the Incarnation of our Redeemer, he indited the assenting reply, and eradicated hostility, and restored peace to the Holy Churches of God throughout the world ; and so, by God’s Grace, up to the present time the Churches of the East and West have had (abiding) concordant Union in God.

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431, although the Church declared Nestorianism to be Heresy and exiled the Heresiarch, nor did it terminate with the happy results arising between the reconciliation of

Now this (peace), I pray, let us preserve and not become exciters of another Division in the Churches. For, if the God-loving Bishops and Venerable Clerics should learn, as well as the Faithful Communities (of the Laity) of the East, that we make mention of these (Articles) Chapters, your Holiness may rest assured that they would shun communication with me ; and, if the Christ-loving ones of this Apostolic

John of Antioch and Cyril of Alexandria through the instances of the Emperor and the Good Offices of Paul of Emesa in 433 4.p., April 23, when the latter announced the true Doctrine as their ancestral treasure among the delighted audience of Cyril’s Church, or even after Cyril had written his magnificent letter, beginning “ Let the Heavens rejoice.”

The Emperor’s proferred promises, or propositions made in his last attempt at reconciliation through the Tribune and Notary Aristolaus to John of Antioch, refer to the acceptance by the latter, of certain Dogmas in order to move him to peace with Cyril. Theodosius re- minded him how little it became the Bishops who ought to be the Teachers of Charity to trouble, by their misunderstanding, the peace of the Churches and gave him distinctly to understand, that if his exhort- ations were not sufficient to re-establish a concord with which were so closely bound up both the welfare of religion and that of the Empire, he would know how to resort to more cojent reasons. The ‘ Propositions ”” included the Confession that Christ was Perfect God and Perfect Man, that there was an union of the T'wo Natures in the One Christ, that the Virgin Mary was the Mother of God, &c., all which Cyril readily accepted, notwithstanding John’s showing by word of mouth his opposition to Cyril’s 12 Anathemas,

The word jemasse in lines 5 and 17, p. 226 means excitatores from 2a but neither Castell nor Scaaf gives the sense. Hoffman seems to render it by a German term signifying Pioneers.

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, all which Cyril readily accepted, notwithstanding John’s showing by word of mouth his opposition to Cyril’s 12 Anathemas,

The word jemasse in lines 5 and 17, p. 226 means excitatores from 2a but neither Castell nor Scaaf gives the sense. Hoffman seems to render it by a German term signifying Pioneers.

Church now also become acquainted with that, as a fact, be assured of this, God-loving man, that they either (will) openly contemn us or allow the Churches to le waste and desolate. To such an extent will they resist the mentioning of these (Articles) Chap- ters. Let us not, then, I beg, be exciters of com- motion in the Churches,—commotion which (once aroused) cannot easily be allayed, but let us stand to the written (treaties or) propositions for Peace, and confirm the letter of the Blessed Cyril and that of Saint Athanasius which he addressed to Epictetus. For, one of the clauses in the Articles of Peace treats of their being mentioned ; and as regards those who are resolved on reviving commotions, and—mark my word !—on picking advantage by Divisions, let us turn away from them in disgust as the enemies of Peace : for, be well assured, God-loving man! that we weve bitterly grieved, on being informed, that when the (Eucharistic) Solemnities were celebrated, some of the Monks living with you had the audacity to shout before the congregation and to say— “whether you like it or not, God died.”

What is worse than this Blasphemy? This the followers ot Arius never dared to say. Your Piety, it is true, was quite scandalized by it, as we have been informed, but there was no reproof from you of those who had defiled themselves with such Impiety, as was befitting and proper, in order that the rest also might learn, through them, the heinousness of this Impiety. I, therefore, pray that they may not be

allowed to enjoy any freedom of speech whatever on these subjects, and that the Anathemas should rest upon them ; for, they have, before now, agitated us with disturbance of (our) Peace.

Further, we have sufficiently convinced your Piety, on a former occasion, as regards the God-loving Bishops and Venerable Clerics of the Hast, that they all give assent to The Faith which was formulated (as set forth) by the Blessed and Holy Fathers at Niceea, in Bithynia, and to which the Synod that assembled in Ephesus acknowledged its assent (and consent) also.

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This (Faith) I and they most unhesitatingly preach ;.and this (Faith) we teach to those who offer themselves for Most Holy Baptism. For this (Faith) we take upon our ourselves to suffer everything. We understand It just as the very Blessed Fathers did—(viz.) Damasus Bishop of Rome the Great Capital, and Ambrose of Milan, and Cyprian, the Shining Light of Lybia; and Alexander and Theophilus and Athanasius, your Lights; and the Very Blessed Ignatius and Eustathius who adorned the Synod of Niceea ; and Miletius who lived (was exiled) for It a long time beyond his Province ; and Flavian who accepted the Exarchate ; and Basil and Gregory who were illustrious in the Pontic Province ; and John and Atticus who ruled the Royal City in the High Priesthood and whosoever has pronounced what is in accord with them—with these men we are in accord; the (confessions) of these we commend: those

who hold opinions opposite to these we pronounce tobe strangers to Grace : these all the God-loving Bishops of the East support.

I request, therefore, of your Piety to be solicitous forand aim at peace , and not to give a single occasion for Division. As regards ourselves, being anxious for (not to disturb) this (Peace), we have not made public those letters just lately despatched (to us) by your Piety, in order to avoid kindling a great conflagration (of commotion).

That all the Brotherhood in Christ who are with thee may have Peace is the frequent prayer of my- self and of those with me !

[15] (a) Dioscorus, Bishop of Alexandria, said :-— Who (now) seems to your Reverences to reject the twelve Chapters of our very Blessed Father Cyril ? (3| The Holy Synod said :— Anathema to him who rejects these !—Let him who does not receive these be Anathematised !

The missing leaves in this hiatus, no doubt, if ever discovered will be found to report the sentences of the President of the Council and of other Bishops, as well as the commencement of Bishop Juvenal’s.

what was written by the wise Solomon applies thus also to him (viz.) ‘“ Who tears down a hedge, (fence) him will the snake bite.” For, his Impiety has rendered him alien to the Honour of the Episcopate and to all the Function of the Priesthood.

The letters which have just now been read to us of the Holy Archbishop Dioscorus and those that were written in reply to his Holiness by Domnus the Bishop of Antioch have not before come to our knowledge. Since, however, now that the reading of them has taken place, we have ascertained their meaning and perceive that they are at variance with the Holy Synod which was once assembled here, we for our part adjudge Domnus to be removed from (alien to) the Office of the High Priesthood.

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To how great an extent did Domnus, the late Bishop of Antioch, err, when he became infected with the Impiety of Nestorius! For, whilst he concealed his views, he laboured to so great a degree to avoid disclosing what he really was. But since the Truth of God is superior to all intrigue, it has not allowed

the here (arising) injury to become serious. For, as we have ascertained from the letters just now read to your Blessedness that there is not the least excuse for any one to contend with God by taking in his own person the evil office of Calumniator, for that reason must he (Domnus) receive a punishment after the analogy of those who are charged with being Nestorians, suffering the same Deposition as they, and be removed from the Honor of the Episcopate and be considered unworthy of the Commnnion of the Pure Mysteries. For, this in concurrence with your Holy Synod is my decision.

Domnus, as I have learnt from .the Epistolary missives which have just now been read, holds Doctrines antagonistic to those of the Blessed Cyril, and, moreover, antagonistic to the Decrees of the Holy Fathers at Niceea and of those Fathers who assembled at Ephesus. J, for my part, adjudge him to be removed from the Honor of the Episcopate. (h) Cyrus, Bishop of Aphrodisias of the Carians,

It is evident from those Epistolary messages which have been just now read that Domnus of Antioch holds Doctrines antagonistic to those of the Holy Fathers at Niceea and to those of the Holy Fathers who, on a former occasion, assembled in this place. I, therefore, assenting to the Holy Fathers before me

(i) Meletius, Bishop of Larissa, who also occupied the place of the Venerable Domnus, Bishop of Apameia, said :—

It has become known, through the letters that have been read, that Domnus who was Bishop of Antioch held opinions contrary to those of the Holy Fathers. Therefore, on learning this, I also along with the Holy Fathers do pronounce my decision, and I ad- judge him to be removed from (alien to) all the Honor of the Episcopate and of the Priesthood.

To what has been decided on by the Holy Fathers I give my assent, as well as to the transactions (di- rected) against Domnus of Antioch who once was

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Therefore, on learning this, I also along with the Holy Fathers do pronounce my decision, and I ad- judge him to be removed from (alien to) all the Honor of the Episcopate and of the Priesthood. To what has been decided on by the Holy Fathers I give my assent, as well as to the transactions (di- rected) against Domnus of Antioch who once was

(k) John, Bishop of Sebastia (Sebaste), said : — Fora man to make war with the teachings of the Fathers is nothing else but to inflict upon him- self wounds for which there is no cure. Now Dom- nus, who was at one time Bishop of Antioch, in presuming (to attempt) to change those XII Chapters, formulated in conformity with the Faith and Charity by him of Blessed and Pious Memory, the Arch- bishop Cyril, has laboured to discompose the Peace of the Catholic Faith. He ought, for that reason, to be removed from the Grade of the Priesthood in

Antagonism is evident between the Orthodox Doctrines of the Church and the letters, written by Domunus Bishop of Antioch, to his Perfection the Holy Archbishop Dioscorus of Alexandria, wherein he has blamed the Blessed Cyril’s XII Chapters that the Synod long since received which, by the Grace of God, assembled at Ephesus. For this reason, following after you, Fathers! I adjudge that he be removed from the Honor of the Priesthood.

As regards Douimus who was Bishop of Antioch, I state for my part that I give my assent to the Holy and Blessed Synod, and I reckon he ought to be re- moved fiom the Honor of the Episcopate, because he is a follower of Nestorius.

From the letters that have just now been read, Domnus who was the Bishop of Antioch appears to hold the opinions of Nestorius, and for that reason I also cause him to be deprived ofall the Honor of the Priesthood and of Communion in the Holy Mysteries.

I, too, give my assent to the just Sentence of the Holy Fathers, which has been pronounced upon Domnus who was Bishop of Antioch, and I do de- prive him of all the Honor of the Priesthood and of Communion with the Laity. |

I give my assent to all that has been decided on in reference to Domnus, who was the Bishop of Antioch, by (this) Holy, Great and Cécumenical Synod. For that reason I likewise deprive him of the Honor of the Priesthood and of Communion in

Thus ends the trial of the great reticent Patriarch of the great Capital of Antioch, Domnus II; and thus end the proceedings, under cover, not thick, of the GEcumenical Form of the ecclesiastical procedure of the Tribunal of the Catholic Church, of the celebrated Triumvirate, the over- reaching Chrysaphius, the astute but dogged Archimandrite Eutyches and the marvellously infamous Archbishop Dioscorus—proceedings which, as devoloped by the discovery of this invaluable Syriac Document pur- porting to be the very Acts of the latter session or sessions of the second Conncil of Ephesus, will, in the eyes of the nineteenth century, more than ever justify the appropriateness of the scarthing Epithet with which St. Leo, the Great, branded this council, when in his celebrated Letter he for ever designated it as the

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[EDICT OF THE EMPEROR THEODOSIUS IT. AVOUCHING THE AUTHORITY OF THIS COUNCIL. |

We cannot by any means allow that the Laws proclaimed for the benefit of the Community be consigned to oblivion, or, again, that the Salutary Ordinances of our (Iniperial) Government be depraved by the presumption of others. On the contrary, with that philanthropy which is constantly exercised by us, we apply ourselves to correct acts of presumption : that is, however, without (having recourse to) capital punishment, and only by a tempering of menace we reach those who are the originators (of crime) as well as prevent others from offending in the same manner. As to wit: when Nestorius attacked the Adorable Religion which the Fathers handed down (to us) and which Holy Priests assembled of old at the City of Niceea from every quarter (of the world) for the purpose ofconfirming and consolidating—when (after- wards, I say,) this Nestorius publicly proclaimed positions (of Doctrine calculated to conduce) to the prejudice and injury of the simple (the Faithful), immediately our Clemency, in case the evil, creeping in by a licence of speech, should render obdurate the minds of the simple-minded, rather (if it be proper

“Translation” here implies that, first, the Roman Law was written in Latin and Greek. Then the original Greek Transcriber of that Law 3) written rendered into it Greek for the Church’s Synod or for some of the Metropolitans, and finally the Syriac transcriber (see his note at the end) of the Greek Acts brought it into his MS, which we now possess,

to speak the truth) lest it should destroy them com- pletely, gave orders that the Bishops should assemble, not inconsiderately and suddenly—for, it was no little or trifling subject on which there was deliberation, but one relating to our Adorable Religion, (the principles of) which uphold and consolidate our Kingdom—that, for this purpose, Expounders and Doctors of the Divine Religion, selected from the whole Empire, as is right and just to say, of the Romans, should proceed to and assemble together at Ephesus in order to search into and investigate, with a judgment prompted by Religion and Justice, certain hitherto insoluble (unsolved) questions which we brought to their remembrance, who not only con- solidated and confirmed for us The Faith which was from the beginning transmitted to us, but, having proved the controversy of the aforesaid Nestorius to be groundless, deposed him from the Throne of the Episcopate and divested him of (its) Dignity.

After (the Report of) all these transactions, there- fore, had been despatched and read over to our Clemency, we remitted to them their judicial sentence so pleasing to God, and, by a salutary Law which has necessarily been promulged, we enjoined that theafore- mentioned Nestorius and his participators in Impiety should be deprived of the company of Christians and name of (Christian).

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We, further, decreed that they should be designated Simonians, because, according to the investigation of the Holy Priests, they followed the practices of that

person, (Simon,) and, by a just punishment which is clearly laid down in our Injunctions, we determined that they should be so designated.

Although, then, these results had been ae- complished on principles of Religion and Justice, Flavian and Eusebius resolved to resuscitate what had been set at rest by Our Clemeucy, and presumed to renew the depraved error of Nestorius in opposition to the Injunction of Our Clemency, and threw into the Churches the divisions and scandals of Heretics when silenced and at rest. Consequently, our Clemency, bound by necessity, commanded that Holy Bishops should go from various and distant cities and assemble at Ephesus the City afore-named in order that, on the eradication, by vigour and God- loving deliberation, of the pernicious seed from the (very) roots, The Faith alone might grow up (floursh).

Nor have we been disappointed in our expectation. For, after the whole of the investigation which they undertook had become less and less and (finally) closed, and the Holy Reiigion, which from the be- ginning had been handed down to us, become truly and powerfully strengthened, those persons, so often named above, together with their co-adjutors, (viz.) Domnus, who is said to preside over the Church of Antioch, and -Theodoret and certain other persons, beguiled by the same ignorance, were deposed from the Throne of the Episcopate, because they showed themselves unworthy of so great a Dignity by cor- rupting the Word of Truth.

Moreover, it was resolved by a God-fearing Decree to determine that no one should by any means dare— not even partially—to deprave the Decision( Definition) of the CCCX VIII Bishops who assembled at Niceea,

The break in the MS. here which may be the loss to us of several folios. interrupts the continuity of this interesting Document of the Roman Empire.

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The break in the MS. here which may be the loss to us of several folios. interrupts the continuity of this interesting Document of the Roman Empire.

and considering your work as our own, seeing we honor you asa Father, we pray your Piety (Dioscorus) to draw up Circular Letters in which to insert this our God-loving Law, the Creed of our Holy Faith and the Definition of the Two Synods afore-men- tioned, as well as this—that “nobody shall add to “Tt, even one word, or subtract from It, and that “‘ nobody shall presume to interpret It, seeing that It “ig Its own expositor and obvious to everybody.” Your Piety, having then taken copies of It, will despatch It to the Venerable Bishops of the Royal City of Constantinople and Jerusalem, and to the other Metropolitans, in order that all those Bishops, suffragan to them, may sign It also and forward It to us with those letters, notifying the same to us, and (in order that) every one of the Bishops who has a copy may read It in Church before all the people. But before anything else, your Piety, with all your Suffragan Bishops, will append your signatures, and forward the same to the Auditory of our Serene Highness. Finally, as often as your Piety receives information of Books of any author, written in antagonism to the Orthodox Faith heretofore or at the present time, or containing to the injury of man- kind the polluted Doctrine of Nestorius,—seeing we know nothing of these, these could not be inserted in

claimed and delivered up, they must be committed to the flames by the hands of the God-fearing Bishops according to our Law which was enacted on purpose to destroy everything that is in antagonism to our Holy Faith from the (very) root.

CORRESPONDENCE BETWEEN OUR FAITHEUL AND GOD- LOVING EMPEROR THEODOSIUS AND JUVENAL THE BISHOP OF JERUSALEM.

Seeing our Clemency has excercised great solici- tude on behalf of The Holy Faith in the matter of those scandals that have sprung up concerning It and disturbed the peace of the Holy Churches of God, I now likewise command, by a God-loving Edict, all Venerable Bishops to subscribe to The Holy Faith of Niceea and to the Definition concerning It communi- cated by these two Holy and Cicumenical Synods established in compliance with the will of our Clemency, and that nothing is to be added to It, not even a word, or subtracted from It, because It is final (perfect), as That Which has been accomplished by the co-operation of the HOLY GHOST.

The opposite blank leaf represents another hiatus and the blank vellum leaf in the original MS.

Or thus—“A letter, in reply, of our Faithful and God-loving Emperor Theodosius to Juvenal the Bishop of Jerusalem.”

ENCYCLICAL LETTER OF THE ARCHBISHOP DIOS- CORUS TO THE BISHOPS.—DEFICIENT AT THE BEGINNING.

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The opposite blank leaf represents another hiatus and the blank vellum leaf in the original MS. Or thus—“A letter, in reply, of our Faithful and God-loving Emperor Theodosius to Juvenal the Bishop of Jerusalem. ”

ENCYCLICAL LETTER OF THE ARCHBISHOP DIOS- CORUS TO THE BISHOPS. —DEFICIENT AT THE BEGINNING.

(1) [The Books of Nestorius and his deposed partisans must be destroyed, | so that we do not abandon the country to their designs and will; and it becomes necessary for this to be done, when their statements, but little Orthodox, get embellished with (are put under the cover of) the names of other (authors), whilst it ought at the same time to be publicly known that the Treatises of the Blessed Fathers and of the Orthodox Doctors who have excelled (so much) in the Orthodox Faith or who were at the two Holy Synods (at Ephesus), wholly possessed with the (True) Religion, must continue (in ure) for ever ; seeing that they possess excellence and exactitude but by no means any human doctrines or positions injurious to The Faith (Symbol) spoken of, to wit, to the Creed of the CCCX VITI Bishops as well as the Definitions of the two Holy Synods who assembled at Ephesus— treatises that should be exhibited and, when approved, be of force. The Books, however, (of Nestorius and others) must be committed to the fire, seeing they are written in antagonism with the peace of the Holy and Immaculate Faith 7.e. with the Symbol of the CCCX VIII Bishops and with the Definition of the

two Holy Synods alluded to. For, these, (the Symbol and the Definition) have been proved by (being received by) all the world to be unimpeachable and to be the Mothers of the Orthodox Faith.

That the Christ-loving Emperor has settled by a Law, and all of us have received that Law with gladness and thankfulness.

This point, however, must not be omitted which the Law itself of the Community has deemed deserving of solicitude (care): for, it says that “nobody who is a follower of Nestorius or who “holds such opinions as his shall be admitted to the “Priesthood: and further, that he who may have been “ (so admitted) by surprise shall be removed from the “ Grade of the Priesthood and shall not be reckoned “among the number of Priests, but that such persons “must rather be driven from every place, and not be ‘allowed to be received by any body into houses or “into public company, so that they may be appre- “hensive of (incurring) the punishments prescribed by “the Law, who act in violation of the Law.”

This is what we would wish to urge (viz.) : itis for your Holiness to notify all this to the Metropolitans under your Authority and to require of them the observance of it, the Forms of Votes (or of

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”

This is what we would wish to urge (viz. ) : itis for your Holiness to notify all this to the Metropolitans under your Authority and to require of them the observance of it, the Forms of Votes (or of

Declarations) being transmitted to them. All, who assent to what has been decreed by the Christ-loving and Gracious Sovereign, should subscribe. All has been ordered well and shonld be observed with all vigilance. And in this way, by means of the Anaphoree (report), it will be notified to our God- loving Emperor that legality has been observed in these (Ordinances) which Our Serene Highness has for our part determined on and arranged ; whilst the execution of them has been undertaken, in a friendly manner, by his Excellency Eulogius the Preetorian Tribune and Notary, whose fidelity and ability, on many other occasions and not the least on the occasion of these present transactions at Ephesus, our Christ-loving Emperor received instances of, and we ourselves have much admired : inasmuch as we have

FORM OF SUBSCRIPTION. I. M. Bishop of the City of N. have subscribed to

what is written above in this Law, and I stand to it all, and I consent to observe everything that 1s written in this Letter, without adding to, or leaving out, anything inserted therein.

BISHOP OF ALEXANDRIA WHICH HE WROTE TO THE REST OF THE VENERABLE BISHOPS.

(HERE) ENDS THE SECOND SYNOD WHICH ASSEMBLED AT EPHESUS IN THE DAYS OF THE HOLY AND GOD- LOVING DIOSCORUS, BISHOP OF ALEX-

GLORY BE “ASCRIBED TO THE FATHER AND TO THE SON AND TO THE HOLY GHOST—.ONE PERFECT MYSTERY OF THE TRINITY—FOR EVER. AMEN.

according to the reckoning ot Alexander, in the month of Jor, on thet 10th thereof, in the Holy Monastery of the Blessed Mar Eusebius of Kafra IY Bartha, in the days of the Priest-Archimandrite John, the excellent and God-loving watchful Shepherd, the Governor, full of wisdom{, merciful to strangers, a firm adamantine wall reared for (the defence of) his Flock that none of the ravenous wolves may break through and. do harm to any one of the lambs in the Monasteries which are gathered together within the peaceful fold. From that God, for whose name’s sake he has laboured, and for whose Holy Monastery he has acquired this book, may he, on that great and terrible day§, when the resounding trumpet, breaking open the tombs, shall reanimate the dead and make them sing Glory—(in the day when) the Throne is set up, the judge seated and the books opened and everyonel| receives (according to) what he has done

«In MCCCXLVI according to the reckoning of Alexander,” which, when 311 are substracted from it, brings it to the 535th year of our Era. The month Jor corresponding to may, the date according to the Julian Calendar would be May 16th 535 A.D.

The place Kafra D’Bartha was situated in the region of Apamea (Apameia) on the river Orontes.

§ In p. 254, |. 16, it should be {Asa>0Z. The word in the MS, is indistinct : laSiS IZ. is Theotocos, Mother of God.

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The month Jor corresponding to may, the date according to the Julian Calendar would be May 16th 535 A. D. The place Kafra D’Bartha was situated in the region of Apamea (Apameia) on the river Orontes. § In p. 254, |. 16, it should be {Asa>0Z. The word in the MS, is indistinct : laSiS IZ. is Theotocos, Mother of God.

At p. 255, 1. 22, the last word should be eapeo and the first word almost erased in the MS., of the next line should perhaps be «#23,

from the Just Judge, in whose judgment is no re- spect of persons—(may he) at that time hear this sweet and pleasant voicet: “over a little thou hast “been faithful : enter thou into the joy of thy Lord, “and over much will I place thee!” And may he with Abraham, Isaac, and Jacob and with all the Just and Righteous, be included in the prayers of the Blessed and God-bearing Mary. Yea and Amen.

Here occur eight lines in the Original MS. incapable of decipherment, and therefore incapable of translation or even of meaning except that the beginning seems to be a sort of prayer. A beautiful Photographic representation of this whole page and that of another page from the body of the MS. affording internal evidence as to the intended Gicumenicity of the Council are given in the copy of my ‘‘ Ancient Syriac Document, Part 1 &c,” drawn up to commemorate the Pan-Anglican Synod and presented to the late Archbishop of Canterbury and deposited by the present Archbishop in the Lambeth Library. |

Further, this Book was written in the days of God-loving Shining-lights of the Church, (who are) pleasant havens, pious and holy lovers of hospitality, influential through their manner of life, zealous for the Catholic Faith, who are a beautiful sight to all their beholders, from whom envy is far distant, in whom full and perfect love is planted, and who

and in |. 25 the fourth word had better have had the diacritic point above, instead of below, it. The word lpaScsZ is very obscured, the letter » being indistinct in last line of p. 254, and at p. 255, |. 2, the two words 1:dnd. Ge the latter being indistinct, should be [204 followed by |nsl>

perform all good works, in whom our Lord delighteth, —(in the days) of Mar Abraham the Governor of the same Monastery who is from blessed Caphya.

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The word lpaScsZ is very obscured, the letter » being indistinct in last line of p. 254, and at p. 255, |. 2, the two words 1:dnd. Ge the latter being indistinct, should be [204 followed by |nsl>

perform all good works, in whom our Lord delighteth, —(in the days) of Mar Abraham the Governor of the same Monastery who is from blessed Caphya.

May God,—for Whose name’s sake, on behalf of the beloved Brethren who dwelt with them, the Lord Presbyter Abraham himself and Mar Eusebius his disciple who is from the village of Tar and has also charge ofthe Treasury of (and) the Library of the same Monastery, weary themselves out with labour—in that -day when the good will be separated from the bad, the goats from the lambs, the tares from the wheat,—in that dreadful day when the trumpets speak before the Just Judge—(may God) deem them worthy of His Bridechamber which never passes away and of His incorruptible Kingdom, of that which “no ear hath heard, and no eye hath seen, and which has not entered into human heart,” as to something God has prepared for them who love Him; through the prayers of the Martyrs, slain for the Gospel, (slain for) their Lord! Yea and Amen.

I, the sinful, miserable and imperfect John, of the country of Antiochene, and living in the house of Mar Eusebius of Kafra D’Birtha, have written this Book.

But let everybody, who reads therein and learns the power of the Orthodox Faith, pray for the poor fellow who has written it, that the Merciful, the Long- suffering, and very Gracious Lord will forgive him all his imperfections, and cut in pieces his bonds, and strike out his sins by reason of the Greatness of His

Compassion ; and that he may be deemed worthy of the Havens of Delight in the Paradise of Light, and in the Bridal Chamber of Promises, and (that he may) with all those who are doers of good works, and are instant in Prayer, and earnest in Service, ana watchful in Fasts, rejoice and leap: with the prayer of every one who does the will of our Lord and does it in the world that is passing away, and in the world that does not pass away. Yea and Amen.

And (the prayer) of all the Worshippers of Christ. And may this prayer (be granted) to the (Tran)- scriber and to every one who will possess it, and joy

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Yea and Amen. And (the prayer) of all the Worshippers of Christ. And may this prayer (be granted) to the (Tran)- scriber and to every one who will possess it, and joy

The following Appendices consist of the translation of extracts from various MSS in the British Museum, all of which refer, directly or indirectly, to the great Codex of Vol. i, viz., A, as well as to the great Controversy in the 5th century relative to the true Person of Jesus Christ, and some of which cite, by unmistakeable quotations, the very Volume of ‘‘the Acts” of the Second Synod of Ephesus. The value of the testimony they bear to A can hardly be over rated. In Vol. ithey are all printed, line for line, like the originals except D, which would have taken too much space to have done so with it. The character of them all is given by Dr. W. Wright, formerly of the British Museum, in his three volumed Catalogue as follows, that of the magnificent Codex from which I have made no less than four extracts being fully set forth by which to judge of the rest.

That catalogue describes the Volume as consisting of ‘Vellum, about 124in. by 93, consisting of 187 leaves, some of which, especially near the beginning, are slightly stained and torn. The quires, 18 in number, are signed with letters. One leaf is wanting at the beginning, and four leaves after folio 8. Each page is divided into three columns, of from 48 to 51 lines. This volume is written in a fine Edessene hand of the 6th century before A. Gr., 878, A.D., 562, and contains a compilation consisting of treatises, letters, and extracts from various authors, directed chiefly against the doctrines of the Diphy- sites and the Council of Chalcedon. As the most important of these documents were composed by Timotheus (Aclurus), Bishop of Alexandria,t under whose direction, or at whose orders the work was drawn up, it is entitled ‘The Book of Timotheus against the Council of Chalcedon:’ gaasy [>)>

Extracts B, D, I, K, in my Vol. i, were transcribed by me from that Volume. The first is the shorter of two letters on the same subject by the same writer. The very lengthy D belongs to the first Session of the Second Synod of Ephesus, the first part of which Extract gives another Version of the Imperial instrument convoking the Synod, and the latter the matter of the hitherto unknown blank page on which the President and his Coadjutors required the Bishops to inscribe their signatures. It contains also a Syriac Version of the celebrated Defence of himself, made by the Heresiarch Eutyches at the Council of Constantinople, under the Presidency of Flavian, Archbishop of that City, in 448, a.p. His ‘“‘Libellus”’ and other intermediate Documents {are all given in Labbe, Harduin, and other Historians.

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It contains also a Syriac Version of the celebrated Defence of himself, made by the Heresiarch Eutyches at the Council of Constantinople, under the Presidency of Flavian, Archbishop of that City, in 448, a. p. His ‘“‘Libellus”’ and other intermediate Documents {are all given in Labbe, Harduin, and other Historians.

As regards the other appendices, it may be noted that C is an extract from ‘“a volume written in a good current hand of the 6th or 7th century,” but that some parts of the Extract are greatly defaced in the original.

Extracts E and F are from a Codex written in a “ small elegant hand of the 6th or 7th century.”

Extract G is from a volume written ‘“‘in a good regular Estrangela of the 7th century, and contains the Correspondence ot Sergius Grammaticus and Severus of Antioch, regarding the doctrine of the ‘ Two Natures of Christ.’ ”

H is from one ‘“‘ written in a small, neat hand, apparently of the 8th century.”

And L is from a Manuscript written in ‘‘a small, neat hand of the 7th century, probably soon after,A.D. 641.”

As regard Extract C, the whole letter of Philoxenus is so im- portant that it should be published. TI hope to have it and the other mentioned by Assemanni from the Vatican Library. They are referred to at p. 37 of his Orient. Bib. Vol ii, and at p. 569 of Voli, “ Epistolae duae ad Monachos Teledenses eA

AN EXTACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 12,156.

BHROMeAS Wb Re (OR RHE BYESSHD DlOSCORUS) WEE ARCHBISHOP OF ALEXANDRIA, WRITTEN FROM EXILE IN GANGRA, TO THE MONKS OF THE HENNATON :—

IT am fully aware, having been educated in the Faith, respecting Him (Christ) that He was born of the Father, as God, and that the Same was born of Mary, as Man. Men saw Him as Man +walking on the Earth and they saw Him, the Creator of the Heavenly Hosts, as God. They saw Him {sleeping in the ship, as Man, and they saw Him §walking upon the waters, as God. They saw Him |/hungry, as Man, andtheysaw Him {feeding (others), as God. They saw Him thirsty, as Man, and they saw Him giving drink, as God. They saw Him {stoned bythe Jews, as Man, and they saw Him {//worshipped by the Angels, as God. They saw Him +ftempted, as Man, and they saw Him drive away the }{Devils, as God. And similarly of many (other) things. But in order not to make much din (trouble) in writing, I will leave the matter for the purpose of collecting testimonies of every one of the heads together ; and I mean to collect them, by the help of God, when a convenient opportunity bids me to it.

The Monastery was distant from Alexandria about nine miles. Hence the designation.

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And similarly of many (other) things. But in order not to make much din (trouble) in writing, I will leave the matter for the purpose of collecting testimonies of every one of the heads together ; and I mean to collect them, by the help of God, when a convenient opportunity bids me to it. The Monastery was distant from Alexandria about nine miles. Hence the designation.

But we leave the absurdity of those who hold opposite notions, and we confess One and the Same to be the Redeemer the Lord and God, although we see Him to have become by CEconomy Man. Hold to the Confess- ion, therefore, of the fathers and do not listen to the soul- destroying words of Heretics, nor hold intercourse with those who divide into Two Him Who is One; for, One is our Redeemer, as I said, although out of compassion for us He became Man.

Sufficiently indeed, as I consider, to the great confu- sion of Heretics, the Teachings of Holy Bishops and Orthodox Archbishops have proved the fatuity of the Affirmations of Heretics and shewn at the same time that it is an Impiety to speak of Two Natures in God The Word Incarnate; for, they have excommunicated those who hold this Doctrine, and they have banished from The Hope of Christians those who do not confess God The Word to be Consubstantial with the Father, because He became Consubstantial with Man, taking Flesh, although He remained unchangeably what He was before; as they had done (excommunicated and banished) with the rest of the Heretics.

But to persuade more and more those who build their foundation upon the Immoveable Rock of the Orthodox Faith and to confute more and more the Heresies men- tioned above, I adduce testimonies from the Divine New Testament written under the Spirit, along with the Expositions of the Holy Fathers, by whose aid it is pos- sible manifestly to condemn the Heresies alluded to above and to hold to the Immoveable and Blessings- bringing Orthodox Faith Which was transmitted by the

Holy Apostles and by our Blessed and Learned Father. Perhaps, they who have fallen from and denied the Lord will hear and will repent, as said the Prophet, and turn to the Lord with confession and abound in tears of Re- pentance, in order that they may be healed; for, God does continually takecare of, and gives His hand to, those driven from him afar off, calling them to Him.

These things, then, refer to those who will not repent and turn to The Lord, whom The Lord Jesus Christ bought with His Own blood. For, He is Very God and the Eternal Life of the World, as says John; for, One is The Lord Jesus Christ, for ever and ever. Amen.

AN EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 14,663. Fou. 11, RECTO. von. 1,

“He made for Himself a Temple in the Womb of the Virgin, and He was as one that was created.”

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For, He is Very God and the Eternal Life of the World, as says John; for, One is The Lord Jesus Christ, for ever and ever. Amen. AN EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 14,663. Fou. 11, RECTO. von. 1,

“He made for Himself a Temple in the Womb of the Virgin, and He was as one that was created. ”

And again ;—“ he reviled the Son of God on the Cross and said—‘ How is He the Giver of Life who died, and how could He give Life to the dead, who was delivered into death: He was not God—He who suffered, but Man which God took of us.’”

And again he said—“ the sufferings were His, for He is passible. The Impassible is superior to sufferings. The likeness of a servant suffered.”

Also, “ He (Himself) truly said—Why do ye desire to kill me? Now, Divine Life was not killed, but only His mortal nature.” And again he repeated (the statement) : —“it was not God who had suffered, but Man which God took of us.”

“Therefore, in conformity with the (Gospel) Giéconomy we worship, as One Son, Him who took (our Nature) and Him who was taken (ofit). And we recognise differ- ent Natures, but only One Person. Just as our Lord tspoke of a man and his wife that “they are not twain but one flesh,” so also it is befitting and proper for us to say, according to the term (implying) Union, that they are not twain but one flesh; for, as the number does not preclude us (at all) from saying of a man and a

woman that they are one flesh, so the number of Natures does not preclude Unity of Person.”

“When we differentiate these (two) Natures, how can we speak of the substance without (speaking of) the Per- son; for, the Nature of the Son of Man is perfect as is His Person, and also is Perfect the Nature of the Deity.”

“When, then, we look at the Co-herence (Union), we affirm One Person, and when we differentiate the Natures, we make affirmation of the Perfect Person of the Son of Man, and the Perfect Person of His Deity.”

And again, he said—“§Thomas touched Him Who rose, and worshipped Him Who raised Him.” Wonder, O Heavens! at this, and be astonied, O Earth! at this, —that him who openly proclaims two Sons, this Synod receives as Orthodox, and him who utters those Blas- phemies It declares to be a true Teacher, and eulogized by acclamations, as It had eulogized his fellow.

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”

And again, he said—“§Thomas touched Him Who rose, and worshipped Him Who raised Him. ” Wonder, O Heavens! at this, and be astonied, O Earth! at this, —that him who openly proclaims two Sons, this Synod receives as Orthodox, and him who utters those Blas- phemies It declares to be a true Teacher, and eulogized by acclamations, as It had eulogized his fellow.

Who can now define the source of the Impiety of the Teacher of this (Heresy)? We have expounded to you only a small trickling stream from the river of his Blas- phemies—how the Orthodox of that Assembly uttered those Blasphemies, and how they received with praise his sermons, contaminating the hearing; but, how was it that they did not receive openly Nestorius, since they received the praises of Nestorius and of his Teachers? Who will doubt that he (Theodoret) had in his heart the Doctrine of Paul of Samosata and of Nestorius? insomuch that The Emperor Theodosius II, worthy of remembrance, said, on hearing the Blasphemy of this man, “that if Ripe ONLINE EE ele MAM Gi 222 ce

there was any doubt about the deservedness of the De- position of Theodoret, there must be also doubt about the deservedness of that of Nestorius.” Thus spake this God-loving man who well understood the subject.

But, although the man (Theodoret) was rejected by God, by men, by Kings, by true Priests, they at Chal- cedon received him with applause, with the honour of the Orthodox. These accepted and welcomed him as Ortho- dox, but then they must accept as Orthodox other peo- ple. If, indeed, this Assembly received Jews as these, It must also receive another Jew who blasphemed more than these (people.) I allude to the Impious Ibas, who was at Edessa, who also is proved to be more impious than these by the blasphemies which he spoke, some of which—a few out of many—I am prepared to note for the purpose of arraigning (condemning) them, and for your instruction, and especially for the confusion of those who accepted as Orthodox a man excommunicated by reason of his Blasphemies, declaring and testifying that, from his words Ibas was Orthodox and deserving of being restored to the Episcopal Throne, and who gave abundant approbation to this Impious man.

True Believers, however, will perceive what is this impious Orthodoxy. For, thus in one place he said :— “T do not envy Christ becoming God, because I shall be what He was; for, He was of our nature.”

And again, he said in his Homily :—“In the foreknow- ledge of God The Word, He knew thatt Jesus would be justified by His Works.”

And again, in a Homily on the Day of the Resurection (Easter Day) he said— {To-day Jesus in reality became Immortal.”

And again, when he was discoursing about Gehennah he said that “that was written (only) as a threatening,” dissolving by this the Word of our Lord. Again, as regards the Judgment, he denies it adding to his Blas- phemies, as the Psalmist says—the wicked man says in his heart “there is no God.”

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And again, he said—§“It is one Person who died, and another who is in Heaven. It is one Person who had no beginning, and another who has a beginning. It is one Person who is of the Father, and another who is, Of the!) Viggin.”

And again, he said—||“‘If God died, who is it that vivified Him and raised Him?’ O frightful Impiety !

Again he said— “as when the purple was insulted, the insult passed over to the King, so the suffering pas- sed over to God.

Again, he said—“the Jews must not be elated by pride; for, they did not crucify God,” and “ Mary is not the Mother of God.

Again, when writing +to the Impious Mares the Persian, he attacked the Chapters of the Blessed Cyril, saying ; that “in them there was Impiety.”

And again, he said that the ‘‘ Blessed Theodore was a Preacher of the Truth and Doctor of the Church not only in his lifetime, but also after his death.”

And again he said—‘ Worship is due to the Nature of God by right and only by Grace to the Nature of Him Who was from Mary—for His Union was with the Word—for, he as being composed may be divided.”

And again he said, “Just as the grace replenished the Temple which (came) from Mary, so also the grace may replenish those who worship Him.”

And again he said, “Just as the Sons of Jacob did contaminate the garment with blood, so also did the Lord suffer in the covering he took from Mary.”

Who will not shut his ears against such Blasphemous words? How could he not suffer, and how could he not protest against them, who proclaims openly Two Natures, who affirms God to be a Creature and who denies the Virgin to be the Mother of God, who thinks our Lord to be only one of the Just who has been Justi- fied by His works.

See, therefore, Lovers of the Faith! what Blasphemies they at Chalcedon proclaimed !

And see also how Impious is the man whom the Ortho- dox received with praise.

But the Holy Synod which condemned Ibas shouted— ““ Cease to speak these Blasphemies—Spare our hearing “these words, fit (only) for heathens—the Devils are more

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Which are the ears and minds of Believers that can uphold these Blasphemies? Notwithstanding, all those Blasphemies were assented to (by the Council of Chalce- don). ‘True Belivers abominate hearing them, whilst these Blasphemies were sweet to the Council who pro- claimed them Orthodox. But the Holy Synod which condemned Ibas shouted— ““ Cease to speak these Blasphemies—Spare our hearing “these words, fit (only) for heathens—the Devils are more

The Fathers shouted such exclamations when they ex- comumnicated him (Ibas), but when the true ones thus shouted—those who had departed from the Truth shouted the contrary. For they rejected him as Heathen and these received him for Orthodox. They rejected him as a Liar and these received him as a truth-speaking man; they excommunicated him as a heretic, and these hon- oured him as a believer.

And again, they (the Council) did more than that; for, they considered as Impious men the sons who excom- municated those Heretics: and some of them they sent into exile, and they presented a Petition to the King to the effect that the Synod (of Ephsus) should not be called a Synod.

Who, then, would not assent to the Synod which ex- communicated him (Ibas) for the Impieties which he uttered? Who will assent to the Synod which received him, (Ibas), notwithstanding the Blasphemous expressions which he produced?

Who therefore would not condemn this assembly which assented to these Impieties, and to Leo, to Ibas, to Theodoret, and, with them, also to their Teachers, impious men and Doctors of evil, that calumniated The Truth?

EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 12,156.

After the (year of the) Consulate of the Illustrious Zeno and Postumianus, on the roth of the Month Abib which, according to the Egyptians, is the 15th of Mesouri, Indiction the third, when the Synod assembled at the Metropolis of Ephesus in compliance with the commands of the God-loving and Christ-loving Emperors, Theodosius and Valentinian, and when were seated the God-loving and Holy Bishops,t in the Holy Church, which is desig- nated Mary, John Presbyter of Alexandria, the chief Notary, said :—It has seemed good at the present time to the God-fearing and Christ-loving Emperors to com- mand that your Great and Holy Synod should assemble here in order to make investigation into the evil that has just sprung up concerning our Orthodox and Blameless (Inerrant) Faith and to uproot it, lest it should inhere in and attract any simple minded men, and cast us into the ditch of Error and bad faith. And it is right and just that those who love our Religion should preserve, with- out injury and without change, the Definitions relative to our True Religion made in the first instance by the Blessed Fathers assembled at Nicaea, and then con- firmed a little while ago by those who, assembled in this City, entirely assented and agreed to them (in theirfullness)

so that no one should consider or determine anything at variance with them.

Now we bear these pure Decrees (Definitions) of the Holy Fathers, and make them known to your Holiness, in order that you may command what is your pleasure.

Let the faith-full (fideles) Letters of the Christ-loving Emperors be read, which were addressed to this Holy Synod.