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.
The Imperial (Autocratic) Caesars, Theodosius and Valentinian, Victors and Illustrious by Victories, the Noble, the Worshipful, the Augusti, to Dioscorus Archbishop of Alexandria.
It is obvious to everybody that the good order (Status) of our government and of human affairs generally is estab- lished and confirmed by an exalted Piety towards God; and so long as God is favourable to us, matters usually advance and are regulated readily, and according to our wish.
Seeing, then, that we are deemed worthy by Divine Providence to reign, we necessarily take every care of the Religion and the prosperity of those who are under our authority, whereby our True Religion and our Government may shine forth (flourish), being maintained by a true service towards God, and by Faith.
Now, seeing that all on a sudden a Controversy has just lately sprung up, touching the conservancy of the
Catholic and Apostolic Doctrine of the Orthodox Faith, which (controversy) so frequently leads people off into diverse opinions and enflames and agitates the affections and souls of men; it has appeared to us that it would not be well to hold back from a matter of this sort, disgraceful though it be, lest, by disregarding it, it seem to bring dishonour upon God Himself. Sowehaveordered that Pious and God-loving persons, of much zeal for Re- ligion and for the Orthodox and True Faith, should as- semble at one place that, an accurate investigation having been made, the whole vain Controversy be composed, and the Orthodox and True Faith which is so dear to God be consolidated. Your Piety, then, taking with you ten Venerable Metropolitan Bishops from the Province under you, and other ten Pious Bishops, distinguished for elo- quence and integrity of life and for Orthodoxy in The Inerrant and True Faith, and illustrious to everyone for knowledge and learning, before the month of August by the first of it, must repair without delay to Ephesus, the Metropolis of Asia—no other person besides those mentioned above being allowed to trouble the Holy Synod—so that, when all these Holy and God-loving Bishops together, whom we have by our godly (divine) Letters commanded to assemble, have reached the city above mentioned and made an accurate investigation and enquiry, the whole Error of deceit may be removed from (our) midst, but the Doctrine of the Orthodox and True Faith which loves our Redeemer Christ be confirmed and be resplendent, as usual, so that all men may pre- serve It from the present to the future intact and inviolate through the help of God, But, ifany man take upon him
to disregard this Synod which necessity demands, and which is dear to God (in accordance with God’s will), and does not repair with all his might, at the time stated above, to the place selected, not a single excuse shall he be able to find (available) with God or our Piety. For, if he excuses himself from an assembly of Priests, it neces- sarily follows that his soul is agitated by no good con- science. But Theodoret the Bishop of the City of Cyrus, whom on a former occasion we ordered to confine himself within his own Church, we forbid tc go to the Holy Synod, unless it should seem fit to the whole Holy Synod, when It has assembled, that he also should come and take part in It. But if, on his account, there should arise any division of opinion, we give order that the Holy Synod assemble without him and execute the commands (given).
(This Ordinance) was issued in the Month of Adar, on the xxxth of it, at Constantinople, after the Consul- ship of the Illustrious Zeno and Postumian.
The Bishop Julius, filling the place of the Holy Bishop of Rome, Leo, and interpreted by Florentius, Bishop of Lydda, said :—
According to acommand similar to this (one) from the God-fearing and Christ-loving Emperors, our Holy Father of the Church of Rome, the Governor Leo, was summoned (to the Synod).
Another gracious order was forwarded to our God- loving Archbishop, Dioscorus, which, tc», I hold (in my hand), that your Holiness may give direction as you please (about it).
Juvenal, the Bishop of Jerusalem, said :— Let it be read and deposited among the accredited Documents.
(4) The Autocrat Czsars, Theodosius and Valentinian, Victors and Illustrious by Victories, the Noble, the Worshipful, the Augusti, to Dioscorus.
It has come to the hearing of our Serenity that many Venerable Archimandrites of the East, with Orthodox peoples, have been troubled in one City after another of the East, by certain Bishops, said to be infected with the Impiety of Nestorius, and have had a great contest for the Catholic Faith. For this reason, then, it has seemed fit to our divinity (Serenity) that the God-loving Presbyter and Archimandrite Barsumas, who is distin- guished for integrity of character and orthodoxy of faith, should proceed to the City of Ephesus, and, acting as representative of all the God-loving Archimandrites, should assemble with your Piety, and with all the Holy Fathers who are collected there; and then you will begin your proceedings on all these matters, as it is pleasing to God. Your Piety will therefore be induced, bearing in mind our entire anxiety for the Catholic Faith, joy- fully to receive the above-named Archimandrite, and to cause that he take part in your Holy Synod.
This (Ordinance) was issued in the Month of IJjar, on the second day of it.
Your Piety will therefore be induced, bearing in mind our entire anxiety for the Catholic Faith, joy- fully to receive the above-named Archimandrite, and to cause that he take part in your Holy Synod. This (Ordinance) was issued in the Month of IJjar, on the second day of it.
The same was addressed to me also respecting the Archimandrite Barsumas, and therefore it is with right and justice that he will assemble with the Holy Synod.
If the Illustrious Count Elpidius and Eulogius, the Tribune and Notary, have any information to give us respecting this cause which we have in hand, let them speak.
(5) Satan, who is the originator of every evil, never ceases from making war with the Holy Churches, and the God- fearing Emperor stays not from contending, with justice, with him who so wars, rightly considering that he is fighting on his Kingdom’s behalf, when he arms himself for a struggle in behalf of réligion, nor does he do pre- judice to himself, because from the beginning many things have been adjudged in his favour rather by reason than by arms, and for that cause he has, with you, con- demned the rebellion of Nestorius, who, although he had been appointed for the service of God, became the Father and Teacher of Impious Doctrines, as if he were one who had accepted (taken) the Priestly Office on behalf of Demons, and not for the sake of Religion, but he is at present consigned to a place suited to him; being re- served for the torment that will not fail to overtake him in the world to come; seeing that he gave himself up to all this Blasphemy, and has overwhelmed many with himself, whom he has persuaded.
Now, as regards the present Controversy, the Royal (Divine) Emperor brings it before you as before Fathers and Judges, and asks of you to bring about such a solution of this controversy, as may serve for a general
warning to the Community—to himself, and to all who are under his government. What those matters, then, are that the Royal (Divine) Emperor has enjoyned upon us, and has written to you, I now forthwith make known to you, adding this as being one of them who rightly, under your authority, hold to the True Religion: —To-day the Lord of all, God The Word and Saviour, submits Himself to you for judgment, and when you are judging, He is present among you, and is honoured by the authority of your sentence ; so that seeing you judge rightly matters concerning Himself, He will here honor you now, and before the Father will again own you; and if He find some people who have estranged themselves from the True Religion by their imaginations, and who have brought into the Controversy other persons, per- suaded by their eloquence, then He will bring upon both classes punishment from God and from the King. It would have been better for these not to have been born ; for, they do not confess so well as the Robber, the Publican, the Courtesan, the Canaanite woman, the pure Glory of Him Who has humbled Himself for us.
To the distinguished Count Elpidius. (6) The Blasphemy against God of the Impious Nes- torius was the cause of the Godly assembling of the Holy Synod on a former occasion at Ephesus: and he therefore received the punishment he deserved at the
hands of the Holy Fathers who assembled there. But, because another controversy also has now arisen, against The Divine Faith, we have commanded this Second Synod to take place at Ephesus; being anxious to cut away entirely the root of the evil, and that when we have driven away from all sides disturbance arising from Doctrine, we may guard in purity, by prayer, the Ortho- doxy of our Belief; and that will be a protection for our government and a benefit for men. For this reason, then, we have chosen your Admirableness (Eminence) and the distinguished Eulogius, Tribune and Pretorian Notary, for the Service of The Faith, as experienced men who are both upright in other matters and hold religion purely, and able to execute our commands with efficiency relative to the transactions to be carried on at Ephesus by the Holy Synod; and you will not permit any commotion to take place on either side. But if you should perceive any man aiming at exciting com- motion and disturbance to the injury of The Holy Faith, you will observe him with vigilance, and then give in- formation of the circumstance to us, and let the proceed- ings of the case go on according to order, occupying yourself in taking cognisance of the cause; and you will take care that there be, speedily, a thorough examination made by the Holy Synod, of which you shall give information to us, those persons being present indeed, who sat in judgment on the Venerable Archimandrite Eutyches, but silently and not acting as judges, but expectant of the general assent of all the other Holy Fathers, since those matters that were then adjudicated upon are now again examined into.
Itis not, however, permitted that any matter should be mooted, having relation to property, before those which relate to The Orthodox Faith be concluded.
In order to this end, (fortified) by the Letters addressed to the Illustrious Proconsul and with the aid from the Judges and from the Roman (soldiers) quartered there which I have assigned to you, together with your own energy—fortified by these supports, you will find your- selves competent for the accomplishment of what is commanded, which is as far superior to other advantages as the things of God are superior to those of men. And do you report to us information of all the transact- ions in this cause.
Now command that what has been written to you by the divine (Royal) Head, be received and read.
Let the [Illustrious Letters of the Christ-loving Emperors, which have been addressed to this Great and Holy Synod, be received and read.
And do you report to us information of all the transact- ions in this cause. Now command that what has been written to you by the divine (Royal) Head, be received and read. Let the [Illustrious Letters of the Christ-loving Emperors, which have been addressed to this Great and Holy Synod, be received and read.
(7) The Autocratic Cesars, Theodosius and Valentinian, Victors and Illustrious by Victories, the Noble, the Worshipful, the Augusti, to the Holy Synod at Ephesus.
We assuredly desire that the Holy Church of God may exist without all this trouble, and that you your- selves, abiding in your Holy Churches, as usual, may
exercise the function of the Priesthood in what pertains to the service of God, and that there may not arise to you so much anxiety and labour.
But, since the God-loving Bishop Flavian resolves on agitating a question touching The Holy Faith, with the Venerable Archimandrite Eutyches, and, having estab- lished a Tribunal, has begun to effect something, we have frequently sent to him (viz.,) to that God-loving Bishop, with the desire to prevent commotion arising, being fully assured that sufficient for us is The Faith, delivered by the Holy and Orthodox Fathers at Nicea, and confirmed by the Holy Synod at Ephesus.
But seeing that we have many times requested the God-loving Bishop to desist from such an object, as there is no reason for disturbing the whole world, and that he has not assented, whilst we are of opinion that there is no objection, independently of your own Holy Synod and those first Holy Synods, to such a question concerning The Faith being mooted, we think it necessary that your Holinesses should meet in assembly when you would give instructions as to the transactions thus to take place, and as to the question to be mooted, and would cut off the whole root of calumny, and expel from the Churches those who contend for the Blasphemy of the Impious Nestorius, and work for its retention, whilst you could command the conservation of the Catholic Faith in Its true and inerrant character, because all our hopes and the consolidation of our Kingdom are dependent upon The Orthodox Faith in God and upon your Holy Prayers.
(This Ordinance) was issued in the Month of Heziran at the City of Constantinople, during the Consulate of Protogenes.
(8) The PETITON of the Archimandrite, EUTYCHES, which was presented to the Christ-loving Emperor Theodosius, and which moved him to convoke the Holy Synod of Ephesus.
To the God-fearing, Faithful, Christ-loving Emperors, Theodosius and Valentinian, the ever-August, from the Archimandrite Eutyches :—
(This Ordinance) was issued in the Month of Heziran at the City of Constantinople, during the Consulate of Protogenes. (8) The PETITON of the Archimandrite, EUTYCHES, which was presented to the Christ-loving Emperor Theodosius, and which moved him to convoke the Holy Synod of Ephesus. To the God-fearing, Faithful, Christ-loving Emperors, Theodosius and Valentinian, the ever-August, from the Archimandrite Eutyches :—
(Next) after the God of the Living and of the Truth your Piety is Illumination to me. You are, too, in no way backward in making investigation of matters concerning The Faith and my troubles. For, as regards the Documents that were imposed upon me by the Ven- erable Bishop Flavian, you read them yesterday, and you found that the opposite of what was actually done, was put on paper. For, what he said to me was not put on paper, and what I did not say, they put into the Documents. I request, therefore, of your Piety, who are continually anxious about The Orthodox Faith, of my Humbleness to be induced to command that the God- loving Bishops who were then seated in the Assembly, and the Notaries of Bishop Flavian, and the Venerable Clerics, who were despatched by him to me, and my Reader, who came to the Synod, and Athanasius, Deacon of the God-fearing Bishop Basil, shall assemble in the presence of the Venerable Bishop Thalassius, in order to be requested to depose in writing what they are cog-
The Emperor, therefore, ordered that, first, the trans- actions at Constantinople should be investigated, and, then, he assembled the Synod at Ephesus, and sent the business to the Synod to be despatched.
To the Holy and God-loving Cécumenical Synod, assembled at Ephesus the Metropolis, from the Archimandrite EUTYCHES.
I give thanks to God, Holy in all things, at the present time in which the True Religion, through your means, has received a well-established ground of trust. And I give information to your Holy Synod of what has been done against me and especially against The Orthodox Faith. My main end and object, from my childhood up to a ripe old age, has been to lead a life of quiet, apart from any business, and to continue to do so without any disturbing causes. I was not, however, permitted to continue in the enjoyment of such an object, but ex- perienced great suffering arising from the intrigues of others, because, acceding to the Definition of your Holy Synod which took place here, I would not presume to entertain opinions contrary to The Faith set forth by the Fathers at Nicza.
ies: however, necessary for me, before showing what had been done against me, for the satisfaction of your Holiness, again to make manifest the Confession I hold
concerning Holy Dogma, calling to witness God, as well as your Holy Synod, with what power I have stood up for The Catholic Faith against Heretics.
ies: however, necessary for me, before showing what had been done against me, for the satisfaction of your Holiness, again to make manifest the Confession I hold
concerning Holy Dogma, calling to witness God, as well as your Holy Synod, with what power I have stood up for The Catholic Faith against Heretics.
And, after he had repeated the whole Faith of the CCCXVIII, he said:— Thus, having received (the Symbol) from the beginning from my forefathers, have I believed and do I believe. For, in It, too, was I born and forthwith dedicated to God; and His own Mercy accepted me. And in this Faith I was baptized, was signed with the cross (confirmed), and have lived up to It to this day, and in It I ask (of God) to die. This Faith, also, the first Holy and Cécumenical Synod held and, as mentioned above, confirmed, whose President was our Father, of Blessed memory, the Bishop Cyril, who drew up the Definition (of Faith) that whoever exceeded this Faith by way of addition or invented one or taught it should be subject to the punishment then prescribed, a copy of which, in writing, the afore-mentioned and Blessed Father the Bishop Cyril sent to me, which I hold in my hands.
Submitting myself to the Holy Synod I have kept this Definition till the present time, and I reckon, as well as your Piety, all those Holy Fathers Orthodox and Faith- ful, and I accept them as my Teachers, anathematizing Manes, Velentinus, Appollinarius, and Nestorius, and all Heretics up to Simon Magus, as well as those who affirm that the Flesh of our Lord and God Jesus Christ descended from Heaven. |
But, while living according to this Faith and continu- ing instant in Prayer, I sustained an accusation against
myself, (occasioned) by the intrigue of Eusebius, Bishop of Doryleum, who presented Libels against me to the Venerable Bishop Flavian, and those others who, for temporary reasons, were in the Royal City; who called me a contemptible Heretic without advancing any specific Heresy in his Libel, when, suddenly having in the altercations of dispute committed those lapses of the tongue so customary in such confusion and through strong voices, I fell into mistake; then he commanded me to meet the Libel of accusation, whilst the accuser constantly continued in his company, although that accuser was not his intimate friend.
And he imagined that I, accustomed as I always was to abide in my Monastery, would not go to exhibit my presence, and therefore he could effect my Deposition, as, having not gone, I discovered when I went from my Monastery to the Royal City, being informed by Magnus the distinguished Silentiary, whom our Faithful and Christ-loving Emperor selected as one who would not suffer danger to threaten my life, when he replied to me that then my presence was superfluous, as indeed, before examination, my condemnation had taken place, which the Deposition of the Silentary, which was afterwards made, proved.
But when I went to make my Defence at the Tribunal before the Judges, and brought with me a Confession of Faith which I had subscribed, as being defined by the Holy Fathers at Nicaea, and afterwards confirmed at Ephesus by the Holy Synod there—/haf he would neither accept nor permit to be recited. The agitation and tumult (confusion) took place in the Tribunal, many
persons being agitated and pressing forward with cries from every quarter, as asserting the different Deposi- tions (statements) which afterwards were taken down in writing by the Judges relating to that disturbance. Subsequently, I was ordered to proclaim myself my Con- fession of Faith, and I said, I believe according to the Definitions of the Holy Fathers of Nicaea, which Defini- tions were confirmed by the Holy Synod of Ephesus. Then he told me that I had before confessed something different from the Symbol of Niczea and Ephesus.
But, through fear of exceeding (transgressing) the Definition set up by the Holy Synod which formerly by the will of God assembled here, and those things touch- ing The Faith that were settled by the Holy Fathers who assembled at Nicaea, I requested to make known Z/zs to your Holy Synod, because I am prepared to stand by what will be investigated and settled by your Highness. But whilst I was saying that, all on a sudden my Con- demnation, long ago drawn up ugainst me, as it had pleased him (Flavian), was read out, as being the con- tinuation (sequence) of words uttered by them and by me and of other Depositions. Then I Confessed that I believed, as has been defined by the Holy Fathers assembled at Nicezea and by those assembled at Ephesus, before the Documents asserting the contrary were drawn up, as it has been proved by the writings drawn up after- wards at my request and at the request of the Faithful and Christ-loving Emperor, but the Pious Bishop Flavian did not make any mention at all of the appeal I had made to your Piety, nor had he any regard for my grey hairs, with which I have grown old in wars against
Heretics and in the Confession of the Orthodox Faith, but, being in possession of power to do every-thing alone touching The Faith and reserving no authority whatever for your Piety on the (subject of the) equity of such a sentence, he pronounced condemnation upon me and cut me off from the Church, as he thought, and deprived me of the Priesthood, as he supposed, and inhibited me from Communion in the Divine Mysteries, and unjustly expelled me from the Government of the Monastery, and handed me over to the multitude who were prepared to drag me through the Episcopal and (other) public places, as a Heretic, a Blasphemer, and a Manichzan, if Divine Providence had not liberated me and this day delivered me to the guardianship of your Holiness.
He, moreover, at various Feasts of the Saints, after that tumult and my taking exception to his judgment, ordered this sentence against me to be proclaimed, and ~ he ex-communicated me, and those who visit me and con- verse with me he estranged (inhibited) from the Holy Communion, without waiting for the judgment of your Holy Synod, and he obliged the Monks to subscribe to the Condemnation made against me, although sucha practice had never been done, as your Charity well knows, even against Heretics. He, also, sent papers to the East and to different parts in order that other God- fearing Bishops and Monks, although they took no part in adjudicating, might subscribe to them, and although it would appear far preferable and proper for the High Priests to have subscribed before everybody, to whom I made appeal.
I have made known these transactions by Libel to your Piety. And I ask the God-fearing and Faithful Em- peror that you, who are Pious and God-loving and despise all Calumny and Detraction, should become Judges of what was adjudicated upon, and I ask now of your Holiness to consider the Calumny and Injury that have been heaped upon me, and the commotion that, from this cause, has been occasioned to the Holy Churches everywhere, and the scandal that has thence arisen to many, and, by the Christ-loving wisdom which you possess, to subject to ecclesiastical rules those who have occasioned these evils, and so cut off the whole root of Blasphemy and Impiety. For, from the begin- ning, I appealed to the Tribunal of your Blessedness, and I bear witness before Jesus Christ, Who before Pontius Pilate witnessed a good Confession, that thus I believe, I understand, I think, as The Faith which was delivered to us by the Holy Fathers who assembled at Nicezea, and which also the Holy Fathers at the First Synod of Ephesus confirmed. And, if any man thinks contrary to this Faith, I anathematize him according to their Definition.
Thus I believe, as is written above, having sub- scribed the Document by my own hands and presented this Libel.
And, if any man thinks contrary to this Faith, I anathematize him according to their Definition. Thus I believe, as is written above, having sub- scribed the Document by my own hands and presented this Libel.
(9) After the Reading of the Royal Letters before the Holy Synod at Ephesus, Dioscorus, the Arch- bishop of Alexandria, said :—
God-loving Emperor, when the matter was mooted at Constantinople for a Synod to take place, commanded that the claims of those Synods should first be made known, because it is not proper for us to depart from those ascertained Definitions and Canons which the Synods have decreed. Our Christ-loving, Faithful Emperor, seeing that a certain controversy has arisen, commanded that this Holy Synod should assemble, not to formulate our Faith, which already our Fathers have done, but to examine what has arisen, and to see if it be in accordance with what has been determined on by the Holy Fathers. It is right and just, then, that what has arisen be first examined and scrutinized by us to see if things are in accordance with the Definition of the Holy Fathers; and if it is so, you will again proclaim The Symbol of the Holy Fathers.
“Whoever rejects It let him be anathematized—who- “ever perverts It let him be anathematized—The Faith “of the Fathers preserve.”
For the sake of peace to everybody and of the confir- mation of The Faith and for the annihilation of what has arisen, I examined The Faith of the Fathers at Niczea and at Ephesus.
Although two Synods are mentioned, yet only One Faith has been delivered.
“With perfection did the Fathers determine every- “thing—he who goes beyond them is excommunicate— “no man must add to or subtract from.”
Seeing that God accepts your voices and that you yourselves accept what is true and pleasing to God, whoever, as an enquirer, or investigator, or teacher, ex- ceeds what was done and what was decreed by the Holy Fathers who assembled at Niczea, and who gathered together in this place, must be excommunicate.
“To the great preserver of The Faith, to Dioscorus “the Archbishop, many years.”
‘Another thing, too, I would mention—one of fear and trembling—(viz.), that, if one man sin against another, let him pray for him to the Lord; but if he sin against the Lord, who will pray for him? If, then, the Holy Ghost is present with the assembly of the Fathers, as He assuredly is, and decrees what is decreed, he who rejects them ignores the Grace of the Blessed Spirit.
“We all say the same—let him who rejects them be “excommunicate.”
“That is the voice of the Holy Spirit—Preserver of “the Canons! in thee the Fathers live! Preserver of “The Faith is Dioscorus, the Archbishop.”
The order, as well as that which is right and proper, is—that, first, the transactions in this cause should be read, and, then, the Letters of the God-loving Arch- bishop of Rome; and therefore, as it is agreeable to the Holy Synod, let the transactions be read.
”
“That is the voice of the Holy Spirit—Preserver of “the Canons! in thee the Fathers live! Preserver of “The Faith is Dioscorus, the Archbishop. ”
The order, as well as that which is right and proper, is—that, first, the transactions in this cause should be read, and, then, the Letters of the God-loving Arch- bishop of Rome; and therefore, as it is agreeable to the Holy Synod, let the transactions be read.
Your Great and Holy Synod has ordered that the transactions, in the Royal City of Constantinople, re- specting this cause which is now mooted, should be read. Since, then, the God-loving Bishop of the City of Constantinople, Flavian, has presented these Documents and the Venerable Presbyter and Archimandrite, Eutyches, has also given a copy, I now read them ac- cording to your orders.
And, when the Documents had been presented, the Praxis was read—both the second and the third—in which were reported some conversations of Flavian’s party against The Faith, from which are extracted the following,
When the discourses (compositions) of the Blessed Cyril have been read, who will arraign the sentences of our Blessed Father Cyril who, by his wisdom, has checked the Impiety of Nestorius, which (Impiety) was rending the world and dividing into two Persons and into two Natures our ONE LORD and GOD and Redeemer CHRIST? For, he showed that, in ONE Person, in ONE Son, and in ONE LORD of Creation we acknowledge a PERFECT DIVINITY and a PERFECT HUMANITY. We receive, then, all that was written and sent forth by him (Cyril), as being
The Truth and full of Piety; and we worship ONE LORD JESUS CHRIST, Whom we acknowledge to be of Two Natures. For, He was indeed before the worlds, as One Who is the Splendor of the Glory of the Father, but He, as One born of His Mother for our sakes, took Corporeity from her, and was called PERFECT GOD and The SON of God, as well as PERFECT MAN and SON of Man, by which he seeks to make us all Life. But we affirm of those who stand up against (oppose) such Doctrines that they are the enemies of the Church.
Nobody of a sound way of thinking can stand up against The Faith established by the Holy Bishops at Nicezea, and again by the Holy Synod of Ephesus. We confess, therefore, TWO NATURES in ONE PERSON, and, because of that, we confess the ONE SON and ONE JESUS CHRIST our LORD. | And) whoever adopts the insanity of Satan and brings his own ideas to be like His, having opinions contrariant to what we have received from the Holy Fathers, let him be anathe- matized.
When our Father Cyril, worthy of Blessedness, sus- tained the Holy Synod of Niczea, he made known clearly to us the origin of our Lord and Redeemer that He was GOD, Who, The Son of the FATHER, before the Worlds, was born as man at the end of the ages in order to tear in pieces the engagements (hand writing) which existed against us (men), and took Perfect Manhood for our Redemption.
By what has been read we are certain that another Faith, other than that which the Fathers formulated, is that of those who have thus spoken.
If dissolvers of The Faith appear by the Documents which they present, let them (the Dissolvers) be anatha- matized.
We believe in our Lord Jesus Christ, in The Word from God, in the Light of Light, in the Two Natures after the INCARNATION and the Assumption of Flesh which was received of the Holy Mary. And we proclaim him who thinks differently from this to be estranged from the Church (as excommunicate).
And when these things were read, the Holy Synod at Ephesus said :—
““No body proclaims our Lord to be Two after The IN- ““CARNATION—nobody Divides that which is Indivisible “ Nestorius did this. Thus Nestorius thought—but not “the Bishop of Amasia—not the Bishop of Amasia of << Sinope.”
And in another place the Notary of Flavian made Deposition against Eutyches, saying :—
Of the Two (Natures) before the Union he said not Two, but worhips One Nature of GOD Who took body.
I confess that He is Perfect GOD and Perfect MAN Who was born, but He had not Flesh Con-substantial with us.
He said—spare me speaking of Two Natures in our LORD or investigating into the Nature of my GOD.
And, when the same Eutyches was asked by Flavian to affirm that His Flesh was Consubstantial with us, he spoke thus :—
Because I confess the body of God, I do not confess that the body of God is the body of man. But it isa human body, and I affirm that our Lord took body of the Virgin. But if it is befitting and proper to speak of the Virgin as Consubstantial with us, ¢izs also, my Lord, I confess. Nevertheless, of the Only Begotten Son of GOD, I confess that He is LORD and KING with the FATHER, with Whom He is also seated and glori- fied. For, Iam not speaking of the same Nature when I deny that He is The SON of God.
Do you affirm of our Lord that He is Consubstantial with us and of Two Natures after INCARNATION by the Virgin, or not?
I confess that our LORD was of Two Natures before the Union, but after the Union I confess Him to be of One Nature.
Again, there was read the conversation of Basil, Bishop of Seleucia, with Eutyches at Flavian’s Synod.
And if you do not speak of Two Natures after the Union, you speak of mixture and of a con-fusing.
And when this sentence was read at Ephesus, immedi- ately Basil stood up and denied that sentence to be his, saying, that “‘this sentence which they affirm I said, I did not say in those words, and I am certain that I did not speak them.”
I do not remember and I do not know if I did say so.
Again, from the Documents of Flavian, Eusebius, Bishop of Doryleum, after the reading of Cyril’s Letter, said :—
”
I do not remember and I do not know if I did say so. Again, from the Documents of Flavian, Eusebius, Bishop of Doryleum, after the reading of Cyril’s Letter, said :—
Does Eutyches assent to what has now been read of the Blessed Cyril and Confess that there is a Union of the Two Natures in ONE Person and ONE Substance, or not:
Do you confess Two Natures, my Lord Archimandrite, after the Incarnation? and do you affirm of Christ in the Flesh that He is Consubstantial with us?
“Take and burn Eusebius—this man ought to be burnt “alive—this man ought to be divided into two, as he “ divided.”
Is it pleasing to you to affirm, after the Incarnation, Two Natures?
I want both your voices and your hands. Let him who cannot shout put up his hand.
Whilst these and other things were shouted, after a little, Basil, the Bishop of Seleucia, said :—
I assent to The Faith of the Holy Fathers at Nicza, and of those at Ephesus who confirmed It. And them who think at all oppositely, whether to those at Nicea or at Ephesus, I abhor; and I anathematize those who separate the Two Natures after the Union or the Sub- stance or the Person of The ONE JESUS CHRIST our LORD, whilst I blame and arraign my own statement which I made concerning the Two Natures in the Docu- mentary Transactions at the Royal City of Constanti- nople; and I worship One Nature of the Divinity of The Only Begotten (Son) Who became Incarnate and assumed corporeity (took body).
I assent and consent to what was formulated at Nicea, and confirmed at Ephesus, and I blame the expression
which I made in the splendid (City of) Constantinople, in which (expression) I (affirm) it is right to confess our Lord to be of Two Natures after the Union, and I anathematize those who divide our Lord Jesus Christ into Two Natures or Two Persons or Two Substances after the Union, and I look upon them as alien from Ecclesiastical Com- munion; and so also said others.
Moreover, he (the Notary) read that, after the charges against Eutyches, preferred by the Notary of Eusebius, and after the sentence of Basil against him, the Synod in conjunction with Flavian and Basil stood and excom- municated him. And then Flavian made some observa- tions thus.
The Bishop Flavian said—when Eutyches was by those things convicted, who formerly had been Presbyter and Archimandrite—that, in consequence of what had already been done, and from his own present Deposi- tion (shewing that) he was infected with the false doctrines of Valentinus and Apollinarius and (yet) un- alteringly entertained their Blasphemies, who also revered not our ad.nonition and teaching and refused to assent to Orthodox Doctrine, we, whilst weeping and lamenting for his entire ruin, determine, by our Lord Jesus Christ Whom he has Blasphemed, that he be alien from the whole Order of the Priesthood and from Communion with us and from the government of a Monastery, whilst all those who, after this, converse with him and meet him (in company), are quite aware that they subject themselves to the pain of Excommuni-
cation, in consequence of not having ceased to hold intercourse with him. Then (follow) the Subscriptions.
When these transactions before Flavian had been read before the Holy Synod at Ephesus, Dioscorus, the Archbishop of Alexandria, said :—
Now that what has been read is known to all, let everyone of the Bishops here present say in what he knows the Archimandrite to be true to The Faith, and (say) what he determines respecting him.
Inasmuch as he (Eutyches) has frequently made the declaration that he is Orthodox, I withdraw what I said about him. And J, also, decree and vote that he be restored to his Monastery and to his Grade.
Because of what was once forwarded to me by the Holy Synod that assembled at the Royal City, relative to the Archimandrite Eutyches, I subscribed to his De- position. But by the Libel which he has now presented he confesses to assent to The Faith of the CCCXVIII Holy Fathers and of the CL at Ephesus, and so I agree with your Piety that the Dignity of the Presbyterate ought to be restored to him as well as the Government of the Brethren under his authority.
What appears good and right to the Holy Fathers to be done respecting the God-fearing Presbyter and Archimandrite Eutyches, I likewise give my assent to,
because from what has been read I agree that he is Orthodox; and, therefore, I adjudge him worthy of exercising the office of the Priesthood and of the Government of the Monastery.
As one who has transgressed in nothing with reference to what was formulated as a matter of The Faith by the Holy Fathers at Niceea as well as by the Holy Fathers at Ephesus, he ought to be in the enjoyment of the Dignity of the Priesthood, and, according to his former custom, likewise, he ought to be reinstated in the govern- ment of the Venerable Monastery of Brothers.
And Basil of Seleucia and all the Holy Bishops up to the Archimandrite Barsumas delivered their addresses in the same way.
Agreeing with the opinions of all this Holy and (Ecumenical Synod, which have been expressed relative to the Venerable Archimandrite Eutyches, I also unite my mind with yours (viz.) that he be replaced in the Order of Presbyter and be allowed to govern his Monastery as heretofore.
Now when all had delivered their addresses and absolved Eutyches and when the whole Synod had justly contemned Flavian and Eusebius, such (condemnation) did not take place in consequence of any acts committed by them, but because they did not repent and confess the offences they committed and ask pardon, as the rest did with whom they had condemned Eutyches. [or that reason their Deposition ran thus :—
Because that great and Holy Synod which, by the will of God, assembled of old at Niczea formulated for us that Orthodox and Inerrant Faith which the Holy Synod, assembled a little while since here, confirmed, I determine that this only shall be adhered to and pro- claimed in Churches, decreeing likewise this (viz.), that nobody shall formulate a Faith other than this, or bring forward or introduce any thing new, or at all moot any matter connected with our pure Religion. But those who, contrary to this, are resolved to think or desire or set up something of the kind, or venture at all to change what has been decreed, I shall put under certain punish- ments, so that if they be Bishops they shall be removed from the Episcopate, but if Clerics from the clerical roll, if laymen they shall be deprived of Communion.
We learn from the Documents that have just now been read that these things are proved, as this Holy Synod perceives, (viz.) that Flavian, who was Bishop of the Church of Constantinople, and Eusebius of Dory- leum unsettled and altered everything, in many respects, and became a cause of scandal and of commotion to the Holy Churches and to the Communities of the Orthodox, some of whom have subjected themselves to punish- ments which then were determined on, at the Synod, by the Holy Fathers. And therefore also we, confirming these things, adjudge them whom we have called to remembrance, (viz.) Flavian and Eusebius, alien from
all the Honor of the Priesthood and of the Episcopate But let everyone of the God-loving Bishops here present speak his own mind and openly authorise it to be put in the Documents. But all that has been done and written to-day must be made known to the God-fearing and Christ-loving Emperors.
Flavian and Eusebius have shown themselves alien from the Priesthood and the Dignity of the Episcopate, because they have dared to add to, or substract from, The Catholic Faith.
And therefore I decree the very same as the Holy and Pious Archbishop Dioscorus, removing them from the Dignity of the Episcopate.
But all that has been done and written to-day must be made known to the God-fearing and Christ-loving Emperors. Flavian and Eusebius have shown themselves alien from the Priesthood and the Dignity of the Episcopate, because they have dared to add to, or substract from, The Catholic Faith. And therefore I decree the very same as the Holy and Pious Archbishop Dioscorus, removing them from the Dignity of the Episcopate.
Being present and knowing from what was written, that Flavian and Eusebius are not consentient with The Orthodox Faith, and do not assent to the Holy Synod of Niczea and to that which a little while since assembled at Ephesus, I am, too, consentient with the Holy Bishops assembled, and I regard them as alien from the Dignity of the Episcopate—I allude to Flavian and Eusebius.
I for my part, also, assent to the punishment assigned by your Piety. to Flavian and Eusebius, who formerly
were Bishops, and who lately were present here, as having transgressed the Holy Canons of Nicea. And, considering that they thus have been and are aliens from the Episcopate, I assent to what has been decreed by you.
And in‘a similar manner to this, Basil also, and all the other Bishops and Archimandrites decreed.
WHEN ALL THIS HAD BEEN DONE, THE WHOLE SYNOD UNITED IN ADDRESSING THE EMPEROR THEODOSIUS thus :—
(12) Ifany person should designate your Illustrious and Christ-loving Kingdom a source of (the true) Religion, and of a good Confession, and of Faith, he would not be surpassing the bounds of the truth. But it is possible for him to remain under the mark in using words which are not adequate for enlarging upon the greatness of the Godly love which attaches to you, O Glorious and Vic- torious Emperors! For, every day there flows from you, O Venerable (Sires)! a (refreshing) drink of the true knowledge of God upon those who are under your authority, and in continuous descent it comes, as a spiritual and life-giving power, copious upon all the earth, so that the powerful authority of the Kingdom will perpetu- ally abide, not so much by (the force of) arms as by prevailing through service toward God. By ¢haf you will prevail over your enemies, and prevail abidingly, since the King of Kings, on account of your watchfulness over The Catholic Faith, raises up invisible hosts against them (enemies), whilst that preserves the Sceptre of your Kingdom from destruction and renders it terrible to
On you lies the responsibility (care) not only of guard- ing the human race from the army of the barbarians but of its continuing completely unmolested and pre- served from novelties of language used by those who, with adverse notions, spread mischief (impiety), like some deadly poison upon an arrow, and shoot destructively against the souls of the simple a shot which, it is true, causes no wound to the body, but lasting death to the soul. Further, it is now known that both formerly this Faithful and Christ-loving desire moved and at present moves your Venerableness to be zealous for the Lordandhas very rightly been diligent (exercised) in serving, in accord- ance with the expression of the Prophet, spiritual weapons and a shield, and in standing up in defence of your Ortho- dox and Spotless Faith which people have been caught— and they are not far off—bent on unsettling. They have too, unmasked themselves by their works (deeds), (shewing) that they discuss other things than the disciples of Christ discuss, and preach to them error strange to themselves. For this reason you commanded us by Royal and Illus- trious letters to assemble at the City of Ephesus and to repair to John the Theologian, with whose (help) the Fathers had already (before this) cut off, with the Sword of the Spirit, the tongue of Nestorius who had armed himself against the Glory of Christ, whilst in this noble contest they had the Blessed Cyril as their Leader, who was our Father and Bishop.
As soon as the Letters of your Serenity, like a loud- voiced and devout Trumpet summoned us to fight for The Faith, we hastened hither, everyone from a different
side, this from afar, that from near, another out of the midst, and all from all quarters to the City of John and Timothy, where all of us assembled and reached (re- paired to) the Temple of the Holy Church, named Maria (Mary) and—so that the place itself will become a monu- ment and a witness of our True and Divine Belief—we thereupon directed our thoughts to the investigation of the matter.
Now there passed (before us) and stood in our midst the Venerable Archimandrite Eutyches, who presented to us his complaint (plea) in which—invoking CHRIST as a witness of his thoughts and speech—he said at the end that he had learnt from his youth the Holy Confession of Faith of the Fathers of Niczea and that he had kept that (Faith) intact up to the present time and had never varied at all from the principles which they had decided on.
Subsequently, in a similar way, he had adhered to the principles decided on a former occasion at the City of Ephesus by the Holy Synod assembled there, and to the Laws then promulged to protect The Orthodox Faith.
After the Presbyter had communicated this, and as they were present who had adjudged him in the Royal City, we caused, as a matter of obligation, an investiga- tion to be made into the matter; for, haf the Revered Words of your Christ-loving Authority commanded us to do.
When the (documentary) Acts were then presented, we ordered them to be read aloud, without leaving out any- thing whatever therein laid down, so that, by that means, the Truth should be elicited and traced out.
who were at Constantinople charged some of the (determinations) depositions that were put in the Acts as their own personal ones, with being falsely returned, (distinctly) affirming of them—‘ they are frauds ’””—and that others, on their part, blamed what was affirmed of them (the latter) as not well-done.
We leave off speaking, abbreviating the prolixity of the subject with the view of not being tiresome.
As we found, however, that the Archimandrite Eutyches confessed as well by his own voice after coming, on the third citation, before the Holy Synod, as by means of the Libel which he now presents to us, that he held fast to the confession of The Orthodox Faith and that he has not undertaken to introduce any novelty whatever or anything alien from what was defined by the Holy Fathers who assembled at Nicaea and Ephesus—for that reason have we, on the one hand, expressed to him our approbation, in the matter of his faith which is Orthodox and which does not deviate (from the true one) on any side, and accordingly have decided that he shall exercise the Office of the Priesthood, as he has done hitherto; and on the other hand, we have shed tears not so much over him who was unjustly condemned, as over those who condemned him, that is, the astute accuser and the wonderful (!) judge. Not in this only have they acted with unwisdom—for, how often is a sinner to be found who can easily be healed—but they presumed to throw a false Doctrine in the ways of God and to cause innocent people to overstep the bounds of True Religion and—as if from the first—for the second time to introduce again into our midst the Impure and Blasphemous Doctrines
of Nestorius which (doctrines) the enactment of your faithful Laws have ejected from our midst as well as the Synod which, on a former occasion, assembled at Ephesus—it was not without the entrance and enlighten- ment of the Holy Spirit—when you decreed the following among other matters (viz..—No one shall have the authority to formulate a Faith other than that proposed at Nicza, still less to seek one out, or to renew one, or to alter unalterable things. But they who do so, if Bishops, shall be removed from their Bishoprics, if Clerics, from the (number of the) Clerus, if Laymen, from Com- munion in the Holy Mysteries. For, It (the Synod) was aware and was convinced—seeing that It was, of a truth, speaking by the Spirit and was filled with men (richly) endowed with the Word of faultless Doctrine—that to wrangle with useless words would chiefly contribute to confuse the hearers, as also the wise Paul says, continuing thus—“ But abstain from vain and strange words, for they will still (more) increase in Impiety, and their speech will spread around like a canker.” To these belong Flavian and Eusebius, who, after having erred from the Truth, were ejected from the Dignity of the Priesthood, and deprived of all the Honour of the Episcopate, inasmuch as they were pronounced guilty by us all unanimously, and with one voice and tongue have been condemned by the assembly, because they went. beyond what was formerly established in Ephesus, and because they stood forth as inventors and teachers of idle subtleties. Further, inasmuch as they brought a violent storm on the Churches, and have thrown disquiet and alarm into the minds of the Faithful, and as they do not well nor
skilfully understand how to pasture their flock ; it should consequently be said to them:—Go hence in yourown light, and in the flame which you have made to blaze on high. Now, may these eat the fruit of their own ways, and be satisfied with their own devices, as it is written; but, with respect to our Catholic and Holy Faith, we have decided only to hold fast that which the Fathers resolved upon, who were earlier assembled in Nica, and lately in Ephesus, seeing that we have learnt, out of the Divine Scripture,t—this: ‘Displace not the ancient. boundaries “‘which thy fathers have placed’’; for, it is not allowed us to add anything to them nor to take anything away from them.
Now, we beg your Invincible Power that you would have compassion on the bodies of us, who are become old, and, through being weary with the journey upon our long way, are sick and cast down, especially in con- sequence of the bad atmosphere in Ephesus; and that you will command, that we depart from this place some- what quickly, particularly on account of the long delay, so that every one may get back to his own Church and Town, and may offer up prayers for the pure and Christ-loving Dignity of the Sovereign.
ft It should be remembered that these are the words of Timothy filurus, stating that all the Fathers of the Council subscribed to the Document (12), and it was, at the end of its first Session, that they gave their signatures to it. Now Historians relate (Mansi, Héfélé, &c.,) that at the council of Chalcedon mention was made of Bishops at the Ephesine Synod being forced to subscribe to a blank paper. The Greek Acts of the latter, of which A is a translation, make no allusion to any letter written upon it. But Timothy, in his great work directed against the former Council, gives the whole letter, of which the above is a translation into English.
If a Bishop be accused of any Crime, by persons who are believers and worthy of credit, he must be cited by Bishops; and, if he appear and confess it, let him be admonished, and some punishment inflicted upon him. But if, when cited, he should not obey, let him be cited a second time. But if, in this case, he should not pay attention, let him be cited a third time by sending two Bishops again to him. If, however, he should even then show contempt, and refuse to appear, let the Synod of Bishops pronounce against him what seems befitting to them, in order that he may not seem to be advantaged by flying (from the trials).
Ibas and Theodoret were excommunicated by Dio- scorus and his Synod, although they were not cited (to appear at it). So, also, was Domnus, Patriarch of Antioch, although Libels (bills of indictment) against him were presented by persons of credit, as is evident from their Synodicals.
“Who will make my head a fount of waters and my eyes a source of weeping, that I may lament with bitter- ness?” For, behold! again is Jesus “numbered with the wicked” by those of his own people. Behold! again is the Blessed Paul (of Antioch) likened to the arrogant Egyptian and Imposter. Look, (Regard) Lord! and be not silent. Awaken, Lord !—why sleepest thou? Arise and be not far removed from us, and turn not thy face away from us.” Have mercy upon Thy little flock, seeing that now, O Lord! we are despised by all the Gentiles and brought low in all the Earth, by reason of our trans- gressions and sins, lest we should mercilessly injure and devour one another, and exterminate each other, and beco:ne a terror (derision) to the Gentiles. Why, then, do we love schism and speak up for division? Why do we fuse together what is infusible?
Let us see if the affair of our Blessed Patriarch, what- ever it may be, has some likeness to the causes of Ibas and Theodoret and Domnus.
And, first, let us examine the circumstances of Ibas. Now, who does not know the cause of Ibas, although he may be as insignificant as I am, after having perused the ecclesiastical annals? In those annals it is seen that the people of Edessa, being tired of his Blasphemies against Christ (God) and of his crimes without end, presented a Petition to the Memorable Theodosius the Emperor, complaining of and deploring his excessive Profanity. The God-fearing Emperor, compassionating them, com- manded Photius, Bishop of Tyre, and Eustathius, of
Berytus, and Uranius, of Himeria, to investigate the charges made against Ibas, so that, whatever they are, anyone who wished to know might easily learn from those Acts that were drawn up at Berytus.
When, however, delay arose about the judgment pro- nounced upon him (from a reason which we are prepared to give information about from the voice of the judges) and when his accusers became pressingly urgent upon the Emperor, he commanded the Second Synod of Ephesus to investigate the circumstances of the case as well as the judgment they (the Bishops) had given against him at the City of Berytus.
When, then, the Bishops Photius and Eustathius were asked by the Synod what judgment they pronounced upon Ibas, they replied in the following words :—
As regards Ibas, indeed, great action was first taken against him in writing, touching The Faith, and seeing that many witnesses would be necessary and long journey to bring them, we determined that the Clerics of the City Edessa should affirm on oath before (upon) the Evan- gelists, whatever they were cognizant of in reference to the accusation advanced against him (Ibas) touching the matter of The Faith. For, much was committed to Doc- uments at the same (city of) Edessa, which were brought also to the cognizance of the Faithful and Gracious Em- peror. Because, then, the Victory-Clad Emperor assented to them, and received the affidavit of all the persons who gave testimony in the Praxis, as your Holiness has just now heard, we make request that these Documents be read before you.
“‘ But this we apprise your Highness of (viz.), that, after the hearing of these men (at the Tribunal), we were not inclined to hold communication with Ibas referred to.” I, myself, am of opinion that from this Deposition alone of these Commissioners, as well as from their refusal to hold communion with him, it is tolerably patent and manifest that they pronounced a definite (adequate) judg- ment in consequence of his false Faith. But how many are the accusations heaped upon him, and written in the Documentary Acts drawn up at Edessa—for, these judges decreed that the testimonies received against him there should have a full value—it is possible to see by those Docu- ments drawn up at Edessa. For, from all the Civil Dignities and classes of men in that City, and from its neighbourhood, and even from Women, formal accusa- tions were advanced against him (Ibas) before Chereeas, the (Hegemon) Governor of that City, charging Ibas before him who put down the charges in minutes, with all the evil Doctrine of Nestorius and with committing Sacrilege in holy things, and (especially) with the silver Vessels of the Altar, some of which he even melted down for the purpose of making utensils for his own table, while others he sold, and pilfered the purchase money, along with a good deal of property belonging to the Poor and the Captives. They charged him, also, with exercising the art of Incantation, naming certain persons who were his companions in such things; and they called him by
the nickname of jockey, because he used to take pleasure in certain foul practices of inebriety and such like.
They charged him, also, with exercising the art of Incantation, naming certain persons who were his companions in such things; and they called him by
the nickname of jockey, because he used to take pleasure in certain foul practices of inebriety and such like.
For the certification of all these counts (of indictment) they drew up Documents which were brought to the cognizance of the Serene-minded Emperor Theodosius, who received and examined them, and approved of them, and despatched them to the Holy “Second Synod of Ephesus,’ which, on their being read to It, together with the Impious letter Ibas wrote to Mares the Persian, the Bishops Photius and Eustathius being present, as well as those accusers of his, then and there, after the scrutiny, prononounced upon him a judgment in accord- ance with Law.
This we have narrated with brevity about the affair of Ibas: and (we have seen) howmuch carewas used in allthe . investigation which was instituted concerning him every- where and how, after all that investigation, and after the assent of the Emperor himself, the Holy Synod + did not hesitate (contemn) to investigate it again, as it was right to do, notwithstanding the personal detestation in which Ibas was held.
And now, (let me ask) has something of the same kind been done relative to the holy Patriarch of Antioch, Mar Paul?
I pray and adjure every hearer of me to judge and to Or, “even the Holy Synod did not neglect the necessary examination although an (absolutely) necessary examination was not required in the person of Ibas.” The original seems patient of this rendering.
And as to Theodoret, how can anybody with any simplicity relate his history? Who is ignorant of that history? Who is ignorant of his efforts on behalf of Nestorius? With what power he contended in written and unwritten ways for Theodore and Diodore, Heretics? Who is ignorant of his writings and his ardent attacks Mpeneost Cyril, the Doctor of the Church: >For the moment I forbear to speak of all the other things he has done. I should like to recite, in its entirety, his letter to John of Antioch, after the death of the Blessed Cyril, in which he despises, derides, and ridicules the death of the Saint, and his God-pleasing Faith; and in that way I could show to what a pitch it was possible for Satan to excite this man (Theodoret). But not to prolong that history I will only cite a part, and that, the beginning of that Letter which is truly the bitter product of his impure heart, and of his diabolical tongue.
AN EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 14,602. FoL. 97.
FROM A LETTER WHICH HE (THEODORET) WROTE, AFTER RETURNING FROM EPHESUS, TO THE MONKS OF THE EAST.
But not to prolong that history I will only cite a part, and that, the beginning of that Letter which is truly the bitter product of his impure heart, and of his diabolical tongue. AN EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 14,602. FoL. 97. FROM A LETTER WHICH HE (THEODORET) WROTE, AFTER RETURNING FROM EPHESUS, TO THE MONKS OF THE EAST.
Now, the cause of this are those who want to deprave the Apostolic Faith, and desire to introduce, what is changeable, into the Evangelical Doctrine; and they accepted the Impious Chapters of Cyril, which they also despatched to the Royal City, confirming them, as they thought, by their subscriptions. These evidently germi- nate from the bitter root of Apollinarius, and are par- ticipaters of the Blasphemy of Arius and of Eunomius. If, however, anybody will, with minute accuracy investi- gate them, they will be found to be not free from the Impiety of Valentinus, and of Manes, and of Marcion, and such like who were the offspring of the Egyptian,t truly an evil offspring of a more evil sire.
AN EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 17,154. Fouts. 31 & 32.
Because, as I heard, people declared of the letters I (Dioscorus) wrote once to you, that they are not very agreeable to the words of the Holy Cyril, from a want of learning or from bold treatment, they set themselves up to make it known that they were adverse to those holy contests against the Synod which took place at Chalcedon.
For, Dioscorus, a witness for Christ, who alone did not himself bend the knee to Baal in the assembly of Schism, thus wrote to Domnus, who at that time sat on the Throne (Episcopal) at Antioch, concerning those who dared to compose evil (calumnious) statements against some writings of the wise Cyril.
““Moreover, they composed treatises exceedingly repre- hensible and not in accordance with, but in contradiction to the Holy Scriptures and to those of our Blessed and universally praised Brother, the Bishop Cyril. For, this proves assuredly that they are reprehensible and not in accordance with the Holy Words (of God). For, our wise and distinguished Father became an Uni- versal Teacher. Now he wrote, if any other man did, in a manner Catholic and unblameable, and, being not
only a skiful elaborator of words—for, he was glorious in this last (mentioned thing), as he shone in this from his early youth—but, being richly endowed with gifts from above, he gave an exact Exposition, as It admitted of it, of the Mystery of the INCARNATION of the Only- Begotten Son of God. And nothing proceeded from him, in which he did not excel to alladmiration. For, indeed, whether a Treatise be mentioned, or a Letter, or an Exposition, or an extempore Commentary, or a Homily for the Community, or a Chapter, or Anathematisms— all was exact and accurate, and neat and appropriately wrought, and in consonance with the Divine Words, so that it would be not inappropriate to say of his writings —‘Who is wise? and yet he may not know them; and who is intelligent? and does not understand them—that the ways of the Lord are right, and that the Righteous walk therein, but transgressors shall fall thereby.’ ” How, then, can modesty condemn them ?
(Here) ends the Second Letter of the Patriarch Severus to Sergius the Grammarian.
AN EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERHD 12,155. rFous. 112 & 113.
The CHAPTERS, on account of which Theodoret was ex-communicated by “the Second Synod of Ephesus ;” without having required of him a retractation of which, the Synod of Chalcedon received him.
From the Synodicon of “the Second Synod of Eph- esus,’ respecting the Deposition of Theodoret.
I possess a Volume, also written by Theodoret against the first Holy GEcumenical Synod which assembled here, and against what was written from time to time by the Blessed Cyril; and, with it, a treatise drawn up
A little after the beginning,—speaking against Cyril and against the Synod which received his Chapters, and ex-communicated Nestorius,—they aimed (he sayst) at depraving the Apostolic Faith, and were antagonistic to the Doctrine of the Evangelical teach- ing, to which they dared to add the impious Chapters of Cyril, which they received along with the Anathema-
tisms and despatched to the Royal City and confirmed, as they thought, by their (own) subscriptions, which manifestly sprung from the bitter root of Apollinarius. Further, they are participative of the Blasphemies of Arius and Eunomius. But, if any one wishes minutely (accurately) to inspect them, they will be found to be not free from the Impiety of Valentinus and Manes and Marcion. For, in the first Chapter, he (Cyril) proceeds to dilate upon what took place on our behalf, teaching that God did not (really) take human Nature, but was changed into flesh, teaching that the INCARNATION of Our Redeemer took place in appearance and in phantasy, and not in reality. This, however, is the offspring of the Impiety of Marcion, and of Manes, and of Valentinus.
But, in the second and third Chapters, as if he had forgotten what he had put at the beginning, he introduces an Hypostatic (Personal) Union and a concursus constituting a Physical Union, teaching (thereby) a Commixture and Con-fusion.
We confess Our Lord Jesus Christ to be Perfect GOD and Perfect MAN, of a reasonable soul and body, Who, as to His Divinity, was born of the Father before the worlds, but, in the last times, for us and for our salvation the Same was born, as to His Humanity, of the Virgin Mary—consubstantial (co-essential) with the Father as to The Divinity, and consubstantial with us as to The Humanity.
The Union consists of The Two Natures. On this account we confess One Christ, One Son, One Lord: for, we do not dissolve the Union.
““He was crucified through weakness, but He liveth by the power of God.” By the term “weakness” we should learn that not He Who is Almighty, Inexhaust- able, Unchangeable, Immutable, was crucified by nails, but That Nature, Which became by the Power of God among the Living, according to the teaching of His Apostle, died and was buried — two circumstances appertaining to the likeness of a Servant.
The Book, presented by Pelagius, bears upon it the following Title:—Lzshop Theodoret: an Apology for Diodorus, Warrtor of (The True) Religion. “And what shall I say aboutthe Athenians, (such) par- “ticular worshippers of the unknown God. The Divine “Peter himself, when discoursing to the Jews, did not “designate our Lord Christ (as) God, but he even ex- ‘tended his address about Him, as Man.”
«For, the whole Deed (writing) of Arraignment ‘is full of such (expressions) as these—He (Christ) did “not take (upon Himself) Man: He did not actually “become Man: He was not a Son of Man, but acted in “the manner of men: He, the Only Begotten, suffered : “ He tasted of Death.”
+“ And show, then, what there is against Diodorus, “but you have nothing to show.”
+t “How do you, then, fail to perceive this, that, when “you arraign Diodorus for having affirmed that the ‘““Nature, which was assumed, was the Son of Grace, “you implicate yourself (in the charge)? because you “have blamed him for not having affirmed Him to be “the Very Son of the Father, Who is of the Seed of “David; for, how is that Nature, which was derived “from David, the Very Son of the God of All? for, He, “Who was begotten of the Father before the worlds, — “owns this Name.”
And, again, from the same Treatise, when he is speaking about Cyril :—
because you “have blamed him for not having affirmed Him to be “the Very Son of the Father, Who is of the Seed of “David; for, how is that Nature, which was derived “from David, the Very Son of the God of All? for, He, “Who was begotten of the Father before the worlds, — “owns this Name. ”
And, again, from the same Treatise, when he is speaking about Cyril :—
§ “ But again forgetting these words, and, having also “‘abandoned the other Teaching, he turned to the evil “peculiarly his, and covertly advanced the Blasphemy of “ Apollinarius, and exclaimed that we speak of One (Only) “Son, just as the Fathers did, and of One (Only) Nature “of THE WORD INCARNATE. Look at the bitter- See page 242, line 2. See page 242, line 9 ft See page 248, line 2.
“nessofOrthodox Teaching. For, having postulated what “is evidently confessed by the Just—One SON—he intro- “duces after it “ONE NATURE,” a thing which grew “outofthe Blasphemiesof Apollinarius. Buthe addedthis “ INCARNATE—being apprehensive of a disclosure “of his Blasphemies. He must tell us, however, what “ Fathers brought up this expression. For, the very con- “‘tradictory tothis we can discover among the Holy Fathers, “since, in their Sermons, they have perfected The Two “Natures. Dost thouname Apollinarius, and Eunomius, “and Asterius, and Atius? For, it was they who gave “birth to this Blasphemy.”
Hence this is an ascertained fact—that, what was re- covered by Cyril, Theodoret put into this writing (Treatise) which has received condemnation by Dioscorus and by his Synod from the testimony brought to it by Cyril, who says—We affirm One Son, &c. For, Cyril put this in the first letter to the Synod in which Cyril firmly avows that he wrote it after he had received the Easterns (into Communion).
Again—what specially belongs to Theodoret—from an Exposition he delivered in the Church of Antioch, when Domnus, too, the Patriarch of Antioch, stood up and delivered an Exposition :—
And, again, when he was expounding in the Church of Antioch, he said :—
“God took Man, although it was not apparent (agree- able) to men.”
[After the above Extract from the thick and closely indited Volume (12, 155) there follows a passage from “the Acts of the Synod of Chalcedon” (451 A.D.) referring to Bishop Theodoret. Then, after six more lines follows an extract from an address of the Bishop of Antioch, Maximus. After eleven more lines, a sentence from Theodoret thus : |
There is, assuredly, ONE PERSON, and ONE SON and CHRIST. To confess ¢hese is Catholic. But to make affirmation of Two BEINGS, and of Two NATURES is not only hateful, but it is, likewise, to add to (The Catholic Faith).
AN EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 12,156.
I BELIEVE IN ONE GOD, THE FATHER, ALMIGHTY —THE MAKER OF HEAVEN AND OF EARTH (AND) OF ALL THINGS VISIBLE AND INVISIBLE :
To confess ¢hese is Catholic. But to make affirmation of Two BEINGS, and of Two NATURES is not only hateful, but it is, likewise, to add to (The Catholic Faith). AN EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 12,156. I BELIEVE IN ONE GOD, THE FATHER, ALMIGHTY —THE MAKER OF HEAVEN AND OF EARTH (AND) OF ALL THINGS VISIBLE AND INVISIBLE :
AND (I BELIEVE) INONE LORD JESUS CHRIST— THE ONLY SON oF GOD, WHO WAS BEGOTTEN CF THE FATHER BEFORE ALL WORLDS—LIGHT CF (FROM) LIGHT—VveERy GOD OF (FROM) VERY GOD— WHO WAS BEGOTTEN AND WAS NOT MADE—CO-ESSEN- TIAL WITH THE FATHER—BY WHOM ALL THINGS WERE MADE—WHO, FOR THE SAKE OF US SONS OF MEN AND FOR OUR SALVATION, CAME DOWN FROM HEAVEN AND BECAME INCARNATE sy THE HOLY GHOST AND BY THE VIRGIN MARY AND WAS MADE MAN ; AND WAS CRUCIFIED FOR US IN THE DAYS OF PONTIUS PILATE AND SUFFERED AND was BURIED AND ROSE AGAIN ON THE THIRD DAY, ACCORDING TO THE SCRIPTURES, AND ASCENDED iIntTO HEAVEN AND SAT DOWN ON THE RIGHT HAND oF His FATHER AND WILL COME acain IN GLORY TO JUDGE THE QUICK AND THE DEAD—WHOSE KINGDOM HATH NO END ;
AND (I BELIEVE) IN THE HOLY GHOST, THE LORD AND THE LIFE-GIVER, WHO PROCEEDETH FROM THE FATHER, WHO, WITH THE: FATHER AND THE SON, IS WORSHIPPED AND GLORIFIED, WHO SPAKE BY THE PRoPHETS; AND (] BELIEVE) IN ONE, “HOE APOSTOLIC, anp CATHOLIC, ‘CHURCH. = i care FESS ONE BAPTISM FOR THE REMISSION OF SINS; AND I ACKNOWLEDGE THE RESURRECTION oF THE DEAD AND THE LIFE oF THE WORLD To COME. AMEN.
This Symbol was not received, ag a Creed of the Charch, until the Souncil of Chalcedon A.D. 451, which Council, even afterwards, speak of the Creed of the 318, as the one summary of Teaching.
It was not known to 8. Cyril of Alexandria in 429 or 430, chiefly through the circumstances of the times,
One Nestorius quoted the Nicene Creed with C P addition; and 8. Cyril the actual creed, and then speaks of the addition as ‘‘ an innovation of this man.” This he could not have done, had he known that the words were added in Council of CP.
This Creed was never purposely interpolated, and the Filioque prob- ably came into Latin Copy of the Nicene Creed from the Uniform Western Use. (Dr. Puszr).
But, in reference to those who affirm that there was a time when He (Christ) was not, or who affirm that He is of another Being or Essence, or is Changeable, or is a Mutable Son of God, the Catholic and Apostolic Church which is One and Only, anathematizes them.
(Dr. Puszr). But, in reference to those who affirm that there was a time when He (Christ) was not, or who affirm that He is of another Being or Essence, or is Changeable, or is a Mutable Son of God, the Catholic and Apostolic Church which is One and Only, anathematizes them.
The sum and substance of the Arian Heresy is that it holds that the Son of God is “a Creature ;” and this is more than implied in the above which was, originally, part of the Nicene Creed. It began at Antioch. Lucian broached similar ideas, but Paul of Samosata, and Theodore of Mopsuestia, were the great Fautors of it. Socrates the Historian, relates how the Heresy broke out, how Bishop Alexander in discoursing declared “in the Unity there was a Trinity,” and how Arius accused him of Sabel- lianism and asserted ‘‘ that, if the Father begat the Son, there was a time when the Son was not, He who was begotten had a beginning to His ex- istence ; whence it is manifest that there was a time when the Son was not, as a consequence that He had His Person out of non-existence. In short, he asserted that our Lord was a creature.”
The Arians grounded their arguments on such passages of Scripture as these,—“ The firstborn of every creature,” which means that He was begotten before all creatures,—‘‘ The Lord created me in the beginning of his way,” which some misinterpretated, taking "Extyoaro for €xTIoe. —‘ But of that day knoweth..... neither the Son...... >?” which shows, in assuming human nature, he assumed human ignorance, as one of the accidents of humanity—‘ Jesus increased in wisdom and stature... ,’ which He did, not as The Word, but as He was man. Then there could be no phantasm (doxyow) instead of a real manifes- tation of God. So all things, by which human nature is characterized, are related of him in Scripture, the propensity to sin excluded. (BrisHop FORBES.)
AN EXTRACT FROM ONE OF THE ADDITIONAL MSS IN THE BRITISH MUSEUM, NUMBERED 14,526.
The Synod which assembled at Nicza in the days of Constantine the Great :—
The Heads were Alexander the Archbishop of Alex- andria and, in the place of the Pope of Rome, were Vantonius and Vancentius, Priests of Rome.
The Synod which assembled at Constantinople in the days of Theodosius the Great :— The Heads were Nectarius Bishop of the same Con- stantinople, and Timothy the Great, Bishop of Alexan- dria.
The Synod which assembled at Ephesus in the days of Theodosius the Less :— . The Heads were Calistinus, Bishop of Rome, and
The Synod which assembled at Chalcedon, in the days of the Emperor Marcian :— The Heads were Anatolius, Bishop of Constantinople,
and Leo of Rome, represented by his letter and by those who filled his place.
Again: the Synod that assembled at Nicaea has reference to the Impious Arians, who predicated of the Son that the Son (proceeded) from the Nature of the Father, but against His being Begotten of the Father. They called Him “one made,” and “a creature,” but not “Consubstantial with the Father.”
Again: the Synod that assembled at Nicaea has reference to the Impious Arians, who predicated of the Son that the Son (proceeded) from the Nature of the Father, but against His being Begotten of the Father. They called Him “one made,” and “a creature,” but not “Consubstantial with the Father. ”
Again: the Great Synod which assembled at Constan- tinople dealt with the Impieties of the Macedonians who Blasphemed against The HOLY GHOST and refused to designate Him GOD, and (to declare Him) to be of the same Essence and the same Nature as The Father and The Son, but only a certain Spirit sent forth.
Again: The Synod which assembled at Ephesus regarded Nestorius and his fellow thinkers as Impious, that is, John of Antioch in Syria, and Theodoret of Cyrus, and Ibas the Bishop of Edessa, with some others.
Again: the Synod at Chalcedon assembled nominally, indeed, about the tenet of the Impious Eutyches who avowed that the Divine Nature was changed into a certain thick and corporeal nature, like that of our Humanity. We, however, affirm that It assembled really—from the sense of Its Confession and from Its Symbol determined and set forth—to confirm and to strengthen the Doctrine of the Impious Nestorius ; and
this is perfectly evident, because It accepted the Letter of Leo of Rome, which Letter affirmed of the following expressions that they do not relate to the same Nature, when Christ said:—“I and my Father are One,” and