It is not as one might think because we cling to the memory of the edict that we are compelled to employ words of this kind, nor because we wish to oppose you; but, since by reason of our sins 'we have been made a spectacle to the world, and to angels and to men', as the wise Paul says 355, and we are henceforth set under the eyes of everyone, we must speak the words of truth to everyone alike, and guard ourselves beforehand against causes of blame even from all quarters, and use the examples and God-inspired teachings of the holy fathers to guide us in what is right, and not love laughter and show ourselves betrayers of lawful accuracy, nor yet incur blame for lack of learning and spring beyond the bounds of the wrestling-space, but wisely consider the saying of Koheleth, «There is a righteous man who perisheth in his righteousness» 356. Even now we are ready, and that since the holy |132 John the presbyter and archimandrite ..... wrote to us, to proceed to Egypt, only provided that he will choose for us a quiet spot suited for our purpose, so that we may not be annoyed by turbulent men, nor yet suffer injury from our opponents. For through your saintly prayers those orthodox 357 in Isauria, forming a determination worthy of their previous life, and being the first to incur danger 358 on behalf of the common hope, have lawfully instituted an orthodox archbishop 359: and now both the man himself who has been instituted [and some of] the God-loving bishops who performed his institution, men who were indeed known to our meanness in the royal city, have written us letters that are very excellent and full of propitious hopes, which we will also read to you our fathers, [when] we deliberate [upon] what is beneficial. For you [will see] 360 from what has been [said] that we should not [reject] 360 so much good, and accept the contrary, or rather 361 simple [words]. And this I [heartily] 360 wish [your] sanctities to believe, that I would have chosen to be burned with fire, [in order] that what is |133 gratifying to you may be done, and especially where with the gratification there is combined lawfulness and reasonableness. But these things, [if] God pleases, we will [consider] 362 at length together when we meet.
> XL. -------- OF THE SAME FROM THE LETTER TO THE INMATES OF THE CONVENT OF THE HOUSE OF MAR BASSUS, WHICH WAS WRITTEN ON THE SUBJECT OF NAMES 363. [510-7.]
But these things, [if] God pleases, we will [consider] 362 at length together when we meet. > XL. -------- OF THE SAME FROM THE LETTER TO THE INMATES OF THE CONVENT OF THE HOUSE OF MAR BASSUS, WHICH WAS WRITTEN ON THE SUBJECT OF NAMES 363. [510-7. ]
For, if we are about to require strictness like our strictness which we observed when we were living in seclusion in monasteries, we shall not suffer presbyters or archimandrites, or anyone else who took part in the synod of Chalcedon, to be named. But, if we have regard to the complete conjunction and unity of the holy churches, which extends to many countries and churches, it is not easy suddenly to observe or think of any such rule: and, if we do, we shall unwittingly fall into useless confusion, and upset everything, since such things are not of a kind to stand at all in the way of the general benefit of peace. |134
> XLI. ---- FROM THE LETTER TO MUSONIUS BISHOP OF MELOE IN ISAURIA 364, THE BEGINNING OF WHICH is, «When I came to the high-priestly throne 365». [516-7.]
|134
> XLI. ---- FROM THE LETTER TO MUSONIUS BISHOP OF MELOE IN ISAURIA 364, THE BEGINNING OF WHICH is, «When I came to the high-priestly throne 365». [516-7. ]
And know this, that, where general unions were concerned, the fathers did not wish to inquire into the observance of the strict rule with regard to names. Many of the 318 who assembled at Nicaea, as ecclesiastical histories relate, were present at the synod at Ariminus [sic] and at Sardica 366; and still, though the doctrines there laid down 367 were not approved, no one contended about names. And in the same way at Nicaea 368 in Thrace also the synod of bishops which pronounced that the Father is like the Son, not co-essential, was rightly rejected; and yet there was no question about names at that time. It is a long matter to recount the other rejected synods, that at Sirmium, that at Lampsacus, that at Rome, that at Zelo 369, that at your Seleucia, all of which the synod of the 150 caused to be passed over in silence as if it had |135 forgotten them, not introducing among us any vain talk or superfluous inquiry about names, but only asserting the divinity 370 of the Holy Spirit together with the Father and the Son, and explaining the intention of the 318. And, when the holy Cyril with the holy synod at Ephesus accomplished the deprivation 371 of the evil Nestorius, the bishops of the East, though they contended for his rejected tenets3, afterwards agreed to the deprivation 371 of that wolf and the rejections of the hateful tenets 372; and there was never any discussion about names, although how many do you think had died in the meanwhile, who contended for the wickedness of Nestorius? For these things, as I have said, general unions have no room; but they remained without examination; since many are in fact passed over at councils, although they have often been involved in impious opinions. Since then at the present time some common agreement among the churches is hoped for, do not lower your mind to untimely hair-splitting. As there is a time to speak and a time to be silent 373, so there is a time both to inquire into a matter of this kind and not to inquire. Bear these things in mind and be rightly disposed, |136 and have no regard to men who cleave to division, and find fault with everything in the same way, whom the sacred Scripture calls backbiters and enemies of the common peace, and Christ the God of peace 374.
> XLII. -------- OF THE SAME FROM THE LETTER TO THEOPHANES THE SCHOLASTIC. [516-7.]
For that to be devoid of dispensation is a subversal of every action is testified also by the text of Proverbs which says thus: «They that have not dispensation fall like leaves» 375.
Of the same, from the same letter.
> XLII. -------- OF THE SAME FROM THE LETTER TO THEOPHANES THE SCHOLASTIC. [516-7. ]
For that to be devoid of dispensation is a subversal of every action is testified also by the text of Proverbs which says thus: «They that have not dispensation fall like leaves» 375. Of the same, from the same letter.
We see that the champion 376 of the truth also, the man of blessed and very beloved memory, Timothy archbishop of Alexandria, walks in the same paths, and through the Encyclical letter communicated with Paul of Ephesus and Peter of Antioch, and Anastasius of Jerusalem, and, to put it simply, with all who signed the Encyclical letter, and that he did not demand any |137 rejection of names, but set one purpose only before himself, to root out the heresy from the foundations, and to show that it had been unanimously condemned, and to free the right confession from every evil species of heresy, and from the mist that arises therefrom. For all those, inasmuch as they were like Moses faithful servants in all God's house 377, were instructed in the sacred text of Proverbs which wisely teaches and says, «He that dispenseth not his house aright inheriteth winds» 378.
> XLIII. [516-7.]
For in matters in which we have patristic examples we are not to blame, as the holy Severus teaches in the letter to Theophanes cited above 379.
But he who does a thing which was done by the fathers, he acts canonically and lawfully, as the holy Severus also teaches, in the letter to Theophanes cited above 379. |138
> XLIV. -------- OF THE SAME FROM THE LETTER TO URBAN THE GRAMMARIAN, WHICH BEGINS, «When I read the letter of your learning». [516-7.]
But he who does a thing which was done by the fathers, he acts canonically and lawfully, as the holy Severus also teaches, in the letter to Theophanes cited above 379. |138
> XLIV. -------- OF THE SAME FROM THE LETTER TO URBAN THE GRAMMARIAN, WHICH BEGINS, «When I read the letter of your learning». [516-7. ]
In dealing with abstentions with regard to names preserved in the sacred tablets we must in fitness duly compare the things of which the sacred Scripture said that, when they fall into water that is contained in small vessels, they pollute it, but, when into pools or wells or cisterns containing many streams, they cause no stain or pollution. For the law of the divine Spirit said thus: «And every drink that ye shall drink in any vessel shall be polluted; and everything on which anything from a dead body falls is polluted. However fountains of water and pools and cisterns of water shall be pure» 380. This principle then ought to be observed in the present case also. If a man separates from many on the ground that they are infected with heresy, or that they communicate with those who are infected, let him with all his power maintain abstention from the dead body, and not mention even the name of those who are under suspicion and not genuine, lest it fall and pollute the |139 purity of the communion. But, if the holding of the orthodox faith, and an anathema of every heresy reigns in the churches, and whole countries and provinces 381, and populous churches, confess one uncorrupted confession, then names which are thought to pollute are inundated by the multitude of streams. It is good that no particle of a dead body should be introduced even into a large quantity of water; but if perchance 382 it in fact happen to be introduced, it is cleansed by the quantity of streams, and swamped by the quantity of cleansing 383. We find that in fact the holy fathers also who were in former times upholders of the right word managed these things in this way. Show us from the compositions of the doctors of the church that, after so large a number had found fault with the faith of the 318 at Ariminus [sic], any question was raised about the names of those who had died. And, not to make the letter tedious by using many words, let us pass on in mind to times that are near and not far removed. We find that the holy Timothy, he who underwent long exiles 384, united with everyone in the Encyclical, and communicated with Paul bishop of the city of the Ephesians, and Peter who had become prelate of |140 this great Christ-loving city of Antioch, while names under suspicion were preserved in the sacred tablets; and the holy Cyril, when he united with the Easterns after the deprivation 385 of Nestorius, when many bishops had died, and had departed under the stain of the Nestorian heresy, made no inquiry about names. If therefore those who set great store by strictness in respect of such names say that the oblation is not pure, let them know that their strictness also draws its origin and existence from such communion, and descends from that source as from a root. For the saintly Timothy, as we have said, consented to hold communion with those of like opinions in company with such names, he whose grandsons they are who now with a boastful front loudly proclaim, «You shall not approach me because I am pure».
And this we say superfluously, that some of the bishops in the cities of the Easterns set even this also straight, and ceased to mention all such names: for others found it impossible to set this same thing straight; and it was not right for such a reason for them to enter on wrangles 386, and set themselves in array against the enthusiasm of the people of the cities, in order that they might suffer shipwreck in the most essential things. |141
> XLV. ---- OF THE HOLY SEVERUS, FROM THE LETTER TO SETORIC 387 BISHOP OF CAESAREA IN CAPPADOCIA, WHICH BEGINS, «The God-loving bishop of the city of the Nyssenes». [516.]
|141
> XLV. ---- OF THE HOLY SEVERUS, FROM THE LETTER TO SETORIC 387 BISHOP OF CAESAREA IN CAPPADOCIA, WHICH BEGINS, «The God-loving bishop of the city of the Nyssenes». [516. ]
They are not acting rightly who think that our oblation is not pure on account of the names of those who have already died, and who have fallen into heretical tenets 388, and have not been removed from the sacred tablets; because in fact such matters did not affect the oblation of orthodoxy 389 of the holy fathers also. Though Eusebius Pamphili contended for the disease of Arius, both in speech and in act, the members of the church of Caesarea mentioned his name, until the holy Cyril passed by, when he was hastening to the city of the Ephesians, and had this name removed. What shall we then say? That throughout the time during which the name of Eusebius stood in the sacred tablets it perturbed the oblation of men who held right opinions 388? What? When again the same holy Cyril of saintly memory wrote to the holy |142 Proclus bishop of Constantinople at that time to spare the name of Theodore of Mopsuestia, who was the putrid source of the hateful and putrid tenets 390 of Nestorius, in order not to give an opportunity to those who wished to disturb the church 391, shall we think that thereby some pollution and stain of heresy was inflicted on the oblation of the orthodox 392? By no means. If we search into this, there is no time at which we shall see the church to be pure. If is already well-known that such things have not and never will cause any injury to the whole fulness of the body of Christ. In fact in Leviticus we find something like this written, where it is dealing with the pollution that is caused to anything by a dead body, as follows: «And all food that ye shall eat on which water shall come, and there fall upon it any of these dead things, it is pollution; and every drink that ye shall drink in any vessel is polluted. However of 393 springs of water and of pools and of cisterns of water they shall be pure» 394. What then is it that is made known to us by this? That, when certain men are by themselves, in a church for instance or in one |143 city, or in monasteries perhaps make mention of the names of those who are under suspicion and of dead men, like the similarly small amount of water contained in a vessel they are polluted by the mention, as if something dead were falling; but, when churches of many provinces 395 and of dioceses are held in one bond of faith, and resemble fair fountains and pools and cisterns of water, the dead thing which has the property of polluting if it fall cannot injure; for it is swamped by the flow, and by the abundance of many streams. I have said these things in order to show from the God-inspired Scripture, and from the bishops, the pastors, the upholders of right reason, that in such matters observance of every point is endless, and that mention of this kind 396 does no injury to the fair body of the church. But your sanctity should know that we have by a letter made the above project known to the saintly Dioscorus also, bishop of Alexandria 397, since we considered his assent also most necessary. |144
> XLVI. ---- OF THE HOLY SEVERUS, FROM THE LETTER TO HIPPOCRATES THE SCHOLASTIC 398, WHICH BEGINS, «I have not learned to jest at divine things as on a stage 399». [516-7.]
For the holy Cyril also, after he had written a derisive book against Theodore and Diodorus, the teachers of the impiety of Nestorius (and he contends against them and says, «You have surpassed the open-mouthedness of the heathen, you have shown the impieties of Jewish pride to be nothing»400), sent a message by letter to Proclus of saintly memory bishop of Constantinople not to remove the name of such men from the sacred diptychs, because those of the East clung to the memory of this man401.
> Of the holy Severus, from the letter to Hippocrates, which begins, «Not to jest as on a stage».
For I believe that we incur equal danger 402 if we abate anything from |145 strictness in the case of strict and perfect men, and if we show untimely strictness in the case of men who need a dispensation and lawful concession, and give our neighbour, as it is written, turbid dregs to drink 403.
> Of the same from the letter to Hippocrates the scholastic, which begins, «I have not learned to jest at divine things as on a stage».
Being pricked by these words and divine laws as by goads, and fearing and trembling, I mentioned the matter of those from Cappadocia who wish to be united to us to the saintly Dioscorus bishop of Alexandria and our fellow-minister, and 1 consulted with your learning also, revealing to you all my affairs from the beginning, and hiding nothing whatever; and I do not know how it is that you have thrown over the letters and consultations that have passed since that time, and tell us to take no account of those from Cappadocia the waste country, but to treat the divine laws that I have just mentioned with contempt. In the first place the same account is due to one soul |146 and to many; and next how can we call the two Cappadocias and Armenia waste places? But in this you thought or spoke rather 404 like the natives of the country (allow me with your pardon to say), and not truly. For it is the habit of the Alexandrines to think that the sun rises for them only, and towards them only the lamp burns, so that they even jestingly term outside cities 'lampless'. If for the purpose of right judgments it is possible to weigh the numbers of a people, like weights that are distinguished by the inclinations of the scale of a balance, the inhabitants of all these countries will produce no less than the whole city of the Alexandrines. But you say that in the case of men who make right requests we should have regard to our understanding. But in this also we have a better principle, as we showed in what we said a little before, having countless other texts of the God-inspired Scriptures also which command us, that those that are strong should bear the infirmities of those that are weak 405, and that we should not have regard to our own affairs but to the interest of others 406, and texts that agree with those. And, while was writing and speaking |147 these things, I showed caution in every point, and did not trust to myself in everything, but awaited the assent of the saintly Dioscorus my fellow-minister who shares my opinions, and Eleusinius 407 and Proclus 408 the God-loving bishops from Cappadocia I took from the beginning as my fellow-communicants and now hold them as such, since they have anathematized the synod of Chalcedon by many signatures in no small number of tomes: but Soteric 409 who offered us a covenant of union and conjunction I passed over, for I did not wish to term him our fellow-communicant by letter (how could I so term one who is not bound in communion?) Wherefore also Asterius, his God-loving brother, and bishop of Nyssa, is ready to leave the see. So for our part we held to our own principles and did not give any man, to speak in the words of Scripture, cause of offence 410. For we know positively and we say openly 411 that you have formed an execrable purpose that is not pleasing to God. And I beg your learning not to bestow this foolish favour on me at all, and hide what was written by me, but make it known, if possible, to everyone. What sense is there in |148 our promising something difficult on account of an insignificant cause of fear, and in fact taking the opposite course?
> Of the same from the letter to Hippocrates the Alexandrine scholastic, the beginning of which is, «And I have not learned to jest at divine things as on a stage».
But as to the edict I have often said to your wisdom what my position is, and it seems a piece of perversity that we should sing 412 to no purpose about the same things; for whether you remember or do not remember is the same to me. While the things wickedly done at Chalcedon against the orthodox faith are not anathematized by name, no argument can persuade me like an interpreter of dreams to expound and forcibly understand the text of the edict as a rejection of the unlawful things. (And again he says of the Henotikon.) For it contains a right confession of faith only, though by itself it be destitute of healing for what is required. |149
Of the same from the same letter.
And, when all the bishops of the East were present at Antioch 413, and anathematized the synod in writing, and we addressed a synodical letter to Timothy the prelate of the royal city, we anathematized what was done at Chalcedon against the orthodox faith, and the Jewish Tome of Leo, and those who call our one Lord and God Jesus Christ two natures after the incomprehensible union. And afterwards, when innumerable attacks were made upon me, insomuch that the glorious Asterius, the ex-prefect 414 of the city, who held the office called a secretis 415, was sent after me, I was not in the least frightened, nor did I fear, nor yield to the time, though he said, «The kingdom of the Romans is in a turmoil 416 on account of this», but I plainly said, «I am ready to leave the city and resign the see, rather than upset one stroke of what I wrote from the beginning in the synodical words addressed to Timothy»: and this I did not say without writing it down, but I expressed myself with freedom 417 in writing to the religious king also. |150
> XLVII. -------- OF THE SAME FROM ANOTHER LETTER TO THE SAME HIPPOCRATES, THE BEGINNING OF WHICH IS, «That which brings your wisdom». [516-7.]
|150
> XLVII. -------- OF THE SAME FROM ANOTHER LETTER TO THE SAME HIPPOCRATES, THE BEGINNING OF WHICH IS, «That which brings your wisdom». [516-7. ]
But this you may keep firmly and fixedly in your mind, that no one shall be our fellow-communicant, nor will we consent to greet by letter any man who at the same time receives the wicked synod at Chalcedon contrary to the law, and does not anathematize the Tome of Leo. But, if any concession is necessary 418, I will stand within the ordinances of the holy Timothy 419, considering the general benefit of a union of the holy churches, and demanding an open anathema of the things done at Chalcedon against the orthodox faith, and of the wicked Tome of Leo, and of those who speak of two natures after the union, and the operations of these and their properties. But, if these things are upset, no argument nor inducement shall persuade me to assent to the wickedness. For I say like Paul, «It is better for me to die, than that anyone should make my boasting vain: for, if I so preach, I have no |151 cause of boasting; for necessity is laid upon me, and woe to me unless I so preach, since so I have received»420.
> XLVIII. -------- FOR THE HOLY SEVERUS SAID IN A LETTER TO HIPPOCRATES. [516-7.]
This therefore I testify to all who confess the right faith according to the apostolic command, before God and Christ the Son, who shall judge living and dead at his appearance and in his kingdom, that for my part I even now also have believed that I have stood and stand as a mediator between the holy church of Alexander's city and that of the city of Antiochus, holding the right hand of each of them, and I will hold inseparably to the confessions in which both have been united, although I pass beyond the bounds of Gades or of the end of the inhabited earth.
> XLIX. -------- OF THE SAME FROM THE LETTER TO DIOSCORUS PATRIARCH OF ALEXANDRIA. [516-7.]
> XLIX. -------- OF THE SAME FROM THE LETTER TO DIOSCORUS PATRIARCH OF ALEXANDRIA. [516-7. ]
But perhaps it is good to say, both to our people and to all strangers, |152 that, if the time of concession call, to catch one who is separated and to gain him, I prescribe a formula that does not exceed what is right, but goes in the middle of the king's highway 421, a formula which anathematizes by name the things done at Chalcedon against the orthodox faith, and against those who contended on behalf of this, and the wicked Tome of Leo, who became chief of the church of the Romans, and those who call our one Lord and God Jesus Christ two natures after the divine and ineffable union, there being also expressly joined with these things the right confession contained in the edict of Zeno of pious ending, for the rejection of the wicked synod at Chalcedon. If the things blasphemously and unlawfully done at that synod, and the polluted Tome of Leo, and those who after the union divide the one Christ into a duality of natures, are not anathematized, though the edict or Henotikon is taken as a rejection of these things, I do not consider this sufficient for persuasion, as was also declared in the proceedings 422 held among you. |153
> L.-------- OF THE SAME FROM THE LETTER TO DIOSCORUS BISHOP OF ALEXANDRIA. [516-7.]
But neither can I consent to the proposals that come from your religiousness, nor is it reasonable for me to form a judgment upon the things written by the other party as if something certain were in question, even if it were an angel who says these things: for can I ratify words without witnesses and without verification while we are at a distance?
> LI. -------- AND THIS AGAIN THE HOLY SEVERUS STATES IN THE LETTER TO AMANTIUS THE CHAMBERLAIN, IN REFERENCE TO EPIPHANIUS METROPOLITAN OF TYRE 423, «Even if he repents, I cannot receive him, lest the church be rent asunder in that he has wounded the feelings of many»; FOR HE SAID THUS: [513-8.]
Now therefore I have thought it necessary to write this present short letter and inform you that the good and gentle Epiphanius of the city |154 of the Tyrians exalted himself against my great weakness, and he became an example to others to secede; but he has also wounded the hearts of all the believers, as if I, who confess the right faith, were hurling myself against that impious man, who exalts himself both against the divine commands and against church order; so that, if I wish, it is no longer permissible for me to receive him in communion, even if he repents, since every man's conscience has already been wounded because of him.
> LII. -------- OF THE SAME FROM THE 2nd LETTER TO THE SAME PHILIP THE PRESBYTER AND MONK 424 ABOUT THE FORMATION OF MAN, AND THAT THE MONASTIC HABIT FREES FROM PREVIOUS SINS.
And now I turn to the statement made by your religiousness, that one of those who live an ascetic life of philosophic labour, after he had come and presented himself for ordination 425 in order that he might officiate as a priest to God, having afterwards come to remember his life, and the sins that he had committed in his boyhood, and all the rest of his life, and having learned |155 that the canon requires blamelessness, sought to range himself outside the priestly ministry, and in a way renounce ordination 426, and satisfy the canon. How is this endurable? tell me; and how is it anything but a result of false modesty? You write that this man has lived both with earnestness and according to the ordinances of philosophy 427, and, to speak in the language of Scripture, looks to himself 428. If the facts of that great sin which cuts off from the priesthood or from the ministry had happened after the profession of monastic life, then there would have been reason for modesty to play its part. But, where the facts of the sin happened firsthand the enrolling in philosophy followed, how is it right to feel fear where no fear is 429? We believe, not without the divine Spirit, that the holy habit of the monastic life carries forgiveness of sins, and strips off the old man 'who is corrupted in the lusts of error', and puts on 'the new man who was created in God, in righteousness and sanctity of truth' 430, as the wise Paul somewhere said in writing. I adduce, although I am addressing those who know, in confirmation of what has been stated, |156 the vision which that heavenly man the great Antony saw. What in fact does the man who told the story of his life say, the divine Athanasius who is among the high-priests? «When he was about to eat, and had risen to pray at the 9th hour, he felt his consciousness lifted up, and (wonderful to relate! ) he felt himself standing and seeing himself, as if he had been taken outside him, and as if he were being led into the air by some men, and afterwards some grievous and cruel men standing in the air and seeking to prevent him from passing. And, when the conductors opposed, these required an account to know if he were not liable to them; but, when they sought to make an account from his birth, those who were leading Antony prevented it, saying to these: 'What happened from his birth the Lord has wiped out; but you may inquire into the time since he became a monk and made profession to God'. Then upon their making charges and failing to convict, the road was made free and unimpeded before him. And immediately he saw himself standing, as if he had come to himself, and that he was again wholly Antony» 431.
Guided therefore by this divine command, I have answered the present question; and I affirm and say with confidence that that modest man |157 must retain the priestly ministry, since with his very scrupulousness and carefulness he has conferred a great benefit upon us, and by the wise and modest question has astringed with apostolic salt those who gape for priestly offices, and fun after ordinations 432, like the pomp 433 and honours of the world, and those whose minds are fixed on pride or on visions of things here, and who treat as of no account the judgments which we shall receive for these things, when the day of judgment arrives, which will assuredly come, and is spoken of by every one's mouth, but is looked for by few as it should be looked for.
> LIII. ---- OF THE HOLY SEVERUS FROM THE LETTER TO CAESARIA THE HYPATISSA 434, WHICH BEGINS, «Again of this letter also let God be the beginning». [519-38.]
You are acting rightly and as befits women who profess religion in asking everything without shame; for there is one thing only that brings shame, if through sin we come in conflict with God's laws, and fall under the |158 judgment of divine wrath. I. Know therefore that a woman who has the usual flow of blood ought not to communicate in the divine communion till the blood ceases to come. II. On the same principle, in the case of one also who has held the chaste intercourse of the couch with a lawful husband, after the same intercourse, it is not in accordance with religion that she should for the space of a day receive the most mysterious food: for these things increase men's awe and clearness of vision as regards the practice of religion and the worship of God.
In the apostolic injunctions something like this is written about a widow who is appointed in the churches: «But, after she enters upon her functions, as has been said, let her not be concerned with anything, but be alone, for the purpose of undisturbed prayers; for to such a widow solitude is a foundation of holiness and of life: for she has had no pleasure in anyone else but the God of gods, the Father in heaven. But at stated times let her give praise apart, at night and in the morning. If she have a menstruation, let her remain in the church, but not approach the altar; not that she is polluted, but because honour is due to the altar» 435. For the sake |159 of confirmation we have also adduced the answers of the blessed and saintly Timothy, the great bishop of Alexandria, who was at the time of the synod of the 150 bishops, which in giving instruction on such matters write for us in agreement with the apostles, and on the present point enjoin as follows: Question V; if a woman be with her husband at night, whether she ought to receive or not; Answer. «They ought not to receive immediately, since the apostle cries: 'Deprive not one another, unless it be by consent for a time' (by 'time' he means that which is occupied with communion), 'that ye may devote yourselves to prayer, and come together again, lest Satan tempt you concerning the lust of incontinence'»: and again: Question VII; if a believing woman see that which is customary among women, whether she ought to approach the mysteries on the same day, or not. Answer. «A religious woman therefore who is about to receive of the divine communion ought to prepare herself beforehand before that day, and abstain from the lawful couch, in honour of the body and blood of God»436. |160
> LIV. ---- FROM THE LETTER OF THE HOLY SEVERUS, PATRIARCH OF ANTIOCH, TO CAESARIA THE HYPATISSA, THE BEGINNING OF WHICH is «The words that were addressed to me by your God-loving highness». [519-38.]
[The order of service of me, Severus, in Palestine and in Antioch they continue to sing even down to this day.
The office 437.
The service of night and evening] 438. But I wish your God-loving highness to know that the order of- hymns and odes has been preserved in one form among the Egyptians, in another among the Palestinians and Phoenicians, and in another among the Syrians, according to the custom that has been handed down from the beginning in each of the regions.....439 |161
> LV. ---- OF THE HOLY SEVERUS FROM THE 21st HYPOMNESTIKON TO CAESARIA THE HYPATISSA. [519-33.]
But I wish your God-loving highness to know that the order of- hymns and odes has been preserved in one form among the Egyptians, in another among the Palestinians and Phoenicians, and in another among the Syrians, according to the custom that has been handed down from the beginning in each of the regions..... 439 |161
> LV. ---- OF THE HOLY SEVERUS FROM THE 21st HYPOMNESTIKON TO CAESARIA THE HYPATISSA. [519-33. ]
But, as to the kings, hear a story of the holy old men that has been transmitted and has come down to us. They said that the religious king Theodosius sent someone secretly to father Nisthora 440 the God-clad old man, begging of him to pray that a male child might be given him: and, on the day on which the messenger reached his cell in the desert, it happened that that old man died two or three hours before; and, when that man knocked at the door, immediately the old man rose up and sat down according to his custom to make a rope 441 of palm-leaves; and he said to his disciple, «Bring in the man who knocked»: and when he came in he said to him, «Say to Theodosius, 'Because God loves you, he will not give you a malakion; for after your reign the faith shall be corrupted; and the faith of Nestorius shall prevail, and God does not wish the evil to be done through your seed'» (The Egyptians call a male infant malakion, as the Byzantines call it |162 philikarion): and, when that man had gone out, that old man again lay down and fell asleep and departed to God. This father Nisthora was a celebrated man, so that his words are recorded in several of the books which contain tales of the holy old men. So long therefore as the synod of Chalcedon is in force, it is impossible for a king to beget sons 442, or, if he beget one, to leave the kingdom to his son. And this was both foretold by those holy men, and in the days of Leo the king proved by experience: for Leontarius the younger was actually created Caesar, and died an untimely death before his father 443. Vainly therefore does he err who deceives himself.
> LVI. ---- OF MAR SEVERUS TO CAESARIA THE HYPATISSA, BY WAY OF DEFENCE FOR HIS OWN FEAR AND TIMIDITY, AND THAT TO FEAR WHEN IT HAS HAPPENED THAT TRIALS BESET US WORKS A REWARD AND IS A MARK OF LOVE OF GOD. [519(?).]
Vainly therefore does he err who deceives himself. > LVI. ---- OF MAR SEVERUS TO CAESARIA THE HYPATISSA, BY WAY OF DEFENCE FOR HIS OWN FEAR AND TIMIDITY, AND THAT TO FEAR WHEN IT HAS HAPPENED THAT TRIALS BESET US WORKS A REWARD AND IS A MARK OF LOVE OF GOD. [519(? ). ]
David that king and lover of God and prophet, who was more humble than all men, when Saul had twice armed himself against him, with many |163 thousands of armed men and warlike soldiers, and, after being in a way caught, he not only escaped in a marvellous manner from the danger 444 which surrounded him, but even captured with his hands the man who had armed himself against him, and he had it in his power to kill him, mercifully spared him twice, that enemy and murderer who was so ferociously set against him. And yet, [after] he had received such an experience of God's support and protection, hear what kind of things he meditates and says [in] his mind when he is debating with himself. «And David said in his heart, 'Now shall I [be delivered] one day into Saul's hands and there is nothing good for me, unless I escape to the land of aliens, and Saul cease searching for me through the whole border of Israel, and I escape from his [hand]'. And David arose and the 600 men who were with him; and he went to Achish son of Maacah, [King of Gath]; and David settled with Achish in Gath he and his men» 445. Where therefore was then Caesaria the strongest of all persons in faith, in order that she might have said to David also who was [meditating] and doing such things, «Whither flee you, O prophet? Rather 446 |164 you are forgetting God's [high and] constant right hand, which saved you and delivered that adversary and foeman into your hands, faithless thoughts have gained control of you»; and, «The land of the mightiness of that Exalted one is more worthy of confidence for your protection than that of Achish the barbarian. It seems to me that the words escape your memory which you yourself ... sing by the Holy Spirit, which, I believe, run: 'Many are the tribulations of the righteous, and the Lord will deliver them out of them all. The Lord preserveth all their bones, and not one of them shall be broken'; and again, 'The Lord will deliver the souls of his own bondmen' 447»? In answer to these things David would say, «Listen, my daughter, and incline thine ear' 448. I know the purport of the spiritual songs that were sung by me better than you: but I also know the God of all, who beyond all hope snatches his own peculiar bondmen out of all dangers 449, and again, exercising them, also leaves them to adopt plans derived from human thoughts, and weapons drawn from nature, in order that they may also flee and choose to suffer everything, and not betray God, and do aught that distresses him. If we trusted to his help and were incapable of falling, not weakening in |165 anything of ourselves or contributing anything, the virtue would be without reward; or rather 450 there would be no room at all to perform anything whatever, or to show any kind of success».
For this reason therefore Moses the great was afraid of the king of Egypt and fled, and became a sojourner in the land of Midian for 40 years, and again he returned to Egypt, and transfers the fear to the king, and he chastised that obstinate and disobedient man with plagues by means of the marvellous signs. [And the one] was the effect of the virtue of Moses, that is [the affair] of the flight by which he fled, in order to bring just help to his countrymen who were being oppressed, while the other was the effect of the mightiness of God, the display of the great wonders.
And Elijah the prophet, fearing the threat of Jezebel, the wife of that prodigal 451 and impious man, was a fugitive, he who bound the clouds for three years and six months, and dried up the land with drought, and again by a word brought down rain. But Paul also, the great in signs and wonders, was let down from the wall in a basket 452 by the disciples in Damascus |166 and fled, when the Jews wanted to kill him; and those who took pleasure in hearing his teaching did not say, «Let the teacher stay with us that we may hear his very pleasant exposition, by means of which he causes the venomous reptiles to flee like a stag» (I mean the demons and evil spirits that are envious and hostile against the salvation of men).
(After other things). And the Lord also, the Giver of powers, not being a teacher of timidity, said, «When they persecute you in this city, flee ye to another» 453, wishing us not to trust in our own strength, but rather 454 be anxious about such things, and, when at his permission conditions of trial beset us, then indeed we must fight bravely.
> LVII. -------- OF THE BLESSED MAR SEVERUS, CONCERNING ORDINATION 455.
The test of true ordination3 is not the matter of the see, but holding the right faith in God. |167
> LVIII. ---- To ZENOBIUS 456. [513-8.]
But he who is lacking in wisdom and virtue is under blame; and he who is under blame is under sin.
> LIX. -------- FROM THE LETTER TO ANDREW THE PRESBYTER 457. [519-33.]
For the mind that is burdened by the dull weight of demons does not receive the spiritual first word.
> LX. ---- OF MAR SEVERUS FROM THE LETTER TO JOHN ARCHIMANDRITE OF THE HOUSE OF MAR HANANYA.
[513-8. ]
But he who is lacking in wisdom and virtue is under blame; and he who is under blame is under sin. > LIX. -------- FROM THE LETTER TO ANDREW THE PRESBYTER 457. [519-33. ]
For the mind that is burdened by the dull weight of demons does not receive the spiritual first word. > LX. ---- OF MAR SEVERUS FROM THE LETTER TO JOHN ARCHIMANDRITE OF THE HOUSE OF MAR HANANYA.
When I learned that the presbyter and archimandrite Beronician (?) 458 of saintly memory had departed and migrated to the heavenly mansions, partly from outside report, and partly from his revered letter, which at his decease |168 he left for me as a blessing 459, which is truly full of all spiritual blessing, then I was distressed and my heart gave me bitter pain; and not only did I lament for his decease, but I also lifted the eyes of my mind together with my body upwards, and lifted up my voice to him, as to one who hears and perceives; for indeed he does even perceive the truth, «My father, my father, the chariots of Israel and the horsemen thereof» 460.
> LXI. ---- OF THE HOLY SEVERUS THE PATRIARCH, A LETTER TO THE HOLY CONVENTS OF VIRGINS OF CHRIST. [519-25.]
An identical copy 461 to each one of them.
> LXI. ---- OF THE HOLY SEVERUS THE PATRIARCH, A LETTER TO THE HOLY CONVENTS OF VIRGINS OF CHRIST. [519-25. ]
An identical copy 461 to each one of them.
That a church is a confession of right faith no one who is reckoned among Christians and has understanding doubts, since the Lord plainly said in the Gospels to the divine Peter, the first of the apostles, when he made the confession, «Thou art Christ, the Son of the living God», «Thou art Cephas, and upon this rock will I build my church, and the gates of Sheol shall not |169 prevail against it» 462; and he called the firmness and fixity of such a confession a rock. And, as speech knows a right and sound opinion on faith as a church, so it also knows the believers who confess it as a church. And David the wonderful among prophets, depicting this church beforehand as a queen and a virgin clad in various kinds of flowers and in royal excellencies, and for this reason all the more and 463 in loving fashion espoused to the king, and gathering many virgin souls, and attracting them to her pattern and the example of her chaste life, said, «Virgins shall go to the king after her» 464. You also therefore showed by your writings and acts, after choosing the virgin and angelic life, that is free from all material things, that you are walking after the queen and first virgin, the church. See therefore that you turn not your looks away, but with all diligence look intently and securely and fixedly at her, and cleave to her, in order that, being hard by, you may enter the king's temple, which is the expected rest, and the suprasensual bridal-chamber, concerning which the same prophet again said, «Holy is thy temple, and wonderful in righteousness» 465: |170 For it excites wonder as something holy and raised above earthly deeds and thoughts, and it cannot be expressed and explained in words, but shows by experience to those who are worthy what manner of thing it is; and, looking at the bountiful right hand of the Giver, they will say, «Pleasure is in thy right hand for ever» 466. These things may your chastities find, showing as you do the lamp of asceticism in its brightness, through keeping the orthodox faith; for, when this is absent, the lamp inasmuch as it lacks oil cannot give light 467. Be not therefore remiss in labours, but sustain yourselves on the hope of the future life, and look for a reward to be added to the now existing troubles, and ask the God of all not to allow us to be tried beyond what we can bear, but with the trial to give also a way of escape, that we may be able to endure 468. And these things we have written in few words, being as we are at a distance and in varying and unwonted places; but every day we are with you in spirit, and speak similar words.
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