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WORKS ISSUED BY THE TEXT AND TRANSLATION SOCIETY
THE SIXTH BOOr^-^ --
OF THE
SELECT LETTERS OF SEVERUS
PATRIARCH OF ANTIOCH
VOL. II. (TRANSLATION) PART L
THE SIXTH BOOK
OF THE
SELECT LEHERS OF SEVERUS
PATRIARCH OF ANTIOCH
IN THE SYRIAC VERSION OF ATHANASIUS,
OF NISIBIS.'/.^ '..'.-,'.".
EDITED AND TRANSLATED BY
E. W- BROOKS, MA.
VOL. 11. (TRANSLATION) PART I.
PUBLISHED FOR
THE TEXT AND TRANSLATION SOCIETY
BY
WILLIAMS & NORGATE
14 Henrietta Street, Covent Garden, London, W.C.
AND 7 Broad Street, Oxford
1903
EXCHANGE
INTRODUCTION
Our knowledge of the early life of Severus is mainly drawn from the biography of him by his friend Zacharias the Scholastic of Gaza,^ existing in a Syriac version published by Dr Spanuth ^ and translated into French by M. Nau.* From this we learn that he was a native of Sozopolis in Pisidia and was said to be descended from a Severus who was bishop of that city in 431.* Beyond this the life tells us nothing about his family except that he was the third son ^; but in ep. i. 49 he mentions his brother Peter, a presbyter of Antioch, who was dead when that letter was written.® His enemies accused him of having in his youth followed heathen practices/ and it was in order to refute this charge that Zacharias wrote his life: but, whether there was any truth in the accusation or not, it must be admitted that the answer is a very lame one. After his father*s death he was sent to Alexandria with his elder brothers to study Greek and Latin grammar
^ Used by Evagrius (iii. 33). 2 Gottingen, 1893.
* Opuscules Maronites (Rev. de l*Or. Chret. iv, v).
* Cf. Land Anec. Syr. i. 14 (113). ^ P. 2I 10.
* According to the most obvious interpretation of this passage Peter was his brother's qpokrisiarios at Constantinople.
7 Cf. Mansi viii. 999.
768818
VI INTRODUCTION.
and rhetoric. Thence about 486^ he proceeded to Berytus to study law with the intention of becoming an advocate; but, while there, he found time for theo- logical reading also, and published his first work, an Encomium of the Apostle Paul. It was not until after this that he was baptized, the ceremony taking place at Tripolis (circ. 488).^ About 490' however, while on a visit to Jerusalem, he came under the influence of the disciples of Peter the Iberian, and became a monk in Peter's monastery between Gaza and Majuma.* After a sojourn in the wilderness of Eleutheropolis, where he nearly died from the severity of his ascetic practices, he was entertained and restored to health by the monks of Romanus, returning later to the laura of Majuma* Afterwards however he founded a mon- astery of his own® and was ordained presbyter by' Epiphanius the confessor.^ About 508 disturbances were caused in Palestine by a certain Nephalius, who, having been one of the extreme Monophysite party,®
^ Kugener in Rev. de TOr. Chr. v. 205.
2 According to Zach. it was said not to be the custom of the Pisid- ians to baptize infants (p. 2 1. 11).
8 After the death of Peter the Iberian (Dec. i, 488): see Kugener in Byz. Zeitschr. ix. 466.
* Called by the so-called Zacharias Rhetor (vii. 10) the monastery of Theodore, ue, Peter's successor (vit. Pet. 134, 144; Vailhe in Rev. de rOr. Chr. v. 45); so *Dion.' ap. Nau Rev. de TOr. Chr. ii. 466.
^ P. 26 1. 4 (^ ep. i. 35). It is not clear whether this was Peter's monastery. * Cf, ep. ii. 3 (p. 248 text).
^ Hardly Epiphanius of Magydum (ep. i. i), whose date was earlier; but probably the Epiphanius of ep. ii. 3. ^ Cf, Zach. Rh. vi. 2-4.
INTRODUCTION. vil
had turned Chalcedonian, and, probably in conjunc- tion with the patriarch of Jerusalem, expelled many- monks from their monasteries. To counteract this movement Severus went to Constantinople, where he wrote a treatise addressed to the patricians Apion and Paul against a charge of Eutychianism, the Philalethes against those who found the Chalcedonian doctrine in Cyril, the Answers to the questions of Eupraxius the chamberlain, and the Refutation of the Testament of Lampetius the Adelphian.^ Here he remained three years * until after the ordination of Timothy to the see of Constantinople (Aug.-Sept. 511); after which he returned to Majuma, and immediately set himself to abolish the Henotikon-compromise, whereby all men- tion of the Synod of Chalcedon had been avoided, and to procure the deposition of the patriarchs Flavian of Antioch and Elijah of Jerusalem. At the Synod of Sidon Flavian was strongly supported, and the attempt failed; but, further compulsory powers having been obtained from the Emperor, the patriarch was deposed at the Synod of Antioch,* and Severus was ordained his successor (Nov: 6, 512),* being according to Zacharias accepted by all the bishops of the patriarchate except Epiphanius of Tyre,** Flavian s brother, and Julian of Bostra. At this point the work of Zacharias ends, and
1 Cf, ep. i. 13. For other works of Sev. see Zach. Rh. vii 10.
2 P. 29 1. 5. 8 Zach. Rh. 1. c.; Assem. B. O. ii. 18. * Jo. Mai p. 400; Anec. Syr. i. 14 (113); Evagr. iii. 34.
5 Cf, ep. i. 31.
Vlll INTRODUCTION.
from the later life by John archimandrite of Kenneshre, the concluding portion of which has been published in a French translation by M. Nau,^ but scanty informa- tion is to be obtained; so that for the events of his patriarchate we have outside the letters little evidence beyond the assertions of his enemies produced at the synod of 536.^ On the death of Anastasius in July 5 1 8 the influence of Vitalian procured from the new Emperor Justin an order for the expulsion of Severus, who on Sept. 29 fled from Antioch,^ and for the rest of his life lived for the most part in hiding in Egypt, though he continued to be recognised as patriarch by his own party. Here during the earlier part of his exile he wrote the controversial works against Julian the deposed bishop of Halicarnassus, who maintained the incorruptibility of Christ's body.* In 531 Justinian recalled the banished monks, and in- vited the bishops to a conference at Constanti- nople; but the invitation which he afterwards sent to Severus was declined.** In the winter of 534-5, how-
^ Rev. de TOr. Chr. v. 293 ff. 2 Mansi viii. 979 ff.
* Zach. Rh. viii. 2; Anec. Syr. Ix, \ Mich. Syr. ap. Chabot Rev. de rOr, Chr. iv. 446. Evagr. (iv. 3) seems to place his flight in 519; and so Theophanes, who gives him 7 years: but the homilies in Brit. Mus. Add. MS. 12,159, which are arranged chronologically, and end with Lent 518, are decisive for the earlier date (Wright C.B.M. 534 fF.); cf, also the letter of Dioscorus the deacon in Migne P.L. Ixiii. 448. The Copts observe Sept. 29 as the day of his arrival in Egypt (Gutschmid Kleine Schriften, ii. 458).
^ Add. MS. 17,200; Cod. Syr. Vat. 140; Zach. Rh. ix. 9-13. These works were translated into Syriac in Apr. 528 (Assem. B.O. ii. 46).
^ Zach. Rh. viii. 5; ix. 15, 16; Evagr. iv. 10, 11; Mansi viii. 817.
INTRODUCTION. IX
ever, the Monophysite tendencies at court having probably under Theodoras influence become more pronounced, he consented to come; ^ and the accession of Anthimus to the see of Constantinople in June 535 seemed to make his position a strong one. But with the arrival of Pope Agapetus came a reaction; and in Mar. 536 Anthimus was deposed, and he and Severus expelled from the city,* while at the synod held in May their final condemnation was decreed.* On Feb. 8, 538 Severus died in Egypt*
Of the voluminous works of Severus, almost entirely lost in Greek, many exist in Syriac versions, of which not the least interesting are the letters. These letters were divided into three classes, those before episco- pacy, those during episcopacy, and those after ex- pulsion, containing 4, 10, and 9 books respectively; besides which there were also letters described as "outside the 23 books.*' ^ If we take the highest number in each book mentioned in the present col- lection, and add one for the 6th book of those after expulsion, of which no letters are here preserved, we shall find that the total cannot have been less than 3759- Of these the version of Athanasius comprises 123 only;® but, as it is described as the 6th book only of the Select Letters, the whole collection probably
^ Zach. Rh. ix. 15; Jo. vit. Sev. p. 299; Evagr. iv. 11. 2 Zach. Rh. ix. 19. « Mansi viii. 874 ff.
* Ass. B.O. ii. 54; Anec. Syr. Ix,; Mich. ap. Chabot l,c.
* iv. 7, 10.
* Unless there are some lost in sect x. between B f.144 and A f.99.
INTRODUCTION.
contained not less than 700. It is almost certain from the translator's preface that he translated the 6th book only, and that he therefore found the collection existing in Greek and did not make it for himself, as might also be inferred from the fact that it is called by the Greek name e/cXoya/. This translation was made in the year A.S. 980 (669) by the presbyter Athanasius of Nisibis at the instigation of the bishops Matthew of Berrhoea and Daniel of Edessa/ and the letters contained in it are arranged in 1 1 sections according to subjects, while to each letter a note is appended stating the place which it occupies in the original collection. The order of letters in each section generally, but not always, follows the original order: but on what principle they were primarily arranged it is hard to say; certainly not chronologically, for vi. 178 during episcopacy (v. 5 Ath.) is mentioned in vi. 161 (v. 4) and v. 52 (i. 59) clearly preceded iv. 81 (v. 15), while v. 52 after ex- pulsion (i. 59) preceded iv. 81 (v. 15) and i. 53 or 55 (i. 49) preceded i. 16 (i. 50). In some cases a double reference is given, which may be explained by sup- posing either that in the original the same letter was sometimes accidentally given twice, or that the order was not the same in all copies.
Besides the version of Athanasius at least two other
^ Af.i02 ra. Wright (p. 564) would identity the translator with Athanasius Baladaya, afterwards patriarch, who was a Greek scholar (Barh. H.E. i. 287) and translated the Eisagoge of Porphyry in 645 (Ass. B.O. i. 493); but this Athanasius was a monk at Kenneshre and Beth Malkhe, not a presbyter of Nisibis.
INTRODUCTION. XI
Syriac versions of the letters were in existence, as we see in the case of v. 6 of our collection, where we find all three versions co-existing; but the other versions survive only in isolated letters and frag- ments. Both seem to have been in much commoner use than the Athanasian version, and in both, so far as we can judge, the translation was less literal and con- tained fewer Hellenisms: thus we often find Athanasius giving a Greek word followed by a Syriac interpretation introduced by aukhith (or), where the other versions have a Syriac word only.
The letters translated by Athanasius treat only of ecclesiastical matters; but whether the dogmatic letters were excluded from the collection or contained in the other books we have no means of knowing.
In my notes the references to the O.T. are to the LXX (ed. Swete); and the rendering of all Biblical and patristic quotations of which the original exists is made as literal as possible, in order that it may be used as an authority for the text. To avoid mis- understanding, I may explain that in the rendering of theological terms I have invariably translated oMa by ** essence," knuma (vTroa-Tao'ig) by ** substance," and irpoarwTTov by ** person." The practice of using ** person" for both the two latter (distinguished by the ancient writers) is indefensible. Qjiiestions as to the meaning of rare or difficult words and phrases are reserved for the Vocabulary, which will be given at the end of the text. An index will be appended to the translation of Part 11. E. W. BROOKS.
April 1903.
CONTENTS OF PART I.
Introduction .... Syriac translator's Preface and Headings
PAGE V
I
SECTION I,
1 To bp. Constantine
2 To Solon bp. of Seleucia in Isauria
3 To the same
4 To the same
5 To Peter bp. of Apamea
6 To bp. Nicias
7 To Castor bp. of Perga
8 To duke Timostratus
9 To Stephen bp. of Tripolis
10 To bp. Eucharius.
1 1 To the archimandrite of the monastery of Bassus.
12 To Cosmos Polyeuctus and Zeno the presbyters
13 To Entrechius bp of Anazarba
14 To Antoninus bp. of Berrhoea
15 To the same ....
16 To the same ....
17 To Misael the chamberlain
18 To Entrechius bp. of Anazarba.
19 To Solon bp. of Seleucia.
20 In the name of a s3ntiod to the suffragans of Apamea
21 To the Master of the Offices
22 To the fathers
23 To Solon bp. of Seleucia.
24 To Theotecnus the archiatros
25 To Dionysius bp. of Tarsus
26 To Solon bp. of Seleucia.
27 To Musonius and Alexander vindices of Anazarba
28 To Philoxenus bp, of Doliche
29 To the monks of the monastery of Isaac
30 To the clergy of Apamea.
31 To the bishops of Phoenice
3 12 16 23 34 38 39 41 44 46
47 52 53 57 60 61
63 66
70 73 75 81
83 85 86
87 89 90 92 96
XIV
CONTENTS.
PAGB
32 To John bp. of Alexandria the less ... . 9^
33 To Dionysius bp. of Tarsus . .... 100
34 To the sufiragans of Apamea ... loi
35 To Eustace the presbyter . . . . ... 102
36 To Eusebius deacon of Apamea. 103
37 To Simeon bp. of Chalcis . . .104
38 To the same .... . . 106
39 To the clergy and notables of Apamea . . .110
40 To Hypatius Master of the Soldiers . . . . .1^3
41 To bp. Solon . . . . . . .116
42 To the fathers . . . . . . 119
43 To the archimandrite of the monastery of Simeon . .120
44 To Eutychian governor of Apamea . . . .123
45 To Conon the brigand-chaser . . . . . • '25
46 To the clergy of Antaradus . . . . . .126
47 To Cassian bp. of Bostra . . . . . .129
48 To Philoxenus bp. of Hierapolis . . . . . .130
49 To John and John presbyters and archimandrites . . .132
50 To the same ........ 140
51 To Philip the presbyter . . . . . . .145
52 To John and John the presbyters . . . . . .148
53 To the Syrian bishops at Alexandria . . . . • 151
54 (Heading lost) . . . . . . . .162
55 To Theodore archimandrite of the monastery of Romanus . .164
56 To bp. Proclus ........ 167
57 To bp. Didymus . . . . . . . * ^7^
58 To the same ........ 176
59 To Julian archimandrite of the monastery of Bassus . . .178
60 To Photius and Andrew archimandrites of monasteries in Caria . .179
61 (Heading lost) ........ 191
62 (do.) . . . . . . . . .193
63 To Misael the deacon . . . . . • • '95
SECTION II.
1 To the patricians.
2 To John and John the presbyters i To the orthodox at Emesa
199 204 207
7
The Sixth Book of the Select p- Letters of the Holy Severus.
He that meets with this book must know that it is not only the topics^ mentioned in the sectional titles* that are included in the letters arranged under these, but that most of them also contain or set forth matter relating to various other subjects. However, they have been arranged under each of the sections* in accordance with the larger part of the matter expressed in them.
The sections* of the sixth book of the select* or chosen letters, taken from the letters of the blessed Severus, patriarch of Antioch in Syria, on doctrines and the words of Scripture.
ice^aXaia. ^ tltXoi. * c/cXoyou.
2 SELECT LETTERS OF THE HOLY SEVERUS. I.!•
-•• [i.]-. Ab9vit:[bishops and clergymen and their ordina- • tibn. ' ' *• * ' ■ ', \ \: ; \2\: Ateut: his. .ordination before episcopacy; and about the precedence of bishops and another doubtful point regarding them; and about men who give them- selves out as bishops and ordain; and about the proper ordination of bishops.
3. That one ought not to hesitate on account of the politeia or character of priests, but only ask whether they are orthodox or of the right opinions.
4. That one must not communicate indiscriminately or without investigation with heretics; and how one ought to avoid being with them while they pray.
5. About clergymen or laymen] who are converted from heresies.
6. That one must not take account of anathemas or excommunications that are pronounced by heretics.
7. About monks and nuns.
8. About men who cut off their genital members, and about men who have them cut off through neces- sity, and about men who killed themselves in time of martyrdom, and that it is the custom in many churches for the glories and praises of the saints to be read.
9. About baptisms performed in time of necessity by deacons or by laymen, and about men as to whom there is doubt [whether they have been baptized or not.
10. About a man who has a wife and children and wishes to become a monk: and the same
I. I. SELECT LETTERS OF THE HOLY SEVERUS. 3
also about women, and about the marriage of these.
II. That a man who can help or assist the right confession while engaged in state affairs must not become a monk].
The sixth book of the select ^ or chosen letters p. 3- taken from the letters of the holy Severus, patriarch of Antioch in Syria.
I. First section^; about bishops and clergymen and their ordination.
I. To Constantine the bishop. {From those before 508-II. episcopacy^ from the 2nd book the 12th letter.)
The contents of your sanctity's former epistle to me are as far from applying to my vileness as the heaven is far from the earth, to use the words of the prophet.* For you thought fit to recite to me the passage of the Song of Songs, I mean, **Thou art all fair, my neigh- bour, and there is no spot [in thee.*'*
... . • _ •. • ]•
I [am turned] into another man, as it is written ^ and prophesy, and that not one of all your words shall fall
^ cxAoyat. ^ TtrAos.
^ Ps. cii. II. ^ Ca. iv. 7.
5 I R. X. 6.
4 SELECT LETTERS OF THE HOLY SEVERUS. I. I.
to the ground. For he is faithful who said to you high priests, **Ye shall call my name upon the sons of Israel, and I the Lord will hallow them."^ However, let these things be so. But know, father ours, that, after the holy Asterius the bishop and those with him came here, many various . .
will cast those that are deceived into a pit of destruction. But all, so to speak, have the one object only, to bring to naught the typos or formula p- 4. of satisfaction ^ which seemed good to the pious king, which he also sent to Flavian, the prelate of the city of Antiochus, and either altogether to remove and abolish it, or to cut away some of its exactitude, because they do not intend to drink the still water, as says Ezekiel, but strive to foul it with their own feet,* in order that the sheep which have learned to hear the voice of the Good Shepherd, and to drink **the water of Shiloah that goeth softly,"* may not be able to avoid the pollution of the drink. Which John of Claudiupolis also tried to do when he came here. When he received me in the house of the glorious Patrick, the Master of the Soldiers,*^ and conversed with me by order of our pious king, he said, ** There ought to be introduced into the formula of satisfaction *
^ Nu. vi. 27. 2 7rXi7/)o0ofMou
* Eze. xxxiv. 18. * Is. viii. 6,
* OTparrfXdTTjs*
I. I. SELECT LETTERS OF THE HOLY SEVERUS. 6
this Statement, *We receive the synod at Chalcedon, not as a definition of faith, but as a rejection of Nestorius and of Eutyches/^ Thus both those that are pleased with the Synod will not be angry, and you will receive contentment in that the doctrines which offend you are rejected" But I said, "This argument is silly, and the offspring of a drunken mind. Who is there among right-minded persons who will accept and praise us on account of this disturbance and confusion? If the Synod of Chalcedon intro- duced the doctrine of Nestorius into the churches, though it called Nestorius 'of small intelligence'^ in order to entice and deceive those that are more simple, how can we say that it rejected the opinion p. 5. of Nestorius? But, if the formula of satisfaction* in so many words rejects the doctrines of the Synod and of the impious Tome of Leo, which are the life blood of the abomination of Nestorius, how can we honestly say that we accept this synod as against Nestorius? . . . rather we shall be tripped up as by . . /' " What then? Were not those at Chalcedon rightly moved against Eutyches? why, [if] you accept them on this point, do you think them fit ... an anathema? " [But] I said, " What I am about to say is strange, but nevertheless true. It is especially for this reason that we say that they are men that deserve anathema, because they unnecessarily extended the
^ Cf, Zach. Rh. ix. 20 ad fin, \ Evag. iii. 31. ^ Mansi vii. 113. ^ 7rXrfpo<l>opLa.
6 SELECT LETTERS OF THE HOLY SEVERUS. I. I.
heresy of Eutyches. Owing to the fact that they wished to heal the disorder in an unintelligent way by means of an opposite infection, I mean by the evil impiety of Nestorius, thenceforward those who were infected with the belief in a phantasy, seeing that they were inviting them to man-worship, recoiled from this vicious remedy, and thought themselves all the more pious, and carried their own corruption further. But, if they had been cured and healed by means of right doctrines, they would perhaps have abandoned their p. 6. infection. [If] we accept those [who] met together [at] Chalcedon as being adversaries [of] the heresy of Eutyches, and praise them on the ground that they spoke well up to a certain point, and do not rather blame them, it is time for us to accept also the Arian heresy, which contends against the evil opinion of Sabellius, and agrees up to a certain point with the right doctrines of the Church, in that it glori- fies God the unbegotten Father, and in that it does not confound the three substances, but confines them within their own attributes or persons. But we do not extol it on this account, nor do we judge it to deserve a partial anathema. But, because it calls the Son and the Holy Spirit creatures, and degrades them to a servile position, on this account it is utterly re- pudiated by the orthodox doctors of the Church. This same trick we find practised by the other heresies also. By displaying a certain part of the sound faith as a decoy and mixing^ with this the vanity of their
^ This is the meaning needed, though I cannot supply the word.
L I. SELECT LETTERS OF THE HOLY SEVERUS. 7
own profane words they thus appear plausible to those that are more innocent and simple; but we do not, on account of the sound part, hold back and shrink from repudiating them, but we anathematize them with all our power." When the good and excellent John had heard these things, he betook himself to another topic.^ He asked me p- 7- whether Epiphanius the bishop,^ who is among the saints, performed our ordinations fitly and in accord- ance with the canon. But I said, '' Very well and most properly," and ** after the pattern of the doctors and stablishers of the word of the orthodox faith. For he in his boyhood was brought up in monasteries, and practised a virginity modelled on the angelic and un- embodied life, being a citizen of Perga: a man of no ignoble city, as it is written,* yes, and a man of noble birth also, if these things are not small to the citizens of Jerusalem above. Having been advanced to the bishopric of Magydum (this also is a city in Pamphylia) at the time of the Encyclical which repudiated the impiety that was confirmed at Chalcedon, under which Timothy, who was sent into exile for piety's sake, re- turned to Alexander's city, and received back the presidency of the flock of Mark the Evangelist, which before was unrighteously tended by wolves and torn, when he saw that the bishops had changed, and that they had overthrown the Encyclical by a contrary
^ K€<l>dXaiov. 2 Cf. Zach. Rh. v. 5.
* Ac. xxi. 39.
6 SELECT XrETTERS OF THE HOLY SEVERU.S. I. I
document, and had gone back to the Synod of Chal- cedon and its hateful doctrines, he left his throne and
p. 8. Eamphylia, the land of his fathers, and the blessed man came as a fugitive to Alexander's city, and embraced communion with the saintly Timothy, the champion of the right faith, having taken joyfully upon him the spoilmg of his goods, and knowing that he had in heaven a better and enduring inheritance, as the wise Paul says.^ But, when Timothy of holy memory had finished his course and kept his faith * and departed to God, the zealots of the orthodox faith were again persecuted in Alexander's city, and the correct word was perturbed by certain men's mixture. Then there- fore the blessed Epiphanius withdrew to Palestine, the stranger on the earth, who did not know any city of his own, or rather knew that only as his own in which God over all is purely worshipped. And, having associated with Peter of Iberia of holy memory, the God-clad man, who was bishop of one of the cities in Palestine, and with the other holy fathers and orthodox ' peoples, he was persuaded by them and ordained priests, not going beyond the meaning of the sacred canons (far be it!) The canon that forbids a bishop to perform an ordination in provinces^ or parishes which do not belong to him * comes into play
P- 9 in cases where he forces himself upon other men's countries in a disorderly fashion and without an invita-
1 He. X. 34. 2 2 Ti. iv. 7.
^ cTrapxw. ^ Mansi ii. 13 13, 131 7-
I. I. SELECT LETTERS OF THE HOLY SEVERUS. 9
tion from anyone, not when he is persuaded to ordain by the bishop of the country or city and by the orthodox clergymen, especially in time of persecu- tion. We may find such instances also if we study church histories. In the times of the Arians, when the servants of piety were persecuted and suffered every kind of evil, Eusebius the bishop of Samosata (this is one of the cities of Mesopotamia) went about the cities and deserts and villages, and travelled to countries outside the boundaries, wearing a soldier's dress and having his head covered by a hood, and applied his sacred hand and confirmed priests for places that were in need; who also put on a crown of mar- tyrdom, having his head crushed by a stone by the heterodox, and migrated in saintly fashion to Jesus who longed for him, and was admitted to the heavenly mansions. These things are clearly stated by Theodoret in his church history.^ The great light of the Cappadocians also, or rather of the whole world, Basil the bishop, the pillar of the church, the * sure foundation ' ^ (for these words of the apostle fit him more than any man, as fine raiment a bride), was raised to the throne of the bishopric, receiving ordination to the episcopacy, by bishops outside the boundaries. This Gregory the Theologian p- ^°- says in the funeral discourse on Basil himself, writing thus: ' He is raised to the high throne of the bishopric, not without toil nor without envy and contention on
1 Theod. H.E. v. 4. ^2 Ti. ii. 19.
10 SELECT LETTERS OF THE HOLY SEVERUS. I. I.
the part of the prelates of the country, and of the worst men of the city who ranged themselves with these; however, the Holy Spirit was bound to conquer: yes, and it does conquer, gaining an easy victory. For from outside the boundaries it stirs up men to anoint, men distinguished and zealous in the matter of piety.* ^ But, if Basil, the teacher of orthodoxy and rule and law of all church discipline, was anointed and received ordination (for this is the anointing of a high-priest) from those outside the boundaries, because the people of the country or province* were jealous of him, on account of the Arian heresy or for other human reasons, which is a very small thing, how can we say that the ordinations that were performed among us by a man outside the boundaries, when the transgression of Chalcedon and the Nestorian heresy bare rule and prevailed, are not to be approved? and we have such great and wonderful instances of holy men and such as these, whose zeal is resembled by ours. But what shall we for our part say of the ordinations that are now performed in the churches? What canon re- p- "• specting these is not trampled upon? Are not high- priesthoods now everywhere for sale, as we see in the case of civil governorship of cities (the other things I pass over, lest by falling into evil speaking or back- biting and saying things suited to other men I be thought to be choosing for myself matters that do not concern me)? " While I was saying these things, the
^ Or. xliii. 37. ^ iirapxta.
I. I. SELECT LETTERS OF THE HOLY SEVERUS. 11
gentle John covered his face. But since perhaps, even after he has returned to you, he will again circulate the same suggestions (for this is the habit of those who cause confusion), I have thought it right to make known to your sanctity the details of our honest and lawful discussion of this matter in this royal city. As to the state of our affairs, I think the religious presbyter Peter has once already given you information by letter upon each several point Still it is a matter for your saintly prayers that the Lord, as is said in the Psalms, after we have "passed through fire and water" may " bring us out into a place of refreshment." ^ But you as watchful shepherds and strict disciples of the chief shepherd Jesus, who brought us up with Him from among the dead by the blood of the everlasting covenant, ** stand fast in the faith, quit you like men, and be strong. Let all your things be done with"* orthodoxy or the right opinions. For you have " chosen the good part, which shall not be taken away p. 12. from " ^ you. And we believe that the whole lump also will coalesce with your holy first fruit * and be kneaded: for through your prayers we have in all our troubles gained experience of the help of God, and the comfort of hopes of success has not departed from us. The end.
Letters like this, of the same tenour, were written to the patricians also, and to CEcumenius.
^ Ps. Ixv. 12. 2 I Co. xvi. 13.
8 Lu. X. 42. ^ Ro. xi. 16.
12 SELECT LETTERS OF THE HOLY SEVERUS. I. 2.
508-11. 2. Of the same to Solon^ bishop and metropolitan. {From those before episcopa^yy from the ^h book the 105th, io6th /etter.)
If anyone who knows how to discern spiritually the dispensations of the Lord, who does all things with wisdom, will recall to mind your struggles on be- half of the orthodox faith, — And after other things. Henceforth clothe yourself in the immaterial dress of the priesthood, and stand firm. Instead of the ephod take upon your shoulders the Lord s cross; and in- stead of the tunic woven of fine linen and blue stuff put on the many-coloured tunic of virtues; and strengthen yourself by the struggles of the martyrs which extended P-I3. to blood. But assuredly the honourable in virginity and first of female martyrs, and skilled maker of these things, I mean the holy Thecla, will clothe you in such raiment to do honour to her vote concerning you. But the crown of the orthodox faith, and purity and good character, and sincerity and vehemence of preaching, by which others also will be stirred up to the same zeal, will be to you the mitre and the crown of gold and the fair-sounding bells. And you are girt with a girdle and a breastpiece, a solitary and unwedded walk in life. Wherefore also Christ shall lie upon your breast, the Word of God, who took flesh for us^ who was typified beforehand by the robe and know- ledge and truth.^ When therefore things are thus
^ Ex. xxviii. 4-35; Le. viii. 7-9.
I. 2. SELECT LETTERS OF THE HOLY SEVERUS. 13-
with you, who will dare to find fault with the innova- tion in the matter of your institution, when so many bishops with one accord canonically performed the ordination? That a patriarch or a metropolitan or the synod of the province ^ should according to custom ordain such and such a man is not a matter of the strictness of the canons, but rather of church disci- pline. But this discipline we see to have been often neglected in times of persecution. Take the holy Basil. Because the bishops of the province ^ were adversely disposed towards him, partly from envy, partly because they were attached to the madness of Arius, Gregory p. 14. the Theologian says that he was ordained by bishops outside the boundaries, writing thus in the funeral dis- course on him: [Here follows the citation given above, p. 9]. However, Flavian may be caught by his own wings. If he himself, and that when accused of heresy, formerly ordained someone in Germanicupolis, and snatched away an ordination that belonged to the metropolitan, let him not be annoyed when he has been treated in the same way, when on our side we have an advocate in defence of a similar act in the orthodox faith; and what can a man think could be a better advocate than this } This has the approval of the holy Gregory the Theologian also when he writes in this manner in the first of the conciliatory discourses, I mean that on the union of the monks, when certain men, perhaps like these, were thought to have intro-
14 SELECT LETTERS OF THE HOLY SEVERUS. I. 2.
duced an innovation contrary to the law of the Church: " For for our part we received the heads also who were given to the severed part with joy, inasmuch as they introduced an innovation on behalf of piety and to help the right teaching which was in distress, and we did not turn away our faces as from enemies, but welcomed them as our brothers, who for a short time were at discord respecting the paternal inheritance, in a brotherly but not a wicked manner. And we did not praise them on account of the enmity: but we received them on account of the zeal. For separation for piety's p- »5- sake is better than vicious concord. And for this reason we made the loss our gain, silently removing by love the supposition that there was against us: and to this extent we changed the order of things, that the gift should not follow the election, but the election the gift; and we made use of other men's hands in this matter, having been a little anticipated by the Spirit."^ From the citation it is possible to discern clearly that the innovation which was thought to have been intro- duced at that time was one similar to the present position, and that, while the election and the right of ordaining belonged to one set of men, others ordained, especially from his expression, " and we made use of other men's hands in this matter "; and above again, ** who for a short time were at discord respecting the paternal inheritance." But he shows that those who had the right to elect and ordain, one among whom in
^ Or. vi. II.
I. 2. SELECT LETTERS OF THE HOLY SEVERUS. 16
particular was the holy Gregory himself, concurred in the election with those who on account of zeal for the orthodox faith had once made an innovation, by uniting with those who separated and made the innovation, and accepting what had been done by them, in that they said, " and for this reason we made the loss our gain, silently removing by love the supposition that there was against us; and to this extent we changed the order of things, that the gift should not follow the election, but the election the gift"
If Gregory the Theologian, and that being orthodox, p ^^^ or rather a guide and teacher of orthodoxy, bore with and endured those who seceded from him out of super- fluous zeal, and accepted the things done by them by way of innovation, let Flavian, who is infected with heresy, either change his evil belief under teaching, and rejoice with us in the things done by us; or if he remains such as he is let him justly suffer annoyance, and put up with it, enwrapped as he is in the bonds of impiety. But, since there was also contained in your letter the question on what conditions it is right to adopt a union with those of the same opinions, it is necessary to say this much. It is right to unite with those of the same opinions, when they are of the same opinions in everything. Putting aside the complete union of the holy churches, since that needs a lawful concession on certain points, the man who privately wishes to be united with you must in everything seek the same ends; as Constantine also of God-loving memory proclaimed to the people before the church;
16 SELECT LETTERS OF THE HOLY SEVERUS. I. 3.
the mention of the Henotikon only being passed ovef as superfluous: for, if it does not touch the stumbling- blocks that sprang up at Chalcedon and separated the churches, what is the use of mentioning it? To the pious king this was necessary for the general union of the churches, since he was desirous of showing that the p* 1 7. king who preceded him also had before him the object of bringing into union those who separated on account of the synod at Chalcedon, and that he is not now the first to introduce this question into the churches, as if making an innovation. We for our part therefore have written these things out of our poverty, because you bade us do this also, giving us an example of a modest or humble disposition. But you will of your- self add things greater and better than these, inasmuch as you have already received from the Spirit together with the pastorate ability also to feed the flock with understanding. The end.
618-7. 3. Of the same to the same Solon, bishop and metro- politan of Seleucia in Isauria. {Brom those during episcopacy, from the 2nd book the 24:th letter.)
The letter of your religiousness was enough to bring
even those who are not easily roused to wrath into a
state of anger and indignation. But for our part,
because we are accustomed to endure such things
p. 18. philosophically, especially when they are done and
I. 3. SELECT LETTERS OF THE HOLY SEVERUS. 17
said by honoured and beloved men like you, we have thought it right in this instance also not to strive with contentious words, but rather, as far as possible, in consonance with the actual truth to write such things as are in accord with the judgments of God, and to show that we are free from all cause of blame on your part. Callistus was not dragged before us by anyone upon any new charges being made against him by you. Then he would have had ground for complaint, inas- much as discipline would, as you say, have been vio- lated, and a judgment and cause ^ that belonged to the holy throne of the metropolitan would have been forcibly removed before examination or pardon by being called up, as one may say, to the exaltation and height of the patriarchal and apostolic throne. But, if the matters upon which the party of Hilarian and Musonius made charges against Callistus were examined and investi- gated while your holiness was in this great city, how comes it that the transaction does not lie beyond the reach of your objections? Nay, how can you avoid praising us if you again recall to your memory how I turned benevolent ears to such faults, and to the bitter attacks of the accusers, and that with much p. 19. wise moderation we tempered the vehemence of those men, and the gravity of the accusations in which he was involved; and that after this we further in some sort sent a request, which otherwise would not have beseemed us, to each of the bishops, asking them,
18 SELECT LETTERS OF THE HOLY SEVERUS. I. 3.
I inasmuch as he had repented, to vote unanimously for the forgiveness which was to be granted him; and, upon our showing such solicitude, he received letters from each of the bishops, and we received these with joy, and immediately the things written were read, and the decree of pardon followed? But, as for the matter which is now thought by Hilarian to be connected with the same subject,^ how will it be suited for the hearing of your love of God, and that when the sin was directed against me, I mean that of the forged letter? For I do not know if anyone else among men, or an angel from heaven, will come and disprove its spuriousness, seeing that its prejudice is so manifest, and that Hilarian's handwriting also, when compared with his other signatures, utters, so to speak, a voice and pro- claims the fiction. Therefore look into these things with carefulness and sincere God-loving thought, and p. ao. consider whether you are not making a preposterous request, viz., that the patriarch should receive judgment from your love of God in a case of insults or sins that were directed against him, and that in the words sung by everyone you may turn things upside down; and whether we ourselves have not now the right to use your words, ** I am insulted and contemned." I forbear to mention that, even after the conviction from the letter, Paul, the God-loving bishop of the city of the Olbians, came here, and bore witness and said that Hilarian said in the presence of his love of God that
I. 3. SELECT LETTERS OF THE HOLY SEVERUS. 19
with Musonius' assent he wrote that the diaconate ought to be restored to Callistus, but that he should not in addition be archdeacon also, and hold the first place. ^ But what is the modest defence to these things, which is given even by your sanctity (for this is the wonderful thing)? ** Callistus is not subject to reproof for saying of himself that he does not com- municate with us in the matter of the mention of Peter and Palladius, who are by a violation of strict accuracy named in the sacred tablets, and in the matter of communion with the God-loving bishop of the city of the Hierapolitans, Philoxenus, who names a man who signed the things unlawfully done at Chalcedon." May the all-holy soul of Constantine hear these words, against whom that wicked man p. 21. armed himself, both by writing to those on the other side and by creeping into the archive-house, and arm- ing and inciting the governor * of the province * to do everything that could bow down his venerable old age and subvert the orthodox faith! For so much did he infuriate him, I mean the governor of Isauria at that time, that death alone put a stop to his fury against piety. May Solon also, who succeeded to Constan- tine's see, hear these words! and let him hold Callistus as a teacher of zeal for strict accuracy, because after intolerable impieties he has of his own accord come forth as an unlawful champion on behalf of the laws of the church, one who sprang suddenly from the ground
20 SELECT LETTERS OF THE HOLY SEVERUS. I. j.
like the giants fabled in legends. However let Callistus stand upon this peak, there is no objection, and let Solon go up with him. Only let them stay in this citadel, and not immediately come down and say, •* All the cities of Isauria have also introduced into the sacred tablets the names of those who unlawfully signed at Chalcedon "; for it is time for me also to say what the well-disposed robber, who was crucified with our Lord and Saviour Christ, said to the blasphemous p. 22. robber, " Dost not even thou fear God, seeing thou art in the same judgment?"^ These things we for our part say out of an abundant choice. But anyone who inakes a careful investigation will find that your love of God has not maintained the order of things * which you took over from Constantine the metropolitan who is among the saints, but that your feathers have gradu- ally fallen off after the manner of a bird, while our meanness has carried out a gradual progress, and has in no way fallen short of the beginning previously made. Indeed every one of those who were ordained by us, whether he incurred dangers or was free from danger, removed the names under suspicion. For neither is the statement made by your religiousness true, I mean that the God-loving Mammian bishop of the city of the Damascenes mentions the name of one who signed. Immediately upon his setting foot in the city and sacrificing the first sacrifice and at the same time with it he offered to God the legal omission of his
1 Lu. xxiii. 40.
I. 3. SELECT LETTERS OF THE HOLY SEVERUS. 21
name. But the omission of the mention of such men as Peter and Palladius we for our part have for the present not promised to any man. The things that must be yielded to junctions or general unions of God s holy churches are both regulated and defined, and we p- 23. never stretch ourselves to things outside the bounds of moderation, ** being vainly puffed up,'' ^ as the apostle says, and wandering outside the royal road. If we had in the beginning yielded this difficulty in these other names to you who did this, but had stopped at this one only, that of those who signed as you say several times, how could I on my own authority have laid either upon myself* or upon those who have in no way attained to this strictness '* heavy burdens and grievous to be borne,'* ^ according to the Gospel saying, which injure the right teaching of the faith and upset every- thing owing to the stress and difficulty of the present time? The things done in the case of Callistus are therefore as stated above. But your love of God ought also to reflect upon the accusations that Musonius and Hilarian brought in the case of the devout Eustace, and how.we for our part dealt with the affair in a proper way and in a seemly fashion; and to see with your eyes how honourable is the place that you hold before us, though you show an appearance of for- getting. Indeed I know clearly that in the matters in which it is my duty to trouble my mind I have not relaxed at alL But, if any man seeks to be burdened
1 Col. ii. 18. 2 Mtx^iii. 4.
22 SELECT LETTERS OF THE HOLY SEVERUS. I. 3.
by God's laws, " we have no such custom, neither the p-a4. churches of God."^ But may the Lord be witness for me of my words and of the feelings of my heart, that I am still even now praying that Callistus may be found upon manifest proofs to be innocent of the charges made against him, as the previous proceed- ings also and the various measures taken by me in his case showed! But, if he shall neglect the right road of defence and take refuge in an accuracy of names that does not exist, and in the fact that he does^not communicate with us, it is time for me to say to him appropriately the words of Jeremiah, ** * If thou whiten thyself with natron and take thee much soap, thy sins have scarred thee before me'saith the Lord."^ But neither will the religious Hilarian escape from the strict execution of the canons, if he be proved to be lying. A certain term of days has been fixed for him, and this has been set down in writing; and, if he fail to appear and make no defence to the accusation against him, Callistus will be released from the interdict, and the position of a man under a charge will rightly pass to him, as disturbing the discipline of the Church. And after other things. But you must believe that, after I had given the letter to the devout Stephen, something that had been omitted came into my mind, I mean, to tell you the time within which the religious bishop Hilarian is to come, or else the things stated in the letter about Callistus and about him will be carried
' I Co. xi. 16. * Jer. ii. 22.
I. 4. SELECT LETTERS OF THE HOLY SEVERUS. 23
out. The time is reckoned from to-day, and extends p* *5- to the end of the month of September. The encL
4. Of the santfi to the same Solon the bishop. {From 616-17* those during episcopacy, from the 2nd book the 42ndy 50th letter.)
That there are limits even to long-suffering the sacred scripture clearly teaches us, in that it speaks thus in the person of God over all, ** All the day I have spread out my hands unto a gainsaying and diso- bedient people ": ^ and again: " Thus saith the Lord, * Have I become a wilderness to them of the house of Israel, or a desert land? Because my people said, ** We will not be brought into subjection, and we will come no more unto thee."' "* What therefore is one to say about Musonius, who was known to us for im- pudence and rustic denseness, and for love of money which is greater than all evil things, which Paul who had Christ speaking in him said is ** the root of all evil? " * Being excited by these same passions, he did not notice that he was blinded by beams and searching for other men's motes through love of fault-finding and not in order to guard the salvation of the brethren; insomuch as to upset the whole province * as far as his power extends, disturbing both bishops and laity, and on his own authority adding burdens to burdens, and p. 26.
^ Is. Ixv. 2; Ro. x. 21. 2 jgr ii^ ^i.
* I Ti. vi. 10. * hrojpyyk.
2i SELECT LETTERS QF THE HOLY SEVERUS. I. 4,
not allowing them to arrive at excellence by gradual advance, but by his arrogance to cause those who were standing rightly to go over to the adversaries: inso- much that yet another prophecy is adapted for quoting against him which says, **^My sheep fed upon the trampling of your feet, and drank the water that, was fouled by your feet; and ye thrust them with your sides and with your shoulders, and ye pushed them with your horns; everyone that was sick ye oppressed, till ye had driven them out, and my sheep were scat- tered upon every crossway "; ^ and again, " That which was weak ye did not strengthen, and that which was sick ye did not heal, and that which was broken ye did not bind up, and that which was in evil plight ye did not comfort, and that which was wandering ye did not bring again, and that which was lost ye did not seek, and that which was sound ye subjected by force," * Of all these things he has been guilty, and as far as in him lies he has made havoc of the province.^ To the orthodox he is burdensome and hostile, and is always kicking his neighbours and push- ing them with his horns and gnashing his teeth, like unbroken asses or bulls or wild boars which feed in bestial fashion; but against the adversaries he has never dared to speak so much as a word, but sits inside his house and lives in fear; for such is the boldness which in face of those against whom it is right to be p. 27 bold shrinks and draws back, but in committing illegal
* Eze. xxxiv. 19, 21. 2 /^/^ ^ 8 iTfopxia,
I. 4. SELECT LETTERS OF THE HOLY SEVERUS. 26
deeds is precipitous and easily moved to action, and turns everything upside down. Finally, saying that he had become a man according to the saying of the prophet,^ because he loved strange men and went after them, he went away and found those who could satisfy his avarice and fill his hand. And he did not even think it wrong to exact interest: but, when the God- loving bishops were assembled here, he piteously alleged poverty and want, and openly confessed that for this reason he followed the avaricious practice of taking interest. And, though we gave him many admonitions, he did not even promise to withhold his hand from the unconsecrated means of gain for the future, and that though we ourselves gave him twelve gold pieces and promised to pay him that sum every year, and to relieve the needs of the church that had been entrusted to him; for this he used, so to speak, to bewail every day, going so far as to speak to one of our religious presbyters, whose name is Hesychius, in so many words thus, with the rusticity that is natural to him, " By God! what do you care, you who receive the stipend ^ of the clergy of Antioch, while I possess nothing in my city, not so much as six denarii}'' When I wrote to you before also, I quoted in the letter his abominable, unholy words, full of sacrilege, which p. 28, he dared to write in an epistle to our religious pres- byter Longinus; and they also are word for word as follows:* — "But you remember that I said to you,
^ Job xxxiii. 25 (?). 2 Zui^a. » cf, p. 80.
26 SELECT LETTERS OF THE HOLY SEVERUS. I. 4.
* He ought to have sent something to our church as treasures.^ By this means not only do the men them- selves become more enthusiastic, but the other cities also which are in error, as if they were jealous of us, would have come over and entered into accord with us. In this way Flavian also acted to the bishop of Germanicupolis, when he gave both robes and trea- sures ^ to the unholy Bisula, and he drew the inhabi- tants of his country to him.' And your holiness also reported these words to the same holy patriarch, and you told me that you told him and he did not help you at all." What are we to say of a man who from such passions left his flock and would not submit to be poor with Christ, who, while as God He was rich, be- came poor of His own accord for our sake? This I say, because the money-lover called moderate means poverty, and because, now that he has reached this incurable depth of wickedness, it is absolutely necessary to strip him of the priestly functions, and to subject him to the punishment prescribed by the holy canons.' For p. 29. the seventeenth canon runs thus: — " Since many, while enrolled in the canon, by pursuing after cove- tousness and base gains have forgotten the divine text that says, * He hath not put out his money upon interest,' and exact hekatostai or one per cent, when they lend, the holy synod has decided, that, if after this ordinance anyone be found receiving interest, contriving the matter by commerce or otherwise, and
^ icci/AiyXia. * Cy[ i. 23.
I. 4. SELECT LETTERS OF THE HOLY SEVERUS. 27
exacting hemioliai or half the whole, or contriving anything else for the sake of filthy lucre, his deposi- tion from the clergy shall follow, and that he shall be an alien to the canon." ^ The hundred and seventh law also, laying down the same principles, says plainly as follows: — " Priests must not lend and receive in- terest, and what are called hemioliau*^
But as to Paul, who I would had never become bishop of the city of the Olbians, who because of a provocation that deserves to be treated with contempt left his flock, and was often admonished by me and calmed his savageness, and said that he would be calm and remain at peace and stay in his church, and ** re- turned again to his vomit,'' ^ it is necessary for us to use the prophetic words and say, "We healed Babylon, and she was not healed. Let us leave her.*' * Having p. 3o- a dispute with the religious Hilarian, bishop of Diocaesarea, about a certain monastery,^ an unhallowed and unseemly dispute, but still a dispute, he closed his ears to the apostolic statutes, and would not give them any admission, the statutes that say, ** Behold! already ye are utterly in fault that ye go to law with one another; why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? but ye wrong and defraud and that your brethren; or know ye not that unrighteous persons shall not inherit the kingdom of God? '* ^; and often, when he argued in a childish and rustic manner about this, I persuaded
1 Mansi ii. 676. ^ yj/^^ ^5^^ 8 pf ^xyj u^
* Jer. xxviii. 9. * ^ Cf. pp. 69, 86. ^ i Co. vi. 7-9.
28 SELECT LETTERS OF THE HOLY SEVERUS. I. 4.