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WORKS ISSUED BY THE TEXT AND TRANSLATION SOCIETY
THE SIXTH BOOK
OF THE
SELECT LETTERS OF SEVERUS
PATRIARCH OF ANTIOCH
VOL. II. (TRANSLATION) PART 11,
THE SIXTH BOOK
OF THE
SELECT LETTERS OF SEVERUS
PATRIARCH OF ANTIOGH •"'-:•' V. \^]''
:'"' -: :!"•'*•;-. •. - -
IN THE SYRIAC VERSION OF ATHANASilJS '
OF NISIBIS
EDITED AND TRANSLATED BY
E. W. BROOKS, M.A.
VOL. II. (TRANSLATION) PART II.
PUBLISHED FOR
THE TEXT AND TRANSLATION SOCIETY
BY
WILLIAMS & NORGATE 14 Henrietta Street, Covent Garden, London, W.C.
1904
EXCHANGE
Text and Translation Society.
' ^ ', >' ©resident.
*.*•,'-':*..-' ": : ProfeSsof -Sir R. K. Douglas, British Museum.
Mr F. C. BuRKiTT, University Lecturer in Palaeography, Cambridge Mr A. Cowley, Fellow of Magdalen College, Oxford.
t)on* n:teadutet.
Dr C. D. GiNSBURG. '
Committee.
The Rev. Prof. W. E. Barnes, Cambridge.
Dr J. S. Black, Joint-Editor Encyclopedia Biblica.
Mr R. C. CoNYBEARE, formerly Fellow of University College, Oxford.
Mr S. A. Cook, Fellow of Caius College, Cambridge.
The Rev. Prof. S. R. Driver, Oxford.
Mr Norman M*Lean, Fellow of Christ's College, Cambridge.
The Very Rev. The Dean of Westminster (Dr Armitage Robinson)
Mr J. F. Stenning, Fellow of Wadham College, Oxford.
Mr Alois Wright, Vice-Master of Trinity College, Cambridge.
t)on* Sectetatfee.
Mr W. E. Crum, London. Prof H. W. Hogg, Manchester. Prof. J. Dyneley Prince, New York.
CONTENTS OF PART IL
SECTION III.
1 To Anastasius the count, son of Sergius
2 To Ammian and Epagathus
3 To Misael the deacon
4 To Caesaria the patrician.
231
233 236 244
SECTION IV.
1 To Zacharias of Pelusium ....... 249
2 To Ammonius presbyter of Alexandria about the mention of Peter
Mongus ........ 253
3 To Dioscorus archbp. of Alexandria ..... 257
4 To Dionysius bp. of Tarsus ...... 260
5 To Cosmas archimandrite of the monastery of Cyrus . . .261
6 To John the count from Antaradus ..... 263
7 To John Canopites ....... 266
8 To the believers at Antioch . .268
9 To Andrew reader and notary ...... 270
10 To Csesaria the patrician . . . . .272
SECTION V.
1 To John the tribune in the name of Leontius
2 To bp. Nicias .....
3 To the monastery at Tagais
4 To Theotecnus presbyter and archioUros.
5 To Dionysius bp. of Tarsus
6 Against those who say that converts from Diphysitism ^ould be re
anointed .....
7 To Dionysius bp. of Tarsus
8 To the orthodox at Antioch
9 To Simeon archimandrite of the monastery at Teleda
10 To the mohastery of Isaac
1 1 To John and John the presbyters and the others.
275 282 283 286 290
294
318 319 323 324 325
768813
VI
CONTENTS
12 To John and John presbyters and archimandrites . . . 337
13 To bps. Proclns and Ensebuna ...... 342
14 To John, Philoxenus, and Thomas the bishops on the hill of Marde. 345
15 To Sei^us bp. of Cyrrhus and Marion bp. of Sura . . . 350
SECTION VI.
1 To bp. Eleusinius
2 To Archelaus reader of Tyre
359 363
SECTION VII.
1 To Valeriana deaconess and archimandritess
2 To Jannia deaconess and archimandritess
3 To Simeon archimandrite of the great monastery
4 To Nonnus bp. of Seleucia
5 To Victor bp. of Philadelphia
6 To Stephen bp. of Apamea
7 To the wife of Calliopius the patrician
8 To Eustace a young monk
9 Tolsidora
364 368 371 373 378 380 382 384 386
SECTION VIII.
1 To Stephen the reader
2 To Cassian bp. of Bostra.
3 To Aurelius the scholastic
4 To John scholastic of Bostra
5 To Andrew reader and notary
391 394 395 397 413
SECTION IX.
1 To the fathers
2 To Theodore bp. of Olba
3 To Thecla the countess
417 420
423
SECTION X.
1 To Alypius
2 To a woman on behalf of Maximus in the name of Abba
3 To Theodore tribune and notary ....
4 To Conon the silentiary .....
5 To Theodore a Byzantine monk, brother-in-law of the prefects
427 433 436 439 442
CONTENTS Vll
PAGE
6 To the monks of the monastery of Bassus ..... 447
7 To Csesaria the patrician ....... 44S
8 To Georgia daughter of Anastasia the kypatissa .... 455
SECTION XI.
To Misael the chamberlain ....... 459
Notes of Scribes ........ 463
Index of Persons, Place's, etc. ...... 465
Index of Quotations . ....... 473
Addenda and Corrigenda ....... 479
The Sixth Book of the Select Letters of the Holy Severus.
III. Third section.^ That one ought not to hesitate p. 261. on account of the politeia or character of priests, but only ask whether they are orthodox or of the right opinions.
I. Of the same to Anastasius the count, the son of 613-8. Sergius, {From those during episcopacy, from the yth book the 406th letter)
See! overcome by the fervour and purity of your gracious fathers faith we have sent you the com- munion or oblation, as seemed to you to be desirable: because, while one and the samfe faith prevails in the holy churches in the East and those in Egypt, one must reckon the communion also to be one and of the same value, since priests, whatever they be in their
^ TtTA.OS.
16
232 SELECT LETTERS OF THE HOLY SEVERUS. III. I.
;;: -conduct,.Caiiiiot increase or diminish the sacrament. This.. the Theologian Gregory also somewhere says,
: :- -making **use of tlie following example. As, when two seals, one made of lead and the other of gold, bear one 262. impress without any difference whatever, it of necessity follows that the wax sealed by them will bear the same signet and seal, a man who has not seen being unable to discern from the wax which stamp was made by the gold and which by the lead, so also in the case of priests, so long as they hold one and the same orthodox faith, and consummate a baptism, it may be, or the bloodless sacrifice, it is impossible to discern in which case the consecration or consummation was performed by the man who is golden or pure in his character, and in which by the man who by reason of the faultiness of his character resembles lead.^ For the operation and grace of the sound faith which con- summated both of them is one: but let no one look at the greater and less arising from the character of those who officijLted. However, as I said, having been over- come by the abundance of fervent love which you have towards Christ, we have done what was commanded by you. The end.
1 Or. xl.*26.
III. 2. SELECT LETTERS OF THE HOLY SEVERUS. 233
2. Of the same to Ammian and Epagathus, {From 619-84, those after banishment, from, the yth book the 2()th letter, y
I am astonished at the extent of your admirable goodness, that after such expenses on my behalf, who am not worthy of anything of the kind, expenses which you have incurred from love of God, you have considered it right to bestow these things upon me even when I am at a distance in greater abundance and with greater generosity. And after other things, p- *^3- But I rejoiced greatly, and offered prayers of thanks- giving to Christ whp is God and the giver of all good, who has willed that a male child should be born to you the Christ-loving Ammian beyond all human hope. Since you have submitted the choice of his name to my judgment, out of the abundance of faith that you possess, and make me bold by urging me to say and do things above the measure that belongs to me, I have judged it to be a good and fitting thing that he should be named John: since the holy Baptist and Forerunner also was born to his parents beyond hope and expectation; and I believe that through his intercession he will live and reach the due length of life and advanced old age. Indeed on the very day on which I received your welcome letter that notified
^ This was written two years before iii. 4 (p. 246), so that, if the inference as to the date of that letter (p. 244, note 3) is correct, this must be placed not earlier than 531.
234 SELECT LETTERS OF THE HOLY SEVERUS. III. 2-
his birth to me I placed it on the holy mysteries: and, when I was about to communicate after my custom in the divine communion (for it was a day of assembly), after the other lessons and the sacred song of Alleluia,. I began to read the revered gospel: and I found the appointed lesson to be the story of the holy Fore- runner and Baptist, and his divine martyrdom and consummation, when he was beheaded for the sake of
p. 264. God's law; and from the fact that it happened so I concluded that Jesus also the God of the sacred Gospels had sanctioned and approved the method of naming the boy which I had chosen. I beseech you not to delay even for the space of one day: but to seize the favourable opportunity that has been given us by God, and present the boy to the God-loving father Z'ura, for the divine laver of regeneration. But, when you enjoy such freedom from restraint, how can it be anything but a very unreasonable action, and such as to provoke Christ our Redeemer and God, to ask for the communion or oblation to be sent you by my meanness? Those persons to whom it is necessary to send it are those who are wholly deprived of divine communion: for, when the faith is one, the
p. 265. holy communion also is assuredly one, not something different and diverse, even if one of the offering priests have a heavenly and high, and the other a degraded and low character. It is not the man who offers the sacrifice, but Christ completes it through the words uttered by the offerer, and changes the bread into flesh and the cup into blood, by the power, inspiration.
III. 2. SELECT LETTERS OF THE HOLY SEVERUS. 236
and grace of His Spirit. For this reason too it happened once that, when a famine had extended over the whole land, and Elijah the prophet was living in the torrent-bed called that of Cherith, by God's command ravens brought him every day bread in the morning and flesh in the evening, the narrative signifying that, though certain men be unclean like ravens, they are mediators through whom the divine food is given and imparted to us, and they do not inflict any injurious stain on those who partake, nor does the uncleanness and loose character of those who administer the divine grace cause any detriment to those who are fed, provided of course that their faith is orthodox and sound (you are not unaware that the law inserts the raven among the unclean kinds of birds). ^ Gregory the Theologian also, who was bishop p. 266. of Nazianzus and teacher of all that is under heaven, in the discourse on holy baptism teaches that there is no difference whatever between the divine laver of regeneration performed by a priest of lax character and that which is given by a priest eminent for asceticism and the other virtues: explaining the matter by the following image and simile. As two seals, he says, of which one is made of pure unalloyed gold, and the other of lead, if they bear one and the same signet without difference in any point graven upon themselves, will both impress one and the same likeness upon wax without variation in any point, and
^ Le. xi. 14.
236 SELECT LETTERS OF THE HOLY SEVERUS. III. 3^
no one who has not seen them can discern from the wax which is the signet that was made by the golden seal, and which by the leaden, so, though one priest be a man of gold by reason of the purity of his character, and the other one that has the darkness and worthlessness of lead by reason of the remissness of his life, so long as they possess the one seal of the orthodox faith alike in all points, and in no way p. 267. adulterated by heretical doctrine, both perform one baptism and one oblation, of the same power and glory, and nothing inferior in any point whatever.^ Therefore your intelligences in the Lord must with all assurance^ approach the divine communion of the saintly bishops who are living among you and of the God-loving presbyters who confess the same faith as we in all points and proclaim it with boldness, and do not shrink from fear, nor craftily adulterate it, as the Apostle says: ^ for men such as these one ought to shun as manifest heretics. But, to speak with God s per- mission, you have plenty both of bishops and of presbyters that are genuine and have no adulteration about them. Not the end.
610-84.
3. Of the same to Misael the deacon. {From those after banishment, from the "jth book the 2>^th letter.)
Those who wish and desire to receive tokens of affection in God avoid under all circumstances receiving
^ Or. xl. 26. 2 TrX,rfpo<l>opia. ' 2 Co. ii. 19.
III. 3. SELECT LETTERS OF THE HOLY SEVERUS. 237
such outside the scope of the divine laws or obtaining gratification beyond what these wish as something grievous: among whom I had come to believe with the greatest possible confidence that your devoutness was included. For I confess that I loved you and do p- ^^' love you greatly on account of the gentleness of your manners and on account of the modesty of your character: and, in fine,^ because for the sake of the orthodox faith you spurned all the stage-play of the world, and the deceitful pomps^ of this life, and pleas- ures that wallow upon the earth and honours. But the request which, as I have been informed by letter, you are making, that the divine communion should be offered by my meanness and sent to you, for the sake of certain persons who are desirous of this, seems to have some kind of appearance of faith, but offends against the laws of the Spirit. For to those the oblation is of necessity sent who, while living in countries outside the boundaries and being orthodox, are deprived of priests to offer the rational and heavenly sacrifice. To speak with God^s permission, since both saintly bishops and God-loving presbyters are living in the royal among cities, and without restraint and with boldness give the bread of life and the cup of immortality, it is a very superfluous and hurtful thing that the holy communion beyond the boundaries should be sent to you by my feeble- ness. Since there is one faith and the same sound
^ K€<l>dXaiov. ^ ^aKrao-ta?.
238 SELECT LETTERS OF THE HOLY SEVERUS. III. 3.
. confession not corrupted at all by any adulterating p. 269. doctrine, there is also assuredly one communion of different priests who offer it; who are as far apart as east from west, and confess the same unadulterated faith: although some be high and exalted to heaven, and elevated by labours of asceticism and the highest degree of virtues, and others men ^hat creep on the earth owing to the remissness and idleness of their character. It is not the offerer himself who, as by his own power and virtue, changes the bread into Christ's body, and the cup of blessing into Christ's blood, but the God-befitting and efficacious power of the words which Christ who instituted the mystery commanded to be pronounced over the things that are offered. The priest who stands before the altar, since he fulfils a mere ministerial function, pronouncing his words as in the person of Christ, and carrying back the rite that is being performed to the time at which He began the sacrifice for His apostles, says over the bread, ** This is my body which is given for you: this do in remembrance of me *': while over the cup again he pronounces the words, **This cup is the new- testament in my blood, which is shed for you." ^ Accordingly it is Christ who still even now offers, and the power of His divine words perfects the things that are provided so that they may become His body and blood. But the priest who stands, p. 270. since he fulfils a mere subsidiary function only, makes
^ Lu. xxii. 19, 20.
III. 3. SELECT LETTERS OF THE HOLY SEVERUS. 239
no addition whatever to the rites that are performed, although he be an angelic and heavenly man in his character, nor does he detract anything from the divine grace, if he has lived a degraded and low life. This the divine writings confirm in another place also. Once, when Elijah the great among prophets was commanded to decree a famine against the land of Israel, because of the lawlessness and the prevalence of idolatry, he himself was commanded to dwell in hiding beyond Jordan, in the torrent-bed of Cherith; **and the ravens brought him bread in the morning, and flesh in the evening: and he drank water from the torrent." ^ But the law given by Moses reckoned ravens among unclean birds. ^ Hence this historical event that happened in the case of the prophet is pregnant with mystic and secret teaching. It teaches that the food given by God, which in the morning as p. 271, it were, that is in the visible sense, is bread, but in the hidden and invisible sense (this is the signification of *' the evening '') is flesh and God's body, is in no way injured or impaired by those who mediate and minister, even if they be unclean men and loose in their character after the manner of ravens. Gregory also, the Theologian, who fed Nazianzus the small among cities, but is the teacher of the whole world over which the church is spread, who in the exalted nature of his theology reached to the citadel of Jerusalem in heaven, says in the discourse that was
^ 3 R. xvii. 16. 2 Le. xi. 14.
240 SELECT LETTERS OF THE HOLY SEVERUS. III. 3.
delivered by him upon baptism that the same grace of adoption is obtained from the laver of regeneration both by a man who has received baptism from a priest eminent for virtues, and by a man who has received it from one who is degraded and grovelling in his character, both by a man who has received it from an archbishop, and by a man who has received it from a presbyter who holds the lowest rank. For both give one and the same seal, so long as they solemnize and preach one orthodox faith like in all points and sound. Just as, he says, a seal of gold and one of iron, or of some other cheaper material, so long as they bear one image and likeness engraved, p. 272. not differing in anything, impress one and the same stamp on wax, and no one who was not present and saw can discern which is the wax that received the seal from the signet of gold, and which on the other hand is that which was sealed by the signet of iron, or by a cheaper signet, since both bear the same signet not differing in anything, in the same way baptism, and similarly also the offering of the sacrifice, in no way differs, not if the priest who celebrated these be, so to speak, a man of gold in his character and approved and illustrious, by reason of the purity which comes from the practice of virtues, nor if he be one who is, so to speak, of iron, and a man who is murky and dark in his life.^ The difference of the character of those who officiate makes no difference whatever
^ Or. xl. 26.
III. 3- SELECT LETTERS OF THE HOLY SEVERUS. 241
in the mysteries that are celebrated, so long as both confess one orthodox faith, and are not stained by the stain of any heresy, nor do despite to the freedom of the preaching through servile fear and do not declare the glory of the truth '* with open face," ^ or act craftily and speak with treacherous and deceitful tongue both what pleases the heretics and what pleases us the p- ^73- orthodox, and laugh at both sides in an illiberal and meretricious fashion, or lie under the stigma of open abominations: for such as these one ought to avoid and spurn as standing outside the sacred limits: but let us not inquire into sins that are not open. Of these we are not the judges, but God, who searches into things that are unknown and knows things that are hidden. Paul, who had Christ speaking in him, rejecting grovelling fear, said, ** But we are not of timidity that leadeth to perdition, but of faith that gaineth us ourselves ": * and spurning accursed crafti- ness, " For we are not as many which adulterate the word of God: but, as from the truth and as from God before God, speak we in Christ Jesus:"^ and again: " Not walking in craftiness, nor handling the word of God deceitfully: but by manifestation of the truth com- mending ourselves to all conscience of men before God " * And excluding open and notorious and stig- matized abomination he writes, ** But fornication and all uncleanness and covetousness, let it not be even named among you, as becometh saints: nor abuse p- 274-
1 2 Co. iii. 18. 2 He. x. 39. ' 2 Co. ii. 7. * Id, iv. 2.
242 SELECT LETTERS OF THE HOLY SEVERUS, III. 3,
or words of folly or of derision and of jesting, which are not desirable ": ^ and again in another place, **Thou that preachest, 'thou shalt not steal,' dost thou steal? Thou that sayest, * thou shalt not commit adultery,' dost thou commit adultery?"^ These things, being open and matters of shame, are certainly to be avoided, and are unhallowed. It will be good and useful and will further confirm what has been said, if we also adduce the actual words of the Theologian Gregory which run thus: ** Say not, * Let a bishop baptize me, and he a metropolitan or a bishop of Jerusalem ' (for the grace does not belong to places, but to the Spirit), ' and he one of those of high birth; for it is hard if my nobility shall be insulted by a baptizer; or a presbyter, but he also one of the unmarried, and he one of the continent and angelic in his character; for it is hard if I shall be defiled at the time of cleansing.' Seek not trust- worthiness in the prieacher, nor in him that baptizes. Another is the judge of these matters and searcher of things that are not clearly visible: since, * man on the
face, but God on the heart ' * But to you everyone
is trustworthy for the cleansing. Only let him be one p. 275. of those that are approved, and not of those that are openly stigmatized, nor an alien to the Church. Judge not the judges, you who need healing. In- quire not, I pray you, into the authority of those that cleanse you. Hesitate not concerning begetters.
1 Eph. V. 3, 4. 2 Ro ii 21, 22. ^ 3 R. xvi. 7.
III. 3. SELECT LETTERS OF THE HOLY SEVERUS. 243
One is better than another, or lower; but everyone is higher than you. But look at it in this way. Take gold: take iron: and both of them rings: and suppose the same royal image impressed on them. Then let them stamp wax. How will this seal differ from that seal.*^ In no way. Recognise the material in the wax; and, if you are wiser than everyone, say which is the seal of the iron and which of the gold. And how is it one.'^ Because the difference is in the material, not in the image. So let every baptizer be to you. For, though he is niore exalted in character, yet the virtue of the baptism is equal: and everyone who imitates, the same faith brings you perfection in the same way." ^ Strengthened therefore by these wise admonitions of the God-inspired Scripture and of the approved instructors ^ of the apostolic church, inasmuch as you are entrusted with the ministry of God, warn our beloved brothers not to deceive themselves with such self-made fears, but to reckon and firmly believe the communion offered p. 276. by our meanness to be one with that which is con- summated by our fellow-ministers, by the saintly high-priests and God-loving priests who are living there, or are passing their lives in other places, and in all points think and say the same as we do, as aforesaid. If one man say, " I partake of the communion that was offered by so-and-so the patriarch," and another boastingly say, *' I partake
^ Or. xl. 26. ^ Marzane = fMvaTOL.
244 SELECT LETTERS OF THE HOLY SEVERUS. III. 4.
of that which was offered by so-and-so the ascetic," and another speak more proudly and say, " I partake of that which was offered by so-and-so who is. learned and skilled in the sacred doctrines and in the divine scriptures," such men will, unknown to themselves, have fallen into another blasphemy, and be assigning human conceptions to the gift of the divine power, and besides this abomination committing also the other sin of dividing the one Christ. These Paul will rebuke in the form of a question and very reproachfully when he says, "Has Christ been divided? " \ as well as another of our Saviour's disciples when he writes in a general epistle, "It is not right, my brethren, that these things should be p. 277- so."^ Greet all that love us in the Lord. All our brothers who are with us greet you. The end.
521-86. 4. Of the same to Ccesaria the patrician.^ {From those after banishment, from the?>th book the 54/^ * letter)
May our Lord Jesus Christ the great God and our Saviour rebuke the spirit of infirmity, as is written in
1 I Co. i. 13. 2 Ja. ii. 10.
^ Cf, Land., Anec. Syr. ii. 264 ff. This letter seems to have been written at the end of Csesaria's life; and, as at the time of x 7, written during exile, she had not yet entered the convent in which she lived 15 years (Land., p. 267), it should probably be placed not earlier than
533.
4 B *44th.'
III. 4. SELECT LETTERS OF THE HOLY SEVERUS. 246
Luke,^ and free your glorious modesty from this long trouble (for it is He who chastises and slays not, and smites and heals, as the divine Scripture teaches ^), and render you sound and strong. This is our prayer by night and day and at all times, as God knows who hears us when we entreat: and we believe that He will complete His mercy towards you.^
Since you also ask^ for the communion, and say^ that you have not communicated ^ all this long time, see! we have now sent you ^ this also, conceding on account of your infirmity a thing that is against the p- 278- strictness of the sacred ordinances. But henceforth we beg you,^ and we adjure you * by the divine power, and by Christ's infallible tribunal, before which we shall all stand, not to meditate,^ not to say do,* any- thing of the kind again. It is a great and unpardon- able sin that, when the faith of the orthodox priests is one, a nian should take the holy and reverend com- munion from this one, and not take it from that. For it is Christ Himself and His mysterious words which are pronounced over the bread and the cup of blessing that complete the rational and bloodless sacrifice, not the priest who stands before the altar. This is taught both by the God-inspired words of the Old and of the New Testament, and by those who at different times fed the churches in an approved manner: the* transgression of whose precepts brings great danger upon him who transgresses them: from which may
^Lu. iv. 39. 'Ps. cxvii. 18; De. xxxii. 39. ^Masc. pi.
246 SELECT LETTERS OF THE HOLY SEVERUS. III. 4.
God deliver both you and our poor self! In the case of the religious deacon Misael also,^ as well as the Christ-loving brothers Ammian and Epagathus, who about two years ago sent me a box and asked to
p- 279. have it filled full for them with the communion or holy oblation, I did not fall in with the impiety and super- fluity of the request, writing as follows: [Here follows a citation from ep. 2, extending from ' But, when you enjoy' (p. 234 1. 17) to the end]. But it is incumbent upon us to lay down as a law concerning these things the utterances of Gregory the teacher of truth which we have mentioned, the actual words * of which are as follows: [Here follows the extract from Greg. Naz. given on p. 242 ff.]. If therefore both the divine laws of the sacred Scripture and the precepts of the saintly fathers and teachers give these commands, how is it not manifest breach of the law for a man to say, " I will not consent to partake of any other oblation but that which is consummated by so-and-so"? In the first place he divides Christ who in this also is one and
p. 280. undivided, and draws upon himself the condemnation of those who divide Him: in the second place, if such a man depart from human affairs, and go without having communicated and taken with him the last provisions, his soul will be liable to be seized by the demons, who will prevent it from making the upward journey and resting at once in some light countries, but will drag it away and convey it by force to the
1
iii. 3. ^k€$€iq.
III. 4. SELECT LETTERS OF THE HOLY SEVERUS. 247
depths of countries that are dark and not light: in the third place, he will also lay himself under the burden of another condemnation for opposing the precepts of the fathers and high-priests and laying down a law, if one may so say, in opposition to these. Indeed Paul, when writing to the Romans about those who oppose political powers and authorities and their command- ments, says these words: *' Let every soul be subject to higher powers, for there is no power that is not from God: and those that exist are appointed by God. Whoever therefore opposeth the power opposeth the commandment of God. And those that oppose them shall receive judgment."^ If these words apply to political or military powers, how great will be the condemnation of those that oppose the rulers of the holy church and their ordinances! For the difference and distinction is as great as between heavenly and earthly things. Withdraw therefore and dissociate yourself from such an awful and terrible judgment, and look upon all the orthodox priests as one and as Christ Himself: and reckon the sacrifice performed by all of them to be one, and do not lay down decrees against p. 281. your soul, decreeing and saying, " I will not touch any sacrifice except that which is performed by so-rand-so." It is said in the legal writings given through Moses that, if a woman, being in her parents* house, decree a fast against her soul, or vow and promise to accomplish any other action, or swear that she will do something
^ Ro. xiii. I, 2.
17
248 SELECT LETTERS OF THE HOLY SEVERUS. III. 4.
or Other, and her father hear and keep silent and do not dissent, she that vowed or decreed shall certainly and by all means be bound to accomplish her vows and decrees: but, if, when her father hear what his daughter in the first instance decreed, he do not consent, but dissent and reject the decrees, God also will annul them, and will not require her that decreed to accomplish them. Know therefore that your excellency's decree also is null and worthless. For Gregory the father, the speaker of divine things, rejects it, and does not allow you to discriminate between priests, and say positively, ** I will not com- municate in the holy mysteries, unless they be such as have been consummated by so-and-so." Hear also what the legal commandment says: '' But, if her father dissent in the day on which he heard her vows and decrees which she decreed against her soul, they shall not stand. And the Lord shall absolve her, because her father dissented."^ Do not therefore seek to accomplish in fact the things which you decreed, but which the father resisted and disowned; and the Lord will absolve you, and will free you from all sickness of soul and of body, and will grant you power p. 282. to follow His laws in all things, and to impute divine things, as divine things, to God alone, and not to any man.
You say that all methods of treatment have been tried by the physicians, but all have been found useless
1 Nu. XXX. 6.
IV. I. SELECT LETTERS OF THE HOLY SEVERUS. 249
and have been defeated by the long continuance of the illness. Look therefore at the pattern of the praiseworthy woman in the Gospels who was troubled by an issue of blood for twelve years, aqd had spent all her wealth on physicians, and like her draw near to Jesus, and, as Mark the Evangelist says, tell Him as God the whole case and the truth. If you do this in a pure fashion He will assuredly say to you, "My daughter, thy faith hath saved thee: go in peace, and be whole of thy plague."^ Such illnesses need only the divine working in order to be healed, and this right-minded souls draw upon themselves in its entirety by confessing the sins that they have committed. The end.
IV. Fourth section.* That one must not communicate indiscriminately or without investigation with heretics; and how one ought to avoid being with them while they pray.
I. Of the same to Zacharias of Pelusium, {From 513-8. those during episcopCLcy, from the 1st book the 2oSthy 2ogth letter.)
You say, ** What can be made pure by that which is impure? " But I say that this expression, inasmuch
^ Mk. V. 33, 34. ^ TtrAos.
260 SELECT LETTERS OF THE HOLY SEVERUS. IV. I.
p. 283. as it was uttered in the right spirit, makes your offering pure, although it was by nature impure and a thing acquired by iniquity (we will refrain from mentioning this in words). For there is nothing that makes God so glad as for a man to be the first to blame himself, even though he be a man who is free from all blame. He who has been the first to blame himself, progressing by degrees, will certainly give up the iniquity also. Wherefore He cries through the prophet, ** Tell thou thy sins first, that thou mayest be justified."^ So also that Canaanite woman, when she was compared to a dog and accepted the insult as true, heard the high and loud testimony, ** O woman, great is thy faith, be it unto thee as thou wilt.''^ You deserve admiration for giving, and giving in such a spirit: but you would certainly have deserved greater admiration, if while doing this you communi- cated with us the orthodox. Do r^ot think to yourself that, because you communicate with those who have prayer-house buildings, and for this reason say that you communicate with the church, that you say anything sound. This argument is childish and ridiculous: for a church is a collection of pious men which is joined in one union by right belief As a witness of this, take Gregory the Theologian. In the discourse against the Arians he said, ** These have the houses, we the indweller: these the temples, we God, and the privilege of becoming temples of the
* Is. xliii. 26. 2 Mt. XV. 28.
IV. I. SELECT LETTERS OF THE HOLY SEVERUS. 261
living God and living ones, soul-possessing oblations, rational whole burnt-offerings, perfect sacrifices to God through the adored Trinity: these a people, we p. 284. angels: these presumption, we faith: these the power of threatening, we of praying: these the power of throwing, we of enduring: these gold and silver, we the pure word. You have made for yourselves houses of two stories and three stories (know the words of Scripture: ** A cooling chamber divided by windows "): but these are not yet higher than my faith and heaven to which I am going. Small is my flock, but it does not go towards the rock. Narrow is my fold, yet it cannot be leaped over by wolves: yet it is not such as to admit a robber, or to be captured by thieves and strangers."^ So far he. And we might have further quoted many other testimonies of the God- clad fathers, which say this same thing. But, not to extend the discussion to a great length, I leave the rest on one side, but will cite for you a passage from a certain presbyter (Isidore, I mean, a native of your city of Pelusium, who was wise in learning and in piety) which is sufficient for this present purpose. In writing to a certain bishop named Theodosius he speaks thus: ** Let Eusebius who presides over the people that have their habitation in Pelusium learn what a church is. For it is most shameful and grievous that, when he does not know even this same thing, he should think to perform priestly functions.
^ Or. xxxiii. 15.
262 SELECT LETTERS OF THE HOLY SEVERUS. IV. I.
p. 285. For that the gathering of holy men gathered from right faith and illustrious character is a church, is well-known to those who have tasted wisdom. And that he, not knowing this, is pulling down that which is really the church by giving offence to many, while raising up the church-building, and spoiling the former by driving out the earnest men, while em- bellishing the latter with fine marble, this also is well- known to everyone. But, if he were to gain any distinct knowledge that a church is one thing and a church-building another (for the former is made up of spotless souls, while the latter is built of stones and beams) I think he will give up pulling down the former, and embellishing the latter beyond what is needful. For it was not for walls, but for souls that the King of Heaven came here. But, if he pretends not to know the fact stated, although it is abundantly clear even to those who are very deficient, I will try to explain this by examples. For, as a sacrifice-building is one thing and a sacrifice another, and an incense-building one thing and incense another, and a council-building one thing and a council another (for the former means the place in which they assemble, and the latter the men who deliberate, on whom the issues both of danger and of safety rest), so also with a church-building and a church. But, if he shall say that even so he has not understood, let him learn that in the apostles' days, when the church
p. 286. abounded in spiritual gifts, and a glorious mode of life was practised, there were no church-buildings:
IV, 2. SELECT LETTERS OF THE HOLY SEVERUS. 263
but in our days the church-buildings are embellished beyond what is right: while the church (but I do not wish to say anything harsh) is jeered at. For my part, if the choice had been laid before me, I would have chosen to be in those times, in which church- buildings embellished in this way did not exist, but the church was crowned with heavenly and divine gifts, rather than in these, in which the church- buildings are embellished with all kinds of marbles, but the church is stripped and bare of those spiritual gifts." ^. Not the end.
2. Of the samt to Ammonius a presbyter of Alexandria, 518-6. in which he gave him information as to the mention of Peter who was bishop of Alexandria. {From those during episcopacy, from the \st book the 22nd letter?)
You bear witness to a wisdom in us which we do not possess, and you call yourself weak in comparison with this, as if we were inviting you to a wrestling- arena or a contest: but for my part I will in due season use the words of Job who says, ** But where was wisdom found? and what is the place of under- standing? Man knoweth not the way thereof, neither is it found among men."^ Wherefore I looked to the Giver of wisdom, and to Him I yielded abundance of p. aSy
^ Ep. ii. 246. 2 Job xxviii. 12, 13.
254 SELECT LETTERS OF THE HOLY SEVERUS. IV. 2.
understanding thoughts, and I do not come to your brotherly person with many words, but use as few words as possible. For I think that either you have forgotten what I wrote to you before, or you are purposely turning your mind away from it. For what else ought I to have done but communicate with you when the mention of Peter was inserted in the sacred tablets, without raising any objection? but I ought not also to be required to praise and call distinguished a man who is not at heart so regarded by me, although you are otherwise minded. And after other things. Whereas you say of Peter who was bishop of your city that he wrote to those who were at one time and another bjshops of the city of Antiochus, and openly anathematized the things done at Chalcedon against the right faith, and the impious Tome of Leo, know that we too are not unaware of this: but we express blame on the ground that he embraced the communion of those who did not write the same things as he did. Indeed not a single man among those outside in the epistles that he addressed to him can be shown to have anathematized those who spoke or speak of two natures after the union, let alone the Chalcedonian Synod, or the blasphemous Tome of Leo. Tell me: if now also upon our writing to the prelate of the royal city p. 288. maybe, and anathematizing the things that we actually anathematize he were to draw up a trimming letter, containing only a confession of the right faith, but not further an anathema of the offending
IV. 2. SELECT LETTERS OF THE HOLY SEVERUS. 266
things also, would this suffice for a pure, sincere, firm conjunction? Not in the least. For instance, when Timothy was instituted after the expulsion of Macedonius, and sent a synodical letter to the saintly John, archbishop of the city of the Alexandrines, with nothing satisfactory about it, his holiness both wrote an epistle in answer, and through some method of mediation required him to remove the offending things by anathema; for he had held his peace, and had adopted the reprehensible course of silence. But the party of Dioscorus and Chaeremon, having always been hirelings and hucksters of piety, were not contented with this only, but also caused a letter to be drawn up by the pious king, addressed to the saintly John, archbishop of your city, which con- tained no small complaints, on the ground that he had not been contented with the Henotikon only, as Peter and Athanasius and John who succeeded the latter had been, without requiring reference to be made in actual words to the impious things done at Chalcedon or to the impious Tome of Leo. And they induced the illustrious king for the purpose of proof to include in his pious letter a copy of the letters; the letters that Peter, Athanasius, and John addressed p. 289, to the bishops who were outside: which had been produced at an earlier time also in the city of the Sidonians, when the synod of bishops was assembled there, and cast great shame upon us who were combating on behalf of orthodoxy, and nothing else was left to us
266 SELECT LETTERS OF THE HOLY SEVERUS. IV. 2.
^
except only to hide ourselves and yield to manifest refutations.^ To these was also attached a letter of the pious John the archbishop written to Dioscorus and Chaeremon, to the effect that he did not ask for anything beyond the Henotikon only with no further addition. Do not therefore tell me that Peter wrote this and that to those who in earlier times occupied the throne of Antiochus* city: but show that they ever took upon themselves to write things agreeing with Peter s statements. Or, if you do not show this, he will be clearly convicted of having communicated with those who did not say and think the same as he did. How then did you bring yourself, and that though you are firm on all points, to write this assertion: ** We for our part have done nothing new or great in anathematizing the Synod of Chalcedon and the impious Tome of Leo "?
The analogy ^ of the dead man, who defiles or does not defile water, and the difficulty arising from it you p. 290. must not take in this way, subjecting the mind to bodily conceptions, and restricting pollution to the effect of a multitude of bodies. In the mind of those who examine with intelligence, a mention whether one or many of men who have committed impiety causes the same abomination: which nothing else can extinguish except an abundance as I have said of the water of right faith, copiously poured upon everyone,
^ Cf, Zach. Rh. vii. 10. 2 ^^copia.
IV. 3. SELECT LETTERS OF THE HOLY SEVERUS. 267
and a loyal anathema of the offending things, like much water which covers the sea according to the expression of the prophet. ^ Not the end.
3. Of the same to Dioscorus archbishop of Alexandria. 616. (From those during episcopacy ^ from the ist book the 115th letter.)
Even when the brotherly person of your love of God is sending an embassy to the royal among cities, we are not separated from you in spirit: but we lift up to God hands that are not holy, but are much paralysed by sins; yet still we lift them up and entreat Him, who holds in His hand the hearts of those that are held like rushing water, to incline our serene king's pious soul to compliance, and bestow grace upon your words, in order that you may obtain all that your mind desires, and rescue the Christ- loving city of the Alexandrines from the wrath that threatens it, while time is granted you to feed your p. 291. flock by " the water of stillness." ^ When this has been brought to pass, we will again offer prayers of thanks- giving to Christ the Saviour of all and God, and will rejoice, and rejoice together with you at seeing by actual deeds themselves that our Lord is near and that He cares for us, so that even those who are out- side our communion will say when they have seen
Is. xi. 9. 2 ps^ xxii. 2.
268 SELECT LETTERS OF THE HOLY SEVERUS. IV. 3.
these things, "Truly God is among you/' This fact also we reckon to be a part of such graciousness towards us, that the God-loving bishop Soteric who is placed at the head of the God-loving bishops of First Cappadocia should wish to unite with us, and should put forward propositions ^ by means of which we ought to draw those who are in the royal city also to lawful conjunction, and the God-loving bishops of Second Cappadocia also are associated with him in such a purpose. Accordingly I have thought right to inform your sanctity, in order that by common consultation we may decide upon what ought to be done. They say that we ought to receive them upon their giving us satisfaction^ up to this point, I mean up to the point of confessing the orthodox faith and anathema- tizing the things done at Chalcedon and the impious Tome of Leo, who was head of the church of the Romans (would he had never been so!), and those p 292. who speak of two natures after the union and the energies and properties of these. We are by no means unaware that Timothy of holy memory, who lived in toils and labours of piety, in so far as to dwell in exile, and reckon it a pleasure to suffer for Christ, on his return thence under the Encyclical letter which had this effect, received to communion those who were separated upon their anathematizing what was wrongfully done at Chalcedon, and the impious Tome of Leo; but, since we must do all
^ TrpoTcurci?. ^ 7rXrfpo<l>opLa.
IV. 3- SELECT LETTERS OF THE HOLY SEVERUS. 269
things with deliberation, and support ourselves by brotherly counsels, therefore we have referred the consideration of this matter to your sanctity, in order that you may immediately inform us of your opinion* For it is manifest that we will do those things which you judge to be proper. When we also received the sacred letter of your holiness from Pamphylia, we rejoiced at learning at the same time how you had also in scrupulous fashion and with consideration and in the manner that became you joined the God-loving Castor bishop of the metropolis of Perga in the conduct of the mysterious service, and had com- municated with him in the divine mysteries, teaching him by what you did to keep the possession of the sound faith *' with all observance,"^ and to hold the beginning of our stability firm unto the end, as Paul says in his epistle to the Hebrews.^ This will more especially be the case if they keep themselves free from association in communion with those of contrary p. a9^ opinions. Of this I for my part bore testimony to the Cappadocians also, reminding them moreover of the patristic law. For Basil of saintly memory in an epistle to a certain Urbicius who was a monk at that time wrote in the same strain: ** We beg therefore that these things receive ecclesiastical correction, and that you hold aloof from communion with the heretics, knowing as you do that indifference in these things takes away from the boldness before Christ."* In
1 Pr. iv. 23. 2 He. iii. 14. ^ Ep. 262. 2.
260 SELECT LETTERS OF THE HOLY SEVERUS. IV. 4.
fact, to Speak the truth, if a man believe rightly, but reckon association with adversaries as nothing, it is time for him to say like Paul, ** I am become sounding brass or a tinkling cymbal/* ^ The end.
618-8. 4. Of the same to Dionysius bishop of Tarsus. {From those during episcopacy, from the 2nd book the ^th letter,^
How I behaved with all attention and respect towards you when you came here it is not mine to say, but it belongs to you who had the experience to declare this, if need demand. Of this also I think your religiousness is not unaware, that of your own accord and without p. 294. pressure from anyone you confessed everything that is required for a confession of the orthodox faith and a renunciation of the offences that have divided the unity of God's holy churches, and ratified it in writing and in a letter. How is it then that you have treated things thus done with piety and of your own accord as nothing and do not keep them ** with all observance," as it is written,* but admit to the ministry men who do not share your belief, and by the expressions which you carelessly and lightly utter to these show that you entered into union with the cause of piety rather because you gave way before the time than because you deliberately chose what was right? Perhaps it is time for me to say
^ I Co. xiii. I. 2 Pr. iv. 23.
IV. 5. SELECT LETTERS OF THE HOLY SEVERUS. 261
to you the words of the Apostle also, I mean, ** Ye have not yet withstood unto blood in the combat against sin, and ye have forgotten the exhortation which speaketh unto you as unto sons." ^ I shall in fact be very much ashamed, and hide myself, if we, whose duty it is to see **the Lord's glory with open face"* and with bold- ness and after the manner of apostles, have the veil of fear and of respect of persons laid upon our hearts. Therefore let that which has been neglected receive the required correction and care. If the deed that has been done had been a case of rejecting my meanness, I would perhaps have overlooked it: but, if it is a case of insulting and contemning the orthodox faith, it is by no means a course free from danger for us to keep p. 295. silence in this matter, if we have any regard for the eternal torture that is threatened. For the holy Basil also in writing to a certain Urbicius a monk speaks as follows: [Here follows the citation given on p. 259]. The end.
5. Of the same to Cosmos archimandrite of the monastery 618-8. of the blessed Cyrus or Khurish. {From those dur- ing episcopacy^ from the 2nd book the i6th letter.)
We have readily forgiven the devout Julian the sin that was involuntarily committed by him. Ignorance and the fact that the man who has sinned confesses this, and in consciousness of his fault asks for forgive-
1 He. xii. 4. 2 2 Co. iii. 18.
SELECT LETTERS OF THE HOLY SEVERUS. IV. 5.
ness, IS a sufficient defence. In fact, even when the service of Moses' law prevailed, a man s ignorance, or rather the sin arising from this, was not forgiven him on any other condition except on his offering the sacrifice for sin: and now also, when the bloodless sacrifice has taken its place, and the truth has expelled the shadow, in place of a sin-ram, or a pair of turtle- doves or young pigeons, and in place of offering fine wheat flour,^ we have ** the Lamb of God which taketh away the sin of the world " *: only if we duly confess the sin. For David also the speaker of divine things somewhere says in song, " I said * I will confess my p. 296. transgression to the Lord against myself,' and thou forgavest the iniquity of my heart."* This also you must clearly know: that the Lord has forgiven through our meanness not only the man who committed the sin, but also all who in ignorance communicated with him. For do not think that the sin committed by the brother is less. For a man to associate in communion with heretics is grievous, and unpardonable, when the sin is voluntarily committed. For how is it anything but shameful that, while we do not consent to eat common sustenance with our own enemies, we should eat the heavenly bread which gives life to the world with the enemies of God, or that we should communi- cate with those that are wrongfully presented for ordination by them as with holy men, when the Apostle cries, ** What communion hath light with darkness } or
^Le. V. i-ii. 2 John i. 29. ^Ps. xxxi. 5.
IV. 6. SELECT LETTERS OF THE HOLY SEVERUS. 263
what part hath a believer with an unbeliever? *V and John the son of thunder writes to the believers, ** If any man cometh unto you and bringeth not this teaching, receive him not in the house and say not to him * Hail '; for he that saith to him * Hail ' is partaker of his evil deeds."?^ Therefore, these things being so, keep your heart **with all observance,'* as it is written.* For that *' without faith it is impossible to please" is a declaration * of the Holy Spirit.^ TAe end.
p. 297. 6. Of the same to John the count from Antaradus. 618-8.
{From those during episcopacy, from the ^rd book
the 390M letter.)
Your magnificent and believing consort did not need a letter of recommendation. For we will say both to you and to her in the words of the Apostle, '* Ye are our epistle, written in our heart, and known and read by all men."^ However your actions seem gratifying, even those which are thought superfluous. As to the prelate of Area, whereas you said in your letter that he reckons it an intolerable thing to do anything that annoys us, and this though he and those with him who are trying to bring him to this are making many prayers and entreaties, what was written seemed to be not clearly, but obscurely expressed:
1 1 Co. vi.
14,
15-
22 J.
10,
II.
8Pr. iv.
23-
* dTTo^ao-is.
^He.
xi.
6.
«2Co. 18
111. 2.
264 SELECT LETTERS OF THE HOLY SEVERUS. IV. 6.
but it informed me that he is pure in the communion which those men were desirous of rendering polluted through heretical association. And I for my part confess that this conduces to my pleasure. In fact the salvation of any man, especially of those that are loved like you, is fitly thought by me to be worth tens of thousands of talents of gold: or, to speak more justly, even worth all the pomp ^ and theatrical display in this world. But that you have rather bestowed a gift p. 298. upon yourself, not upon me, by doing this is easy to show from the God-inspired scripture. For John the speaker of divine things in an epistle to certain believers says as follows: '* If any man cometh unto you and bringeth not this sound teaching, receive him not in the house, and say not to him, * Hail.' For he that saith to him *Hail' is partaker of his evil deeds."* And Paul the wise in writing to Titus expressed himself thus: "A man that is an heretic after one admonition and two avoid: knowing that such a man is perverted and sinneth, being self-condemned." ^ And the words written by him to the Corinthians also lead to this sense: for he says, ** Therefore *come out from among them and be separate,' saith the Lord, *and approach not an unclean man.'"* However, not to spin out the letter by using many words, know that the great Basil also, the teacher of all that is under heaven, wrote this in his letters as a kind of rule and canon, in this manner: [Here follows the citation
1 </>avTao-ta. ^2 J, 10, II. ^Tit. iii. 10. ^2 Co. vi. 17.
IV. 6. SELECT LETTERS OF THE HOLY SEVERUS. 266
given on p. 259]. These sacred commands therefore you have followed, in that you would not at all consent to come to the communion of those who profess opinions contrary to the orthodox faith. So that, if your firmness had slackened (as I pray may not happen), how great repentance would you have needed for transgressing the strictness of such a law! Wherefore p- 299. keep the gift that was given you by God, I mean that of the pure and unadulterated communion: for truly this is a gift of God. In fact Paul also somewhere speaks thus: ** And this was not of you. For it is a gift of God: not of works, lest any man should boast." ^ The saying also of one of the wise men without seems to be in a way suited to the present topic; ** It is harder for us to keep good things than to get them." This too it is good to consider: if he who eats with the king s adversaries is thought to sin beyond forgiveness, where ought we to place him who eats the mysterious and heavenly bread with those who hold opinions adverse to God? Let these words that we have written concerning your salvation which is highly re- garded by us suffice: words few compared with the need, but too many for the compass of the letter. But that the ruler of Area, whom I mentioned a short time ago, is exactly like a beast of burden and a pack-ass, and that he belongs to those who lead him rather than to himself, experience showed even before your words. You were wise and very intelligent in considering that
1 Eph. ii. 8, 9.
266 SELECT LETTERS OF THE HOLY SEVERUS. IV. 7.
that letter which exposes the false profession ought to be sent to those who conduct our apokriseis in the royal city: a thing which I have in fact done. But let it p. 3«>- not be unknown to your greatness that he spoke the truth when he said that he had received a letter from his brother which hindered him from making the journey to us, or rather wliich led him to death. The end,
519-84. 7. Of the same to father John Canopites} {From those that were found outside the 23 books ^ the ^th letter)
We for our part, feeble although we are, write everything written by your holiness upon the tablets of our heart, as it is written,* and do not, as a man might think, read it over hastily. And we pray, as sinners, that your words may with Gods help be continued to us in the time of trial. For I am in the habit of mentioning Basil and Gregory, and having their names constantly upon my tongue: but there is nothing resembling their virtue in me, seeing that I have passed all my life in negligence. As for those who, as your holiness says, starting from this place, go to other provinces ^ and communicate indifferently, my conscience does not smite me as not having given this injunction with all my power and all my capacity for
1 Cf, Vit Sev. p. 23; Vit. Pet. lb. p. 132. ^2 Co. iii. 3.
^ iTTopxia^.
IV. 7- SELECT LETTERS OF THE HOLY SEVERUS. 267
teaching, and said that want of carefulness in these things is great wickedness; whence I did not shrink from giving personal demonstration and' proof even to women, when need called, that there is a great gulf, as in the passage in the Gospels,^ between the orthodox communion and that of the adversaries, and that we have no communion or association with those of p. sou adverse opinions. But, if some men associate secretly in so great a number of cities and of provinces,^ your sanctity knows that this reflects no blame on us. So far was I from being satisfied with the matter that I even wrote an epistle to some of our ^ brothers in Alexandria to say that they ought not, on the pretext of worshipping in the holy places, to associate in communion with men of other opinions. These are our proceedings, and this is the position in which they stand. However matters are placed as in a balance and a scale of a balance, and we do not know what will be the result of the things that are being stirred in the royal city and the things reported con- cerning the synod that is to be held,^ seeing that they are variously told and differently at different times. But of this one thing we for our part are assured, that, while God extends His hand, no one will be able to lead us away from the right faith. From places and from sees removal by force is possible: but from belief it is wholly impossible, unless we ourselves
1 Lu. xvi. 26. 2 i^rapxCa^.
* Perhaps the conference of 532 (see Intr. p. viii).
268 SELECT LETTERS OF THE HOLY SEVERUS. IV. 8.
desire it, and the fear of God be lacking in our souls. For " the Lord taketh pleasure in them that fear Him and in those that hope for His grace," ^ as the singing prophet somewhere says. But you, father, help us with all the power that is in you by stretching forth your saintly hands. The end.
p. 302.
519-38. 8. Of the same to the believers in Antioch. {From
those after banishment, from the 2nd book the
gth letter.)
To the holy church of God in Antioch, the devout clergymen and those that are among the people, Severus greeting in the Lord.
Neither at an earlier time when I left your Christ- loving city did you omit. And after other things.
And to others again, showing how great are the benefits pf sufferings for Christ's sake, he wrote in an epistle, " Unto you it was given not only to believe on Christ, but also to suffer for His sake,"^ calling it a gift given by God that they should suffer in the cause of piety. Fitly therefore and as beseems your intelligence and the earnestness of your character you are searching and inquiring both as to the exact nature of the right faith, and as to the way to observe this with carefulness. For a man to be polluted by the communion of heretics ruins all the labours and
1 Ps. cxlvi. u. 2 ph, I 29.
IV. 8. SELECT LETTERS OF THE HOLY SEVERUS. 269