toils even of the solitary life, and leads to hell and final destruction: from which the divine John the Evangelist also tried to hinder men, writing thus: [Here follows the citation given on p. 263]. The God-clad Basil too, the great doctor of the church, wrote in an epistle to a certain monk named Urbicius; saying: [Here follows the citation given on p. 259]. p- 303- In the letter to count Terence also he speaks thus: ** But, even if a man come from heaven itself, but is not in accord with the sound word of faith, I cannot reckon him a communicator in the sacraments."^ And in writing to the same Terences daughters who were deaconesses he repeats the same things in a terrifying form, because the Arians and Fighters against the Spirit were disturbing the churches of God and were surging against them tyrannically; ** But they who speak of either the Son or the Spirit as a creature, or reduce Him in any way to a subsidiary and servile office, are far from the truth: whose com- munion one should shun and from whose words one should turn away as being destructive of souls." ^ And to Patrophilus the bishop he wrote thus: ** If these things seem to you a fit subject for grief, impute the separation to those who were the cause. But, if you judge them indifferent, pardon us when we do not consent to be of the leaven of those who teach other things."^ Gregory also the Theologian wrote thus about the Arians who were in power at that time, as
1 Ep. 214. 2, 2 Ep. 105. * Ep. 250.
270 SELECT LETTERS OF THE HOLY SEVERUS. IV. 9.
I said, and compelled the orthodox to communicate p. 304. with them against their will: *' Having made this one charge only, that they did not assent to the impiety and were not polluted by the communion; which we shun as serpents poison, that does not hurt the body but blackens the depths of the soul."^ Let no one therefore cause you to depart from that which is right. For **in a very little while He that cometh will come and will not tarry":^ and "He will render to every man according to his deeds." ^ For it is in very truth ** a fearful thing to fall into the hands of the living God." * Not the end.
537. 9. Of the same to Andrew the reader and notary. {From those after banishment^ from the gth book the 62nd letter,)
By a wonderful chance, such as no one expects before it happens, the letter of your devoutness was delivered to me on the fourth day of the present month of September, on which is celebrated the memory of the thrice-blessed Dioscorus, the archbishop and holy martyr, who is now counted among the heretics in Alexandria and anathematized by the impious. With this letter was also joined a letter of the holy virgins who were expelled from Antioch: which in us
1 Or. xxxiii. 4. ^ jje. x. 37.
» Ro. ii. 6. * He. x. 31.
IV. g. SELECT LETTERS OF THE HOLY SEVERUS. 271
excited many sighs and tears, but for them has prepared right glorious heavenly blessings, such as are described in the book of life. And after other things. But you have rightly determined that the Christ-loving p* 3<>5- freewomen shall in no way be afraid to visit their anepsios or cousin,^ who is laid in the martyrs chapel of the holy Peter the archbishop and martyr. Where the bones of holy martyrs have previously been laid, it is right to pray without hesitation: especially when the place is in silence, and the heretics are not unlawfully conducting services or singing in- side. In fact even Peter the bishop of holy memory from Iberia prayed in the house of the chapel of the glorious holy martyr and apostle Judas the brother of James, who is laid at Berytus (in the same fashion he prayed also at Tripolis in the house of the chapel of the holy victory-clad martyr Leontius).
As to the fact which you mention that they are constantly busying themselves about the offering that they made to me, I say that here again is a timely act on the part of the sacred martyrs and divine virgins who are expected from the East, and are ready to show forth in themselves as pious women the love of God. For my part, if I be hungry or thirsty, I will rend by force the mantle and tunic with which they are clad, if they do not generously feed me. May the Lord therefore in return for everything give them a perfect reward for their good will! You did rightly
^ Syr. " uncle's son."
272 SELECT LETTERS OF THE HOLY SEVERUS. IV. lO.
in informing us further of the decease of the pious bishop Zosimus, in order that we may praise Godi who p- 306. did not allow him to be wholly perverted to any of the deeds of the adversaries, but to depart while in some sort counted in the communion of the orthodox, and find mercy in the judgment before the awful tribunal: that is, unless he is perhaps stained somewhere at bottom with the leprosy of heresy and with impious belief. In the case of men of this kind I say with confidence that they will find no place of clemency, seeing that, as far as in them lies, they have given strength to the noose of error to destroy the souls of many. The end.
519-85. 10. Of the same to Ccesaria the patrician, {Front those which were found outside the 23 books, the \^th letter.)
Out of piety that loves instruction you ask whether some of the orthodox are doing well in not communi- cating with the heretics, but listening to the reading of the holy Gospel, or even staying during the time of the mysterious prayers, but not communicating in the rites that are being performed. To those who are not ignorant of the divine laws the answer is manifest. John the Evangelist, the speaker of divine things, wrote: [Here follows the citation given on p. 263]. If then it is not right to offer even a bare greeting to p. 307. those who bring another teaching and do not teach
IV. lO. SELECT LETTERS OF THE HOLY SEVERUS. 273
the orthodox faith, how can one communicate in prayers and in lessons or in any other such things with such men as these? And Paul the wise commands us to turn away even the very face from those who are in servitude to heresy, writing thus to Titus: [Here follows the citation given on p. 264]. He therefore who joins in assembly with the guilty renders himself subject to the same judgment. Nay even the holy canons of the Church have manifestly repudiated the principle of a man praying with heretics. For the hundred and thirty-fifth canon says; ** It is not right to receive the blessings ^ of heretics, which are rather no- blessings and not blessings.'' And there immediately follows the hundred and thirty-sixth also, which says; ** It is not right to pray with heretics or schismatics." * These statements give the strict rule. But, when I the mean one, as far as my mean knowledge extends, consider the broadness of the God-inspired scripture, I find that men who hold ministerial posts or high offices, and are obliged to accompany and attend upon rulers, receive an indulgence, if, when they go in with them and hear a lesson and prayers, they keep themselves per- fect: I mean if they do not communicate in the com- munion from which they are divided. For instance in the fourth Book of Kingdoms there is something like this written. A certain captain of the host of the p. 30& King of Syria of Damascus, by name Naaman, who was a leper, went to the prophet Elisha, and received
^ I,e. €v\oyiaif presents. ^ Mansi ii. 570.
274 SELECT LETTERS OF THE HOLY SEVERUS. IV. lO.
cleansing from his affliction. And through his healing he recognised the one and only true God of Israel, the Maker and Creator of all, and spurned the falsely- named gods and his fathers' worship and error. And, when he was about to return to his own country, he said to the prophet that he would no more look upon the strange gods and vain demons. ** But," he says, "although the King of Syria go into the temple of the demon in their country who is called Rimmon, and I also go in with him to do him honour and to support him with my hand, I will worship the true God in my heart, and I will recognise Him only, but I will not communicate with the king in the error and worship the demon with him. Only " (he says) " pray for me, that God may be gracious to me in this thing also on account of necessity." And the prophet was silent and did not praise or blame: but by silence he followed a middle line and gave him indulgence: and, having invoked peace upon him, he sent him away. But it is well that we cite also the actual words of the divine scripture, which Naaman spoke to the prophet himself, which run as follows: ** * Thy slave will no more perform a burnt-offering or a sacrifice unto other gods, but unto the Lord only. And in this thing the Lord will be gracious to thy slave, when my lord goeth into the house of Rimmon to worship p. 309 him there, because he leaneth upon my hands. And, when he worshippeth in the house of Rimmon, I, being with him, will worship the Lord God. And the Lord will be gracious to thy slave in
V. I. SELECT LETTERS OF THE HOLY SEVERUS. 276
this thing/ And Elisha said to Naaman, *Go in peace.' "^ Therefore, seeing that your glorious devoutness knows these things, I pray that with pure and sincere faith you may walk in the Lord's paths both in deed and in word. For besides your other excellencies I admire also your practice of reading and meditating on the divine words, the fruits and flowers of which are displayed in your God-loving letters, which gladden those before whom they come. The end.
V. Fifth section.^ About clergymen or laymen who are converted from heresies.
I. Of the same to John the tribune^ in the name ^489-508. father Leontius. {From those before episcopacy, from the ^th book the 2nd letter,^
For my part I thought that the negligence and sloth that has grown old with me, and the sleep of sins from which up to the present day I have not been roused, were unknown to the majority of men, but known to God only, ** who knoweth the hearts,*' and makes '* light the hidden things of darkness," and reveals the thoughts that are in the mind.^ But you by naming me a city set upon a height have caused me an increase of tears, if I not only injure myself by my
1 4 R. V. 17-19. ^ TtrXos. 3 Ac. xv. 8; i Co. iv. 5.
276 SELECT LETTERS OF THE HOLY SEVERUS. V. I.
forgetfulness, but also make myself a bad example to others who know me. The holy scripture knows of such cities also and evil powers, and men who regard impiety, whose memory the Lord destroyed with tumult. However, I considered that you were led by love and your faith towards Christ to write thus, though you distressed my wretchedness. But, concerning the other part of your letter, I was much grieved: and I prayed that the earth might open for me, seeing that you have dared to open a blaspheming mouth against the saint and archbishop Timothy, the preserver of the orthodox faith, who was left as a remnant and a root for Israel, enduring long exiles,^ and bearing Christ's marks in him. What cause of blame is there, tell me, in the fact of his receiving canonic- ally upon repentance those who were ordained by heretics, when they anathematized their heresy in writing? Are you not in the habit of hearing that p. 311. Melitus,^ the archbishop of Antioch, was ordained by Arians, and that he afterwards showed himself an approved champion of orthodoxy, insomuch that he was thought worthy to suffer many things, and put on the crown of confession? What then? Did those who received this man at that time and honoured him with tens of thousands of praises, one of whom was the great Basil, also praise or receive the man who ordained him, holding as he did Arian opinions? Nay, him they justly repudiated as having remained in the nets
^ iiopias, ^ Meletius is meant.
V. I. SELECT LETTERS OF THE HOLY SEVERUS. 277
of Arius, while they admired Melitus as having by repentance purged away the dregs of heresy and combated on behalf of orthodoxy. But you say that the holy Timothy contradicted himself, seeing that at first he said that those who had been ordained should not be received, but at a later time received them. Being an old man and without learning and un- instructed I acquiesce in what you say. However, we find that the holy apostles also showed similar self-con- tradiction. For instance Peter, though he was in the habit of preaching the gospel to those of the circum- cision only, and did not go on to preach to those of ihe nations also, because he thought it to be ** unlawful to approach or join himself to anyone of another race," afterwards, when he had received a revelation from God, said, ** God hath showed me also not to call any p. 312. man common and unclean": and again, ** God also who knoweth the hearts bare them witness, giving them the Holy Spirit even as unto us, and put no difference between us and them."^ In such cases the purpose is approved though the things done are thought to appear in some way contradictory. But, that you may learn that it is not I only the un- instructed who say these things, I remember to have heard a discourse of the holy John, bishop of Con- stantinople, read: and I have now again looked for the book, and have copied some sentences from it for your affection, which give us an example bearing upon this
1 Ac: X. 28, XV. 8.
278 SELECT LETTERS OF THE HOLY SEVERUS. V. I.
present subject, that we are not to be scandalized without reason. The discourse in which the holy man writes these things is the encomium on Paul the Apostle: and he speaks thus: ** So neither would Paul have been known to imitate his Lord, except that he became now a Jew, now as one not under the law. For now he would keep the law: now he would neglect the law. And at one time he would cleave to the life here; at another again he would despise it. And now he would ask for money: now he would refuse it even when given. And he would sacrifice, and shave: and again he would anathematize the doers of these things. And now he would circumcize: now he would reject circumcision. And the things done were contradictory: but the thought and inten- tion from which these proceeded was very consistent p. 313- and consonant with itself. For he sought one thing, the salvation of those who saw and heard these things. For this reason now he would keep the law: now he would subvert it. For it was not only in what he did,. but also in what he said that he was versatile and rich in expedients: not being changed in his mind, nor passing from one disposition to another, but remaining that which he was, and treating each of the said matters in accordance with the need of the time. Do not there- fore speak evil of him on account of these things, but celebrate and crown him the more on account of these things. For in fact in the case of a physician also, when you see him now burning now feeding; and using now iron now medicine; and now prohibiting foods
V. I. SELECT LETTERS OF THE HOLY SEVERUS. 279
•
and drinks, now allowing the patient to enjoy these without stint; and at one time restricting him on all sides, at another ordering the man who has been seized with fever to drink a glass full of cold water, you do not blame him for the variation, nor because of the perpetual change: but you will then praise the tech- nical skill the more, because you see it boldly applying methods that seem to us contradictory and hurtful, and pledging itself for a safe result. For such is the man of technical skill. But, if we accept a physician when he does these contradictory things, much more must we celebrate the soul of Paul, which approached those in trouble in this way."^ So far the holy John: p. 314. but I wish to say one other thing which also springs from rusticity and an uninstructed mind. I consider that all the bishops throughout the earth who are bound together with one another in the orthodox faith and combined in union are one. For all follow the model of one, of the great God and our Saviour Jesus Christ. Therefore, as, when Cyprian in Africa with the synod under him said that all who had been bap- tized by heresy ought to receive the laver of regener- tion, as if they had never originally been baptized at all, but at last the opinion of Sixtus of Rome, and of Dionysius of Alexandria and of the others prevailed, so that those who had been baptized by heretics in the name of the three substances, the Father, the Son, and the Holy Spirit, were not re-baptized, no one of sound
1 P. G. xlix. 498.
19
280 SELECT LETTERS OF THE HOLY SEVERUS. V. I.
intelligence said that those saintly bishops contradicted themselves, but that upon later consideration they chose a better and more canonical course, so also the holy Timothy too at first, owing to the blasphemy and the impenitent heart of the Proterians as it was at the beginning, and the zeal of the orthodox people of the city of the Alexandrines, said that he would not accept p- 3>5- those who had been ordained by the opposite party: but at last, when they canonically repented and he lawfully accepted them, he did not show himself self- contradictory, but rather very consistent, since he said those things on account of the zeal of the believers, but allowed the canons to prevail, and accepted those who repented in accordance with the final conclusions of the fathers, and further by signing the Encyclical united himself to all the bishops in the world ^ Though these things seem contradictor)- to many, yet neverthe- less their one purpose was the salvation of those who had perished, and that those who stood upright might not under the influence of immoderate zeal leave the royal road, and turn away to that which is rather on the right side. Therefore, you that are beloved on account of our Lord Jesus, do not out of ignorance injure your soul: but hear me the unlearned and unin- structed, and do not revile the man of God, with whom all the fathers were satisfied at that time, not having received the satisfaction ^ that is from men, but that which is from God: and I the mean and sinful
^ Cf» p. l8l. ^ irkrfpo<t>opia.
V. I. SELECT LETTERS OF THE HOLY SEVERUS. 281
am, as I persuade myself, no false witness of this. We did not love Timothy as having been crucified for us, as you say, but as having been a true bondservant of Him who was of His own accord crucified for the race of men, and a faithful and wise steward of God s mysteries: ^ who also contended against the heresy of the Diphysites or Nestorians, and the impious p- 316. phantasy 2 of the Eutychianists, proclaiming Emmanuel to be one nature out of two, the Godhead that is and the manhood, and the same of one essence with the Father in the Godhead, and of one essence with us men in the manhood. For He took of the seed of Abraham and was made like us His brethren in all things except sin,^in order that He might redeem those who were under sin, and might save us by His blood, and we might thenceforth be called a holy people, inasmuch as we were created by the blood of God, who suffered for us in the flesh and remained impass- ible. Let your beloved person know that to all who came to my pitifulness of the holy fathers in Pam- phylia, and of the Christ-loving laymen, I read what was written to me by you: and each of them urged me to write to you many things taken from the doctors who were eminent at various times in the church. For some of them actually knew you at the time when Promotus the count, whose soul is at rest, was living in the royal city: with whom you perhaps in fact discussed these things. But for my part, seeing that
^ Lu. xii. 42; 1 Co. iv. i. ^ ^avroo-ta. ^ He. ii. 16, 17, iv. 15.
282 SELECT LETTERS OF THE HOLY SEVERUS. V. 2.
as an uninstructed and unlearned man I avoid many words, I have sent you in an epistle the fruit of my rusticity: having besought the merciful God to place in you the wisdom which is gentle and obedient, in respect of the things that have been written by me. May the Lord of peace and of tranquillity grant us peace and tranquillity at all times and in all ways! The end.
p. 317.
518-8. 2. Of the same to Ntctas the bishop. {From those
during episcopacy; from the 2^rd book the 2>^ird
letter,)
We were surprised when your sanctity's letter came before us, by which we learned that Gennadius the devout presbyter of the village called Minidus had any doubt whether those who have received and undergone the spurious ordination, and have purged themselves of these dregs by petitions of confession which they presented to you, and have once put off by a written legal renunciation the strange and foreign clothing^ in which they thought themselves to have been clothed by the heretics, ought to return to their former grade in the ministry. Therefore they must show this in deed by returning to the former grade, and in it per- forming their sacred ministrations, if we are not sinning in using this same expression, and mentioning "the
1 Zeph. i. 8.
V. 3- SELECT LETTERS OF THE HOLY SEVERUS. 283
former," as if there were a second: whereas, since the second has no vaHdity and is unknown to God, it is more fitting to say that they ought to minister in the true and only grade, which they have legally received, there being no other at all. For no one who has been legally ordained a deacon maybe shall be able to think of himself that he is a presbyter, whether by fraud or l)y some disowned and illegal hand. Therefore as I p. 318. said, the devout Gennadius must know clearly that it is by deeds that they ought to unite to themselves those who have cast from them in writing the strange and accursed laying on of a heretical hand, if ** the kingdom of God is not in word but in power," ^ and not he that says ** Lord, Lord!" but he that does the will of the heavenly Father enters into the kingdom of heaven. ^ The end,
3. Of the same to the monastery at Tagais. [From 518-8. those during episcopacy, from, the ^th book the 248M letter.)
When we asked the God-loving presbyter and archimandrite Neon how your honourable cloister is faring and what its condition^ is (if one were to call that cloister a dwelling-place of the orthodox faith the expression would be appropriate), he told me that some among you out of fervent zeal are divided in a matter of names, and are passing to questions outside the
1 I Co. iv. 20. 2 Mt. vii. 21.
284 SELECT LETTERS OF THE HOLY SEVERUS. V. 3.
boundaries. But for my part I wish to remind you, who are disciples and hearers of Stephen who is among p. 319. the saints, that the royal road both of the faith and of ' the active virtues is in danger not only from things that He on the left side, but also much more from things that lie on the right and are not recognised, and from prin- ciples and causes that appear just and are able to deceive. You remember that, when the man re- membered for sanctity made a union with the holy fathers in Palestine and in Alexandria, he found certain men to be deceived by considerations that lay rather on the right side, and to be passing to scruples self-created^ and uncanonical, of which you have a clearer knowledge: and being moved with zeal he in- quired into the affair, and subjected it to very careful examination: and the diataxeis or commands of the fathers who at various times fed the churches were scrutinized, and the truth was made manifest and judgment given in its favour by everyone, and it was decided to be right. I also when I came here found certain men saying that converts from the evil Chalce- donian faith to the orthodox faith ought to be re- baptized, on the ground that the holy bishops who met at Laodicea ^ and effected the deprivation of Flavian of evil name call those who confess two natures after the union Paulianists: and on the ground that Julius also, who was bishop of the city of the Romans, so termed
^ I,e. iO€XjoOprf<rK€ui (Col. ii. 23).
^ Ephesus must be meant, but rf, p. 316.
V. 3. SELECT LETTERS OF THE HOLY SEVERUS. 286
them, as they said, in his letter to Dionysius the bishop p. 320. of Corinth: ^ and I had a discussion with them, insomuch that I cited a certain enactment and showed that such must not be re-baptized, nor yet be re-anointed. Con- cerning names also, we must distinguish between times and look into them, and consider what ought to be required in the case of general unions, ^nd not be confused by chance occurrences and mingle things that are not to be mingled, and excite disturbances against ourselves, and give others also, as is written, turbid filth to drink.^ I should have wished to deal with these matters in this letter also: but, since various things have been written by me in epistles to dif- ferent men upon this same subject,' I have now made isa or copies of these compositions, and have given them to the God-loving presbyter Neon, in order that they may be read to the God-loving intelligence and devoutness of your sacred company and spiritual fellow- ship: and I am well assured that you will place them in the ears of your hearts, and will write them on the tablets of the inner man, and will be delivered from disturbance, and with all readiness will make prayers on behalf of us, who are daily incurring dangers for the sake of the sound word of faith, and are able to say with Paul, ** I swear by my boast of you, my brethren, which I have in Christ Jesus, that I die p. 321. daily," * it being understood that the Apostle endured
1 P. L. viii. 929. 2 E2e. xxxiv. 19 (?).
^ vTTo^co-ts. * I Co. XV. 31.
286 SELECT LETTERS OF THE HOLY SEVERUS. V. 4.
such things as a test of his virtue, while we are chastised as a recompense for our sins, seeing that we have nothing else to set to the credit account, except that we show boldness on behalf of the orthodox faith.. The end.
615^8. 4. Of the same to Theotecnus the presbyter and archiatros. {From those during episcopacy y from^ the 6th book the i6ist letter^
With regard to the case ^ of Mark the devout monk and presbyter you have written throughout wisely and with the religious feeling and the intelligence that belongs to you. Know however that, even if we had not the instance of the saintly bishop Eleusinius, we have many other examples provided by the holy fathers in the times of the Arians, which charge us not to repel those who have been often perverted, and recurred to the evil thing as before, but, as far as is possible, to allow them the last repentance. It is related in church histories that Asterius, who was a sophist and author among the Arians,^ was often received and often returned to his vomit,^ insomuch that this expression of his is cited in histories. He cried out lying on his face before everyone and p. 322. saying, ** Trample upon me, the salt which has lost its savour." Hosius also, the bishop of
2 Gf. Socr. i. 36, Theod. Hist. Rel. p. 1321. I cannot find this story. ^ 2 Pe. ii. 22.
V. 4- SELECT LETTERS OF THE HOLY SEVERUS. 287
Corduba, the old man, whom Athanasius who is among the saints often called **a man of goodly old age,"^ was often perverted and overcome by the times and again received, and many others. Therefore with Mark also this same principle should hold good, and he should be received on the basis of a written document, upon his anathematizing the heresies of the Diphysites and of the Massalians, together with the impious men themselves and their impiety. For indeed *' both the impious man and his impiety are equally hated before God,"^ as a wise man said; although the fathers as pilots ^ from motives of policy received some men upon the impiety alone being anathematized (I refer to the pepragmena or things done at Chalcedon), thinking that those who did them were also anathematized at the same time in silence. When this is done it is absolutely necessary that the office of superintendent should also be entrusted to Mark, seeing that the majority of the brethren and, if one may so say, all are asking for him as you write. Indeed after considering the matter from many points of view I have come to this conclusion, that it is better that he should be canonically received now while he is humbled, than that, desired as he is by many persons, he should betake himself perhaps to the royal among cities, and do things that many are wont to do, and with money buy independence, and get the monastery
1 Ap. c. Ar. 44 (?); cf, p. 207, note i.
2 VV. xiv. 9. ^ icujScpi^ai.
288 SELECT LETTERS OF THE HOLY SEVERUS. V. 4.
under his control with liberty to follow the impiety with head bare and unashamed. I have also received p- 323- the letter that you wrote about the hateful opinions of Romanus, in which you state that you have read the tome written by me cursorily. But I wish you to read it yet again and pay attention to the contents, and to condemn more strongly the impious man, and induce the saintly bishops also to do the same, and repudi- ate that wicked man by a common synodical letter addressed by them to my meanness. There is yet another thing that I had almost forgotten to make known to your religiousness, viz., that the devout Mark in what he said displayed an appearance of shrinking from the superintendence of the monastery, and seeking only to live at peace, and besides this asserted further that a royal letter had assigned the monastery to the apostolic see of the city of the Antiochenes, and that the clergymen in Tarsus had a spite against them, and prevented them from lesson- reading and the offering of oblations if they were in need, the holy remnants of the bloodless sacrifice being often lacking to them. And I said to him and to the man who was with him, **You cannot raise these matters now: but for the present you Mark must certainly show true repentance by a form of satisfaction^ and by a change in your deeds, and then, if you have the witness of time to the blamelessness of your future conduct, we will also go on to settle the said points,^ if
V. 4- SELECT LETTERS OF THE HOLY SEVERUS. 289
anyone try to act perversely towards you, and to do any spiteful and injurious action to your holy monastery." Therefore, in order that the questions raised upon these subjects too may not be unknown to you, I have added these few words in the letter, p. 324. Moreover on second thoughts I have determined to warn your religiousness of this further point also: that, when I was composing the letter to the metropolitan,^ and I thought that the number of brethren living in the monastery was large, I came to the following decision: that is that the entrusting of the super- intendence to the devout Mark should depend on the opinion of the majority. But I learn that there are not more than fifteen: and distinct information has been sent me that one or two only are thought to be opposed to him, and that it is certainly he who ought to receive the post of superintendent, upon giving complete satisfaction with sincerity and with his whole heart, so far as men can see. We have also sent an ison or copy of the form of satisfaction^ which our notaries have drawn up, having compiled it from other forms ^ that were previously composed by me in the cases of various persons.
The God-loving Basil bishop of Pompeiupolis has informed us that he has been compelled by the God- loving Dionysius bishop of the metropolis to under- take an unlawful laying on of hands or ordination. If this is really so, it is also proper that your love of
^ V. 5. ^ 7rXi/po^o/)ia. ^ TrAi/po^opia?.
290 SELECT LETTERS OF THE HOLY SEVERUS. V. 5.
God and the religious presbyter and logothete John should take care that it too receive correction. The end.
p. 325.
516-8. 2. Of the same to Dionysius bishop of Tarsus. (Front those during episcopacy, the bth book the ly^th letter.^
Having by many circuitous and roundabout methods succeeded in mastering the various aspects of the case^ of the devout monk and presbyter Mark, and having considered all the circumstances that had come to my knowledge, and finding that he is repeatedly changing, I remembered Him who speaks through Jere- miah the prophet and says to Israel who had sinned^ ** Behold! I will enter into judgment with thee when thou sayest, * I have not sinned '; because thou hast been very scornful so as to repeat thy ways ''; and again, ** if a man put away his wife, and she go from him and become another man's, shall she return to him again? "; and again, ** Lift up thine eyes to uprightness and see where thou hast not been defiled."^ But the same may be seen holding forth the broad path of repentance and saying through Isaiah the gracious words, ** I held forth my hands all the day unto a disobedient and gain- saying people, who walk in a way that is not good but after their sins *'; * and the day is the whole of this life according to Paul the Apostle who says, ** Exhort yourselves daily while it is called to-day, that none of
V. 5. SELECT LETTERS OF THE HOLY SEVERUS. 291
you may be hardened by the deceitfulness of sin."^ Therefore my conclusion and judgment is that an p. 326. opportunity for penitence be given to the said devout presbyter and monk Mark, in order that he may anathematize in writing the heresies in which he has shared, viz., that of those who divide our one Lord and God Jesus Christ into two natures after the union, and that also of the Massalians with the persons themselves and the doctrines, as we also here caused him to draw up a form of satisfaction^ here in writing. For indeed we find certain men in the times of the Arians who removed thiemselves from the communion of the holy fathers and fell away to the error of the heretics, and were again converted and were not repelled. How- ever the devout Mark must henceforth be cautious and know clearly that it is not possible for him to retain our communion and that of those who do not think the same as we do, seeing that Paul who had Christ speaking in him warns us to shun even com- munications with such men, saying, [Here follows the citation given on p. 264]. And John the speaker of divine things writing an epistle and holding the same opinion speaks thus; [Here follows the citation given on p. 263]. And Basil, who was moved by the same Spirit as these, and is an accurate teacher of the sacred laws, wrote in the letter to Urbicius the monk as follows; [Here follows the citation given on p. 259]. p. 327. If the circumstances of the present case* concerned
* He. iii. 13. ^ TrXiypo^o/wa. ^ inroO^a-i^.
292 SELECT LETTERS OF THE HOLY SEVERUS. V. 5.
only the person of the devout presbyter and monk Mark, I would perhaps have closed the letter with these texts. But, since it is a habitation of many brethren, and a headship of rational souls that have taken upon them the philosophic life, in singing of the comeliness of which and the pleasure that it gives to God and in chanting those harmonious spiritual songs the prophet David sang crying, ** Behold! what is good and what beautiful except that brethren should dwell together,. as ointment upon the head that runs down upon the beard, the beard of Aarpn? 'V it is your sanctity's duty to look at the number of the brethren dwelling in the monastery, and to comply with the opinion of those who are the majority, provided firstly that the often- mentioned devout Mark did not intrude himself by force and violence, and secondly that he is not by his association disturbing and dissolving the bond of unity, to speak in the language of the Apostle,^ and the concord of those who are living a life that has no association with the world's confusions, and is beautiful and lovely p. 328. and resembles ointment. Repentance is not a thing of the same kind as the spiritual headship and super- intendence of a monastery. Such men must be of approved character, and men who have walked in all virtue, according to the utterance of the Lord which says in the Gospels, "Who then is the faithful and wise bondman, whom his lord set over his house to give them the food in due season? blessed is the bondman
1 Ps. cxxxi. I, 2. 2 Eph. iv. 3 (?).
V. 5. SELECT LETTERS OF THE HOLY SEVERUS. 293
whom his lord shall come and find so doing. "^ I therefore upon the devout monk and presbyter Mark showing penitence in canonical form and confessing his sin have opened to him the door of repentance. ' But it rests with you, as I said, to determine the question of the headship and superintendence of the monastery, according to the opinion of the brothers who form the majority: because in such cases it is the more fitting course to acquiesce in the wish of the greater number. This I say because I have received a written petition pleading for the devout presbyter and monk Mark, and containing signatures given by the devout clergymen and monks of the same said monastery, which are in number ten only. Therefore, p. 329- since it was not my part, being at a distance, to give a judgment upon the details of such a question, I have of necessity committed to your holiness the duty of making a detailed investigation of the matter. Con- sidering therefore both points, I mean the superin- tendence of the cloister, and the gain or loss in regard to the brothers themselves, give a proper decision upon the disputed questions with help and inspiration and grace from above, without which it is impossible for any right action to be done.
As to the devout presbyter Julian, the brother of the God-loving bishop Serenus,^ I forbear to say anything, being convinced that after such an ex- perience he would never have dared to convey false
^ Mt. xxiv. 45, 46. ^ Cf, p. 114.
294 SELECT LETTERS OF THE HOLY SEVERUS. V. 6
information to the pious ears of our serene Christ- loving king. If in addition to what has already been done he have presumed to do this also, he falls by divine and human laws, from which there is no possibility of esckpe. The end.
p. 330.
51S-8. 6. Of the same against those who say that men who
have communicated with the Synod of Chalcedony
and are penitent and anathematize those who call
our one Lord and God Jesus Christ two natures
after the ineffable union and come over to the
orthodox faith must be re-anointed. {From, those
during episcopacy, from, the gth book the ist
letter.)
I for my part am not conscious in myself of any quality such as that to which you bear witness, when you say that the fame of our meanness has gone out over all the earth, and that we are one competent to teach and to heal the afflictions of the soul: but I know clearly that, if I utter anything that is on the right side and is capable of profiting, it is out of the writings and labours of the God-clad educators ^ of the church that I utter and speak this: and I think that I hear plainly from God what is said by the wise Paul, ** And what hast thou that thou didst not p. 331. receive? but if thou didst indeed receive it why
I Maithyai raze = iivfrraytiiyoi
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 295
boastest thou as if thou didst not receive it? " ^ For I for my part am not competent to break the bread of knowledge for those that are hungry: on the contrary I gather the food of learning by picking up the crumbs of the orthodox shepherds, and so I seem to give this to others also. Wherefore it is from their labours that I make answer to your affection also, and it is by adducing their utterances that I find a solution of the doubts that have been raised.
Whereas you say that those who assembled at Chalcedon, and divided our one Lord and God and Saviour Jesus Christ by calling Him two natures after the union fell under the anathema laid down against abominable godless heresies, and that men coming from them are not to be received, but their *'end is to be burned,*'^ because they are devoid of the grace of the Holy Spirit, know that you have missed the truth. That by denial of the faith they are stripped of every spiritual heavenly gift it is impossible for me to gainsay; but that when they repudiate and renounce the heresy and condemn it by anathema, and come over to the church, they are according to the ordinances of the fathers to be p. 332. received, I will try to show in what I am about to say (by the church I too mean the confession which is founded on the true faith, since Peter also heard the words, '*Thou art Cephas and upon this rock will I build my church, and the gates of Hades shall
1 I Co. iv. 7. * He. vi. 8.
20
296 SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
not prevail against it ": ^ and I find that Gregory the Theologian also says of the Arians who formerly held the temples of God, **They have the house, we the dweller in it: they the temples, we the privilege df becoming temples of the living God"^). Now, when Cyprian held a prominent position at Carthage in Africa, and God-loving bishops assembled there, who were in number eighty-seven, some from the same Africa itself, some from Mauretania and Numidia, p. 333- they determined that those who come from all heresies should be perfected by the true baptism of the church,^ as if they had not been baptized at all, not distinguishing the character of each of the heresies, but bringing all under one pronouncement* It was from God-loving zeal that these adopted this resolu- tion: as is clearly shown by the words which the holy Cyprian who has been mentioned wrote in epistles to Juvian and Quintus and Magnus, where he also includes a reference to those who are baptized on their beds during sickness.^ And soon afterwards Pionysius to whom it fell at that time to feed the church of the city of the Alexandrines, writing to Dionysius his namesake and Stephen, who presided over the holy church of the city of the Romans, made a distinction, saying that those who had been baptized in the name of the three substances, the Father, the Son, and the Holy Spirit, even though it were by heretics
^ Mt. xvi. 1 8. 2 Or. xxxiii. 15. ^ QC p. 212.
* airoftxuri^. ^ Ep. 69, 71, 73.
mmt
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 297
that they were baptized, but still such as confess the three substances, should not be re-baptized: but p- 334- converts from the other heresies should certainly be perfected by the baptism of the church. This opinion the three hundred and eighteen fathers who assembled at Nicaea also followed, and those who fed the churches after them. Those who assembled in Africa in the days of Cyprian, looking at the common name of the heresies only, applied a single method of cure. But the contemporaries of the great Dionysius and those who came after him distinguished the varieties of diseases, and so applied to each of them the cure suited for it. Just as in bodily troubles every infirmity is termed disease, and they are ex- pressed by this general name, which however covers many different diseases, fever for instance and dropsy and elephantiasis, so also in the weaknesses of the faith every aberration from the sound word is named generally heresy, but every one of the diseases that are included in this term is not of the same character: for neither do they hold an equal eminence in impiety. But, as a skilful physician heals a man with fever in p. 335. one way, and in another a man who has ague 'maybe or dropsy, or is troubled by a swelling of the spleen, in the same way those also who healed and fed the churches with more than ordinary spirituality and sagacity judged it right to distinguish the nature of each heresy, and did not think the same cure fit to be applied to those who shared in the sickness of Novatus and of Photinus, and to those who had
298 SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
been stained with the corruption and mire of Paul of Samosata. The nineteenth canon of the three hundred and eighteen fathers requires those who come from Paul of Samosata to be re-baptized: ^ but in the case of converts from Photinus and Novatus to the orthodox church the hundred and tenth canon, which was enacted by the synod that assembled at Laodicea in Phrygia, decided that they should be perfected by chrism: ^ although much the same folly gives birth to the miserable heresy of Paul of Samosata and of Photinus, and they do not differ from one another except to a slight extent. And yet we for our part p. 336. follow the regulations of the fathers and do not make ingenious investigations, nor have recourse to that which in former times pleased Cyprian and those who assembled in Africa, whom we mentioned shortly before. For we must follow the common conclusions made at different times by the God-loving orthodox rulers of the churches, and not adduce the private conclusions of different men, or opinions which seem to contain self-created scrupulosity ^ or strict teaching, and lay ' down a contrary law, and presumptuously contend against the holy fathers. Indeed the holy Cyprian himself, as if laying down a general canon in his letter to Quintus, enjoins that we ought to follow later principles adopted as a matter of expediency and for the sake of the union of the church, and not be
1 Mansi ii. 676. ^ /^/^ ^55
3 Sebyanayuth dekltha = iOtXoOfnja-Keia (Col. ii. 23).
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 299
shackled by prejudices held at an earlier time: and I am convinced that he was moved by the Holy Spirit to say this beforehand: and that though he was then insisting that converts from all heresies should be p- 337. perfected by the baptism of the church. This is what he says: " Moreover also Paul the Apostle, being himself also concerned for peace and concord, entreats and teaches in his letter in such words as these: * Let two or three prophets speak: and let the rest discern. But, if a revelation be made to another while sitting, let the first keep silence.' By this he clearly taught and showed that many things are revealed to each man for the better: and therefore each man ought not to be constantly and at all times contending for the opinions which once won his approval and prevailed: but, if anything better and more beneficial show itself, gladly accept it. For, when better things are brought before us, we are not conquered, but are instructed: especially in things that conduce to the unity of the church, and to the hope and assurance of our salva- tion."^ Therefore it is right to consider what was determined by those who assembled at Ephesus to depose the impious Nestorius and anathematize his doctrines. Now after the examination of the heresy and its refutation, and the deprivation of that wicked man, Charisius a presbyter from Philadelphia (this is a city of the province * of the Lydians) came through into the midst, and laid before everyone a silly p. 338.
1 Ep. 71. 3. ^ ewapxCa.
300 SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
symbol composed by Theodore of Mopsuestia the teacher of the folly of Nestorius, and showed that there were many from that country who had denied the accurate faith of the three hundred and eighteen fathers, and had fallen away to this alien and spurious symbol. And they were moreover brought in and anathematized the hateful heresy of Nestorius; ^ and they did not put forward any such canon declaring that converts from his perdition to the bright light of orthodoxy must be perfected by baptism or by chrism; nor has anyone been sTiown to have been anointed at that time: and this though the schism lasted a long time, and the bishops of the East supported Nestorius, and separated themselves from the Catholic synod, and afterwards joined themselves to the same and were reconciled at the time when Paul bishop of the p. 339. city of the Emesenes went to Alexander s city and acted as mediator of the union between the churches in Egypt* and in the East. iVs it seemed necessary to the men of earlier days that converts from heresies should be perfected through baptism, but afterwards a sagacious discrimination regarding the matter introduced the principle that some must be re-baptized, others re-anointed, so concerning the Nestorian heresy the fathers after examining the character of the heresy decided that the impious doctrine should only be anathematized by those who repent. Paul of Samosata and Photinus sinned
^ Mansi iv. 1344.
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 301-
against the very substance of God the Wor^d,- 'aVd - -: assert the Lord born of Mary to be a r^r^ piab:;:;: :^: But Nestorius says that He is the Word which ex- isted before the ages, but divides the mystery of the dispensation into two by saying that it was not in substance but by brotherly conjunction that God the Word was united to the flesh containing the intellectual soul. Therefore we embrace the conclusion adopted by the fathers, and the cure that was introduced by them with reference to converts from the Nestorian heresy we hold as a law that cannot be shaken, and we do not have recourse to the conclusions p. 340. that were adopted and introduced by the n^en of earlier days with reference to other heresies: but we decide that each conclusion has its own validity in the case of those with reference to whom it was introduced: for everything whatever that God's priests decide, this is a law. As the men of earlier times gave the gift of the Holy Spirit to the heretics who were devoid of His grace by means of the true baptism of the church, and those who came later filled up what was lacking in those that repented by means of chrism, so in the case of converts from the evil belief of Nestorius also the fathers thought that an anathema of the heresy ought to be sufficient to fill up what is lacking in them; and, whatever was determined by them to be sufficient, this we, as I said, observe as a law. For it is written; **the lips of a priest shall keep knowledge: and they shall ask law at his mouth, because he is an
302 SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
anger=-'of'Ae Lord the All-ruler/'^ And, since this: <2ourSe was approved by them, we believe that it was ' rightly approved, in accordance with the apostolic statute that says, ** With the heart man belie veth unto righteousness, and with the mouth man confesseth unto salvation,*'^ according to the Lord's utterance that does not lie which says, " By thy words thou
p- 341. shalt be justified." ^ This same principle one may see in the case of ordinations also. For the statute is that converts should be re-ordained, or should be ordained, when they come from those same heresies from which when men come over to piety after having received a spurious baptism from them they are per- fected by the true baptism.* And I will show you clearly that ordinations also that were performed by the Arians were accepted by those who then presided over orthodoxy. Now in the times of the Arians there were two sections among our brothers who confessed the orthodox faith in this great Christ-loving city of Antiochus, because of the wrongful expulsion of Eustace; and each of the same sections had an orthodox bishop, one having Paulinus and the other Melitus: and, Paulinus having left the life here and uncanonically appointed Evagrius his successor (for he ordained him alone without having two or three
p. 342. bishops with him as the ordinance of the church com- mands), after Melitus decease and his departure to God the other section lawfully and according to the
1 Mai. ii. 7. 2 Ro, X. 10. ^ Mt. xii. 37. ^ Cf. p. 181.
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 808
canons nominated Flavian, by the psepkisma of a large number of bishops, and Evagrius and Flavian disputed the throne;^ and, the ordination of Evagrius (who had also departed from the life here) having been repudiated as unsound, Theophilus who was bishop of the city of the Alexandrines writes to Flavian to accept the clergymen who had been ordained by Evagrius, speaking thus: ** Therefore in your days allow those also who assemble apart by themselves to be united to the clergy under your religiousness, and to the whole people. If we are in communion with the devout Anastasius, bishop of the church of the Romans, and he gives the communion of clergymen to those who assemble by themselves, and communicates with them all, you understand to what the conclusion points. Therefore, seeing that the reverend Anastasius our fellow - minister has p. 343- communicated with them, I think it henceforth necessary that a concession on the ground of policy should be made to them, in order that the peace with our beloved fellow-ministers in the West may not be disturbed on account of anything that is wanting. Therefore I pray you to assume a salutary courage for a good end, in no point yielding to those who maintain the principles of strictness. Being an old man, you are well aware that our holy fathers cured more difficult matters than these, and that, adopting intelli- gent counsels, they became 'to those not under the
1 Cf, p. 223.
304 SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
law as not under the law/^ and checked things difficult to cure, and did not disturb the whole body of the church. Wherefore Ambrose also of blessed memory [received those who had received ordination from Auxentius his predecessor in Milan: and they received many others in the East who had not been ordained by the orthodox, lest, if these remained out- side, the heresy of the Arians should strike root, and the flocks perish, and the greater portion of the body of the nations be lost. In this way they treated both those of Palestine and Phoenice and many others; properly relaxing the strict rules of ordination for the sake of the salvation of the nations, so that after these things the universal concord might remain firm and p- 344 unshaken. Accordingly, since things that are serious and are incurable were by making a great concession as far as was possible healed without turning to evil, it is not difficult, but very easy, for these things to be now managed; since we have chosen by comparison the faults of the orthodox rather than the virtues of the Arians.'* Bearing these things in mind, show us that men who come from the heresy of Diphysitism, that is of the Nestorians, ought to be re-baptized, in order that we may be compelled to insist upon re-ordination also; or, if you do not show this, respect the laws laid down by the fathers, and orderly administration. For neither has Timothy of holy memory, who fed the church of the Alexandrines in apostolic fashion,
^ I Co. ix. 21.
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 306