been shown to have been inconsistent with himself, as you vainly suppose/ When the people under the influence of ardent enthusiasm were unwilling even to look at those who had received ordination from Proterius, he, wishing to soften their sternness p. 345. and to follow a course opposed to them, spoke to them in such words as these, " Regard them just as if they had received ordination from me "; or, as you say, ** I have determined to give them ordina- tion" (for we will allow.it to be thus): and, after seeing that by the application of this remedy the sternness of the zeal was softened, he did not in the matter of the reception of those who derived ordina- tion from Proterius transgress against the moderation of the canons, nor was he carried away by the violence of zeal; but he restrained enthusiasm by the cords of politic action; and he induced them to acquiesce in the established canons. And, when -he accepted the repentance of the converts, he did not give them ordination at all, a thing contrary to the intention of the canons; nor did he recur to the strictness of the men of early days and their stern method. As to the principle that these things are rather matters of politic administration, and not inconsistent, the divine Paul also signifies it to be so in that he p. 346. circumcised Timothy by reason of the policy which he adopted towards certain persons, as the Book of the Acts clearly states, saying: ** And he took and circum-
1 Cf. pp. 181, 276.
aOe SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
cised him, because of the Jews who were there in the country. For all these knew that his father was a Gentile."^ But to the Galatians, who had turned to the observances of Judaism, he writes* as for the general profit, and as if laying down a law for the whole church, and says: ** Behold I Paul say unto you that, if ye are circumcised, Christ will profit you nothing." ^ And that this is so the saintly John will bear witness, who with wisdom fed the holy church at Constantinople, in that in the fifth book of his Praises of the apostle Paul he speaks thus: " For he desires those things only which bring him advantages in God, even though it happened that these were contrary to the previous actions. For he was something versatile, and rich in expedients; not that he acted hypocriti- cally (far be it!); but he became everything which the necessity of the preaching and the salvation of men required: and in this also he imitated his Lord. For God too would appear as a man also when it was necessary for Him so to appear; and again in fire when the time required this; and at one time in the form of an armed man and a soldier; and at another in the p. 347. guise of an old man; and at another in the breeze; and at another as a wayfarer; and at another He becomes human, and did not refuse even to die so. But, when I said that this was necessary, let no one think that there is reference to compulsion; but to His mercifulness only. And He sits sometimes upon
^ Ac. xvi. 3. 2 Qa. V. 2.
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 307
a throne; sometimes again upon the cherubim. But all these things He did in accordance with the sub- servient dispensations. For this reason He said through the prophet also, * I have multiplied visions; and through prophets I have made myself like.' [Here follows the citation given at p. 278 ff. I give such variations only as are nearer to the original, which are as follows: 1. 5 * Paul, who imitated his Lord, have been condemned. He becomes now a Jew, now as one not under the law; now one who keeps '; 1. 1 2 om. * again'; 1. 19 ' For this reason he now supports the law, now subverts '; p. 279 1. 9 * For this the man of professional skill does'.] For those that are diseased in soul require treatment and cure no less than those that are sick in body: and, if you simply offer them everything, the cause of their salvation will be ruined."^ Holding this same opinion, the holy Theophilus also in the letter to Flavian, which we mentioned shortly before, speaks thus: ** Therefore carry out this policy boldly. If the Apostle ' became to them that were without law as without law, being not without law to God, but under the law of Christ,' and * became everything to every man that he might by all means save some,' ^ the reception of those who assemble apart according to the rank which they hold does not steal away your reputation,* but rather indeed in- p. 348. creases it; nor yet are you acting inconsistently when the urgency of the case compels the adoption of a
1 P. G. xlix. 498, 499. 2 I Co. ix. 21, 22. ^ vTToXiT^w.
308 SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
policy of concession for the sake of profit. You know that the blessed Paul also, looking to what was of advantage, circumcised Timothy; but puts the Gala- tians, who were circumcised, to shame, in that he writes, * If ye are circumcised, Christ will profit you nothing/^ And, among wise men, he does not appear to be inconsistent, but to be acting in a politic manner towards living men, while healing troubles that occur with great profit/'
But perhaps when you hear these things you will say, " Who is there among orthodox bishops who received those who assembled at Chalcedon, or rather those who succeeded to their sees, upon repentance? " But I as against this will bring before you a scriptural law which shows how the God of repentance accepts and justifies a sudden conversion to virtue, such as has now taken place in the countries of the East, where all by the divine counsel under behest from above have cast forth and banned the heresy of the duality of the natures with definite anathemas, and have in pure fashion confessed the faith of the fathers, which is pure from all corrupt mixture and alien addition. When in old times the Jews had lapsed, and had fallen into the pits of idolatry, and had so much neglected the law of their fathers that even the places for the performance of the priestly service that was commanded by Moses were no longer maintained, then Hezekiah was -established as king, and, his mind having been en-
^ Ga. V. 2.
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 309
lightened by God, he wished to sacrifice the passover according to the law, and according to the law he p- 349- commanded that Aaron's sons only should offer the sacrifices, as is said in the Book of the Priests: ** And they shall kill the calf before the Lord, and the priests Aaron's sons shall bring the blood near, and pour it out all round by the side of the altar that is before the doors of the tent of witness. And they shall flay the burnt-offering, and cut his limbs in pieces/' ^ But at that time, since the priests were too few,^ contrary to the intention of the law, Levites also were brought forward together with Aaron's sons, to perform the service: and the passover was celebrated without the purification of the whole people having been strictly carried out. And God accepted the pleasant savour, having had regard to the completeness of the repent- ance of their hearts, though it was thought to be de- fective in the matter of lack of faith. But it is well also to recite to you the actual words of the Holy Spirit, which are written as follows, in the second part of the Book of Chronicles: ** And the priests received the blood from the hand of the Levites, by reason of the numbers of the congregation, and they were not sancti- fied. And the Levites had the charge of sacrificing p. 350. the passover, for everyone who could not be sanctified to the Lord, by reason of the multitude of people from Ephraim and. from Manasseh, and from Issachar and
1 Le. i. 5, 6.
2 12,168 ** But, since the priests were at that time too few."
310 SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
from Zebulon, and they were not sanctified; but they eveh ate this passover contrary to the scripture. And Hezekiah prayed for them, saying, * The good Lord God be propitious toward every heart that has turned in sincerity to seek the Lord God of their fathers, and not according to the purification of the holy things/ And the Lord hearkened to the voice of Hezekiah^ and healed the people."^ Observe clearly the reason for which God accepted such repentance, as stated in the divine scriptures; because they had prepared their hearts to seek the Lord God of their fathers. And even after the coming of Christ in the flesh one may see that this happened in the church also. Socrates, who wrote the Church History, related a similar thing in the seventh book and the second chapter; and he writes thus: ** At Synada, a city of Phrygia Pacatiana, a certain Theodosius was bishop, who vigorously persecuted the heretics of the religious party of the Macedonians, of whom it contained many, expelling them not only from the city, but from the country-districts also. And this he did although it is not the practice of the church of the orthodox to persecute; and not out of zeal for the right faith, but because he ministered to the passion of avarice, and was desirous of amassing gold from the heretics. For this reason he set everything in motion against those p. 351. who held the opinions of Macedonius, putting arms into the hands of the clergymen who were subject to
^ 2 Pa. XXX. 16-20.
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 811
him, and using countless tricks against them; and he did not even refrain from putting them in bonds in law-courts: and especially their bishop, whose name was Agapetus, he harassed in various ways. But, since the governors of the country seemed insufficient for his purpose in the infliction of punishment, he betook himself to Constantinople, and asked for orders from the prefects.^ And, while Theodosius was for this same reason spending time in Constantinople, Agapetus, the leader as I said of the religious party of Mace- donius, came to a good resolution. For he consulted with the whole of his clergy, and summoned the people who were under subjection to him, and per- suaded them to accept the faith] ^ of the co-essentiality. And, having arranged this, he ran immediately to the church as fast as he could with a great multitude or rather with the whole people. And after conducting prayer he occupies the throne on which Theodosius was wont to sit. And, having united the people, and preaching from that time the faith of the co-essentiality, he took possession of the churches under Synada. And, these things having happened in this way, not long afterwards Theodosius arrives, bringing with him assistance from the prefect.^ But,, not knowing any- thing of what had happened, he made his way to the p. 352. best of his ability towards the church. But, being driven from it by all alike, he again made his way to
2 The bracketed portion is supplied from another version: see text, p. 343, note 7. ^ eirapxo^.
21
31S SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
Constantinople. And, when he was there in the presence of bishop Atticus, he bewailed his fortune as having been without reason driven from the bishopric. But Atticus, since he knew that the affair had turned out for the benefit of the church, consoled Theodosius in words, persuading him to embrace a retired life without anger, and taught him to prefer the common good to his own, while he writes to Agapetus to keep the bishopric without imagining that any annoyance would result from Theodosius' anger."* Tell us therefore in this case, my excellent man, what chrism or what laying on of hands, or what ordination, confirmed these proceedings. Or is it matter of previous knowledge that the uprightness of their heart, to use the words of the divine scripture,^ made these also genuine instead of spurious,* and this though they had been converted from the stinking heresy of Macedonius which blasphemes against the Holy p. 353- Spirit, in the case of which the perfecting rite of chrism is in fact laid down as necessary for those who repent from it? But perhaps under the influence of a mis- taken feeling you will further bring up against us that you do not accept the testimony of Socrates who is a Novatian in heresy. But know plainly that especially in historical narratives even the statements of those that are such are accepted. For instance the holy Basil in his letter to Amphilochius cited the testimony
1 Socr. vii 3. 2 pg^ cxviii. 7.
* The word is corrupt: the other version shows this to be the meaning.
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 318
both of Eusebius known by the name of Pamphilus and of Origen, who in doctrines are faulty, saying that they are trustworthy owing to their great experience. And Basil cited the testimony of those men to support doctrines: but we do so only for a statement of bare historical fact. But it is well that we quote to you the actual testimony of the holy doctor, which is as follows: ** But, if Eusebius the Palestinian also is trustworthy in any man's eyes on account of much experience, we produce the same expressions from him too in the * Difficulties concerning the polygamy of the ancients.' p. 354. For he speaks thus, encouraging himself to deal with the subject: * Inviting as a guide the holy God of the prophets through our Saviour Jesus with the Holy Spirit.'"! Upon Origen also, a man who has not much that is sound in him in all his tenets concerning the Spirit, we now find that under the Spirit's direction he bestows praise in many of his comments on the Psalms. Follow therefore the statutes of the divine scripture, and the dispensations of the fathers of which they made use from time to time, under the influence of more subtle consideration and being much concerned for the abolition of the divisions and for church unity. There is in fact no one who denies that heretics are base and split coin, and in need of the grace of the Spirit. But the educators * of the church supplied this want in many ways; in some cases by fresh baptism, in others by chrism, in others by those who repent
! De Sp. S. 72. 2 Maithyairaze « fiwrrayiayoi.
314 SELECT LETTERS OF THE HOLY SEVERUS. V. 6-
merely condemning the impious belief by anathema, and renouncing the stain of heresy, and attaching
p. 355- themselves to orthodox opinions. If you have recourse to what was approved by the men of earlier days, and say that the Holy Spirit must be given through chrism to converts from heresies, inasmuch as the heretics cannot give what they have not, it is time for you to have recourse to the other rule too and say that it is also absolutely necessary for them to be re-baptized, according to the opinion held by Cyprian. But it is very plain that we must follow the more recent precepts of the fathers, and the methods of cure which they introduced for each disease, and not issue commands out of presumption and pride, and lay down a law going beyond what seemed to them to be good. For " the Spirit bloweth where it listeth ",^ as it is written, and it determines the regulations of the high-priests, and accompanies their sacred utterances. I am con- vinced that it was for this reason that in the Acts of the Apostles also, when Cornelius the centurion and those with him had with all their heart believed in the preaching of Peter the chief of the apostles, the Holy Spirit went in advance of the water, so that Peter said, " Can any man forbid water to these that they should not be baptized, which have received the Holy Spirit even as we? " ^
p. 35^- If you think Theodptus^ a man of strict practice
1 John iii. 6. ^ ^^.^ x. 47.
^.C/. Zach. Rh. v. 4; Evag. iii. 6; and see p. 1.85.
V. 6, SELECT LETTERS OF THE HOLY SEVERUS. 316
because he recently introduced chrism in the case of the heresy of the Diphysites, know clearly that others also among those who were zealous against this heresy were afflicted with a madness that surpassed his in strictness. For instance a certain Cassian, who was a disciple of father Romanus who is among the saints, who after an approved fashion was distinguished in Palestine for ascetic life and excelled at that time in tens of thousands of gifts of the Spirit, caused many of the disciples to secede: and he betook himself to Skan- thin (?),^ and used audaciously and illegally to baptize converts from the Chalcedonian evil belief About this same Theodotus, who went through tens of thousands of changes, and contradicted himself, and is led in different directions at different times like the teachers of the adverse party, I might have said much, which I pass over. For he further also adhered to the fatuities of 'John the Rhetor,^ who said that it was in His essence that the Word of God endured the saving cross and took upon Himself the passion on our behalf, and would not consent to call the one Lord and our p. 357. God and Saviour Jesus Christ of one essence with us in the flesh: a point which you also omitted in the preface * of the document that was published in which you make confession of faith, and thereby dealt us no small blow and gave cause of offence. Nevertheless, just as I said, it becomes us to pass his affairs by in
1 14,601 " Skthys " (Scythopolis?). ^
2 Cf. Zach. Rh. iii. 10. ^ irpoot/ua.
316 SELECT LETTERS OF THE HOLY SEVERUS. V. 6.
silence: for we do not draw a defence from the sins of others for propositions advanced by ourselves, nor do we take the weakness of others as a support to strengthen our own position, but we establish our own case by the good and invincible arguments that we have, adducing the ordinances of the church and the dispensations of the fathers.
As to this other statement of yours, i.e. that diffi- culty has been caused to your mind by the fact that the God-loving bishops who assembled at Laodicea call those who cleave Emmanuel into two natures Paulianists,^ you must on no account be alarmed by this. It is in fact a custom of the fathers to refer heresies to the roots from which they sprang by way of reducing them to something shameful. Hence they p. 358. called the corruption of Arius idolatry, inasmuch as it exhorts us to worship a creature, and the witlessness of Sabellius they termed Judaism, inasmuch as it includes the three substances in one person after the Jewish fashion. But they did not on this account receive those who repented from these heresies as Gentiles or Jews, and men who have never been initiated. In consonance with this principle which I have just stated they also term those who are infected with the phantasmal tenet of Eutyches Manichees: not because they are in all respects enveloped in the nets of the Manichees, but because the fatuous idea of a phantasy is part of the vitiated conception of Mani,
1 Cf. p. 284.
V. 6. SELECT LETTERS OF THE HOLY SEVERUS. 317
and is derived from him. After this manner the holy Cyril also in writing against Theodore of Mopsuestia said, ** * Sodom has been justified more than you '; you have surpassed the babblings of the heathen which they uttered against Christ, * reckoning the cross foolishness '; you have shown that the charges against Jewish arrogance are nothing." ^ Therefore neither is anything shameful said by the saintly bishops who assembled at Laodicea, who called those who cleave the one Christ into a duality of natures after the in- p. 359. effable and incomprehensible union Paulianists: nor ought we on this account to re-baptize those who repent from them like converts from Paul of Samosata.
Thus much we have written to your affection as in a few words, lying as we are under a mass of many affairs, and not able, as we wished, to extend the refutation of your propositions,^ so as to cover a wider field of examination: but, since you have a right dis- position, and are not subject to prejudice, even what has been written is enough. We have in fact dealt with each of them in no defective manner in accord- ance with our ability, quoting the testimonies of the God-clad doctors of the church. TAe end.
^ Mansi ix. 235. ^ irporda-eK.
318 SELECT LETTERS OF THE HOLY SEVERUS. V. 7.
515-8. 7, Of the same to Dionysius bishop of Tarsus. {Front those during episcopacy, from the loth book the 6ist letter.)
That they who preside over Christ's rational flocks must look in front as much as they can, and must lead the sheep to a ** place of grass," and pasture them by ** the waters of stillness,^" and must watch lest anywhere p. 360. any hurtful root and muddy perturbed drink corrupt the healthy conscience of those that are fed is already known to your love of God also. How is it therefore that those in Isauria and in the other provinces^ are very justly blaming you for having incautiously received Indacus, who presides over Corycus, when he has not agreed in confessing the same faith as we, nor acquiesced in the common resolutions of the whole holy Synod of the God-loving bishops in the East? ^ First, such a man ought not to have been received to communion without the judgment of the apostolic see: and, even if by reason of the pressure of the days of the saving Passion and of the Resurrection it had been right for him to be received, the rule as to the lawful mode of reception ought on no acdount to have been neglected. This is that all who hold to the same communion should think and say the same things. Hasten accordingly to bring the matter that you have neglected to correction: for you see that, if for a little
^ Ps. xxii. 2. 2 ItrapyioM.
8 The Synod of Tyre in 514-5 (Assem. B. O. ii. 18).
V. 8. SELECT LETTERS OF THE HOLY SEVERUS. 319
moment we close the eye of watchfulness, we kindle by this small spark a great flam^ of separation. But the course of healing is not difficult for you. In fact we hear that the whole honourable clergy of the holy church of God in Corycus have already with pne accord p- 361. removed the offences by a certain written renunciation and anathema, and that they readily hold to the orthodox faith and confession. Or, if you like, only make him satisfy the proper requirements and come according to custom to greet us, and leave the course of cure to us and to God. For we are able to bring him near to us by healing words. ** Is there no balm in Gilead.**" as Jeremiah says, or is it troubled by absence of physicians? ^ The end.
8. Of the same to the orthodox clergymen and laymen 519-20. in Antioch. {From those after banishment, from the 2nd book the 2^th letter.)
In everything the consideration of your vigour, church in Antiochus' city, causes me wonder, and the fact that you not only hold yourself readily and courageously against disturbing elements coming from without, but also manage your internal government wisely, and are guided in the right way by the gospel law. There has only just now come to the hearing of our meanness, far distant as we are in geographical situation, the epistle that was canonically addressed to
^ Jer. viii. 22.
320. SELECT LETTERS OF THE HOLY SEVERUS. V. 8.
you by the saintly bishops, who followed Christ who p. 36a. said to His disciples, "If they persecuted me they will also persecute you," ^ and chose instead of their sees the sojourn in a strange land, and are settled in the great Christ-loving city of the Alexandrines, about those who have erred and fallen away to heretical communion, and have repented and wish to come back to the truth by the path of legal penitence, and to take thought for their salvation; * and that, after you who are in the city among the holy clergy and the believing people, who confirm the fact that you are clergy and people by keeping the orthodox faith, and are taught to ** prove all things" and to **hoId fast that which is good," as Paul says,* had read the letter of the said holy bishops, you accepted the purport of the epistle, the contents of which are corroborated by the fatherly precepts of Timothy* of apostolic and combatant memory, who died, if one may so say, or to speak more correctly came to life, amid the toils of exile. Wherefore also I have praised and gladly accepted the unanimity and concord of you all in this matter too, and have cried in ad- miration over your city that which is really said by Micah the prophet, ** The Lord's voice shall be named over the city, and He shall save them that fear His name:" ^ for one will not fall outside the limits of what is seemly if one call you the Lord's voice. For what
^ John XV. 20.
2 Cf. p. 339. As to the bearing of this upon the date see p. 341, note 3.
3 I Th. V. 21. * Cf. pp. 326, 339. * Mi. vi. 6.
V. 8. SELECT LETTERS OF THE HOLY SEVERUS. 321
is the Lord s voice but assuredly that which is made p. 363- known by the laws of the Spirit, and confirmed by works, and in everything sets forth what is lawful, which also saves us? For it is seemly that you who have shown courage in the contests on behalf of piety should also not be without the virtues that are akin to this. Courage is then shown to be courage and not ferocity, when it stands boldly against the man who opposes, but towards the man who is bent bends itself pitifully. This is to *' become everything to every man " ^ and froni all sides to gain the power of assigning the proper treatment to different times and persons, and measuring out to each man that which suits him. Hold therefore to the words canonically addressed to you, and walk in them without turning aside to the right or to the left as it is written,^ but opening the door of penitence to every man, according to the different methods of healing and the character of the sins committed. Whereas some, as I learn, of those who are said to have been re-ordained, a thing horrible even to hear, assert that this mockery was not performed over them, and in some cases no witness of such presumption is now forthcoming, I have come to the conclusion that there is no violation of right principle in the discreet and practical course proposed p. 364. by the religious presbyter Philip of letting them assert this by oaths in writing. But in cases where there is confession, and an anathema of the man who ordained
^ I Co. ix. 22. 2 Pj.^ [y 27.
322 SELECT LETTERS OF THE HOLY SEVERUS. V. 8.
them has been put forward by them, and a hateful aind unlawful prayer has followed, such men everyone must regard in no other way than as men who have been re-ordained, and, as has been resolved, await a common inquiry by the saintly bishops at the proper time.
After these rules have been thus observed, we ought not as I have said to block the lawful path of penitence. How shall we be able to block this, when the Lord cries from heaven and from above and says, *' Knock and it shall be opened unto you"?^ It lies with us therefore in brotherly love to admonish those that are remiss to knock vigorously and wait: but to open lies with Him, not with us. Let us not usurp the Lord's authority. Let us leave Him His part: but let us perform ours with earnest- ness. Let us show ourselves mild to our fellow-slaves, not harsh exactors of what is owing, inasmuch as we also are in need of mildness at the day of judgment. If you do this, and practise the exercise of each virtue in due season and in accordance with right, you will be, as is said by Micah the prophet who was mentioned shortly before, **a marvellous remnant of Jacob among the kindreds amidst many peoples, as dew that falleth p. 365- from before the Lord,'* * and cools those that have undergone the assault of the devils "fiery darts ": * and all who see and hear that you are guided by God in your actions "will say, 'This great people is a wise and understanding pfeople.' And what great people
1 Mt. vii. 7. 2 Mi. V. 7. 5 Eph. vi. 16.
y. 9. SELECT LETTERS OF THE HOLY SEVERUS. 323
is there who hath God nigh unto them, as the Lord God in all things wherein we call upon Him?"^ Now that this has been begun let it also be carried further and brought to a conclusion, through the prayers of all saints. The end.
9. Of the same to Simeon the presbyter and archwian- 521-31. drite of the monastery at Teleda. {From those after banishment, from the 2nd book the 2Sth letter!)
Joyfully I have received the greeting of your love of God, which refreshed me greatly even before reading it because even in its mere superscription only it bore your honoured name. And after other things. Since therefore the sacred text says of kings who act in this spiritual mind that '*by patience kings prosper,"^ it beseems your statesmanship,^ and is very consonant to it, with patience and in very great humility readily to receive those who wish to come to the orthodox faith and share with you in the same struggles, and to go forward to meet them and em- p. 366. brace and welcome them readily, so that the word of truth also may go on in the right way and make progress. It has in fact come to the hearing of our meanness that the flock of Simeon who has the lot of the saints have repudiated the impiety in writing, and
1 De. iv. 6, 7 2 Pr. xxv. 15. *i -koUt^w..
321 SELECT LETTERS OF THE HOLY SEVEEUS. V. lO.
have Stripped themselves for the same stadium as you/ and that your sanctity used some strict words that are not suited to the present time: and I am astonished and cannot believe that this mind is yours. It was in fact you that they imitated because they are settled in your neighbourhood, and it was you who brought about this change for the better in them. Not the end.
519-88. ID. Of the same to the monastery of Isaac of blessed memory. {From those after banishment^ from the 2nd book the 2()th letter.)
1 have been informed that Samuel of saintly and holy memory and presbyter and archimandrite of your holy cloister has departed from the life here, and gone to God.
And after other things. Only I beg that he will not on the repentance of those who have fallen and wish to come to the orthodox faith put forward the untempered cup of strictness, but besides this will take the cup of merciful discretion, and show the mercy of pity towards those who share our weakness, and are p. 367. bought with the same blood of Christ, and have re- ceived the same ** Spirit of adoption,"^ and will imitate
^ Hence this letter seems to have been written during the banish- ment of the monks^ which began according to Jo. £ph. in 52 1 (Land Anec. Syr ii. 512), according to the so-called Zachar^ (viii. 5) in 525, and ended according to both authors in 531.
2 Ro. viii. 15.
V. II. SELECT LETTERS OF THE HOLY SEVERUS. 32S
the Father in heaven, who does not pour out His wrath according to our sins, but tempers it with mercy. Not the end.
1 1. Of the same to John and John the presbyters and 520-84. the rest, (From those after banishment, from the 2nd book the yist letter.)
I owe thanks to God that after the winter- season I have again through your letter heard your sweet and cheerful voice. For to me to hold communication with you seems more cheerful and joyful than any spring. To delight and adorn ourselves with flowers from the meadows that quickly bloom and wither is not like weaving together blossoms of spiritual words. The first blossom, one very well adapted for giving joy, was contained in your letter in the fact that the celebration of the saintly Theodore the presbyter ^ pro- vided a crowded festival and feast to those who assembled, so that the believers are confirmed in future hope even by what is seen now. For the departure hence of holy men and the remembrance of them on the occasion of this is a means of instruction and of meditation on the blessed life: the life which Christ promised when He revealed to us by actual experience the mystery of the Resurrection. p. j^g.
As to events in the East we also have certain know-
1 The first Saturday in Lent (Sachau Verz. d. syr. Hdschr. zu Berlin, p. 486).
SELECT LETTERS OF THE HOLY SEVERUS. V. 11.
ledge of the same things that were also stated in your letter: and nothing beyond. Nevertheless the pangs caused by the impiety compel us to bring the foul birth out. It rests therefore with you, saintly men, and with all who love God to make supplication and to stir up your fervent prayers like a censer, and cast upon them "fine composite incense"^ which is earnest and laborious supplication, supplication that at the same time reminds the divine ears of their wonders from eternity and is able to stop the corruption so that the Lord*s congrega- tion may not utterly perish, and the peoples say, -Where is their God?"*
As to Silvanus who is of heretical ordination, but begs to be received, you ought not to be in difficulty seeing that the regulations of the holy Timothy ^ have marked out the proper course for you, and have laid down for you the method to be followed in this case: so that everything that goes beyond and surpasses him falls outside the limits of what is proper. However it will rest with you who are at hand and know the man p. 369. to shorten or lengthen his time according to the character of his repentance. If possible therefore, the God-loving Isidore bishop of the city of the Chalcidians will release this man. But, if it is thought that this will stir up affliction to his bonds, as the Apostle says,* it is easy for him to go with a letter from you to the God-loving Epimachus bishop of Rhinocorura, and receive forgiveness. Only beware
1 Ex. XXX. 7. 2 Ps. ixxxviii. 10. * Cf, pp. 320, 339. * Ph. i. 16.
V. II. SELECT LETTERS OF THE HOLY SEVERUS. 327
lest, when the man is forgiven, he use the freedom as an assistance in causing disturbance in various places, since such is the character that you ascribe to him in your letter.
As to John of blessed memory the reader and our scribe, I should perhaps have been sorry that he did not come to see me and was prevented from under- taking the daring journey which would have been in the winter and is full of dangers, had it not been that he met with such an end of life, and a gathering-place for which one might well pray and a holy tabernacle (I will not say grave), it being one that foreshadowed for him rest in the eternal mansions. We pray also that through your holy prayers he may receive the lot of the saints in all its fulness. However both he and the devout Sergius the reader when they came here in- jured many persons more than they edified them. One might hear them relating certain dreams and prophecies, on account of which, as they said, they hesitated to communicate with the holy churches in Egypt. From whom he heard these things I do not wish to say, lest I even seem to certain persons to be a hard man. Who is there who will not (and very p. 370. rightly) pronounce against us as senseless, if we set our- selves against such prophecies and dreams, and while occupying ecclesiastical thrones forget these things, but, when we are outside and are expelled and driven out, again attend to dreams and repeat dreamy prophecy? However, since it is not my pleasure to
piake accusations, but to declare and explain to those
22
328 SELECT LETTERS OF THE HOLY SEVERUS. V. 1 1.
who love me what my position is, and proclaim it also to the adversaries, the communion that now prevails in the persecuted church of the East and in all the Egyptian church, and is pure in the proclamation of the faith, and in the rejection of the evil Chalcedonian impiety, and in purging itself of heretics and holding no association with them, this communion I so hold and to it I so draw near, as I drew near in it with the highest assurance^ and a fixed mind, when our holy father Peter the bishop from Iberia was offering, and was performing the rational sacrifice. We did not by our concession give anything like what we received. We waived the strict observance of names according to the fathers' ordinances for the sake of the salvation of so many cities, and instead of it we obtained besides the East the whole of Egypt also supporting us and ranging itself on our side with a pure heart, and not bound in a yoke with unbelievers, p. 371. to speak in the words of the Apostle.^ Having cast this seed, we gained for fruits banishment of bishops: confession on the part of cities: martyr-like contests, such that men reckon every kind of torture small. This is to be seen not only in men, but also in women and in every sex, and every age: insomuch that the inhabitants of the whole of Egypt are ready to strip themselves for like contests, if the time summon. What manner of man then were we when we had these things granted us, a man deprived of bishops
^ wXrfpotfiopia, 2 2 Co. vi. 14.
V. II. SELECT LETTERS OF THE HOLY SEVERUS. 329
and sitting in a corner, and resembling a pelican of the wilderness as the prophet sings,^ and possessing a fruitless accuracy, insomuch that some were eager to proceed to new and different divisions? But God, knowing clearly that our holy fathers and His true servants always endeavoured to walk in the royal road, cut away these things and made them cease as if they had never begun at all, and instead of them by invisible means bestowed upon us riches that we had never desired or been able to conceive in our mind. He exposed the feebleness of human thoughts and efforts, but by means of facts themselves said, ** For what the holy God hath purposed who shall annul? and His high hand who shall turn away?"^ How then shall we be found speaking in a contrary sense, we whose duty it is to exhort those who com- p. 372. municate with us to show freedom of speech regarding these things? Indeed according to my information the wonderful Mitras showed himself more irrational even than irrational things by continually saying that he is not in communion with the holy churches here, and gave ground for laughter to those who have no soundness of their own, but apply themselves to find for themselves lines of defence and discoveries of methods of support from the weaker brethren among us, because he could not give a reason for this irration- ality (I will not say ** doubt "). Who is there who will not be disgusted with men who like Abimelech the
^ Ps. ci. 7. ^ Is. xiv. 27.
330 SELECT LETTERS OF THE HOLY SBVERUS. V. 1 1.
offspring of Gideon's concubine, who illegally became king in Shechem by gathering round him depraved and profligate men, as the God-inspired scripture somewhere narrates,^ illegally receive bishops who have been canonically repudiated and received de- privation, and make prayers over them, and crucify Christ afresh, as it is said,^ and think that they are practising religion: men. whom God has rendered more naked than a pebble as the text of Proverbs says, as their evil disposition deserves: men who have fallen so far into conflict with God as to presume to anathematize the Edict, under which, as those men say p. 373 in so many words, the followers of Julian the presbyter,^ whose soul is at rest, continued joined in communion with Peter, who became bishop of the city of the x^lexandrines after Timothy, unto this day, and went into the church with him; not knowing that they are laying under an anathema men whom, as they think, they ascribe to themselves as their fathers. For how is it that, the right confession being contained in the Edict, they sought to have that which is wanting added, i.e. a rejection of the Synod of Chalcedon, and when this was not added withdrew from communion? If the Edict deserved an anathema, they ought never to have assented to this at the beginning: but have demanded that it also be repudiated, like one of the repudiated doctrines. So great is the lack of in- struction aiid the desire of amassing money: an object
^ Judg. ix. 1-6. 2 He. vi. 6.
5 Cf. Zach. Rh. vi. i, 2, 4.
V. II. SELECT LETTERS OF THE HOLY SEVERUB. SSI
that ** blinds " even " the eyes of the wise/- as the sacred text says/ not to speak of men who turn their attention to their belly only: which they fatten every day and carry about like some honoured sister, meil|i|ig:t'hcir {;:• cheeks red by constant feastings, and prosienting thejn --. -. ^. swollen with fat to those that meet therii," and* nbt '•'-'•'" * hiding themselves at all. The good Anatolius also •is one of these, who foretold death to some men who had in full assurance^ communicated with the holy church in Alexandria, claiming to draw prophecies p- 374^ from that fat belly of his: but, when the prophecy failed to be fulfilled, he changed his tack and acted as a suppliant to those who had received his menaces. Having fallen in with them on the road^ he knelt down and kept begging those who had been threatened to give him forgiveness, and only to return to com- munion with him. But they after laughing for a long time left him lying on the ground his prophecies and all. I pray your sanctities to be assured that a certain quiet man who had received such a threat from him, after communicating the knowledge to the holy church and accepting its help in considering what was best to do, by God's permission was smitten with bright tumours on the side, which many are in the habit of naming carbuncles. He, coming up to me (for he was one of those who know our affairs), begged me to touch the afflicted part: and I, beginning to weep, applied to it the chrism of the holy cross, and its
1 De. xvi. 19. 2 7rXrfp(xf>opLa.
332 SELECT LETTERS OF THE HOLY SEVERUS. V. It.
venerated sign; and I sent this man away expecting to die. And on the next day the Lord of hosts made the swelling caused by the tumours to disappear, and he.cfi^'inot keep his bed for one single hour: but,
::^ -going about and following his usual pursuits, he was
' delivered fVbm the affliction, " walking and leaping and
praising God '*; ^ for the sacred scripture will again
. express this also. But, if I have become a fool by
relating this, AnatoHus the false prophet compelled
p. 375- me, even as the false apostles did Paul; ^ though I am not Paul, and am a sinner, yet not a breaker of the law or the canons, but an observer of the law of Christ*. Many other things also might have been related, which expose the foolishness of those men, but confirm the power of the truth: but the limits of a letter are not suited for such stories, seeing that they need the extended range of oral conversation. For the same Anatolius thought fit to say to certain men, ** Hosius an old man, in whom alone I had confidence, who also '' (he says) " gave me the monastic garb, used to urge me, when I came to Palestine, to communicate with the bishop of the city of the Antiochenes, saying that he placed confidence in him. But, when" (he says) "I for my part went on to ask him whether I ought also to communicate with the bishop of the city of the Alexandrines, he answered that I ought not to do this. But I" (he says)> ** laughing at the contrariety and inconsistency of the words, declined
1 Ac. iii. 8. . ^ 2 Co. xii. ii. ^i Co. ix. 21.
V. II. SELECT LETTERS OF THE HOLY SEVERUS.
to follow the advice." And many other falsehoods he tells. To women too he was to be seen prophesy- ing, and presumptuously laying threats upon them, while not getting anything else from such practices but laughter only. However he does not perceive things that are of a nature to cause shame, because he takes his pleasure in loaves of bread and cooked dishes and various drinks that are offered him, and feeds his belly only. For this has in fact been his p. 376. object for a long time. To such an extent did the good and excellent Mitras (for to him I return) use words without sense, that I almost even forgot my caution, and even asked to meet and speak with him, and prevent him from being shaken: but I have not been able to find a way of doing so, since the necessity that surrounds me hinders the accomplishment of my wish. For he put forward one and another counter- argument of contemptible character, swimming and tossing (?) in his own fatuities and driven hither and thither at random. Among these one is this. They, used in fact to say of us that we communicated with Simeon who stood on the pillar: and against those who laid down this counter-argument some of our supporters brought forward the truth and said, "Accordingly on your principle Timothy also of holy memory will rightly incur blame in this matter, if one does not take into account considerations of expediency concerning the holy churches and the necessity of joining and binding them together. For indeed he also is shown to have sent clergymen to
834 SELECT LETTERS OF THE HOLY SEVERUS. V. U-
the East: who communicated with Peter who at that time held the prelacy of the city of the Antiochenes, bringing with them a synodical letter. And, after all the names had been read, the bearers of this com- municated in the oblation: one among whom was the man called Achillas." Then they out of con- p- 377. tentiousness falsely disputed and said that Achillas had orders to remove the names, and he did not do as he was ordered, and after his return to Alexandria was visited with punishment and separation. But the fiction was refuted by the fact that Antiochene clergymen had come at that time to the city of the Alexandrines to buy wl|eat, Syria being afflicted with lack of wheat, and exercised the ministry here and communicated in the sacred oblation. And again those audacious men said, "why did I pronounce a laudatory discourse about him, when I ought to have held my peace, and to have given effect to the considerations of expediency by silence?" In answer to this I said to those who spoke, " The prooimion or preface of the discourse shows the whole truth. Because the unholy Nestorians, whose leader was Theodoret, wished to snatch for themselves the splendour of the man's character, and to attach this to the heresy, I in composing the discourse made the true statement that he actually drove away Theodoret and said that he did not even know the Synod: but that he believed in the Father and the Son and the Holy Spirit I added this argument also, which is very true, that a man who did not know letters did not
V. II. SELECT LETTERS OF THE HOLY SEVERUS, 8S6
sign: and those who have grown old in the flock p- 378. and yet survive showed this by many proofs. And in order to exclude the impiety I made this manifest in the discourse, and prevented the deception of the believing peoples who by this plea were being brought to what the heretics desired, and were spurning the substance^ of the sound faith." So far said I. But I find that the holy fathers also defend conspicuous men who are capable of attracting many by their reputation,' and this while knowing that those men did not keep the accuracy of the faith, whom they enthusiastically and with many praises defended. Such was the conduct of Athanasius when he wrote on behalf of Dionysius against the Arians,' who wished to snatch for themselves the reputation* of the man in support of their heresy. The purpose of Athanasius that made him compose the defence and the encomium was very plain: and this was, not to give the adversaries a chance of priding themselves upon him, and of putting forward the glory of Dionysius as a covering for their evil belief.
Basil the great, as you know, in writing to Maxi- mus the philosopher utters a pronouncement about Dionysius, in which he says these words: " Wherefore also he is many-coloured in his writings: now taking away the co-essentiality, on account of him who uses p. 379. it in an evil way for the destruction of the substances, now accepting it and making a defence to his name-
1 K€<f>aXau>v, 2 {yjToXriilfis. ^ P. G. XXV. 480.
SELECT LETTERS OF THE HOLY SEVERUS. V. II.
sake. In addition to these things he has regarding the Holy Spirit also left utterances that do not at all beseem a spiritual man, exiling Him from the ador- able Godhead, and reckoning Him with created and ministering nature in some lower place.'' ^ What then? When we hear these things, shall we bring a just accusation against Athanasius on the ground that by his defence he extolled and praised a man who thus fell from the right standard of accuracy? or shall we accept him the more on account of this high spiritual service of his and the skilful policy by which he did not allow the Arians to pride themselves in such a man and thereby hurl the more simple down into the pit? In all things the methods and actions^ of the fathers were directed to the end that the orthodox faith might be spread abroad and that this might prevail in the churches, and to the end that they might hinder the plots of the heretics, and might bar every opening for deceit against them, and that they might remove the stones from the royal road that no one "^ight go astray.
I have given vent to these utterances, because I have grieved in my spirit as it is somewhere written * over the wonderful Mitras, who, as was said by the wise Paul to the Corinthians, suffers fools though he is wise.^ For this reason I said like Job, ''Wherefore neither will I refrain my mouth; I will speak in the anguish of my spirit; I will open my mouth being
1 Ep. 9. 2. 2 ps. cvi. 7 (?). 3 2 Co. xi. 19.
V. 12. SELECT LETTERS OF THE HOLY SEVERUS. 337
constrained by the bitterness of my soul." ^ I beg and p- 380. entreat your holinesses, since still even now I have not had an opportunity of speaking with him (if I shall find an opportunity, I will not neglect it), yourselves to fill my place, and suggest to his smallness of soul not only these few things which I have said, but all that it is in the power of your understandings to say. But, if I too "have erred" (I will again quote the words of Job), " and a deceiver dwells with me," ^ " teach me: and I will be dumb";^ and ** I will lay mine hand upon my mouth: and, having once spoken, I will not go on to speak a second time.*** T^e end.
12. Of the same to John and John the brethren^ pres- 519-20. byters and archimandrites, [From those after banishment, from the 2nd book the yind letter)
Truly I say, and you ought certainly to believe me when I say, that it is not as the result of effort or of cogitation that I proceed to utter praises of you when- ever I write an epistle to you, but out of the abund- ance of my heart according to the Lord's saying that does not lie my mouth is opened to speak. ^ Where- fore, as soon as I reflect upon your actions, I find it hard to draw myself away from them and I continue to think of them, and I cannot bear to keep silence. I am in the same state as men who happen upon the p- 381.
1 Job vii. II. '^ Id, xix. 4. . ^ Id. vi. 24.
* Id, xxxix. 34, 35. 5 Lu yi 4^
338 SELECT LETTERS OF THE HOLY SEVERUS. V. 12-
sight of a lovely body, and then, before they have sated themselves with the beauty or sufficiently gazed at it, are separated from it by force by someone.
In order to explain to you the astringent and in- structive character of the salt that is in you, I will say this much only. You are honoured men and capable after the manner of great stars that shine and give light, such as were our Peter and Isaiah^ the renowned men, seeing that you do not remain hid, but with them give forth rays that are like theirs, or else in a small degree inferior, and give light to **them that sit in darkness and in the shadow of death " ^ as it is written: but now the scarceness and lack of such men makes you more honoured and causes you to be more highly reputed than they. Do not therefore behave haughtily to us in our hunger. It is your actions that we want,^ not you. Remain in the flesh. In fact not only when writing an epistle, but also when engaged in any ordinary conversation, if I ever do converse with any-^ one, I bring forward the mention of you like some pleasant odour, and I please both myself and those that hear. Do not therefore think that the words written are as you say the words of a scribe who has scattered "things old and things new,*'^ but the words of love and of need only: since neither am I among those who praise at random, nor are you among those p. 382. who delight in praises, and the subject * of the letter itself is not concerned with praises.
1 Cf, Land, Anec. Syr. iii. 346 fF.; Zach. Rh. v. 9, vi. 3.
2 Lu. i. 79. ^ Mt. xiii. 52. ^ vTrd^co-is.
V. 12. SELECT LETTERS OF THE HOLY SEVERUS. 339
I incurred a great debt of gratitude to our God and Saviour Christ when I learned that you the saintly presbyter had been restored to health after the deadly sickness, and that you are in tangible reality officiating in the rational sacrifices.
I am much surprised that you say that yoi# were in doubt about the letter that was written by the saintly bishops who are settled here.^ It was in fact free from all misunderstanding: especially in the matter of giving authority to the believers there and in particular to the solitary order to receive or not receive those who wish truly to repent: and, what is very important, that the forgiveness should await the assent of everyone, so that it should also require the unanimous opinion of the bishops who are absent. When all these things are put together, they both make those who made answer to the question blameless, and, when the precepts contained in the letter have been carried out, the reconciliation of all remains to be accomplished. I do not mention that the authors of the epistle followed the regulations of Timothy^ of holy memory in all points. I do not say these things as if I had myself given counsel upon the matter. No man has known our place of abode at all or where we are, except only p. 383. those whom we informed for the sake of the necessary requirements of our life. However the devout pres- byter Thomas, having been invited by the bishops, in order that he might not be thought to be a haughty
Cf, p. 320. 2 cf. pp. 320, 326.
340 SELECT LETTERS OF THE HOLY SEVERUS. V, 12.
and unsociable man, heard and answered them, and in proportion to the power that is in him often sowed the seed of caution in those that were willing.
As to the sign that was seen in the sky, it was seen here also in the same way and for many days. Among wise mea outside an appearance of this kind consisting in the rising of an unusual star is called a dokias or krinthiya: ^ and, as thought even by those who have attained knowledge in such things, it betokens a change in affairs. In accordance with the purport of the divine words, the aforesaid star presented the shape of a rod: thus leading us, so to speak, to remember Him who says, ** If they profane my statutes and keep not my commandments, I will visit their lawlessnesses with a rod, and their iniquities with stripes." Pray therefore that the other statement may be also added and applied upon our repentance, *' But my grace will I not remove from them, nor will I do iniquity in my truth.'' ^ Let your sanctities know that there was also an earthquake here on the fourteenth of October: a thing which in general rarely happens in the regions of Egypt; and no ordinary earthquake, but violent enough to shake buildings and cause them to tremble p. 384. for a long space of time, passing over the small ones only, while everyone so to speak felt it. In certain cities of Egypt, especially in Athrib, a pestilence and plague has also been reported to have occurred.
The books that were sent me by the presbyter
1 Corruption of Kpmrrfs (?). ^ Ps. Ixxxviii. 32-34.
V. 12. SELECT LETTERS OF THE HOLY SEVERUS. 34X
Stephen of God-loving memory I have not been able to look through, by reason of the shifting of the places in which necessity causes me to be. Indeed, as soon as I read some part, and think that I have collected some part towards the dissertation against the heretics at which I am working, often some report reaches me and makes me remove elsewhere, and what has been collected is annihilated. I am in the same state as Israel, when it was once under the hand of Midian: and as soon as they had sown warriors used to come up against them and encamp against them, as is written, and destroy the produce of the earth. ^ There- fore it is necessary for me like Gideon to collect a few grains of wheat now and a few later, and pound thes^ because I do not dare to thresh, since I flee from before the face of Midian; for this also I will add from the same scripture.^