As to what you say has happened in the city of Cyrrhus, this news has come to us too; indeed the minute^ has also been sent in which he who in a Jewish spirit holds the presidency of that city * made a confession to the effect that Diodorus and Theodore and the detestable gang of Nestorius differ in no way p. 385. from the Chalcedonian synod, which like a seed is justly and truly traced to those who sowed tares upon
^ Judg. vi. 3, 4. 2 Jii^^ u, 8 Trpaiis.
* Sergius (Mansi ix. 349, 364, 365). If the reference is to Hypatius' inquiry, it follows that this letter as well as v. 8, in which also the letter of the bishops in Egypt is mentioned, was written in 520.
342 SELECT LETTERS OP THE HOLY SEVERUS. V. 1 3.
the good seed. And this the minister of falsehood rijghtly confessed.
Whereas, when you wrote before about Ascalon, I did not write any reply, being interrupted by constant anxieties, do not think to yourselves that any action taken by you is displeasing to me: for I am glad that there also you have again begun to plant a good plantation of faith. Even though the Philis- tines when they see us say, ** Behold! the Hebrews come forth out of their holes where they hid them- selves," we like Jonathan will say, ** Come up because the Lord hath delivered them into the hands of Israel." ^ If therefore it shall at any time happen that we remain silent upon receiving anything written by you, do not think that it is because it is displeasing to us that we have remained silent. All things done by you are pleasing, and very pleasing. The end.
.619-87. 1 3. Of the same to Proclus and Eusebuna the bishops^ {From those after banishment, from the "^rd book the 2i^th letter.)
It was not without sorrow nor with a mind free from affliction that I read the letter of your love of God: p. 386. but, as is sung in the Psalms, ** My heart was dis- turbed within me."^ And after other things. But what? If, even after taking all these offences that are so manifest into account we allow him to be purified by association only as Cyrus said, he will reckon this a 1 I R. xiv. II, 12. 2 ps. liv. 5. 3 cf^ p i5y
V. 13- SELECT LETTERS OF THE HOLY SEVERUS. 343
small thing, and a thing that does not injure the soul on the most important points, and in the matter of its very salvation. Let him therefore, if he likes, ask the Theologian Gregory, and he will answer clearly: for I do not know how it is that, when besides the holy scripture you pride yourselves in the teachings of your countrymen, and can obtain from them instruction in what is right, you have ha<J recourse to my poverty. What therefore says the mouth of Christ, the mouth that at all times instructs the church, and catches souls out of the pit of destruction, upon the principle that we must not associate in any way whatever with the adversaries who make an accusation and a charge out of the fact that those who stand upright are not perish- ing with them? [Here follows the citation from Greg. Naz. given on p. 270 with the variation "we" for "they".] How is it therefore that the excellent Cyrus asks for association only as he says to be permitted him like a man innocent on the other matters? And how is it that after confirming the impiety in writing he wishes to become an orthodox man not enrolled in writing and in a corner? Or do we not hear the great p. 387. Basil saying in his letters, ** But, if they say that they have repented, let them show their written form of repentance and an anathema of the faith of Constanti- nople, and separation from the heretics, and let them not deceive those that are simple "? Look therefore, I beg, to these columns of the church and your pro- genitors, and emulate their glory. For they are your progenitors, after the true and spiritual family: and
23
344 SELECT LETTERS OF THE HOLY SEVERUS. V. 1 3.
for you to put their glory to shame is in truth a deed of great shame, and worthy of the final and endless fire. Cappadocia is in danger of becoming a tale of laughter in our age. For indeed, if, as I pray may not happen, you be caught in those sophistical traps, the enemies of the truth will count the latter as added to the former and will laugh and say, ** Cyrus has lapsed: Soteric has fallen: Proclus and Eusebuna after many circuitous courses and useless movements have been cast down into the same ditch: and the whole trap has been spread abroad. Great champions^ of the faith Cappadocia displays to us." Therefore, even though there were nothing grievous to expect in the world to come, are these things tolerable to the ears of the pious? Will they not seem fraught with lamentations and tears to p. 388. those that hope in Christ? Will they not mourn and instead of their garments rend their hearts, as the prophetic text says? ^ Be not, I beg and pray you, be not the cause of such lamentation. Short is our time: and ** yet a very little while and He that cometh will come and will not tarry," ^ and **will reward every man according to his works ": * and, while we are now gaping after the shadowy things of this world. He will come upon us and seize us in the midst of our pleasures: whereas we ought to have gone while watching. For, as the end of the life here finds us, so will He that shall judge us see us on the great effulgent day of the last judgment. May it come about that we are ready when
1 dyiovurraL ^ Joel ii. 12, 13. ^ He. x. 37. * Mt xvi. 27.
V. 14. SELECT LETTERS OF THE HOLY SEVERUS. 346
we appear before Him, and that we find Him gentle, and not pronouncing the sentence that condemns, but that which acquits, and giving us a share in the good things that are prepared for those that have hoped in Him! I have committed these things to writing in fear and trembling, and with caution lest anywhere I should think or utter anything contrary to the divine laws, and be found with those that are accused by the prophet as perverting justice,^ or as possessing two weights contrary to the law,* and to be weighing the words of the Spirit not worthily nor intelligently, but inclining the balances of truth like a huckster, and making my- self liable to the divine sentence. Pray therefore, saintly men, that I may receive forgiveness from Christ p. 389. the great God and our Saviour, both for what has been written and for what has been omitted. The end.
1 4. Of the same to John and Philoxenus and Thomas 621-7. the bishops, confessors on the hill of Marde. {From those after banishment, from the ^th book the 2\st letter?)
On reading your sanctities' letter I thought of Elijah the Tishbite prophet, who when persecuted by impiety betook himself to the hill of Horeb, and as a reward for his tribulation gained the privilege of seeing and conversing with God, so far as is possible
1 Mi. iii. 9. 2 De. xxv. 13 (?); Pr. xx. 17 (?).
346 SELECT LETTERS OF THE HOLY SEVERUS. V. 14.
for men. When He that knows all things before they are as it is written ^ approached him like a father, and assumed the appearance of ignorance in order to comfort him, like a father who comforts his beloved son by playing with him, and in order to lighten the weariness and distress that he had incurred from the long journey, and said to him, ** What doest thou here, Elijah? ", he stirred up the zeal that was blazing in him and answered very hotly (and that though speaking to Him who knows all things and whom nothing escapes), ** I have been zealous for the Lord the All- Ruler, because the sons of Israel have forsaken thee. Thine altars they have thrown down: and thy p. 390. prophets they have slain with the sword And I only am left: and they seek my life to take it away." ^ And He put fresh heart in him by revealing Himself to him in mightier fashion and initiating him in more perfect knowledge. Therefore I am convinced and assured that your love of God also, who have imitated the same pattern of zeal, and walk in the footsteps of a like mode of life,^ who engage as combatants not only in the contest of confession after the manner of martyrs, but also in the patient labours of the ascetic life, will also be gratified with the conversation and sight of God, and that you will render the hill called in the tongue of the country Marde no meaner than the hill of Horeb, but even more glorious than that. For by drawing to you companies of holy monks, and
1 Sir. xxiii. 20. ^ S R- xix. 13, 14. '^TroXtTcta.
V. 14. SELECT LETTERS OF THE HOLY SEVERUS. 347
of men who are living the coenobitic life ^ while cleav- ing to orthodoxy, and by recalling and healing like shepherds and fathers at the same time those who have transgressed or otherwise become remiss and been swept away to follow the violence of the time you have also appropriated to your hill the glory of another higher and holier hill that is situated in Jerusalem, I mean on the corner-stone of Zion, the watch-house that is higher than all the earth, which you have surpassed by making more peculiar to yourselves in a higher sense the grace and title of the episcopate also, which were given you already by the Spirit, but are confirmed by works every day, as the Apostle says. Indeed I see many running and hastening to the p. 391 summit of your hill also, even as to that hill, and saying the words of the prophecy that have been carried out in actual deeds, ** Come let us go up to the hill of the Lord and to the house of the God of Jacob, and He will show us His way and we will walk in it/' ^ And I have confidence in saying that they will not be disappointed of their hope. For you teach those who stand to keep the orthodox faith, and to practise a devout and just life: while to those who have been led away to error you teach the way of repentance by giving them forgiveness canonical and legal. Where- fore also, showing humility in this point too, you ask
^The letter therefore seems to have been written after the expulsion of the monks {cf, p. 324 n. i). The terminus ad quern is fixed by the date of v. 15: see p. 352 and p. 358 note.
2Is. ii. 3.
348 SELECT LETTERS OF THE HOLY SEVERUS. V. I4.
our meanness how those who have been baptized by this heresy that now prevails ought to be received. To this I made answer in writing at an earlier time also when I was living in the city of the Antiochenes/ because certain persons in unthinking fervour had supposed that these ought to be perfected by chrism, just as the custom is for Arians and Fighters against the Spirit to be received. I think that the religious presbyter and archimandrite John also, who sent me your revered letter, has with him the treatise that was written by me on this point. But I will now also in the same way tell your sanctities in a few words a thing of which you too are not unaware: that at the holy oecumenical synod that assembled at Ephesus P- 392. and effected the deposition of Nestorius, who raised the heresy of this Diphysite man-worship to a higher position, when Charisius a presbyter who came from the province^ of the Lydians, and registered his fathers' house at Philadelphia, with many others who had been swept into the error of that heresy, presented petitions to it and exposed the creed previously con- cocted by the impious Theodore of Mopsuestia, it both received him and admitted him to clemency, not making any canonical pronouncement in their case about chrism or about anything else of this kind: ' but it lawfully decided that they were to renounce the heresy itself in writing and condemn it by anathema, and so be received and become members of Christ's flock.
^ V. 6. 2 enrapxCau ' Mansi iv. 1344 j cf. p. 299.
V. 14. SELECT LETTERS OF THE HOLY SEVERUS. 349
And all from that time to the present day have been received on these terms by the orthodox bishops who lived at different times; who did not do anything further with regard to them, nor abrogate the covenant ^ confirmed by the fathers, or lay down any additional commandment beyond what were laid down, as Paul somewhere says in writing to the Galatians.^ Whence also a certain Theodotus, one of the bishops of Palestine,^ because he presumed to anoint certain persons, was repudiated and expelled, both by Timothy of holy memory, archbishop of the city of the p- 393- Alexandrines, and by all who shared his opinions and were zealous with zeal that is ** according to know- ledge *' * and is pleasing to God. To remove in any matter whatsoever the landmarks that our fathers set up is wholly unlawful,^ even if a man is deceived by considerations that seem to be rather on the right side. Upon this point these things are sufficient for your perfection in Christ. But I beg you also to extend your diligent watchfulness which becomes shepherds to the God-loving archimandrites and devout solitaries, those that are near you and those that are geographi- cally far from you, and not allow anyone to disturb those that are more simple, in the matter of the question about the incorruptibility of the body of our Lord and God and Saviour Jesus Christ, which was stirred up among us by Julian who wantonly became impious, and has departed from the life here, but
1 htoB-ifKri. 2 Ga. i. 8, 9. ^Cf, p. 185.
4Ro.x. 2. fiPr. xxii. 28.
360 SELECT LETTERS OF THE HOLY SEVERUS. V. 15.
shall answer for his blasphemy and evil belief to the Judge of all, and shall then regret that he was not converted to a right state of mind by the warnings that he received, and this though he was admonished in a gentle and brotherly manner, as your sanctities also who saw what was written will bear witness.^ It has come to my knowledge that certain men who do not perfoFm any service as is written except things p. 394. that are vain ^ have torn away an occasional line or two from what I wrote, and have tried to lead astray those that are easily cheated. And no wonder, when even about the wise Pauls episdes Peter the divine, who was instigated by the same Spirit of concord and apostleship, wrote, ** which the unlearned and unstable wrest to their destruction, as they do also the other scriptures."^ Therefore you will do an act worthy of you if you write a common letter to all who have been driven from the holy cloisters, condemning the unlawful statements, and warning them to adhere to the teachings of the holy fathers which our meanness has cited. The end.
622-7. 15. Of the same to Sergius, bishop of Cyrrhus, and Marion, bishop of Sura, {From those after banishment, from the ^th book the Zist letter.)
I have read your sanctities' letter in no negligent way but very carefully indeed: for it was such as to
^ Zach. Rh. ix. 9-13. ^ Ja. i. 26. ^ 2 Pe. iii. 16.
V. IS. SELECT LETTERS OF THE HOLY SEVERUS. 361
attract even those whose mind wanders and who stare vacantly at the stage-play of the life here and cleave to it. And after other things. As to the sub- deacon who has fallen under a decree of separation from the miserable wicked Cyriac, if he repent of the p. 395. sins that he has committed, the merciful sentence of God will absolve him through your holinesses. And, if anyone else also has committed or shall commit any such sin, as we pray may not be the case, he shall in an exactly similar way attain absolution according to your legal judgment, on account of Him who does ** not wish the death of the sinner so much as that he be converted and live."^ In fact even in the ordinance regarding Cyriac we have mixed with the severity the mild drug of penitence by inviting him also to recog- nise the sin that has been committed. For we hear Paul saying in his epistle to the Romans as follows: **. Behold therefore the mildness and severity of God; on them which fell severity, but upon thee the mildness of God if thou continue in mildness."^ For by every- thing this is what we are taught, to look to Him who sought the sheep that,was lost, and bore it on His shoulders and carried it up and counted it in the flock of those that are being saved.
Greatly did I rejoice in the Lord, as the wise Paul somewhere said,^ that the religious presbyter and archimandrite John, trained as he is to do all things with understanding and guided by the divine Spirit,
^ Eze, xxxiii. 11. 2 Rq^ ^i^ 22, 8 p^^ jy. 10.
362 SELECT LETTERS OF THE HOLY SEVERUS. V. 15.
brought first to your sanctities the letter written by me to the saintly bishops Philoxenus, Thomas, and John, who were then living on the hill called that of Marde.^
p- 396. For my part I say that your ears and your tranquil and thoughtful mind, which is built up with all devoutness, are like a furnace of fire, in that they have the capacity of distinguishing what is alloyed from what is sound. Wherefore also I have gladly accepted your action in keeping with you the letter written by me to them, and first giving me the benefit of your advice. If therefore it is in order to cause fear and trembling in those who have turned their eyes towards penitence that your sanctities are making the delay in the matter of the reception of the children who were baptized by heretics, t concur with your purpose: only unless perhaps the long delay cause those who have turned their eyes towards penitence to become inert, and despair of being received by you, and return to their first vomit as it is written, and wallow again in the same mire.^ Nevertheless the form of penitence that was once approved by the holy oecumenical synod that assembled at Ephesus in the case of those who have been baptized by men who hold the hateful profane doctrines of Nestorius* must be maintained in full force, and there must be no thought either of
p. 397. second baptism or of chrism. Indeed those who did this when the impiety introduced as an innovation at Chalcedon first prevailed were repudiated both by the
^ V. 14. 2 2 Pe. ii. 22. ^ ^ P- 299.
V. IS- SELECT LETTERS OF THE HOLY SEVERUS. 363
holy Timothy who fed the great Christ-loving city of the Alexandrines in saintly fashion and by all the orthodox bishops, as having walked outside the royal and lawful road. But, if we are now going to discuss the question in what way those who are baptized by men who divide the one Christ into two natures after the ineffable union ought to be received, those who observe our actions carefully will say to us, and very rightly, **Why did you repudiate such an inquiry at the time when the impious wicked Flavian was driven from the see of the city of the Antiochenes, and all the bishops who deposed him were assembled together?'* They will also blame us for receiving those who were ordained by him in the orders which they then held on merely anathematizing and re- nouncing the heresy. No one is so devoid of the p- 398. sacred teachings of orthodoxy as not to call baptism given by any heresy imperfect and spurious: but those who know this look at the regulations of the holy fathers, and reflect that according to the character of the heresy treatment also must be applied, and the stain must be purged and expiated either by another baptism or by chrism, or by an anathema of the heresy, and the judgment of the orthodox priests and reception by them. The utterance of those who officiate with orthodox mind, whatever it may be, is accompanied also by the curative treatment and grace of the Spirit: since the word of the baptizer perfects baptism also and causes the Spirit to come down upon the water, on account of Him who graciously allowed
364 SELECT LETTERS OF THE HOLY SEVERUS. V. 1 5.
US who creep upon earth to share in this power. For He cleanses the washing of water by His word, as Paul says in his epistle to the Ephesians.^ So also the word of the anointer is mingled with the chrism, and applies curative treatment and brings the grace of
p- 399. the Spirit into play. After the same fashion also an anathema of the heresy, when enjoined upon those who utter the condemnation by order of orthodox high- priests, and proffered by the mouth of those, as well as entrance into the holy of holies performed in accordance with the judgment of those who receive them brings healing to the sore, and causes the pure and sincere grace of the Spirit to flash invisibly upon those who have been accepted. With these things the sanction from above is also identified in the giving of the de- cision, according to the commandment plainly laid down in the Gospels of Him who said to Peter, ** I will give thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven,"* and repeated the same again to all the disciples and said, **A11 things that ye shall bind on earth shall be bound in heaven, and all things that ye shall loose on earth shall be loosed in heaven."* For there is nothing lawfully said by the orthodox high-priests, and performed in accordance with the divine commandments and canons, that is not full of
p. 400. the Holy Spirit, as David also the spiritual singer said,
^ Eph. V. 26. 2 Mt^ xvi. 19. ^ Id, xviii. i8.
V. 15. SELECT LETTERS OF THE HOLY SEVERUS. 366
** I opened my mouth and breathed in spirit because I longed for thy commandments."^ I beg your sancti- ties also to consult carefully the words written by me in Antiochus' city against those who dare to re-anoint contrary to the law,^ and to reflect what unhallowed objections we met on their part, and that we have not held different opinions at different times, but always have the same thoughts, endeavouring as we do all the days of our life to guide our short-sighted mind by the writings of our holy fathers and their lawful regulations. If you like, assign a certain time for converts from heresy to the orthodox faith, in order that they may expiate their sin by tears and weeping, being admitted, that is, to expiation through your holy prayers and entreaties, and the outstretching of your saintly hands. Wherefore like Jacob the divine patriarch show them the rod of orthodox teaching, which is white and shines with sound doctrines, and is cleared of every green and dead hue of heresy: ^ in order that these rational sheep, fired by your teachings, may cast from p. 401. them all the murkiness and darkness of heresy, and in its stead put on the white and full light of the orthodox faith: and may clothe themselves in the many colours of virtues, and may cease to be counted among the heretics' unknown* sheep, and may mix with those that are known, making up the one flock of the one Shepherd and God and our Saviour Christ.
* Ps. cxviii. 131. ^ V. 6.
5 Ge. XXX. 3 7 ff. * Marg. ** late '\
366 SELECT LETTERS OF THE HOLY SEVERUS. V. 1 5.
I for my part have written these things to you the ministers of Christ, and careful stewards of God s mysteries. But it will rest with your discriminations at the present time to take what steps you like in the existing circumstances. Only please communicate what we have written to our brothers and fellow- ministers who brought before us the question concern- ing this present matter, in order that it may not be thought that we did not deign to answer your sanctities: and, after you have examined all the circumstances conjointly, take the right course.
As to the mad dogs who have followed the witless Romanus and the stony Julian we have not a word to say, seeing that, while we walk according to the law in all respects, both in doctrines and in canonical actions, they are absurdly spreading these contrary opinions concerning us. For neither will we for our part by reason of rivalry with those filthy men p. 402. abandon the middle of the royal road and walk upon the rocks on the other side. We must listen to Him who cries with a loud voice through Isaiah the prophet to those who keep His laws, ** Hearken unto me, ye that know judgment, my people in whose heart is my law; fear not the reproach of men, and be not overcome by their derision; for like a garment shall it be consumed by lapse of time, and like wool shall it be eaten by a moth; but my righteousness shall be for ever, and my salvation to generations.** ^
1 Is. H. 7, 8.
V. 15. SELECT LETTERS OF THE HOLY SEVERUS. 367
This point also I have thought necessary to bring to the knowledge of your perfections in Christ our God: that the religious presbyter and archimandrite of the holy cloister of the blessed Bassus has sent two of his devout monks to the great Christ-loving city of Alex- ander, bearing a letter which states that they are in straits with regard to the sacred ministry, and in want of presbyters and deacons.^ Wherefore also he begged me to write to your holinesses, or else to some other of the saintly bishops who share the same per- secution with us, in order that you may satisfy this their need by your saintly and lawful hand. And, p 403. since it was then the winter season, the letter remained, as I have been informed, in the same great city of the Alexandrines, because it was no longer possible for voyagers to cross the sea. Therefore I beg your sanctities not to be remiss in supplying such a need. In all good things it beseems you to show courage as well as to give comfort, and to be first in every action that is on the right side. For I intend, if God pleases, to write about this through you also, in order that either you or others with your sanction may carry out the duty which thus presents itself and is urgent: that is upon the archimandrites presenting with their testi- mony those who ought to be duly advanced to the ministry of the sacraments, lest any take necessity as an excuse for being appointed deacons and priests with- out discrimination^ and casually, without having any p. 404.
' C/ i. 59.
368 SELECT LETTERS OF THE HOLY SEVERUS. V. I J.
virtue to qualify them for this, except that they desire the priesthood and diaconate. Therefore, now that you know these things, speaking with God's permission, I beg you, when the winter has passed, as soon as sailing begins, to write us a careful answer, saying what your opinion is on all the matters mentioned in the epistle, and to put our meanness in a safer position through your understanding in the Lord.
For the safety of the learned and Christ-loving scholastic Maximin we offer prayers of thanksgiving as sacrifices at all times, as we also stated in the previous letter: and we moreover give him loving greeting through your sanctities.
Against the last fatuous work of the wickedly im- pious Julian, which promulgates the same arguments upon the same subjects, I have not up to to-day begun to write,^ although it is refuted beforehand by what has been already written by me before, so that everyone who meets with it will know its feebleness and the futility of the erroneous phantasy which he confessed. During the whole time of the summer, and that though I have been hiding in corners, I have never ceased being worried by constant letters from men who in various ways ask different questions at different times, and beg to have now scriptural expres-
1 The last work of Julian must be the Appendices; and, as the answer of Severus to this is contained in the translation of Paul of Callinicus published in Apr. 528 (Assem. B. O. ii. 46), this letter cannot be placed later than 527.
VI. I. SELECT LETTERS OF THE HOLY SEVERUS. 369
sions, now doctrinal theories^ explained to them. p. 405. Also the loneliness of solitude, and the fact that I have not men at hand to serve as scribes when I want it in addition to the other things hinder me from writing. But I think that I shall be strengthened through your saintly prayers, and that I shall be sufficient for everything, if Christ our God grant me life and grace from above. The end.
VI. Sixth section.^ That one must not take account of anathemas or separations pronounced by heretics.
I. Of the same to Eleusinius the bishop. {From those sis. during episcopacy^ from the \st book the 121st letter.)
Many men after gazing on the likenesses of those whom they love are refreshed and comforted, and think that by this they satisfy their affection. But I, not having* fashioned a likeness of your sanctity for myself, but having joined it to myself, am the more attracted to the picture, and every hour, if I may so say, am smitten in my soul and yearn in thirst for your delightful and spiritual conversation, and wish to
Oeiafyqfiara. ^ rtrXos.
24
360 SELECT LETTERS OF THE HOLY SEVERUS. VI. I.
be immediately gratified by speaking with you, and to p. 406. have again the former joy. But this I am well assured the Giver of all good things will give me and at no distant time.
However I rejoiced excessively at the contents of your holiness' epistle, and that the affair of the trial concerning the presbyters in the country did not come upon you as a snare. For it is manifest that, seeing they are still of this disposition, if you meet with them, you will envelop and catch these also in your spiritual nets.
You have also described very well and like men who are wise in all things the character of the many-footed Isidore, the unphilosophic and deceitful solitary, who for the destruction of the holy churches, as he thought, emulated the character of the cunning fox, and who composes his outward appearance only to an expression pleasing to everyone, but within carries a smoking firebrand according to the prophetic saying: ^ by which we believe that he will be utterly consumed, and will become fuel for it like faggot-material, and will not be changed into another man but reduced to ashes.
As to the man who has just been instituted and holds the prelacy of the royal city, we have learned that he is John called by the name of Florentinus,* who held the post of syncellus to him who is dead; who is thought to be inclined to the right opinions,
1 Is. vii. 4.
2 Lit. " John of Florentinus," i.e. Icoavn^s 6 OXoipcKriVov, not necessarily "son of Florentinus."
VI. I. SELECT LETTERS OF THE HOLY SEVERUS. 361
and holds out some pleasing hopes to the orthodox, p. 407. but is more desirous of adopting a deceitful middle course, and of walking himself also according to that model which Timothy his predecessor adopted in his synodical letter. There are therefore two ways; for we must say briefly what ought to be done as it occurs to my feeble mind. Either you must accept the synodical letter, though it does not contain the same sense as the document of the ten bishops or anathema- tize the transactions ^ of Chalcedon and the Tome of Leo and those who called and call our one Lord and God Jesus Christ two natures after the union; or you must write what is repugnant to you and say that if he show himself such and such you will accept com- munion with him. But I am wondering whether a man who accepts a synodical letter is not obliged to communicate with those who bring this to him. But the advice which I have given you is that which I also am endeavouring to carry out, God supporting my feebleness.
Know that the God-loving bishop Soteric also is going up to the royal among cities with a similar purpose to that which you too declare in your letter. For the saintly bishop Entrechius has done him much good since the time that he has been more thoroughly on our side. Now however, now that he also has p. 408. learned that Timothy is dead and his succesj^or has been appointed, he wishes to put off the journey, and
^ ir€7rpay/i€va.
362 SELECT LETTERS OF THE HOLY SEVERUS. VI. 1.
see by events themselves what position the man who now presides over the royal city is inclined to take up, and so prepare himself for the questions that will arise. But he too intends, if he stay where he is, not to accept the synodical letter, unless it contain something that tends to heal the division of the holy churches. But keep this to yourself and tell no man whatever.
But know this too: that the anathema which has been reported to have been pronounced against us by him who has now been instituted is quite untrue. Certain men, in number very few, tried to make use of such rumours, and they were exposed and it became known by whom they were employed to do this: and the bishop who has now been instituted never con- sented to turn his attention to the rumours put about by those men: but on the next day we hear that some of them were actually arrested. However on New Sunday^ so great an assembly of orthodox was pur- posely collected that those who were collected by a gleaning process by the heretics did not dare even to appear, but only to slink away and hide, and they were P 409. in great fear, and by flight gained freedom from all harm.
The magnificent and believing silentiary Conon, when in conversation with him who now ranks before me, found that with regard to unity and with regard to our meanness he said such things as those who are
^ Apr. 22, 518.
VI. 2. SELECT LETTERS OF THE HOLY SEVERUS. 363
exceedingly orthodox would say. But I am wonder- ing, as I also said before, whether he will withdraw from the middle position which inclines to both sides.
My reason for writing about the anathema that has been reported was that I wish merely to inform you of the sequence of events: otherwise I take no account whatever of such things. Anathemas by men who are not united in communion with those who hold right opinions, but walk contrary to us, are similar to what one would consider those to be that were pro- nounced by the Arians against the holy Athanasius and decreed his complete deposition without touching his faith at all. He who on account of his sound faith was able to hear from Christ the words, ** Thou art Cephas and upon this rock I will build my church,"^ has consequently also the power of binding and loosing, inasmuch as the heavenly mandate also sanctions such things. But, if he is carried beyond this rock, it is manifest that such a man does not escape detection as beating the air, as the Apostle says.^ The end.
p. 410. 2. Of the same to Archelaus the reader of Tyre. 613-8.
{From those during episcopacy, from the \st book
the i\\st letter.)
Our Christ-loving brothers the lord Menas and Isidore informed us that some of the readers, moved
1 Mt. xvi. i8. « I Co. ix. 26.
364 SELECT LETTERS OF THE HOLY SEVERUS. VII, I.
by divine zeal, recoiled from communion with that wicked man,^ and he laid upon them, as he thought, a ban of excommunication; and that it is necessary for this to be removed by us. For my part I was surprised if they considered a ban laid upon them by a man repudiated for his faith to be a ban at all. Indeed the holy Cyril also in writing to Nestorius says this; " Those who spoke against you on account of the faith and have been separated by you are in com- munion with us. For it is not right that such men should be injured by your sentences."* If therefore it is on account of the orthodox faith only, and not for any other sin, that these too have received such a ban and have seceded from him, they are released. How could men who, as we said before, were never even placed under a ban at the beginning be under a ban? The end.
p. 4". VII. Seventh section.^ About monks and nuns.
618-8. I. Of the same to Valzeriana^ the deaconess and archt- mandrttess. {From those during episcopacy ^ from
the 2^rd book the loth, i^th letter.)
I rejoiced greatly on learning that your religiousness had by God s decree received the headship of those
1 Epiphanius; cf. p. 97. » Ep. 17 (P. G. Ixxvii. 108).
• «tXo5. * Sic.
VII. I. SELECT LETTERS OF THE HOLY SEVERUS. 366
sacred virgins. And after other things. Wherefore gird up the loins of your understanding, and with watch- ing and strenuousness guide the rational souls over which you have been appointed to be head to every good action. Require from them not only asceticism of body, but also purity of mind. Make the virgins' holy convent inaccessible to every male, and let none whatever set foot within their sacred precincts: neither if he be a boy in his time of life, nor if he has reached advanced old age, except the priest who performs divine service for you. Neither let the virgins look freely at one another, but with eyes turned downwards let them say what is needed. The lust of the flesh obtains occasions from the lust of the eyes, as the divine John the Evangelist says in his epistle.^ Paul ^ the wise also writes to the Ephesians, ** Let no foul p- 412. speech proceed out of your mouth: but that which is good for needful edification, in order that it may give grace to them that hear." ^ To this also your religious- ness must carefully see: i.e. that all the virgins do not take their food separately, lest one be hungry and another drunken: ^ but be at one and the same table, as it is written in the Acts of the Apostles concerning those who in the beginning believed on the name of our Lord Jesus Christ, that they were all together, and they broke bread in a house and ** took food, with gladness and singleness of their heart praising God '*; and that ** the heart and soul of the whole number of
1 I J. ii. 16. 2 Epii^ iv. 29. * I Co. xi. 21.
366 SELECT LETTERS OF THE HOLY SEVERUS. VII. I.
those who had believed was one, and none said of any of the things that he possessed that it was his own, but everything that they had was common."^ Burt neither let any of them keep a bondwoman within to minister to her: but let those that are young minister to those that have grown old. It is not lawful for a virgin or a solitary, who have promised to imitate Christ, to keep a bondman or bondwoman. ** The Son of man," He says, ** came not to be ministered unto but to minister, and to give His life a ransom for many. "^ If therefore the bondwomen are willing to be bound with the yoke of virginity, after due p- 413- examination receive these, and let them live with the rest as freewomen; and let them have no liberty of intercourse with their former mistresses, nor for the future perform service for them. "He that was called as a bondman in the Lord is the Lord's freedman,"^ as the divine Apostle says. But, if they desire to minister to their mistresses in the monastery while yet bondwomen and living a. secular life, use all your power to expel these women. If ** evil communications corrupt gentle dispositions,"* much more does the servile character cause corruption in the characters of the freeborn when it lives with them. But do not exert yourself to apply correction to all these things immediately, lest you grow weary of labours, and load yourself with an excessive burden: but cut away the
^ Ac. ii. 44, 47, iv. 32. ^ Mt- XX. 28.
* I Co. vii. 22. * Id. XV. 33.
VII. I. SELECT LETTERS OF THE HOLY SEVERUS. 367
evil practices little by little, and provide the proper remedy for every disorder, like the most skilled physicians: and, when yOu have healed one disorder according to the method proper for it, then bestir yourself to cure another also; and thus you will make the whole body sound by gradual corrections, and will win the reward of wise stewards.^ Enforce God's laws: but slanders against you or contumelies despise; and thus you will be a good example of humility of mind to those under your headship. Those that are ill comfort: before those that are well hold out readi- p. 414. ness for ascetic exercises. Those that are harassed by cares help and sympathize with them, inasmuch as you also are clad in bodily infirmity, and strengthen them with hopes for the future: teaching them that ** the fashion of this world passeth away.**^ Warn them not to despise the work of their hands. In fact even the wise Paul used to work: and he would say, ** These hands ministered to my necessities and to them that were with me. And I have showed you all things, how that ye ought so to labour and work and help the weak.'*^ Warn them to have ever in their mouth meditation upon the divine scriptures, and to sing night and day the songs that the. Holy Spirit delivered to us through David's mouth, not men's hymns, which are made to give pleasure, and which weaken the soul and relax the vigour of asceticism. '* Meditate upon these things: think upon these things:
1 Lu. xii. 42-44. 2, Co. vii. 31. ® A(5. xx. 34, 35.
368 SELECT LETTERS OF THE HOLY SEVERU& VII. 2-
in order that thy progress may be manifest to every- one ": ^ and you may be as a ship that is engaged in commerce and gathers the spiritual profit from every quarter, in Christ Jesus our Lord. The end.
p. 415.
489-612. 2. Of the same to Jannia the deMoness and archiman-
dritess. [From those before episcopacy^ from the
4/A book the iiSth, 121st letter.)
The religious deacon, father Theodore, has asked me about the commands which he received from your devoutness. But I, being poor in knowledge and having no right even to open my mouth, seeing that I am doing no good service that gives me freedom to speak, have been under the necessity of writing these things, since I yielded to his entreaties accompanied by adjurations, and I also shrink from distressing you by silence. Therefore I wish your religriousness to know that she who is entrusted with the governance and headship of rational souls must possess unlimited fear, and a heart of mercy: fear, lest she neglect any of God's judgments or commandments, and do not teach them to the sisters or enforce them upon them: goodness of heart, lest in enforcing strict discipline she harshly and without sympathy make the Lord s gentle yoke heavy, and render His light burden grievous to be borne, though He Himself says in the Gospels, **For my yoke is gentle and my burden is light"*
1 I TL iv. 15. 2 Mt. XL 30.
VII. 2. SELECT LETTERS OF THE HOLY SEVERUS. 369
You did well therefore in showing condescension towards her who has been weak and has been tempted by the evil one, and in restoring her to repentance by p. 416. displaying the mercy of pity towards her. Do not cease bearing with her as long as she displays peni- tence by works of asceticism that is worthy the name and able to wash away the pollution of sin. However, if her faults are such as to injure and stain the others also and inflict her leprosy upon them, like the stains of men of corrupt mind mentioned in the Apostle,^ cut her off and cast her from you: **for it is good for thee that one of thy members should perish, and not that thy whole body should fall into hell.**^ Only so long must you bear with her as the detriment is con- fined to her, and does not pass to the others also like some grievous flood. Expel from the company of the sisters all license and idle speech, unrestrained and unseemly laughter, and adornment of the body or of clothes, from which spring fornication and foul and filthy thoughts. For one may wear the lowly and dark tunic itself or cloak in no modest or chaste fashion, but wantonly and immodestly, and walk un- becomingly, and turn one's eyes about in a disorderly way, and use dissolute language, and place one's limbs in a languishing posture, and so satisfy the passion of elegance, and excite the lascivious desires. Command p. 417. them therefore to keep their heart ** with all careful- ness,*'* and with David to cry, " My flesh trembled for
1 I Ti. vi. 5. 2 Mt. V. 29. » Pr. iv. 23.
370 SELECT LETTERS OF THE HOLY SEVERUS. VII. 2.
fear of thee: for I was afraid of thy judgments/' ^ If the fear of God reach our mind, and we persuade ourselves that to-morrow we shall be dust and ashes, and that the fire of hell that is not quenched will receive us, we shall slay all carnal pleasure. For he that trembles for fear of God is dead to deeds of sin: but he is alive to works of righteousness: and he takes no account of the labour of watching: but he rejoices and delights in the consolation of song; and at work- ing with his hands he is ready and cheerful, seeing that, having fled from the greed and covetousness of the world, he gains by his own toil his daily bread to eat, and often also to give of it to a poor man, and to feed Christ when hungry. To all kinds of obedience also such a one is prompt, and carries out what is commanded without cause for blame and immediately, saying according to the Lord's commandment, ** That which is my duty to do I have done,"* and fears to open his mouth and speak idle and inexpedient words, and lose his toil.
Let us pray therefore that the fear of God may be bestowed upon us, which is itself the beginning of good works and their preservation and completion. For "the fear of the Lord is the beginning of wisdom *':* p. 418. and "let him that thinketh he standeth take heed lest he fair*
Besides all other things I wish you to know this:
^ Ps. cxviii. 120. ^ Lu. xvii. 10.
8 Ps. ex. 10. * I Co. X. 12.
VII. 3. SELECT LETTERS OF THE HOLY SEVERUS. 371
that, if you do not through your honourable demeanour offer yourself as a model of good works to those who are being tanght, and by your actual conduct show them uncorruptness and modesty, as the Apostle says,^ during your teaching, though you perish ten thousand times every day, you will profit nothing: but you will be ** as sounding brass," and as ** a tinkling cymbal ":^ since our teacher and God Jesus Himself first began to do, and then to teach, thereby giving us a model of virtue. The prophet David also shows that a man cannot otherwise open his mouth and speak spiritual words, unless he has first loved and served God's commandments: for he says, ** I opened my mouth and breathed in spirit, because I loved thy command- ments."^
I have out of affection reminded your religiousness of these things as in a few words: but do you in your deeds show better things than these. Tke end.
p. 419- 3. Of the same to Simeon archimandnte of the great sis-s.
monastery, (From those during episcopacy y from
the 2i^d book the T^^th letter,)
A report has reached us that your religiousness in the pursuit of quietude and the desire of remaining constantly in prayer and holding intercourse with God wishes to neglect the rational flock of brethren that
^ Tit. ii. 7. 2 I Co. xiii. i. . ^ Ps. cxviii. 131.
372 SELECT LETTERS OF THE HOLY SEVERUS. VII. 3.
has been entrusted to you by our God and Saviour Jesus Christ, and that your mind is not much set upon the charge of them: but that for this reason you are desirous of nominating an administrator of the govern- ment of the monastery. When we heard this, we were astonished: and we did not, and still even now do not think it true: for this is alien to your perfection. You know well the apostolic statute that says, ** Let every man wherein he was called therein abide," and that " we were bought with a price," ^ and that we must with all our might fulfil the will of the Lord who bought us the captives with His own blood. But what is God's will, except that a man seek not his own profit, but his neighbours?* That the retention of the charge of the rational sheep who have been committed to you brings you nearer to God than quietude our Lord and Saviour is witness, who in the Gospels said thrice to Peter, " Peter, lovest thou me? *\ and said that this is the token of love towards Him, ** Feed my sheep" and "Feed my lambs."* Therefore retain p. 420. the spiritual headship with all devotion, and do not, while you are on a path that is higher than all paths, turn your mind to another which cannot make God so near to you: I forbear to say that it actually grieves His Holy Spirit. The allegation that you have also cut yourself off from the sacred ministry I am ashamed even to write. It was this especially which made me not think the statements true: so that, even if some
^ I Co. vii. 23, 24. 2 Id, X. 24. * John xxi. 15-17.
VII. 4. SELECT LETTERS OF THE HOLY SEVERUS. 378
verbal bond or oaths have been put forward by your sanctity without consideration, we reckon this as a thing that is not right. Wherefore we release you from such a ban, if we ought to call this a ban at all, and we also urge you to preside over your flock entirely, not with half your mind, and to officiate at the bloodless sacrifice. The end.
4. Of the same to Naunus^ bishop of Seletccia. {From 618-8. those during episcopacy, from the loth book the ZZ\thy sSsth letter.)
Be it known to your love of God that Pelagius, having been afflicted with disdain of the divine laws of the Spirit, and having disobeyed our summons which very gently summoned him, because he was not conscious in himself of any soundness, and could not p. 421 make a defence to the accusations against him, derived so much benefit from his great presumption that he obtained many further witnesses to his own audacity and impiety. He was in fact required to give account or be tried for what he had done before the glorious count of the East, who was present in the honourable bishop's house,^ and he did not need the expressions of his accusers, or any witnesses: but by his own words he was convicted of trying to make a defence in a crooked and crafty manner. For truly speaks the
^ Sic. 2 lirixTKOrtr^loVi
874 SELECT LETTERS OF THE HOLY SEVER US. VII. 4.
sacred text which says, "He that is incautious with his lips being perverse shall be tripped up ": ^ and again, ** A fools lips lead him to evil things, and his presumptuous mouth calleth down death upon him.'''^ Our Lord and God and Saviour Jesus Christ Himself also, who uttered these words and words like them in those that said them, says in the Gospels, ** Out of the abundance of the heart the mouth speaketh," and, ** The evil man* out of the evil treasure bringeth forth and putteth out evil things."' Not to make many words, he was shown to be liable to many punish- ments: but by reason of the clemency to which the aforesaid glorious count of the East also a3 well as my meanness was by inclination disposed, he was adjudged indeed to be wholly unworthy to reside in p. 422. the holy monastery situated by the chapel-house of the glorious apostle Thomas in the city of the Seleucenes, because he sows disturbances among the brethren: but for the present as a discipline for his sins to live for a short time in any monastery that we please. For he has not ceased sinning against the brethren as the Apostle says * and wounding their consciences, and so injuring Christ, to whom every sin that is sinned reaches, since in graciousness He makes our afflictions His own. How was it anything but shameful that he should bring his brother into the monastery, who is a Nestorian and will not consent ^ to set foot even in the
1 Pr. X. 8. 2 j^^ xviii. 9. ^ Mt. xii. 34, 35.
* I Co. viii. 12. ^ We rather require "is not fit".
VII. 4- SELECT LETTERS OF THE HOLY SEVERUS. 376
outer court of the holy church or on the path to it, and admit him to be received by him; and further in the case of a man who was formerly a solitary, who is stained with the hateful belief of Nestorius, and calls our one Lord and God Jesus Christ two natures after the divine and ineffable union, and was reproved and after the reproof said, ** It is the same thing for us to speak of two natures and of one incarnate nature of God the Word," not only admitted him to entrance into the monastery, but even to give the divine com- munion to the brethren? And how could it be tolerable to those who know how to give right judgments that, while the commemoration of Epiphanius is allowed as p- 423. an indulgence by me, he should take this man as a support for his own wickedness, and should in psalms and hymns of praise call one who has been admitted to indulgence a theologian, insomuch as to put down a certain small jug or flask and say, '' It is a relic of the holy Epiphanius,'* and use this turbid filth, as the prophetic text says,^ to give drink to the rational sheep? Not to prolong the letter by citing every one of the facts established by examination, by committing these and like sins he was shown to be drawing into his own impiety those of the brethren also who are,.specially simple and have specially rustic minds. The archimandrite also of the monastery that has been often mentioned fell under great blame for keeping silent on these matters, and closing his ey 69,: as the
1 Eze. xxxix. 19. . l.i
25
876 SaELECT LETTERS OF THE HOLY SEVERUS. VII. 4.
saying is: and, had it not been that I and the glorious count of the East yielded to his white hairs and advanced old age, and he received forgiveness, he would perhaps have been taught to be watchful in the case of sins directed against God. For it is written, ** If a man sin against a man, they shall pray for him: but, if he sin against God, who shall pray for him? " ^ For this reason we also, being concerned for the con- science of the brethren, and desiring to give no entrance to impiety, have disallowed what was previously per- mitted as an indulgence, I mean the commemoration or p. 424. mention of Epiphanius. It was also resolved that the programma or superscription of the faith should be put up before the gate, after the model of the other monasteries of the orthodox, on account of Him who said **What I tell you in the darkness speak in the light; and what ye hear in the ear preach upon the housetops." * For that which He when He had become man for reasons of expediency delivered in quiet, and to few in number, speaking to His disciples, this He ordered to be clearly preached throughout the world. The reason that a man obtains an indulgence and a concession is not that he may by means of it rebuild the impiety, but that he may by gradual ascent in« crease the strictness of his practice. In this way, after God had allowed the sons of Israel, who had been brought from heathen denseness, the sacrifices through " the blood of biills and goats," as the Apostle
1 1 R. ii. 25. 2 Ml X. 27.
yiL 4 SELECT LETTERS OF THE HOLY SEVERUS. 377
says,^ men like David the prophet, advancing towards knowledge, said, ** In burnt-offerings thou dfelightedst not; a sacrifice unto God is a broken spirit."^ The apostles also, after having allowed circumcision to those who believed from among the Jews, after these things, when the preaching of religion had advanced further, said and taught and wrote in their epistles, ** Ye who are justified by law have fallen from grace'': and, ** If I yet preach circumcision, why am I again p. 425- persecuted?"^: and, ** Now therefore why tempt ye God, to put a yoke upon the neck of the disciples which neither we nor our fathers were able to bear?"* These things were carried into effect; and those who received the concession that was allowed on account of imperfection forgot this, and pressed on to per- fection: and neither did the true Israelites lapse into demon-worship because of the indulgence of sacrifices, nor did those who believed among the Jews in the beginning and were circumcised recur to the shadowy worship.
Therefore, these things being so, the matter of the superintendence of the monastery too was ordered and settled in writing, the magnificent count of the East also being present, ih order that the seeds of all disunion may be removed from before the feet: against which we urge your holiness also to keep a watchful mind, and not suffer anything of the kind to
* He. X. 4. ^ Ps- 1- 18, 19-
• Ga. V. 4, II. * Aa xv. lo.
378 SELECT LETTERS OF THE HOLY SEVERUS. Vlli 5.
happen henceforth in the same holy monastery. AH the devout brethren were charged with threats both by me and by the glorious count of the East not to bring forward any matter tending to disturbance or confusion unsuited to solitaries, but to be subject to their religious archimandrite, and in all things to p. 426. think, say, and do what is in harmony with the orthodox faith and with the solitary life. But, if they do anything contrary to these things, they must no longer expect the castigation suited to monks, but that which is suited to men living the unregulated and undisciplined life in the world.
But these things your love of God ought to have first arranged and settled yourself, and not have thrown such labours upon me, who am harassed by the great turmoil of affairs. The end.
618-8. 5. Of the same to Victor bishop of Philadelphia. [From those during episcopacy, from the ^th book the i^6th letter.)
That the thing which holds Christianity together is love we are all assured. But what is the peculiarity of love except to regard a neighbour as itself? There- fore, sincfe we have heard a report that is not good about^ the devout John, who formerly ministered to the presbyter ^lian who is among the saints, to the effect that he has lapsed into love of money and the yijeness of filthy lucre, and,the Dther vices that are akin to
VII. 5> SELECT LETTERS OF THE HOLY SEVERUS. 379
these (if the text is not false which said that **the love of money is the root of all evil things " ^), we urge your holiness, who besides your other good qualities are rich also in the virtue of obedience, to send this man to his own monastery in order that he may keep quiet: p- 427. especially since he came to us in an improper way and as one may say self-invited, and not by invitation and as one who is carrying out an order so that he might also receive a reward. For I have learned that his evil repute has also reached our holy fathers of the house of the saintly John and Theodore. In what way I do not intend to say: but that those who related these things are not liars, and that they have *'the fear of God before their eyes,"^ and that they are greatly devoted to your love of God I know and am assured, and I have gained this knowledge from actual experience. I remember also that the devout John often showed a lucre-loving character in affairs, in the neighbourhood of the holy monasteries where I and your love of God lived, and that he did not edify us much (for we must speak thus moderately). The occasion of this hunting after lucre in him was that old man, and the attend- ance on that invalid, and the disguise thence derived, coloured with Melian earth ^ of this kind. Therefore I beg your holiness to purge away this blot also and reflect that nothing is likely to impair the whole administration of those who preside over a people (not
^ I Ti. vi. 10. 2 ps XXXV. I.
3 A substance used by painters; see Liddell & Scott s.v. MiJAios.
380 SELECT LETTERS OF THE HOLY SEVERUS. VII. 6.
only spiritual administration but also political or any other kind whatever) so much as intercourse with those p. 428. who are constantly with them and serve them and are entrusted by them with things that cannot be entrusted to those without For this reason the prophet David, leaving us a rule and a statute for an illustrious life, sang to the God of all, " When the wicked man turned aside from me I did not know ": and, " Mine eyes are upon the faithful of the land that they may sit with me: and he that walked in a blameless way he ministered to me '*: ^ and the passages that agree with and resemble these, words which everyone sings and takes into his mouth, but few, and those such as you, display in act.
These things have been written by us with the love of Christ going in advance and filling up the measure of the letter. Though we are sinners, we are in the habit of endeavouring to do what is good not for the sake of anything else, but for the sake of goodness itself only. Tke end.
613-7. 6. Of the same to Stephen bishop of Apamea. {Front those during episcopacy, from the Jth book the io6th letter.)
I have thought it necessary to commend to your love of God the man who brings you this letter, and to
1 Ps. c. 4, 6.
VII. 6. SELECT LETTERS OF THE HOLY SEVERUS. 381
State the reason for which he has come to you. The magnificent and Christ-loving Marinus wrote to me to p. 429. say that the man is his kinsman, and that he is in need of some assistance, as many say; and that by reason of his retiring character he would not consent to throw himself into political affairs and obtain relief from that source: but he thought it suited to his habits to be included among the clergy of the city of the Apamenes: for he is in fact also from that same country. There- fore he asked in his letter that this might be carried out for him in actual fact. And I after inves- tigating the man's mode of life found, as far as was possible for men, that he had not neglected modesty of conduct. But do you also with men fitted for this purpose examine the man further, and you will know that he is not one unworthy of such a favour. This presupposed, we shall be paying a very just debt to the magnificent and Christ-loving Marinus, who con- cerns himself much about our affairs, if we include the man among the clergy of the holy church of the Apamenes, and admit him to the order of the diaconate. So much for this matter.
As to the circumstances of the time, I beg you to remember our humble admonitions, and do all things with discretion, and reckon all other things second to the integrity of the orthodox faith, in order that you may appear perfect and say like Paul, ** I can do all things, in Christ which strengtheneth me." ^ p. 430.
1 Ph. iv. 13. *. .
382 SELECT LETTERS OF THE HOLY SEVERUS. VII. 7.
The men of the blessed 'Akiba have written to me about John the monk, who has betaken himself to a temporary retirement with you, to the effect that it was not by their counsel that he removed from their monas- tery, but also that here too he sought to be ordained on his own authority ^ (I must use their words); and this they explained not only by their letter, but also by sending devout monks here. Accordingly I beg you not to lay a daring hand upon him until his archi- mandrite gives his consent; lest we be found to be incurring blame, as breaking the holy ordinances of the churches and of the monasteries. The end.
618-8. 7. Of the same to the wife of Calliopius the patrician^ on a diptych. {From those during episcopacy, from^ the %th book the i^Jth letter.)
Being engaged in hearing a certain cause, I had not time to attend to what was written by your highness immediately. But, now that I have read it, I have this much to say: that concerning the confession of faith it is necessary for me to give you an admonition. For in such things as these it is not right to be p. 43'- negligent. For we hear the Apostle saying, *' For necessity is laid upon me: and woe unto me if I preach not the gospel."* Indeed, even when such a
1 avOfirrta. 2 q^ Jq^ ^^i p ^qj^ and Wright, C.B.M. 335.
* I Co. ix. 16.
VII. 7- SELECT LETTERS OF THE HOLY SEVERUS. 383