thing is said in simplicity as you say, it is foreign and alien to the right confession, I mean that Christ should be reckoned as an addition to the Holy Trinity, or, vice versa, that we should place Him before and in this way confess the Trinity. Having positive know- ledge that you ^ are sound ^ in the faith, and that you rejoice at such an admonition, I have written to you, and that with very just confidence. But, since the same apostle says in writing in another place, ** Let your speech be always seaspned with grace as with salt," ^ with grace that does not fall outside the limits of devoutness I have added also the case of that woman: and that though it is certainly in no way alien to believing women to help one another, especially in such urgent matters. The practice of women teaching in public and giving expositions to men the wise Paul disallowed, saying, " I suffer not a woman to teach, nor to usurp authority over a man: but let her be in silence." * But that they should correct their sisters in their assemblies and conversations he properly permitted, especially those who are advanced in age, calling them ** teachers of good things," * in order that they may give an example to the others also in every- thing. Also the women who were taught at that time by the Lord show that instruction in religion is not p. 432- foreign even to the female sex. For this reason too he accepted Mary who was industrious in this matter, saying, ** Mary hath chosen for herself the good part,
1 Masc. pi. 2 Col. iv. 6. » i Ti. ii. 12. ^ Tit. ii. 3.
384 SELECT LETTERS OF THE HOLY SEVERUS. VII. 8.
which shall not be taken from her."^ Accordingly both to learn and to teach such things, in a proper manner and according to the character of each person, belongs to every sex and is praiseworthy and blessed. I forbear to go on to refer to Paul who says in his epistle to the Philippians about certain women, *' Which combated with me in the gospel with Clement and my other helpers," ^ in order not to be thought to be prolonging the argument, and doing detriment to the brevity of an admonitory letter. The end.
519-38. 8. Of the same to Eustace a young monk, {From those after banishment^ from the ^th book the 2i?>th letter,)
Your devoutness acted rightly and lawfully in informing both that saintly old man at an earlier time and our meanness now of the thought that troubles you.
And after other things. Know therefore that our Lord and God Jesus Christ, by way of making the road that leads to salvation broad for us (for His p. 433- " commandment is exceeding broad," ^ as the singing prophet says, although it seems narrow to many by reason of the hardness and difficulty of works of virtue), when in the Gospels urging us to bear the cross and follow Him, and to despise the worldly matter that draws our mind away from heavenly things, and press on to perfection, in one place says,
1 Lu. X. 42. 2 Ph. iv. 3. ^ Ps. cxviii. 96.
VII. 8. SELECT LETTERS OF THE HOLY SEVERUS. 386
** If thou wilt be perfect, go sell that thou hast and give to the poor, and thou shalt have treasure in heaven, and come follow me ": while in another place He laid down a principle saying, '* Everyone that hath forsaken house or brethren or sisters or mother or father, or wife or children, or lands, for my name s sake shall receive an hundredfold, and shall inherit eternal life/'^
Since therefore you also have by God s grace chosen for yourself and completed one of the said roads by forsaking all for His name, do not let your thoughts •distress you and think that you ought in all points and under all circumstances to carry the other method into effect also, I mean that of selling what you have forsaken and giving to the poor. Indeed Basil the great in divine teaching, when drawing up the ascetic canons for us, ordered us to testify to a charge of sacrilege only against men who hold property that belongs to us, saying that the voice of religion does not permit us to go to law about it. If therefore you be able to do so out of a superfluity (for neither is there any need for you to do even this as a matter of p. 434. necessity and compulsion), I mean to take a part also of your father s or mother's inheritance to help the poor, without relaxing the laws of the Spirit and being involved in the confusions of courts, the action is good and not to be disallowed, and it ought not to be despised. For the same doctor said, *' But every-
^ Mt. xix. 21, 29. .
886 SELECT LETTERS OF THE HOLY SEVERUS. VII. 9.
where let us take care lest by reason of one command- ment we be seen to be breaking another." ^ You are therefore in need of a believing man, one who is powerful in the state,* and able to receive instructions and commissions from your devoutness as to the claims which it is proper to make, in order that he may hold the fear of law-courts * only before those who hold your property, and when they have given way demand from them some of the things that can be demanded. For you do not require him to be led into suits in the courts,' if those men be very unjust, and to be further found to be yourself going to law through the instrumentality of the man who has received the instructions and do violence to the laws and rules of the Spirit, which prohibit you from going to law. This /I say, because among the things written by you you stated that, if you do not at once remind those who hold the things that belong to you, you will be barred by the time that has elapsed from any claim or indictment. Not the end.
P« 435-
519-38. 9. Of the same to the Christ-loving Isidora. {From those after banishment^ from, the gth book the 1 2th /etter.)
The fact that I learned from your Christ-loving modesty's letter (to speak with God*s permission) that
1 Reg. Fus. Tract, ix. 2. 2 ^oXtrcta. ^ SiKoxm^pia.
VI I. 9. SELECT LETTERS OF THE HOLY. SEVERUS. 387
both you and our common children are sound both in soul and in body was a cause of great joy to me.
And after other things. And she is blessed because of her departure: but you are more blessed in that you did not see her in the body, for the sake of the law of the Spirit and the future eternal hope. You will assuredly see her there, since by enduring not to see her here you have consecrated your endurance as a sacrifice to God. This principle is also stated in the sayings of the holy old men who after an approved fashion gained distinction in the solitary and immaterial life. Once indeed, when father Pcemen was following the life of philosophic quietude with his brothers, and the door of his cell was shut, his mother stood outaide the house, and he spoke to her thus in so many words, *• Do you wish to see us here, or to see us in that country? "; and the old woman said to him: *' If J do not see you here shall I certainly see you there, my son.'* "; and he answered her, *' If you force yourself p- 43^- not to see us here, you will see us there." And she went away rejoicing and saying, '' Shall I certainly see you there? I do not seek to see you here."^ These things were said and done by those uncierstanding old men, and fathers of the holy and solitary life, not be- cause they were cruel and unkind men in respect of the claims of nature, but because they were taught by the God-inspired scripture that those who have:be6n set apart and consecrated to God have: no
1 ApQph..Pat.*P<^n9i. 76 (P. G. Ixv. sfp),.
388 SELECT LETTERS OF THE HOLY SEVERtJS. VII. 9-
family on earth, but among angelic hosts and the heavenly spirits. For this reason Moses in his blessings said of the tribe of Levi that was set apart to perform priestly functions, from which was Aaron the first high -priest, and those who after him wore the robe of judgment and the revelation and truth upon their breast (these were bright stones, which signified the fact that all things that are true and are not revealed to most men are revealed by God to the high-priests), *' Give to Levi his revelations, and his truth to the saintly man.*' Then also he adduces the cause of such honour, saying, " Who saith to his father and to his mother, * I have not seen thee ': and acknowledged not his brethren and his sons.*' ^ For this reason EHsha also, who was work- ing at the tilling of the earth, and was looking after twelve yoke of oxen ploughing, when he suddenly received the heavenly calling from Elijah the prophet, p^ 437. was not allowed to see his parents and bid them fare- well: but, when he said, ** Let me kiss my father and my motheir and I will follow after thee," he heard the prophet indignantly commanding him and saying, "Go and turn back, what have I done to thee? " * Jesus Himself also, the teacher and God of the prophets, and of the righteous men who have been from all time and from the beginning of the world, for the sake of example and instruction to us made answer in the sacred Gospels to the man who said to Him while
1 De. joaili. 8, 9. * 3 R. xix.^a
VII. 9- SELECT LETTERS OF THE HOLY SEVERUS. 389
He was teaching the multitudes, '* Behold! thy mother and thy brethren stand without and seek to speak with thee," and said in the ears of everyone, " Who is my mother? and who are my brethren?": and He stretched forth His hand towards His disciples, and said: "Behold! my mother and my brethren. For, whosoever shall do the will of my Father which is in heaven, he is my brother and sister, and mother/'^
And again after other things. With regard also to the burial of that blessed God-loving virgin's body, if you determine upon a course worthy of the per- fection of Christians and the high garb of virginity, you will allow her^ to be buried in the place where she placed her spirit in the heavenly Father s hands, an expression which Christ, the new first fruits of our race, left us as an inheritance, when He died the voluntary death for our liberation and said, " My Father in thy hands I place my spirit."^ For *'the earth is the Lord's and the fulness thereof " * says the singing prophet: who also in another place teaches that the whole earth is a foreign land to holy men, and that they have no country, in that he sings thus to God over all: ** I am a denizen with thee, and a sojourner, p. 438* like all my fathers."* The reason that patriarchs such as Jacob and Joseph desired to be removed from the country of the Egyptians to the land of promise, and there receive perfect burial, was that with prophetic
^ Mt vii 47-50. 2 Lu. xxiii. 46.
* Ps. xxiii. I. ^ Id. xxxviii. 13.
890 SELECT LETTERS OF THE. HOLY SEVERUS. VII. 9.
eyes they foresaw our God and Saviour's Resurrection, which was to take place there; for which reason also the observances of the divine service and worship were confined to these places only, so that in the legal writings also the following command is given by Moses, **Take heed that thou offer not thy burnt offerings in every place where thou shalt see, but in the place which the Lord thy God shall choose."^ But now, when the gospel service and the worship in spirit has embraced all the ends of the world, and one sacrifice has been offered for the sin of the whole world (for, "Behold!" He says, "the Lamb of God which taketh away the sin of the world " *), it is lawful for us to do spiritual service and to worship and pray everywhere, and no one can any longer be found among saints and those who conducted themselves according to the perfection of the gospel who gave injunctions or who greatly concerned himself about being buried in this land or in that. For they looked to the hope of the resurrection, and the last trump, which shall in the same manner awake those who sleep from the dust of earth, as says Daniel the divine among prophets,^. and **from end to end of heaven/'* as Jesus Christ who spoke in the prophets said in the p. 439. Gospels; who to the Samaritan woman also who thought that the observances of worship were limited and confined either to Mount Gerizim according to the
1 De. xii. 13, 14.: . .> 2 John i. 29.
8 Da. xii. 2. 7; ... * Mt. xxiv. 31.
VIII. I. SELECT LETTERS OF THE HOLY SEVERUS. 391
folly of the Samaritans, or to Jerusalem according to the opinion of the Jews, said, '* Woman, believe me, an hour cometh when neither in this mountain nor at Jerusalem shall they worship the Father"; and again after a little more; ** But an hour cometh, yea now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father also seeketh such worshippers. God is spirit; and they that worship him must worship in spirit and in truth.*' ^ Following these things the wise Paul also in writing to Timothy said, ** I will therefore that men pray everywhere, lifting up holy hands without wrath or cogitations." ^ Not the end.
VIII. Eighth section.^ About men who cut off their p. 440. genital members, and about men who have them cut off through necessity, and about men who killed themselves in time of martyrdom: and that it is the custom in many churches for the glories and praises of the saints to be read.
I. Of the same to Stephen the reader. {From those 618-8. during episcopacy, from the yth book the 392^^ letter.)
I confess that I rejoiced greatly when I received the letter which your religiousness sent me by the
^ John iv. 21, 23, 24. 2 I Ti. ii. 8. ^ titAq?.
26
392 SELECT LETTERS OF THE HOLY SEVERUS. VIII. I.
magnificent Sergius, the governor of the second people of the Syrians,^ for two reasons: both because it was yours, and because its contents were what they are. For we have now by experience found the man such as you described him in your words to be: and in this great thanks are due to your God-loving soul.
By asking after you have received the discourse pro- duced by us upon the saintly Simeon^ that we should compose another also in the form of a historical narrative you seem to me to be doing the same as a covetous and strict lender, who, when he sees that his p- 441. debtor is unfruitful, desires to receive the principal only, but, when he has received it and seen the gold in his hands, is induced to demand the interest also, which before receiving the principal he despised, determining in a friendly way that his own only should be repaid without increment Know clearly however that it was our endeavour in that discourse, even while applying ourselves to the festal and laudatory style of composition, not to neglect the historical and narratival aspect also: in order that it might contain both at once, and the hearer might be more gratified at receiving a history adorned with flowers of praises, and at the same time as far as possible not failing in ecclesiastical gravity.
That the praises of the saints are read even in
1 I,e, the province of Syria II.
2 Wright C.B.M. 536, 791. The order of the homilies shows that it was delivered in spring 513.
VIII, I. SELECT LETTERS OF THE HOLY SEVERUS. 393
churches is witnessed by the discourse of the wise Basil on the forty martyrs,^ which is read to the people in the city of the men of Berytus, as well as by that of the holy Pamphilus, both there and in the city of the men of Csesarea, which is the metropolis of First Palestine. The laudatory discourse also that was delivered upon Gregory the Wonder-worker^ we ourselves have known to be read in many churches, and in the royal city itself: similarly also that upon the great Basil. We who are scrutinizers of the laws must do you an injury, and so stop your greedy ears. I think that the preface ^ of the same discourse that we p. 442. wrote on the same holy Simeon will cause you difficulty, seeing that it is unacceptable to the Byzantines. But it is easy for you to use three or four passages that stand at the beginning, and leave out the things that cause difficulty, and read the rest continuously.
But the lawful freedom of speech of your love of God, or rather to say what is more true your con- fession on behalf of piety, we have heard from others. And you are blessed both in the distinction enjoyed here, and in the expected reward, which is promised to those who have fought well. The end,
^ P. G. xxxi. 568. 2 j^^ xlvi. 893. ^ TTpooiiuov.
394 SELECT LETTERS OF THE HOLY SEVERUS. VI 1 1. 2.
613-8. 2. Of the same to Cassian bishop of Bostra, [From those during episcopacy, from the yth book the 2,72nd letter,)
In this one letter I make answer to all those written at different times by your sanctity.
And after other things. As to the case of the man whose genital members have been cut off", you are not right in saying that the fact that his name is not mentioned in the transactions against the impious Julian^ is enough to secure acquittal in our eyes. In fact, if a time of inquiry come, we shall certainly insist upon saying why such a count * was drawn up. But this principle must be observed, that according to the p 443. provisions of the canon this shall be a great defence for him, that he in truth suffered this at the hands of physicians, by reason of some infirmity that had arisen in him, and he was not himself his own destroyer: ^ for this is what falls under accusation and the canonical punishment. If therefore this appear to be so, out of benevolence place him among the clergy: you will not be in any way whatever relaxing the ordinances of the church. Julian of the hateful name was deprived for other reasons greater than these: and this count ^ was added to those by way of addition: and, even if it is not true, it cannot benefit him in any way. Since you
1 Bp. of Bostra (Zach. vit. Sev. p. 30; Evagr. iii. 33). * Kc^aXouov. ' Mansi ii. 668.
VIII. 3. SELECT LETTERS OF THE HOLY SEVERUS, 396
have written to us about the gentle Dorotheus, it seems you have forgotten the points on which he caused us just vexation, which I made known to your love of God in another letter: and for your perfect knowledge I have thought good to insert a copy ^ of that in this letter. The end.
3. Of the same to Aurelius the scholastic. {Front those 618-8. during episcopacy^ from the yth book the y](yth, 378th letter.)
The fact that your wisdom has been pleased to show a kind disposition ^ towards those who are dis- tressed by any vexation is good and of great profit But for those who like my meanness are entrusted p- 444. with the government of rational souls it is not a safe thing to walk contrary to the laws of the Spirit, and by granting indulgence do violence to what those approve. By doing such things we shall without our own knowledge be giving those that are under a superior liberty to sin, so that we shall henceforth be unable to cut off others also who neglect church discipline, by reason of the fact that we ourselves have already undermined this. Therefore with regard to the devout Thomas, if on account of some infirmity
2 Or, with an easy emendation, " The fact that your wisdom is benevolently disposed."
396 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 3.
his genital members have been removed by the skill of physicians, whether cut by the knife or burnt by drugs, he has under the canons liberty to minister, and there is no difficulty as to his performing priestly functions, and standing before God's altar ** with open face"^ as the Apostle says. But, if he presumptuously mutilated himself, we will not put force upon the determination of the canons concerning him, and give occasion for blame against us to those who are eagerly and malignantly observing what we do. It may in fact happen that we cannot do all that we wish, unless it be by setting at naught the offence caused to many, and wounding "the weak conscience" of our brethren, as it is written.* If it were not so know well that I too inasmuch as I am clad in bodily weakness p. 445- am much inclined to benevolence. However, since I am "bought with a price,*'* with the blood I mean of the great God and our Saviour Christ, I coerce my will according to His laws and check the unrestrained impulse. These things I have written to the saintly Cassian also the bishop of your resplendent metro- polis: * for I think I heard from his love of God that it was rather on account of an infirmity and under the skill of physicians that the aforesaid man was mutilated. The end.
1 2 Co, iil 18. 2 1 Cq yiii J 2.
® Id, vi. 20. 4 viii. 2.
VIII. 4. SELECT LETTERS OF THE HOLY SEVERUS. 397
4. Of the same to John the scholastic of Bostra. {From 519-38. those after banishment^ from the $th book the 39M letter))
I praise the man who addressed an epistle to your Christ-loving erudition, and is earnestly desirous of learning the intention of the commandments of the Spirit, and rightly shrinks from the crime of trans- gressing the commandment of the divine laws, which p. 446. leads to manifest death. For the God -inspired writings somewhere say, ** The commandment of the Lord is a fountain of life: and it makes one turn aside from the snare of death/' ^ Wherefore I also of necessity answer with what comes to my knowledge, since it is not a safe thing for me to keep silence and neglect the question. If men who have been admitted to act as priests to God do not make manifest to those that are in need the path of what ought to be done, it is equivalent to committing murder. For He that speaks in Hosea the prophet says, " Priests have hidden the Lord's way: they have slain Shechem: because they have wrought iniquity in the house of Israel."^ For the sharp sword that provides the devil with an instrument for the slaughter of our souls is an iniquity. Wherefore we will set the question of him who asks before our answer, as he requested. It is word for word as follows.
^ Pr. xiv. 27. 2 hq yi ^^ 10.
398 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 4.
p-447. Question one. **The loud-voiced Isaiah admonishes those that thirst to go to the water.^ Having there- fore for a long time disputed about the points * to be mentioned without being able to find anyone here to explain these clearly to us, and yearning greatly in thirst, we have now had recourse to your wisdom as to fountains of salvation, you who are able from your own resources and by the help of the God-taught men there to explain to us what the right opinion is concerning the propositions'* submitted by us. But let the story be taken as relating to imaginary persons. There were with a certain man two deacons who had received the habit from him, and were admitted to the diaconate by his hands: not both at one time: but each of them separately. These concerted a partner- ship in wickedness: and having corrupted one another left their archimandrite, having perhaps even before
p. 44S. their departure made an agreement to trample under foot the anathema that would be launched against them. Therefore, after they had withdrawn them- selves, these men's archimandrite, wishing to check the evil, immediately through a certain brother placed them under an anathema, the exact terms of which were that they were not to be together nor talk with one another, nor taste wine for some short stated time.* For it was thought that what had been done was chiefly due to the indulgence of the belly. But these men treated the anathema with contempt, and on the very day
^ Is. Iv. T. 2 K€ff>aXcua. ^ Trporao-cts. "* trpoOca-fua,
VIII. 4- SELECT LETTERS OF THE HOLY SEVERUS. 399
were together and in company, and did not refrain from the drinking of wine even for the space of one day only.
" That if they had observed the pronouncement they would not have been under the anathema, and that after the anathema had been removed also it would have been easy for them to be together is, I think, obvious to everyone: but, since they were infected p. 449. with contemptuousness and did not take account of the anathema, in what light must we hold these men? and is it possible for him who placed them under anathema to give them forgiveness when the ban has once been broken contrary to his pleasure? Or, even if he who pronounced the anathema shall forgive them, will the Lord also with him forgive their contempt of the anathema and their neglect of the pronouncement? What I ask is whether even if the author of the ban himself wishes to grant release it is difficult for him to do so, or if it is in fact upon him that the whole matter depends so that he may even change his mind and give way, or if it depends upon a certain definite penance and strict observance of the things that were forbidden them before, and whether this is to be observed for ever, or is to be applied to them for a space of time as a discipline.
** To speak generally, if a man is under an anathema, and on his own authority deliberately transgresses against it, what does he deserve? And is the act of p. 450. release after the transgression free from danger for the author of the ban? and does God grant forgiveness with him, and judge the man who has sinned inno-
400 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 4.
cent? I ask further also whether pronouncement and anathema and separation differ from one another in meaning, or if, the meaning being one, it is only the articulation of the syllables^ tliat is different."
Answer. Since Moses who was named a faithful servant in all God's house * says to those who are to judge, " Ye shall not recognise a person in judgment; judge according to the small and according to the great; thou shalt not be afraid of the person of a man, since the judgment is God's,"® and Koheleth too gives us wise instruction, speaking plainly thus,. " There is a time for everything under the sun,"* we the mean one also must, as far as is possible for us, so make answer to the question as if the judgment were divine and p. 451- not human, and produce a solution of the doubt in accordance with the distinctive character of the time.
If therefore the head of the monastery reproved the brothers who have now left while they were within and living under his power, and found fault with them for disorderliness of conduct, and forbade them the corrupting intercourse, he would have reason for lay- ing an ordinance upon them after they left also, and ratifying this by an admonitory anathema. But, if he is shown to have been silent the whole of the time during which they were under his authority, and not to have found any such fault with them at all, he is now giving ground for suspicion that he is rather in- flicting a man's vengeance upon them for his own
1 (rvWd^ia. 2 jje. iii. 5. ^ De. i. 17. * Ec iii. i.
VIII. 4 SELECT LETTERS OF THE HOLY SEVERUS. 401
injury, not applying a correction out of concern for their salvation. Everyone who wishes is allowed to leave a cloister freely without any blame following him. A man who leaves a monastic community does not, as in the case of the holy churches and of those who are included in the honourable clergy, need a dimissory letter or similar permission: for this is not laid down p- 452. in any of the holy canons. In conformance with this distinction therefore we say that the pronouncement that has been laid upon the brethren shall hold or not hold. If they received a warning while within the cloister, it is manifest that they have sinned, inas- much as they have trampled upon the pronouncement. But, if they left without having had any fault found with them, they are not subject to the pronouncement that was laid upon them after their departure: but for their disorderly character they shall give account to the righteous Judge, when they shall themselves bear the burden of their own sin: "for everyone," as the Apostle says, ** shall bear his own burden "^ But, if they fail under the ordinance, it is manifest that penitence will help them. Every sin, even one that is very grievous^ is cured by the method of sincere penitence, and those who show penitence worthy the name have nothing incurable about them; and the man himself also who laid the ordinance upon them can remove the interdict: not introducing thereby human favour, but serving the divine will. But, if he shall be wrathfuUy and p. 453.
1 Ga. vi. 5.
402 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 4.
hostilely disposed, and be unwilling to release those who sincerely repent, it rests with another authority higher than his, viz., that of the bishops, upon learning the truth, to remove that which out of human bitterness and malice is maintained even after sincere penitence. But it rests with him who has authority to remove the interdict to approve the measure and character of sincere penitence, where nothing is explicitly stated by the church canons, as in the case of certain sins. Such pronouncements the divine scripture is able to term both ** ordinances " and " pronouncement"^. For it is written in Numbers as follows: *' This is the word * which the Lord commanded. Any man who shall vow a vow unto the Lord, or swear oaths, or lay down an ordinance concerning himself, shall not make his pronouncement void. All that proceedeth out of his mouth he shall perform.'** Also, when Samuel the prophet had commanded Saul, and had ordered him to arm himself against Amalek, and deliver to death p. 454. everything soever that he captured of men and of cattle, and he was victorious and gained mighty suc- cess in war, and he transgressed the ordinance and kept the goats and oxen alive, and he angered God, the divine scripture introduces the prophet himself saying thus: *' Because thou hast rejected the pro- nouncement of the Lord, the Lord shall reject thee from being king over Israel." And Saul said to Samuel: ** I have sinned in that I have transgressed
1 Marg. " word." ^ Marg. " pronouncement." ^ Nu. xxx. 2, 3,
VIII. 4- SELECT LETTERS OF THE HOLY SEVERUS. 403
against the word of the Lord."^ You see Samuel called the divine commandment and ordinance "the pronouncement of the Lord ", and Saul ** the word of the Lord." Jeremiah the prophet also applied the term ** commandment'* to the ordinance that the righteous Jonadab established for his sons and his sons' sons, commanding them not to taste wine at all, nor possess a house or field, but to live in tents. Jeremiah was commanded by God over all to take a jar of wine ^ and a cup, and urge his sons' sons to drink, contrary to what was commanded them by their fathers' father: and they made answer saying, ** We have hearkened to the voice of Jonadab our father, that we should not drink wine all the days of our life, we and our wives and our sons and our daughters, besides not building houses to live in them. And we have had no vineyard or field or seed: and we have dwelt in tents: and we have done all the things that Jonadab our father com- manded us." And thereupon He that commanded the prophet to do these things, in order to convict the disobedient people of Israel, speaks thus: ** The sons p 455- of Jonadab the son of Rechab have maintained the commandment of their father: but this people hath not hearkened unto me." '^ This ordinance the Spirit- inspired writings are also in the habit of calling "covenant."^ For instance, when the chiefs of the Jews had with the knowledge of King Zedekiah agreed after the space of six years to let the Hebrew
^ I R. XV. 23, 24. 2 jer. xlii. 8-10, 16. * Sia^iyiciy.
404 SELECT LETTERS OF THE HOLY SEVERUS. VI I L 4.
handmaid and slave go free according to what is written in the law,^ and they had transgressed the ordinance that was enacted by them, the same prophet Jeremiah speaks thus: *' The word that came from the Lord unto Jeremiah, after King Zedekiah had completed a covenant with the people in Jerusalem to proclaim a release, and to let every man his Hebrew slave and his Hebrew bondmaid go free, that no man might be in bondage from Jerusalem; and all the great men and all the people who entered into the covenant turned aside from dismissing every man his bondman and his bondwoman, and releasing their p. 456. bondmen and their bondwomen." ^ Also, when those who had returned from Babylon joined themselves to foreign women, of the peoples of the countries that were near them, from among whom God had forbidden them to make marriages, and Ezra was roused to wrath on account of the sin, those who had offended agreed and ordained to send away from them the women that were united to them: and one of them is described in the second book of those that were written by him as speaking in this manner: ** We for our part have been false to our God, and have taken strange women of the peoples of the land: and now there is hope for Israel concerning this. And let us now make a covenant to our God, to put away all the women and such as are born of them. As thou wiliest, arise, and frighten them by the commandments of our
lEx. xxi. 2. 2 jer xli. 8-11.
VI 1 1. 4. SELECT LETTERS OF THE HOLY SEVERUS. 405
God: and let it be done according to the law. Arise, becausfe the word is upon thee and we are with thee. Be strengthened, and act." ^ You see here also he called that which was resolved and ordained both ** word " and ** covenant " ^: so that in the God-inspired writings the same thing was named ** word '* and " ordi- nance" (or *' prescription") and ** pronouncement" and ** commandment " and ** covenant"
An anathema fills the place of punishment for him p* 457« who transgresses what has been ordained. But you must know that there are two kinds of anathema. For the expression ** anathema " is also applied to that which is devoted and consecrated to God, gold it may be and silver, and garments and slaves, and cattle and fields: in some cases for the honour and adornment of a prayer-house building, in others for the service or support of those who are in need, or ** those who con- stantly attend upon the altar" as Paul says.' Such things it is in no way lawful to transfer to private use after they have been consecrated, and to remove from the use whereby they are appropriated to God. This principle is stated as follows in Leviticus: " Every anathema that a man shall devote unto the Lord of all that he hath, from man unto head of cattle, and from the plot of his inheritance, he shall not sell it, nor redeem it. It shall be a holy thing unto the Lord."* Thus it is written that Judith acted. "And
1 2 E. X. 2-4. 2 SiaS^KYf,
^ I Co. ix. 13. * Le. xxvii. 28.
406 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 4.
Judith set apart all the goods of Holophernes that the people gave her, and the net that she took for herself from his chamber, and gave it as an anathema
p. 458. to the Lord."^ But the other kind of anathema is when persons are by the sentence and judgment of God set apart for death, as Joshua the son of Nun ordained in the case of Jericho according to the determination of the Lord, saying, " This city and all that is therein shall be anathema to the Mighty Lord; however Rahab the harlot and all whom she hath in the house save alive." ^ After the same fashion the divine Samuel also said to Saul about Amalek: " And thou shalt destroy and make anathema him and all that he hath, and shalt not spare him: and thou shalt slay from man unto woman: from babe unto suckling: and from ox unto sheep: and from camel unto ass."* Wherefore also Moses to the words cited shortly before from Leviticus adds these expressions which distinguish this other kind of anathema as we said: ** And every anathema which shall be set apart by men shall not be redeemed, but shall surely die."* The anathema therefore that is laid upon those who transgress against the divine ordinances, or commandments or commands, is of the
p- 459. second kind, the anathema which ordains death to the man who transgresses or sins. But death is separation from God. For God is life. Accordingly it follows
1 Judith xvi. 19. 2 Josh, vi, 17.
^ I R. XV. 3. * Le. xxvii. 29.
VIII. 4 SELECT LETTERS OF THE HOLY SEVERUS. 407
that death also is deprivation of life, and it consists in our being separated and removed from God. Into this kind of anathema Paul also cast those who preach to us contrary to what we ourselves have received: and he said in the epistle to the Galatians, ** But, even if we or an angel from heaven preach unto you contrary to what we preached unto you, let him be anathema. As we have said before, I say now also again: if anjr man preach to you contrary to what ye received, let him be anathema."^ In, the first epistle to the Corinthians also he wrote in a similar fashion: ** If any man loveth not our Lord, let him be anathema."^ However he that tramples upon an anathema decrees against him double and manifold death, and he is alien to the blessed call- ing and name of Christians: whence by transgress- ing against the pronouncements of the laws that hold the church of God together he becomes disobedient to the church: and the man who becomes disobedient to the church our Saviour and Lord and God Jesus p. 46a Christ in the Gospels consigned to the lot of the nations, saying, ** But, if he also hear not the church, let him be unto thee as a Gentile and as a tax- gatherer."* In general therefore an anathema is a separation. For it separates the man who is guilty and is removed from God's people, as is said by Isaiah, ** Let not a foreigner that is nigh unto the Lord say, ' The Lord shall then separate me from His people.' " *
^ Gau i. 8, 9. 2 1 Cq, xvi. 22. ^ Mt. xviii. 17. * Is. Ivi. 3.
27
408 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 4.
But the word " separation '' is also used when a man is separated for a time from ministering, or from com- municating in the sacrifice that is offered.
Question two. ** Men who cut off their own members are rejected by the great synod: with the qualification that it grants remission to those who have suffered this at the hands of masters or of barbarians, or by reason of disease, or some other imperative cause, ^ This is manifest to those who look at the canon: but for the sake of a. searching investigation let a case in point ^ such as this be presupposed. A certain man among those with us, who had worn the monastic habit from his childhood, p. 461. as soon as he began to reach physical puberty, fearing the enticements of nature, and thinking that he was doing a great thing, did not consider the consequences beforehand: but, being deceived by ignorance or by enthusiasm, cut off his own members without his superiors having knowledge of it. At the time he underwent many punishments for his presumption: but, when he attained to manhood, he adopted a very devout mode of life, giving himself up to fasts and to the singing of psalms accompanied by many tears, and shunning women and bringing his body into subjection by abstinence; though it is for the sake of these things that those who cut off their own members generally fall into this audacity, since they then associate with women without suspicion, and expect thenceforward to minister to their belly without dis-
^ Mansi ii. 668. 2 {nroOca-i^.
VIII. 4- SELECT LETTERS OF THE HOLY SEVERUS. 409
crimination. But the man whose case we are con- sidering is not of this kind. He is temperate in all things: his hand is unsparing in deeds of mercy: and his whole life he is, if one may so say, mourning for the presumptuous deed that he committed against himself: and so much so that he is often brought even p 462. to despair. But some bid him despair of grace, and say that the sum of his many labours is useless to him. Wherefore, even though after his audacious act he was admitted first to the diaconate then to the presbyterate, he is in distress because he has learned that this is forbidden by the canons. Therefore let your God-inspired wisdom explain to us what ought to be thought about men who so conduct themselves, or what is the penitence proper for these, and what is the benefit derived from that penitence, and whether the hopes of these men are vain, and they have no expectation of salvation, and in this matter only the power of penitence is weak, seeing that, not even when he is penitent for what he has done, and weeps constantly and wears himself out with supplication, is he to expect forgiveness for the sins committed: or if his upright life and sincere penitence are enough to blot out the presumption of the deed; and if he should continue to hold his axia or function, or must inevitably p- 463. be stripped of this, being expelled by the canons? "
Answer. The decision and answer upon this question is manifest. If a man who has cut off his own genital members and destroyed them was to have forgiveness, be it on the ground of ignorance or immature age, or
410 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 4.
fear, or a devout life after the presumptuous deed and evil act, the exactitude of the canons, pronounced as they were through the inspiration of the divine Spirit, by the holy apostles and by the saintly shepherds who were after them, would have foreseen it. The twenty- first canon of the Constitutions ^ published to the nations by the apostles through Clement speaks thus: ** Let not a man who has mutilated himself become a clergy- man. For he is a self-slayer, and an enemy of God's
p. 464. creation." And the twenty-second canon also speaks thus: '* If a man being a clergyman shall mutilate himself, let his deprivation be effected. For he is a slayer of himself." Next follows the twenty-third canon also, which says these words: "Let a layman who has mutilated himself be separated for three years. For he is an offender against his own llfe."^ The first canon also of the great synod of the three hundred and eighteen holy men, of which the question also made mention, proclaimed principles consonant with the declarations of these apostolic constitutions,^ placing those who have cut off their own members outside the whole clergy, even those who have already been admitted to any kind of ordination. For it spoke thus: ** But, if any man being sound in health has cut off his own members, this man even if enrolled in the clergy must be set aside. And henceforth no such man ought to be presented."* But the
p. 465. practice of penitence prepares those who have com-
1 8toTc[f«s. 2 Mansi i. 33. » Id. ii. 668.
VIII. 4 SELECT LETTERS OF THE HOLY SEVERUS. 411
mitted this presumption for forgiveness in respect of the sins committed, in order that they may not fail to attain the expected life and the kingdom of heaven.
But, if any man thinks penitence profitless, and fancies that this is feeble, because it does not contrary to the intention of the holy canons introduce into the clergy a man who has cut off his own menibers, and restore him to the sacred ministry, he misses the right conception. No one is blamed on that dreadful day of judgment because he was not a clergyman, but be- cause he did not produce fruits worthy of penitence. A man who is sincerely penitent and conscious of his own position, even if he is a man free ffom every canonical impediment that might prevent him from officiating as a priest and ministering, shuns such an honour. In facta man does not take ** honour unto himself, but by being called of God, as also was Aaron " ^, as said the apostle Paul in the epistle to the Hebrews. The ninth canon also makes these general provisions about those who have fallen under canonical p. 466. impediments and been presented to the priesthood: ** If any have been presented as presbyters without examination, and when examined have confessed the sins committed by them, and after they have confessed any men being moved in a direction contrary to the canon have laid a hand upon them, such men the canon does not accept. For the catholic church
1 He. V. 4.
412 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 4.
requires blamelessness "\ To the same object the tenth canon also is directed.
These things I for my part have considered and written down in answer to the questions sent me by your believing wisdom; not as one who has high thoughts (far be it!), and who exalts himself above those who sin; but I have poured forth a flood of sympathetic tears over the sinners, and I also am clad in weakness of flesh, as the Apostle somewhere says; * and of necessity as well as in consequence my speech has borrowed the exactitude of the canons, and has uttered their words; to listen to which and delight one- self even for a short time in this transitory life that flits away*sooner than a dream is a cause of great and unending joy, and of the exaltation of the angels and p. 467. the festival of the spirits above, and of ineffable bliss. May the holy Unity in Trinity, for that is our God, keep your believing wisdom: while you increase in zeal for the orthodox faith, and bear troubles for its sake with firmness, and walk blamelessly in the evangelic commandments; and may It admit you to the future endless life in the kingdom of heaven, through the prayers of all the saints, Amen! The end.
1 Mansi ii. 672. ^ Ga. iv. 13.
VIII. 5- SELECT LETTERS OF THE HOLY SEVERUS. 413
5. Of the same to Andrew the reader and notary, 637. {From those after banishment, from the gth book the 6ist, 51st letter.)
The letter of your devoutness which has now been brought, I received on the last day of the month of July, on which was the commemoration of the saintly Timothy, who was archbishop of the city of the Alexandrines, who completed a long residence in exile after the manner of a martyr, and of King Theodosius the younger, piously deceased, who in zeal and in the maturity of his intellect surpassed all who reigned before him: to whose prayers I also ascribed the receipt of the letter, since I had been expecting it p. 468. for many days, and I was disturbed by various ^
anxieties, and I was anxious lest it too had been overlooked and lost.
And after other things. As to John the scribe who threw himself into a river and departed from this life, I am in doubt, and I have no sure decision to give. Know that since the times of Christ's coming in the flesh we find in church histories that this is allowed to women, to remove themselves I mean from this life, and throw themselves on to rocks or into water: on account of the weakness of their nature, and the fact that they are exposed to double danger, that of the pollution of the body 1 mean, and that of denial of the faith: but in the case of men we have nowhere known this principle to have been accepted or
414 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 5.
•
sanctioned But it is written about one of the holy Maccabean martyrs that the torturers thought he was drawing back, and that he was showing signs of change: and upon their releasing him for a short time he leaped upon the implements of torment glowing from the fire and the instruments^ of torture, and separated his soul from his body and flew to heaven.^
Therefore, what has thus happened must certainly be judged according to the disposition ® of his heart and the character of the words that John said.
But may the God of mercy, who desires our salvation rather than our destruction, grant him the portion of those that are saved! Indeed the holy John the bishop not only treats such a death as a subject of praise in the case of the holy Pelagia the p. 469. martyr, but also pronounces a festal discourse over three other women, I mean Domnina and Prosdocia and Berenice, who by reason of the urgent dangers to which they were exposed threw themselves into the waves of the Euphrates.* Eusebius also in his Church History recorded acts like these on the part of females.^
And after other things. But you did well in sending isa or copies of the synodical letter and of the other letter to those in the East, for their comfort and establishment in the faith.
And again after other things. But the fact that
^ ofyyava. ^ ^ ^ xii. 20. ^ BuiO€<ri^.
* P. G. xlix. 579, 629. ^ H. E. viii. 12.
VIII. 5. SELECT LETTERS OF THE HOLY SEVERUS. 415
you have continued to reside at Alexandria we also regard as the effect of great prayer, although I am in no small degree weary, since I write letters to everyone with my own hands, and fill the place of a notary, and I am moreover annoyed at the confusion of the letters, since my handwriting is ill-regulated, although the recipients of them are good believers. If you are obliged to come to us, seek the lord James the man of the count s retinue (?),^ and he will appear before you more quickly than words can express, and with God s help you will be free from care in other things.
And again after other things. But as for those who, after knowing of the death of the wicked Gaian, hold assemblies in which a dead service is performed in his name, and commit impieties like those of the heathen, who celebrate symbolic services in honour of dead men p. 470 as of gods, it is quite clear that some divine wrath of no gentle kind will come upon them in common, as may be inferred from the divine scriptures. But may God grant them to be roused from their error, and to be converted from their recklessness while there is time!
As to the passage in the letter addressed to father John the son of Aphthonia which you say was a difficulty to you, it is a perfectly recognised construction, and it ought not after such long consideration to have baffled you. After the conjunction ** indeed " the conjunction ** but " is used, either immediately, or after other things
^ This perhaps represents /co/Atrtavds; or we might render **of Beth Kumis ".
416 SELECT LETTERS OF THE HOLY SEVERUS. VIII. 5.
that have been said in a parenthesis: as is also to be seen clearly apparent in the place that was a difficulty to you. It stands thus: "And let these things indeed be both conceived and understood in this way: and let them keep us away indeed from things that are evil, but let them lead us to the hope of things that are excellent" If we inquire into things that are so well recognised, it will even give rise to an accusation of foolish speaking among those who are versed in outside learning. Such constructions may be found plentifully used, both in every one of the ancients, and in the holy fathers. For such a construction is a piece of fine arid artistic composition. For instance, an expression of the holy Basil, taken from the letter to Amphilochius about the Holy Spirit, follows so to speak in the very track and confirms what p. 471- I say. " Therefore the names indeed are of exalted nature and great like these, and names that have not indeed any excess of glory. But of what kind are the operations? Ineffable indeed on account of their greatness, but innumerable on account of their abundance."^ You notice, I think, how the doctor after saying ** Therefore the names indeed are like these," again employed another conjunction ** indeed'*, saying ** names that have not indeed any excess of glory." But this clause is a parenthesis, and the sentence composed by him fits together as if it had never been inserted at all: as if he had said, " There-
1 De Sp. S. 48, 49 (P. G. xxxii. 156).
IX. I. SELECT LETTERS OF THE HOLY SEVERUS. 417
fore the names indeed are of exalted nature and great like these. But of what kind are the operations? Ineffable indeed on account of their greatness, but innumerable on account of their abundance." Since this book was found lying at hand by me, I have quoted this to you from it. If it had not been so, as I said before, one may find similar constructions like showers of rain in every book. Not the end.
p. 472. IX. Ninth section.^ About baptisms performed in sis-s.
time of necessity by deacons or by laymen;
and about men as to whom there is doubt
whether they have been baptized or not.
f. Of the same to the fathers. {From those during episcopacy y from the 6th book the ^th letter.)
iEneas and Zacharias the devout deacons, and Elijah the devout monk, who have obtained a testi- monial from you, of which I also was not unaware, have been admitted by the Holy Spirit, the two former to the honour and second seat of the presbyterate, the last to the rank of the deacons, and to the status of the diaconate. I would that all were like these, men who are advanced to this position with a good
^ TtrA-os.
418 SELECT LETTERS OF THE HOLY SEVERUS. IX. I.
and sound testimonial, and because they are called by reason of being needed, and do not put themselves voluntarily forward out of unseemly ambition and self- will. And after other things. But those who re- ceived the name of clergymen from Gregory^ the follower of Theodotus the Re-anointer* must in all points and by all means be reckoned among laymen. However, in the case of those whb have been admitted to baptism by them, let no one say that they must be p. 473- enrolled among the unbaptized. In fact we hear that many when beset by a storm at sea, or by other press- ing circumstances of a similar kind, in order not to- miss the invocation, have conferred baptism upon them- selves, either with their own hands or with the assist- ance of others who however were laymen, the rite being made complete for them by the invocation, and the anointing with the holy chrism * being added after- wards: although it is a matter of presumption for us- to say anything decisive in such cases, and not to speak by way of investigation and consideration.
As to the follower of Isaiah the Armenian,* let him not even be named, a man who like Dathan and Abiram rose not against Moses but against the high- priestly chrism, and wished not so much to be as to be called that which he also coveted. About him one might find many things to say, a man who, besides his illegal pretence in contravention of the canons.
^ Cf, p. 208 ff. 2 cf, p. 185.
^ ILvpov, ^ Cf."^. 208 ff. and P. G. Ixxxvi. 45.
IX. I. SELECT LETTERS OF THE HOLY SEVERUS. 419
has also committed the very serious sin of oath- breakfng, not once but twice also and thrice and many times, and instead of the character of oath-keeping has gained that of oath-breaking. And no wonder. In fact in the times of the holy Timothy also they say that Cyrus the simple thus arose suddenly and out of self-will and fatuously pretended to hold the high-priesthood, and perished together with this drunken supposition.
And again after other things. You write also about the bishop of the city of the men of Berytus, finding fault with the indiscriminating character p. 474. of his clergymen; and you are unaware that he has in fact fallen into the nets of Eutyches and of Valentine, and of those who have contracted the dis- ease of the phantasy^ and deny the true Incarnation. He has had the infirmity latent in him all this long time, and I do not know how it is that he has now brought it to light. For this reason also I have sent the religious presbyter and steward ^ Eusebius and the God-loving presbyter and entertainer of strangers Victor to the said city of the men of Berytus, in order to convert the man who has erred if he accepts correc- tion, or if he is contentious expose him by refutation, and subject him to the canons. This same man also admitted the man who was prelate of Scythopolis to honour after his decease, a man who was scarcely even a Christian as you yourselves also know, thus commit- ting a deed full of all folly and without discrimination.
^ <f>€LVTaa'ia. ^ oIkov6[xo^,
420 SELECT LETTERS OF THE HOLY SEVERUS. IX. 2.
Wherefore also I meet with daily deaths, since I fight and strive with greater severity with those who are thought to be catholics than with those outside. For everyone who sins and receives any kind of admonition arms himself for strife and battle. And again after other things. But I beg that the letter be also read as usuaj to the saintly presbyter Zoninus and Irenaeus p- 475- and Zenobius and Eubulus and the rest. Through the persons mentioned, who appropriate the super- scription, this epistle was addressed to their love of God also; and through you I greet all the God-loving fathers and brothers who are with you, and I ask to have your God-beseeming prayers, given with great earnestness. The end.
618-8. 2. Of the same to Theodore bishop of Olbe. {From those during episcopacy, from the gth book the Sth letter?)
The questions asked by your love of God no one will be able to decide, from the written laws of divine scripture, or from the spiritual constitutions ^ of those who at one time and another instructed the holy churches. To some extent it seems to be a dangerous thing for us to say anything at all on such matters. But again, on account of the importance of the question and its bearing on salvation, I considered it an im-
^ Siara^cis.
IX. 2. SELECT LETTERS OF THE HOLY SEVERUS. 421
pious thing to hide in silence what has come to my knowledge without written source, and not make it clear to your sanctity. You say in fact that one of the barbarian slaves bought with money, after com- p- 476. municating in the communion of the divine mysteries as a baptized man, after this said that he did not know at all whether he had been admitted to the laver of regeneration.
Know that I heard some old Alexandrine monks, whose mind has been trained by long asceticism, tell the following story. In the great city on the day called that of the recipients (thus in accordance with the custom of the country they name what we call ** first baptisms"), a great multitude having as usual thronged together, especially of little babies at the breast, and being admitted to the divine grace, it so * happened that two women were in doubt about their infants, whether that of the one or that of the other had been baptized; for there had in fact been an interchange, and the two babes had been received, and it was already manifest that one had been admitted to the laver of forgiveness, while the other had not passed through the rite; only it was not known which of them it was. This came to the ears of the holy Cyril the teacher of exact orthodoxy who at that time p. 477. adorned the high-priestly seat; and, taking the two infants, by the inspiration of the wisdom from above, he dipped them in the life-giving water, speaking over them as follows: ** He that has not been baptized is baptized in the name of the Father and of the Son and
422 SELECT LETTERS OF THE HOLY SEVERUS. IX. 2
of the Holy Spirit"; and so he settled the point that was in doubt. I remember that in the holy monastery of father Romanus of saintly memory also, which is situated in Palestine, that a certain monk, who by race was an Ethiopian, after he had for a long time com- municated in the sacred mysteries, since he was also counted in the order of those who had taken upon them the solitary life, upon seeing certain persons baptized there, thinking that he had seen a strange sight, secretly confessed to one of the brothers that he had not been admitted to the divine laver. And the man who was at that time archimandrite of the said monastery (this was Eupraxius the holy old man), fearing lest perhaps, if he were baptized, some might fasten the stigma of men who re-baptize upon them, • informed the prelate of the city of the men of Beth Gabrin of what had then happened: and he concluded and judged that the brother who was unbaptized ought;p. 478. to be admitted to holy baptism. This action was very right, and not outside the scope of the divine laws of the Holy Spirit. For, since our Lord plainly decreed and said to Nicodemus, ** Verily verily I say unto thee; unless a man be born of water and the Spirit, he cannot enter into the kingdom of God," ^ it is absolutely necessary to follow the safe course, and to use the holy Cyrils expression and say, " So-and-so is baptized if he has not been baptized, in the name of the Father and of the Son and of the Holy Spirit."
1 John iii. 5.
IX. 3- SELECT LETTERS OF THE HOLY SEVERUS. 423