To this S. Celestine, of whom he thought so lightly, Nestorius wrote two letters , ostensibly to consult him about Julian and other Pelagians, but in reality to propound his own heresy in as |lxv plausible a manner as he could. He began by laying down,
'We owe to each other brotherly conference, as having to fight in harmony together against the devil, the enemy of peace. To what end this preface?'
Julian and others, alleging that they were Bishops of the West, complained both to the Emperor and to him, that they were persecuted being orthodox; so he, being in ignorance of the merits of the case, asked S. Celestine to inform him. 'For a new sect claims great watchfulness from true pastors.'
In the second letter, he says that he had 'often'written about these Pelagian Bishops. He himself might have known (S. Celestine reminds him) since Atticus his predecessor had written to S. Celestine, what he had done in their matter. In both letters, he speaks of his efforts against 'something akin to Apollinarianism:' in his second, that he is at much pains to 'extirpate' it. S. Cyril, in his letter to Juvenal , says that Nestorius wrote this letter to the Church of the Romans, hoping to carry it away with him.
By these letters to S. Celestine, he was himself the occasion of a letter, in which S. Cyril at last consulted him about the matter of Nestorius, being shewn to S. Celestine. For S. Cyril had given instructions to his Deacon Posidonius ,' if he should find the books of his [Nestorius] exegeses and his letters delivered to him [S. Celestine], deliver my letters also; if not, bring them here [to S. Cyril] undelivered. He then, finding the exegeses and |lxvi the letters delivered, had himself also to deliver them.'
A synod then was held at Rome, in which, after many sessions , the Bishops declared him to have devised a new very grievous heresy, and condemned him.
A fragment of a speech of S. Celestine is preserved , in which he cited the authorities of S. Ambrose in his Veni redemptor gentium, S. Hilary and S. Damasus. S. Celestine announced to Nestorius the result;
'Unless you teach as to Christ our God the same which the Church of the Romans and the Alexandrians and the holy Church in great Constantinople held excellently well till you, and, within the tenth day counted from the day of this admonition, annul by an open confession in writing that faithless novelty which undertakes to sever what holy Scripture unites, thou art cast out of all communion with the Catholic Church.'
S. Celestine wrote the same to John of Antioch . This judgement he had entrusted to S. Cyril, holding his place. S. Cyril wrote what had passed and the condemnation of Nestorius by the Roman Synod to John of Antioch , telling him, that the Council had written the like to 'Rufus Bishop of Thessalonica, and other Bishops of Macedonia, who always agree with them,' and to Juvenal Bishop of Aelia; that he himself should follow their decision, and asking him to consider what to do to hinder this breach of communion. |lxvii
John of Antioch was alarmed at this prospect of a rent, and wrote to Nestorius to prevent it by accepting the word Theotocos . He wrote not in his own name only, bat in that of six other Bishops who were then with him, among them Theodoret. He wrote in entire sympathy with Nestorius, in antagonism to those opposed to him. He speaks of the many, as 'unrestrained against us,' and asks, 'what will they be, now that they have gained support from these wretched letters? He takes it for granted that the faith of Nestorius was sound; he had heard that he had said that he would use the word [Theotocos] if any of those in high repute in the Church suggested it, tells him that he does not exhort him to disreputable change, or, so to say, 'boyish contradiction;' that 'though my lord Celestine had fixed a very narrow time for the answer, yet one day, perhaps a few hours would be enough; and urges him to take the counsel of those of his own mind, allowing them to speak fearlessly what was useful, not what was pleasant.' John himself held and stated the true faith, and thought the word Theotocos the convenient and true way to express it, and that to reject it would jeopardise the unspeakable mystery of the Only-Begotten Son of God.
Nestorius had however taken his line. He answers in apparent amazement;
' I thought that people could have set anything in motion against me rather than the calumny that I do not hold aright as to the piety of faith, I who hitherto have been delighted that many thousand hostilities rise against me on account of the battle which I have against |lxviii all heretics. But this temptation too I must bear with joy; for it too, if we watch very carefully, may confer on us much confidence to piety.'
He says in answer, that 'the word Theotocos is assumed by many heretics as their own;' that 'some here, using the word incautiously, fall thereby into heretical and irreligious thoughts, especially those of the impious Arius and Apollinarius:' that his own solution was that 'the word Theotocos should be explained harmoniously after the deliberation of us all.' He bids John
'dismiss all anxiety, knowing that hy the grace of God we have and do think the same in what relates to the piety of faith. For it is plain that if we meet, since He has given us this Synod which we hope, we shall dispose this and whatever else must be done for the correction and benefit of the whole, without scandal and in harmony; so that all things which may be ordained by a common and universal decree may receive the dignity of matters of faith, and shall give no one an occasion of contradiction even if he be very ready for it. But as to the wonted presumption of the Egyptian, your Religiousness ought not to wonder, since we have of old very many instances of this. After a little, if God shall will, our counsel herein also will be matter of praise.'
He adds in a postscript,
'We have by the grace of God attracted more both the Clergy and people and those who are in the imperial mansions, through the Epistles of your Religiousness, to that doctrine which we give publicly in the Church.'
To S. Celestine, after writing in his wonted strain about the terms Theotocos, Anthropotocos, Christotocos, he writes exultingly: |lxix
' The most pious Emperors have been pleased, with the help of God, to appoint a Synod of the whole world, from which no one is to excuse himself [inexcusabiliter] for the enquiry into other ecclesiastical matters. For any doubt about words will not, I suppose, involve any difficult enquiry, nor be a hindrance to treating of the Divinity of the Lord Jesus.'
S. Celestine says ,
'He asks a field for battle; he calls for a sacerdotal examination, at which he would not be present. Who would have thought that he who asked for a synod [petitorem synodi] would be absent from the Synod?'
The relation of the Emperor to the Synod is best explained by the personal letter which he wrote to S. Cyril, commanding his attendance at it. The letter can hardly have had any other object than to intimidate S. Cyril. For he had already received the circular summons to the Council, of which the only extant copy is addressed to him. The letter was written altogether in the mind of Nestorius . For he treats S. Cyril as the author of the existing confusion, and the doctrine as one hereafter to be examined and settled by the Council.
' It is plain to every one that religion has its firmness not from any one's bidding but from intelligence. Now then let thy Piety instruct Us, why, overlooking Us (whom thou knowest to have such care of godliness) and all the priests every where, who could better have |lxx solved this dispute, thou hast, as far as in thee lies, cast confusion and severance into the Church. As if a rash impetuosity became questions as to godliness, rather than accuracy; or as if carefulness had not more weight with Ourselves than rashness; or as if intricacy in these things were more pleasing to Us than, simplicity. And yet we did not think that Our high estimation would be so received by thy Piety, or that every thing would be thrown into confusion, inasmuch as We too know how to be displeased. But now We shall take heed to the sacred calm. But know that thou hast disturbed every thing as thou oughtest not.'
Then, having reproached him, as having tried to sow dissension in the Imperial family, by his letters to him and the Empress Eudocia, and his sister Augusta Pulcheria, and told him that it belonged to one and the same, to wish to dissever Churches and Royalties, as though there were no other way of obtaining distinction, he resumes,
'But that thou mayest know Our state, be assured that the Churches and the kingdoms are united, and will be yet more united at Our command, with the providence of our Saviour Christ, and that thy Piety is forgiven, that thou mayest have no pretext, nor be able to say that thou art blamed on account of religion. For we will that all shall be laid open at the holy Synod and that what shall seem good shall prevail, whether the defeated obtain forgiveness from the fathers or no. We certainly will not endure that cities and Churches should be thrown into confusion, nor that the question should remain unsifted. Of these they must sit in judgment, who every where preside over the Priesthood; and by them We have and shall have firmer possession of the true doctrine. Nor shall any one, who has ever so little share in the polity, be allowed liberty of speech, if in his self-confidence he choose to evade such a judgement. He shall not be permitted; for Our Majesty [lit. |lxxi Divinity] must praise those who shall eagerly and readily come to this enquiry, and will not endure if any choose to command rather than be counselled about these matters. So then thy Reverence must come at the time appointed in the other letters, sent to all the Metropolitans; and must not expect to recover the relation to Ourselves in any other way than that, ceasing from all grievousness and turbulence, thou come willingly to the investigation of these questions. For thus thou wilt appear to have done what has hitherto been done harshly and inconsiderately, yet still in behalf of thy opinion, not through any private pique or undue hostility to any one, and to will to do with justice what remains to be done. For if thou willest to do otherwise, We will not endure it.'
A Caesar who so wrote could not be approached. It seems that he expected S. Cyril to be condemned rather than Nestorius. S. Cyril did not attempt to remove the offence of his letters to the Imperial family, until he had been allowed to return from the Council to his own diocese.