But from the investigation you have plainly recognised his corruption on every point, and his spuriousness in the matter of faith; in the theology which concerns the Father and the Son mingling of hypostases (since he has cast behind him the godlessness of Sabellius the Libyan); in the Incarnation of the Only one phantasy and change, and the other things that do away the true Humanization and fight against our salvation; in the Resurrection lessening of hope, and denial of the resurrection of bodies; in the creation of the visible world, a blaspheming tongue that under the appearance of good will arms itself against the wise Creator and Maker, |87 and that utters follies akin to those of Mani the madman and Marcion (for well was he named Mani from mania, that is, from madness, who is the founder of the Manichees, who are most exceedingly foul). But that these confused opinions are rejected and anathematized by the holy Church, and those who were the originators of them, there is none among Christians who does not confess. Accordingly therefore it is manifest that Alexander, inasmuch as he has agreed with all these opinions, shares the anathema of each one, being subject to many sentences or punishments .
XXVIII. -------- OF THE SAME FROM THE 7 LETTER OF THE 1 BOOK OF THOSE BEFORE EPISCOPACY, IN WHICH IS CONTAINED A PRINCIPLE ACCORDING TO WHICH THOSE WHO SAY THAT GOD EXISTS IN HUMAN FORM ARE APPROVED IN THEIR ACTION (?). [490-512.]
But, if we in some place hear Scripture say 'the Lord's eyes', we understand God's activity, which is signified through the term 'eyes'. And, when again we hear of ears, we understand the propensity and inclination that he has toward us, and that he has the attribute of mercifulness, and that |88 he brings our service to completion; for Scripture speaks to our weakness in human and condescending fashion. And, because it is said that God has wings also, yet we do not understand that he has wings, but that his sheltering power is signified through these; for, since we are Christians, we must understand the divine Scriptures spiritually, not according to the letter.
XXIX. ---- OF THE HOLY SEVERUS FROM THE 63 LETTER OF THE 2 BOOK OF THOSE WRITTEN DURING EPISCOPACY, TO ANTONINUS BISHOP OF BERRHOEA . [513-8.]
But we hear of the said Mara that he said this also as well, that the holy Virgin did not feel the birth, in manifest opposition to the Holy Spirit and to the Scriptures which were spoken by him. The loud-voiced among prophets, Isaiah, shows that he came forth from the bond of virginity like anything else, and he was ineffably born without rending her from Mary the God-bearer, saying thus, «Before she that travailed bare, and before the |89 pain of the travail came, she escaped and bare a male child» . The fact that she escaped shows that the birth took place with perception on the part of her who gave birth, and not in phantasy . So Gregory the Theologian also in the sermon about Easter says of the birth of the babe when it is born: «But she also cried from the compulsion of the virgin and maternal bonds, with great power, when a male child was born from the prophetess, as Isaiah announces» . How could the fact that she cried from the compulsion and did not rend the bond of virginity happen without perception, and not with such great perception as this oh the part of her who bare? And these things took place ineffably and beyond everything. He who wished to come truly in all our attributes, and to be made like to us his brethren without sin, was . certainly born in fleshly fashion by a manifest and true birth, causing perception in her who bare, free from all pain and suffering; for the prophet proclaims that she gave birth before the pain of the travail came. For how was she to be subjected to the trial of pains and anguish, who put an end to the bearing of children in anguish through the fact that joy was born for the whole race of men? For, «Lo!», he says, «I announce unto you great |90 joy, that is to all the people, that there hath been born to you to-day a Saviour, who is the Lord Christ» .
XXX. ---- OF THE HOLY SEVERUS, FROM THE LETTER TO THE PRESBYTER VICTOR , BECAUSE SOMEONE WHEN READING WITH THE SAME VICTOR IN THE BOOK OF THE SAME PATRIARCH SAID TO HIM THAT IT IS NOT PROPER TO SAY THAT THE BREAD WHICH IS CONSECRATED UPON THE HOLY ALTARS, WHICH IS THE BODY OF EMMANUEL, IS IMPASSIBLE AND IMMORTAL, AND IS A GIVER OF IMPASSIBILITY AND IMMORTALITY TO THOSE WHO PARTAKE OF IT, THOUGH EVEN HE HIMSELF SAID AND CONFESSED THAT THE BREAD WHICH HAS BEEN TRANSMUTED IS THE BODY, BUT NOT IMPASSIBLE, BECAUSE IT IS BROKEN AND DIVIDED; IN ANSWER TO WHICH THE HOLY MAN HIMSELF SPEAKS AS FOLLOWS. [519-21 (?).]
For the bread that is consecrated on the holy tables and mystically transmuted is itself truly the body, the body of him in whose name it was in |91 fact transmuted, that is of him who voluntarily died and rose for our sakes. But, if it is the body of him who rose, it is plain that it is impassible and immortal. If we do not look at the bread that is mystically transmuted, but at that which comes under the eyes of the senses, and, seeing it broken, do not confess it to be indeed immortal, it is time for us to say that neither is it God's body: for what is seen is indeed bread. By the faith therefore by which we understand and believe it to be the body of God who became incarnate without variation for our sakes, and voluntarily suffered and rose, by the same faith we understand and confess that it is also immortal and impassible, and bestows impassibility and immortality on us. For he who allowed it to be cut and divided, because indeed it was otherwise impossible for us to partake of it, in the same mercifulness also allows God's body which has been already transmuted to appear as bread. And for a confirmation of the transmutation that is accomplished this has been seen by many even with the eyes of their senses themselves, and they have seen bloodstained flesh being broken, not the bread that is laid upon the altar. |92
XXXI. ---- OF THE HOLY SEVERUS FROM THE LETTER TO SERGIUS THE PHYSICIAN AND SOPHIST. [515-8.]
But with regard to the reception of Eutyches that it was done in a canonical way, and that it casts no slur on the holy. Dioscorus, and on the synod which assembled with him at Ephesus, I addressed the arguments on this head to certain persons some time ago, and I also dealt completely with it as the truth demands; and I have thought it good and urgent to send a copy of these things to your learning. Not only the wretched man from Scythopolis , but many others besides before him and after him, employed the same blasphemous absurdities, not knowing what they are saying , but made empty-mindedness fulness of blasphemy against God. The holy synod which assembled at Ephesus with the saintly witness of the truth Dioscorus taught nothing new whatever with regard to the faith, but only effected the deprivation of those who were infected with the Jewish poison of |93 Nestorius and cast them off: but Eutyches, who presented a petition and anathematized his heresy, on account of which he was accused, it accepted on the ground of the actual petition itself and on the ground of the minutes that were written at Constantinople before Flavian, since it did not recognise the poison that was in his heart, and the disease hard to be discovered was in accordance with the human standard properly hidden from it; for the divine Scripture plainly teaches that 'man looks on the face, but God looks on the heart' . But what will anyone say about those who assembled at Chalcedon, who received Theodoret and Hiba, who not merely hid the foul heresy of Nestorius in the heart, but actually displayed it with open face. When the contents of the minutes' on account of which Hiba's deprivation took place had been read, and his letter to Mari the Persian, which was full of many blasphemies (a copy of which I have also sent to you), the representatives of Leo, who had become prelate of the church of the Romans, pronounced him blameless, making the following declaration : «Pascasinus and Lucentius the reverend bishops and Boniface the presbyter representing |94 the apostolic throne said by the mouth of Pascasinus, 'From the reading of the documents , and from the statement of the reverend bishops we know that the reverend Hiba has been shown to be innocent. For, when his letter was read, we recognised that it is orthodox ; and therefore our decision is that the episcopal rank also and the church from which he was wrongfully ejected in his absence be restored'» . And to these things the whole synod assented; and they promulgated the same decision. How then can those who defend those men dare to make the reception of Eutyches, which took place according to the canons, a charge against the holy Dioscorus and the synod which assembled with him?
XXXII. -------- OF THE SAME FROM THE LETTER TO THE ORTHODOX BROTHERS IN THE CITY OF TYRE, WHICH IS SUR. [513-8.]
Since you have thought fit to ask me for what reason Eutyches is anathematized, the man of ill name and impious, and how it is that he was received by Dioscorus of saintly memory, we say in a few words that he was |95 received on presenting a document which contained a right confession of faith and anathematized Mani and Valentine, and Apollinaris, and those who say that the flesh of our Lord and God Jesus Christ came down from heaven; to which he further added the words that follow (though those who assembled at Chalcedon interrupted the reading, when the things that were written at Ephesus in the transactions concerning him were put in), that the things which they wished to impute to him were slanders . But the man of ill name seems again to have 'returned to his vomit' . And that .....
XXXIII. ---- OF THE HOLY SEVERUS, FROM THE LETTER TO NEON THE PRESBYTER AND ARCHIMANDRITE , ABOUT THE RECEPTION OF EUTYCHES. [513-8.]
And, in order not to extend the letter to a great length, from these declarations it has been clearly made known that, as we said, in consequence of the document' and of the minutes written in the royal city, and of the depositions on behalf of Eutyches that are contained in them the holy synod |96 which then assembled in the city of the Ephesians gave a decision by which it declared this man innocent; and it can never be accused on account of the fact that after these things the same Eutyches ran back to the vomit of his own evil opinion. For neither against the holy fathers did this bring a reproach, because many heretics consented to a temporary hypocrisy, and again returned to their impiety; since even with the 318 holy fathers Eusebius Pamphili both sat in concourse with them and was one of their number; and he contended with these on behalf of the madness of Arius, and armed himself against those who held the right opinions.
( And a little farther on .)
But in the synod at Chalcedon Dioscorus said this: «But, if Eutyches holds anything outside the doctrines of the church, he deserves not merely punishment, but even fire. But I concern myself for the catholic and apostolic faith, not for any man soever» . But that the saintly man of saintly memory acknowledged Emmanuel who is of the Father's nature in |97 the Godhead himself to have become also of our nature in the manhood, how do we need any other testimony, since the minutes that were written in Constantinople before Flavian, and brought in again at Ephesus, plainly contain this expression, which was confessed by Eutyches, and confirmed by him, in that he asked that synod, «Do we all also agree to these things?» and they said, «We agree» ?
XXXIV. ---- OF THE HOLY SEVERUS, A LETTER TO ELISHA THE PRESBYTER AND ARCHIMANDRITE, AND THE REST . [519-21 (?).]
The saintly presbyter John has removed and gone to the place of light of the righteous, and to the rest above in which those who have so lived abide, expecting the day of the perfect and full promise, and not without us to be made perfect, as Paul who was initiated into the deep and ineffable things of the foreknowledge of God somewhere says . What need is there even to say |98 what poignant and heavy sorrow has shaken my soul? For it is a great loss that this wretched turbidity of times in which we ourselves have been left alive should by such men being snatched away be gradually laid bare and reduced so to speak to the last dregs. About him there is much that I might write on the laudatory side, but, overcome by the multitude of subjects, I say this briefly, that he alone taught us and caused us to see before our eyes, what is the kingdom of heaven that is spoiled, which spoilers seize . In such a a way, clad in the feeble body as in a chain of lead, he parted and dispersed all things outside, and by taking little thought for things that draw downwards, and receiving strength through desire of heavenly things, he fitted himself wholly for things above, to which he has now easily departed. Therefore we must both weep and groan for our solitude, which has been deprived entirely of such a pattern and honourable example. But, since we ought to bow our neck before the just scales of the judgments of God, we praise him who so orders these things and brings them to pass: for the wise and strenuous Job somewhere says, «But if he too hath so judged, who is he that gainsaith him? For what he himself wished he also did» . And for |99 the rest we pray that by the saintly prayers of those who have made a good departure hence we may be saved, and as far as possible be kept unharmed, and not wander from the faith of these men, and may be raised to them in memory.
May these things be so. But in respect of what has been written by your love of God about the sustenance of the poor, and our necessity or refreshment, and that you wish to share with us in everything, and give readily, know this, that we accept the full purpose of your mind, but, being small and weak, we look to Paul the doctor of the church, and as regards our needs set ourselves to feel shame and refrain, and look at him who says, «In all things I have kept myself without being burdensome to you and will keep myself» . But with respect to the relief of our brethren who are labouring under the same distresses, by which life is oppressed, I will exert myself, and will be importunate, or rather will use lawful boldness of speech , and will beg, and grasp , and incite to liberal giving; and I will again use his words and say, «He that soweth sparingly shall reap sparingly; and he that soweth bountifully shall reap bountifully»: and this he seals by the |100 very wise and understanding addition, «Every man as his heart willeth, not grudgingly nor of necessity: for God loveth a cheerful giver» .
As to the book that I have composed against the heretical fatuity of the wicked grammarian, by often writing and asking for it to be sent to you before it was completely finished you were acting like men who urge a boy who is healthy and well-prepared, and instructed in military affairs, to appear in the line of battle when he has not yet put on his armour. But, now that by God's help it has been finished, as far as our little power goes, and has been duly written, and duly collated as far as was possible, it has been sent. It was a very difficult task and needed a great store of books, and it was so to speak difficult for me to correct, because I am moving from place to place, and I have not everywhere at hand fitting testimonies and demonstrations from the Scriptures. For I thought it right to meet not only the lamentable babblings of the grammarian, but also the whole web of impiety contained in what was defined and done by way of innovation at Chalcedon by the synod which met there, and the impious Tome of Leo, taking occasion from the very |101 things stated by him (I mean that grammarian) to expose the dishonesty of the adversaries, and cut the very root so to speak of bitterness , and to show whence it sprang, and that these things are not new, but were evolved long ago by the impious company of those who unlearnedly held this evil opinion; and not only so, but also to show the agreement of the doctors of the orthodox , and of things which to men who are not practised in divine doctrines seem to be contrary, and have the same purpose before them, and to guard myself as far as possible against contention from all sides. Immediately therefore after the holy Cyril and Gregory the Theologian, and all who so to speak taught the same things, had also said that we must note the distinction in theory and in thought of the natures of which Emmanuel is composed, from which natures the different character and diverse essence of the elements that were joined in union is recognised, Theodotus of saintly memory, bishop of Ancyra in Galatia, seems to deny this and not to accept the division in thought . On this account many of the orthodox also were confounded by the heretics as if they were adducing fathers who said |102 contradictory things, though the objectors could not discern even the reading of the words of Theodotus, but read them differently, not as the words stand. This therefore and all such points we have brought together from all quarters, and, God stretching forth his hand, have explained them, and so have shown the objections of the impious to be vain. The demonstrations which they adduce are of ancient date and not of yesterday and the day before, and they have been worked up by means of inventions and false attributions and tens of thousands of contrivances, since they wish on all sides to show the refutation of the impiety to be futile. Therefore it was indeed a task replete with great difficulties to find these passages, and lay bare the evil dealing and expose the deceit contained in them. These things the prophet's words fit, which were spoken in the name of God to those of Israel, «Ephraim hath surrounded me with falsehood, and the house of Israel and of Judah with impiety» : and still better that also which is written in Daniel, «They worked zealously to strengthen their deceit which consisted in transgressions» . Having therefore as far as possible read all the books, thoroughly and not negligently, I made myself acquainted with their evil purpose after |103 much labour and after searching for each one of them (often it could not be found at all), and this though I am in a condition of exile, and flee from one place to another for refuge like boats upon the sea. To me also it was gratifying that the wise and Christ-loving Zacharias the scholastic should read the dissertation mentioned: for in the royal city also I used to bring my works to him, when he would listen attentively with all care fulness, and received from God the privilege of being a wise hearer of Jerusalem, I mean of the church of God, and did not shrink from being an admirable adviser, on account of the great experience and instruction in the sacred books which he has enjoyed from his boyhood. And we believe that upon you the religious presbyter Victor the same grace blooms, and that it in no way falls short of that which was given to him, or certainly it was even greater, and reaches a still higher standard on account of the order of the presbyterate, and the priestly seat to which you have been called by God. I therefore beg you all to read the composition diligently and with attentive thoughts and, as your habit is, wisely, and if as weak men we have anywhere gone wrong to point it out. «That a brother should be helped by a brother, this also is the firm strength of a fortified |104 city» , the God-inspired words teach. Therefore also we made it our business, as far as possible, to bring this dissertation also to certain men of intelligence and skilled in argument, who are not without a share in divine and profane learning, and read it to them, generally stealing an opportunity for reading, and doing this in secret, on account of the present time. The beginning of this treatise I have put in such a form , in order that I may seem to have prepared this while I was living in Antioch, lest perhaps these adversaries might kindle a greater flame of prejudice against me, if they perceived that this had been composed by me in exile: and in truth when I was there I began to prepare material for an answer, though, when the persecution came, it scattered these things.
Since you, the God-loving presbyter Philip , have often asked for the Book of Dispensations as you say to be sent you, the only reason for which we have put off doing this is that we are desirous of first carrying out your request, and casting an eye of criticism on what is written in it; which down to this day we have been confident of being able to do, though all our attention was occupied with the said composition. Therefore, when we have read your book also hastily, we will send it as soon as possible. |105
As to those who have been converted from the error of Theodotus , we say this much, that, if there are some who received ordination from Theodotus himself, since he was a bishop legally appointed, but was afterwards perverted to the abominable tenet of a self-created observance , I mean that of the illegal re-anointing, and to a change as to the faith, so that he does not confess that our Lord and God Jesus Christ, who is of one essence with the Father in the Godhead, himself became also of one essence with us without variation, and took our likeness, except sin only, let these be subject to the periods of penance which Timothy of saintly memory, archbishop of Alexandria, laid down with regard to those who are converted from the heresy of the Diphysites . But, if there are some others who derive the ordinations alleged to have been performed over them from the man called Gregory or from others, who are not even bishops, let these be reckoned as laymen, and not dream of the name of service or priesthood; but eventually after some time, if some of them receive a report for good works, let these |106 be ordained, as if they had been advanced from the lay standing to the priestly chancel . But I was surprised to see that in your letter, though you termed them laymen, you afterwards asked the question «How long a period ought to be appointed for these men», as if they were clergymen , men who never became such at all. Therefore also I praised the ignorance of the religious presbyter Victor about these men.
As to the complete manuscript of the divine Scriptures which belonged to John whose soul is at rest, which may fill many bellies of poor men, sell it: for we by God's grace have books , and would we had also perfect knowledge of these, which we pray may be given to us by God.
We were not surprised to hear that those without are at peace with you, since we recalled to mind the divine declaration which says to the righteous man, «For the beasts of the field shall be at peace with thee» . Therefore also we again praised him who confessed these things without falsehood.
The end of the letter to Elisha the presbyter and archimandrite. |107
XXXV. -------- OF THE PATRIARCH SEVERUS TO THE MONKS OF THE EAST . [520-5.]