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LETTERS OF
THE BLESSED THEODORET
BISHOP OF CYRUS
LETTERS LXXVI TO CXX

LXXVI. To Uranius, Governor of Cyprus.

True friendship is strengthened by intercourse, but separation cannot sunder it, for its bonds are strong. This truth might easily be shewn by many other examples, but it is enough for us to verify what I say by our own case. Between me and you are indeed many things, mountains, cities, and the sea yet nothing has destroyed my recollection of your excellency. No sooner do we behold any one arriving from those towns which lie on the coast, than the conversation is turned on Cyprus and on its right worthy governor, and we are delighted to have tidings of your high repute. And lately we have been gratified to an unusual degree at learning the most delightful news of all: for what, most excellent sir, can be more pleasing to us than to see your noble soul illuminated by the light of knowledge? For we think it right that he who is adorned with many kinds of virtue should add to them also its colophon, and we believe that we shall behold what we desire. For your nobility will doubtless eagerly seize the God-given boon, moved thereto by true friends who clearly understand its value, and guided to the bountiful God "Who wills all men to be saved and to come to the knowledge of the truths"(3) netting men by men's means to salvation, and bringing them that He captures to the ageless life. The fisherman indeed deprives his prey of life, but oar Fisher frees all that He takes alive from death's painful bonds, and therefore "did he shew himself upon earth, and conversed with men,"(4) bringing men His life, conveying teaching by means of the visible manhood, and giving to reasonable beings the law of a suitable life and conversation. This law He has confirmed by miracles, and by the death of the flesh has destroyed death. By raising the flesh He has given the promise of resurrection to us all, after giving the resurrection of His own precious body as a worthy pledge of ours. So loved He men even when they hated Him that the mystery of the oeconomy fails to obtain credence with some on account of the very bitterness of His sufferings, and it is enough to show the depths of His loving kindness that He is even yet day by day calling to men who do not believe. And He does so not as though He were in need of the service of men,--for of what is the Creator of the universe in want?--but because He thirsts for the salvation of every man. Grasp then, my excellent friend, His gift; sing praises to the Giver, and procure for us a very great and right goodly feast.

LXXVII. To Eulalius, bishop of Persian Armenia.(1)

I know that Satan has sought to sift you as wheat,(2) and that the Lord has allowed him so to do that He may shew the wheat, and prove the gold, crown the athletes, and proclaim the victors' names. Nevertheless I fear and tremble, not indeed distressed for the sake of you who are noble champions of the truth, but because I know that it comes to pass that some men are of feebler heart. If among twelve apostles one was found a traitor, there is no doubt that among a number many times as great any one might easily discover many falling short of perfection. Thus reflecting I have been confounded and filled with much discouragement, for, as says the divine Apostle, "whether one member suffer all the members suffer with it."(3) "We are members one of another,"(4) and form one body, having the Lord Christ for head.(5) Yet one consolation I have in my anxiety, when I bethink me of your holiness. For brought up as you have been in the divine oracles, and taught by the arch-shepherd what are the good shepherd's marks, there is no doubt that you will lay down your life for the sheep. For, as the Lord says, "he that is an hireling" when he sees "the wolf coming," "fleeth because he is an hireling, and careth not for the sheep," but "the good shepherd giveth his life for the sheep."(6) Just so it is not in peace that the best general shews his inborn valour, but in time of war, by at once stimulating others and himself exposing himself to peril for his men. For it would be preposterous that he should enjoy the dignity of his command, and, in the hour of need, run out of danger's way. Thus the thrice blessed prophets ever acted, making light of the safety of their bodies, and, for the sake of the Jews who hated and rejected them, underwent all kinds of peril and toil. Of them the divine apostle says "they were stoned, they were sawn asunder, were tempted, were slain by the sword; they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented, of whom the world was not worthy; they wandered in deserts and mountains, and in dens and caves of the earth."(1) Thus the divine apostles travelled preaching over all the world, without home, bed, bedding, board, or any of the necessaries of life, but scourged, racked, imprisoned, and undergoing countless kinds of death. And all this they underwent, not for the sake of their friends, but voluntarily facing these perils for the sake of the men who were persecuting them. A far stronger claim is made on you now to accept the peril at present assailing you, for the sake of fellow-believers and brothers and children. This affection is shown even by unreasoning animals, for sparrows may be seen fighting with all their force in behalf of their brood, and putting out in their defence all the strength they have; other kinds of birds moreover undergo danger for their young. But why do I speak of birds? Bears too, and leopards, wolves, and lions, voluntarily suffer any pain for the safety of their offspring, for instead of fleeing from the hunter they will await his attack and do battle for their young.

I have adduced these instances not as though anointing your piety for endurance and courage by the example of brute beasts, but to console myself in my despondency, and to be assured that you will not leave Christ's flock without a shepherd when wolves make their attack, but will invoke the Lord of the flock to help you and will heartily do battle in its behalf. A crisis like this proves who is a shepherd and who a hire-ling; who diligently feeds the flock and who on the other hand feeds on the milk and thinks little of the safety of the sheep. "But God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape that ye may be able to bear it."(2) But one thing I do beseech your reverence, and that is to have greater heed of the unsound; and not only to strengthen the unstable but also to raise the fallen, for shepherds by no means neglect those of their flock who have fallen sick, but keep them apart from the rest, and try in every possible way to restore them, and so must we do. We must make them that are slipping stand up, and give them a helping hand and a word of encouragement. When they are bitten we must heal them; we must not give up the attempt to save them nor leave them in the devil's maw. Thus ever acted the divine Apostle Paul; and when the Galatians, after receiving the baptism of salvation, and the gift of the divine Spirit, fell away into the sickness of Judaism, and received circumcision, he wailed and lamented more exceedingly than the most affectionate mother, and tended them and freed them from that infirmity. We can hear him exclaiming, "My little children, of whom I travail in birth again until Christ be formed in you."(1) So too the teacher of the Corinthians, who had committed that abominable fornication, he both chastised as might a father, and very skilfully treated, and after cutting him off in the first Epistle, readmitted him in the second and says, "So that contrariwise ye ought rather to forgive him and comfort him lest perhaps such a one should be swallowed up with overmuch sorrow."(2) And again, "Lest Satan should get an advantage of us for we are not ignorant of his devices."(3) In the same manner too those who partook of things offered to idols he properly rebuked, suitably exhorted, and freed from their grievous error.

Wherefore our Lord Jesus Christ permitted the first of the apostles, whose confession tie had fixed as a kind of groundwork and foundation of the Church, to waver to and fro, and to deny Him, and then raised Him up again. And thus He gave us two lessons: not to be confident in our own strength, and to strengthen the unstable. Reach out, therefore, I beseech you, a hand to them that are fallen, "draw them out of the horrible pit, out of the miry clay, and set their feet upon a rock," and "put a new song into their mouth, even praise unto our God,"(4) that their example of life may become an example of salvation, that "many shall see it and fear and shall trust in the Lord."(5) Let them be prevented from participating in the holy mysteries, but let them not be kept from the prayer of the catechumens, nor from hearing the divine Scriptures and the exhortation of teachers,(6) and let them be prohibited from partaking of the sacred mysteries, not till death, but during a given time, till they recognise their ailment, covet health, and are properly contrite for having abandoned their true Prince and deserted to a tyrant, and for having left their benefactor and gone over to their foe.

The same lessons are given us by the precepts of the holy and blessed Fathers. I write as I do, not to teach you piety, but to remind you as a brother might, knowing well that even the best of pilots in the moment of the storm needs monition even from his men. So the great and famous Moses, renowned throughout the world, who did those mighty works of wonder, did not refuse the counsel of Jethro, a man still sunk in idolatrous error; for he did not regard his impiety, but acknowledged the soundness of his advice. Moreover I implore your piety to offer earnest prayer to God in my behalf that for the remaining days of my life I may live in accordance with His laws.

Thus have I written by the most honourable and religious presbyter Stephanus, whom on account of the goodness of his character I have seen with great pleasure.

LXXVIII. To Eusebius, bishop of Persian Armenia.

Whenever anything happens to the helmsman, either the officer in command at the bows, or the seaman of highest rank, takes his place, not because he becomes a self-appointed helmsman, but because he looks out for the safety of the ship. So again in war, when the commander falls, the chief tribune assumes the command, not in the attempt to lay violent hands on the place of power, but because he cares for his men. So too the thrice blessed Timothy when sent by the divine Paul took his place.(1) It is therefore becoming to your piety to accept the responsibilities of helmsman, of captain, of shepherd, gladly to run all risk for the sake of the sheep of Christ, and not to leave His creatures abandoned and alone. It is rather yours to bind up the broken, to raise up the fallen, to turn the wanderer from his error, and keep the whole in health, and to follow the good shepherds who stand before the folds and wage war against the wolves. Let us remember too the words of the patriarch Jacob; "In the day the drought consumed me and the frost by night and my sleep departed from my eyes. The rams of thy flock I have not eaten. That which was born of beasts I brought not unto thee. I bare the loss of it. Of my hand didst thou require it, whether stolen by day or stolen by night."(1) These are the marks of the shepherd; these are the laws of the tending of the sheep. And if of brute cattle the illustrious patriarch had such care, and offered this defence to him who trusted them to his charge, what ought not we to do who are entrusted with the charge of reasonable sheep, and who have received this trust from the God of all, when we remember that the Lord for them gave up His life? Who does not fear and tremble when he hears the word of God spoken through Ezekiel? "I judge between shepherd and sheep because ye eat the fat and clothe yourselves with the wool and ye feed not the flocks."(2) And again, "I have made thee a watchman unto the house of Israel; when thou speakest not to warn the wicked from his wicked way, the same wicked man shall die in his iniquity but his blood shall I require at thine hand."(3) With this agree the words spoken in parables by the Lord. "Thou wicked and slothful servant ... Thou oughtest to have put my money to the exchangers, and then at my coming I should have received the same with usury."(4) Up then, I beseech you, let us fight for the Lord's sheep. Their Lord is near. He will certainly appear and scatter the wolves and glorify the shepherds. "The Lord is good unto them that wait for Him, to the soul that seeketh Him."(5) Let us not murmur at the storm that has arisen for the Lord of all knoweth what is good for us. Wherefore also when the Apostle asked for release from his trials He would not grant his supplication but said, "My grace is sufficient for thee, for my strength is made perfect in weakness."(6) Let us then bravely bear the evils that befall us; it is in war that heroes are discerned; in conflicts that athletes are crowned; in the surge of the sea that the art of the helmsman is shewn; in the fire that the gold is tried. And let us not, I beseech you, heed only ourselves, let us rather have forethought for the rest, and that much more for the sick than for the whole, for it is an apostolic precept which exclaims "Comfort the feeble minded, support the weak."(7) Let us then stretch out our hands to them that lie low, let us tend their wounds and set them at their post to fight the devil. Nothing will so vex him as to see them fighting and smiting again. Our Lord is full of loving-kindness. He receives the repentance of sinners. Let us hear His own words: "As I live saith the Lord I have no pleasure in the death of the wicked, but that the wicked turn from his way and live."(1) So He prefaced His words with an oath, and He who forbids oaths to others swore Himself to convince us how He desires our repentance and salvation. Of this teaching the divine books, both the old and the new, are full, and the precepts of the holy Fathers teach the same.

But not as though you were ignorant have I written to you; rather have I reminded you of what you know, like those who standing safe upon the shore succour them that are tossed by the storm, and shew them a rock, or give warning of a hidden shallow, or catch and haul in a rope that has been thrown. "And the God of peace shall bring Satan under your feet shortly"(2) and shall gladden our ears with news that you have passed from storm to calm, at His word to the waves "Peace be still."(3)

And do you too offer prayers for us, for you who have undergone peril for His sake can speak with greater boldness.(4)

LXXIX. To Anatolius the Patrician.(5)

The Lord God has given your excellency to us to be at the present time a source of very great comfort, and has afforded us a meet haven for the storm. We have therefore confidence in informing your lordship of our distress. Not long ago we acquainted your excellency that the right honourable Count Rufus had shewn us an order written in the imperial handwriting commanding the gallant general to provide with prudence and diligence for our residence at Cyrus, and not to suffer us to depart to another city, on the ground that we are endeavouring to summon synods to Antioch, and are disturbing the orthodox.(6) Now I make known to you that in obedience to the imperial letter I have come to Cyrus. After an interval of six or seven days they sent the devoted Euphronius, the commander, with a letter begging me to acknowledge in writing that the imperial order had been shown me. I therefore promised to remain in Cyrus and its adjacent district, and to tend the sheep entrusted to my care. I therefore beseech your excellency to make exact enquiry, both whether these orders had really been issued, and for what reason. I am indeed conscious of many other sins, but I do not know that I have erred either against the Church of God, or against public order. And I write as I do, not because I take it ill to have to live at Cyrus, for in truth she is dearer to me than any of the most famous cities, because my office in her has been given me by God. But the fact of my being bound to her not by preference but by compulsion does seem somewhat grievous, and besides it does give a handle to the wicked to grow bold and to refuse to obey our exhortations.

Under these circumstances I beseech your lordship, if no order of the kind has really been issued, to let me know; but if the letter really comes from the victorious emperor, tell his pious majesty not readily to believe calumnies, nor give ear to accusers alone, but to demand an account from the accused. Though really the evidence of the facts alone was quite enough to persuade his piety that the charges against me were false. For when did I ever make myself offensive about anything to his serene majesty or his chief officers? Or when was I ever obnoxious to the many and illustrious owners here? It is on the contrary well known to your excellency that I have spent a considerable portion of my ecclesiastical revenues in erecting porticoes and baths, building bridges, and making further provision for public objects. But if any persons take it ill that I mourn over the ruin of the churches of Phoenicia, be it known to your lordship that it is impossible for me not to grieve when I see the horn of the Jews exalted on high and the Christians in tears and sorrow, though they send them to the very ends of the earth.(1) We cannot fight against the apostolic decrees, for we remember the word of the Apostle which says, "We ought to obey God rather than men,"(2) and more terrible to us than any of the pains of this life is the "judgment seat of Christ"(3) the Lord, before whom we shall all stand to render an account of our words and of our deeds. On account of that judgment seat the hardships of this present life must be endured. For them that suffer wrong the hope of what is to come is consolation enough, but to us the loving Lord has given further comfort in you, most excellent sir, whose life is bright with piety and faith.

LXXX. To the prefect Eutrechius.(1)

I have been much astonished that no information has been sent me by your lordship of the plots against me. To counteract them would very likely have been a difficult matter to any one not having the means of convicting their promoters of lies; but to give information of what was going on needed not so much power as friendliness. and we had hoped that when your excellency had been summoned to the imperial city, and had been chosen to adorn the prefect's exalted seat, every tempest of the Church would be calmed down. But we suffer from such disturbances as we did not see even in the beginning of the dispute. The churches of Phoenicia are in trouble; in trouble are those of Palestine, as all unanimously report; and the distress is proved by the letters of the most pious bishops. All the saints among us groan and every pious congregation is lamenting. While looking for a cessation of our former troubles we have been afflicted with new ones. I myself have been forbidden to quit the coasts of Cyrus, if the dispatch is true which has been shewn me, and which is said to be an autograph of our victorious emperor. It runs as follows "Since so and so the bishop of this city is continually assembling synods and this is a cause of trouble to the orthodox, take heed with proper diligence and wisdom that he resides at Cyrus, and does not depart from it to another city." I have accepted the sentence, and remain still. Your lordship can bear witness to my sentiments, for you know how on my arrival at Antioch I departed in a hurry, on account of those who wished to detain me there. And those were unquestionably wrong who gave both their ears to my calumniators and would not keep one for me. Even to murderers, and to them that despoil other men's beds, an opportunity is given of defending themselves, and they do not receive sentence till they have been convicted in their own presence, or have made confession of the truth of the charges on which they are indicted. But a high priest who has held the office of bishop for five and twenty years(2) after passing his previous life in a monastery, who has never troubled a tribunal, nor yet on any single occasion been prosecuted by any man, is treated as a mere plaything of calumny, without being allowed even the common privilege of grave-robbers of being questioned as to the truth of the accusations brought against them. Yet they have done wrong; I have done no wrong. But I am ready for even more serious troubles. Though they be ever so much annoyed at my bewailing the calamities of Phoenicia I shall not cease so to do so long as I behold them. The only judgment that is awful to me is the judgment of God. For them, nevertheless, I pray that from the God of all they may obtain forgiveness; for your excellency, that you may ever live in honour, excel in all good things, speak boldly against lies, and fight on the side of the truth. And let the contrivers of this plot know that, though I depart to the uttermost ends of the earth, God will not suffer the confirmation of impious doctrines, but will nod His head and destroy them that bow down to doctrines of abomination.

LXXXI. To the Consul Nomus.(1)

For but a brief portion of a day I enjoyed the society of your lordship, for I was deprived by unavoidable circumstances of what I so earnestly desired. I had hoped that our short interview would have kindled good will and friendly intercourse, but I was disappointed. I have now written you two letters, without receiving any reply; and by the imperial decree I am forbidden to travel beyond the boundaries of Cyrus. For this apparent punishment cause there is none, except the fact of my convening an episcopal synod. No indictment was published; no prosecutor appeared; the defendant was not convicted; but the sentence was given. We submit, for we know the reward of the wronged. I am aware however that Festus the Procurator who was entrusted with the government of the Jews when they demanded the death of the divine Paul, publicly replied, "It is not lawful to us Romans to deliver any man before that he which is accused have the accusers face to face, and have license to answer for himself concerning the crime laid against him."(2) Now these words were spoken by one who was no believer in our Master, Christ, but was a slave to the errors of polytheism. I was never asked whether I was assembling synods or not, or for what reason I was assembling them, or what umbrage this could give, either to the Church or to the government; yet just as though I had been a very guilty criminal I am prohibited from visiting other cities; while to every one else every city lies open, and that not only to Arians and Eunomians, but to Manichees and Marcionists, to them that are sick with the unsoundness of Valentinus and Montanus, aye to pagans and Jews, while I, a foremost champion of the teaching of the Gospels, am from every city excluded. Some however maintain that I do not adhere to it. Then let there be a council: let there be assembled there the godly bishops who are capable of judging: then let there be assembled those in office and in rank who have been instructed in divine lore. Let me state what I hold, and let the judges declare what opinion is agreeable to the teaching of the Apostles. I have not thus written from any desire to see the great city, nor from trying to travel to any other. In fact I rather love the quiet of them whose wish is to administer the churches in a monastic state. I should like your excellency to know that neither in the time of the blessed and sainted Theodotus, nor in that of John of blessed memory, nor in that of the very holy lord bishop Domnus, did I of my own accord enter Antioch; five or six times I was invited but I with difficulty assented, and when I did assent it was in obedience to the canon of the Church which orders him who is summoned to a synod and refuses to be present to be held guilty. And when I appeared, what thing unpleasing to God did I do? Was it that I removed from the sacred lists the names of such and such a man guilty of unspeakable wickedness? Was it that I ordained to the priesthood men of character and of honourable life? Was it that I preached the gospel to the people? If these things are worthy of indictment and punishment, I gladly welcome yet severer punishments for their sake. My accusers compel me to speak. Even before my conception my parents promised to devote me to God; from my swaddling-band, they devoted the according to their promise and educated me accordingly; the time before my episcopate I spent in a monastery and then was unwillingly consecrated(1) bishop. Five and twenty years I so lived that I was never summoned to trial by any one nor ever brought accusation against any. Not one of the pious clergy who were under me ever frequented a court. In so many years I never took an obol nor a garment from any one. Not one of my domestics ever received a loaf or an egg. I could not endure the thought of possessing anything save the rags I wore. From the revenues of my see I erected public porticoes; I built two large bridges; I looked after the public baths. On finding that the city was not watered by the river running by it, I built the conduit, and supplied the dry town with water. But not to mention these matters I led eight villages of Marcionists with their neighbourhood into the way of truth; another full of Eunomians and another of Arians I brought to the light of divine knowledge, and, by God's grace, not a tare of heresy was left among us. All this I did not effect with impunity; many a time I shed my blood; many a time was I stoned by them and brought to the very gates of death. But I am a fool in my boasting, yet my words are spoken of necessity, not of consent. Once the thrice blessed Paul was compelled to act in the same way to stop the mouths of his accusers. Yet I put up with seeming ignominy and count it high honour, for I hear the voice of the Apostle crying, "All that will live godly in Christ Jesus shall suffer persecution."(1) But I beseech your excellency to give heed to the affairs of the Church, and calm the storm that has arisen, for in fact not even at the beginning of the dispute was the Church beset by such confusion. No one informs you of the greatness of the peril, of the lamentations of the Christians in Phoenicia and of the wails of our holiest monks. Wherefore I have written to you at some length, that on learning the agitation of the Church your excellency might stay it, and reap. the fruits of the benefit which such action will produce.

LXXXII. To Eusebius, bishop of Ancyra.(2)

I had hoped at this time to hear frequently from your holiness. Suffering as I do under charges which are plain calumny I stand in need of brotherly consolation. For they who are now renewing the heresy of Marcion, Valentinus, Manes, and of the other Docetae, annoyed at my publicly pillorying their heresy, have endeavoured to deceive the imperial ears, by calling me a heretic and falsely accusing me of dividing into two sons our one Lord Jesus Christ, the divine Word made man. Their utterances did not meet with the success that they expected. A despatch was therefore written to the right honourable and glorious commander and consul, containing indeed no accusation of heresy, but certain other charges no less unfounded. They alleged that I was endeavouring to assemble frequent synods at Antioch; that certain persons thereupon took umbrage; that for this reason I ought to desist from these proceedings and manage the churches entrusted to my charge. When this communication was shewn me I caught at the sentence as an opportunity of good. For in the first place I gained the rest I so much longed for; furthermore I trust in the wiping out of the stains of the many errors I have committed, on account of the wrong devised against me by the enemies of truth. Even in this present life our supreme Ruler very plainly shews us what care He takes of them that suffer wrong. While I have been remaining at rest, prisoned within the boundaries of my own country; while throughout the East all men have been distressed and have been bitterly lamenting though compelled to silence by the terror that has fallen on them (for what has befallen me has stricken terror into the hearts of all) the Lord has stooped from heaven, has convicted my calumniators of their falsehood, and laid bare their impious intent. They armed even Alexandria against me and by means of their worthy instruments are dinning into all men's ears that I am preaching two sons instead of one.

I, on the contrary, am so far from holding this abominable opinion, that, on finding some of the holy fathers of the Nicene Council opposing in their treatises the madness of Arius and forced in their struggle against their opponents to make too marked a distinction, I have objected, and refused to admit such distinction, for I know how the exigencies of the distinction result in exaggeration.

And lest any one should suppose that I am speaking as I do through fear, let any one who likes get hold of my ancient writings written before the Council of Ephesus, and those written after it twelve years ago. For by God's grace I interpreted all the Prophets and the Psalms and the Apostles: I wrote long ago against the Arians, the Macedonians, the sophistry of Apollinarius and the madness of Marcion: and in every one of my books by God's grace the mind of the Church shines clear. Moreover I have written a book on the Mysteries, another on Providence, another on the Questions of the Magi, a life of the Saints, and besides these, not to name every one in detail, many more.(1)

I have enumerated them not for ambition's sake, but to challenge my accusers and my judges to put any of my writings they may choose to the test. They will find that by God's grace I hold no other opinion than just that which I have received from holy Scripture.

When, then, your holiness has heard this from me, I beg you to inform the ignorant and to persuade the unbridled tongues that revile me and all who are deceived by them, not to believe what they have heard of me from my calumniators. Beg them to believe rather the Lawgiver when he exclaims "Men shall not receive a false report."(1) Ask them to wait till the facts are proved.

My prayer is that the churches may enjoy a calm and that this long and painful storm may vanish away. But if the multitude of our sins suffer not this to come to pass; if for their sakes we are delivered to the sifter; we pray that we may share the perils undergone for the faith, in order that since we have not the confidence that comes from this life, at least for guarding the faith in its integrity we may meet with pity and pardon in the day of the appearance of the Lord. And for this we beseech your holiness to join us in our prayers.

LXXXIII. Of Theodoretus, bishop of Cyrus, to Dioscorus, Archbishop of Alexandria.

To them that suffer under false accusation the greatest comfort is given by the words of Scripture. When such a sufferer is wounded by the lying words of an unbridled tongue, and feels the sharp stings of distress, he remembers the story of the admirable Joseph, and as he beholds that model of chastity, an exemplar of every kind of virtue, suffering, trotter a calumnious charge, imprisoned and lettered for invading another man's bed, and spending a long time in a dungeon, his pain is lightened by the remedy that the story furnishes. So again when he finds the gentle David, hunted as a tyrant by Saul, and then catching his enemy and letting him go unharmed, an anodyne is given him in his distress. But when he sees the Lord Christ Himself, Maker of the ages, Creator of all things, very God, and Son of the very God, called a gluttonous man and a wine bibber by the wicked Jews, it is not only consolation but rather great joy that is given him in that he is deemed worthy of sharing the sufferings of the Lord.

Thus I was compelled to write when I read the letters of your holiness to the most pious and sacred archbishop Domnus, for there was contained in them the statement that certain men have come to the illustrious city administered by your holiness, and have accused me of dividing the one Lord Jesus Christ into two sons, and this when preaching at Antioch, where innumerable hearers swell the congregation. I wept for the men who had the hardihood to contrive the vain calumny against me. But I grieved, and, my Lord, forgive me, forced as I am by pain to speak, that your pious excellency did not reserve one ear unbiassed for me instead of believing the lies of my accusers. Yet they were but three or four or about a dozen while I have countless hearers to testify to the orthodoxy of my teaching. Six years I continued teaching in the tithe of Theodotus bishop of Antioch, of blessed and sacred memory, who was famous alike for his distinguished career and for his knowledge of the divine doctrines. Thirteen years I taught in the time of bishop John of sacred and blessed memory, who was so delighted at my discourses as to raise both his hands and again and again to start up: your holiness in your own letters has borne witness how, brought up as he was from boyhood with the divine oracles, the knowledge which he had of the divine doctrines was most exact. Besides these this is the seventh year of the most pious lord archbishop Domnus.(1) Up to this present day, after the lapse of so long a time, not one of the pious bishops, not one of the devout clergy has ever at any time found any fault with my utterances. And with how much gratification Christian people hear our discourses your godly excellency can easily learn, alike from those who have travelled thence hither, and from those who reached your city from us.

All this I say not for the sake of boasting, but because I am forced to defend myself. It is not the fame of my sermons to which I am calling attention; it is their orthodoxy alone. Even the great teacher of the world who is wont to style himself last of saints and first of sinners, that he might stop the mouths of liars was compelled to set forth a list of his own labours; and in shewing that this account of his sufferings was of necessity, not of free will, he added "I am become a fool in glorying; ye have compelled me."(2) I own myself wretched--aye thrice wretched. I am guilty of many errors. Through faith alone I look for finding some mercy in the day of the Lord's appearing. I wish and I pray that I may follow the footprints of the holy Fathers, and I earnestly desire to keep undefiled the evangelic teaching which was in sum delivered to us by the holy Fathers assembled in council at the Bithynian Nicaea. I believe that there is one God the Father and one Holy Ghost proceeding from the Father:(1) so also that there is one Lord Jesus Christ, only begotten Son of God, begotten of the Father before all ages, brightness of His glory and express image of the Father's person,(2) on account of man's salvation, incarnate and made man and born of Mary the Virgin in the flesh. For so are we taught by the wise Paul "Whose are the Fathers and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen,"(3) and again "Concerning His Son Jesus Christ our Lord which was made of the seed of David according to the flesh and declared to be the Son of God with power according to the spirit of holiness."(4) On this account we also call the holy Virgin "Theotokos,"(5) and deem those who object to this appellation to be alienated from true religion.

In the same manner we call those men corrupt arid exclude them from the assembly of the Christians, who divide our one Lord Jesus Christ into two persons or two sons or two Lords, for we have heard the very divine Paul saying "One Lord, one faith, one baptism"(6) and again "One Lord Jesus Christ by Whom are all things"(7) and again "Jesus Christ the same yesterday and to-day and for ever"(8) and in another place--"He that descended is the same also that ascended up far above all heavens."(9) And countless other passages of this kind may be found in the Apostle's writings, proclaiming the one Lord.

So too the divine Evangelist exclaims, "And the Word was made flesh and dwelt among us and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth."(10)

And his namesake exclaimed, "After me cometh one who is preferred before me for He was before me."(11) And when he had shewn one person, he expressed both the divine and the human. for the words "man" and "comes" are human, but the phrase "He was before me" expresses the divine. But nevertheless he did not recognise a distinction between Him who came after and Him who was before, but owned the same being to be eternal as God, but born man, after himself, of the Virgin.

Thus too, the thrice blessed Thomas, when he had put his hand on the flesh of the Lord, called Him Lord and God, saying "My Lord and my God."(1) For through the visible nature he discerned the invisible.

So do we know no difference between the same flesh and the Godhead but we own God the Word made man to be one Son.

These lessons we bare learnt alike from the holy Scripture and from the holy Fathers who have expounded it, Alexander and Athanasius, loud voiced heralds of the truth, who have been ornaments of your apostolic see; from Basil and from Gregory and the rest of the lights of the world; and that, in our endeavour to shut the mouths of them that dare to oppose the blessed Theophilus and Cyril, we use their works, our own writings testify. For we are most anxious by the medicines supplied by very holy men to heal them that deny the distinction between the Lord's flesh and the Godhead, and who maintain at one moment that the divine nature was changed into flesh, and at another that the flesh was transmitted into nature of Godhead.

For they clearly instruct us in the distinction between the two natures, and proclaim the immutability of the divine nature, calling the flesh of the Lord divine as being made flesh of God the Word; but the doctrine that it was transmuted into nature of Godhead they repudiate as impious.

I think that your excellency is well aware that Cyril of blessed memory often wrote to me, and when he sent his books against Julian to Antioch, and in like manner his book on the scapegoat, he asked the blessed John, bishop of Antioch, to shew them to the great teachers of the East; and in compliance with this request the blessed John sent us the books. I read them with admiration, and I wrote to Cyril of blessed memory; and he wrote back to me praising my exactitude and kindness. This letter I have preserved.

That I twice subscribed the writings of John of blessed memory concerning Nestorius my own hand bears witness, but this is the kind of thing whispered about me by men who try to conceal their own unsoundness by calumniating me.

Therefore I implore your holiness to turn your back on the liars; to give heed to the Church's quiet and either to heal by salutary medicines them that are trying to destroy the doctrines of the truth, or, if they refuse to accept your treatment, to expel them from the fold, to the end that the sheep may be spared from contagion. I beg you to give me your customary salutation. That I have written you my true sentiments is proved by my works on the holy Scriptures and against the Arians and Eunomians.

I will in addition write yet a brief word. If any one refuses to confess tile holy Virgin to be "Theotokos," or calls our Lord Jesus Christ bare man, or divides into two sons Him who is one only begotten and first born of every creature, I pray that he may fall from hope in Christ, and let all the people say amen, amen.

Now that I have thus spoken, deign, my lord, to give me your sacred prayers, and to cheer me by a letter in reply telling me that your holiness has turned your back on my accusers.

I and my household salute all thy brotherhood in piety in Christ.

LXXXIV. To the bishops of Cilicia.(1)

Your piety has heard of the calumnies directed against me. The opponents of the truth allege that I divide our one Lord Jesus Christ, the only begotten Son of God, into two sons, and it is said by some that a ground for their calumny is derived from a handful of men among you who hold these opinions, and who divide God the Word made man into two sons. They ought to listen to those words of the Apostle which openly declare "out Lord Jesus Christ by whom are all things,"(2) and again "one Lord, one faith, one baptism."(3) They ought to have followed the Master's teaching, for the Lord Himself says "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in Heaven."(4) And again "If ye shall see the Son of Man ascend up where He was before."(5) And the tradition of holy baptism teaches us that there is one Son, just as there is one Father and one Holy Ghost. I hope then that your piety will deign, if there really are any, though I cannot believe it, who disobey the apostolic doctrines to close their mouths, to rebuke them as the laws of the Church require, and teach them to follow the footsteps of the holy Fathers and preserve undefiled the faith laid down at Nicaea in Bithynia by the holy and blessed Fathers, as summing up the teaching of Evangelists and Apostles. For it becomes you who love God to give heed both to God's glory and our common credit, and not to overlook the attacks which are made upon us all through the ignorance or contentiousness of these few l men--if they really are guilty, and if they are not, like ourselves, suffering from the whetted tongues of false accusers.

Deign to remember us in your prayers to God, for so the law of love ordains.

LXXXV. To the bishop Basil.(1)

The chief good is said by the divine Paul to be love,(2) and by love he ordered the nurslings of the faith to be fed. Of this love your piety possesses great wealth, and so has told me what was befitting and given me pleasant news. For to them that fear the Lord what can be pleasanter than the health and harmony of the doctrines of the truth? Be well assured, most godly sir, that we were much delighted to hear the intelligence of our common friend; and in proportion to our previous distress at hearing that he described the nature of flesh and of Godhead as one, and openly attributed the passion of salvation to the impossible Godhead, so were all rejoiced to read the letters of your holiness, and to learn that he maintains in their integrity the properties of the natures and denies both the change of God the Word into flesh, and the mutation of the flesh into the nature of Godhead, maintaining on the contrary that in the one Son, our Lord Jesus Christ, God the Word made man, the properties of either nature abide unconfounded. We praise the God of all for the harmony of divine faith. We have however written to either Cilicia,(3) although our intelligence is imperfect, as to whether there are really any opponents of the truth, and have charged the godly bishops to search and examine if there are any who divide the one Lord Jesus Christ into two sons, and either to bring them to their senses by admonition, or cut them off from the roll of the brethren. For in fact we equally repudiate both those who dare to assert one nature of flesh and Godhead, and those who divide the one Lord Jesus Christ into two sons and strive to go beyond the definitions of the Apostles.

But let your holiness be well assured that we are disposed to peace. For if the prophet says, "With them that hate peace I was peaceful."(1) much more readily do we welcome the peace of God.

Some of those men who have been fed on lies have hurried to Alexandria and patched up calumnies against me, with the result that the godly bishop of that city, led away by their statements, although he had been fully informed by my letters, has sent a pious bishop to the imperial city. I beg you therefore to shew your accustomed kindness to him, and to confront falsehood with the truth.

LXXXVI.(2) To Flavianus, bishop of Constantinople.

At the present time, most God-beloved lord, I have received many buffetings of billows, but I called upon the great Pilot, and have been able to stand firm against the storm; the attacks, however, now made upon me transcend every story in tragedy. In relation to the attacks which are being plotted against the apostolic faith, I thought that I should find an ally and fellow-worker in the most godly bishop of Alexandria, the lord Dioscorus,(3) and so sent him one of our pious presbyters, a man of remarkable prudence, with a synodical letter informing his piety that we abide in the agreement made in the time of Cyril of blessed memory, and accept the letter written by him as well as that written by the very blessed and sainted Athanasius to the blessed Epictetus, and, before these, the exposition of the faith laid down at Nicaea in Bithynia by the holy and blessed Fathers. We exhorted him to induce those who are unwilling to abide by these documents at once to abide by them. But one of the opposite party, who keep up these disturbances, by tricking some of those who are on the spot and contriving countless calumnies against myself has stirred an iniquitous agitation against me.

But the very godly bishop Dioscorus has written us a letter such as never ought to have been written by one who has learnt from the God of all not to listen to vain words. He has believed the charges brought against me as though he had made personal enquiry into every one of them, and had arrived at the truth after questioning, and has thus condemned me. I however have bravely borne the calumnious charge, and have written him back a courteous letter, representing to his piety that the whole charge is false, and that not one of the godly bishops of the East holds opinions contrary to the apostolic decrees. Moreover the pious clergy whom he sent as messengers have been convinced by the actual evidence of the facts. These however he has dismissed unheeded, and, lending his ears to my calumniators, has acted in a manner quite incredible, were it not that the whole church bears witness to if. He put up with them that were crying Anathema against me; nay he stood up in his place and confirmed their words by adding his voice to theirs. Besides all this he sent certain godly bishops to the imperial city, as we learnt, in the hope of increasing the agitation against me. I in the first place have for champion Him who seeth all things, for it is on behalf of the divine decrees that I am wrestling--next after Him I invoke your holiness to fight in defence of the faith that is attacked, and do battle on behalf of the canons that are being trodden under foot. When the blessed Fathers were assembled in that imperial city(1) in harmony with them that had sat in council at Nice, they distinguished the dioceses, and assigned to each diocese the management of its own affairs, expressly enjoining that none should intrude from one diocese into another. They ordered that the bishop of Alexandria should administer the government of Egypt alone, and every diocese its own affairs.(2)

Dioscorus, however, refuses to abide by these decisions; he is turning the see of the blessed Mark upside down; and these things he does though he perfectly well knows that the Antiochene metropolis possesses the throne of the great Peter, who was teacher of the blessed Mark, and first and coryphaeus of the chorus of the apostles.(3)

But I know the majesty of the see, and I know and take measure of myself. I have learnt from the first the humility of the Apostles. I beseech your holiness not to overlook the trampling underfoot of the holy canons, and to stand forward zealously as champion of the divine faith, for in that faith we have hope of our salvation and on its account are confident that we shall meet with mercy.

But that your holiness may not be ignorant of this, know, my lord, that he shewed his ill-will towards me from the time of my assenting, in obedience to the canons of the holy Fathers, to the synodical letters issued in your see in the time of Proclus of blessed memory; on this point he has chidden me once and again on the ground of my violating the rights of the church of Antioch and, as he says, of that of Alexandria. Remembering this, and finding, as he thinks, an opportunity, he has exhibited his hostility. But nothing is stronger than the truth. Truth is wont to conquer even with few words. I beseech your holiness to remember me in your prayers to the Lord that I may have power to prevail against the waves that are beating me hither and thither.

LXXXVII. To Domnus, bishop of Apamea.(1)

The law of brotherly love demanded that I should receive many letters from your godliness at this time. For the divine Apostle charges us to weep with them that weep and rejoice with them that do rejoice.(2) I have not received a single one, although just lately I was visited by some of the pious monks of your monastery with the pious presbyter Elias. Nevertheless I have written, and I salute your holiness; and I make you acquainted with the fact that the consolation of the Master has stood me in stead of all other, for in truth not even had I as many mouths as I have hairs on my head, could I worthily praise Him for my being deemed worthy of suffering on account of my confession of Him, and for the apparent disgrace which I hold more august than any honour. And if I be banished to the uttermost parts of the earth all the more will I praise Him as being counted worthy of greater blessings. Nevertheless I hope your holiness will put up prayers for the quiet of the holy churches. It is because of the storm that is assailing them that I wail and groan and lament. That quiet, as I know, was driven away by the Osrhoene clergy,(3) who poured out countless words against me, although I had no share in their condemnation, nor in the sentence passed upon them; on the contrary, as your holiness knows, I besought that the communion might be given to them at Easter. But slanderers find no difficulty in saying what they like. My consolation lies in the blessing of the Master who said, "Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsely for my sake; rejoice and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you."(1)

LXXXVIII. To Taurus the Patrician.(2)

Slanderers have forced me to go beyond the bounds of moderation, and compel me to write to you who have adorned the highest offices, and obtained the most distinguished honours. I therefore implore you to pardon me, for I do not write in self sufficiency, but because I am thrust forward by necessity. It is not because I expect to fall unjustly into trouble and distress, for this is the common fate of all who have sincerely served God, but because I desire to persuade your excellency that those who accuse my opinions are producing false charges against me. From my mother's breast I have been nurtured on apostolic teaching, and the creed laid down at Nicaea by the holy and blessed Fathers I have both learnt and teach. All who bold any other opinion I charge with impiety, and if any one persists in asserting that I teach the contrary, let him not bring a charge which I cannot defend, but convict me to my face. For this is agreeable to the laws alike of God and of man, but to whom is it so becoming to champion the wronged as to you, O friend of Christ, to whom boldness of utterance is given by the splendour of your lineage, the greatness of your rank and your foremost place in the law?

LXXXIX. To Florentius the patrician.(3)

In sending a letter to your greatness I am daring what is beyond me, but the cause of my daring is not self-confidence, but the slanders of my calumniators. I have thought it well worth while to instruct your righteous ears how openly the impugners of my opinions are calumniating me. I have been guilty, I own, of many errors, but up to now I have ever kept the faith of the apostles undefiled, and on this account alone I have cherished the hope that I shall meet with mercy on the day of the Lord's appearing. On behalf of this faith I continue to contend against every kind of heresy; this faith I am ever giving to the nurslings of piety; by means of this faith I have metamorphosed countless wolves into sheep, and have brought them to the Saviour who is the Arch-shepherd of us all. So have I learnt not only from the apostles and prophets but also from the interpreters of their writings, Ignatius,Eustathius, Athanasius, Basil, Gregory, John, and the rest of the lights of the world; and before these from the holy Fathers in council at Nicaea, whose confession of the faith I preserve in its integrity, like an ancestral inheritance, styling corrupt and enemies of the truth all who dare to transgress its decrees. I invoke your greatness, now that you have heard from me in these terms, to shut the mouths of my calumniators. It is in my opinion wholly unreasonable to accept as true what is charged against men in their absence; rather is it lawful and right that those who wish to appear as prosecutors should accuse the defendants in their presence, and endeavour to convict them face to face. Under these conditions the judges will without difficulty be able to arrive at the truth.

XC. To Lupicinus the Master.(1)

I have passed through the contests of my prime. I see before me the confines of old age, and have expected as an old man to have more honour given me. But I am a mark for the shafts of slander, and am driven to meet by defence accusations levelled against me. Under these circumstances, I beseech your excellency not to believe the lies of my accusers. Had I been living a life of silence, there might have been room for the suspicion of unorthodoxy. But I am continually discoursing in the churches, and therefore have, by God's grace, innumerable witnesses to the soundness of what I teach. I follow the laws and rules of the apostles. I test my teaching by applying to it, like a rule and measure, the faith laid down by the holy and blessed Fathers at Nicaea. If any one maintain that I hold any contrary opinion, let him accuse me face to face; let him not slander me in my absence. It is fair that even the defendant should have an opportunity of speech, and meet with his defence the charges brought against him, and that then and not till then should the judges lawfully pronounce their sentence. This favour I beg through your excellency's assistance. If any men wish to condemn me unheard, I accept with willingness even their unjust sentence. For I wait for the judgment of the Master, where we need neither witnesses nor accusers. Before Him, as says the divine Apostle, "all things are naked and opened."(1)

XCI. To the prefect Eutrechius.(2)

I well know, and need no words to tell me, how your excellency regards me. Actions speak more clearly than words, but I have been anxious for you to know the cause of the accusation that is brought against me. For I am suffering under a most extraordinary charge, being at one and the same time attacked as unmarried, and as having been married twice.(3) If my present calumniators assert that I am falsifying the apostolic doctrine, why in the world, instead of accusing me in my absence, do they not attempt to convict me face to face? This fact alone is enough to give utter refutation to their lies, for it is because they know that I have innumerable witnesses to the apostolic character of my doctrines that they have urged an undefended indictment against me. Lawful judges must on the contrary keep one ear unbiassed for the accused. If they give both to the pleadings of the opponents, and deliver a sentence acceptable to them, I shall put up with the injustice as bringing me nearer to the kingdom of heaven, and shall await that impartial tribunal, where there is neither prosecutor, nor counsel, nor witness, nor distinction in rank, but judgment of deeds and words and righteous retribution. "For," it is said, "we must all appear before the judgment seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad."(4)

XCII. To Anatolius the Patrician.(5)

The very holy lord archbishop Domnus has arranged for the most pious bishops to repair to the imperial city, with a view to the complete refutation of the false accusation made against us all. At this time we stand in especial need of the aid of your magnificence, since the Lord of all has endowed you with the gifts of pure faith, of warm zeal in its behalf, of intelligence and capacity, and power withal to carry out your prudent counsels. I beg you therefore to defend the cause of the wronged, to contend against lies, and champion the apostolic teaching now assailed. Without doubt the master and guide of the churches will bless your endeavour, will scatter the lowering cloud, and bless the nurslings of the faith with clear sky. Even should He permit the tempest to prevail, your greatness will reap your perfect reward, and we shall bow our heads before the storm, ready to live with cheerfulness wheresoever it may drive us, and waiting the judgment of God and his true and righteous sentence.

XCIII. To Senator the Patrician.

I cherish an indelible memory of your magnificence, and now by very religious and holy bishops I salute you. The very holy lord bishop Domnus has arranged for them to journey to the imperial city in order to put an end to the false charges raised against me. For certain men have contrived manifest calumnies against me, and have grievously disturbed the churches for whose sake the Lord Christ "endured the Cross despising the shame";(2) in whose behalf the band of the divine apostles and companies of victorious martyrs were delivered to many kinds of death. On behalf of their peace I call on your magnificence to contend. It had been easy for the God of all to have nodded His head and scattered the lowering clouds; but He bides His time, and thereby at once shews the endurance of them that are assailed, and gives us opportunities of doing good.

XCIV. To Protogenes(3) the Praefect.

The loving-kindness of the Lord has already given you an opportunity of carrying out your good intentions. He has given you a greater opportunity now, that your excellency may the more easily champion the cause of the truth that is assailed, bring lies to nought, and give the churches the calm for which they so intensely long. Your excellency has already learned from many other sources bow great is the surge by which the churches in the East are overwhelmed, but you will acquire more accurate information concerning it from the very religious bishops who, on account of it, have undertaken their long journey in the winter, relying, next after the Grace of God, on the providence of your authority. Disperse for us, then, O Christian man, the storm, change the moonless night into clear sunshine, and bridle the tongues set wagging against us. We by God's grace are ever fighting for the apostolic decrees, and we preserve undefiled the faith laid down at Nicaea, and style impious all who dare to violate its dogmas. In evidence of the truth of what I say may be cited my catechumens, those who are from time to time baptized by me, and the hearers of my discourses in the churches. If they mean to accuse me in accordance with the law, they must convict the in my presence, not slander me in my absence. In this manner your excellency, when giving judgment in other cases, is wont to deliver your sentences, perceiving on which side lies the right from the pleadings both of the prosecution and of the defence.

XCV. To the praefect Antiochus.(1)

You have laid aside the cares of your very important government, but your fame flourishes among all; for they that have reaped the fruit of your benevolence, and they are many and everywhere, persistently extol it, proclaiming your good report in all directions, and stirring their hearers' tongues to join in the chorus of acclamation. When I behold the worthy fruit which adorns with its beauty its far-famed stem, I am delighted. For this reason I call your excellency to greater and higher deeds, and beseech you to give heed to the tranquillity of the churches. They have been overwhelmed with a great storm by the contrivers of calumnies against me, and under these circumstances the very religious bishops, making light of a long journey, of infirmity, and of old age, have left their own flocks unshepherded, and undertaken to travel this great distance, in their eagerness to confute the lies told against us all. I beseech your greatness to give them your protection, to shew care for the calumniated East, and your forethought for the welfare of the apostolic faith. It is only fitting that you should add this further glory to the rest of your good deeds.

XCVI. To Nomus the Patrician.(2)

I have written to you two letters, indeed I think three, but without getting any answer. I had wished to say no more, but to know my own place and the greatness of dignities, and to beg you to inform me of the cause of your silence. Really I do not know what offence I can have given to your excellency. We err unwillingly as well as willingly, and sometimes are quite ignorant in what way we are transgressing. I therefore beg your greatness, remembering the divine laws which plainly charge us "If thy brother shall trespass against thee go and tell him his fault between him and thee alone"(1) to deign to make plain to me the origin of the annoyance, that I may either prove myself innocent, or, made aware of where I was wrong, may beg your pardon. In my confidence in the evidence of my conscience I hope for the former. All men are adorned by magnanimity, and not least those who, following the example of your excellency, trained in outside education as well as instructed in divine principles, both hear the apostolic laws loudly exclaiming "Let not the sun go down upon your wrath"(2) and remember the words of Homer(3)

"In fit bounds contain thy mighty mind; Benignity is best."

I have thus written not as though giving you information, but to remind one who is much occupied, and I do so in remembrance of the law of the Lord, who says "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother and then come and offer thy gift."(4) In obedience to these words I have thought it right to salute your excellency by the most pious bishops, and to exhort you to give heed to the tranquillity of the churches. They are indeed overwhelmed by a great storm.

XCVII. To the Count Sporacius.(5)

I am delighted with your excellency's letter. My pleasure has been increased by the very religious presbyter and monk Iamblichus, who has told me of your warm zeal, your earnestness in religion, and your real goodwill to me. On hearing of this as well as of the efforts of the glorious and pious lord Patricius(1) on my behalf I give you the apostolic blessing which the blessed Onesiphorus obtained from that holy tongue; "The Lord give mercy to your house, for he oft refreshed. me and was not ashamed of my chain;" "The Lord grant unto him that he may find mercy of the Lord in that day."(2) This I pray for you, even though the enemies of the truth inflict on me yet greater miseries as they suppose; for we have been taught to regard men's purpose; but be sure of this, that with true religion death to me is very pleasant, and exile to the ends of the earth. Still we are distressed at the storm of the churches. which the Lord of all is mighty to disperse.

XCVIII. To Pancharius.

WE are distressed to see the tempest of the churches, but their Master and Ruler ever through mighty billows shows to men His own wisdom and power. He rebukes the winds and brings about a calm as He did when He was in the apostles' boat.(3) So though I am distressed, nevertheless because I know this power of our Saviour and am aware of what He arranges for us, even though adversity befall me. I give thanks and accept it as a gift of God. I have learned the lesson to care little for the present, and to wait for the expected blessings. But it behoves your excellency zealously to defend the apostolic faith, that you may receive from the God of all the recompense of such conduct.

XCIX. To Claudianus the Antigrapharius.(4)

Although you have not yet met me, I think that your excellency is aware of the open calumnies that have been published against me, for you have often heard me preaching in church, when I have proclaimed the Lord Jesus, and have pointed out the properties alike of the Godhead and of the manhood; for we do not divide one Son into two, but, worshipping the Only-begotten, point out the distinction between flesh and Godhead. This, indeed, is I think confessed even by the Arians, who do not call the flesh Godhead, nor address the Godhead as flesh. Holy Scripture clearly teaches us both natures. Nevertheless, though I have ever thus spoken, certain men are uttering lying words against me. But I rely on my conscience and have as witness to my teaching Him who looks into the hearts. So, as the prophet says, I regard the contrivances of calumny as "a spider's web."(1) I await the great judgment which needs no words, but makes manifest what in the meanwhile is unknown.

I send this by the very religious bishops, thinking it worth while to salute your excellency by them and to remind you of your promise. For attacked as I am I do not cease to go a-hunting, for I know that even the sacred apostles in the midst of the assaults made upon them did not cease to ply the net of the spirit.

C. To Alexandra.(2)

I have recently received your excellency's letter. For the zeal you have shewn on my behalf I thank you, and pray the God of all to guard the goods you have, to increase them with further boons, and to grant you the enjoyment of future and everlasting blessings. I think that He hears the prayer even of them that are sentenced to relegation, and all the more when it is for the sake of His divine doctrine that they are undergoing apparent disgrace. I am writing by the very religious bishops, and I beg that they may meet with your kindly care. It is for the sake of the faith of the gospel and the peace of the churches that they have undertaken this long journey.

CI. To the Deaconess Celarina.

The flames of the war against us have been lit up again. After yielding awhile, the enemy of men has once more armed against us men nurtured in lies, who utter open slander against me, and say that I divide our one Lord Jesus Christ into two sons. I however know the distinction between Godhead and manhood, and confess one Son, God the Word made man. I assert that He is God eternal, who was made man at the end of days, not by the change of the Godhead, but by the assumption of the manhood. It is however needless for me to inform your piety of my sentiments, for you have exact knowledge of what I preach, and how I instruct the ignorant. I beseech you therefore since the workers of lies have poured their insults upon all the godly bishops of the East at once, and overwhelmed the churches with a storm, that your piety will show all possible zeal on behalf of the doctrines of the gospel anti the peace of the churches. On this account the very godly bishops have left the churches shepherded by them, have disregarded the inclemency of winter, and endured the labours of their long journey, that they may calm the tempest which has arisen. I am sure that your godly excellency will regard them as champions of piety and governors of the churches.

CII. To Bishop Basilius.(1)

There is nothing remarkable in the reproaches that are directed against me being heard in silence by men who do not know me; but that your holiness should not refute the lies of my revilers, or at least should do so only to a certain extent, and with no great heartiness, passes the belief of any one who knows your character and conduct. And I say this not because friendship ought to be preferred to truth, but because the witness of truth is on the side of friendship. Your reverence has very often heard me preaching in church, and, in other assemblies where I have spoken on doctrinal questions; you have listened to what I have said, and I do not know of any occasion on which you have found fault with me for expressing unorthodox opinions. But what is the case at the present moment? Why in the world, my dear friend, do you not utter a word against falsehood, while you allow a friend to be calumniated and the truth to be assailed? If this is because you disregard the helpless and insignificant, remember the plain proclamation of the commandment of the Lord "Take heed that ye despise not one of these little ones which believe in me, for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven."(2) If however it is the influence of my calumniators which imposes silence upon you, you must listen to the other law which says "Thou shalt not honour the person of the mighty"(3) and "Judge righteous judgment"(4) and "Thou shalt not follow a multitude to do evil"(5) and "He that shutteth his eyes from seeing evil and stoppeth his ears from hearing of blood."(6) You may find innumerable similar passages in holy Scripture, which I have thought it needless to collect when writing to a man brought up in the divine oracles, and watering Christian people with his teaching. But this I will say, that we shall all stand before the judgment seat of Christ, and shall give account of our words and deeds. I, who for every other reason dread this tribunal, now that I am encompassed with calumny, find my chief consolation in the thought of it.

CIII. To the Count Apollonius.(1)

The very godly bishops have been led to travel to the imperial city by the calumnies uttered against me, and I by their holinesses send your excellency my salutation, and pay the debt of friendship, not indeed to wipe out the cherished obligation, but to make it greater. For in truth the obligations of friendship are increased by their discharge. That I should now be reaping the fruits of calumny is not extraordinary, for, in that I am human, there is nothing that I must not expect. All troubles of this kind must be borne by them that have learned wisdom; one thing only is distressing--that harm should accrue to the soul.

CIV. To Flavianus,(2) Bishop of Constantinople.

I have already in another letter informed your holiness how openly the calumniators of our teaching are slandering us.(3) Now in like manner by means of the very godly bishops I do the so, me, having not only these as witnesses of the orthodoxy of my teaching but also countless other men who are my hearers in the churches of the East. Above and beyond all these I have my conscience, and Him who sees my conscience. And I know too how the divine Apostle often appealed to the testimony of his conscience, for "our rejoicing is this, the testimony of our conscience "(4) and again "I say the truth in Christ I lie not, my conscience also bearing me witness in the Holy Ghost."(5) Know then, O holy and godly sir, that no one has ever at any time heard us preaching two sons; in fact this doctrine seems to the abominable and impious, for there is one Lord Jesus Christ through whom are all things. Him I acknowledge both as everlasting God and as man in the end of days, and I give Him one worship as only begotten. I have learned however the distinction between flesh and Godhead, for the union is unconfounded. Thus drawn up as it were in battle array to oppose the madness of Arius and Eunomius, we very easily refute the blasphemy hazarded by them against the only begotten, by applying what was spoken in humility about the Lord, and suitably to His assumed nature, to man, and, on the other hand, what becomes the divine and signifies the divine nature, to God; not dividing Him into two persons, but teaching that both the former and latter attributes belong to the only begotten, the latter to Him as God the Creator and Lord of all, and the former as made man on our account. For divine Scripture says that He was made man, not by mutation of the Godhead, but by assumption of human nature, of the seed of Abraham. This the divine Apostle openly says in the words "For verily He took not on Him the nature of angels, but He took on Him the seed of Abraham, wherefore in all things it behoved Him to be made like unto His brethren."(1) And again "Now to Abraham and his seed were the promises made: he saith not and to seeds, as of many; but as of one, and to thy seed, which is Christ."(2)

These and similar passages have been cut out of divine Scripture by Simon, Basilides, Valentinus, Bardesanes, Marcion, and the man who is named after his maniacal heres.(3) So they style the Master Christ God only, and describe Him as having nothing human about Him, but appearing in imagination and appearance as man to men. On the other hand the Arians and Eunomians say that God the Word assumed only a body, and that He Himself supplied the place of a soul in the body. And Apollinarius describes the Master's body as endued with a soul;(4) but, deriving, I know not whence. the idea of a distinction between soul and intelligence,(5) deprives intelligence of its share in the achieved salvation.(6) The teaching of the divine Apostles lays down on the contrary that a soul both reasonable and intelligent was assumed together with flesh, and the salvation of which the hope is held out to them that believe is complete.

There is yet another gang of heretics who hold differently.Photinus,(7) Marcellus,(8) and Paul of Samosata,(9) assert that our Lord and God was only man. When arguing with these we are tinder the necessity of advancing proofs of the Godhead, and of shewing that the Master Christ is everlasting God. When, on the other band, we are contending with the former faction, which calls our Lord Jesus Christ God only, we are obliged to marshal against them the forces of the divine Scripture, and collect from it evidence of the assumption of the manhood. For a physician must use remedies appropriate to the disease, and suit the medicine to the case.

Now, therefore, I beseech your holiness to scatter the slander raised against me, and bridle the tongues now vainly reviling me. For, after the incarnation, I worship one Son of God, one Lord Jesus Christ, and denounce as impious all who hold otherwise. Deign, sir, to give me too your holy prayers, that, by God's grace, I may reach the other side of the ocean of danger, and drop my anchor in the windless haven of the Lord.

CV. To Eulogius the OEconomus.(1)

We have heard from many sources of your piety's efforts on behalf of true religion. It is therefore right that you should readily succour one who is calumniated for the same cause, and should refute the revilers' lies. You, O godly Sir, know what I hold, and what I teach, and that no one has ever heard of my preaching two sons. Exert, I implore you, in this case too your divine energy, and stop the months of the evil speakers. In conflicts of this kind one must help not only one's friends but even those who have caused us pain.

CVI. To Abraham the OEconomus.

By the godly bishops I salute you. I beseech you to give heed to the churches' calm, and to disperse the waves of calumny. "Whatsoever a man soweth that shall he also reap,"(2) as says the divine Apostle. Without doubt then he who fights for the apostolic doctrines shall reap the fruit of the apostolic blessing and enjoy the Apostles' devotion.

CVII. To the presbyter Theodotus.

The struggles which your piety has undergone on behalf of the apostolic doctrines are not unknown, but are frequently mentioned alike by those who have known them by experience, and by others who have heard of them from these. Continue, my dear sir, your efforts, and fight for the doctrines of the Fathers. For these I too am buffeted in all directions and, while I receive the shock of the great waves, I beseech our Governor either to nod his head and scatter the tempest, or enable the victims of the storm by His grace to play the man.

CVIII. To Acacius the Presbyter.

True indeed is the promise of David's Psalm, for through him the Spirit of truth gave this promise to them that believe, "Commit thy way unto the Lord, trust also to him; and he shall bring it to pass; and he shall bring forth thy righteousness as the light and thy judgment as the noonday."(1) This we find too has come to pass in the case of your piety. For the great care yon bestow upon them that are weeping for their orphanhood, and your struggles on behalf of the apostolic doctrines, are in every one's mouth, and so, as the prophets say, "Hidden things are made manifest." Since I too have beard of your piety's admirable exertions I write to salute you, most godly sir, and beseech you to increase your glory by adding to your labours, and to fight on behalf of the doctrine of the Gospels, that we may both keep the inheritance of our fathers unimpaired, and bring our Master His talent with good usury.(2)

CIX. To Eusebius, Bishop of Ancyra.(3)

Many are the devices secretly plotted against me, and through me patched up against the faith of apostles. I am however comforted by the sufferings of the Saints, Prophets, Apostles, Martyrs, and men famous in the churches in the word of Grace; and besides these by the promises of our God and Saviour, for in this present life He has promised us nothing pleasant or delightful, but rather trouble, toil, and peril, and attacks of enemies. "In the world," He says, "ye shall have tribulation,"(4) and "if they have persecuted me they will also persecute you,"(5) and "If they have called the master of the house Beelzebub how much more shall they call them of his household,"(8) and "The time cometh when whosoever killeth you will think he doeth God service,"(7) and "Straight is the gate and narrow the way which leadeth unto life,"(8) and "When they persecute you in this city flee you into another,"(9) and I might quote all similar passages. The divine Apostle too speaks in the same strain. "Yea and all that will live godly in Christ Jesus shall suffer persecution, but evil men and seducers shall wax worse and worse, deceiving and being deceived."(1) These words give me the greatest comfort in this distress. As the calumnies uttered against me have probably reached your holiness's ears, I beseech your holiness to give no credence to the lies of my slanderers. I am not aware of ever having taught anyone up to the present time to believe in two sons. I have been taught to believe in one only begotten, our Lord Jesus Christ, God the Word made man. But I know the distinction between flesh and Godhead, and regard as impious all who divide our one Lord Jesus Christ into two sons, as well as those who, travelling in an opposite direction, call the Godhead and manhood of the master Christ one nature. For these exaggerations stand opposed to one another, while between them lies the way of the doctrines of the Gospel, beautified by the footprints of prophets and apostles, and of all who after them have been conspicuous for the gift of teaching. I was anxious to adduce their opinions, and to point out how they bear witness in favour of my own, but I want more words than a letter allows room for, wherefore I have written summarily what I have been taught about the incarnation of the only begotten; I send my statement to your godly excellency.(2) I bare written not with the object of teaching others, but of making my defence against the accusations brought against me, and of explaining my sentiments to those who are ignorant of them. After your holiness has read what I have written, if you find it in conformity with the apostolic doctrines, I hope you trill confirm my opinion by what you reply--if, on the contrary, anything that I have said jars with the divine teaching, I request to be told of it by your holiness. For, though I have spent much time in teaching, I still need one to teach me. "We know," says the divine Apostle "in part,"(3) and again he says, "If any man think that he knoweth anything he knoweth nothing yet as he ought to know."(4) So I hope that I may hear the truth from your holiness, and that you may also give heed to the calm of the Church, and fight for the divine doctrines. It is for their sakes that the very godly bishops, making light of the difficulties of the journey, and of the winter, have set out for the imperial city, in the endeavour to bring about some end to the storm. Send them I pray you, on their way with your prayers and with your prayers too strengthen me.(1)

CX. To Domnus, bishop of Antioch.(2)

When I read your letter I remembered the very blessed Susannah, who when she saw the famous villains, and believed that the God of all was present, uttered that remarkable cry, "I am straitened on every side;"(3) but nevertheless preferred to fall into the snares of slander rather than to despise the just God. And I, sir, have two alternatives as I have often said, to offend God and wound my conscience, or to fall by man's unjust sentence. The most pious emperor, I think, knows nothing of this. For what hindered him from writing, and ordering the ordination to take place, if in truth it so pleased him? Why in the world do they utter threats without and cause alarm, and yet do not send letters openly ordering it? One of two things must be true; either the very pious emperor is not induced to write, or they are trying to make us break the law and afterwards be indicted by them for illegality. I have before me the example of the blessed Principius,(4) for in that case, when they had given orders by writing, they punished him for obedience. Moreover the letters which I read on the very day of the letter-bearer's arrival are of a contrary tenour. For one of the holy monks has written to some one that he fins received letters both from the very illustrious guardsman and the very glorious ex-magister stating that the case of the very godly lord bishop Irenaeus will stand more favourably, and in return for this good will they ask prayers on their behalf. I think therefore that a reply ought to be written to the clergy who have written from the imperial city to the effect that(3) "in obedience to the sentence of the very godly bishops of Phoenicia, and knowing both the zeal and the magnanimity and love for the poor and all the other virtues of the very godly bishop Irenaeus, and in addition to this the orthodoxy of his opinions, I have ordained him. I am not aware that he has ever objected to apply to the holy Virgin the title 'Theotokos,' or has ever held any other opinions contrary to the doctrines of the Gospel. As to the question of digamy, I have followed my predecessors; for Alexander of blessed and sacred memory, the ornament of this apostolic see, as well as the very blessed Acacius, bishop of Beroea, ordained Diogenes of blessed memory who was a 'digamus;'(1) and similarly the blessed Praylius ordained Domninus of Caesarea who was a 'digamus.'(2) We have therefore followed precedent, and the example of men well known and illustrious both for learning and character. Proclus, bishop of Constantinople, of blessed memory well aware of this and many other instances, both himself accepted the ordination, and wrote m praise and admiration of it. So too did the leading godly bishops of the Pontic Diocese,(3) and all the Palestinians.

"No doubt has been raised about the matter, and we hold it wrong to condemn a man illustrious for many and various noble actions." In my opinion it is becoming to write in these terms. If your holiness holds any other view, let what seems good to you be done. I, as they suppose, have undergone one punishment, and am ready by God's help to undergo yet another. Even a third and fourth, if they like, by the stay of God's grace I will endure, praising the Lord. If your holiness thinks right, let us see what answer comes from Palestine, and, after considering more exactly what course is to be taken, let us so write to Constantinople.

CXI. To Anatolius the Patrician.(4)

Your excellency will be recompensed for the kindness you have shewn me by the God of all, for all that is done for His sake has its reward. I laugh at all my slanderers. The bodies of them who are most severely scourged do not feel the pain, because the scourged flesh is deadened. Still I lament over them whose unrestrained mouths utter such lies. In what way have the accusers of the godly bishop Ibas(1) been wronged by me that they should utter such calumnies against me? To begin with, I was not even one of the judges, for in obedience to the imperial decree I was living at Cyrus. Moreover, as I have heard from many, they all along treated my absence as a grievance, for I had arranged for their partaking of the Holy Communion at the Easter feast of salvation,(2) and as they often expressed a wish to meet me, I received them with kindness and advised them as to the proper course to take. But that I may also speak in the defence of the very godly bishop the lord Domnus, what was the proper course for him to take? He was openly attacked; he saw men deposed by a synodical sentence sent into another diocese, and resuming their priestly functions in violation of the laws of the Church; he saw things holy and divine laughed at and turned into ridicule by the enemies of the Church; what was he to do? When he knew this he handed over the case to others, and not only to the very godly lord Ibas, but also to the holy lord bishop Symeon of Amida, that the metropolitans of the two provinces might hear the charges. What fairness is there in charging the same persons with cruelty and kindness? If we excommunicate, we run into danger; if we do not excommunicate, we do not escape it. We alone of all the world are objects of attack. Other dioceses are at peace. We alone are exposed to calumniators,--specially I myself, though I took no part in the trial, and am absolutely without responsibility in the matter.

Thus have I been forced to write on reading your lordship's letter, and on learning from it how for these reasons a great commotion has been made against me, a man confined to my diocese; a man of peace; one not even deliberating with the godly bishops of the province. As a matter of fact, although there have been already two episcopal ordinations in our province, I took part in neither. Were I not restrained by the imperial decree I would have gone away, and spent the remainder of my days in some remote spot. I am faint for the plots hatched against me. I am sure those Edessenes never put together their slander against me of their own accord. They were prompted to these attacks on me by their truly truthful neighbours. I thank our Saviour that he has deemed me worthy of the beatitudes of the Gospel, all unworthy though I be. For this reason I have gladly accepted the sentence of relegation. I am ready for exile, and, for the sake of the "hope laid up for me,"(1) welcome whatever fate they may inflict. I pray without ceasing for your excellency, and beseech all the saints to share in my petitions.

CXII. To Domnus, bishop of Antioch.(2)

When news was brought to me that the pettiness of the victorious emperor had been put an end to, a reconciliation effected between him and the very godly bishop,(5) the summons to the council cancelled, and the peace of the churches restored, I hoped that our troubles were a thing of the past. But I am deeply distressed at what I hear from your holiness. It is impossible to hope for any good from this notorious council, unless the merciful Master with His wonted providence shall undo the riotous demons' devices. Even in the great synod, I mean that of Nicaea, the Arian party voted with the orthodox and set their hands to the apostolic exposition. But they did not cease to war against the truth till they had torn asunder the body of the Church. For thirty years the supporters of the apostolic doctrines and they who were infected with the Arian blasphemy continued in communion with one another. But at Antioch,(4) when the latest council was finished, when they had seated the man of God, the great Meletius, on the apostolic throne, and then after a few days ejected him by the imperial authority, Euzoius who was affected with the undoubted plague of Arius was put forward, and straightway the champions of apostolic doctrines seceded and thereafter the division continued.

As I look back on what happened then, and look forward to similar events in the future, my wretched spirit sighs and wails, for I see no prospect of good. The men of the other dioceses do not know the poison which lies in the Twelve Chapters;(1) having regard to the celebrity of the writer of them, they suspect no mischief, and his successor in the see(2) is I think adopting every means to confirm them in a second synod. For supposing he who lately wrote them at command, and anathematized all who did not wish to abide by them, were presiding over an oecumenical council, what could he not effect? And be well assured, my lord, that no one who knows the heresy they contain will brook to accept them, though twice as many men of this sort decree them. Before now, though a larger number have rashly confirmed them, I resisted at Ephesus, and refused to communicate with the writer of them till he had agreed to the points laid down by me, and had harmonized his teaching with them, without making any mention of the Chapters. This your holiness can ascertain without any difficulty if you order the acts of the synod to be investigated; for they are preserved as is customary with the synodical signatures, and there are extant more than fifty synodic acts shewing the accusation of the Twelve Chapters. For before the journey to Ephesus the blessed John(3) had written to the very godly bishops Eutherius of Tyana, Firmus of Caesarea, and Theodotus of Ancyra, denouncing these Chapters as Apollinarian,(4) And at Ephesus the exposition and confirmation of these Chapters was the cause of our deposition of the Alexandrian and of the Ephesian.(6) Moreover at Ephesus many synodic letters were written both to the victorious emperor, and to the great officers, about these Chapters; and in like manner to the laity at Constantinople and to the reverend clergy. Moreover when we were summoned to Constantinople we bad five discussions in the imperial presence, and afterwards sent the emperor three protestations. And to the very godly bishops of the West, of Milan I mean, of Aquileia, and of Ravenna, we wrote on the same subject, protesting that the Chapters were full of the Apollinarian novelty. Furthermore their writer received a letter from the blessed John by the hands of the blessed Paul,(1) openly blaming them; and in like manner from Acacius of blessed memory. And to give your holiness concise information on the subject I have sent you both the letter of the blessed Acacius, as well as that of the blessed John to the blessed Cyril, in order that you may perceive that though they were writing to him on the subject of agreement they blamed these Chapters. And the blessed Cyril himself, in his letter to the blessed Acacius plainly indicated the drift of these Chapters in the words "I have written this against his innovations and when peace is made they will be made manifest." The very defence proves the accusation. I have sent you the copy of what he wrote at the tithe of the agreement, that you may see, my lord, that he made no mention of them, and that those who attend the Council are under an obligation to bring forward what was written at the time of the agreement, and to state plainly what had caused the difference and on what terms the sundered parts were atoned. For they who are summoned to fight for the truth must flinch from no toil, and must invoke the divine aid, that we may preserve unimpaired the heritage bequeathed us by our forefathers.

Your holiness must look out for men of like mind among the godly bishops and make them companions of your journey; and likewise of the reverend clergy those who are zealous for the truth, lest betrayed even by them of our own side we are either driven to do something displeasing to the God of all, or, in our abandonment, fall an easy prey to our foes.

It is faith in which we have our hopes of salvation, and we must leave no means untried to prevent aught spurious being brought into it, and the apostolic teaching from being corrupted.

I write you these words from far away, with sighs and with groans, and I beseech our common Master to scatter this clark cloud and bestow on us once more the boon of the bright sunshine.

CXIII. To Leo, Bishop of Rome.

If Paul, the herald of the truth, the trumpet of the Holy Ghost, hastened to the great Peter(2) in order that he might carry from him the desired solution of difficulties to those at Antioch who were in doubt about living in conformity with the law, much more do we, men insignificant and small, hasten to your apostolic see(3) in order to receive from you a cure for the wounds of the churches. For every reason it is fitting for you to hold the first place, inasmuch as your see is adorned with many privileges. Other cities are indeed adorned by their size, their beauty, and their population; and some which in these respects are lacking are made bright by certain spiritual boons. But on your city the great Provider has bestowed an abundance of good gifts. She is the largest, the most splendid, the most illustrious of the world, and overflows with the multitude of her inhabitants. Besides all this, she has achieved her present sovereignty, and has given her name to her subjects. She is moreover specially adorned by her faith, in due testimony whereof the divine Apostle exclaims "your faith is spoken of throughout the whole world."(4) And if even after receiving the seeds of the message of salvation her boughs were straightway heavy with these admirable fruits, what words can fitly praise the piety now practised in her? In her keeping too are the tombs that give light to the souls of the faithful, those of our common fathers and teachers of the truth, Peter and Paul.(5) This thrice blessed and divine pair arose in the region of sunrise, and spread their rays in all directions. Now from the region of sunset, where they willingly welcomed the setting of this life, they illuminate the world. They have rendered your see most glorious; this is the crown and completion(1) of your good things; but in these days their God has adorned their throne(2) by setting on it your holiness, emitting, as you do, the rays of orthodoxy. Of this I might give many proofs, but it is enough to mention the zeal which your holiness lately shewed against the ill-famed Manichees, proving thereby your piety's earnest regard for divine things. Your recent writings, too, are enough to indicate your apostolic character. For we have met with what your holiness has written concerning the incarnation(3) of our God and Saviour, and we have marvelled at the exactness of your expressions.

For both writings agreed in setting forth both the everlasting Godhead of the Only-begotten derived from the everlasting Father, and the manhood derived from the seed of Abraham and David; and that the nature assumed was in all things like unto us, being unlike to us in this respect alone, that it remained free from all sin; since it springs not of nature but of free will.

The letters moreover contain this, that the Only-begotten Son of God is one, and his God head impassible, immutable, and invariable, like the Father who begat Him and the Holy Spirit; and that on this account He took the passible nature, divine nature being incapable of suffering, that by the suffering of His own flesh He might bestow freedom from suffering on them that have believed in Him. These statements and others of like nature were contained in your letters. We, in admiration of your spiritual wisdom, have landed the grace of the Holy Ghost uttered through you, and we invoke and beseech and beg and implore your highness to protect the churches of God that are now assailed by the storm.

We had expected that through the instrumentality of the representatives(4) sent by your holiness to Ephesus, the tempest would have been done away, but we have fallen under severer attacks of the storm. For the very righteous bishop of Alexandria was not content with the illegal and very unrighteous deposition of the most holy and godly bishop of Constantinople, the lord Flavianus, nor was his soul satisfied with a similar slaughter of the rest of the bishops, but me too in my absence he stabbed with a pen, without summoning me to the bar, without trying me in my presence, without questioning me as to my opinions about the incarnation of our God and Saviour. Even murderers, tomb-breakers, and adulterers, are not condemned by their judges until they have themselves confirmed by confession the charges brought against them, or have been clearly convicted by the testimony of others. Yet I, nurtured as I have been in the divine laws, have been condemned by him at his pleasure, when all the while I was five and thirty days' march away.