Latin original · 39 verses · some words can be tapped for a gloss · long chapter, split into parts; this part covers 1:1818–1:1856 (2003 verses in all)
...to be proved approved. Take up at once the remedies of healing; gird yourself at once with the authority of justice; and so soften with humanity toward the suppliants, that you may [separate] those who persist in the defilement of the heretics, or those who feign guiltlessness and consent with our people by voice alone, from those for whom provision is made concerning the reintegration of the Church...
...and provision is shut off. For neither is it expedient to temper ecclesiastical severity with regard to these; for the goods of mercy will no longer be conferred for the need of those who ought to be provided for, if they be shared indiscriminately by the good and the bad. And since your dilection judged that mention likewise should be made of the Jerusalemites in your letters — of whom a certain profession has been brought to us as well — we deemed it necessary both to read what has been written and to answer what is fitting. These, if they keep the enactments of the holy Fathers, if they venerate the foundations of that faith, will not withdraw from the things defined by them at the prompting of the Holy Spirit.
For either they are perfect, just as they are, and need no additions, or they are well established and therefore not to be changed, seeing that through them all the poisons of the heretics have been suppressed. Nor did the Council of Chalcedon pass over anything which any diligence could have devised as useful: it either set forth more clearly the doctrines of those preceding, or confirmed them, reiterated, by its authority, having undertaken a special contest against Nestorius and Eutyches — the one [separating the divinity of our Lord] from the flesh and therefore refusing to proclaim holy Mary the Mother of God, the other denying the truth of the flesh in the Lord:
since our Lord Jesus Christ is the same Son of God and the same Son of man, one person in two natures of divinity and of flesh, the natures not confused by the union, not as though a fourth person were added to the Trinity, but the Son of God Himself emptying Himself and taking the form of a servant. Wherefore we both profess one and indivisible essence of the Trinity, and yet know that their own property belongs to the persons. For we profess that there is one person of the Father, one of the Son of God together with the assumed flesh, one of the Holy Spirit, both designating the persons by their properties and, through the unity of essence, confessing the inseparable mystery of the Trinity.
For neither can it be doubted that the Word of God, within His Mother's womb, assumed a nature through human flesh, nor that afterward He was divided from Himself within the womb by the union of the natures. For just as in Him the humanity was not brought forth without God, so on the cross the impassible divinity was not divided from the passion of the flesh — which the Virgin's childbearing, her inviolate fecundity, His singular resurrection from the dead, and His ascension to the heavens declare. If they keep these things as they were established by the Fathers, let them believe and not transgress the definitions; those who turn aside from this path spread over themselves a cloud of doubt. But it is necessary for us to answer the contentious with that apostolic word: 'We have no such custom, neither the church of God.'
These things [I say] briefly, because it does not befit that there should be doubting about matters [often defined according to the faith]... [and in the Greek:] we confess one and indivisible essence of the Trinity, and yet we know that their own property belongs to the persons. For we confess that there is one person of the Father, one of the Son of God together with the assumed flesh, one of the Holy Spirit, both signifying the persons by their properties and, through the unity of essence, confessing the inseparable mystery of the Trinity. For it cannot be doubted that the Word of God, within His Mother's womb, assumed a human nature through the flesh, and was not divided after the union of the natures made in the womb.
For just as in Him the humanity was not brought forth without God, so on the cross the impassible divinity was not divided from the passion of the flesh — which the Virgin's childbearing, her inviolate fecundity, His singular resurrection from the dead, and His ascension to the heavens declare. If they keep these things as they were defined by the Fathers, let them believe and not transgress the things defined; those who turn aside from this path spread over themselves a cloud of doubt. But for us it is necessary to answer the contentious with that apostolic word: 'We have no such custom, neither the church of God.'
These things [I say] therefore briefly, since it does not befit that there be doubting about matters often defined according to the faith; and the allegation which is brought forward is almost superfluous when it is addressed to the instructed — the more so since concerning this matter I have touched upon not a few points also to the most clement prince, our son. And since we have answered concerning the profession of the Jerusalemites, this too we judged should fittingly be added for the sake of their salvation:
namely, that if they desire the unity of apostolic communion, they should either send to us through their own [messengers], or deliver to your fraternity, the profession set down in writing which they presented to our legates stationed at Constantinople — drawn up, however, in the same tenor, as we have said — which by all means, under your ordering, should be conveyed to us. Now concerning the Thessalonians, whose legates came to us under the ordering of the most clement and most faithful prince our son, lest we be thought to have omitted anything, we wish you to know that, according to what shall please our Lord Jesus Christ by His inspiration, the whole cause is to be treated by our disposition and, if they shall have fulfilled what is required, to be settled.
Having been content to write back concerning what pertains to the cause through our brother and fellow bishop, the venerable man John, and also our sons Heraclianus the presbyter and Constantine the deacon, men most worthy of ecclesiastical honor, we rejoiced to have found in a man of our order a like merit and a religious purpose, and, along with the commission of the legation, a wisdom and character in keeping with it. For it is a matter to be desired and full of joy, that those whom it has befallen to be partners of communion and of office should, by a just estimation, be approved. Given on the seventh day before the Kalends of April, in the consulship of Valerius. [Greek:] ...we answered concerning the profession of the Jerusalemites, and this too we understood should fittingly be added for the sake of their salvation, namely, that if they long for the union of the catholic communion...
...their own profession, set forth in writing, which they presented to our legates stationed at Constantinople — let them either send it to us through their own [messengers], or deliver it to your fraternity, drawn up, however, in the same tenor, as I have said, which by all means, through your ordering, shall be conveyed to us. Now concerning the Thessalonians, whose legates came to us under the ordering of the most faithful and most glorious emperor our son, lest we be thought to have omitted anything, we wish you to know that, according to these things which have pleased our Lord Jesus Christ by His inspiration, the whole matter is to be examined by your consideration and...
...if they fulfill what is required, [the matter] is to be settled. These things [we wrote back] through our brother and fellow bishop, the most venerable man John, but also through our sons Heraclianus the presbyter and Constantine the deacon, men worthy of ecclesiastical honor, having been content to write concerning what pertains to the matter; and we rejoiced to have found in a man of our order a like worth and a pious purpose, and, together with the commission of the legation, [a wisdom] in accord with prudence and character. For it is a thing to be wished and full of joy, that those whom it befell to be co-heirs of communion and of office should be with discernment approved. And in another hand: May God...
...keep you in health, most honored brother. (238.) HORMISDAS TO JUSTIN AUGUSTUS. I know indeed, venerable emperor, that your clemency is content with the consciousness of a good work alone, and has no need, in those things which you ordain for the unity of the catholic Church, of human praises, lest the glory of great zeal be cheapened by a recompense unworthy of it. For how great is the sum of human proclamation toward him to whom it has befallen to be entrusted with the kingdoms of the earth, when the blandishments of flattery — whatever lowliness offers to one in command — are liable to suspicion? And besides, according to the evangelical tradition, it is necessary that he lack the fruit of the heavenly reward who awaits the recompense of praise.
Hence I do not doubt that your meekness, abounding in every perfection of goodness, refers to God all things which you memorably do; nor, thinking of things transitory, do you look to Him for a reward for the requital of your deeds, whom it is agreed to be the Author of all good things. And yet I, obeying the divine institutions to which I submit, come to meet them, lest I dissemble the benefits I have learned of your religious conscience — lest my silence, which grows to your glory, be turned, which God forbid, into a fault for me. For I know, concerning those ten cleansed by the mercy of our Lord and Saviour, that nine are marked with the note of ingratitude as reprobate, and one alone brought back the testimony of faith and of salvation deservedly received, who, being healed, paid the debt of thanksgiving.
I follow the examples I have learned, and what I proclaim through the material of the office entrusted to me, I set forth on the occasion of a written discourse. I give thanks, as great as I, a humble man, am able, even if not as great as I owe. But it is a solace to me, that the world exults with me over your benefits, and the members of the Church, torn asunder until now, being recalled to their frame, glory. You have brought back the faith to the peoples, having pursued error; the pride of the enemies of the Church of God is bowed down, and the humility of the faithful is raised up. A great thing has befallen you, emperor; great advantages, together with power, have met in you. Understand what you merit: you have transferred to yourself no small part of that good work which our Lord Jesus Christ, going to the heavens, bestowed;
for the peace which He gave to His disciples, the world has found through you. There is no doubt that the angels of heaven rejoice with you: for if, according to the evangelical assertion, there is joy among them over one sinner saved, what joy can there be over a whole people? Hail, Hezekiah of the present age! For though there were before him kings of Judah who did what was right before the Lord, yet not one of them tore down the high places. You too, destroyer of schisms and of pride and restorer of the ancient worship, presume for yourself, after the likeness of him, that your years' courses shall be increased, seeing that you imitate the examples of his works. And all these things — what looks to the greater increase of your glory — you undertake, roused by no goad of another's exhortation, by no entreaties:
God alone is in your counsel. There is none who attempts to insinuate himself into a share of so great a work: to yourself you owe the zeal of this action, to yourself the effect of the good action. You, venerable emperor, animated me — who so long mourned the Church's wounds — to the hope of salvation to be restored; you roused me — after such continuous storms, now almost ceasing from despair — to a new tranquillity, by pious letters directed to me of your own accord, this too doubtless being granted by divine understanding, that in the very beginnings of your principate you might dedicate the homage of your faith to Him to whom you owed the empire you had received.
But I, who could not be the first to impel you to begin these things, now with greater confidence, provoked by such great benefits, am constrained to pray that you suffer not there to be a failing of so good a work in you, nor let down the hands which you raise to God from the perfection of the work begun. I cannot deny that I ask these things out of affection for our Lord and for unity; but I confess that I owe these efforts also to your salvation, for so great a grace of your meekness. For it is written: 'He who shall have persevered, this one shall be saved.' Nor let the obstinacy of any make you the more slothful from your purpose. It is a hard thing that the [pertinacity] of those... should be more effective...
...the pertinacity of those who divide peace than [the constancy] of those who assert unity; that wounds should be loved rather than remedies provided for salvation, and that it should be deemed more choiceworthy to dissolve oneself with the dead than to cleave to the living. Is it not fair that those who are not moved by example should be subjected to the command of a religious prince? Not every sick man acquiesces in wholesome things, and the zeal of healing is often ungrateful to the very ones to whom it is applied; and yet the constraint applied for the sake of health is welcome, nor are they, after recovery, not beholden to the benefits, who are cured against their will. With great circumspection is the craftiness of the subtle to be guarded against, who thrust forward difficulties while they strive to shake apart things well composed.
And who could admit this — that we should be believed to be led by peace to those things to which we could not be compelled by the necessity of discord, and that it should be thought fairer that a prince should, against salvation, follow the will of his subjects, than that subjects should, for their own salvation, serve the command of their prince? Believe that the very Church of God supplicates you together with me, venerable son, that you keep it without spot or wrinkle, as you know it pleases the Lord, and that that ever-watchful Eye behold in it no blemish which it would turn away from. Love what, being pricked by God, you have chosen, and keep undefiled that whereof you willed to be a part. Formerly the solicitude was mine alone: now your clemency has made the cause one for us both.
Nor let anyone say that I am more austere than my predecessors, nor let anyone's exhortation be held as having the authority of a decree: it was not the zeal of pertinacity but the scandals that followed which made me more diligent. Perhaps at the beginnings there might have been room for lenity: as is well known, through the successions of the preceding times the accretions of errors grew for the worse. Do not, most holy son, count as small what you have cared for! Where the holy Council of Chalcedon and the most religious enactments of the venerable Pope Leo, [numbered] among the saints, held a place of some honor — where has not the army of the enemies of God, as it were, sounded some war-blast against such great foundations of the faith? The more fiercely these have been assailed with darts, the more strongly must they be fortified with defenses.
I beg you, most merciful Emperor, that you compel me neither to abandon these things which have long been rightly resolved, nor to alter them. For that voice unceasingly murmurs in my ears, that no one who puts his hand to the plough and looks back is fit for the kingdom of God, since it is manifest that repentance is for evil works, not for good ones.
But although we are pressed by these straits, nevertheless, both out of regard for your clemency and because the plea of the venerable legates—Bishop John, the presbyter Heraclianus, and the deacon Constantinus—moved us not inhumanely, men who believed that remedies ought to be sought for the innocent or for those ignorant of the case, we have sent letters to our brother and fellow-bishop Epiphanius, that, mindful of the faith and mindful of religion, those whom he shall have judged worthy of reception or of that communion which we refused, being innocent as is asserted, he may admit them to the fellowship of the sacred communion—yet with the tenor of the document which was set forth by us preserved.
For it is better and more pleasing to God, if with the faith safe those who have been cut off be joined to the ecclesiastical body, than that they who have remained in the immaculate communion of blessed Peter should go over to those who are cut off. Given on the seventh day before the Kalends of April, in the consulship of Valerius. (239.) HORMISDAS TO EPIPHANIUS, BISHOP OF CONSTANTINOPLE. We bless the Lord with the affection of brotherly charity, because not only have we learned from the synodal report that you have worthily attained to the priesthood, but we prove it also by your deeds and character; and the rank of your merit has so displayed itself by its effects that we believed all things even before the testimony of our brothers and fellow-bishops.
For what they promise that you are able to do by your character, we see fulfilled; and, as though the grace of peace were being preserved by your faith, so the desires of unity have thus far been deferred. By their divine predestination the name by which you are called has come to your charity. Under this spirit made manifest it has come about, in concord, that we may say: Behold how good and how pleasant it is for brethren to dwell together in unity! Wherefore, rendering the offices of salutation in Christ our Lord, we exhort you to continue with a praiseworthy resolve the beginning of a good work, according to the holy Gospel, by which we are admonished: He that shall persevere unto the end, the same shall be saved.
Exhort therefore the rest, invite them by admonitions, gather them by kindly words, for the multiplied returns of the talent entrusted are as divine sacrifices. Moreover we received it most gladly that through our brother and fellow-bishop John, and also through our sons the presbyter Heraclianus and Constantinus as intermediaries, we learned of the advancement of your charity, than which we think nothing sweeter; and although the aforesaid men, even if they did so out of the deference they had received, praised you not without reason, we are of all men most blessed, because a worthy reporter stood forth as the messenger of a worthy matter, so that you may have most absolute proof of the honour owed to the merits of the legates. AND TO THE POPE XANU(?):
We have received a golden chalice set with gems, a silver paten and another silver chalice, and two veils to serve the ministry of the basilica of blessed Peter the Apostle, sent by your charity. Given on the seventh day before the Kalends of April, in the consulship of Valerius. (240.) HORMISDAS TO THE SYNOD OF CONSTANTINOPLE. CONCERNING THE ORDINATION OF BISHOP EPIPHANIUS. We rejoice, as your fraternity reports to us, that our brother and fellow-bishop Epiphanius, taken up into the office of the priestly ministry at most fortunate Constantinople by God's favour, has reached his post; because in a certain way those tidings are more gladly received which a beloved person has conveyed, and the greater joy arises on account of the authority of the messenger, the less there is to dispute concerning the testimony.
So was it fitting, most dear to us; so did it become you to display your affection toward your neighbour, that through you it might be made known to the Apostolic See that he shone in character and holiness, that he had so imbued himself, as you also assert, with good practices from of old, that there is no stronger testimony of merit than that he was chosen to the honour of the priesthood. For what is there that can be held doubtful concerning him, in whom, upon the proof of the concord already accomplished, divine things regarding good character have been received beforehand? Wherefore you act holily, you act religiously, you act piously, in that you willingly render testimony to the truth, in that you do not deny the reward to those who have well deserved it:
for it is the same error to keep silent about the truth as to stand by falsehoods, and it is the same injustice if honour be denied to pleasing character, as if it be granted to the unworthy. It is certain, most beloved, that you share in the praises of the priest whom you commend, because whatever is praised as being in the one whom you have chosen from among yourselves is transcribed to the whole order of your fraternity.
May God almighty, preserving the peace of His own faith in perpetuity, so strengthen with such firmness your election and ordination—which you religiously believed ought to be intimated to the Apostolic See through our brother and fellow-bishop John and our sons the presbyter Heraclianus and the deacon Constantinus—and so scatter the struggles of all who are at discord, so restrain the hearts of the dissenting, that, just as under our brother and fellow-bishop Epiphanius a token of pacification has been given, we may rejoice in its effect. Given on the seventh day before the Kalends of April, in the consulship of Valerius. WE HAVE IN THE ARCHIVE THE ACTS IN THE CASE OF ABUNDANTIUS, BISHOP OF TRAIANOPOLIS. (241.) JUSTIN AUGUSTUS TO POPE HORMISDAS.
That what has befallen in the case of Paulus, a most reverend man, may be made plain to your apostolate: he, being invested with the priesthood of the city of Antioch, is said to have conducted himself in many affairs which are foreign to religious bishops, so that he is accused by the betrayal of his own clergy, by the inhabitants also of the said city, and moreover by others in frequent number—not only while the legates of your holiness were stationed in this royal city (whom we resolve to retain here as well), but after their departure. He, overcome by the testimony of his own evil conscience, and terrified besides lest, upon an inquiry being held, the case should demand a graver form of outcome, offered documents of refusal, that it might be permitted him to withdraw from the office of the episcopate he had undertaken, as has been said.
Since therefore it is and has been at our heart that the prelates of the cities should ever be in the common love of all, whose souls they are believed to have received to govern, and since Paulus, a most reverend man, of his own accord abdicated his priesthood, as we have recounted, we have judged that the present letter should be directed to you, that it may be laid open to you, and that you may deign to obtain for us by your own prayers heavenly protection. Given on the Kalends of May at Constantinople, in the consulship of the most illustrious men Justinian and Valerius. (242.) A COPY OF THE REPORT OF EPIPHANIUS, BISHOP OF CONSTANTINOPLE. TO THE ALTOGETHER MOST HOLY AND MOST BLESSED LORD, BROTHER AND FELLOW-MINISTER HORMISDAS, EPIPHANIUS.
We indeed desire to write more frequent letters to your beatitude and to enjoy the affection of brotherly charity; but now, wishing that the things which have occurred should not remain hidden from your holiness, we have made use of the present writing. For after many disturbances, and over no small span of time, besetting Antioch the greatest city, which is the first in the Eastern diocese, on the occasion that Paulus, beloved of God, held the episcopate of the said city—and, as some have said, on the part of many of the inhabitants of that very city,
who separated themselves from the Catholic Church and pressed continual petitions upon our most tranquil and most faithful prince, supplicating that an investigation of the things which were being brought as accusation be made manifest (which matters indeed took their beginning long ago, as did not escape the legates beloved of God directed by your holiness, when they were staying in the royal city, taking cognizance of all things concerning these): the aforesaid Paulus, therefore, beloved of God, thinking this to be to his own advantage, chose by his own documents the desertion of the designated city and of the episcopate, and showed that he preferred both universal quiet and estrangement from the cases. All of which things we know that our prince, beloved of Christ, also made manifest to your reverence.
But now to all of us more precious than anything, and that for which above all, night and day, we long, is good tidings concerning those God-beloved legates, whom the most loving prince and we ourselves directed to your beatitude—that you would deign to send them back to us as swiftly as possible, rejoicing, announcing the peace dear to God and proclaiming the unity of the holy churches, adorned with all beauty—so that of the present case, as we have often written, there may be a heavenly gain for those who are in swiftness the authors of good correction, most blessed and most holy brother. All the fraternity that is with your beatitude in Christ, both we ourselves and those who are with us, salute for many years. (243.) A COPY OF THE LETTER OF JUSTINIAN, AN ILLUSTRIOUS MAN.
Your apostolate diligently knows with how great a warmth of faith your son, the most serene emperor, and we ourselves have been from the beginning: we have never ceased to do the things that pertained to the strengthening of the divine religion. For which reason we recently even directed most reverend priests to Rome, that a full settlement might be composed concerning the chapters over which doubt was being turned toward these matters. But we are ignorant what difficulty has arisen, that those things which seem to be very slight have hitherto by no means been laid to rest. Saluting therefore your reverence, we ask that no occasion be given whereby anyone may be able to be in doubt, but that, having before your eyes the judgment of the majesty on high, you would deign in every way to make haste.
(244.) TO THE VENERABLE LORD, BROTHER AND FELLOW-PRIEST DIODORUS, MOST REVEREND BISHOP, EPIPHANIUS, GREETING IN THE LORD. The Lord, bestowing grace rather than receiving it, asked to drink from the Samaritan woman, being Himself the fountain of salvation; and He sat indeed beside the well and was wearied from the labour of the journey, so that as a consequent proof of the truth He might by no means at all overstep the presence of His body, so that everywhere He at once grants richly to the human nature which He founded its own gifts—now indeed graciously assuming it, now also truly asserting that which is His own, and moreover exercising care and providence for it. But His disciples also and His household bestowed something on whomsoever they asked, rather than received.
This same thing Elijah also prefigured, going before in the likeness of his Lord: fittingly he pressed his request for the measure of what was necessary, but above what was necessary he intimated the bounty of the blessing that abode in him; for he indeed asked bread of the widow, but on the occasion of this petition he lent her the opulence of blessing. So too your venerability, in asking something of our littleness, is proven to give rather than to receive. For with your supplication continually co-operating before God, a cruse of oil unfailing shall be furnished from little, and to the jar of meal an abundance of bounty beyond measure shall be conferred out of what was scanty.
You therefore asked at the beginning, in your letter, venerable one, concerning the stones which were commanded to be set upon the rational of the shoulder-piece of the pontiff, then upon the breast of Aaron—that I should set forth their names and colours and kinds, and also their places or the contemplations which they refer to the divine worship, and by which each single stone is proved to have been set for which tribe, or whence it was found, or from what native country. And to us indeed, as I have mentioned, like the aforesaid widow because of our want, the discovery of these things was altogether difficult;