But now let us return to another portion of that epistle, written by the aforesaid synod of the East to the Emperor Theodosius — which, judging it by no means opportune to recall in the second book, we had deferred to be unfolded in what follows. When, therefore, that same Eastern synod, against those who wished certain chapters of Theodore to be condemned, had said, after much concerning Theodore himself, that he had been held in singular esteem not only by the priests, but also by his most sacred grandfather, the thrice-blessed Theodosius who took up the scepters of empire from God — as the most beloved disciple of Flavian the great pontiff of the holy Church of God at Antioch, and the fellow-disciple of the blessed John of Constantinople — it added this also, and said:
«But if anyone, holy Emperor, says that something obscure is found in his writings or in those of others, there is no need for this to be reexamined. For to those whose life had a most excellent end in the priesthood and ministry, we dedicate illustrious glory, and we do not judge them on the basis of those things on account of which some atrociously accuse them. For it is impossible, since they who teach in the Church are men, that they should escape the vituperations of slanderers. And why do we speak of the doctors of the Church? — since even the holy Gospels themselves many of the heretics receive according to their own will, perverting the divine words and rending the body of the Church into many parts.
These things, in brief, have we, all the bishops who by the grace of God are gathered together in Antioch, taught your Piety.» And after these things, when they had commemorated by name many ancient doctors of the Church — as they had also done in writing to the bishop Proclus — declaring that they had taught the same things as Theodore, at the last they say: «But we ourselves judge it to be unprofitable even to the pious empire, while men are compelled to be tossed hither and thither, and are not allowed to rest from this importunate unrest of men. Let the causes of the storm cease, we therefore demand, and order that tranquility be arranged for the Churches of God.» Nothing, as I reckon, O religious prince, had this holy synod of the priests of the East left for us to do before your Mildness.
For that it is unprofitable not only to the peace of the Churches, but also to your very empire — namely, that men should be compelled to be tossed hither and thither, and not be permitted to rest — they cautiously said; but it came about that these things became known to you too late, while those who could have done this were unwilling, and those who were willing were oppressed by them so that they could not do it. For what Christian would not yield to the great authority of these men, what prudent man would not yield to their well-considered reasoning? Finally, the Emperor Theodosius too, instructed by their writings, followed in the case of Theodore of Mopsuestia the judgment of his holy grandfather Theodosius, and did not spurn their salutary decrees and admonitions, nor delay to carry them into effect, as we shall show below.
And the case of Theodore of Mopsuestia was not the same then: he was not sought to be condemned with his dogmas to the prejudice of the great synod, as now; nor was anyone compelled to anathematize those who did not pronounce anathema against him. But why should the synod of Chalcedon condemn, as something novel or heretical, in the epistle of the venerable Ibas, the fact that Theodore — proclaimed by so many Fathers, held in singular esteem by the elder Emperor Theodosius who took up the scepters of empire from God — was praised even by Ibas himself? For neither ought the holy synod to have lightly weighed the judgment of that blessed emperor, to whom so much authority was to be granted by the Church as he himself never claimed any authority against the Church.
Therefore I beg you, most merciful Emperor, and I implore you, by the reverence you owe to Christ God and to His priests, that you obediently receive the exhortation of your holy Fathers. For it is to you that they now speak; to you that all these ancient Eastern bishops give counsel. To you they now say what they once said to Theodosius the younger: «But if anyone, holy Emperor, says that something obscure is found in the writings of the bishop Theodore or of others, there is no need for this to be reexamined. For to those whose life had a most excellent end in the priesthood and ministry, we dedicate preeminent glory, and we do not judge them on the basis of those things on account of which some atrociously accuse them.
For it is impossible, since they who teach in the Church are men, that they should escape the vituperations of slanderers. And why do we speak of the doctors of the Church, when even the holy Gospels themselves many of the heretics receive according to their own will, perverting the divine words and rending the body of the Church into many parts?» Hear, therefore, O religious prince — hear, we pray — and as we exhort you for your own good, hear your fathers, if you desire that Christ should hear them as they pray for you. For it is a grievous thing that those whom Theodosius the younger once received while present in the body and absent from the Lord, Justinian, proclaimed as zealous for the faith, should now cast off when they are absent from the body and present with God.
And Theodosius was invited by the example of no emperor who had obeyed in this cause; but you have one to follow. And Theodosius had not yet experienced the usefulness of that very obedience; but you have learned by the outcome of events how, by his prohibition, that storm was stilled. Incomparably more usefully, therefore, do you, most merciful Emperor, answer the expectation of the whole Church than he answered; since incomparably greater is now the cause for not condemning Theodore than it was in those times. For if John of Antioch, and all the Eastern bishops whom we have mentioned, or Domnus likewise of Antioch, from whose epistle we are about to recall certain things, can seem to some to have contended for Theodore alone;
yet we, who are afraid to anathematize Theodore and all who do not pronounce anathema against him, contend not for Theodore alone, nor for the Council of Chalcedon alone — where, though his praises were afterward recited, he was not condemned — but also for the very condemnation of John and Domnus of Antioch, and of all the Eastern priests, and of the blessed Proclus, who not only did not pronounce anathema against him, but even forbade us also to do so. What, then, Theodosius the younger answered to the aforesaid blessed Proclus when he approached him, in order that you may be able to answer more usefully, we ought to set forth.
«The Emperors Caesars, Theodosius and Valentinian, victors, triumphators, most pious, ever Augusti, to John the archbishop, lover of God, and to the synod gathered with him at Antioch. The disturbance and tumult which has arisen in the East, our empire has learned through our most religious and most holy Father and bishop Proclus. Since, therefore, we provide for the quiet and peace of all, but above all for the Catholic faith, which also guards our empire, we write to your Holiness, that you may obtain peace, and that you give heed to no word of those who wish, against their own salvation, to disturb the most holy religion. For this is the intention of our divinity: that all men may live in quiet,
and above all the holy Churches of God, through which both we are saved and our empire prevails. With this voice, therefore, providing for the quiet of the Church, we charge you with nothing more useful than this: that you too, together with the whole Church, decree that no one henceforth presume anything of such a kind against those who have died in her peace.»