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PATIIOLOGIA OIIIENTALIS
TOMIJS DECIMUS OUARTUS
1
R. GRAFFIN — F. NAIJ
PATItOLOGIA ORIENTALIS
TOMUS ÜECIMUS QüARTUS
I. _ E. W. BROOKS.
A COLLECTION OK LETTERS OF SeYERUS ÜF AnTIUCH , FROM NUMEROUS SYRIAC MANUSCRIPTS (faSC. II).
II. — M. H. DAVIS.
The Life of Abba Johx Käme, coptic text edited axd translated prom the cod. \ \t . copt. lx.
III. — E. BLOCHET.
Mufazzal Ibx Abil-Fazail. Histoire des Suetaxs Mam- louks, texte arabe publie et trauuit en fraxcais ■ (fasc. II).
IV. — G. FURLANI.
Sei scritti axtfireistici ix i.ixgua siriaca.
V. — S. GREBAUT.
Les miracles de Jesus, texte ethiopiex publie et tra- Durr EN FRAxgAis (fasc. II).
^v
a\
^ \«N.
N
Ov^
PARIS
FIRMIN-DIDOT ET C", IMPRIMEUUS-EDITEUHS LIBRAIRIE DE PARIS, 56. RUE JACOB
1920
p n
KD ü
ff
4^
A COLLECTIOX OF LETTERS
OF SEVERUS OF ANTIOGH
FROM NUMEROUS SYRIAC MANUSCRIPTS
EDITED AND TRANSDATED BY
E. W. BROOKS II
PATR. OR. — T. XIV. — F. 1-
MANUSCRIPTS
A = Brit. Mus. Add. 14601 (9"" cent.).
E = — — — 17214 (7"' cent.).
F = — — — 14538 (lO"- cent.).
G = — — — 12155 (8'" cent.).
H = — — — 17193 (874).
I — — — — 12144(1081).
J = — — — 121G8 (8'" or 9'" cent.).
K = — — — 17191 (9"> or 10'" cent.).
L = — — — 14532 (8'" cent.).
M ;= — — — 14533 (8'" or 9'" cent.)
N = — — — 14613 (9'" or 10'" cent.).
Q = — — — 12154 (circ. 800).
T = — — — 14612 (6'" or 7'" cent.).
U = — — — 12153 (845).
V = Vat. Syr. 103 (841).
W = — — 100 (9'" or 10'" cent.).
X = — — 107 (7'" cent.).
Y = — — 108 (7'" cent.).
Z = Brit. Mus. Add. 7191 (7"" cent.).
? = — — — 7192 (7"' cent.).
FoR The Appendix. Brit. Mus. Add. 14504 (9'" cent.).
\Mien the same passag-es occur in more than one place in the same ms., the differenliation is marked by the addition of (1) (2) (3) or (4) after the letter indicating the ms.
•>)»wbjbJLM K^O^^ ^lQ..„^Ui ISC^^A ))S.JL.)So ^3 '^'^^
Y 156 v° a.
l 4 r" a- Y 150 v° b.
|IajL«\^px^ Uäot.^ )K:i)3ü.o tjlSs^N-X. Ua^iö ia\ )— jkjLio |J; "'^S&.^^ioo
:)-<i.tfo/; ,.^00(0 V^jN^ :K^)v-*-3iSl w>.,^3D3 J^j^y.^ )^....(Y) )jl30(; jtoi |t^^^^ t^ :jLo l\^ \^M |;oi; öi^V^j.^ ).,^a2o j^o^o :ot.^ «.s öi^ j-^äijO; )ji^^a3o ^ ^iaJu^; jo^.^.^ r^jK.^ )..<u3Do)^ joJji )~*->t>.o )^o^o \^l lo^ 1^2 ^"""^
1. Fiom Ihe work of Peler of Callinicus against Damian. — 2. Y' ^'^JJ-. — 3. Z >«.» ov^
LXIl (XIX)'. OUR GOD-INSPIRED FATIIER SeVERUS SAYS IN TUE LETTER TO
IsiDORE THE COUNT, THE BEGINNING OF WHICH IS, « I l'ejoiccd gl'eatly
when I received the letter of yoiir Christ-loving illustriousness ».
As regards tliese things therefore I thiiik that we oiiglit to avoid this 5u8-ii(?). composite terni, that we should call the Holy Trinity or the Fathcr uni-essen- tial, both because it is not foiind among the accurate fathers, and" it gives occasions for the evil deviatioiis of the heretics : but they called the Trinity co-essential, in order that by means of this word so plainly and very excel- lently stated there might be expressed in the same phrase both the oneness of the essence ■' and the Separation of the hypostases, and by means of this one word unity and division : for by being called co-essential with the Father and the Holy Spirit the Son claiins to share essence' with those who are reckoned with hini, but to be distinct in hypostasis; for a man is not co- essential with himself, but one man with another.
1. See p. 41, n. 2. — 2'. Sic S\r. — 3. o-jdia.
LEITERS OF SEVERUS. [174]
LXIII W 32 r 1.
)iQj,_=L^J2iO .-jK^ps ^^/ 'JSJ^^ •.^fl.oi fJ ^^CM .):^^).:3 |)l^Jü; jooi ^^Ka
•:>^JU3; j'>'>nv> jjoi ia\ .•|ju.^a.'i>o
1. Marg. f> ^o ow lo-^iw. Tlie exlract conies froiii die work of Jolin of Dara De resiirreclione corpornm. — 2. Ms. i-^- — 3. Ms. ^=^ (ita abbr.). — 4. A point follows in marg.
LXIII. Ol- THE ilOLY ' M.\R SeVERUS FROM THE LETTER TO C.\ES.\RI.\".
519-3S. When' llierefore Adam was stripped of the blessediiess of immortality,
and was tliereafter destined lo he cast into tlie eartli by means of death, then only tliere was introduced, as being necessaiy, the process of the geiieration of children, which preserves a succession to our race by means of the inter- course of copulation, and by means of the partnership of male and female, in the manner in which the quadrupeds also increase and multiply by generation. And for this reason also the flow comes from the very mcmbers which point downwards, and intercourse and birth do not take place from any other, in Order that we may learn that it was from a high and heavenly position that we flowed down to this lowly state.
1. Marg. ' Ile is a herelic, and not liolj '. — 2. See ep. 53. — 3. A .similar pas^ago of 8ev. is pub- lished in Gr. in Mai, Class. Auct., X, 'i5(j; bat Diis dillers considerably froia our lext and appear?^ to conie from a commentary on S. Luke.
[175] LXIV. — TO OECUMENIUS.
LXIV 1 v° a.
41 v" b.
oöi vS/j ,^j (-^w^c Ji»^ öj!iw3 ,oo(^U •.^aiw^J ^-1^,^«^ l;°t°^! )-.»o|K^o >i.^; )JLX>/ •.'*.^ ^r-^ )J'•)-*•^^o V^*^? "^»wOoi vßij .^totoh^l jijx^tp;
1. l'roiii tlie wuik of Peter against Daniian. — 2. Ms. l'^'^^"-'><o-
LXIV. — And lex tue God-clad Severus also bear witness, he who in
ALL SUCH MATTERS HAS MORE KNOWLEDGE THAN MANY MEN. In THE LETTER
TO Oecumemus ' OF wHiCH THE BEGiNNiNG IS, « Neitlier ditl I forget wheii I was wriling the letter », in speaking on this subject he uses the fol-
LOWING WORDS.
For those therefore who wish to learn the purport of what has becii 513-8. written by me in brief and in few words it was right that these things should be put forward : but to those who desire to Icnow the reasons and the argument" contained in this composition let the whole letter be given. But it is certain that even a man who has received sunimaries of what has been Said will need the whole : for a summary is an epitome of raany words; therefore he must first know those many words in order to know of what things it is an epitome. Otherwise the result will be that we shall be putting forward empty words devoid of sense, like those perhaps who desired to speak with tongues only, whom Paul reproves, saying, « For, if I prayed
1. See ep. 1. — 2. Bsupia.
LXV G 153 V" a.
6 LETTERS OF SEVERUS. [176]
t»*.>v wöi .|^f,^eL3 vs/ vjit^^a^ ^9 ^;j .JJ.^^ «ji^t»:^^ u);;; -.jj/ y.^/ )j/
^^I/; ^X^V^/ JJLSlL./; ^6| ^%w^:>o .)joi ,^oio1^/ )-i^^o,^ ^^; lijo-i^ ^iö Kj/ .)joi ,«otots^/ ^j l^-t-^/? ÖMuij .|.i/ ^io )_.9a& JJ9 )<hSx jtO^io
1. Ms. ^»»- — 2. A «ord is erased before this. — 3. Erased.
in a tongue, my spirit prayeth, but my understanding is unfruitful » : and afterwards he adds what he thinks right, saying, « I will pray with my spirit, but I will pray also with my understanding. I will sing with my spirit, but I will sing also with my understanding » '. And I therefore, making a sliglit change, say : It is right to argue witli words; but it is right to argue also with tho understanding. I do not know if any of the God-clad fathers pronounced it right for us to speak in brief when giving teaching; for in these matters it is a welcome thing if even by expending the whole power of speecli that is in us we utter a small portion and tliat in obscure form of wliat the intellect has gathered.
LXV. FrOM the LETTER OF THE SAME HOLY SeVERUS TO EuPRAXIUS THE
508-11. CH.VMBERL.VIN ^, AND ABOUT THE QIESTIONS WIIICH HE ADDRESSED TO IHM.
(And llip. first quesiion is this, as lo liow «v say llial God llic ]yiird was bcijotlcn loithoul hi'yiniiiny hij Ihc Fallier : and the hr</innln</ of Ihr letlrr is Ihis : « You,
1. I Cur., XIV, 14, 15. — 2. Zucli. Uli., iii, I; /'. 0., II, lo'i.
[177] LXV. — TO EUPRAXIUS. 7
'■^^^^»^ »^s^o ♦Kj/ >6..-CS^ I^oC^ jLsa^^ -.' sjoo « mT^^o/ )o(\jJ ya.L.i )oC^ |^.^^s.bo« yi itN?/ ^3Ü>/; •.«aL^jl; K_»)L^^ ^^«asoi K.^..^^^ oI^^o*^ vüSl^
.joou; m6i ^^ . I it i'\ oolo .^xL.ooi JJLSJ-S -.^K^/ )-L^,.3L!^bs.:>e ).1a2; ). . I ^ ^1^/ .^-^ ^>-=>° .^^^JhaL^w^^..lJL^ vK^^^; joi^Qjio ,)joC^^.^^^ • .^Juoöi jöi^/o .) . I ^ joou; ~^^6| ^o ^i..^.'i[ -Jjoi )K^ ^^o .^«Ju/;
IV-s IV-30 'joot y^>>^ )t-so .%-otoK-./ jLs/ .Vi^«^ ^Jioo .wOioK-./ ,^oio)^/j
f^l/ li-s OOI JJLS; jlio j^ioA jJ;; ^^.>3 .oCS, |oo|.J ).^/; v*6( j^jJ ' öt«in/ m6i ^— •/ :)V-^ ^otoK^/; ^-JL.f.^/ )_3/j oCS..<wk.o ol^s.^a^LM t-^^ vi .ou^
1. Ms. ol bis. — 2. Ms. -w. — 3. Ms. 0M")^
God-loving Eupraxius, are ' smitten with divine love » : and a Utile failher on the defence). First therefore you seek to learn how \ve say that God tlie Word was begotten without beginning by the Father. But I from the very appellatiou 'Father' say that the gencration of the Son is without beginning. If the Father was from eternity, the Son also, who shows fortli tlie Father, existed from eternity : for, if there was a time when the Son did not exist, there was then" a time when the Father was not a father. We, because we are a corruptible nature, come into being in time, and again pass away from being : therefore also the names applied to iis vary ; and at one time we are sons of certain persons, and after this we cease to be sons, and we become fathers, and we beget others. But God is in bis nature invariable, and he is as he is from eternity, and he is a father from eternity. And the Son became such to eternity, and the Son is a son who is from eternity, and he was begotten everlastiagly by the Father, and he did not acquire for the Father from outside the Status of a father, because the Son was begotten by him without beginning and without time. If we say that the Son is the wisdom and the power of the Father in accordance with the wise Paul's
1. In the heading of the extracts at G 8 v a (p. 180) and G 13" v b (p. 181) 'being'. — 2. i'pa.
153 V
8 LETTEKS OF SEVERUS. [178]
:ooi ).:>a«.au» ^ab^ ^io ^j y/ .-i^-i/ jJ-— jJ? °l ••j^OjCua— jJ; vjotoo ^6t .JL^mO oi^ K^/ JJ^^CLSL^ )a^^ ^:m ^/o -.ooi JjK^jw«* >olS^ ^^o .ot^MOJLO; jL^CLAoio •.j.s/; otK^a^iil; )L<.^t V^~^ '^otoh^—l .).^aJl^ ,öul^'/;
oiXMy ^^1 l'.«-^) =>o^^ l-^^o^ '^|.^a\« >■•/<> tv'Oio)^/ j^ioso yo^ j';^-» )„j/ \~^l \~^i}i :)-oaA, K^k^l oi^si^ ioi-JL^o v^K.Ijk^o« ^oioK^/ j^oioj
1). "^oK (Y> 'vio Kj/ )jr)^.io otJLio; jioiajL^ «s/o : Kj/ >&.^aji )jL:)aA; «6» VLi. ,s^olo^s^/ ^^ ou^ :ioi.j'K.^ ouL^; oöC^o )OU^; oöi^ : ^^^).jif.^L^ jJ Kj/ mOIoJ^/; )-jl-^,^K.^o j^oooK^ l^oioj ^^o JJLSOI .'^oioK^/ oi^lS.^ ^^ a^o
^j^^^^oa; )^; Pp/o Jf^K:» oi^K^ ^^ o^o .-^aJ^j K>)f..i.b^ ^^ ou^;
1. Ms. \'l
saying, « Christ is the power of God and the vv'isdom of God »', how is it not beyond all impiety for us to presumo to say tliat the Father ever appeared without wisdom or withont power? But, il' he is wise from eternity, and he is powerful frum eternity, thcn he has also wisdom and power from eternity, which is Christ : for he is the ray of the glory of the Father, and the imprcss of his hypostasis^. As the sun from which it shines is the cause of the ray, and the sun is a circle and orb, and, so to speak, a composition, and the ray that comes from it is the light that is emitted and lightens everything under heaven, the land I mean and the sea at the same time, and one can never see the sun without the ray that comes from it, hut, when you hear of the sun, then you also without Separation think of and undorstand the light tiiat comes from it, that which gives light and that which is lighlencd hj^ it, for it is from It, and is not after it, so also from the everlasting and suprasensual lighl, which is the Father, the Son shone forth without beginning and everlastingl}', who himsclf also is the su- prasensual ray which proceeds from him by generation, and does not appear after him. And, as when we hear ihc divine Scripture calling the Son a lay,
1. I Cor.,1, 24.— 2. Hob., I, :i.
[179] LXV. - TO EUPRAXIUS. 9
-.,' -\ Vl^ Oft v< >-~«^> oUio; oöi ).J>JJ :|V-^ o«^ f^l )-— ^)» ij-toC^X |.:slSo!^
• .K^)ju^o/ ^^JL«^D K m >o JoilSs«. lol^ jooi ^otoN-./ jts^iooo :|fcCS.^» )oot ,^S-. t^jjiQJu- jJ oi^-J JjLO ^iOj .jJiC^O»©; jK^i. ^oioK^/j 061 'l-sJJ ti'mv>o )o.'...V) ot-3j jLajlioo .jl^i )ts.*i.U; jts.'Swio V-iej-iois.; y^l .jV-Äi».
^^^^ '^i'm V)o :)_Ju« )J; jK^s^bO^ f.\a:» J^; jjooi; ^; Ua^/ .^^^ ^^^ :jifcs-.l^ jio-iojo :)joo«j jj-^i^ )-io^> |K^s^)0 «o» öul^/o :),^\ i; jIoaÄ
yoySii '.'s^^h^ j_s/j )J^:>Q.a^ «otoRs»./» o6t jt-^; ^iö j^o^v^ ^^^O .|.JU>t.A Iv-^^j ••—.JÜ-.Kio JLjlooi Nk-/;; ji,iäi .-j^otSs j-sISo ooij ^J^/ oi^o .■^s>j
1. Ms. bis.
WC tliiiik of the Fatlier frora whom he radiated, so, when we hear that he is the Word of God, according to the passage, « In the beginning was the Word, and the ^^'ord was with God »', we regularly think of the Father who is the subject of the M'ord, who begot the Son from his own nature without passion, the Word so to speak of a great intellect, and the messenger in whom hc displays and makes known and on whom he impresses the h\'postasis of the Father, who is a great intellect, and a mind above all things. And, as our mind begets the word without passion, and makes known the thought that is in the heart, and the word is a true Image of the mind and an exact likeness, and in conjnnclion with tlie word, so to speak, there proceeds forth also the emission of the breath of the mouth, in the same way from the essence" of the Father also the Son proceeds by way of birth, and the Holy Spirit by way of procession. And of the person of the Son who is the wisdom of the Father it is written, <( I was born before all the mountains »', and about the Spirit it is said, « The Holv Spirit whieh proceedeth from the Father »^ . And the divine Scripture does not use such words at random, saying that the Son is begotten and the Spirit proceeds,
1. Jolin, I, 1. — -1. o^tri«. — 3. Pr., VIII, 25. — 'i. John, xv, 26.
10 LETTERS OF SEVERUS. [180]
^^ OÖi; .'l-s/ ^—J OU^O ^ OU^O .-vOOJrfVJL vOO|-.K-./ |.j^.fiDo/; o(JL^ t^
.jJ/ f.«!^ '■'-^ J^ •°°' )'»-=* °^ -.Ij^t-o I— o' J!« ^^! .^aläJ ^; oö« ,>«I^..
^ ^" " rCdAi^rs: w^n coL-n :vä coLn
^ -.t^l >i-Iics j^oj!:^ j-so--^ ti
|-.jKiL^c>(sic)^^ .'n°iiV> jK^uK^oSü
♦vm . (Tn'>V3o/ joüSSs >q1«» 0/
G(l)154ra. )jL„UL,Jiotio jJo |l\.^'..«ts.^ jJ jjooi * )KJi»™äO -.y. .-a \^> >0 ) . I ■ ft >^
1. In /, Ulis coines in the worli of Peter against Damian, and, as G (2) has the same version, the Compiler musl liave taken the extracts Crom tlie Syr. version of Peter's worli, not directly from Sev.; cf. p. 26, 1. 6-8. — 2. Ms. _^I^VJ.
Jjut tliat we may not confusethe hypostases, and that' we may know definitely tliat the Soll is one in his hypostasis, and the Iloly Spirit another, and that, though they are both froni Ihe same essence", and from the same one Father, one is begotten and the other proceeds : whence it follows tliat the Holy Spirit is not the Son; for lie is not begotten but proceeds. But, if anyone say, (1 llow is the Son begotten, and how does the Spirit proceed? », we discreetly say that it is as the Father knows that he begot and the Son that he was begotten, and the Spirit that lie is from the Father; but this even the very angels are not allowed to understand, and we too will not confuse ourselves by investigating it. But, inasmueh as we are variable, our mind, being subject to variations and changes, emits a word that proceeds and is dis- solved in the air% and a breatli in the same way that as soon as it proceeds is dilfused over the same air'. But God and the Father, the living and
1. The granimar is liere confusud. — 2. oj'jia. — 3. ii^p.
[181] LXV. — TO EUPRAXIUS. 11
^ooiXo ouioas; Uov^o ..OMk*/ |aa./o .wV:ixx:>o j^cuioo )-^ ^oio
ögL^ t^ ouio ..vOot.K-t/ JLs/; jj^Äo/; )->t-^; V-^i^ oiK^ jift ■•? .)jl..»-o l^oio Iv^
Jla*iooKio;o )l.n'>\v>;o jJ^^o^l; «i^ OiioaS; U^V^o -.1-^* omK^/
.^01 »J >-0); ^; v-ot .>oo«_.J\.^( J\^J pX • \ .. -o x
ll-— ^ -.It-S V ' • '"^*? -Kio/o , , KUX
^ «Ol; t--^^ -o« .J 1.0.000 J>oo .JJlmNv)
1. Ms. Cv-loaSio; corr. from a. v.
liypostatic mind, being incorruptible and invariable, and everlastingly the same, consequently begets a living and hypostatic Word, and emits a living and hypostatic Spirit. And, as the Father is the Creator, so the Son is the Creator, and the Iloly Spirit : for 'by the word of the Lord were the heavens established, and by the spirit of bis mouth all tiie strength of them'' : and, since they are of the same essence* of the Father, they are of necessity'' of the same glory and kingship and eternity ; for the fact that they are of tlie same essence" brings with it identity in every respect. And, when \ve liear of the Son, we immediately understand that he himself is of the same essence- as the Father; for every father certainly begets a son of the same essence" as himself. Thns also from every appellation ' we draw God-
1. Ps. xxxn, fi. — 2. rj-jnia- — -t.äviYxyi. — 'i- A. v. (G [1]) ins. ' concerning God' and om. •aboul the Son'.
12 LETTERS OF SEVERUS. [182]
jlo-OooKio i_ij v-6i .|->*io,j ^_iö -Ol ')-JL-3o« .vxoova^J ^^ ^- ).*.Ä)o)^
«öl .JK:i.^o; ^j -Ol ^ .j-s/j ooi )<s(i>.}i ^jS\s> jl-söxo -.l-uaa ^s '^o
^io .oi,J^aio «oioK_/ ts-jjicuuw. |lj ^-io oöi ^_io .^i .ii'nv) Jv-s ^^<^^ioj
•,^^ jj .Jl«.äo/ V~s; ^-öi )v-=>; ^; «öi iai.» |lQ-»^ooJ^io Iq^qjii oöi -.^.^w.^o.;
G{3/132ra. ^iO K*3 o/ ).jja3 ^— ^iO; Öl-K*/ JIqAQJl-, )J •.|^^iOJ ^; o6i^.J.Js/
G(4)i3v»b. ^^o».^J JK—o— 1 )t— o; u-i. ►- ^- c^/ ;^ P * --^V-»? \-? o« ^.JW*'^? L 87 r» a. ^ • . ^- '-^i -v ^ .
. r- ,. K*^ , r^'1 • -« r fff ' '^»i:^^ ;.*kaj .ii^o-i 1^^ K..»!^ .'').A.aDO( 1q-.q.>; oöi
jj;j ^«5^^ .)-ojSs )JL*:1^ ^^ ^"^' M^ .-^, ^o, j^^ ^1 j^^ ^^ ^^ .^^
Po .wOio^--/ I I VI ..sN-ao pj .Kcu«.Ä )J»0 %-0|oJ^/LiO-y^ •* »'fCl I w-0|Ji>0 j^O^I
jJLooi ^jJ )—)-3; -öl -^"-^^ ^'^ '^'^'° ^r* -oiol^/; ^^^^-^Oo .j-oCSsv
L ',.7 1° b ^OiSj PV*?o .\l*JJLaio ^ JJ^.Jjicu^ jJ;o )laio; |J;
■ >« °>i K--lS^»o -.. Lyü . . , . «öl lotiöji ^iO f.JS.S ^.io
V-«— ^ -K-io/ .> I . n^tt. .:|Loo<i.)j ^! ... I . i'mi joi\jJ |->|^;
a. )Li/ pö/ ).o/ -.^-JL-^ia:» J-OÜS^ jÜLO; ^.-«JiC^jo -.^A )^V*? ^oi^ ^-^Ol
,^^ |_boa-Lä.IS> -.jju»^ |_Moio j'f^o i^ j-toü:^ ^; }j~>Jü .^i . n -i'> ^ÖSJ
I ., .'..NA ^j )iooi_\jJ .. i..,>V^L^ )._Jt_.,_o |_-«o;o )V-30 \^l •.^-i.io/;
^_J^- |J» -öl :).i/» opaj^» ^» UaL-./o .^JL_OLVSL_iö ^-iö l^ioalo ^ .^-^io/
)_«._iu^-j l-iOAo» -oioK-/ |ji— / ^^ )-^<^! ^iL^^/o .)i.ooi!!^ .^j ^^^^^^.«^o
1. Ilcre begins an extract in Z 32 v a (Z (2)). — 2. Here begins an extract in G 131 v b (G (3)). Z (2) G (3) ^. — 3. Ilcre Ihe exlracls in Z (2) and G (3) end. — 'i. G oni. — 5. Z l^/v
Z 32 V
hefittiiiy thoughts about tlie Soii, from tliat of Tay' the ihought of co-eternity witli the Father, from tliat ol' 'Word' impassibility of birtli, from thal of 'Soii' tlie tbougbt of co-essentiality. It is impossiblc for us in one appellation or iUustration to coraprehend all the attribiites that exist in the divine nature, l)ecause it is without likeness and without peer : but, wlien we receive from each ofthe names that which is.God-bciilting, we dismiss all the othor things and let them remain below. Wlien we speak of ihe divine nature, we mean the Father, the Son, and liie lloly Spirit, separaling the hypostases, but
[183] LXV. — TO RUPRAXTUS.
13
oio
K.O o/ ^^s.r^2oi ) vin Y f> .|.iL..t-o |.~OM
.^.iJ^^I^^ |.jUlSJ>> ).^CLJlOfl^ -.I^Oi'^
jJo •.) >...,-0 jx^O); o/ j-a/; ^ö| lo^
1. Ms. "W- — 2. Ms. "'OH. — .3, Ms. ^Äiols.
oi^ooJLo« )N.-i»^,..;o,öt.j)^/ )K « 1 1 n . V f->^-; ^ö|0 1^2; o6i |.^a&o |jl30( ».l-a/;
|-..oi; )->Ja3o iasoi o,oi .)t^; oi^aXA;
)J^.fc^3jo .«31-^—/ )K..Jn,n,.«.V> ■ X=>1
.:■ joLo
\^l jJo ;. «J■Ml^ao yoov!^^; )j.x>ä.«-5 )L<o^ )Jo :V-2lI>> ).^jJ o/ )■»■■.», o )-wO*^
.jlooC^^O )..*.^Do/; <,-,0| ^3 '^.^;; ^Ö|.:5
G(4)l.'!Vh. L 97 1- b.
uniting the Godhead. And, as tlie name 'Fatlier' and the fact that he is not Ijegotten by anything is the pecullar characteristic of the hypostasis of the Father, so also the name 'Son' and the fact that he is begotten by the Father is the peculiar characteristic of the hypostasis of the Son : similarly also the appellation 'lloly Spirit' and the fact that he is not begotten but proceeds irom the Father is the peculiar characteristic of the hypostasis of the Holy Spirit. While therefore the hypostases or persons are recognised by the peculiar characteristics, and the Father is not converted into the Son or the Holy Spirit, nor does the Son pass into the Holy Spirit or the Father, nor yet is the Holy Spirit transformed so as to become the Father or the Son, the three are one, in that they are of the same essence' ^oi the" Godhead; for the Father is God, and the Son God, and the Holy Spirit God, and, while
1. o-JcU. — 2. A. V- (G (3) L) 'and'
14 LETTERS OF SEVERUS. [184]
G(4)14ra. j»_-«0 Ji.l « Viots.^ I»—© |^ ..r. ^»1 jj ot_,)S>_/ . -«i\ 'N ■> ..)_ioäjLO
v^oio \ \o ouJ-io t ..N") V-^^ ^/o joCSx ^— ;o );o( ^*^s_^oo Jlgj, ivvi .^^ ^^o(o .vaJsj; w6i .^; j-^oio .»-«^k-.; w*6« ,^^ JV-s | . mo)-a oio ^ ö(^
«Öl jJ^joo)-. jicmmM^o jJ/ .)JL) «"^m )j.qi>..V ^jiio > ^a^sjbo t->-^ }i
■^» « n»:>> j^ii.'.'..; jöiSx lo|^,^o ^_ioo .^J^,^.^i^ jJ Jicm .V la-,N.J^K^o
1. Ms. o^•»•^=^. — 2. Some words seeni to have fallen out.
the liypostases remain unconfused, the Trinity is invariable in all points : for its essence ' is one, its glory one, its everlastingness one, its kingship one, its power one, its will one, its Operation one, and through it we hold that the Trinity is one God. And, thongh each appears b}- himself, yet
there is one Godhead, in the sanie essence" the Son the fact that he
is begotten, and the Spirit the fact that he proceeds. And these are from the Father as froni a root and we refer their Godhead eternally and timelessly to one first cause, to the Father, and so the principle of a single first cause is prescrved. For we do not hold several first causes, but we reject the Jewish poverty also which sees little, and do not confine the Godhead in one person, and at the same time we know and think of three hypostases in one essence', and one identity of honour, and do not divide it into a trinity of lirst causes, and shun the polytheism of tiie pagans.
(Of Cyril, from the 12'" clmpter of the Treasure. « As the sun is in the ray that proceeds from it, ;unl the ray in the sun from which it proceeded,
1. ovrri». — 2. oOsia. Here some words seem to havo fallen out.
[185] LXV. — TO EUPRAXIUS, 15
icitJ^o/; j^t-^ I^^JS^^CLSO :>n °ii ou^; ooi Jj.vijlj» ).<>..^o«o :^oioK^/ otiv>
juv^l/ jLij )ju).io j^/ ^^^ioj '.ai!.. ^v\\ 'öu)^-./ |.S3l,q.ji ^j '^ «ni^o r-al^ P .^; ^-JL— .If^ |JL.U .JJ|«iA i-<^ jjo« -loCSsv; )v-2> l^f*'»»* l^>A^o ).>o\\\ iou/o w-_lj j;oi ^^>.^oo; -.. I .^Vi/ ..^JL-.!/ jj )^öC^ |.^"to ^^
1. The fact tliat this citation is introduced withoul preface makes it verj doubtful if it is reallj pait of the leller. — 2. Ms. ov^-J C-iaaj.
and in the word is the intellect which begot it, and in the rivcr the fount that sent it forth, and in the image the original, so the Father is in the Son and the Son in the Father, as he says, ' He who hath seen me hath seen the Father', and, 'I and my Father are one', and, 'I am in my Father, and niy Father in me', being numerically divided into a dualit\s and being so in hypostases, but in that they are one in nature restricted to one Godhead ») '. Next the second question, ' Wliy and in what way do we say that God the Word was humanized?'. The defence. fiut now it is reasonable to consider why and in what way we say that the only Word, the Son of God, was huma- nized; for this is the second question that you put. But we without going outside the divine Scriptures say that the reason for which lie shone upon and gave light to tliis world by the Coming of his Humanization in tlie flesh was that, as in Adam we die, so in Christ himself we might live-, and, as it is Said, « By man is death, so also by man is the resurrection of the dead »'. Since Adam was condemned to death after the transffression which was committed through the deceitfulness of the serpent, and heard the words,
1. Thes. 12 {P. G., LXXV, 181, 184, 185), put together frora several passages. See note on (ext. — 2. ICor., XV, 22. — 3. Ibid., 21.
16 .LETTERS OF SEVERUS. [186]
vio^ ^/o .) . iS ^^)1 )K.n\-i; J^^icla; v^oi f-«.^ -Jo-^k« ^/o oi.^a^ ^« '^ .'^vo .^x^,I^^s.:>o jKn^s^Lsto jK^o^; ) ^ » ;; v>o ... i^^soi )-,.°vn\o )-^i>
)»*J>wa/; \..i.jx.4 j]/ .jLöJLio JJo ;^. It^i-/ jJ •JVJ'J v^? °^-^? ^'^ ^^_d; ooi jot_^ jtsj^io j--.,—.^— ♦■■''^ °9' 'V^ ^♦^. )-t-^ °°l -.^Ä^'pö
« Dust tlioTi art and to diist shalt thou return », and, « Cursed is the ground in the work of thine liands », and, « In the svveat of thy face shalt thou eat thy bread », and Eve too was also condemned witli liini byhearingthe words, « In pains shalt thou bear children » ', so with us also who are Sprung froni them the charges of disobedience have been confinned, and we ourselves are dust and to dust we return, and we are condemned to the curse and are creatures born in pains : and from that time we have been in subjection, being subject to lust and to tiie varied pleasure of this, according to the saying of the lilessed Paul -. For it was right that against the cunning contriver of evil, the serpent and the destroyer of our life, we should contend witli him with the same weapons(?)' with which he deceived those founders of our race : and, since it was not the part of anotlier power to annul the punishment fixed by our Lord himself, he did not send an envoy nor an angel, but, as Isaiah cries, the Lord himself saved us \ The only God the Word who is before the ages, the power and wisdom of the Father, in whose image he created rational man, became flesh, I niean man according to the words of John'\ not that he was changed into flesh (far be it!), but, while he remained invariable as God, he himself assumed the whole of nie by a true
1. Gen., III, 16, 17, 19. — 2. Tit., iii, :i. — 3. The subsUintive has perh. fallen out. — 4. Is., Lxni, 9. — 5. Joliii, i, 11.
fl87] LXV. — TO EUPRAXTUS. 17
)•, "n '> .-jNjL^f.o jJ^oK^; jf_>h^a^; otJL^o •.J.Jl^ho U-^oi ^^ 'fCO^i/o .oi^^V-^cls
00« .jja^«-» jooio |t>CQ.^ s-i ffii j^V-^ oot ÖU^; .'CX-^K^/ . i «"^ I*^^ vd/; >^öi ^jKa ^^o .-^^Ä^/ oC^o ouio );a^v^ JS^|.io^ö o^o ..|;Qu^ )ooi V*">x ^js^^^i^ '^JJLX.S ^VKS.; ^^Vo( ^v^/t j-L3u/ -'lloia^ai^i \.)[«s> (x^cl^ joot ivi
1. Here is writlen in marg. "■i" ^y»^^.3o ^y."n,3o »^t^^^ ^N »..■«ii.s ; Iml thore is nothing to sliow to whal it refers. — 2. Ms. sing.
and hypostatic union, but still without the sin wliich had come in lipon us ' . For, immediately after Gabriel had made announcement to the Virgin and said to her, « Rejoice greatly, thou that art made glad, the Lord is with thee »-, at the very moment of time, we believe that God the Word himself eame to dwell in her woinb, and was incarnate of the Holy Spirit, and of the very leaven of the holy Virgin, in flesh of our nature possessing an intelligent soul. For he says, « That wliich is born in thee is of the Holy Spirit » ', since the Iloly Spirit operatively effected the fertilization of the concep- tion, while Mary contributed the birth according to the natural manner of mothers. Wherefore also the period of conception was one of nine months (for he says, « But, when the days were accomplished that she should bring forth » ^), and all these things were devoid of phantasy^ since he who was conceived took the seed of Abraham" : for a descendant of Abraham is the Virgin, who also is of our nature, from whom the Lord took flesh and became a habe. For he himself became a habe, and the habe was not first formed separately, while he afterwards came to be with him by way of indwelling, as thosc who divide him into two natures say. This unsound opinion is reject-
1. Marg. 'everything that is is included in tliat which lias past, and in llio lliings (hat are presenl and in the tliings that are future'. — 2. Luke, i, 28. — 3. Ibid.. 35; Matth., i, 21 (?). — 4. Luke, ii, 6. — 5. ^avTotala. — 6. lieb., Ii, 10.
PATR. OR. — T. XIV. — F. 1. 2
v"b.
18 LETTERS OF SEVERUS. [188]
yoou^ JlQ-3LVf.^x^ ooi vs/o -.j-CMio I', Oft '■N. o^löKjil | » 1 ■>; t~*-^ ^^'^^^i
j,J^^)^-^0 }jlJV.^; OMl9J; jjLSi^/; •.^Ol j.^v^f.^ -.j-^jo ), m '»N v^IÖKa/ I » l.Ti»
jLusoi •J^^^Xw>f jio^i.^^ )^^Sl2^ ou^ J^.«.^^ s^ f.3o :)f.,fla^ ioJ^ K» i «; jJ/ .Ö(.jl:)0 v^.ixiJ .-)o(.^ jbifrooo ^otoK^/« s^öi; )~«iaA ^^ oJ^ .)J^oK_a^
1. Ms. >31q-Csm.I.
ed by tlie blessed Paul wlieii he says, « For, since tlie cliilJren partook of flesli and blood, he himself also similarly partook of the same, in order that through dealh he might destroy him who hath the power of death, who is tlie devil »'. If then" he partook of flesh and blood similarly to the children and in tlie same way, it is piain tliat, as the soul of a man is born with its own body, though in its nature it is incorporeal, but is nevertheless reckoned to be one with it because of the Union, so too he who was born is also said to be united to the body that was l)orn that has a rational and intelligent soul. And, as you do not sa}' that a man's soul passed into flesh, although it is united with the body by an original union, so also no one says that God the Word was changed into flesh and endured the process of mingling, because he is hypostatically united to a body. Wherefore, when he was born, he made the Virgin the God-bearer, but he did not receive the beginning of being God and being lield as such from her, but in that he became man he writcs her as his molher. Hut he did not pass from being God, although he took that which he was not; but, as he remained that which he is, so also he became truly man. That the body which he united to
1. llel)., II, l'i. — 2. äpct.
[189] LXV. — TO EUPRAXIUS. 19
,»,^^j l't-«^ 1°°* -o»oK_/ ),«„aL.oo jJ ^j qAj .'().jü^) K-.|V-v^ jooio ..otiojlo )-»I^..^sX ^o; ^QJ5; V-o^ 'r^l .|jjl^j o(\^ t^ ^ .>-oi J-i^*-. -.oüi^ 0<..J, °>-J 000( yfc^^la; vQ-iöi ♦-'«-^ yOOl^ oKj>_io .^^.-.|^.£Q_./5 )^»ii ^jo )jL^CS.aJiO .-ÖwOCU.-ä/j uC^ J^-,/ jjL^^QJi; jooi -yjicl sS/j «6» ^.^oo -jL«^^; .•loot öuK-./ jK-CS-icuLio JJ o/ jjooi jJ; ^; qJ^ .öi^.2LXo/ oolj u>.^ K^/ owi^as ooi 3/; jjiau/ -JK^iul^o^o jJ/ .^£a/,JL<^ci3/; s^o|a^^^bö IS^^io yi_/ )-«N^; V-..^ omlSü JaLtl );oi s^oi« ^oi JLa.!2uflD -.oi^KjL/ )jlj^; ^ö|o JL^^« yoy^ .öt-K-./ Jl^Jj/; ^^^^ .V-01 1^-^-J^^.io JJ/ .6i-N-/ )KA.io jJ; oA
^V^/ |^,^^<« oiloo«.^ ^'; vj -JJ-.-^ I KAjLS^K.m.^0 jl^s..^^wJ^:)0 ).jl2j jJ ) J. ■» •> ""^«^ jJ^^_a.^; )-i^^; -'l^i— >--^ l;oi ^<M l-iocx jJ; '.looi jjooi ^J^w^« • .JjJV^ )oo( jKJ^^^o |oC^ j^t-^'-«^ JSs.^).^^eLk.^ ^1-^ '\-^fJ joC^; )^aju><
1. Ms. om.
hini was not without a soul is certain from the words of tlie ans'el : for he Said, « Rise, take the bby and his mother, and go to the land of Israel, for they are dead who sought the boy's soul » ' : concerning which he also said, « I have power to lay it down, and I have power to take it again » ■. But it was not without intelligence and imperfect, according to the statement of the proverbs of Apollinaris, but was in fact intelligent, as indeed the very term 'boy' and the fact that he was named 'man' is enough to show this same thing : for a boy's soul is not without reasi>n, but it is reasonable because it is human. However this very same thing is also clearly shown even by the sacred writings of the gospel; for it said of bim, « Then he began to be distressed and grieved, and to say, 'My soul is sorrowful, even unto death ' »'. But it is piain to everyone that distress and grief happen to a rational and intellectual soul. But, if they say that the Godhead of the Only one took the place of intellect, this is in truth a thing without intel- lect, for US to assign the passion of distress to the impassible nature of God. Accordingly tlie Only God the Word became perfectly man, that he miglit bestow upon us perfect salvation : for, as soon as he was born, he did away
1. Maltli., II, 20. — 2. John, x, 18. — 3. M;iUli., XXVI, 28.
155 r a.
20 LETTERS OF SEVERUS. [190]
:|-.c.xi; o«J^^ 1*^ ^/j o6« :^£Q..^i/; jo«-^; )tC^.io >-otoK-/; ooi ly^is^ll
JL-3
jLlo fcoLÜ vs/o -J;©»^ ooi yjöi-floo .^Al joi^; ^'^..^^.io ■.K^C^i ^j yo\^
• .J^lt-top ^; v>>^ •i-'^?? oiJ^« «t^a.s I .. 0 >v> |-*V.^ «oioK«/« oöi .j^o^^ s^öi :).^)a^^ oÜSj^ looi; «öi )Lo^^ if^v^l/; oö( jooi v^oioK«/ )->po; JJ ol!^; ^^tJS>|l J^nXlII^'.^; s^6( looi )^^^ jJ •.öu>^^/ jl > I » 1 ^; | '^^ ' - ot.^«^; >3/; ^^ «Ol )jV ,.. V> ifJS-.; «öl >^/ -.llo,^; OOI ) 1 «,V)'p)0 jfl^ ^; y/ .} «Ji.^ .)io,.w>« |V-2>>.' K^l 1^ -.01.2 . 0 1 VI »oi.^; ^wC^/ io^ "^ ."Wi^ •j-'^'t-^ VimV) .yoooij |oiJ^; )"*-J^; )jl^CS.<ijl yoou^ oou '.«oioN ^'f>; > «\ ./; t-'^^ r^l •>)jü^3 jooi) ;K_3 ^^ .'I-mO« ,.wi^ q^oKjl/ ) . 'i -I Kvi . (y)\; ^^^^ ./ It-o-io/; «öl ''^oKJajj ^ y£>'if jJLaLl*/; «öl "^^i.^s^o .JJ^^lj jJjoA oolo
tlie punishment laid upon Eve, who was first led astray by tlie serpent. If Emmanuel liad not been born, who is the Word of God who took llesh, who according to the saying of the prophet ' removed weeping- from all faces' ', thc curse, « In pains shalt thou bear children » ", would not have ceased : nevertheless it ceased because God was born. Further witness is borne to this by the uctual unerring words of the gospel also : for it introduces to US the angel saying, « 1 announce unto you great joy, which belongeth to all the World, that to-day tliere hath been born to us a Saviour, who is the Lord Christ, in the city of David »'. Mark clearly tlial, if it were not that he who was born was the Lord, the joy that came to all the world, which is also the joy of the whole race of men, the curse, « In pains shalt thou bear children », would not have ceased. But, if the birth is the cause of the joy, she who bore is also free from the punishment; and thenceforth the joy uecessarily passes to those who believe in him : for he said, « Those who received him he gave them power to become sons of Gud » ', those who attained to the adoption through tbo Spirit, after he became man.
And next the third question, as to liow we should understand Paul's
1. Is., xxv, 8. — 2. Gen., iik IG. — :i. Luke, il, 10. 11. — 'i. John. I, 12.
[101] LXV. — TO EUPRAXIUS. 21
jjLSu/ •.jJ^CS^xx^ oübw ^t-^/ j-io^a^; jjj.^ ^"^^^ ^i^oi • > i «\j'Km>ft t^^' :t.^a^; Jt-Oo/j -öj ^^ jü/ jJj ^j "'^ii.^^io .) ..,.av> r-^o^.; )-^üj ^^^ i-~^;
K-») v^o t n ^^ 6i_>^sw</; —öl .K^) I VI *Q->^ o<"3 V^^? '-t^/ 1-3 vfooJ^o.^ ts—Jl ^\ ->.^ jJ .'jLbojo j^m-xs ^. «sloK»./ jlrt ^ .^ n •>» —öi; U-^^l .I^JJLOO ) « (n^vjL3o l^jQ^o oC^o p .);oi.I^3K^ jJ; )ia-t..w^^ . ■ K-)jl2u^^mKjl^ jJo o/ u >_iö6v_jj —öl .• >oa_jL_^ JJ; ) I « "^X r— ".^ — oi j-^V^QJ .övJLio >n « ..j
1. Ms. .i.5'livo>xi- _ 2. Ms. ov«a»«.j.
saying, « In him all tlie fulness of the Godliead chvellcth bodily » ' . The defence.
In the same God-befitting frarae of mind let us also iinderstaiid (and that is what in your third question you thought good to ask) the words which the wise Paul wrote and sent to the Colossians about Christ, how that in him all the fulness of the Godhead came to dwell bodily; for we do not understand the expression 'in him dwelleth' as the supporters of the impiety of Nestorius wish to understand it : for these say that the Word came to dwell in Christ by war of indwelling, as in one of the prophets. But, lest any man in consequence of the Statement that he came to dwell decline from the proper opinion and reckon the Incarnation of the Word a mere indwelling, as happened in the case of a man, Paul is sufTicient to mect this false tenet when he says that it came to dwell in him 'bodily', that is hypostatically and naturally, even as the Statement that he similarly partook with us of flesh and bloud" unconfusedly aiid immutabl}', in a Unity that is not dissipated, all mingliug and phantasy'' being far from it ; for it is allen to a bodiless nature that in consequence of its union with a body it should be mingled or changed, a thing which in its nature does
1. Cul., II, 9. — 2. Heb., 11, 11. — 3. fx-jiarjia.
155 r° h.
22 LETTERS OF SEVERUS. [192]
vQj^-N..^ aj»V; oöi .-lloT« mvi ÖCS.J ^^ wCS^^ ^/o •.|->t~^'w^; ).^ax£
1. Ms. I^»■».«^v — 2. Ms. oowi».
not touch auything bodily. As to the fact tliat tlie word 'dwell' is also used of tliose ^Yho are hypostatically united, we have the testimony of tlie wise Paul himself; for in ^Yriting to the Gorinthians he said, « We know that, even if this cur house, our tent on earth, is dissolved, we liave a building from God, a house not made with hands, tiiat ahideth for ever in heaven »'. As we are said to dwell in a body as in a house, so too God the Word is said to dwell in a body, as being hypostatically united to a body tliat has a rational and intelligent soul. But he said that all the fulness of the Godhead dwells, that is, not one Operation, nor yet a partial grace of the Word himself, as took place in the Inspiration of the prophets, but the whole hypostasis of the Only one, although he is raiscd above all limitation, he who imparts tens of thousands of Operations to others, and distributes graces by way of gifts as from a fountain.
And again liie fourlh question, as lo hdw il is tlial, if we say that the Trinity is one nature, and also confess (ine incarnate nature of God the Word, we do not also ^ay that the Father and Ihe lloly Spirit becanie incarnate will) the Son. The dcfence.
1. II Cur., V, 1.
[193] LXV. — Tu EUPKAXIUS. 23
>^ö|-sj :iV-^/ ^*-*-'/ ^^ )i-^)^^^-^ )^«w.)_i^-..Ji»; |;oi ^s/i ^-; '"^^'»~^^
^Oi ^A^oi jls/o '.j-i-aü; oi^JS.^0 ^/ ^,i,. nN'>^ j^»/ ^io oi^o ..)_öiSjs \^ ,. ii ^; oot vj; •:«)-00t JKasoi J;o« ^j ycoil^ ^^»-^ .y» « '^s^.al^ X'^^
.jKjuit^ )lQ-.^>-w^i ö(.^l^/ ) « mo/ jt^f -.Icx^il )j^oi ^^; /"•/? '-^t-^!
1. Ms. 0*150-
Since you have said that this also is impiously said by some men, that, inasmuch as we believe that God the Word was united to flesh, tlie Father also, inasmuch as he is named as being of the same natiire, is neces- sarily said to have become incarnate, and the Holy Spirit also, we fitly say what we can and what we have believed, fixing our niind on the divine Scriptures, and not crying from the earth according to the prophet's saying',