{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/203/2030341.htm","path":"chr/ecf/203/2030341.htm","source_url":"https://sacred-texts.com/chr/ecf/203/2030341.htm","text":"CLI. Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Ph\u0153nicia, and Cilicia. 2156\nWhen I contemplate the condition of the Church at the present crisis of affairs,\u2014the tempest which has recently beset the holy ship, the furious blasts, the beating of the waves, the deep darkness of the night, and, besides all this, the strife of the mariners, the struggle going on between oarsmen, the drunkenness of the pilots, and, lastly, the untimely action of the bad,\u2014I bethink me of the laments of Jeremiah and cry with him, \u201cmy bowels, my bowels! I am pained at my very heart, my heart maketh a noise in me,\u201d 2157 and to put away despondency\u2019s great cloud by the drops from my eyes, I have recourse to founts of tears. Amid a storm so wild it is fitting that the pilots be awake, to battle with the tempest, and take heed for the safety of the ship: the sailors ought to cease from their strife, and strive to undo the danger alike by prayer and skill: the mariners ought to keep the peace, and quarrel neither with one another nor with the pilots, but implore the Lord of the sea to banish the darkness by His rod. No one now is willing to do anything of the kind; and, just as happens in a night-engagement, we cannot recognise one another, we leave our enemies alone, and waste our weapons against our own side; we wound our comrades for foes, while all the while the bystanders laugh at our drunken folly, enjoy our disasters, and are delighted to see us engaged in mutual destruction. The responsibility for all this lies with those who have striven to corrupt the apostolic faith, and have dared to add a monstrous doctrine to the teaching of the Gospels; with them that have accepted the impious \u201cChapters\u201d which they have sent forth with anathematisms to the imperial city, and have confirmed them, as they have imagined, by their own signatures. But these \u201cChapters\u201d have sprouted without doubt from the sour root of Apollinarius; they are tainted with Arian and Eunomian error; look into them carefully, and you will find that they are not clear of the impiety of Manes and Valentinus. 2158\nIn his very first chapter he rejects the dispensation 2159 which has been made on our behalf, teaching that God the Word did not assume human nature, but was Himself changed into flesh, thus laying down that the incarnation took place not in reality but in semblance and seeming. This is the outcome of the impiety of Marcion, Manes, and Valentinus.\nIn his second and third chapters, as though quite oblivious of what he had stated in his preface, he brings in the hypostatic union, and a meeting by natural union, and by these terms he represents that a kind of mixture and confusion was effected of the divine nature and of the form of the servant. This comes of the innovation of the Apollinarian heresy.\nIn his fourth chapter he denies the distinction of the terms of evangelists and apostles, and refuses to allow, as the teaching of the orthodox Fathers has allowed, the terms of divine dignity to be understood of the divine nature, while the terms of humility, spoken in human sense, are applied to the nature assumed; whence the rightminded can easily detect the kinship with impiety. For Arius and Eunomius, asserting the only begotten Son of God to be a creature, and made out of the non-existent, and a servant, have ventured to apply to His godhead what is said in lowly and human sense; establishing by such means the difference of substance and the unlikep. 326 ness. Besides this, to be brief, he argues that the very impassible and immutable Godhead of the Christ suffered, and was crucified, dead, and buried. This goes beyond even the madness of Arius and Eunomius, for this pitch of impiety has not been reached even by them that dare to call the maker and creator of the universe a creature. Furthermore he blasphemes against the Holy Ghost, denying that It proceeds from the Father, in accordance with the word of the Lord, but maintaining that It has Its origin of the Son. Here we have the fruit of the Apollinarian seed; here we come near the evil husbandry of Macedonius. Such are the offspring of the Egyptian, viler children of a vile father. This growth, which men, entrusted with the healing of souls, ought to make abortive while yet in the womb, or destroy as soon as it is born, as dangerous and deadly to mankind, is cherished by these excellent persons, and promoted with great energy, alike to their own ruin and to that of all who will listen to them. We, on the contrary, earnestly desire to keep our heritage untouched; and the faith which we have received, and in which we have been ourselves baptized, and baptize others, we strive to preserve uninjured and undefiled. We confess that our Lord Jesus Christ, perfect God and perfect man, of a reasonable soul and body, was begotten of the Father before the ages, as touching the Godhead; and in the last days for us men and our salvation (was born) of the Virgin Mary; that the same Lord is of one substance with the Father as touching the Godhead, and of one substance with us as touching the manhood. For there was an union of two natures. Wherefore we acknowledge one Christ, one Son, one Lord; but we do not destroy the union; we believe it to have been made without confusion, in obedience to the word of the Lord to the Jews, \u201cDestroy this temple and in three days I will raise it up.\u201d 2160 If on the contrary there had been mixture and confusion, and one nature was made out of both, He ought to have said \u201cDestroy me and in three days I shall be raised.\u201d But now, to show that there is a distinction between God according to His nature, and the temple, and that both are one Christ, His words are \u201cDestroy this temple and in three days I will raise it up,\u201d clearly teaching that it was not God who was undergoing destruction, but the temple. The nature of this latter was susceptible of destruction, while the power of the former raised what was being destroyed. Furthermore it is in obedience to the divine Scriptures that we acknowledge the Christ to be God and man. That our Lord Jesus Christ is God is asserted by the blessed evangelist John \u201cIn the beginning was the Word and the Word was with God and the Word was God. He was in the beginning with God. All things were made by Him and without Him was not anything made that was made.\u201d 2161 And again, \u201cThat was the true light which lighteth every man that cometh into the world.\u201d 2162 And the Lord Himself distinctly teaches us, \u201cHe that hath seen me hath seen the Father.\u201d 2163 And \u201cI and my Father are one\u201d 2164 and \u201cI am in the Father and the Father in me,\u201d 2165 and the blessed Paul in his epistle to the Hebrews says \u201cWho being the brightness of His glory and the express image of His person, and upholding all things by the word of His power\u201d 2166 and in the epistle to the Philippians \u201cLet this mind be in you, which was also in Christ Jesus; who being in the form of God thought it not robbery to be equal with God but made Himself of no reputation and took upon Him the form of a servant.\u201d 2167 And in the Epistle to the Romans, \u201cWhose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever. Amen.\u201d 2168 And in the epistle to Titus \u201cLooking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.\u201d 2169 And Isaiah exclaims \u201cUnto us a child is born, unto us a son is given: and the government shall be upon His shoulder; and His name shall be called, Angel of great counsel, Wonderful, Counsellor, The mighty God, powerful, the Prince of Peace, the Father of the Age to come.\u201d 2170 And again \u201cIn chains they shall come over and they shall fall unto thee. They shall make supplication unto thee saying, surely God is in thee and there is none else, there is no God. Verily thou art a God that hidest thyself, O God of Israel, the Saviour.\u201d 2171 The name Emmanuel, however, indicates both God and man, for it is interpreted in the Gospel to mean \u201cGod with us,\u201d 2172 that is to say \u201cGod in man,\u201d God in our nature. And the divine Jeremiah too utters the prediction \u201cThis is our God and there shall none other be accounted of in comparison with him. He hath found out all p. 327 the way of knowledge and hath given it unto Jacob His servant and to Israel His beloved and afterward did He show Himself upon earth and conversed with men.\u201d 2173 And countless other passages might be found as well in the holy gospels and in the writings of the apostles as in the predictions of the prophets, setting forth that our Lord Jesus Christ is very God.\nThat after the Incarnation He is spoken of as Man our Lord Himself teaches in His words to the Jews \u201cWhy go ye about to kill me?\u201d \u201cA man that hath told you the truth.\u201d 2174 And in the first Epistle to the Corinthians the blessed Paul writes \u201cFor since by man came death, by man came also the resurrection of the dead,\u201d 2175 and to show of whom he is speaking he explains his words and says, \u201cFor as in Adam all die even so in Christ shall all be made alive.\u201d 2176 And writing to Timothy he says, \u201cFor there is one God and one mediator between God and men, the man Christ Jesus.\u201d 2177 In the Acts in his speech at Athens \u201cThe times of this ignorance God winked at; but now commandeth all men everywhere to repent; because He hath appointed a day in the which He will judge the world in righteousness by that man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised him from the dead.\u201d 2178 And the blessed Peter preaching to the Jews says, \u201cYe men of Israel, hear these words Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs which God did by Him in the midst of you,\u201d 2179 and the prophet Isaiah when predicting the sufferings of the Lord Christ, whom but just before he had called God, calls man in the passage \u201cA man of sorrows and acquainted with grief.\u201d \u201cSurely he hath borne our griefs and carried our sorrows.\u201d 2180 I might have collected other consentient passages of holy Scripture and inserted them in my letter had I not known you to be practised in the divine oracles as befits the man called blessed in the Psalms. 2181 I now leave the collection of evidence to your own diligence and proceed with my subject.\nWe confess then that our Lord Jesus Christ is very God and very man. We do not divide the one Christ into two persons, but we believe two natures to be united without confusion. We shall thus be able without difficulty to refute even the manifold blasphemy of the heretics: for many and various are the errors of those who have rebelled against the truth, as we shall proceed to point out. Marcion and Manes deny that God the Word assumed human nature and do not believe that our Lord Jesus Christ was born of a Virgin. They say that God the Word Himself was fashioned in human form and appeared as man rather in semblance than in reality.\nValentinus and Bardesanes admit the birth, but they deny the assumption of our nature and affirm that the Son of God employed the Virgin as it were as a mere conduit.\nSabellius the Libyan, Photinus, Marcellus the Galatian, and Paul of Samosata say that a mere man was born of the Virgin, but openly deny that the eternal Christ was God.\nArius and Eunomius maintain that God the Word assumed only a body of the Virgin.\nApollinarius adds to the body an unreasonable soul, as though the incarnation of God the Word had taken place not for the sake of reasonable beings but of unreasonable, while the teaching of the Apostles is that perfect man was assumed by perfect God, as is proved by the words \u201cWho being in the form of God took the form of a servant;\u201d 2182 for \u201cform\u201d is put instead of \u201cnature\u201d and \u201csubstance\u201d and indicates that having the nature of God He took the nature of a servant.\nWhen therefore we are disputing with Marcion, Manes and Valentinus, the earliest inventors of impiety, we endeavour to prove from the divine Scriptures that the Lord Christ is not only God but also man.\nWhen, however, we are proving to the ignorant that the doctrine of Arius, Eunomius and Apollinarius about the \u0153conomy is incomplete, we show from the divine oracles of the Spirit that the assumed nature was perfect.\nThe impiety of Sabellius, Photinus, Marcellus, and Paulus, we refute by proving by the evidence of divine Scripture that the Lord Christ was not only man but also eternal God, of one substance with the Father. That He assumed a reasonable soul is stated by our Lord Himself in the words \u201cNow is my soul troubled; and what shall I say? Father save me from this hour; but for this cause came I unto this hour.\u201d 2183 And again \u201cMy soul is exceeding sorrowful even unto death.\u201d 2184 And in another place \u201cI p. 328 have power to lay down my soul (life A.V.) and I have power to take it again. No man taketh it from me.\u201d 2185 And the angel said to Joseph, \u201cTake the young child and His mother and go into the land of Israel; for they are dead which sought the young child\u2019s soul (life A.V.)\u201d 2186 And the Evangelist says \u201cJesus increased in wisdom and stature and in favour with God and man.\u201d Now what increases in stature and wisdom is not the Godhead which is ever perfect, but the human nature which comes into being in time, grows, and is made perfect.\nWherefore all the human qualities of the Lord Christ, hunger, I mean, and thirst and weariness, sleep, fear, sweat, prayer, and ignorance, and the like, we affirm to belong to our nature which God the Word assumed and united to Himself in effecting our salvation. But the restitution of motion to the maimed, the resurrection of the dead, the supply of loaves, and all the other miracles we believe to be works of the divine power. In this sense I say that the same Lord Christ both suffers and destroys suffering; suffers, that is, as touching the visible, and destroys suffering as touching the ineffably indwelling Godhead. This is proved beyond question by the narrative of the holy evangelists, from whom we learn that when lying in a manger and wrapped in swaddling clothes, He was announced by a star, worshipped by magi and hymned by angels. Thus we reverent discern that the swaddling bands and the want of a bed and all the poverty belonged to the manhood; while the journey of the magi and the guiding of the star and the company of the angels proclaim the Godhead of the unseen. In like manner He makes His escape into Egypt and avoids the fury of Herod by flight, 2187 for He was man; but as the Prophet says \u201cHe shakes the idols of Egypt,\u201d 2188 for He was by nature God. He is circumcised; He keeps the law; and offers offerings of purification, because He sprang from the root of Jesse. And, as man, He was under the law; and afterwards did away with the law and gave the new covenant, because He was a lawgiver and had promised by the prophets that He Himself would give it. He was baptized by John; and this shews His sharing what is ours. He is testified to by the Father from on high and is pointed out by the Spirit; this proclaims Him eternal. He hungered; but He fed many thousands with five loaves; the latter is divine, the former human. He thirsted and He asked for water; but He was the well of life; the former of His human weakness, the latter of His divine power. He fell asleep in the boat, but he put the tempest of the sea to sleep; the former of His human nature, the latter of His efficient and creative power which has gifted all things with their being. He was weary as he walked; but He healed the halt and raised dead men from their tombs; the former of human weakness, the latter of a power passing that of this world. He feared death and He destroyed death; the former shows that He was mortal, the latter that He was immortal or rather giver of life. \u201cHe was crucified,\u201d as the blessed Paul says \u201cthrough weakness.\u201d 2189 But as the same Paul says \u201cYet He liveth by the power of God.\u201d 2190 Let that word \u201cweakness\u201d teach us that He was not nailed to the tree as the Almighty, the Uncircumscribed, the Immutable and Invariable, but that the nature quickened by the power of God, was according to the Apostle\u2019s teaching dead and buried, both death and burial being proper to the form of the servant. \u201cHe broke the gates of brass and cut the bars of iron in sunder\u201d 2191 and destroyed the power of death and in three days raised His own temple. These are proofs of the form of God in accordance with the Lord\u2019s words \u201cDestroy this temple and in three days I will raise it up.\u201d 2192 Thus in the one Christ through the sufferings we contemplate the manhood and through the miracles we apprehend the Godhead. We do not divide the two natures into two Christs, and we know that of the Father God the Word was begotten and that of the seed of Abraham and David our nature was assumed. Wherefore also the blessed Paul says when discoursing of Abraham \u201cHe saith not and to seeds as of many; but as of one, and to thy seed which is Christ,\u201d 2193 and writing to Timothy he says \u201cRemember that Jesus Christ of the seed of David was raised from the dead according to my gospel.\u201d 2194 And to the Romans he writes \u201cConcerning His son Jesus Christ\u2026which was made of the seed of David according to the flesh.\u201d 2195 And again \u201cWhose are the fathers and of whom as concerning the flesh Christ came.\u201d 2196 And the Evangelist writes \u201cThe book of the generation of Jesus Christ, the Son of David, the Son of Abraham,\u201d 2197 and the blessed Peter in the Acts says David \u201cbeing a prophet and knowing that God had sworn with an oath to him that of the fruit of his loins, He would raise up Christ to sit on his throne, he p. 329 seeing this before spake of his resurrection,\u201d 2198 and God says to Abraham \u201cIn thy seed shall all the nations of the earth be blessed,\u201d 2199 and Isaiah \u201cThere shall come forth a rod out of the stem of Jesse and a branch shall grow out of His roots; and there shall rest upon Him 2200 the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of piety and the spirit of the fear of the Lord shall fill Him.\u201d 2201 And a little further on \u201cAnd in that day there shall be a root of Jesse which shall stand for an ensign of the people; to it shall the Gentiles seek; and His rest shall be glorious.\u201d 2202\nFrom these quotations it is made plain that according to the flesh, the Christ was descended from Abraham and David and was of the same nature as theirs; while according to the Godhead He is Everlasting Son and Word of God, ineffably and in superhuman manner begotten of the Father, and co-eternal with Him as brightness and express image and Word. For as the word in relation to intelligence and brightness in relation to light are inseparably connected, so is the only begotten Son in relation to His own Father. We assert therefore that our Lord Jesus Christ is only begotten, and first born Son of God; only begotten both before the incarnation and after the incarnation, but firstborn after being born of the Virgin. For the name first-born seems to be in a sense contrary to that of only begotten, because the only Son begotten of any one is called only begotten, while the eldest of several brothers is called first-born. The divine Scriptures state God the Word alone to have been begotten of the Father; but the only begotten becomes also first-born, by taking our nature of the Virgin, and deigning to call brothers those who have trusted in Him; so that the same is only begotten in that He is God, first born in that He is Man. Thus acknowledging the two natures we adore the one Christ and offer Him one adoration, for we believe that the union took place from the moment of the conception in the Virgin\u2019s holy womb. Wherefore also we call the holy Virgin both Mother of God 2203 and Mother of man, since the Lord Christ Himself is called God and man in the divine Scripture. The name Emmanuel proclaims the union of the two natures. If we acknowledge the Christ to be both God and Man and so call Him, who is so insensate as to shrink from using the term \u201cMother of man\u201d with that of \u201cMother of God\u201d? For we use both terms of the Lord Christ. For this reason the Virgin is honoured and called \u201cfull of grace.\u201d 2204 What sensible man then would object to name the Virgin in accordance with the titles of the Saviour, when on His account she is honoured by the faithful? For He who was born of her is not worshipped on her account, but she is honoured with the highest titles on account of Him Who was born from her.\nSuppose the Christ to be God only, and to have taken the origin of His existence from the Virgin, then let the Virgin be styled and named only \u201cMother of God\u201d as having given birth to a being divine by nature. But if the Christ is both God and man and was God from everlasting (inasmuch as He did not begin to exist, being co-eternal with the Father that begat Him) and in these last days was born man of His human nature, then let him who wishes to define doctrine in both directions devise appellations for the Virgin with the explanation which of them befits the nature and which the union. But if any one should wish to deliver a panegyric and to compose hymns, and to repeat praises, and is naturally anxious to use the most august names; then, not laying down doctrine as in the former case, but with rhetorical laudation, and expressing all possible admiration at the mightiness of the mystery, let him gratify his heart\u2019s desire, let him employ high names, let him praise and let him wonder. Many instances of this kind are found in the writings of orthodox teachers. But on all occasions let moderation be respected. All praise to him who said that \u201cmoderation is best,\u201d although he is not of our herd. 2205\nThis is the confession of the faith of the Church; this is the doctrine taught by evangelists and apostles. For this faith, by God\u2019s grace I will not refuse to undergo many deaths. This faith we have striven to convey to them that now err and stray, again and again challenging them to discussion, and eager to show them the truth, but withp. 330 out success. With a suspicion of their probably plain confutation, they have shirked the encounter; for verily falsehood is rotten and yokefellow of obscurity. \u201cEvery one,\u201d it is written \u201cthat doeth evil cometh not to the light lest his deeds should be reproved\u201d 2206 by the light.\nSince, therefore, after many efforts, I have failed in persuading them to recognise the truth, I have returned to my own churches, filled at once with sorrow and with joy; with joy on account of my own freedom from error; and with sorrow at the unsoundness of my members. I therefore implore you to pray with all your might to our loving Lord, and to cry unto Him, \u201c\u2018Spare Thy people, O Lord and give not Thy heritage to reproach.\u2019 2207 Feed us O Lord that we become not as we were in the beginning when Thou didst not rule over us nor was Thy name invoked to help us. \u2018We are become a reproach to our neighbours, a scorn and derision to them that are round about us,\u2019 2208 because wicked doctrines have come into Thy inheritance. They have polluted Thy holy temple in that the daughters of strangers have rejoiced over our troubles. A little while ago we were of one mind and one tongue and now are divided into many tongues. But, O Lord our God, give us Thy peace which we have lost by setting Thy commandments at naught. O Lord we know none other than Thee. We call Thee by Thy name. \u2018Make both one and break down the middle wall of the partition,\u2019 2209 namely the iniquity that has sprung up. Gather us one by one, Thy new Israel, building up Jerusalem and gathering together the outcasts of Israel. 2210 Let us be made once more one flock 2211 and all be fed by Thee; for Thou art the good Shepherd \u2018Who giveth His life for the sheep \u2019 2212 \u2018Awake, why sleepest Thou O Lord, arise cast us not off forever.\u2019 2213 Rebuke the winds and the sea; give Thy Church calm and safety from the waves.\u201d\nThese words and words like these I implore you to utter to the God of all; for He is good and full of loving-kindness and ever fulfils the will of them that fear Him. He will therefore listen to your prayer, and will scatter this darkness deeper than the plague of Egypt. He will give you His own calm of love, and will gather them that are scattered abroad and welcome them that have been cast out. Then shall be heard \u201cthe voice of rejoicing and salvation in the tabernacles of the righteous.\u201d 2214 Then shall we cry unto Him we have been \u201cglad according to the days wherein Thou hast afflicted us and the years wherein we have seen evil,\u201d 2215 and you when you have been granted your prayer shall praise Him in the words \u201cBlessed be God which not turned away my prayer nor His mercy from me.\u201d 2216\nProof that after the Incarnation our Lord Jesus Christ, was one Son.\nThe authors of slanders against me allege that I divide the one Lord Jesus Christ into two sons. But so far am I from holding this opinion that I charge with impiety all who dare to say so. For I have been taught by the divine Scripture to worship one Son, our Lord Jesus Christ, the only begotten Son of God, God the Word incarnate. For we confess the same to be both God eternal, and made man in the last days for the sake of man\u2019s salvation; but made man not by the change of the Godhead but by the assumption of the manhood. For the nature of this godhead is immutable and invariable, as is that of the Father who begat Him before the ages. And whatever would be understood of the substance of the Father will also be wholly found in the substance of the only begotten; for of that substance He is begotten. This our Lord taught when He said to Philip \u201cHe that hath seen me hath seen the Father\u201d 2217 and again in another place \u201cAll things that the Father hath are mine,\u201d 2218 and elsewhere \u201cI and the Father are one,\u201d 2219 and very many other passages may be quoted setting forth the identity of substance.\nIt follows that He did not become God: He was God. \u201cIn the beginning was the Word, and the Word was with God; and the Word was God.\u201d 2220 He was not man: He became man, and He so became by taking on Him our nature: So says the blessed Paul\u2014\u201cWho being in the form of God thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant.\u201d 2221 And again: \u201cFor verily He took not on Him the nature of angels; but He took on Him the seed of Abraham.\u201d 2222 And again; Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same.\u201d 2223 Thus p. 331 He was both passible and impassible; mortal and immortal; passible, on the one hand, and mortal, as man; impassible, on the other, and immortal, as God. As God He raised His own flesh, which was dead;\u2014as His own words declare: \u201cDestroy this temple, and in three days I will raise it up.\u201d 2224 And as man, He was passible and mortal up to the time of the passion. For, after the resurrection, even as man He is impassible, immortal, and incorruptible; and He discharges divine lightnings; not that according to the flesh He has been changed into the nature of Godhead, but still preserving the distinctive marks of humanity. Nor yet is His body uncircumscribed, for this is peculiar to the divine nature alone, but it abides in its former circumscription. This He teaches in the words He spake to the disciples even after His resurrection \u201cBehold my hands and feet that it is I myself; handle me and see; for a spirit hath not flesh and bones as ye see me have.\u201d 2225 While He was thus beheld He went up into heaven; thus has He promised to come again, thus shall He be seen both by them that have believed and them that have crucified, for it is written \u201cThey shall look on Him whom they pierced.\u201d 2226 We therefore worship the Son, but we contemplate in Him either nature in its perfection, both that which took, and that which was taken; the one of God and the other of David. For this reason also He is styled both Son of the living God and Son of David; either nature receiving its proper title. Accordingly the divine scripture calls him both God and man, and the blessed Paul exclaims \u201cThere is one God, and one mediator between God and men, the man Christ Jesus; who gave Himself a ransom for all.\u201d 2227 But Him whom here he calls man in another place he describes as God for he says \u201cLooking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.\u201d 2228 And yet in another place he uses both names at once saying \u201cOf whom as concerning the flesh Christ came who is over all God blessed for ever. Amen.\u201d 2229\nThus he has stated the same Christ to be of the Jews according to the flesh, and God over all as God. Similarly the prophet Isaiah writes \u201cA man of sorrows and acquainted with grief.\u2026Surely He hath borne our griefs and carried our sorrows,\u201d 2230 and shortly afterwards he says \u201cWho shall declare His generation?\u201d 2231 This is spoken not of man but of God. Thus through Micah God says \u201cThou Bethlehem in the land of Judah art not the least among the princes of Judah, for out of thee shall come a governor that shall rule my people Israel, whose goings forth have been as of old from everlasting.\u201d 2232 Now by saying \u201cFrom thee shall come forth a ruler\u201d he exhibits the \u0153conomy of the incarnation; and by adding \u201cwhose goings forth have been as of old from everlasting\u201d he declares the Godhead begotten of the Father before the ages.\nSince we have been thus taught by the divine scripture, and have further found that the teachers who have been at different periods illustrious in the Church, are of the same opinion, we do our best to keep our heritage inviolate; worshipping one Son of God, one God the Father, and one Holy Ghost; but at the same time recognising the distinction between flesh and Godhead. And as we assert them that divide our one Lord Jesus Christ into two sons to trangress from the road trodden by the holy apostles, so do we declare the maintainers of the doctrine that the Godhead of the only begotten and the manhood have been made one nature to fall headlong into the opposite ravine. These doctrines we hold; these we preach; for these we do battle.\nThe slander of the libellers that represent me as worshipping two sons is refuted by the plain facts of the case. I teach all persons who come to holy Baptism the faith put forth at Nic\u00e6a; and, when I celebrate the sacrament of regeneration I baptize them that make profession of their faith in the name of the Father, and of the Son, and of the Holy Ghost, pronouncing each name by itself. And when I am performing divine service in the churches it is my wont to give glory to the Father and to the Son and to the Holy Ghost; not sons, but Son. If then I uphold two sons, whether of the two is glorified by me, and whether remains unhonoured? For I have not quite come to such a pitch of stupidity as to acknowledge two sons and leave one of them without any tribute of respect. It follows then even from this fact that the slander is proved slander,\u2014for I worship one only begotten Son, God the Word incarnate. And I call the holy Virgin \u201cMother of God\u201d 2233 because she has given birth to the Emmanuel, which means \u201cGod p. 332 with us.\u201d 2234 But the prophet who predicted the Emmanuel a little further on has written of him that \u201cUnto us a child is born, unto us a son is given; and the government shall be upon his shoulders; and his name is called Angel of great counsel, wonderful, counsellor, mighty God, powerful, Prince of peace, Father of the age to come.\u201d 2235 Now if the babe born of the Virgin is styled \u201cMighty God,\u201d then it is only with reason that the mother is called \u201cMother of God.\u201d For the mother shares the honour of her offspring, and the Virgin is both mother of the Lord Christ as man, and again is His servant as Lord and Creator and God.\nOn account of this difference of term He is said by the divine Paul to be \u201cwithout father, without mother, without descent, having neither beginning of days nor end of life.\u201d 2236 He is without father as touching His humanity; for as man He was born of a mother alone. And He is without mother as God, for He was begotten from everlasting of the Father alone. And again He is without descent as God while as man He has descent. For it is written \u201cThe book of the generation of Jesus Christ the son of David, the son of Abraham.\u201d 2237 His descent is also given by the divine Luke. 2238 So again, as God, He has no beginning of days for He was begotten before the ages; neither has He an end of life, for His nature is immortal and impassible. But as man He had both a beginning of days, for He was born in the reign of Augustus C\u00e6sar, and an end of life, for He was crucified in the reign of Tiberius C\u00e6sar. But now, as I have already said, even His human nature is immortal; and, as He ascended, so again shall He come according to the words of the Angel\u2014\u201cThis same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen Him go into Heaven.\u201d 2239\nThis is the doctrine delivered to us by the divine prophets; this is the doctrine of the company of the holy apostles; this is the doctrine of the great saints of the East and of the West; of the far-famed Ignatius, who received his archpriesthood by the right hand of the great Peter, and for the sake of his confession of Christ was devoured by savage beasts; 2240 and of the great Eustathius, who presided over the assembled council, and on account of his fiery zeal for true religion was driven into exile. 2241 This doctrine was preached by the illustrious Meletius, at the cost of no less pains, for thrice was he driven from his flock in the cause of the apostles\u2018 doctrines; 2242 by Flavianus, 2243 glory of the imperial see; and by the admirable Ephraim, instrument of divine grace, who has left us in the Syriac tongue a written heritage of good things; 2244 by Cyprian, the illustrious ruler of Carthage and of all Libya, who for Christ\u2019s sake found a death in the fire; 2245 by Damasus, bishop of great Rome, 2246 and by Ambrose, glory of Milan, who preached and wrote it in the language of Rome. 2247\nThe same was taught by the great luminaries of Alexandria, Alexander and Athanasius, men of one mind, who underwent sufferings celebrated throughout the world. This was the pasture given to their flocks by the great teachers of the imperial city, by Gregory, shining friend and supporter of the truth; by John, teacher of the world, by Atticus, their successor alike in see and in sentiment. 2248 By these doctrines Basil, great light of the truth, and Gregory sprung from the same parents, 2249 and Amphilochius, 2250 who from him received the gift of the high-priesthood, taught their contemporaries, and have left the same to us in their writings for a goodly heritage. Time would fail me to tell of Polycarp, 2251 and Iren\u00e6us, 2252 of Methodius 2253 and Hippolytus, 2254 and the rest of the teachers of the Church. In a word I assert that I follow the divine oracles and at the same time all these saints. By the grace of the spirit they dived into the depths of God-inspired scripture and both themselves perceived its mind, and made it plain to all that are willing to learn. Difference in tongue has wrought no difference in doctrine, for they were channels of the grace of the divine spirit, using the stream from one and the same fount.\nThis document did not appear in the original edition of the Letters. A fragment in Latin was published in the Auctarium of Garnerius. The complete composition is given by Schulze from a ms. in the Imperial Library at Vienna. The date may be assigned as early in 431. As Cyril had weaned the monks of Egypt and even of Constantinople from the cause of Nestorius, so Theodoret attempts to win over the solitaries of the East from Cyril.\n325:2157 325:2158\n\u201cNihil contumeliosius,\u201d remarks Garnerius, \u201cin Cyrilli personam et doctrinam dici potest.\u201d Some have even thought the expressions too bitter for Theodoret. But the mild man could hit hard sometimes. He felt warmly for Nestorius and against Cyril, and (accepting Tillemont\u2019s date) he was now about 38.\n325:2159 326:2160 326:2161 326:2162 326:2163 326:2164 326:2165\nJohn x. 38transposed.\n326:2166 326:2167 326:2168 326:2169 326:2170\nIs. ix. 6. (LXX. Alex.)\n326:2171 326:2172 327:2173\nBar. 3:35, 36, 37. From the time of Iren\u00e6us the book of Baruch, friend and companion of Jeremiah, was commonly quoted as the work of the great prophet. e.g. Iren. adv. H\u00e6r. v. 35, 1. cf. note on p. 165.\n327:2174\nJohn 7:19, John 8:40John vii. 19 and viii. 40\n327:2175 327:2176 327:2177 327:2178 327:2179 327:2180\nIsa. 53:3, 4Isaiah liii. 3 and 4\n327:2181 327:2182\nPhil. 2:6, 7Phil. ii. 6 and 7\n327:2183 327:2184 328:2185\nJohn x. 18varied.\n328:2186 328:2187 328:2188 328:2189 328:2190 328:2191 328:2192 328:2193 328:2194 328:2195 328:2196 328:2197 329:2198 329:2199 329:2200\nHere in the LXX comes in \u201cThe spirit of God.\u201d It is unlikely that Theodoret should have intended to omit this, and the omission is probably due as in similar cases to the carelessness of a copyist in the case of a repetition of a word.\n329:2201 329:2202 329:2203\nOn the word \u0398\u03b5\u03bf\u03c4\u03cc\u03ba\u03bf\u03c2 cf. note on Page 213.\nJeremy Taylor (ix. 637 ed. 1861) defends it on the bare ground of logic which no doubt originally recommended it. \u201cThough the blessed virgin Mary be not in Scripture called \u0398\u03b5\u03bf\u03c4\u03cc\u03ba\u03bf\u03c2 \u2018the mother of God,\u2019 yet that she was the mother of Jesus and that Jesus Christ is God, that we can prove from Scripture, and that is sufficient for the appellation.\u201d\n329:2204 329:2205\nCleobulus of Lindos is credited with the maxim \u1f04\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd \u03bc\u03ad\u03c4\u03c1\u03bf\u03bd. Theognis, (335) transmits the famous \u03bc\u03b7\u03b4\u1f72\u03bd \u1f04\u03b3\u03b1\u03bd attributed by Aristotle (Rhet. ii. 12, 14) to Chilon of Sparta. Ovid makes Ph\u0153bus say to Ph\u00e6thon \u201cMedio tutissimus ibis\u201d (Met. ii. 137); and quotations from many other writers may be found all\n\u201cTurning to scorn with lips divine\n330:2206 330:2207 330:2208 330:2209\nCf. Ephes. ii. 14\n330:2210 330:2211 330:2212 330:2213 330:2214 330:2215 330:2216 330:2217 330:2218 330:2219 330:2220 330:2221 330:2222 330:2223 331:2224 331:2225 331:2226\nJohn 19:37, Zech. 12:10John xix. 37. Cf. Zec. xii. 10\n331:2227 331:2228 331:2229\nRom. ix. 5. The first implicit denial of the sense here given by Theodoret to this remarkable passage is said to be found in an assertion of the Emperor Julian that neither Paul nor Matthew nor Mark ever ventured to call Jesus God. In the early church it was commonly rendered in its plain and grammatical sense, as by Iren\u00e6us, Tertullian, Athanasius, and Chrysostom. Cf. Alford in loc.\n331:2230 331:2231 331:2232\nMatt. 2:6, Mic. 5:2Matt. ii. 6 and Mic. v. 2\n331:2233 332:2234 332:2235\nIs. ix. 6. LXX. Alex.\n332:2236 332:2237 332:2238 332:2239 332:2240\nThe martyrdom of Ignatius may be placed within a few years of 110,\u2014before or after. In the 4th c. Oct. 17 was named as the day both of his birth and death. Bp. Lightfoot. Ap. Fathers II. i. 30 and 46.\n332:2241\ni.e. Eustathius of Ber\u0153a and Antioch, who, according to Theodoret (H. E. i. 6, p. 43.), sat at Nic\u00e6a on Constantine\u2019s right hand. (Contra. I. Soz. i. 19.) He was exiled on account of the accusation got up against him by Eusebius of Nicomedia.\n332:2242\nMeletius of Antioch. cf. pp. 92, 93. He presided at Constantinople in 381, and died while the Council was sitting.\n332:2243\nOf Constantinople, murdered at the Latrocinium.\n332:2244 332:2245\ncf. Ep. LII. St. Cyprian was beheaded at Carthage, Aug. 13, 258, his last recorded utterance being his reply to the reading of the sentence \u201cThat Thascius Cyprianus be beheaded with the sword,\u201d \u201cThanks be to God.\u201d Theodoret\u2019s \u201cfire\u201d is either an error, or means the fiery trial of martyrdom.\n332:2246 332:2247 332:2248\ni.e. Gregory of Nazianzus, put in possession of St. Sophia by Theodosius I. Nov. 24, 380, Chrysostom, consecrated by Theophilus of Alexandria, Feb. 26, 398; and Atticus, who succeeded Arsacius the usurper in 406.\n332:2249 332:2250 332:2251 332:2252 332:2253\nCommonly known as bishop of Patara, though Jerome speaks of him as of Tyre. The place and time of his death are doubtful. Eusebius calls him a contemporary. (cf. Jer. Cat. 83, and Socr. vi. 13.)\n332:2254\nAccording to D\u00f6llinger the first anti-pope. cf. reff. p. 177.","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. III: The Ecclesiastical History, Dialogues, and Letters of Theodoret.: Letter or Address of Theodoret to the Monks of the Euphratensian, the Osrhoene, Syria, Ph\u0153nicia, and Cilicia.","type":"page"}