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| Letter of Theodoret to John, Bishop of Antioch, after the Reconciliation.
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CLXXI. Letter of Theodoret to John, Bishop of Antioch, after
the Reconciliation.2296
| 2296 This Letter appears to be that of the Euphratensian synod.
(“probat prmum hæc vox ἐν
κοινῷ, in
conventu: deinde pluralis numerus ubique positus.”
Garnerius.)
Garnerius would date it
during the negotiations for reconciliation, when John of Antioch
visited Acacius at Berœa, after the Orientals had accepted
Cyril’s formula of faith. Schulze would rather place it after the
negotiations were over. |
God, who governs all things in
wisdom, who provides for our unanimity, and cares for the salvation of
His people, has caused us to be assembled together, and has shewn us
that the views of all of us are in agreement with one another. We have
assembled together, and read the Egyptian Letter;2297
| 2297 Presumably the letter written by Cyril to Acacius, setting forth
his own view, and representing that peace might be attained if the
Orientals would give up Nestorius. It exists in Latin. Synod. Mansi, V.
831. | we have carefully examined its purport,
and we have discovered that its contents are quite in accordance with
our own statements, and entirely opposed to the Twelve Chapters,
against which up to the present time we have continued to wage war, as
being contrary to true religion. Their teaching was that God the Word
was carnally made flesh; that there was an union of hypostasis, and
that the combination in union was of nature, and that God the Word was
the first-born from the dead. They forbade all distinction in the terms
used of our Lord, and further contained other doctrines at variance
with the seeds sown by the apostles, and outcome of heretical tares.
The present script, however, is beautified by apostolic nobility of
origin. For in it our Lord Jesus Christ is exhibited as perfect God and
perfect man; it shews two natures, and the distinction between them; an
unconfounded union, made not by mixture and compounding, but in a
manner ineffable and divine, and distinctly preserving the properties
of the natures; the impassibility and immortality of God the Word; the
passibility and temporary surrender to death of the temple, and its
resurrection by the power of the united God; that the holy Spirit is
not of the Son, nor derives existence from the Son, but proceeds from
the Father, and is properly stated to be of the Son, as being of one
substance.2298
Beholding this orthodoxy in the
letter, we have hymned Him who heals our stammering tongues, and
changes our discordant noises into the harmony of sweet music.2299
| 2299 The following paragraph, found only in the Vatican ms., and described by Schulze as “inept,” is
omitted. It has no significance. | E.C.F. INDEX & SEARCH
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