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Let them accept the condemnation of these things set forth synodically in Rome through pious dogmas and canons, and the dividing wall is broken down, and we need no exhortation. THEOD. The synod in Rome is not valid, because it took place without the command of the emperor. MAX. If the commands of emperors ratify the synods that have taken place, and not pious faith, let them also accept the synods held against the homoousion, since they took place by the command of emperors: I mean, the one in Tyre, the one in Antioch, the one in Seleucia, the one in Constantinople under Eudoxius the Arian; the one in Nice of Thrace, the one in Sirmium; and after these, many years later, the second one in Ephesus, over which Dioscorus presided; for a command of emperors gathered all of these, and yet all were condemned on account of the impiety of the dogmas impiously ratified. And why do you not cast out the one that deposed Paul of Samosata in the time of the holy and blessed (148) Fathers, Dionysius the Pope of Rome and Dionysius of Alexandria and Gregory the Wonderworker, who presided over that same synod, because it did not take place by the command of an emperor? And what canon proclaims that only those synods are to be approved which were gathered by the command of an emperor, or that all synods whatsoever are to be gathered by the command of an emperor. The pious canon of the Church knows those synods to be holy and approved which the orthodoxy of dogmas has judged. But, as my lord knows and teaches others, the canon has proclaimed that a synod be held twice a year in every province, making no mention of an imperial command, for the security of our saving faith, and for the correction of all points not in agreement with the divine law of the Church.

13. THEOD. It is as you say; the orthodoxy of the dogmas approves the synods; however

do you not accept the tome of Menas, in which he dogmatized one will and one energy of Christ? MAX. May the Lord God forbid! You do not accept, but cast out all the teachers after the holy synod in Chalcedon, those who struggled against the pollution of Severus; and I am to accept the tome of Menas, which came after the synod? through which he clearly advocates for Severus, and Apollinarius and Macedonius and Arius and every heresy, and he accuses the synod; or rather, he completely casts it out, through what he dogmatized. THEOD. What then? Do you not accept one energy at all? MAX. And which of the approved teachers says one energy? and Theodosius brought forward the falsely attributed citations circulating under their names from Julius of Rome, and from the wonderworker Gregory, and from Athanasius the saints, and read them. MAX. Let us then fear God, and not wish to provoke him by producing heretical citations. No one is ignorant that these are from the impious Apollinarius. If you have others, show them. Since by bringing these forward, you convince everyone all the more that in truth you have fallen sick with the false opinion of the impious Apollinarius and those of like mind with him. And the same bishop Theodosius brings forward two citations in the name of Chrysostom, which abba Maximus, having read, said: These are from Nestorius, who was sick with the personal dyad concerning Christ. And immediately, boiling with anger, the bishop said: Lord monk, Satan has spoken through your bridle. MAX. May my lord not be grieved with his servant. And taking them, he immediately showed him that the same expressions belonged to Nestorius, and in which of his discourses they were found. THEOD. God knows, brother, the patriarch gave me these citations; however, behold, you said some are of Apollinarius; and others, of Nestorius. And bringing forward the citation of Saint Cyril that says: And showing one and kindred energy through both, (149) he said: What do you say to this? MAX. There are some who have shown it according to

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∆έξωνται τήν κατάκρισιν τούτων τήν ἐνῬώμῃ συνοδικῶς ἐκτεθεῖσαν δι' εὐσεβῶν δογμάτων τε καί κανόνων, καί λέλυται τό μεσότοιχον, καί προτροπῆς οὐ δεόμεθα. ΘΕΟ∆. Οὔκ ἔῤῥωται ἡ σύνοδος ἡ ἐνῬώμῃ, ἐπειδή χωρίς κελεύσεως γέγονε βασιλέως. ΜΑΞ. Εἰ τάς γνομένας συνόδους αἱ κελεύσεις τῶν βασιλέων κυροῦσιν, ἀλλ' οὐχί εὐσεβής πίστις, δέξωνται καί τάς κατά τοῦ ὁμοουσίου γενομένας συνόδους, ἐπειδή κελεύσει βασιλέων γεγόνασιν· φημί δέ, τήν ἐν Τύρῳ, τήν ἐν Ἀντιοχείᾳ, τήν ἐν Σελευκείᾳ, τήν ἐν Κωνσταντινουπόλει ἐπί Εὐδοξίου τοῦ Ἀρειανοῦ· τήν ἐν Νίκῃ τῆς Θράκης, τήν ἐν τῷ Σιρμίῳ· καί μετά ταύτας πολλοῖς ὕστερον χρόνοις, τήν ἐν Ἐφέσῳ δεύτερον, ᾗς ἐξῆρχε ∆ιόσκορος· ὅλας γάρ ταύτας, κέλευσις βασιλέων ἤθροισε, καί ὅμως πᾶσαι κατεκρίθησαν διά τήν ἀθεΐαν τῶν κυρωθέντων ἀσεβῶς δογμάτων. ∆ιά τί δέ οὐκ ἐκβάλλετε τήν καθελοῦσαν Παῦλον τόν Σαμοσατέα ἐπί τῶν ἁγίων καί μακαρίων (148) Πατέρων, ∆ιονυσίου τοῦ πάπαῬώμης καί ∆ιονυσίου τοῦ Ἀλεξανδρείας καί Γρηγορίου τοῦ Θαυματουργοῦ, τοῦ τῆς αὐτῆς ἄρξαντος συνόδου, ἐπειδή μή γέγονε κελεύσει βασιλέως; Ποῖος δέ κανών διαγορεύει, μόνας ἐκείνας ἐγκρίνεσθαι συνόδους, τάς κελεύσει βασιλέως ἀθροισθείσας, ἤ ὅλως κελεύσει βασιλέως πάντας τάς συνόδους ἀθροίζεσθαι. Ἐκείνας οἶδεν ἁγίας καί ἐγκρίτους συνόδους ὁ εὐσεβής τῆς Ἐκκλησίας κανών, ἅς ὀρθότης δογμάτων ἔκρινεν. Ἀλλά, καθώς οἶδεν ὁ δεσπότης μου, καί ἄλλους διδάσκει, δεύτερον γίνεσθαι σύνοδον κατά πᾶσαν ἐπαρχίαν τοῦ ἔτους ὁ κανών, διηγόρευσε, κελεύσεως βασιλικῆς μηδεμίαν μνήμην πεποιημένος, ἐπ' ασφαλείᾳ τῆς σωτηριώδους ἡμῶν πίστεως, καί διορθώσει πάντων τῷ θείῳ τῆς Ἐκκλησίας νόμῳ μή συναινούντων κεφαλαίων.

ΙΓ΄. ΘΕΟ∆. Ὡς λέγεις ἐστίν· ἡ τῶν δογμάτων ὀρθότης ἐγκρίνει τάς συνόδους· πλήν

οὐ δέχῃ τόν λίβελλον Μηνᾶ, ἐν ᾧ μίαν θέλησιν καί μίαν ἐνέργειαν τοῦ Χριστοῦ ἐδογμάτισεν; ΜΑΞ. Μή δῷ Κύριος ὁ Θεός· Ὑμεῖς οὐ δέχεσθε, ἀλλ' ἐκβάλλεσθε πάντας τούς διδασκάλους, τούς μετά τήν ἁγίαν ἐν Χαλκηδόνι σύνοδον, τούς ἀγωνισαμένους κατά τῆς τοῦ Σεβήρου μιαρίας· κἀγώ ἔχω δέξασθαι τόν λίβελλον Μηνᾶ, τοῦ γενομένου μετά τήν σύνοδον; δι' οὓ συνηγορεῖ προφανῶς Σεβήρῳ, καί Ἀπολιναρίῳ καί Μακεδονίῳ καί Ἀρείῳ καί πάσῃ αἱρέσει, καί κατηγορεῖ τῆς συνόδου· μᾶλλον δέ τελείως ἐκβάλλει, δι' ὧν ἐδογμάτισε. ΘΕΟ∆. Τί οὖν; ὅλως οὐ δέχῃ μίαν ἐνέργειαν; ΜΑΞ. Καί τίς λέγει μίαν ἐνέργειαν τῶν ἐγκρίτων διδασκάλων; καί ἤγαγε Θεοδόσιος τάς ψευδωνύμως παρ' αὐτῶν περιφερομένας Ἰουλίου τοῦῬώμης, καί τοῦ θαυματουργοῦ Γρηγορίου, καί Ἀθανασίου τῶν ἁγίων χρήσεις, καί ἀνέγνω αὐτάς. ΜΑΞ. Φοβηθῶμεν δή τόν Θεόν, καί μή θελήσωμεν παροργίσαι αὐτόν, ἐπί τῇ παραγωγῇ τῶν αἱρετικῶν χρήσεων. Οὐδείς ἀγνοεῖ ταύτας εἶναι τοῦ δυσσεβοῦς Ἀπολιναρίου. Εἰ μέν ἄλλας ἔχεις, δεῖξον· Ἐπεί ταύτας προφέροντες, πλεῖον πείθετε πάντας, ὅτι κατ' ἀλήθειαν Ἀπολιναρίου τοῦ δυσσεβοῦς, καί τῶν ὁμοφρόνων αὐτῷ κακοδοξίαν ἐνοσήσατε. Καί προφέρει ὁ αὐτός ἐπίσκοπος Θεοδόσιος, ἐπ' ὀνόματι τοῦ Χρυσοστόμου δύο χρήσεις, ἅς ἀναγνούς ὁ ἀββᾶς Μάξιμος ἔφη· Αὗται Νεστορίου εἰσί τοῦ νοσήσαντος ἐπί Χριστοῦ τήν προσωπικήν δυάδα. Καί εὐθέως θυμῷ ζέσας ὁ ἐπίσκοπος εἶπε· Κῦρι μοναχέ, ὁ Σατανᾶς ἐλάλησε διά τοῦ χαλινοῦ σου. ΜΑΞ. Μή λυπηθῇ ὁ δεσπότης μου πρός τόν δοῦλον αὐτοῦ. Καί λαβών, εὐθέως ἔδειξεν αὐτῷ τάς αὐτάς φωνάς οὔσας Νεστορίου, καί ἐν ποίοις λόγοις αὐτοῦ κειμένας. ΘΕΟ∆. Ὁ Θεός οἶδεν, ἀδελφέ, τάς χρήσεις ταύτας ὁ πατριάρχης μοι ἔδωκε· πλήν ἰδού, τάς μέν Ἀπολιναρίου εἶπας· τάς δέ, Νεστορίου. Καί παραγαγών τήν τοῦ ἁγίου Κυρίλλου χρῆσιν τήν λέγουσαν· Μίαν τε καί συγγενῆ, καί δι' ἀμφοῖν ἐπιδεικνύς ἐνέργειαν,(149) εἶπε· Τί πρός ταῦτα λέγεις; ΜΑΞ. Εἰσί τινες δείξαντες αὐτήν κατ'