Ep. CCII. To Nectarius, Bishop of Constantinople. 

The Care of God, which throughout the time before us guarded the Churches, seems to have utterly forsaken this present life.  And my soul is immersed to such a degree by calamities that the private sufferings of my own life hardly seem to be worth reckoning among evils (though they are so numerous and great, that if they befel anyone else I should think them unbearable); but I can only look at the common sufferings of the Churches; for if at the present crisis some pains be not taken to find a remedy for them, things will gradually get into an altogether desperate condition.  Those who follow the heresy of Arius or Eudoxius (I cannot say who stirred them up to this folly) are making a display of their disease, as if they had attained some degree of confidence by collecting congregations as if by permission.  And they of the Macedonian party have reached such a pitch of folly that they are arrogating to themselves the name of Bishops, and are wandering about our districts babbling of Eleusius87    Eleusius was Bishop of Cyzicus, a prominent leader of the Semi-Arian party.  He bore a very high character for personal holiness, and approached more nearly to orthodoxy than most of his associates, men like Basil of Ancyra, Eustathius of Sebaste, etc.  He obstinately maintained, however, Macedonian views on the Deity of the Holy Ghost, even after their condemnation by the Council of Constantinople. as to their ordinations.  Our bosom evil, Eunomius, is no longer content with merely existing; but unless he can draw away everyone with him to his ruinous heresy, he thinks himself an injured man.  All this, however, is endurable.  The most grievous item of all in the woes of the Church is the boldness of the Apollinarians, whom your Holiness has overlooked, I know not how, when providing themselves with authority to hold meetings on an equality with myself.  However, you being, as you are, thoroughly instructed by the grace of God in the Divine Mysteries on all points, are well informed, not only as to the advocacy of the true faith, but also as to all those arguments which have been devised by the heretics against the sound faith; and yet perhaps it will not be unseasonable that your Excellency should hear from my littleness that a pamphlet by Apollinarius has come into my hands, the contents of which surpass all heretical pravity.  For he asserts that the Flesh which the Only-begotten Son assumed in the Incarnation for the remodelling of our nature was no new acquisition, but that that carnal nature was in the Son from the beginning.  And he puts forward as a witness to this monstrous assertion a garbled quotation from the Gospels, namely, No man hath Ascended up into Heaven save He which came down from Heaven, even the Son of Man which is in Heaven.88    John iii. 13.  As though even before He came down He was the Son of Man, and when He came down He brought with Him that Flesh, which it appears He had in Heaven, as though it had existed before the ages, and been joined with His Essence.  For he alleges another saying of an Apostle, which he cuts off from the whole body of its context, that The Second Man is the Lord from Heaven.89    1 Cor. xv. 47.  Then he assumes that that Man who came down from above is without a mind, but that the Godhead of the Only-begotten fulfils the function of mind, and is the third part of this human composite, inasmuch as soul and body are in it on its human side, but not mind, the place of which is taken by God the Word.  This is not yet the most serious part of it; that which is most terrible of all is that he declares that the Only-begotten God, the Judge of all, the Prince of Life, the Destroyer of Death, is mortal, and underwent the Passion in His proper Godhead; and that in the three days’ death of His body, His Godhead also was put to death with His body, and thus was raised again from the dead by the Father.  It would be tedious to go through all the other propositions which he adds to these monstrous absurdities.  Now, if they who hold such views have authority to meet, your Wisdom approved in Christ must see that, inasmuch as we do not approve their views, any permission of assembly granted to them is nothing less than a declaration that their view is thought more true than ours.  For if they are permitted to teach their view as godly men, and with all confidence to preach their doctrine, it is manifest that the doctrine of the Church has been condemned, as though the truth were on their side.  For nature does not admit of two contrary doctrines on the same subject being both true.  How then could your noble and lofty mind submit to suspend your usual courage in regard to the correction of so great an evil?  But even though there is no precedent for such a course, let your inimitable perfection in virtue stand up at a crisis like the present, and teach our most pious Emperor, that no gain will come from his zeal for the Church on other points if he allows such an evil to gain strength from freedom of speech for the subversion of sound faith.

[202] Πρὸς Νεκτάριον ἐπίσκοπον Κωνσταντινουπόλεως

Ἔοικε τὴν παροῦσαν ζωὴν ἐπιλελοιπέναι καθόλου ἡ τοῦ Θεοῦ κηδεμονία, ἡ ἐν τοῖς πρὸ ἡμῶν χρόνοις τὰς Ἐκκλησίας φυλάττουσα. Καί μοι τοσοῦτον βεβάπτισται ὑπὸ συμφορῶν ἡ ψυχή, ὥστε τὰ μὲν ἴδια τῆς ἐμῆς ζωῆς ἀλγεινὰ μηδὲ ἐν κακοῖς εἶναι λογίζεσθαι (τοσαῦτα καὶ τηλικαῦτα ὄντα, ὡς μὴ ἂν ἑτέρῳ τινὶ συμβάντα φορητὰ εἶναι νομισθῆναι), πρὸς μόνα δὲ βλέπειν τὰ κοινὰ τῶν Ἐκκλησιῶν πάθη, ὧν εἰ μὴ γένοιτό τις ἐν τῷ παρόντι καιρῷ σπουδὴ πρὸς διόρθωσιν, εἰς παντελῆ ἀνελπιστίαν κατὰ μικρὸν προελεύσεται.

Οἱ τῆς Ἀρείου ἤτοι Εὐδοξίου αἱρέσεως, οὐκ οἶδα τίνος αὐτοὺς παρακινήσαντος εἰς ἀπόνοιαν, ὥσπερ τινὸς παρρησίας ἐπειλημμένοι, τῇ νόσῳ ἑαυτῶν ἐκπομπεύουσιν, ἐκκλησίας συνάγοντες, ὡς ἐξ ἐπιτροπῆς τοῦτο ποιοῦντες. Οἱ δὲ κατὰ Μακεδόνιον ἐρίζοντες εἰς τοσοῦτον προεληλύθασιν ἀπονοίας, ὡς καὶ ὄνομα ἐπισκόπων ἑαυτοῖς ἐπιφημίζοντες τοῖς καθ' ἡμᾶς τόποις ἐπιπολάζειν, τὸν Ἐλεύσιον ταῖς χειροτονίαις αὐτῶν ἐπιθρυλοῦντες. Τὸ δὲ ἐγκόλπιον ἡμῶν κακόν, ὁ Εὐνόμιος, οὐκέτι ἀγαπᾷ τὸ ὁπωσοῦν εἶναι: ἀλλ' εἰ μὴ πάντας τῇ ἑαυτοῦ ἀπωλείᾳ συνεφελκύσαιτο, ζημίαν κρίνει. Καὶ ταῦτα μὲν φορητά: τὸ δὲ πάντων χαλεπώτατον ἐν ταῖς ἐκκλησιαστικαῖς συμφοραῖς, ἡ τῶν Ἀπολλιναριστῶν ἐστι παρρησία, οὓς οὐκ οἶδα πῶς παρεῖδέ σου ἡ ὁσιότης πορισαμένους ἑαυτοῖς τοῦ συνάγειν ὁμοτίμως ἡμῖν ἐξουσίαν.

Πάντως μὲν οὖν διὰ πάντων κατὰ Θεοῦ χάριν τὰ θεῖα πεπαιδευμένος μυστήρια, οὐ μόνον τὴν τοῦ ὀρθοῦ λόγου συνηγορίαν ἐπίστασαι, ἀλλὰ κἀκεῖνα ὅσα παρὰ τῶν αἱρετικῶν κατὰ τῆς ὑγιαινούσης ἐπινενόηται πίστεως: πλὴν καὶ παρὰ τῆς βραχύτητος ἡμῶν οὐκ ἄκαιρον ἴσως ἀκοῦσαί σου τὴν σεμνοπρέπειαν ὅτι μοι πτυκτίον γέγονεν ἐν χερσὶ τοῦ Ἀπολλιναρίου, ἐν ᾧ τὰ κατασκευαζόμενα πᾶσαν αἱρετικὴν κακίαν παρέρχεται. Διαβεβαιοῦται γὰρ μὴ ἐπίκτητον εἶναι τὴν σάρκα κατ' οἰκονομίαν ὑπὸ τοῦ μονογενοῦς Υἱοῦ προσληφθεῖσαν ἐπὶ μεταστοιχειώσει τῆς φύσεως ἡμῶν, ἀλλ' ἐξ ἀρχῆς ἐν τῷ Υἱῷ τὴν σαρκώδη ἐκείνην φύσιν εἶναι. Καὶ κακῶς ἐκλαβὼν εὐαγγελικήν τινα ῥῆσιν εἰς μαρτυρίαν τῆς τοιαύτης ἀτοπίας προβάλλεται λέγων ὅτι «Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανόν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ Υἱὸς τοῦ ἀνθρώπου», ὡς καὶ πρὶν τοῦ κατελθεῖν αὐτὸν υἱὸν ἀνθρώπου εἶναι, καὶ κατελθεῖν ἰδίαν ἐπαγόμενον σάρκα ἐκείνην, ἣν ἐν τοῖς οὐρανοῖς ἔχων ἐτύγχανε, προαιώνιόν τινα καὶ συνουσιωμένην. Λέγει γὰρ πάλιν ἀποστολικήν τινα ῥῆσιν, τοῦ ὅλου σώματος τῆς συμφράσεως ἀποκνίσας, ὅτι «ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ». Εἶτα κατασκευάζει τὸν ἄνθρωπον ἐκεῖνον τὸν ἄνωθεν ἥκοντα τὸν νοῦν μὴ ἔχειν, ἀλλὰ τὴν θεότητα τοῦ Μονογενοῦς τὴν τοῦ νοῦ φύσιν ἀναπληρώσασαν, μέρος γενέσθαι τοῦ ἀνθρωπείου συγκράματος τὸ τριτημόριον, ψυχῆς τε καὶ σώματος κατὰ τὸ ἀνθρώπινον περὶ αὐτὸν ὄντων, νοῦ δὲ μὴ ὄντος, ἀλλὰ τὸν ἐκείνου τόπον τοῦ Θεοῦ Λόγου ἀναπληροῦντος. Καὶ οὔπω τοῦτο δεινόν: ἀλλὰ τὸ πάντων χαλεπώτατον, ὅτι αὐτὸν τὸν μονογενῆ Θεόν, τὸν κριτὴν τῶν πάντων, τὸν ἀρχηγὸν τῆς ζωῆς, τὸν καθαιρέτην τοῦ θανάτου, θνητὸν εἶναι κατασκευάζει, καὶ τῇ ἰδίᾳ αὐτοῦ θεότητι πάθος δέξασθαι, καὶ ἐν τῇ τριημέρῳ ἐκείνῃ νεκρώσει τοῦ σώματος καὶ τὴν θεότητα συναπονεκρωθῆναι τῷ σώματι, καὶ οὕτω παρὰ τοῦ Πατρὸς πάλιν ἀπὸ τοῦ θανάτου διαναστῆναι. Τὰ δ' ἄλλα ὅσα προστίθησι ταῖς τοιαύταις ἀτοπίαις μακρὸν ἂν εἴη διεξιέναι.

Εἰ τοίνυν οἱ τὰ τοιαῦτα φρονοῦντες ἐν ἐξουσίᾳ τοῦ συνάγειν γίνονται, σκοπείτω σου ἡ ἐν Χριστῷ εὐδόκιμος φρόνησις ὅτι, μὴ συμβαινόντων ἡμῶν οἷς ἐκεῖνοι φρονοῦσι, τὸ λαβεῖν αὐτοὺς ἐξουσίαν συνάξεως οὐδὲν ἕτερόν ἐστιν ἢ ἀληθεστέρους τοῦ καθ' ἡμᾶς δόγματος νομισθῆναι.

Εἰ γὰρ ὡς εὐσεβοῦντες ἐκεῖνοι διδάσκειν ὡς φρονοῦσι καὶ κηρύττειν ἐν παρρησίᾳ τὸ καθ' ἑαυτοὺς ἐπιτρέπονται, δῆλον ὅτι κατέγνωσται ὁ τῆς Ἐκκλησίας λόγος, ὡς τῆς ἀληθείας παρ' αὐτοῖς οὔσης. Δύο γὰρ ἐναντίους λόγους περὶ τοῦ αὐτοῦ πράγματος ἀληθεῖς εἶναι φύσιν οὐκ ἔχει. Πῶς οὖν ὑπέμεινέ σου ἡ μεγαλοφυὴς καὶ ὑψηλὴ διάνοια μὴ χρήσασθαι τῇ συνήθει παρρησίᾳ εἰς διόρθωσιν τοῦ τοσούτου κακοῦ; Ἀλλ' εἰ καὶ μὴ πρότερον τοῦτο γέγονε, νῦν γοῦν διαναστήτω ἡ ἀμίμητός σου ἐπ' ἀρετῇ τελειότης καὶ διδαξάτω τὸν εὐσεβέστατον βασιλέα ὅτι οὐδὲν κέρδος ἔσται τῆς λοιπῆς αὐτοῦ περὶ τὰς Ἐκκλησίας σπουδῆς, εἰ τὸ τοιοῦτο κακὸν ἐπὶ καθαιρέσει τῆς ὑγιαινούσης πίστεως διὰ τῆς παρρησίας αὐτῶν κατισχύσει.