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The Synodical Letter from Severus to John of Alexandria

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Youhanna Nessim Youssef Melbourne, Australia [email protected] THE SYNODICAL LETTER FROM SEVERUS TO JOHN OF ALEXANDRIA Introduction Le ers are one of the most important sources of the life of Severus of Antioch.1 Synodical Le ers are those wri en by a patriarch soon a er his consecration, conveying the news of his election by the Synod which presided over it. The purpose of these instruments of ecclesial communion was to prove the orthodoxy of the writers. They contain a profession of faith, a statement by the new Patriarch, etc.2 In his monu- mental study, J. M. Fiey highlights the importance of the Synodical Le ers between the Patriarchs of Alexandria and Antioch especially starting at the time of Severus of Antioch.3 A er the election of Dioscorus II as new Patriarch, he wrote to Severus and received from him a reply (515–517).4 It seems that Timo- thy III5 (517–535) did not write a Synodical Le er to Severus, since Severus was hiding. However, according to the History of the Patriarchs6 and the Synaxarium7, he welcomed Severus while exiled and escaping (1) P. Allen and C. T. R. Hayward, Severus of Antioch (London―New York, 2004) 4. (2) P. Allen, Sophronius of Jerusalem and Seventh-Century Heresy. The Synodical Le er and Other Documents. Introduction, Texts, Translation and Com- mentary (Oxford: Oxford University Press 2009) (Oxford Early Christian Texts) 47–48. (3) J. M. Fiey, Coptes et Syriaques, contacts et échanges, Studia Orientalia Christiana Collectanea 15 (1972–1973) 295–366 and esp. 310–316. (4) E. R. Hardy, Discorus II, in: Coptic Encyclopedia 3, 915b. (5) Idem., Timothy III, in: Coptic Encyclopedia 7, 2268a–b; E. W. Brooks, The Sixth Book of the Select Le ers of Severus Patriarch of Antioch, vol. 2, part 2 (London, 1904) 257–260. (6) C. F. Seybold, Severus Ben El-Moqaff a‘, Historia Patriarcharum Alexandri- norum I, 1 (Louvain 1962) (CSCO, 52; Scriptores Arabici, 8) 87–89. (7) I. Forget, Synaxarium Alexandrinum I (Louvain: Peeters, 1963) (CSCO, 47, 48, 49; Scriptores Arabici 3, 4, 5) 266. Downloaded from Brill.com09/27/2021 03:25:59PM via free access 214 Scrinium VΙ (2010). Patrologia Pacifi ca Secunda from one place to another. His successor Theodosius I8 (535–567) was a disciple of Severus; however, neither the Synaxarium nor the History of the Patriarchs mention a Synodical Le er to Severus. The Le er of Severus to Theodosius is a ested to by several sources.910 John II Severus Patriarch Synodical Le er from (506–515 AD) 512–538, Severus and a fragment of 27 Bashans10 exiled in 518AD reply survived Dioscorus II Synodical Le er from (515–517) Severus and a quotation in 7 Babah the Synaxarion and the An- tiphonarion (for the reply from Timothy to Severus) Timothy III No Synodical Le ers sur- (517–535) 13 Amshir vived; Severus was exiled Theodosius (535– 535–567 Synodical Le er from 567) exiled 537 Theo dosius to Severus 28 Baunah and reply The Importance of these Le ers Despite the fact that the Synodical Le er is mentioned in the History of the Patriarchs11 as well as in the Synaxarium, very few historians have paid enough a ention to the patriarchate of John II and his relations with Severus of Antioch.12 These le ers between the two prelates are (8) E. R. Hardy, Theodosius I, in: Coptic Encyclopedia 7, 2241a–b. (9) E. W. Brooks, Historia Ecclesiastica, Zacharias Rhetori vulgo adscripta (Louvain: Peeters, 1953) (CSCO, 88; Syri, 42) liber IX, ch. XXIII, pp. 105–107; I. B. Chabot, Documenta ad origines monophysitarum illustrandas (Louvain: Peeters, 1908) (CSCO, 17) 16–22 (text); Documenta ad origines monophysitarum illustrandas (Louvain: Peeters, 1963) (CSCO, 103) 9: 11–14: 2 (translation); Youhanna Nessim Youssef, The Quotations of Severus of Antioch in the Book of the Confessions of the Fathers, Ancient Near Eastern Studies 40 (2003) 178–229. (10) E. R. Hardy, John III, in: Coptic Encyclopedia 4, 1337. (11) See below. (12) He is mentioned only a few times in the main reference books, such as J. Maspero, Histoire des Patriarches d’Alexandrie depuis la mort de l’empereur Anastase jusqu’à la réconciliation des églises Jacobites 518–616 (Paris: Librai- rie Ancienne Edouard Champion, 1923) (Bibliothèque de l’école des hautes études sciences historiques et philologiques, 237) 72, n. 3; 84, n. 1; 220, n. 2; Downloaded from Brill.com09/27/2021 03:25:59PM via free access Youhanna Nessim Youssef 215 very important, as they are the most ancient witnesses known about the correspondence between the ecclesiastical seats.13 They became therefore the model or the pa ern to be followed by the followers of John and Severus. Historical Context By the end of the sixth century, Evagrius Scholasticus affi rmed the existence of Synodical Le ers between Severus of Antioch and John II, the successor of John I, Dioscorus, and Timotheus. “He sent (le ers) to all the patriarchs, though they were received only at Alexandria, by John, the successor of the former John, and by Dioscorus and Timotheus: which epistles have come down to our time.”14 [The source of Evagrius, for this chapter is not clear].15 We have another le er from Severus to John, Patriarch of Alexan- dria.16 The fi rst Le er to John II was wri en while Anastasius, an anti- Chalcedonian17 Emperor, was reigning. Severus was succeeded by Flavian of Antioch, who broke commu- nion with John II of Alexandria when the la er denounced Chalce- don;18 hence it is logical that Severus, wishing to resume this relation- ship, insisted that his faith was the same as that of the fathers, and rejected the faith of Chalcedon. W. H. C. Frend, The Rise of the Monophyite Movement (Cambridge: Cambridge University Press 1972) 83, 193, 216–219. (13) We have other examples from the seventh century (see Allen, Sophro- nius of Jerusalem...). (14) Cf. Evagrius Scholasticus, History of the Church in Six Books, Eccle- siastical History (London, 1896) 191, ch. IV; M.-A. Kugener, Vie de Sévère par Jean, Supérieur de monastère de Beith Aphthonia, in: PO 2/3 (Turnhout: Bre- pols, 1971) 379. (15) P. Allen, Evagrius Scholasticus, the Church Historian (Louvain: 1981) (Spicilegium Sacrum Lovaniense. Études et Documents, 41) 6–11 and esp. 7. (16) Cf. E. W. Brooks, The Sixth Book of the Select Le ers of Severus Patriarch of Antioch in Syriac Version of Athanasius of Nisibis (Oxford: Text and Translation Society, 1903) 98–99. (17) We will follow P. Allen in using this term rather than the contentious word “monophysite” (cf. Allen, Sophronius of Jerusalem..., 4, n. 2). (18) Frend, The Rise of the Monophyite Movement..., 216. Downloaded from Brill.com09/27/2021 03:25:59PM via free access 216 Scrinium VΙ (2010). Patrologia Pacifi ca Secunda Theological Context Severus repeated the Creed more or less verbally, and turned to the nature of Christ. This statement is close to the theological statement in the life of Severus on the aff airs of Macedonius. The same themes occurred nearly word for word in the Biography of Severus by Atha- nasius, which had the same purpose of clarifying the faith. The reply of John II relates to the same issue. 19 Le er to John II19 The aff airs of Macedonius He also said in his Synodical Let- ter wri en to saint John, the Pa- triarch of Alexandria. “For us, we do not come up with 76 “We believe and confess, the a new faith, but in everything we are straight faith of our holy fathers conservatives as we have said pre- the three hundred and eighteen serving the holy faith which handed bishops assembled at Nicaea by down to us by our holy Fathers, and the power of the Holy Spirit pres- we refuse what had been established ent with them and who declared it by the others in Chalcedon. to them. And this was accepted by their successors, our preceding fa- thers like a holy heritage. And also (those that had been established) by the hundred and fi y assembled, in the city of Constantinople and the two hundred assembled in the fi rst council at Ephesus against the We believe in one God, the Father mad Nestorius. We believe in one the Almighty. We believe also in God, the Father and we confess one Lord, Jesus Christ, bego en from also the Only Son of God who was the Father before all ages, consub- incarnated for our sake. He is One stantial with the Father before all and cannot be divided or separated ages and in the fullness of time, neither before nor a er the incar- He was incarnated by the Holy Spir- nation. it and from the ever Virgin, Saint (19) The text here is taken from the book of the Profession of the Fathers (cf. Youhanna Nessim Youssef, The Quotations of Severus of Antioch, 178– 229; G. Graf, Zwei dogmatische Florilgien der Kopten, OCP 3 (1937) 345–402 and esp. 393. Downloaded from Brill.com09/27/2021 03:25:59PM via free access Youhanna Nessim Youssef 217 Mary, the God-bearer. He became man for our sake. We believe in the We believe in the Holy Spirit, the Holy Spirit, the Eternal, and con- Lord, the life-giver by the Lord. substantial with the Father and (God) is sanctifi ed in Three dis- the Son. tinct and perfect hypostases, three equal hypostases with- out any diff erence in glory or brightness; one nature, one substance, one lordship, and one confession worship.20 The faithful should confess thus: We confess that the Father is in the of Fatherhood He is not ٭ rank a Son.
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  • The Church of Armenia

    The Church of Armenia

    • • ' THE CHURCH OF ARMENIA HER HISTORY, DOCTRINE, RULE, DISCIPLINE LITURGY, LITERATURE, AND EXISTING CONDITION BY MALACHIA ORMANIAN FORMERLY ARIIENIAN PATRIARCH OF CONSTANTINOPLE TRANSLATED FROM THE FRENCH EDITION WITH THE AUTHOR'S PERMISSION BY G. MARCAR GREGORY, V.D. REVENUE SERVICE, BENGAL, INDIA {RETIRED) LIEUT,•COLONEL, INDIAN VOLUNTEER FORCE. WITH AN INTRODUCTION BY THE RIGHT REV. J. E. C. WELLDON, D.D. A. R. MOWBRAY & CO., LTD. LoNDON: 28 Margaret Street, Oxford Circus, W. OxroRD: 9 High Street INTRODUCTION BY BISHOP WELLDON THE task of writing an Introduction to Mr. Gregory's translation of Mgr. Ormanian's book upon the Church of Armenia is not free from difficulty ; nor is it made the less difficult because the Bishop who should have written it, had his life been spared, was a man of such wide and various learning as the late Bishop of Salisbury, Dr. Wordsworth. Yet in that Church there is much that is interesting to all Christians, and perhaps especially to members of the Church of England. For the history of the Church of Armenia is a witness to certain great principles of ecclesiastical life. It is a protest against the assumed infallibility and universality of the Church of Rome. For the Church of Armenia believes that "no Church, however great in herself, represents the whole of Christendom ; that each one, taken singly, can be mistaken, and to the Universal Church alone belongs the privilege of infallibility in her dogmatic decisions." * She takes her stand then upon the national character and prerogative of Churches. She holds, as the Church of England holds, that it is a fraternity of Churches tracing their pedigree backwards to an Apostolical origin, developing themselves on separate lines, yet knit together by a common creed and by spiritual union with the same • Preface to the French Edition, p.