Letter 110

From: Theodoret, Bishop of Cyrrhus To: Domnus, Bishop of Antioch [Theodoret's metropolitan and ally] Date: ~440 AD Context: Theodoret advises Domnus on a sensitive political matter involving an ordination that may or may not have imperial backing, warning against being entrapped into an illegal act. To Domnus, Bishop of Antioch, When I read your letter I remembered the blessed Susannah, who saw the wicked elders threatening her and, knowing that the God of all was present, uttered her famous cry: "I am hemmed in on every side" [Daniel 13:22, in the Septuagint]. Yet she chose to fall into the trap of slander rather than offend the just God. I too, my lord, face two alternatives, as I have often said: either offend God and wound my conscience, or fall by an unjust human verdict. I suspect the most pious emperor knows nothing about this. If he truly wished the ordination to proceed, what prevented him from writing an order? Why do they make threats in private and create alarm, yet refuse to send official letters commanding it openly? One of two things must be true: either the emperor has not been persuaded to write, or they are trying to trick us into breaking the law so they can prosecute us afterward for the illegality. I have before me the example of the blessed Principius -- when they gave written orders in his case, they later punished him for obeying them. Moreover, the letters I read on the very day the courier arrived tell a different story. A holy monk has written to someone that he received letters from both the distinguished court official and the former Master of Offices stating that the case of the godly lord bishop Irenaeus will be resolved favorably -- and in return for this good news they ask for prayers. I think, therefore, that a reply should be written to the clergy who have written from the capital, to the effect that in obedience to the decision of the bishops of Phoenicia, and knowing the zeal, generosity, and love for the poor of the candidate in question, we support the matter -- but that we require it to be done through proper channels.

Letter 110 Please help support the mission of New Advent and get the full contents of this website as an instant download. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more — all for only $19.99... To Domnus, Bishop of Antioch. When I read your letter I remembered the very blessed Susannah, who when she saw the famous villains, and believed that the God of all was present, uttered that remarkable cry, I am straitened on every side; but nevertheless preferred to fall into the snares of slander rather than to despise the just God. And I, sir, have two alternatives as I have often said, to offend God and wound my conscience, or to fall by man's unjust sentence. The most pious emperor, I think, knows nothing of this. For what hindered him from writing, and ordering the ordination to take place, if in truth it so pleased him? Why in the world do they utter threats without and cause alarm, and yet do not send letters openly ordering it? One of two things must be true; either the very pious emperor is not induced to write, or they are trying to make us break the law and afterwards be indicted by them for illegality. I have before me the example of the blessed Principius, for in that case, when they had given orders by writing, they punished him for obedience. Moreover the letters which I read on the very day of the letter-bearer's arrival are of a contrary tenour. For one of the holy monks has written to some one that he has received letters both from the very illustrious guardsman and the very glorious ex-magister stating that the case of the very godly lord bishop Irenæus will stand more favourably, and in return for this good will they ask prayers on their behalf. I think therefore that a reply ought to be written to the clergy who have written from the imperial city to the effect that in obedience to the sentence of the very godly bishops of Phœnicia, and knowing both the zeal and the magnanimity and love for the poor and all the other virtues of the very godly bishop Irenæus, and in addition to this the orthodoxy of his opinions, I have ordained him. I am not aware that he has ever objected to apply to the holy Virgin the title 'Theotokos,' or has ever held any other opinions contrary to the doctrines of the Gospel. As to the question of digamy, I have followed my predecessors; for Alexander of blessed and sacred memory, the ornament of this apostolic see, as well as the very blessed Acacius, bishop of Berœa, ordained Diogenes of blessed memory who was a 'digamus;' and similarly the blessed Praylius ordained Domninus of Cæsarea who was a 'digamus.' We have therefore followed precedent, and the example of men well known and illustrious both for learning and character. Proclus, bishop of Constantinople, of blessed memory well aware of this and many other instances, both himself accepted the ordination, and wrote in praise and admiration of it. So too did the leading godly bishops of the Pontic Diocese, and all the Palestinians. No doubt has been raised about the matter, and we hold it wrong to condemn a man illustrious for many and various noble actions. In my opinion it is becoming to write in these terms. If your holiness holds any other view, let what seems good to you be done. I, as they suppose, have undergone one punishment, and am ready by God's help to undergo yet another. Even a third and fourth, if they like, by the stay of God's grace I will endure, praising the Lord. If your holiness thinks right, let us see what answer comes from Palestine, and, after considering more exactly what course is to be taken, let us so write to Constantinople.