Imperial Letter to Cyril (CPG 8652)
| Reference: | CPG 8652 |
| Incipit: | Μέλει πλεῖστον θεοσεβείας |
| Date: | Nov. 9, 430 |
| Greek Text: | ACO 1.1.1:73-74 |
| Latin Text: | ACO 1.3:47-48 |
| English Translation: | FCC (below); CE #29 |
On November 9, 430, Theodosius II sent out a letter (CPG 8651) calling for a great council to be held in Ephesus at Pentecost in the following year. The letter was sent to the regional metropolitans for distribution to the bishops throughout their regions. Along with the letter sent to Alexandria, the emperor penned a second, personal letter to Cyril of Alexandria (CPG 8652). That letter, presented below, emphasizing that in the meantime all parties, including Cyril, were not to issue further statements or letters on the controversy with Nestorius, and remonstrating with Cyril for having written to the empresses previously on the subject. For information about the historical context of this letter and its connection to the escalating Christological controversy of the time, click here.
The Greek and Latin texts provided below are taken from the ACO (see above). The English translation was done for FCC by Timothy Manning.
This work is licensed under CC BY-NC-SA 4.0.
| Greek | English | Latin |
| Αὐτοκράτορες Καίσαρες Θεοδόσιος καὶ Οὐαλεντινιανὸς νικηταὶ τροπαιοῦχοι μέγιστοι ἀεισέβαστοι αὔγουστοι Κυρίλλῳ ἐπισκόπῳ. | The emperors and Caesars Theodosius and Valeninian, triumphing victors, greatest and ever-reveared Augusti, to Bishop Cyril. | Impp. Cæsares Theodosius et Valentinianus uictores triumphatores maximi semper colendi augusti Cyrillo episcopo. |
| 1. Μέλει πλεῖστον θεοσεβείας ἡμῖν, δι’ ἣν οἱ πλημμελοῦντες ἀξιοῦνται συγγνώμης, οὐ μὴν εὐδόκιμον [τὸ δεῖσθαι συγγνώμης] τοῖς ἐπαι νεῖσθαι παρ’ ἡμῶν ὀφείλουσι καὶ διὰ τὴν σεπτὴν μάλιστα τιμᾶσθαι θρηισκείαν. τοὺς δὲ ἱερέας χρὴ καὶ ἀπὸ τῆς τῶν ἠθῶν χρηστότητος καὶ ἀπὸ τῆς περὶ τὴν πίστιν ἀκριβείας θαυμάζεσθαι καὶ τὴν ἁπλότητα τοῦ βίου διὰ παντὸς ἐπιδεικνύναι γινώσκειν τε ὡς τὴν ἑκάστου πράγματος φύσιν καὶ τοὺς περὶ τὴν εὐσέβειαν μάλιστα λόγους μᾶλλον ἂν εὕροι ζήτησις ἤπερ αὐθάδεια. | Piety is of the most concern to us, for through it, transgressors are deemed worthy of pardon. However, it is not honorable [to need pardon] for those who ought to be praised by us and honored because of their religious devotion. It is necessary for the priests to be admired both for their goodness of character and their precision concerning the faith, also showing simplicity in their life through everything, knowing that through inquiry, not arrogance, they might better discover each matter of nature and especially the matters concerning the doctrines of piety. | 1. Curæ multæ est dei cultura nobis, propter quam delinquentes ueniam potiuntur; non tamen laudabile est indigere uenia his qui laudari a nobis debent et maxime propter sanctam religionem honorari. sacerdotes autem decet et ex morum benignitate et ex suptilitate circa fidem esse mirandos et simplicitatem semper ostendere uitæ et agnoscere quia uniuscuiusque causæ naturam et circa pietatem maxime rationes magis inuenit inquisitio quam pertinacia. |
| 2. Καὶ γὰρ ἐξ ἀρχῆς ἡμῖν αὐτοὺς οὐκ ἀπειλή τινος δυναστεύοντος ἢ δυναστεύειν νομίζοντος, ἀλλ’ ἡ τῶν ἁγίων πατέρων καὶ τῆς ἱερᾶς συνόδου βουλὴ κατεστήσατο, καὶ παντὶ δῆλον ὡς ἡ θρηισκεία τὸ βέβαιον οὐκ ἂν ἐκ κελεύσεως σχοίη μᾶλλον ἢ συναινέσεως. νῦν οὖν ἡμᾶς ἡ σὴ θεοσέβεια διδαξάτω τί δήποτε ἡμῶν, οἷς τοσοῦτον οἶσθα μέλειν ἀεὶ εὐσεβείας, ὑπεριδών, ὑπεριδὼν δὲ καὶ τῶν ἁπανταχοῦ ἱερέων, οὓς συλλεχθέντας ἦν ἄμεινον λῦσαι τὴν ἀμφισβήτησιν, ταραχὴν τό γε ἐπὶ σαυτῷ καὶ χωρισμὸν ταῖς ἐκκλησίαις ἐμβέβληκας, ὡς δὴ τοῖς ὑπὲρ εὐσεβείας λόγοις θρασυτέρας ὁρμῆς πρεπούσης μᾶλλον ἢ ἀκριβείας καὶ παρ’ ἡμῖν αὐτοῖς οὐκ ἐμμελείας πλέον ἰσχυούσης ἢ θράσους καὶ ποικιλίας μᾶλλον ἡμῖν ἤπερ ἁπλότητος ἀρεσκούσης. καὶ μὴν οὐχ οὕτως ἡμῶν τὴν πολλὴν ὠιόμεθα τιμὴν παρὰ τῆς σῆς θεοσεβείας δεχθήσεσθαι οὐδὲ ὥσπερ οὐχὶ καὶ ἀγανακτεῖν εἰδότων ἡμῶν πάντα συνταραχθήσεσθαι· | For from the beginning, these things themselves were not established to us by the threat of someone ruling or thinking to rule, but by the holy fathers and the sacred will of the counsel. And it is clear to all that religion cannot gain stability from command, but rather might gain it through agreement. Now then, let your piety teach us, ones who you know always care about piety, why you have overlooked both this matter, and the priests everywhere, who have been gathered together to better solve this dispute. Indeed, you yourselves have cast division into the chuches, indeed as if bolder and more impulsive arguments were more fitting of piety than precision, and as if harmony was not more prevailing among us than boldness and as if complexity were more pleasing to us than simplicity. Indeed, we did not expect that we would receive such great honor from your piety, nor did we expect you not to also be indignant, knowing that all things about us would be thrown into confusion. | 2. Ab initio etenim non nobis eas interminatio unius cuiusque potentis aut qui posse putaretur, sed sanctorum patrum et sacri concilii decretum constituit, et omnibus palam est quia religio firmitatem non ex iussione habet potius quam consensu. nunc itaque nos tua reuerentia doceat cur nos, quibus nosti tantam quidem semper inesse pietatem, contemnens, simul et undique sacerdotes, quibus collectis esset melius soluere dubitationem, tumultum, quantum ad te attinet, et diuisionem ecclesiis intulisti, tamquam audacia uehementia in rationibus pietatis plus ualeat quam suptilitas et apud nos ipsos non amplius honestas quam audacia locum optineat atque uersutia et potius hæc nobis placeant quam simplicitas. et certe non ita nostrum plurimum honorem a tua suscipi reuerentia crederemus, nec tamquam si indignari nesciremus, uniuersa pariter conturbari; |
| 3. Νῦν δὲ μελήσει ἡμῖν τῆς ἱερᾶς γαλήνης. πάντα δὲ ἴσθι συγκινήσας οὐχ ὡς ἐχρῆν, καὶ θαυμαστὸν οὐδὲν τὸ μέτρον ἐκβεβηκότα μὴ μέχρι τῶν ἐκκλησιῶν καὶ τῶν συνιερέων στῆσαι τὴν ἐπιχείρησιν, ἀλλὰ καὶ περὶ ἡμῶν αὐτῶν πιστεῦσαι τῆς ἡμετέρας τι εὐσεβείας ἀνάξιον. ἢ τίνα εἶχε λόγον ἕτερα μὲν πρὸς ἡμᾶς καὶ τὴν εὐσεβεστάτην αὐγούσταν Εὐδοκίαν τὴν ἐμὴν σύμβιον ἐπιστέλλειν, ἕτερα δὲ πρὸς τὴν ἐμὴν ἀδελφὴν τὴν εὐσεβεστάτην αὐγούσταν Πουλχερίαν; ἢ διχονοεῖν ἡμᾶς ὠιήθης ἢ διχονοήσειν ἤλπισας ἐκ τῶν τῆς σῆς θεοσεβείας γραμμάτων. τοῦτο δὲ καὶ γεγονός, εἴπερ οὕτως εἶχεν, ἐκ περιεργίας εἰδέναι τὸν οὕτω πόρρωθεν ὄντα παντελῶς ἐστιν ἐπίψογον, καὶ μὴ γεγονὸς ποιῆσαι βούλεσθαι παντὸς μᾶλλον ἢ ἱερέως. μέντοι μιᾶς καὶ τῆς αὐτῆς προθέσεως τά τε τῶν ἐκκλησιῶν τά τε τῶν βασιλέων μέλη χωρίζειν βούλεσθαι ὡς οὐκ οὔσης ἀφορμῆς ἑτέρας εὐδοκιμήσεως. | But now, we will be concerned with the sacred peace. Know then, that you have stired up all these things not as was necessary, and it is suprising to no one, having exceeded the proper measure, have not limited yourselves to the churches and to the fellow priests, but also believed something unworthy of our piety concerning ourselves. Or did you have some other reason to write to us and to the most pious Augusta Eudocia, my spouse? Or did you have a different reason to write to my sister, the most pious Augusta Pulcheria? Or did you think we were divided in our mind, or that you would divide us through your letters of piety? And if even this would have happened, as you had thought, for one who is so far away to know this from meddling, is completely blameworthy, and to wish to make it happen is not worthy of anyone, even more so of a priest. | 3. Nunc autem cura nobis erit sacrae tranquillitatis. Omnia uero scito te commouisse non ut oportebat. Et nihil mirabile est excedentem mensuram non usque ad ecclesiasticos et consacerdotes figere conamen, sed etiam de nobis ipsis credere nostræ aliquid pietatis indignum. Aut quam habuit rationem alia quidem ad nos et piissimam augustam Eudociam meam coniugem scribere, alia uero ad meam sororem piissimam augustam Pulcheriam? aut discordare nos aestimasti aut discordaturos sperasti ex tuæ reuerentiae litteris. hoc autem etiamsi factum sic se habuisset, sua curiosa perscrutatione nosse eum qui sic procul existat, omnino reprehensibile est, et non factum facere uelle cuiuslibet potius quam sacerdotis. |
| 4. ὡς ἂν οὖν εἰδείης ὁποῖον τὸ ἡμέτερον, καὶ τὰς ἐκκλησίας ἴσθι καὶ τὴν βασιλείαν ἡνῶσθαι καὶ ἔτι μᾶλλον κελευόντων ἡμῶν ἑνωθήσεσθαι σὺν τῇ τοῦ σωτῆρος προνοίαι θεοῦ καὶ δεδόσθαι τῇ σῆι θεοσεβείαι συγγνώμην, ὡς ἂν μὴ πρόφασις εἴη μηδὲ λέγειν δύναιο διὰ τοὺς ὑπὲρ τῆς εὐσεβείας ἐγκεκλῆσθαι λόγους. γυμνασθῆναι γὰρ τούτους ἐπὶ τῆς ἱερᾶς συνόδου βουλόμεθα καὶ κρατεῖν ὡς ἂν καλῶς ἔχειν δόξειεν, εἴτε μεταλαμβάνοιεν συγγνώμης εἴτε μὴ παρὰ τῶν πατέρων οἱ νικηθέντες. ἡμεῖς μέντοι γε συνταράσσεσθαι τὰς πόλεις καὶ τὰς ἐκκλησίας οὐκ ἀνεξόμεθα οὔτε μὴν ἀνεξετάστους ἡμῖν τοὺς λόγους, ὧν κριτὰς προκαθίσαι δεῖ τοὺς τῆς ἁπανταχοῦ προεστῶτας ἱερωσύνης καὶ δι’ ὧν ἡμεῖς ἐγκρατέστεροι τῆς ἀληθινῆς δόξης ἐσμέν τε καὶ ἐσόμεθα. πάντως δὲ οὐδεὶς ὅτωι κἂν μικρὸν μέτεστι πολιτείας ἀξίας παρρησιάζεσθαι ἢ τῆς κατὰ τὴν εὐσέβειαν πεποιθήσεως, τὴν τοιαύτην ἀποφυγεῖν αἱρήσεται κρίσιν, ἐπεὶ μηδὲ βουληθέντι τοῦτο ἐξέσται, τῆς ἡμετέρας θειότητος ἐπαινούσης μὲν ἀναγκαίως τοὺς ἐπὶ προθυμίᾳ θαρροῦντας ἐλθεῖν ἐπὶ τὴν τοιαύτην ἐξέτασιν, οὐκ ἀνεξομένης δὲ εἴ τις κελεύειν μᾶλλον ἢ συμβουλεύειν καὶ συμβουλεύεσθαι περὶ τῶν τοιούτων ἐθέλοι. | However, it is from one and the same impulse and intention of those of the churches and of the emperors to wish to separate the members as if it is not another opportunity for good repute. Therefore, so that you might know what our disposition is, know that both the churches and the empire have been united, and will be even more united under our command with the providence of God our Savior. Pardon has been given to your piety, so that there might be no pretext and you would not be able to say that you were accused on account of agruments concerning piety. For these matters we wish to be examined before the sacred council and that it might decide as would seem right, or whether the defeated group would receive pardon from the fathers or not. We however, will not tolerate the cities and churches being thrown into confusion. We will not leave doctrines unexamined by ourselves, for which it is necessary to appoint those who preside over the priesthood everywhere as judges, and through whom we are and will be more secure in true doctrine. Certainly no one who has even the slightest share in worthy conduct or confidence concerning piety will choose to avoid such a trial, since this would not even be possible for the one wishing it, as our Divinity necessarily praises those who are confident in their eagerness to come to such an examination. However, we will not tolerate if anyone wishes to command more than to advise and to take councel concerning such matters. | 3. Unius tamen conaminis eiusdemque propositi et ecclesiarum simul et imperatorum uelle membra secernere tamquam non sit occasio altera probitatis. ut autem scias qualia sint quae nostra sunt, et ecclesias noueris et imperium unitum et adhuc amplius etiam iubentibus nobis uniendum saluatoris prouidentia dei, et datam tuæ reuerentiae ueniam, ut non occasionem sumas neque dicere possis quia propter sermones pietatis excluderis. exerceri enim eos coram sacro concilio uolumus et tenere, quomodo uisum fuerit bene, siue inpertiantur uenia siue non a patribus, qui uincuntur. nos tamen conturbari ciuitates et ecclesias non patiemur, sed neque inexaminatos nobis sermones, quorum oportet iudices præsidere undique præsules sacerdotii et per quos nos firmiores uerae sectæ sumus et erimus. omnino autem nullus cui uel parum conversationis bonæ adest participatio aut confidentiae circa pietatem dignus habere fiduciam, tale eliget declinare iudicium, quando hoc neque uolenti licebit, nostra diuinitate laudante quidem necessario eos qui cum deuotionis confidentia ueniunt ad huiusmodi discussionem, non sinente uero si quis iubere magis uult quam suadere aut suaderi de talibus. |
| 5. ὥστε ἥκειν δεῖ σου τὴν εὐλάβειαν κατὰ τὸν χρόνον ὃν τὰ ἕτερα δηλοῖ γράμματα πρὸς ἅπαντας ἀπεσταλμένα τοὺς τῶν μητροπόλεων ἐπισκόπους, καὶ τὴν παρ’ ἡμῶν σχέσιν μὴ ἄλλως ἀνακτήσασθαι προσδοκᾶν, εἰ μὴ πᾶν μὲν λυπηρὸν καὶ ταραχῶδες παύσειας, ἐπὶ δὲ τὴν τῶν ζητουμένων ἔρευναν ἔλθοις ἐθελοντί. καὶ γὰρ ἂν οὕτως δόξειας οὔτε οἰκείᾳ πεπληγμένος λύπῃ οὔτε τινὶ δυσμεναίνων παρὰ τὸ προσῆκον τά τε ἤδη γεγονότα σκληρῶς μὲν καὶ παραλόγως, ὅμως δὲ ὑπὲρ δόξης πεποιηκέναι καὶ τὰ ἑξῆς ἐνδίκως ἐθέλειν· οὐ γὰρ ἑτέρως ἂν ἐθέλοντος ἀνεξόμεθα. | Therefore it is necessary for your Reverence to come at the time specified in the other letters sent to the metropolitan bishops. Also, do not expect to regain our favor otherwise, unless you would cease from everything grievous and disturbing and come willingly to the investigation of the things being sought. For therefore you would seem neither to be struck by personal grief nor to be hostile to anyone contrary to what is fitting, but to have already done the deeds, harshly and unreasonably, but nevertheless having done them for the sake of doctrine, and to wish to act justly in what follows. For we will not tolerate those willing otherwise. | 5. Quapropter uenire oportet tuam reuerentiam secundum tempus quod aliæ significant litteræ ad omnes directæ metropolitanos episcopos, et nostrum affectum non aliter reparandum sperare, nisi omnem quidem tristitiam turbamque compescas et ad perscrutationem quaestionum sponte conuenias. sic enim fortasse putaberis neque propria offensione perculsus nec alicui contra quod conuenit, indignatus, et quæ iam facta sunt, dure quidem et extra rationem, omnino tamen pro glorificatione fecisse et de cetero quæ iusta sunt, uelle. non enim uolentem aliter sustinebimus. |
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