Letters of Sixtus III

Giving thanks to our God for his kindness toward us, that at the time when he deigned to call us to the supreme summit of the priesthood he granted us, according to his goodness, the presence of our holy brothers and fellow bishops Hermogenes and Lampetius, we have of necessity given this letter to your brotherhood through them, as witnesses of our ordination. For in them we believed that all of you by whom they were sent stood by, since those whom spiritual grace joins are in no way separated by distance. With what concord of all, through the dispensation of divine providence, this ordination of ours was made, when your holiness has learned both from our letter and from the report of the brothers, you will surely give thanks for us to the Lord who granted it, most beloved brother, that he, the guardian of his own gift, may deign to preserve the peace of the church. Our God, who so disposes all that belongs to him that he does not allow even one thing to fail, has given me a benefit on the occasion of your brotherhood. For it seemed good to send this letter to your piety through our holy fellow priests Hermogenes and Lampetius, who were present at our ordination, such a letter as we have also sent to the holy synod about those led astray by Nestorius.

We were greatly gladdened, I confess, because it fell to us to share at one and the same opportunity both what concerns the faith and what concerns ourselves. For our ordination had all the brothers present. For who did not seem to be present, when the East was there through its legates, who indeed saw the one heart of all, and recognized one soul in all, and the harmonious voice of the divine multitude? So the Roman church kept one vote in appointing a preacher of the faith, as in the preaching of the faith itself it has always kept one judgment.

Since, then, it is enough to have indicated my ordination in a few words, it remains for us to speak of what our holy brother Cyril, unmindful of his own insults and labours, asks. For what was already written about the faith by my predecessor of blessed memory suffices, for which we rejoice, triumphing by the help of Christ our God, against whom the question had been raised. Yet since one ought not to be reluctant to repeat often what has been defined for salvation, I have thought it necessary, writing now to your brotherhood through our holy brothers and fellow bishops Hermogenes and Lampetius, to declare in a few words what the judgment of the apostolic see long ago defined in many words; and so that the hearer may not grow weary, but may hear gladly, because it has prevailed. For if Nestorius, the teacher of impious disputations, published books preaching things that should be overthrown, how much more ought we to appear as guardians of the fathers’ faith, removing entirely what has been overthrown?

Our holy fellow bishop and brother, the prelate of the church of Alexandria, showing how and how great a care for the faith he bears, and despising the insults which he suffered gloriously according to the Apostle, desires rather that the churches be set in order than that he be avenged. He asks at once that a harbour be opened to those labouring in shipwreck, content with the death of him alone who, though he seemed a teacher in his unskill, claimed for himself the steering of the Lord’s helm; but he could not remain in the see who did not know how to teach. Let him alone, then, be the shipwrecked one, whom, seeing nothing in such darkness of his own doctrines, the wave of impiety dashed against the rock of deposition. One storm indeed held all; but now that he who devised these things has been sunk, he wishes the others to be healed. And so the same judgment is in us too. For it is better to act piously toward those who have ceased to behave impiously toward God. Hence let those be received who wish to return to the right way. Of these there is no need to say much, since these few things suffice. For let them know that the care of the churches they have occupied will be [taken from them], if they do not take counsel for themselves and are not willing to think the very things we think.

Concerning John of Antioch, we have decided that what was prescribed in the letter sent earlier is to be kept: that he should know that he will be one of the catholics if, overturning everything that the synod overturned, he shows himself a catholic priest. Hold firmly, then, most beloved brother, both what was defined by the synod and what was defined by us. For the brother forgives insults which are useful to him before the common Lord. For an insult of this kind is a victory. Hence he bore with an even mind the blows of all the stings; nor did those things sadden him over which he now rejoices, remembering that he fought for a crown. For he knows what rewards await those who have overcome such things. Let everyone who has returned, and has agreed in mind with the same judgment, exult in the fellowship of such a triumph.

I wish this to be sent through your piety to the knowledge of the neighbouring brothers, so that they may learn that in so great a matter, even though everything was defined most fully long ago, the apostolic see does not cease or grow slack; for the care of all the churches does not allow us to be at rest from such concerns.

I have rejoiced in what was indicated to me by your holiness in a letter about my holy fellow bishops, whom a short acquaintance and meeting showed to be of what kind and how great. And perhaps we would have believed less the letter you wrote about them, had not the presence of the men, testifying for itself, surpassed its testimony. We truly saw priests of the Lord; we saw men full of spiritual grace, which is granted first of all by God himself. But God’s judgment toward us made them more welcome to us. For our ordination had them present. And adorned with all that makes a priest perfect, they showed us the very presence of your holiness, which, not without much merit, we embrace with brotherly affection. For the church of the world owes you as much as all are indebted to you, who have indeed conquered everyone everywhere.

At the urging, then, and with the salutary suggestion of everything by our son the archdeacon Themison, we have given fitting letters to our brothers and fellow bishops to whom our fellow priests mentioned had asked. Those letters indeed sufficed which I sent, full of everything necessary, earlier through the clergy of the church of Constantinople and later through the deacons of your holiness: but now, complying both with the expectation of your holiness and with our custom, I have not omitted to do what was suggested to me for the good; giving thanks, and counting it among benefits, that I am persuaded it was granted me from heaven that we exchange the same words with your unanimity about my ordination and faith.

Concerning the bishop of Antioch and the rest who wished to become followers of Nestorius with him, and concerning all who appoint churches outside church discipline, we have already defined that this is to be kept: that if they come to their senses and, with their leader, reject everything that the holy synod rejected with our confirmation, they may return to the assembly of priests. For as, persisting in their former views, they could not be in our communion, so, for the sake of the unity and peace of the churches, we wish them to be received when they give satisfaction, as we have said. But they will be found to have pronounced a just sentence against themselves if, remaining outside, they show themselves companions and sharers in so great an impiety with him who has been deposed and expelled.

Bishop Xystus to Cyril, bishop of Alexandria.

We have been filled with great joy and eagerness since, as we read, the Dayspring from on high has visited us. For see, while we were anxious, because we wish no one to perish, your holiness has told us by your letter that the body of the church has been made whole again. Now that its joints are returning to their members, we see no one any longer straying outside, because one faith testifies that all are placed within. We rejoice that the one who did this work has been taken from our midst: he who strove against him whom we confess has benefited all now understands that what he thought has harmed only himself, who did not believe.

But it is fitting that we pass from sad things to joyful, because he himself, against whom the question had been raised, has removed grief from the universal church and given us a time of joys. Christ our God, in short, has shown how true his cause is, when he deigned so to govern events that he kept the knowledge of so great and such a matter for the assembly of his priests. Gathered together, the apostles often discussed the faith: gathered together now, the apostolic men rejoice over its victory. O report worthy of the sender, worthy of the assembly! The knowledge of heavenly joy ought to have had such hearers. And since the matter and the cause require it, it is fitting not to keep silent about the place either.

The whole brotherhood gathered at the blessed apostle Peter’s: see, an auditorium fitting for the hearers, suited to what was to be heard. Our fellow bishops had him as witness of their rejoicing whom we have as the beginning of our honour; for he presided, as must be believed, over the holy and venerable synod which my birthday had assembled by the Lord’s favour, since he is shown to have been absent neither in spirit nor in body. He who did not fail in the contest was present at the palm; he helped the wishes of our minds, who sees that the creed first handed down among the apostles was being disparaged: he did not allow the wicked head to enjoy consolations, nor did he let the purity of that clear spring be troubled long by a muddy whirlpool. The brothers have returned to us, to us, I say, who, pursuing the disease with common zeal, have cared for the health of souls.

Our holy brother John had not joined himself to your exile, nor was he deceived by his blasphemous preaching; for, as the outcome of events shows, he suspended his judgment, he did not deny. For what else could he judge about the inventor of evils than what he himself, whose cause was at stake, is shown to think through his priests? He had surely decided about the deserter of our camp what perfidy urged should be judged by the leaders of the faith. He would never have separated himself from our number, to which he could also return.

Exult, dearest brother, and exult as victor, now that the brothers have been gathered back to us. The church was seeking those whom it has received back. For if we wish none of the little ones to perish, how much more must we rejoice in the health of rulers? We read how much joy one sheep brought when it was carried back; and therefore we must understand what praise there is in having called back such great shepherds. The flocks are seen in each one; nor is the cause of one man dealt with here, whenever the health of many is at stake. We rejoice that we did nothing premature here, since we rejoice in the fruit of our judgment. We waited for the brothers, sure that they would produce not thorns but grapes. The vintage of our joys is plain, which has filled the holy synod with the abundance of rejoicing. That keeper cared for his vineyard, who, as the prophet David testifies, neither slumbers nor sleeps in keeping the house of Israel. The flame took that branch, barren to our Christ and bearing no fruit. But as we see this suits the condemned man, so it is fitting to say of the brothers who have returned to us that the planting which the Father had planted could not be uprooted by the devil. The eternal fire, then, has claimed him for itself; the vineyard of the eternal owner has claimed these, so much so that we rejoice that the priest of the church of Antioch is now called by your holiness a venerable man and lord. And rightly is he called lord who has recognized the common Lord, who confesses with us with a catholic voice the mystery of his incarnation.

Your brotherhood has told us well and briefly what was done in this same business; but we were not surprised that we read of the injury of deposition devised against you by the dissenters. We know that truth is often exposed to calumnies, yet can never be overcome by falsehood. Troubles are always to be wished for by one who preaches the faith. For to those who are bidden to endure curses, persecutions and every evil for the sake of righteousness, an abundant reward with blessedness is prepared in heaven. You suffered falsehood so as to make truth victorious; and therefore falsehood must now be mocked, because no one has been able to perish for the truth.

We are waiting, then, for the clergy of our brother John mentioned above, and we desire them to come: we know how to give an answer both for your honour and for your labour. You too are not, as we have often written already to our brother and fellow bishop Maximian, difficult in opening the door to those who return: so that truly no one may be lost except the son of perdition, and that he may have greater cause to mourn, because he alone deserved to be shut out. The holy brotherhood with me writes these things to your veneration, approving and confirming your labours in everything: which nevertheless could not be heavy or bitter, because they were spent for him whose light burden and easy yoke we carry. Dated the fifteenth day before the Kalends of October [17 September 433], in the consulship of Theodosius for the fourteenth time and Maximus.

Bishop Xystus to John, bishop of Antioch.

If your love deigns to consider the glory of the church’s body and its wholeness, you will surely not seek an interpreter of our joy. For the facts themselves speak most plainly: our grief has been turned into joy by the sudden word of our holy brother Cyril. It delights us, then, to have escaped so great an anxiety, since your repentance has been the healing of one accused before our faith.

Now truly he feels himself an exile, now he feels himself cast out. Thorns abound for him in the desert: because the grape is lacking for him to gather. These are the fruits of one who would not practise cultivation in our Lord’s vineyard. I believe the course and order of events has reached your love, how we wished to help him by our admonition. We held back one who was going headlong, who was to be sunk into the depths by the weight of his blasphemies. If we weigh the nature of the business on a just scale, Nestorius will seem to everyone to have been condemned late. Let this be due as a word about the past. Let us now enjoy the present good things, and not linger long in the sad things, over which the Lord has granted us to rejoice.

The whole brotherhood, which had gathered for my birthday, heard how, for the good of the human race, [you described] me … of the apostolic see. Although these things exceed my merit, and I know them to be beyond me, I nevertheless gratefully accept the beginning of your discourse, because you need not endure controversy, who confess Christ our Lord to have been born for the good of the human race as he was born. Then you add to the church [the title] light-bearing and shining everywhere. But we too now confess you, and indeed all of us who bear the sign of that light on our foreheads, to be light-bearers. Let all the Lord’s priests who preach the faith, then, be light-bearers and shining everywhere.

Let Nestorius too be that Lucifer of whom it is written: “Lucifer has fallen, who rose in the morning”. He fell, but he fell in pride, he was dashed down when he planned to ascend into heaven and set his seat above the stars of heaven, and promised that he would be like the Most High. That one fitted himself to the likeness of the Most High; this one called the Most High into his own likeness. For he preached him as only a man born, taking away the mystery of the incarnation, and emptying it, indeed attacking it, by which, according to the creed, both our faith and our salvation stand. It is no longer the time for fighting, now that the enemy is laid low: we must pass on from the things that stirred up wars; it is unseasonable, in the time of victory, still to argue about battles.

What clearer proof of things, what greater reason can there be here than the palm? Let us enjoy, the Lord being the author, what is good and pleasant, because we brothers have begun again to dwell in unity. We wish your holiness to proclaim these things that you write. You have learned by the outcome of the present business what it is to think with us. The blessed apostle Peter has handed on in his successors what he received. Who would wish to separate himself from the teaching of him whom the Master himself taught first among the apostles? No one heard through another instructed him, no word read: he was taught with the others by the mouth of the Teacher. He did not undergo questioning about scripture or writings; he received a complete and simple faith, one that would have no controversy, which we ought always to meditate on and in which we ought to remain, so that, following the apostles with a pure mind, we may deserve to be among the apostolic men. No small burden, no small labour rests on us, that the church of the Lord may lack spot and wrinkle.

How anxious we ought always to be about this, the care of the most clement and most Christian emperors testifies. See, dearest brother, how watchfully they have devoted themselves to the heavenly business. They knew no holiday from their thoughts; nor did they deign to care for earthly things unless they had first obeyed heavenly ones. How often did their word move the apostolic see, how often various brothers? They devoted themselves to the business of him who never refused himself to their rule. They know that they lend their care at interest to him who repays it with great usury. In this we ought to glory, because we see that the heavenly King has the kings of the earth as his allies. They understand, as David says, and are instructed, who judge the earth, when, as he says elsewhere, they themselves and all peoples praise the name of the Lord.

Therefore, since, as the Apostle says, faith is one, [the faith] which has prevailed, let us believe what is to be said and say what is to be held. Let nothing more be allowed to novelty, because nothing ought to be added to antiquity. Let the clear and transparent belief of our elders be troubled by no admixture of mud. We have as an approved man our brother and fellow bishop Maximian, priest of the church of Constantinople, consecrated there by divine judgment, so that the sweetness of simplicity, succeeding, may overcome the disease of sickness which the poisons of cunning alone had poured in; who will be able to preach there nothing other than what we believe, except what he often heard from my predecessors when he was with us. Dated the fifteenth day before the Kalends of October [17 September 433], in the consulship of Theodosius for the fourteenth time and Maximus.

We ought rather to congratulate than to complain about your brotherhood’s actions, since the authority of the apostolic see was with you at the very beginning of your ordination, which you ought always to remember. But as it is ours not to go over these things again, so it befits your faith to keep them. We have learned that you wished to stir up some things now: but we pass them over, since the matters have been settled through the presence of our people, whom we sent in our stead to those parts for these causes. For you may believe that our holy brothers the presbyter Martinianus and the deacon Lollianus also did what suited both your interests and the authority of the apostolic see: and therefore we have now written to your brotherhood nothing such as might cause you sorrow, because we prefer that what had been attempted be undone by a peaceful correction.

Now, then, dearest brother, admonished by our letter through our brother and fellow bishop Luke, who has come to you moved only by the grace of charity, keep toward our holy brother and fellow bishop Anastasius, prelate of the city of Thessalonica, that reverence which the other bishops established throughout Illyricum also do not refuse to keep toward his dignity; since we know that nothing new has been granted him by us, but what our predecessors conferred on his predecessors, established with regard to church discipline. For it is more in your interest that very much be deferred to this church, which conferred so much honour on you that it fought for you against those who were then your rivals.

If we gave as much obedience to the divine laws and eternal commandments as is given to the laws and constitutions of princes, which are temporal and change and are very often abolished, we would surely possess the highest blessedness and avoid the troubles of worldly vexation, under that ruler or president who, wishing to come to our help again and again, cries out with daily words: “Turn to me, and I will turn to you” … We grant to our brother and fellow bishop Anastasius as much as was granted to his predecessors by ours. We follow the judgment of those before us, decreeing what we know was decreed by them: for we judge him to be of the same merit as those who deserved such things. Let no one oppose these salutary decrees, let no one resist these instructions. Let the metropolitans of the individual [provinces] have their honour, saving the privilege of him whom, being honoured, they ought to honour the more. Let them have the right of ordaining in their own province; but let no one dare to ordain without the knowledge or against the will of him whom we wish to be consulted about all ordinations. Let the greater cases be referred to the prelate of Thessalonica. On him let the greater care rest of examining and approving more carefully those called to the episcopate. Let him choose the best and most skilful of your number, to take with him as arbiters in business; or let him appoint, without himself, those who may settle what is sent for discussion.

Let the bishop of Corinth know that the licence of free power will by no means be granted him if he wishes to resist this church, which he knows has benefited him. If he attempts anything, we too must oppose him; we who remember the past things that were granted him through us, and always oppose unlawful usurpations.

As for the other matters, whatever they are, we wish them to be settled by our people who are present: since our whole trust is in them, so that what they have approved we believe we have both judged and approved alike. Dated the eighth day before the Ides of July, in the consulship of Theodosius for the fifteenth time and Valentinian for the fourth time, Augusti.

Although we know that your brotherhood, trained in church discipline, guards with the greatest care everything that belongs to the observance of the rules and canons, and we have proved by evident documents that you neither do anything yourself nor, with your connivance, allow other priests to do anything that overturns the ancient constitutions of the fathers (for this befits an excellent priest most worthy of God: both to guard with what care he can what belongs to him, and in no way to disturb or violate what is owed to others, his brothers, keeping his moderate honour with greater glory if he allows nothing to those who attempt things against the custom of the ancients), nevertheless, through the grace of charity, this ought to come specially to your brotherhood by our exhortation: that your circumspect holiness give no opportunity, against the stealthy attempts of some, to the unfitting will of those who desire to create scandal and discord in the churches by their own means, wishing to grow through the disturbance of the churches and to make a place for themselves by the management of priests.

We wish your brotherhood, then, which we know will do this in its own way, to keep what we too keep: that is, that if any priest of the provinces belonging to our brother and fellow bishop, the prelate of the city of Thessalonica, comes [to you] without his knowledge, if he attempts to come without his letters and letter of credence, he is to be held a despiser of church discipline and a scorner of the canons, which we do not allow to be violated in any part. It is shown to your reverence in common if you keep for one another what is owed to the other’s honour, anticipating one another through the grace of charity; which we do not wish to be done otherwise than we read. Let all the priests of that province learn that your brotherhood is of such strictness that you do not allow what may not be attempted by a priest.

We would say more, if we did not know that your brotherhood’s mind thinks greater things in this respect than we can put into words in this letter which we are sending you. You have a very recent example in the proceedings lately held concerning our brother Idduas, in whose case we decided that your brotherhood’s judgment should be kept, not wishing to do injury to your hearing, since you protected his most just claim with innocence. The ignorant are to be admonished; but if you wish to instruct at length one who knows and keeps such things, you would seem not so much to admonish as to reproach ignorance. Let what we have written suffice, then, dearest brother, since we trust that your mind and judgment agree with us in correcting and keeping these things: since we have, as we ought and believe, one heart and soul, as Scripture says, in the observance of religion, the keeping of the canons and the maintaining of church discipline. Dated the fifteenth day before the Kalends of January, in the consulship of Aetius for the second time and Sigisvultus.

The teacher of the Gentiles, the vessel of election, the firmest foundation of our religion, testifies in all the letters he writes to the churches of the various cities to his rejoicing in the Lord over those whom he sees obeying the precepts of the law and living in the fear of our God. If, then, the Apostle, as learned as he is holy, has such gladness of mind because he addresses so many at once in single letters, knowing that it profits both those to whom he writes and religion, how great a joy do you think it is to us, since it is given us to address in common the council of your holiness, and to join to your holiness our discourse containing testimonies of pious affection toward you? For he visits single churches by his letters, as we said: we believe that by our letter we address as many churches at once as there are of you who are assembling at the holy synod. His discourse is with the unlearned and disciples; our discourse is with colleagues and the learned. And so that we may not depart from the example of the most blessed Paul, whose precepts above all it befits you to obey, let it not be burdensome to you to be admonished, as if present, about the things that reach our knowledge, so that church discipline may be kept. Therefore we share with you, out of our concern, what we know profits the keeping of the rules and canons, by the hand of our son the presbyter Artemius, whose effectiveness in action, moderation and love have pleased us alike, so that the path handed down by the fathers may be held with the firm footsteps of your love, and what we have kept for the quiet of the churches may be preserved.

All the churches of Illyricum, as we received from our predecessors and as we too have done, now belong to the care of the prelate of Thessalonica; so that by his concern he may decide and settle any disputes that arise among the brothers, as they usually do, and whatever is done by the individual priests may be referred to him. Let there be a council whenever there are cases, whenever he decides according to the needs that arise: so that the apostolic see, instructed by his report, may rightly confirm what has been done. Let none of you, when summoned, scorn to come, nor refuse himself to the holy assembly to which he ought to hasten. Let no excuse be sought through contumacy: so that, when you all meet together, what keeps the quiet of the churches and holds the peoples to salvation can be decided in common.

Nor should you believe, dearest brothers, that you are bound by those decrees which the Eastern synod wished to make apart from our precepts, except indeed what it judged about the faith with our agreement. Let none of you depart from the precepts of the canons, nor stray from those things which the authority of the apostolic see, often sent to you, has decreed according to the order of the rules. If anything arises perhaps among the brothers, or any action is brought against some brother by which he is attacked, either let the business that arises be ended there with our brother and fellow bishop Anastasius as judge, who is known to act in place of the apostolic see by our will, as did his predecessor Rufus of blessed memory; or, if it cannot be settled there, let the examination come to us, with him nevertheless pursuing by his letter the whole case at issue.

There is no body that is not ruled by a head. You are indeed members, holy ones, as we know; but it befits you to look to your head and honour it: since the honour of the head profits the hope of the whole holiness; and it guards with anxious eyes its body, which seems fitted to it and suited to each task by worthy services. But as the whole body is ruled by the head, so the head itself, unless it is supported by its body, loses its firmness and vigour, and does not keep the dignity it had. Be, then, as it befits the Lord’s priests to be, presidents of churches, teachers of our religion. Keep toward our brother and fellow bishop the reverence you owe, and guard peace and concord among yourselves. Let there be in you, as we believe there is, one heart and one soul. Nor believe that anything is taken from you of the reverence which we wish to be kept and paid by your love to him to whom both our predecessors and we have willed the churches of Illyricum to belong, according to the custom handed down. Dated the fifteenth day before the Kalends of January, in the consulship of Aetius for the second time and Sigisvultus.