Traduction
Masquer
The Ecclesiastical History of Theodoret (CCEL)
Chapter XXVIII. Of John’s boldness for God.
P. 152 When the great John had received the tiller of the Church, he boldly convicted certain wrong doers, made seasonable exhortations to the emperor and empress, and admonished the clergy to live according to the laws laid down. Transgressors against these laws he forbade to approach the churches, urging that they who shewed no desire to live the life of true priests ought not to enjoy priestly honour. He acted with this care for the church not only in Constantinople, but throughout the whole of Thrace, which is divided into six provinces, and likewise of Asia, which is governed by eleven governors. Pontica too, which has a like number of rulers with Asia, was happily brought by him under the same discipline. 1
-
Valesius points out that those commentators have been in error who have supposed Theodoretus to be referring here to ecclesiastical divisions and officers. Chrysostom is here distinctly described as asserting and exercising a jurisdiction over the civil “diœceses” of Pontica, Asia, and Thrace. But the quasi patriarchate was at this time only honorary. Only so late as at the recent council at Constantinople (381) had its bishop, previously under the metropolitan of Perinthus, been declared to rank next after the bishop of Rome, the metropolitans of Alexandria and Antioch standing next, but it was not till the Council of Chalcedon that the “diœceses” of Pontus, Asia, and Thrace were formally subjected to the see of Constantinople. ↩
Edition
Masquer
ΕΠΙΣΚΟΠΟΥ ΚΥΡΟΥ ΕΚΚΛΗΣΙΑΣΤΙΚΗΣ ΙΣΤΟΡΙΑΣ ΤΟΜΟΣ ΠΡΩΤΟΣ
ιαʹ.
Ἄλλο τοῦ αὐτοῦ συνοδικὸν κατὰ διαφόρων αἱρέσεων.
"Ὁμολογία τῆς καθολικῆς πίστεως, ἣν ὁ πάπας Δάμασος ἀπέστειλε πρὸς τὸν ἐπίσκοπον Παυλῖνον ἐν τῇ Μακεδονίᾳ, ὃς ἐγένετο ἐν Θεσσαλονίκῃ.
"Ἐπειδὴ μετὰ τὴν ἐν Νικαίᾳ σύνοδον αὕτη ἡ πλάνη ἀνέκυψεν ὥστε τολμᾶν τινας βεβήλῳ στόματι εἰπεῖν τὸ πνεῦμα τὸ ἅγιον γεγενῆσθαι διὰ τοῦ υἱοῦ, ἀναθεματίζομεν τοὺς μὴ μετὰ πάσης ἐλευθερίας κηρύττοντας σὺν τῷ πατρὶ καὶ τῷ υἱῷ τῆς μιᾶς καὶ τῆς αὐτῆς οὐσίας τε καὶ ἐξουσίας ὑπάρχειν τὸ ἅγιον πνεῦμα. Ὁμοίως δὲ ἀναθεματίζομεν καὶ τοὺς τῇ τοῦ Σαβελλίου ἀκολουθοῦντας πλάνῃ, τὸν αὐτὸν λέγοντας καὶ πατέρα εἶναι καὶ υἱόν. Ἀναθεματίζομεν Ἄρειον καὶ Εὐνόμιον, οἳ τῇ ἴσῃ δυσσεβείᾳ, εἰ καὶ τοῖς ῥήμασι διαφέροντες, τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα κτίσμα εἶναι διισχυρίζονται. "Ἀναθεματίζομεν τοὺς Μακεδονιανούς, οἵτινες ἐκ τῆς τοῦ Ἀρείουῥίζης καταγόμενοι οὐχὶ τὴν ἀσέβειαν ἀλλὰ τὴν προσηγορίαν ἐνήλλαξαν. Ἀναθεματίζομεν Φωτεινόν, ὃς τὴν τοῦ Ἐβίωνος αἵρεσιν ἀνα"καινίζων τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν μόνον ἐκ τῆς Μαρίας ὡμολόγει. "Ἀναθεματίζομεν καὶ τοὺς δύο υἱοὺς εἶναι διισχυριζομένους, ἕνα πρὸ τῶν αἰώνων καὶ ἄλλον μετὰ τὴν τῆς σαρκὸς ἐκ τῆς Μαρίας ἀνάληψιν. "Ἀναθεματίζομεν κἀκείνους οἵτινες ἀντὶ λογικῆς ψυχῆς διισχυρίζονται ὅτι ὁ τοῦ θεοῦ λόγος ἐστράφη ἐν τῇ ἀνθρωπίνῃ σαρκί. Αὐτὸς γὰρ ὁ υἱὸς ὁ τοῦ θεοῦ λόγος οὐχὶ ἀντὶ τῆς λογικῆς καὶ νοερᾶς ψυχῆς ἐν τῷ ἑαυτοῦ σώματι γέγονεν, ἀλλὰ τὴν ἡμετέραν, τουτέστι λογικὴν καὶ νοεράν, ἄνευ τῆς ἁμαρτίας ψυχὴν ἀνέλαβέ τε καὶ ἔσωσεν. Ἀναθεματίζομεν καὶ τοὺς λέγοντας τὸν λόγον τοῦ θεοῦ τῇ ἐκτάσει καὶ τῇ συστολῇ ἀπὸ τοῦ πατρὸς κεχωρίσθαι, καὶ ἀνυπόστατον αὐτὸν ἢ μέλλειν τελευτᾶν βλασφημοῦντας. Τοὺς δὲ ἀπὸ ἐκκλησιῶν εἰς ἑτέρας ἐκκλησίας μετελθόντας ἄχρι τοσούτου ἀπὸ τῆς ἡμετέρας κοινωνίας ἀλλοτρίους ἔχομεν, ἄχρις οὗ πρὸς αὐτὰς ἐπανέλθωσι τὰς πόλεις ἐν αἷς πρῶτον ἐχειροτονήθησαν. Ἐὰν δέ τις, ἄλλου ἀπὸ τόπου εἰς τόπον μετελθόντος, ἐν τόπῳ τοῦ ζῶντος ἐχειροτονήθη, ἄχρι τοσούτου σχολάσῃ ἀπὸ τοῦ ἱερατικοῦ ἀξιώματος ὁ τὴν ἰδίαν πόλιν καταλείψας ἄχρις οὗ ὁ διαδεξάμενος αὐτὸν ἀναπαύσηται ἐν κυρίῳ. Εἴ τις μὴ εἴπῃ ἀεὶ τὸν πατέρα καὶ ἀεὶ τὸν υἱὸν καὶ ἀεὶ τὸ πνεῦμα τὸ ἅγιον εἶναι, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ τὸν υἱὸν γεννηθέντα ἐκ τοῦ πατρός, τουτέστιν ἐκ τῆς οὐσίας τῆς θείας αὐτοῦ, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ ἀληθινὸν θεὸν τὸν υἱὸν τοῦ θεοῦ, ὡς ἀληθινὸν θεὸν τὸν πατέρα αὐτοῦ, καὶ πάντα δύνασθαι καὶ πάντα εἰδέναι, καὶ τῷ πατρὶ ἴσον, ἀνάθεμα ἔστω. Εἴ τις εἴπῃ ὅτι ἐν σαρκὶ διάγων ὁ υἱὸς τοῦ θεοῦ, ὅτε ἦν ἐν τῇ γῇ, ἐν τοῖς οὐρανοῖς καὶ σὺν τῷ πατρὶ οὐκ ἦν, ἀνάθεμα ἔστω. Εἴ τις εἴπῃ ὅτι ἐν τῷ πάθει τοῦ σταυροῦ τὴν ὀδύνην ὑπέμεινεν ὁ υἱὸς τοῦ θεοῦ θεός, καὶ οὐχὶ ἡ σὰρξ σὺν τῇ ψυχῇ ἥνπερ ἐνεδύσατο μορφὴν δούλου ἥνπερ ἑαυτῷ ἀνέλαβεν, ὡς εἴρηκεν ἡ ἁγία γραφή, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ ὅτι ἐν τῇ σαρκὶ ἥνπερ ἀνέλαβε καθέζεται ἐν τῇ δεξιᾷ τοῦ πατρός, ἐν ᾗ καὶ ἐλεύσεται κρῖναι ζῶντας καὶ νεκρούς, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ τὸ πνεῦμα τὸ ἅγιον ἐκ τοῦ πατρὸς εἶναι ἀληθῶς"καὶ κυρίως, ὡς καὶ τὸν υἱὸν ἐκ τῆς θείας οὐσίας καὶ θεὸν θεοῦ λόγον, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ πάντα δύνασθαι τὸ πνεῦμα τὸ ἅγιον καὶ πάντα εἰδέναι καὶ πανταχοῦ παρεῖναι, ὡς καὶ τὸν υἱὸν καὶ τὸν πατέρα, ἀνάθεμα ἔστω. Εἴ τις εἴπῃ τὸ πνεῦμα τὸ ἅγιον ποίημα ἢ διὰ τοῦ υἱοῦ γεγενῆσθαι, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ πάντα διὰ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος τὸν πατέρα πεποιηκέναι, τουτέστι τὰ ὁρατὰ καὶ τὰ ἀόρατα, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος μίαν θεότητα, ἐξουσίαν, θειότητα, δυναστείαν, μίαν δόξαν, κυριότητα, μίαν βασιλείαν, μίαν θέλησιν καὶ ἀλήθειαν, ἀνάθεμα ἔστω. Εἴ τις τρία πρόσωπα μὴ εἴπῃ ἀληθινά, τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, ἴσα, ἀεὶ ζῶντα, τὰ πάντα κατέχοντα τὰ ὁρατὰ καὶ τὰ ἀόρατα, πάντα δυνάμενα, πάντα κρίνοντα, πάντα ζωοποιοῦντα, πάντα δημιουργοῦντα, πάντα σώζοντα, ἀνάθεμα ἔστω. Εἴ τις μὴ εἴπῃ προσκυνητὸν τὸ πνεῦμα τὸ ἅγιον παρὰ πάσης τῆς κτίσεως, ὡς καὶ τὸν υἱὸν καὶ τὸν πατέρα, ἀνάθεμα ἔστω. Εἴ τις περὶ τοῦ πατρὸς καὶ τοῦ υἱοῦ καλῶς φρονήσει, περὶ δὲ τοῦ ἁγίου πνεύματος οὐκ ὀρθῶς ἔχει, αἱρετικός ἐστιν ὅτι πάντες οἱ αἱρετικοί, περὶ τοῦ υἱοῦ τοῦ θεοῦ καὶ περὶ τοῦ ἁγίου πνεύματος κακῶς φρονοῦντες, ἐν τῇ τῶν Ἰουδαίων καὶ τῶν ἐθνικῶν ἀπιστίᾳ τυγχάνειν ἐλέγχονται. Εἴ τις δὲ μερίσῃ θεὸν τὸν πατέρα λέγων καὶ θεὸν τὸν υἱὸν καὶ θεὸν τὸ πνεῦμα τὸ ἅγιον, καὶ διισχυρίσαιτο θεοὺς λέγεσθαι καὶ οὐχὶ "θεὸν διὰ τὴν μίαν θεότητα καὶ δυναστείαν, ἥνπερ εἶναι πιστεύομεν καὶ οἴδαμεν, τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, θεὸν ἕνα, ὑπεξελόμενος δὲ τὸν υἱὸν καὶ τὸ πνεῦμα τὸ ἅγιον, ὡς μόνον ὑπονοήσει τὸν πατέρα θεὸν λέγεσθαι ἢ πιστεύεσθαι ἕνα θεόν, ἀνάθεμα ἔστω. "Τὸ γὰρ ὄνομα τῶν θεῶν καὶ τοῖς ἀγγέλοις καὶ τοῖς πᾶσιν ἁγίοις παρὰ τοῦ θεοῦ ἐτέθη καὶ ἐχαρίσθη· περὶ δὲ τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, διὰ τὴν μίαν καὶ ἴσην θεότητα, οὐχὶ τῶν θεῶν ὀνόματα ἀλλὰ τοῦ θεοῦ ἡμῶν ἐνδείκνυται καὶ σημαίνεται, ἵνα πιστεύω μεν ὅτι εἰς πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα μόνον βαπτιζόμεθα, καὶ οὐχὶ εἰς τὰ τῶν ἀρχαγγέλων καὶ ἀγγέλων ὀνόματα, ὡς αἱρετικοὶ ἢ ὡς Ἰουδαῖοι ἢ ἐθνικοὶ παραφρονοῦντες. Αὕτη τοίνυν ἡ τῶν Χριστιανῶν σωτηρία ἐστὶν ὥστε πιστεύοντες τῇ τριάδι, τουτέστι τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι, καὶ βαπτιζόμενοι εἰς αὐτήν, μίαν θεότητα καὶ δυναστείαν καὶ θειότητα καὶ οὐσίαν, εἰς αὐτὸν πιστεύομεν."