SPURIA. — NOTICE.
Notice regarding the following letter to Theodore of Mopsuestia, whose ancient Latin version is presented here.
[530] The ancient Latin translation of this letter, which we provided in Greek and Latin in the third volume, p. 655, is held in a certain manuscript of our Saint-Germain library; it was announced in the catalogue of manuscripts, but the incorrectly given number of the manuscript brought no small amount of trouble and labor. For it is marked as Codex 727, in which not even a trace of this letter occurs; but finally, after much searching, it was found in Codex 326. It seemed best, however, to publish it here, because two difficulties had arisen concerning that letter, as we remarked in the notes to it, toward the resolution of which difficulties this ancient Latin translation brings great weight.
The first difficulty arises from the fact that the title of this letter, which is numbered 112, in all manuscripts and editions reads as follows: *To Theodorus the Bishop*; but the bishop of which city he was is not stated. Yet the almost unanimous opinion of scholars was that this Theodorus was the one from Mopsuestia. But in the Fifth Council, Labbe's Volume V, p. 490, it is denied that the person to whom this letter is sent is Theodorus of Mopsuestia. However, in our manuscript the title is: *John of Constantinople to Theodorus, Bishop of Mopsuestia*. Hence you may see that even in those early times that Bishop Theodorus was considered to be the one from Mopsuestia, which is also confirmed by the following annotation.
The second difficulty arises from the end of the letter, where it reads as follows in our edition: *οὐ γὰρ τὴν τυχοῦσαν, καὶ ἐν ἐρημίᾳ καθήμενοι, καρπούμεθα τὴν παράκλησιν, ὅταν τοσοῦτον ἐν καρδίᾳ θησαυρὸν καὶ πλοῦτον ἀποκείμενον ἔχωμεν τῆς ἐγρηγορυίας καὶ γενναίας σου ψυχῆς τὴν ἀγάπην*: that is, "For not even placed in this solitude do we take an ordinary consolation, when we have such a treasure and wealth stored up in our heart—that is, the love of your watchful and noble soul." Moreover, we published this passage according to the fidelity of the editions of Fronton du Duc and Savile. But from the four manuscripts we used—namely, two Vatican, one Royal, and one Coislinian—the Royal and one Vatican have *ἐν καρδίᾳ θησαυρὸν*, as above; but the other two have *ἐν Κιλικίᾳ θησαυρὸν*. This reading is confirmed by our Saint-Germain Codex, in which is read: *such a treasure in Cilicia*. Facundus of Hermiane also favors this reading (lib. 7, cap. 7, p. 633, Sirmond ed., fol.), who also had read *ἐν Κιλικίᾳ*. Therefore, we proclaim this reading *ἐν Κιλικίᾳ*, which we suspected in a note there to be genuine, to be the true one, and we judge that it should be read precisely in this way. If, furthermore, this Theodorus was a bishop in Cilicia, he will undoubtedly be Marcus Mopsuestenus, which is also carried in the title in the Saint-Germain manuscript, *to Theodorus, Bishop of Mopsuestia*, since otherwise we know of no other bishop in Cilicia who was a friend of Chrysostom except Theodorus of Mopsuestia. Therefore, this reading should now be held as asserted and undoubted. Nevertheless, it must not be omitted, as Tillemont observes, that even if *ἐν καρδίᾳ* were read, this Theodorus must still necessarily be the Mopsuestian: for we know only two Theodori to whom this letter could have been sent, namely, the Mopsuestian in Cilicia and the Tyanian in Cappadocia. Chrysostom, however, does not appear to have been joined by any association to the Tyanian; but he had been a friend of Theodorus of Mopsuestia from boyhood.
*From MS Codex no. 326 of the Library of Saint-Germain-des-Prés, which was transcribed in the ninth century.*
It begins: *John of Constantinople to Theodorus, Bishop of Mopsuestia.*
If it were indeed possible to come and embrace your reverence and charity, and to rejoice in it, we would do so with much speed and zeal: but since this does not lie within our power, we now fulfill this with a letter. For even if we should be led to the very ends of the world, we cannot forget the integrity and fervor of your love, and its sincerity without deceit, which is ancient and from the beginning, and which you have now shown. For it did not escape our notice how much you hastened to say and do for us, most honored and holy one. But even if nothing more has been done, you nevertheless have God as a debtor for your zeal and alacrity, and a full reward. We, however, do not rest, knowing the grace of your holiness, and proclaiming your reverence to all, and asking that the same love be kept flourishing in all things. For we do not sit in the wilderness [receiving] fortuitous fruits of intercession, when we possess such a treasure and recondite riches in Cilicia: this is your strong and watchful love of soul. Explicit.
519 SPURIA 520
SERMON ON THE WORDS, "GOD SAW ALL THAT HE HAD MADE, AND BEHOLD, IT WAS VERY GOOD" (Gen. 1.31); AND THAT THE DIVINE ORACLES SURPASS ALL PLEASANT THINGS.
A The meadows of piety, which do not flourish with temporary colors, but abound with celestial flowers. The flowers of piety are the fruits of a divinely inspired way of life. For the virtues lead us back to that admirable and primordial beauty, which was created according to the image and likeness of God. This likeness, therefore, according to virtue, does not allow us to be called beasts instead of men. If we follow this, we are no longer called a wolf, or a dragon, or a serpent, cast down to the nature of brutes, but rather a stupendous and venerable image of God, which keeps that primordial beauty in its form; and thus we both are, and are called, and indeed are believed to be such. You have been made lord of the beasts; do not imitate the ways of your servants. Not that brute animals are evil: for nothing evil has been created by the Good. Nor should anyone think that beasts are to be placed in the category of vice because they are brought forward as certain images of the vices that reign in those who do not live according to the rule of virtue. B For if it were so, why would Scripture have said, "And God saw all that he had made, and behold, it was good" (Gen. 1.31), and not simply "good," but "very good"? When, therefore, created things are brought into a likeness of malice (for the lion is the image of a tyrant, the serpent of a crafty man—and one who is of most wicked habits—, the scorpion of a striker, and the wolf of a rapacious man), how, you ask, can created things be called good, when they are so openly brought forward as likenesses of vices? But it is worth the effort for those desirous of learning to understand that if their proper nature is viewed, they are neither evil, nor are they so called; but rather that condition and state which befits living creatures lacking reason. Yet, after they have invaded a nature endowed with reason, they contumeliously affect its appearance and render the rational nobility more obtuse. You have received, O man, dignity; do not follow the ignominious condition of beasts, which is fitting for servants; for you affect yourself with disgrace while you imitate the wildness of beasts. Not that beasts are evil, or to be called so, but that an ignominious and servile image does not befit the free. C For just as if any illustrious and noble man were dressed or clothed in a servile garment, he is affected with disgrace and marked with ignominy—not because that garment is base or sordid, but because it is becoming to a servant indeed, yet does not befit a free man—so if you put on the manners of a scorpion and a wolf, the nature of the brutes is not blamed, but your condition is affected with disgrace, which, having obtained the lot of a master, follows things that are servile. These things were necessarily brought forward by me, lest anyone should perchance translate what has been said into an ignominy for the Creator, as if God had made anything evil: for all things are truly good, and very good, if they preserve their proper condition and follow their own law. And that you may understand, dearest one, that nothing evil has been created by God if you look at nature, God taught us to adopt the likeness of beasts. For He advised us to imitate certain gifts and prerogatives of brute animals, not so that we might condemn and slander the things that were created as if they were evil, D but rather those things which could befit the condition of rational beings, not their generic nature. Have you not heard the author of Proverbs today saying, "Go to the ant, O sluggard, and emulate her ways" (Prov. 6.6)? Do you not notice in what manner the proposed ant has instructed us toward a certain industrious zeal? Have we not clearly taught you diligence from the ant, and from the bee the love of craft? For it is permitted to us—permitted, as I said before—to cull and imitate both the prerogatives of beasts and the advantages that befit our condition; yet, nevertheless, these things are said to us for the sake of causing shame and blame. For when you did not want to imitate God, imitate the ant. Have you never seen a father who would rebuke a beloved son, and after much instruction would lead him to the imitation of his servants, and would say these things openly: "Imitate at least the servant, inferior indeed in dignity, yet more advanced in knowledge"? Wherefore, the most benign God, to refute our stupidity, brings forward the ant by whom our negligence is convicted, and the bee which condemns our laziness. And from this it is sufficiently evident that nothing evil was created by God, who has implanted in you sense and mind, by whose power you can discern these things, so that you may avoid the ways of beasts and follow their better gifts and advantages. For a lion can also be an image of virtue, when you take that likeness not as a sign of tyranny, but as a sign of fortitude: for it is one thing to be a tyrant, and another to be valiant. Therefore, the Scripture itself, announcing that the Savior would arise from Judah, says, "A lion's whelp is Judah: from the germ, my son, you have ascended: resting you have slept as a lion, and as a lion's whelp" (Gen 49.9). See what kind of likeness the divine word has drawn from those things which are in the beasts as better traits. It is allowed, therefore, to imitate a lion wisely; it is allowed, too, a serpent, not indeed in shedding venom, but in acquiring shrewdness: just as the Savior says to the apostles, "Be wise as serpents." Wherefore, if the creature were evil, He would not exhort us to its imitation as an image, saying, "Be wise as serpents" (Matt. 10.16): imitate not the serpent’s venom, not its anger, but its prudence. For if you imitate the venom, David cries out against you, accusing and saying: "Their fury is after the likeness of a serpent" (Ps. 57.5); but if you imitate its prudence, you become a disciple of Christ, who said, "Be wise as serpents." Because the serpent is wiser than all living creatures, as was read a little before, He opposed prudence to prudence, not so that you may learn to weave a snare, but so that you may learn to decline a snare. For the benign God wishes us to be not malicious, but shrewd: but it is one thing to be shrewd, and another to be malicious. A shrewd man, therefore, is not one who excels in devising malice, but in avoiding malice; and he is accustomed to use shrewdness not so that he may weave snares against others, but so that he may escape those things which have been woven by others for his own destruction: but a malicious man is a cutthroat, a deceiver, who crafts evils for others. Such is the prudent Jacob, prudent as a serpent, not scattering venom like a serpent. For when he was about to come to the meeting and encounter with his brother Esau, a man covered with crimes and parricides, he was praying to God and saying, "Lord, deliver me from the hand of my brother Esau, because I fear him greatly" (Gen. 32.11): and he was thus praying to God that he might oppose prayer against the evil. When, however, he met his brother, he softened his anger with humanity, honor, and observance, and extinguished his malice. For what does he say to Esau? "I have seen your face, as if one saw the countenance of God" (Gen. 33.10). And if Jacob said these things to overcome his brother by that deception, he was speaking badly; but if he said it to escape terror, he used shrewdness rightly. Be therefore "wise as serpents" (Matt. 10.16); not angry, not ejaculating venom, but wise, and "simple as doves." But the dove can be taken to signify both vice and virtue: but by what reason, listen. If you are inconsiderate and not at all discreet, and skilled only in malice, Scripture accuses you as imprudent. For "Ephraim," it says, "is as a foolish dove, which has no heart" (Osee 7.11). If therefore he has foolishness, not indeed in shedding venom, nor in malice, nor in the fullness of bitterness, but in shrewdness, etc.
A etc. The Scripture calls him a lion: "For a lion's whelp," it says, "is Judah; from the offspring, my son, you have risen; you have lain down and slept as a lion" (Gen. 49.9). And the "as a lion" signifies courage; for it establishes the same image also concerning the just man: "The just man, indeed," it says, "is as bold as a lion" (Prov. 28.1). The just man, then, is courageous, not in doing evil, but in spitting out what is brought upon him by the wicked. It B calls the Savior also a lion, because he is from a royal tribe. For just as the lion is the king of four-footed animals, so also did the tribe of Judah, from which the Savior arose, reign over the Jews. And do not think, beloved, that it is unworthy of Christ to be depicted by the image of a lion; for Scripture fashions this image even for the Godhead itself. Hear then what the prophet says: "A lion will roar, and who will not fear? The Lord God has spoken, and who will not prophesy?" (Amos 3.8). According to power, then, and dreadfulness, and royal majesty, Christ is compared to a lion. And the C devil is also called a lion, not as powerful, nor as dreadful, but as a striker, as a tyrant, as an exterminator. Concerning this, the blessed Apostle Peter says: "Behold, your enemy the devil prowls about like a lion, seeking whom he may devour" (1 Pet. 5.8). Divide, then, the theories of the readings, lest by seeming to be contrary in wording they confound your mind. Scripture spoke of a lion and a lion; but the one according to what is royal and powerful, the other according to what is exterminating and deadly. D Thus, also, does Scripture fashion both the just and the ungodly by one image: "The just man," it says, "will flourish as a palm tree; he will be multiplied as the cedar that is in Libanus" (Ps. 91.13). It made the image of the just man first, and then in that way also of the ungodly. "For I saw," it says, "the ungodly man being exalted and lifted up like the cedars of Libanus" (Ps. 36.35). See, then, how it brought forward the same image, but divided the meanings by the wording. For in the case of the ungodly, it says, "I saw the ungodly man being exalted and lifted up like the cedars;" but in the case of the just man, it did not say, "He will be flourished like the cedar that is in Libanus," but, "he will be multiplied." Thus, then, do you also imitate the bee, O man, which Scripture also teaches you to imitate for the sake of diligence. "Go to the bee," it says, "and learn how industrious she is" (Prov. 6.6). Do not learn that she has a sting, but that she makes honey. For if you imitate the sting of the bee, [David] accuses you, saying: "All the nations compassed me about, as bees a honeycomb, and in the name of the Lord I defended myself against them" (Ps. 117.12). Do you see how it compares those who strike to the striking bee, but compares the just to that which distills honey? "For the lips," it says, "of just men distill wisdom; and, Good words are a honeycomb; and their sweetness is the healing of the soul" (Prov. 10.21; 16.24). This, then, beloved, is the sweetness of souls, I say, which we should desire with all the soul, and let us work the honeycomb in the secret workshop of the soul, and let us receive the divine words as above honey and honeycomb. For honey eaten in large amounts often changes its sweetness into bitterness, and distorts the appetite of the stomach, and upsets the whole constitution of the man; but the word of God, received in abundance, does not trouble the soul, but heals it. "For its sweetness," it says, "is the healing of the soul." For this reason that wise man, wishing to establish a difference between honey and the word, says: "It is not good to eat much honey, but it is necessary to honor glorious words" (Prov. 25.27). Let us therefore have, beloved, the honeycomb, the varied divine and holy words, at all times; and just as that honeycomb is composed of many and various forms, but has one good thing, so also let the divine Scripture be a honeycomb for us, composed of many and various prophets, but distilling one honey of doctrine. Such is also the honeycomb of the Fathers for us, fashioned from various ages, but distilling one grace and one spiritual teaching. But let these things be so far. May it be that we, through the prayers and intercessions of our common Father, by diligence increasing the word, may always fashion the divine law in our mind, and do that which was said by David, which is to have the law of God always in the "midst of our stomach" (Ps. 39.9), that is, the divine ideas, so that we may think we know the boundaries of nature, and honor the truth, and despise the world, and send up glory to God, now and always, and for ever and ever. Amen.
A demonstration that the first man cast away the image made according to the likeness of God through disobedience, and received it again through the new Adam.
1. That man was made in the image and likeness of God, both divine Scripture has handed down, and the discourse of doctrine has quietly pointed out, in a way, to those eager to learn. And you surely remember, for those of the listeners who are diligent, how the discourse concerning these matters was completed for us: that "According to the image" is primarily declared in reference to man's lordship and the rule over all; but the "likeness" of this image is understood in the perfection of the virtues. It is necessary, however, to show, brothers, and to clearly set forth, how man, having been honored above all the creatures of God, was brought down from the precious and archetypal beauty of the divine character to the nature and likeness of irrational animals. For being the image of the God who loves mankind, he darkened himself with wickedness, and through transgressions blurred it, and was truly "compared to the senseless cattle, and was made like unto them" (Ps. 48.19). How man was made like unto senseless cattle it is necessary to see from the works themselves, not in order that we may blame those who have gone before, but that we may correct the present. For indeed what concerns Adam is read, and the whole history of those who have gone before, not so that we might praise or blame those who have gone before, but so that we might imitate their virtue and turn aside from their wickedness; "But these things," says the wonderful Paul, "were written for our admonition, upon whom the ends of the ages have come" (1 Cor. 10.11). Therefore, the first man cast away the image made according to the likeness of God through disobedience, and made it a trampling-ground for demons, and insulted it with the likenesses of irrational animals; and he made himself, because of the savage and tyrannical nature of his ways, a lion rather than a man, and he wrought the wolf because of his rapaciousness. And Scripture bears witness, saying thus: "Your princes are as roaring lions, and your judges are as the wolves of Arabia" (Soph. 3.3). Having called the savage and tyrannical lions, but the rapacious and those looking toward greed wolves. Do you see how man, who was made according to the image of God, was brought down to the rank of irrational animals? When, therefore, man behaves tyrannically, he is named a lion; when he plunders, he receives the name of the wolf; when he wallows in licentious desires, and like the irrational animals is carried away to lawless deeds, man is found to be again a horse: "He was even neighing after his neighbor's wife" (Jer. 5.8). Others, again, wickedness has made into dogs instead of men. Dogs, why? Because of their barking, because of always taking pleasure in noises and disturbances; concerning whom blessed David also cries out from the person of the Savior through the prophecy: "Dogs have compassed me about." And who are the dogs? "A gathering of evildoers has surrounded me" (Ps. 21.17). Others, again, Scripture calls swine, who wallow in the mire of shameful deeds; concerning whom the Lord says through the evangelist: "Do not throw that which is holy to the dogs, and do not cast your pearls before the swine" (Matt. 7.6). Do you see how various man is, and how that image made according to the likeness of God was brought down to the likeness of the irrational animals, not by another forcing him, but by man himself having cast himself down? For Scripture did not ascribe the transgression to necessity, but to the choice of him who was honored and did not understand his honor. "For man," it says, "being in honor, did not understand" (Ps. 48.21). Come again, if it seems good, let us observe how Scripture again calls certain others foxes because of his varied and crafty and hypocrisy-filled way of thinking. For this reason, then, the Savior addresses Herod as a fox, being varied in his thoughts, and crafty in his reckonings, and living with impiety, [but] masking himself with piety. For when some came and reported to him that "Herod wishes to see you," the holy and most
A great voice answered and said: *Tell that fox, Behold, I cast out devils, and I perform cures today and tomorrow, and the third day I am perfected* (Luke 13:32). *Tell that fox*, as if saying: O soul fashioned for all craftiness, full of guile, and of all malice and deceit! Do you observe, brother, how Scripture calls the crafty "foxes"? As often, therefore, as you shall say with the Psalmist: *They shall enter into the lower parts of the earth, they shall be portions of foxes* (Ps. 62:10-11), understand the enigma, and do not think that the enigma is to be taken in any other way than through intelligence. And again elsewhere it says: *They shall be portions of hypocrites*. For those who do not know the truth do not receive a portion with the faithful, but with the hypocrites. Whence also the Savior, sealing this sentiment, said concerning him who had wickedly performed the duty of a steward: *And the lord of that servant shall come, and shall divide him, and shall appoint his portion with the hypocrites* (Matt. 24:51). Therefore Scripture has called hypocrites foxes.
Into so many, therefore, brothers, did the image of God fall into such indecorous figures and likenesses, so that Scripture called the whole world by no other names, before that knowledge of piety shone forth, than those of brute animals, beasts of burden, reptiles, and wild beasts. Indeed, when B the most benevolent God wished to instruct the very leader of the apostles, Peter, so that he might admit everyone from among the Gentiles who might offer themselves, He showed him that admirable and strange sheet, which was being lowered from heaven by four beginnings, in which were all the four-footed animals of the earth, and the birds of the air, and the beasts and the reptiles: and He said to him, *Rise, Peter, kill and eat*. But the apostle said: *Far be it from me, Lord; for I have never eaten any thing that is common or unclean* (Acts 10:13-14). For Peter, being ignorant of the enigma of the likeness, and thinking that the things he was seeing were physical, refuses to eat, observing the Jewish custom, and says, *Far be it from me, Lord, for I have never eaten any thing that is common or unclean*. But the Lord said to him: *What God has cleansed, call not thou common* (ibid. 15). These things, therefore, the Savior was discussing with the apostle about the quadrupeds that were appearing, and the beasts and birds; but the apostle of Christ, Peter, understood afterward that the Savior had not signified birds and wild beasts through the linen sheet, but all the Gentiles; and he says to Cornelius, conversing with him: *You know how it is an abomination for a Jewish man to join himself to any person of another nation: but God has shown me that I should call no man common or unclean* (Acts 10:28).