Timothy, Presbyter of Constantinople

ANNO DOMINI DC. TIMOTHEUS CONSTANTINOPOLITANUS PRESBYTER. NOTITIA.

(Fabric., Bibl. Graec., ed. Harles, t. VIII, p. 489.)

Timotheus, presbyter of the Great Church of Constantinople, and scevophylax of the temple of Saint Mary in Chalcopratis, whom Cotelerius ^A notes by uncertain conjecture to have written before the rise of the Monothelite heresy, and therefore before 622 A.D., though he does not mention it, wrote a little book, *Concerning those who come to the Church from the heretics* (*Περὶ τῶν προσερχομένων τῇ ἁγίᾳ Ἐκκλησίᾳ*), which, together with an excerpt *Concerning the two natures of our Lord Jesus Christ* (*Περὶ τῶν δύο φύσεων τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ*), was first published in Greek by Jo. Meursius in *Variis divinis* (Leiden, 1619, 4to). [In Meursius's works, vol. VIII, p. 738, erroneously printed as 722. See shortly regarding the Vienna codices.] He posits three classes of heretics: the first, those who are to be rebaptized, such as the Taskodrougoi, Akkaophoroi ^C, Manichaeans, Marconians, Elcesaitae, Novatians [sic], Pelagians, Celestians, Melchisedechians, Simonians, Menandrians, Basilidians, Nicolaitans, and Marcionists; the second, those who are only anointed and not rebaptized when they come to the Church: the Sabbataioi, or Quartadecimans, Novatians, Macedonians, and Apollinarians; the third, finally, those whom it is sufficient to have abjure their previous errors and detest them with anathema, such as the Meletians, Nestorians, Eutychians, Dioscorians, Jacobites, and the remaining ^D Acephali. Then he makes a number of classes of the *Diakrinomenoi* (those wavering regarding the distinction of natures in Christ): 1) the Acephali, 2) the Dioscorians, 3) the Kondobauditai, 4) the Angelitae, 5) the Paulianists, 6) the Petrites, 7) the Kononites, 8) the Isaianites, 9) the Niobites, 10) the Maronites, 11) the Tritheites. From Meursius’s edition, this little book was published in Greek and Latin with his own notes by Franciscus Combefis, in the second volume of his *Auctarium novum*, or *Historia Monothelitarum* (Paris, 1648, fol., p. 449). Another version, differing in some points, was translated from a codex of Jac. Gretser by Franciscus Turrianus, which Antonius Possevinus presents in Latin from Turrianus’s translation in the second volume of his *Apparatus sacri*, where he discusses Timotheus. A much shorter version exists in Latin from the translation of Gentianus Hervetus at the end of the ecclesiastical canons, edited with the commentaries of Theodore Balsamon (Paris, 1561, fol., in the Appendix, p. 88), and thence in the *Bibliotheca Patrum* (Paris, 1589, 1609, 1624, 1654, vol. VI); for it is missing in the Cologne and Lyons editions.

This is the same as that which Jo. Baptista Cotelerius published in Greek and Latin from the Nicon Manuscript Pandects of the King of France (cod. 2425), *Monumenta Ecclesiæ Græcæ*, Vol. III, p. 420. The same scholar, on page 377 ff. of the same volume, provided a far more comprehensive edition of the Timothean booklet from the King’s Library, codex 2536 (a), illustrating it with his own translation and scholarly notes. He warns that the diversity of the copies of this writing stems from the fact that, as it constituted part of a ritual, it was augmented, diminished, or interpolated in various ways for the use of different churches. Indeed, Lambecius (Vol. V, p. 122 ff. [p. 258 ff.]) testifies that the Caesarean manuscripts differ greatly from the published versions; Kollar (Vol. VIII, p. 428 [p. 903 ff.]) further notes this, and on page 424 he also mentions the anonymous epistle to Martyrius, bishop of Antioch, *concerning how one should receive heretics*. See also V, p. 119 ff. FABR. — In the Caesarean-Vindobonensis codex 77, no. 80, there is a small work, *On the Two Natures of Christ*, which is there ascribed to St. Maximus, monk and martyr, and stands under the true name of St. Maximus in Greek and Latin in Vol. II, p. 433 ff. of the *Auctarium Bibliothecæ Patrum* (Paris, 1648). However, as Fabricius himself indicated a little earlier, it was published in Greek under the false name of Timotheus, presbyter of Constantinople. See Lambecius, *Comm.* III, p. 419 (b). In codex 247, no. 18, there is the work *Timotheus on the difference of heretics*, etc. Lambecius, in Vol. V, having reviewed that codex on page 258 ff. and promising an edition, first observes that all editions are mutilated and imperfect; then he notes that Possevinus and others (and consequently also Fabricius) are in error when they call Timotheus the keeper of the vessels of the *Theotokos* in the Chalcoprateia; for at that same time, Joannes—to whom Timotheus wrote this book, *On the difference of various heresies*, which is expressly read in the inscription in this codex—was the *skeuophylax* of the church of the Virgin Mother of God in the Chalcoprateia, and a presbyter; whereas Timotheus was at that time the keeper of the vessels of the Great Church of Constantinople, St. Sophia. Add Kollar: The Martyrius mentioned by Fabricius was bishop of Antioch from the year 458–471, at which time he abdicated the episcopate. The anonymous epistle to him exists in the Caesarean codex 44, no. 36, and in codices 45, no. 34. See Lambecius VIII, p. 895 and p. 915. HARL. — (a) In the Paris catalog, it is numbered codices 1320, no. 42. HARL. (b) It exists among the works of St. Maximus. See this *Patrologia*, Vol. XCI, col. 145–150.

TIMOTHEI PRESBYTERI DE IIS QUI AD ECCLESIAM ACCEDUNT

^B

NOTES. (1) *Timothei*. After the Latin editions in the *Bibliotheca Patrum*, in Balsamon, in Possevinus’ *Apparatus Sacer* from Turrianus, and the Greek in Meursius’ book *Variorum divinorum*, Franciscus Combefisius, a man well-deserving of letters, published the Greek and Latin in Vol. II of his *Auctarium*, and added Notes in which he also discusses Timotheus; whom I judge to have lived before the Monothelite heresy, because he makes no mention of it. But our codex is so different that it deserves a new edition. Since this treatise constituted part of a ritual, it happened that it was changed for the use of various churches, being augmented or diminished. See also Allatius, *Symmicta*, p. 11, 451; Lambecius, *Bibliothecæ Cæsareæ* lib. v, cod. 247; lib. viii, cod. 44; Marcam, *De primatibus*, p. 474, etc.; Morinus, *De pœnitentia*, lib. ix, cap. 9, n. 13; Goar’s *Euchologium*, p. 883, 884, with the Royal manuscripts 1026 (fol. 292), 1027, 1818, f. 1, *Abdication of Armenism*, which I brought into the public domain for the *Apostolic Constitutions*; Sylburgius on the *Saracenica*, p. 128, 129; likewise the *Jus Græco-Romanum*, part ii, p. 290, 291, 378, 379, 395, 396, 505; and the interpreters of the seventh canon of Constantinople and the 95th of the Trullan Council, with Theodoret’s *Heretical Fables* 1, 5; Cedrenus, t. II, p. 559 D; and Nicetas’ *Thesaurus* in Gretser, *De sancta Cruce*, c. 2533. I omit more remote matters; I merely correct from the *Jus Græco-Romanum* the *Synopsis of Canons* of Arsenius the monk, Vol. II of the *Bibliotheca Juris canonici veteris*, p. 757: *Epistle to the holy Martyr bishop of Antioch*, and in *Martyrdom of the same martyr*. It exists far more com-

- ^A prehensive edition in the *Bibliotheca Patrum*, and that one only in Latin. But in Possevin’s *Apparatus*, Vol. II, another Latin text exists derived from Gretscher’s Greek, which is richer in some parts than ours, and in others more concise. I can scarcely be persuaded that he, who pursues Eutychians and heresies affiliated with them as heresies, was himself a Eutychian, and that he was the very man who, it is clear, after Macedonius, sat as patriarch at Constantinople from being a presbyter. Saint Nicephorus in his first *Antirrheticus* speaks thus of Timothy the presbyter, when he brings forward the testimonies of heretics: "From the *Commentary of Timothy the Presbyter against the Marcianists*, otherwise the Acephali; against whom contended Cyril of Alexandria, Flavian and Theodotus of Antioch, Litthoius of Melitene, and Amphilochius of Iconium, bishops; who also published writings against the aforementioned heresy, chap. 8. They say that the man whom the Lord assumed from Mary, he sometimes changed into spirit, sometimes into body; and that the body of the Lord was uncircumscribed, just as the divine nature."

CONCERNING THE RECEPTION OF HERETICS

^A ...presbyter of the most holy Catholic Church of God, and steward of the holy Theotokos in the Chalcoprateia, concerning the difference of those approaching our most pious faith.

We find three orders of those who approach the holy, catholic, and apostolic Church of God, most God-beloved fellow-minister John, and most beloved of all to me.

And the first order is of those who are in need of holy baptism.

The second is of those who are not baptized, but are anointed with the holy chrism.

And the third is of those who are neither baptized nor anointed, but only anathematize their own and every other heresy.

And those who are baptized are as follows:

The Tascodrugi.

These inhabit Galatia, having as their teacher a certain Marcus, a sorcerer; they reject divine knowledge, they ridicule baptism, they reject its symbols, saying that it is not fitting for the types of celestial and ineffable—or rather, invisible—things to be visibly depicted on earth, nor for incorporeal things to be likened to corporeal ones. They deny the economy of the Lord for us, and regarding the creation of beings, they are led into the error of Simon. They are called Tascodrugi in the tongue of the Galatians, since *tascus* among them is interpreted as "peg," and *drugus* as "nose." And this is their custom: in their so-called prayers, they rest the finger of their right hand upon their nose, and thus they pray.

^A For this reason, they are called in Galatian *Tascodrugi*, which is translated as "Passalorynchitae" [Peg-nosers].

Marcionites or Artotyritae

Marcion of Pontus was a disciple of Cerdo. He posited four unbegotten substances of existing things; and again he condensed the quadriad into a duad, ^B stating that one was the good and unknown God, and the other he named the Creator, just and evil. He affirms that the Lord became man by opinion only, not in truth. He calls matter most evil, and the world the handiwork of the evil one. He considered the soul to be a portion of the divine substance; and he set a perpetual war between soul and body. He asserted that the serpent was better than the creator of the world; because this latter, moved by envy, had forbidden the tasting of the tree, while the former had given counsel to partake of it abundantly: whom they even worship, fashioning him in bronze, ^C worshipping him, as they say, for envy. The Artotyritae, therefore, are descended from this heresy of Marcion; but they change their name on account of the additions of their own devising. For they offer bread kneaded with milk to the initiates of their mysteries. These people reject the Law and the Prophets and the Patriarchs; they accept only the Gospel according to Luke, and that only in appearance. They mock the resurrection of the body as absurd. Marcion himself offers water in the mysteries, from whom his disciples thereafter took [the practice]. They say that Marcion said to Saint Polycarp: "Recognize us, Polycarp," and that Polycarp replied: "I recognize you as the firstborn of Satan." ^D

Saccophori, and Apotactitae, and Eucratitae, or Hydroparastatae

These people offer water to God instead of wine: because of this they are also called Hydroparastatae. They call marriage fornication.

They treat those things provided by God as if they were evil and abominable. These people had as the leader of their heresy one of the disciples of Justin the philosopher and martyr. They say that after the martyrdom of Saint Justin, he departed from the Church and invented this heresy.

Valentinus and Basilides, also called Hermaei.

Basilides the Egyptian invented the myth that Christ appeared on earth without a body, having suffered nothing; and that Simon of Cyrene was thought to be Him and was fastened to the cross, while Christ, watching from a distance, laughed at the madness of the Jews. He claimed that one must not believe in the one who was crucified, but in the one who was thought to have suffered the punishment of the cross. ^B He also denied the resurrection of the flesh, rejecting the Law and the prophets; he daringly permitted the eating of food offered to idols, and the indiscriminate practice of all most shameful things, as well as the performance of sorcery, incantations, and magic arts. Valentinus (9), meanwhile, postulated that Bythos (the Deep) and Sige (Silence) pre-existed all things; he too tells tales of Christ being without a body, having received from the Demiurge an animal body which, not being able to be touched or seen before, became subject to touch and sight later on. From these men the Hermaei are named, having received the name from a certain person so called. They perform every forbidden act, calling them improper feasts, and they eat things sacrificed to idols. He further says that the body of the Lord was sent down from above, and passed through the Virgin Mary like water ^C through a pipe. He also invents this portentious notion: that another body is raised, which they call spiritual, and not this one; and he claims to be one of the Gnostics, or those endowed with knowledge. Bardesanes speaks the same things as Valentinus. This Valentinus became bishop of Egypt.

Nicolaitans.

The heresy of the Nicolaitans stems from Nicolaus, one of the seven [deacons]. Since Nicolaus had a beautiful wife, he permitted whoever wished to take her in marriage. It should also be known that none of the others

^A appear to have been the author and teacher of every execrable, impure, and unspeakable deed as much as this heresiarch. For he himself began by saying that unless one practices lust daily, one cannot partake of eternal life. For from him those who are called Gnostics, who are also called Borborites, took the occasion for every unspeakable indecency. So great is the filthiness of their morals that the Lord also said to the angel or bishop of one Church: "You have something good, that you hate the works of the Nicolaitans, which I also hate."

Montanists, or Pepuziani

Manichaeans

son of the King of the Persians, having promised to restore the boy to health, but afterward having caused his death, received as the reward for his deed being flayed alive. And they also say this concerning the earth: that it is carried on the shoulder by a certain Saclas, and when he grows weary from the labor, he transfers it to the other shoulder, and they claim that is how the earthquake occurs. And they have said this concerning souls: that the Lord, for the salvation of the soul, devised a machine having twelve buckets, which, when it is turned by the sphere, draws up and lifts away the souls of the dying; and the great luminary, having cast its rays upon these, cleanses them and delivers them to the moon, and thus the moon’s disk, which is called such by us, is filled. ^B Furthermore, the wretch Manes called himself the Paraclete and the apostle of Jesus; he is found never to have heard the words of the Lord, nor even to have made use of the divine Scriptures. But having taken the material for his error from Marcion and the filthy and ungodly authors before him, as well as from the Persian magi, he teaches two principles, as I have said: the one, he says, is the God who is above all; the other holds sway over this world of ours up to the third part of the heaven, and he says that this is the devil, the author of the Mosaic law, by whom the prophets were sent; and he does not accept the law given through Moses, nor those prophets, but blasphemes them, as do Marcion and the rest of his like-minded and cursed cohorts. He does not believe in the resurrection; he does not accept baptism; he elevates magic as a divine thing; he worships all demons; he swears by gods; he curses foods as if they were alien. ^C The God-hated Manichaeans who follow him publish books which are full of the doctrine of demons, which are these: 1. The Living Gospel. 2. The Treasure of Life. 3. The Assemblage of the Apostles. 4. The Mysteries. 5. The Heptalogus of Alogius. 6. The Book of Prayers. 7. The Chapters. 8. The Treatise of the Giants. 9. The Gospel according to Thomas. 10. The Gospel according to Philip. 11. The Acts of Andrew the apostle. 12. The fifteenth epistle to the Laodiceans. 13. What is called the Book of the Childhood of the Lord, which they themselves composed, desiring to demonstrate that his incarnation was in empty appearance, and not in truth. That these things are lies, hear the Apostolic [Constitutions]: "See that you do not approve the books which the impious have fortified with our name. For you must not pay attention to the names of the apostles, but to the nature of the things and to the opinion that has never swerved from the right path. For we know that those around Simon and Cleobius composed poisonous books in the name of Christ and his disciples, which they carry around to deceive you who have loved Christ and us, his servants." And also in ancient times certain men wrote apocryphal books—of Moses, Enoch, Adam, Isaiah, David, Elijah, and the three patriarchs—books, I say, that are pestilential and [contrary] to the truth.

^A And now those of infamous name have devised such things, slandering the creation, the Law, and the prophets, writing down certain barbarous names—as they themselves say, of angels; but to speak the truth, of demons—whose suggestion and inspiration they followed in writing these things. Flee, therefore, from their teaching, that you may not become partakers in the punishment of those who wrote these things for the deception and perdition of the faithful and blameless disciples of our Lord.] ^B Eunomians, or Anomoeans. Eunomius was a disciple of Arius. Eudoxius the Arian, having seized the see of Constantinople and finding Constantius to be easily managed, appointed him bishop of Cyzicus. Now this Eunomius, surpassing his teacher in blasphemies, added that the Son is from non-existent things, mutable, a servant, and in all things dissimilar to the Father. The Hellespontians, unable to endure this, denounced him to the Emperor Constantius. ^C For the dogma of Constantius was that the Word of God ought to be called only "similar," not "dissimilar," nor "consubstantial." In this manner, therefore, Eunomius was sent into exile. His followers, moreover, baptize those being initiated in a single immersion, and as they pour water upon the head down to the navel, they do not allow the shedding of water to extend to the parts below the belly; for they assert that it is wicked for the generative members to be endowed with the gift of incorruption. They have no church, nor tabernacle, nor synagogue, but they gather in certain hidden places of the earth; ^D wherefore many call them Troglites and Troglodytes.

Paulianists. Those from Paul of Samosata; who hold lowly and earthbound views regarding Christ, as if he were a man common in nature, and as if he had his beginning from Mary.

Photinians. Photinus, bishop of Sirmium in the reign of Constantius, [renewed the heresy of] Paul of Samosata, and of Sabellius the Libyan, and of Montanus.

and he taught that God the Word does not lack a beginning, is not the creator of all the ages, and did not exist before all creation; but he calls Him new and recent, taking his beginning from the birth in the flesh from the Virgin. The synod held at Sirmium not only stripped this Photinus of his rank but also declared him an alien to the Roman Church. Whence those who come from this heresy require holy baptism. ^A

Marcellians. The followers of Marcellus, who was bishop of Ancyra.

Sabellians. From Sabellius the Libyan, who taught the Filio-paternity, and admitted only one hypostasis in the holy Trinity. To these things, another Sabellius, bishop of the Pentapolis, held similar opinions. And he dared to affirm this: that the Word was called the only-begotten, and had proceeded according to necessity at the appropriate time, and again returned to whence He had gone forth, neither existing before the departure nor subsisting after the return. ^B

Simonians. They are from Simon Magus. This is, as some say, the first heresy after Christ. This Simon was a sorcerer and was a native of Gitta, a city in Samaria, being a Samaritan. He bewitched the race of the Samaritans, saying that he himself was a certain great Power of God, and that he had descended from the supernal realms. To the Samaritans he said that he was the Father; to the Jews he said that he was the Son—who had suffered, yet had not suffered, but only in appearance. For having found for himself a woman from the city of the Tyrians, a harlot who was his consort, he dared to say that she was the Holy Spirit, ^C and that for her sake he had descended. He said that she was the lost sheep, and that in every heaven she was transformed according to the form of each heaven; "so that," he says, "I might lie hidden from my angelic powers, and might come down to the Ennoia [Thought], which is this very one, also called the Holy Spirit, through whom I created the angels." He says, moreover, that the angels created the world and ho- ^D [NOTE: Next page begins here.]

from God, and he rejects the resurrection. ^A

Concerning Menander

Menander was a disciple of Simon, a Samaritan, hailing from the village of Capereta. He not only held the same opinions as his teacher, but was possessed by an even greater impiety than he. He claimed that he himself was the Savior, sent to human beings from above, from invisible realms, for the sake of salvation. He taught that no one could escape the angels who created the world unless they were first initiated by the magical skill that is handed down in that sect and through the baptism he himself confers; such men would be gifted with immortality so as to never die again.

Concerning the Ebionites

These men preach humble things concerning Christ. They consider Him a mere common man, who became righteous through the progress of virtue, and was born from the mating of a man and Mary. Indeed, all ^B the heresies speak this way. This man, Cerinthus, and Carpocrates say and think the same. Hence they are called "poor" (ptochioi), for this is expressed among the Hebrews by the name "Ebionite." Furthermore, they teach that the Lord was made man only in appearance, and that when He had been recognized as chosen, He was called the Son of God by election, because of that Christ who came down from above upon Him in the form of a dove. These men do not even eat anything living; and when asked, "Why do you not eat?" they reply, "Because they come from the intercourse and commixture of bodies; for that reason we do not partake of them." ^C

Concerning Cerinthus, from whom come the Cerinthians. Others say that he is an Ebionite.

This man speaks as if from great revelations made through angels. Lying, he introduces a earthly kingdom of Christ after the resurrection; and, by leading into error, he asserts that the Jerusalem of this world must be inhabited again for a thousand years, with desires, pleasures, marriages, and festivities. It is reported that Saint Polycarp said that when he was once washing in a bath with the evangelist John, and learned that Cerinthus was also bathing, he leaped from the place and fled, warning those who were with ^D him with these words: "Let us flee, lest the bath collapse, since Cerinthus, the enemy of the truth, is inside and might take us all." They also say that he was the one who stirred up the tumult when those around James wrote to Antioch, "Some from us have gone out, troubling you." The same man also argued with Peter concerning Cornelius. At another time, he stood as the author of the tumult against Paul in the temple at Jerusalem, when he shaved his head. He also says that Christ was crucified indeed

but had not yet risen, and would rise at the time of the universal resurrection. ^A

Saturninus. This man held the same opinions as Menander, the disciple of Simon Magus.

Carpocrates. He is called the father of the Gnostics. He openly professes the works of magic and boasts of them as if they were great things; he publicly preaches the absurdities of love-charms, and teaches them craftily and shamelessly; and he advises that everyone should perform every shameful and lawless act. This unholy Carpocrates also says that unless one carries out the will of all the demons and angels to the end, one cannot possibly ascend into the highest heaven, nor pass beyond the Principalities and Powers. He also thinks that the Lord was born of sexual intercourse. ^B

Concerning Marcus, the unholy and deranged heresiarch, and those who think with him.

Concerning Apelles.

Concerning Theodotus the tanner.

disciples of Theodotus the tanner. ^A These men persuaded the confessor Anatolius to become the bishop of their heresy, so that he might receive from them a monthly salary of 150 denarii. When he had joined them, the Lord admonished him through many visions, especially since he was also a martyr. Since, however, he would not be corrected, he was scourged by an angel during the night. Consequently, rising at dawn, he put on sackcloth, sprinkled himself with ashes, shed many tears, and showed the welts to the clergy and the laity; yet he was only with difficulty accepted back by the bishop Zephyrinus.

Of the Helcesaites

^B These people reject certain parts of all divine Scripture. They do, however, use sayings taken from both the Old and New Testaments. They reject the Apostle entirely. Furthermore, they assert that to deny Christ is a matter of indifference, maintaining that an intelligent man will deny him with his mouth during times of distress, but not in his heart. They bring forward a certain book which they say has fallen from heaven, and they claim that whoever listens to it and believes it will receive remission of sins; they say, however, that another remission is to be granted, distinct from that which Jesus Christ our God has granted.

Of Nepos

Erat is episcopus Ægypti; ^C he was a bishop in Egypt. He taught that the promises made to the saints in the divine Scriptures would be rendered in a Jewish manner, and he maintained that there would be a thousand years of bodily life on this earth; he tries to prove the vanity of his heart from the Apocalypse of John.

VARIOUS READINGS

^C Helcesaites, from Helcesaeus the false prophet; these reject certain parts of all divine Scripture, and the Apostle entirely. And that to deny it is a matter of indifference, and not worthy of blame, if only, he says, one does not deny it in his conscience. Nepotians, from Nepos... ^D this heresy rejects many things in the divine Scriptures, and also entirely the divine Apostle... The aforementioned heresiarchs Artemon and Synepon were known to exist. And along with Nepos... [index: entries preserved]

^A *Regarding Pelagius and Celestius (25).* These men were of the same mind as the vain-thinking Nestorius; since in the synod held at Ephesus many evil things were said about them, as if the impious Nestorius desired to renew the dogma of Pelagius and Celestius. It is reported concerning them that in the times of Theophilus, bishop of Alexandria, and Innocent of Rome, they rose up against the Church; and the aforementioned prelates set in motion many struggles against them, and they were condemned in writing. Furthermore, these two heretics, Pelagius and Celestius, as they say, were neither bishops, nor clergy, nor did they belong at all to the priestly order, but went about as if they were monks, conspiring against the truth; indeed, they also held the dogmas of the impious Manichaeans. ^B All these, therefore, when they approach the holy, catholic, and apostolic Church of God, require the holy and saving baptism.

*There is also another heresy, that of the Melchisedecians.* Melchisedecians are those now called Athingani. They extol Melchisedec, from whom they also have received their name. They are located around Phrygia. They are neither Hebrews nor Gentiles. For they appear to keep the Sabbath, but do not circumcise the flesh (25); these people do not endure for any man to touch them; but even if someone gives them bread or water or any other item, they do not suffer to take it from the hands, but they entreat those who hand it to them to place the items on the ground, and thus they approach and pick them up; and in like manner when they distribute to others. ^C For this reason they call them Athingani ["Untouchables"], because they refuse to touch anyone. When therefore these also approach the holy Church of God, they have need of the saving baptism.

Those who are anointed with the holy myron [chrism] are these.

*Quartadecimans (26).* These, on the fourteenth day of the moon, ^D celebrate the [remembrance of the] passion of our Savior.

on whatever day it may fall, whether the second, third, or fourth. They attribute this tradition to John the Apostle. They agree with the disciples of Novatus, for they reject repentance like them. They also use spurious books, presenting certain "Journeys of the Apostles" and reading Acts different from those which are in the canon. ^B *Novatians, or Sabbatians.* Novatus (27) was a presbyter of the Roman Church (28). When, therefore, in the time of persecution, it happened that some of the faithful, being unable to bear the torments, had lapsed, and after the persecution ceased these same lapsed persons asked the pastors of the Church with tears to be granted a place of repentance and a remedy for salvation, Novatus, inflated with pride, did not admit the petition, but resisted impudently ^C and contended...

NOTES

Saviliani, orat. 8 in Pascha, p. 941. The Quartadeciman heresy is this, that they act in concert with the Jews. Having removed many churches of the Novatians and Quartadecimans, he comes to Constantinople. Quartadecimans. [Regarding] the Quartadecimans, oh humanity, none of ours was found better. Eutychius by Philadelphus (the orthodoxy having been recognized by Philadelphus, who is mentioned not much later in that same place), etc.; and this *disphiladelpheus* [written] inelegantly, seems to have given the interpreters occasion to read [it as they did]. Zeno of the village of Sagorus, [formerly] chorepiscopus of the heresy of the Quartadecimans. ^D (27) *Novatus.* Correct where this refers to the heretic; see Matthew Blastares, Elem. alph. cap. v: of philanthropy, none of ours was found better as regards sins. The sense requires this, and the manuscripts exhibit it. (28) *Presbyter of the Roman Church.* I will relate in passing the true account, not unworthy of being known, concerning the solemn and most notorious error of the Greeks who confuse Novatus and Novatian. I have heard not once from Henry Valesius that Novatian's book *On the Trinity* is deformed by a huge transposition, and that a Dissertation had been compiled by him concerning it. And so, after the death of that incomparable man—a loss to letters, bitter to the learned, and most mournful to me—I waited, hoping that the small dissertation would be published with others. But when I saw the hope protracted, and all but lost, a desire took hold of me to seek out that transposition. Therefore, I took the treatise into my hands and read it diligently. Nor was the labor in vain. For I found that to chapter 14 should be appended chapters 23, 24, 25, 26, 27; and from there 15, 16, 17, 18, 19, 20, 21, 22, and finally 28, with what follows. Receive now the series and connection of the words: "There then he was, while he returns there where he was before. But if he is sent from the Father from heaven," etc., whom [Christ] he also signified by placing his hands crosswise upon the boys by Jacob, as if Christ were the father of them, from which [crosswise] hands he showed the figure and future form of the passion, etc., since he observes that he did not prove himself to be the Father, but the Son. I will still add that part also, etc. In Tertullian, the Pamelius edition, Paris, 1583, p. 1245 B, 1249 C, 1256 D.

^A shamelessly, saying that one must not hold out a hand to those who have fallen, but rather that they should lie in their fall. Yet they proved that he himself, in the time of danger, had also denied the dignity of the priesthood. The bishops, therefore, restored those who had fallen by suitable labors and periods of salutary penance; but this Novatus, persisting in the pride of his haughtiness, they cut off from the Church. He, having secretly slipped away to a place hard to find, dragged along three aged bishops; and having enticed them, he compelled them by force to lay hands upon him. They did so, and called this same Novatus a bishop. Being accused by the Church, they reported the violence brought upon them by Novatus. But he, being further puffed up by the dignity, named those who were as foolish as himself "Cathari." Furthermore, his followers even forbade marriage. From these arose a certain Sabbatius, a presbyter of that sect, who surpassed his own teacher in more vain empty babblings (29). Celebrating the passion of the Lord with the Jews, and showing gratitude to the deicides, from whom he shares with them the consensus of that slaughter.

Arians, from Arius.

This Arius was a presbyter of the Church of Alexandria. He taught that the Son ^B was inferior to the Father, preaching the Father as being of one nature and the Son of another, and dividing the one substance of the divinity by times. But he also blasphemed against the Lord’s economy for us, saying that the Lord’s flesh was soulless (50), and that the divinity underwent the passion and perturbation in place of the soul. Aetius, Eudoxius, and also Auxentius (51) and Valens, who were bishops of the West, held the same opinions.

Marciani (52), or Pneumatomachi.

These men, having expelled the blessed Paul the Confessor, bishop of Constantinople, from the chair of the Church, banished him to Armenia, and in his stead appointed Macedonius the Pneumatomachus, one of the presbyters of Paul.

who taught those obedient to him that the Holy Spirit is a creature and a servant. Having become hateful in this way, he was then cast out of the catholic Church, especially on account of the translation of the bones of the blessed and faithful Constantine. This same Macedonius accuses the ministry of the Holy Spirit of being subject to another, and declares Him less than the Father, and alien to the divine nature. ^B

Apollinarists

Those who are neither baptized, nor anointed, but only anathematize their own heresy, these are ^C Meletius the schismatic, whence also the Meletians.

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NOTES

Letter to the solitaries, at the end, and you have, at the word openly mendacious, otherwise: Francis Florent, a most learned predecessor, on title 7, book 1 of the Decretals of Gregory IX, [provides] a correction [of the reading] "Epicureans," [which is] truly not very fortunate, and sought from afar, where the clear and indubitable [reading] offered itself as if close at hand, through antithesis, just as if you were to say "gall-like" and not "honey-like." For who is ignorant of what a letter incurved slightly at the beginning can do? Many such names have indeed been observed by learned men and by us [to be] changed a little by alliteration, and distorted mainly for the sake of insult, [while] the ending generally remains; such as, ^D Cyprianus, Coprianus; Domitianus, Demonianus; Julianus, Idolianus; Barchocebas, Barchozibas; Evangelium, [in Hebrew text]. Papa ... (which scoff was not understood by Buxtorf; it denotes, however, in my own judgment, a piper, a caterer, a piper, an impostor, like a piping or peeping fowler deceiving. Hostile to this are chastity, hostile are fastings: he approves of a dinner with odors, and is commonly called *geranopipa* [crane-piper], *pipizo* [I pipe]: thus it seems one should read in the 22nd epistle of Jerome); Claudius Tiberius Nero, Caldius Biberius Mero. Finally, in Caesarius, as I now conjecture, who [writes] otherwise at other times. Here are the words of Caesarius, "abominable interpreter," [means] this: according to my opinion, not the glory of Juno, but the glory of fire, by which he was caught and consumed. But indeed, while I was producing this note, a most famous man requested of a man by far the most learned of all an explanation of that narrative: "While he was sailing at one time along the Loire, his little boat by chance struck a small bridge on which a boy was standing, who immediately fell into the river, and was killed." And having been awakened, [they] accurately...

^A know them to be schismatics. These are indeed not heterodox; but they anathematize their own schism. Those who anathematize their own heresy are these.

Nestorians. Eutychians (35), and their associate Dioscorus; and then Severus; and Jacob—not the orthodox one of Batnae, but another, a heretic; and the rest of the Acephali; the schisms and divisions which the heresy of the Acephali possesses; who, on the pretext of the difference of the natures meeting in Christ, divide him into two hypostases and persons before the union, but after the union fable that there came to be one composite nature; so that, according to them, neither the divine nor the human nature is any longer in the same [subject]; but the consubstantiality of Christ, both with God the Father and with us, is also destroyed, according to them, after the union.

Brief exposition that one may know into how many sects the heresy of the Acephali or Theopaschites has been divided.

Concerning the Theodosians.

1. Let the first chapter be spoken concerning the Theodosians, of whom the heretic Damianus was the leader; they differ only concerning the corruptible and the incorruptible.

2. Agnoetae: those who say that the Lord was ignorant of certain other things according to his humanity, and also of the day of the consummation. ^B

3. Paulianistae (36): those from Paul, who indeed communicated with the catholic Church, but later fell away again and returned to the heresy of the Acephali; whom the Theodosians did not receive, because he had communicated with the Church for a short time at all.

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NOTES

[Col. 42] (35) The disciples of Eutyches were detected after the second council of Ephesus, again uttering the distorted dogmas of Eutyches. On the Incarnation. (36) Paulianistae: they receive Paul who was surnamed the Black... in the Epistle of Sophronius of Jerusalem, act [11] of the synod, and Nicephorus Callistus, book XVIII, cap. 49; in the disputation of St. Maximus with Pyrrhus. The act of the aforementioned council may also be seen in Photius's *Bibliotheca*, cod. 24. But perhaps some will suspect that these heretics, just as they are called Paulianistae from the name of Paul, were thus called Nigranitae from the surname of "the Black"—which is written corruptly in Anastasius's *Hodegos* cap. 23, although the royal book varies nothing, and which is numbered 1026—just as [he is called] by Baronius in the year [1052]. Evagrius is called the one who, in Sophronius and Photius, is [called] Eugenius, a follower of the Eutychian heresy.

4. Niobites; who more openly abolish the distinction between the flesh and the divinity after the union: and they are called Diaphorites, as if you would say Differentialists. ^A

^B 398 5. Tritheites; who receive the grammarian called Philoponus [Lover of labor], but rather to be called Mataeoponus [Lover of vain labor], that is, a man of vain labor; and who blasphemously introduce three substances and natures upon the Holy Trinity; and who, moreover, refer back to the impious Theodosius and the absurdly-thinking Severus in their diptychs; and finally, they assert that the body which we now possess will not rise again incorruptible, but that we shall receive another in its stead.

6. Other Tritheites; who in all other respects agree with the other Tritheites; but the book edited by John Philoponus against the resurrection, in which he abolishes the resurrection of bodies, they turn away from.

7. Gaianites, or Julianists; who think that from the very moment of the union, the body of the Lord is in every respect incorruptible.

8. Other Gaianites or Julianists; who do not consider the body of our Lord Jesus Christ to be in every respect incorruptible; but they say that it could indeed be corrupted, yet by no means was it corrupted, due to the power of the Word.

9. Other Gaianites or Julianists, who are also called Actistites; for they say that not only was the body of the Lord incorruptible from the very moment of the union, but it also became uncreated; nor ^C do they confess the distinction between the divinity and the flesh.

10. Dioscorians; who, after the slaughter of Proterius of holy memory, when Timothy Aelurus had received some of the clerics of Proterius who had complied with his will, being indignant on account of those received, cut themselves off; and they communicate with no one: indeed, they do not even baptize, if one is to believe many.

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NOTES

(57) Dioscorians. Regarding this annotation of Deacon Rusticus, *Nova Sylloge conciliorum* Baluz. p. 1110, according to my judgment: It should now be noted how, even after those blasphemies of Eutyches, which not even the Dioscorians openly profess to admit, they received that wicked man—not as a penitent, but as one orthodox from the beginning. Should they therefore either condemn him along with us themselves? It is rightly noted in the margin, *Locus corruptus* [Corrupt passage]. I would also wish that learned men consider whether in another note by the same deacon, cap. 1107: *Quia Eutyches se semper recta sapuisse testatur* [Since Eutyches testifies that he always thought correctly], if the *adnota sequacium* of Dioscorus was made, let the name *sequacium* be from *sequax* [follower], as *mendacium* [a lie] from *mendax* [a liar].

(58) Proterius... Timothy Aelurus. It will be helpful to observe the words of the preface to the *Encyclium* codex: *Proterium crudeli et feroci morte perimentes, quemdam Timotheum pro eo sine judicio in ejus constituto sederunt* [Destroying Proterius with a cruel and ferocious death, they seated a certain Timothy in his place without judgment in his stead]. It is due to the copyist’s enallage; for the first hand wrote, *in ejus sede constituerunt* [they established in his seat]. Soon read: *Patrum venerabiles sanctiones conculcatas ab Alexandrinis indisciplinationibus non debere despici* [The venerable sanctions of the Fathers having been trampled upon by the Alexandrian indisciplines ought not to be despised]. No one will fail to recognize, nor fail to remove, the other little faults.

11 11. Acephali; who, because they did not approve of the Henoticon of the Emperor Zeno, specifically because it did not reject the holy synod of the Fathers at Chalcedon, separated themselves from Peter Mongus, who had accepted such a Henoticon. Afterward, they were divided into three other schisms, which we have subjoined here.

12. Anthropomorphites; who say that the Divine is anthropomorphic or endowed with a human form.

13. Barsanuphites, from Barsanuphius their bishop. Against whom the rest of the Acephali dissent, as if among them the ordination of Barsanuphius had been performed contrary to the canons.

14. Esaians; who separated from the other Acephali on account of the ordination of Esaias; for they affirmed that Esaias had been ordained by Epiphanius Pamphilus, who ordained Severus presbyter, while the rest did not agree, but said he was "dead-ordained," since the dead hand of Epiphanius had been laid upon him.

15. Petriani; who assert that the hypostasis is nothing but properties without substance; and they contended over this with the sect of the Damianists so much that many writings were produced on both sides which attest to their struggle.

16. Those who follow Sergius of Peter. The sixteenth division was that which occurred under Sergius, which seceded from the faction of Peter and established its own family. This is how the book stored in the patriarchate or patriarchal mansion records it. Who, therefore, would not condemn those divided into so many sects, and mutually anathematizing one another, unless he is completely empty of mind? For the oracle of Scripture is clearly fulfilled in them: "Cast down, O Lord, and divide their tongues" (Ps. LIV, 10).

Concerning the Marcianists.

Marcianists, Messalians, Euchites, Enthusiasts,

^A Choreutae, Lampetiani, Adelphiani, and Eustathiani; so named because that heresy is expressed by various names. They were also called Marcianists, after Marcianus the money-changer, who lived in the times of Justinian and Justin the Younger. Cyril, archbishop of Alexandria, Flavian and Theodotus, prelates of Antioch, Letoius, bishop of Melitene, and Amphilochius, bishop of Iconium, fought against this many-named heresy with their writings; they also drew up Acts against this many-headed and many-named heresy of the Marcianists. But in order that readers may know and beware, it is necessary to append the chapters of the dogmas of this heresy. Here they are:

1. They say that a demon is substantially joined to every human being from birth, a lot which befalls him because of Adam's condemnation, and that this demon, being substantially attached to him, impels the person toward shameful acts.

2. Further, they say that holy baptism contributes nothing to the ejection of this demon; for holy baptism is not sufficient to cut out the roots of sins, which from the beginning have been substantially implanted in men.

3. They claim that only fervent and continuous prayer can expel this demon; which is allegedly put to flight by the expectoration and spitting of the person approaching prayer, so that in departing it appears like smoke or like a serpent: and that when this has been done, the presence of the Holy Spirit then falls upon the person praying, and the Holy Spirit comes and is seen sensibly. ^C

4. He says that after the [state] called by them "impassibility," the soul feels such a union occurring with it from the heavenly Bridegroom as a woman feels in the intercourse of a man.

5. They profess that the most holy, life-giving, and blessed Trinity, which is by nature invisible to every creature, is naturally visible to the eyes of the flesh to those who have reached the [state] of imperturbability called by them.

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NOTES.

^A impassibility, and it becomes visible only to such men, by whom it is seen in a carnal manner.

6. They say that the three hypostases, of the Father and of the Son and of the Holy Spirit, are resolved and changed into one hypostasis; and that the divine nature is altered ^B and changed into whatever it may wish and desire, so that it may be commingled with the souls that are worthy of it.

7. They assert that the seed and the Word fell into Mary; and that the body which the Lord assumed from her was full of demons, and that He cast out the demons, and thus clothed Himself in it.

8. They say that the man whom the Lord assumed from Mary, the Lord would sometimes transform into spirit, and sometimes into body; because the very body of the Lord was uncircumscribed, just as the divine nature is.

9. They say that after the driving out of this demon—who is, so to speak, consubstantial with men—which is accomplished through hawking and spitting, man no longer requires fasting, or any other restraint of soul or body for the disciplining of the body; nor does he need doctrine to form the mind; since, indeed, both the body has been freed from the tyranny of the passions, and the soul is no longer capable of turning toward the worse: as if both soul and body were thereafter established in a vacuum of all movements.

10. They also say that after this immunity from passion which they speak of, human beings are subsequently able to foresee future events; and to perceive the invisible powers with their senses. Wherefore the heretics of whom we are speaking, by leaping suddenly, imagine that they are surpassing demons, and they arrange their fingers as if they were shooting the demons with arrows.

11. They say that the soul of the spiritual man among them, after the stated tranquility which they call impassibility, is changed into the divine and incorruptible nature.

12. They say that the holy participation of the holy body and blood of Christ, our true God, neither helps nor harms those who partake of it worthily or unworthily; and that because of this alone no one should ever be separated from ecclesiastical communion, as it is a matter of indifference. Thus, they do not receive these things with fear and faith as if they were life-giving, and as if they were that which is, and is believed to be, the incarnate God.

13. Their speech is that they turn away from the labor of the hands as something vile. And from this they call themselves "spiritual," nor do they judge it possible or right that those who are such should thereafter touch tangible work; and in this they also repudiate the tradition of the apostles.

14. They say that after this state which they call immunity from passion, they abandon themselves to much sleep, and the dreams sent to them by the evil demon who in

^Aspires them, they proclaim as prophecies; and they teach that these should be believed as if inspired by the Holy Spirit. These enthusiasms they consider and call holy, deceiving and being deceived.

15. They command not to give alms to those who beg, nor to widows or orphans, nor to those who are in various tribulations or suffering from bodily defects, or who have fallen into such calamities as the raids of robbers or barbarians; but rather that all things should be offered to themselves, because they are truly the poor in spirit.

16. They believe that if anyone, after the so-called immunity from passion, gives himself over to luxury and debauchery, it is blameless and free of danger, since he is no longer subject to any passion, but has liberty to indulge in forbidden passions.

17. They boast that they know in what state the souls of the deceased are; and they imagine themselves to be knowers of hearts, such that they know clearly, through conjectures and dispositions, the inner states of men. ^B

18. These people put forward women as teachers of the doctrines of their own heresy; and they allow them to preside not only over men in general, but even over priests; making women their head, and bringing dishonor upon the true Head, Christ our God.

19. These people, when questioned about their own doctrines, deny them; and they fearlessly and readily anathematize all who so think or have thought; and they swear without fear that they hate and shun such doctrines: as if, indeed, neither perjury nor anathema could any longer harm those who, after the immunity from passion, have become spiritual—as they themselves ^C say; and they have license from the tradition of their teachers to perjure themselves and to anathematize themselves.

Concerning the schisms of those called the Hesitants

You have requested from us, beloved brother, that I indicate to you in brief the schisms of those who have called themselves Hesitants, how many they are, what their names are, and what the dogma of each schism is. I have therefore thought it necessary to satisfy the request of your inquisitive charity, beginning the discourse from here.

After the holy synod at Chalcedon was assembled, ^D

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NOTES

(44) That the holy [synod], etc. This entire passage, reduced to a summary, had been inserted by Nicetas Choniates into his Treasure, book nine, as may be gathered from what Petrus Lambecius writes in his Commentaries on the Library of the Caesars, book VII, ms. 195, n. 8: Nicetas Choniata’s historical fragment, whose title and beginning are: "From [the work of] Choniates, from the ninth volume. It is necessary to know that, after this holy synod had deposed Dioscorus, who was the one become bishop of Antioch, those taking his part separated from the catholic Church and called themselves Hesitants, from [the fact of] not agreeing with the things decreed by the Fathers gathered at Chalcedon, and they were divided into twelve sections; of which some, called Eutychianists, receive Eutyches and Dioscorus; who also say, [concerning] Antioch..."

that they have also joined to these Themistius, the deacon of Alexandria, and Theodosius of ^B Alexandria.

OF THE RECEPTION OF HERETICS

When the council had been gathered, and Dioscorus, Bishop of Alexandria, had been deposed by the just sentence of the said synod, those who championed him withdrew from the holy, catholic, and apostolic Church, and called themselves *Diacrinomeni* (that is, "Hesitators"), because they hesitated to communicate with the catholic Church on account of the aforementioned synod. For the most holy Church receives this as orthodox, just as she does the three holy councils that preceded it: the Nicene, I mean, of the 318 Fathers, and the Constantinopolitan of 150 bishops, and the Ephesian of 200 prelates, over whom presided the most holy shepherds Celestine of Rome and Cyril of Alexandria. Those, therefore, who are called *Diacrinomeni*, after they withdrew from the holy, catholic Church of God, were divided into twelve sections, whose names are these: First, Eutychianists; second, Acephali; third, Julianists, who are also Gaianites; fourth, other Julianists, that is, Gaianites; fifth, Severians, who are also Agnoetae; sixth, other Severians, who are also Condobaudites; seventh, other Severians, that is, Theodosians, who are also Paulianists; eighth, other Severians again, that is, Theodosians, who are likewise Angelites and Damianites; ninth, other Severians, that is, Theodosians, who are also Petrites; tenth, other Severians, that is, Theodosians, who are also Cononites; eleventh, other Severians, that is, Theodosians, who are also Philoponians; twelfth, finally, other Severians, that is, Theodosians, who are also Niobites. All of these with one consent reject the holy synod ^C at Chalcedon, and receive as bishop Dioscorus, who was justly anathematized by it for having a like mind with the heretic Eutyches. And indeed, the Eutychianists receive Dioscorus along with Eutyches, as is evident from the Acts of the holy council of Chalcedon; but all the rest receive Dioscorus, yet do not receive Eutyches. And of those who receive Dioscorus alone, the Acephali do not receive Peter Mongus, who was bishop of that same city of Alexandria under the Emperor Zeno; but the rest, who receive Dioscorus, receive also the aforementioned Peter along with him. Again, of those who receive Peter and Dioscorus, the Julianists, that is, Gaianites, receive along with Dioscorus and Peter, Julian, who became bishop of Halicarnassus, and Gaianus of Alexandria; but the others do not receive these—I mean Julian and Gaianus—but they do receive, along with Dioscorus and Peter, Severus, who became bishop ^D of Antioch. Again, of those who retain Severus with Dioscorus and Peter, the Agnoetae join to them Themistius, the deacon of Alexandria, and Theodosius of Alexandria.

The Condobauditae acknowledge neither Themistius nor the aforementioned Theodosius; all the others, however, do not acknowledge Themistius, but they do acknowledge the aforementioned Theodosius. Again, of those who accept Severus, Peter Mongus, and Dioscorus together with Theodosius, the Paulianists accept Paul, who is surnamed Melani ^A (or "the Black"), but they do not accept Damianus. The Angelitae, however, do not want any mention to be made of Paul, and they profess the aforementioned Damianus. The Petritae join neither with Peter nor with Damianus, but they accept a certain bishop named Peter, distinct from the aforementioned Peter Mongus. The Cononitae follow neither Peter, nor Damianus, nor Paul, but they follow Conon. Furthermore, the Philoponiaci renounce Conon, Peter, Paul, and Damianus, and they have Philoponus as their teacher and a certain Georgius as their bishop. Finally, the Niobitae are followers ^B neither of Philoponus, nor of Georgius, nor of Conon, nor of the others about whom we have spoken, but of Stephanus the Sophist, surnamed Niobi. And these are the names of the twelve sects. Now, indeed, we shall declare the dogma of each sect in what follows.

1. The Eutychianists: those who say that Christ the Lord is consubstantial with the Father, but not consubstantial with us, because they do not confess that the truth of human nature is preserved in Him. They are called Eutychianists after the name of the man who delivered this dogma to them; for he was called Eutyches.

2. The Acephali: those who did not receive the Henoticon of Zeno, because the holy council of Chalcedon was not anathematized in it. They are called Acephali ("headless") because they had no bishops. These people, when their priests are wanting, do not perform ^C baptism according to the ecclesiastical rule; but on the feast of the holy Theophany, that is, the Lights, they draw waters, and these they preserve... ^D

and in these they baptize. Nor do these perform the oblation; but having communion preserved from more ancient times, on the feast of Easter they take a very small particle from it.

3. Julianists, that is, Gaianites; who say that the body of the Lord Christ is indeed created, but incorruptible from the very immaculate conception.

4. Other Julianists, that is, Gaianites; who say that the body of Christ is not only incorruptible from the very immaculate ^B conception, but also uncreated. Both are called Julianists from Julian of Halicarnassus, who devised their dogma; and Gaianites from Gaiano, who became their pope in Alexandria, and who accepted Julian and his doctrine. Their adversaries call them Phantasiasts and Manichaeans. They, however, call their adversaries Phthartolatrae and Cristolatrae, that is, Corrupticolas and Creaticolas.

5. Severites, who are also Agnoetae; who say that the Word of God knows all things, but the humanity united to Him according to the hypostasis is ignorant of many things; and they were named Agnoetae from this dogma by their adversaries.

6. Other Severites, also called Condobaudites, who say that there is one God in number, but not in unchangeable equality; saying that the Father, Son, and Holy Spirit are the same. These received the name Condobaudites from their adversaries, because in Constantinople they have a meeting-house in the place called Condobaudo, and there those who are first among them gather. These so-called Condobaudites, and those who are called Agnoetae, were first called Theodosians, as those who followed ^C Theodosium, their pope of Alexandria; but they were anathema-tized by him: the Agnoetae on account of the dogma of ignorance; and the Condobaudites because they did not receive from him the doctrine published concerning the holy Trinity. Hence they are no longer called Theodosians by their adversaries; since, as has been said, they do not receive Theodosium; but the former are called Agnoetae, from their dogma; and the latter Condobaudites, from their place. Both, however, agree with each other in the discourse concerning the Father, Son, and Holy Spirit, holding the same doctrine; but they disagree concerning the dogma of ignorance. Both receive Severus, who became bishop of Antioch: whence they were also named Severites.

7. Other Severites, who are also Theodosians and ^D Condobaudites, who say that there is one God in number, but not in unchangeable equality. They are called Condobaudites because they have a meeting-house in the place called Condobaudo in Constantinople, and they gather there.

^A Paulianists, who receive the aforementioned Severus and Theodosius, and with them Paul, who is surnamed the Black. In their doctrine concerning the Father, the Son, and the Holy Spirit, they agree with the Condobaudites, but they differ from them in that they receive Theodosius and Paul as bishops, whereas the Condobaudites reject both.

8. Other Severians, who are also Theodosians and Angelites, and Damianites, who receive the aforementioned Severus and Theodosius, and Damian with them; who say that the Father is one, the Son another, and the Holy Spirit the Comforter another; but that each of these is not God by nature in his own right, but that they have a common God, that is to say, an inherent divinity, and by the undivided participation of this, each one is God. They call the Father, the Son, and the Holy Spirit hypostases, but their common God, substance and nature. They were called Angelites by their opponents, from the place in Alexandria called Angelium, in which those who are the leaders among them have a meeting-house and assemble. But their opponents call them both Sabellians and Tetradites. The same are distinguished by the name of Damianites, from Damian their bishop. These at first accepted the aforementioned Paul as bishop. But later they rejected him because he had communicated with the holy catholic and apostolic Church, and had accepted the holy council at Chalcedon, even though he afterwards withdrew as much as possible from the holy catholic and apostolic Church and abjured the holy council at Chalcedon. ^{B C}

9. Other Severians, that is to say, Theodosians, who are also Petrites, who receive lately Peter as bishop; who accept Theodosius, and Severus, and Peter, but do not receive Damian, nor Paul; they oppose the doctrine of both parties. For they confess God in truth, and substance, and nature, each one by himself: I mean the Father, and the Son, and the Holy Spirit. They confess three hypostases and three persons, and that each hypostasis is God in truth, and substance, and nature. They say that the Father, and the Son, and the Holy Spirit are one God and one substance and nature, not by number, but by unchangeable equality. The Angelites and the Paulianists call them Tritheites; but they, in turn, call them sometimes Sabellians, and sometimes Tetradites.

10. Other Severians, that is to say, Theodosians, who are also Cononites; who receive Theodosius and Severus, and ^D

^A Bishop Conon; who also confess God to be in truth, and each one to be substance and nature: I say the Father, and the Son, and the Holy Spirit, three hypostases, the holy Trinity, and three persons; yet they further say that there are three substances and natures in number, equal without difference according to the Godhead. But they confess one substance, that is to say nature, and one Godhead, that is to say God, the holy and consubstantial Trinity, not in number, but by the immutable identity of the Godhead. Yet they refuse to say three gods or godheads. And these, while accepting Severus and Theodosius, receive neither Damianus, nor Paul, nor the latest, Peter. The adherents of Damianus and Paul call them Tritheites; and they in turn name those, sometimes Sabellians and Montanists and Photinians and Noetians and Artemoniasts, and sometimes Tetradites. They differ from Peter the latest, and those with him, because those men, refusing to say three gods, that is ^B three godheads—the Father and the Son and the Holy Spirit—refuse also to say that there are three substances in number, or natures equal without difference. But these men refuse indeed to declare three gods or godheads, yet they confess three substances or natures equal in number. These men, I say, who are from Conon, while formerly having accepted the writings of John of Alexandria, the grammarian surnamed Philoponus—those written by him against the Greeks, as well as his other writings—eventually rejected both the grammarian himself and his writings. For said John the grammarian, in his books against the Greeks and in his other volumes, introduced the following: that all these bodies, exposed to the senses and to sight, were brought ^C from non-existence into existence by God according to matter and form; and that they were made corruptible, and are corrupted according to matter and form; and that in their place other bodies, more excellent than these which are seen, incorruptible and eternal, are created by God: understanding the consummation, or passing away, of the visible world, and the origin of a new world. To this, he defines the resurrection of the dead to be an indissoluble union of rational souls with an incorruptible body. But Conon and those with him, as we have said, although they had previously praised the commentaries in which he taught these dogmas, and had proclaimed the same Philoponus blessed, both living and after his death, in writing and orally, in the end rejected both him and his writings; having published treatises in which they say that these ^D sensible and visible bodies are not corrupted according to their matter, but remain the same and are seen forever, not being corrupted; but are corrupted only according to their form. And again, they say that the same matter is refashioned, receiving a better form, incorruptible and eternal. They say that the origin of the visible world happens according to both matter and form, but that its destruction trans-

happens according to form alone. For they confess, as we have said, that matter always remains the same. And they define the resurrection of the dead as the second and indissoluble union of this body ^A with the rational soul.

11. Other Severians, or Theodosians, who are also the Philoponiani: these, while they accept Severus and Theodosius as bishops, accept John Philoponus as their teacher, and adhere to his writings, following him not only in the doctrine concerning the Trinity, but also in his opinions concerning the passing away of the world which is perceived by the eyes, and the origin of this visible world and the coming one, and the resurrection of the dead. These men accept neither Damian, nor Paul, nor the last, Peter. And though they formerly accepted Conon, they later rejected him because he had rejected John Philoponus and his writings. ^B And in the discourses which pertain to the Trinity, they harmonize with the Cononites; and they themselves are called Tritheists by the Angelites and Paulianists; and they in turn call them, at one time Sabellians, and at another time Tetradites. But in the matters pertaining to the passing away of the visible world, and the resurrection of the dead, they are opposed to them—I mean to the Cononites. These, the Cononites, that is, I mean the Philoponiani, call Sadducees and Simonians and Pagans and Valentinians and Marcionites and Manichaeans. And in turn, the Philoponiani apply the same names of heresies and Pagans to the Cononites; calling them Pagans, Manichaeans, Simonians, Valentinians, Marcionites, and Hermogeniasts. ^C And the Philoponiani indeed cast these names at the Cononites, accusing them likewise of saying that the matter of this sensible world lacks an end. And the Cononites charge the Philoponiani with the same names, because they do not confess the resurrection of these bodies. Furthermore, both parties, the Philoponiani and the Cononites, call each other Origenists. For when the Philoponiani found Origen saying that the same matter is reformed in the coming age, and that for this reason the resurrection will be of the same bodies, they called the Cononites Origenists. Again, the Cononites, having found Origen saying that there is a resurrection of different bodies—for the man is inconsistent ^D —named the Philoponiani Origenists. And the Philoponiani accept a certain bishop named George, and also the writings published by him.

^A 12. Others are the Severians, or Theodosiani, and also the Niobites; who, while accepting Severus and Theodosius, also accept the sophist Stephen, nicknamed Niobe. In the words spoken concerning the Father and Son and Holy Spirit, they agree with the Condobauditae and the Agnoetae; but in the words concerning the dispensation of the incarnation, they put forward contrary things; and they not only differ from these, but also from everyone else. For although all others thoroughly refuse to say there are two natures in the mystery of Christ after the union, they nevertheless acknowledge the distinction of natures after the union; but these men refuse to say there are two natures after the union, and they do not sustain the claim that the distinction of natures is preserved after the union. ^B Thus, we have briefly declared the schisms, how many they are, what their names are, and what the dogma of each of the schisms of those who call themselves the HESITANTS is.

NOTE. ^{C D} Hi omnes, duas in Christi mysterio naturas post unionem nulla ratione sustinent dicere, neque ut naturarum distinctio post eam constet. We must know, indeed, that most of the heresies were extinguished as soon as they arose; some lasted for a short time and were then eventually deleted; others, finally, have reached even to our own times—the merciful providence of God allowing this, so that those who are approved might become manifest, according to the word of the Apostle. Furthermore, there are some heretics who are close, and, as they say, placed at the doors of others: that is, they are related to one another in some of their dogmas, in this manner: the Aetians to Arius; the Novatians to Sabbatius; the Jacobites, Severiani, Acephali, Theodosiani, and Gaianitae are mutually close, and are adversaries of the fourth synod, bringing forward certain blasphemies, though they are joined with no one. The Paulicians approach more closely to the Manichaeans; but Marcellus and Photinus, and Theodore of Mopsuestia, and Valentinus, labor under the same insanity in certain respects, having something in common with Nestorius as well; especially when some of them even defined the Lord as a mere man, and having his beginning from Mary. But those who stand against the sixth synod agree with Apollinarius. But all these are to be cursed, and are banished from the kingdom of Christ.

^A Since they have emulated the deeds of Arius and his disciples, they have in like manner placed themselves outside the ecclesiastical enclosures. For those men devised a thousand machinations, striving to drive the holy and ecumenical council of Nicaea from the Church. And these men, in similar fashion, have devised manifold stratagems and word-battles, proposing to drive the holy ecumenical council of Chalcedon from the Church. But what they plotted against the holy Fathers, divine judgment has turned back upon themselves, setting them outside the Churches. For they have sharpened, according to the oracle of Scripture, their tongue like a serpent. They have bent their bow—a bitter thing—that they might shoot in secret at the blameless; they have strengthened for themselves an evil word; they have told how they might hide snares. They said, "Who will see them?" They have searched out iniquity; they have failed in searching out searchings. But the divine word continues: "The arrows of the children have become their wounds, and their own tongues have been weakened against them. They have been scattered, and not pricked." But the Church of God has rejoiced, having witnessed the vindication of the holy Fathers; and God has been exalted, the truth of the ecclesiastical dogmas having been confirmed. ^B Let us, therefore, flee the sophistries and dissensions of the enemies of the Church of God; and let us embrace the holy and ecumenical council held at Chalcedon; just as also the council at Nicaea of the 318 holy Fathers, and the council at Constantinople of the 150 Fathers, and the first council gathered at Ephesus, whose presidents were the most holy Celestine of the Romans and Cyril of the Alexandrians: and furthermore that holy and universal council gathered at Constantinople under the emperor of divine memory, Justinian, which by its strength and firmness has confirmed the holy and general four councils preceding it, and their dogmas. For having embraced these councils, and keeping their decrees unshaken, we shall both avoid eternal punishment and attain to unending goods: through the intercession of our holy, glorious Lady, the ever-virgin and in truth Mother of God, Mary; which may we all attain, by the grace and loving-kindness of our great God and Savior ^C Jesus Christ; with whom, to the Father, together with the holy and life-giving Spirit, be honor and glory, now and always, and unto the ages of ages. Amen. ^D

FROM THE PANDECTS OF NICO (55).

^A Of Timotheus the presbyter of the most holy Great Church, and warden of the vessels of the most holy Theotokos at the Chalkoprateia, concerning the difference of those who approach our most holy faith.

^A 1. We find three orders of those who approach the holy, catholic, and apostolic Church of God, O most God-fearing fellow-minister John, and most beloved of all to me. The first order is of those who are in need of holy baptism; the second, of those who are not baptized, but are anointed with the holy myron; and the third, of those who are neither baptized nor anointed, but only anathematize their own and every heresy.

^B 2. And those who are baptized are these: The Tascodrugi; the Marcionites, that is to say, the Artotyritæ; the Saccophori, who are also called the Apotactitæ; the Valentinians, who are also called Basilidians and Hermæans; the Nicolaitans; the Montanists, who are also called Pepuzeni; the Manichæans; the Eunomians, or Anomoi; the Paulianists, who are from Paul of Samosata; the Photinians [*], who are from Photinus, the bishop of Syrmium; the Sabellians; the Simonians, from Simon Magus; the Menandrians; the Ebionites; the Cerinthians, who are from Cerinthus; the Carpocratians, who are from Carpocrates; the Saturnians; and those from the impious Marcus; and those from Apelles; those from Theodotus the tanner; the Elcesaitæ; those from Nepos; those from Pelagius and Cœlestius; the Melchisedecians. ^C

VARIOUS READINGS.

Photiniastæ. ^A 3. Those who are anointed with holy chrism are these: the Tessareskædecatitæ, that is, the Tetraditæ; the Novatians, or Sabbatiani; the Arians; the Macedonians; the Apollinarists.

4. Those, however, who are neither anointed nor baptized, but only anathematize their own heresy, are these: the Meletian schismatics; these are not indeed heterodox, but they anathematize their own schism; the Nestorians; the Eutychianists, and their associate Dioscorus, Severus, Jacobus, and the remaining Acephali; the Marcianists, who come from Marcianus the banker; and the Messalians, and the Eutychitæ, and the Enthusiasts, and the Choreutæ, and the Lampetiani, and the Adelphiani, and the Eustathiani.

Canon 95 of the Sixth Synod.

5. With these aforesaid constitutions conform the eighth and nineteenth canons of Nicæa, the seventh and eighth of Laodicea, the seventh of the first Synod of Constantinople, and the eighth of the second of Nicæa. And indeed, the civil laws decree thus: If a Jew, in order to escape an accusation or a debt, desires to embrace the Christian religion, one ought not to receive him until he has been shown to be innocent and has paid his debt. And again, the law wills that the Gentiles be baptized, and their small children without delay; but that those who are adults be instructed first according to the canonical Scriptures. ^B And further, it orders that Samaritans of this sort be instructed by catechism for two years; but those who are to be converted from heresies are exhorted to fast for ten or fifteen days, and to occupy themselves with prayers in the morning and evening, and to learn the Psalms.

6. And these are the things ordained by them. But we see now in the great and universal Churches, namely, in the patriarchates and metropolitan sees and the others, that they admit the Armenians, the Jacobites, the Nestorians and the remaining Acephali, and those like them, by anointing them when they are converted to the orthodox faith, and they do not baptize them; but they cause them to anathematize their leaders and authors. ^C And this was decreed recently, for just and necessary causes.

7. But some people baptize the Armenians completely, taking their pretext not from the great churches, but from the book of John, Metropolitan of Nicæa, who, writing to Zacharias, Catholicos of Greater Armenia, speaks of them thus: "That they have no ordinations, but are foreign to every ordination." And this is clear from thence; for holy Gregory, bishop of Armenia, and Leontius, most blessed archbishop of Cæsarea of Cappadocia, who ordained the holy Gregory as bishop, an agreement... ^D

bishop of Caesarea of Cappadocia, who ordained Saint Gregory as bishop, having made a covenant of security between them, ordained that the bishop of Armenia for the time being should receive his ordination from the Church and the high priest of the Caesareans, from which Saint Gregory himself also received his priesthood in the beginning; just as the book of the life and the testimony of Saint Gregory ^A accurately declare regarding all these matters. But since they have fallen into myriad heresies, and have been alienated from the Catholic Church, and do not receive ordination from the Church of the Caesareans—how are those who are baptized by them not entirely unholy and unordained; and those who are baptized by them, entirely pagan and devoid of baptism?

And those who baptize the Armenians, thence receive their testimony, and bring forward other similar things. But those who deem them worthy of the divine chrism, follow the testimonies of the councils. We, however, having considered all these things, ought to follow the custom which now prevails in the metropolises and the patriarchal sees. ^B 8. Indeed, those who baptize the Armenians, thence draw their testimony, and bring forward other similar things. But those who bestow the divine ointment follow the documents of the councils. We, however, having considered all these things, must comply with the custom which currently prevails in the metropolises and patriarchal sees.

AROUND THE YEAR OF THE LORD 520.

JOANNES MAXENTIUS, MONACHUS ET PRESBYTER ANTIOCHENUS.

NOTITIA.

Joannes Maxentius, a monk and presbyter of Antioch, a Scythian by nation, concerning whom Baronius writes much in Volume VII of his Annals, and from him Joannes Brassichellanus, master of the sacred palace, in the prefaces which are prefixed to the beginning of his works, wrote an Epistle to the legates of the Apostolic See; a Profession of his faith; Chapters against the Nestorians; a briefer Profession of faith; a Rationale for the union of the Word of God; a Response to the Epistle of Pope Hormisdas; a Libellus against the Acephali; and two books of Dialogues against the Nestorians, all of which are extant.

SECOND NOTICE.

Joannes Maxentius, famous around A.D. 520, left behind Chapters or anathemas against the Nestorians, Dialogues against the same, and other writings, of which only the Latin version has survived to our time, published in the *Orthodoxographa* of Basel, 1555 and 1569, in folio, and in the writings of Josias Simler.