Nicene and Post-Nicene Fathers, Ser. II, Vol. III:
The Ecclesiastical History, Dialogues, and Letters of Theodoret.: To Anatolius the Patrician.

CXXXVIII. To Anatolius the Patrician. 1980

I have cordially welcomed the rest which has fallen to my lot, and am harvesting its beneficial and pleasant results. Our Christ-loving Emperor, 1981 after reaping the empire as fruit of his true piety, has offered as first-fruits of his sovereignty to Him that bestowed it, the calm of the storm-tossed churches, the triumph of the invaded faith, the victory of the doctrines of the Gospel. To these he has added the righting of the wrong done to me. Of a wrong so great and of such a kind who ever heard? What murderer was ever doomed in his absence? What violator of wedlock was ever condemned without a hearing? What burglar, grave-breaker, wizard, church-robber, or doer of any other unlawful deed, was ever prevented, when eager to appeal to the law, and slain when far away by the sentence of his judge? In their cases nothing of the kind was ever known. For, by our law, plaintiff and defendant are bidden to stand face to face before the judge, while the judge has to wait for the production of plain truth, and then and not till then, either dismiss the accused as innocent, or punish him as being reached by the indictment. In my case the course pursued has been just the opposite. The emperor’s letter forbade me to approach the far-famed synod, and the most righteous judges condemned me in my absence, not after fair trial, but after extravagant laudation of the documents which were produced to incriminate me. Neither the law of God nor shame of man staved the deed of blood. Orders were given by the president, 1982 flinging the truth to the winds, and courting the power of the hour. He was obeyed by men who think as I do, whose doctrines are my doctrines, and who had expressed admiration of me and mine. None the less did that day convict some men of treachery; some of cowardice; while to me a ground of confidence was given by my sufferings for the truth’s sake. And to me our master Christ hath granted the boon “not only of believing on Him but also of suffering for His sake.” 1983 For the greatest of all gifts of grace are sufferings for the Master’s sake, and the divine Apostle puts them even before great marvels.

In these boons I too glory, humble and insignificant as I am, and having no other ground of boasting. And I beseech your excellency to offer on behalf of my poor self expressions of thanksgiving to the emperor, lover of Christ, and to the most pious Augusta, 1984 dear to God, instructress of the good, for that she has requited our generous Lord with such gifts, and has made her zeal for true religion the foundation and groundwork of her sway. Besides this, beg their godly majesties to complete the work that has been so well marked out, and to summon a council, not, like the last, composed of a turbulent rabble, but—kept quite clear of all of these—of men who decide on and highly value divine things, and esteem all human affairs as of less account than the truth. If their majesties wish to bring about the ancient peace for the churches, and I am sure that they do, beg their pious graces to take part in the proceedings, that their presence may overawe those of a contrary mind and the truth may have none to gainsay her, but may herself by her own unaided powers examine into the position of affairs, and the character of the apostolic doctrines.

I make this request to your excellency, not because I long to see Cyrus again, for your lordship knows what a solitary town it is, and how I have somehow or other managed to conceal its ugliness by my great expenditure on all kinds of buildings, but to the end that what I preach may be shewn to be in agreement with apostolic doctrines p. 308 while the inventions of my opponents are counterfeit and base. Once let this come to pass, by God’s help be it spoken, and I shall pass the remainder of my days in cheerful contentment, wherever the Master may bid me dwell. To you who have been brought up in the true religion, and are dowered with the wealth of goodness it is becoming to make this effort, and by your urgent counsel to render yet more zealous our most pious emperor and the Christ-loving Augusta, zealous already as they are to strengthen their glorious empire by laudable and rightful energy.

Footnotes

This is the last of the series of Theodoret’s letters to his illustrious friend. It expresses his gratitude for his restitution by Marcian and begs Anatolius to use his best endeavours to get a council called to settle the difficulties of the Church. The letter thus dates itself in the year 451 and indicates that the calling of the council of Chalcedon was to some extent due to Theodoret’s initiative. At the earlier sessions at Chalcedon Marcian was represented by Anatolius, and it was partly the authority of Anatolius which overbore the protests of Dioscorus and his party against the admission of Theodoret.

Marcian was crowned Emperor on August the 24th 450. Theodosius II. had died on the preceding 28th of July.

“Dioscorus presided, and next to him Julian, or Julius, the representative of the ‘most holy bishop of the Roman Church’ then Juvenal of Jerusalem, Domnus of Antioch, and, his lowered position indicating what was to come, Flavian of Constantinople.” Canon Bright in Dict. Christ. Biog. i. 856; Mansi. vi. 607.

Phil. i. 29

cf. p. 155 n. “A sudden and total revolution at once took place. The change was wrought,—not by the commanding voice of ecclesiastical authority,—not by the argumentative eloquence of any great writer, who by his surpassing abilities awed the world into peace,—not by the reaction of pure Christian charity, drawing the conflicting parties together by evangelic love. It was a new dynasty on the throne of Constantinople. The feeble Theodosius dies; the masculine Pulcheria, the champion and the pride of orthodoxy, the friend of Flavianus and Leo ascends the throne, and gives her hand, with a share of the empire, to a brave soldier Marcianus.” Milman, Lat. Christ. 1. 264.