The Syriac Chronicle Known as That of Zachariah of Mitylene

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The Syriac Chronicle Known as that of Zachariah of Mitylene

Login Register. New search User lists Site feedback Ask a librarian Help. Advanced search Search history. Browse titles authors subjects uniform titles series callnumbers dewey numbers starting from optional. See what's been added to the collection in the current 1 2 3 4 5 6 weeks months years. Your reader barcode: Your last name:. Cite this Email this Add to favourites Print this page. You must be logged in to Tag Records. In the Library Request this item to view in the Library's reading rooms using your library card. And when the citizens of Jerusalem and the Palestinian monks learned this, they appointed, as bishop in his stead, one Theodosius, a monk; who, in his zeal, had attended and watched the Synod closely, and then went back to Palestine and told what had occurred at Chalcedon.

The fourth chapter tells of Peter the hostage, the son of the king of the Iberians, a wonderful man, who was taken by the people of Gaza; and they brought him to Theodosius of Jerusalem, by whom he was consecrated as their bishop.

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The fifth chapter tells about the flight of Theodosius of Jerusalem, in consequence of the king's threats; and also about the return of Juvenalis, by force, to Jerusalem, and the great slaughter that ensued upon his entry there. The sixth chapter gives an account of a certain blind Samaritan, who smeared his eyes with the blood of the slain, and they were opened.

The seventh chapter tells how Christ appeared in vision to Peter the Iberian, bishop of Gaza, and told him to depart from thence, and also himself to suffer banishment of his own accord. The eighth chapter tells about a certain monk, named Solomon, who acted cunningly, and went in to Juvenalis of Jerusalem, and threw a basketful of dust upon his head, and reproached him. The ninth chapter tells how Theodosius of Jerusalem was taken, and was imprisoned in a house containing lime, and there he ended his life.

The tenth chapter tells about the heresy of John the Rhetorican, and how this heresy was anathematised by Timothy, the bishop of Alexandria, after him. The eleventh chapter tells about the mission of John the Silentarius, from the king to Alexandria. The twelfth chapter tells about Anthemius, and Severus, and Olybrius, and Leo the Less, and what happened in the seven years of their reign.

The 2 first chapter of this book tells about the events which occurred in the synod, being taken from the history of one Zachariah by name, who begins to write in Greek to Eupraxius as follows. After the death of the holy Cyril of Alexandria, who carried on the conflict against many corrupt doctrines, and exposed them, Dioscorus received the throne as his successor; and he was a peaceable man, and also a champion; although he had not the same promptitude and boldness as Cyril. At that time Theodoret and Hibo, who, along with Flavian of Constantinople and Eusebius, were deposed by the second Synod of Ephesus, which met there in the days of Theodosius, about the matter of Eutyches, and Flavian— Theodoret of Cyrrhus, because he wrote twelve censures upon Cyril's Heads against Nestorius; and Hibo of Edessa, because he wrote a letter to Moris of Nisibis, reviling Cyril -- were, both of them, upholding the doctrine of Theodore and Diodorus.

And Theodoret 4 went up to Leo of Rome, and informed him about all these matters; and, with the gift which blinds the eyes of the soul, he got the better of him.

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Whereupon Leo composed 5 that letter which is called the Tome, and which was ostensibly written to Flavian against Eutychianism. But Leo also wrote to Marcian the king, and his wife Pulcheria, and warmly commended Theodoret to them. This 6 Marcian favoured the doctrine of Nestorius, and was well disposed towards him; and so he sent by John the Tribune, to recall Nestorius from his place of banishment in Oasis; and to recall also Dorotheus, the bishop who was with him.

And it happened while he was returning, that he set at naught the holy Virgin, the Theotokos, and said, "What is Mary?

The Syriac Chronicle Known as That of Zachariah of Mitylene

Why should she indeed be called the Theotokos! Accordingly he fell from his mule, and the tongue 7 of this Nestorius was cut off, and his mouth was eaten by worms, and he died on the roadway. And his companion Dorotheus died also. And the king, hearing of it, was greatly grieved; and he was thinking upon what had occurred, and he was in doubt as to what he should do.

Is this record complete?

However, written directions from Marcian the king were delivered by John the Tribune to Dioscorus and Juvenalis, calling upon them to meet in Council, and John also informed them of what had happened to Nestorius and to Dorotheus. And when the bishops of every place, who were summoned, were preparing to meet at Nicea, Providence did not allow them; for the king 8 issued a new order that the assembly should be convened to Chalcedon, so that Nicea might not be the meeting-place of rebels.

Then 9 the Nestorian party earnestly urged and besought the king that Theodoret should be appointed the president of the Synod, and that, according to his word, every matter should be decided there. And Dioscorus and the chief bishops were vexed and troubled on account of the haughty insolence which the man displayed; but they could not put a stop to it, because of the royal authority, though they saw that the canons were despised by him, and by Hibo also, with the help of the Roman legates of Leo, who were aiding and abetting them.

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  • And when Dioscorus was proclaiming the doctrine of the faith in the Synod, and with him Juvenalis, and Thalassius of Cappadocia, and Anatolius, and Amphilochius of Side, and Eusebius of Ancyra, and Eustace of Berytus; then, as by a miracle, Eusebius of Dorylaeum also agreed with them; for they saw that the Nestorian doctrine of the two natures was confirmed, and established there, by the co-operation of John of Germanicia, who fiercely contended, in the course of the dispute there, with the side which said, "It is right for us to confess Christ after His incarnation as one Nature from two, according to the belief of the rest of the Fathers, and not to introduce any innovation or add any novelty to the faith.

    Wherefore, John of Germanicia, and the rest of the Nestorian party, with Theodoret at their head, brought about the deprivation of Dioscorus; because he said, "It is right for us to believe that Christ became incarnate from two natures; and we should not confess two natures after the union, like Nestorius. And 11 then Anatolius, the bishop of the royal city, cried out in words to this effect, "Not for the faith is Dioscorus deposed; but he is set at nought for refusing to hold communion with the chief priest, my lord Leo.

    And after the outcry of many, and after the things had been spoken which have been written in the Acts of that Council, at last those bishops being forced to do so, defined our Lord Jesus Christ to be in two natures. And they praised the Tome of Leo, and they called that an orthodox definition which said, "There are two Persons, and two Natures, with their properties and their operations.

    And when they repeated this over to Dioscorus, by means of John the chief of the Silentiarii, and asked him to agree to it, and to subscribe, and get back his throne; he said, courageously, "Sooner would Dioscorus see his own hand cut off, and the blood falling on the paper, than do such a thing as that.

    And I think it well, omitting many of his sayings, both what he spoke and wrote to Domnus of Antioch, and in the Synod of Chalcedon itself, which testify concerning the faith of the man, that his faith was like that of Athanasius, and Cyril, and the other doctors, I think it well I say to make a written extract out of what he wrote from his place of banishment to.

    Secundinus, in the following words :—. And, indeed, since this is so, they who affirm that Christ did not become incarnate for us, give the lie to Paul. For he has said, 'Not from angels did He take the nature , but from the seed of the House of Abraham'; to which seed Mary was no stranger, as the Scriptures teach us. And again,' It was right that in everything He should be made like unto His brethren,' and that word 'in everything' does not suffer the subtraction of any part of our nature : since in nerves, and hair, and bones, and veins, and belly, and heart, and kidneys, and liver, and lungs, and, in short, in all those things that belong to our nature, the flesh which was born from Mary was compacted with the soul of our Redeemer, that reasonable and intelligent soul, without the seed of man, and the gratification and cohabitation of sleep.

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    • For He was like us, for us, and with us, not in phantasy, nor in mere semblance, according to the heresy of the Manichaeans, but rather in actual reality from Mary, the Theotokos. To comfort the desolate and to repair the vessel that had been broken, He came to us new. And as Immanuel, indeed, He is confessed; for He became poor for us, according to the saying of Paul, 'that we, by His humiliation, might be made rich. He became man, and yet He did not destroy that which is His nature, that He is Son of God; that we, by grace, might become the sons of God.

      This I think and believe; and, if any man does not think thus, he is a stranger to the faith of the apostles. And although 14 this apostolic man had been well versed in this confession of faith from the beginning of his life, yet he was deposed and sent into banishment, because he would not worship the image, with its two faces, which was set up by Leo and by the Council of Chalcedon; and because he refused to hold communion with Theodoret and Hibo, who had been deprived on account of their blasphemies. But the story goes that when, oh one occasion, he saw Theodoret sitting upon the throne in the Council, and speaking from it, and not standing and making his defence, as one should who had been canonically deposed from the priesthood; then he himself arose and descended from the throne and sat upon the pavement, saying, "I Will not sit with the wicked, nor with vain persons will I enter in.

      Whereupon the partisans of Theodoret cried out, "He has deposed himself. If Theodoret, who holds the opinions of Nestorius, be accepted, we reject Cyril. But they say that Amphilochius was beaten on his head by Aetius the deacon, to make him sign. It was this Aetius who went to Theodoret by night, and made a complete copy for him of the Symbol of the two Natures; and when 16 it was accepted by the bishops, and they agreed to it, then Theodoret insolently derided them, saying, "See how I have made them taste the leaven of the doctrine of Nestorius, and they are delighted with it!

      But, at last, the king came there, with his wife Pulcheria, and he delivered a public address in the Martyr Church of Euphemia in the following terms :. Therefore we summoned this holy Synod that it might cleanse away all darkness, and put away filth of thoughts : that so, in pure mind, the doctrine of the faith which is in our Lord Jesus Christ might be established," and so on, to the same effect.

      When the king had finished his public address, the bishops praised him and the Senate, and also the letter of Leo, affirming with respect to it that it agreed with the faith of the Apostle Peter. The second chapter tells about the banishment of Dioscorus, and the consecration of Proterius in his stead; and about the slaughter which ensued upon his coming in; and the church funds, which he expended upon his allies the Romans, but which, by right, belonged to the poor.

      The Synod having received such an end as this, Dioscorus 19 was decreed to be a confessor, and was sent away to live in Gangra; and Proterius was appointed bishop in Alexandria, in his stead. This Proterius 20 had been a presbyter on his side, and had contended earnestly against the Synod at first, but afterwards, with the object of snatching the see for himself, he became like Judas, a betrayer of his master, and like Absalom, of his father; and he showed himself a rapacious wolf in the midst of the flock.

      And many who were unwilling he afflicted and ill-treated, to force them into agreement with himself. And he sent them into banishment, and he seized their property by means of the governors who obeyed him in.

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      Whereupon, indeed, the priests, and the monks, and many of the people, perceiving that the faith had been polluted, both by the unjust deposition of Dioscorus and the oppressive conduct of Proterius and his wickedness, assembled by themselves in the monasteries, and severed themselves from his communion. And they proclaimed Dioscorus, and wrote his name in the book of life as a chosen and faithful priest of God. And Proterius was very indignant, and he gave gifts into the hand of the Romans, and he armed them against the people, and he filled their hands with the blood of believers, who were slain; for they also strengthened themselves, 21 and made war.

      And many died at the very Altar, and in the Baptistery, who had fled and taken refuge there. The third chapter narrates the events which occurred in palestine respecting Juvenalis of Jerusalem, who broke his promises, and separated himself from dioscorus. And the monks and the citizens of Jerusalem heard of the matter from Theodosius, a monk, who, through zeal, was present at Chalcedon, and who, after having carefully watched the proceedings there, came to Jerusalem and gave information about them; and they made him bishop by force, instead of Juvenalis. And in Palestine, indeed, there were evils like these, and worse.

      But from what cause I shall now tell. When Juvenalis was summoned to Chalcedon, and he learned from John the Tribune the will of the king; and also that Nestorius, who had been recalled, died on his return from banishment; then he inasmuch as he was persuaded that the doctrine of the Tome, which favoured the opinion of Nestorius, was corrupt summoned the clergy, and gathered the monks and the people together; and he exposed this false doctrine, and anathematised it. And he confirmed the souls of many in the true faith. And he charged them all, that if he should be perverted in the Synod, they should hold communion with him no more.

      And at first when he went there, he made a great struggle, along with Dioscorus, on behalf of the faith. But because the royal pressure was brought to bear; and because of the flattery and compliments of the king, who himself waited personally upon the bishops at the banquet, and showed great condescension to them; and because the king also promised that he would give the three provinces of Palestine to the honour of the see of Jerusalem; then the eyes of his mind were darkened, and he left Dioscorus the champion alone, and he went over to the opposite side.

      And he treated with contempt the oaths which he had made in the name of God. And both he and the bishops who were with him agreed and subscribed. And 22 when Theodosius the monk, and his companions who were in close fellowship with him, and who zealously watched what was taking place in the Synod, heard about this they returned quickly to Palestine; and they came to Jerusalem, and told about the betrayal of the faith.

      And they called all the monks together, and gave full information to them. And the monks assembled, and prepared themselves, and went to meet Juvenalis as he was coming. And they reminded him of his promises, and that he had failed to keep them. Continue shopping. Item s unavailable for purchase.

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