Orthodox Saint Joseph Volotsky on the Treatment of heretics

Please note this article is specifically addressing Fr Ambrose M, an online hieromonk for the ROC who claimed St Thomas Aquinas was in Hell for advocating the secular authorities have the right to execute heretics. Below will show a Russian Orthodox saint arguing the same. This is still a draft with a lot of clean up and editing required, hopefully SOME day I will get to it.

Below, I will show a Russian Orthodox saint advocating and praising rulers who use capital punishment against heretics.

The following is an excerpt from "Letter of Joseph Volotsky to Archimandrite Mitrofan of Andronnikovo" with the translation done by AI.

Да лучило ми ся, господине, у великого князя хлеба ести, и он мя призвал, да почал спрашивати: «Како писано, нет ли греха еретиков казнити?». И яз почял говорити, что апостол Павел к евреем писал: «Аще кто отвержется закона Моисеева при двою или при трех свидетелех, умирает; колми паче, иже Сына Божиа поправ... и Дух благодати укорив» (Евр.10:28). Да по та места, господине, мне князь велики велел престати говорити.  

"It happened to me, lord, that I was eating bread with the Grand Prince, and he summoned me and began to ask: ‘Is it written anywhere that there is no sin in executing heretics?’ And I began to say that the Apostle Paul wrote to the Hebrews: ‘Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses; how much worse punishment, do you suppose, will he deserve who has trampled the Son of God underfoot… and insulted the Spirit of grace’ (Hebrews 10:28-29). But at that point, lord, the Grand Prince ordered me to stop speaking. 

И мне, господине, мнится, кое государь наш князь великий блюдется греха казнити еретиков. Ино, господине, тобе пригоже государю поминати, каково имели подщание и ревность первии благочестивии царие о непорочней христианстей вере и како еретиков по проклятии в заточение посылали, а иных казньми казнили. Вси благочестивии царие, кои были на седмих соборех, еретиков по проклятии в заточение посылали и казньми казнили, а иные цари и на соборех не были, а еретиков казнили. Православный царь Ираклие повеление изложи по всему своему царству: аще жидовин не крестится, да убиен будет. Тако же и Омиритский царь Аврамие повеле убивати не хотевших креститися жидов. По тех же Устин и Тивирие благочестивии царие повелеша главу отсещи епарху Аддусу и Елеферию Самчию, поборником ереси. Феодора же царица и сын ея Михаил благочестивый, Анния еретика, патриарха Константина града, в заточение повеле послати и дати ему двесте ран ремением. Потом же вавилонскый царь Моавия, в светем крещении нареченый Иоан, его же крести святый Феодор, епископ Едесский, посла в Едес повелением святаго Феодора и повеле несториан и иных еретиков из града изгнати, а манихеяном повеле языки из резывати; и много такова обрящеши в божественом писании. Божественая же правила повелевают, в еже о градских законех, сице: иже сподобившеися святаго крещениа, и отступлеше православныя веры, и еретици бывше, или творящеи еллиньскиа жертвы, конечней повинни суть муце; аще жидовин дерзнет развратити христианскую веру, главней повинен есть казни; манихеи же или инии еретици христиане бывше и потом начнут еретическая творити или мудрствовати, иже таковыя сведающе, не предающе их князем, конечней муце повинни суть; аще ли же кто, воевода или воин, или сонмища началник, должни суть о сем пещися, егда хто будет еретическая мудрствуя или творя, и аще увидевше не предадять его, аще и правоверии сами суть, конечную муку подоимут. И святый Иоан Златауст глаголет: «Иже еретиком приобщаяся в совете или в дружбе и в ядении и в питии, и с ними осужение да приимет». Сице убо творяху благочестивии царие и святии отцы не от себе умысливше, но от апостольских писаний сие приимше. Глаголет бо великий апостол Иоан богослов: «Аще кто не исповедует Иисуса Христа бога, сей есть лестец и антихрист – таковаго в дом не приемлете. Приемля же таковаго в дом причящается делех его злых» (1Ин.4:3). И великий апостол Павел глаголеть: «Еретика человека... отовращайся – зело бо совратися таковый" (Тит.3:10–11). 

And it seems to me, lord, that our sovereign, the Grand Prince, fears the sin of executing heretics. Therefore, lord, it is fitting for you to remind the sovereign of the care and zeal that the first pious emperors had for the unblemished Christian faith, and how they sent heretics into exile after cursing them, and executed others with punishments. All the pious emperors who were at the seven councils sent heretics into exile after cursing them and executed them with punishments, and other emperors, though not present at the councils, still executed (казнили) heretics. The orthodox Emperor Heraclius issued a decree throughout his empire: if a Jew does not accept baptism, let him be killed. Likewise, the Himyarite Emperor Abraham ordered the killing of Jews who refused to be baptized. After them, the pious emperors Justin and Tiberius ordered the beheading of the eparch Addus and Eleutherius Samcius, champions of heresy. Empress Theodora and her pious son Michael ordered the heretic Annius, Patriarch of Constantinople, to be sent into exile and given two hundred lashes with a strap. Later, the Babylonian emperor Moavia, who was named John in holy baptism and baptized by Saint Theodore, Bishop of Edessa, sent a decree to Edessa at the command of Saint Theodore and ordered the Nestorians and other heretics to be expelled from the city, and the tongues of Manichaeans to be cut out; and you will find many such things in divine scripture. The divine canons command, concerning civil laws, thus: those who, having received holy baptism, abandon the orthodox faith and become heretics, or perform pagan sacrifices, are subject to the ultimate punishment; if a Jew dares to corrupt the Christian faith, he is subject to capital punishment; Manichaeans or other heretics who were Christians and later begin to engage in heretical acts or teachings—those who know of such people and do not hand them over to the princes are subject to the ultimate punishment; and if anyone, whether a commander, soldier, or leader of an assembly, is obliged to take care of this matter when someone is found teaching or acting heretically, and seeing this does not hand him over—even if they themselves are orthodox—they will undergo the ultimate punishment. And Saint John Chrysostom says: ‘Whoever associates with heretics in counsel, friendship, eating, or drinking shall receive the same condemnation as they.’ Thus, the pious emperors and holy fathers did not devise this on their own but received it from the apostolic writings. For the great Apostle John the Theologian says: ‘If anyone does not confess Jesus Christ as God, he is a deceiver and an antichrist—do not receive such a one into your house. For whoever receives such a one into his house shares in his evil deeds’ (1 John 4:3; 2 John 1:10-11). And the great Apostle Paul says: ‘A heretic, after a first and second admonition, reject—knowing that such a person is perverted’ (Titus 3:10-11)."--Letter of Joseph Volotsky to Archimandrite Mitrofan of Andronnikovo

Another letter by St Joseph Volotsky.

The top text is the Russia original of Joseph Volotsky, the bottom is an AI translation. The text is available here.

Послание Василию III о еретиках

The Epistle of Elder Joseph to Grand Prince Vasily Concerning Heretics

Послание старца Иосифа к великому князю Василью на еретики Господарю великому князю Василью Ивановичу всея Руси грешный чернец Иосиф, нищей твой, со священники и з братиею вси соборне со слезами челом бием.

To the Sovereign Grand Prince Vasily Ivanovich of All Russia, your sinful monk Joseph, your poor servant, together with the priests and all the brethren of the assembly, with tears we bow before you.

Бога ради, господарь, и Пречистыа Богородицы, пожалуй, и попецыся, и промысли о Божественых церквах и о православной вере хрестьянстей и о нас, нищих своих и убогих, занежа, государь, от вышнея Божия десница поставлен еси самодержец и государь всея Руси. Глаголет бо Господь Бог пророкам: аз воздвигох тя с правдою царя, и приях тя за руку и укрепих тя. Сего ради слышите, царие и князи, и разумейте, яко от Бога дана бысть держава вам. Вас бо Бог в себе место избра на земли и на свой престол вознес, посади, милость и живот положи у вас. Вам же подобает, приемши от вы повеления правленья человеческаго рода, православным государем, царем и князем, не токмо о своих пещися и своего точью жития правити, но и все обладаемое от треволнения спасти и соблюдати стадо его от волков невредимо, и боятися серпа небесного, и не давати воля злотворящим человеком, иже душу с телом погубляющим: скверныя, глаголю, и злочестивыя еретики. Нам же лепо по царскому твоему остроумию и богопреданней мудрости воспоминати ти яко государю и яко владыце. Ты же, о боговенчанный владыка, яко же преже поревновал еси благочестивому и равноапостольному великому царю Константину, яко же он христианский род в своем царствии из рова преисподнего возведе, темнаго оного и богопротивнаго и втораго Июду, Ария, глаголю, до конца низложи, подобно же тому и ты сотворил еси з боговенчанным самодержцем и государем всея Руси с своим отцем с великим князем Иваном Васильевичем всея Руси. Темных онех и скверных новогородцких еретиков и отступников и жидовская мудрствующих до конца низложил еси с богохульными их предании, православную же и истинную и непорочную христианскую веру поколебавшююся и изнемогшюю от еретических и жидовских учений паки утвердил еси и всех верующих в Святую и Животворящую Троицу сердца возвеселил еси. И якож исперва чистая и непорочная християнская вера по апостольских и Богоутверженых преданиих во всех наших церквах боголепно и благообразно цветет и проповедуетца.

For the sake of God, Sovereign, and the Most Pure Mother of God, have mercy, take heed, and consider the divine churches, the orthodox Christian faith, and us, your poor and wretched servants, for, Sovereign, by the supreme right hand of God you have been appointed autocrat and sovereign of all Russia. For the Lord God says through the prophets: 'I have raised you up as a king with righteousness, and I have taken you by the hand and strengthened you.' Therefore, hear, O kings and princes, and understand that power has been given to you by God. For God has chosen you in His stead upon the earth, raised you to His throne, and placed mercy and life in your hands. It is fitting for you, having received from Him the authority to govern the human race, as an orthodox sovereign, king, and prince, not only to care for your own and guide your own life alone, but also to save all those under your dominion from turmoil, to preserve His flock unharmed from wolves, to fear the heavenly sickle, and to restrain the evildoers who destroy both soul and body: I speak of the vile and impious heretics. And it is proper for us, according to your royal sharpness of mind and God-given wisdom, to remind you as our sovereign and lord. And you, O divinely crowned ruler, just as you previously emulated the pious and equal-to-the-apostles great Emperor Constantine—who raised the Christian people in his realm from the pit of the abyss and utterly cast down that dark, God-opposing second Judas, Arius—so too have you done, together with your divinely crowned autocrat and sovereign of all Russia, your father, Grand Prince Ivan Vasilyevich of All Russia. You utterly cast down those dark and vile Novgorodian heretics, apostates, and those adhering to Jewish teachings, along with their blasphemous traditions, and you reaffirmed the orthodox, true, and unblemished Christian faith, which had been shaken and weakened by heretical and Jewish doctrines, gladdening the hearts of all who believe in the Holy and Life-Giving Trinity. And thus, from the beginning, the pure and unblemished Christian faith, according to the apostolic and divinely established traditions, flourishes and is preached in all our churches with reverence and beauty.

Да ныне аще ты, государь, не подщишися и не подвигнешися о сих, не утолиши скверных еретик, темное их еретическое учение, ино, государь, погибнути всему православному християнству от еретических учений, яко ж и прежа много царства погибоша сим образом: Ефиопское великое царство, и Армейское, и Римское, иже много лета пребыша в православной вере християнстей, тако погибоша. Прихожаху бо преже немнози еретицы втай царствия и прелыцаху преже нищая человеки и убогия, потом же и благородныя, потом же прияша учение их и великия власти. Во многа жа лета вся царства отступиша от соборныя и апостольския церкви и от провославныя християнския веры.

But now, if you, Sovereign, do not take care and do not act concerning these matters, if you do not suppress the vile heretics and their dark heretical teachings, then, Sovereign, all orthodox Christianity will perish from these heretical doctrines, just as many kingdoms perished in this manner before: the great Ethiopian kingdom, the Armenian kingdom, and the Roman kingdom, which for many years remained in the orthodox Christian faith, yet perished. For at first, a few heretics secretly entered those kingdoms and deceived the poor and lowly, then the nobles, and later their teachings were accepted even by those in great authority. Over many years, entire kingdoms fell away from the catholic and apostolic church and from the orthodox Christian faith.

Тако же и Руская великая земля, иже пятьсот лет пребысть в православной вере християнстей, егда ж враг человеческаго спасения диявол приведе скверныа еврея в Великий Новгород отселе за четыредесят лет, преже убо малых в жидовство отведоша, потом жа множество несведомо по всей Рустей земли. И аще бы не ты, государь, показал ревность о православной вере християнстей и любовь Господу Богу и Пречистой Богородици и ненависть к еретиком и казнь на иже жидовская мудроствующих, было бы уже безчисленое множество православных християн в жидовской вере. Аще ли же и ныне, государь, не потщишись, Бога ради и Пречистыя Богородица, как, государь, в первом обыску все ты, государь, обыскал и управил, тако и ныне тебе, государю, подобает о сем попещись, глава бо еси всем. Покажи ревность благочестия твоего, да видят вси царие славу православного царствия твоего. Придет бо ти от сего свет вечный и невечерний в тебе восияет, аще подобно сотвориши первым православным и благочестивым царем. Оне убо на всех соборех не точию епископы и священики еретики бывшая, но и потриярси и митрополиты по проклятии в темницы метаху, и сии никого от православных не прельстиша. А их же вероваху покоянию и даяху им свобожение, сии многа зла сотвориша и многия в ереси отведоша. Занеже, государь, инем нечим тое беды утолити.

So too with the great Russian land, which for five hundred years remained in the orthodox Christian faith. But forty years ago, the enemy of human salvation, the devil, brought a vile Jew to Great Novgorod. At first, they led a few into Judaism, but then an untold number spread throughout all the Russian land. And if you, Sovereign, had not shown zeal for the orthodox Christian faith, love for the Lord God and the Most Pure Mother of God, hatred for heretics, and punishment for those adhering to Jewish teachings, an innumerable multitude of orthodox Christians would already have been lost to the Jewish faith. And if now, Sovereign, you do not take pains for the sake of God and the Most Pure Mother of God—as you, Sovereign, in your first investigation searched out and ordered all things—so too now it is fitting for you, Sovereign, to take care of this matter, for you are the head of all. Show the zeal of your piety, so that all kings may see the glory of your orthodox kingdom. For from this will come eternal and unfading light to shine upon you, if you act like the first orthodox and pious kings. For at all the councils, not only bishops and priests who were heretics, but even patriarchs and metropolitans, after being cursed, were cast into dungeons, and they deceived none of the orthodox. But those whom they believed would repent and to whom they granted freedom—these caused much evil and led many into heresy. For, Sovereign, there is no other way to quell this calamity.

Подобно ж тому бысть и в нашей земли Русстей. Самодержец и государь всея Русскыя земля князь великий Иван Васильевич, отец твой, по проклятии еретиков Захара черньца и Дениса попа повеле в темницу воврещи. И сии зле живот свой скончаша, и никого же от православных не прельстиша. А которые, государь, почали каятись, и отец твой, государь, их покаянию поверил и дал им ослабу, и те много неизреченна зла сотвориша и многих православных христьян в жидовство отведоша. Ино, государь, никому невозможно тое беды утолити, разве тобя, государя и самодержца всея Руския земля. И того ради непоколебимо и непревратно соблюдет и сохранит вышняго десница Богом поставленое твое царство, самодержавный царю и владыка и с твоею благочестивою и великою княгинею. И мирна да будет и многодетна твоя держава и победительна со всеми повинующимись тебе христолюбивыми воинствы и с прочими людьми, да пребывает во веки и во век века во вся дни живота твоего и пропустит в род небесному царствию сподобит.--Joseph Volotsky, Letter to Prince Ivan

Likewise, it happened in our Russian land. The autocrat and sovereign of all the Russian land, Grand Prince Ivan Vasilyevich, your father, after cursing the heretics—the monk Zakhar and the priest Denis—ordered them cast into a dungeon. And these ended their lives in wickedness, deceiving none of the orthodox. But those, Sovereign, who began to repent, and whom your father, Sovereign, believed in their repentance and granted leniency—these committed much unspeakable evil and led many orthodox Christians into Judaism. Thus, Sovereign, no one can quell this calamity except you, the sovereign and autocrat of all the Russian land. And for this reason, the supreme right hand of God will unwaveringly and unfailingly preserve and protect your divinely appointed kingdom, O autocratic king and lord, along with your pious and great princess. May your dominion be peaceful, fruitful, and victorious, together with all the Christ-loving armies obedient to you and all your people, enduring forever and ever, throughout all the days of your life, and may it lead you to the heavenly kingdom."

https://azbyka.ru/otechnik/Iosif_Volotskij/poslanija-iosifa-volotskogo/

https://library.by/portalus/modules/rushistory/referat_readme.php?subaction=showfull&id=1162195105&archive=&start_from=&ucat=11&category=11

Here Joseph states the authorization to "destroy" the heretics came from the Patriarch of Constantinople, some translations and interpretations of the word says 'burn' the heretics, others leave it more ambiguous. I am still locating the Old Russian.

Так, был некий человек, исполненный гнусных и скверных дел, по имени Карп, по ремеслу стригольник, живший во Пскове. Он, окаянный, стал родоначальником скверной и мерзкой ереси. Как известно, многие из православных христиан, слабые и неразумные, были последователями этой ереси, пока архиепископ Дионисий Суздальский не отправился по поводу ее в Константинополь и не принес послание от Вселенского патриарха Антония во Псков, к посадникам, чтобы они позаботились о православии и уничтожили еретиков. Посадники проявили большое усердие в уничтожении ереси и просили благочестивых князей, святителей и воевод помочь в уничтожении еретиков. Ересь удалось уничтожить лишь тогда, когда посадники, по совету благочестивых князей и святителей и иных именитых христиан, велели схватить стригольников и не оставили ни одного, но всех заточили в темницу, до самой смерти их. Таким образом удалось искоренить и уничтожить эту соблазнительную ересь.

Точно так же поступил и державный великий князь Иван Васильевич, повелев святителям проклинать нынешних еретиков и по проклятии сажать их в темницы, где они и умирали в муках, не прельстив никого из православных.

Но другие стали каяться, и державный, поверив их покаянию, даровал им прощение. И тогда они сотворили множество неописуемых злодеяний, многих из православных христиан привели к жидовству и хотят сделать то же, что и древние еретики, которые не раз губили страны и царства великие.

There was a certain man, full of vile and filthy deeds, named Karp, a stonemason by trade, living in Pskov. This wretch became the founder of a vile and abominable heresy. As is known, many weak and foolish orthodox Christians followed this heresy until Archbishop Dionysius of Suzdal traveled to Constantinople concerning it and brought back a letter from the Ecumenical Patriarch Anthony to Pskov, to the mayors (Посадники, posadniks), urging them to care for orthodoxy and destroy (уничтожили, unichtozhili) the heretics. The mayors showed great zeal in eradicating the heresy and requested help from pious princes, hierarchs, and commanders (воевод, voivod/vaivot) to destroy the heretics. The heresy was only eradicated when the mayors, on the advice of pious princes, hierarchs, and other eminent Christians, ordered the seizure of the Strigolniks, leaving none, and imprisoned them all in dungeons until their death. Thus, this seductive heresy was uprooted and destroyed. 

In the same way, the sovereign Grand Prince Ivan Vasilyevich ordered the hierarchs to curse the current heretics and, after cursing them, to imprison them in dungeons, where they died in torment, without seducing any of the orthodox. 

But others began to repent, and the sovereign, believing their repentance, granted them forgiveness. And then they committed countless unspeakable atrocities, led many orthodox Christians to Judaism, and seek to do the same as the ancient heretics who repeatedly destroyed great countries and kingdoms. (AI translation)

Perhaps most explicitly he advocates harsh penalties for here--execution or life imprisonment in his work “A Discourse Against the Heresy of the Novgorod Heretics":

Понеже убо нынѣ новоявльшиися новогородцкие еретицы, Алексѣй протопоп, и Денис поп, и Феодоръ Курицынъ, и инии мнози, иже таяже мудръствующеи, много зла содѣаша, яко язык не может изърещи, ниже слово сказати, ниже ум вмѣстити, елико хуление изрекоша на святую и животворящую Троицу, и на пречистую Богородицу, и на великаго Иоанна Предтечю, и на вся святыя, и колико сквернения содѣлаша на святыя Божия церкви, и на честныя и животворящия кресты, и на всячестныя иконы, и толика и такова зла сотворше, убояшася и православъных еже о благочестии ревности, яко да не увидѣвше толикая их зла, соборне осудят ихъ по божественнымъ правилом в конечьную погибель в нынешнем вѣце и в будущемъ, сего ради вседушьно подщашася, еже утаитися от православных и сими глаголы хотяще устрашити правовѣръныя, глаголаху, яко не подобает осужати не еретика,[1] ниже отступника, на свидѣтелъство же приносяще Господня глаголы, еже рече: «Не осужайте, да не осужени будете»,[2] — и святаго Иоана Златаустаго,[3] еже глаголетъ, яко не достоит никогоже ненавидѣти, или осужати, ниже невѣрнаго, ниже еретика, и не убо достоит убивати еретика, — аще ли же и судити подобаетъ еретика или отступника, от царьских и градских закон судитися, а не от инокъ, ниже от миръских человекъ, иже не присѣдящимъ судищным двором.

 ....

Якоже повелеваетъ сам той священный Златаустъ, глаголя сице: «Понеже о хулении намъ слово бысть, иже на единороднаго Сына Божия, нынѣ же единаго от вас хощу просити дара, да хулящая вся иже во граде накажете. Аще услышиши нѣкоего на распутии или на торгу среди народа, Владыку Христа хуляща, приступив, воспрети. Аще и язвы ему наложити подобает, не отмещися, зауши, сокруши его уста, освяти си руку язвою. Аще и поемлют нѣцыи, и аще судъ влекутъ, въслѣдуй. Аще и на судѣ воспросят, сирѣч судии истяжет, глаголи с дерзновениемъ, якоже царя аггельскаго похулилъ есть: аще бо хулящаго земнаго царя мучити подобаетъ, велми паче, иже хулящихъ небеснаго царя. Объщий есть грѣхъ, всѣх есть бесправдие. Подобаетъ же комуждо от хотящихъ оглаголавати, да увѣдятъ н жидове и поругании еретицы, яко спасители суть граду християне, и строители, и заступъници, и учители. Да увѣдятъ се не утомлении и развращении жидове и еретицы, яко божиих рабъ боятися тѣмъ подобаетъ, да, аще изволятъ когда извещати нѣчто таково, друг на друга взирают всюду, и стѣней трепещут, страхующеся, егда гдѣ християн услышатъ. Не слышали, что Иоан сотвори? Мучителя видѣ человека, брачныя законы отметающа, з дерзновениемъ посреди торъжища рече: “Неподобно ти есть имѣти жену Филипа брата своего”. Аз же не о человѣцехъ приведох слово, ни о судии, ни о брацѣх безаконнующих, но о Владычьней досаде. Аще убо и умрети подобаетъ, наказовати брата своего не обленися: мучительство убо и то есть за Христа. Понежь Иоан мученикъ есть, аще и пожрети не повелѣнъ бысть, ни поклонитись идоломъ, но егда видѣ божественныя законы попираеми, и того ради душу свою положи»  

И паки той же глаголетъ: «Возлюбленнии, многажды вам глаголаху о безбожных еретицѣхъ, и нынѣ молю, не совокуплятися с ними ни въ ядении, ни в питии, ни въ дружбе, ни в любъви: творя бо сия, чюжа себе творят Христовы Церкви. Аще кто и бесплотных житие поживетъ, еретиком же приобъщаяся в дружбе или въ любви, таковый чюж есть владыки Христа. Якоже убо сытости не имамы владыку Христа любити, такоже не имамы сытости враги его ненавидети. Глаголетъ бо самъ: “Иже нѣсть со мною, на мя есть”». Сия убо глаголетъ и повелеваетъ священный Златаустъ, от святыхъ апостолъ вину прием. 

Тако бо и святии апостоли творяху. Пишет бо ся в «Деаниих святыхъ апостолъ», яко, егда прииде в Самарию святый апостолъ Петръ, Иоан, тогда Симон волхвъ принесе имъ сребро, глаголя: «Дадите ми власть сию, да, на негоже аще положю руцѣ, приимет Духъ святъ»; тогда убо святии апостоли не осудиша его на смерть. Но егда прииде в конечное нечестие, еже развратити благочестивыя и прельстити вѣрующая, тогда смертию осужается. 

Тако же и святый Иоан Богословъ сотвори. Егда убо Кунопъ в своем мѣсте живяше и никогоже от вѣрныхъ не прелщаше, не осужен бысть. Егда же прииде во град, иский развратити вѣрующая, тогда осуженъ бысть на смерть. 

Тако же и святый апостолъ Филипъ: не прииде ко аръхиерѣю, ниже осуди его; но егда видѣ архиерѣа, пришедша не иного чего ради, но токмо благочестивыя развратити, тогда смерътию осужен бысть. 

Подобно же тому святый апостолъ Павел сотвори: не поискавъ Еллима волхва и не осуди, и ниже уничижи. Но егда видѣ его ищуща развратити анъфипата от вѣры, тогда осуди его, иже слѣпу быти и не видети солнца. 

Подобно жь тому святии и преподобнии и богоноснии отцы наши, священноначалницы и пастырие творяху. 

Святый убо Иоан Златоустый, егда видѣ арианы, живуща в Костянтинеграде и никомуже от православных пакости не творяше, тогда Иоан ничтоже зла сотвори имъ. Егда же видѣ ихъ, творящих прелыцения, и нѣкоторая пѣния же и пѣсни створиша, яко да единосущныя смутятъ, тогда умоли царя, яко да ижденетъ их изъ града. 

Тако же и святый Поръфирие, епископъ газский, видѣ в Газе еретики же живуща, манихейская мудръствующе и никогоже от православных прельщающе, тогда и он не осуди ихъ. Егда же видѣ их сего ради пришедша к нему, яко да крестияны прельстят, тогда и онъ осужаетъ ихъ преже онемлениемъ, потом же смертию. 

Тако же святый Лев, епископъ катаньский, Лиодора еретика преже не осуди на смерть. Но егда видѣ его пришедша къ церкви, нѣкоторыя мечтания творяше, яко да благочествующая прельститъ, онъ же изыде изъ церъкви и сотвори Лиодора огънемъ сожжена быти, и паки вниде въ церковь и соверши божественную служьбу. 

Тако же и святый Феодоръ, едесскый епископъ, егда видѣ множество еретик во Едесе, православнымъ не творяща многа зла, тогда и онъ не сотвори имъ ничтоже зла. Егда же видѣ ихъ на толико зло пришедших, яко да православныя прельстят и церковная имѣния разграбят, тогда и въ Вавилонь отиде, и царя умоли, яко да еретики погребит. 

И многа суть такова въ божественном писании, яко егда еретицы суще в себѣ ереси имущая, православнымъ пакости не твориша, тогда и святии преподобнии отцы наши сих не осужаху. Егда узрятъ невѣръныя жь и еретики, хотящихъ прельстити православныя, тогда осужаху ихъ. Тако убо подобаетъ и намъ творити. И сиа убо о сихъ. 

Прочее же речемъ и о семь, еже той же великий церковный учитель святый Иоан Златаустый глаголетъ, еже не достоит убивати еретики: «Аще быхомъ убивали еретики, рать несмирна была бы во вселенней». Сия глаголетъ о епископѣх, и о священницѣх, и о иноцѣх, и о всѣх церковныхъ причетницѣхъ, а не о царѣхъ, ниже о князех, ниже о судиѣхъ земных. Аще бы глаголалъ о царѣхъ, и о князех, и о судияхъ, реклъ бы, яко не подобаетъ царемъ, и княземъ, и судиямъ убивати еретики. Нынѣ же глаголетъ: «Аще быхом убивали еретики», се явъствено показуетъ, яко о епископѣх, и о священницѣх, и о иноцѣхъ, и о причетницѣх церковъныхъ глаголетъ; самъ бо той бяше преже причетникъ церковный и инок, потомже священникъ, таже и епископъ. Того ради, всѣх сих лице на себе восприимъ, глаголетъ: «Аще быхомъ убивали еретики мы, рать несмирна бы была», а не о царѣх, ни о князѣх, ни о судиях земъских сиа глаголеть. --СЛОВО ОБ ОСУЖДЕНИИ ЕРЕТИКОВ ИОСИФА ВОЛОЦКОГО

“Since now the newly arisen Novgorod heretics—Protopope Alexei, Priest Denis, Fyodor Kuritsyn, and many others who think likewise—have wrought great evil, which no tongue can express, no word describe, nor mind comprehend, such blasphemy have they uttered against the holy and life-giving Trinity, against the most pure Mother of God, against the great John the Forerunner, and against all the saints, and such defilement have they brought upon the holy churches of God, upon the honorable and life-giving crosses, and upon all venerable icons, and having committed such great and manifold evils, they feared the zeal of the orthodox for piety, lest, seeing their great evils, they should collectively condemn them according to divine rules to utter destruction in this age and the next. For this reason, they strove with all their souls to conceal themselves from the orthodox and, with these words, sought to intimidate the true believers, saying that it is not fitting to condemn either a heretic or an apostate, citing as testimony the words of the Lord, who said: ‘Judge not, that ye be not judged,’ and of Saint John Chrysostom, who says that it is not fitting to hate or condemn anyone, neither an infidel nor a heretic, and it is not fitting to kill a heretic—but if it is necessary to judge a heretic or apostate, let them be judged by tsarist and civic laws, and not by monks, nor by laypeople who do not sit in judicial courts.

.... [proceeds the refute his opponents]...

“As the same sacred [John] Chrysostom commands, saying thus: ‘Since we have spoken of blasphemy against the only-begotten Son of God, now I ask one gift from each of you: that you punish all those in the city who blaspheme. If you hear someone on a crossroad or in the marketplace among the people blaspheming the Lord Christ, approach and forbid him. If it is necessary to strike him, do not hold back—strike him on the face, shatter his mouth, sanctify your hand with the wound. And if some seize you, and if they drag you to court, follow. And if they question you in court, that is, if the judge demands an answer, speak boldly that he blasphemed the angelic king: for if it is fitting to punish those who blaspheme an earthly king, how much more those who blaspheme the heavenly king. It is a common sin, a wrong shared by all. It is fitting for each who wishes to speak out to make known to the Jews and reviled heretics that Christians are the saviors of the city, its builders, defenders, and teachers. Let the unbridled and depraved Jews and heretics know that they must fear the servants of God, so that if they ever wish to speak such things, they look at each other everywhere, trembling even at the walls, fearing lest Christians hear them. Have you not heard what John did? He saw a tyrant, a tormentor of men, casting aside the laws of marriage, and with boldness in the midst of the marketplace said: “It is not lawful for you to have your brother Philip’s wife.” But I have not spoken of men, nor of judges, nor of lawless marriages, but of offense against the Lord. Even if it is necessary to die, do not shrink from correcting your brother: for this suffering is martyrdom for Christ. For John is a martyr, though he was not commanded to sacrifice or worship idols, but when he saw divine laws trampled, for this he laid down his soul.’

And again, the same [Chrysostom] says: ‘Beloved, many times I have spoken to you about godless heretics, and now I beseech you not to join with them in eating, drinking, friendship, or love: for those who do this make themselves strangers to Christ’s Church. Even if someone lives an angelic life but associates with heretics in friendship or love, such a one is a stranger to the Lord Christ. Just as we find no satisfaction in loving the Lord Christ, so we find no satisfaction in hating His enemies. For He Himself says: “He who is not with Me is against Me.”’ These things the sacred Chrysostom says and commands, inspired by the holy apostles.

For so the holy apostles acted. It is written in the Acts of the Holy Apostles that when the holy apostles Peter and John came to Samaria, Simon the Sorcerer brought them silver, saying: ‘Give me this power, that whomever I lay hands on may receive the Holy Spirit’; and the holy apostles did not then condemn him to death. But when he fell into utter impiety, seeking to corrupt the pious and seduce believers, then he was condemned to death.

So too did the holy John the Theologian act. As long as Cerinthus lived in his place and seduced none of the faithful, he was not condemned. But when he came to the city, seeking to corrupt believers, then he was condemned to death.

Likewise, the holy apostle Philip: he did not go to the high priest, nor condemn him; but when he saw the high priest come for no other reason than to corrupt the pious, then he was condemned to death.

Similarly, the holy apostle Paul acted: he did not seek out Elymas the Sorcerer, nor condemn, nor destroy him. But when he saw him seeking to turn the proconsul from the faith, then he condemned him to blindness, so that he could not see the sun.

In like manner, our holy, venerable, and God-bearing fathers, the hierarchs and shepherds, acted.

For the holy John Chrysostom, when he saw Arians living in Constantinople and causing no harm to the orthodox, did no evil to them. But when he saw them practicing seduction, composing certain songs and hymns to confuse the consubstantial [Trinity], then he entreated the emperor to expel them from the city.

So too the holy Porphyry, bishop of Gaza, saw heretics in Gaza, holding Manichaean beliefs and seducing none of the orthodox, and he did not condemn them. But when he saw them come to him for the purpose of seducing Christians, he condemned them first to muteness, then to death.

Likewise, the holy Leo, bishop of Catania, did not at first condemn the heretic Heliodorus to death. But when he saw him come to the church, performing certain illusions to seduce the pious, he went out from the church, caused Heliodorus to be burned with fire, and returned to the church to complete the divine service.

So too the holy Theodore, bishop of Edessa, when he saw many heretics in Edessa causing little harm to the orthodox, did no evil to them. But when he saw them turn to such evil as to seduce the orthodox and plunder church property, he went to Babylon and entreated the king to destroy the heretics.

And there are many such things in divine scripture: when heretics, holding their heresies to themselves, caused no harm to the orthodox, our holy and venerable fathers did not condemn them. But when they saw infidels and heretics seeking to seduce the orthodox, then they condemned them. So too must we act. And enough of this.

Further, we shall speak of this, that the same great church teacher, the holy John Chrysostom, says it is not fitting to kill heretics: ‘If we were to kill heretics, there would be endless strife in the world.’ This he says of bishops, priests, monks, and all church clerics, and not of tsars, nor of princes, nor of earthly judges. If he spoke of tsars, princes, and judges, he would have said that it is not fitting for tsars, princes, and judges to kill heretics. But now he says: ‘If we were to kill heretics,’ clearly showing that he speaks of bishops, priests, monks, and church clerics; for he himself was first a church cleric and monk, then a priest, and later a bishop. Therefore, taking upon himself the person of all these, he says: ‘If we were to kill heretics, there would be endless strife,’ and he does not speak this of tsars, nor of princes, nor of earthly judges.” --“A Discourse Against the Heresy of the Novgorod Heretics" from The Enlightener by Joseph Volotsky (Sanin)

/////bad

Joseph 

An evil man named Karp, and by profession a heretic, lives here in our city of Novgorod. He brought a dangerous heresy into the lives of many orthodox. He brought a dangerous heresy into the lives of many orthodox believers, who, because of their weakness and ignorance, accept it, thinking that by doing this they do the right thing. But the day is at hand for them (the eretiki); for our Archbishop Dionisil, coming back from Constantinople, brought a letter from the ecumenical Patriarch Anthony, addressed to the elders of the city and instructing them to burn the eretiki so as to destroy heresy forever.

///emd

By 1504 when the next heresy trial was conducted, Iosif Volotskii (1462-1515; founder of the Volokolamsk Monastery) had advanced to the fore in the fight against heresy. This time the most prominent among the heretics were executed by burning—the first instance of formal execution of heretics in Rus'.28 Ivan III had previously protected those involved with the heresy in Moscow, at least until the spring of 1502, when he agreed to their prosecution

An excerpt of his letter to the Prince:

Послание Иосифово к великому князю Ивану Васильевичю на еретика Кленова 

A letter of Joseph to the Grand Duke Ivan Vasilyevich about the heretic Klenov.

Государю великому князю Ивану Васильевичю всея Русии нищий твой, господине, грешный чернец Иосиф з братьею челом бью.

 To the Sovereign Grand Duke Ivan Vasilyevich of all Russia, Sovereign!, your beggar, the sinful monk Joseph and his brothers bow down.  

What if, the Sovereign, delivered to us at the Most Pure monastery the heretic Semyon Klenov, and his speeches were heretically written, that he was wise, but ordered him to fight him in the monastery, not the sovereign, for that I was pleased with all that he showed jealousy about the pity and the Orthodox of the Christ.The hard hand, told us that the heretics were the foremen of the shelter, ienteast, the sovereign, the king, the present sorrow is the first, more unjust, the laity crawled, and the hiccupal of the crater. And in the scripture, the prince, there is no one, some heretics by the monastery to send: on all, the sovereign, the council, according to the curse of the heretics, they were sent in prison, and they were sent to the monasteries. And whoever descends to repent, it is possible for me to repent, it is possible to repent in prison: in sorrows and misfortunes and in evil, God will hear in the heart of the broken and humble.

That you, lord, sent the heretic Semyon Klenov to the monastery of the Most Pure One, and his heretical speeches were written down, that he philosophized, and you ordered him to remain in the monastery, otherwise lord, we were all glad about that, that you showed zeal for the pious and Orthodox Christian faith, like the former holy Orthodox Christian tsars, and now, lord, they told us that you are slaughtering heretics in monasteries, otherwise, lord, our current sorrow is much worse than the first, because, lord, you are causing the laity to crawl, and the monks to perish. But in the scriptures, sir, there is nothing that says to send heretics to monasteries: at all councils, sir, after cursing heretics were sent to confinement, and put in prisons, and not sent to monasteries. And whoever wishes to repent, it is possible for me to repent even in prison: for in sorrows and misfortunes and in hardships God will hear more those who repent with a contrite and humble heart. 

      

Что еси, государь, прислал в монастырь Пречистые к нам еретика Семена Кленова, да и его речи еретическиа написаны, что он мудръствовал, а велел еси его дръжать в монастыре, ино государь, о том есмя обрадовалися были вси, что еси показал ревность о благочестивей и православней християнстей вере, как прежний святии православнии христианстии царие, а ныне, государь, сказали нам, что еретиков по манастырем шлеш, ино, государь, нам нынешняя скорбь много горши первые, занеже, государь, миряном ползу твориш, а иноком погибель. А в писании, государь, того нет, кое еретиков по монастырем посылать: на всех, государь, соборех по проклятии еретиков посылали в заточение, да сажали по темницам, а не в монастыри посылали их. И который въсхощет покаятися, моему возможно и в темници каятися: в скорбех бо и бедах и во юзах паче услышит бог кающихся сердцем сокрушенным и смиренным.

Мнози, государь, и православнии християне впадали в согрешения, да как почели каитися о своих гресех, и они на себя клали сами - иной вериги железны, а иной чепь на себе положил, а иной, государь, велел себя в погребе приковать чепью. И коли, государь, захотели каятися истинно от сердца, и оне себе не пощедели, а и согрешение их было не толь тяжко, да сами на муки себе предовати произвели. А нынешний, государь, еретики сами не производили каятися, - как ты, государь, почел их казнити смертными казнями, да и торговыми, и они, государь, почели каятися мук деля, а не Бога ради, и как еси потщался очистить святую Божию церковь от еретических скверн, так бы еси, государь, и о монастырех милость покозал, чтобы не погибли от еретическаго зла.

А яз тебе, государю моему, нищий твой з братьею, челом бью, и должни есмя Бога молити о твоем здравии и спасении. 

Cornelius Lapide 1 Timothy 2:15 saved by childbearing

I have been working to provide the missing translation of Lapide for Epistles, recently I got into a debate with a Protestant who used the word "saved" in 1 Timothy 2:15 as an excuse as to why 1 Peter 3:21 doesn't mean "saved from sin" in regard to baptism. The passage would be considered sexist by modern sensibilities!

Below is a generated translate of 1 Timothy 2:15 by Cornelius Lapide, SJ.

Latin

English

15. SALVABITUR AUTEM PER FILIORUM GENERATIONEM, SI PERMANSERIT IN FIDE ET DILECTIONE, ET SANCTIFICATIONE CUM SOBRIETATE.] S. Thomas voculam per, vult significare non meritum, sed conditionem. q. d. Salvabitur mulier etiamsi non sit virgo, sed nubat, et incedat per statum matrimonii, ac filiorum generationem. Unde Vatabl. vertit, salvabitur mulier subjecta generationi filiorum. Ut sit græcismus, διὰ [τῆς] τεκνογονίας, id est, τεκνογονουσα, per filiorum generationem, id est filios generans, vel in filiorum generatione salvabitur. Sic Græci dicunt, δι αρρωσιας, hoc est, αρρωσων. Sæpe enim δια id est per accipitur prο εν, id est in, ut Roman. 4: v. 11. Abraham dicitür pater credentium, per præputium, id est in statu præputii. Et 2. Cor. 6. Per gloriam, et ignobilita tem, per infamiam et bonam famam, id est in prosperis et adversis. Hic sensus confirmatur ex verbis quæ Apostolus addit, Salvabitur inquit, per filiorum generationem, si permanserit in fide, et dilectione, et sanctificatione cum sobrietate. Itaque fidei, dilectioni et sobrietati causam salutis attribuit, non liberorum procreationi? liberorum enim procreatio res est naturalis et adiaphora, nec meritoria, nisi altius ad bonum aliquod spirituale, puta ad pietatem, piomique liberorum educationem, referatur. Secundo, aliqui apud Theophyl, per filiorum generationem, intelligunt partum B. Virginis Mariæ, qui salvas fecit mulieres: ipsa enim genuit Christum, et in ipso multos filios et filias Christianas. Sed hoc nimis remotum et alienum est. Tertio, S. Aug. 12. de Trinit. c. 17. per generationem filiorum intelligit productionem bonorum operum sed hoc mysticum est. Dico ergo Quarto, plane et proprie : præposi tio per significat hic causam et meritum, scilicet laborum, quos patitur mulier in partu, et educatione liberorum in fide et moribus Christianis, per quod salvabitur. Nota. Sub generatione educationem complectitur Apostolus: educatio enim est quasi completa generatio et formatio filiorum. Ita Chrysost. quasi dicat Paulus, Esto non doceat mulier, non deerit illi pia occupatio, adeoque salvabitur non per librorum, sed per liberorum tractationem. Audiant hoc nostræ Novantes sciolæ, quæ pro sua hæresi et Scriptura contentiose cum viris disputant in mensis, navibus, curribus, Ecclesiis. Audiant quod S. Basilius Demostheni coco Valentis Imper. pro Arrianis garrienti, respondit: Tuum est, ait, pulmenta coquere, non Evangelium exponere. Ita S. Monica salvata est, et multos salvos effecit per solicitam educationem et curam S. Augustini, de qua S. August. lib. 3. Confess. c. 11. et sequent. Talis fuit et Placilla Theodosii Imperatoris uxor, cujus quam eximia pietas, et ardens studium fuerit in educandis liberis, videre est apud Nicephorum 1. 12. hist. c. 23. et 24. SI PERMANSERIT IN FIDE, ET DILECTIONE.] Ita legunt Romana; sed Græca jam et Syrus legunt, ἐὰν μείνωσιν, si manserint, filiis scilicet, q. d. inquit Chrysost. Salvabitur mater, si curet ut filii permaneant in Christi fide et dilectione, ac sancuitate, adjuncta sobrietate, græce σωφροσύνης. Quod cum Hieron. contra Jovin. verti potest pudicitia, vel castitate, aut etiam modestia; magis tamen, ut ante dixi, sobrietatem significat et temperantiam. Moraliter Theophyl. Quid igitur, Inquit, si mater pravis et impudicis infecta moribus, recte liberos educaverit? haud verisimile est ut faciat ; attamen si contingat, accipiet pro his mercedem. Quid vero si bona et honesta sit, liberos, vero suos malos toleret? quid si eos negligat, illisque indulgeat? habebit exemplum pænæ et vindicta, id quod: Heli contigit. Quod si omnia fecerit, et nihil quod ad curam attinet, prætermiserit, non poterit tamen ad rectum perducere tramitem liberos; quod raro evenit: attamen non fraudabitur sudorum. suorum mercede; quandoquidem et filius Dei nihil non faciens et dicens, paucos tamen habuerit qui slbi morem gesserint. Discant hic matres thesaurum suum esse liberos, qu'bus omnem curam impendere debent non tam ut eos ditent, quam ut bene educent. Ita Cornelia Gracchiorum mater, inquit Valerius Maxim. lib. 4. c. 4. cum Campana matrona apud illam hospita, ornamenta sua pulcherrima sæculi illius ei ostenderet, traxit eam scrmone quousque redirent liberi, Et hæc, inquit, ornamenta mea sunt. Unde S. Chrysost. hic hom. 9. in morali: Magnum, inquit, habemus pretiosumque depositum, scilicet filios, ingenti illos servemus cura, atque omnia faciamus, ne fur id nobis astutus auferat: nulla nobis possessio, nullus fundus æque nobis gratus et charus esse debet: quippe hæc omnia filiis quæruntur. Si igitur major possessionum nobis est cura, quam eorum, quorum illæ gratia comparantur, id profecto absurdissimum et stolidissimum est. Exerceamus ergo ad virtutem atque pietatem molles filiarum animos, cetera omnia secundo loco quæramus, nam si quidem illi improbi fuerint, nihil eis pecuniæ proderunt; sin autem probi, nihil ex paupertate lædentur. Vis filium relinquere divitem? Bonum illum ac benignum esse doce: ita enim etiam rem familiarem auctiorem facere poterit. Et inferius: Filiis non rite institutis præstat pauperes esse, quam divites: paupertas enim vel invitos coercet, atque intra virtutis limites continet: opes vero ne vo lentes quidem pudice temperanterque vivere sinunt; verum exhorbitare faciunt, atque pervertunt. Deinde matres ad filias rite educandas ita cohortatur et instruit : Matres item filiarum vobis curam assumite: est ea cura vobis perfacilis. Curate sollicite, ut domi jugiter sint. Ante omnia pias religiosasque esse docete, aspernari pecunias, exteriorisque ornatus contemptrices esse; atque ita demum nuptiis, traditæ, eas si institueritis, non ipsas modo servabitis, verum et viros qui illas ducturi sunt: neque viros tantum, sed etiam filios atque nepotes. Quippe ex radice optima surculi prodeunt firmiores, ac semper in meliora proficiunt, horumque omnium merces vobis reddenda est. Ac denique hac insigni sententia rem concludit: Ita namque paterna domo decet progredi virginem, ac matrimonio jungi quemadmodum ex palæstra luctatorem, ut omnem diligentissime rei familiaris peritiam habeat, sitque veluti fermentum, quod massam omnem in suam transferi pulchritudinem. Peculiara præcepta de educatione filiarum, matribus assignat S. Hieron. epist. ad Lætam, et ad Cælentiam, et ad Gaudentium, tomo 1.

15. "Yet she will be saved through childbearing, if she remains in faith and love and holiness with sobriety."St. Thomas [Aquinas] understands the preposition "per" (through) not to signify merit but a condition. That is to say, a woman will be saved even if she is not a virgin but marries and proceeds through the state of matrimony and the bearing of children. Hence, Vatablus translates it as, "A woman will be saved, being subject to the bearing of children." This is a Grecism, διὰ [τῆς] τεκνογονίας (dia [tēs] teknogonias), meaning τεκνογονοῦσα (teknogonousa), that is, through the bearing of children, or by giving birth to children, or in the state of childbearing. The Greeks often say διὰ ἀρρωστίας (di’ arrōstias), meaning ἀρρώστων (arrōstōn). For "through" is often used in place of "in," as in Romans 4:11, where Abraham is called the father of believers "through uncircumcision," meaning in the state of uncircumcision. Similarly, in 2 Corinthians 6, "through glory and dishonor, through slander and good report," meaning in prosperity and adversity. This interpretation is confirmed by the words the Apostle adds: "She will be saved," he says, "through childbearing, if she remains in faith and love and holiness with sobriety." Thus, he attributes the cause of salvation to faith, love, and sobriety, not to the procreation of children. For the procreation of children is a natural and indifferent act, not meritorious unless it is directed toward some higher spiritual good, such as piety or the devout education of children. Secondly, some, according to Theophylact, understand "through childbearing" as referring to the birth of the Blessed Virgin Mary, who brought salvation to women, for she gave birth to Christ, and through Him, many Christian sons and daughters were born. But this interpretation is too remote and foreign. Thirdly, St. Augustine, in De Trinitate (Book 12, Chapter 17), understands "childbearing" as the production of good works, but this is a mystical interpretation. Therefore, I say, fourthly, plainly and properly: the preposition "per" here signifies the cause and merit, namely, the labors that a woman endures in childbirth and in raising children in Christian faith and morals, through which she will be saved. Note: The Apostle includes education under "childbearing," for education is, as it were, the completion of generation and the formation of children. Thus, Chrysostom says, as if Paul were saying: "Even if a woman does not teach, she will not lack a pious occupation, and thus she will be saved not through books but through the care of children." Let our modern, presumptuous women, who contentiously dispute with men at tables, on ships, in carriages, and in churches for the sake of their heresy and Scripture, hear this. Let them hear what St. Basil said to the cook of Emperor Valens, who was prattling on behalf of the Arians: "Your job," he said, "is to cook food, not to expound the Gospel." Thus, St. Monica was saved and saved many through her solicitous education and care of St. Augustine, as he describes in Confessions (Book 3, Chapter 11 and following). Such was also Placilla, the wife of Emperor Theodosius, whose extraordinary piety and ardent zeal in educating her children can be seen in Nicephorus, History (Book 12, Chapters 23 and 24). "If she remains in faith and love." The Roman texts read thus, but the Greek and Syriac texts read ἐὰν μείνωσιν (ean meinōsin), meaning "if they remain," referring to the children. As Chrysostom says, "The mother will be saved if she ensures that her children remain in the faith and love of Christ, and in holiness with sobriety," in Greek σωφροσύνης (sōphrosynēs). This, according to Jerome against Jovinian, can be translated as chastity, purity, or modesty, but, as I said before, it more accurately signifies sobriety and temperance. Morally, Theophylact says: "What then," he asks, "if a mother, corrupted by perverse and shameless morals, raises her children well? It is unlikely that she would do so; nevertheless, if it happens, she will receive a reward for it. But what if she is good and virtuous but endures wicked children? Or if she neglects them and indulges them? She will have the example of punishment and retribution, as happened to Eli. But if she does everything and omits nothing concerning their care, yet cannot lead her children to the right path—which is rare—still, she will not be deprived of the reward for her efforts. For even the Son of God, doing and saying everything, had few who followed Him." Let mothers learn here that their children are their treasure, to whom they should devote all their care, not so much to enrich them as to raise them well. Thus, Cornelia, the mother of the Gracchi, as Valerius Maximus reports in Book 4, Chapter 4, when a Campanian matron, a guest at her house, showed her the most beautiful ornaments of that era, detained her with conversation until her children returned. Then she said, “These are my ornaments.” Hence, St. Chrysostom, in his Homily 9 on this passage, says morally: “We have a great and precious deposit, namely our children. Let us guard them with immense care and do everything so that the cunning thief does not steal them from us. No possession, no estate, should be as pleasing and dear to us as they are, for all these things are acquired for our children. Therefore, if we care more for possessions than for those for whose sake they are acquired, that is utterly absurd and foolish. Let us, therefore, train the tender souls of our daughters in virtue and piety, seeking all other things in second place. For if they are wicked, money will do them no good; but if they are virtuous, poverty will not harm them. Do you wish to leave your son wealthy? Teach him to be good and kind, for in this way, he will also be able to increase the family’s wealth.” And further on: “It is better for children who are not properly raised to be poor than rich, for poverty restrains them, even unwillingly, and keeps them within the bounds of virtue, whereas wealth does not allow even those who wish to live chastely and temperately to do so; rather, it causes them to stray and corrupts them.” Then he encourages and instructs mothers on properly raising their daughters: “Mothers, take up the care of your daughters; this care is very easy for you. Ensure diligently that they remain at home continually. Above all, teach them to be pious and religious, to despise money, and to scorn outward adornments. Only then, when you have raised them thus and given them in marriage, will you not only save them but also the husbands who will marry them, and not only the husbands but also their children and grandchildren. For from the best root, stronger shoots arise, and they always progress toward better things, and the reward for all these will be given to you. And finally, he concludes with this remarkable saying: ‘A virgin should leave her father’s house and enter marriage as a wrestler leaves the training ground, fully equipped with the utmost skill in managing a household, and like yeast that transforms the entire dough into its own beauty.’” Specific instructions on the education of daughters are assigned to mothers by St. Jerome in his letters to Laeta, Caecilia, and Gaudentius, in Volume 1.

St. Maximus the Confessor: Opuscula theologica et polemica XI and XII

 Maximus The Confessor: Opuscula theologica et polemica XI and XII

Opuscula theologica et polemica XI is one of the most pro-papal statements by St Maximus the Confessor!

Below is the text based on Migne 91: 137-140

First the Greek text and a generated English translation of St Maximus' words.

OPUSCULA THEOLOGICA ET POLEMICA XI

Greek

English

Ἐκ τῆς ἐπιστολῆς τῆς ἐν Ῥώμῃ γραφείσης Ταῦτα γὰρ τὰ πέρατα τῆς οἰκουμένης, καὶ οἱ τὸν Κύριον εἰλικρινῶς καὶ ὁρθοδόξως πανταχοῦ γῆς ὁμολογοῦντες, ὥσπερ εἰς ἥλιον φωτὸς ἀϊδίου εἰς τὴν Ῥωμαίων ἀγιωτάτην Ἐκκλησίαν καὶ τὴν αὐτῆς ὁμολογίαν καὶ πίστιν, ἠτενῶς ἀποβλέπουσιν, ἐξ αὐτῆς τὴν ἀπαστράπτουσαν αἴγλην προσδεχόμενοι, τῶν πατρικῶν καὶ ἁγίων δογμάτων, καθὼς αἱ θεόπνευστοι καὶ θεσπέσιοι εἰλικρινῶς καὶ πανευσεβῶς ἐξέθεντο ἅγιαι ἓξ σύνοδοι, ἐκφαντορεκώτατα φάσκοντες τὸ σύμβολον τῆς πίστεως. Ἀπαρχῆς γὰρ τῆς πρὸς ἡμᾶς καταβάσεως τοῦ σαρκωθέντος Θεοῦ Λόγου, μόνην κρηπίδα καὶ θεμέλιον αἱ πᾶσαι πανταχοῦ τῶν Χριστιανῶν Ἐκκλησίαι, τὴν αὐτόθι μεγίστην ἐκτήσαντό τε καὶ ἔχουσιν· ὡς οὐδαμῶς μὲν κατισχυομένην κατὰ τὴν αὐτὴν τοῦ Σωτῆρος ἐπαγγελίαν ὑπὸ ᾅδου πυλῶν· ἀλλ’ ἔχουσαν τὰς κλεῖς τῆς εἰς αὐτὸν ὁρθοδόξου πίστεως καὶ ὁμολογίας· καὶ τοῖς εὐσεβῶς προσερχομένοις ἀνοίγουσαν τὴν ὄντως φύσει καὶ μόνην εὐσέβειαν· ἀποκλείουσαν δὲ καὶ ἐμφράττουσαν πᾶν αἱρετικὸν στόμα, λαλοῦν ἀδικίαν εἰς τὸ ὕψος. Καὶ γὰρ ἅπερ αὐτὸς ὁ τῶν ὅλων δημιουργὸς καὶ Δεσπότης Κύριος ἡμῶν Ἰησοῦς Χριστός, οἵ τε τούτου μαθηταὶ καὶ ἀπόστολοι, καὶ οἱ καθεξῆς ἅγιοι Πατέρες τε καὶ διδάσκαλοι καὶ μάρτυρες, ἱερουργηθέντες οἰκείοις ἔργοις τε καὶ λόγοις, ἀγῶσί τε καὶ ἱδρῶσι, καὶ πόνοις καὶ αἵμασι, καὶ τελευταῖον ἐξαισίοις θανάτοις διὰ τὴν ἡμῶν τῶν εἰς αὐτὸν πιστευόντων καθολικὴν καὶ ἀποστολικὴν Ἐκκλησίαν ἐθεμελίωσαν καὶ ᾠκοδόμησαν, διὰ δύο ῥημάτων ἀπονητὶ καὶ δίχα θανάτου [καμάτου], ὦ τῆς μεγάλης θεοῦ μακροθυμίας καὶ ἀνοχῆς! καταλῦσαι σπουδάζουσι, καὶ ἀκυρῶσαι τὸ μέγα καὶ πάμφωτον καὶ πανύμνητον τῆς Χριστιανῶν ὁρθοδόξου θρησκείας μυστήριον.

From the Letter Written in Rome For all the ends of the inhabited world, and those everywhere who confess the Lord with sincerity and orthodox faith, look steadfastly upon the most holy Church of the Romans - its confession and faith - as upon a sun of eternal light. From it, they receive the radiant brilliance of the holy doctrines of the Fathers, just as the six divinely-inspired and sacred councils set them forth with all sincerity and piety, proclaiming most clearly the symbol of faith. For from the beginning of the incarnate Word of God's descent to us, all Christian Churches everywhere have obtained and possess as their sole foundation and cornerstone that greatest Church which is here [in Rome]. According to the Savior's own promise, the gates of Hades shall never prevail against it. Rather, it holds the keys of orthodox faith and confession in Him, opening to those who approach with piety the only true devotion that exists by nature, while shutting and stopping every heretical mouth that speaks injustice on high. For what our Lord Jesus Christ - Creator and Master of all, together with His disciples and apostles, and subsequently the holy Fathers, teachers and martyrs - established and built through their own works and words, their struggles and sweat, their labors and blood, and finally through their wondrous deaths as a sacred offering for the sake of us believers and for the Catholic and Apostolic Church - all this they [heretics] strive to overthrow with just a couple of words, effortlessly and without suffering [or labor] (O the great patience and forbearance of God!), seeking to nullify the great, all-radiant and most glorious mystery of the Christians' orthodox religion.

The following is the Latin text from Migne with a modern generated Englsh translation:

Latin

English

Omnes enim orbis terrarum fines, et qui ubique gentium Dominum vere rectaque fide confientur, velut in solem sempiternae lucis in sanctissimam Romanam Ecclesiam, ejusque confessionem ac fidem recta intortis oculis respiciunt, ex ipsa effulgentem exspectantes jubar, Patrum doctrinam sanctorumque, prout sincere omnique pietate, Numine afflatae atque divinae sanctae sex synodi exposuere, explicatissime fidei symbolum edentes. Ab initio enim quando ad nos Dei Verbum assumpta carne descendit, unicam firmam basim ac fundamentum, omnes (73) ubique Christianorum Ecclesiae, quae ibi est, maximam nactae sunt, habentque Ecclesiam; ut in quam, juxta ipsam Salvatoris promissionem , portae inferi haudquaquam prevaluerint, sed quae rectae fidei in ipsum ac confessionis claves habet, hisque, qui cum pietate accedant, quae vere natura est, solamque pietatem aperiat; claudat vero atque obstruat omne os hereticorum, injustitiam loquens in excelso. Etenim quae ipse universorum conditor ac Dominator, Dominus noster Jesus Christus, ejusque discipuli et apostoli, ac deinceps sancti Patres et Magistri atque martyres, suis tum operibus tum sermonibus, certaminibusque et sudoribus ac laboribus ac cruoribus, postremoque stupendis interfectionibus atque necibus immolati ob nostram in eum credentium catholicam et apostolicam Ecclesiam, fundaverunt; duabus vocibus sine labore atque opera (o longam Dei patientiam tolerantiamque!) conveliere nituntur, ac magnum omnique luce splendidum ac laude celebrandum, Christianorum rectae fidei religionis abolere mysterium.

For all the ends of the earth, and those everywhere among the nations who confess the Lord in true and right faith, look with steadfast gaze upon the most holy Roman Church and its confession of faith as upon a sun of everlasting light, awaiting from it the radiant splendor of the holy Fathers' teachings. These doctrines were set forth with perfect clarity in the symbol of faith by the six divine and Spirit-inspired holy synods, proclaimed in all sincerity and piety. Indeed, from the beginning when the Word of God descended to us in incarnate flesh, all Christian Churches throughout the world have obtained and possess as their one firm foundation and base that greatest Church which is here [in Rome]. Against this Church, according to the Savior’s own promise, the gates of hell shall never prevail. Rather, it holds the keys of right faith and confession in Him, opening to those who approach with piety the only true devotion that is by nature, while shutting and stopping every mouth of heretics that speaks injustice on high. For what the Creator and Ruler of all things, our Lord Jesus Christ, His disciples and apostles, and thereafter the holy Fathers, Teachers, and martyrs—having been consecrated by their works and words, their struggles, sweat, toils, and bloodshed, and finally by their wondrous slaughter and sacrificial deaths—established for the sake of us who believe in Him, for the Catholic and Apostolic Church: this they strive to overthrow with a mere word, without labor or effort (O the great patience and forbearance of God!), seeking to destroy the great, most radiant, and praiseworthy mystery of the Christians’ orthodox religion.

Another writing in the OPUSCULA THEOLOGICA ET POLEMICA that is very pro-papal is: 

OPUSCULA THEOLOGICA ET POLEMICA XII:

The following is taken from Migne 91: 141-146. It is only available in Latin, here is a modern English generated translation beside it.

Latin	English
SCRIPTA AD PETRUM ILLUSTREM	WRITINGS TO PETER THE ILLUSTRIOUS
Vestris laudabilibus syllabis dignatus es significare indigno servo tuo propter abbatem Pyrrhum. Et post pauca. Et futurum profecto esset ut hac forte pro causa ad redargutionem illius et omnium qui secundum illum impiam novitatem sectantur indifferenter ad divinitus conservanda tua et famosissima vestigia properarem, quatenus scirent omnes qui secundum vos pietatis sunt amatores, illorum una cum omni prorsus inscitia, impietatis quoque superfluam abundantiam. Sed timui ne putarer extra sacra quidquam agere jura, praeter voluntatem hoc faciens (0488A) sanctissimae sedis apostolicorum virorum, qui universam plenitudinem catholicae Ecclesiae bene ducunt, et ordinate secundum divinam legem deducunt. Quoniam hac divina videlicet lege consistunt coelestia et terrestria, et oportet ab ea nequaquam exorbitare, sed quae sunt divina secundum Deum agere illos qui sancte secundum vos vivere proposuerint, quatenus et Deum gestorum habeant curatorem, et sine successu receptionem. Quoniam, famosissime domine, pejor his est, quod et antea intimavi, etiam ab antiquis haereticis nova fides et expositio. Hanc enim multis quibus perduravit annis in episcopatu ad manifestationem reprobae mentis suae (nam Deus et ad nequitiae propalationem saepe novit longanimiter sustinere, non ut hanc ampliorem per (0488B) inducias reddat, sed ut hanc ampliorem factam justius puniat), decessor quidem ejus impie in utero aluit, iste vero magis impie genuit, et rursus posteriores horum in contemptum excolunt divinitatis. Et paulo post: Et quod adhuc deterior illis est mos, et veluti speciale omnium perversorum haereticorum indicium, quia et suae ipsius impietatis obnoxios describunt innoxios. Sophronium quippe, qui prudenter divina perdocuit et praedicavit Ecclesiae catholicae dogmata, se in errorem movisse hac illacque susurrant. Et post pauxillum: Divinus enim Sophronius, ut ipsi testamini, laudabilissimi, in Afrorum regione mecum et cum omnibus peregrinis monachis moras agebat, cum ipsi perversitates illas fabricarent adversus omnes. Et post pusilla: Et erat quidem (0488C) domus omnium per divinam concordiam et unanimitatem in unum Dei favente gratia in universitate, quae sub sole consistit, pacifica et tranquilla fide munitis Ecclesiis. Hi vero qui horum invidebant consonantiae, ac in Christum Deum confessioni veluti quamdam caliginosam nubem et stridentem vel gravem fluctum maris ac barbarorum, nemine hos movente, quam solo daemone turbationis amico, qui genus humanum ad simultatem concitavit, repente contra veram Christianorum fidem novam excogitaverunt ecthesin; deinde sententias pro ea et compositiones injustas; dein actiones monumentorum; deinde synodos latrocinales, et concursus episcoporum non voto convenientium, sed violentia contractorum, non exhortatione properantium, sed ex fuga (0488D)barbarorum peregre proficiscentium; dein jussiones et minas huc atque illuc adversus pios transmissas. Nam eum qui tunc imperabat, sophistice muneribus in servitutem redigentes. Et post pauca: Ex proprio nomine viro ecthesin producere persuaserunt. Paulo post: Fit autem horum inimicus pariter et defensor, an potius asserendum, fautor et accusator, horum publicans argumentum et innotescens quod ipse nequaquam ex se fuerit motus, sed ab illis coactus, impiissimam fecerit ecthesin in scriptis pro se ipso haec dicens, et rationem reddens Joanni sanctae memoriae quondam papae senioris Romae. Et post pauxillum: Convincunt autem seipsos quod isti valde manifeste fortissimi hanc fecerint, et nullatenus ille Neque enim quodlibet super hoc habuit studium utpote (0489A) ad alia circumlatus. Post brevia: De quibus omnibus miseri nec sensus apostolicae facti sunt sedis, et, quod est risu, imo, ut magis proprie dicamus, lamento dignissimum, utpote illorum demonstrativum audaciae, nec adversus ipsam apostolicam sedem mentiri temere pigritati sunt; sed quasi illius effecti consilii, et veluti quodam ab ea recepto decreto, in suis contextis pro impia ecthesi actionibus secum magnum Honorium acceperunt, suae praesumptionis ostentationem ad alios facientes viri in causa pietatis maximam eminentiam. Quis itaque, o famosissime, et qualis Sophronius haec et tam atrociter et per tantum temporis facere his falsiloquis persuasit? quae hos non rogavit ecclesia? quis pius et orthodoxus non supplicavit antistes, cessare (0489B) illos a propria haeresi clamando et obtestando? Siquidem ultima sua expirabat sacer Arcadius, et spiritum Deo tradebat, sed nec usque ad horam illam eos rogare cessavit. Et post pauca: Quid autem et divinus Honorius, quid vero et post illum Severinus senex, quid denique et is qui post hunc exstitit, sacer Joannes? Porro is qui nunc praesidet beatissimus papa, omisit quidquam supplicationi conveniens? Nonne Oriens totus et Occidens lacrymas, lamenta, obsecrationes, deprecationes ex aequo tam Deo per orationes, quam his per epistolas afferebant? Sed Deus quidem horum profecto beatorum virorum fidem admisit, et pro ea vicissitudinem in saecula conservavit. Illi autem Domini contemnentes inducias, ad conversionem hos benigne cohortantes, et horum (0489C)egregiorum facta per tot tempora supplicatione torpentes, suae nequaquam passi sunt coelestem fidem praeferre. Post aliqua: Divinus ergo magnusque Sophronius tunc Alexandriam veniens, mox ex prima lectione (dederat enim etiam ipsi Cyrus ad retractandum illa novem impietatis capitula) lugubre quiddam et ingens vociferatus, fontes emittebat lacrymarum, illum fervide obsecrans, supplicans, expostulans, in pavimento ipsius vestigiis provolutus, quo nihil horum super ambonem contra catholicam Dei Ecclesiam praedicaret, quippe cum haec liquido impii essent Apollinarii dogmata. Et paulo post: Taliter viri, o mihi prae omnibus reverendum caput, divina Deo perosis insultationibus et invicem scenicis quodammodo illusionibus lacerabant, et sacratissimum (0489D) Sophronium tam miserabiliter lamentatum, utpote contritionem more cujusdam secundi Jeremiae catholicae deflentem Ecclesiae, tantumque divinorum lapsum bene valde et compatientissime dogmatum deplorantem, nullatenus consolati sunt. Et post nonnulla: Si enim Romana sedes non solum reprobum Pyrrhum, sed et male sentientem et male credentem non nescit, perspicuum profecto est quia omnis qui eos qui Pyrrhum reprobaverunt anathematizat, sedem Romanam, id est catholicam Ecclesiam anathematizat. Omitto enim dicere quia utique et seipsum, qui talis est, si duntaxat sedi Romanae communicat, catholicaeque Dei Ecclesiae. Obsecro igitur, benedicte domine mi, praecipere omnibus, ne Pyrrhum sanctissimum vel almificum nomine. Neque enim tale quid (0490A) sacra regula eum vocari permittit. A cuncta enim cecidit sanctitate, qui nimirum ab Ecclesia catholica sponte prosiliit. Non enim fas est illum ex quacunque laude cognominari, qui jam olim damnatus est et abjectus ab apostolica sede Romanae urbis, ob externae sensum opinionis, donec ab ea recipiatur conversus ad ipsam, imo ad Dominum nostrum per piam confessionem, et orthodoxam fidem, qua sanctificationem recipiat, sanctumque vocabulum. Itaque si vult haereticus neque esse, neque audiri, non isti aut illi satisfaciat, superfluum quippe hoc et irrationabile est, quia sicut uno contra eum scandalizato omnes scandalizati sunt, ita quoque uno satisfacto, omnes procul dubio satisfiunt. Festinet pro omnibus sedi Romanae satisfacere. Hac enim satisfacta, communiter (0490B) ubique omnes pium hunc et orthodoxum praedicabunt. Nam frustra solummodo loquitur, qui mihi similes suadendos ac subripiendos putat, et non satisfacit et implorat sanctissimae Romanorum Ecclesiae beatissimum papam, id est apostolicam sedem, quae ab ipso incarnato Dei Verbo, sed et omnibus sanctis synodis, secundum sacros canones et terminos, universarum quae in toto terrarum orbe sunt sanctarum Dei Ecclesiarum in omnibus et per omnia percepit et habet imperium, auctoritatem et potestatem ligandi atque solvendi. Cum hoc enim ligat et solvit etiam in coelo Verbum, quod coelestibus virtutibus principatur. Si enim alios quidem satisfaciendos ducit, et beatissimum Romanum papam nequaquam implorat, simile quiddam agit ei qui forte homicidii (0490C)vel alterius cujusdam criminis redarguitur, et insontem se non ei qui secundum leges judicandi jura sortitus est exhibere festinat, sed tantum inutiliter et sine lucro aliis et privatis hominibus munditiam monstrare sui satagit actus, qui nullam habeant se solvendi a crimine potestatem. Quapropter, benedicte mi domine, adhuc magis extende praeceptionem, quae bene vobis et secundum placitum Dei visa fuisse dignoscitur, quo nemini licentiam habeat iste quidquam loqui et obloqui dogmatis causa. Sed liquido discite voluntatem hujus abundantius investigantes, si velit annuere penitus veritati; et si hoc agere studuerit, et ad id secundum rationem accelerat, hortamini eum suggestionem convenienter facere ad beatissimum papam Romanum, quatenus sic (0490D) per illius divinam praeceptionem regulariter quae circa ipsum sunt et decentissime moderetur ad gloriam Dei, et vestrae laudem sublimitatis.	You have deigned to signify to your unworthy servant, on account of Abbot Pyrrhus, with praiseworthy words. And shortly thereafter: It would surely have come to pass that, for this reason, I would hasten to refute him and all who follow his impious innovation, indifferently pursuing your most renowned and divinely preserved footsteps, so that all who love piety according to your example might know their utter ignorance and the superfluous abundance of their impiety. But I feared I might be thought to act beyond the sacred laws, doing this against the will of the most holy apostolic see’s men, who rightly and orderly guide the full authority of the Catholic Church according to divine law. For by this divine law, heaven and earth are sustained, and it is never permissible to stray from it. Those who propose to live holy lives according to your example must act in divine matters according to God, so that they may have God as the overseer of their deeds and receive success without fail. For, most renowned lord, what is worse than what I have already mentioned is that even the ancient heretics proclaimed a new faith and exposition. This, which persisted for many years in his episcopate, revealed his reprobate mind (for God often patiently endures even the spread of wickedness, not to amplify it through delay, but to punish it more justly when it has grown). His predecessor impiously nurtured this in the womb, but he more impiously gave it birth, and their successors, in contempt of divinity, cultivate it further. And a little later: What is still worse is their custom, a distinctive mark of all perverse heretics, that they falsely accuse the innocent of their own impiety. They whisper here and there that Sophronius, who prudently taught and preached the Catholic Church’s divine dogmas, fell into error. And shortly after: The divine Sophronius, as you yourselves testify, most praiseworthy one, dwelt with me and all the pilgrim monks in the region of Africa while they fabricated those perversities against all. And a little further: There was indeed a house of all, united by divine harmony and unanimity, through God’s grace, in the universal community under the sun, fortified by peaceful and tranquil faith in the churches. But those who envied this harmony and the confession of Christ as God, like a dark cloud or a roaring, heavy sea wave of barbarians, stirred up by no one but the demon, the friend of disturbance who incites humanity to enmity, suddenly devised a new Ecthesis against the true Christian faith. Then came unjust decrees and compositions for it, followed by records of actions, then robber synods and gatherings of bishops—not assembled by choice but coerced by violence, not hastening by exhortation but fleeing from barbarian lands. Then came orders and threats sent here and there against the pious. For they, with sophistical gifts, reduced the one then ruling to servitude. And shortly after: They persuaded a man to issue the Ecthesis in his own name. A little later: He became both their enemy and defender—or rather, their supporter and accuser—publicly presenting their argument and making known that he was not moved by himself but coerced by them, producing the most impious Ecthesis in writing, offering these statements on his own behalf and giving an account to John, of holy memory, the former pope of senior Rome. And shortly after: They convict themselves, for these men most clearly made this Ecthesis, and he in no way did so, having no zeal for it, being preoccupied with other matters. After a brief pause: These wretched men had no sense of the apostolic see, and—what is laughable, or rather, more fittingly, worthy of lament as a demonstration of their audacity—they did not hesitate to lie recklessly against the apostolic see itself. But as if acting on its counsel or having received some decree from it, they included the great Honorius in their documents for the impious Ecthesis, displaying their presumption to others as if this man, of great eminence in the cause of piety, supported them. Who, therefore, most renowned one, and what kind of Sophronius persuaded these false speakers to do such things so atrociously and for so long? Which church did not ask them to cease? Which pious and orthodox bishop did not beg them to stop their heresy, crying out and imploring? Even as the holy Arcadius breathed his last and gave his spirit to God, he did not cease to entreat them until that final hour. And shortly after: What of the divine Honorius, and after him, the elder Severinus, and then the holy John who followed? And has the most blessed pope who now presides omitted anything fitting for supplication? Did not the entire East and West equally offer tears, laments, prayers, and supplications, both to God through prayers and to them through letters? But God indeed accepted the faith of these blessed men and preserved their reward for eternity. Yet they, despising the Lord’s forbearance, which kindly urged them to conversion, and unmoved by the supplications of these eminent men over so long a time, refused to let their heavenly faith prevail. After some time: When the divine and great Sophronius came to Alexandria, upon his first reading (for Cyrus had given him those nine impious chapters for review), he cried out with grief and great lamentation, shedding streams of tears, fervently beseeching, supplicating, and demanding, prostrating himself at his feet, that he not preach these things from the pulpit against the Catholic Church of God, since they were clearly the impious dogmas of Apollinarius. And a little later: Thus, these men, O my most revered head, tore at the divine with God-hating insults and mutual theatrical deceptions, and they in no way consoled the most holy Sophronius, who lamented so miserably, like a second Jeremiah weeping for the Catholic Church’s affliction, deeply and compassionately deploring the fall of divine dogmas. And after some further points: If the Roman see not only knows Pyrrhus as reprobate but also as one who thinks and believes wrongly, it is clear that anyone who anathematizes those who condemned Pyrrhus anathematizes the Roman see, that is, the Catholic Church. I refrain from saying that such a person, if he communes with the Roman see and the Catholic Church of God, also anathematizes himself. I beseech you, therefore, blessed lord, to command all not to call Pyrrhus most holy or venerable. For the sacred rule does not permit him to be called such. He has fallen entirely from holiness, having willingly leapt away from the Catholic Church. It is not lawful to name him with any praise, as he was long ago condemned and cast out by the apostolic see of the city of Rome for his foreign opinion, until he is received back by it, converted to it—indeed, to our Lord—through pious confession and orthodox faith, by which he may receive sanctification and the title of holy. Thus, if he wishes neither to be nor to be called a heretic, let him not satisfy this or that person, for that is superfluous and irrational. Just as all are scandalized when one is scandalized against him, so too, when one is satisfied, all are undoubtedly satisfied. Let him hasten to satisfy the Roman see for all. For when it is satisfied, all will universally proclaim him pious and orthodox. For he speaks in vain who thinks to persuade or deceive those like me, without satisfying and imploring the most blessed pope of the Roman Church, that is, the apostolic see, which, from the incarnate Word of God Himself and all the holy synods, according to the sacred canons and definitions, has received and holds in all things and through all things the authority, power, and right to bind and loose over all the holy churches of God throughout the world. For with it, the Word, who rules the heavenly powers, binds and looses in heaven. If he thinks to satisfy others but does not implore the most blessed Roman pope, he acts like one accused of murder or some other crime, who does not hasten to prove his innocence to the one granted the authority to judge according to the laws, but vainly and fruitlessly tries to show his purity to others and private individuals who have no power to absolve him from the crime. Therefore, my blessed lord, extend further the command that seems good to you and pleasing to God, so that this man may have no license to speak or argue for the sake of dogma. But clearly discern his will by investigating more thoroughly whether he wishes to fully assent to the truth. If he strives to do this and hastens to it rationally, encourage him to make a fitting petition to the most blessed Roman pope, so that, through his divine command, matters concerning him may be rightly and most honorably directed to the glory of God and the praise of your exalted dignity.