.—Two Epistles from Innocent, the Pope of Rome, of which one was addressed to John Chrysostom, and the other to the Clergy of Constantinople concerning John.
,
bishop of Rome,
was extremely indignant when apprised of the measures that had been
adopted against John, and condemned the whole proceedings. He then turned his
attention to the convocation of an œcumenical council, and wrote
to John and to the clergy of Constantinople in part. Subjoined are the
two letters, precisely as I found them, translated from the Latin into
Greek.
“Innocent, to the beloved brother John.
“Although one conscious of his own innocence ought
to expect every blessing and to ask for mercy from God, yet it seems
well to us to send you a befitting letter by Cyriacus, the deacon, and
to counsel you to long-suffering, lest the contumely cast upon you
should have more power in subduing your courage than the testimony of a
good conscience in encouraging you to hope. It is not requisite to
teach you, who are the teacher and pastor of so great a people, that
God always tries the best of men to see whether they will continue in
the height of patience, and will not give way to any labor of
suffering; and how true it is that the conscience is a firm thing
against all that befalls us unjustly, and unless one be moved in these
misfortunes by patience, he furnishes a ground for evil surmising. For
he ought to endure everything, who first trusts in God, and then in his
own conscience. Especially when an excellent and good man can exercise
himself in endurance, he cannot be overcome; for the Holy Scriptures
guard his thoughts, and the devout lections, which we expound to the
people, abound in examples. These Scriptures assure us that almost all
the saints are variously and continuously afflicted, and are tested by
some investigation, and so have come to the crown of patience. Let thy
conscience encourage thy love, O most honored brother; for that faculty
amid tribulations possesses an encouragement for virtue. For since
Christ, the Master, is observing, the purified conscience will station
you in the haven of peace.”
“Innocent, the bishop, to the presbyters, deacons, and all the clergy, and to the people of the church of Constantinople under John, the bishop, greeting to you, beloved brethren.
“From the letters of your love that you forwarded
to me through Germanus, the presbyter, and Cassianus, the deacon, I
have learned, with anxious solicitude, the scenes of evil which you
have placed before our eyes. I have frequently seen during its repeated
reading with what calamities and labors the faith is wearied. Only the
consolation of patience heals such a state of affairs. Our God will
shortly put an end to such tribulations, and they will eventually tend
to your profit. But we recognized with approbation your proposition, placed at the beginning of the letter of your love; to wit, that this very consolation is necessary, and embraces many proofs of your patience; for our consolation, which we ought to have conveyed, you have anticipated in your epistle. Our Lord is wont to furnish this patience to the suffering, in order that when they fall into tribulations, the servants of Christ may encourage themselves; for they should reason within themselves that what they suffer has happened previously to the saints. And even we ourselves derive comfort from your letters, for we are not strangers to your sufferings; but we are disciplined in you. Who, indeed, can endure to witness the errors introduced by those who were bound especially to be enthusiasts for the quiet of peace and for its concord? But far from maintaining peace, they expel guiltless priests from the front seat of their own churches. John, our brother and fellow-minister and your bishop, has been the first to suffer this unjust treatment without being allowed a hearing. No accusation was brought, none was heard. What proposition was it that was nullified, so that no show of judgment might arise or be sought? Others were seated in the places of living priests, as though any who began from such discord would be able to possess anything or do anything rightly in any one’s judgment. We have never known such audacities to have been done by our fathers. They rather prohibited such innovations by refusing to give power to any one to be ordained in another’s place while the occupant was living, since he is unable to be a bishop who is unjustly substituted.