The care of God, which throughout the time before us guarded the Churches, seems to have utterly forsaken this present life. My soul is so overwhelmed by calamities that the private sufferings of my own life hardly seem worth counting among evils (though they are so numerous and great that if they happened to anyone else I would think them unbearable). I can only look at the common sufferings of the Churches, for if at the present crisis some effort is not made to find a remedy for them, things will gradually reach an altogether desperate condition. Those who follow the heresy of Arius or Eudoxius (I cannot say who stirred them up to this folly) are displaying their disease openly, as if they have gained some confidence by gathering congregations as though with permission. And those of the Macedonian party have reached such a level of foolishness that they are claiming for themselves the title of Bishops and are wandering about our districts babbling about Eleusius regarding their ordinations. Our internal evil, Eunomius, is no longer content with merely existing; unless he can draw everyone away with him to his destructive heresy, he thinks himself wronged. All this, however, is endurable. The most grievous item of all in the troubles of the Church is the boldness of the Apollinarians, whom your Holiness has overlooked—I do not know how—when they provided themselves with authority to hold meetings on an equal basis with myself. However, you being, as you are, thoroughly instructed by the grace of God in the Divine Mysteries on all points, are well informed not only about the defense of the true faith but also about all those arguments which have been devised by the heretics against the sound faith. Yet perhaps it will not be inappropriate that your Excellency should hear from my littleness that a pamphlet by Apollinarius has come into my hands, the contents of which surpass all heretical depravity. For he asserts that the Flesh which the Only-begotten Son assumed in the Incarnation for the remaking of our nature was no new acquisition, but that this carnal nature was in the Son from the beginning. And he puts forward as a witness to this monstrous assertion a distorted quotation from the Gospels, namely, No man has ascended up into Heaven save He which came down from Heaven, even the Son of Man which is in Heaven. As though even before He came down He was the Son of Man, and when He came down He brought with Him that Flesh, which it appears He had in Heaven, as though it had existed before the ages and been joined with His Essence. For he cites another saying of an Apostle, which he cuts off from the whole body of its context, that The Second Man is the Lord from Heaven. Then he assumes that this Man who came down from above is without a mind, but that the Godhead of the Only-begotten fulfills the function of mind and is the third part of this human composite, inasmuch as soul and body are in it on its human side, but not mind, the place of which is taken by God the Word. This is not yet the most serious part of it; what is most terrible of all is that he declares that the Only-begotten God, the Judge of all, the Prince of Life, the Destroyer of Death, is mortal and underwent the Passion in His proper Godhead, and that in the three days' death of His body, His Godhead also was put to death with His body, and thus was raised again from the dead by the Father. It would be tedious to go through all the other propositions which he adds to these monstrous absurdities. Now, if those who hold such views have authority to meet, your Wisdom approved in Christ must see that, inasmuch as we do not approve their views, any permission of assembly granted to them is nothing less than a declaration that their view is thought more true than ours. For if they are permitted to teach their view as godly men and with all confidence to preach their doctrine, it is clear that the doctrine of the Church has been condemned, as though the truth were on their side. For nature does not admit of two contrary doctrines on the same subject both being true. How then could your noble and lofty mind submit to suspend your usual courage in regard to the correction of so great an evil? But even though there is no precedent for such a course, let your inimitable perfection in virtue stand up at a crisis like the present and teach our most pious Emperor that no gain will come from his zeal for the Church on other points if he allows such an evil to gain strength from freedom of speech for the subversion of sound faith.
The Care of God, which throughout the time before us guarded the Churches, seems to have utterly forsaken this present life. And my soul is immersed to such a degree by calamities that the private sufferings of my own life hardly seem to be worth reckoning among evils (though they are so numerous and great, that if they befell anyone else I should think them unbearable); but I can only look at the common sufferings of the Churches; for if at the present crisis some pains be not taken to find a remedy for them, things will gradually get into an altogether desperate condition. Those who follow the heresy of Arius or Eudoxius (I cannot say who stirred them up to this folly) are making a display of their disease, as if they had attained some degree of confidence by collecting congregations as if by permission. And they of the Macedonian party have reached such a pitch of folly that they are arrogating to themselves the name of Bishops, and are wandering about our districts babbling of Eleusius as to their ordinations. Our bosom evil, Eunomius, is no longer content with merely existing; but unless he can draw away everyone with him to his ruinous heresy, he thinks himself an injured man. All this, however, is endurable. The most grievous item of all in the woes of the Church is the boldness of the Apollinarians, whom your Holiness has overlooked, I know not how, when providing themselves with authority to hold meetings on an equality with myself. However, you being, as you are, thoroughly instructed by the grace of God in the Divine Mysteries on all points, are well informed, not only as to the advocacy of the true faith, but also as to all those arguments which have been devised by the heretics against the sound faith; and yet perhaps it will not be unseasonable that your Excellency should hear from my littleness that a pamphlet by Apollinarius has come into my hands, the contents of which surpass all heretical pravity. For he asserts that the Flesh which the Only-begotten Son assumed in the Incarnation for the remodelling of our nature was no new acquisition, but that that carnal nature was in the Son from the beginning. And he puts forward as a witness to this monstrous assertion a garbled quotation from the Gospels, namely, No man has Ascended up into Heaven save He which came down from Heaven, even the Son of Man which is in Heaven. John 3:13 As though even before He came down He was the Son of Man, and when He came down He brought with Him that Flesh, which it appears He had in Heaven, as though it had existed before the ages, and been joined with His Essence. For he alleges another saying of an Apostle, which he cuts off from the whole body of its context, that The Second Man is the Lord from Heaven. 1 Corinthians 15:47 Then he assumes that that Man who came down from above is without a mind, but that the Godhead of the Only-begotten fulfils the function of mind, and is the third part of this human composite, inasmuch as soul and body are in it on its human side, but not mind, the place of which is taken by God the Word. This is not yet the most serious part of it; that which is most terrible of all is that he declares that the Only-begotten God, the Judge of all, the Prince of Life, the Destroyer of Death, is mortal, and underwent the Passion in His proper Godhead; and that in the three days' death of His body, His Godhead also was put to death with His body, and thus was raised again from the dead by the Father. It would be tedious to go through all the other propositions which he adds to these monstrous absurdities. Now, if they who hold such views have authority to meet, your Wisdom approved in Christ must see that, inasmuch as we do not approve their views, any permission of assembly granted to them is nothing less than a declaration that their view is thought more true than ours. For if they are permitted to teach their view as godly men, and with all confidence to preach their doctrine, it is manifest that the doctrine of the Church has been condemned, as though the truth were on their side. For nature does not admit of two contrary doctrines on the same subject being both true. How then could your noble and lofty mind submit to suspend your usual courage in regard to the correction of so great an evil? But even though there is no precedent for such a course, let your inimitable perfection in virtue stand up at a crisis like the present, and teach our most pious Emperor, that no gain will come from his zeal for the Church on other points if he allows such an evil to gain strength from freedom of speech for the subversion of sound faith.