The Letter of Agatho and the Roman Synod

This letter is found in Labbe and Cossart’s Concilia, volume 6, column 677 and following, and in Migne’s Latin Patrology, volume 87, column 1215 and following. The English editor followed the second of these, which is Mansi’s text. [a]

To our most pious lords, the most serene victors and conquerors, our own sons, beloved of God and of our Lord Jesus Christ: to Constantine, the great emperor, and to Heraclius and Tiberius, Augusti. From Agatho, bishop and servant of the servants of God, together with all the synods subject to the council of the Apostolic See. [b] The letter opens with a number of compliments to the emperor, much like the opening of the preceding letter in both style and matter. The English editor did not think it worthwhile to translate this part, but began at the doctrinal part, which is given to the reader in full. (Labbe and Cossart, column 682.)

We believe in God the Father Almighty, maker of heaven and earth, and of all things visible and invisible. And in his only Son, who was begotten of him before all ages: true God from true God, Light from Light, begotten, not made, of one substance with the Father, that is, of the same substance as the Father; through him all things were made that are in heaven and that are on earth. And in the Holy Spirit, the Lord and giver of life, who proceeds from the Father, and who together with the Father and the Son is worshiped and glorified. This is the Trinity in unity and the Unity in trinity: a unity as far as essence is concerned, but a trinity of persons or subsistences. And so we confess God the Father, God the Son, and God the Holy Spirit: not three gods, but one God, the Father, the Son, and the Holy Spirit; not one subsistence with three names, but one substance of three subsistences. And of these persons there is one essence, or substance, or nature; that is to say, there is one Godhead, one eternity, one power, one kingdom, one glory, one adoration, one essential will and operation of the same holy and inseparable Trinity, which has created all things, has set them in order, and still holds them together. [c]

Moreover, we confess that one of the same holy Trinity, which is of one substance, God the Word, who was begotten of the Father before the ages, in the last days of the world came down from heaven for us and for our salvation. He was made flesh of the Holy Spirit and of our Lady, the holy, immaculate, ever-virgin and glorious Mary, truly and properly the Mother of God, that is to say, according to the flesh that was born of her. He was truly made man, the same being true God and true man: God from God his Father, but man from his Virgin Mother, taking flesh from her flesh, with a rational and intelligent soul. He is of one substance with God the Father as touching his Godhead, and of one substance with us as touching his manhood, in all points like us, but without sin. He was crucified for us under Pontius Pilate. He suffered, was buried, and rose again. He ascended into heaven and sits at the right hand of the Father, and he will come again to judge both the living and the dead, and of his kingdom there will be no end. [d]

And we acknowledge that this same one Lord of ours, Jesus Christ, the only Son of God, subsists of and in two substances, without confusion, without change, without division, and without separation. The difference of the natures is by no means taken away by the union. Rather, the properties of each nature are preserved and come together in one person and one subsistence, not scattered or divided into two persons, nor fused into one composite nature. We confess one and the same only Son, God the Word, our Lord Jesus Christ: not one within another, nor one added to another, but the same himself in two natures, that is, in the Godhead and in the manhood, even after the hypostatic union. For the Word was not changed into the nature of flesh, nor was the flesh transformed into the nature of the Word; each remained what it was by nature. Only by contemplation do we discern the distinction between the natures united in him, of which he is composed without confusion, without separation, and without change. For one is of both, and through one both, because the height of the deity and the lowliness of the flesh are there together. Each nature keeps its own proper character after the union without any defect, and each form, in communion with the other, does what is proper to itself: the Word working what is proper to the Word, and the flesh what is proper to the flesh. The one shines with miracles; the other bows down beneath injuries. So, as we confess that he truly has two natures or substances, namely the Godhead and the manhood, united without confusion, without division, and without change, so also the rule of godliness teaches us that he has two natural wills and two natural operations, as perfect God and perfect man, one and the same, our Lord Jesus Christ. This is what the apostolic and gospel tradition, and the authority of the holy fathers (whom the holy apostolic and catholic church and the venerable synods receive), have plainly taught us. [e]

The letter goes on to say that this is the traditional faith, the faith set forth in a council over which Pope Martin presided, and that those opposed to this faith have strayed from the truth, some in one way and some in another. It next apologizes for the delay in sending the persons ordered by the imperial Sacra, and goes on as follows. (Labbe and Cossart, column 686; Migne, column 1224.) [f]

In the first place, a great number of us are scattered over a vast stretch of country, even to the sea coast, and the length of their journey necessarily took much time. Moreover, we were hoping to join to our humble selves our fellow servant and brother bishop Theodore, the archbishop and philosopher of the island of Great Britain, together with others who have been detained there even to this day; and to add to these various bishops of this council who have their sees in different regions. In this way our humble suggestion, that is, the statement of doctrine contained in these letters, might come from a council of wide influence. For if only some knew what was being done, it might escape the notice of others. We especially wished this because among the Gentiles, such as the Lombards and the Slavs, and also the Franks, the French, the Goths, and the Britons, there are known to be very many of our fellow servants who keep on eagerly inquiring about this subject, so that they may know what is being done in the cause of the apostolic faith. As long as they hold the true faith with us and think as one with us, they can be of help; but if (God forbid!) they stumble at any article of the faith, they are found troublesome and hostile. But we, though most humble, strive with all our might that the commonwealth of your Christian empire may be shown to be more exalted than all the nations. For in it has been founded the See of blessed Peter, the prince of the apostles, and by the authority of that See all Christian nations venerate and worship with us, out of reverence for the blessed apostle Peter himself. Editor’s note: This is the Latin, which seems corrupt. The Greek reads as follows: “whose authority for the truth all the Christian nations, together with us, worship and revere, according to the honor of the blessed apostle Peter himself.” [g]

The letter ends with prayers for steadfastness, blessings on the state and the emperor, and the hope that the truth will spread everywhere and be accepted by all.