ow doctrinarists, being generally hailed as the champion of the orthodox faith against the corruptions of Nestorianism. His learning and persuasion established his authority as "os omnium doctorum," and the day of his entrance into Egypt was long celebrated as a Coptic/Jacobite festival (Neale, u.s. p. 30). Alexandria soon became a refuge of Non-Chalcedonians of every shade of opinion, becoming too numerous for the emperor to molest. But within this group fierce controversies sprang up on various subtle questions of Christology, one of which involved Severus and his fellow-exile Julian of Halicarnassus as to the corruptibility of Christ's human body before His resurrection. Julian and his followers were styled Aphthartodocetae and "Phantasiastae," Severus and his adherents "Phthartolatrae" or "Corrupticolae," and "Ktistolatrae." The controversy was a heated and protracted one and while no settlement was arrived at, the later Oriental Orthodox claim the victory for Severus (Renaudot, p. 129).
After some years in Egypt spent in continual literary and polemical activity, Severus was unexpectedly summoned to Constantinople by Justin's successor Justinian I, whose consort Theodora favored Severus' cause. The emperor was weary of the turmoil caused by the prolonged theological discussions; Severus, he was told, was the master of the Non-Chalcedonian party, and only through his influence could unity only be regained. At this period, AD 535. Anthimus had been recently appointed to the Patriarch of Constantinople by Theodora's influence. He was a Non-Chalcedonian, who later joined heartily with Severus and his associates, Peter of Apamea and Zoaras, in their endeavours to get Non-Chalcedonianism recognized as the imperial faith. This introduction of Non-Chalcedonians threw the city into great disorder, and large numbers embraced their beliefs (Labbe, v. 124). Eventually, at the instance of Pope Agapetus I, who happened to be present in Constantinople on political business, the Non-Chalcedonians Anthimus and Timotheus were deposed. Patriarch Mennas, who succeeded Anthimus, summoned a synod in May and June 536 to deal with the Chalcedon question. Severus and his two companions were cast out "as wolves", and once again anathematized (Labbe, v. 253-255). The sentence was ratified by Justinian. The writings of Severus were proscribed; any one possessing them who failed to commit them to the flames was to lose his right hand (Evagr. H. E. iv. 11; Novell. Justinian. No. 42; Matt. Blastar. p. 59). Severus returned to Egypt, which he seems never again to have left. The date of his death is said variously to be 538, 539, or 542. According to John of Ephesus, he died in the Egyptian desert.
Writing and theology
He was a very copious writer, but we possess little more than fragments. An account of them, so far as they can be identified, is given by William Cave and Fabricius. A very large number exist only in Syriac, for which consult the catalogue of the Syriac manuscripts in the British Museum by Prof. Wright.
Severus was successful in his great aim of uniting the Non-Chalcedonians into one compact body with a definitely formulated creed. For notwithstanding the numerous subdivisions of the Non-Chalcedonians, he was, in Dorner's words, "strictly speaking, the scientific leader of the most compact portion of the party," and regarded as such by the Non-Chalcedonians and their opponents. He was the chief object of attack in the long and fierce contest with the Chalcedonians, by whom he is always designated as the author and ringleader of Non-Chalcedonianism. Hoping to embrace as many as possible of varying theological color, he followed the traditional formulas of the church as closely as he could, while affixing his own sense upon them.
- In 1904 the Sixth Book of the Select Letters of Severus, in the Syriac version of Athanasius of Nisibis, were edited by G. E. W. Brooks (London). For a full statement of his opinions see the major work of Dorner, and the article "Monophysiten" in Herzog's Encyclopedia.
- This article uses text from A Dictio