On Mary, Mother of God:

“When a man looks at you, O Mother of God and Virgin, and at the divine mystery that came about in you by a miracle, he closes himself in silence because of the unspeakableness of it and, full of wonder, is moved to offer praises because of the greatness of the One who loved us in such a great way.” –Ottoeco, hymn 120, Patrologia Graeca (PG) Volume 89

“When I turn my gaze to the Virgin Mother of God and try to sketch a simple thought about her, I immediately seem to hear a voice coming from God and crying loudly in my ears, ‘Do not come near. Take off the sandals from your feet, for the place where you are standing is holy ground’ (Ex 3:5). Truly we must free our minds from every mortal and carnal imagining, as if removing sandals from our feet, when our minds attempt to raise themselves to the contemplation of divine things. But what sort of thing could we contemplate that is more divine or greater than the Mother of God? Drawing near to her is like drawing near to holy ground and reaching heaven.” –Homily 67, Patrologia Graeca (PG) Volume 89

“But the Virgin, the Mother of God, is not at all disposed to tolerate the folly of Nestorius. For how could she not be the Theotókos, since she brought into the world, as her child, ‘the mighty God, the Angel of great counsel, the wonderful Counselor, the Powerful, the Prince of peace, the Father of the age to come’ (Is 9:5)?“ -Homily 14:15, Patrologia Graeca (PG) Volume 89

“And, since there was no union with a husband, the Holy Spirit acted as the initiator and made the conception happen himself. In this way, the very Word of God, when he was conceived and born according to the fesh, made Mary the Mother of God, insofar as she gave birth to the Word, endowed with a body. Thus it is precisely on the basis of that which is better and more admirable that she is called [Mother of God], because the mystery consists in the victory of the best part, in the elevation of our race, which leads to its perfection.” –Homily 14:16, Patrologia Graeca (PG) Volume 89

On the Intercession of Mary, Mother of God:

“When Mary, out of sympathy, puts herself in their shoes and makes a request, Jesus rejects her, lest he seem to be looking for vainglory, or lest it be thought that he wants to share this little glory with his Mother, as if she had feigned making a request and he gladly took the occasion to perform some show of signs… Therefore, immediately after having said to his Mother, for the reasons explained above, the words: ‘My hour has not yet come’, he performed a sign totally beyond the capacity of someone who is subject to the observance of established times. At once he instructs and teaches us, with this action, not to disobey our mothers when they command us to do something inconvenient, even if our refusal seems appropriate and pleases us very much, and to be content immediately with whatever they request by carrying out what they have commanded, or by fulfilling their request in some other way, and never to abandon them totally to sadness. Examining these words with greater attention, it is found that the Mother of God, after she had conceived and begun to serve the mystery of the economy, was also full of the Holy Spirit and knew what was going to happen in advance. Indeed, she was a prophetess, as Isaiah says: ‘And I was approached by a prophetess’ (Is 8:3). If it was so for her, she might well think that Jesus was able to make wine appear before everyone’s eyes spontaneously, either by changing something into wine or by making wine out of nothing. But just as she knew in advance what was going to happen, and that Jesus was going to order the servants to draw water, so that he might change it into wine, she also thought to give them an order in advance, saying: ‘Do whatever he tells yo’ (Jn2:5). Thus, the foreknowledge of what was going to happen in a certain way was common to Jesus and to her. Jesus had it inasmuch as he was God; she had it in her capacity as a prophetess.” – Homily 199, Patrologia Graeca (PG) Volume 89

On Mary’s Perpetual Virginity:

“If you want to know how it happened, your investigations remain blocked by the seal of virginity, which this birth in no wise violated. And that which is sealed is absolutely untouchable; it remains secret, and one cannot speak about it at all. Someone then, struck by this prodigy, will cry out, like Jacob, ‘How awesome is this place! This is the gate of heaven!’ (Gen 28:17).” -Homily 67, Patrologia Graeca (PG) Volume 89

“When he wanted to make it plain by deeds and to teach in a clear way that matrimony is also pure and that it does not distance us from God in any way, our Lord and God Jesus Christ, the same who was born of a Virgin according to the flesh and who safeguarded the virginity of her from whom he was born, even after his birth, and who also blessed the world with the way of virginity, took part in the wedding banquet at Cana in Galilee, in the presence of his Virgin Mother and of his disciples.” – Homily 199, Patrologia Graeca (PG) Volume 89

On Honoring Mary:

“She is honored by all the saints: by the patriarchs, because it was she who received the glorious blessing they promised; by the prophets, who of old had foretold him many times in divers ways; by the apostles, who preached [him]; by the martyrs, who found in him a teacher amid their struggles, the presenter of their crowns, and the reason for their sufferings. ” –Ottoeco, hymn 118, Patrologia Graeca (PG) Volume 89

“She is the leaven of our new creation, the root of the true vine whose branches we have become, by virtue of the germination proper to baptism. She is the point of arrival of the reconciliation of God with men, on which occasion the angels sang: ‘Glory to God in highest heaven; peace on earth and good will toward men’ (Lk 2: 14). For this reason the recollection of the Virgin wakes up our souls, making them consider how, by his intervention, we have been called from such a great irreconcilable enmity, from a situation of war, so to speak, to such a great peace, to divine familiarity, to a marvelous association.” –Homily 67, Patrologia Graeca (PG) Volume 89

On the Intercession of Mary:

“We implore her who is the birthgiver of God and pray her to intercede for us, she who is honored by all the saints.” -Ottoeco, hymn 118, Patrologia Graeca (PG) Volume 89

On Celibacy:

“All this has been recounted by John the Theologian alone, not by any other evangelist, because John lived as a virgin and led his whole life without knowing the carnal relations of matrimony. Also, he was especially dear to Jesus. However, if John had considered marriage abominable, he would have done better to pass over this episode in silence, out of love for those who give up the carnal relations of marriage in order to imitate the angels.” – Homily 199, Patrologia Graeca (PG) Volume 89

“And David the wonderful among prophets, depicting this church beforehand as a queen and a virgin clad in various kinds of flowers and in royal excellencies, and for this reason all the more and in loving fashion espoused to the king, and gathering many virgin souls, and attracting them to her pattern and the example of her chaste life, said, ‘Virgins shall go to the king after her’. You also therefore showed by your writings and acts, after choosing the virgin and angelic life, that is free from all material things, that you are walking after the queen and first virgin, the church.” A Letter to the Holy Convents of Virgins of Christ. [519-25.] 

On the Primacy of Peter:

“That a church is a confession of right faith no one who is reckoned among Christians and has understanding doubts, since the Lord plainly said in the Gospels to the divine Peter, the first of the apostles, when he made the confession, ‘Thou art Christ, the Son of the living God’, ‘Thou art Cephas, and upon this rock will I build my church, and the gates of Sheol shall not prevail against it’; and he called the firmness and fixity of such a confession a rock. And, as speech knows a right and sound opinion on faith as a church, so it also knows the believers who confess it as a church.” –A Letter to the Holy Convents of Virgins of Christ. [519-25.] 

On the Trinity:

“For he said, ‘Go make disciples of all nations, baptizing them in the name of the Father and the Son, and the Holy Spirit’; so that there is a Holy Trinity, divided and distinct in hypostases, but not divided in one essence and Godhead, and kingship and glory and eternity and the other attributes which God has by nature. For the Father has one thing hypostatically, fatherhood, and the fact that he is unbegotten; and the Son again has one thing hypostatically, sonship, and the fact that he was begotten by the Father; and the Holy Spirit again has one thing, the fact that he was not begotten, but proceeds eternally without beginning from the Father: for in virtue of these things distinctness of person belongs to each one of them, that is, is marked out and defined for the hypostases, but all the other attributes are, as I have said, common, equal in honour and undivided, and such as show that we for our part have believed in one God, and in one essence, and he exists and is made known in three hypostases.” -From the Letter to the Presbyters and Archimandrites, Jonathan and Samuel and John, Who Were Standing on Pillars, and all the rest of the Orthodox who Assembled in the Church of the City of An Bar, and in the Church of Hirtha Dnu’man. [519-38.] 

On the Real Presence:

“For the bread that is consecrated on the holy tables and mystically transmuted is itself truly the body, the body of him in whose name it was in fact transmuted, that is of him who voluntarily died and rose for our sakes. But, if it is the body of him who rose, it is plain that it is impassible and immortal. If we do not look at the bread that is mystically transmuted, but at that which comes under the eyes of the senses, and, seeing it broken, do not confess it to be indeed immortal, it is time for us to say that neither is it God’s body: for what is seen is indeed bread. By the faith therefore by which we understand and believe it to be the body of God who became incarnate without variation for our sakes, and voluntarily suffered and rose, by the same faith we understand and confess that it is also immortal and impassible, and bestows impassibility and immortality on us. For he who allowed it to be cut and divided, because indeed it was otherwise impossible for us to partake of it, in the same mercifulness also allows God’s body which has been already transmuted to appear as bread. And for a confirmation of the transmutation that is accomplished this has been seen by many even with the eyes of their senses themselves, and they have seen bloodstained flesh being broken, not the bread that is laid upon the altar.” –Letter to the Presbyter Victor  [519-21.] 

On the Ever-Virgin Mary, Mother of God:

“For, ‘having no sound knowledge of what they say or the things about which they strive’, they do not consent to confess that the true flesh of God and the Word which is from the holy God-bearer and ever-virgin Mary and from the Holy Spirit, which was hypostatically united to him, so that from the fact that he came to be with us as God who became man he was named Emmanuel, and that he was made like unto us in all things except sin, suffers like us and is susceptible of innocent passions, but say that he suffered in semblance, and that the flesh was impassible and immortal at the time of the voluntary and saving Cross; and besides other impossible things the wretched men foolishly speak of false passions, and in false words they name phantasy incorruptibility, and deny the true incorruptibility, and they fail to notice the wisdom of the dispensation whereby the impassible God united to himself those of our passions which do not fall under the description of sin, wishing in it to taste our death voluntarily, destroy its dominion over us, and by means of the Resurrection to set us free in incorruptibility, that is in impassibility and immortality, and raise us to our first state in which also we were created.” –Letter to the Monks of the East. [520-5.] 

“Even though the Word of God is infinite, the whole of him was united to the flesh that was received from the holy Virgin, the God-bearer and ever-virgin Mary, even the very person of the Word and not a partial operation as in the prophets. How then is it anything but ridiculous for us to say that he who was in the actual divine hypostasis wholly united to a body naturally as well as miraculously is without flesh, even in the greatness of his infinite Godhead?” –The Letter Written by Severus to the Emesenes. [512-8.] 

On Church Hierarchy:

“To the devout presbyters and orthodox deacons, and to the rest who compose the holy orders of the clergy, and to the magnificent and Christ-loving magistrates of the city, and to all the people of the holy church, Severus greeting in our Lord.” –The Letter Written by Severus to the Emesenes. [512-8.] 

On Apostolic Tradition:

“But, that we believe that the very hypostasis of God the Word became incarnate, according to the apostolic tradition of the church that has been handed down from of old, it is superfluous for us to demonstrate by testimonies to those who have once believed in the Gospel, when John who was divine in words beyond the evangelists said, ‘The Word became flesh and came to dwell in us.’” –The Letter Written by Severus to the Emesenes. [512-8.]