Marcian of blessed memory, but I myself also by my consent have accepted. Because as you have justly and truthfully maintained perfection admits of no increase nor fullness of addition. And hence, since I know you, venerable Prince, imbued as you are with the purest light of truth, waver in no part of the Faith, but with just and perfect judgment distinguish right from wrong, and separate what is to be embraced from what is to be rejected, I beseech you not to think that my humility is to be blamed 'for want of confidence, since my cautiousness is not only in the interests of the universal Church but also for the furtherance of your own glory, that under your reign the unscrupulousness of heretics may not seem to be advanced and the security of Catholics disturbed.
III. He promises to send envoys not to discuss with the Eutychians, but to explain the Faith to the Emperor.
Although, therefore, I am very confident of the piety of your heart in all things, and perceive that through the Spirit of God dwelling in you, you are sufficiently instructed, nor can any error delude your faith, yet I will endeavor to follow your bidding so far as to send certain of my brothers to represent my person before you, and to set forth what the Apostolic rule of Faith is, although, as I have said, it is well known to you, in all things making it clear and certain that they are not in any way to be reckoned among Catholics, who do not accept the definitions of the venerable Synod of Nicaea or the ordinances of the holy Council of Chalcedon, inasmuch as it is evident the holy decrees of both proceed from the Evangelical and Apostolical source, and whatever is not of Christ's watering is like a snake-poisoned draught. Your Majesty should understand beforehand, most venerable Emperor, that those whom I undertake to send will come from the Apostolic See, not to fight with the enemies of the Faith nor to strive against any, because of matters already settled as it has pleased God both at Nicaea and at Chalcedon we dare not enter upon any discussion, as if what so great an authority has fixed by the Holy Spirit were doubtful or weak.
IV. The heretics must be formed to give up their usurpations and left to the judgment of God.
But we do not refuse the assistance of our ministry for the instruction of our little ones, who after being fed with milk desire to be satisfied with more solid food: and as we do not scorn the simple folk, so we will have no dealings with rebel heretics, remembering the Lord's command, who says, "Give not that which is holy to the dogs, nor cast your pearls before swine." Surely it is altogether unworthy and unjust to admit to freedom of discussion men whom the Holy Spirit describes in the words of the prophet, "the sons of the stranger have lied unto rues." For even though they resist not the Gospel, yet they have shown themselves to be of those of whom it is written "they profess that they know God but by their deeds they deny Him," while the blood of just Abel still cries against wicked Cain, who being rebuked by the Lord did not set quietly about his repentance but burst forth into murder. Whose punishment we wish to be reserved for the Lord's judgment in such a way that, unprincipled plunderer and blood-thirsty murderer as he is, he may be thrown back upon himself and relinquish what is ours. We pray you also not to suffer the lamentable captivity of the holy church of Alexandria to be any further prolonged, which by the help of your faith and Justice ought to be restored to its liberty, that through all the cities of Egypt the dignity of the Fathers and their priestly rights may be restored. Dated 21st of March in the consulship of Leo and Majorian Augusti (458).
LETTERCLXm TO ANATOLIUS, BISHOP OF CONSTANTINOPLE By Patritius the deacon the deacon.
(Glorying over the harshness of his former letter, to which Anatolius had objected, but persisting that he is not satisfied with the explanation Atticus had furnished of his orthodoxy.)
LETTERCLXIV To LEO AUGUSTUS Leo, the bishop, to Leo Augustus.
I. He sends envoys but de deprecates any fresh discussion of the Faith.
Rejoicing that it has been proved to me by many clear proofs with what earnestness you consult the interests of the universal Church, I have not delayed to obey your Majesty's commands on the first opportunity, by despatching Domitian and Geminian my brothers and fellow-bishops, who in furtherance of my earnest prayers, shall entreat you for the peaceful acceptance of the gospel-teaching and obtain the liberty of the Faith in which through the instruction of the Holy Spirit you yourself are so conspicuously eminent, now that the enemies of Christ are driven far away, who even if they had wished to conceal their madness, could not lie hid, because the holy simplicity of the Lord's flock is very different from the pretenses of beasts who hide themselves in sheeps' clothing, nor can they creep in by hypocrisy now that their exceeding madness has revealed them. Recognize, therefore, august and venerable Emperor, how that you are called by Divine providence to the guardianship of the whole world, and understand what aid you owe to your Mother, the Church, who makes especial boast of you. Disputes that are ended must not be allowed to rise with renewed vigor against the triumphs of the Almighty's right hand, especially when this can in no wise be allowed to heretics, whose attempts have long ago been condemned and the labors of the faithful have a just claim to this result, that all the fullness of the Church shall remain secure in the completeness of her unity, and that nothing whatever of what has been well laid down shall be reconsidered, because, after constitutions have been legitimately framed under Divine guidance, to wish still to wrangle is the sign not of a peace-making but of a rebellious spirit, as says the Apostle, "for to strive with words is profitable for nothing, but for the subverting of them that hear'."
II. In matters of Faith human rhetorns out of place.
For if it be always free for human fancies to assert themselves in dispute, there never will be wanting men who will dare to oppose the Truth, and to put their trust in the glib utterances of this world's wisdom, whereas the Christian Faith and wisdom knows from the teaching of our Lord Jesus Christ Himself how strictly it ought to shun this most harmful vanity. For when Christ was about to summon all nations to the illumination of the Faith, He chose those who were to devote themselves to the preaching of the Gospel not from among philosophers or orators, but took humble fishermen as the instruments by which He would reveal Himself, lest the heavenly teaching, which was of itself full of mighty power, should, seem to need the aid of words. And hence the Apostle protests and says, "For Christ sent me not to baptize but to preach the Gospel, not in wisdom of words lest the cross of Christ should be made void; for the word of the cross is to them indeed that perish foolishness, but to those which are being saved it is the power of God. For it is written, I will destroy the wisdom of the wise and the prudence of the prudent will I reject. Where is the wise? where is the scribe? where is the inquirer of this age? has not God made foolish the wisdom of this world?" For rhetorical arguments and clever debates of man' s device make their chief boast in this, that in doubtful matters which are obscured by the variety of opinions they can induce their hearers to accept that view which each has chosen for his own genius and eloquence to bring forward; and thus it happens that what is maintained with the greatest eloquence is reckoned the truest. But Christ's Gospel needs not this art; for in it the true teaching stands revealed by its own light: nor is there any seeking for that which shall please the ear, when to know Who is the Teacher is sufficient for true faith.
III. Eutyches' dogma is condemned by the testimony of Scripture and cannot further be entertained.
But nothing severs those who are deceived by their own inventions, from the light of the Gospel so much as their not thinking that the Lord's Incarnation appertains in a true sense to man's, that is, our, nature: as if it were unworthy of God's glory that the majesty of the impossible Word should have taken the reality of human flesh, whereas men's salvation could not otherwise have been restored had not He Who is in the form of God deigned also to take the form of a slave. And hence since the holy Synod of Chalcedon, which was attended by all the provinces of the Roman world and obtained universal acceptance for its decisions, and is in complete harmony therein with the most sacred council of Nicaea, has cut off all the wicked followers of the Eutychian dogma from the body of the catholic communion, how shall any of the lapsed regain the peace of the church, without purging himself by a full course of penitence? For what license can be granted them for discussing, when they have deserved to be condemned by a just and holy judgment, so that they might most truly fall under that sentence of the blessed Apostle, wherewith at the very outset of the infant Church he overthrew the enemies of Christ's cross, saying: "every spirit which confesses Jesus Christ to have come in the flesh is of God, and every spirit which dissolves Jesus is not of God, but this is antichrist 4." And this pre-existent teaching of the Holy Ghost we must faithfully and steadfastly make use of, lest, by admitting the discussions of such men the authority of the divinely inspired decrees be diminished, when in all parts of your kingdom and in all borders of the earth that Faith which was confirmed at Chalcedon is being established on the surest basis of peace, nor is any one worthy of the name of Christian who cuts himself off from communion with us. Of whom the Apostle says, "a man that is heretical after a first and a second admonition, avoid, knowing that such a one is perverse and condemned by his own judgment."
IV. If the Divine mercy is to be exercised, the heretics must cease entirely from the error of their ways.
What therefore the unholy parricide has perpetrated by seizing on the holy Church and cruelly murdering its very ruler, cannot be expiated by man's forgiveness, unless He Who alone can rightly punish such things, and alone can of His unspeakable mercy remit them, be propitiated. But though we are not anxious for vengeance, we cannot in any way be allied with the devil's servants. Yet if we learn they are quitting the ranks of heresy, repenting, them of their error and turning from the weapons of discord to the lamentations of sorrow, we also can intercede for them, lest they perish for ever, thus following the example of the Lord's loving-kindness, who, when nailed to the wood of the cross prayed for His persecutors, "Father, forgive them; for they know not what they do s." And that Christian love may do this profitably for its enemies, wicked heretics must cease to harass God's ever religious and ever devout Church; they must not dare to disturb the souls of the simple by their falsehoods, to the end that, where in all former times the purest faith has flourished, the teaching of the Gospel and of the Apostles may now also have free course; because we also imitating, so far as we can, the Divine mercy desire no one to be punished by justice, but all to be released by mercy.
V. Let him restore the refugee clergy and laity and utterly reject those who persist in heresy.
I entreat your clemency, listen to the suggestions of my brethren already mentioned, whom, as I some time ago have said in a former letters, I have sent not to wrangle with the condemned, but merely to intercede with you for the stability of the catholic Faith. And in accordance with your faith in and regard for the Divine Majesty this especially you should grant, that completely setting aside the contentions of heretics you should deign to bestow a merciful attention on those who have fallen upon such evil days, and, after restoring the liberty of the church of Alexandria to its pristine state, should set up there a bishop who, upholding the decrees of the Synod of Chalcedon and agreeing with the ordinances of the Gospel, shall be able to restore peace among that greatly disturbed people. Those bishops and clergy also whom the unholy parricide has driven out of their churches, should be recalled at your Majesty's command, all others also, whom a like maliciousness has banished from their dwellings, being restored to their former estate, to the end that we may have due cause fully and perfectly to rejoice in the grace of God and your faith without any further noise of strife. For it any one is so forgetful of the Christian hope and his own salvation as to venture by any dispute to assail the Evangelical and Apostolical decrease of the holy Synod of Chalcedon, thus overthrowing the most sacred Council of Nicaea also, him with all heretics who have held blasphemous and abominable views on the Incarnation of our Lord Jesus Christ we condemn by a like anathema and equal curse, so that, without refusing the remedy of repentance to those who make full and legitimate atonement, the sentence of the Synod, which is based on truth, may rest upon those who still resist. Dated 17th of August, in the consulship of Leo and Majorian Augusti (458).
LETTER CLXV TO LEO AUGUSTUS [This letter, which is sometimes called the Second Tome, contains the detailed statement of the catholic doctrine of the Incarnation, which Leo had promised the Emperor in Letter CLVI. It consists of chapters, but, as chaps. 3:to 8:and parts of 2:and 9:are almost identical in language with Letter CXXIV. already given in full, I have not thought it necessary to reproduce the letter here. At the end a long series of quotations from Hilary, Ambrose and other Fathers bearing upon the doctrine are also added, but these also are dispensed with in accordance with our general practice, as we are now presenting Leo and no one else to the reader.]
LETTERCLXVI TO NEO, BISHOP OF RAVENNA Leo, the bishop, to Neo, bishop of Ravenna, greeting.
I. Those, who being taken captives in infancy cannot remember or bring witnesses of their baptism, must not be denied this sacrament.
We have indeed frequently, God's Spirit instructing us, steadied the brethren's hearts, when they were tottering on the slippery places of doubtful questions, by formulating an answer either out of the teaching of the Holy Scriptures or from the rules of the Fathers: but lately in Synod a new and hitherto unheard-of subject of debate has arisen. For at the instance of certain brethren we have discovered that some of the prisoners of war, on their free return to their own homes, such to wit as went into captivity at an age when they could have no sure knowledge of anything, crave the healing waters of baptism, but in the ignorance of infancy cannot remember whether they have received the mystery and rites of baptism, and that therefore in this uncertainty of defective recollection their souls are brought into jeopardy, so long as under a show of caution they are denied a grace, which is withheld, because it is thought to have been bestowed. And so, since certain brethren in a not unjustifiable fear have hesitated to perform the rites of the Lord's mystery, at a synodal meeting, as we have said, we have received a formal request for advice on this matter, and in carefully discussing it, we have desired to weigh each members opinion, and to handle it in so cautious a manner as to arrive with certainty at the truth by making use of the knowledge of many. Consequently the same things, which have come into our mind by the Divine inspiration, have received the assent and confirmation of a large number of the brethren. And so we are bound before all things to take heed test, while we hold fast to a certain show of caution, we incur a loss of souls who are to be regenerated. For who is so given over to suspicions as to decide that to be true which without any evidence he suspects by mere guesswork? And so wherever the man himself who is anxious for the new birth does not recollect his baptism, and no one can Bear witness about him being unaware of his consecration to God, there is no possibility for sin to creep In, seeing that, so far as their knowledge goes, neither the bestower or receiver of the consecration is guilty. We know indeed that an unpardonable offense is committed, whenever in accordance with the institutions of heretics which the holy Fathers have condemned, any one is forced twice to enter the font, which is but once available for those who are to be reborn, in opposition to the Apostle's teaching, which speaks to us of One Godhead in Trinity, one confession in Faith, one sacrament in Baptism. But in this nothing similar is to be apprehended, since, what is not known to have been done at all, cannot come under the charge of repetition. And so, whenever such a case occurs, first sift it by careful investigation, and spend a considerable time, unless his last end is near, in inquiring whether there be absolutely no one who by his testimony can assist the other's ignorance. And when it is established that the man who requires the sacrament of baptism is prevented by a mere baseless suspicion, let him come boldly to obtain the grace, of which he is conscious of no trace in himself. Nor need we fear thus to open the door of salvation which has not been shown to have been entered before.
II. Baptism by heretics must not be invalidated by second baptism.
But if it is established that a man has been baptized by heretics, on him the mystery of regeneration must in no wise be repeated, but only that conferred which was wanting before, so that he may obtain the power of the Holy Ghost by the laying on of the Bishop's hands. This decision, beloved brother, we wish to be brought to the knowledge of you all generally, to the end that God's mercy may not be refused to those who desire to be saved through undue timidity. Dated the 24th of Oct., in the consulship of Ms Majorian Augustus (458).
LETTERCLXVn TO RUSTICUS, BISHOP OF GALLIA NARBONENSIS, WITH THE REPLIED HIS QUESTIONS ON VARIOUS POINTS Leo, the bishop, to Rusticus, bishop of Gallia Narbonensis.
1. He exhorts him to act with moderation towards two bishops who have offended him.
Your letter, brother, which Hermes your archdeacon brought, I have gladly received; the number of different matters it contains makes it indeed lengthy, but not so tedious to me on a patient perusal that any point should be passed over, amid the cares that press upon me from all sides. And hence having grasped the gist of your allegation and reviewed what took place at the inquiry of the bishops and leading men, we gather that Sabinian and Leo, presbyters, lacked confidence in your action, and that they have no longer any just cause for complaint, seeing that of their own accord they withdrew from the discussion that had been begun. What form or what measure of justice you ought to mete out to them I leave to your own discretion advising you, however, with the exhortation of love that to the healing of the sick you ought to apply spiritual medicine, and that remembering the Scripture which says "be not over just," you should act with mildness towards these who in zeal for chastity seem to have exceeded the limits of vengeance, lest the devil, who deceived the adulterers, should triumph over the avengers of the adultery.
II. He expostulates with him for wishing to give up his office, which would imply distrust of God 's promises.
But I am surprised, beloved, that you are so disturbed by opposition in consequence of offenses, from whatever cause arising, as to say you would rather be relieved of the labors of your bishopric, and live in quietness and ease than continue in the office committed to you. But since the Lord says, "blessed is he who shall persevere unto the end," whence shall come this blessed perseverance, except from the strength of patience? For as the Apostle proclaims, "All who would live godly in Christ shall suffer persecution." And it is not only to be reckoned persecution, when sword or fire or other active means are used against the Christian religion; for the direst persecution is often inflicted by nonconformity of practice and persistent disobedience and the barbs of ill-natured tongues: and since all the members of the Church are always liable to these attacks, and no portion of the faithful are free from temptation, so that a life neither of ease nor of labor is devoid of danger, who shall guide the ship amidst the waves of the sea. if the helmsman quit his post? Who shall guard the sheep from the treachery of wolves, if the shepherd himself be not on the watch? Who, in fine, shall resist the thieves and robbers, if love of quietude draw away the watchman that is set to keep the outlook from the strictness of his watch? One must abide, therefore, in the office committed to him and in the task undertaken. Justice must be steadfastly upheld and mercy lovingly extended. Not men, but their sins must be hated. The proud must be rebuked, the weak must be borne with; and those sins which require severer chastisement must be dealt with in the spirit not of vindictiveness but of desire to heal. And if a fiercer storm of tribulation fall upon us, let us not be terror-stricken as if we had to overcome the disaster in our own strength, since both our Counsel and our Strength is Christ, and through Him we can do all things, without Him nothing, Who, to confirm the preachers of the Gospel and the ministers of the mysteries, says, "Lo, I am with you all the days even to the consummation of the age." And again He says, "these things I have spoken unto you that in me ye may have peace. In this world ye shall have tribulation, but be of good cheer, because I have overcome the worlds." The promises, which are as plain as they can be, we ought not to let any causes of offense to weaken, lest we should seem ungrateful to God for making us His chosen vessels, since His assistance is powerful as His promises are true.
III. Many of the questions raised could be more easily settled in a personal interview than on paper.
On those points of inquiry, beloved, which your archdeacon has brought me separately written out, it would be easier to arrive at conclusions on each point face to face, if you could grant us the advantage of your presence. For since some questions seem to exceed the limits of ordinary diligence, I perceive that they are better suited to conversation than to writing: for as there are certain things which can in no wise be controverted, so there are many things which require to be modified either by considerations of age or by the necessities of the case; always provided that we remember in things which are doubtful or obscure, that must be followed which is found to be neither contrary to the commands of the Gospel nor opposed to the decrees of the holy Fathers.
QUESTION I. Concerning a presbyter or deacon who falsely claims to be a bishop, and those whom they have ordained.
REPLY. No consideration permits men to be reckoned among bishops who have not been elected by the clergy, demanded by the laity, and consecrated by the bishops of the province with the assent of the metropolitan. And hence, since the question often arises concerning advancement unduly obtained, who need doubt that that can in no wise be which is not shown to have been conferred on them, And if any clerics have been ordained by such false bishops in those churches which have bishops of their own, and their ordination took place with the consent and approval of the proper bishops, it may be held valid on condition that they continue in the same churches. Otherwise it must be held void, not being connected with any place nor resting on any authority.
QUESTION II. Concerning a presbyter or deacon, who an his crime being known asks for public penance, whether it is to be granted hint by laying on of hands?
REPLY. It is contrary to the custom of the Church that they who have been dedicated to the dignity of the presbyterate or the rank of the diaconate, should receive the remedy of penitence by laying on of hands for any crime; which doubtless descends from the Apostles' tradition, according to what is written," If a priest shall have sinned, who shall pray for him?" And hence such men when they have lapsed in order to obtain God's mercy must seek private retirement, where their atonement may be profitable as well as adequate.
QUESTION III. Concerning those who minister at the altar and have wives, whether they may lawfully cohabit with them?
REPLY. The law of continence is the same for the ministers of the altar as for bishops and priests, who when they were laymen or readers, could lawfully marry and have offspring. But when they reached to the said ranks, what was before lawful ceased to be so. And hence, in order that their wedlock may become spiritual instead of carnal, it behaves them not to put away their wives but to "have them as though they had them not," whereby both the affection of their wives may be retained and the marriage functions cease.
QUESTION IV. Concerning a presbyter or deacon who has given his unmarried daughter in marriage to a man who already had a woman joined to him, by whom he had also had children.
REPLY. Not every woman that is joined to a man is his wife, even as every son is not his father's heir. But the marriage bond is legitimate between the freeborn and between equals: this was laid down by the Lord long before the Roman law had its beginning. And so a wife is different from a concubine, even as a bondwoman from a freewoman. For which reason also the Apostle in order to show the difference of these persons quotes from Genesis, where it is said to Abraham, "Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with my son Isaac." And hence, since the marriage tie was from the beginning so constituted as apart from the joining of the sexes to symbolize the mystic union of Christ and His Church, it is undoubted that that woman has no part in matrimony, in whose case it is shown that the mystery of marriage has not taken place. Accordingly a clergyman of any rank who has given his daughter in marriage to a man that has a concubine, must not be considered to have given her to a married man, unless perchance the other woman should appear to have become free, to have been legitimately dowered and to have been honored by public nuptials.
QUESTION V. Concerning young women who have married men that have concubines.