Papal Letters 1 part 32/50

The same charity, by the grace of the divine Spirit bestowing it, empties of all virtues those who do not possess it. Therefore, if we both avoid scandals for the sake of punishment, and pursue peace for the sake of the goods of peace, and Christ, who is charity, exhorts us to charity: what is it, then, that holds back those who hasten with catholic ardour? What is it that hinders those who wish to see Christ, namely the person of the offending Acacius? What is it that free men are burdened by another's error? When these things shall have been more amply set forth by the venerable pope's rescripts, nevertheless out of the obedience of our devotion we believed they should be included, lest we should seem not to have asked, by concealing the answer which we received while we entreated.

Therefore, most pious emperor, the senate, moved by the clemency of your Serenity, has added these things in its own name, that as you were of so kindly a mind in bringing each commonwealth into concord, so you may be known to be as pious in restoring the unity of the Church. For as that peace of kingdoms is known to profit only the subjects, so this peace of religion profits the one who rules together with his people. For indeed, who would think that the followers of perfidious heresies have offended less than the very authors themselves? Who would not condemn those who, after the gibbet of the cross, again divide the members of Christ? Would that this cause had already begun while you were reigning, so that nascent evils might more easily be repressed than those advanced! For who would doubt that his error could not have existed, whose error he would see corrected in your times?

(115.) HORMISDAS TO ANASTASIUS AUGUSTUS. THROUGH THE BISHOPS ENNODIUS AND FORTUNATUS, VENANTIUS THE PRESBYTER, VITALIS THE DEACON, AND HILARUS THE NOTARY. Well and usefully does your Serenity exercise the care of princely acumen, not only in administering the office of the commonwealth, but, ennobling it with better institutions, you appease the Author of the venerable empire by care for restoring unity. For rulers are certain of protection, if, while they preside, no chastity of the churches is stained by the devil's importunate intermingling. For whence can it come to pass that the Church should direct pure prayers to our God on behalf of princes, if the people be lethally corrupted by perfidy?

For as, before all goods, wisdom according to God is perfect in emperors, so from the sanctuary of pure breasts supplication for these ought to proceed, and that with a faithful abundance of souls. No matter of triumphs, most sublime lord, can be more joyful to you than the subjugation of perfidy. This too we suggest confidently, and by the prerogative of the office committed to us, because he is near to suffering his own splendour to be darkened by another's cloud, who, though by God's granting he could remove it, permits the darkness of errors to remain in his subjects.

Therefore, because your Meekness has by most sacred writings announced the future synod, and by those same pages has admonished us that we ought to be present at it—God, as we believe, so commanding you—we rejoice, knowing that it belongs to well-directed minds to seek out the masters of the venerable Church; for those alone shun the examination of conscience who do not hold the things that are just. For even with mouth at rest he proclaims the splendour of a good will, who, through the apostolic and immaculate faith and through competent preachers, desires either to be confirmed or corrected.

Yet, although in these matters no example of a preceding age exists, nor is the quality of any elder deed held to be inserted in books or memorials, it is nothing to us, to whom it is sweet, by the benefit of God and with your Piety inviting, to begin better things, and to impose upon ourselves this institution of so illustrious a work, which we did not receive from our forefathers:

for we willingly embrace doing everything for the restoration of the faith and the peace of the churches, provided nevertheless that the definition of our elders and of the holy fathers remain unshaken in its roots; provided that Nestorius be anathematized with his associates, who, emptying out the mysteries of the divine nature, falsely alleges the blessed Virgin Mary to be the mother of a mere man, forgetful of the angelic annunciation, through which it was made known to the world that what should be born of her was to be called holy, the Son of God (Lk 1:35).

Let there depart the honouring of the impious, so contumelious toward God, since the Godhead so wrought in the womb of the Virgin that from her there proceeded a substance united to itself by a connection of flesh and human soul—undivided indeed, but not confused—and thus, in both natures, for love of our redemption, the person of Christ Jesus our Lord is one, the mystery building it up... [that He] might have been able to undergo death for [our] restoration... might have availed by the power of the heavenly empire to repair the frailty of [our] nature; or so that, on account of the unity of the person, both the Lord of majesty is believed to have been crucified, and the Son of Man to have descended from heaven.

The stupidity of Eutyches too, ignorant of all good things, detestable now even by his very name, together with his associates, let it be renounced—he who testified that Christ our God and Lord had only the figure of flesh and did not have the truth of our substance, not knowing of whom it was promised that 'they shall look on him whom they pierced' (Jn 19:37; Zech 12:10). For thus does each nature persist in one and the same person, so that God and man, one Son of God, Jesus Christ, may appear to the hearts of the faithful.

For what did the presence of Him living and eating together with men for forty days after the resurrection of the Lord accomplish, except that by these dealings He might make, for those who were going to deny the truth of His flesh, the age of the healing older than that of the wound? For thus He said to the disciples: 'What do you think? Handle and see, for a spirit hath not flesh and bones, as you see me to have' (Lk 24:38-39). Nor would it have been a mystery, that He entered to them with the doors closed (Jn 20:19), if He had not possessed the integrity of a human body.

We could from this gift of the word bring forth a longer discourse, but we believe it enough, through our God, to supplicate your learned Clemency with concise suggestions, hoping that you may sustain the labour and care of the pastoral office, following the pattern of your venerable predecessors Marcian and Leo, also by the participation of princely power. You will have, God being favourable, a hope of victories that does not lie prostrate, if you fortify the pontifical contest against the devil's insinuations with a peaceful array for the fight. Never in the memory of the holy churches let the commemoration of Dioscorus, associate of Eutyches, of Timothy and Peter the parricides, revive again;

let the definition of the Council of Chalcedon, worthy to be looked up to, be preserved by all, God working through you; let Acacius, polluted by communion with Peter the son of darkness, have as his sharers those whom he chose—he who even amid his own excesses did not endure to be reckoned clean concerning Peter of Antioch and his accomplices; let the curses heaped upon the dogmas of pope Leo of holy memory cease, which punish only those persisting while he remains in his own [truth]. In these things which we have mentioned we invoke the solicitude of your empire: for your Piety, by keeping this, will be able to possess its heights and sceptres, transferred after many years into another age.

Receive our prayers, transmitted for your love through Ennodius and Fortunatus, our brothers and fellow-bishops, and also through Venantius the presbyter and Vitalis the deacon and Hilarus the notary, our sons, whose faith in the fear of God and whose zeal have shone brightly among us; and lend a peaceful conscience to those who supplicate in our stead! For we hope, and having confidence in God we promise, that the zeal which you shall have expended upon the true religion will not be without recompense and reward. Given on the third day before the Ides of August, in the consulship of Florentius, most distinguished man. (116.) THE INSTRUCTION WHICH WAS GIVEN TO ENNODIUS AND FORTUNATUS THE BISHOPS, VENANTIUS THE PRESBYTER, VITALIS THE DEACON, AND HILARUS THE NOTARY.

With the help of God and the prayers of the apostles, when you come into the parts of Greece, if the bishops are willing to meet you, receive them with the veneration which befits them; and if they are willing to establish communion, do not spurn it. Let it not be reported by the laity that you wish to have no concord with them. But if they should wish to invite you to a banquet, decline them with a gentle excuse, saying: 'Pray that we may first be worthy to have that mystical table in common, and then this [banquet] will be the more pleasant to you.'

But as for victuals, or if they should wish to offer anything else—except however conveyance, if the cause should require it—do not accept, but excuse yourselves in such a way, saying that nothing is lacking, and hoping also that they may accommodate their minds to you, where there are both gifts and riches and charity and unity and whatever is certainly pertinent to religious joy. With this arrangement, God being favourable, when you arrive at Constantinople, lodge there where the most clement emperor shall have arranged; and before you see him, give to no one licence of coming to you, except those whom his Piety shall have sent. But after you have seen the prince, if any who are orthodox and of our communion, as having zeal for unity, wish to see you, receive them with all caution.

through whom perhaps you may be able to detect what is being done. Being presented therefore to the Emperor, offer the letters with this address: 'Your father greets you, daily entreating God and commending your reign to the confessions of the holy apostles Peter and Paul, that God, who has given us such a desire—that you should choose to send, for the cause of the Church, and to consult his Beatitude—may Himself also repay the perfection of your good will.' And if he wishes, before he receives the papers, to learn the order of the legation, use these words: 'Command that the writings be received.' If he shall say, 'What do the papers contain?', you answer: 'They contain greetings to your Piety, and he gives thanks to God, because he knows you to be solicitous for the unity of the Church;

read, and you will learn.' And make no mention whatsoever of any matter, unless first the received letters be read out. And after the letters have been received and read out, you add: 'For he has also sent letters to Vitalian your servant, because, having received licence from your Piety—as he himself wrote—he directed his men to your father the holy pope. But because it was just that he should first direct them to your Clemency, he did this, so that, with you commanding and arranging, we might, God being favourable, convey to him the writings which we have brought.' If the emperor should ask for the letters directed by us to Vitalian, it is thus to be answered: 'Your father the holy pope did not command us this, nor can we do anything without his command;

yet, that you may know the simplicity of the letters—that they have nothing else but prayers directed to your Piety, that you may accommodate your mind for the unity of the Church—join with us a person, in whose presence the letters delivered by us may be read out.' But if the emperor should say that he ought to read them out himself, you answer that you have already suggested that this was not commanded you by the holy pope. If he should say, 'This alone is what is contained in the letters; for other things too can be announced by verbal mandates,' then you answer: 'Far be it from our conscience! Such is not our custom: we have come for the cause of God, and shall we commit an offence against God?

The legation of the holy pope is simple, and his petition itself is known to all—his very prayers, that the constitutions of the fathers be not corrupted, that the heretics be removed from the churches. Besides these things our legation contains nothing.' If he should say, 'Therefore I have also invited the holy pope to the synod, so that if there is anything ambiguous, it may be removed from the midst,' it is to be answered: 'We give thanks to God and to your Piety, because we recognize that you have this affection and mind, that the generality may keep the things which have been constituted by the fathers; for then there can be true and holy unity among the churches of Christ, if you, God helping, choose that this which your predecessors Marcian and Leo kept be preserved.'

If he should say, 'And what are these things which you say?', you answer: 'That the Council of Chalcedon and the letters of the holy pope Leo, which were written against the heretics Nestorius and Eutyches and Dioscorus, be in no way corrupted.' If he should say, 'We both receive and hold the Council of Chalcedon and the letters of pope Leo,' you at once give thanks and kiss his breast, saying to his clemency: 'Now we have recognized that God is favourable to us, when you hasten to grant such things; because this is the catholic faith, this is the faith which the apostles preached, without which no one can be orthodox, this is the faith which the generality of priests ought to hold and, by preaching, to preserve.'

If he should say, 'The bishops are orthodox, they do not depart from the constitutions of the fathers,' you answer: 'Therefore, if the constitutions of the fathers are kept, and nothing is corrupted of what was confirmed in the holy Council of Chalcedon, what is the cause that there is so much discord among the churches of these parts, or what cause makes the bishops in one region of the East not to be of one mind?' If he should say, 'The bishops were quiet, no discord was current among them: the predecessor of the holy pope stirred up their minds by sending letters and, by soliciting, led them into confusion,' it is to be answered: 'The letters which pope Symmachus of holy memory sent, we have at hand:

if, beyond these things which your Piety has stated—that is, "I follow the Council of Chalcedon, I admit the letters of pope Leo"—they contain anything else than an exhortation that these things be kept, then it is true that through him confusion was generated; but if there is contained in the letters that which both your father hopes and your Piety consents to, what did he do that seems blameworthy in him?' To these add prayers and tears, asking: 'Lord emperor, consider God, set before your eyes His future judgment! The holy fathers who constituted these things followed the faith of the blessed apostle Peter, through which the Church of Christ was built.' If the emperor should say, 'What you wish me to do by persecution, I have the power [to do];

behold, enter into communion with me, who receive the Council of Chalcedon and embrace the letters of pope Leo; now communicate with me!', it is to be answered: 'In what order does your Piety desire to be received into communion? Nor do we shun your Piety who preaches these things, because we know that you fear God, and we rejoice, because it is pleasing to you to keep the constitutions of the fathers. Confidently therefore we ask that through you the Church may return into unity, that all bishops may know your will, and that you keep the Council of Chalcedon and the letters of pope Leo and the constitutions of the apostolic see.'

If he should say that he ought to know in what order these things are to be done, again apply prayers with humility, saying: 'Your father wrote to the bishops generally: join to these letters your own sacred rescripts, signifying that you claim this which the apostolic see also preaches; and then those who are orthodox are in no way separated from the unity of the apostolic see, and those who are contrary to these are recognized. When these things are arranged, your father is prepared, if there be need, to lend his own presence, and, whatever is expedient, with the constitutions of the fathers preserved, not to deny it for the integrity of the Church.' If the emperor should say, 'These things are well;

receive again the bishop of our city!', again add prayers, humbly saying: 'Lord emperor, we have come, with the help of God and with you striving and furnishing aid, to make peace and to lay to rest the contention in your city. The contention is about two persons: this cause has its own proper course. Let the generality of the bishops first be set in order, let there be one catholic communion, and, in the next place, concerning these—or if there are any others outside their churches—the cause can then be more diligently examined.' If the emperor should say, 'You are speaking of Macedonius; I perceive your subtlety: he is a heretic;'

'...can by no means be recalled,' you answer: 'We, lord emperor, claim nothing for any person; and if Your Piety will consider the matter, we speak rather for the sake of your soul and your reputation, that there may be an examination, and, if he is a heretic, that he be recognized as such by judgment, and not that one who is orthodox be unjustly said to be oppressed under mere suspicion.' If the emperor should say, 'What do you wish? Say it now! Will you speak of the Council of Chalcedon and of the letters of Pope Leo? Behold, here is the bishop of the city; he consents to these things,' the answer must be: 'If he keeps these things, then in the examination of the case they will be able to help him the more;'

'And since you granted such licence to your servant Vitalian, master of the soldiers, that he might hope from the most blessed pope that, for such causes, in the examination of the case before him, for those persons against whom there may be a claim in respect of their office, all things may be preserved intact and whole.' If the emperor should say, 'Is my city to be without a bishop? Does it please you that where I dwell there should be no bishop?' the answer must be: 'We have said before that in this city there is a claim of two persons. As for what pertains to the canons, we have already suggested it: to dissolve the canons is to commit an offence against religion. There are many remedies, many things devised, through which Your Piety may not be without communion, and yet the full form of the judgments be preserved.'

If he should say, 'What are these remedies?' you answer (not newly begun by us): 'While the case concerning the other bishop remains suspended, let a person who consents to the confession of Your Piety and to the decrees of the Apostolic See meanwhile, until the outcome of the inquiry, hold the place of the bishop of Constantinople.' If, with God's help, the bishops are willing to accommodate themselves to the Apostolic See, you have the text of the libellus issued from the archive of the Church, according to which they ought to make profession.

If, however, petitions are lodged by the Catholics against other bishops—especially against those who without shame anathematize the Council of Chalcedon and do not receive the letters of the holy Pope Leo—receive the petitions, but reserve the case to the judgment of the Apostolic See, so that you may both give hope of a hearing and yet the authority due to us be preserved. If, however, the most serene emperor should promise that he will do all this, provided only that we lend our presence, then by all means let his sacred decrees first be conveyed through the provinces by bishops or by our letter, borne by one of your number, together with the persons

whom the emperor shall have appointed—dispatch them, so that thus it may become known to all that he preserves the Council of Chalcedon and the letters of the holy Pope Leo. When these things proceed thus, send letters to us in the sign of Christ, that we may prepare for the journey. Moreover, it is the custom that all bishops be presented to the emperor through the bishop of Constantinople. If their cunning scheme should discover this—wishing to learn the form of the legation—so that you should see the emperor together with Timothy, who now seems to govern the Church of Constantinople, then act in such a way that, if possible, you learn of it before you enter into the emperor's presence.

Arrange these things through certain persons, and, before you are presented, direct thus: 'The father of Your Piety gave us such instructions, that we should see Your Clemency without any of the bishops present.' Act accordingly, therefore, until he himself withdraws from this custom. But if he refuses altogether, or if it happens by some trick that you unexpectedly see Timothy before the emperor, then suggest thus: 'Let Your Piety command that we be given a private audience, that we may set forth the causes for which we were sent.' If he should say, 'Speak here before him!' you answer: 'We do no injury, but we make known what pertains to the case; our legation also involves his very person, and he cannot be present at our representations.'

And on no account allege anything while he is present, but when he has gone out, set forth the order of the delegation. (Year 116.) LIKEWISE THE CHAPTERS OF THE SEVERAL CAUSES. That the holy Council of Chalcedon and the letters of the holy Pope Leo be preserved. And the most clement emperor, consenting, ought to send the general sacred decrees of his Piety to all the bishops, in which he signifies that he both believes and upholds the aforesaid things; and the consenting bishops likewise, in church, with the Christian people present, ought to proclaim these things:

that they embrace the holy Council of Chalcedon and the letters of the most holy Pope Leo, which he wrote against the heretics Nestorius and Eutyches, Dioscorus, and also against their followers Timothy Aelurus, Peter, and against those who are held guilty in that same cause—together also with Acacius, who was once bishop of the Church of Constantinople—and also anathematizing Peter of Antioch with their associates. These things they set down in their own hand, in the presence of the venerable chosen men, writing according to the text of the libellus which we have issued through our notaries.

That those deported into exile for an ecclesiastical cause be recalled to the hearing of the Apostolic See, so that judgment and a true examination may be had concerning them, in such a way that their case be reserved intact for inquiry. But if any who are in communion with the Apostolic See, preaching and following the Catholic faith, have been put to flight or are held in exile, it is just that these before all others be recalled. Moreover, among the other things we have enjoined upon the legates: that if it happen that petitions be presented against those bishops who have persecuted the Catholics, judgment concerning these be reserved to the Apostolic See, so that concerning them the decrees of the venerable Fathers may be preserved, through which edification may accrue to the whole body.

(Year 116, part b.) A COPY OF THE LIBELLUS THROUGH THE BISHOPS ENNODIUS AND FORTUNATUS, THE PRIEST VENANTIUS, THE DEACON VITALIS, AND THE NOTARY HILARUS. The first condition of salvation is to keep the rule of right faith and in no way to deviate from the ordinances of the Fathers. And because the saying of our Lord Jesus Christ cannot be passed over, who says: 'Thou art Peter, and upon this rock I will build my Church,' these words which have been spoken are proved by the outcome of events, for in the Apostolic See the Catholic religion has always been kept immaculate.

Desiring therefore in no way to be separated from this hope and faith, and following in all things the ordinances of the Fathers, we anathematize all heresies, especially the heretic Nestorius, who was once bishop of the city of Constantinople, condemned in the Council of Ephesus by Celestine, pope of the city of Rome, and by the holy Cyril, prelate of the city of Alexandria; together with him anathematizing Eutyches and Dioscorus of Alexandria, condemned in the holy Council of Chalcedon, which we follow and embrace; adding to these Timothy the parricide, surnamed Aelurus, and likewise his disciple and follower in all things, Peter of Alexandria;

and likewise we condemn and anathematize Acacius, once bishop of Constantinople, condemned by the Apostolic See, their accomplice and follower, and whoever have remained in the fellowship of their communion: for whoever mingles himself in the communion of any, deserves a like sentence with them in the condemnation; condemning no less Peter of Antioch with his followers and those of all the aforesaid. Wherefore we receive and approve all the letters of the blessed Pope Leo, which he wrote concerning the Christian religion.

Whence, as we have said before, following in all things the Apostolic See and preaching all its ordinances, I hope that I may be worthy to be in one communion with you, which the Apostolic See preaches, in which is the whole and true solidity of the Christian religion: promising also that those separated from the communion of the Catholic Church—that is, those who do not consent to the Apostolic See—their names are not to be recited among the sacred mysteries. This my profession I have subscribed with my own hand, and I have presented it to you, Hormisdas, holy and venerable pope of the city of Rome, on the fifteenth day before the Kalends of April, in the consulship of Agapitus, vir clarissimus. (Year 117.) A COPY OF THE REPORT OF JOHN, BISHOP OF NICOPOLIS, THROUGH RUFINUS, DEACON OF THE SAME.

TO MY LORD, IN ALL THINGS MOST HOLY AND MOST BLESSED, FATHER OF FATHERS, FELLOW-MINISTER AND PRINCE OF BISHOPS, HORMISDAS, JOHN SENDS GREETING IN THE LORD. It has always been my care to seek nothing further than to attend to my own affairs and to commit my familiar way of life to the anxiety of solicitude. But since the judgments of God are a great deep, as I know Your Beatitude also teaches, when our father and archbishop Alcison was once called by Christ, the Prince of shepherds, to the mansions above, by that reason which He knows who is the Lord of all things possible, the holy synod of good works and the clergy transferred to me the lot of the shepherd.

But I, referring all things to God, who makes free the tongues of those who stammer, fittingly have recourse to your prayers, that according to the custom of your Apostolic See you may deign to have care of all the churches and of the people of Nicopolis according to your ancient spiritual arrangement. For as I ask that an answer be given for the opening of my mouth—as the blessed Apostle taught, and as the Lord Himself also commanded—ask with me the Giver of these things, and seek together with the seeker, and receive with your spiritual hand the one who knocks. For if you do this, most holy one, I shall be able both to receive and to find, and, with Christ opening, to walk rightly through the word of truth.

But since certain persons, feigning to believe and follow along with us the holy synods which were gathered at Nicaea, Constantinople, and Ephesus—in which the leaders were the most holy bishops of blessed memory, Celestine of your Apostolic See and Cyril of Alexandria—and moreover that which was gathered at Chalcedon against the impious Eutyches, which confirmed all the aforesaid in itself by the principle of truth and orthodoxy: nevertheless they dare to assail us, as though we were avoiding without reason the bond of concord.