Papal Letters 1 part 5/50

When I learned of this, I demanded that all the presbyters who were together there should come to me, and, sitting with the most distinguished man the tribune Serenianus, I admonished them not to suffer anything to be done rashly, nor to go against the order of the sacred law, nor against the reason of custom. But they resisted with such obstinacy, that they in no wise hesitated to do what they had threatened. For they judged that the presbyter Boniface too must be ordained in the church of Marcellus, and with him they proceeded to the basilica of the holy apostle Peter.

And since it belongs to Your Piety to render judgement in this matter, I have believed that Your Majesty ought at once to be consulted, in keeping with a fitting solicitude, so that I may be plainly instructed by the command of Your Divinity as to what Your Piety decrees in this affair. For it is not fitting that things done through the rashness of a few against the reverence of the venerable law should long be deferred, lest by delay those things be confirmed which ought to be cut away at their very beginnings. The record of the acclamations of the people, which have been held on each successive day, I have subjoined to my report; whatever shall have been done hereafter I will not pass over in silence. Given on the fourth day before the Kalends of January. (15.) A COPY OF THE SACRED LETTER.

When all the proceedings had been reviewed, it became clear from the commendable report of Your Sublimity that in the ordination of the venerable priesthood the insolence of a few sought to disturb the ancient tranquillity. For when, after the departure of the venerable man Zosimus, a multitude agreeing in common judgement had resounded concerning the merit of Eulalius as the one to be duly appointed in succession, and when the confirmation of the successor preserved in full measure all those things which the rule of catholic discipline requires, we greatly marvel that certain persons arose who, holding the solemn observance in contempt, hastened toward the ordination of another.

It would rightly behove our clemency to rise up to chastise their deed, were it not that we adjudge them to deserve pardon on this ground, namely that, quickly perceiving their own fall, they relapsed into begging for indulgence, entreating that they be forgiven for the very thing which, having suffered violence, they complained of. Let Your Sublimity therefore recognize, by the present authority of our clemency, that our will and zeal accord toward Eulalius as the prelate of the sacred law, upon whom a fitting number of ordaining bishops, the solemn observance of the lawful time, and the character of the place have rightly conferred the summit of the venerable name.

But since it is established that Boniface lacked everything, we judge that our sentence was awaited to no purpose, since those who had presumed appear to have condemned by their own entreaties the very man they made bishop, once he was removed. Therefore, by absolute decree we ordain, all extraordinary presumption being set aside, that Boniface be forthwith forbidden the City, which is placed under interdict: it will be to his credit for modesty if, complying with the celestial ordinances, he departs of his own accord; if he resists too obstinately, we command that he be expelled against his will. As for the authors of the plebeian sedition, together with their associates, Your Sublimity, Symmachus, dearest and most beloved father, shall determine that they be detained and fittingly punished, so that a thing rashly presumed may not pass unpunished. In which matter Aphrodisius, a man of clarity,

a tribune and notary, we have been pleased to have dispatched by our clemency, so that in his presence the things we have determined may be more speedily carried out, to the end that the tranquillity of the people may be vexed by no disturbance, and that the whole community may reverence in peace him whom, according to ancient custom and with the mysteries of the sacred law observed, they have received. Given on the third day before the Nones of January at Ravenna. (16.) A COPY OF THE REPORT OF SYMMACHUS, PREFECT OF THE CITY, TO THE PRINCE. As soon as the sacred discourse of Your Piety, by its swiftness, forestalled the expectation of the people, it removed all that the diversity of wills had usurped concerning the election of bishops, and by divine foresight cut it away at the very outset — that which, through the slowness of an unskilled multitude and by growing zeal, could with greater difficulty have been removed, O lord emperors.

For which reason I straightway hastened, with the service that was due, to fulfil the things that had been commanded; and — what is to be ascribed to the felicity of Your Clemency — an affair of unprecedented example, of the greatest contention and of a mighty struggle, which had begun not without commotion of the people, was thus, by the grace of Your Clemency, brought to an end with the whole multitude at rest. For when at that time the sacred authority was delivered to me, on which the solemnity of the holy day was to be celebrated, I forthwith, as was fitting, sent the chief clerk to admonish Boniface to come to me, that he might acknowledge what had been commanded and abstain from the procession which he had learned was forbidden him. But he, holding the summons in contempt, went forth in procession and handed over to the people to be beaten the man whom I had dispatched.

When this was reported, having held consultation with Serenianus, tribune and man of clarity, I proceeded to the church of the holy apostle Paul, where he had gathered, and for caution's sake I sent copies of the sacred instruction, lest the multitude, once let loose, should attempt any public wrong against the commands; and I likewise assigned a part of the officials. But suffering neither to be done, when he wished to return to the City with the people, at once at the gates both the members of the guard and the attendants ran up, to prevent him, as had been decreed, from entering your City. But he thought that these too were to be despised, and, having entered by violence, he was driven back by many who ran to meet him from a certain quarter of the City, and was not permitted to accomplish what he intended. And when the crowd that accompanied him saw this, it dispersed without any tumult.

But he himself, led forth beyond the wall, tarries not far from the City. Lest he should secretly enter the City by night, hasten to the church, and again stir up the zeal of the people, by common consultation and with fitting solicitude I have arranged that four members of the guard and attendants watch him there without injury to his person, awaiting what Your Piety may decree, so that the tranquillity which has hitherto been preserved may endure. As for the party of Eulalius, the venerable man, who on that day was celebrating the solemnities with almost the whole multitude at the basilica of the holy apostle Peter — as soon as the commands of Your Piety were published, there was joy throughout the whole city.

Whence those things which the Roman people, giving thanks to Your Majesty with public rejoicing in diverse acclamations, believed ought to be published, I have all subjoined to my report, so that Your Piety might learn both with how great tranquillity, under your favour, those things have been corrected which had been wickedly committed through the rashness of a few, and with how great favour those things have been received which Your Clemency, by divine judgement and out of reverence for the venerable religion, believed ought to be decreed, and ordained to be preserved forever for the tranquillity of the Roman people. Given on the sixth day before the Ides of January. (17.) A COPY OF THE PETITION OF THE PRESBYTERS ON BEHALF OF BONIFACE. We beseech Your Clemency, most pious and most clement emperors Honorius and Theodosius, ever Augustus.

After the departure of the holy pope Zosimus of the catholic church of the city of Rome, as custom willed to be done and as the very discipline of religion dictated, we many priests came together into one, that we might treat by common judgement of appointing a successor. But since the archdeacon Eulalius, with almost all the entrances barred, had impiously despising the obsequies of the supreme priest occupied the Lateran church with deacons and a very few presbyters and a multitude of the disturbed populace, on the following day we hastened to the same church, where it had first been appointed by all; and there, after conference held among all, and after counsel shared with the Christian people, we chose the one whom God bade.

For we adopted the venerable man Boniface, an aged presbyter most learned in the law and approved for good morals, and — what adorned him the more — an unwilling one, by the acclamation of the whole people and the consent of the better citizens; and he was consecrated by the order of divine institution. For it is established that, with more or less seventy presbyters subscribing and nine bishops of diverse provinces standing by, the benediction was celebrated at a fitting time, and afterward all things that the solemnity required were fulfilled.

But when the aforesaid Eulalius — who had before been approached through three of our fellow-priests on the authority of many, that he should presume nothing rashly for himself beyond the awareness of the higher clergy — having circumvented a very few presbyters, having ill-treated and consigned to various custody those who had come with letters to forbid him, having even produced, along with others, the bishop of Ostia (whom it is established was summoned all but dead, for the old man's sickness testifies that he was dragged unwilling), had rushed by canvassing into a place not due to him, with the order of religion unguarded: he began indecently to defend his deed through men ignorant of discipline and unaware of religion, judging that he could confound by human disturbances a single sentence.

And since it is established that Your Clemency was deceived by a false report, so that you sanctioned I know not what to the injury of the divine judgement (for whatever the election of so many confirms is divine), we beseech Your Piety that you order the former ordinances to be removed, and that Eulalius, who crept into another's place, together with his abettors, ought to be conducted to the court of Your Perpetuity. For we profess that the holy pope Boniface will be present with our fellow-priests. For, leaving individual presbyters at the parish churches, all will be present who may declare their will, that is, the judgement of God. Let Your Clemency also command that all be present whom the case binds, and that those who refuse be even expelled from the city, who do not suffer themselves to be brought.

You will find, when the inner examination has begun to be pursued, that it not only is abhorrent to the divine laws but can also be displeasing to human ones; wherefore, having obtained this, we render to your eternal rule the greatest and most abundant thanks. TO THE PETITION OF THE PRESBYTERS OF THIS KIND THE EMPEROR SENT THE FOLLOWING SACRED RESCRIPT TO SYMMACHUS, PREFECT OF THE CITY: (18.) After the report of Your Sublimity had been brought to the ears of our mildness, the allegation of the presbyters cast upon us the occasion of a deliberation by no means superfluous.

Therefore it is fitting, ambiguity being set aside, to test the truth of the matters at close quarters, and to have it approved before many who judge, which party the order of the affair, if passed over, accuses, and which, if preserved, it aids — so that, the character of each deed being at once weighed, the decision may stand rightly defined concerning the one and not remain rashly assumed concerning the other. Symmachus, dearest and most beloved father. For which reason your illustrious and pre-eminent greatness shall, all the things decreed above being suspended and no prejudgement meanwhile being formed, by the authority of the present oracle summon both, that is Boniface and Eulalius, most religious men, with worthy insistence.

so that they may not delay to hasten their presence at the city of Ravenna within the sixth day before the Ides of February, all being alike admonished who are the authors of either ordination, that, all excuse being removed, they not be absent, so that each, having set forth examples of ecclesiastical institution concerning his own conduct toward the other, may stand as a defender, and, having cleared himself, may convict the other of having transgressed more grievously against the catholic law by the presumption of an unworthy election: each about to receive judgement concerning his own status if he neglect to be present, doubtless giving to be understood that he has acted improvidently, nay unlawfully, in that which he dares not defend in person.

We too summon by the writings of our serenity a fitting number of priests from diverse provinces, so that the disputation of many in our presence may resolve the matter brought into doubt. But since all things are reserved intact for a future judgement, it becomes no one to flatter himself concerning things transacted: for the example of the present judgement will teach what ought to be observed in such affairs for the future. Given on the eighteenth day before the Kalends of February, through Aphthonius. (19.) LIKEWISE A REPORT OF SYMMACHUS, PREFECT OF THE CITY. When the most illustrious man Aphthonius, a decurion of your sacred palace, had come to the venerable City with the celestial command, I hastened by every means to render obedience to the commands of Your Divinity.

For, the nobles being at once assembled, the sacred command was published, and a summons was sent to the religious men Boniface and Eulalius, O lord emperors. I also gave orders that their clerics be likewise admonished, so that nothing might be lacking to the coming examination in which Your Piety takes cognizance. Whence I have subjoined below, for full information, all these matters comprised in a sequence of records. But after each party had stirred up the people with diverse seditions, I met with each by an admonition sent, that they should not assemble at one church and — what was not permitted to be done — the multitude clash among themselves. But this, I believe, seemed suspect to them, that I believed tranquillity ought to be urged upon men who wished to disturb the city.

For which reason both parties believed that I ought to be assailed with calumnious protestations, that they might excuse their own error by concocted lies. And lest this in any respect should lie hidden from Your Clemency, I have transmitted, inserted into the records, the very things which they offered, lest they should complain that anything was suppressed. It remains that before Your Clemency your servant be not assailed by the partisanship of either party as absent — I who, ever approved to Your Majesty by pure services, believed that I ought, as was becoming, to keep myself apart from the assault or the favour of both parties. Given on the eighth day before the Kalends of February. (20.) A COPY OF THE SACRED LETTER TO THE SYNOD.

Our clemency has indeed at present committed all things to Your Beatitude by a fitting arrangement, so that, all things being submitted to your judgement, you might determine what ought to be observed for the tranquillity of the people. We also remember that this above all was mandated by us, which equity demanded, namely that those bishops who are established to have taken part in the ordinations of these men or afterward to have subscribed, should — without injury to themselves and with their reverence remaining — not sit as judges, nor be able to furnish any testimony, lest they seem not so much about to bring forth a new sentence as to preserve a past deed. These therefore, as we said above, ought to abstain from that disputation.

Let Your Beatitude likewise recognize that this too must be observed: that no prejudgement has been formed against either party by what had earlier been clearly established as ordained by us. For since the commands hastily dispatched have, for the tranquillity of the people, been set aside by the subsequent authority of Our Piety, neither can the one party claim anything hence, nor the other dread anything. Attending therefore to the judgement of God, which in such a cause is manifestly seated together with you, all things being examined, it becomes you to preserve that which, by the celestial Spirit infusing it, may possess the whole reverence of the Christian law. THIS SYNOD, DISSENTING AMONG ITSELF, COULD NOT TERMINATE THE PRESENT CAUSES.

WHENCE THE VENERABLE EMPEROR HONORIUS BELIEVED THAT THIS BUSINESS OUGHT TO BE DEFERRED TO A GREATER COUNCIL, AND MEANWHILE, ON ACCOUNT OF THE DAYS OF HOLY EASTER WHICH WERE IMPENDING, HE ORDERED BOTH — NAMELY BONIFACE AND EULALIUS — TO DEPART FROM THE CITY, AND ORDERED THE BISHOP OF SPOLETO, ACHILLEUS BY NAME, TO CELEBRATE THE SACRED MYSTERIES, INTIMATING THIS SAME THING BY HIS WRITINGS TO SYMMACHUS, PREFECT OF THE CITY: (21.) The judgement of great deliberations ought not to be hasty, nor are those things to be rashly brought forth which are sanctioned to be preserved forever. Often concerning the bishops of the eternal City the inquiry has been shaken by the altercation of the parties under the examination of priests.

But lest anything hasty be brought forth by the speed of judgement, it has seemed good to the discretion of our clemency that, since the nearness of the holy days requires the presence of a bishop, and since in the most sacred City it would not be lawful to celebrate the days of Easter especially without a priest — therefore, Symmachus, dearest and most beloved father, let your illustrious magnificence know that we have chosen Achilleus, who is established to be alien to the favour of the parties, that he might fulfil the mysteries of the sacred observance. And when the festal days are past, we shall treat with more mature counsel, by the judgement of the priests, of the things that ought to be observed. We admonish indeed that, the chief men of the regions being summoned, you provide for public discipline and tranquillity;

to whom you shall bid the precepts of our decrees be laid open, so that no one may dare, namely, to stir up any tumult or sedition. And if anyone by insane persuasion incite such, let them understand that punishment is to be exacted not only upon those who shall be caught in the disturbance, but also upon the leading men of the regions. For we know that public tranquillity is easily preserved, if the cupidities and inducements of the instigators cease. (22.) A COPY OF THE SACRED LETTER TO ACHILLEUS, BISHOP OF SPOLETO.

Since concerning the Roman priesthood, on account of the straitness of the time which the solemnity of the days created — which did not suffer the bishops to be absent from their churches — it is established that judgement has been deferred, our serenity has rightly believed it ought to be ordained that Your Beatitude hasten to the venerable City with fitting reverence, so that you may present the days of holy Easter to the peoples in that tranquillity which is fitting and with the accustomed solemnity, and that it may not prejudice custom that manifold necessity has caused the synod to be deferred. This indeed we admonish first and chiefly, that never should there be any mention of those men concerning whom it is established that they have been suspended by judgement. (23.) THE PRINCE'S ORATION TO THE SENATE.

We know, conscript fathers, that our delay cannot be reproved by you, by whom the maturity of counsels and judgement is ever approved in every matter. Nor indeed ought there, nor could there, be a swift sentence concerning the highest matters, which, as it ought to be eternal, so it becomes it to be approvable and perfect on every side. Among the bishops whom, in the most sacred City, the zeal of the favourers or the will of the parties had elected, we had ordered that a hearing be held by all the priests who were present, and the inquiry was several times repeated.

But when the examination of a just inquiry brought longer delays, and the diligent investigation of the judges found more matters to which a swift end could not be imposed, and the celebration of the festal days demanded a speedy conclusion, lest we bring forth anything rash, we believed the whole matter ought to be deferred. Therefore Achilleus, a religious man, bishop of the city of Spoleto, was sent, through whom the celebration of the holy days might be fulfilled. It belongs to Your Amplitude to hold back the minds of the populace toward tranquillity by the wholesomeness of counsel, since you cannot doubt that our delay is approvable and necessary. Given on the Ides of March. (24.) AN EDICT OF THE SAME PRINCE TO THE PEOPLE.

Judging the care of the faith to be the greatest, O excellent Quirites, we believed that nothing hasty or immature ought to be brought forth. For in a matter of religion we deem that those things ought to be decreed which without error and without reprehension of the sentence may be approved by all. And so, when in the inquiry concerning the bishops who had been established in the City the ambiguity of the contention hung in the balance under the judgement of the priests, and no end could be imposed on the contending zeals, with causes continually arising anew, and our deliberation long hung upon various matters, we determined that the whole business ought to be deferred to a future inquiry, to a fuller council with the complete number of priests, so that the cause, weighed on every side, might, when the days of Easter were past, receive the conclusion which equity or religion demanded.

At the same time, because nothing could be determined concerning the priest, we temporarily chose one who might celebrate the venerable mysteries on the sacred days, so that for you, O Quirites, to the honour of the sacred City, the solemnity of a priest might be at hand. Wherefore, imitating our patience, receive with placid minds the things we urge for the public peace: let the worship of the holy days pass by with due tranquillity, let no sedition disturb the public quiet, let no private favour toward any one who might be marked out appear. For it becomes you, with your feelings held in suspense, to reserve all things intact for our judgement, and not with a certain fury but with due integrity to await rather than to demand a priest.

But if, following depraved instigators, you choose tumults and disturbances rather than tranquillity and moderation, you will show to those whom you favour — and not only to yourselves but also to your instigators, to whose counsels you cleave — the peril of their safety; which peril, to which you compel us, will be imminent. For neither is he worthy of pardon who cannot be held back from wickedness by the admonitions of our humanity. Given on the Ides of March. (25.) A LETTER OF THE SAME PRINCE TO SAINT PAULINUS, BISHOP OF NOLA. TO THE HOLY AND VENERABLE FATHER PAULINUS, BISHOP. Even then there was among us a fixed sentence that nothing could be concluded by those priests who had come together to the synod, when Your Beatitude, pleading the infirmity of body, could not sustain the injury of the journey.

And through the absence of the holy man, vices — not indeed destined to prevail, yet for the meanwhile — rejoice, since depraved and old ambition wishes long to hold contest even with a blessed man and one of holy life, and against these good things of apostolic institution thinks it must trust in walls presumptuously seized by force. O truly worthy cause, which nothing but the blessed life of your crown may resolve! Therefore we announce that judgement is deferred, so that the divine precepts may be brought forth by the mouth of your reverence, you who, following them, have fulfilled them. Nor can any other be a bearer of those precepts than he who is specially approved as a worthy disciple of the apostle. And so, holy lord, deservedly venerable father,

O just servant of God, about to bestow a divine work with contempt of toil, grant us this gift of your visitation, if so it may be called, that, all things being set aside — since the tranquillity of a temperate air favours it — you deign, being about to preside over the synod, to present yourself without intermission also to our desires and to the benediction which we long for. (26.) LIKEWISE FROM THE SAME PRINCE TO THE AFRICAN BISHOPS. Our serenity, both in all causes and especially in these which pertain to the venerable religion, desires to have a well-weighed judgement. The contention that has arisen concerning the priesthood of the eternal City we believe has now been reported even across the seas; a contention which could not be terminated by a few and therefore is established to require the judgement of many.

Wherefore let Your Sanctity — you whom the goodness of life and the doctrine of the law commend — deign, all excuses being cut off, to hasten to the city of Spoleto within the day of the Ides of June, so that what truth or the norm of religion shall have dictated may, with God alike inspiring the sentence in the minds of all, be judged, lest the priesthood of the apostolic see be any longer deferred. (27.) A LETTER OF THE SAME PRINCE TO SAINT AURELIUS, BISHOP OF CARTHAGE. We had indeed wished that another cause of seeing your reverence had come about, that we might enjoy the longed-for sight of your benediction.

But because a reprehensible ambition has declared war against the pope of the city of Rome, and esteems that a holy life ought not to be sought in a bishop, the judgement begun over this dispute — a smaller number of priests than the custom of a synod demands — has been prorogued to more and most learned men, of whom your Sanctity is chief. For neither ought the rewards of chastity and merit, the vices being removed which the sacrosanct precept of divine religion rejects, to be revealed by any other than such men. And although the writings of my lord brother the Augustus prince could have sufficed, yet I have joined my own as well, by which I might entreat the coming of your Sanctity.

I beseech therefore, holy lord, father deservedly venerable, that, about to bestow a twofold benefit — both of your benediction longed-for by us and of the judgement necessary to be brought forth for the sake of the blessedness — all things being intermitted, looking to God concerning the confirming of whose priest the toil of coming ought not to be refused, you deign to present yourself. (28.) A LETTER OF THE SAME TO THE BISHOPS AUGUSTINE, ALYPIUS, EVODIUS, DONATIANUS, SILVANUS, NOVATUS, AND DEUTERIUS, ALL ALIKE.

Our piety is certain that it has reached your reverence that vices are contending against chastity in the pope of the city of Rome, and that the conflict of this affair is so protracted that, among so many priests who had come together to the synod, with certain ones dissenting, the confirmed life could not yet be preferred by apostolic precept. Yet even that party which disagrees have without doubt confessed, assenting that meanwhile they well knew your judgement, so that it was plainly manifest that the judgement of your Sanctity was awaited, in whose presence the sentence to be brought forth was deferred — you who, deservedly preceding in life, are rightly sought even from lands across the seas, that you may be able to judge.

But although the sacred authority of my lord brother the Augustus prince, convoking to the synod of Italy, has arrived — not to be neglected — we judge that the writings of our serenity too are especially to be joined to it, by which I entreat that, granting without excuse the desirable sight of your benediction, you judge this labour pleasing to almighty God, in that, being about to bring forth a sentence both for an excellent priest and for the merits of a holy life, you understand that the recompense for this vexation is established in a divine reward. Given on the thirteenth day before the Kalends of April at Ravenna. (29.) A REPORT OF SYMMACHUS, PREFECT OF THE CITY, TO CONSTANTIUS. TO THE LORD EVER ILLUSTRIOUS AND MAGNIFICENT IN ALL THINGS AND DESERVEDLY SUBLIME AND PRE-EMINENT PATRON CONSTANTIUS, SYMMACHUS. Whatever things arise suddenly, no one expecting them,

cannot be referred to the fault of the judge, and disturb by their unlooked-for novelty a people ignorant of the reason. For the religious man Eulalius entered the City, without my knowledge, at the midday hours on the fifteenth day before the Kalends of April; and I believed that he had brought some command with him. But on that same day, about evening, the bishop of Spoleto believed that I ought to be admonished by letters sent, that the sacred command flowing to him ordered him to celebrate the holy day of Easter in the City. This command I was previously entirely ignorant of, O lord ever illustrious and in all things magnificent and deservedly sublime and pre-eminent patron. And when this had become known to me after the arrival of the holy Eulalius, I at once believed that the commands of the most invincible prince must be obeyed.

But when, a day intervening, the holy Achilleus, bishop, had entered the City, a commotion of the peoples arose, so that from one quarter an armed multitude gathered at the forum with iron and weapons in military garb. And when, the nobles being summoned, I had gone forth, that, holding a conference for the tranquillity of the City, I might restrain the people by addressing them, at first a few came to the assembly; then, when the presence of the holy bishop Achilleus was awaited, that he might publish what had been commanded, with the multitude resisting he could not come.