Letters and Sermons (incl. the Tome, Letter XXVIII)

This is not to consult but harm the peoples' interests: and not to enforce discipline but to increase differences. For the integrity of the rulers is the safeguard of those who are under them: and where there is complete obedience, there the form of doctrine is sound. But an appointment which has either been made by sedition or seized by intrigue, even though it offend not in morals or in practice, is nevertheless pernicious from the mere example of its beginning: and it is hard for things to be carried to a good issue which were started with a bad beginning.

II. In no case ought bishops to be ordained hastily.

But if in every grade of the Church great forethought and knowledge has to be employed, lest there be any thing disorderly or out of place in the house of the Lord: how much more carefully must we strive to prevent mistakes in the election of him who is set over all the grades? For the peace and order of the Lord's whole household will be shaken, if what is required in the body be not found in the head. Where is that precept of the blessed Apostle Paul uttered through the Spirit of God, whereby in the person of Timothy the whole number of Christ's priests are instructed, and to each one of us is said: "Lay hands hastily on no one, and do not share in other men's sins ?" What is to lay on hands hastily but to confer the priestly dignity on unproved men before the proper age , before there has been time to test them, before they have deserved it by their obedience, before they have been tried by discipline? And what is to share in other men's sins but for the ordainer to become such as is he who ought not to have been ordained by him? For just as a man stores up for himself the fruit of his good work, if he maintains a right judgment in choosing a priest: so one who receives an unworthy priest into the number of his colleagues, inflicts grievous loss upon himself. We must not then pass over in the case of any one that which is laid down in the general ordinances: nor is that advancement to be reckoned lawful which has been made contrary to the precepts of God's law.

III. The Apostolic precept about the marriage of the clergy based upon the marriage of Christ with the Church of which it is a figure.

For as the Apostle says that among other rules for election he shall be ordained bishop who is known to have been or to be "the husband of one wife," this command was always held so sacred that the same condition was understood as necessary to be observed even in the wife of the priest-elect: lest she should happen to have been married to another man before she entered into wedlock with him, even though he himself had had no other wife. Who then would dare to allow this injury to be perpetrated upon so great a sacrament , seeing that this great and venerable mystery is not without the support of the statutes of God's law as well, whereby it is clearly laid down that a priest is to marry a virgin, and that she who is to be the wife of a priest is not to know another husband? For even then in the priests was prefigured the Spiritual marriage of Christ and His Church: so that since "the man is the head of the woman ," the spouse of the Word may learn to know no other man but Christ, who did rightly choose her only, loves her only, and takes none but her into His alliance. If then even in the Old Testament this kind of marriage among priests is adhered to, how much more ought we who are placed under the grace of the Gospel to conform to the Apostle's precepts: so that though a man be found endowed with good character, and furnished with holy works, he may nevertheless in no wise ascend either to the grade of deacon, or the dignity of the presbytery, or to the highest rank of the bishopric, if it has been spread abroad either that he himself is not the husband of one wife, or that his wife is not the wife of one husband.

IV. Premature promotions are to be avoided.

But when the Apostle warns and says: "and let these also first be proved, and so let them minister ," what else do we think must be understood but that in these promotions we should consider not only the chastity of their marriages, but also the deserts of their labours, lest the pastoral office be entrusted to men who are either fresh from baptism, or suddenly diverted from worldly pursuits? for through all the ranks of the Christian army in the matter of promotions it ought to be considered whether a man can manage a greater charge. Rightly did the venerable opinions of the blessed Fathers in speaking of the election of priests reckon those men fit for the administration of sacred things who had been slowly advanced through the various grades of office, and had given such good proof of themselves therein that in each one of them the character of their practices bore witness to their lives . For if it is improper to attain to the world's dignities without the help of time and without the merit of having toiled, and if the seeking of office is branded unless it be supported by proofs of uprightness, how diligently and how carefully ought the dispensing of divine duties and heavenly dignities to be carried out, lest in aught

the apostolic and canonical decrees be violated, and the ruling of the Lord's Church be committed to men who being ignorant of the lawful constitutions and devoid of all humility wish not to rise from the lowest grade, but to begin with the highest: for it is extremely unfair and preposterous that the inexpert should be preferred to the expert, the young to the old, the raw recruits to those who have seen much service. In a great house, indeed, as the Apostle explains , there must needs be divers vessels, some of gold and of silver, and some of wood and of earth: but their purpose varies with the quality of their material, and the use of the precious and of the cheap kinds is not the same. For everything will be in disorder if the earthen ware be preferred to the golden, or the wooden to the silver. And as the wooden or earthen vessels are a figure of those men who are hitherto conspicuous for no virtues; so in the golden or silver vessels they no doubt are represented who, having passed through the fire of long experience, and through the furnace of protracted toil have deserved to be tried gold and pure silver. And if such men get no reward for their devotion, all the discipline

of the Church is loosened, all order is disturbed, while men who have undergone no service obtain undeserved preferment by the wrongful choice of the electing body.

V. He distinguishes between laymen who have been raised to the bishoprics and digamous clerks, forgiving the former and not the latter.

Since then either the eager wishes of the people or the intrigues of the ambitious have had so much weight among you that we understand not only laymen, but even husbands of second wives or widows have been promoted to the pastoral office, are there not the clearest reasons for requiring that the churches in which such things have been done should be cleansed by a severer judgment than usual, and that not only the rulers themselves, but also those who ordained them should receive condign punishment? But there stand on our one hand the gentleness of mercy, on our other the strictness of justice. And because "all the paths of the Lord are loving-kindness and truth ," we are forced according to our loyalty to the Apostolic See so to moderate our opinion as to weigh men's misdeeds in the balance (for of course they are not all of one measure), and to reckon some as to a certain extent pardonable, but others as altogether to be repressed. For they who have either entered into second marriages or joined themselves in wedlock with widows are not allowed to hold the priesthood, either by the apostolic or legal authority: and much more is this the case with him who, as it was reported to us, is the husband of two wives at once, or him who being divorced by his wife is said to have married another, that is, supposing these charges are in your judgment proved.

But the rest, whose preferment only so far incurs blame that they have been chosen to the episcopal function from among the laity, and are not culpable in the matter of their wives, we allow to retain the priesthood upon which they have entered, without prejudice to the statutes of the Apostolic See, and without breaking the rules of the blessed Fathers, whose wholesome ordinance it is that no layman, whatever amount of support he may receive, shall ascend to the first, second, or third rank in the Church until he reach that position by the legitimate steps . For what we now suffer to be to a certain extent venial, cannot hereafter pass unpunished, if any one perpetrates what we altogether forbid: because the forgiveness of a sin does not grant a licence to do wrong, nor will it be right to repeat an offence with impunity which has partly been condoned.

VI. Donatus, a converted Novatian, and Maximus, an ex-Donatist, are retained in their episcopal office. Donatus of Salacia, who, as we learn, has been converted from the Novatians with his people, we wish to preside over the Lord's flock, on condition that he remembers he must send a certificate of his faith to us, in which he not only condemns the error of the Novatian dogma, but also unreservedly confesses the catholic truth. Maximus, also, although he was culpably ordained when a layman, yet if he is now no longer a Donatist, and has abjured the spirit of schismatic depravity, we do not depose from his episcopal dignity, which he has obtained irregularly, on condition that he declare himself a catholic by drawing up a certificate for us. VII. The case of Aggarus and Tyberianus (ordained with tumult) is referred to the bishops. But concerning Aggarus and Tyberianus, whose case is different from the others who were ordained from among the laity, in this that their ordination is reported to have been accompanied by fierce riots and savage disturbances, we have entrusted the whole matter to your judgment, that relying upon your investigation of the case, we may know what to decide about them. VIII. Maidens who have suffered violence are not to compare themselves with others.

Those handmaids of God who have lost their chastity by the violence of barbarians, will be more praiseworthy in their humility and shame-fastness, if they do not venture to compare themselves to undefiled virgins. For although every sin springs from the desire, and the will may have remained unconquered and unpolluted by the fall of the flesh, still this will be less to their detriment, if they grieve over losing even in the body what they did not lose in spirit. IX. These injunctions to be carried out without contentiousness.

And so now that you see yourselves, beloved, fully instructed through David, our brother and fellow-bishop, who is approved to us both by his personal character and his priestly worth, on [nearly] all the points which our brother Potentius' account contained, it remains, brothers, that you receive our healthful exhortations harmoniously, and that doing nothing in rivalry, but acting unanimously with entire devotion and zeal, you obey the constitution of God and His Apostles, and in nothing suffer the well-considered decrees of the canons to be violated. For what we from the consideration of certain reasons have now relaxed must henceforward be guarded by the ancient rules, lest, what we have on this occasion with merciful lenity conceded, we may hereafter have to visit with condign punishment , acting with special and direct vigour against those who in ordaining bishops have neglected the statutes of the holy fathers, and have consecrated men whom they ought to have rejected. Wherefore if any bishops have consecrated such an one priest as ought not to be, even though in some measure they have escaped any loss of their personal dignity, yet they shall have no further right of ordination, nor shall ever be present at that sacrament which, neglecting the judgment of God, they have improperly conferred.

X. The appointment of bishops over too small places is inexpedient and must be discontinued.

That of course which pertains to the priestly dignity we wish to be observed in common with all the statutes of the canons, viz., that bishops be not consecrated in any place nor in any hamlet , nor where they have not been consecrated before; for where the flocks are small and the congregations small, the care of the presbyters may suffice, whereas the episcopal authority ought to preside only over larger flocks and more crowded cities, lest contrary to the divinely-inspired decrees of the holy Fathers the priestly office be assigned over villages and rural estates or obscure and thinly-populated townships, and the position of honour, to which only the more important charges should be given, be held cheap from the very number of these that hold it. And this bishop Restitutus has reported to have been done in his own diocese, and he has with good reason requested that when the bishops of those places where they ought not to have been ordained die in the natural course, the places themselves should revert to the jurisdiction of the same prelate to whom they formerly belonged and were attached. It is indeed useless for the priestly dignity to be diminished by the superfluous multiplications of the office through the inconsiderate complaisance of the ordainer.

XI. Virgins violated against their will are to be treated as somewhat different to the others, but not to be denied Communion. Now concerning those who, having made a holy vow of virginity [as we said above, chap. viii.], have suffered the violence of barbarians, and have lost their spotless purity not in spirit but in body, we consider such mode ration ought to be observed that they should be neither degraded to the rank of widows nor yet reckoned in the number of holy and undefiled virgins: yet, if they persevere in the virgin life, and in heart and mind guard the reality of chastity, participation in the sacraments is not to be denied them, because it is unfair that they should be accused or branded for what their wishes did not surrender, but was stolen by the violence of foes. XII. The care of Lupicinus is in part dealt with and in part referred to them.

The case also of bishop Lupicinus we order to be heard there, but at his urgent and frequent entreaties we have restored him to communion for this reason, that, as he had appealed to our judgment, we saw that while the matter was pending he had been undeservedly suspended from communion. Moreover there is this also in addition, that it was clearly rash to ordain one over his head who ought not to have been ordained until Lupicinus, having been placed before you or convicted, or having at least confessed, had opportunity to submit to a just sentence, so that, according to the requirements of ecclesiastical discipline, he who was consecrated might receive his vacant place. XIII. All disputes to be dealt with on the spot first and then referred to the Apostolic See. But whenever other cases arise which concern the state of the Church and the harmony of priests, we wish them to be first sifted by yourselves in the fear of the Lord, and a full account of all matters settled or needing settlement sent to us, that those things which have been properly and reasonably decided, according to the usage of the Church, may receive our corroborative sanction also. Dated 10th August.

To the Metropolitan Bishops in the Provinces of Illyricum. Leo congratulates them on accepting the authority of Anastasius over them (given in Lett. IV.).

To Anastasius, Bishop of Thessalonica. Leo, bishop of the City of Rome, to Anastasius, bishop of Thessalonica. I. Prefatory. If with true reasoning you perceived all that has been committed to you, brother, by the blessed apostle Peter's authority, and what has also been entrusted to you by our favour, and would weigh it fairly, we should be able greatly to rejoice at your zealous discharge of the responsibility imposed on you . II. Anastasius is taxed with exceeding the limits of his vicariate, especially in his violent and unworthy treatment of Atticus.

Seeing that, as my predecessors acted towards yours, so too I, following their example, have delegated my authority to you , beloved: so that you, imitating our gentleness, might assist us in the care which we owe primarily to all the churches by Divine institution, and might to a certain extent make up for our personal presence in visiting those provinces which are far off from us: for it would be easy for you by regular and well-timed inspection to tell what and in what cases you could either, by your own influence, settle or reserve for our judgment. For as it was free for you to suspend the more important matters and the harder issues while you awaited our opinion, there was no reason nor necessity for you to go out of your way to decide what was beyond your powers. For you have numerous written warnings of ours in which we have often instructed you to be temperate in all your actions: that with loving exhortations you might provoke the churches of Christ committed to you to healthy obedience. Because, although as a rule there exist among careless or slothful brethren things which demand a strong hand in rectifying them; yet the correction ought to be so applied as ever to keep love inviolate. Wherefore also it is

that the blessed Apostle Paul, in instructing Timothy upon the ruling of the Church, says: "an elder rebuke not, but intreat him as a father: the young men as brethren: old women as mothers: young women as sisters in all purity ." And if this moderation is due by the Apostle's precept to all and any of the lower members, how much more is it to be paid without offence to our brethren and fellow-bishops? in order that although things sometimes happen which have to be reprimanded in the persons of priests, yet kindness may have more effect on those who are to be corrected than severity: exhortation than perturbation: love than power. But they who "seek their own, not the things which are Jesus Christ's ," easily depart from this law, and finding pleasure rather in domineering over their subjects than in consulting their interests, are swoln with the pride of their position, and thus what was provided to secure harmony ministers to mischief. That we are obliged to speak thus causes us no small grief. For I feel myself in a certain measure drawn into blame, on discovering you to have so immoderately departed from the rules handed down to you. If you were careless of your own reputation, you ought at least to have spared my good

name: lest what only your own mind prompted should seem done with our approval. Do but read, brother, our pages with care, and peruse all the letters sent by holders of the Apostolic See to your predecessors, and you will find injunctions either from me or from my predecessors on that in which we learn you have presumed.

For there has come to us our brother Atticus, the metropolitan bishop of Old Epirus, with the bishops of his province, and with tearful pleading has complained of the undeserved contumely he has suffered, in the presence of your own deacons who, by giving no contradiction to these woeful complaints, showed that what was impressed upon us did not want for truth. We read also in your letter, which those same deacons of yours brought, that brother Atticus had come to Thessalonica, and that he had also sealed his agreement in a written profession, so that we could not but understand concerning him that it was of his own will and free devotion that he had come, and that he had composed the statement of his promise of obedience, although in the very mention of this statement a sign of injury was betrayed. For it was not necessary that he should be bound in writing, who was already proving his obedience by the very dutifulness of his voluntary coming. Wherefore these words in your letter bore witness to the bewailings of the aforesaid, and through his outspoken account that which had been passed over in silence is laid bare, namely that the Præfecture of Illyricum had been approached, and the most exalted functionary among the potentates of the world had been set in motion to expose an innocent prelate: so that a company was sent to carry out the aweful

deed who were to enlist all the public servants in giving effect to their orders, and from the church's holy sanctuary charged with no crime, or at best a false one, was dragged a priest, to whom no truce was granted in consideration of his grievous ill-health or the cruel winter weather: but he was forced to take a journey full of hardships and dangers through the pathless snows. And this was a task of such toil and peril that some of those who accompanied the bishop are said to have succumbed .

I am quite dumb-founded, beloved brother, yea and I am also sore grieved that you brought yourself to be so savagely and violently moved against one about whom you had laid no further information than that when summoned to appear he put off and excused himself on the grounds of illness; especially when, even if he deserved any such treatment, you should have waited till I had replied to your consulting letter. But, as I perceive, you thought too well of my habits, and most truly foresaw how fair-minded an answer I was likely to make to preserve harmony among priests: and therefore you made haste to carry out your movements without concealment, lest when you had received the letter of our forbearance dictating another course, you should have no licence to do that which is done. Or perhaps some crime had reached your ears, and metropolitan bishop that you are, the weight of some new charge pressed you hard? But that this is not consistent with the fact, you yourself make certain by laying nothing against him. Yet even if he had committed some grave and intolerable misdemeanour, you should have waited for our opinion: so as to arrive at no decision by yourself until you knew our pleasure. For we made you our deputy, beloved, on the understanding that you were engaged to share our responsibility, not to take plenary powers on yourself. Wherefore as what you bestow a pious care on delights us much, so your wrongful acts grieve us sorely. And after experience in many cases we must show greater foresight, and use more diligent precaution: to the end that through the spirit of love and peace all matter of offence may be removed from the Lord's churches, which we have commended to you: the pre-eminence of your bishopric being retained in the provinces, but all your usurping excesses being shorn off.

III. The rights of the metropolitans under the vicariate of Anastasius are to be observed. Therefore according to the canons of the holy Fathers, which are framed by the spirit of God and hollowed by the whole world's reverence, we decree that the metropolitan bishops of each province over which your care, brother, extends by our delegacy, shall keep untouched the rights of their position which have been handed down to them from olden times: but on condition that they do not depart from the existing regulations by any carelessness or arrogance. IV. The negative qualifications of a bishop determined. In cities whose governors have died let this form be observed in filling up their place: he, who is to be ordained, even though his good life be not attested, shall be not a layman, not a neophyte, nor yet the husband of a second wife, or one who, though he has or has had but one, married a widow. For the choosing of priests is of such surpassing importance that things which in other members of the Church are not blame-worthy, are yet held unlawful in them. V. Continence is required even in sub-deacons.

For although they who are not within the ranks of the clergy are free to take pleasure in the companionship of wedlock and the procreation of children, yet for the exhibiting of the purity of complete continence, even sub-deacons are not allowed carnal marriage: that "both those that have, may be as though they had not ," and those who have not, may remain single. But if in this order, which is the fourth from the Head , this is worthy to be observed, how much more is it to be kept in the first, or second, or third, lest any one be reckoned fit for either the deacon's duties or the presbyter's honourable position, or the bishop's pre-eminence, who is discovered not yet to have bridled his uxorious desires. VI. The election of a bishop must proceed by the wishes of the clergy and people.

When therefore the choice of the chief priest is taken in hand, let him be preferred before all whom the unanimous consent of clergy and people demands, but if the votes chance to be divided between two persons, the judgment of the metropolitan should prefer him who is supported by the preponderance of votes and merits: only let no one be ordained against the express wishes of the place: lest a city should either despise or hate a bishop whom they did not choose, and lamentably fall away from religion because they have not been allowed to have whom they wished. VII. Metropolitans are to refer to their Vicar: the mode of electing metropolitans is laid down. However the metropolitan bishop should refer to you, brother, about the person to be consecrated bishop, and about the consent of the clergy and people: and he should acquaint you with the wishes of the province: that the due celebration of the ordination may be strengthened by your authority also. But to right selections it will be your duty to cause no delay or hindrance, lest the Lord's flocks should remain too long with their shepherd's care.

Moreover when a metropolitan is defunct and another has to be elected in to his place, the bishops of the province must meet together in the metropolitical city: that after the wishes of all the clerics and all the citizens have been sifted, the best man may be chosen from the presbyters of that same church or from the deacons, and you are to be informed of his name by the priests of the province, who will carry out the wishes of his supporters on ascertaining that you agree with their choice . For whilst we desire proper elections to be hampered by no delays, we yet allow nothing to be done presumptuously without your knowledge. VIII. Bishops are to hold provincial councils twice a year.

Concerning councils of bishops we give no other instructions than those laid down for the Church's health by the holy Fathers : to wit that two meetings should be held a year, in which judgment should be passed upon all the complaints which are wont to arise between the various ranks of the Church. But if perchance among the rulers themselves a cause arise (which God forbid) concerning one of the greater sins, such as cannot be decided by a provincial trial, the metropolitan shall take care to inform you, brother, concerning the nature of the whole matter, and if, after both parties have come before you, the thing be not set at rest even by your judgment, whatever it be, let it be transferred to our jurisdiction. IX. Translation from one see to another is to be prohibited.

If any bishop, despising the insignificance of his city, shall intrigue for the government of a more populous place, and transfer himself by whatever means to a larger flock, he shall first be driven from the chair he has usurped, and also shall be deprived of his own: so shall he preside neither over those whom in his greed he coveted, nor over those whom in his arrogance he spurned. Therefore let each be content with his own bounds, and not seek to be raised above the limits of his present post. X. Bishops are not to entice or receive the clergy of another diocese. A cleric from another diocese let no (bishop) accept or invite against the wishes of his own bishop: but only when giver and receiver agree together thereupon by friendly compact. For a man is guilty of a serious injury who ventures either to entice or withhold from a brother's church that which is of great use or high value. And so, if such a thing happen within the province, the metropolitan shall force the deserting cleric to return to his church: but if he has withdrawn himself still further off, he shall be recalled by your authoritative command: so that no occasion be left for either desire of gain or intrigue.

XI. When the Vicar shall require a meeting of bishops, two from each province will be sufficient. In summoning bishops to your presence, we wish you to show great forbearance: lest under a show of much diligence you seem to exult in your brethren's injuries. Wherefore if any greater case arise for which it is reasonable and necessary to convene a meeting of brethren, it may suffice, brother, that two bishops should attend from each province, whom the metropolitans shall think proper to be sent, on the understanding that those who answer the summons be not detained longer than fifteen days from the time fixed. XII. In case of difference of opinion between the Vicar and the bishops, the bishop of Rome must be consulted. The subordination of authorities in the Church expounded.

But if in that which you believed necessary to be discussed and settled with the brethren, their opinion differs from your own wishes, let all be referred to us, with the minutes of your proceedings attested, that all ambiguities may be removed, and what is pleasing to God decided. For to this end we direct all our desires and pains, that what conduces to our harmonious unity and to the protection of discipline may be marred by no dissension and neglected by no slothfulness. Therefore, dearly beloved brother, you and those our brethren who are offended at your extravagant conduct (though the matter of complaint is not the same with all), we exhort and warn not to disturb by any wrangling what has been rightfully ordained and wisely settled. Let none "seek what is his own, but what is another's," as the Apostle says: "Let each one of you please his neighbour for his good unto edifying ." For the cementing of our unity cannot be firm unless we be bound by the bond of love into an inseparable solidity: because "as in one body we have many members, but all the members have not the same office; so we being many are one body in Christ, and all of us members one of another ." The connexion of the

whole body makes all alike healthy, all alike beautiful: and this connexion requires the unanimity indeed of the whole body, but it especially demands harmony among the priests. And though they have a common dignity, yet they have not uniform rank; inasmuch as even among the blessed Apostles, notwithstanding the similarity of their honourable estate, there was a certain distinction of power, and while the election of them all was equal, yet it was given to one to take the lead of the rest. From which model has arisen a distinction between bishops also, and by an important ordinance it has been provided that every one should not claim everything for himself: but that there should be in each province one whose opinion should have the priority among the brethren: and again that certain whose appointment is in the greater cities should undertake a fuller responsibility, through whom the care of the universal Church should converge towards Peter's one seat, and nothing anywhere should be separated from its Head. Let not him then who knows he has been set over certain others take it ill that some one has been set over him, but let him himself render the obedience which he demands of them: and as he does not wish to bear a heavy load of baggage, so let

him not dare to place on another's shoulders a weight that is insupportable. For we are disciples of the humble and gentle Master who says: "Learn of Me, for I am gentle and humble of heart, and ye shall find rest for your souls. For My yoke is easy and My burden light ." And how shall we experience this, unless this too comes to our remembrance which the same Lord says: "He that is greater among you, shall be your servant. But he that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted ."

To Turribius, Bishop of Asturia , upon the errors of the Priscillianists. Leo, bishop, to Turribius, bishop, greeting. I. Introductory. Your laudable zeal for the truth of the catholic Faith, and the painstaking devotion you expend in the exercise of your pastoral office upon the Lord's flock is proved by your letter, brother, which your deacon has handed to us, in which you have taken care to bring to our knowledge the nature of the disease which has burst forth in your district from the remnants of an ancient plague. For the language of your letter, and your detailed statement, and the text of your pamphlet , explains clearly that the filthy puddle of the Priscillianists again teems with life amongst you . For there is no dirt which has not flowed into this dogma from the notions of all sorts of heretics: since they have scraped together the motley dregs from the mire of earthly opinions and made for themselves a mixture which they alone may swallow whole, though others have tasted little portions of it.

In fact, if all the heresies which have arisen before the time of Priscillian were to be studied carefully, hardly any mistake will be discovered with which this impiety has not been infected: for not satisfied with accepting the falsehoods of those who have departed from the Gospel under the name of Christ, it has plunged itself also in the shades of heathendom, so as to rest their religious faith and their moral conduct upon the power of demons and the influences of the stars through the blasphemous secrets of the magic arts and the empty lies of astrologers. But if this may be believed and taught, no reward will be due for virtues, no punishment for faults, and all the injunctions not only of human laws but also of the Divine constitutions will be broken down: because there will be no criterion of good or bad actions possible, if a fatal necessity drives the impulses of the mind to either side, and all that men do is through the agency not of men but of stars. To this madness belongs that monstrous division of the whole human body among the twelve signs of the zodiac, so that each part is ruled by a different power: and the creature, whom God made in His own image, is as much under

the domination of the stars as his limbs are connected one with the other. Rightly then our fathers, in whose times this abominable heresy sprung up, promptly pursued it throughout the world, that the blasphemous error might everywhere be driven from the Church: for even the leaders of the world so abhorred this profane folly that they laid low its originator, with most of his disciples, by the sword of the public laws. For they saw that all desire for honourable conduct was removed, all marriage-ties undone, and the Divine and the human law simultaneously undermined, if it were allowed for men of this kind to live anywhere under such a creed. And this rigourous treatment was for long a help to the Church's law of gentleness which, although it relies upon the priestly judgment, and shuns blood-stained vengeance, yet is assisted by the stern decrees of Christian princes at times when men, who dread bodily punishment, have recourse to merely spiritual correction. But since many provinces have been taken up with the invasions of the enemy , the carrying out of the laws also has been suspended by these stormy wars. And since intercourse came to be difficult among God's priests and meetings rare, secret treachery was free to act through the general disorder, and was roused to the

upsetting of many minds by those very ills which ought to have counteracted it. But which of the peoples and how many of them are free from the contagion of this plague in a district where, as you point out, dear brother, the minds even of certain priests have sickened of this deadly disease: and they who were believed the necessary quellers of falsehood and champions of the Truth are the very ones through whom the Gospel of God is enthralled to the teaching of Priscillian: so that the fidelity of the holy volumes being distorted to profane meanings, under the names of prophets and apostles, is proclaimed not that which the Holy Spirit has taught, but what the devil's servant has inserted. Therefore as you, beloved, with all the faithful diligence in your power, have dealt under 16 heads with these already condemned opinions , we also subject them once more to a strict examination; lest any of these blasphemies should be thought either bearable or doubtful.

II. (1) The Priscillianists' denial of the Trinity refuted. And so under the first head is shown what unholy views they hold about the Divine Trinity: they affirm that the person of the Father, the Son, and the Holy Ghost is one and the same, as if the same God were named now Father, now Son, and now Holy Ghost: and as if He who begot were not one, He who was begotten, another, and He who proceeded from both, yet another; but an undivided unity must be understood, spoken of under three names, indeed, but not consisting of three persons. This species of blasphemy they borrowed from Sabellius, whose followers were rightly called Patripassians also: because if the Son is identical with the Father, the Son's cross is the Father's passion (patris-passio): and the Father took on Himself all that the Son took in the form of a slave, and in obedience to the Father. Which without doubt is contrary to the catholic faith, which acknowledges the Trinity of the Godhead to be of one essence (homoousion) in such a way that it believes the Father, the Son, and the Holy Ghost indivisible without confusion, eternal without time, equal without difference: because it is not the same person but the same essence which fills the Unity in Trinity.

III. (2) Their fancy about virtues proceeding from God refuted. Under the second head is displayed their foolish and empty fancy about the issue of certain virtues from God which he began to possess, and which were posterior to God Himself in His own essence. In this again they support the Arians' mistake, who say that the Father is prior to the Son, because there was a time when He was without the Son: and became the Father then when He begot the Son. But as the catholic Church abhors them, so also does it abhor these who think that what is of the same essence was ever wanting to God. For it is as wicked to speak of Him as progressing as it is to call Him changeable. For increase implies change as much as does decrease. IV. (3) Their account of the epithet "Only Begotten" refuted.

Again the third head is concerned with these same folk's impious assertion that the Son of God is called "only-begotten" for this reason that He alone was born of a virgin. To be sure they would not have dared to say this, had they not drunk the poison of Paul of Samosata and Photinus: who said that our Lord Jesus Christ did not exist till He was born of the virgin Mary. But if they wish something else to be understood by their tenet, and do not date Christ's beginning from His mother's womb, they must necessarily assert that there is not one Son of God, but others also were begotten of the most High Father, of whom this one is born of a woman, and therefore called only-begotten, because no other of God's sons underwent this condition of being born. Therefore, whithersoever they betake themselves, they fall into an abyss of great impiety, if they either maintain that Christ the Lord took His beginning from His mother, or do not believe Him to be the only-begotten of God the Father: since He who was God was born of a mother, and no one was born of the Father except the Word. V. (4) Their fasting on the Nativity and Sunday disapproved of.

The fourth head deals with the fact that the Birth-day of Christ, which the catholic Church thinks highly of as the occasion of His taking on Him true man, because "the Word became flesh and dwelt in us ," is not truly honoured by these men, though they make a show of honouring it, for they fast on that day, as they do also on the Lord's day, which is the day of Christ's resurrection. No doubt they do this, because they do not believe that Christ the Lord was born in true man's nature, but maintain that by a sort of illusion there was an appearance of what was not a reality, following the views of Cerdo and Marcion, and being in complete agreement with their kinsfolk, the Manichæans. For as our examination has disclosed and brought home to them, they drag out in mournful fasting the Lord's day which for us is hallowed by the resurrection of our Saviour: devoting this abstinence, as the explanation goes, to the worship of the sun: so that they are throughout out of harmony with the unity of our faith, and the day which by us is spent in gladness is past in self-affliction by them. Whence it is fitting that these enemies of Christ's cross and resurrection should accept an opinion (like this) which tallies with the doctrine they have selected.

VI. (5) Their view that the soul is part of the Divine being refuted.

The fifth head refers to their assertion that man's soul is part of the Divine being , and that the nature of our human state does not differ from its Creator's nature. This impious view has its source in the opinions of certain philosophers, and the Manichæans and the catholic Faith condemns it: knowing that nothing that is made is so sublime and so supreme as that its nature should be itself God. For that which is part of Himself is Himself, and none other than the Son and Holy Spirit. And besides this one consubstantial, eternal, and unchangeable Godhead of the most high Trinity there is nothing in all creation which, in its origin, is not created out of nothing. Besides anything that surpasses its fellow-creatures is not ipso facto God, nor, if a thing is great and wonderful, is it identical with Him "who alone doeth great wonders ." No man is truth, wisdom, justice; but many are partakers of truth, wisdom, and justice. But God alone is exempt from any participating: and anything which is in any degree worthily predicated of Him is not an attribute, but His very essence. For in the Unchangeable there is nothing added, there is nothing lost: because "to be " is ever His peculiar property, and that is eternity. Whence abiding in Himself He renews all things , and receives nothing which He did not Himself give. Accordingly they are over-proud and stone-blind who, when they say the soul is part of the Divine Being, do not understand that they merely assert that God is changeable, and Himself suffers anything that may be inflicted upon His nature.

VII. (6) Their view that the devil was never good, and is therefore not God's creation, refuted. The sixth notice points out that they say the devil never was good, and that his nature is not God's handiwork, but he came forth out of chaos and darkness: because I suppose he has no instigator, but is himself the source and substance of all evil: whereas the true Faith, which is the catholic, acknowledges that the substance of all creatures spiritual or corporeal is good, and that evil has no positive existence ; because God, who is the Maker of the Universe, made nothing that was not good. Whence the devil also would be good, if he had remained as he was made. But because he made a bad use of his natural excellence, and "stood not in the truth ," he did not pass into the opposite substance, but revolted from the highest good to which he owed adherence: just as they themselves who make such assertions run headlong from truth into falsehood, and accuse nature of their own spontaneous delinquencies, and are condemned for their voluntary perversity: though of course this evil is in them, but is itself not a substance but a penalty inflicted on substance. VIII. (7) Their rejection of marriage condemned.

In the seventh place follows their condemnation of marriages and their horror of begetting children: in which, as in almost all points, they agree with the Manichæans' impiety. But it is for this reason, as their own practices prove, that they detest the marriage tie, because there is no liberty for lewdness where the chastity of wedlock and of offspring is preserved. IX. (8) Their disbelief in the resurrection of the body has been already condemned by the Church. Their eighth point is that the formation of men's bodies is the device of the devil, and that the seed of conception is shaped by the aid of demons in the wombs of women: and that for this reason the resurrection of the flesh is not to be believed because the stuff of which the body is made is not consistent with the dignity of the soul. This falsehood is without doubt the devil's work, and such monstrous opinions are the devices of demons who do not mould men in women's bellies, but concoct such errors in heretics' hearts. This unclean poison which flows especially from the fount of the Manichæan wickedness has been already arraigned and condemned by the catholic Faith.

X. (9) Their notion that "the children of promise" are conceived by the Holy Ghost is utterly unscriptural and uncatholic. The ninth notice declares that they say the sons of promise are born indeed of women but conceived by the Holy Spirit: lest that offspring which is born of carnal seed should seem to share in God's estate. This is repugnant and contrary to the catholic Faith which acknowledges every man to be formed by the Maker of the Universe in the substance of his body and soul, and to receive the breath of life within his mother's womb: though that taint of sin and liability to die remains which passed from the first parent into his descendants; until the sacrament of Regeneration comes to succour him, whereby through the Holy Spirit we are re-born the sons of promise, not in the fleshly womb, but in the power of baptism. Whence David also, who certainly was a son of promise, says to God: "Thy hands have made me and fashioned me ." And to Jeremiah says the Lord, "Before I formed thee in the womb I knew thee, and in thy mother's belly I sanctified thee ." XI. (10) Their theory that souls have a previous existence before entering man refuted.

Under the tenth head they are reported as asserting that the souls which are placed in men's bodies have previously been without body and have sinned in their heavenly habitation, and for this reason having fallen from their high estate to a lower one alight upon ruling spirits of divers qualities, and after passing through a succession of powers of the air and stars, some fiercer, some milder, are enclosed in bodies of different sorts and conditions, so that whatever variety and inequality is meted out to us in this life, seems the result of previous causes. This blasphemous fable they have woven for themselves out of many persons' errors : but all of them the catholic Faith cuts off from union with its body, persistently and truthfully proclaiming that men's souls did not exist until they were breathed into their bodies, and that they were not there implanted by any other than God, who is the creator both of the souls and of the bodies. And because through the transgression of the first man the whole stock of the human race was tainted, no one can be set free from the state of the old Adam save through Christ's sacrament of baptism, in which there are no distinctions between the re-born, as says the Apostle: "For as many of you as were baptized in Christ did put on Christ: there is neither Jew nor Greek: there is neither bond nor free:

there is neither male nor female: for ye are all one in Christ Jesus ." What then have the course of the stars to do with it, or the devices of destiny? what the changing state of mundane things and their restless diversity? Behold how the grace of God makes all these unequals equal, who, whatever their labours in this life, if they abide faithful, cannot be wretched, for they can say with the Apostle in every trial: "who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long, we are accounted as sheep for the slaughter.' (Ps. xliv. 22.) But in all these things we overcome through Him that loved us ." And therefore the Church, which is the body of Christ, has no fear about the inequalities of the world, because she has no desire for temporal goods: nor does she dread being overwhelmed by the empty threats of destiny, for she knows she is strengthened by patience in tribulations.

XII. (11) Their astrological notions condemned. Their eleventh blasphemy is that in which they suppose that both the souls and bodies of men are under the influence of fatal stars: this folly compels them to become entangled in all the errors of the heathen, and to strive to attract stars that are as they think favourable to them, and to soften those that are against them. But for those who follow such pursuits there is no place in the catholic Church; a man who gives himself up to such convictions separates himself from the body of Christ altogether. XIII. (12) Their belief that certain powers rule the soul and the stars the body, is unscriptural and preposterous.

The twelfth of these points is this, that they map out the parts of the soul under certain powers, and the limbs of the body under others: and they suggest the characters of the inner powers that rule the soul by giving them the names of the patriarchs, and on the contrary they attribute the signs of the stars to those under which they put the body. And in all these things they entangle themselves in an inextricable maze, not listening to the Apostle when he says, "See that no one deceive you through philosophy and vain deceit after the tradition of men, after the rudiments of the world, and not after Christ; for in Him dwells all the fulness of the Godhead bodily, and in Him ye are made full, who is the head of every principality and power ." And again: "let no man beguile you by a voluntary humility and worshipping of angels, treading on things which he hath not seen, vainly puffed up by the senses of his flesh, not holding fast the Head from whom all the body, being supplied and knit together through the joints and bands, increaseth with the increase of God ." What then is the use of admitting into the heart what the law has not taught, prophecy has not sung, the truth of the Gospel has not proclaimed, the Apostles' teaching has not handed down? But these things are suited to the minds of those of whom the Apostle speaks, "For the time will come when they will not endure sound doctrine, but having itching ears, will heap to themselves teachers after their own lusts:

and will turn away indeed their hearing from the truth, and turn aside unto fables ." And so we can have nothing in common with men who dare to teach or believe such things, and strive by any means in their power to persuade men that the substance of flesh is foreign to the hope of resurrection, and so break down the whole mystery of Christ's incarnation: because it was wrong for Christ to take upon Him complete manhood if it was wrong for Him to emancipate complete manhood.

XIV. (13) Their fanciful division of the Scriptures rejected. In the thirteenth place comes their assertion that the whole body of the canonical Scriptures is to be accepted, under the names of the patriarchs : because those twelve virtues which work the reformation of the inner man are pointed out in their names, and without this knowledge no soul can effect its reformation, and return to that substance from which it came forth. But this wicked delusion the Christian wisdom holds in disdain, for it knows that the nature of the true Godhead is inviolable and immutable: but the soul, whether living in the body or separated from the body, is subject to many passions: whereas, of course, if it were part of the divine essence, no adversity could happen to it. And therefore there is no comparison between them: One is the Creator, the other is the creature. For He is always the same, and suffers no change: but the soul is changeable, even if not changed, because its power of not changing is a gift, and not a property. XV. (14) Their idea that the Scriptures countenance their subjecting of the body to the starry influences denied.

Under the fourteenth heading their sentiments upon the state of the body are stated, viz., that it is, on account of its earthly properties, held under the power of stars and constellations, and that many things are found in the holy books which have reference to the outer man with this object, that in the Scriptures themselves a certain opposition may be seen at work between the divine and the earthly nature: and that which the powers that rule the soul claim for themselves may be distinguished from that which the fashioners of the body claim. These stories are invented that the soul may be maintained to be part of the divine substance, and the flesh believed to belong to the bad nature: since the world itself, with its elements, they hold to be not the work of the good God, but the outcome of an evil author: and that they might disguise these sacrilegious lies under a fair cloak, they have polluted almost all the divine utterances with the colouring of their unholy notions. XVI. (15) Their falsified copies of the Scriptures, and their apocryphal books prohibited.

And on this subject your remarks under the fifteenth head make a complaint, and express a well-deserved abhorrence of their devilish presumption, for we too have ascertained this from the accounts of trustworthy witnesses, and have found many of their copies most corrupt, though they are entitled canonical. For how could they deceive the simple-minded unless they sweetened their poisoned cups with a little honey, lest what was meant to be deadly should be detected by its over-nastiness? Therefore care must be taken, and the priestly diligence exercised to the uttermost, to prevent falsified copies that are out of harmony with the pure Truth being used in reading. And the apocryphal scriptures, which, under the names of Apostles , form a nursery-ground for many falsehoods, are not only to be proscribed, but also taken away altogether and burnt to ashes in the fire. For although there are certain things in them which seem to have a show of piety, yet they are never free from poison, and through the allurements of their stories they have the secret effect of first beguiling men with miraculous narratives, and then catching them in the noose of some error. Wherefore if any bishop has either not forbidden the possession of apocryphal writings in men's houses, or under the name of being canonical has suffered those copies to be read in church which are vitiated with the spurious alterations of Priscillian, let him know that he is to be accounted heretic, since he who does not reclaim others from error shows that he himself has gone astray.

XVII. (16) About the writings of Dictinius .

Under the last head a just complaint was made that the treatises of Dictinius which he wrote in agreement with Priscillian's tenets were read by many with veneration: for if they think any respect is due to Dictinius' memory, they ought to admire his restoration rather than his fall. Accordingly it is not Dictinius but Priscillian that they read: and they approve of what he wrote in error, not what he preferred after recantation. But let no one venture to do this with impunity, nor let any one be reckoned among catholics who makes use of writings that have been condemned not by the catholic Church alone but by the author himself as well. Let not those who have gone astray be allowed to make a fictitious show, and under the veil of the Christian name shirk the provisions of the imperial decrees. For they attach themselves to the catholic Church with all this difference of opinion in their heart, with the object of both making such converts as they can, and escaping the rigour of the law by passing themselves off as ours. This is done by Priscillianists and Manichæans alike; for there is such a close bond of union between the two that they are distinct only in name, but in their blasphemies are found at one: because although the Manichæans reject the Old Testament which the others pretend to accept, yet the purpose of both tends to the same end, seeing that the one side corrupts while receiving what the other assails and rejects.

But in their abominable mysteries, which the more unclean they are, are so much the more carefully concealed, their crime is but one, their filthy-mindedness one, and their foul conduct similar. And although we blush to speak so plainly, yet we have tracked it out with the most painful searches, and exposed it by the confession of Manichæans who have been arrested, and thus brought it to the public knowledge: lest by any means it might seem matter of doubt, although it has been disclosed by the mouth of the men themselves, who had performed the crime, in our court, which was attended not only by a large gathering of priests, but also by men of repute and dignity, and a certain number of the senate and the people, even as the missive which we have addressed to you, beloved, shows to have been done. And there has been found out and widely published about the immoral practices of the Priscillianists just what was also found out about the foul wickedness of the Manichæans. For they who are throughout on a level of depravity in their ideas, cannot be unlike in their religious matters.

So having run through all that the detailed refutation contains, with which the contents of the memorial of their views does not disagree, we have, I think, satisfactorily shown what our opinion on the matters which you, brother, have referred to us, and how unbearable it is if such blasphemous errors find acceptance in the hearts even of some priests, or to put it more mildly, are not actively opposed by them. With what conscience can they maintain the honourable position which has been given them, who do not labour for the souls entrusted to them? Beasts rush in, and they do not close the fold. Robbers lay wait, and they set no watch. Diseases multiply, and they seek out no remedies. But when in addition they refuse assent to those who act more warily, and shrink from anathematizing by their written confession blasphemies which the whole world has already condemned, what do they wish men to understand except that they are not of the number of the brethren, but on the enemy's side? XVIII. The body of Christ really rested in the tomb, and really rose again.

Furthermore in the matter which you placed last in your confidential letter, I am surprised that any intelligent Christian should be in difficulty as to whether when Christ descended to the realms below, his flesh rested in the tomb: for as it truly died and was buried, so it was truly raised the third day. For this the Lord Himself also had announced, saying to the Jews, "destroy this temple, and in three days I will raise it up ." Where the evangelist adds this comment: "but this He spake of the temple of His body." The truth of which the prophet David also had predicted, speaking in the person of the Lord and Saviour, and saying: "Moreover my flesh also shall rest in hope; because Thou wilt not leave my soul in Hades, nor give Thy Holy One to see corruption. " From these words surely it is clear that the Lord's flesh being buried, both truly rested and did not undergo corruption: because it was quickly revived by the return of the soul, and rose again. Not to believe this is blasphemous enough, and is undoubtedly of a piece with the doctrine of Manichæus and Priscillian, who with their blasphemous conceptions pretend to confess Christ, but only in such a way as to destroy the reality of His incarnation, and death, and resurrection.

Therefore let a council of bishops be held among you, and let the priests of neighbouring provinces meet at a place suitable to all: that, on the lines of our reply to your request for advice, a full inquiry may be made as to whether here are any of the bishops who are tainted with the contagion of this heresy: for they must without doubt be cut off from communion, if they refuse to condemn this most unrighteous sect with all its wrongful conceptions. For it can nohow be permitted that one who has undertaken the duty of preaching the Faith should dare to maintain opinions contrary to Christ's gospel and the creed of the universal Church. What kind of disciples will there be in a place where such masters teach? What will the people's religion, or the salvation of the laity be, where against the interests of human society the holiness of chastity is uprooted, the marriage-bond overthrown, the propagation of children forbidden, the nature of the flesh condemned, and, in opposition to the true worship of the true God, the Trinity of the Godhead is denied, the individuality of the persons confounded, man's soul declared to be the Divine essence, and enclosed in flesh at the Devil's will, the Son of God proclaimed only-begotten in right of being born of a Virgin, not begotten of the Father, and at the same time maintained to be neither true offspring of God, nor true child of the virgin:

so that after a false passion and an unreal death, even the resurrection of the flesh reassumed out of the tomb should be considered fictitious? But it is vain for them to adopt the name of catholic, as they do not oppose these blasphemies: they must believe them, if they can listen so patiently to such words. And so we have sent a letter to our brethren and fellow-bishops of the provinces of Tarraco, Carthago, Lusitania and Gallicia, enjoining a meeting of the general synod. It will be yours, beloved, to take order that our authoritative instructions be conveyed to the bishops of the aforesaid provinces. But should anything, which God forbid, hinder the coming together of a general council of Gallicia , at least let the priests come together, the assembling of whom our brothers Idacius and Ceponius shall look to, assisted by your own strenuous efforts to hasten the applying of remedies to these serious wounds by a provincial synod also. Dated July 21, in the consulship of the illustrious Calipius and Ardaburis (447).

To the Bishops of Sicily. Leo the bishop to all the bishops throughout Sicily greeting in the Lord. I. Introductory. By God's precepts and the Apostle's admonitions we are incited to keep a careful watch over the state of all the churches: and, if anywhere ought is found that needs rebuke, to recall men with speedy care either from the stupidity of ignorance or from forwardness and presumption. For inasmuch as we are warned by the Lord's own command whereby the blessed Apostle Peter had the thrice repeated mystical injunction pressed upon him, that he who loves Christ should feed Christ's sheep, we are compelled by reverence for that see which, by the abundance of the Divine Grace, we hold, to shun the danger of sloth as much as possible: lest the confession of the chief Apostle whereby he testified that he loved God be not found in us: because if he (through us) carelessly feed the flock so often commended to him he is proved not to love the chief Shepherd. II. Baptism is to be administered at Easter-tide and not on the Epiphany.

Accordingly when it reached my ears on reliable testimony (and I already felt a brother's affectionate anxiety about your acts, beloved) that in what is one of the chief sacraments of the Church you depart from the practice of the Apostles' constitution by administering the sacrament of baptism to greater numbers on the feast of the Epiphany than at Easter-tide, I was surprised that you or your predecessors could have introduced so unreasonable an innovation as to confound the mysteries of the two festivals and believe there was no difference between the day on which Christ was worshipped by the wise men and that on which He rose again from the dead. You could never have fallen into this fault, if you had taken the whole of your observances from the source whence you derive your consecration to the episcopate; and if the see of the blessed Apostle Peter, which is the mother of your priestly dignity, were the recognized teacher of church-method. We could indeed have endured your departure from its rules with less equanimity, if you had received any previous rebuke by way of warning from us. But now as we do not despair of correcting you, we must show gentleness. And although an excuse which affects ignorance is scarce tolerable in priests, yet we prefer to moderate our needful rebuke and to instruct you plainly in the true method of the Church.

III. One must distinguish one festival from another in respect of dignity and occasion. The restoration of mankind has indeed ever remained immutably fore-ordained in God's eternal counsel: but the series of events which had to be accomplished in time through Jesus Christ our Lord was begun at the Incarnation of the Word. Hence there is one time when at the angel's announcement the blessed Virgin Mary believed she was to be with child through the Holy Ghost and conceived: another, when without loss of her virgin purity the Boy was born and shown to the shepherds by the exulting joy of the heavenly attendants: another, when the Babe was circumcised: another, when the victim required by the Law is offered for him: another, when the three wise men attracted by the brightness of the new star arrive at Bethlehem from the East and worship the Infant with the mystic offering of Gifts.

And again the days are not the same on which by the divinely appointed passage into Egypt He was withdrawn from wicked Herod, and on which He was recalled from Egypt into Galilee on His pursuer's death. Among these varieties of circumstance must be included His growth of body: the Lord increases, as the evangelist bears witness, with the progress of age and grace: at the time of the Passover He comes to the temple at Jerusalem with His parents, and when He was absent from the returning company, He is found sitting with the elders and disputing among the wondering masters and rendering an account of His remaining behind: "why is it," He says, "that ye sought Me? did ye not know that I must be in that which is My Father's ," signifying that He was the Son of Him whose temple He was in. Once more when in later years He was to be declared more openly and sought out the baptism of His forerunner John, was there any doubt of His being God remaining when after the baptism of the Lord Jesus the Holy Spirit in form of a dove descended and rested upon Him, and the Father's voice was heard from the skies, "Thou art My beloved Son: in Thee I am well pleased ?"

All these things we have alluded to with as much brevity as possible for this reason, that you may know, beloved, that though all the days of Christ's life were hallowed by many mighty works of His , and though in all His actions mysterious sacraments shone forth, yet at one time intimations of events were given by signs, and at one time fulfilment realized: and that all the Saviour's works that are recorded are not suitable to the time of baptism. For if we were to commemorate with indiscriminate honour these things also which we know to have been done by the Lord after His baptism by the blessed John, His whole lifetime would have to be observed in a continuous succession of festivals, because all His acts were full of miracles. But because the Spirit of wisdom and knowledge so instructed the Apostles and teachers of the whole Church as to allow nothing disordered or confused to exist in our Christian observances, we must discern the relative importance of the various solemnities and observe a reasonable distinction in all the institutions of our fathers and rulers: for we cannot otherwise "be one flock and one shepherd ," except as the Apostle teaches us, "that we all speak the same thing: and that we be perfected in the same

IV. The reason explained why Easter and Whitsuntide are the proper seasons for baptism.

Although, therefore, both these things which are connected with Christ's humiliation and those which are connected with His exaltation meet in one and the same Person, and all that is in Him of Divine power and human weakness conduces to the accomplishment of our restoration: yet it is appropriate that the power of baptism should change the old into the new creature on the death-day of the Crucified and the Resurrection-day of the Dead: that Christ's death and His resurrection may operate in the re-born , as the blessed Apostle says: "Are ye ignorant that all we who were baptized in Christ Jesus, were baptized in His death? We were buried with Him through baptism into death; that as Christ rose from the dead through the glory of the Father, so we also should walk in newness of life. For if we have become united with the likeness of His death, we shall be also (with the likeness) of His resurrection ," and the rest which the Teacher of the Gentiles discusses further in recommending the sacrament of baptism: that it might be seen from the spirit of this doctrine that that is the day, and that the time chosen for regenerating the sons of men and adopting them among the sons of God, on which by a mystical symbolism

and form , what is done in the limbs coincides with what was done in the Head Himself, for in the baptismal office death ensues through the slaying of sin, and threefold immersion imitates the lying in the tomb three days, and the raising out of the water is like Him that rose again from the tomb . The very nature, therefore of the act teaches us that that is the recognized day for the general reception of the grace , on which the power of the gift and the character of the action originated. And this is strongly corroborated by the consideration that the Lord Jesus Christ Himself, after He rose from the dead, handed on both the form and power of baptizing to His disciples, in whose person all the chiefs of the churches received their instructions with these words, "Go ye and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost ." On which of course He might have instructed them even before His passion, had He not especially wished it to be understood that the grace of regeneration began with His resurrection. It must be added, indeed, that the solemn season of Pentecost, hallowed by the coming of the Holy Ghost is also allowed, being

as it were, the sequel and completion of the Paschal feast. And while other festivals are held on other days of the week, this festival (of Pentecost) always occurs on that day, which is marked by the Lord's resurrection: holding out, so to say, the hand of assisting grace and inviting those, who have been cut off from the Easter feast by disabling sickness or length of journey or difficulties of sailing, to gain the purpose that they long for through the gift of the Holy Spirit. For the Only-begotten of God Himself wished no difference to be felt between Himself and the Holy Spirit in the Faith of believers and in the efficacy of His works: because there is no diversity in their nature, as He says, "I will ask the Father and He shall give you another Comforter that He may be with you for ever, even the Spirit of Truth ;" and again: "But the Comforter which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things and bring to your remembrance all that I said unto you ;" and again: "When He, the Spirit of Truth, is come, He shall guide you into all the Truth ." And thus, since Christ is the Truth, and the Holy Spirit

the Spirit of Truth, and the name of "Comforter" appropriate to both, the two festivals are not dissimilar, where the sacrament is the same .

V. S. Peter's example as an authority for Whitsuntide baptisms.

And that we do not contend for this on our own conviction but retain it on Apostolic authority, we prove by a sufficiently apt example, following the blessed Apostle Peter, who, on the very day on which the promised coming of the Holy Ghost filled up the number of those that believed, dedicated to God in the baptismal font three thousand of the people who had been converted by his preaching. The Holy Scripture, which contains the Acts of Apostles , teaches this in its faithful narrative, saying, "Now when they heard this they were pricked in the heart, and said unto Peter and to the rest of the Apostles, what shall we do, brethren? But Peter said unto them, Repent ye and be baptized every one of you in the name of Jesus Christ, unto the remission of your sins, and ye shall receive the gift of the Holy Ghost. For to you is the promise, and to your children and to all that are afar off, even as many as the Lord our God shall call unto Him. With many other words also he testified and exhorted them saying, Save yourselves from this crooked generation. They then that received his word were baptized, and there were added in that day about three thousand ."

VI. In cases of urgency other times are allowable for baptism. Wherefore, as it is quite clear that these two seasons of which we have been speaking are the rightful ones for baptizing the chosen in Church, we admonish you, beloved, not to add other days to this observance. Because, although there are other festivals also to which much reverence is due in God's honour, yet we must rationally guard this principal and greatest sacrament as a deep mystery and not part of the ordinary routine : not, however, prohibiting the licence to succour those who are in danger by administering baptism to them at any time. For whilst we put off the vows of those who are not pressed by ill health and live in peaceful security to those two closely connected and cognate festivals, we do not at any time refuse this which is the only safeguard of true salvation to any one in peril of death, in the crisis of a siege, in the distress of persecution, in the terror of shipwreck. VII. Our Lord's baptism by John very different to the baptism of believers.

But if any one thinks the feast of the Epiphany, which in proper degree is certainly to be held in due honour, claims the privilege of baptism because, according to some the Lord came to St. John's baptism on the same day, let him know that the grace of that baptism and the reason of it were quite different, and is not on an equal footing with the power by which they are re-born of the Holy Ghost, of whom it is said, "which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God ." For the Lord who needed no remission of sin and sought not the remedy of being born again, desired to be baptized just as He desired to be circumcised, and to have a victim offered for His purification: that He, who had been "made of a woman ," as the Apostle says, might become also "under the law" which He had come, "not to destroy but to fulfil ," and by fulfilling to end, as the blessed Apostle proclaims, saying: "but Christ is the end of the law unto righteousness to every one that believeth ." But the sacrament of baptism He founded in His own person , because "in all things having the

pre-eminence ," He taught that He Himself was the Beginning. And He ratified the power of re-birth on that occasion, when from His side flowed out the blood of ransom and the water of baptism . As, therefore, the Old Testament was the witness to the new, and "the law was given by Moses: but grace and truth came through Jesus Christ ;" as the divers sacrifices prefigured the one Victim, and the slaughter of many lambs was ended by the offering up of Him, of whom it is said, "Behold the Lamb of God; behold Him that taketh away the sin of the world ;" so too John, not Christ, but Christ's forerunner, not the bridegroom, but the friend of the bridegroom, was so faithful in seeking, "not His own, but the things which are Jesus Christ's ," as to profess himself unworthy to undo the shoes of His feet: seeing that He Himself indeed baptized "in water unto repentance," but He who with twofold power should both restore life and destroy sins, was about to "baptize in the Holy Ghost and fire ." As then, beloved brethren, all these distinct proofs come before you, whereby to the removal of all doubt you recognize that in baptizing the elect who, according to the Apostolic rule have to be purged

by exorcisms, sanctified by fastings and instructed by frequent sermons, two seasons only are to be observed, viz. Easter and Whitsuntide: we charge you, brother, to make no further departure from the Apostolic institutions. Because hereafter no one who thinks the Apostolic rules can be set at defiance will go unpunished.

VIII. The Sicilian bishops are to send three of their number to each of the half-yearly meetings of bishops at Rome. Wherefore we require this first and foremost for the keeping of perfect harmony, that, according to the wholesome rule of the holy Fathers that there should be two meetings of bishops every year , three of you should appear without fail each time, on the 29th of September, to join in the council of the brethren: for thus, by the aid of God's grace, we shall the easier guard against the rise of offences and errors in Christ's Church: and this council must always meet and deliberate in the presence of the blessed Apostle Peter, that all his constitutions and canonical decrees may remain inviolate with all the Lord's priests. These matters, upon which we thought it necessary to instruct you by the inspiration of the Lord, we wish brought to your knowledge by our brothers and fellow-bishops, Bacillus and Paschasinus. May we learn by their report that the institutions of the Apostolic See are reverently observed by you. Dated 21 Oct., in the consulship of the illustrious Alipius and Ardaburis (447).

To All the Bishops of Sicily. (Forbidding the sale of church property except for the advantage of the church). Leo, the pope , to all the bishops of Sicily.

The occasion of specific complaints claims our attention as having "the care of all the churches," that we should make a perpetual decree precluding all bishops from adopting as a practice what in two churches of your province has been unscrupulously suggested and wrongfully carried out. Upon the clergy of the church in Tauromenium deploring the destitution they were in from the bishop having squandered all its estates by selling, giving away, and otherwise disposing of them, the clergy of Panormus, who have lately had a new bishop, raised a similar complaint about the misgovernment of the former bishop in the holy synod, at which we were presiding. Although, therefore, we have already given instructions as to what is for the advantage of both Churches, yet lest this vicious example of abominable plundering should hereafter be taken as a precedent, we wish to make this our formal command binding on you, beloved, for ever. We decree, therefore, that no bishop without exception shall dare to give away, or to exchange, or to sell any of the property of his church: unless he foresees an advantage likely to accrue from so doing, and after consultation with the whole of the clergy, and with their consent he decides upon what will undoubtedly profit that church. For presbyters, or deacons, or clerics of any rank who have connived at the churches losses, must know that they will be deprived of both rank and communion: because it is absolutely fair, beloved brethren, that not only the bishop, but also the whole of the clergy should advance the interests of their church and keep the gifts unimpaired of those who have contributed their own substance to the churches for the salvation of their souls. Dated 20 Oct., in the consulship of the illustrious Calepius (447).

To Januarius, Bishop of Aquileia . Leo, bishop of the city of Rome, to Januarius, bishop of Aquileia. Those who renounce heresy and schism and return to the Church must make their recantation very clear: those who are clerics may retain their rank but not be promoted.

On reading your letter, brother, we recognized the vigour of your faith, which we already were aware of, and congratulate you on the watchful care you bestow as pastor, on the keeping of Christ's flock: lest the wolves, that enter in under guise of sheep, should tear the simple ones to pieces in their bestial fierce ness, and not only themselves run riot without restraint, but also spoil those which are sound. And lest the vipery deceit should effect this, we have thought it meet to warn you, beloved, reminding you that it is at the peril of his soul, for any one of them who has fallen away from us into a sect of heretics and schismatics , and stained himself to whatever extent with the pollution of heretical communion, to be received into catholic communion on coming to his senses without making legitimate and express satisfaction. For it is most wholesome and full of all the benefits of spiritual healing that presbyters or deacons, or sub-deacons or clerics of any rank, who wish to appear reformed, and entreat to return once more to the catholic Faith which they had long ago lost, should first confess without ambiguity that their errors and the authors of the errors themselves are condemned by them, that their base opinions may be utterly

destroyed, and no hope survive of their recurrence, and that no member may be harmed by contact with them, every point having been met with its proper recantation. With regard to them we also order the observance of this regulation of the canons , that they consider it a great indulgence, if they be allowed to remain undisturbed in their present rank without any hope of further advancement: but only on consideration of their not being defiled with second baptism . No slight penalty does he incur from the Lord, who judges any such person fit to be advanced to Holy Orders. If advancement is granted to those who are without blame, only after full examination, how much more ought it to be refused to those who are under suspicion. Accordingly, beloved brother, in whose devotion we rejoice, bestow your care on our directions, and take order for the circumspect and speedy carrying out of these laudable suggestions and wholesome injunctions, which affect the welfare of the whole Church. But do not doubt, beloved, that, if what we decree for the observance of the canons, and the integrity of the Faith be neglected (which we do not anticipate), we shall be strongly moved: because the faults of the lower orders are to be referred to none more than to slothful

and careless governors, who often foster much disease by refusing to apply the needful remedy. Dated 30 Dec., in the consulship of the illustrious Calepius and Ardaburis (447).

To Dorus, Bishop of Beneventum. Leo, bishop, to Dorus his well-beloved brother. I. He rebukes Dorus for allowing a junior presbyter to be promoted over the heads of the seniors, and the first and second in seniority for acquiescing.

We grieve that the judgment, which we hoped to entertain of you, has been frustrated by our ascertaining that you have done things which by their blame-worthy novelty infringe the whole system of Church discipline: although you know full well with what care we wish the provisions of the canons to be kept through all the churches of the Lord, and the priests of all the peoples to consider it their especial duty to prevent the violation of the rules of the holy constitutions by any extravagances. We are surprised, therefore, that you who ought to have been a strict observer of the injunctions of the Apostolic See have acted so carelessly, or rather so contumaciously, as to show yourself not a guardian, but a breaker of the laws handed on to you. For from the report of your presbyter, Paul, which is subjoined, we have learnt that the order of the presbyterate has been thrown into confusion with you by strange intrigues and vile collusion; in such a way that one man has been hastily and prematurely promoted, and others passed over whose advancement was recommended by their age, and who were charged with no fault. But if the eagerness of an intriguer or the ignorant zeal of his supporters demanded that which custom never allowed, viz., that a

beginner should be preferred to veterans, and a mere boy to men of years, it was your duty by diligence and teaching to check the improper desires of the petitioners with all reasonable authority: lest he whom you advanced hastily to the priestly rank should enter on his office to the detriment of those with whom he associated and become demoralized by the growth within him, not of the virtue of humility, but of the vice of conceit . For you were not unaware that the Lord had said that "he that humbleth himself shall be exalted: but he that exalteth himself shall be humbled ," and also had said, "but ye seek from little to increase, and from the greater to be less ." For both actions are out of order and out of place : and all the fruit of men's labours is lost, all the measure of their deserts is rendered void, if the gaining of dignity is proportioned to the amount of flattery used: so that the eagerness to be eminent belittles not only the aspirer himself, but also him that connives at him. But if, as is asserted, the first and second presbyter were so agreeable to Epicarpius being put over their heads as to demand his being honoured to their own disgrace, that which

they wished ought not to have been granted them when they were voluntarily degrading themselves: because it would have been worthier of you to oppose than to yield to such a pitiable wish. But their base and cowardly submission could not be to the prejudice of others whose consciences were good, and who had not done despite to God's grace; so that, whatever the transaction was whereby they gave up their precedence to another, they could not lower the dignity of those that came next to them, nor because they had placed the last above themselves, could he take precedence of the rest.

II. The presbyters, who gave way, to be degraded with the usurper to the bottom: the rest to keep their places.

The aforesaid presbyters, therefore, who have declared themselves unworthy of their proper rank, though they even deserved to be deprived of their priesthood; yet, that we may show the gentleness of the Apostolic See in sparing them, are to be put last of all the presbyters of the Church: and that they may bear their own sentence, they shall be below him also whom they preferred to themselves by their own judgment: all the other presbyters remaining in the order which the time of his ordination assigns to each. And let none except the two aforesaid suffer any loss of dignity, but let this disgrace attach to those only who chose to put themselves below a junior who had only lately been ordained: that they may feel that that sentence of the gospels applies to themselves when it is said: "with what judgment ye judge, ye shall be judged: and with what measure ye mete, the same shall be measured unto you ." But let Paul the presbyter retain his place from which with praiseworthy firmness he did not budge: and let no further encroachments be made to any one's harm: so that you, beloved, who not undeservedly get the discredit of the whole matter, may with all speed take measures to cure it at least by putting these our injunctions into effect; lest, if a second time a just complaint be lodged with us, we be forced into stronger displeasure: for we would rather restore discipline by correcting what is done wrong, than increase the punishment. Know that we have entrusted the carrying out of our commands to our brother and fellow-bishop Julius, that all things may straightway be established, as we have ordained. Dated 8th March, in the consulship of the illustrious Postumianus (448).

To Eutyches, an Abbot of Constantinople. Leo, the bishop, to his dearly-beloved son, Eutyches, presbyter. He thanks him for his information about the revival of Nestorianism and commends his zeal. You have brought to our knowledge, beloved, by your letter that through the activity of some the heresy of Nestorius has been again reviving. We reply that your solicitude in this matter has pleased us, since the remarks we have received are an indication of your mind. Wherefore do not doubt that the Lord, the Founder of the catholic Faith, will befriend you in all things. And when we have been able to ascertain more fully by whose wickedness this happens, we must make provision with the help of God for the complete uprooting of this poisonous growth which has long ago been condemned. God keep thee safe, my beloved son. Dated 1st June, in the consulship of the illustrious Postumianus and Zeno (448).

From Eutyches to Leo . I. He states his account of the proceedings at the Synod. God the Word is before all else my witness, being confident of my hope and faith in Christ the Lord and God of all, and discerning the proof of my holding the truth in these matters: but I call on your holiness, too, to bear witness to my heart and to the reasonableness of my opinions and words. But the wicked devil has exercised his evil influence upon my zeal and determination, whereby his power ought to have been destroyed. Whereupon he has exerted all his proper power and aroused Eusebius, bishop of the town of Dorylæum, against me, who presented an allegation to the holy bishop of the church in Constantinople, Flavian, and to certain others whom he found in the same city assembled on various matters of their own: in this he called me heretic, not raising any true accusation but contriving destruction for me and disturbance for the churches of God.

Their holinesses summoned me to reply to his accusation: but though I was delayed by a serious illness besides my advanced age, I came to clear myself, knowing well that a faction had been formed against my safety. And, indeed, together with a writ of appeal to which my signature was appended, I offered them a statement showing my confession upon the holy Faith. But when the holy Flavian did not receive the document, nor order it to be read, yet heard me in reply utter word for word that Faith which was put forth at Nicæa by the holy Synod, and confirmed at Ephesus, I was required to acknowledge two natures, and to anathematize those who denied this. But I, fearing the decision of the synod, and not wishing either to take away or to add one word contrary to the Faith put forth by the holy Synod of Nicæa, knowing, too, that our holy and blessed fathers and bishops Julius, Felix, Athanasius, and Gregorius rejected the phrase "two natures," and not daring to discuss the nature of God the Word, who came into flesh in the last days entering the womb of the holy virgin Mary unchangeably as he willed and knew, becoming man in reality, not in fancy, nor yet venturing to anathematize our aforesaid Fathers, I asked them to let your holiness know these things, that you might judge what seemed right to you, undertaking by all means to follow your ruling.

II. His explanations were allowed no hearing. But without listening to any thing which I said, they broke up the Synod and published the sentence of my degradation, which they were getting ready against me before the inquiry. So much slander were they factiously making up against me that even my safety would have been endangered had not the help of God at the intercession of your holiness quickly snatched me from the assault of military force. Then they began to force the heads of other monasteries to subscribe to my degradation (a thing which was never done either towards those who have professed themselves heretics, nor even against Nestorius himself), insomuch that when to reassure the people I tried to set forth statements of my faith, not only did they, who were plotting the aforesaid faction against me, prevent them being heard, but also seized them that straightway I might be held a heretic before all. III. He appeals to Leo for protection.

I take refuge, therefore, with you the defender of religion and abhorrer of such factions, bringing in even still nothing strange against the faith as it was originally handed down to us, but anathematizing Apollinaris, Valentinus, Manes, and Nestorius, and those who say that the flesh of our Lord Jesus Christ, the Saviour, descended from heaven and not from the Holy Ghost and from the holy Virgin, along with all heresies down to Simon Magus. Yet nevertheless I stand in jeopardy of my life as a heretic. I beseech you not to be prejudiced against me by their insidious designs about me, but to pronounce the sentence which shall seem to you right upon the Faith, and in future not to allow any slander to be uttered against me by this faction, nor let one be expelled and banished from the number of the orthodox who has spent his seventy years of life in continence and all chastity, so that at the very end of life he should suffer shipwreck. I have subjoined to this my letter both documents, that which was presented by my accuser at the Synod, and that which was brought by me but not received, as well as the statement of my faith and those things which have been decreed upon the two natures by our holy Fathers .

Eutyches' Confession of Faith.