Letters 57–83

To Pulcheria Augusta

(He hopes for her intercession to procure the condemnation of Eutyches.)

To Martinus and Faustus, Presbyters

Letter LXI.

To Martinus and Faustus, Presbyters.

(Reminding them of a former letter he has written to them, viz. Lett. LI.)

A Series of Letters

(Letters LXII., LXIII., LXIV., are the Emperor Theodosius’ answers (a) to Valentinian, (b) to Galla Placidia, and (c) to Licinia Eudoxia (assuring them of his orthodoxy and care for the Faith.)

From the Bishops of the Province of Arles

Letter LXV.

From the Bishops of the Province of Arles.

(Asking Leo to confirm the privileges of that city, which they allege date from the mission of Trophimus, by S. Peter, and more recently ratified by the Emperor Constantine.)

Leo's Reply to Letter LXV

Letter LXVI.

Leo’s Reply to Letter LXV.

Leo, the pope, to the dearly-beloved brethren Constantinus, Armentarius, Audientius, Severianus, Valerianus, Ursus, Stephanus, Nectarius, Constantius, Maximus, Asclepius, Theodorus, Justus Ingenuus, Augustalis, Superventor, Ynantius, Fonteius, and Palladius.

I.  The Bishop of Vienne has anticipated their appeal.  He proposes to arbitrate with impartiality.

When we read your letter, beloved, which was brought to us by our sons Petronius the presbyter and Regulus the deacon, we recognized how affectionate is the regard in which you hold our brother and fellow-bishop, Ravennius:  for your request is that what his predecessor deservedly lost for his excessive presumption may be restored to him.  But your petition, brothers, was forestalled by the bishop of Vienne, who sent a letter and legates with the complaint that the bishop of Arles had unlawfully claimed the ordination of the bishop of Vasa.  Accordingly, as we had to show such respect both for the canons of the fathers and for your good opinion of us, that in the matter of the churches’ privileges we should allow no infringement or deprivation, it were incumbent on us to preserve the peace within the province of Vienne by employing such righteous moderation as should disregard neither ancient usage nor your desires.

II.  The bishop of Vienne is to retain jurisdiction over four neighbouring cities:  the rest to belong to Arles.

For after considering the arguments advanced by the clergy present on either side, we find that the cities of Vienne and Arles within your province have always been so famous, that in certain matters of ecclesiastical privilege, now one, now the other, has alternately taken precedence, though the national tradition is that formerly they had community of rights.  And hence we suffer not the city of Vienne to be altogether without honour, so far as concerns ecclesiastical jurisdiction, especially as it already possesses the authority of our decree for the enjoyment of its privilege:  to wit the power which, when taken away from Hilary, we thought proper to confer on the bishop of Vienne.  And that he seem not suddenly and unduly lowered, he shall hold rule over the four neighbouring towns, that is, Valentia, Tarantasia, Genava and Gratianopolis, with Vienne herself for the fifth, to the bishop of which shall belong the care of all the said churches.  But the other churches of the same province shall be placed under the authority and management of the bishop of Arles, who from his temperate moderation we believe will be so anxious for love and peace as by no means to consider himself deprived of that which he sees conceded to his brother.  Dated 5th of May, in the consulship of Valentinianus Augustus (7th time), and the most famous Avienus (450.)

To Ravennius, Bishop of Arles

Letter LXVII.

To Ravennius, Bishop of Arles.

To his dearly-beloved brother Ravennius, Leo the pope.

We have kept our sons Petronius the presbyter, and Regulus the deacon, long in the City, both because they deserved this from their favour in our eyes, and because the needs of the Faith, which is now being assailed by the error of some, demanded it.  For we wished them to be present when we discussed the matter, and to ascertain everything which we desire through you, beloved, should reach the knowledge of all our brethren and fellow-bishops, specially deputing this to you, dear brother, that through your watchful diligence our letter, which we have issued to the East in defence of the Faith, or else that of Cyril of blessed memory, which agrees throughout with our views, may become known to all the brethren; in order that being furnished with arguments they may fortify themselves with spiritual strength against those who think fit to insult the Lord’s Incarnation with their misbeliefs.  You have a favourable opportunity, beloved brother, of recommending the commencement of your episcopacy to all the churches and to our God, if you will carry out these things in the way we have charged and enjoined you.  But the matters which were not to be committed to paper, in reliance on God’s aid, you shall carry out effectually, as we have said, and laudably, when you have learnt about them from the mouths of our aforesaid sons.  God keep you safe, dearest brother.  Dated 5th of May, in the consulship of the most glorious Valentinianus (for the 7th time) and of the famous Avienus (450).

From Three Gallic Bishops to St. Leo

Letter LXVIII.

From Three Gallic Bishops to St. Leo.

Ceretius, Salonius and Veranus to the holy Lord, most blessed father, and pope most worthy of the Apostolic See, Leo.

I.  They congratulate and thank Leo for the Tome.

Having perused your Excellency’s letter, which you composed for instruction in the Faith, and sent to the bishop of Constantinople, we thought it our duty, being enriched with so great a wealth of doctrine, to pay our debt of thanks by at least inditing you a letter.  For we appreciate your fatherly solicitude on our behalf, and confess that we are the more indebted to your preventing care because we now have the benefit of the remedy before experiencing the evils.  For knowing that those remedies are well-nigh too late which are applied after the infliction of the wounds, you admonish us with the voice of loving forethought to arm ourselves with those Apostolic means of defence.  We acknowledge frankly, most blessed pope, with what singular loving-kindness you have imparted to us the innermost thoughts of your breast, by the efficacy of which you secure the safety of others:  and while you extract the old Serpent’s infused poison from the hearts of others, standing as it were on the watch-tower of Love, with Apostolic care and watchfulness you cry aloud, lest the enemy come on us unawares and off our guard, lest careless security expose us to attack, O holy Lord, most blessed father and pope, most worthy of the Apostolic See.  Moreover we, who specially belong to you, are filled with a great and unspeakable delight, because this special statement of your teaching is so highly regarded wherever the Churches meet together, that the unanimous opinion is expressed that the primacy of the Apostolic See is rightfully there assigned, from whence the oracles of the Apostolic Spirit still receive their interpretations.

II.  They ask him to correct or add to their copy of the Tome.

Therefore, if you deem it worth while, we entreat your holiness to run through and correct any mistake of the copyist in this work, so valuable both now and in the future, which we have had committed to parchment, in our desire to preserve it, or if you have devised anything further in your zeal, which will profit all who read, give orders in your loving care that it be added to this copy, so that not only many holy bishops our brethren throughout the provinces of Gaul, but also many of your sons among the laity, who greatly desire to see this letter for the revelation of the Truth, may be permitted, when it is sent back to us, corrected by your holy hand, to transcribe, read and keep it.  If you think fit, we are anxious that our messengers should return soon, in order that we may the speedier have an account of your good health over which to rejoice:  for your well-being is our joy and health.

May Christ the Lord long keep your eminence mindful of our humility, O holy Lord, most blessed father and pope most worthy of the Apostolic See.

I, Ceretius, your adopted (son?), salute your apostleship, commending me to your prayers.

I, Salonius, your adorer, salute your apostleship, entreating the aid of your prayers.

I, Veranus, the worshipper of your apostleship, salute your blessedness, and beseech you to pray for me.

To Theodosius Augustus

Letter LXIX.

(To Theodosius Augustus.)

Leo, the bishop, to Theodosius ever Augustus.

I.  He suspends his opinion on the appointment of Anatolius till he has made open confession of the catholic Faith.

In all your piously expressed letters amid the anxieties, which we suffer for the Faith, you have afforded us hope of security by supporting the Council of Nicæa so loyally as not to allow the priests of the Lord to budge from it, as you have often written us already.  But lest I should seem to have done anything prejudicial to the catholic defence, I thought nothing rash on either side ought meanwhile to be written back on the ordination of him who has begun to preside over the church of Constantinople, and this not through want of loving interest, but waiting for the catholic Truth to be made clear.  And I beg your clemency to bear this with equanimity that when he has proved himself such as we desire towards the catholic Faith, we may the more fully and safely rejoice over his sincerity.  But that no evil suspicion may assail him about our disposition towards him, I remove all occasion of difficulty, and demand nothing which may seem either hard or controvertible but make an invitation which no catholic would decline.  For they are well known and renowned throughout the world, who before our time have shone in preaching the catholic Truth whether in the Greek or the Latin tongue, to whose learning and teaching some even of our own day have recourse, and from whose writings a uniform and manifold statement of doctrine is produced:  which, as it has pulled down the heresy of Nestorius, so has it cut off this error too which is now sprouting out again.  Let him then read again what is the belief on the Lord’s Incarnation which the holy fathers guarded and has always been similarly preached, and when he has perceived that the letter of Cyril of holy memory, bishop of Alexandria, agrees with the view of those who preceded him [wherein he wished to correct and cure Nestorius, refuting his wrong statements and setting out more clearly the Faith as defined at Nicæa, and which was sent by him and placed in the library of the Apostolic See], let him further reconsider the proceedings of the Ephesian Synod wherein the testimonies of catholic priests on the Lord’s Incarnation are inserted and maintained by Cyril of holy memory.  Let him not scorn also to read my letter over, which he will find to agree throughout with the pious belief of the fathers.  And when he has realized that that is required and desired from him which shall serve the same good end, let him give his hearty assent to the judgment of the catholics, so that in the presence of all the clergy and the whole people he may without any reservation declare his sincere acknowledgment of the common Faith, to be communicated to the Apostolic See and all the Lord’s priests and churches, and thus the world being at peace through the one Faith, we may all be able to say what the angels sang at the Saviour’s birth of the Virgin Mary, “Glory in the highest to God and on earth peace to men of good will.”

II.  He promises to accept Anatolius on making this confession, and asks for a council in Italy to finally define the Faith.

But because both we and our blessed fathers, whose teaching we revere and follow, are in concord on the one Faith, as the bishops of all the provinces attest, let your clemency’s most devout faith see to it that such a document as is due may reach us as soon as may be from the bishop of Constantinople, as from an approved and catholic priest, that is, openly and distinctly affirming that he will separate from his communion any one who believes or maintains any other view about the Incarnation of the Word of God than my statement and that of all catholics lays down, that we may fairly be able to bestow on him brotherly love in Christ.  And that swifter and fuller effect, God aiding us, may be given through your clemency’s faith to our wholesome desires, I have sent to your piety my brethren and fellow-bishops Abundius and Asterius, together with Basilius and Senator presbyters, whose devotion is well proved to me, through whom, when they have displayed the instructions which we have sent, you may be able properly to apprehend what is the standard of our faith, so that, if the bishop of Constantinople gives his hearty assent to the same confession, we may securely, as is due, rejoice over the peace of the Church and no ambiguity may seem to lurk behind which may trouble us with perhaps ungrounded suspicions.  But if any dissent from the purity of our Faith and from the authority of the Fathers, the Synod which has met at Rome for that purpose joins with me in asking your clemency to permit a universal council within the limits of Italy; so that, if all those come together in one place who have fallen either through ignorance or through fear, measures may be taken to correct and cure them, and no one any longer may be allowed to quote the Synod of Nicæa in a way which shall prove him opposed to its Faith; since it will be of advantage both to the whole Church and to your rule, if one God, one Faith and one mystery of man’s Salvation, be held by the one confession of the whole world.

Dated 17th July in the consulship of the illustrious Valentinianus for the seventh time) and Avienus (450).

To Pulcheria Augusta

Letter LXX.

To Pulcheria Augusta.

(In which he again says he is waiting for Anatolius’ acceptance of Cyril’s and his own statement of the Faith, and looks forward to a Synod in Italy.)

To the Archimandrites of Constantinople

Letter LXXI.

To the Archimandrites of Constantinople.

(Complaining of Anatolius’ silence.)

To Faustus, One of the Archimandrites at Constantinople

Letter LXXII.

To Faustus, One of the Archimandrites at Constantinople.

(Commending his faith and exhorting him to steadfastness.)

From Valentinian and Marcian

Letter LXXIII.

From Valentinian and Marcian.

(Announcing their election as Emperors (a.d. 450), and asking his prayers that (per celebrandam synodum, te auctore), peace may be restored to the Church.)

To Martinus, Another of the Archimandrites at Constantinople

Letter LXXIV.

To Martinus, Another of the Archimandrites at Constantinople.

(Commending his steadfastness in the Faith.)

To Faustus and Martinus Together

Letter LXXV.

To Faustus and Martinus Together.

(Condemning the Latrocinium and maintaining that Eutyches equally with Nestorius promotes the cause of Antichrist.)

From Marcianus Augustus to Leo

Letter LXXVI.

From Marcianus Augustus to Leo.

(Proposing that he should either attend a Synod at Constantinople or help in arranging some other more convenient place of meeting.)

From Pulcheria Augusta to Leo

Letter LXXVII.

From Pulcheria Augusta to Leo.

(In which she expresses her assurance that Anatolius is orthodox, and begs him to assist her husband in arranging for the Synod, and announces that Flavian’s body has been buried in the Basilica of the Apostles at Constantinople and the exiled bishops restored.)

Leo's Answer to Marcianus

Letter LXXVIII.

Leo’s Answer to Marcianus.

(Briefly thanking him.)

To Pulcheria Augusta

Letter LXXIX.

To Pulcheria Augusta.

Leo, bishop of the city of Rome to Pulcheria Augusta.

I.  He rejoices at Pulcheria’s zeal both against Nestorius and Eutyches.

That which we have always anticipated concerning your Grace’s holy purposes, we have now proved fully true, viz. that, however varied may be the attacks of wicked men upon the Christian Faith, yet when you are present and prepared by the Lord for its defence, it cannot be disturbed.  For God will not forsake either the mystery of His mercy or the deserts of your labours, whereby you long ago repelled the crafty foe of our holy religion from the very vitals of the Church:  when the impiety of Nestorius failed to maintain his heresy because it did not escape you the handmaid and pupil of the Truth, how much poison was instilled into simple folk by the coloured falsehoods of that glib fellow.  And the sequel to that mighty struggle was that through your vigilance the things which the devil contrived by means of Eutyches, did not escape detection, and they who had chosen to themselves one side in the twofold heresy, were overthrown by the one and undivided power of the catholic Faith.  This then is your second victory over the destruction of Eutyches’ error:  and, if he had had any soundness of mind, that error having been once and long ago routed and put to confusion in the person of his instigators, he would easily have been able to avoid the attempt to rekindle into life the smouldering ashes, and thus only share the lot of those, whose example he had followed, most glorious Augusta.  We desire, therefore, to leap for joy and to pay due vows for your clemency’s prosperity to God, who has already bestowed on you a double palm and crown through all the parts of the world, in which the Lord’s Gospel is proclaimed.

II.  He thanks her for her aid to the catholic cause, and explains his wishes about the restoration of the lapsed bishops.

Your clemency must know, therefore, that the whole church of Rome is highly grateful for all your faithful deeds, whether that you have with pious zeal helped our representatives throughout and brought back the catholic priests, who had been expelled from their churches by an unjust sentence, or that you have procured the restoration with due honour of the remains of that innocent and holy priest, Flavian, of holy memory, to the church, which he ruled so well.  In all which things assuredly your glory is increased manifold, so long as you venerate the saints according to their deserts, and are anxious that the thorns and weeds should be removed from the Lord’s field.  But we learn as well from the account of our deputies as from that of my brother and fellow-bishop, Anatolius, whom you graciously recommend to me, that certain bishops crave reconciliation for those who seem to have given their consent to matters of heresy, and desire catholic communion for them:  to whose request we grant effect on condition that the boon of peace should not be vouchsafed them till, our deputies acting in concert with the aforesaid bishop, they are corrected, and with their own hand condemn their evil doings; because our Christian religion requires both that true justice should constrain the obstinate, and love not reject the penitent.

III.  He commends certain bishops and churches to her care.

And because we know how much pious care your Grace deigns to bestow on catholic priests, we have ordered that you should be informed that my brother and fellow-bishop, Eusebius, is living with us, and sharing our communion, whose church we commend to you; for he that is improperly asserted to have been elected in his place, is said to be ravaging it.  And this too we ask of your Grace, which we doubt not you will do of your own free will, to extend the favour which is due as well to my brother and fellow-bishop, Julian, as to the clergy of Constantinople, who clung to the holy Flavian with faithful loyalty.  On all things we have instructed your Grace by our deputies as to what ought to be done or arranged.  Dated April 13, in the consulship of the illustrious Adelfius (451).

To Anatolius, Bishop of Constantinople

Letter LXXX.

(To Anatolius, Bishop of Constantinople.)

Leo, the bishop, to Anatolius, the bishop.

I.  He rejoices at Anatolius having proved himself orthodox.

We rejoice in the Lord and glory in the gift of His Grace, Who has shown you a follower of Gospel-teaching as we have found from your letter, beloved, and our brothers’ account whom we sent to Constantinople:  for now through the approved faith of the priest, we are justifying in presuming that the whole church committed to him will have no wrinkle nor spot of error, as says the Apostle, “for I have espoused you to one husband to present you a pure virgin to Christ.”  For that virgin is the Church, the spouse of one husband Christ, who suffers herself to be corrupted by no error, so that through the whole world we have one entire and pure communion in which we now welcome you as a fellow, beloved, and give our approval to the order of proceedings which we have received, ratified, as was proper, with the necessary signatures.  In order, therefore, that your spirit in turn, beloved, might be strengthened by words of ours, we sent back after the Easter festival with our letters, our sons, Casterius, the Presbyter, and Patricius and Asclepias, the Deacons, who brought your writings to us, informing you, as we said above, that we rejoice at the peace of the church of Constantinople, on which we have ever spent such care that we wish it to be polluted by no heretical deceit.

II.  The penitents among the backsliding bishops are to be received back into full communion upon some plan to be settled by Anatolius and Leo’s delegates.

But concerning the brethren whom we learn from your letters, and from our delegates’ account, to be desirous of communion with us, on the ground of their sorrow that they did not remain constant against violence and intimidation, but gave their assent to another’s crime when terror had so bewildered them, that with hasty acquiescence they ministered to the condemnation of the catholic and guiltless bishop (Flavian), and to the acceptance of the detestable heresy (of Eutyches), we approve of that which was determined upon in the presence and with the co-operation of our delegates, viz., that they should be content meanwhile with the communion of their own churches, but we wish our delegates whom we have sent to consult with you, and come to some arrangement whereby those who condemn their ill-doings with full assurances of penitence, and choose rather to accuse than to defend themselves, may be gladdened by being at peace and in communion with us; on condition that what has been received against the catholic Faith is first condemned with complete anathema.  For otherwise in the Church of God, which is Christ’s Body, there are neither valid priesthoods nor true sacrifices, unless in the reality of our nature the true High Priest makes atonement for us, and the true Blood of the spotless Lamb makes us clean.  For although He be set on the Father’s right hand, yet in the same flesh which He took from the Virgin, he carries on the mystery of propitiation, as says the Apostle, “Christ Jesus Who died, yea, Who also rose, Who is on the right hand of God, Who also maketh intercession for us.”  For our kindness cannot be blamed in any case where we receive those who give assurance of penitence, and at whose deception we were grieved.  The boon of communion with us, therefore, must neither harshly be withheld nor rashly granted, because as it is fully consistent with our religion to treat the oppressed with a Christlike charity, so it is fair to lay the full blame upon the authors of the disturbance.

III.  The Names of Dioscorus, Juvenal, and Eustathius are not to be read aloud at the holy altar.

Concerning the reading out of the names of Dioscorus, Juvenal, and Eustathius at the holy altar, it beseems you, beloved, to observe that which our friends who were there present said ought to be done, and which is consistent with the honourable memory of S. Flavian, and will not turn the minds of the laity away from you.  For it is very wrong and unbecoming that those who have harassed innocent catholics with their attacks, should be mingled indiscriminately with the names of the saints, seeing that by not forsaking their condemned heresy, they condemn themselves by their perversity:  such men should either be chastised for their unfaithfulness; or strive hard after forgiveness.

IV.  One or two instructions about individuals.

But our brother and fellow-bishop, Julian, and the clergy who adhered to Flavian of holy memory, rendering him faithful service, we wish to adhere to you also beloved, that they may know him who we are sure lives by the merits of his faith with our God to be present with them in you.  We wish you to know this too, beloved, that our brother and fellow-bishop Eusebius, who for the Faith’s sake endured many dangers and toils, is at present staying with us and continuing in our communion; whose church we would that your care should protect, that nothing may be destroyed in his absence, and no one may venture to injure him in anything until he come to you bearing a letter from us.  And that our or rather all Christian people’s affection for you may be stirred up in greater measure, we wish this that we have written to you, beloved, to come to all men’s knowledge, that they who serve our God may give thanks for the consummation of the peace of the Apostolic See with you.  But on other matters and persons you will be more fully instructed, beloved, by the letter you will have received through our delegates.  Dated 13 April, in the consulship of the illustrious Adelfius (451).

To Bishop Julian

Letter LXXXI.

To Bishop Julian.

(Warning him to be circumspect in receiving the lapsed.)

To Marcian Augustus

Letter LXXXII.

To Marcian Augustus.

I.  After congratulating the Emperor on his noble conduct, he deprecates random inquiries into the tenets of the Faith.

Although I have replied already to your Grace by the hand of the Constantinopolitan clergy, yet on receiving your clemency’s mercy through the illustrious prefect of the city, my son Tatian, I found still greater cause for congratulation, because I have learnt your strong eagerness for the Church’s peace.  And this holy desire as in fairness it deserves, secures for your empire the same happy condition as you seek for religion.  For when the Spirit of God establishes harmony among Christian princes, a twofold confidence is produced throughout the world, because the progress of love and faith makes the power of their arms in both directions unconquerable, so that God being propitiated by one confession, the falseness of heretics and the enmity of barbarians are simultaneously overthrown, most glorious Emperor.  The hope, therefore, of heavenly aid being increased through the Emperor’s friendship, I venture with the greater confidence to appeal to your Grace on behalf of the mystery of man’s salvation, not to allow any one in vain and presumptuous craftiness to inquire what must be held, as if it were uncertain.  And although we may not in a single word dissent from the teaching of the Gospels and Apostles, nor entertain any opinion on the Divine Scriptures different to what the blessed Apostles and our Fathers learnt and taught, now in these latter days unlearned and blasphemous inquiries are set on foot, which of old the Holy Spirit crushed by the disciples of the Truth, so soon as the devil aroused them in hearts which were suited to his purpose.

II.  The points to be settled are only which of the lapsed shall be restored, and on what terms.

But it is most inopportune that through the foolishness of a few we should be brought once more into hazardous opinions, and to the warfare of carnal disputes, as if the wrangle was to be revived, and we had to settle whether Eutyches held blasphemous views, and whether Dioscorus gave wrong judgment, who in condemning Flavian of holy memory struck his own death-blow, and involved the simpler folk in the same destruction.  And now that many, as we have ascertained, have betaken themselves to the means of amendment, and entreat forgiveness for their weak hastiness, we have to determine not the character of the Faith, but whose prayers we shall receive, and on what terms.  And hence that most religious anxiety which you deign to feel for the proclamation of a Synod, shall have fully and timely put before it all that I judge pertinent to the needs of the case, by means of the deputies who will with all speed, if God permit, reach your Grace.  Dated the 23rd of April in the consulship of the illustrious Adelfius (451).

To the Same Marcian

Letter LXXXIII.

To the Same Marcian.

(Congratulating him on his benefits to the Church, and deprecating a Synod as inopportune.)

To Pulcheria Augusta

Letter LXXXIV.

To Pulcheria Augusta.

(Announcing the despatch of his legates to deal with the lapsed, and asking that Eutyches should be superseded in his monastery by a catholic, and dismissed from Constantinople.)

To Anatolius, Bishop of Constantinople

Letter LXXXV.

To Anatolius, Bishop of Constantinople.

Leo, the bishop, to the bishop Anatolius.

I.  Anatolius with Leo’s delegates is to settle the question of the receiving back of those who had temporarily gone astray after Eutyches.

Although I hope, beloved, you are devoted to every good work, yet that your activity may be rendered the more effective, it was needful and fitting to despatch my brothers Lucentius the bishop and Basil the presbyter, as we promised, to ally themselves with you, beloved, that nothing may be done either indecisively or lazily in matters, which concern the welfare of the universal Church; for as long as you are on the spot, to whom we have entrusted the carrying out of our will, all things can be conducted with such moderation that the claims of neither kindness nor justice may be neglected, but without the accepting of persons, the Divine judgment may be considered in everything.  But that this may be properly observed and guarded, the integrity of the catholic Faith must first of all be preserved, and, because in all cases “narrow” and steep “is the way that leadeth unto life,” there must be no deviation from its track, either to the right hand or to the left.  And because the evangelical and Apostolic Faith has to combat all errors, on the one side casting down Nestorius, on the other crushing Eutyches and his accomplices, remember the need of observing this rule, that all those who in that synod, which cannot, and does not deserve to have the name of Synod, and in which Dioscorus displayed his bad feeling, and Juvenal his ignorance, grieve as we learn from your account, beloved, that they were conquered by fear, and being overcome with terror, were able to be forced to assent to that iniquitous judgment, and who now desire to obtain catholic communion, are to receive the peace of the brethren after due assurance of repentance, on condition that in no doubtful terms they anathematize, execrate and condemn Eutyches and his dogma and his adherents.

II.  The case of the more serious offenders must be reserved for the present.

But concerning those who have sinned more gravely in this matter, and claimed for themselves a higher place in the same unhappy synod, in order to irritate the simple minds of their lowlier brethren by their pernicious arrogance, if they return to their right mind, and ceasing to defend their action, turn themselves to the condemnation of their particular error, if these men give such assurance of penitence as shall seem indisputable, let their case be reserved for the maturer deliberations of the Apostolic See, that when all things have been sifted and weighed, the right conclusion may be arrived at about their real actions.  And in the Church over which the Lord has willed you to rule, let none such as we have already written have their names read at the altar until the course of events shows what ought to be determined concerning them.

III.  Anatolius is requested to co-operate loyally with Leo’s delegates.

But concerning the address presented to us by your clergy, beloved, there is no need to put my sentiments into a letter:  it is sufficient to entrust all to my delegates, whose words shall carefully instruct you on every point.  And so, dearest brother, do you endeavour with these brethren whom we have chosen as suitable agents in so great a matter faithfully and effectually to carry out what is agreeable to the Church of God:  especially as the very nature of the case, and the promise of Divine aid incite you, and our most gracious princes show such holy faith, such religious devotion, that we find in them not only the general sympathy of Christians, but even that of the priesthood.  Who assuredly in accordance with that piety, whereby they boast themselves to be servants of God, will receive all your suggestions for the benefit of the catholic Faith in a worthy spirit, so that by their aid also the peace of Christendom can be restored and wicked error destroyed.  And if on any points more advice is needed, let word be quickly sent to us, that after investigating the nature of the case, we may carefully prescribe the rightful measures.  Dated 9th of June in the consulship of the illustrious Adelfius (451).

To Julian, Bishop of Cos

Letter LXXXVI.

To Julian, Bishop of Cos.

(Begging him for friendship’s and the Church’s sake to assist his legates in quelling the remnants of heresy.)

To Anatolius, Bishop of Constantinople

Letter LXXXVII.

To Anatolius, Bishop of Constantinople.

(Commending to him two presbyters, Basil and John, who being accused of heresy had come to Rome, and quite convinced Leo of their orthodoxy.)

To Paschasinus, Bishop of Lilybæum

Letter LXXXVIII.

To Paschasinus, Bishop of Lilybæum.

Leo, the bishop, to Paschasinus, bishop of Lilybæum.

I.  He sends a copy of the Tome and still further explains the heterodoxy of Eutyches.

Although I doubt not all the sources of scandal are fully known to you, brother, which have arisen in the churches of the East about the Incarnation of our Lord Jesus Christ, yet, lest anything might have chanced to escape your care, I have despatched for your attentive perusal and study our letter, which deals with this matter in the fullest way, which we sent to Flavian of holy memory, and which the universal Church has accepted; in order that, understanding how completely this whole blasphemous error has with God’s aid been destroyed, you yourself also in your love towards God may show the same spirit, and know that they are utterly to be abhorred, who, following the blasphemy and madness of Eutyches, have dared to say there are not two natures, i.e. perfect Godhead and perfect manhood, in our Lord, the only-begotten Son of God, who took upon Himself to restore mankind; and think they can deceive our wariness by saying they believe the one nature of the Word to be Incarnate, whereas the Word of God in the Godhead of the Father, and of Himself, and of the Holy Spirit has indeed one nature; but when He took on Him the reality of our flesh, our nature also was united to His unchangeable substance:  for even Incarnation could not be spoken of, unless the Word took on Him the flesh.  And this taking on of flesh forms so complete a union, that not only in the blessed Virgin’s child-bearing, but also in her conception, no division must be imagined between the Godhead and the life-endowed flesh, since in the unity of person the Godhead and the manhood came together both in the conception and in the childbearing of the Virgin.

II.  Eutyches might have been warned by the fate of former heretics.

A like blasphemy, therefore, is to be abhorred in Eutyches, as was once condemned and overthrown by the Fathers in former heretics:  and their example ought to have benefited this foolish fellow, in putting him on his guard against that which he could not grasp by his own sense, lest he should render void the peerless mystery of our salvation by denying the reality of human flesh in our Lord Jesus Christ.  For, if there is not in Him true and perfect human nature, there is no taking of us upon Him, and the whole of our belief and teaching according to his heresy is emptiness and lying.  But because the Truth does not lie and the Godhead is not passible, there abides in God the Word both substances in one Person, and the Church confesses her Saviour in such a way as to acknowledge Him both impassible in Godhead and passible in flesh, as says the Apostle, “although He was crucified through (our) weakness, yet He lives by the power of God.”

III.  He sends quotations from the Fathers, and announces that the churches of the East have accepted the Tome.

And in order that you may be the fuller instructed in all things, beloved, I have sent you certain quotations from our holy Fathers, that you may clearly gather what they felt and what they preached to the churches about the mystery of the Lord’s Incarnation, which quotations our deputies produced at Constantinople also together with our epistle.  And you must understand that the whole church of Constantinople, with all the monasteries and many bishops, have given their assent to it, and by their subscription have anathematized Nestorius and Eutyches with their dogmas.  You must also understand that I have recently received the bishop of Constantinople’s letter, which states that the bishop of Antioch has sent instructions to all the bishops throughout his provinces, and gained their assent to my epistle, and their condemnation of Nestorius and Eutyches in like manner.

IV.  He asks him to settle the discrepancy between the Alexandrine and the Roman calculation of Easter for 455, by consulting the proper authority.

This also we think necessary to enjoin upon your care that you should diligently inquire in those quarters where you are sure of information concerning that point in the reckoning of Easter, which we have found in the table of Theophilus, and which greatly exercises us, and that you should discuss with those who are learned in such calculations, as to the date, when the day of the Lord’s resurrection should be held four years hence.  For, whereas the next Easter is to be held by God’s goodness on March 23rd, the year after on April 12th, the year after that on April 4th, Theophilus of holy memory has fixed April 24th to be observed in 455, which we find to be quite contrary to the rule of the Church; but in our Easter cycles as you know very well, Easter that year is set down to be kept on April 17th.  And therefore, that all our doubts may be removed, we beg you carefully to discuss this point with the best authorities, that for the future we may avoid this kind of mistake.  Dated June 24th in the consulship of the illustrious Adelfius (451).