must be followed which is found to be neither hoves them not to put away their wives but

contrary to the commands of the Gospel nor opposed to the decrees of the holy Fathers. QUESTION I. Concerning a presbyter or deacon, who falsely claims to be a bishop, and those whom they have ordained.

to "have them as though they had them not "," whereby both the affection of their wives may be retained and the marriage functions cease.

QUESTION IV.

Concerning a presbyter or deacon who has given his unmarried daughter in marriage to a man who already had a woman joined to him, by whom he had also had children.

REPLY. No consideration permits men to be reckoned among bishops who have not been elected by the clergy, demanded by the laity, and consecrated by the bishops of the province with the assent of the metropolitan 8. REPLY. Not every woman that is joined to And hence, since the question often arises con- a man is his wife, even as every son is not his cerning advancement unduly obtained, who father's heir. But the marriage bond is legitineed doubt that that can in no wise be which mate between the freeborn and between is not shown to have been conferred on them. equals: this was laid down by the LORD long And if any clerics have been ordained by such before the Roman law had its beginning. And false bishops in those churches which have so a wife is different from a concubine, even bishops of their own, and their ordination took as a bondwoman from a freewoman. For place with the consent and approval of the which reason also the Apostle in order to proper bishops, it may be held valid on con- show the difference of these persons quotes dition that they continue in the same churches. from Genesis, where it is said to Abraham, Otherwise it must be held void, not being con- " Cast out the bondwoman and her son: for nected with any place nor resting on any the son of the bondwoman shall not be heir authority. with my son Isaac 3." And hence, since the QUESTION II. Concerning a presbyter or marriage tie was from the beginning so condeacon, who on his crime being known asks stituted as apart from the joining of the for public penance, whether it is to be granted sexes to symbolize the mystic union of Christ him by laying on of hands? and His Church, it is undoubted that that REPLY. It is contrary to the custom of woman has no part in matrimony, in whose the Church that they who have been dedi- case it is shown that the mystery of marcated to the dignity of the presbyterate or riage has not taken place. Accordingly a the rank of the diaconate, should receive the clergyman of any rank who has given his remedy of penitence by laying on of hands daughter in marriage to a man that has a confor any crime; which doubtless descends cubine, must not be considered to have given from the Apostles' tradition, according to her to a married man, unless perchance the what is written, “If a priest shall have sinned, free, to have been legitimately dowered and other woman should appear to have become who shall pray for him 9?" And hence such men when they have lapsed in order to obtain to have been honoured by public nuptials. God's mercy must seek private retirement, QUESTION V. Concerning young women who where their atonement may be profitable as have married men that have concubines. well as adequate. REPLY. Those who are joined to husbands QUESTION III. Concerning those who minister by their fathers' will are free from blame, if at the altar and have wives, whether they the women whom their husbands had were not may lawfully cohabit with them? in wedlock.

REPLY. The law of continence is the same for the ministers of the altar as for bishops and priests, who when they were laymen or readers, could lawfully marry and have offspring. But when they reached to the said ranks, what was before lawful ceased to be So. And hence, in order that their wedlock may become spiritual instead of carnal, it be

QUESTION VI. Concerning those who leave the women by whom they have children and take wives.

REPLY. Seeing that the wife is different from the concubine, to turn a bondwoman from one's couch and take a wife whose free birth is assured, is not bigamy but an honourable proceeding.

21 Cor. vii. 29. This was also provided by the Apostolic Canons (quoted by Quesnel), episcopus aut presbyter uxorem propriam nequaquam sub obteniu religionis abiciat. 3 Gal. iv. 30, from Gen. xxi. 10.

for the penitent to suffer loss than to be involved in the risks of trafficking, because it is hard for sin not to come into transactions between buyer and seller.

QUESTION VII. Concerning those who in there is an honourable and a base kind of sickness accept terms of penitence, and when profit. Notwithstanding it is more expedient they have recovered, refuse to keep them. REPLY. Such men's neglect is to be blamed but not finally to be abandoned, in order that they may be incited by frequent exhortations to carry out faithfully what under stress of need they asked for. For no one is to be despaired of so long as he remain in this body, because sometimes what the diffidence of age puts off is accomplished by maturer

counsels.

QUESTION VIII. Concerning those who on their deathbed promise repentance and die before receiving communion.

REPLY. Their cause is reserved for the judgment of GOD, in Whose hand it was that their death was put off until the very time of communion. But we cannot be in communion with those, when dead, with whom when alive we were not in communion.

QUESTION IX. Concerning those who under pressure of great pain ask for penance to be granted them, and when the presbyter has come to give what they seek, if the pain has abated somewhat, make excuses and refuse to accept what is offered.

REPLY. This tergiversation cannot proceed from contempt of the remedy but from fear of falling into worse sin. Hence the penance which is put off, when it is more earnestly sought must not be denied in order that the wounded soul may in whatever way attain to the healing of absolution.

QUESTION X. Concerning those who have professed repentance, if they begin to go to law in the forum.

QUESTION XII. Concerning those who return to military service after doing penance.

REPLY. It is altogether contrary to the rules of the Church to return to military service in the world after doing penance, as the Apostle says, "No soldier in GOD's service entangles himself in the affairs of the world 5." Hence he is not free from the snares of the devil who wishes to entangle himself in the military service of the world.

QUESTION XIII. Concerning those who after penance take wives or join themselves to concubines.

REPLY. If a young man under fear of death or the dangers of captivity has done penance, and afterwards fearing to fall into youthful incontinence has chosen to marry a wife lest he should be guilty of fornication, he seems to have comitted a pardonable act, so long as he has known no woman whatever save his

wife.

Yet herein we lay down no rule, but express an opinion as to what is less objection

able.

For according to a true view of the matter nothing better suits him who has done penance than continued chastity both of mind and body.

QUESTION XIV. Concerning monks who take

to military service or to marriage.

REPLY. The monk's vow being undertaken of his own will or wish cannot be given up without sin. For that which a man has vowed to GOD, he ought also to pay. Hence he who REPLY. To demand just debts is indeed abandons his profession of a single life and one thing and to think nothing of one's own betakes himself to military service or to marproperty from the perfection of love is an- riage, must make atorement and clear himself other. But one who craves pardon for un- publicly, because although such service may lawful doings ought to abstain even from many be innocent and the married state honourable, things that are lawful, as says the Apostle, "all it is transgression to have forsaken the higher things are lawful for me, but all things are not expedient 4." Hence, if the penitent has a matter which perchance he ought not to neglect, it is better for him to have recourse to the judgment of the Church than of the forum.

QUESTION XI. Concerning those who during or after penance transact business.

choice.

QUESTION XV. Concerning young women who have worn the religious habit for some time but have not been dedicated, if they afterwards marry.

REPLY. Young women, who without being forced by their parents' command but of their own free-will have taken the vow and habit REPLY. The nature of their gains either of virginity, if afterwards they choose wedlock, excuses or condemns the trafficker, because act wrongly, even though they have not re

ceived dedication: of which they would doubt by fasting and laying on of hands, in order less not have been defrauded, if they had that for the future abstaining from things abided by their vow. offered to idols, they may be partakers of Christ's mysteries. But if they have either QUESTION XVI. Concerning those who have worshipped idols or been polluted with manbeen left as infants by Christian parents, if slaughter or fornication, they must not be no proof of their baptism can be found whether admitted to communion, except by public they ought to be baptized?

penance.

LETTER CLXVIII.

AND PICENUM.

REPLY. If no proof exist among their kinsfolk and relations, nor among the clergy or neighbours whereby those, about whom the TO ALL THE BISHOPS OF CAMPANIA, SAMNIUM question is raised, may be proved to have been baptized, steps must be taken for their regeneration lest they evidently perish; for in their case reason does not allow that what is not shown to have been done should seem to be repeated.

QUESTION XVII. Concerning those who have been captured by the enemy and are not aware whether they have been baptized but know they were several times taken to church by their parents, whether they can or ought to be bap tized when they come back to Roman territory 6?

REPLY. Those who can remember that they used to go to church with their parents can remember whether they received what used to be given to their parents 7. But if this also has escaped their memory, it seems that that must be bestowed on them which is not known to have been bestowed because there can be no presumptuous rashness where the most loyal carefulness has been exercised. QUESTION XVIII. Concerning those who have come from Africa or Mauretania and know not in what sect they were baptized, what ought to be done in their case?

(Rebuking them first for performing baptisms. without due preparation or sufficient cause on ordinary saints'-days (Easter and Whitsuntide being the only recognized times), and secondly for requiring from penitents that a list of their offences should be read out publicly, a practice which is in many ways objectionable.)

LETTER CLXIX.
TO LEO AUGUSTUS.

Leo, the bishop, to Leo Augustus.

I. He heartily thanks the Emperor for what he has done, and asks him to complete the work in any way he can.

If we should seek to reward your Majesty's glorious resolution in defence of the Faith with all the praise that the greatness of the issue demands, we should be found unequal to the task of giving thanks and celebrating the joy of the universal Church with our feeble tongue. But His worthier recompense awaits your acts and deserts, in whose cause you have shown so excellent a zeal, and are now triumphing gloriously over the attainment of the wished-for end. Your clemency must REPLY. These persons are not doubtful know therefore that all the churches of GOD of their baptism, but profess ignorance as to join in praising you and rejoicing that the the faith of those who baptized them: and unholy parricide has been cast off from the hence since they have received the form of neck of the Alexandrine church, and that baptism in some way or other, they are not to be baptized but are to be united to the catholics by imposition of hands, after the invocation of the Holy Spirit's power, which they could not receive from heretics.

God's people, on whom the abominable robber has been so great a burden, restored to the ancient liberty of the Faith, can now be recalled into the way of salvation by the preaching of faithful priests, when it sees the whole hotbed of pestilence done away with in QUESTION XIX. Concerning those who after the person of the originator himself. Now being baptized in infancy were captured by the therefore, because you have accomplished Gentiles, and lived with them after the man- this by firm resolution and stedfast will, comner of the Gentiles, when they come back to plete your tale of work for the Faith by passRoman territory as still young men, if they ing such decrees as shall be well-pleasing seek communion, what shall be done? to GOD in favour of this city's catholic ruler 3, who is tainted by no trace of the heresy

REPLY. If they have only lived with Gentiles and eaten sacrificial food, they can be purged

8 This is another Timothy surnamed Solophaciolus, supposed to be the same as that Timotheus presbyter et œconomus Ecclesia, 6 On these points, cf. Letter CLXVI., to Neo, bp. of Ravenna. mentioned among the Egyptian refugees who petitioned the Emperor against Elurus

7 Viz. the sacred elements of the Eucharist.

now so often condemned: lest, perchance, the wound apparently healed but still lurking beneath the scar should grow, and the Christian laity, which by your public action has been freed from the perversity of heretics, should again fall a prey to deadly poison.

II. Good works as well as integrity of faith is required in a priest.

17th of June, in the consulship of Magnus and Apollonius (460). (By the hand of Philoxenus agens in rebus TMa.)

LETTER CLXX.

TO GENNADIUS, BISHOP OF CONSTANTINOPLE 2. (Complaining of Timothy Elurus having been allowed to come to Constantinople, and

saying that there is no hope of his restitution.)

LETTER CLXXI.

bids him win back wanderers to the fold.

But you see, venerable Emperor, and clearly understand, that in the person, whose excommunication is contemplated, it is not only the integrity of his faith that must be considered; TO TIMOTHY, BISHOP OF ALEXANDRIA. for even, if that could be purged by any Leo, the bishop, to Timothy, catholic bishop punishments and confessions, and completely of the church of Alexandria. restored by any conditions, yet the wicked and bloody deeds that have been committed can I. He congratulates him on his election, and never be done away by the protestations of plausible words: because in GoD's pontiff, and It is clearly apparent from the brightness of particularly in the priest of so great a church, the sentiment quoted by the Apostle, that the sound of the tongue and the utterance of "all things work together for good to them the lips is not enough, and nothing is of avail, that love GOD 3," and by the dispensation of if GOD makes proclamation with His voice and GOD's pity, where adversities are received, the mind is convicted of blasphemy. For of there also prosperity is given. This the such the Holy Ghost speaks by the Apostle, experience of the Alexandrine church shows, "having an appearance of godliness, but deny- in which the moderation and long suffering of ing the power thereof," and again elsewhere, the humble has laid up for themselves great "they profess that they know GOD, but in deeds they deny Him 9." And hence, since in every member of the Church both the integrity of the true Faith and abundance of good works is looked for, how much more ought both these things to predominate in the chief pontiff, because the one without the other cannot be in union with the Body of Christ.

store in return for their patience: because "the LORD is nigh them that are of a contrite heart, and shall save those that are humble in spirit," our noble Prince's faith being glorified in all things, through whom "the right-hand of the LORD hath done great acts 4," in preventing the abomination of antichrist any longer occupying the throne of the blessed Fathers; whose blasphemy has hurt no one III. Timothy's request for indulgence on the induced some to be partners of his guilt, yet more than himself, because although he has score of orthodoxy must not be allowed. he has inexpiably stained himself with blood. Nor need we now state all that makes And hence concerning that which under the Timothy accursed, since what has been done direction of Faith your election, brother, by through him and on his account, has abund- the clergy, and the laity, and all the faithful, antly and conspicuously come to the know- has brought about, I assure you that the whole ledge of the whole world, and whatever has of the LORD's Church rejoices with me, and it been perpetrated by an unruly mob against is my strong desire that the Divine pity will justice, all rests on his head, whose wishes in its loving-kindness confirm this joy with were served by its mad hands. And hence, manifold signs of grace, your own devotion even if in his profession of faith he neglects ministering thereto in all things, so that you nothing, and deceives us in nothing, it best may sedulously win over, through the Church's consorts with your glory absolutely to exclude prayers, those also who have hitherto resisted him from this design of his, because in the the Truth, to reconciliation with GOD, and, bishop of so great a city the universal Church as a zealous ruler, bring them into union with ought to rejoice with holy exultation, so that the true peace of the LORD may be glorified not only by the preaching of the Faith, but also by the example of men's conduct. Dated

92 Tim. iii. 5, and Tit. i. 16.

the mystic body of the catholic Faith, whose entirety admits of no division, imitating that true and gentle Shepherd, who laid down His

1 Apparently to be allowed to reside in Constantinople (or 458. perhaps at this stage to remain in Alexandria).

Is See Lett. CLXII. n. 2.

2 He had succeeded to the see on the death of Anatolius in 3 Rom. viii. 28. 4 Ps. xxxiv. 18, and cxviii. 16.

VOL. XII.

life for His sheep, and, when one sheep wandered, drove it not back with the lash, but carried it back to the fold on His own shoulders.

II. Let him be watchful against heresy and send frequent reports to Rome.

Take heed, then, dearly beloved brother, lest any trace of either Nestorius' or Eutyches' error be found in God's people: because "no

flesh 6.

continue to act at all times and send us, who will be anxious for them, as frequent accounts as possible of the progress of peace, in order that by regular intercourse we may feel that "the love of GOD is shed abroad in our hearts

through the Holy Ghost, which is given unto us 7." Dated the 18th of August, in the consulship of Magnus and Apollonius (460).

LETTER CLXXII.

CHURCH OF ALEXANDRIA.

(Inviting them to aid in confirming the peace of the Church, and in winning those who had given way to heresy.)

one can lay any foundation except that which To THE PRESBYTERS AND DEACONS OF THE is laid, which is Christ Jesus 5;" who would not have reconciled the whole world to GOD the Father, had He not by the regeneration of Faith adopted us all in the reality of our Whenever, therefore, opportunities arise which you can use for writing, brother, even as you necessarily and in accordance with custom have done in sending a report of your ordination to us by our sons, Daniel the presbyter and Timothy the deacon, so

51 Cor. iii. 11.

6 Per fidei regenerationem omnes in nostræ carnis veritate susciperet. The doctrine of the Atonement in the light of the Incarnation is here expressed in a rather unusual way, and I have therefore translated the expression as literally as possible.

LETTER CLXXIII.

TO CERTAIN EGYPTIAN BISHOPS. (Congratulating them on the election of Timothy, and begging them to assist in maintaining unity and bringing back wanderers to the fold.)

7 Rom. v. 5.