LETTER XXIII. TO FLAVIAN, BISHOP OF CONSTANTINOPLE. To his well-beloved brother Flavian the bishop, Leo the bishop. I. He complains that Flavian has not sent him a full account of Eutyches' case. all have given their assent, he has tried to upset, and revive the old evil dogmas of the blasphemous Valentinus and Apollinaris. He has not feared the warning of the True King: "Whoso shall cause one of the least of these little ones to stumble, it was better that a millstone should be hanged about his neck, and that he should be sunk in the depth of the sea 1." But casting away all shame, and Seeing that our most Christian and merciful shaking off the cloak which covered his error 2, Emperor, in his holy and praiseworthy faith he openly in our holy synod persisted in saying and anxiety for the peace of the Catholic that our LORD Jesus Christ ought not to be Church, has sent us a letter 4 upon the matters understood by us as having two natures after which have roused the din of disturbance His incarnation in one substance and in one among you, we wonder, brother, that you person: nor yet that the LORD's flesh was of have been able to keep silence to us upon the same substance with us, as if assumed the scandal that has been caused, and that from us and united to Gon the Word hypo- you did not rather take measures for our being statically but he said that the Virgin who at once informed by your own report, that we bare him was indeed of the same substance might not have any doubt about the truth of with us according to the flesh, but the LORD the case. For we have received a document Himself did not assume from her flesh of the from the presbyter Eutyches 5, who complains same substance with us: but the LORD's body that on the accusation of bishop Eusebius he was not a man's body, although that which issued from the Virgin was a human body, resisting all the expositions of the holy Fathers. : IV. He has sent Leo the minutes of their pro ceedings that he may see all the details. But not to make my letter too long by detailing everything, we have sent your holiness the proceedings which some time since we took in the matter: therein we deprived him as convicted on these charges, of his priesthood, of the management of his monastery and of our communion: in order that your holiness also knowing the facts of his case may make his wickedness manifest to all the GOD-loving bishops who are under your reverence; lest perchance if they do not know the views which he holds, and of which he has been openly convicted, they may be found to be in correspondence with him as a fellowbeliever by letter or by other means. I and those who are with me give much greeting to you and to all the brotherhood in Christ. The LORD keep you in safety and prayer for O most God-loving father 3 us, 2 Pudorem (instead of the impudenter of the MSS.) omnem abiciens et pellem quæ cum circumdabat excutiens, the Gk. version of this somewhat obscure passage running aido nãσav ἀποβαλὼν καὶ ἦν περιέκειτο τῆς πλάνης δορὰν ἀποτιναξάμενος. 3 This was the letter "which was somewhat unaccountably delayed in its transit to Rome" (Bright), which reached Leo after XXIII. was written, and to which Leo refers in the Tome, chap. i., litteris, quas miramur fuisse tam seras. Bright's note 139 should be read throughout as a clear exposition of the preliminary steps in the controversy. has been wrongfully deprived of communion, notwithstanding that he says he attended your summons and did not refuse his presence: and moreover asserts that he presented a deed of appeal in the very court, which was however not accepted: whereupon he was forced to put forth letters of defence in the city of Constantinople. Pending which matter we do not yet know with what justice he has been separated from the communion of the Church. But having regard to the importance of the matter, we wish to know the reason of your action and to have the whole thing brought to our knowledge: for we, who desire the judg ments of the LORD'S priests to be deliberate, cannot without information decide one way or another, until we have all the proceedings. accurately before us. II. And now demands it. And therefore, brother, signify to us in a full account by the hand of the most fit and competent person, what innovation has arisen against the ancient faith, which needed to be corrected by so severe a sentence. For both the moderation of the Church and the devout faith of our most godly prince insist upon our showing much anxiety for the peace of Christendom that dissensions may be cleared away and the Catholic Faith kept unimpaired, and that those whose faith has been proved may be fortified by our authority, when those who asserting that he kept the constitutions of the Nicene synod and had been vainly blamed for difference of faith. maintain what is wrong have been recalled from their error. And no difficulty can arise on this side, since the said presbyter has professed himself, by his own statement, ready to be corrected if anything be found in him II. He finds fault with Flavian's silence. worthy of rebuke. For it beseems us in such But the statement of bishop Eusebius, his matters to take every precaution that charity accuser, copies of which the said presbyter be kept and the Truth defended without the has sent us, contained nothing clear about his din of strife. And therefore because you see, objections, and though he charged a presbyter beloved, that we are anxious about so great a with heresy, he did not say expressly what matter, hasten to inform us of everything in as opinion he disapproved of in him: although full and clear a manner as possible (for this the bishop himself also professed that he adought to have been done before), lest in the hered to the decrees of the Nicene synod : cross-statements of both sides we be misled by for which reason we had no means of learning some uncertainty, and the dissension, which anything more fully. And because the method ought to be stifled in its infancy, be fostered: of our Faith and the laudable anxiety shown for our heart is impressed by GoD's inspiration by your piety requires the merits of the case with the need of saving from violation by any- to be known, there must now be no place one's misinterpretation those constitutions of allowed for deception, but we must be inthe venerable fathers which have received formed of the points on which he considers Divine ratification and belong to the ground-him unsound, that the right judgment may work of the Faith. GOD keep thee safe, dear be passed after full information. I have sent brother. Dated 18 February (449), in the con- a letter to the aforesaid bishop, from which he sulship of the illustrious Asturius and Proto- may gather that I am displeased at his still genes. LETTER XXIV. TO THEODOSIUS AUGUSTUS II. 1. He praises the Emperor's piety and mentions keeping silence upon what has been done in so grave a matter, when he ought to have been forward in disclosing all to us at the outset and we believe that even after the reminder he will acquaint us with the whole, in order that, when what now seems obscure, has been brought into the light, judgment may be passed agreeably to the teaching of the Gospels and the Apostles. Dated the 18th. of February 8, in the consulship of the illustrious Asturius and Protogenes (449). LETTER XXV. FROM PETER CHRYSOLOGUs, Bishop of Ra- [In answer to a letter from Eutyches, he urges him to accept the decisions of the Church on the Faith in fear and without too close inquiry, and to abide by the ruling of the bishop of Rome.] How much protection the LORD has vouchsafed His Church through your clemency and faith, is shown again by this letter which you have sent me: so that we rejoice at there being not only a kingly, but also a priestly mind within you. Seeing that, besides your imperial and public cares, you have a most devout anxiety for the Christian religion, lest schisms or heresies or other offences should grow up among God's people. For your realm is then in its best state when men serve the eternal and unchangeable Trinity by the confession of one Godhead 7. What the disturbance was which occurred in the Church of Constantinople, and which could have so A SECOND ONE FROM FLAVIAN TO LEO. moved my brother and fellow-bishop Flavian, that he deprived Eutyches, the presbyter, of To the most holy and blessed father and communion, I have not yet been able to un- fellow-minister Leo, Flavian greeting in the derstand clearly. For although the aforesaid presbyter sent in writing a complaint concerning his trouble to the Apostolic See, yet he only briefly touched on some points, 7 Is it fanciful to trace an analogy between these words and the language of the Collect for Trinity Sunday (out of the Sacramentary of Gregory), "grace by the confession of a true faith to acknowledge the glory of the Eternal Trinity, and in the power of the Divine Majesty to worship the Unity?" LORD. LETTER XXVI 9. 8 Quesnel reads the 1st of March as the date. 9 In reading the Tome (Lett. XXVIII.) the reader is warned. to remember that he must take no account of this letter, which did not reach Leo until later, and which is acknowledged in Lett. XXXVI. dated a week after the Tome. Bright (n. 139). There are two versions of this letter also, the ancient one and a modern one by Joannes Cotelerius, which latter, as being a more exact reproduction of the Gk. original, we have taken as the basis of our English translation. I. Eutyches' heresy restated. effable and incomprehensible meeting which Nothing, as you know, most beloved of resulted in unity." And this does not escape GOD, is more precious to priests than piety your holiness, who have no doubt read the and the right dividing of the word of truth. record of what was done at Ephesus. Yet For all our hope and safety, and the recom- this same Eutyches attaching no weight to pense of promised good depend thereon. For these words, thinks he is not liable to the this reason we must take all pains about the penalties fixed by that holy and ecumenical true Faith, and those things which have been synod. For this reason, finding that many set forth and decreed by the holy Fathers, that of the simpler-minded folk were injured in always, and in all circumstances, they may be their faith by his contention, upon his being kept and guarded whole and uninjured. And accused by the devout Bishop Eusebius, and so it was necessary on the present occasion upon his attending at the holy council, and for us, who see the orthodox Faith suffering with his own mouth declaring what he thought harm, and the heresy of Apollinaris and to the members of the synod, we have deValentinus being revived by the wicked monk posed him for his estrangement from the true Eutyches, not to overlook it, but publicly to Faith, as your holiness will learn from the disclose it for the people's safety. For this resolutions passed about him: which we have man, this Eutyches, keeping his diseased and sent with this our letter. Moreover, it is fair sickly opinion hid within him, has dared to in my opinion that you should be told this attack our gentleness, and unblushingly and also that this same Eutyches, after suffering shamelessly to instil his own blasphemy into just and canonical deposition, instead of many minds: saying that before the Incarna- making amends for his earlier by his later tion, indeed, our Saviour Jesus Christ had conduct, and appeasing GOD by careful penitwo natures, Godhead and manhood: but tence and many tears, and by a true repentthat after the union they became one nature; ance, comforting our heart which was greatly not knowing what he says, or on what he saddened at his fall: not only did not do so, is speaking so decidedly. For even the but even made every effort to throw the most holy union of the two natures that came together church of this place into confusion: setting in Christ did not, as your piety knows, con- up in public placards full of insults and malefuse their properties in the process: but the dictions, and beyond this addressing his enproperties of the two natures remain entire treaties to our most religious and Christ-loving even in the union. And he added another Emperor, and these too over-flowing with blasphemy also, saying that the LORD's body arrogance and sauciness, whereby he tried which sprang from Mary was not of our sub- to override the divine canons in everything. stance, nor of human matter: but, though he calls it human, he refuses to say it was consubstantial with us or with her who bare him, according to the flesh2. III. He acknowledges the receipt of Leo's letter. But after all this had occurred, your holiness' letter was conveyed to us by the most honourable count Pansophius: and from it we learnt II. The means Eutyches has taken to circum- that the same Eutyches had sent you a letter vent the Synod. full of falsehood and cunning, saying that at the time of trial he had presented letters of appeal to us, and to the holy synod of bishops who were then present, and had appealed to but in this matter, too, he has been guilty of your holiness: this he certainly never did, deceit, like the father of lies, thinking to gain stirred by all that he has ventured, and by your ear. Therefore, most holy father, being what has been done, and is being done against us and the most holy Church, use your accustomed promptitude as becomes the priesthood, and in defending the commonweal and peace of the holy churches, consent by your own letters to endorse the resolution that has been 4 Saltem secundis curare priora (Gk, κåv toîs devτépois ἰάσασθαι τὰ πρότερα). 5 Cf. Lett. XXVII., n. 7, where the difference between Flavian's request here and in Lett. XXII., chap iv., is pointed oul. LETTER XXVIII. TO FLAVIAN COMMONLY CALLED presumption and ignorance3. "THE canonically passed against him, and to confirm the faith of our most religious and Christloving Emperor. For the matter only requires your weight and support, which through your wisdom will at once bring about general peace I. Eutyches has been driven into his error by and quietness. For thus both the heresy which has arisen, and the disorder it has excited, will easily be appeased by GOD's assistance through a letter from you: and the rumoured synod will also be prevented, and so the most holy churches throughout the world need not be disturbed. I and all that are with me salute all the brethren that are with you. May you be granted to us safe in the LORD, and still praying for us, O most GOD-loving and holy father. LETTER XXVII. TO FLAVIAN, BISHOP OF CONSTANTINOPLE. Leo to Flavian, bishop of Constantinople. An acknowledgment of Flavian's first letter and a promise of a fuller reply. On the first opportunity we could find, which was the coming of our honourable son Rodanus, we acknowledge, beloved, the arrival of your packet, which was to give us information about the case which has been stirred up to our grief among you by misguided error. Since this man, who has long seemed to be religiously disposed, has expressed himself in the Faith otherwise than is right, though he never ought to have departed from the catholic tradition, but to have persevered in the same belief as is held by all. But on this matter we are replying more fully by him who brought your letter to us, beloved: that we may give you all necessary instructions, beloved, on the whole matter. For we do not allow either him to persist in his perverse conviction; or you, beloved, who with such faithful zeal are resisting his wrong and foolish error to be long disturbed by the adversary's opposition. Our aforesaid son, by whom we are sending this letter, we desire you to receive with the affection he deserves, and to reply when he returns to us. Dated 21st May in the consulship of Asturius and Protogenes (449). 6 Epistolas. This refers to Lett. XXII., and includes the gesta (or minutes of the synod's proceedings) which accompanied it. 7 This is the Tome (Letter XXVIII.); it will be noticed that Flavian (in Lett. XXII.) had not asked for any instructions, but only that Leo should inform the bishops under his jurisdiction of Eutyches' deposition chap. iv.). Flavian's second letter (XXVI.), however, does mention vestras sacras litteras, which he hopes will avoid the necessity of a council (chap. iii.). Leo himself seems to be conscious of this: for in Letter XXXIII., chap. 2, he twice pointedly puts in the word "seems," as if Flavian had not expressed himself quite clearly: "the points which he seems to have referred to us," and "this error which seems to have arisen." Having read your letter, beloved, at the late arrival of which we are surprised 9, and having perused the detailed account of the bishops' acts1, we have at last found out what the scandal was which had arisen among you against the purity of the Faith: and what before seemed concealed has now been unlocked and laid open to our view: from which it is shown that Eutyches, who used to seem worthy of all respect in virtue of his priestly office, is very unwary and exceedingly ignorant, so that it is even of him that the prophet has said: "he refused to understand so as to do well: he thought upon iniquity in his bed 2." But what more iniquitous than to hold blasphemous opinions 3, and not to give way to those who are wiser and more learned than ourself. Now into this unwisdom fall they who, finding themselves hindered from knowing the truth by some obscurity, have recourse not to the prophets' utterances, not to the Apostles' letters, nor to the injunctions of the Gospel but to their own selves: and thus they stand out as masters of error because they were never disciples of truth. For what learning has he acquired about the pages of the New and Old Testament, who has not even grasped the rudiments of the Creed? And that which, throughout the world, is professed by the mouth of every one who is to be born again 4, is not yet taken in by the heart of this old man. II. Concerning the twofold nativity and nature of Christ. Not knowing, therefore, what he was bound to think concerning the incarnation of the Word of GOD, and not wishing to gain the light of knowledge by researches through the length 8 The original word (imperitia) implies that a recluse like Eutyches (an archimandrite of a convent) ought never to have entered into a nice controversy like the present: he has not enough savoir faire, and his knowledge is not quite up to date, is a little old-fashioned. 9 The exact reason of the delay is not altogether certain: we know Flavian had written much earlier than the date of arrival warranted: it is No. XXII. in the series. 1 Viz., the proceedings of the ovvodos évdnuovσa summoned by Flavian at Constantinople. 2 Ps. xxxvi. 4. 3 Impia sapere, to think disloyal things against God: cf. the recta sapere, "to have a right judgment" of the Collect for Whitsunday. 4 Knowledge of and belief in the principles of the Faith as contained in the Creed (symbolum) have of course always been required before Baptism from very early times. Leo here calls catechumens regenerandi, just as those who are being baptized are spoken of as renascentes (e.g. Lett. XVII. 8), those who have been baptized as renati ( passim), and the rite itself as sacramentum regenerationis (e.g. Lett. IX. 2) and breadth of the Holy Scriptures, he might David after the flesh 3," he might have beat least have listened attentively to that general stowed a loyal carefulness upon the pages of and uniform confession, whereby the whole the prophets. And finding the promise of God body of the faithful confess that they believe who says to Abraham, "In thy seed shall all in GOD the Father Almighty, and in Jesus nations be blest 4," to avoid all doubt as to Christ, His only Son 5, our Lord, who was the reference of this seed, he might have folborn of the Holy Spirit and the Virgin Mary. lowed the Apostle when He says, "To Abraham By which three statements the devices of al- were the promises made and to his seed. He most all heretics are overthrown. For not saith not and to seeds, as if in many, but as in only is God believed to be both Almighty and in one, and to thy seed which is Christ 5." the Father, but the Son is shown to be co- Isaiah's prophecy also he might have grasped eternal with Him, differing in nothing from the by a closer attention to what he says, "BeFather because He is GOD from God, Al- hold, a virgin shall conceive and bear a Son mighty from Almighty, and being born from and they shall call His name Immanuel," which the Eternal one is co-eternal with Him; not is interpreted" GOD with us." And the same later in point of time, not lower in power, not prophet's words he might have read faithfully. unlike in glory, not divided in essence: but "A child is born to us, a Son is given to us, at the same time the only begotten of the whose power is upon His shoulder, and they eternal Father was born eternal of the Holy shall call His name the Angel of the Great Spirit and the Virgin Mary. And this nativity Counsel, Wonderful, Counsellor, the Mighty which took place in time took nothing from, GOD, the Prince of Peace, the Father of the and added nothing to that divine and eternal age to come 7." And then he would not birth, but expended itself wholly on the restoration of man who had been deceived: in order that he might both vanquish death and overthrow by his strength 9, the Devil who possessed the power of death. For we should not now be able to overcome the author of sin and death unless He took our nature on Him and made it His own, whom neither sin could pollute nor death retain. Doubtless then, He was conceived of the Holy Spirit within the womb of His Virgin Mother, who brought Him forth without the loss of her virginity, even as she conceived Him without its loss. But if He could not draw a rightful understanding (of the matter) from this pure source of the Christian belief, because He had darkened the brightness of the clear truth by a veil of blindness peculiar to Himself, He might have submitted Himself to the teaching of the Gospels. And when Matthew speaks of "the Book of the Generation of Jesus Christ, the Son of David, the Son of Abraham," He might have also sought out the instruction afforded by the statements of the Apostles. And reading in the Epistle to the Romans, "Paul, a servant of Jesus Christ, called an Apostle, separated unto the Gospel of GOD, which He had promised before by His prophets in the Holy Scripture concerning His son, who was made unto Him 2 of the seed of speak so erroneously as to say that the Word became flesh in such a way that Christ, born of the Virgin's womb, had the form of man, but had not the reality of His mother's body 8. Or is it possible that he thought our LORD Jesus Christ was not of our nature for this reason, that the angel, who was sent to the blessed Mary ever Virgin, says, "The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee: and therefore that Holy Thing also that shall be born of thee shall be called the Son of GOD"," on the supposition that as the conception of the Virgin was a Divine act, the flesh of the conceived did not partake of the conceiver's nature? But that birth so uniquely wondrous and so wondrously unique, is not to be understood in such wise that the properties of His kind were removed through the novelty of His creation. For though the Holy Spirit imparted fertility to the Virgin, yet a real body was received from her body; and, "Wisdom building her a house," "the Word became flesh and dwelt in us 2," that is, in that flesh which he took from man and which he quickened with the breath of a higher life 3. 5 Gal. iii. 16. 3 Rom. i. 1-3. 4 Gen. xii. 3. 6 Is. vii. 14. and S. Matt. i. 23. 7 Is. ix. 6. "The angel of the great counsel" (magni consilii angelus) is a translation of the LXX. (which in the rest of the verse either represents a very different original text, or contents itself with a loose paraphrase), and is again repeated in the "Counsellor" (Consiliarius), two words farther on (which is also the Vulgate reading). 8 This was the third dogma of Apollinaris (more fully stated in Lett. CXXIV. 2 and CLXV. 2), that our Lord's acts and sufferings as man belonged entirely to His Divine nature, and were not really human at all. 9 S. Luke i. 35. 1 Prov. ix. I. |