Epistolae Et Decreta

S. BONIFACE I, POPE, LETTERS AND DECREES. NOTE ON THE THREE FOLLOWING LETTERS. Various records, which pertain to the election and ordination of Boniface and the origin of the schism then born, were first described by Baronius from the Vatican codex, and published at the end of the year 418, or at the beginning of 419, in the order in which they were written in the archetype. First precedes the *relatio* of Symmachus, dated December of the year 418, by which this prefect tries to persuade Honorius that Eulalius was duly elected bishop of the city of Rome, "and that Boniface was ordained contrary to the order of sacred law and the reason of custom." Then follows the rescript of Honorius to the same Symmachus, given on a day in January of the year 419, in which he declares that he holds the ordination of Eulalius as ratified, and that of Boniface as void; and therefore he forbids the latter the City, or if he does not obey willingly, he orders "the more stubbornly resisting one to be expelled unwillingly." This rescript is followed by a second *relatio* of Symmachus, noted on a day in January, by which he signifies to the Emperor that he received his command on that day, "on which the solemnity of the holy day (Epiphany) was to be celebrated," and that he gave his efforts without delay so that the orders might be carried out; but that Boniface, ordered to abstain from the indicated procession, refused to obey. However, Symmachus gained nothing from this. For the Roman presbyters, not bearing that he should impose upon the Emperor any longer, thought that a more truthful account should be opposed to his false narrative.

Therefore, they wrote a suppliant petition, which Honorius, writing back to Symmachus himself on the day of Januarius, testifies that he received. Hence it is gathered that it was to be sent either on that very day on which Symmachus' second report was made, or not much later. Moreover, among those records which were written on this account, none is more important to cite here than the soon-to-be-mentioned petition, inasmuch as Boniface's ordination and his gifts are more plainly and sincerely explained by his own clergy. LETTER I. THE PRESBYTERS OF ROME TO THE EMPEROR HONORIUS, OR A COPY OF THE PRESBYTERS' PLEA ON BEHALF OF BONIFACE. That Boniface's ordination was legitimate, but Eulalius' was illegitimate. We beseech Your Clemency, most pious and most clement emperors Honorius and Theodosius, always Augusti. After the departure of the holy Pope Zosimus from the Catholic Church of the city of Rome, as custom required and the very discipline of religion dictated, many of us priests assembled together to deliberate by common judgment concerning the appointment of a successor. But since the archdeacon Eulalius, impiously disregarding the funeral rites of the high priest, had occupied the Lateran church, with almost all entrances blocked, with deacons and very few presbyters and a multitude of the turbulent populace, on the following day (December 28) we hastened to the same church where there had previously been a gathering of all, after holding a consultation among all; and there, having shared counsel with the Christian people, we elected the one whom God commanded.

We have consecrated the venerable man Bonifacius, an elder presbyter, most learned in the law, approved in good morals, and—what adorned him more—unwilling, by the acclamation of the whole people and the consent of the better part of the city, in the order of divine institution. For with more or less seventy presbyters subscribing, and with nine bishops from different provinces present, the blessing is established to have been celebrated at the appropriate time. And first, all things that the solemnity required were fulfilled. But when the aforementioned Eulalius, who had previously been summoned by the authority of many through our fellow priests, lest he rashly assume anything beyond the knowledge of the greater clergy, having circumvented a very few presbyters, having wrongfully received those who had come with letters to prohibit him and having placed them in various forms of custody, and having also produced the bishop of Ostia along with others—who it is established was summoned when nearly dead, for his being dragged against his will is attested by the old man’s illness—had burst into a place not due to him, with the order of religion unguarded, through ambition: he began to defend his deed indecently through men ignorant of discipline and unacquainted with religion, thinking that he could confound divine judgment with human disturbances.

And since it is evident that Your Clemency has been deceived by a false report, so that you might decree something to the injury of divine judgment (for divine is whatever the choice of so many confirms), we beseech Your Piety that you order the earlier decrees to be removed, and that Eulalius, who crept into the place of others, should be brought to the court of Your Eternity together with his supporters. For we profess that the holy pope Bonifacius will be present with our priests. For, leaving behind individual presbyters in each title-church, all will be present who may declare their will, that is, the judgment of God. Let Your Clemency also order all whom the case concerns to be present; and let those who will not allow themselves to be brought be cast out of the city. You will find, when the internal discussion begins to be agitated, that it not only abhors divine laws, but can also displease human ones: for which reason, having obtained this, we give the greatest and most abundant thanks to your eternal Empire.

Letter II From the Entire African Council to Boniface, Bishop of the City of Rome, Sent through Faustinus, Bishop, and Philip and Asellus, Presbyters, Legates of the Roman Church. Concerning the appeals of clerics and the appeals of bishops, they profess that they will observe what is contained in the memorandum of Zosimus, until they have recognized the authentic copies of the Council of Nicaea. To the most blessed and honorable lord brother Boniface, Aurelius, Valentinus of the primatial see of the province of Numidia, and the rest who were present, in number from the whole Council of Africa. Since it has pleased the Lord that we should reply concerning those things which our holy brothers, co-bishop Faustinus, and fellow presbyters Philip and Asellus, transacted with us, not to the bishop Zosimus of blessed memory, from whom they brought mandates and letters to us, but to Your Veneration, who has been divinely placed in his stead, to our humility, we must briefly indicate those things which have been concluded by the agreement of both sides, not those things which are contained in the lengthy volumes of the acts: in which, with charity preserved indeed, we have nonetheless tarried not without considerable labor of altercation, gleaning from the acts those things which now pertain to the case. Although he, if he were still in the body, would receive this more gratefully, that he would see more peacefully concluded, lord brother.

The presbyter Apiarius, from whose ordination, excommunication, and appeal there had arisen not only for the church of Sicca but also for the whole of Africa a scandal of no small weight, sought pardon for all his errors and was restored to communion. Moreover, our fellow bishop Urbanus of Sicca corrected, without any hesitation, what seemed in need of correction in him. But because it was necessary to provide for the peace and quiet of the Church not only for the present but also for the future, since so many things had preceded that it was proper to guard against either similar or even graver matters thereafter, we decided that Apiarius should be removed from the church of Sicca, retaining, of course, the honor of his rank, and that, having received a letter of recommendation, he might exercise the office of the presbyterate wherever else he wished and was able. This we granted without difficulty to him when he himself requested it in his own letters. To be sure, before this case was concluded with that settlement, among other matters which we were debating in lengthy discussions, since reason itself demanded that we ask of our brothers Faustinus, fellow bishop, and Philip and Asellus, fellow presbyters, in the ecclesiastical records, that they bring forth whatever had been enjoined upon them to do with us, they indeed pursued some things by word without any written document; but when we rather demanded what they bore in writing, they produced a memorandum, which, having been read to us, was also attached to the records which they carry with them to you.

In this matter, four particular points were entrusted to us to be carried out with them: one concerning the appeals of bishops to the priest of the Roman Church; another, that bishops should not sail to the court inopportunely; the third, concerning the handling of cases of presbyters and deacons before neighboring bishops, if they have been unjustly excommunicated by their own; the fourth, concerning the excommunication of Bishop Urbanus, or even his summoning to Rome, unless he corrected those things which seemed to need correction. Of all these, concerning the first and third—that is, that it be permitted for bishops to appeal to Rome, and that the cases of clerics be concluded before the bishops of their own provinces—we already took care to indicate in our letters given last year to the same bishop Zosimus of venerable memory, that we might for a time refrain from observing them without any injury to him, until the examination of the statutes of the Council of Nicaea.

And now we ask of Your Holiness that, just as those things were done or established by the fathers at Nicaea, so you should cause them to be observed by us, and that there among you those things which they brought in the memorandum should be put into practice, that is: "If a bishop has been accused, and the assembled bishops of his own region have judged him and deposed him from his rank, and he appears to have appealed and has fled to the most blessed bishop of the Roman Church, and wishes to be heard, and it is deemed just that the examination be renewed; he should deign to write to the bishops who are in the neighboring and nearby province, so that they themselves may diligently investigate everything and define it according to the truth of the matter. But if the one who asks that his case be heard again moves the Roman bishop by his entreaty to send a presbyter from his side, it shall be in the power of the bishop what he wishes and what he judges. And if he decides that those who are to judge in the presence of the bishops should be sent, having the authority of the one by whom they were sent, it shall be in his own discretion. But if he believes that the bishops are sufficient to impose a conclusion on the matter, he shall do what he judges according to his most wise counsel." Likewise concerning presbyters and deacons (Council of Sardica, canon

If a bishop, being irascible—which he ought not to be—is quickly or harshly moved against his presbyter or deacon, and wishes to expel him from the Church, care must be taken that an innocent man not be condemned or lose communion. The one expelled shall have the power to appeal to neighboring bishops, and his case shall be heard and more diligently examined, because it is not right that a hearing be denied to one who requests it. And that bishop, who has rejected him either justly or unjustly, shall patiently accept that the matter be discussed, so that his judgment may either be confirmed or corrected (Canon 17). These things, indeed, until the arrival and the authentic copies of the Council of Nicaea are brought, have been inserted into the acts from the most true copies of the Council of Nicaea, which are contained there, just as they were established, and just as we ourselves are contained in the memorandum which the brothers sent to us from the apostolic see alleged, and in that order, if they were observed among you in Italy, we would in no way be compelled to tolerate such things as we now are unwilling to recall, nor would we suffer intolerable things.

But we trust, with the help of the mercy of our Lord God, that now that your Holiness presides over the Roman Church, we shall no longer suffer this kind of treatment; and those things will be observed toward us which ought to be maintained for us even without our discussing them, with that fraternal charity which, according to the wisdom and justice that the Most High has granted you, you yourself see must be observed—unless, perhaps, the canons of the Council of Nicaea are otherwise. For although we have read very many codices, yet nowhere in the Nicene Council have we read in Latin codices what was set forth in the aforementioned memorandum. However, since we have been unable to find it in any Greek codex here, we desire all the more that it be brought to us from the Eastern Churches, where the same decrees are said to be able to be found even in authentic form. For this reason we also beseech your Veneration, that you yourself deign to write to the priests of those regions, that is, of the Church of Antioch, of Alexandria, and of Constantinople, and to others as well if it pleases your Holiness, so that the same canons established by the fathers at the city of Nicaea may come to us from there, with you especially conferring this benefit upon all the Western Churches with the Lord’s help. For who doubts that the most true copies of the Council of Nicaea, gathered in Greece, are those which, brought together and compared from such diverse and noble Greek Churches, agree?

Until this is done, we profess that we will observe, pending proof, those matters which were alleged to us in the aforementioned memorandum concerning the appeals of bishops to the priest of the Roman Church and concerning the cases of clerics to be terminated before the bishops of their own provinces, and we trust, with the will of God, that Your Beatitude will assist us in this. As for the acts which were transacted or confirmed in our synod, since our aforementioned brothers Faustinus the co-bishop, and Philip and Asellus the co-presbyters carry them with them, if you deign, they will make them known to Your Holiness. And in another hand: May our Lord keep you for us for many years, most blessed brother. Also subscribed: Alypius, Augustine, Possidius, Marianus, and the other bishops. LETTER III i Concerning Maximus, bishop of the city of Valentia, accused of various crimes, so that his case may be discussed in the synod of that province.

Bishop Bonifacius to Patroclus, Remigius, Maximus, Hilarius, Severus, Valerius, Julianus, Castorius, Leontius, Constantinus, Joannes, Montanus, Marinus, Mauricius, and the other bishops established throughout the Gauls and the seven provinces. The clerics of the city of Valentia approached us, presenting through a libellus the crimes which they assert Maximus committed, with the whole province as witness; although cognizance was so often delegated, he always evaded the established judgments, and, not trusting his conscience, did not hasten so that, if he were innocent, he might be purged after all things were examined; which things, so often decreed, we have also learned from the instruction of our own charters. He, on the contrary, proved concerning himself those things which were said, and, when summoned to refute them—since they were innumerable—by the delegated cognizance of my predecessors in the province, he is even said to have avoided and to have been most unwilling to be present. And no one doubts that a guilty person flees judgment just as an innocent person seeks to be absolved. But the crafty cavillation of those who believe they should act with cunning counsels will never receive the name of innocence. For whoever thinks to escape judgment by delays confesses everything. Yet let that one, who is so reputed, come sometime into the open: nor does it profit him to have so often hidden, so often evaded, whom his own acts and committed deeds, wherever he may flee, the crimes that are objected to him, if they are true, pursue.

I ought indeed now to have pronounced a fitting sentence against him who, by often evading inquiry and a decreed judgment, believed that the proceedings brought against him in our court were to be mocked; but lest anyone should perhaps judge it premature, and he who is absent, though summoned by us, should say that nothing was reserved for him, I preferred to defer the matter by granting an interval of time, especially since even his accusers asserted that Maximus, so secure in his own intentions and character, would commit all the more damnable acts the later he presented himself before the established tribunal. They charge that he, enveloped in the darkness of the Manichaeans, has so befouled his mind with shameful practices from long ago that it cannot be cleansed, producing synodal acts as proof of the matter alleged; and that, entangled on all sides in crimes, he had no regard for integrity. They further object that, by his own fury and insane rashness, he was brought before the tribunals of secular judges as well, subjected to examination—a thing most shameful even in a base person—and they assert that he was condemned for homicide, producing the records of the proceedings; and that such a man, after so many and such great offenses, still claims for himself the name of bishop in his hiding places; they complain with excessive grief of the infamy of the city, and that he wishes to pollute the holy name by claiming it for himself.

Therefore, dearest brothers, since he refused to present himself here to be heard, lest perhaps, convicted by the clerics accusing him, he might finally, once presented to episcopal judgment, be struck by a fitting sentence of pronouncement (although, when this edict was issued to him, what loss of this name could there be for one who is reported never to have had the shame of the priesthood, and not to have kept his place even for a short time?), we have nevertheless granted a delay, and we have decreed that your judgment should take place within the province, and that a synod should be convened before the day of the Kalends of November: so that if he wishes to be present, he may respond to the charges if he dares; but if he neglects to be present, he shall not gain a delay of sentence from his absence. For it is clear that he confesses to the crime who does not use the opportunity to clear himself, granted and so often delegated to judgment. For it makes no difference whether all that has been said is proven in the present examination, since his absence, so often procured, stands as a confession. Moreover, we are sending letters throughout all the provinces, so that he may not plead ignorance as an excuse, and so that he may be compelled to come to the province and present himself for judgment there. Whatever your Charity decides to decree in this matter, when it has been reported to us, it must, as is fitting, be confirmed by our authority. Given on the day before the Ides of June (June 13).

419) To Monaxius, the most distinguished man, consul. ADMONITION CONCERNING THE TWO FOLLOWING LETTERS. Both were recited in a Roman council under Boniface II and inserted into his acts, and were later published by Lucas Holstenius in the bipartite Roman collection. Boniface wrote them on the occasion of Perigenes, who, born in Corinth and reborn in the same church, and admitted to its clergy, having merited advancement through every clerical grade, had indeed been ordained bishop of the Patrenses by the bishop of the Corinthians, with the approval of the synod of the whole province; but, repulsed by the people, he was later co-opted as bishop by the Corinthians themselves. Their petition was opposed by some, among whom prevailed such religious scruple that they feared the canons, which forbade the translation of bishops, would be violated if someone once ordained for one church, even if never received by it, were placed over another. For this reason, the Corinthians approached the apostolic see with prayers, that by its authority they might obtain their wish. Boniface was surprised that no letters from Rufus were attached to the Corinthians' petition, although the care of Achaia together with the other provinces of Illyricum had already been entrusted to him. Therefore, even if he judged their petition to be just, he nevertheless did not wish to reply to them before he had received letters from Rufus, "so that both the authority of the apostolic see and the honor due to its vicar might be preserved" (Letter 2, n. 4); and also "so that nothing premature might appear to be done by this see" (Letter).

From this account, since it is established that two letters were written by Boniface concerning the aforesaid matter—one by which he held the expectation of the Corinthians in suspense, the other by which he granted Perigenes to their requests—it can be more easily judged which of the following letters is to be considered the former. For that letter which was first recited in the Roman council is clearly shown to have been written in that order, because in it Boniface speaks in such a way as one who had not yet himself entrusted to Rufus the care of the churches throughout Achaia and Macedonia, but had only discovered from the records of his archive that this care had been entrusted to him by his predecessors; and then he adds that he is led by this example of his predecessors to make known to Rufus the prayers of the Corinthians, who were requesting Perigenes as bishop. By these words, he indicates quite openly that he is then writing for the first time to this bishop of Thessalonica concerning the matter of Perigenes.

But that the other was written at that time is clear, since Boniface and Rufus had exchanged letters with each other; and not only did Rufus write to Boniface concerning the state of the churches committed to him, but he also received from him replies, "which he had brought to the notice of each individual" (Epist. 2, n.). Nevertheless, in the judgment of Tillemont (Till. tom. xii, p. 667), Boniface in the earlier letter seems to confirm the election of Perigenes, the first notice of which he gives to Rufus in the latter part of the other letter, so as to signify that he wished to define nothing concerning it until he had received his letters on the matter. Hence that learned man was moved to suspect that the earlier letter was false, and that it could be defended by no reasoning, unless it be said that it was indeed written by Boniface, when he had first decided to approve and confirm the petition of the Corinthians with his assent, but was by no means sent, because he afterwards thought that such confirmation should be deferred until Rufus had written to him on this matter. But that this should be said or thought is prevented both by Boniface's own letter 15, where mention is made of a double letter directed to Rufus on this matter, and by the acts of the Roman council under Boniface II, in which both letters are recorded, not as brought forth from the archive of the Roman Church, but as brought to Rome from the archive of the Thessalonican church.

Nor can the earlier letter be considered free from suspicion, unless at the same time the other—indeed, all the other writings that were recited in the same council—are likewise tainted with equal suspicion. For the authority of one or the other is not different, but the authority of all is equal. For Theodosius, bishop of Echinus in Thessaly, produced each one; and when he requested that their trustworthiness be examined from the archives of the apostolic see, and when Pope Boniface II both assented and commanded this, they were recited and inserted into the acts. But we have a great suspicion that the ending of the two following letters has been confused and disturbed. Certainly, if from each are separated what is contained in the fourth number of each, and what has been badly stitched to one is restored to the other in turn, then nothing will remain that does not fit together appropriately. Nor should it seem surprising that in these writings, which are sometimes exhibited in truncated form, certain things have even been moved from their proper place.

LETTER IV. That the Corinthians may receive Perigenes, whom they seek as bishop. To his most beloved brother Rufus, Boniface. The blessed apostle Peter, to whom the summit of the priesthood was granted by the Lord's word, is raised up in immense rejoicing whenever he sees that he has, as guardians of the unblemished peace granted to him by the Lord, sons who preserve the rights of the honor conferred upon him. For what greater joy should he weigh than that he recognizes the inviolate laws of the received power are being kept? Truly, the consultation directed from various places on any matters whatsoever seeks an immovable foundation, which consults the secret of that see which is known to be raised up by the dignity of the spiritual rock. Frequently, therefore, as the records of our archive declare, letters have flowed from that source to your Charity, by which the care of the churches situated throughout Macedonia and Achaia is known to have been entrusted to your Fraternity, whom we know to preserve ecclesiastical discipline by the understanding of the canons. Nor do we consider this to have been done undeservedly. For the apostolic see bestows this grace upon your Belovedness with the office of a diligent one. Hence it is that we make your Sanctity aware of this particular matter, which is brought to our ears from that province, the care of which was long ago entrusted to your prudence.

The Corinthians, once praised by the preaching of the blessed Paul, whose petitions we have believed should be more submitted than recounted, desire Perigenes—whom, as the page sent long ago by the holy synod concerning his name testifies, is a holy man and endowed with the quality of the best character—not so much to receive as to retain as the priest of their city. If I were to think that the sequence of his ordination should be set forth in its full order, it would necessarily involve an increase of his praise; and this will certainly benefit him, if we make mention either of the ordainer or of the ordained in the proper course. Who would doubt that it is attributed to his merits? Who would doubt that it was divine, that he was not received by the Patrenses for this reason, and that he was long suspended with great deliberation over the aforementioned church, so that he might become the shepherd of this flock, in whose folds he had spent his life from the cradle? The judgments of God are a great abyss (Psalm 35:7); we fittingly apply this example, and no one would believe that he could ever be substituted into the place of the ordainer, because he had been ordained by others. I do not doubt that this was then a heavenly sentence.

By which consent, those who there represented the authority of the apostolic see, we received him into our number: and it is necessary that we exert the vigor of censure against those who, after this, are said to stir up the peoples without our knowledge, if they persist. And indeed we wish your Beloved to do this against them by our instruction: so that we may restrain the license of those to whom we have entrusted nothing of the kind. LETTER V c. The vigilance of Rufus in fulfilling the office of vicar of the apostolic see is praised; the same office is explained. He mentions that you do well that many bishops have approved his own letters, carried to them through the work of Rufus; and on that occasion he digresses into praise of Perigenes. To his most beloved brother Rufus, Boniface. We believed that, after our letters sent for the observance of ecclesiastical discipline, the way would be closed to all presumptions, since we had offered to the consultation of your Beloved the due response according to the assessment of the cases; establishing that those things should be observed which ecclesiastical discipline demands. But now, as the report of your Sanctity has revealed to us, what we wrote has prevailed among many; among some, however, we have learned that our admonition was ineffective. Nor can we impute this to your Fraternity, since we perceive you anxious for the care of the churches committed to you, both in deeds and in letters.

We praise the diligence of your vigilance, that you may not seem to neglect what has been entrusted to you, and that you do not fail to indicate in your letters what the censure of the apostolic see ought to correct. You have professed to have that fear of our God which most wisely befits a priest; who will then be able to be glorious to you, if we have experienced that those things which are committed to your care are beneficial to the churches. For the most blessed apostle Peter beholds you with his own eyes, as you yourself have faithfully spoken in your letters, how you discharge the office of the supreme rector. Nor can he be not near to you, who has been established as the perpetual shepherd of the Lord's sheep; nor can he fail to care for any church placed anywhere, in whom we read that the foundation of the universal church is placed. Therefore, dearest brother, all care concerns you for the churches which you recognize as entrusted to you by us in the place of the apostolic see: so that you may correct what is wrong, and compose what is disordered; and if any cases arise among bishops, you may distinguish them under the fear of divine judgment: so that you may use the helm entrusted to you by the apostolic see justly and prudently against all the waves of arising storms.

You stated that you have conveyed our letters to the notice of each of those to whom we previously wrote what path they ought to follow; to these letters many priests, mindful of sacred traditions, have professed that they accord the due consent; we have embraced them with brotherly love. We recognize that our co-bishop Adelphius and brother Perigenes are such men, to whom the word of the blessed council has long since come as an advocate. The judgment of God, I say, was already summoning him to the watchtower of the episcopate, whose benefits we often believe to be adverse, and we turn into the opposite what we later recognize has been beneficial. An example of this is continued by the present matter. Our co-bishop Perigenes was undoubtedly sad when no one received him after his ordination. Was it not expedient for him that the people of Patras, with a united voice of opposition, should bar him from his own city? But as much as he was cast down when no one received him after his ordination, so much more exalted is he now, when he is demanded by his own people, having been rejected by outsiders. For it is an evident and manifest judgment of God, who wished him to wait at that time until he should deserve to preside over this church, in which he is asserted to have been born and reborn.

Most dear brother, since the burden of the tasks entrusted or delegated to you falls upon your prudence, the petition of the suppliants concerns you, either by reason of your long-chosen diligence or by reason of your proximity. We have read this petition not without some surprise, because it was lacking your letters. After all things have been celebrated in the order which the matter requires, send us some writings: for we do not wish to send our letter to Bishop Perigenes before we receive your letters, to whose ordination everything seems to have been delegated. You will hasten to do this on account of the desire of the petitioners. For you know better that they are inflamed in this prayer, as I think, solely by devotion to religion; especially since they assert that he has irreproachably endured for countless years in the honor of the presbyterate, and has come not by an undue leap, but step by step, to the highest summit. For him, for the fullness of the confirmation of his episcopacy, this alone remains: that he has not yet received our words concerning his honor. I do not doubt that your Charity understands that this is not without surprise, that we seem not to have sent our letter to him, nor to have given a response to the suppliants. This was done by us so that both the authority of the apostolic see and the honorificence of your Love might be preserved. Given on the 13th day before the Kalends of October (September 19, in the year 419), under the consulship of Monaxius, vir clarissimus.

LETTER VI AUGUSTINE, BISHOP OF HIPPO, TO POPE BONIFACE. Augustine, having first offered a eulogy of Boniface, sets forth the necessity of responding to the letters of the heretics. Then he indicates that he has directed this work especially to him, not that he might learn, but that he might examine or even correct it. I had indeed known you through the proclamation of the most celebrated fame, and I had learned through the most frequent and most truthful messengers how full you were of the grace of God, most blessed and venerable Pope Boniface. But after my brother Alypius saw you also in bodily presence, and, having been received by you most kindly and sincerely, mingled in conversations dictated by mutual love, and, living with you and, though for a short time, joined to you with great affection, he both poured me into your mind and brought you back to me in his own, so much the greater has become my knowledge of your Sanctity, as the friendship has become more certain. For you do not disdain, you who do not think highly of yourself, although you preside from a higher place, to be a friend of the humble, and to repay the love that has been shown. For what else is friendship, which takes its name from love, and is faithful nowhere except in Christ, in whom alone it can also be eternal and happy? Hence, having received through that brother, through whom I learned of you more intimately, with greater confidence I have dared to write something to your Beatitude concerning those matters which at this time stir up episcopal care, if there is any in us, to vigilance for the Lord's flock with a keener goad.

I am well aware that the new heretics, enemies of the grace of God which is given to the small and the great through our Lord Jesus Christ, although they are already shown to be avoided by clearer evidence of more open disapproval, nevertheless do not cease, by their writings, to soften the hearts of the less cautious or the less learned. To these writings, certainly, a response ought to be made, lest they confirm themselves or their own in that nefarious error, even if we did not fear that they might deceive any Catholics with plausible speech. But since they do not cease to roar at the folds of the Lord's flock, and to search everywhere for approaches to carry off the sheep redeemed at so great a price, and since the watchtower of the pastoral office is common to all of us who perform the office of bishop (although you yourself stand out in it on a higher summit), I do what I can, according to my small share of the office, as much as the Lord, with the help of your prayers, deigns to grant me, so that I may set forth healing and fortifying writings against their pestilent and insidious writings, by which the rage with which they rave may either itself be healed, or be repelled from harming others.

Now these things, which I answer to their two letters—one of which, I believe, was sent to Rome by Julianus, so that through it he might either find or make his own followers wherever he could; the other, which ten or eighteen so-called bishops, partakers of his error, dared to write not to just anyone, but to the bishop of that very place, in order to test his cunning and, if possible, to draw him over to their side—these things, therefore, which I answer to those two letters of theirs in this disputation, I have determined to direct especially to your holiness, not so much for you to learn as to examine, and, if anything should perhaps displease you, to correct. For my brother has indicated to me that you yourself deigned to give them to him, which could not have come into your hands except through the most vigilant diligence of our brothers, your sons. Moreover, I give thanks for your most sincere goodwill toward us, because you did not wish those letters of the enemies of the grace of God to be hidden from me, in which I found my name calumniously and clearly expressed.

LETTER VII (??) Or a petition that it be established by the prince, that in the city of Rome a pontiff may never be ordained through bribery. BONIFACE, Bishop, to Honorius Augustus The care of my Church, to which our God entrusted my priesthood while you govern human affairs, constrains me, so that, although I am still detained by bodily infirmity, I may not be absent from the ears of a most Christian prince, agitated as I am by the disturbances of all the assembled priests, the clergy, and the Christian people. For if anything happens otherwise than it should, it will not be you who do it, who arrange everything with fair moderation; but we, through our silent negligence, will seem to have admitted what can overturn the city's tranquility and the Church's peace. Since, with the Lord's favor, you preside over human affairs as a worshiper of the divine religion, it will be our fault if, under your glory, which is certainly known to have favored divine matters with a more ready spirit, what has obtained through so many years' succession even under those princes whom no care for our religion constrained—that is, pagans—is not guarded by firm and stable law, and under the Clemency of your Empire, what is unlawful is not feared. For the Church herself, most Christian Emperor, calls upon your devotion with my words, indeed, but with her own venerable affection, whom Christ our God, the faithful ruler and governor of your Empire, preserves as a virgin betrothed to himself alone and untouched (II Cor.

Let no storms of treacherous assaults be allowed to dash against her, and let the calm face of her peace not be disturbed by the swelling of an unaccustomed tempest, most glorious and most tranquil Emperor Augustus. Therefore she herself, who is betrothed to one, yet is your mother, the Church, appeals to your Piety through this embassy, which she has entrusted to her priests, and she seeks again from the present what was past. To you, she says, who rule religiously, the people are now safe, as faithful to God as to you, a Christian prince. For behold, even amid the sacred mysteries, amid her prayers, which she offers for the happiness of your Empire, with the blessed Peter as witness, in whose name and concerning whose see the matter is, she cries out with anxious voices for the observance of religion: with anxious petition prayer is mingled, lest discord, once torn away, should distract her into various matters, away from her accustomed worship, with the tempter urging. I would say more, most Christian prince, were she not secure in her causes before you, and had your faith, together with divine worship, not always flourished equally with the Empire in the suppression of idols and the correction of heretics.

She has a refuge, the mind of your clemency joined with the highest veneration of religion: since whatever benefits her, you yourselves bring about, you confer upon my brothers and fellow priests, most excellent men, sent as legates to you by me and by all who constitute this Church. We pray that, as they pursue the sacred cause of religion in the city of your clemency with that same spirit with which you grant our requests, you may provide for the perpetual stability of the universal Church. Given on the Kalends of July (July, in the year 420). LETTER VIII. OR THE RESCRIPT OF HONORIUS AUGUSTUS TO BONIFACE THE POPE. In which the Emperor decrees that if two bishops are ever ordained in Rome, both shall be expelled from the city. Victor Honorius, renowned triumphator, ever august, to the holy and venerable Boniface, Pope of the Eternal City. We have received the writings of Your Beatitude with the reverence they deserve and with gratitude; having reviewed them, we gave the greatest thanks to almighty God that we learned your holiness had been restored to the desired health after a long indisposition. And therefore, as the venerable men return, we mark our joy with the attestation of sacred letters, and we ask that your apostleship deign to apply your zeal and your vow concerning our safety and our Empire in your daily prayers. Moreover, know that this has especially pleased our piety: that your holiness is solicitous about the disturbance of the churches or of the people.

Lest this could happen for any reason, our clemency believed that sufficient provision had been made. Finally, through the preaching of Your Beatitude, we wish this to come to the notice of all clerics, so that if anything should by chance befall religion through human frailty—which we do not desire—all may know that they must cease from ambitions. And if two (Dist. lxxix, c. 8) should, contrary to divine law, be ordained by the rashness of contenders, neither of them shall be a priest at all; but only that one shall remain in the apostolic see whom, from the number of clerics, divine judgment and the consensus of the whole body shall elect by a new ordination. Hence it must be observed that all, by the admonition of our serenity, keep a tranquil mind and peaceful spirits, and attempt nothing through seditious conspiracies, since it is certain that no party will profit from its own efforts. EPISTLE IX b. By which the rights of the church of Constantinople in Illyricum are extended.

Theodosius Augustus to Philippus, Praetorian Prefect of Illyricum. (From the Theodosian Code, Book XVI, Title 2, Law 45, and the Justinian Code, Book I, Title 2, Law 6) We order that, with all innovation ceasing, the ancient custom and the former ecclesiastical canons, which have held sway up to now, be observed throughout all the provinces of Illyricum; so that if any doubt should arise, it ought to be reserved, not without the knowledge of the most reverend man, the bishop of the sacrosanct law of the city of Constantinople, which rejoices in the prerogative of old Rome, for a priestly council and a holy judgment. Given on the day before the Ides of July (14 July, in the year 421), under the consulship of Eustathius and Agricola. LETTER 10. OR A COPY OF THE LETTER OF THE MOST PIOUS EMPEROR HONORIUS TO THEODOSIUS AUGUSTUS. That he may abrogate the above constitution. (From Holstenius's collection, Rome, page 81) Since in all cases in which our aid is sought, we cannot deny intercession to your Clemency's ears; but we owe a greater care and diligence necessarily to those matters which contain the desires of the holy apostolic see. For since our Empire is always governed by divine favor, the church of that city, from which we received both the Roman principate and the beginning of the priesthood (supply: received), is without doubt to be venerated by us with special devotion. Indeed, if the legation that has been sent has asked nothing else from our piety except that which accords with the discipline of the Catholic faith and with equity.

He asks that these privileges, which were long ago established by the fathers and preserved down to our times, should remain unshaken. In this matter, Your Serenity sees that nothing is to be wholly detracted from the ancient decrees, if any have been written according to the rules of the canons; nor is the reverence of so many centuries to be wounded by novel prejudices, my lord. Therefore, Your Majesty, having reviewed the utterances of our piety, mindful of the Christian faith which heavenly mercy instills in our humble persons, with all things removed which are said to have been obtained by the surreptitious practices of various bishops throughout Illyricum, order that the ancient order be preserved: lest under Christian emperors the Roman Church should lose what it did not lose under other emperors. LETTER XI. OR THE RESCRIPT OF THEODOSIUS AUGUSTUS TO HONORIUS AUGUSTUS. That he had ordered that, with those things which had been surreptitiously obtained from him removed, the privileges of the Roman pontiff throughout Illyricum should be kept inviolate.

A worthy judgment (From the same book, p. 85) is deserved by whoever seems to bring the utterance of the eternal prince to our clemency, holy lord, venerable august father, especially in consideration of the Christian religion, which is so infused into the venerable sentiments of Your Majesty that it is preserved, spread more widely through our hearts. For God, the author, made the successors of Christian princes into bishops for this reason, so that, with every surreptitious attempt thwarted, what was established by our ancestors might be preserved. And although not only in those matters which divine support has kept uncorrupted, the utterances of Your Perpetuity are observed by us with swift affection and received with all veneration, yet this matter is especially so; because the name of that renowned city has preserved the well-being of our age and of our entire kingdom up to now. Hence, with every surreptitious petition of the supplicant bishops throughout Illyricum removed, we decree that what the ancient apostolic discipline and the old canons declare be observed. Concerning this matter, according to the form of the oracle of Your Perpetuity, we have sent letters to the illustrious men, the praetorian prefects of our Illyricum, so that, with the surreptitious petitions of the bishops ceasing, they may specifically ensure that the ancient order is maintained: lest the venerable church of the most holy City lose the privileges established by the ancients, which the eternal empire has consecrated to us through its own name.

LETTER XII Boniface I, Pope, to Hilarius, Bishop of Narbonne. That in each province no bishop be ordained, the metropolitan being disregarded. Boniface, bishop of the city of Rome, to Hilarius, bishop of Narbonne. We indeed lend a reluctant ear to complaints with which the intention of priests of the Lord is assailed, especially when they speak of them having attempted something against the statutes of the fathers: but frequently a multitude of accusers asserts this, as now. For behold, as your Charity recognizes from the attached, the clergy or the people of the church of Luteva have sent their prayers and tears to us, with great grief, as far as can be understood, saying that our fellow bishop Patroclus, his own petition being silent, ordained someone in the place of a deceased bishop, in a foreign province, the metropolitan being passed over, contrary to the rules of the fathers. Which we can by no means bear patiently: because it befits us to be diligent guardians of the paternal sanctions. For the constitution of the Synod of Nicaea is seen to be unknown to no one, which prescribes thus, that we set down the very words. That throughout each province the metropolitans ought to have individual rights, and that no one should have two provinces subject to him. Which they, because it is not to be believed otherwise, decreed should be observed, the Holy Spirit suggesting it to them.

Therefore, dearest brother, if matters stand thus and the aforementioned church lies within the boundaries of your province, then, admonished by our authority—though you ought to do this willingly of your own accord—and having considered the desires of the petitioners and their intent, proceed to that place where such an ordination is said to have taken place, fortified by the right of the metropolitan and relying on our instructions. Understand that whatever is to be done according to the rules of the Fathers is granted to your judgment; so that, once all is completed, whatever you decide shall be made known to the Apostolic See through your report, to which the ordination of the entire province is clearly entrusted. Let no audacious transgressor overstep those boundaries, nor let anyone, in contempt of them, defend in their own parts what does not seem to have been granted to them. Let such presumption, which extends beyond the lawful limit of their dignity, cease, pressed down by our authority. We say this so that your Charity may note that we observe the precepts of the canons to such an extent that our own decree also defines that each province shall always await the ordination of its metropolitan in all matters. Given on the 5th of the Ides of February (Feb. of the year 422), in the consulship of our lords Honorius, for the thirteenth time, and Theodosius Augustus.

Letter 13 Boniface admonishes Rufus concerning the dignity and office of vicar of the blessed Peter granted to him, and communicates with him, and also what he has written to the Thessalonians concerning various matters being agitated in those parts, and what remains for him to do. To his most beloved brother Rufus, Boniface. What was enjoined upon your predecessors concerning the provinces by the apostolic see must be diligently fulfilled by your Charity. For the causes of churches situated throughout those provinces are to be cared for with vigilant circumspection. For the blessed apostle Peter entrusted everything to the Thessalonian church in such a way that it understands that the care of many remains with it: and attempts which cannot have force ought not to diminish this care. For one must not yield to the zeal of those whom the novelty of things and the desire for an undue dignity inflames: but one must strive, and with our God granting favor, fight, so that whoever strives against what is lawful may recognize that he is opposed in every respect. Therefore, dearest brother, relying on the authority already received by you, arm yourself as a soldier of our God fit to fight against hostile troops. Here you will fear nothing doubtful, you will dread no uncertain outcome. You have the blessed apostle Peter, who can fight before you with his own strength. Do not be terrified by the disturbance of a stirred-up sea. For the faith which you carry in the secret of your heart is certainly greater than all things. No storm will disturb you, no gale will vex you at all.

He does not allow the privilege of his see to perish while you, the fisherman, are laboring. Every swelling of the waves, every storm will cease, with him favoring your efforts, he for whom alone the sea was a passage. He will surely be present; with God as author, he will restrain the violators of the canons and the enemies of ecclesiastical law, he who always frustrates the desires of such minds. Against other contumacious persons as well, exercise the right of the authority granted to you. For you see that no place has been left idle by us. To the Thessalonians we have sent letters full of threats and reproof. To the synod which is said to be unlawfully gathering at Corinth concerning the case of our brother and fellow bishop Perigenes, whose status we have written (see Zosimus's letter 13, n. 1) can by no reason be disturbed, we have directed such writings that all the brothers may understand: first, that they ought not to have assembled without your knowledge; next, that it is not to be reconsidered by our judgment. For it has never been permitted to treat again of that which has once been established by the apostolic see. In that document of ours, as was fitting, we preserved the honor due to your Sanctity, as your Charity will learn from reading it.

We wish your Charity to hear diligently the case of our fellow bishop Perrevius, whose petition, sent to us by him, has given us information, and whose fellow priests are said to be excessively troublesome to him, so much so that they believe he should be expelled from his own church. This is to be done after our aforementioned fellow bishops, whose force he deplores enduring, have been convened. Then, finally, so that they may understand that if anything has been done by them contrary to custom, it must first be annulled, after all matters have been investigated, your Charity shall hasten to report back to us; so that a judgment pronounced by your Fraternity may be strengthened by our decision. Indeed, in the letter sent to the Thessalonian brothers, we wish you to recognize that it is written by us that Pausianus, Cyriacus, and Calliopus are to be completely removed from our communion: so that they may know that they have only the remedy of your intercession as their grace. But Maximus, whom your Charity reported was wrongly ordained, we judge to be deprived entirely of the honor of the priesthood.

It is for your Charity to send back Severus, the notary of the Apostolic See, most welcome to us, dispatched from our own side, with all speed, once everything is completed, so that we may learn the order of events from him when he returns more quickly. Given on the fifth day before the Ides of March (March 11, 422), in the consulship of Honorius for the thirteenth time and Theodosius Augustus. LETTER XIV b. The power granted to Rufus, which some were contemning, is confirmed, first asserted by the authority of the Apostolic See. Boniface to all the most beloved brother bishops established throughout Thessaly. The universal institution of the nascent Church took its beginning from the honor of blessed Peter, in whom its governance and summit consist. For from him the ecclesiastical discipline flowed forth as from a source through all the churches, with the cultivation of religion already growing. The decrees of the Council of Nicaea testify to nothing else: so much so that it dared to establish nothing above him, since it saw that nothing beyond his merit could be conferred upon him; finally, it knew that all things had been granted to him by the word of the Lord. Therefore, it is certain that this See is to the churches spread throughout the whole world as the head is to its members: from which whoever cuts himself off becomes an exile from the Christian religion, since he has not begun to be in that same bond.

I hear that some bishops, with apostolic authority held in contempt, are attempting something new contrary to Christ’s own precepts, as they strive to separate themselves from the communion of the apostolic see—and, to speak more truly, from its power—seeking the aid of those whom the sanctions of ecclesiastical rules have not given greater authority. For the precepts of the Fathers are read, and we find to whom they have granted any right in the Churches. Anyone who creeps into its laws, claiming for himself what seems to have been denied him by the Fathers, when nothing is owed to him, is already a violator of ecclesiastical discipline. Therefore, receive our admonition and correction, of which we offer one to pontiffs, the other to those in dissent. For the Apostle says: “What do you wish—that I come to you with a rod, or in charity and in a spirit of gentleness?” (1 Cor. 4:21). For you know that both are possible for blessed Peter: that is, to be gentle with the meek in gentleness, and to rebuke the proud with the rod.

Therefore, preserve the due honor to the head: for we do not wish that the members contend among themselves, so that their strife reaches even us; while you consider our brother and fellow bishop Rufus worthy of contempt, to whom our authority grants nothing new, following the favor of our predecessors, by whom the care of these churches has often been entrusted to him. We wish what they have done to be kept inviolate in the future, just as the form of this arrangement was preserved by the fathers. It is not fitting for brothers to be stung by the dignity of another. Certainly, if in any respect his correction was seen to be beyond what was due, since the apostolic see holds the primacy for this reason, that it may freely accept the complaints of all, it would have been fitting for you to consult us on this matter by sending a legation, as you see that we remain responsible for all things. Let this novel presumption cease. Let no one hope for what is not permitted. Let no one attempt to violate what was done by the fathers and preserved for so long a time. Let whoever recognizes himself as a bishop obey our ordination. Let no one presume to ordain bishops in Illyricum without the knowledge of our fellow bishop Rufus, etc. Given on the Ides of March, in the consulship of Honorius for the thirteenth time and Theodosius Augustus.

LETTER XV. Boniface indicates that the matter of Perigenes, whom he had not rashly given as bishop to the Corinthians, is not permitted for the bishops of Illyricum to discuss and review; and if any should attempt this, they will not remain in his communion. He explains again the authority of Rufus in those same provinces, and more explicitly at the end. To the most beloved brothers Rufus and the other bishops established throughout Macedonia, Achaia, Thessaly, Old Epirus, New Epirus, Praevalis, and Dacia, Boniface. The care undertaken by the blessed apostle Peter through the Lord's sentence for the universal Church remains; indeed, as the Gospel testifies (Matthew 16), he knows it to be founded in himself: nor can his honor ever be empty of cares, since it is certain that the highest matters depend upon his deliberation. This matter extends my mind even to the places of the East, which we in a certain way see through that very care. For incessantly I inquire of each one coming from there concerning the peace of the brothers, that is, concerning the tranquility of the pontiffs, which is accustomed, whenever the devil envies this, to be disturbed by someone's presumption. Therefore, since up to now report has brought to us in due order that all things are preserved, we have been vehemently astonished, stupefied by that thing, as the reason of the reported matters demanded, which a novel intention attempted to the injury of the fathers.

For we have learned from a reliable informant that at Corinth, as we have said with agitation, a synod is to be convened to discuss the status of the man whom the Apostolic See, after all things had been examined and discussed, appointed as priest for the Corinthians, having followed the will of God, which, as is shown by the delays of time, desired this very man to be the pastor of that flock in which he had grown up and for which he had grown. If your charity were unaware of his ordination, I would gladly recount from its beginning what was done concerning him in the past; so that to those whose view of his case is obscured not by ignorance but by zeal, it might become clear by revelation that the judgment concerning him was specifically divine, by which, as we have said, the heavenly judgment preserved him for the Corinthian church as its own alumnus. The assent of all the citizens and clergy earnestly demanded this from us. Nor did our command establish this abruptly: but, as ecclesiastical discipline required, we more diligently ordered our brother and fellow bishop Rufus to investigate the inner details of the matter and to weigh the substance of the petition with his own moderation from close at hand; so that nothing immature might seem to be done by this See, which has often restrained the presumptions of others.

After some interval of time, the letters of our aforementioned bishop (Rufus) arrived concerning this matter, in which they agreed with the previously stated desires. Following their most evident reasoning, we have granted that this man be the bishop of that church in which he had spent his entire past life through each grade of honor. To accomplish this, I immediately issued a second directive to the aforementioned bishop, which the entire presbytery approved, authorizing it by my authority, following the precedent of my predecessors who always considered the Thessalonican church familiar to them and devoted in the charity of collegiality, deeming it worthy of this honor, as the records of the archives attest. This favor the Apostolic See also grants to brother Rufus for the future; following the Lord, who exalts the humble and always humbles the proud, while bestowing grace upon them, He resists these (1 Pet. 5:6). How great, therefore, is the gift of humility, which is weighed by the balance of divine grace? And how great is the punishment of pride, which the Lord and ruler of the whole world specifically opposes? I leave it to Your Fraternity to understand better who is the teacher of humility and who of pride. But far be it from the priests of the Lord that any of them should fall into such guilt that, by attempting some novelty through usurpation, they make the established teachings of the ancients hostile to you: knowing that he will have as a special rival the one with whom our Christ has placed the summit of the priesthood.

Whoever rises up in insult against him will not be able to be a dweller of the heavenly kingdoms. "To you," He says, "I will give the keys of the kingdom of heaven" (Matt. 16:19), into which no one will enter without the grace of the gatekeeper. "You," He says, "are Peter, and upon this rock I will build my Church" (Ibid., 18). Therefore, whoever desires to be counted even before our God in the dignity of the priesthood—since one reaches God through Peter who receives him, in whom, as we have recalled above, the universal Church is certainly founded—must be gentle and humble of heart, lest a contumacious disciple begin to suffer the punishment of that teacher whose pride he has imitated. Therefore, to return to the cause of this injury, a synod is being gathered, from whose beloved counsel, always surpassing, the council shall recognize the secret; and what indeed cannot be done at all according to the rules will happen: the honor of our brother and fellow bishop Perigenis, whom our judgment has placed in the see of the aforementioned Church, will be doubtful and uncertain. Who, then, has attacked this man, unskilled and perhaps now finally returning from abroad, as an accuser? Who, certainly, among the bishops, ordered that the brethren should assemble, after our letters had been read? Since the occasion demands, if it pleases you to review the sanctions of the canons, you will consider which is the second see after the Roman Church, and which is the third.

From which the order of things seems so distinctly arranged, that the pontiffs of the other churches recognize themselves, under one and the same priesthood, to be subject to those to whom, with charity preserved, they ought to be subordinate for the sake of ecclesiastical discipline. And indeed this sentence of the canons has endured from antiquity (Nicolaus I, epistle 8, to Michael the Emperor), so that up to now, with our Christ favoring, it endures. No one has ever audaciously laid hands against the apostolic summit, from whose judgment it is not permitted to appeal; no one has been rebellious in this, except he who wished to be judged concerning himself. The great churches, Alexandria and Antioch, preserve the aforementioned dignities through the canons, having knowledge of ecclesiastical law. They preserve, I say, the statutes of the ancestors, deferring in all things, and receiving in return that grace which they acknowledge they owe to us in the Lord, who is our peace. But because the matter demands it, it must be approved by documents, that the greatest Oriental Churches, in great affairs in which there was need of greater discussion, always consulted the Roman See, and whenever use required it, sought its aid. Athanasius and Peter, of holy memory, priests of the Alexandrian Church, sought the aid of this see. When the Antiochene Church labored for a long time, so that journeys were often made from there for this very reason, first under Meletius, later under Flavianus, it is manifest that the apostolic see was consulted.

To whose authority, after many things that have been done by our Church, it is doubtful to no one that Flavianus received the grace of communion; which he would have lacked forever, unless writings on this matter had issued from here. The emperor Theodosius, of most clement memory, because the ordination of Nectarius was not in our knowledge, did not consider it to have firmness, and having sent courtiers from his side with bishops, regularly demanded that a formal letter be directed from the Roman See to strengthen his priesthood. A short time ago, that is, under my predecessor Innocent of blessed memory, the pontiffs of the Eastern Churches, grieving that they were separated from the communion of blessed Peter, through legates (see the letters of Innocent and following) sought peace, as your charity recalls. At that time, the apostolic see granted everything without difficulty, obeying that master who says (2 Cor. 2:10-11): "But if you have granted something to anyone, I also; for I also, if I have granted something on your behalf in the person of Christ: that we may not be possessed by Satan; for we are not ignorant of his wiles" (Nicholas I cites this at the end of letter 42): that is, because he always rejoices in dissension.

Since, therefore, I think that the examples we have given suffice to prove the truth, most dear brothers, although many things are held in your knowledge without injury to the fraternity, we wish to forestall your assembly with these letters, which you see have been sent by us through Severus, notary of the apostolic see, most acceptable to our hearts, dispatched from our side, convening, as is fitting, brothers, lest anyone, wishing to remain in our communion, should again bring forward for discussion the name of our brother and fellow bishop Perigenes, whose priesthood the apostle Peter once already confirmed by the suggestion of the Holy Spirit, leaving nothing of question for the future for him, to whom, while he was being established by us during the period of time in which the see was vacant, nothing at all is known to have been objected. Let the accusation cease, the malice of which we prove the author. Let the machine of falsehood composed against him be dissolved, because he attained the priesthood by the favor of our God and of all good men.

Certainly, since the place of the accuser must be preserved, lest we seem to incite audacity entirely, if anything is reported to have been committed by the same man after he was established as bishop by our authorities, contrary to the discipline and purpose of the priesthood, our fellow bishop Rufus, to whom we entrust everything in our stead, together with the other brothers whom he himself will select, will take care to hear the matter; reporting back to our knowledge everything which the course and order of events reveal to his inquiry. Moreover, since our authority ought not to be lacking in its customary admonition, we urge and, with a frequently repeated command, we order that in all things you render obedience to this man’s arrangements. Let no one, as we have often said, presume to perform anyone’s ordination without his knowledge, to whom, as stated above, we entrust everything in our stead. Certainly, the authors of this presumption will blame themselves in the future, when they see themselves cast out of apostolic charity. Given on the Ides of March (March, year 422), in the consulship of Honorius for the thirteenth time and Theodosius Augustus.