Epistolae Et Decreta

THE LETTERS AND DECREES OF POPE SYMMACHUS.

FIRST LETTER (FORMERLY THE SECOND).

TO AEONIUS, BISHOP OF ARLES.

That he himself and the bishop of Vienne should send reliable men to Rome who, being informed about their disputes, may set before the apostolic see what must be alleged.

Symmachus to his most beloved brother Aeonius.

The report which your belovedness set forth has indeed moved us: for it declares that, contrary to the rules of the ecclesiastical constitution and against the handling of the revered canons, through surreption the pontiff of the church of Vienne has culpably obtained certain things from the apostolic see while our predecessor was presiding; whereas, if the complaint is true, those who have obtained such things by frivolous means cannot possess them with effect; nor will anything new be able to be ordained by us, except what has been made clear as established in this matter by the fathers and our predecessors. Nevertheless, lest by the absence of the other party we should seem to have decreed anything to his prejudice too readily, we have rather thought this should be arranged: that your fraternity, at a suitable time, should not delay to send a man instructed in the ecclesiastical order concerning the whole case, who may competently allege the truth of the case before us; so that, when all things have been thoroughly examined, what must be established may be sanctioned with the strength of deliberation.

We also decree that your reading must do this: that, by sending a messenger and a letter, you warn our brother and fellow bishop, the bishop of the city of Vienne, that on the appointed days he too should send his own man, who may competently set forth the allegations of his party, so that, with the representations drawn up by both sides, those things which must be observed in perpetuity may be arranged more securely. For he always judges with suspicion who tries to settle a matter on the complaint of one side only, as it seems. The Lord keep you safe, dearest brother. Given on the third day before the Kalends of November, after the consulship of the most illustrious Paulinus (A.D. 499).

LETTER II (FORMERLY III).

TO LIBERIUS, PATRICIAN.

Concerning the elected bishop of Aquileia, to whose election he gives assent.

Symmachus, bishop of the catholic Church of the city of Rome, to Liberius, patrician, greeting.

Since, out of your venerable religion, you direct words of conscience in the election of the pontiff of Aquileia, and a tongue initiated into divine worship serves what must be consecrated, the bonds of your words have held us in the diligence of one who does not know: indeed nothing remains for judgments whenever an approved man has brought something forward. For what does he leave to the followers of his opinion, when he obeys justice, whose definition is not called into question? You act with a good conscience, because it was not denied to your authority.

Maximus, loftier than other men in humility, produced as a witness among the arbitrators the venerable colleague of Marcellinus, and lest favor toward the powerful be ascribed to indirect interpreters, what he wrote from his own mind he added to the praise of the one commended. You have acted in a middling way, lest the preaching of one most exalted be suspect; the testimonies of the most illustrious are corrected so that the heights may receive strength. Happy the priesthood whose torch a mind full of light has carried before it. Blessed the conduct that has therefore been brought into discussion, so that with so great a man supporting it, it might prevail; it would not have learned the taste of victory unless it had been subject to uncertainties. Adversity has always brought glory to the innocent; a middling attack provides the strongest defenders. But why have I extended the bounds of the letter with loquacity, transgressing the pages constrained by law in human arrangement? I too join my consent to your most ample fathers, according to the measure of my own littleness, with heaven favoring you; and what is held wonderful among men, by the consideration of you I am drawn to love. The affection inspired in me through another pleases me, while charity remains implanted in my inmost being. Though the person journeys away, let heavenly grace nevertheless join itself as a companion to your desires, and while the effect of what you desire is granted, either let the good of the pontificate come, or let it be made. Given on the eighteenth day before the Kalends of November, in the eighth indiction (in the year of Christ 499).

EPISTLE III (FORMERLY I).

OF POPE SYMMACHUS TO AEONIUS, BISHOP OF ARLES.

Having rescinded the two innovations which his predecessor Anastasius had introduced concerning the controversy in the Viennese church, he orders the ancient decrees of the apostolic see to be observed.

To his most beloved brother Aeonius, Symmachus.

We have received the letters of your affection, and the instructions delivered to our son the presbyter Crescentius as intermediary, from which it is evident that some dispute arises between the Church of Arles and the Church of Vienne concerning the ordination of bishops in neighboring cities: that is, because our predecessor Anastasius of holy memory, addressing the confusion of the province, ordered certain things to be observed contrary to ancient custom, namely passing over the ordination of his predecessors (which ought not to have been done) under whatever necessity. For while, after the likeness of the Trinity, whose power is one and indivisible, there is one priesthood through various bishops, how is it fitting that the statutes of earlier bishops be violated by later ones? To this is added the fact that we believe it pertains to the most holy catholic religion itself that there be no diversity of judgments: all its authority is broken, unless whatever is once established by the priests of the Lord is perpetual. This could otherwise happen if a successor does not grant firmness to the acts of his predecessor, and by strengthening what has been done, make his own acts valid.

For with what reverence will the vicars of the most blessed apostle Peter be judged to be held, if the things which they command in the priesthood are dissolved when those same men pass away? Therefore, rereading the ordinances of the ancient bishops on this matter, with which the ecclesiastical archive is burdened, we most earnestly admonish your belovedness that in ordaining priests throughout individual cities the hoary and venerable antiquity be preserved, and that no newfangled constitution diminish the strength of the ancient sanction, because concord among you cannot be preserved in any other way unless, by a more prudent counsel, the reverence of antiquity sets a limit to new desires. May the Lord keep you safe, dearest brother. Given on the Kalends of October, again after the consulate of Paulinus the younger, most illustrious man (in the year of Christ 500).

The Lord's Pascha on the eighth day before the Kalends of April (the tenth day before the Kalends of May in the year 501).

EPISTLE IV (FORMERLY XII).

TO AVITUS, BISHOP OF VIENNE.

Why he was unwilling to judge an unheard case, and that laws must sometimes be relaxed.

Symmachus to his most beloved brother Avitus.

Your Charity ought not to have been offended that we recently wrote back to our brother and fellow bishop Aeonius. For no prejudice was made against your right, most beloved brother, when we replied that we could not judge a matter that was unheard and without proper instruction. Hence it is fitting for your Fraternity to allege what it thought should be alleged and to set forth what it saw should be set forth. For although we have said that the confusion of the province was brought about by our predecessor of holy memory Bishop Anastasius contrary to the custom of the Church and the ancient statutes of our predecessors, and that it is not to be tolerated; nevertheless, if your Fraternity shows that what he did, he did reasonably, we shall rejoice that nothing was attempted by him against the canons, because what is done contrary to the rule, provided it be for a just cause, does not break the rule, which is harmed only by stubbornness and contempt for antiquity. For although the statutes of the fathers are to be guarded with careful observance and observant diligence, nevertheless for the sake of some good something is relaxed from the rigor of the law, which the law itself would have provided for had it foreseen it. And it would often be cruel to insist on the law when its observance seems to be prejudicial to the Church; since laws were enacted with the intention that they profit, not that they harm.

Therefore let your Charity continue to direct to us the reasons which compelled our predecessor to deal with the aforesaid confusion, so that we may both know what ought to be decided and rejoice in the Lord that Anastasius of blessed memory did nothing that needed to be retracted. May God keep you safe, most beloved brother. Given on the third day before the Ides of October, in the consulship of Avienus and Pompeius (in the year of Christ 501).

LETTER V (FORMERLY IV).

TO MAXIMINUS OF PADUA.

In which his virtues are described.

To his most beloved and dearest brother Maximinus, bishop of the Church of Padua, Bishop Symmachus sends greeting in the Lord.

The mind devoted to the praises of pontiffs brings forth the vow of a religious conscience; it is the mark of a noble nature to dedicate our speech to those who obey God. For in their presence a cramped discourse may perhaps betray ignorance, yet if it holds back, it reveals childishness. Who would value a beggarly narrative which vows enrich? Often in the gifts of eloquence the vein of the preacher is found poor, and conversely the treasure of the heart shines forth in poverty of words. He who judges in God's place does not desire painted speeches, but those which a sincere refinement of mind commends; for in the former eloquence flatters even without love, while in the latter naked truth commends its own splendor. Everything that affection dictates is without ornament; those things are fashioned to perfection which we wish to have not so much the appearance of what is right as its likeness.

My address is to you, most great bishop, venerable to me, whose virtue began from his name together with the testimony of his merits, in whom his deeds declare what his name calls him. The provident diligence of your parents wished you to be chosen before you were tested. You, once clinging to secular distinctions, the sweat of military service cultivated, and the opposing side strengthened you for the governance of the Church, as the Lord says in the Gospel: He who is faithful in the least is faithful also in much (Luke 16). The judge deserved to have you as a companion of his counsel and of his labor. Rightly, about to be initiated into the venerable altars, you chose even in the lay life what was sacred. You were found a guardian of chastity at that age in which even the law yields to desires. For it is enough that the ambit of boyhood, which license supports, be shunned. Christ seeks his soldiers, whom he may raise up in the person of a leader among the enemy ranks. Adopted by the Church, you fulfilled the pontiff in your deeds before the time of the dignity. That kindness was not a stranger which, resting on the roots of nature, showed a sprout from a hoary flower. For everything that is feigned is temporal; what matures with age is perpetual. We do not believe that the priesthood happened to you as a gift, but as a reward. Others are commended by the flattering of vulgar favor; to you, rigid strictness toward the culpable gave affection. There remains in you a singular wisdom, which, although it is to be desired generally, is nevertheless necessary in a teacher.

He in vain takes up the role of a monitor who cannot weigh the burden of the office imposed on him. He must be compared to the vilest of men unless he surpasses others in knowledge and holiness, who is more distinguished by his honor. He has given you the summit of judgment, not of favor. Worthy of a pontiff is the love that censure wins. He disfigures the character of an instructor who wishes to please by mere gratitude alone. You, instructed and formed by the benefits of heaven, will instruct the people more by acting than by teaching. The warnings of disciples sharpen the conscience of those who are approved by example. He invites to innocence without shame who has himself pursued it. Those who intend to sin fear you among the secrets of the inner chambers as a witness. Your fear and reverence deny effect to nascent faults. He who meets vices at their beginnings both takes away the occasion of lapses and purges the author of concupiscence. These things I have dedicated to your blessedness, as it were briefly, in commendation of my tongue: if by your prayers the succession of life shall have smiled, I shall consecrate your deeds with a full account; so that the things that are known to all may be preserved in letters destined to endure for posterity, to the extent that the age to come may rejoice.

EXAMPLE OF THE PETITION

OFFERED TO POPE SYMMACHUS BY CAESARIUS, BISHOP.

Just as the episcopate takes its beginning from the person of the blessed apostle Peter, so it is necessary that your holiness clearly show to individual churches, by suitable teachings, what they ought to observe. For in the province of Gaul, ecclesiastical estates are being alienated under various titles by certain persons. Thus it happens that, according to each one's own whim, they diminish the resources devoutly left by those departing and assigned to the needs of the poor. This we request: that the authority of the apostolic see forbid it to be done, unless perhaps something is to be granted to monasteries out of regard for piety. This too we earnestly request with equal supplication: that no one from the lay state—those who have served in the various offices of judges or who have governed provinces under some authority—be ordained a cleric or bishop unless, long beforehand, lawful conversion has preceded and his life has been examined. Widows also who have already long since assumed the religious habit, and nuns who have already for a long time been residing in monasteries, we request that each of them have free power neither to join themselves to anyone for the sake of marriage against their will, nor to be seized against their will. This too we suggest with humble prayer: that no one be allowed to attain the episcopate through canvassing, nor, by giving money, procure powerful men as his supporters.

And so that these things can be more easily guarded, let clerics or citizens not presume at all to make or subscribe a decree without the knowledge or consent of the metropolitan. Forbid all these things to be done by the severity of your authority, so that both in your church and in the aforesaid province discipline, friendly to good deeds, may be preserved.

LETTER VI (FORMERLY V).

TO CAESARIUS, BISHOP OF ARLES.

He responds to the consultations of Caesarius.

I. That the property of the Church not be alienated.

II. That no one receive an honor by bribes.

III. That laymen be advanced to the priesthood through the grades.

IV. That robbers of widows or virgins be expelled from the communion of the Church.

V. That widows or virgins who have professed continence not marry.

VI. That no one approach the episcopate through ambition. Symmachus to his most beloved brother Caesarius.

The equity of your petition urges us gladly to grant to the desire of your brotherhood concerning the individual matters which you entreat (or, request) to be conceded by the apostolic see, which does not disagree with the caution and provision of the Fathers. And although the ecclesiastical rules comprehend nearly all things, nevertheless we do not believe it superfluous to repeat again (or, now) the things that have been forbidden rather often.

We therefore do not permit the possessions which anyone has given or left by his own will to the Church to be alienated by any titles and contracts whatsoever (or by any pretext), unless perhaps either the merits of honors persuade it for clerics, or regard for religion for monasteries, or certainly necessity for strangers: with the limit that these same persons enjoy them not perpetually, but temporally, for as long as they live.

II.

Strongly admonishing this, that those who strive to approach the priesthood not by the grace of God but by promise of ecclesiastical goods and rewards may be deprived of the effect of such desires. And let those who do not restrain themselves from this intention know that they are without doubt subject to the punishments of the canons.

III.

Concerning lay persons, we decree that they not easily be permitted to approach the priesthood, for whom both times and degrees have been established through which they ought to aspire to this dignity: because whoever is promoted without instruction does not lack offense, and without trial no one can obtain the verdict of election.

IV.

We therefore detest the abductors of widows and virgins, on account of the enormity of so savage a crime, pursuing all the more vehemently those who have attempted to join in marriage with virgins consecrated to God, whether willing or unwilling; and we command that these, on account of the atrocity of so nefarious a crime, be suspended from communion.

Nor do we permit widows to pass over to marriage who have persevered in a religious purpose through long observance. In like manner we forbid those virgins to marry who have happened to have spent their age in monasteries for very many years.

VI.

Therefore let no one be permitted to accede to the honor of the episcopate through ambition. For since this excess is blamed in the lay estate, who doubts that it brands the religious and those serving God with disgrace? If anyone desires the episcopate, let him not, by giving money, employ powerful persons as supporters; nor let him compel clerics or citizens to subscribe to the decree to be made for him, by bringing in fear of any kind, or let him be encouraged by any rewards. Let no one complete a decree without the presence of a visitor, by whose testimony the unanimity of clerics and citizens can be declared. We therefore exhort that, in view of the catholic religion and the peace of the Churches, all should guard these things with a faithful and devout mind; because there is no doubt that violators of such prohibitions, according to the venerable canons, undergo the loss of their own communion. However, we wish these things to be brought to the notice of all bishops.

May God keep you safe, dearest brother. Given on the eighth day before the Ides of November, in the consulship of the most illustrious Probo (in the year of Christ) a.

LETTER

OF THE ORIENTAL BISHOPS TO SYMMACHUS.

They ask that he bring aid to the Oriental Churches laboring under schism, and receive them into communion: they profess the catholic faith and condemn heresies.

The Oriental Church to Symmachus, bishop of Rome.

Our Lord Jesus Christ, the good and lover of mankind, who in his goodness, bowing the heavens and descending to the earth, daily cries out through the immaculate Gospels: They that are whole have no need of a physician, but they that are sick (Matt. 9); I came not to call the righteous, but sinners to repentance (Mark 2). Wishing further to open the works of his clemency, he added in what follows, saying: What man of you, having a hundred sheep, if he lose one of them, does he not leave the ninety-nine in the desert, and go after the lost one until he finds it? And when he has found it, he lays it on his shoulders rejoicing, and coming to his house he calls together his friends and neighbors, saying: Rejoice with me, for I have found my sheep that was lost (Luke 15). And that what is said might be clearer, he immediately added the parable of the woman who found the lost drachma, joining both together and saying: Amen I say to you, that so there shall be joy in heaven over one sinner that repents.

We have said these things, most holy one, daring to plead not for the loss of one sheep, nor for the loss of one drachma, but for the salvation dear to us—not of the Eastern regions alone, but of nearly three quarters of the habitable world—a salvation not redeemed with corruptible silver or gold from the vain manner of life handed down from our fathers, but with the precious blood of the Lamb of God, as the blessed prince of the glorious apostles taught (1 Peter 1). Christ, the best shepherd, who came seeking and freeing what had perished, and laying down his life as a ransom for many, entrusted his chair to your blessedness. Imitating him, most holy and most blessed one, hasten to help us, as the blessed Paul, your teacher, once hastened to the aid of the Macedonians (Acts 16); and indeed he, learning in a vision that the Macedonians were in danger, made haste to help them in truth.

But you, a loving father toward your sons, seeing with spiritual eyes not visions but the truth—those perishing in the transgression of our father Acacius—do not delay; rather (if I may so speak, as the prophet says) do not sleep, but hasten to deliver us (Psalm 120), since power has been given to you not only to bind but also to loose those long bound, in imitation of the Master; nor to root up or tear down, but to plant and to build, according to the blessed Jeremiah.

…rather according to Christ, the Savior of the world, whose type he was: not only in handing him over to Satan for the destruction of the flesh, but also in forming him in love, cast down by a long estrangement—lest (God forbid) we, swallowed up by a greater sorrow, should seem to have borne the loss from Satan. For you are not ignorant of his nature—you who are daily taught by your holy teacher Peter to feed the sheep of Christ entrusted to you throughout the whole inhabited world, not compelled by force but willingly; you who, with the most learned Paul, cry out to us your subjects and say: "For we do not lord it over you in the faith, but we are fellow workers for your joy" (2 Cor 1).

Wherefore we beseech that the new bond of our debt be broken, just as our Savior and leader Christ broke that old one on the cross; so that beyond the washing of regeneration we may no longer be subject to the offense of our sins, but rather, according to the prophecy of blessed Ezekiel (ch. 18), that the teeth of the one who ate the sour grape may be set on edge. Since, then, the Savior has truly fulfilled this parable by his saving advent, why, most holy and most blessed one, because of the disobedience of Acacius, who ate the sour grape, are our teeth—that is, those of his sons—set on edge over so long a course of years? If one man sinned, why does the divine wrath fall by anathema upon the whole synagogue, or rather upon the whole inhabited world? Where, then, is God's promise that says: "Children shall not receive the sins of their parents, nor parents those of their children, but each one shall die in his own sin" (Deut 24; Ezek 18).

If Acacius was anathematized on account of friendship with the Alexandrians, or rather with the Eutychians, who turn away from and anathematize the most holy and most blessed Pope Leo, and the synod held at Chalcedon—why are we judged heretics by you, and why are we under anathema, we who embrace that letter alone and the things that were said in the holy synod? We who on account of the preaching of your right doctrine are daily attacked and anathematized as heretics by those who agree with Eutyches. Do not make judgment through him who judges all the earth: lest you destroy the just with the impious: nor let the just become as the impious before you: nor let orthodox and heretics be judged equally by you—both those who anathematize the aforesaid holy letter and your holy synod, which is right, and those who with you are anathematized by them, and who pray daily to die for the right faith which is preached by you.

And indeed Jesus the son of Nave, when the uncircumcised and the idol-serving Gibeonites, fleeing with deceit to him while they were being attacked by Abimelech, or by the other four kings with him, because they had fled to him, with God's cooperation he strenuously defended them, lest the name of his God be blasphemed as though he were unable to help them. But you, most holy men, disciples of Jesus the great God and Savior of our hope, and imitators of him who took the form of a servant, that he might set us free from the sin that reigned in us, seeing us attacked and put to death, not as the uncircumcised Gibeonites, but circumcised with you in the circumcision of Christ, and not idol-servers and rivals, yet sinners, nevertheless Christians, and with you understanding all things in Christ, do not despise us, nor condemn us any further, pious Fathers; but just as the most blessed Jesus the son of Nave, aforementioned, set before them not only those men but also Rahab the harlot, because she received the two spies; so also do you watchfully take us up with God's help, because of the tradition of the two natures, which was sent by you through the letter of the most holy Pope Leo, established among the saints, against the ravings of Eutyches. And she indeed, receiving the spies, hid them in the flax of her house; but we, receiving the confession of your right faith, do not hide it in our heart, but by the mercy of God we preach it with authority in the doctrines of the Churches.

And indeed she, when asked, denied under fear that she had them; but we pray that we may never deny the truth of our right teaching out of human fear, and we will stand for it even to the shedding of blood, if it be necessary (or, if it so happens).

Therefore let it not weary us to help, nor should you hold us in hatred because of the communion of adversaries, since very many, hindered from this by their resources and having no care for many souls, have held themselves back; but those to whom the care of many souls has been entrusted should communicate in the Churches committed to them, having no one in communion with them who is opposed, and fearing to leave the sheep to the wolves because of the voice of the Lord saying: But the hireling, and he who is not the shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them; because he is a hireling, and has no care for the sheep (John 10). That therefore very many of the priests do this, not captivated by love of life, but caring for the salvation of the sheep, your fatherhood will be able to recognize hereafter, by the mercy of God.

For certain of those who are appointed in the priesthood are enraged, watching—or rather hoping—that orthodox presbyters and holy men be sent into exile, and wishing to withdraw themselves from the churches beyond necessity by their own judgment and to follow them, they did not yield to them to do this, adjuring them to remain in the holy churches entrusted to them for the protection of the orthodox people, taking upon themselves whatever is thought to be of their discretion. As Rebecca once said to Jacob: Let your sin be upon me, my son (Gen. 27), so they said to those who wished of their own will to depart from the churches entrusted to them: Let the sin of your discretion come upon us; only do not leave the sheep of Christ without necessity to the wolves; lest heretics entering into your places, as wolves tear the sheep; or certainly, when the sheep themselves flee because of the right faith, and those who do not flee but wish of their own will to depart, lest they communicate with any of the adversaries, saying in such faith: Do these do this out of love of life, or out of love of souls, in imitation of their Lord, our first shepherd Jesus Christ, the great God and Savior of our hope, who laid down his soul for his sheep.

But all, both those who seem to be in communion as orthodox and those who abstain from communion, all of us after God await the light of your visitation and reception. Therefore hasten to help the East, from which the Savior sent forth to you two great lights of the day, Peter and Paul, for the illumination of the whole world. Render therefore to it a good recompense, such as it itself gave to you: illuminate it with the light of right faith, just as through it he once illuminated you with the light of divine knowledge. For just as when the whole world lay sick in sins, wearied by the offense of one man, for the healing of that sickness the disciples of that good physician, calling upon the heavenly physician himself and chief shepherd, their master, for the cure of that sickness, sometimes said: Lord, bow down thy heavens and descend; and sometimes again: Thou who rulest Israel, give ear: thou who sittest upon the cherubim, appear: stir up thy power, and come, that thou mayest deliver us—so now do we, who are cast down by the infirmity of the new transgression of our father, cry out to your blessedness: that you also, being an imitator of the Son of God, may come at our entreaty to love, in imitation of your heavenly Father, who makes his sun rise upon the good and the evil, and sends rain upon the just and the unjust. Hasten to our aid, knowing, most holy one (as was said at the beginning), that they who are whole have no need of the physician, but they who are sick.

But if the sickness were small, we would perhaps run to our spiritual physician, so that we might both adore the sufferings of good physicians, that is, of the glorious disciples of Christ and your teachers, and your holy footsteps, so that we might receive from your holy mouth both the medicine of transgression and the loosing of bonds and the remission of sin. But because it is not a sore, or a spot, or a swelling wound, but the whole wound is from the feet even to the head (Isa. 1), as the blessed Isaiah, lamenting the ancient transgression, said: do you now, good physicians, and most certain planters of that true physician, or of his good disciples, hasten to the care of the loosened members of the ecclesiastical body, so that you may raise up our loosened hands and loosened knees, and make straight paths for our feet; lest what is lame be twisted further, but be healed rather by your strenuousness and best diligence.

For just as our master the glorious apostle Paul, on account of certain unbelievers, when he was reluctant to speak the word of the Lord in Corinth, the Lord stood by him and said: Speak and do not be silent, for I have many people in this city (Acts 18), so now his kindness says to your blessedness: Hurry, and do not delay to bring help to the East—or rather to the greater parts of the inhabited world—because it is not only for the hundred and twenty thousand who once were in the great city of Nineveh, but for far more that your healing, after God, is to be awaited. For if the archbishop Leo, who preceded your blessedness and is established among the saints, did not deem it unworthy to run in person to Attila, that barbarian wanderer, in order to correct a bodily captivity—and that not only of Christians but, as is credible, also of Jews and pagans—how much more does it befit your holiness to hasten, not to the correction and conversion of a bodily captivity, which is brought about by war, but of souls which have been captured or are captured daily? And between the two ways of the diabolical error, of Eutyches and of Nestorius, show us more clearly the third—or rather the middle—way of the true and right doctrine.

Our sins have made it doubtful, since some reckon that no middle way of salvation can be found between Nestorius and Eutyches, but that one must altogether belong either to the one or to the other. For this reason hasten to help us after God; and just as the most holy Fathers showed the middle way of truth between Arius, who divides and separates the one nature and substance of the Godhead, and Sabellius, who confounds the persons and diminishes the number of the Trinity, declaring in the confession of the Godhead one substance, breath, and power, and on account of Sabellius three persons and one truth of equal power: so also do you now, most holy and most blessed, enlighten us with the light of your spiritual knowledge, [showing] what is, between the opinion of Eutyches, who in imitation of Sabellius confounds natures and substances, and that of Nestorius, who in imitation of Arius divides persons and substances, the true confession of the right faith, handed down to us by Pope Leo, established among the saints, and [what is] the unity of the two substances or natures in one and the same person and substance of our great God and Savior Jesus Christ, [as taught] by the holy Fathers, his disciples, at Chalcedon.

For they themselves have taught us from the divine Scriptures that there is one visible, palpable, and passible nature of the flesh, and another invisible, impassible, and incomprehensible nature in the one person and substance of our great God and Savior Jesus Christ; one coming from the substance and nature of the mother, from the seed of David, of Abraham, and of Adam, according to the flesh, and the other begotten of the womb before the morning star from the substance and nature of the Father. But lest again, on account of the immaculate birth, those who think according to Nestorius seize an occasion from the two natures and substances and wickedly introduce two persons, or two sons, or two Christs, those holy and blessed Fathers taught that there is one person and an inseparable unity of substances and natures from two substances and natures, and in two substances and natures, of our great God and Savior Jesus Christ.

For we, O most holy and most blessed Symmachus, hold that the same one exists from two natures and in two natures, and not (as they say) that from two natures there is one nature after the union, while in two subsisting natures with unity they do not allow it to be confessed; so that they show themselves to be imitators of the Arians, who say that the Father is glorified through the Son, but that with the Son they do not allow him to be glorified. But just as against them your most holy fathers, the Fathers, taught—that we say he suffers equally through whom and with whom: because by "through whom" they signify the humanity, and by "with whom" the divinity of our great God and Savior Jesus Christ—so also now to those who say "from two natures" but do not allow "in two," we say both "from two" and "in two" alike. For in saying "from two," we mean those from which the unity subsists. But "in two," in which he was seen, and touched, and taken up after the passion and resurrection, we confess, and in which he will come to judge the living and the dead.

For neither could bare divinity be touched or crucified for the life of the world, nor could simple humanity, subject to death, through death confound him who held death, that is, the devil. Hence also after the resurrection, the Word of God and our God, seen in his immaculate flesh, said to all his disciples: See my hands and my feet, that I am he myself; touch and see, for a spirit does not have flesh and bones, as you see me having (Luke 24). He said "having," so that he would not be thought to have been changed into that, but would be believed to have assumed it in truth. To the blessed Thomas also, when he doubted, he cried out: Put your finger here and see my hands; and give your hand, and put it into my side, and do not be unbelieving, but faithful (John 20). Then, while he was being taken up, two men seen by the disciples in white garments cried out and said: Men of Galilee, why do you stand looking into heaven? This Jesus, who has been taken up from you into heaven, will come in this way, just as you have seen him going into heaven (Acts 1), when he will come altogether in the glory of the Father with the holy angels on the terrible day of just judgment: thus the unbelieving Jews will see him whom they pierced, and with them also our sinners, him who had mercy on them and freed them, but was neglected by them.

But according to you, the holy and just will see him whom their soul has loved, and they will rejoice with ineffable and glorious joy, receiving the consummation of their faith unto the salvation of their souls, and hearing his most sweet voice saying: Come, blessed of my Father, receive the kingdom prepared for you from the beginning of the world (Matt. 25). And may Christ our Lord, through all things, most holy father, deem us, together with your blessedness, worthy of that blessed voice.

EPISTLE VII (FORMERLY VIII)

TO THE EASTERNERS, ETC.

Which we plainly desire to be done, if what we write is fulfilled. Let no one be astonished that we, who have kept silence until now, have now broken it, since that voice of the most prudent Solomon resounds: There is a time to speak, and a time to be silent (Eccles. 3). For the present time overcomes silence; for among the other things that happen, to be silent and not to be stirred by the goads of faith is a matter of great indifference. Indeed, where the reverence of religion and the highest matters are shaken, it is fitting, according to divine Scripture (Luke 22), to say that those who are meek ought to be combative. For indeed a certain spiritual contest, acceptable to God, from this very source also bears all things laudably, lest anyone be separated from divine love, and to teach you what you teach is indeed a heavy burden of shame, but it is necessary and useful to admonish such persons: for it is not fitting to bring the dogmas of religious discipline to those from whom the full perfection of that very instruction is expected.

But we shall briefly touch upon clear points. To whom is it unknown that the Church of Constantinople labored under the contagion of Nestorius? Of Nestorius, I say, who was cut off like a rotten member of the body from the fellowship of the catholic communion. Where in the world is the assembly of the holy Council of Chalcedon not proclaimed, which condemned Eutyches and Dioscorus—two famous names of great perfidy—by the integrity of a single sentence, partners in iniquity pursuing with one spirit things opposed to the divine doctrines? Who has not known Peter and Timothy, the little slaves of the aforesaid men, champions of their adopted purpose, surpassing their authors and teachers in savage error? We speak of that Timothy, the patricide, who, while Proterius of holy memory was still alive, not only seized the church by irreligious usurpers, but even added the shedding of pious blood to the crime of his invasion. Surely the voice of the universal Church pronounced his condemnation, when it stripped him even of the name of Christian honor. Many sufferings of the orthodox have made known his follower Peter, in which he exulted to display the courage of his mind. Ephesus knew him, together with the whole faction of Dioscorus, where, together with the aforesaid author of sin, he became known for having wrought the end of holy Flavian.

The evils of Antioch must be passed over in silence, where through the abominable mockeries of another Peter the venerable name of the priesthood was made a laughingstock. Who could, even if free for this alone, bewail with worthy lamentation the groans of Apamea and Tyre, to be compared with tragic crimes? What of Acacius? He, as if weighed down by the bewitchment of his own goodness, was almost caught by a new example saying sentence against himself, defending with changed will those whom he had first thought it glorious to condemn, and laboring to join to the faithful those whom he had long shown to be heretics of manifest prevarication—for which reason he is especially to be shunned and to be equated with the army of the damned designated above, dissolving those things on account of which he was proved faithful, mingled with those through whom the general injury of the Church came about.

If the reasoning of the Fathers persuades that their dogmas are to be observed against these men, consider whether they can be trampled underfoot by a greater transgression than now, through those who in your parts revive the dogmas of Eutyches, brought back to life. But if, as a weakly established sentence, they are neglected without sin, the sum of our belief stands without any strength, with new things always succeeding and dissolving the old established ones. For when the inventions of the paternal rules are despised, and the firmness of those things which have been well instituted is not vindicated, it is necessary that impieties of this kind come upon the faith.

For where there is an easy dissolution of a rational constitution, there the whole form of holiness is corrupted, Christ is assailed, and (who among the faithful would patiently accept this?) the venerable institutions of the Fathers are trampled underfoot. And why should one not justly prefer death to life? Where is the adorable reverence of the catholic faith? Where are the dogmas established by the much blood of the saints? Where is the authority of the ancient doctors? Where is that astonishing patience of religious minds, content with their own goods and bare, lest they fall away from the hope of eternal inheritance, enduring any sufferings, lest they be judged unworthy of that incorruptible good? For there are no greater proofs of faith than where the consideration of the time persuades one to subject life to suffering; and therefore he who has merited to undergo the danger of persecution for it shows himself worthy of the heavenly warfare. Christ bought us with the pious price of his blood, granting the freedom of grace, while human works find nothing that they could give in return for so great a reward. And therefore where there is an injury to religion, the love of faith ought to transcend every affection.

Let each person, therefore, regard exile and pilgrimage as his home and fatherland, lest, held back by human desires, he be deprived of the fellowship of Christ. Behold the time when faith calls back her soldiers, and cries out to them for her defense, who have obtained the fervor of grace. Let us judge that faith herself is speaking. Behold the desirable time, behold the longed-for gathering of the fruits of the faithful; let great rewards compensate for small sufferings.

We would wish to exhort your charity at greater length, in accordance with the stewardship entrusted to us; but what need is there of the goads of the voice, when we are taught by apostolic and patristic examples to endure sufferings manfully for Christ—examples which, through the losses of human things, have shown us the proofs (or, increase) of heavenly virtues? Therefore let us proclaim without fear the clear disciplines of the Church with great confidence. Far be from us the saying of the prophet: "And the priests have hidden the truth" (Lam. 2). For whom does it escape that the knowledge of the disciples is to be required from the teachers? And what, when known and proclaimed, harms the followers, this is established to be dangerous for those who keep silent. For it is necessary that the truth labor among those among whom the lie, not made manifest, lies hidden under the color of truth—a great strength for the faith of the attackers, as long as the sentences pronounced against them are not manfully asserted. But I prefer to say better things of you: that those things which have been confounded by the wicked may through you obtain the remedy of correction. It is not so hard for anyone to be deceived, as for one who has been deceived to persist in error.

This evil is worse than all evils, when the members disagree with their own body. For even if weakness does not seize every limb individually, it is nevertheless necessary, according to the apostolic voice, that the whole body be burdened in part.

Therefore the fellowship of the condemned must be shunned, according to the blessed Apostle: Let no one be ashamed of the confession of faith, for it is the power of God to every believer (Rom. 1). Let us turn aside from the sacrilegious error of Eutyches, which is consonant with the malice of Manichaeus; and let us avoid with equal intent the fellowship of those who have been brought up by such men, who now attempt to creep into the churches of your regions like a disease and contagion. Let no one separate himself from the aforementioned, and let him not dissemble in bearing the storm, until, separated from their fellowship, he enters the harbor of the true faith. These things I warn as one who loves, not as one who accuses out of hatred. For he who censures what is to be blamed, and does not also supply what is useful, has rather the zeal of one reproaching than the affection of one loving; and he who exhorts to what will profit more powerfully sets forth the image of a good purpose, so that useful things may be sought more fervently, while avoiding

Therefore, brothers, desiring the unity of that good Church and presuming upon the blessed beauty of holy concord, let us say with holy David: Behold how good and how pleasant it is for brothers to dwell in unity (Ps. 132[133]); and that the apostle Paul may say of you: But you are all brothers in Christ, you are one (1 Cor. 11). For until unity returns, let no one doubt that the things which recently happened in the Church of Constantinople will likewise come to pass; concerning which I must both groan and be silent. For those who believed that the admonition of the apostolic see was to be neglected have deservedly fallen into those things which customarily happen to those deprived of consolation. If anyone, therefore, considering his own salvation, wishes to keep the apostolic judgments, when he has separated himself from the stain of the aforementioned men, let him know that he is without doubt a partaker of our communion. Because if he does not remove himself from the fellowship of those whom the apostolic see has condemned, let him know that by no pretext, no fabrication, and no cunning can he creep into the Church's keeping; because just as we gladly embrace those who separate themselves from the poisons of the above-written men—that is, of Eutyches, Dioscorus, Timothy, Peter, and Acacius—so our care and solicitude always keeps watch over the followers of these men, lest they be able to creep in. And in another hand: May God keep you safe, dearest brothers. Given on the eighth day before the Ides of October, after the consulship of the most illustrious man Felix.

EPISTLE VIII (FORMERLY IX).

TO THE BISHOPS OF GAUL.

He confirms the division of the province between the Churches of Vienne and Arles established by Pope Leo.

To all the most beloved brothers, the bishops residing throughout the Gauls, Symmachus.

The ordinances of the Apostolic See, which must be proclaimed, urge us to treat with vigilant care of the concord of the universal Church, which is spread throughout the whole world; and that concord then especially flourishes more effectively if the age that follows reverently observes what the Fathers have decreed. For our brother and fellow bishop Caesarius, priest of the metropolitan city of Arles, having been presented at the threshold of the Church of the blessed apostle Peter, has requested that those things which were formerly established concerning the privileges of the Churches be renewed by our words. Therefore, all that was ordained in this matter between the Churches of Arles and Vienne by our predecessor Pope Leo of blessed memory, the faithful instruction of the Roman Church declares. And therefore, lest oblivion, which is ever the rival of truth, claim anything for itself, and lest the vigor of the earlier decree decline into old age through the long passage of time, we have deemed it necessary to bring forth into the light, by our addresses, what was once promulgated.

Therefore, just as our predecessor Pope Leo, after the allegations of the parties had been made known, long since determined the number and extent of the parishes to be assigned to the priests of Arles and Vienne, so we also command that it be not transgressed by anyone's usurpation; but, as we said before, according to the indulgence of the aforesaid pontiff, let the bishop of Vienne claim for his own right the towns of Valence, Tarantaise, Geneva, and Grenoble; and let him not think that anything beyond those things which were once conceded to him by the apostolic see may be presumed upon. But all the other parishes or dioceses let the episcopate of Arles defend by its privilege and honor through the continuance of times. For neither is observance and reverence for antiquity preserved, if the glory of the priesthood is exalted beyond measure from humility. Therefore, most beloved brothers, let each one, content with the distribution of his own honor, exceed the limits of the power conceded to him neither through secular patronage nor through the pretext of any excuse by unlawful presumption. For each one ought to strive to perform the office of devotion more out of grace than out of ambition, lest he provoke both the offense of our Lord and human envy against himself. The rights of the dispensation entrusted to us by no means permit us to be silent about these things: so that we may rejoice both concerning those who obey the ecclesiastical rules, persevering in concord with the apostolic see, and that those who have ceased to comply with catholic disciplines may show themselves alien from the grace and charity of the Church.

May God keep you safe, dearest brothers. Given on the Ides of November, in the consulship of the most illustrious Probo (in the year of Christ [ft]).

COPY OF THE LIBELLUS

PRESENTED TO SYMMACHUS ON BEHALF OF THE CHURCH OF ARLES BY ÆGIDIUS THE ABBOT AND MESSIANUS THE NOTARY, CONCERNING THE PRIVILEGES OF THE CHURCH OF ARLES.

To whatever extent the apostolic see claims for itself the primacy among all the bishops of the Churches that are spread throughout the whole world, and its authority stands out as more firmly established by synodal decrees, to that same extent it ought to preserve unshaken, by the provision of its own power, the privileges it long ago granted of itself, so that the Church of Arles may enjoy its own privileges. These privileges it now sets forth through its bishop Cæsarius in the tenor of its petition, and it asks that the power it has held until now be confirmed by your authority; so that what the venerable see once commanded to be guarded by a perpetual sanction, and what was specifically decreed by pragmatic constitutions, your blessedness may now confirm by its precepts, adding its authority. Let your holiness also command, by your established decrees, that the bishop of the city of Aquæ be admonished, so that when he has been summoned by the metropolitan bishop of the Church of Arles to a synodal council, or when the divine religion requires him as necessary for himself for some cause of ordination, he not fail to come; so that those things which the authority of the ancients sanctioned in ages long past may be preserved inviolate by you as rulers for the present and the future age. Given by Ægidius the abbot and Messianus the notary.

LETTER IX (FORMERLY X), TO CAESARIUS OF ARLES.

He replies to the preceding.

Symmachus to his most beloved brother Caesarius.

He who keeps the venerable statutes of the Fathers shows himself a friend of unqualified religion; and he who takes care that no room be left for excesses demonstrates that he thinks on the good of grace. It is reasonable that the holy Church of Arles should enjoy its own privileges; and what antiquity has provided and the authority of the Fathers has confirmed, no new presumption ought to violate. Yet in such a way that the privileges of the other Churches acquired in times past do not waver: because that cannot be firm in part which touches the injury of the generality. Since, then, those things remain which the decrees of the Fathers granted to individual Churches, we decree that your Fraternity's diligence keep watch over those matters which have arisen concerning the cause of religion in the provinces both of Gaul and of Spain: and if reason demands the presence of priests, the custom being preserved, let each one, admonished by your belovedness's authority, assemble: and if, by God's help, the controversy that has arisen can be cut off, let us ascribe this to his merits: otherwise, let the quality of the business at hand come to the apostolic see by your report, so that, when all things have been carried out in their order, the enemy of goodness may find no place from which to flatter himself. Therefore, as we said above, throughout the individual churches let the benefits that have long been guarded be preserved.

And if the bishop of the church of Aix, or any other, when summoned by the metropolitan pontiff according to the definition of the canons, refuses to obey, let him know that he must be subjected—which we do not wish—to ecclesiastical discipline. And in this matter we especially desire you to be solicitous, that if anyone from the regions of Gaul or Spain, of ecclesiastical order and office, is compelled to come to us, he should undertake the journey of pilgrimage with the notice of your fraternity, so that neither should his honor suffer any insult through ignorance, and, with ambiguity removed, he may be able to be admitted by us into the grace of communion with a secure mind. May God keep you safe, dearest brother. Given on the third day before the Ides of June, in the consulship of the most illustrious man Flavius the senator (A.D. 514).

LETTER X (FORMERLY VI).

AN APOLOGY AGAINST THE INFAMOUS LIBEL OF THE EMPEROR ANASTASIUS, WHICH SHAMELESSLY TORE AT THE PONTIFF ON ACCOUNT OF THE SENTENCE OF EXCOMMUNICATION ISSUED AGAINST HIM.

To the letter of the Emperor Gratian, of August majesty, the blessed Ambrose replied in eight books, because for the catholic faith it did not weary him to speak at greater length, and here he did not disdain gladly to receive it. I have said this so that, if by bringing forth the little book I have gathered its measure, I may not be thought to have spoken things that ought not to be said. If, emperor, among foreign kings, and those ignorant of all divinity, I were to have to speak for the catholic faith, whatever would be fitting for its truth and reason I would plead even at the peril of death. Woe to me if I have not preached the gospel (1 Cor 9), and it is better to incur the loss of the present life than to be punished with everlasting damnation. But you, if you are a Roman emperor, you ought also to admit the legations of barbarian nations with clemency. If you are a Christian prince, you ought to hear with patience the voice of whatever apostolic prelate. Your insults, emperor, which you yourself weigh under divine judgment—whether you have poured them out against me with a religious mind—I confess that, either for my sake or for yours, I cannot conceal them. For my sake, by recalling the promise of the Lord, who says: When they have persecuted you and spoken all manner of evil against you, rejoice for righteousness' sake (Mt 5). For yours, because I would not wish my glory to come about in such a way that it could burden you not a little.

And I indeed, instructed by the Lord's and the apostles' teachings, desire, emperor, to return a blessing for your curses, to render honor for insults, and to restore love for hatred. But consider, I pray, lest by him who says, "Vengeance is mine, and I will repay" (Rom. 12), as much as is forgiven by me, so much the more abundantly be exacted from you. For what Christ says concerning those who have caused scandal to one who believes in him—even, perhaps, the least—let the Gospel report, not be proclaimed by my voice. But perhaps you say, emperor, that you are rather the least, since you believe in Christ, and that this is more rightly understood of you, and that I am the one causing scandal to your faith. Christ, therefore, truly God entire and man entire, was thus conceived, thus conversed in the world, thus suffered, thus was among the dead, thus raised again, thus appearing with his disciples, thus lifted up into heaven, thus from thence declared to be about to come, thus even today you persist in the region of heaven, the Apostle saying, "In whom dwells all the fullness of the Godhead bodily" (Col. 2), and certainly it is said of him, that he now is himself. Therefore he is the least who has thus believed in Christ. But one of this kind believes in Christ who believes in the whole Christ, not in a half-Christ, and therefore not in Christ, because Christ is not except whole. But whole he is not except of this kind.

Of such a one who believes in himself, then, he says: for he himself is the least of his, and is small; and what he promised on behalf of the one scandalized, as has been said, is better shown by his own words. Perhaps you may say, emperor: But I also believe in such a Christ, and therefore I am rightly numbered among his least. This is more serious, if you both believe in such a one and mingle in communion with those who do not believe in such a one. Not only, says the Apostle, those who do these things, but those who consent to those doing them (Rom. 1). Or is not to communicate to consent with such persons? Therefore either teach that others are not such, or, as has been said, it will be far more serious to strive against the truth known to oneself. The insults, then, emperor, which you think should be brought against my person, how glorious they are to me, so they could not burden you! To my Lord it was said by certain persons: You have a demon, glutton (John 8); born of fornication (Matt. 11); and do you think that I ought to grieve for myself? How has it been guarded against one who brings forth such things, both by divine and by human laws? In the mouth of two or three witnesses every word shall stand (Matt. 18). What when, with both human and human judgment examining you, false things have been approved? What will you do, emperor, in the divine judgment? Or, because you are emperor, do you think that there is no judgment of God? I pass over the fact that it does not befit an emperor to be an accuser. Finally, by the same divine and human laws no one can be both accuser and judge. Surely you will not plead your case under another's judgment? Or will you stand as accuser?

You say that I am a Manichaean. Am I then a Eutychian, or do I defend the Eutychians, whose frenzy most of all supports the error of the Manichaeans? Rome is my witness, and the archives give testimony, whether I have deviated in any part from the catholic faith, which I received when I came from paganism to the see of the blessed apostle Peter. Let someone come forward and convict me by whatever reasoning; otherwise these are insults, not proofs of crimes. I do not know whether the charge of falsehood is brought against those to whom it is objected, or whether I am objected against by false accusers who say hostilely that I was not consecrated in order. Amid the showers of stones I escaped wholly; God judged. Because you are emperor, do you think that the divine judgment is to be despised? But perhaps you will say that God, even when angry, often permits all manner of harmful things. It is written: By their fruits you shall know them (Matthew 7). Show, therefore, what you think should be argued, so that you may demonstrate that God, most of all angered, permitted things that were not fitting. Is it because I in no way yield to the Eutychians? These things do not wound me, but they plainly and openly show that you have thought to repel my honor, which the blessed Peter imposed by his intervention. Is it because you are emperor that you strive against the power of Peter? And do you who receive Peter of Alexandria contend that the blessed apostle Peter is to be trampled upon in his vicar, such as he is? Would I have done well if I had favored the Eutychians? If I had communicated with the name of Acacius? It cannot be hidden why you make these pretenses.

Let us compare the honor of the emperor with the honor of the pontiff: between them there is as great a difference as there is between the one who takes charge of human affairs and the one who takes charge of divine affairs. You receive baptism from the pontiff, you take the sacraments, you ask for prayer, you hope for blessing, you beg for penance. Finally, you administer human things; he dispenses divine things to you. Therefore, not to say a higher, certainly the honor is equal. And do not think that you surpass him by the pomp of the world, because what is weak in God is stronger than men (II Cor. 12). And so consider what befits you. Yet when you have burst forth into accusation, you stand with me on equal footing in both divine and human laws; in which, if I am to be deprived of the highest honor because you prefer it so, I, convicted by your accusation, will by equal reasoning lose my dignity if you are not convicted. Let this be a judgment in the world, with God and his angels watching; let us be a spectacle to the whole age, so that either a priest of good life or an emperor of religious modesty may obtain an example. Because the human race is governed especially by these two offices, so that nothing ought to exist by which the divinity may be offended, especially since each honor seems to be perpetual, and thus provision is made for the human race by either one.

I pray, emperor, if I may speak with your leave, remember that you are a man, so that you may use the power granted you by divine providence; for even if these matters have come about under human judgment, it is necessary that they be settled under divine examination. Perhaps you will say that it is written: We ought to be subject to every power (Rom. XIII). We indeed accept human powers in their own place, so long as they do not raise their wills against God. But if every power is from God, then all the more is that power which has been set over divine matters. Defer to God in us, and we will defer to God in you. But if you do not defer to God, you cannot use His privilege, whose rights you despise.

You say that I, with the senate conspiring with me, have excommunicated you. Indeed I have, but what was done reasonably by my predecessors I undoubtedly follow. You say that the Roman senate treats you badly. If we treat you badly by persuading you to depart from the heretics, do you treat us well, whom you wish to join prematurely with the heretics? You will say, What is it to me what Acacius did? Withdraw, then, and it is nothing to you. For if you do not withdraw from him, it pertains to you also. Let us both let the dead man go. And we ask this, that what Acacius did may have nothing to do with you. You make us bring it against you, you who wish what Acacius did to pertain to you.

We avoid what Acacius did; do you also avoid it. What Acacius did pertains to neither of us, so that you may, without the things Acacius did, be joined with the cause that pertains to us; so that you may, without Acacius, be associated with our communion. We did not excommunicate you, emperor, but Acacius. You withdraw from Acacius, and you withdraw from his excommunication. Do not involve yourself in his excommunication, and you are not excommunicated by us. If you involve yourself, you are excommunicated not by us but by yourself. Thus it comes about in either case: whether you withdraw, you are not excommunicated by us; or whether you do not withdraw, you are not excommunicated by us. Catholic princes have indeed always anticipated the apostolic prelates with their letters of appointment, and, as good sons, have sought that confession and preeminent faith with the affection of due piety, to which you know that the care of the whole Church was delegated by the mouth of the Lord Savior himself. Because your tranquility is believed perhaps to have passed this over on account of public occasions, lest I be judged to seek my own honor rather than solicitude for the Lord's flock, I did not cease to appeal to you with my own voluntary conversations.

You designate it as having been made public that your Serenity, sending a military band, compelled those who had chosen to keep themselves from the contagion of the treacherous for many periods of time, by force and arms, into the detestable fellowships of a prevaricated communion. Here I do not cease, by my voice, to implore you, prince of human affairs, whatever sort of vicar of the apostolic see I am, that you remember that you are a man, however great the power of the world you are supported by, and that you look around at all who from the beginning of the Christian dogma have attempted with various purposes to persecute or afflict the catholic faith, and how—by the pursuit of devastation, of which the destruction brought upon them was pleasing—those very men who brought these things in by prevailing have failed, and the orthodox truth has prevailed the more, whereby it was thought to be oppressed; which, just as it is shown to have grown under its persecutors, so it is known to have crushed those who pursued it. I wonder if human sense does not intend this, especially one who wishes to be called by the name Christian, that he is without doubt to be counted among those who have attacked the right confession and Christian communion with various superstitions—unless, while they themselves strive in whatever way to strike this down.

For what difference does it make whether a pagan, or—what is worse—one under the name of Christian, tries to break down the true and sincere tradition of the apostolic rule, and rushes into this blindness, so that while in those regions absolutely all heresies have public license to profess their opinions, the liberty of the catholic communion alone is thought by those who consider themselves religious to be something to be overthrown? And if this is thought to be error (which is not permitted), let it be allowed along with the other errors which have the opportunity to act there. But if it is reckoned integrity, it ought rather to have been followed than laid waste by violent persecution. Nor is it proven that they could have pursued it, unless they were followers of depraved things. But lest they themselves be convicted of erring, they thought to drive back that by which they were tottering as they erred, preferring not to pursue what is just, but rather to remove that by which they might be taught that they were unjust. Thus God has withdrawn from human minds, so that they obstinately do not look upon the will contrary to justice, and [do not consider] that in this world divine judgment cannot be absent, and that after the course of this life it will not be absent from that trembling examination, under which the pursuits of pernicious actions, examined in every way, are laid bare, and being laid bare are punished—unless there are those who do not believe these things at all, or who trust that they have perpetrated them with impunity.

But we never cease, with whatever voice we can, to call to witness the conscience of the human race that almighty God will in no way fail His own, and that however great human presumption may be, however great its power, under the divine will the judgment of this atrocity will without doubt be avenged. For we trust that such a daring act will not escape even here, and will receive at that great judgment of God what is owed to such rash deeds by divine retribution. Let it suffice that we have by no means kept silent about these things, so that when the heavenly vengeance has followed, human reflection may recognize both that we spoke the truth and that we did not idly pronounce the punishment that was to come, and that we set before you the form of a warning, by which such precipitate acts may hereafter be restrained. Certainly, if you decide that such men are therefore to be left to their own judgment, because it is not fitting that Christ, confessed under whatever title, be harassed by Christians, nor that those living under Roman law be torn apart by Romans, then it is consequently shown that to attack men who are Roman, and of whatever Christian profession, cannot in any way be called either Christian or Roman. Therefore they should either have been driven out, or no one at all should have been attacked; and what you judge must be removed in one class, drive out in all, if you prevail. If all things are to be tolerated, then no one at all is to be excluded. Otherwise, while by sparing all errors you are a friend to them, it is proved that only the truth has displeased you.

All catholic princes, whether they took up the reins of government with their imperial offices, or acknowledged new prelates appointed to the apostolic see, straightway sent their writings to it, that they might show themselves to be its partners. And so those who have not done this declare themselves by that very fact to be aliens from it, which they also establish against you in your own letters, unless they avoid you as a rival, an accused party, an enemy, and a judge. It is no wonder if the patrons of the Manichees persecute catholics, since falsehood cannot but persecute truth. It is no wonder if they rage against the orthodox, since it can agree with all heresies, and the friends of all errors cannot but be enemies of those alone who do not err. If it is an error, it must be refuted; but if it is not an error, know that you lack the truth, you who persecute by the error you profess (or: by the error you are convicted of). But the devotee of depravity cannot but persecute him who is the enemy of depravity.

EPISTLE XI (FORMERLY VII).

Of Pope Symmachus, or at least written in his name by the deacon Ennodius, to the bishops who are confessors (deported to Sardinia and other islands).

Symmachus to his most beloved brothers, the bishops of Africa.

Perhaps the enemy would think it a gain, if amid the dangers which he has brought upon Christians he had subjugated the minds of the faithful, and, with the Lord's flock scattered through various places, there should not remain even among the few any by whom, with persevering faith, he might be trampled underfoot. He still reigns among your number, who has pleased himself not so much in multitude as in devotion. For it is written (Luke 22) that power was given to Satan to sift the servants of Christ, so that what could be found of the wheat might be joined to the storehouses, and what of the chaff might pass over to feed the fires. To you especially it was said: Fear not, little flock; it has pleased your Father to give you the kingdom (Luke 12). The sword of the faithless has indeed come among you, to cut away the withered members of the Church and to lead the sound to heavenly glory. What soldiers Christ has, the contest shows; who deserves the triumph is known through battles. Do not fear that they have taken from you the fillets of the pontifical crown. With you is that priest, or rather victim, who has not been accustomed to rejoice in honors so much as in minds. Greater are the rewards of confession than the gifts of the dignity that is named: to those, human favor often leads even persons of lesser merit; these, unless supernal grace grants, it does not bestow.

For he himself both fought and conquered in you, whom faith merits and who deserves to be joined among the torments of men.

There is no need of lengthy conversations to stir up the heavenly fervor in you. The fire of divine power has its own increase. There is no need for those already placed upon the trophy to be raised up with praises, who have conquered without a monitor: whatever the blandishments of praise bring weighs upon the conscience of a Christian. Indeed, the deed you have done is one of virtue, but it must be surpassed by the repayment of the highest reward. Nevertheless, that which you have hoped for, by letters sent to our son the deacon N. Ennodius, seeking the blessing of the blessed Nazarius and Romanus, we do not deny to the faithful. Receive the venerable patronage of the invincible soldiers, since the Emperor has already acknowledged your pious faith in battles. God will grant you happily to complete the gifts of confession, when it pleases him to restore quiet to the Churches; and that he may console with the sweetness of peace the grief which adversity has brought in.

LETTER XII (FORMERLY XI)

TO THEODORE OF LAUREACUM, TO WHOM HE GRANTS THE USE OF THE PALLIUM.

Symmachus, by the grace of God bishop of the holy apostolic see, to Theodore, most reverend and most holy brother, archbishop of the Church of Laureacum.

During the days of your life, the use of the pallium, which for the adornment of the priestly office and to show the unanimity which the whole flock of the Lord's sheep—which have also been entrusted—undoubtedly ought to have with the blessed apostle Peter, you requested from the apostolic see, as was fitting; and we have gladly granted it, as being from the same apostles the Church was founded, according to the custom of the ancients, to show that you are a teacher and archbishop, and that your holy Church of Laureacum shall be the metropolitan see of the province of the Pannonians. Therefore, with the pallium, which out of apostolic charity we send to you, we earnestly admonish you to use it according to the custom of your Church, and we likewise desire that you understand that the very garment with which you are adorned at the solemnities of the Mass displays the sign of the cross, by which know that you ought to suffer together with your brethren and be crucified in affection to worldly enticements.

Therefore, when you have put on this kind of insignia outwardly, consider inwardly in your mind that it is more a burden than an honor, and so temper your heart, with God covering it, from the desire of this world, that you may both strive to carry out the governance entrusted to you and may match the dignity you have obtained, by whose office you are raised up, both by uprightness of character and by liveliness of solicitude and by the most unblemished keeping of the faith, so that you yourself may deserve to obtain from God, the rewarder of all good things, both the grace of blessing and eternal life. Amen.

COPY OF THE CONSTITUTION

MADE BY THE LORD POPE SYMMACHUS, CONCERNING THE ABROGATION OF THE LAW OF KING ODOACER OPPOSED TO ECCLESIASTICAL LIBERTY IN THE ELECTION OF THE PONTIFF, AND CONCERNING MATTERS OF THE CHURCH TO BE PRESERVED.

In the consulship of the most illustrious man Flavius Avienus the younger, on the eighth day before the Ides of November, in the basilica of the blessed apostle Peter, with the venerable man Pope Symmachus presiding, together with the honorable men and bishops Laurentius, Maximus, Peter, Laurentius, Aemilianus, Tigridius, Felix, Bassianus, Cresconius, Pacatianus, Benignus, Rufentius, Innocentius, John, Maximus, Stephen, John, Serenus, Eulalius, Proculeianus, Fortunatus, Laurentius, Eustathius, Martianus, Jucundus, Candidus, Fortunatus, Felix, Eutychius, Elpidius, Aprilis, Innocentius, Mercurius, Hilarius, Fortunatus, Concordius, Asellus, Innocentius, Stephen, Gerontius, Paschasius, Vitalis, Memor, Severinus, Hilarius, Veneriosus, Innocentius, Castus, Colonius, Silvacus, Maximilianus, Aristo, Severinus, Propinquus, Martyrius, Valentinus, Sebastianus, Romanus, Vindemius, Vindemius, Victor, Dulcitius, Ursus, Mercurius, Asellus, Servodei, Adeodatus, Asterius, Martinianus, Felix, Eusebius, Augustus, Projectitius, Chrysogonus, Venantius, Rusticus, Sallustius, Probus, Amandus, Basilius, and Florentius.

With the presbyters also present—Projectitius, Martinus, Epiphanius, Sebastianus, Servodei, Octavianus, Anastasius, Abundantius, Vincomalus, Paulinus, Julianus, Marcellus Agatho, Benedictus, Crescentianus, Paschasius, Julianus, Severus, Paulinus, Adeodatus, Joannes, Timotheus, Laurentius, Hilarius, Adeodatus, Marcus, Stephanus, Venantius, Petrus, Chrysogonus, Litorius and Chrysogonus, Tinulus and Maximus (or Maximinus), Fortunatus—with the deacons Anastasius, Hormisda, Joannes, and Agapetus also standing by, Symmachus, bishop of the catholic Church of the city of Rome, said:

Your fraternity has indeed acted well in obeying the laws of the Church, and under the fear of divine judgment you have determined what was to be established, and you have reached the summit of justice, in that you comprehensively embrace all things sufficiently; nor does completeness need any addition, especially concerning those clerics whom the love of domination has seized and has made to reject the yoke of ecclesiastical discipline, who, it is established before you (or us), have therefore made a schism. Yet you have not denied them the mercy that God commands to be shown to all, as was fitting—if only the hardness of their heart does not acquire punishment for itself, while it despises the remedies offered, whose excesses it is difficult to recount. Nevertheless, one matter that has occurred to me I do not delay to set before your venerable order.

They said among other things that a certain document had been written by Basilius of illustrious memory, as if out of love for the Church's property, in which no bishop of the Roman Church was present or subscribed, through whom it could have obtained legitimate validity. But so that I may not dispute about it, but rather so that your council may be able to judge: let it be sought out and brought forward into the midst, so that by reading you may recognize what sort of substance it can have. The holy synod responded: Let it be brought forward into the midst, so that it may be recognized what sort it is. And while he was speaking, Hormisda the deacon read it out.

II.

When they had sat together in one place at the blessed Peter the apostle—the sublime and most eminent man, the praetorian prefect and patrician, also acting in the stead of the most excellent king Odoacer—Basilius said: Although it is a matter of our zeal and religion that in the election of a bishop concord should be preserved principally for the Church, lest on the occasion of sedition the standing of the citizenry be called into doubt, nevertheless by the admonition of the most blessed man our pope Simplicius, which we ought always to keep before our eyes, this was enjoined upon us (you remember) under oath: that on account of that uproar and the detriment of the venerable Church, if it should happen that he depart from this light, no one's election should be celebrated without our consultation.

And when Cresconius, bishop of the city of the Church of Tuder, was reading, he rose from his seat and said: Let the holy synod consider this, that with religious persons set aside—those who are chiefly concerned about the election of so great a pontiff—they have reduced it to their own power, which is manifestly contrary to the canons.

Likewise Hormisdas the deacon read: For even when the venerable Church was enduring some confusion and loss, we wonder that, with us set aside, anything was attempted, since even while our priest was still alive, nothing should have been undertaken without us. Wherefore, if it pleases your greatness or holiness, let us preserve all things that pertain to the election of the future bishop in religious honor, specially setting forth this law, which we sanction for ourselves and our heirs with the devotion of a Christian mind: that never may any estate, whether rural or urban, or the ornaments or furnishings of the churches which now exist, or which have come into the rights of the churches under any titles whatsoever, be alienated by him who is now to be ordained bishop under common election, and by those who will follow in future ages, under anyone's title or contrivance. But if anyone wishes to alienate anything of these, let it be judged ineffective and invalid; and let anathema be upon the one who does it, or consents to it, or receives it. Maximus, bishop of Blera.

Bleda’s Church said: Now let the holy synod deign to declare whether it was permitted for a layman to dictate an anathema in the ecclesiastical order. Or whether a layman could pronounce an anathema against a priest, and, contrary to the canons, establish what did not befit him. Tell me, what seems right to you? Was it permitted for me, a layman, to give a law? The holy synod said: It was not permitted. And he added: Read the following. Hormisda the deacon read. And whoever has obtained a rural or urban estate of ecclesiastical law should know that he is protected by no law or prescription; but whether it is the one who has alienated it, or the one who has subsequently attempted, by contrary will, to recall such an estate that has been alienated, he who has obtained it shall restore it with its fruits. And while he was reading, Stephen, bishop of the Church of Venusia, rising from the assembly, said: Let it be read through. Hormisda the deacon read.

III.

He also wishes this penalty to apply to the heirs and co-heirs of the recipient. In this matter let any of the clergy have free faculty to object. For it is unjust, and akin to sacrilege, that what anyone has conferred, or certainly left, for the salvation or repose of his soul to the venerable Church for the sake of the poor, should be transferred into alienation by those whom it especially behooved to preserve these things.

Whatever items among gems, or gold and silver, and also among vestments, appear less suited for the Church's uses or adornment, and which cannot be kept and remain long, let them be sold at a just valuation and contribute to religious distribution. And when it had been read, Laurentius, bishop of the Church of Milan, said: This document could bind no pontiff of the Roman city, because it was not permitted for a layman to have any power of decreeing in the Church apart from the Roman pope, to whom the necessity of obeying remains, not the authority of commanding, especially since neither the Roman pope subscribed to it, nor is the assent of any metropolitan according to the canons read out. Peter, bishop of the Church of Ravenna, said: The document which has been published in our congregation, it is manifest that it stands with no force, because it neither agrees with the canons, and it appears to have been conceived by a lay person, especially because in it no prelate of the apostolic see is shown to have been present or to have confirmed it with his own subscription. Eulalius, bishop of the Church of Syracuse, said: The document which has been recited in the sacerdotal council is established by the most evident proofs to be invalid. First, because it appears to have been made against the rules of the Fathers by laymen, however religious, to whom no faculty of disposing of anything from ecclesiastical resources is ever read to have been granted.

Next, what is shown to be confirmed by the subscription of no prelate of the apostolic see. But if the priests of any province, holding a council within their own territories, have attempted anything without the authority of the metropolitan or of their own bishop, the holy Fathers decreed that it must be void; how much more is it beyond doubt that what is known to have been presumed at the apostolic see, when no prelate was present—he who, holding the primacy of the priesthood throughout the whole world by the prerogative of the blessed apostle Peter from his merits, is accustomed to give firmness to synodal statutes—by laymen, even with some bishops consenting (who nevertheless could not inflict prejudice upon the pontiff by whom they are proven to have been consecrated), lacks force, and can in no way be reckoned among ecclesiastical matters? The holy synod said: It is clear, according to the prosecution of our venerable brothers Laurentius, Peter, Eulalius, Cresconius, Maximus, and Stephen, and it is not uncertain among us, that this same document is of no weight, which, even if it could stand on some rationale, ought by all means in the synodal assembly, by the provident sentence of your blessedness, to be enervated and brought to nothing, lest it remain as an example for any laymen whatsoever, however religious or powerful, to decree anything in any city in any manner concerning ecclesiastical property; the care of disposing of which is shown to have been committed by God, without dispute, to priests alone.

Symmachus the bishop said: Now, since God has granted me the presence of your brotherhood, so earnestly desired, on whatever occasion, I wish (if it pleases you) that to be made firm which I believe accords with the resources of the Church, so that all those whom empty fury has stirred up against me may recognize that I strive for nothing more than that what has been entrusted to me by God in stewardship may be kept safe, and that it ought also to be pleasing to any successors who fear God, and to pertain to the guarding of the Church's patrimony. The holy synod said: We know that your provision attends to necessary matters, and therefore it is in your power to arrange what must be followed. Symmachus, bishop of the Catholic Church of the city of Rome, said: Great indeed is the cultivation owed to a venerable and priestly purpose, which it is incumbent upon to arrange what is right out of zeal, not out of necessity. But since in some who demand what belongs to others, avarice, the mother of vices, having cast aside the barriers of honorable restraint, thinks that whatever pleases is wholly expedient; and while it gapes for prey, it abuses the longsuffering of supernal mercy, and those who await correction, with heaven as their governor, think that they are not bound by judgments, although it is clear that for certain persons the delay of the divine sentence serves as an occasion for plundering.

But for us whom pastoral care and ecclesiastical duty bind, in view of the stewardship entrusted to us, an account of the substance must be rendered; it is necessary that we extend our solicitude not only to present times but also to ages to come, lest it redound to the detriment of our soul if those who can owe innocence to the statutes, presuming upon liberty, should complain, when religious matters can be supported both by our authority and by that of our successor, serving the ecclesiastical laws.

IV.

Having therefore weighed these matters, by a decree that shall endure with the consideration of our God, we sanction that from the present day no bishop of the apostolic see (so long as, by God's disposing, the saving doctrine of the catholic faith shall remain) may transfer a rural estate, of whatever size or insignificance, under perpetual alienation or exchange, to the rights of any person. Nor let anyone be excused on the plea of necessity, since what we speak is not personal; nor let any of the clergy or laity protect himself by this occasion taken up. But neither shall it be permitted to give anything under the right of usufruct, nor to retain what has been given, except to clerics, captives, and pilgrims: lest an occasion of ill treatment be furnished, since for that liberality other paths are reserved.

Indeed, the houses established in whatever cities, whose condition must be sustained by no small expense, with revenues received (if it should happen that they are offered) under just appraisal and in the fear of divine judgment, are to be exchanged (or, in another reading, leased).

VI.

We also wish the guardians of the churches throughout all the titular churches of the city of Rome—those who are presbyters, or whoever else it may be—to be bound by the same law: for it is sacrilege to say that a man of the second order in the church is not held by the obligation by which the supreme pontiff binds himself through the love of Christ. Whoever, however, being bound and forgetful of God and of this decree—by which we wish the priests of the city of Rome to be bound in religious chains—commits anything in the present constitution, and attempts in any way to alienate anything from the right of the titular churches or of the aforementioned church, beyond gold, silver, or gems, and also vestments, if they exist, or if any movable goods have accrued, in no way pertaining to divine ornaments, by perpetual right—with only the houses under the aforesaid condition excepted—let him, as donor, alienator, and seller, be punished by the loss of his honor.

VII.

Furthermore, whoever has sought or received, or who has subscribed to the giving of presbyters, deacons, or defensors—whereby God, angered, strikes souls—let him be smitten with anathema. And let the same vengeance which we set forth against the alienator be upon the receiver or subscriber among the persons comprehended above, that is, those whom we have decreed to be smitten with anathema (the established penalty of accomplices being preserved). Unless perhaps both the alienator himself, when he reclaims, and he who received, have provided for themselves by swift restitution.

VIII.

But if, with too little care for the soul, anyone has perhaps neglected the remedy offered, beyond those kinds of penalties which are recorded above, if any document has been drawn up contrary to right, it shall be made void with all strength, even though from the beginning it had no force. But it shall also be lawful for any ecclesiastical persons to bring a voice of contradiction and to be supported by ecclesiastical authority, so that they may reclaim the alienated property together with its fruits; nor let him fortify himself with any obstacle before the tribunal of Christ, who contrary to right, without any consideration of piety, scatters abroad what has been left by religious souls for the substance of the poor. However, we wish the law of this constitution to be observed in the apostolic see alone; in all the Churches throughout the provinces, according to the consideration of souls, let the custom be preserved which their rulers shall see to be in accord with the purpose of religion.

SUBSCRIPTIONS.

Caelius Symmachus, bishop of the Church of Rome, have subscribed to this constitution made by us.

Caelius Laurentius, bishop of the holy Church of Milan, have subscribed to this constitution made by the venerable Pope Symmachus.

Peter, bishop of the catholic holy Church of Ravenna, have subscribed to this constitution made by the venerable Pope Symmachus.

Eulalius, bishop of the Church of Syracuse, have subscribed to this constitution made by the venerable Pope Symmachus.

Felix of Hierapolis.

Cresconius of Todi.

Aemilianus of Vercelli.

Jocundus of Subaugustus (variant: Augustanus).

Tigridius of Turin.

Vitalis of Fondi.

Bassus (variant: Bassianus) of Modena.

Pacatianus of Comacchio.

Maximus of Blera.

Martyrius of Terracina.

Rufentius of Ignatius.

Basilius of Tolentino.

Martinianus of Orte (variant: Ortona).

Benignus of Acquaviva.

Fortunatus of Suessa.

Severinus of Tyndaris.

Eucarpus of Messana.

John of Spoletium.

Stephen of Venusia.

Valentinus of Amiternum.

Romulus of Praeneste.

Probus of Camerinum (variant: Camarinum).

Indemius of Antium.

Candidus of Tibur.

Fortunatus of Fulginium.

Proculeianus of Sepinum.

Martianus of Aesium.

Maximianus of Perusia.

Chrysogonus of Alba.

Eutychius of Tranum.

Laurentius I of Boianum.

Fortunatus of Anagnia.

Paschasius of Vulturnum.

Marcus of Samonium.

Aprilis of Nuceria.

Memor of Canusium.

Innocentius of Forosempronium.

Florentinus of Vestinum.

Felix of Nepet.

Concordius of Mescua.

Amendus (variant: Amantius) of Potentia.

Asellus of Populonium.

Colonius of Foroclodium.

Elpidius of Volaterrae.

Projectus (variant: Projectitius) of Forinovis.

Veneriosus of Pola.

Bonifacius of Foroflaminium.

Sebastianus of Sora.

Rusticus of Buxentum.

Venantius of Senogallia.

Victor of Luna.

Innocentius of Trifernum.

Silvinus of Velitrae.

Justus of Signia.

Ariston (variant: Aristus) of Ostia.

Augustus of Lipara (variant: Lupara).

Felix of Nepi, in place of Ursus.

Asterius of Aquinum.

Propinquus of Trebia.

Eusebius of Fanum.

Romanus of Nomentum.

DECREE

OF POPE SYMMACHUS.

(From Gratian, xxx, q. 1, can. 8.)

Equal penance is imposed on him who is shown to have violated his spiritual daughter and his penitent.

All whom we receive in penance are so much our spiritual children that they are also the children of those whom, either by our receiving them or by those who immerse them in the name of the thrice-repeated immersion, the water of sacred baptism has regenerated. Sylvester also, teaching, admonishes every priest that no one should approach his penitent for the sake of fornication: because it is written: all whom we receive in penance are so much our children as those received in baptism. Wherefore, if anyone has perpetrated this crime, let him lose not only the honor of his rank, but also submit himself to continual penance even to the end of his life.