Letter 19: Setting aside an excuse for not having written earlier through Faustus and Irenaeus, Gelasius writes the emperor a...

Of Pope Gelasius to the Emperor Anastasius. (A.D. 494.) [Argument: Having made his excuse for not having sent letters to him through Faustus and Irenaeus (sec. 1), he discusses the two powers, the ecclesiastical and the royal (secs. 2 and 3), and beseeches the emperor not to allow the Church to be torn apart in his times over the case of Acacius (sec. 4). Finally he refutes the various objections raised in defense of the schism (secs. 6-12).] 1. The servants of your piety, my sons Faustus the Master and Irenaeus, men of illustrious rank, together with their companions, while discharging a public embassy and having returned to the City, reported that your clemency had inquired why I had not sent you the writings of my salutation. Not from my own habit, I confess; but since those who had long ago been sent from the regions of the East had spread abroad through the whole City that the license even of seeing me had been denied to them by your commands, I believed that I ought to refrain from a letter, lest I should prove burdensome rather than dutiful. You see, therefore, that this came about not through any dissimulation on my part, but was a matter of fitting caution, lest I should impose annoyances upon minds that were spurning me. But when I learned, through the report of the aforesaid men, that the benevolence of your serenity had graciously sought out the discourse of my humility, then in truth I weighed the matter, considering that I should not undeservedly be at fault if I kept silent; because, glorious son, both, as one born a Roman, I fear, revere, and look up to the Roman prince, and, as a Christian, I desire to share understanding of the truth with him who has the zeal of God; and, as the vicar of the Apostolic See, such as I am, wherever I shall find anything lacking to the full Catholic faith, I strive, according to my small measure, to supply it with opportune suggestions. For since the dispensation of the divine word has been enjoined upon me, woe is me, if I do not preach the Gospel! And since the blessed Apostle Paul, the vessel of election, dreads this and cries out, much more must it be feared by me, an insignificant man, if I withdraw the ministry of preaching that has been divinely inspired and transmitted by paternal devotion. 2. I pray your piety not to judge as arrogance the office of divine reasoning. Far be it, I beseech, from a Roman prince to reckon as an injury the truth conveyed to his perceptions. There are indeed two powers, august emperor, by which this world is chiefly governed: the consecrated authority of pontiffs and the royal power. Of these the weight of the priests is the heavier, inasmuch as they must render an account, in the divine judgment, even for the kings of men themselves. For you know, most clement son, that, although you preside over the human race in dignity, nevertheless you devoutly bow your neck to those who are set over things divine, and from them you await the means of your salvation, and in receiving the heavenly sacraments and in disposing of them as is fitting, you recognize that you ought to be subject to the order of religion rather than to preside, and that in these matters you depend upon their judgment, and do not wish them to be brought under your will. For if, as far as pertains to the order of public discipline, the bishops of religion themselves, recognizing that the empire has been conferred upon you by supernal disposition, obey your laws also, lest in worldly matters they should seem to oppose your judgment that has been issued, with what affection, I ask you, is it fitting to obey those who have been appointed to dispense the venerable mysteries? Therefore, just as no slight peril hangs over the pontiffs if they have kept silent concerning what befits the worship of the Divinity, so there is no moderate danger, which God forbid, for those who, when they ought to obey, hold them in contempt. And if the hearts of the faithful ought to be submitted generally to all priests who rightly handle divine things, how much more is assent to be given to the prelate of that See, whom the supreme Divinity willed to take precedence over all priests, and whom the piety of the universal Church has continually celebrated as such ever since? 3. Whereby your piety evidently perceives that never can anyone by any merely human counsel raise himself up to the privilege or confession of him whom the voice of Christ set before all, whom the venerable Church has always confessed, and devoutly holds as primate. The things that are established by divine judgment can be attacked by human presumptions, but they cannot be conquered by the power of any persons. And would that against those who strive against them their pernicious audacity were not so great, as that which has been fixed by the very Author of sacred religion cannot be torn down by any power! For it is the firmament of God. Was it ever the case, when religion was assailed by any persons, however much it could be hard-pressed by novelty, that it did not rather remain unconquered the more it was thought capable of succumbing? Let certain men cease, therefore, I beseech you, in your times, through the occasion of ecclesiastical disturbance, headlong to grasp at things that are not permitted, lest both they fail in any way to lay hold of those things which they wrongly desire, and they do not keep their proper measure before God and men. 4. Wherefore, in the sight of God, purely and sincerely, I entreat, beseech, and exhort your piety, that you receive my petition not with indignation: I ask, I say, that you would rather hear me entreating in this life, than, which God forbid, perceive me accusing in the divine judgment. Nor does it escape me, august emperor, what the zeal of your piety was in your private life. You always desired to become a partaker of the eternal promise. Wherefore do not, I pray, be angry with me, if I love you so much that I wish you to hold perpetually the kingdom which you have temporally attained, and that you who command the age may be able to reign with Christ. By your laws indeed, emperor, you suffer nothing to perish from the Roman name, you allow nothing of detriment to be brought in. Is it then true, excellent prince, that you who desire not only the present benefits of Christ but also those to come, would suffer anyone in your times to bring loss upon religion, upon truth, upon the sincerity of catholic communion and faith? With what confidence, I ask you, will you seek there his rewards, whose losses here you do not prohibit? 5. Let not the things that are said for the eternity of your salvation be grievous, I beseech you. You have read what is written: Better are the wounds of a friend than the kisses of an enemy. I beseech your piety, that with what affection they are said by me, with that they may be conveyed to your perceptions. Let no one deceive your piety. It is true, what Scripture figuratively testifies through the prophet: One is my dove, my perfect one [Song of Songs 6:8]: one is the Christian faith, which is catholic. And that is truly catholic which is separated, by sincere, pure, immaculate communion, from the fellowship of all the perfidious and of their successors. Otherwise there will not be the divinely commanded distinction, but a pitiable confusion. Nor does any reason now remain, if we should be willing to admit this in any contagion whatsoever, why we should not open an entrance and a door to all heresies. For he who shall have offended in one is guilty of all [James 2:10]; and: He who spurns small things, falls little by little [Ecclesiasticus 19:1]. 6. This is what the Apostolic See greatly guards against, that, since the glorious confession of the Apostle is a pure root, it may be stained by no chink of depravity, by no contagion at all. For if, which God avert, and which we trust cannot happen, any such thing should come about, by what means could we then dare to resist error, or whence could we demand correction of those who err? Therefore, if your piety denies that the people of one city can be set in order, what are we to be made of in the whole universe of the entire world, if, which God forbid, it should be deceived by our prevarication? If the whole world has been corrected, turning away from the profane tradition of its fathers, how is the people of one city not corrected, if faithful preaching should follow? Therefore, glorious emperor, do I not will the peace of the churches, which, even if it could come about with the expending of my own blood, I embrace? But, I pray you, let us weigh in our mind of what sort that peace ought to be, not anyhow, but truly Christian. For how can there be true peace, in which inviolate charity has been wanting? And in what manner charity ought to be, is evidently preached to us by the Apostle, who says: Charity out of a pure heart and a good conscience and faith unfeigned. How, I ask you, will it be out of a pure heart, if it is infected by an external contagion? How out of a good conscience, if it has been mingled with depraved and evil things? In what way faith unfeigned, if it remains associated with the perfidious? Although these things have already often been said by us, it is nevertheless necessary that they be unceasingly repeated, and so long not kept silent, as long as the name of peace is held out: so that it may not be ours, as is enviously bandied about, to make peace, but that we may teach ourselves to will such peace as alone is shown to be peace, and beyond which no peace is shown to be. 7. Let the Eutychian dogma, against which the caution of the Apostolic See keeps perpetual watch, if it is believed that it can stand with the truth of the catholic faith preserved, be brought forth, asserted, and maintained with however great forces, so that not only by itself it may be shown how hostile it is to the Christian faith, but it may be demonstrated how many and how deadly heresies it contains in its filth. But if, as we rather trust, it is judged by catholic minds to be excluded, I ask you, why do you not also decree that the contagions of those at the same time, who are proved to be polluted by this, are to be refuted, since the Apostle says: Not only those who do things not to be done are to be seen as guilty, but also those who consent to those who do them? Therefore, just as, when a communicant in perversity has been received, perversity cannot but be likewise approved, so perversity cannot be refuted when an accomplice and follower of perversity has been admitted. 8. By your laws indeed those privy to crimes and the harborers of brigands are bound by an equal penalty of the judgments, nor is he reckoned exempt from the misdeed who, although he himself has not committed it, has nevertheless received the familiarity and confederacy of the doer! Therefore, since the Council of Chalcedon, celebrated for the truth and communion of the catholic and apostolic faith, condemned Eutyches, the author of detestable madness, it did not hold it enough, unless it likewise struck down his associate Dioscorus and the rest. In this manner, therefore, just as in each heresy it is held to be no ambiguity that the deed has always been done or is being done, their successors Timothy, Peter, and the other Peter of Antioch were not, man by man, by a council again held over each one individually, but by the rule of the synod once enacted, consequently struck down. How therefore does it not evidently appear that all are likewise bound by a similar tenor, who were the communicants and accomplices of these men, and that all whatsoever are deservedly to be separated from catholic and apostolic communion? Hence we say that Acacius too is by right to be removed from our fellowship, who chose rather to pass over into the lot of perfidy, than to stand in the sincerity of catholic and apostolic communion, although for nearly three years, that he might not come to this, he was competently instructed and taught by the letters of the Apostolic See. But after he had been made a partner of an alien communion, he could not but be cut off forthwith from the society of the catholic and apostolic, lest through him, if we delayed even a little, we too should seem to have incurred the contagions of the perfidious. But did he indeed, struck by such a penalty, come to his senses, promise correction, amend his error? Or had he wished to be more leniently dealt with, who did not feel even the hard blows? And since he died in his perfidy and condemnation, his name can as little be inscribed in ecclesiastical recitation, as the contagion of external communication ought to be admitted. Wherefore either let him be shown to be untainted by the heretical participation of those to whose communion he committed himself, or with the same men he cannot but be repelled. 9. But the bishops of the East whisper thus, that the Apostolic See did not write these things to them, as though either they themselves had made the Apostolic See certain by their letters about lawfully receiving Peter, or as though they had not equally been accomplices of this disorderly reception. And as they cannot show him to have been cleansed from heretical depravity, so they will in no way be able to excuse themselves as not being the associates of heretics. But what if perhaps they should allege that they referred to the Apostolic See, through Acacius, concerning the reception of Peter, all of them with one harmonious will? Let them perceive, by the same man, that a rescript was likewise made to them all in equal turn. But that the authority of the Apostolic See has, in all Christian ages, been set before the whole Church, is confirmed both by the series of the canons of the fathers and by manifold tradition. But whether anyone can usurp anything for himself against the constitutions of the Nicene synod, even from this point can be shown by the college of the one communion, not be opened to the minds of an external society. Among those men, if anyone is confident, let him come forth into the midst, and let him refute and instruct the Apostolic See concerning both points. Let the name therefore be removed from the midst, which works the distinction of the churches far from catholic communion, that sincere peace of faith and communion and unity may be repaired: and then, whoever of us has risen up, or strives to rise up, against the venerable antiquity, let it be competently and lawfully investigated. And there it will appear who, with modest purpose, keeps the form and tradition of the elders, who, irreverently leaping over these things, thinks that by rapine he can be made equal. 10. But if the person of the people of Constantinople is set before me, through whom it is said that the name of scandal, that is, of Acacius, cannot be removed; I am silent, because, when the heretic Macedonius was once expelled and Nestorius lately cast out, the catholic people of Constantinople chose to remain, whom they would have retained by affection for their condemned prelates. I am silent, that those who had been baptized by these same condemned prelates, remaining in the catholic faith, were troubled by no agitation. I am silent, that the authority of your piety has now even restrained popular tumults arising over trifling matters; and therefore much more, for the salvation of their own souls, the multitude of the city of Constantinople necessarily obeys you, if you princes lead them back to catholic and apostolic communion. For indeed, august emperor, if anyone, which God forbid, should attempt anything against the public laws, you could by no reason endure it: that the subject people may be brought to the pure and sincere devotion of the Divinity for you, do you not think it concerns your conscience? Finally, if the mind of the people of one city is thought not to be offended, lest divine things, as the matter demands, be corrected: how much more, lest divine things be offended, ought we, the whole catholic name, neither to harm the pious faith at all, nor are we able to? 11. And yet these same men ask to be healed by our will. Let them therefore allow themselves to be able to be cured by fitting remedies: otherwise, which God forbid, in passing over into their destruction we can perish with them, but cannot save them. But here what is rather to be followed, I leave to your conscience under the divine judgment: whether, as we desire, we may all together return to certain life, or, as they wish, may stretch toward manifest death. 12. But still they contend to call the Apostolic See, which suggests medicinal things to them, proud and arrogant. This has the quality of those who are often sick, that they accuse the physicians who recall them to wholesome things by suitable observances, rather than that they themselves should consent to lay aside or to reprove their noxious appetites. If we are proud, who administer to souls fitting remedies, what are those to be called who resist? If we are proud, who say that the paternal institutes must be obeyed, by what name are those to be called who oppose? If we are exalted, who desire that the divine worship be preserved in a pure and unsullied tenor, let those who feel against the Divinity also say, in what manner they are to be named. So we too, and the rest, are esteemed by those who are in error, as though we consented to their madness. Yet where the spirit of pride truly resides and fights, the truth itself indicates.

Oelasii papae ad Anastasium Augastam. (a.494.) I. RrmemUsa excusaiione^ quod ad dluin per Faustum el Irenaeum lUteras non de- dtrii (it. 1), de duabus potestaiibus ecclesiastica et regali disserit (n, 2 et S)^ el odsecrat imperaiorem, ne Ecclesiam suis temporihus Acacii causa dilacerari per- wdiiai (m. 4). Denique varias objectiones pro dtfensione schismatis oppositas dUuii (n. 6— 12). 1. Famuli') vestrae pietatis^ filii mei Faustus magister et Ire- naeosyiri illustres^) atque eorum comites publica legatione fungentes, '} a' c c hic in morem salutationia aubjiciunt Gelasius episco^us ad Anasta- UMm Auffusittm, praeter fidem mss. «) P* F" »ir in/., B? viri consularis] certe Fausto consule aimus 490 conaiguatur. -^ Mox iidem puhlica legatione fungentes, hoc est, pro civilibus rei publicae non pfo ecdeaiasticiB negotiiB: quo sensu inira n. 2 religionis antistites legibus im- perialibus parere dicuntur, quantum ad ordinem publicae periinet disdplinae. (a.494.)ad Urbem reversi clementiam vestram quaesisse dixerunt'), cur ad vos meae salutationis scripta non miserim. Non meo^ fateor, in- stituto; sed quum directi dudum de partibus Orientis vel Yidendi me licentiam sibi vestris praeceptionibus abnegatam tota Urbe disper- serint, a litteris credidi temperandum, ne onerosus potius qnam of- ficiosus exsisterem. Videtis igitur, non mea dissimulatione piOTe- nisse, sed competentis fuisse cautelae, ne respuentibus animis mo- lestias irrogarem. Sed ubi serenitatis tuae benevolentiam comperi praefatis indicantibus liumilitatis meae clementer expetisse sermo- nem, jam revera perpendi, reputandiuu *) mihi non immerito^ si tacerem; quia, gloriose fili, et**) sicut Romanus natus Romanum principem timo, colo, suspicio^), et sicut Christianus cum'^) eo, qui zelum l)ei hal)et, secundum scientiam veritatis habere desidero, et qualiscunque apostolicae sedis vicarius, quod^) ubicunque plenae fidei catholicae deesse comperero, })ro meo modulo suggestionibus oppoir- tunis supplere contendo. Dispensatione etenim mihi divini sermcmis 9 jg' injimcta, vae mihi esi, si non evangelizavero! Quod quum vas electio- nis beatus Paulus apostolus formidet et clamet, multo magis mihi exiguo nietuendum est, si divinitus inspirato^) et patema devotione transmisso subtraxero ministerium praedicandi. 2. Pietatem tuam precor, ne arrogantiam judices divinae rati(K nis officium. Absit, quaeso, a Romano principe, ut intimatam siiis sensibus veritatem arbitretur injuriam. Duo quippe sunt^ imperator Romanum civem naium esse gloriatus est. Ex eo quidem probabilior est illiai ' interpretatio , quod et sinml Anastasium, qui D^rrrhacchii natus erat, Ri piincipem Gelasius appellat. «) Ita D' D6 D» d' d«; D< F«« F" 0' 0« V< cc suscipio. ') Ita 0' 0* c; D^D^F^^F^NM* cum eum, D« cum uno, Mallemus simpliciter ut in D*^ secundis curis. Quamquam modestius est, quod Gelasius zeliim secmi- duiu scientiam imperatori deesse facile iunuens, sic precatur hoc munus, qnan non illi, schI sibi deesse seutirtH. Quart? nec necessaria conjectura Harduiui, forte pavem hahere legenduni ad niarg. notuntis. Potius zelum antt} habere supplendom foret. •) Ita mss. D' N^ d' d*, sc, evangelio (ex evangeiizavero)^ F^ F" e^cpir^i^ 0' C^ C inspiratum . . . transmissum. Moxquo a D^ D* Judicei, augXLste^ quibus principaliter niundus hic rcgitur: auctoritas sacrata (a.494.) pontificuni; et regalis potestas. In quibus tanto gravius est poudus s&cerdotum, quanto etiam pro ipsis regibus hominum'^) in divino reddituri sunt examine rationem. Nosti etenim^ fili clementissime^ qucMl licet praesideas humano generi dignitate^ rerum tamen prae- sulibus divinarum devotus coUa submittis^ atque ab eis causas tuae salutis exspectas^*)^ inque sumendis coelestibus sacramentis eisque ut eompetit disponendis^ subdi te. debere cognoscis religionis ordine potius quam praeesse, itaque^^) inter haec ex illorum te pendere judicio, non illos ad tuam velle redigi vohmtatem. Si^^) enim, quantum ad ordinem pertinet publicae discipUnae; cognoscentes im- perium tibi supema dispositione collatiun^ legibus tuis ipsi quoque parent religionis antistites^ ne vel in rebus mundauis exclusae vide- antur obviate sententiae; quo, oro^*) te, decet atfectu eis obedire, qui praerogandis venerabilibus sunt attributi mysteriis? Proinde sicut non leve discrimen incumbit pontificibus, siluisse pro Divini- tatis cultu, quod congruit; ita his, quod absit, non mediocre peri- Gulum est, qui/ quum parer^ debeant, despiciunt. Et si cunctis generaliter sacerdotibus recte divina tractantibus fideliimi convenit corda submitti, quanto potius sedis illius praesuli conseusus est ad- hibendus, quem cunctis sacerdotibus et Divinitas summa voluit *•) Loco hominum Baron. BubBtituit Domino, quod exinde arripuerunt edito- concilioruni nuUo sufTragante ms. Sed et in coiicilio Parisiensi YI anno c. 3, quod Capitular. lib. 5. c. 319 insertum est, et apud Auselm. I, 85 (in Yat. 1364) locus iste laudatur cuin vocabulo hominum, ciuod et aubnexa postu- ( kant. Principes reges hominum et pontifices praesides divinarwn rernm dicuntur, qnia illi humana administrant, hi etiam regibus divina dispensant, ut Gelasii suc- \ cessor Symmachus epist. 10 n. 8 ipsummet Anastasium alloquens explicat. Simili ratione et Fnlgeutius de verit. praedest. et grat. II c. 22 geminam illam pote- ftatr^ir* bIc definit atque distinguit: Quantum pertinet ad hujus temporis vitam, in ' Eceiesia nemo pontifice potiory et in saeculo Christiano imperatore nemo celsior in- vevfter. Vide et Felicis II epist. & n. 5 ad Zenonem. •«) Sie plerique ac potiores mss. (D^ 0* c'); N ' (prima manu cum F** F"* expectis) O' eaepectes, editi (etiam d' d^) expetis, Huc spectat illud Sjmmachi papae epist. 10 n. 8: Tu imperator a pontifice haptLsmum accipiSy sacramenta sumis, orationem paieiM^ benedictionem speras, poenitentiam rogas. Mox a D* F<* F"* hincque pro inque. •*) In vulgatis (exceptis d' d*) Nosti itaque. Verbum nosti abest ab omnibus jD8g. Deinde d' subdit: Itaque tua interest exillorum te pendere^ reluctautibus ce- teriB editiB et onmibus mss. Porro itaque idem sonat, quod atque ita seu ad- eo^e. (K' simpliciter et inter haec). Aute verba autem pendcre et velle sub- audiri debere nemo non videt. '^> Solus d* sicut enim refragantibus mss. et editis. '*) K* quo oro te affectu eis convenit obedive. \\\ aliis (^F*' F"* Q' V* V';: quo oro (V* qua hora) ie decet affectu eis convenit; O' 0* c quo logo te. Deinde b et sequ. conc. edit. substituerunt qui pro erogandis male. Idem Gelasius ep. 14. c. 8 sacri corporie pnraerogaiionem sub conspectu pontificis vel presbyteri exercendi jus dia- cooifl negat. (a.494.) praeeminere, et subsequens Ecdesiae generalis jugiter pietas cele- bravit? 3. Ubi pietas tua evidenter advertit^ nunquam quolibet penitos humano consilio elevare se quemquam posse illius privilegio Tel oon- fessioni^ quem Christivox praetulit universis, quem Ecclesia vene- randa confessa semper est et habet devota primatem. Impeti po6- sunt ^^) humanis praesumptionibus quae divino sunt judicio constitatay vinci autem quorumlibet potestate. non possunt. Atque utiuam sic contra nitentibus pemiciosa non sit audacia^ quemadmodum, quod ab ipso sacrae religioiiis auctore praefixum est, non potest ulla vir- 2 |?*tute convelH! Firmamenium^^') enim Dei siai! Numquidnam quum ab aliquibus infestata religio est, quantacunque potuit novitate stip^mri, et non magis hoc invicta permansit^ quo aestimata est posse sno- cumbere? Desinant ergo, quaeso te, temporibus tuis quidam per occasionem perturbationis ecclesiasticae praecipitanter ambire, quae non^') licent: ne et illa, quae male appetunt, nullatenus apprehen- dant, et modum suum apud Deum hominesque non teneant. 4. Quapropter sub conspectu Dei pure ac sincere pietatem toam deprecor, obtestor et exhortor'^), ut petitionem meam non indignan- ter accipias: rogo, inquam, ut me in hac vita potius audias deprecali- ^ tem, quam, quod absit, in divino judicio sentias accusantem. Nec me latet, imperator auguste, quod pietatis tuae studium fuerit in privata vita'^). Optasti semper fieri particeps promissionis aetemaie. Quapropter noli, precor, irasci mihi, si te tantum diligo^ ut regnum, quod temporaliter assecutus es, velim te habere perpetuum^ et qiii imperas saeculo, possis regnare cum Christo. Tuis certe legiboSp imperator, pateris nihil perire Romano nomini, nihil^) admittis in- «s) D< F<» F"» N» non possunt. •«) Ita mss. et editi. D* d< Fundnmentum. Mox pluree mss. (P* P" N' 0« ()• V^ y*) cum aliquibus infesta religio, ac deinde D' N* quantumque^ d* qumeumfme» ") Sic mss. et d* d*. Alii vero editi cum F* F^ quae non licet. £t pulo ante 0* perturbationibus ecclesiastica. Constantinopolitani antistitiB, qni secimdaai sedem affectabat, ambitioni hic occurritur. *•) d' omittit exhortor. w) 0 ' 0* c* nuHum admittis ingcrere (alii cc ingert) detrimentum. Sequimor F' F* d' d*. geri detrimenti. Itane verum est, princeps egregie, qui non solum (a.494.) praesentia Christi beneficia sed desideras et futura^ ut religioni^ ut Teritati^ ut sinceritati catholicae communionis et fidei temporibus tnis non^*) patiaris quemquam inferre dispeudium ? Qua fiducia, rogo te, illic ejus praemia petiturus es^ cujus hic damna non prohibes? 5. Non sint grayia, quaeso te^ quae pro tuae salutis aeterni- tttte dicuntur. Scriptum legisti : Meliora sunt vulnera amici quam ^^oy. otctda inimici. Quaeso pietatem tuam^ ut quo afiectu dicimtur a me^ ' eo tuis sensibus intimeutur. Nemo pietatem tuam fallat. Verum est, quod figuraliter per prophetam Scriptura testatur: Una est ro-Cant.G,8. lumba fnea^^^^erfecta mea: una est Christiana fides^ quae est catho- lica. Catholica autem veraciter^^) illa est, quae ab oninium perfi- dorum atque ab eorum successorum consortio sincera^ pura/ imma- cnlata communione divisa est. Alioquin non erit divinitus mandata discretio, sed miseranda*-'^) confusio. Nec ulla causa jam superest, si hoc in quolibet contagio voluerimus admittere, ne'^^) cunctis hae- resibus aditum januamque pandamus. Qui enim in uno off^enderit, Jac. 2, io. (mnium reus est; et: Qui minima spernit, paulatim decidit, Eccl.i9,i. 6. Hoc est, quod sedes apostolica magnopere praecavet^^'), ut quia manda radix est apostoli gloriosa confessio^ nulla rima pravitatis, imlla prorsus contagione maculetur. Nam si^ quod Deus avertat^ quod fieri non posse confidimus, tale aliquid proveniret, veP') cui jam resistere auderemus errori, vel unde correctionem errantibus posceremus? Proinde si-'^) pietas tua unius civitatis populum negat posse componi, quid nos de totius orbis terraruin sumus universitate factoriy si, quod absit, nostra fuerit praevaricatione deceptus? Si totus correctus est mundus profana patrum suorum traditione de- ")' Particulam neg^ntem, quae in vulgatis deerat, Bupplemus ex mss. Allu- dit ad fiicatae illius pacis studiimi ab Evagrio loeo mox citato memoratum, qno Anaatasius praesulibus, quidquid liberet tueri, licere volebat, adeo ut Cal- diedonensis concilii decreta susciperent alii, alii respuerent, Heuotico ceteri mor- dfciis inbaererent. d* quicquam inferri dispendii. «j p* p« N' 00 repetunt una esi. Moxque 0' qua catholica. ••) A mss. singularUer, Moxque D^ D' a d' successorum siiicera, 0' successo- riUmM communione, D* F^ F™ N' d* successoribus consortibus, plerique alii mss. (etiam <>• V V*) aicut editi conc. successoribus atque consortibus. Ex his omnibus uostram lectionem eruimos. •*) Ita 0« 0« V» V« d» c; D« F<» F"» N» nec; d« ut, Moxque N^ 0« decidet. ••) C c* praetaxamt, 0* taxavit, c^ c* c*" cavet, d' F*" F"» praecovet. Moxque F* F* N* O* 0* c d* mundo, ubi plures mss. et d' munda. Deiiide D^ delet nuUa rima p/t^aviiatig et post pauca habet fieri posse non crcdimus. «^ Ita D* F* F" N' d'; 0* 0* vet cuiquam, c* vel unicuique, c' c* c"^ unde cuiquam, w) Ita 0' 0« c; d« cur; D« D* F<» F"" N* d« omittuut si. Mox editi posse pace camponi contra fidem mss. F^ F°* univcrsi varicatione deceptus. XPISTOLAX BOICAll. POMTIF. I. 23 (a.494.) specta^^), quomodo noii eorrigatur unius civitatis popuIuS; si prae- dicatio fida suceedatV Ergo, gloriose imperator, nolo^**) ego eccle- siaruin pacem, quam, etiamsi ciun mei sanguinis impendio proYeniie posset, amplector? Sed, precor te, eujusmodi debeat esse pax ipsa, non utcimque sed veraciter (Jhristiana, mente libremus. Qaomodo enim potest esse pax vera, cui caritas intemerata defuerit? Garitas autem qualiter esse del)eat, nobis evidenter per apostolum praedicatnr, qui ^ :^* ait: Caritas de corde piiro et conscientia bona £t fide non ficta. Qno- modo, quaeso te, de corde erit pttro, si contagio inficiatur extemo? Quomodo de cmiscientia bona, si pravis fuerit malisque commixta? Quemadmodum^*) fide non ficta, si maneat sociata^cum perfidis? Quae quum a nobis saepe jam dicta sint, necesse est tamen inccssa- biliter iterari, et tamdiu noii taceri, quamdiu nomen pacis o)>tendi- tur: ut nostrum lion sit, ut invidiose jactatur, facere'*) paeem, sed talem velle nos doceamus, qualis et sola pax esse, et praeter quam nulla pax esse monstretur. 7. Eutychianum certo dogma, contra quod apostolicae sedis can- tela pervigilat, si creditur salva tidei catholicae posse veritate constaxe, promatur, asseratur et quantislibet viribns adstmatiu", ut non solmn per seipsum, quam inimicum sit fidei Christianae, possit ostendi^ sed quantas et quam lethales haereses in sua contineat colluvione, mon- strari. ^') Si autem, ut magis confidimus, a catholicis judicatis men- til)us excludeiidum, quaeso te, cur iion et contagia simul eomm, qui lioc probantur esse polluti, deceniitis refutanda, quum dicat apo- Uom. stolus: Non solum qui non facienda faciunt, reos videri, sed eiiam '"* qui consentiunt facientibus? Proinde sicut non potest perversitatia comniunicatore suscepto non pariter perversitas approbari, sic non potest refutari })erversitas complice et sectatore perversitatis admisso. 8. Legibus certe vestris^^) crimiiium conscii susceptoresqoe latrocinantium j^ari judiciorum poena constringuntur, nec expers *') c' c^ c*" ad marg. non negligo, D' a d' pacem turbari, contra fidem alich runi plurium mss. ^') Ita potiores mss. ct c d'; 0' d' quomodo. Deinde d' propter qiiam, c^ c' c^ c'" sed tamen velle doceamus ... nuUa t$*e im- \ stratur. \ ") Iloc est imperialibus, ubi notari videtur, quod ValcntiniAnus l. 1 cod Theod. TX, 20 sanxit: Eos, qui secum aiieni criminis reos occntendo soeianmty pm' atquc ipsos reos pocna exspectei: nec mm «pu>d idem imperator logo seqiiente oddit: Latrvncs quisquis sciens susceperit ctc. — Ibi F'* F"" constringii. facinocis aestiinatar; qoi; licet ipse non fecerit^ facientis tamen fa- (a.494.) miliaritatem foedusque receperit! Proinde quum Calchedonense con- rilinTn pro fidei catholicae atque apostolicae veritate communioneque celebratum damnaveritEutychen detestandi^^) furoris auctorem^ non aatis habuit, nisi ut pariter ejus quoque consortem Dioscorum cete- roaque peroelleret. Hoc igitur modo, sicut in unaquaque haeresi vel factom semper vel fieri non habetur *ambigimm, successores eorum Timotheus^®), Petrus, atque alter Antiochenus Petrus, non viritim prc^ter singulos quosque rursus facto concilio^ sed synodi semel actae regula consequenter elisi. Quemadmodum ergo non evidenter appa- rct, etiam cunctos simili tenore constringi, qui^') eorum communi- catores et compUces exstiterunt, atque omnes onmino a catholica aique apostolica merito commimionc discerni? Jlinc Acacium quo- qae jure dicimus a nostro consortio submovendum^ qui maluit in sortem transire perfidiae, quam in catholicae atque apostolicae com- muiionis'^) sinceritate constare, qumn fere triennium, ne in id ve- iiiret, apostolicae sedis epistolis doceatur competenter instructus. Poatquam vero conamunionis est factus alienae, non potuit nisi a catholicae et apostolicae mox societate^**') praecidi, ne per eum, si - vel paolulum cessaremus, nos quoque videremur subiisse contafpia perfidorum. Sed revera vel tali perculsus poena resipuit, correctio- nem promisit, emendavit errorem? Aut'*^) ille tractatus lenius volue- rat coerceri, qui etiam verbera dura non seusit? Quo in sua perfidia et danmatione moriente^^), tam ejus in ecclesistica recitatione non ••) O* O* a* b c Timoiheum, Petrum atque altenim Antiochenum Petmm non wVt Adb prapUr mngulos quosque rursus facto concilio sed synodi semel acta (O* 0' seme Jaeim) regula cansequenter eUsit. Plerique mss. Timotheus Petrus atque alter Anti- aekeim» Petnis non mritim singidariter nominatim unusquisque pro parte sua viritim tr singulos quosque rursus facto concilio sed ct synodi semel actae regulae (Beg. curis acHs regulis) consequenter elisi; emeiidantur ex F** F™ N^ 0* 0', qui- boB &vet D', iibi p06t Aniiochenus Petrus secunda nianu expuncta simt singulariter momimaiim unusquisque pro parte sua, et post virifim expunctii sunt propter singu- hg quosque, addito in margine in aiio non erat, Revera verba illa singulariter mamuuUim unusquisque pro parte sua nou nisi scholion pro explicanda voce otW- ite appodtom eaBe videntur. D* d* ea retinent, mutato ordine: non singulariter . . . parie sua vtritim propter singulos, sv) Sic potiores mss. et d* d^; alii et qui. Mox solus d* expunxit merito. w) D* d* sinceriiatis communione. Deinde in mss. et d* d* iriennio aut trien- mimmp ubi editi per triennium, Quo pacto computaiidum sit hoc triennium, ex Qelasii traet. I (gest. de nom. Acac. n. 8) discimus, ubi habetur: Per ferme vel ampUus sanctae memoriae papa Simplicius non desiit sciibendo ad Aca- eic. >•) SoluB d* addit sedis. «•) Sic D« F* F"N' c' c* c*o d». d» an ille . . voluit, K^ 0» 0« valuerat, a» valeat. *•) O' O* V* c' manente (0* sec. cur. morientt). Deinde D^ a^ ecclesiasticam recUaiionem scripaiBBe videntur; moxque 0' 0» contagium communionis non debet. 23* (a. 494.) potest nonien adscribi, qiiani (»xternae contagium non debet commu- nicationis admitti. Quapropter aut doceatur*^) ab haeretdca partici- patione sincerus, quorum se ille communioni permiseuit, aut cum eisdem non potest non repelli. 9. Sic^^) autem susurrant~ Orientis episcopi, quod ad eos sedes apostolica non ista eonscripserit, quasi vel ipsi de recipiendo legi- time Petro sedem apostolicaiii suis litteris fecerint certiorem, ?el hujus receptionis inconditae non jam pariter complices exstitissent. Quem^^) sicut non possunt docere ab haeretica pravitate fuisse pur- gatum, ita se haereticorum nidlatenus potenmt excusare consortes. Quid'*'*) si fortassis adstruxerint, quod ad apostolicam sedem de sa- sceptione Petri per Acacium cuncti consona volontate retulerint^ per eumdem sibimet omnes pari vice sentiant fuisse rescriptunL Apostolicae vero sedis auctoritas quod cimctis saeculis Christianis Ecclesiae praelata sit universae, et canonum serie patemorum et multiplici traditione firmatur. Sed veH^) hinc, utrum sibi quisquam contra Nicaenae synodi constituta quidpiam valeat usurpare, coUegio potest unius conmiunionis ostendi, non mentibus extemae societatis aperiri. Apud illos si quis coniidit, egrediatur in niedium, et apo- stflicam sedeni de^^) utroque revincat et instruat. Tollatur ergo nomen e medio, quod^'') ecclesiarum discretionem procul ac catho- licae conununionis operatur, ut sincera pax lidei communionisqoe ^\) D* 0« 0* c si. Doinde soliis d' srripserit. Do Petro Mougo seu Ale- xiindriiio postea Gelasius loquitur. <•') Ita D N^ U' 0« d«; alii guod, F^ F"" qui. Moxque 0« c voce (loco eoAmMrX ac deinde d- vore, ubi cuni F*' F"» N' 0' O' c* c^ c* c'** vice. De relatione AcMS hic meniorata e^mus in notitia epij^tolarum non exstantium Felicis II n. TSL Re- scripti autem apOBtolicae sedis nomino indicatur Felicis epist. 6, quo Acadoi [)rinunn danuiatus fuit. ") ()• et editi praeter d' d* de uiraque parie {O^ de utraque), Poatquam Oe- laaius seilis suae praerugativam ([uum canonum tum traditionis auctoritate ruit, Orientales provocat et experiri jubet, num ipsius assertionem revincere refellere valeant. reparetur et imitas: et tunc qiiis iiostruui coiitra venerandam vel(ii. 494.) insurrexerit vel nitatur insurgere vetustateni , conipetenter et legi- time perquiratur. Et illic apparebit, quis niodesto proj)osito custo- diat formam traditionemqne majorum, quis'*-') supra liaec irreveren- ter insilienS; quis rapina aequalem posse fieri arbitretur. 10. Quodsi mihi populi Constantinopolitani persona proponi- tor**), per quam dicatur nomen scandali, id est Acacii, non posse removeri; taceo, quia et haeretico quondam Macedonio pulso et Ne- storio nuper ejecto plebs Constantinopolitana catholica permanere delegerit *'), quam majonim praesulum damnatorum affectione reti- nexi. Taceo, quod qui ab eisdem ipsis damnatis*praesulibus^^) bapti- - zati fuerant, in fide catholica manentes, nulla sint exagitatione turbati. Taceo, quod pro rebus ludicris pophares tumultus nunc etiam vestrae pietatis auctoritas refrenarit^^); atque ideo multo nia- gis pro salute animarum suarum necessario vobis (^onstantijiopoli- tanae civitatis obtemperat multitudo, si eam ad catholicani et apo- stolicam communionem vos principes reducatis. Etejiim, iniperator auguste, si contra leaes publicas aliquid; quod absit, quispiam for- Nicaenom canonem secundam affectabat sedem, vicissim ipsi tacite exprobrat GelasiuSy quod rapina aequalem se sedibus apostolicis posse fieri arbitretur. 30J p4 pn Qi yt praeponiiur; conf. Gelas. ep. 3 n. 16. Moxque K^ tota plebs. s>) In vulgatiB hic additur potius, quae vox hic ut infra n. 12 reticetur in Neque hoc Gelasio inusitatum; nam et epist. 3 n. 13 legimus decct 7ws nostras ponere quam, et num. 16: vultis vobiscum medicos aegrotare quain, porticula potius utrobique tacita. Reticentiae ejusdem plura sunt et apud Augu- ftinum exempla. — Tum Quesn. sequentia sic exkibet: quam nmorc pmcsulum damnatorum ac defectione retineri; num aliqua auctoritate, me fugit. N^ d^ a de- /ediome retineri. i») Ita mss. 0 et c c. Alii mss. qidbus; pejus vcro d* d^ a quibus, omisso an- tea qui. Docet Gelasius superiorum temporum exemplo nullum plebi Constanti- nopolitajiae pro Acacio tumultus ciendi esse causam , quum baptismum ab ipso oollatain, aicut erga eos actum cst, quos Macedonius atqu^ Nestorius olim ba- ptizaTcrant, ratum habeat. »*) Anastasias Theodoro lectore lib. 2 pag. 666 testc venationes amphitheatri oMStuiH» Hinc forte tumultuum illorum popularium, quos idem imperator refrc- nasae nimc dicitor, nata occasio. (a. 494.) tasse tentaret^ uuUa pati id ratioue potuisses: ad Divinitatis^^ jhi ram sinceramque deyotionem ut tibi plebs subdita redigatnry ctoh- scientiae tuae non putas interesse? Postremo, si unius civiti3& populi animus non putatur offendi***^), ne divina, ut res postiiXii^ corrigantur: quanto magis, ne divina offendantur, catholici nomMJok universi piam lidem nec laedere debemus onmino nec possumusf 31. Et tamen iidem nostra se poscunt voluntate sanari. Cc^-m- peteutibus ergo se sinant curari posse remediis: alioquin, quod sit, in eonim transeundo peniiciem cum illis perire possumus, i vero salvare non possumus. Jfim hic quid sit magis sequendcft^ sub divino judicio vestrae conscientiae derelinquo: utrum, sicut«3ioB optamus, simul onmes certam redeamus ad vitam, an, sicut illi I^ scunt, manifestam temlamus ad mortem. 12. Sed adhuc apostolicam sedem sibi medicinalia suggerent-^*''^ superbam vocare arrogantemque contendimt. Habet hoc quali'*»*. saepe languentium, ut accusent^^) medicos congruis observationifc^^ ad salubria revocantes, quam ut ipsi suos noxios appetitus depon^^^ vel reprobare consentiant, Si nos superbi sumus, qui animar*-^ remedia convenientia ministramus, quid vocandi sunt qui resultan:»''^ Si nos superbi siimus, qui obediendum patemis dicimus institut:^^» qui refragantur, quo appellandi sunt nomine? Si nos elati sum'»-'*; qui diviniun cultum puro atque illibato cupimus tenore servari; (^^ contra Divinitatem quoque sentiimt, dicant, qualiter nuncupenfaLT ^ Sic ^') et nos ceteri, qui in errore sunt, aestimant, quod eorum nax^ consentiamus msaniae. Ubi tamen spiritus superbiae veraciter coii- sistat et pugnet, veritas ipsa indicat.*^)