Letter 118: Part of the papal correspondence surrounding the Acacian Schism (484-519), the major breach between Rome and...

Indiculus [a memorandum of instructions], which was given to the bishops Ennodius and Fortunatus, to the presbyter Venantius, to the deacon Vitalis, and to the notary Hilarus. He prescribes how they are to conduct themselves in their legation to the Emperor Anastasius, and what they ought to answer concerning the several matters at issue. 1. When, with God's help and the prayers of the apostles, you come into the regions of the Greeks, if the bishops are willing to come to meet you, receive them with the reverence that is fitting. And if they wish to prepare a separate lodging [for you], do not spurn it, lest it be judged by the laity that you are unwilling to have any concord with them. But if they wish to invite you to a banquet, decline them with a courteous excuse, saying: "Pray, that we may first be counted worthy to have that mystic table [the Eucharist] in common, and then this [feast] will be the more pleasant for us." But as for provisions, or if they wish to offer anything else - except, however, conveyance, if the case requires it - do not accept them; but excuse yourselves in such a way, saying that you lack nothing, and hoping rather that they will lend you their hearts, where there are both gifts and riches and charity and unity and whatever is certain to pertain to religious joy. 2. When, by this arrangement, with God favoring it, you arrive at Constantinople, withdraw there, where the most merciful emperor shall have appointed; and before you see him in person, give no one leave to come to you, except those whom his Piety shall have sent. Afterwards, however, once you have seen the prince, if any orthodox men and of our communion, or men having zeal for unity, wish to see you, receive them under all caution; through whom perhaps you may even be able to discern what is being done. And so, having been presented to the emperor, hand over the letters with such an address: "Your father greets you, daily praying to God, and commending your reign to the confessions [the relics] of the holy apostles Peter and Paul, that God, who gave you such a desire that, for the cause of the Church, you chose to send envoys and to consult his Blessedness, may himself also grant the perfecting of your good will." 3. And if he should wish, before he receives the documents, to learn the order of the legation, use these words: "Command that the writings be received." If he shall say: "What do the documents contain?" you reply: "They contain greetings to your Piety, and they render thanks to God, because he knows you to be solicitous for the unity of the Church: read them, and you will learn." And make no mention whatsoever of any matter, unless first the letters that have been received are read through. And after the letters have been received and read, you add: "For he also sent letters to Vitalian, your servant, who, having received from your Piety, as he himself wrote, leave to do so, dispatched his men to your father, the holy pope. But because it was just that he should first direct [them] to your Clemency, he did this, so that, at your commanding and ordaining it, the writings which we have brought may, God favoring it, be delivered to him." If the emperor should ask for the letters directed by us to Vitalian, this is the way it must be answered: "Your father the holy pope did not enjoin this upon us, nor can we do anything without his command; nevertheless, that you may know the simplicity of the letters, since they contain nothing else but entreaties directed to your Piety, that you may apply your mind to the unity of the Church: join with us a person, in whose presence the letters delivered by us may be read." But if the emperor should say that he himself ought to read them, you reply that you have already submitted that it was not commanded you by the holy pope. If he shall say: "Is this all that is contained in the letters? For other things can also be announced by verbal instructions"; then you reply: "Far be it from our conscience! There is no such custom for us: we came for God's cause, and we are about to commit ourselves into God's hands. Simple is the holy pope's legation, and his very petition is known to all, his very entreaties: that the things established by the fathers be not corrupted, that the heretics be removed from the churches; beyond these things our legation contains nothing." 4. If he shall say: "Therefore I also invited the holy pope to a synod, so that whatever is doubtful may be removed from the midst"; it must be answered: "We render thanks to God and to your Piety, because we recognize that you have this disposition and mind, that the general body [of the faithful] should keep those things which were established by the fathers: for then there can be true and holy unity among the churches of Christ, if you, with God helping, choose that this, which your predecessors Marcian and Leo guarded, ought to be kept." If he shall say: "And what are these things of which you speak?" you reply: "That the synod of Chalcedon and the letters of the holy pope Leo, which were written against the heretics Nestorius and Eutyches and Dioscorus, be in no way corrupted." If he shall say: "We have both received and hold the synod of Chalcedon and the letters of pope Leo"; you at once give thanks and kiss his breast, saying: "Now we have known God to be favorable to us, since you hasten to do such things; because this is the catholic faith, this is that which the apostles preached, without which no one can be orthodox: this the general body of priests ought to hold and, by preaching it, to keep." If he shall say: "The bishops are orthodox, they do not depart from the things established by the fathers"; you reply: "Therefore, if the things established by the fathers are kept, and in nothing is corrupted that which was confirmed in the holy synod of Chalcedon; what is the cause that there is so much discord among the churches of these parts? Or what cause brings it about that the bishops do not agree as one in the East?" If he shall say: "The bishops were at peace, no discord was being stirred among them: the predecessor of the holy pope, by letters sent, roused their minds and, by soliciting them, led them into confusion"; it must be answered: "The letters which pope Symmachus of holy memory dispatched, we have in hand; if, beyond these things which your Piety has stated, that is: 'I follow the council of Chalcedon, I admit the letters of pope Leo,' they contain anything else but an exhortation that these things be kept; it is true that through him the confusion was generated! But if there is contained in the letters that which your father hopes for and your Piety consents to, what did he do, what may be seen in him to be blameworthy?" To these things add entreaties and tears, asking: "Lord emperor, consider God, set before your eyes his future judgment. The holy fathers, who established these things, followed the faith of the blessed apostle Peter, by which the Church of Christ was built." If the emperor shall say: "What you wish me to do by persecution, I have it [in hand]: behold, communicate with me, who receive the synod of Chalcedon and embrace the letters of pope Leo; now communicate with me!" it must be answered: "In what order does your Piety desire that communion be given to itself? Nor do we shun your Piety preaching these things, since we know that you fear God, and we rejoice, because it is pleasing to you to keep the things established by the fathers. Confidently, therefore, we ask, that through you the Church may return into unity. Let all the bishops know your will, and that you keep the synod of Chalcedon and the letters of pope Leo, as well as the things established by the apostolic see." If he shall say that he ought to know in what order these things are to be done; again apply entreaties, saying with humility: "Your father wrote to the bishops in general; join to these letters your own sacred edicts, signifying that you vindicate this, which the apostolic see also preaches: so that then those who are orthodox may in no wise be separated from the unity of the apostolic see, and those who are contrary to these may be recognized. With these things ordered, your father is prepared also, if there be need, to lend his own presence, and whatever is expedient, the things established by the fathers being kept, not to refuse for the integrity of the Church." 5. If the emperor shall say: "These things are well; receive again the bishop of our city!" again add entreaties, humbly saying: "Lord emperor, we came to make peace, with God's help, you striving and granting it, and to lay to rest the contention in your city. The contention is about two persons: this case has its own proper course. Let the general body of bishops first be set in order, let there be one catholic communion: and in the following place concerning these men, or if there are any others outside their churches, then the case can be examined more diligently." If the emperor shall say: "You speak of Macedonius, I understand your subtlety: he is a heretic, by no reasoning can he be recalled"; you reply: "We, lord emperor, condemn no one personally. And if your Piety considers it, we speak rather for the sake of your soul and your reputation, that there may be a discussion, and if he is a heretic, that it be recognized by judgment, and that he be not unjustly said to have been oppressed under the appearance of being orthodox." If the emperor shall say: "What you wish, now say it: will you speak of the synod of Chalcedon and of the letters of pope Leo? Behold, the bishop of the city consents to these things!" it must be answered: "If he observes these things, they will be able to help him the more in the examination of the case; and because you gave such leave to your servant Vitalian, the master of soldiers, that, if he hoped from the most blessed pope, that for such causes, before him a discussion of the case [might be had] for these persons, between whom there can be contention concerning [their] place, [the case] entire may be examined in full." If the emperor shall say: "Ought the city to be without a bishop? Does it please you, that where I dwell, there be no bishop?" the answer: "We have said before, that the contention of two persons is in this city. As for what pertains to the canons, we have already submitted: to dissolve the canons is to commit irreligion. There are many remedies, many devices found, by which your Piety may not be without communion, and the entire form of the judgments may be kept." If he shall say: "What are these remedies?" you reply: "Not now newly begun: the case concerning the other bishops being suspended, a person, who consents to the confession of your Piety and to the things established by the apostolic see, may hold the place of the bishop of Constantinople until the outcome of the examination." 6. [If, with God's help, the bishops shall be willing to accommodate themselves to the apostolic see, you have the text of the libellus [the formula of profession], issued from the archive of the church, which they ought to profess. If, however, petitions are given against other catholic bishops, especially against those who, without reverence, anathematize the synod of Chalcedon and do not admit the letters of the holy pope Leo, receive the petitions, the case nevertheless being reserved to the judgment of the apostolic see: so that you may both give hope of a hearing, and yet the authority due to you be reserved. If, however, the most clement emperor shall promise that he will do the whole of it, only that we lend our presence, in every way first send out the bishops by means of his sacred edict, or our letter, one of you carrying it, through the provinces, together with the persons whom the emperor shall have deputed: so that it may be made known to all that he keeps the council of Chalcedon and the letters of the holy pope Leo. These things so proceeding, direct writings to us at an agreed signal, that we may procure [our] coming. 7. Moreover, there is a custom that all the bishops are presented to the emperor through the bishop of Constantinople. If their cunning shall devise this, [those] wishing to learn the form of the legation, [striving] that you see the emperor together with Timothy, who now seems to govern the church of Constantinople, do thus: that if you learn this beforehand, before you enter in to the emperor, [arrange] that these things be disposed through some persons, and not [otherwise]; [and] when presented, say: "Your father gave us such mandates and precepts, that we should see your Clemency without any of the bishops." Therefore act thus, until he himself withdraws from this custom. But if he shall be altogether unwilling, or if it should happen by a trick that you see Timothy unexpectedly before the emperor, suggest thus: "Let your Piety command that a private audience be given us, that we may set forth the causes for which we have been sent." If he shall say: "Speak, behold, before him!" you reply: "We do no injury, but as to what pertains to the causes, we make it known: this also touches his very person, and he cannot be present at our representations." And by no reasoning, while he is present, allege anything; but, he having gone out, carry out the order of the delegation. 8. Likewise the Chapters of the several matters. I. That the holy synod of Chalcedon and the letters of the holy pope Leo be kept. To which the most merciful emperor consenting ought to direct sacred general edicts of his Piety to all the bishops, in which he may signify that he both believes and vindicates the aforesaid things. II. The consenting bishops also, in the church, the Christian people being present, ought to preach these things: that they embrace the holy faith of Chalcedon and the letters of the most holy pope Leo, which he wrote against the heretics Nestorius and Eutyches and Dioscorus, and also against their followers, Timothy Aelurus, Peter, and against those who are held liable in that same case, and at the same time also Acacius, who once was bishop of the church of Constantinople, and also Peter of Antioch, anathematizing [them] with their associates. Writing these things with their own hand, in the presence of chosen venerable men, let them do it according to the text of the libellus, which we have issued through our notaries. III. Those deported into exile for an ecclesiastical cause are to be recalled to the hearing of the apostolic see, so that judgment and a true examination concerning them may be had: in such a way that their case may be reserved entire for inquiry. But if any, communicating with the holy apostolic see, preaching and following the catholic faith, have been put to flight or are detained in exile, it is just that these before all things be recalled. IV. Moreover, we have, among the rest, enjoined upon the legates, that if it should happen that libelli be presented against those bishops who have persecuted catholics, the judgment concerning these be reserved to the apostolic see, so that concerning them the things established by the venerable fathers may be kept, through which edification may come to the general body.] Example of the libellus [the Formula of Hormisdas], through the bishops Ennodius and Fortunatus, the presbyter Venantius, the deacon Vitalis, and the notary Hilarus. I. The first [step toward] salvation is to keep the rule of right faith, and in no way to deviate from the things established by the fathers. And because the sentence of our Lord Jesus Christ cannot be passed over, who says: "You are Peter, and upon this rock I will build my Church"; these things which have been said are proved by the effects of events, since in the apostolic see the catholic religion has always been preserved unstained. Not at all wishing, therefore, to be separated from this hope and faith, and following in all things the things established by the fathers, we anathematize all heresies, especially Nestorius the heretic, who once was bishop of the city of Constantinople, condemned in the council of Ephesus by Celestine, pope of the city of Rome, and by the holy Cyril, prelate of the city of Alexandria. Together with him anathematizing Eutyches and Dioscorus of Alexandria, condemned in the holy synod of Chalcedon, which we follow and embrace. To these adding Timothy the parricide, surnamed Aelurus, and his disciple too and follower, both Peter and Acacius, who shall have remained in the fellowship of their communion; because whosesoever communion he mingled himself with, he merited a sentence like theirs in condemnation. Condemning likewise Peter of Antioch with his followers and [the followers] of all the above-written. II. Wherefore we receive and approve all the letters of the blessed pope Leo, which he wrote concerning the Christian religion. Whence, as we have said before, following in all things the apostolic see and preaching all its established decrees, I hope that I may merit to be in one communion with you, which the apostolic see preaches, in which is the entire and true solidity of the Christian religion. Promising also that those separated from the communion of the catholic Church, that is, those not consenting to the apostolic see, their names are not to be recited among the sacred mysteries. This my profession I have subscribed with my own hand; and to you, Hormisdas, holy and venerable pope of the city of Rome, I have offered it on the fifteenth day before the Kalends of April [18 March], Agapitus, most illustrious man, being consul.

BCU 11 Aug.) Indioulus, qui datus est Ennodio et Fortunato episcopis, Venantio presbytero, Vitali diaoono, et Hilaro notario. Quomodo in legalione sua ad Anastasium imperatorem se gerere, quid de simgyiis p, cttusis respondere debeant, praescribit, 1. Cum Dei adjutorio et orationibus apostolorum venientes is partes Graecianmi, si episcopi voluerint occurrere, in qua decet, eos veiioratione suscipite. Et si vohierint secessionem *) parare, uolite spernere, ne judicetur a laicis nullam vos cum ipsis habere veDe concordiam. Si vero vos ad convivium rogare voluerint, hlanda excusatione eos decUnate, dicentes: Orate, ut primtm mysticam illam mcnsam mereamur hahere communem, et func erit nohis ista Jucundiar. Victuaha vero vel si qua alia otferre voluerint, excepta tamen sub- vectione, si causa poposcit, nolite suscipere: sed taliter excusate, niliil deesse dicentes, sperantes etiam, ut anipios suos vobis accom- modent, ubi sunt et dona et divitiae et caritas et unitas et quid- quid ad gaudium religiosum certum est pertinere^). 2. Oum ista ordinatione Deo propitio Gonstautinopolim per- venieiites, ibi secedite, ubi ordinaverit clementissimus iiuperator; et antequam ipsum videatis, nulli detis ad vos veniendi liceutiam, prae- ter quos pietas ejus miserit. Postea tamen quam principem videritis, «) Ed. trihuit et regit. 7 ') G' a' successionem , retinemuB cum b cc secessionem. Qua voce hospitiam intelligi discimus cx subnoxis initio uum. 2: Jbi secedite, ubi ordimnterit rtewtew' tissitnus imperntor, Non displiceret tamen subveciionem. Nam et hanc anscipere Horiuisda iufra permittit. Qua do re rursum epiBt. 49 n. 1 mentem siiam aperit his verbis: Neque ab his victualia praesumatis acciperCy nisi subvecHomem^ si poposcerit, et hospitalitatem, EPISTOLAE 6. 7. 749 si qui orthodoxi et nostrae communionis aut habentes zelum unitatis (a. 515.) vos videre voluerint, eos sub omni cautela suscipite; per quos forte et quod agitur deprehendere poteritis. Praesentati itaque imperatori litteras porrigite cum tali allocutione : Salutat vos pater vester, Deum quotidie rogans, et confessio7iibus -^ sanctorum apostolorum Petri et Pauii vesirum reg?ium commendans, ut Deus^ qui vohis iale desiderium dedit, ut pro causa Ecclesiae mitti et consulere beatitudinem ipsius elegeritis, ipse et perfectionem bonae tribuat volu?itatis: 3. Et si vohierit, antequam chartas suscipiat, ordinem legatio- nis agnoscere, his verbis utimini : Jubete scripta suscipere, Si dixerit : Quid habent chartae? respondetis ^) : Salutes ad pictatem vestram con- tment, et Deo gratias agu?xi, quia vos sollicitos de unitate cognoscit Ecclesiae: iegitCj et agnoscetis, Et nullius causae mentionem penitus faciatis, nisi prius acceptae litterae relegantur. Et post susceptas litteras et relectas adjicitis: Nam et ad Viialianum famulum vestrum misit litieras, qui^) accepta a pietaie vestra, sicut ipse scripsit, licentia suos ad patrem vestrum sancium papam homines desii?iavit. Sed quia Justuni erat, ut prius ad clementiam vcstram dirigeret, hoc fecit, ut vobis jubentibus atque ordinaniibus ad eum scripia, quae detulimus, Deo propiiio perferamm. Si imperator petierit epistolas a nobis ad Vitalianum directas, sic respondendum est : Non hoc nobis paier vester sanctus papa praecepit, nec sinc jussione ipsius aliquid possumus facere ; tamen ut sciaiis simpliciiatem liiterarum, quia nihil aliud habent nisi preces ad pieiaiem vesiram di?-ecias, ut accommodetis animum vestrum pro unitate Ecclesiae: jungiie nobiscum personam, qua praesente t?a- ditae a nobis litierae releganiur, Si vero dixerit imperator eas se debere legere, respondes^): jam te suggessisse, jussum tibi non fuisse a sancto papa. Si dixerit: I/oc ianium esi, quod in litteris continetur? possunt enim et mandatis alia nuniiari; tunc respondes: Absit a con- scientia nosira! Nobis non esi talis consuetudo: nos pro Dei causa I venimus, ei in Deum commissuri sumus? Simplex est sancii papae legatio, et omnibus noia ipsa ejus peiitio, ipsae preces: ut consiituta •*) b cc respondete ... adjicite, ac sic subinde verba similia pro arbitrio mu- tant. — Mox ed. quod vos ... cognoscunt; deinde O^ legitis agnoscitis. Anastasius, ut Theophanes pag. 137 et 138 narrat (ed. Bonn. 247 sq.), a Vitaliano pacem impetravit ea conditione , ut coucilium , quo accederet Romanus antistes, celebraretur: tuncque eidem duci sacram, qua Hormisda ad synodum Heracleae habendam vocarctur, dare compulsus est. ^a. 515.) patrum non corrumpantur, ut haeretici de ecclesiis remaveaniur; jrw- ier isia legaUo nosira nihU coniinei. 4. Si dixerit: Inde ei ad synodtan invitavi sanctum papam^ itfst quid est ambiguum, ioUeretur de medio; respondendum est: Agima Deo gratias et pietaii vestrae, quia hunc vos affecium et animum habere cognoscimus, ut ea quae a patribus consiituta sunt generalitas servd: quia tunc vera et sancia unitas poiest esse inter ecclesias Ckristi, u vos"^) Deo adjuvante hoc, quod decessores vestri Marcianus et Leo cuAo- dienmt, elegeritis esse servandum. Si ille dixerit: Et quae swU tstOt quae dicis? respondes: Ut synodus Calchedonensis ei epistoiae sancti Leonis papae, quae scripiae sunt contra haereiicos Nesiorium ei Evt^ cheiem et Dioscorum, nullatenus corrumpantur. Si dixerit: Nos syno- dum Calchedonensem et epistolas papae Leonis et recepimus et tenam; vos mox gratias agite et pectus ejus osculamini dicentes: Maio cognovimus Deum nobis esse propitium, quando facere tatia festinatis; quia isia est fides catholica, isia esi, quam praedicaverunt apostoli, stnc qua nullus poiest esse orthodoxus: ista debet sacerdotum generaiitas tenere et praedicando servare. Si dixerit: Orthodoxi sunt episcopi, A constitutis patrum non recedunt; respondes: Ergo si consiiiula patnm servantur, et in nullo corrumpitur, quod in sancia Calchedonensi synoio firmatum est; quae causa est, tantum inter ecclesias pariium istarum este discordiae? Vel quae causa facit, in uno Orientis episcopos non conse^ iire^)? Si dixerit: Quieii erant episcopi, nulla inter ipsos discordia versa- batur: decessor sanctipapae animos eorum missis litteris excitavit etadamr fusionem sollicitando^) perduxit; respondendum: Litteras, quas sandae memoriae papa Symmachus destinavii, prae manibus habemus; si extra haec quae pieias vestra dixit, hoc est: ,,Calchedonense concilinm sequor, epistolas papae Leonis admitto'^, aliud^^) gwdquam am' iineni nisi exhortaiionem ut ista serveniur; verum est, quia per ipsum est generata confusio! At si hoc continetur in litteris, quod ei paier vester sperat et pieias vesira consentit, quid^^) ille fecit, quid in eo videatvr esse culpabile? His adjicite preces et lacrymas rogantes: Domme imperator, considerate Deum, poniie anie oculos vestros futurum eju$ judicium, Sancii paires, qui ista constittiertmi , beati apostoli Pttri fidem secuti sunt, per quam aedificata esi Ecclesia Christi. ') b cc excitandam et omitt. papae. Symmachi epistolam 13 bic memonn prope indubitatum est. ") b cc quid ilie fecit? quid enim in eo; moxque omiti Petri. Si imperator dixerit: Quod me vultis per^^) secuiimem facere, (a,. bi6.) hdbeo: ecce mihi communicate, qui synodum Calchedonensem recipio ei epistolas papae Leonis amplector; nunc communicate mihi! responden- dum est: Quo ordine pietas vestra communicari sibi desiderat? Nec nos praedicantem ista pietatem vestram vitamusj quod scimus Deum itmere, et gaudemus, quia gratum vobis^^) estpatrum constituta servare. Fiducialiter ergo rogamus, ul per vos in unitatem revertatur Ecclesia. Scianl omnes episcopi voluntatem vestramy et quia synodum Calchedo- nensem et epistolas papae Leonis servatis vel sedis apostolicae constituta. Si dixerit: Q^o ordine facienda sunt haec, se debere cognoscere; ite- teram preces adhibete^ cum humilitate dicentes: Pater vester scripsit episcopis generaliter, jungite his litteris sacras vestras, signiftcantes hoc vos vindicare^^), quod et sedes apostolica praedicat: ut tunc qui sunt orthodoxi, de unitate sedis apostolicae minime separentur, et qui his sunt contrarii cognoscantur. Quibus ordinatis, paratus est pater vester etiam, si opus fuerit, suam accommodare praesentiam, et quidquid ex- pedit, servatis patrum constitutis pro integritate Ecclesiae non negare. 5. Si dixerit imperator: Bene ista, suscipite iterum^^) nostrae civitatis episcopum! itermn preces adjmigite^ humiliter dicentes: Do- mine imperator, pacem venimus cum Dei adjutorio vobis adnitentibus et praestantibus facere, et intentionem sopire in civiiate vestra. De duabus est personis intentio: ista causa proprium cursum habei. Generalitas episcoporum primitus ordineiur, fiai una communio catholica: et sequenii ioco de istis, vel si qui sunt alii exira ecclesias suas, iunc diligentius potest causa cognosci. Si dixerit imperator: De Macedonio dicitis, intelligo subtiliiaiem vestram: haereticus est, nuila raiione revocari po- test; respondes: Nos, domine imperator, nullum personaliter indicamus. Et si pietas vestra considerat, magis pro anima vestra et opinione lo- quimur, ut sit discussio, ei si haereiicus est, judicio cognoscatur, et^^) non sub opinione orihodoxi injuste dicaiur oppressus. ") G* a* quid me vuUix persecutionem facere ab eo, b cc per locutionem (al. prosecutionem j per solutionem) facere habete. Nostra lectio ab archetypo viic secedit. *') G* a* nobis, moxque se dehere cognoscere, ubi b c c ostendere oportere, et paulo antea vel apostolica constituta. '*) a* judicare. Lectionem vindicare subjecta inferius n. 9 Hormisdae verba confirmant. Mox in vulgatis et tunc, ubi restituendum curavimus ut tunc. '^) b cc interim ... jungite ... contentionem, Proprium autem est Hormisdae sicat Gelasii vocabulum intentio, quod litigium et controversiam apud eum so- nat. Controversia illa inter Macedonium, quem Anastasius regiae urbis sede ezpnlerat, et l^otheum, quem idem imperator in ejus locum suffici curaverat, intercedebat. *') b cc et. Hoc autem sibi vult totus ille locus: Pro anfma vestra et opi- nione loquimur, seu, animae opinioni ac famae vestrae consuHtnuSy quum petimusy ut sit discussiOj qua discussione utrum haereticus sit cognoscatur, ac non Jam syb ea (ji. 515.) Si dixerit imperator: Quid vultis, modo dicile: de synodo Culc^^^^ donensi dicelis ei de epistolis papae Leonis? Ecce qui^"') est civitCM-iis episcopus, ad ista consentit! respoiidenduin est: Si ista custodit, in examinatione causae eum juvare plus poterunt; ei quia servo vts^iro Vitaliano magistro militum talem dedistis licentiam, ut, si sperare^ a beatissimo papa, ut pro catisis talibus, apud eum discussionem^^) caus^:^^^ his personis, quihus de loco potest esse inlentio, integra universa ^«^. ventur, Si imperator dixerit: Sine episcopo dehet^^) esse civitas mc*^ 2 Hoc vohis placet, ut uhi ego maneo^ episcopus non sit? respoudendi^xn : Praediximus, duarum persofiarum intentionem esse in ista civitate. (>e€o^ ad canones pertinet , jam ante suggessimus: canones solvere, in relk^io. nem committere est, Multa sunt remedia, mulia inventa, per quae pi^tas vestra sine communione esse non possit, et integer judiciorum f(^Kma servetur, Si dixerit: Quae sunt ista remedia? respondes: Nonanodts noviter inchoata'-^): suspensa causa de aliis episcopis, persona, quae consentit ' confessioni pietatis vestrae et constitutis sedis apostolicae, opinione, qua orthodoxus vulgo creditur, dicatur injuste oppressus. Quac iHaesint causae, ob quas Anastasius Maccdonium expelli jusserit, explicant Evagrius III, 32 et 44 et Theodorus lector lib. 2 (edit. Vales. p. 562). Quod autem Anasta- aius epist. 1 scribit, se propter dubilaliones quasdam, quae de ortkodoxa religione in Scythiae partibus videntur esse commotaCy concilium convocandum duxisBe, ttOH- uihil confirmat opinionem Evagrii 1. c. Ul , 44. Ibi enim ob hanc causam pra^' ter alias Macedonium expulsum putat, quod quum imperator in hynmo Timg^^ has voces adjicere voluisset Qui crucifixus es pro nobis, gravissima seditio ^^' orta est, cujus auctor ac princeps Macedonius habcbatur. Quippe propter Yx<^ unum additamentum dubitationes commotas fuisse inferiuB manifestum fiet. ^') b cc ecce qui ille est istius civitatis ... si ita custodit, — Episcopus i^*^ est Timotheus , qui Theodoro lectore lib. 2 teste quum perrezisset ad mona»'*^ rium Studitarum, ut illic praefectum ordinaret, et ille negaret se ab eo of ^^' nationem suscipere posse, qui Calchedonensem synodum anathemate damna^^^ tunc dixit ei: Anathema sit omnibus, qui aversantur aut anaihemntiiant tynwi^^^ Calchedonensem ! Moxque propter hanc professiouem ab imperatore accersL'*^ et correptus, dictum negavit reclamans: Anathema omnibus, qui synodum Cali-^^ donensem suscipiunt! Ita ille ad horam fidem mutabat, et pro tempore pBitL^^^ crat Calchedonensem synodum vel suscipero vel damnare. • i^) b cc discussione. Post verba ui pro causis taUbus subintelligi cominc potest per canones fieri debet, Vide concilium Sardicense can. 6. ^'•^) G* a^ habet, quod cum b cc correximus. Mox b oc irreligionem. '*) b cc inventa, Novissimum ea de re erat et insigne ezemplum ris in Urbcm missi, donec Symmachi et Laureutii de sede Bomana contenc^— ^' tium controversiae finis impositus fuit. Antiquius erat ezemplum, quod j^ »^' tunius Donatista apud Augustinum epist. 44 n. 8 narrabat, sdlicet vn ipsa matis novitate majores suos quum cogitarent culpam CaecUiani, ne sckUma fierei, que modo velle sopire, dedisse quemdam interventorem populo euae comMmtiitndi er^ Carthaginem constituto, Interventor autcm scu visitator dicebatur, qni regeliat episcopo destitutam vel cujus episcopus ab officio 8amiii0iiii HiyuBmodi interventorum meminit Codex Afric. eccl. c. 74. im usque ad evetitum corjnUionis ieneat locum Constantinopolitani (a. 515.) ^dotis. 6. [Si cum Dei adjutorio episcopi voluerint se accommodare sedi tolicae, habetis textum libelli ex^') scrinio ecclesiae editum, i quem debeant profiteri. Si tamen contra alios episcopos catho- fuerint datae petitiones, magnopere contra illos, qui sine vere- [ia Galchedonensem synodum anathematizant et epistolas non liunt sancti Leonis papae, petitiones suscipite, causa^'-') tamen ?dis apostolicae reservata judicio: ut et spem de audientia detis, imen vobis debita reservetur auctoritas. Si tamen imperator lissimus totum se promiserit esse facturum, tantum ut nostram sentiam accommodemus, niodis omnibus prius cum^^) sacra ipsius episcopos vel epistolam nostram, uno de vestris perferente, per incias.una cum personis, quas imperator deputaverit, destinate: ic eum servare Calchedonense concilium et epistolas sancti Leo- 3apae omnibus innotescat. Quibus ita procedentibus, ad nos in sti signo, ut adventum procuremus, scripta dirigite. 7. Praeterea est consuetudo^^), per episcopum Constantinopoli- m omnes imperatori episcopos praesentari. Si hoc illorum cal- 1 tractatus invenerit, volentium^'') formam legationis agnoscere, tun Timotheo, qui modo videtur Constantinopolitanam gubeniare ^siam, imperatorem videatis; sic fficite: ut si ante agnoveritis a ad imperatorem ingrediamini, ista disponi per aliquos, nec- praesentati dicite'®): Mandata talia nohis dedit et praccepta pater Hs vestrae, ut sine aliquo episcoporum vestram clementiam videa- Ergo agite, donec se ab hac consuetudine ipse removerit. i si omnino noluerit, aut si captiose contigerit ut ante impera- ^ inopinate Timotheum videatis, ita suggerite: Praecipiat pietas €z nobis dare secretum, ut causas, pro quibus missi su?nus, expona- Si dixerit: Dicite ecce ante ips\im! respondetis: Non injuriam nns, sed quod ad causas perlinet, intimafmis: etiam et ipsius continet •ic nostra personam, et suggestionibus nostris praesens esse non fi€ds vel pro catholicis. lufra n. 8, iv idem rcpetitur: adversus episcopos, qui cuti sunt catholicos. ^ G* cum sacra ipsbts p. e. vel per epistolam nostram uno de vestris perfe- !> ifel provincias. b cc mutarunt: sacram i. p. e, et per epistolam vestram uno • perfcrente, per provincias, Nostra lectio vix ab archetypo recedit. ^118: episcopi in regiam civitatem, sictU dictum est, venientes, cujuslibet fuerini cesis, prae omnibus bealissimum archiepiscopum Constantinopoleos et patriarcham on(, et ita per eum ad nosiram ingrediantur tranqmliitalem. Vide et Novell. 6 c. 3. tPtSTOLAE ROMAN. PONTIK. 1. 48 {ii.b\6.)po(esi. Et uulla ratioue eo i^raeseute aliquid allegetiS; sed egr&Bo ordiuem^') delegatiouis exserit«. 8. Item Capitala sin^amm oaiuarom. I. Ut saucta syuodus Calchedoueusis et epistolae sancti Leonis papae serveutur. Ad^^) quae clemeutissimus imperator consentiens, dobot pietatis suae sacra geueralia ad uuiversos episcopos destinare. iu quibus siguificet supradicta se et credere et vindicare. II. Couseutieutes etiam episcopi iu ecclesia praesente plebe Christiaua haec praedicare debeut^^): amplecti se sanctam fidem Calchedoueusem et epistolas sanctissimi Leouis papae^ quas sciipsit coutra haereticos Nestorium et Eutychetem et Dioscorom aed et coutra sequaces eorum, l^motheum Aelurum, Petrum, vel contra eos, qui iu ipsa causa teueutur obuoxii^ simul etiam ct Aqiciumy qni quoudam C^oustautiuopolitauae ecclesiae fuit episcopus^ sed et Petrom etiam Autiocheuum auathematizautes cum sociis eorum. Haec mann propria praeseutibus electis venerabilibus viris scribentes^ faciant secuudum textum libelli, quem per uotarios^®) nostros edidimus. III. lu exsilium deportatos pro causa ecclesiastica ad andieu tiam sedis apostolicae revocaudos^ ut judicium et vera examinatio de his possit haberi: ita ut causa eoriun inquisitioni integra reser- vetiu*. Si qui vero sauctae sedi apostolicae communicantes , catho- licam fidem praedicautes atque sequentes, fugati sunt vel in exsilio detiueutur, hos justum est aute omuia revocari. IV. Praetereaque^*) legatis iuter reliqua injunximus^ ut si ton- tigerit libellos porrigi adversus eos episcopos, qui persecuti sunt catholicos, de his judicium sedi apostolicae reservetur, ut circa eos veueraudorum patnira possiut coustituta servari , per quae aedificatio geueralitati proveuiat ^^) . IK Exemplum libelli per Ennodiom et Fortnnatom epifloopos, Veiiantiini presbytemm, Vitalem diaconum et Hilamm notariuiii. I. Prima salus est, regulam rectae fidei custodire, et a constitutis ") Ita G' ot consentiunt quae supra n. 3; b cc deUgaHoms tejctuml '•*) G' a* atque, b cc ntque ... deheat, Restitucndum esse ad quae non nega- bit, qui in vcterum codicum loctione pcregrinus non eat, maxime si recolnerit illud consentire ad aHquid stili esse Hormisdae, quippe qui jam dixit nom. 5: Ecce qui est civitatis episcopus ad ista consentit, >^) b cc dcheant. In sequentibus eae censendae sunt notari epistolae a Leone post mortem Proterii, cujus Timotheus et Petrus auctores exstitcrunt, in gfm- tiam Alexandrinae ccclesiae et Calchedonensis synodi conscriptae, puta 146 seqq. •'") Ita G' a'; b cc notarium nostrwn ... inquisitione integre, ^') a' b cc Practcrca quac, quod corrigendum duximus. Ea hic Honniada. quae legatis supcrius n. G praecipit, commemorat. ^') Hic statim adjungitur iu nostro Avellano fol. 70** Kjcempium HMi per Ennodium ctc: Qnaro idom Btatim hic subjicere libuit. EPISTOLAE 7. 8. 755 patrum nuUatenus dcyiare. Et quia non pot^ Domini nostri Jesu (a. 516.) Christi praetermitti sententia dicentis: Tu es Peirus, et super ^^«^Jg^i?* peiram aediftcaho Ecclesiam meam^^)\ haec quae dicta sunt rerum probantur eifectibuH^ quia in sede apostolica immaculata est semper catholica servata religio. De hac ergo spe et fide separari minime cupientes et patrum sequentes in omnibus constituta^ anathematiza- mus omnes haereses, praecipue Nestorium haereticum; qui quondam Constantinopolitanae fuit urbis episcopus^ damnatum in concilio Ephe- sino a Coelestino papa urbis Romae et a sancto Cyrillo Alexandrinae civitatis antistite. Una cum isto^^) anathematizantes Eutychen et Dioscorum Alexandrinum, in sancta synodo^ quam sequimur et am- plectimur^ Calchedonensi damnatos. His Timotheum adjicientes par- ricidam, Aelurum cognomento^ et discipulum quoque ipsius atque sequacem vel Petrum vel Acacium, qui in eorum communionis socie- tatepermanserint; quia quorum se communioni miscuit; ipsorum simi- lem meruit in damnatione sententiam. Petrum nihilominus Antioche- num damnantes cum sequaeibus suis et omnium suprascriptorum. n. Quapropter suscipimus et probamus ^^) epistolas beati Leonis papae universas, quas de religione Christiana conscripsit. Unde, sicut praediximus, sequentes in omnibus apostolicam sedem et prae- dicantes ejus omnia constituta^ spero, ut in una communione vobis- cum, quam sedes apostolica praedicat, esse merear, in qua est in- . tegra et verax Christianae religionis soliditas. Promittentes etiam sequestratos a communione Ecclesiae catholicae, id est, non con- sentientes sedi apostolicae, eorum nomina inter sacra non esse reci- tanda mysteria. Hanc autem professionem meam manu propria sub- scripsi; et tibi Hormisdae, sancto et venerabili papae urbis Romae, obtuli die XV Calendas Aprilis, Agapito viro clarissimo consule.