Letter 11: Declining Euphemius's flattering overtures and refuting the arguments he had advanced in defense of Acacius,...

Of Pope Gelasius to Euphemius. To our most beloved brother Euphemius, Gelasius. 1. Your Charity asserts that you desire the full and sincere reintegration of faith and catholic communion to be strengthened; that hearing alone does not suffice for the other party, unless through letters he has observed the signification that summons forth concerning those matters which the divine dispensation has accomplished around us, so that thus in prosperous circumstances I might render in turn the office of greeting. We do not suppose that either your Charity or anyone could have so hoped that, considering us or any of greater standing as reporting what things have been done, we ought to have to merit responses; because it would be judged exceedingly arrogant if anyone had so thought concerning the first see. But if, as we rather suppose, you have said in your letters that, as it were to the sheep over which by Christ's gift it has been appointed to preside, the apostolic see ought to indicate to those going before that a priest has newly been instituted for it: this was once an old ecclesiastical rule among our fathers, for whom one catholic and apostolic communion stood firm, free from all the pollution of prevaricators. But now, since you prefer to put forward a foreign fellowship rather than to return to blessed Peter's portion and an unsullied consortship, how shall we sing the song of the Lord in a foreign land [Ps. 137:4]? How shall we offer the ancient covenants of the apostolic ordinance to men of a foreign communion? In what manner is the ordination to be announced to you, to whom by your own testimony also you prefer condemned heretics? 2. Perhaps your Charity will say: why, if it is not permitted that we converse in person, may we at least converse by letters? Because we address in one way the partakers of the Lord's table, in another those who dissent from fellowship with us in it: because the Lord himself too spoke in one manner with words to those separated from his preaching, and in another laid open to his disciples the secrets of the heavenly kingdom; and consequently the apostles likewise did not speak to those separated from their college in the same way as to the household members and partakers of the faith. 3. But your Charity says that you have had so much love toward me that you were not content only to write, but desire to hear me addressed. You have read the sentence: Faith comes from hearing, and hearing through the word [Rom. 10:17] - that word, namely, which promised that the gates would never prevail against the confession of the blessed apostle Peter [Matt. 16:18]. And therefore you have reasonably reckoned that God, faithful in his words, would not have instituted anything of such a kind unless he had promised it, whereby he might fulfill the promise of his pledge. 4. Your Charity says finally that, by what that divine providence has shown, you do not desert the charity of the holy churches, because, as you say, you have summoned me to the pontifical see not as one lacking, but as one attending to all things necessary for the unity of the ecclesiastical body. I indeed am the least of all men, quite unworthy of the office of so great a see, save that the supernal grace ever works great things from small. For what should I think of myself, when even the teacher of the Gentiles attests this of himself, who professes himself the last and not worthy to be called an apostle? Nevertheless, that we may return to the words of your Charity: if you have truly grasped that these things have been divinely conferred upon me - which indeed, whatsoever good things there are, are gifts of God - follow then the exhortations of one who does not need to be taught, and who, according to the supernal disposition, surveys all things which pertain to the unity of the churches, and, as you assert, firmly resists the devil, the disturber of true peace and joining-together. If, then, you proclaim these things of me, either those things which you affirm to be established by Christ are to be followed by you, or you are openly caught - which God forbid - opposing the dispositions of Christ; or else, grant pardon, you are recognized as boasting these things of me in mockery. 5. But you consequently add that, as one condescending and by the best disposition, I can recall concord. Accordingly, since you frequently use this word, let me explore what it means. For that is the best disposition of the catholic and apostolic Church, which teaches us to ascend by progressing toward better things, not to descend by going down to lower things. But when you say that we ought to condescend together with you, meanwhile you show that you yourselves either descend or have descended. Whence, I ask, is this descent of yours? Surely it is from some higher place, depositing toward the lower regions. You see, you recognize, you do not deny, that you have slid from catholic and apostolic communion to a heretical and condemned one: and it not only delights you to lie in the lowest places, but you also wish those remaining in the higher see to be driven down. To condescend with you means for us to be drawn down to the depths from the heights; we ask you to ascend with us to the heights from the depths. Now therefore, under the gaze of that lofty justice, let the human race judge which of us ought to obey the other. 6. Or do you say - to omit other things now - that the Lord himself descended a second time? He plainly descended, but in order to free man from error, not that he might be mingled with his error. Did he not forewarn that those who were on the housetop should not come down, nor to those things which seem to be in the house, to take them away [Matt. 24:17]? Does not one cry out on behalf of all, the apostle who labored more than all, when the matter of guarding the truth was at issue: to whom we did not yield even for an hour by way of subjection, that the truth of the Gospel might remain among you [Gal. 2:5]? You see the heavenly master refusing to condescend to harmful things. Lastly, let us suppose someone has fallen, toward whose most kindly raising up someone might wish to bend a little. Therefore, that the one lying may be lifted up, it befits the one raising to bend down, not that he be cast down headlong with the same. Therefore through the letters which through the deacon Syncletius we sent concerning these matters, concerning those whom Acacius baptized, whom he ordained, we offer without difficulty the medicine fashioned by the tradition of our elders and suited especially to the solicitude of your regions. To what point do you wish us to descend further? Why are you silent? Why are you ashamed to express in words what you bear in your heart? Shame itself, at least, ought to have admonished you how iniquitous it is. Or perhaps, that we consent to the admission of the names of heretics and the condemned, and of those communicating with them or their successors? This is not to condescend in order to bring aid, but evidently to be plunged into the lower regions. 7. Spare, I beg, both us and yourselves. But if you have no care for the word, grant us pardon. We can and ought to grieve and weep: into these precipices we neither can nor ought to be led; for, with our God granting it, we choose to retain the sincere and pure faith and communion of the paternal tradition, kept separate from all contagion of prevaricators, even with the danger of death held against us; choosing, should God will, to suffer here whatever you please, rather than to incur the cause of eternal damnation. Grant, I say, pardon, if, when you for the love or fear of any man whatsoever willingly incur these things, we for the love of God and the fear of hell refuse such things. And do not believe that, by dissembling the causes and persons, you can by any friendships steal in: because neither are you so subtle that you cannot be understood, nor, with our God granting it, do you find us off our guard. Did you not, by letters often sent here, declare that with the rest of the heretics you reject Eutyches too? If this is true, either abjure equally those who communicate with the successors of Eutyches, or admit also those communicating with the successors of the other heretics. 8. But Acacius, you say, is nowhere read to have said anything against the faith, as Eutyches and his successor did; as if it were not worse both not to have been ignorant of the truth, and nevertheless to have communicated with the enemies of the truth. For if, when someone rightly wise in the catholic faith communicates with those heretics, among whom you have placed Eutyches, or with their successors, it is not lawful to name them among the altars of catholics: thus, then, is he not held bound, liable to a like fate, by communicating with the successors of that Eutyches? For of such it is fittingly said: let them descend alive into hell [Ps. 55:15], who, while they are thought to live that life by which the just man lives [Rom. 1:17], truly and catholically, are suddenly plunged either into the depths of depravity or of heretical communion. 9. Behold what kind of men you say are to be preferred to Christ, when he commands that not even our own souls be set before himself [Luke 14:26]. Nay, you still ask, when was Acacius condemned? As if in truth, even if no one had condemned him before, he ought not to have been deprived of the participation of orthodox and apostolic communion, of which he stood forth a prevaricator and deserter; just as also anyone who was previously catholic, communicating with any heretic whatsoever, is deservedly judged to be removed from our society, or, if he has died in such a lot, to be reckoned in no way among the names of catholics. We wonder, however, how you put forth these things: that is, that you profess to receive the synod of Chalcedon on behalf of the catholic faith, and yet do not think that those whom it condemned as followers' communicators were equally and generally condemned. Show, then, what synod in any heresy whatsoever has not condemned together with the authors of error their successors and those communicating with them, and all their accomplices. And so that Acacius of yours, who was made a partaker by detestable communion with the Eutychian heretics, was without doubt condemned by that same synod, which by synodal tenor laid low both Eutyches and Dioscorus, with their successors and those communicating with them. 10. So it cast down by an equal definition you and your followers, Timothy and Peter. Therefore if you truly and certainly follow those things which in the synod of Chalcedon were defined for the catholic or apostolic faith and communion - as is contained by your manifold profession - either cast away the successors of those condemned by that synod, and those communicating with them, or, if you admit these, then those things which in that synod were struck down for the catholic and apostolic faith and communion, you are weighed not only as falsely retaining, but moreover you strive to overthrow, and you fall back without retraction into the Eutychian heresy, and you are deservedly proven by catholics to be shunned: because, that we might perpetually escape such a pestilence, those things which against it have been wholesomely decreed by that synod from the holy fathers, in no way to be mutilated, not only the prelates of the apostolic see, but also the catholic pontiffs of the Eastern regions have judged. 11. Or do you say that Peter, with whom Acacius communicated, was cleansed? Teach by true assertions, show this, prove this, by what manners, by what rules he was cleansed from the Eutychian profession or communion: so that, when nonetheless it has shone forth proven by an evident demonstration of the facts, you may openly and plainly be able to perceive that either you ought to yield to the truth, or to contend against it by manifest combat. And do not flatter yourselves, because you profess that you hold the catholic faith, because you have renounced the name of Eutyches, because you seem as it were to preach those things which orthodox antiquity preached. For that evangelical sentence cries out to you: Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for by the fruits the tree is known [Matt. 12:33]: that is, if in name, if in faith, if in catholic and apostolic profession you faithfully and truly glory, receive also the communion of this. But if the communion of heretics - namely of the condemned, or of those communicating with these or their successors - pleases you, why do you stand, why do you look about? At the same time also defend openly and manifestly, with obstacles removed, their dogma. For what does it profit? Nay, it greatly burdens, that what is promised by words is denied by deeds: so that not only the Eutychian heresy itself, how deadly it is to the Christian sacrament, you may be able to recognize, but how many and how grave heresies it contains in its own definition. 12. Behold to what precipices you provoke us to condescend, and to what perils of eternal life you desire to incline us. Is it by this descent to save the sick man, or for the one languishing to be consumed? Is that the best disposition, which you mention, for repairing concord, or rather that one, that with the contagions of the faithless rejected, with faith whole, the catholic and apostolic communion may enjoy fellowship with itself, and, with the heretics' corruption driven off, may strive to build up the unblemished confession of its faith, and that there be a unity of orthodox profession and communion mutually agreeing with itself? This, as the letters of your Charity exhort, I beg with utmost prayer to be guarded in my times too, which through so many years has been kept inviolate and unviolated by those glorious fathers. For this is, as you yourself say, that which our God appointed beforehand, foreknowing it would turn out well for all and would be governed according to his truthful rule, and in each several time he fittingly adapted by his disposition. This is the will of God, of which you bring mention, which I too according to my measure, as far as the Lord deigns to grant, desire promptly to fulfill, lest I be found guilty of the diminution of this heavenly talent: in this talent, as you yourself also admonish us, I beg to obtain the increase of Christ, and to incur no detriment at all. Hence it is that by the earlier letters of your Charity, as your page also designated, I took up sorrow for your salvation, where I found fulfilled what is harmful to you and contrary to true peace. For the apostle grieves over the error of those going astray, and receives joy over the same when corrected by preaching. 13. But if your Charity, as it says, is constrained by the necessity of I know not whom - which, with your peace I would say it, a priest ought neither to do at all nor to say for the sake of bringing forth the truth - let him pardon us most fragile men, if, with the terrible dread of the divine judgment constraining us, we are bound by great necessity, as it befits the ministers of Christ of whatever sort, to lay down our souls to be saved for the truth, rather than to wish to gain them by the diminution of the truth, so that they perish - not to say, to be given over to the pleasures of anyone whatsoever against the faith. 14. These are for me the friendships, which your Charity commends, of sure and perpetual faith with whomever shall have wished, in the bowels of Christ. By this we do not so much desire to be preferred to others, as you proclaim, as to have a holy fellowship pleasing to God together with all. This is the peace which your Charity enjoins; a solid, unshaken, and perennial peace, one saving bond, as you yourself also desire, by which the whole Church can be joined together. May the divine protection accomplish this for those to whom it has been entrusted, as you yourself also pray. This is charity, which is God [1 John 4:8], which you ask for from a pure heart and a good conscience and faith unfeigned [1 Tim. 1:5]. How then from a pure heart, if it shall have been polluted by participation with heretics? How a good conscience, if it shall have been confounded by communion with the wicked? How faith unfeigned, if it shall have been joined with the faithless? Let your prudence, as we proclaim God, diligently observe and perceive that the apostolic see does not avoid peace, but avoids the contagions of heretics and the condemned. 15. Considering which things also reasonably, you believe that the people of Constantinople must be admonished not to permit the names of the faithless to be removed. Who, I ask you, could hear this in the Church of God, since surely the flock ought to follow the shepherd recalling it to the saving pastures, not the shepherd the flock straying through byways? Tell me, I ask you, will the flock render account for you, or you for the flock? Certainly, if this pleases you, much more is the cause more just for us, who gladly hear the Roman people not at all suffering us to turn away from that faith of theirs, received by the praiseworthy tradition of our elders - if you do not wish to offend the people of Constantinople refusing to depart from heretical communion. 16. But you say that we ought to direct those who can soften it. How will it hear me, whom it seems to hold suspect, if it despises its own prelates admonishing it? Was it not commanded to the apostles themselves not to use the preaching of the word in certain regions, namely in those in which they were not to be heard? We shall come, brother Euphemius, without doubt we shall come to that dread tribunal of Christ (to say nothing of what vengeance is to be feared from this), and with those standing about by whom this faith has been defended. There it must be done not by denials, not by delays, not by mockeries, but most manifestly proven, whether the glorious confession of blessed Peter has withdrawn anything for salvation from any of those whom he received to be governed, or whether an obstinate destruction has stood forth a rebel, with its own peril, against one unwilling to heed it. There certainly it will be made clear whether I, as you think, am bitter, harsh, and too hard and difficult toward you - I who am in travail for your cure and salvation, who cry out: even if it seems austere, receive, I beg, drink, live, I do not wish you to die - or you, who, forbidden by your physicians, hold your physicians accursed, nay, who wish your physicians to sicken along with you rather than that you receive health. And by another hand: May God keep you safe! Of Pope Gelasius to Honorius, bishop of Dalmatia. To our most beloved brother Honorius, Gelasius. 1. Although, amid the various difficulties of the times, entangled by continual occupations, we can scarcely breathe, yet for the governance of the apostolic see we draw without ceasing the care of the whole Lord's sheepfold, which was delegated to blessed Peter by the voice of our very Savior: And you, being converted, confirm your brethren [Luke 22:32]; and likewise: Peter, do you love me? Feed my sheep [John 21:17]. We neither can nor ought to dissemble what binds our solicitude, feeling and saying with the blessed apostle Paul: Who is weak, and I am not weak? Who is scandalized, and I am not set on fire [2 Cor. 11:29]? For thus a sad, horrendous, and scarcely credible report has suddenly stricken us, so that it confounded, troubled, and afflicted our mind. For it has been announced to us that in the regions of Dalmatia certain men have sown the recurrent tares of the Pelagian pest, and that their blasphemy so prevails there that they deceive all the simple by the insinuation of their death-bearing fury. The error itself is indeed the more pernicious for creeping in, the more crafty it is in deceiving by the color of a likeness to the truth: but, with the Lord granting it, there is present the pure truth of the catholic faith, drawn forth by the concordant sentence of all the fathers, which both exposes the subtle poison of the deadly perversity, and confers upon the human race, to be saved, the medicine from the framing of the Scriptures. In no way, therefore, does it disturb hearts not yet abundant in the discernment of things, until both the hidden wound appears and the singular salvation shines forth: since, with whatever art of fallacy the spirit of perdition is armed, by the holy sword of the principal Spirit it is both uncovered and slain. 2. Wherefore through your Charity we admonish with brotherly affection all the Lord's priests there, that, since with one teaching you should fight altogether against the newfangled errors, you ought not to receive even the very authors of a perversity long ago condemned throughout the whole world. But if rashly it is thought to be done, why does not a heresy fittingly extinguished by our elders dare again to provoke us, and openly, with strength resumed, openly contend? Is it then permitted to dissolve things condemned by the venerable fathers, and to take up again the nefarious dogmas cut away by them? What is it, then, that we should greatly take pains lest the destruction of any heresy whatsoever, once cast down, strive to come again to examination, if we strive to restore things anciently known, discussed, and refuted by our elders? Do we not ourselves - which God forbid, and which the catholic Church will never endure - propose to all the adversaries of truth an example of rising again against us? Where then is what is written: You shall not transgress the bounds of your fathers [Prov. 22:28]; and: Ask your fathers, and they will declare to you, and your elders, and they will tell you [Deut. 32:7]? Why, then, do we reach beyond the things defined by our elders, or why does it not suffice us? If, being ignorant of something, we desire to learn how each several thing is by the orthodox fathers and elders either to be avoided as enjoined or to be adapted to catholic truth, why are not these proven by them to be decreed? Are we wiser than they, or shall we be able to stand with firmer stability, if we should undermine those things which were established by them? 3. Or perhaps you do not know that this heresy, of which we speak, was long ago laid low by the apostolic see through Innocent of blessed memory, and then through Zosimus, Boniface, Celestine, Xystus, Leo, by continual and ceaseless sentences, and was condemned not only by the laws of the catholic Church but by the laws of the Roman princes too in such a tenor, that nowhere in the lands were its followers suffered to have a place of living? All which things are taught both by the acts of the Church drawn up concerning their depravity throughout each several region, and by the sanctions of public censure. Behold those whose ears it pleases to hear the catholic doctrine; to receive questions, to handle their snares, and patiently to admit blasphemies! O if they would but study to know against them the books and responses of our elders, there it would be discerned in every way that there is absolutely nothing which has been both ventilated by these and crushed by those with magnificent truth: and thus all the faithful would be rendered instructed for refuting all their wickednesses, so that nothing further would be sought. But if perchance certain things proposed from their notions should disturb untaught minds, the doctrines of the venerable fathers so publish all their madness, and show by what remedies it is cured, that from these, foreseen with God granting it, all the things which they have woven from their series may seem both dangerous to those following them and foolish to those detecting them: so that if anyone should think it must be resisted, he stands forth not so much a contradictor of the sentences of the ancients, as he openly and plainly professes himself an enemy of human salvation and of catholic doctrine. The more attentively, therefore, the ever-watchful care of the shepherds ought to keep off the savagery of wolves from the sacred flocks: since whatever detriment shall have befallen the holy sheep condemns, which God forbid, the carelessness of the prelates, just as from the regenerated flocks the driving off of harmful beasts shall procure a perpetual increase for the rewards of the guardians. Certainly if, as we rather hope, these things have been reported by false rumors, we desire all the more quickly to know it, so that we who tremble at the vexation of the members of Christ may much more rejoice over their stability. Given on the fifth day before the Kalends of August, Faustus the most illustrious man being consul.

(a. 492.) Gelasii papae ad Eupheminm. Euphemii blandas insinuationes declinans (n, 1 — 7) et causa* pro defentione Ad prolatas diiuens (n. 8 — U), religiosus pontifex concordiam ecclesiarum non hujus Acacii sicut otnnium damnatorum commumone abjecta restitui posse os> dit (n. 12 — 16), idque ut fxnt sub timore divini Judicii insteU («. 16). * Dilectissimo fratri Euphemio^) Gelasius. 1. Quod plena'^j cupimus atque siiicera fidei communioni^sqiie catholicae redintegratione grmari^ asserit tua dilectio: quod al^fceri solus non sufficit^) audituS; njsi per litteras spectaverit signifi.<s&2i- tiam proYocantem de his^ quae circa nos dispensatio divina perTeeit, ut sic in secundis vicem salutationis impenderem. Non arbitramur, vel dilectionem tuam vel aliquem sic hoc sperare potuisse, ut pui;a* *} 'S^Euphimio (et in inBcriptione adEphimium\ F^F'^ Eufymio; c^Eumfimio, »*cc Euphemiano praeter mss. fidem et omnium antiquorum scriptorum auctoritat^en. Hi praeterea Euphemium orthodoxae fidei studiosum fuisse magno consensa tan- dunt. Docet nominatim EvagriuB h. e. III, 23, eum acceptis Petri FuUoiub ad Flavitam litteris , in quibus Calchedonensi concilio anathema dicebatur, inde '▼^ hementer conturbatum sese a Petri communione Begregasse. Addit Theodoxag lector h. e. lib. TI (ed. Vales. p. 558), eumdem Anastasii imperatoris electioni in* terceBedsse, nec alia ei conditione praebuisse assensum, nisi scriptum ab eo ae- cepiBset, quo profiteretur, se pro defensione fidei amplecti ea, quae in CalchedaM^^ synodo decreta fuerant. His Victor Tununensis, MarcellinuB comes ac Theoplu- nes concinunt. Si eidem Theophani (pag. 209) habenda fides, synodale» K^p^' mii litteras Felix nccepit et ut catholico commumonis impertiit consoriium. ffitueM te* men episcopum agnovit^ quod Acacii ac Flnvitae ejus successoris nomen e dip^^^ non expunxerit, Sed ejuB de impertito communionis conBortio valde Buspeot^ est teBtimonium. De eo quidem, ci\jus orthodoxam probabat fidem, bene spe- rare potuit Felix; sed quem comperit cum iia, quoB ipse damnaverat, cont»^^' nicantem , ei suam communionem impertiri non potuit. Td porro firmat et lawc Gelasii epistola. Quamquam orthodoxa Euphemii fides, ut Gyrillus in vii* •• Enthymii (ap. Surium c. 69) narrat, etiam episcopum Hierosolymitaniim ixi^^^^ ut Pailadio Autiocheno et AlexandriniB, quod Galchedonensem Bynodom an^'^' matizarent, exclusis ejus uniuB communionem amplexaretur. ') b plane, vulg. cum 0'^ plene. Sequimur F^^F^^K^K*, quibuB Buffragatur cgyxm illud Felicis n epistolae 14 n. 2, quae Qelaaio in archetypo tribidtur: commsi^*^^ quidem nostram contristati distulimus, quam remotis dubieiatibus optabamus pl^^* fidei, tum istud ejusdem FeUcis epist. 17 huic prorsus simile exordium: ^ unitatis ecclesiae ptena cupimus redintegraiione firmari, Nitidior eBset oratio io xnnic modum: Id asseHt tua dileciio^ quod plena cupimus eic. , EPI8T0LA 3. 313 ret nos yel aliquempiam potiorem^ quae sunt gesta referentes; de-(a.492.) buisse responsa promereri^): quia nimis judicaretur arroganS; $i de prima sede taUter ezistimasset. Quodsi, ut magis opinamur, quasi bocHb, quibus praeesse Ghristi munere delegata^) est, apostolicam eedem institutum sibi noviter sacerdotem praeeuntibus oportuisse di- xiBti litteris indicare: fuit quondam ecclesiastica vetus haec regula •pad patres nostros^ quibus una catholica apostolicaque commimio ab omni praeyaricatorum libera pollutione constabat. Nunc autem qumn societatem praeferre malitis extraneam, quam ad beati Petri partun redire illibatumque consortium^ quomodo cantabimus canticumV^.\^%,i. Domini in terra aliena? Quomodo dispositiouis apostolicae antiqua foedera praebeamus hominibus communionis extraneae? Quemad- modum yobis ordinationem renuntiatura est^ ciii vestro etiam testi- monio haereticos danmatos^) praeponitis? 2. Dicet forsitan tua dilectio : cur si fas non est praesentibus, saiiem litteris colloquamur? Quia aliter appellamus dominicae mensae partidpeS; aliter qui in ejus nobiscum societate dissentiunt: quia et ipse Dominus alio modo verba faciebat a sua praedicatione disctetis, alio discipulis regni coelestis secreta pandebat, consequenter quo- que et apostoli non ita a suo coUegio separatis^ quemadmodum fidei domesticis consortibusque loquebantur. 3. Sed ait dilectio tua^ tantum circa tne sese caritatis hdbuisse, ui ntm solum ad scribendum fueris contentus, sed a/fatus'^) audire, - L^gisti sententiam: Fides ex auditu, auditus autem per verbum ^^^ 5? ™7 illud sdlicet verbum, quod confessioni beati apostoli Petri portas in- Matth. /emt nunquam praevalituras esse promisit. Atque ideo rationabiliter ^^»^®- ciistimasti, quia fidelis Deus in verbis suis non, nisi aliquid tale pro- Bainsset, institueret®), unde sponsionis suae promissionem impleret, ^ c^ promerey alii cum m88, proniereri: h. e. qaum Romanus pontifex prae- ^oEbQs aliis ordinationem suam et quae in ea gesta sunt refert, sicut quum finvuni potior subditoB de collata sibi dignitate certiores fadt, id praestare ^Qcputandqs eet quasi. inferior, qui si huic defuisset officio, nec illorum '^'^U ceterave officia promereretur. Moris hiy us , quo receuB creatus pontifex «teiiUM ceteroy episcopos de ordinatione sua certiores facere aolet, jam s. Cy- mos eiHstola ad Gornelium (Comel. epist. 2 n. 3) meminit. Eum inductum ^V^^ar, at quiBque de noyi pontificis creatione higuB ipsius testimonio certior "^ nec fiJleretur incerto rumore, nec diutius de dubiis vaciUare cogeretur. ) Ita mss. et c', scilicet sedes apostolica, b c^ seq. delegatum est. ) f* F^ 0* damnatosgue. N* e regione horum ad marg. notat: haereiicos •*■«'« didt Petmm et Acacium. Quae a F<* F"» {dici) et posterioribus editoribus, ^ HaidiQno ezcepto, in textimi post tua dileciio inserta prorsus inextricabilem '•"^«ntUm effecerunt. "^ 0*bc^c*c'*ita; K*c* affectu, a'c' affatu, K* omittit prorsus. Post verbum ^wem ni^-e Bupplendum desideret. F** F" ut solum ad s. f. c. affectu audire. Lege ") lU K» 0« cS editi instituere, F<» F« K> instituit. Peinde c' c« umtm, a' b c^ ^" ^m, ubi F« F» K» K» 0« c» unde. (a. 492.) 4. Ait denique tiia dilectio, nos*) divinae providentiae ff^Oi quod ille monsiraverit, sanctarum ecclesiarum se nan deserere carU^U qnia me in pontifieali sede ^ocaverit non indigentem, sicut ait, ceri, sed intendentem omnia necessaria ad ecclesiastici corporis unHai Ego quidem sum omnium hominum minimus , satis immeri tantae*^) sedis officium^ nisi quod supema gratia semper opeia magna de parvis. Quid enim de me sentiam^ quum hoc ipsud^^) * ^^q se magister gentium testetur, qui se ultimum et non dignum vot apostolum profitetur? Venmitamen, ut ad dilectionis tuae verba deamus, si veraciter assecutus es haec divinitus mihi fuisse coU; quae et profecto quaecunque sunt bona, dona sunt Dei: seqt: ergo hortamenta non indigentis doceri, et secundum supemam dis sitionem universa circumspicientis ^^) , quae ad ecciesiarum p^ nent unitatem, et adversus didbotum conturhatorem verae pacis ai compagis, ut asseris, fortiter resistentis, Si ergo de me ista pron tias, aut sectanda tibi sunt, quae a Christo perhibes constiii] aut palam te, quod absit, Christi dispositionibus obviare deprcnn aut, da *^) veniam, lusorie de me cognosceris ista jactare. 5. Sed consequenter adnectis, condescendihilem me et optin dfspositione revocare posse concordiam. Proinde, quoniam isto veri frequenter utimini, quid sibi velit, explorem. Optima enim illa e Ecclesiae catholicae atque apostolicae dispositio, quae '*) docet i meliora proficiendo conscendere, non ad inferiora descendendo de! cere. Quum autem dicis condescendere nos debere vobiscum, interi '") Ita mss. et c' ; ad tantae c« c^ c» c'^ officio F^ F"". •») Ita F^ F"» K', ipswn id K», ipsi id 0», ipse id c«, alii editi solum ijp- Porro ipsud non secus atque illud et istud antiquis usitatum fiiisse, ex vaterifc codicibus satis liquet. ") Vulg. cunctaque inspiciendis. Praeferimus cum F'* F"" circfunspicientis. -< mss. circa inspicientis , sicut infra n. 1 1 , ubi obtinet quid circumspicitis, K' SJ* litor quid circa inspicitis, Mox b c^ c* c**^ resistentiSy ubi alii resistentem, *') ItaF<*F"c'(K'?); alii etO' aut ad veniam (ad moxg.venam) tuxuriae. Moiq magis placeret condescendibili me et optima. De ejusmodi condescensione {<avfVtt pdcit) ob Ecclesiae pacem nonnunquam perutili optime disputat s. CyrilluB Aksi (IrinuB in epistolis nuper ab em. cardinaU Angelo Majo (Patr. nova biblioth. II, t^ editis, unde forte Euphemius locutionis suae ansam arripuit. Ferisimite fd§ esl^ explicat, quosdam ad communionem non receptos , quum se negligi videant , uie^ sulte ad aliud quid se converterc . . . Quamohrem , pergit sequenti epistola L c p* 107, constat, haud summo jure agendum esse cum iis, qui converti votunt ... Sn^ cit enimy ut hi profiteantur sic: y,anathcma dico illi haeresi ,.,** Nam durae saepe C Hsiones, deinde pag. 108 addit, muttos ad impudentiam impetluni, meHusqui < blande potius sustinere resistentes, quam juris acwnine molestiam ipsis creare, ^ jam T08 aot descendere atit descendisse monstratis. Unde, quaeso, (a. 492.) Td quo ifti descensio est? Utique ex superiore quodam loco ad in- ftnora qnaeque deponens'^). A catholica apostolicaque communione ad Imeretieam damnaitamque pirolapsos yos videtis^ cognoscitis^ non BCgaia: et non solum yos in infimis jacere delectat; sed etiam in soperiore manentes sede vultis impelli. Condescendere nos vobiscum imitatiB ad ima de summis^ nos coascendere vos nobiscum rogamus ad samma de imis. Nunc igitur sub conspectu illius excelsae ju- stitiae judicet genus humanum^ quis nostrum debeat alteri obedire. 6. An dicis, ut cetera nunc omittam: descendU Dominus ipse iecodof Descendit plane^ sed ut hominem ab errore liberaret, non vk ejiM misceretur errori. Nonne ipse praemonuit, ut qui in tecto 24 17. emisterent, non descenderent nec ad ea, quae in domo videntur esse, toileBda? Nonne pro onmibus apostolus clamat unus, qui plus omni- 15 10] hulaboriwit, quum de custodia veritatis ageretur: quibus nec aefGal.2,5. hrflui cessimus subjectionis gratia, ut veritas Evangelii permaneret apud wt.^ Videtis coelestem magistrum condescendere noxiis recusantem. Poetrcmo faciamus aliquem corruisse, ad quem benignissime suble- ▼andum paululum quispiam velit inflecti. Ergo, ut erigatur jacens, Bwerantem convenit inclinari**), non ut cum eodem praecipitetur infoTeMD. Tgitur per litteras, quas per Syncletium*') diaconem de, itoaatig, de his quos baptizavit, quos ordinavit Acacius, majorum Witione confectam et vestrarum praecipue regionum soUicitudini , «Dgruam praebemus sine difficultate medieinam. Quo nos vultis ») Ita F* F» K' K* 0* a' c», h. e. ea utiquc, quae deponat atque dejiciat. h depo- «^. c^c'» deposiio et ad marg. depositio, c' c* deponiiis. ") AVwo enim^ inquit Prosper Bent. 317 (secimdum 8. Augustini epist. ol. 268 "Wc 11 n. 4) quempiam erigit ad id quod ipse est, nisi aliquantum ad id, in quo ^iUe, detcendat, Sed nulli descendere ita licet, ut vel erroris vel peccati la- *«nadnuttat. ") Ita F* F^c'; al. Sinclitium. Deinde c' et veram praecipue reliyionum sollicilu' ^^^ttrae conffTuam, ubi c* omitt. vestrae, b seq. reiigiosae soUicitudini. Sequimur ^rfKiK-^?); pdpin soUic. vestrae c. pveremus, Quaenam vero sit iUamedicina, quam ^^M pollicetur, ex Felicis II epist. 14 n. 5 comperimus, quae ut diximus Oe ■■^^^ adBcribitur, quia revera ab ipso scripta: Nobis Deo inspirante provisuris '•WMfttffier, ui scripsitnus, si cuncta convenirent , ui eorum, quos ordinavit vel f^^t Acacius, salva confessione catholica pro caritulis redintegratione nihil pe- JJ*'- Hanc medicinam ait Gelasius majorum traditione confectam, utpote concilii ^icaeni decretiB circa Novatiauos Africanorumque statutis in concilio Carthagi- ^ circa Donatistas, ut alia mittamus, conBent^neam. Addit praecipue regio- ^^ttrarum, quia.in Oriente habitum fuit Nicaenum concilium, atque Orien- r^^^fgaeos, qui haereticorum contagio polluti fuerant, recipiendos semper ""^entioreB exetiterunt. Vide Innocentium epist. 3 n. 3, 16, 17. cap. 3 et 5. j^ auiem Felix aperte, Gelasiusquc correctis non minus c^rto .promittit in- '^Miam, hanc et eonun successor Anastasius II epist. ad Anastasium imperat. "• 8 confirmat. (a.492.) ultra descendere? Quid tacetis? Quid yerecundamiui yerbis erpi\'^ mere, quod corde gestatis? Ipsa vos saltem yerecundia; quam^^) ini- quum sit, debuit commonere. An forsitan^ ut haereticorom damita- torumque et his vel eorum successoribus communicantiiiiii nomiiia consentiamus admitti? Hoc non est condescendere ad subyenieiidim sed evidenter in infema demergi. 7. Parcite, quaeso^ et nobis et vobis. Quodsi curam ▼etbi adeo non habetis^ date veniam nobis. Dolere et flere poesainiis ek debemus: in haec abrupta deduci nec possumus nec debemus" jgoit praestante Deo nostro sinceram puramque patemae traditiouis fidem communionemque retinerC; et ab omni praevaricatorum coutagioiie \ discretam^ etiam intentato periculo mortis, optamus: eligenteBi velitDeuS; hic^^) quaelibet illa perpeti^ quam causam incidere dain- "^ nationis aetemae. Date^ inquam, veniam, si^^); quum vos propter • amorem cujuslibet hominis vel timorem haec libenter incurritisy no« : propter amorem Dei et timorem gehennae talia refutamus. Nec foi '■ credatis dissimulaudo causas atque personas quibuslibet^^) amicitiii posse subrepere : quia neque vos ita subtiles estis^ qui non poesitii i intelligi, et nos praestante Deo nostro non reperitis incautos. Nonne missis huc saepc litteris indicastis^ cum "ceteris baereticis voe Eih. \ tychen quoque respuere? Hoc si vemm est^ aut eos^ qui conununi* j cavemnt Eutychetis successoribus, pariter abdicatC; aut alionun que- ) que haereticonim successoribus conmiunicantes admittite. ] 8. Stnl Acacim, inquis, nihil contra fidem, sicui Eutychet et sm- \ cessor ejus, legitur vbicunque dixisse; quasi non sit deterius, et non ; ignorasse veritatem, et tainen conmiunicasse veritatis inimicis. Si \ enim, quum aliquis recte sapiens de fide catholica communicet iQis i haereticis, inter quos Eutychetem posuistis, vel succesoribus eomm, non est fas eos inter catholicomm altaria nominare : ita^) ei^ nee illius Eutychetis successoribus communicando simili sorte tenetur Pb.54,16. obnoxius? De talibus quippe convenienter dicitur: descendani m bh Rom. femum viventes, qui dum illa vita, qua justus vivii, vera atque catho- * lica putantur vivere, repente aut in prona pravitatis aut in haere- ticae communionis infema verguntur. ' ^*^* ^* Ecce quales Christo dicitis esse praeponendos, quum ille Lac. nec animas nostras sibimet praecipiat anteponi. Immo et adhuc 14,26. ••') Ita F"* F"» K* K' 0*. In vulgatis quod nonnunquam fit, ' *') Particiilam hic addimus auctoritate mss. *<) In vulgatis cujuslibet; rectius in mss. quibusUbet Bcilicet amiiHwe «ff^fftfr. Deinde P* F°> 0* c^ subripere. Deinde in F^ intermedia a prae$UmU Deo uqiie ad illa n. 11 cedere veritati exdderunt. «) pm fA itifc grgo necj alii editi ergone , c' itane ergo, Mox F* K'0* tUTy K^ vergantur, vulg. vergunt. BPI8T0LA 3. 317 quaeritis^ quando fumi damnatus Acacius? Quasi revera^ etiamsi eum(a. 492.) niillaB ante damnasset^ non debuerit orthodoxae et apostolicae com- mimionis^ cujus praeyaricator exstitit et desertor^ participatione se- dndi; sicut etiam quilibet^ qui fuerit aute catholicus, cuicunque haerem commmiicanS; merito judicatur a nostra societate removen- duB, aut in tali sorte defunctus, inter catholicorum nomina nulla- teniia computari. Miramur tamen^ quomodo ista profertis: hoc est^ Qt et synodum Calchedonensem yos suscipere pro fide catholica pro- fifceamixiiy et eoS; quos damnayit sectantium communicatores; non paxiter^') ^^eneraliterque putetis fuisse damnatos. Ostendite ergo, quae synodns ixi tuiaquaque haeresi non^^) cum erroris auctoribus successo- xes eoxuxn iuB conmiunicantes simulque omnes damnarit et complices. Itaque ille vester Acacius^ qui Eutychianis haereticis detestabili commoxiioxie factus est particepS; ab eadem synodo sine dubitatione damnatos est, quae et Eutychen Dioscorumque cum successoribus eorom hisque conununicantes synodico tenore prostravit. lO. Sic ^) vos sequacesque eorum Timotheum Petrumque gimni defixiitione dejecit. Proinde si ea^ quae in synodo Calchedo- nenai pro fide et conununione catholica^^) yel apostolica definita gont, vere certeque sectamini; sicut vestra professione multiplici oontinetar^ aut successores ab illa synodo damnatorum hisque com- municantes abjicite^ aut, si istos admittitis^ ea quae in illa synodo pro fide et communione catholica et apostolica sunt perplexa^), non aoluxn falso vos retinere perpenditiS; sed insuper labefactare eonainixii, et in Eutychianam haeresim sine retractatione reciditiS; m^ritoq^ue a catholicis probamini esse vitandi: quia ut talem peBti- lentiam perpetuo possemus evadere^ ea quae contra ipsam ab ea e sanctorum patrum salubriter decreta leguntur^ nulla- mutilanda^ non solum sedis apostolicae praesules^ sed etiam Orientalium regiouum catholici censuere pontifices. 11. An Petrum dicitis fuisse purgatum^ cui communicavit AcaciuB? Veris assertionibus edocetC; hoc ostendite, hoc probate, quibus ille modis, quibus ille regulis ab. Eutychiana fuerit profes- vel conununione mundatus: ut quum id nihilomiuus evidenti *s) Ita niBS. et c*. b et exinde alii editi parUculariter , contra mentem Ge- , qni Timothenm, Petrmn Acacium ac ceteros, qui cum Eutychianis com- Buniicamnt, pafticnlariter ac nominatim, sive ut ipse epist. 10 n. 6 loquiturf vtVi- tim in concilio CalchedonenBi damnatoa negat. Byoodns haereaiaTcfaarum complices viritim ac nominatim, sed tautum generatim illUllllttTXt. £d. haeren cum erroribus successores . . . non damnet, «») F" K* Sie (P" Si) vos sequaces eorum, K* 0' Sic vos sequaces quae eorum, b c' et alii editi Sie vos sequaces quoque eorum (c^ seqq. omitt. vos). ••) Ita F" K* E« 0*. Editi cathotica lege apostolica. «^ Ita F" K* K* 0* E*, hoc est perculsa vel damnata, Vulg. peracta. (a. 492.) rerum claruerit demonstratione convictum, palam aperteque po8f advertere, aut vos debere cedere veritati; aut adyersus hanc m festa dimicatione confligere. Nec vobis hlandiamini; quia fidem cai licam profitemini vos tenere^ quia Eutychis nomen abnuistis quia ea veluti praedicare videamini, quae orthodoxa praedicavit ^2 3^" tiquitas. Clamat enim vobis illa evangehca sententia: Aui fi arborem bonam et frucius ejus honosy aui facUe arhorem maiau fructus ejus malos; a fructihus enim arhor cognoscitur: id est, si t si fide, si professioue cathoUca et apostoHca fideliter veraciter gloriamini; hujus et communionem recipite. Si vero haereticon scilicet danmatorum vel his aut successoribus eorum communic tium, communio vobis placet, quid statis, quid cireumspicitis? Simul et eorum aperte manifesteque, remotis obstaculis, dogma < fendite. Quid enim juvat? immo et satis gravat, dictis poUic quod factis negatur : ut non solum ipsa per se haeresis Eutychia quam sit funesta Christiano sacrameuto, possitis aguoscere, % quanta et quam graves haereses in sui definitione contineat. 12. Ecce ad quae nos praecipitia condescendere provocal atque ad quae nos vitae aeternae pericula cupitis inclinare. li descensu salvare est aegrotantem; an conlanguentem cousumi? Hi erit optima dispositio illa, quam memoraS; reparandae concardii an illa potius^ ut rejectis contagiis perfidonim integra fide, sisct sui commuiiione potiatur communio catholica atque apostoUca, hae ticorum^®) tabe depulsa intemeratam suae fidei coufessionem ; tatur adstruere, atque invieeui sibimet congruentis orthodoxae p fessiouis conununionisque sit unitas? IlanC; sicut dilectionis to Utterae cohortantur, meis quoque temporihus custodiri, qua ?•! prece deposcO; quae per tot annos ab iilis patribus gloriosis illib iuviolataque servata est. Haec^') enim est, sicut ipse dicis, qik Deus noster de omnihus hene futuram, et secundum suam veritatm regulam guhetmandam et praescius ante constituit, et singulis quilms{ temporibus sua dispositione convenienter aptavit. Haec est voluntas D cujus tu ingeris mentioneni^ quam ego quoque pro meo modu quantum Dominus donare dignatur, cupio promptus implerCj ut 0 '^) c* adjuvutis, alii oditi ademistis m mss. annuistis, cigus verbi loco reitito dum diudmuf) abnuistis, Mox F** F'" omitt. fideliter; deinde redpiie ab hmereUew ^>) Ita K^ 0' et editi omues. Lcctionem K', quam Couat. praeiart, ipf enucleari nou potui. Innuit ille eam infra hoc modo: hinc redibai (Eupha» ad Uelasii laudes, memorahatque Deum, qui omnia secundum veritaiem at re§t suam yuhernanda et praescius ante constituU et singuia quibusque temporib^i o» nienter aptavit, itlum his ornasse dotihus, F^ F"» /iaec enim sicut f . d. ds mr 4t m bus quae bene futura secundum etc. leas de Iiiijiis talenti coelestis deminutioiie reperiar: in^^) hoc ta-(a. 492.) kntO; sicat ipse quoque nos admones^ incrementum Christi postulo eoDBequi; et nullum prorsus incidere detrimentum. Hinc est, quod prioribos dilectionis tuae^') litt^ris^ sicut tua quoque pagina desi- gnarit^ pro vestra sumpsi salute tristitiam, ubi compleri^^), quod «»t yobis noxium et verae paci contrarium, reperi. Contristatur .^ g^g' eiiiffl apostolus de errore deviantium; et laetitiam recipit de eisdem m praedicatione correctis. 13. Si autem tua caritas^ *ut dicit^ nescio quorum necessitaie - cmtrmffUur, quod, pace tua dixerim, sacerdos pro veritate promenda nec facere deberet onmino nec dicere; ignoscat nobis hominibus fcnidiMimis, si coarctante nos terribili metu ^) divini judicii, grandi oecessitate constringimur, sicut qualescunque ministros Christi decet, uumas nostras ponere pro veritate salvandas^ quam eas lucrari Telle veritatis deminutione perdendaS; ut non dicam^ cujuslibet contra fidem libitis addicendas. 14. Istae mihi sunt, quas dilectio tua commendat, ceriae fidei P^peiuae cum eo, quicunque voluerit, in Christi viscerihus amiciiiae. Hiiic non tam optamus praeponi aliis, sicut praedicis^^); quam cum a&hm cunctis sanctum et Deo placitum habere cousortium. Haec i, quam mandat tua dilectio'; pax solida, inconvulsa et perennis, unom vinculitm, sicut etiam ipse desideras^ salutare, quo cuncta oniri possit Ecclesia. Hoc quibus est creditum^ sicut et ipse de- pecaris, protectiodivina perficiat. Haec est, quae Deus est, cariias,iJoh.^fi. ^pm poscis de corde puro et conscientia bona ei fide non ficta, Quo- j ^™' Bwdo ergo de corde puro, si haereticorum fuerit participatione pol- hka? Quomodo conscientia hona, si malorum fuerit confusione per- Joiita? Quomodo fide non ficta, si fuerit juncta cum perfidis? Quae « prudentia tua, sicut^') Deum praedicamus, diligentef advertat, pwspicit, apostolicam sedem non vitare pacem, sed haereticorum ^atorumque vitare contagia. ") Ita msB. et c* ; alii editi sed in hoc ialento . . . admonet incrementum Christi SraHa pouuh. Jl^iinulare tnstitiam nequiverit. Euphemius enim Theophane teste litteris illis J^Titae et Acacii uomina ex Bacris tabulis expuugere renuebat, ideoque a Fe- "^ conaequi non menut , ut ipsum episcopum agnoaceret. ) Editi cmnperi quod erat vohis noxium et quod verae (K* F** F" et verae, c' " ^f^l Deinde F«> F«» repelli (loco reperi). Sequimur K^ 0«. } ItaF^F"", faventibus partim K' 0* c*. Al. et divini ... decet nos ,,. ut non ^"^^ra fidem libitis cujuslibet abdicandas (K* abdicendas^ 0' abdicandas). ) Sic II1S8. et c'; alii editi praedicas. Deiude ed. mia:ta cum perfidis. ) c'c' c'° sicut eam precamur^ F** F°» K* K^ 0* c' sicut Deum praedicamuSj b ^ ^^^ precamur, Mox editi vesiiyia (loco contagia). (a.492.) 15. Quae etiam vos rationabiliter intuenteS; creditis'') coi nendum populum Constantinopolitanum; non permittere submo^^^^n nomina perfidorum. Quisnam hoc in Ecclesia Dei^ quaeso to, posjnt audire^ quum utique pastorem sequi grex debeat ad pascua ssltit^L^^^ revocantem, non per devia gregem pastor errantem?'') Dic nai^^' rogo te, grex pro te, an tu pro grege redditurus es rationem? Cer"'^^, si vobis hoc placet, multo magis causa est nobis justior, qui pop^^^, lum Romanum a fide illa sua, laudabili majorum traditione percepi declinare nos penitus non sinentem libenter audimus, si vos Om^^^- stantinopolitanam plebem ab haeretica communione discedere recu-^^"^ santem non vultis offendere. 16. Sed nos dicitis debere dirigere, qui eam valeant miiigare, Quomodo me auditura est, quem videtur habere suspectum, si prae- sules suos despicit admonentes? Nonne ipsis apostolis est praece* '^ ptum in aliquibus regionibus verbi praedicatione non uti, his*®) quippe, in quibus non fuerant audiendi ? Veniemus, frater Euphemi, sine dubitatione veniemus ad illud pavendum tribunal Christi (ut taceam quae^^) ex hoc sit metuenda vindicta), et circumstantibiis illis, a quibus^^) fides ista defensa est. Non illic inficiationibns, non dilationibus, non illusionibus^^) est agendum, sed^manifestiBsime comprobandum, utrum beati Petri gloriosa confessio cuiquam eorum, quos regendos accepit, quidquam subtraxerit ad salutem, an eam j auscultare nolenti^*) etiani cum suo periculo rebellis exstiterit ob- ^ stinata pernicies. Ibi certe dilucidabitur, utrum ego, sicut putatis» ^^ acerbus, asper et nimis durus difficilisque sim vobis, qui curationem ,^^ vestram salutemque parturio, qui clamo: etiamsi austerum videiur onH- ^"^^ '^) Recentiores conc. edit. post Bar. creditis commonendum , antiquiores 0*a' creditis {O^credetig) componendum (F^F"»N^ opponendum), et mox omuefl ipdpmcf Qt nomine) perfidorum. Leciio K^, quam a' praefert, quantum his condiuifv nesdmuB. Nostrae lectioni faveut, quae idem (relasius epist. 12 n. 10 sibi obj^-^^ cit his verbis: Quod si mihi populi Constantinopoiitani persona praeponiiur^ p^^^^ quam dicatur nomen scandali id est Acacii non posse removeri; et paulo ante I. ^. u. 6: Proinde si pietas tua unius civitatis populum negat posse componi ete. epist. 8 n. 6, quum causa Dei agitui\ regiam voluntatem sacerdotibus Christi non praefen'e, et sacrosancta per eorum praesules discere potius quam docere. «; Ita Fd F« K* K» 0« N« c«. Editi alii fides ipsa, et c» c»» omittunt defe EPISTOLAE 3. 4. 321 uM, accipiie, quaeso, hibite, viviie, nolo moriamini] an vos, qui a(a. 492.) ciis prohibiti^ medicos ducitis exsecrandos, immo qui vultis yobis- ca medicos aegrotare^ quam vos recipere sanitatem. Et alia manu: !ii8 te incolumem custodiat! Gelasii papae ad Honorium Dalmatlae episcopum. ^- ^ Ut Pelagianam haeresim olim toto orbe proscriptam in Dalmatis revalescere non sinat. Dilectissimo fratri Honorio^) Gelasius. 1. Idcet Ibter yarias temporum difficultates continuis occupa- 'onibas implicati vix respirare valeamuS; pro sedis tamen aposto- cae moderamine totius ovilis dominici curam sine cessatione tra- _ '^tes, quae beato Petro Salvatoris ipsius nostri voce delegata est: 22,32. •^ tu conversus conftrma fratres tuos; et item: Petre, amas me? ^^^- '^^e oves meas: dissimulare nec possumus nec debemuS; quae nostram ' >Uicitudinem forma perstringat, cum beato Paulo apostolo sentien- *=» atque dicentes: Quis infirmatur, et ego non infirmor? Quis scan- 11,29. ^iizatur, et ego non uror? Ita quippe nos repente tristis horrenda ' Tix credibilis confecit opiniO; ut mentem nostram confunderet; ki3ciaret; affligeret. Nuntiatum nobis est enim, in regionibus Dal- Atianun quosdam recidiva Pelagianae pestis zizania seminasse; •ntanique illic eorum praevalere blasphemiam^ ut simplices quosque ortiferi furoris insinuatione decipiant. Est quidem error ipse ne- ^w tanto pemiciosor ad subripiendum, quanto ad fallendum veri- noilitudinis colore versutior: *praestante Domino adest fidei catho- sed) cse pura veritaS; concordibus universorum patrum deprompta sen- iiatiig'), quae et subtile virus funestae pravitatis exponat, et hu- ikMM generi salvando conferat de Scripturarum confectione medici- Lun. Nidlatenus igitur discretione rerum nondum abundantia corda mBtorbet, donec et occultum vulnus appareat et salvatio smgularis eluceat: quoniam quantalibet arte fallaciae spiritus perditionis arme- toj sancto gladio Spiritus principalis et detegitur et necatur. 2- Quapropter per dilectionem tuam cunctos ibidem Domini ••«^otes fratemo commonemus aflfectu, ut qui cum erudiente vos ^tanino contra novitios pugnetis errores, olim perversitatem toto W)edaiimatam nec ipsos recipere debeatis autores^). Quod si temere ^^tareitltQimus, quod apud G' cc in honc modum prolatam: debtatis^Qt^ 8^«T0UB lOMAll. POHTIF. I. 21 .•522 S. GELASII PAPAE a. 41)0 putatur esse faciendum, quae iion haeresis a majoribus uostris con- Ui. ^•''>^ venienter exstincta rursus provocare nos audeat,^ et palani noyis re- smnptis viribus aperteque conHigat? Numquidnam licet notns a venerandis patribus damnata dissolvere, et ab illis excisa nefaria dogmata retractare? Quid est ergo, quod magnopere praevacemus*), ne cujuslibet luieresis semel dejecta pernicies ad examen denuo venire contendat, si quae antiquitus a nostris majoribus cognita, discussa, refutata sunt, restauranda nitanuir? Nonne ipsi iios, quod absit et quod nunquam catholica patietur Ecclesia, adversariis veri- 1 tatis universis contra nos resurgendi proponinms exemplum? Ubi .,.> 28 *^^^^7 quod scriptum est: Terminos patrum tuorum noti transgredieris; Dout. et: Interroifa patres tuos, et annuntiabunt tibi, et §eniores tuos, ei ' "' dicent tUti? Quid ergo tendimus ultra detinita majorum^ aut cur i*f.«M/7?- nobis noii *sufficit? Si quid ignorantes'*'! discere cupiamus^ qua- ''""^ liter ab orthodoxis patribus et senioribus singula quaeque vel vitanda praecepta smit vel a[)tanda catholicae veritati, cur non his proban- tur esse decreta? Numquid aut sapientiores illis sumus^ aut poteri* ^ juus tirma stabilitate constarc^, si ea quae ab illis eonstituta snnt subruamus ? 3. An fortasse nescitis, hanc haeresim, de qua loquimur, et ab j apostolica dudum sede per beatae memoriae Innocentiiuu^ ac deinde J Zosinunu, Bonifaciuni , ( 'oelestinum , Xystum, Leonem continuis et incessabilibus sententiis fuisse postratam^ nec tantum EcclesiM catholicae legilnis sed principum*') quoque Komanorum eo tenore 1 tiehefis) nvt qtuni femrre putatiiv es<ip f'ariendum\ quae mm haereais (G* add. a)wu^l&' \ libus. Nuiic itmii (lelasius niouiluiu, quod Loo epist. 1 n.4 Aquilejensi episci^ adversuH famdoni haorosini di'd«n*iit liis v«'rl)is: Cavendum ertio iuae diiecnom eii.\ magnaque diligentia providtndum, ne ptr hujusmodi homines exftiinctti dttdmm dala excitentur, et de eAciso olim dinjmate aliquod in provincia tna ejusdem germen oriatur. lN>liu^ianani iuitiMu pt^rversitatem priiesertim aimo 418 ZodiiBO.^ 2>0Dtilie(' por totuni orbcni diinunituni vssi'^ in notitia epitttolarum Zoomi IUMI ■«•xstantium n.VIl, l;j vi 10 obscrvatum. Jiovam synodum, qua ii)sorum doctrinii discuteretur, flagitare. lieo vero ijjwh qiio succossorcs oorum j)Ostuliitioni intorcodoro nuuqnam destitenmt. "SiTeiO J^ehigiiiniB causao suao concodatur recognitio, neque id EutychioniB negandi ibre, recto Golasius iirguit. ^') Constantii imporatoriK, Vohisiaui praofecti urbis et Valeniiiiiatii Ifl ad- damnatam; iit nec usquam teirarum viveudi locum sectatores ejus a. 490 habere sinerentur? Quae omnia tam gestis Ecclesiae per singulas ^^* *^^^ quasque regiones de eorum pravitate confectis, quam ceusurae pu- blicae sanctionibus edocentur. Ecce quorum') libet aures catliolicas audire doctrinam; quaestiones accipere, tractare tendiculas, et blas- phemias patienter admittere ! 0 si studerent adversus eos majorum nostrorum libros responsaque cognoscere, illic modis omnibus cer- neretur, nihil esse prorsus, quod et ab istis fuerit ventilatum et ab illis magnifica veritate contritum: sicque de cunctis eorum nequitiis refutandis fideles quique redderentur instructi, ut nihil amplius quae- reretur. Sed si forsitan ineruditos animos quaedam de eorum sen sibus proposita commoverent, ita venerabilium j^atrum doctrinis et omnis eorum publicatur insania, et quibus remediis euretur osten- ditur, ut ex his Deo praestaute praevisis cuncta, quae de eorum serie texuerunt, et periculosa sectantibus et stulta deprehenilentibus esse videantur: ita ut si quis existimet reluctandum, non^) tam Teterum sententiis contradictor exsistat, sed humanae sahiti catho- licaeque doctrinae palam se aperteque profiteatur inimicum. Quo msLgis attentius^) pervigil cura pastorum a sacris gregibus luporum debet arcere saevitiam: quum^*') quidquid ovibus sanctis acciderit de- trimenti^ praesulum, quod absit, damnet incuriam, sicut a regene- ratiB agminibus nocentium depulsio bestiarum custodum praemiis perpetuum procurabit augmentum. Gerte si, ut magis optamus, fal- ms liaec rumoribus sint relata, quantoeius desideraaius agaoscere, ut qui membrorum Christi vexatione trepidamus, multo magis de eorum stabilitate laetemur. Data V Calendas Augusti, Fausto'^) yriro clarissimo consule. PelagianoB sunt decreta, quae apud Augustinum in appendice tom. X p. 126 (in edit. III Veneta ,tom. XVII p. '^756j simul coUecta videre licet. Ho- rum primum memorat Photius cod. 53. '') In priufl vulgatis quorumlibet uno verbo, quo in duas voces diviso nil jam ad orationiB integritatem ac nitorem desiderandum restat. Aliter diceres : Etcv hmjusm/odi suni^ quorum doctrinam a caiholicis auribus audiri placel, Mox editi quod ei ab istis; sequimur G^ •) Hinc exddisse videtur comparationis membrum, quo eorum, qui pecora caBtodiunt, in arcendis lupis vigilantia exponcbatur. «*) E regione vocis hujus in Romana editionc adscriptum est Albino, atque hanc coigecturam Baronius calculo suo conq^robavit. Quid dc illo censendum, in monito praefati sumus. Si vera est lectio, quam veteres codices asHorvant, mno 490 Felicifl uomine atque auctoritate a Gelasio ei»istola ista scripta est. 21*