Letter 9: Symmachus, bishop, to the most pious Emperor Anastasius.

[Editorial summary: Apologia of Symmachus, bishop of Rome, against the emperor Anastasius.] He refutes the libelous pamphlet in which the emperor was calling him a Manichaean [...] lawfully consecrated, and was complaining that he had been excommunicated by him. To which he replies that the emperor had been excommunicated by no one other than himself: that it lay within his own power to depart from the excommunication (sections 6, 7, 10). Earlier, comparing the pontifical office with the emperor's power, [he shows] how unbecoming it is for him to play the part of an accuser; but if indeed he should prefer some such thing, he demands that both parties stand on equal terms: so that, just as he himself will be deprived of the highest honor if he is convicted, so the other will lose his authority if he does not convict. 1. To a letter of the emperor Gratian of august memory the blessed Ambrose replied in eight books, because he was not reluctant to preach at greater length on behalf of the catholic faith, and the latter did not disdain to receive it gladly. I have said these things lest, if I have observed measure in setting forth the pamphlet [...], I be thought to have spoken things that ought not to have been said. If for me, emperor, [it were necessary to speak] even before foreign kings, and those ignorant of all Divinity, on behalf of the catholic faith, I would plead out whatever accorded with its truth and reason, even at the risk of death set before me. Woe will be mine, if I have not evangelized, and it is better to incur the loss of the present life than to be punished with everlasting damnation. But you, if you are a Roman emperor, ought also clemently to admit even the embassies of barbarian nations; if you are a Christian prince, [you ought] patiently to hear the voice of the apostolic prelate, whatever he may be. 2. Your insults, emperor, which under the divine judgment you yourself weigh, whether you have poured them out against me with a religious mind, I confess that I cannot dissemble, whether for my own sake or for yours. For my own sake, by recalling the promise of the Lord saying: When they shall persecute you, and shall say all evil against you for the sake of justice, rejoice. But for your sake, since I would not wish my glory to come about in such a way that it could burden you not slightly. And I indeed, instructed in the teachings of the Lord and the apostles, strive to return blessing for your curses, emperor, to render honor for insults, and to repay love for hatred. [...] See, I beg, lest from him who says: Vengeance is mine, and I will repay [...] so much the less is remitted by me, so much the more abundantly may be exacted from you. What Christ may say concerning those who have scandalized even the least one believing in him, let the gospel report it, let it not be uttered by my voice (Matthew 18, 6). [3]. But perhaps you may say, emperor, that you rather are the least, who believe in Christ, and that this is more rightly understood of you, and that I am the one who scandalizes your faith. Christ therefore is truly God wholly, and wholly [man]: thus conceived, thus living in the world, thus suffering, thus [descending to] the lower regions, thus raised again, thus appearing with the disciples, thus lifted up to heaven, thus thereafter said to be about to come, thus even today he persists in [the same] state, as the apostle says: In whom dwells all the fullness of the Divinity bodily (Colossians 2, 9); and certainly he says of him, that it is he himself who now is. [...] he is the least, who so believes in Christ, who believes in this Christ, who believes in the whole Christ, not in a half-Christ, and therefore not Christ, because Christ is none but the whole, [...] but [the believer is] none but of this kind. Concerning such a one therefore who believes in him [...] he himself therefore is his least and little one; for whom, when he is scandalized, [Christ] has promised [...], as has been said, is better shown by his own words. [4]. Perhaps you may say, emperor: "But I too believe in such a Christ, and therefore I am rightly counted among his least ones." This is graver, if you believe in such a Christ, and yet mingle in communion with those who do not believe in such a Christ. For not only those who do such things, says the apostle, but also those who consent to those who do them [are condemned]. Is not to communicate the same as to consent with such persons? Therefore either teach that such persons are not [as I say], or, far more gravely, as has been said, it will be a mark to him to stretch the truth against himself. [5]. The insults therefore, emperor, which [you wish] to be brought forth against my person, would that, as glorious as they are to me, so they could not burden you! It was said to my Lord by certain persons: You have a demon (Matthew), you glutton, born of fornication; and do you think that I ought to grieve at such things? How well provided against one who utters such things is the [law] both divine and human! In the mouth of two or three witnesses shall every word stand (Matthew). [...] when [things] examined both by human and with human judgment are false [...]. [Editorial notes: So Grimani reads, and so also Agobard. But the printed editions read 'in Christum.' But [...] believes in Christ. The printed editions: 'for he himself is his least and little one, for whom when scandalized what [Christ] promised'; these are corrected from Grimani, except that in it there also stands 'promiserit'; but [...] we restored, the last words of the preceding section 2 persuaded us. In the printed editions 'others'; more elegantly in our manuscript 'such ones,' that is: teach them to believe in the whole Christ, not a half-Christ. Baronius does not repeat 'and with human'; and then with the other editions has 'before human judgment'; and presently after the words 'what, emperor' omits 'facies' (you will do), for which [...], which in the rest we follow, together with the Basel edition prefers 'facis' (you do). The charges concerning which Symmachus was accused by his adversaries before Theodoric, and which that king had delegated to be examined by a synodal judgment, are here hinted to have been brought as objections by Anastasius. And those things indeed his aforesaid adversaries had spread abroad before the royal notice; but as we saw in epistle 5 section 6, the synod [...].] [Continuing the letter:] [...] whether [things] have been approved? What will you do, emperor, in the divine judgment? Or because you are emperor, do you suppose there is no judgment of God? I pass over the fact that it is not fitting for an emperor to be an accuser. Finally, by the same divine and human laws no one can be both accuser and judge. Will you perhaps plead your cause under another's judgment, or stand by as an accuser? 6. You say that I am a Manichaean. Am I an Eutychian, then, or do I defend Eutychians, whose madness above all favors the error of the Manichaeans? Rome is my witness and the archives bear testimony, whether from the catholic faith, which coming from paganism I received in the see of the blessed apostle Peter, I have in any part deviated. Let someone come forward, and by any reasoning convict me: otherwise these are reproaches, not crimes; I do not know whether they are false to those against whom they are cast, or hostile through false accusers. 7. You say that I was not consecrated in due order. Amid showers of stones I escaped safe: God has judged. Or because you are emperor, do you suppose the divine judgment is to be despised? But perhaps you may say that even an indignant God often permits each harmful thing. Scripture: By their fruits you shall know them (Matthew). Show therefore what [...] [Editorial note: He convicts this as false, the king himself declaring it [...]. Wherefore also Avitus of Vienne writes in epistle 31 that the said synod, as briefly as it could, testified that nothing concerning those things which were said to be objected had been clear either to itself or to the most glorious man the king. [Note: Inasmuch as he who by his own function and office is judge. No one, moreover, as is said, can be at once accuser and judge: otherwise he would be judge in his own cause, which the Theodosian Code, book 2, title 2, forbids. [...]]] [...] should be alleged, so that you may demonstrate that God, most angry, permitted the things which had not been agreed. Or because I in no way acquiesce to the Eutychians? These things indeed do not wound me, but they openly and plainly demonstrate [against] you. You thought to repel my honor, which the blessed Peter imposed by his intervention. Or because you are emperor, do you strive against Peter's power? And you who receive Peter of Alexandria, do you contend to trample the blessed apostle Peter in his vicar, whatever he may be? Or would I be well made [a bishop], if I favored the Eutychians, if I communicated with the name of Acacius? It cannot be hidden why you put forth these things. 8. Let us, however, compare the honor of the emperor with the honor of the pontiff: between whom there is as much distance as the one bears the care of human affairs, the other of divine. You, emperor, receive baptism from the pontiff, take the sacraments, ask for prayer, hope for blessing, beg for penance. Finally, you administer human things, he dispenses to you divine things. And so, that I may not say superior, the honor is certainly equal. Nor think yourself to excel by the pomp of the world: For that which is weak [of God is stronger] than men. And so, see what becomes you. Nevertheless, since you have broken out into accusation, by divine laws as much as by human you stand by lot together with me; in which I shall be deprived of the highest honor, if I shall be, by your accusation, convicted; you, if you wish this, will by equal reasoning lose your dignity if you do not convict. Let this judgment be in the world, with God and his angels awaiting; let us be a spectacle to every age, from which either the priest may obtain an example of good life, or the emperor of religious modesty: because the human race is governed chiefly by these two offices, and none of them ought to come to exist whereby Divinity may be offended, especially since each honor seems to be perpetual, and so the human race is provided for from each. 9. I beg, emperor, with your leave let me say it, remember that you are a man, so that you may use the power divinely granted to you: because even if these things are anticipated under human judgment, under the divine it is necessary that they be examined. Perhaps you will say that it is written, that to every power one ought not [to refuse] obedience. We indeed receive human powers in their place, until they raise their wills against God. But for the rest, if all power is from God, then more so that which is set over divine things. Defer to God in us, and we defer to God in you. But if you do not defer to God, you cannot use his privilege, whose law you despise. 10. You say that the senate, conspiring with me, has excommunicated you. This indeed I did not do, but [a thing] reasonably done by my predecessors I without doubt follow. You say that the Roman senate treats you ill. If we treat you ill, urging that you depart from [heretics], do you treat us well, whom you wish hastily to associate with heretics? What is it to me, you will say, what Acacius did? Withdraw therefore, and [it does not pertain] to you! For if you do not withdraw from him, it pertains to you. Let the dead man be left to both of us! And this we ask, that what Acacius did pertain in no way to you. You make us cast Acacius up against you, you who wish to belong to what Acacius did. We shun what Acacius did; do you too: and to neither party does what Acacius did pertain, so that you may not be joined by the cause which pertains to us to those things which Acacius did, but, without Acacius, may be associated to our communion. We did not excommunicate you, emperor, but Acacius: depart you from Acacius, and you depart from his excommunication. Do not mingle yourself in his excommunication, and you are not excommunicated by us. If you mingle yourself, you are excommunicated not by us but by yourself. So it comes about that in either case, whether you depart, you are not excommunicated by us, or whether you do not depart, you are excommunicated by us. 11. Catholic princes indeed have always anticipated the apostolic prelates in their letters, and have sought that confession and see as good sons with the affection of due piety, since you know that the care of the whole Church was entrusted by the very mouth of the Lord and Savior (John 21, 15ff). And because, perhaps through public occupations, your tranquillity is believed to have neglected this, lest I be judged to seek my own honor rather than the solicitude of the Lord's flock, I did not cease to appeal to you of my own accord by my own communications, indicating that it had been made common report, that your serenity by a military force directed was compelling those who had chosen for many times to abstain from the contagion of [heretics], by force and arms into the detestable fellowships of an entangled communion. 12. Here I do not cease to call you to witness, prince of human affairs, by my voice, [I] the vicar of the apostolic see, whatever I am, that you remember yourself to be a man, however great a worldly power you are supported by, and that you look around at those joined [to you], who from the beginning of the Christian teaching by a hostile purpose have attempted to persecute or afflict the catholic faith: in what manner [...] with the harassment of devastation; whose contrition [...] they brought in those things by prevailing, they failed, and the orthodox truth prevailed the more by this, that it was thought oppressed, which, just as it is shown to have grown under its persecutors, so it is known to have crushed its pursuers. I wonder, if human sense does not perceive, especially he who wishes to be called by the name of Christ, that he is without doubt to be reckoned among those who have not ceased to assail by various superstitions the right confession and Christian communion, while they too by whatever motion strive to overthrow this. For what difference is there, whether a pagan, or, what is worse, under the Christian name, strives to break the true and sincere rule of the apostolic tradition, and [falls] into this blindness, that, since in those regions absolutely all heresies have license to profess their opinions publicly, only the liberty of catholic communion is thought, by those who reckon themselves religious, to be [...] destroyed? If this is thought an error, why is it not lawfully, with the others to whom there is freedom to act there, allowed [to act] by errors? But if integrity is esteemed, it ought rather to have been followed than devastated by violent persecution, nor are they proved to have been able to pursue it, except [those] following depravity. But [...] they themselves were convicted of erring, they thought to repel [it], whereby [...] errors were noted, preferring not to aim at what is just, but rather to remove [it], whereby the unjust might be taught. 13. Thus God has withdrawn from human minds, so that wills hardened against his order do not regard him, and [do not regard] that in this world the divine judgment cannot be absent, and that after the end of this life they will not be absent from that fearful examination, under which pernicious pursuits, sifted in all the modes of their actions, are laid bare; and being laid bare are [punished]: except that they do not at all believe these things, who trust that they have passed through those things with impunity. We, however, conscious of the human race, in no way cease to call to witness, with what voice we can, that the Almighty [will] in no way be wanting in his own causes, and that however great human presumption be, however great the power, under the divine will the censure of this atrocity is without doubt to be vindicated. For we do not here trust that such daring will escape, and [we trust that it will be] reserved in that great judgment of God, which is owed by divine retribution to those rashnesses. Let it suffice that we have by no means been silent on these things; so that when the supernal vengeance has been brought in, human consideration may know both that we put forth true things, and that we did not vainly pronounce it to come, and that we set before [it] a form of forewarning, by which precipices of this kind might henceforth be tempered. 14. Certainly if you decide such persons are therefore to be left to their own judgment, because it neither befits Christ to be vexed by Christians, who confess him by whatever motion, nor does it befit those living under Roman law to be torn by Romans: it is consequently shown that to assail Roman men and any of the Christian profession is in no way to be called either Christian or Roman. Therefore either all were to be repelled by you, or none whatever to be assailed; and what you judge in one kind to be removed, in all repel, if you prevail. If all are to be permitted, none whatever is to be excluded. Otherwise, while by sparing all errors you are a friend, only to you alone is it proved to have displeased, that which is true. All catholic princes, whether when they took up the governance of empires, or when they recognized new prelates appointed to the apostolic see, sent forthwith their writings to it, that they might show themselves to be its associates. And so those who did not do this declare themselves alien from it, which thing we might also assert against you among you on your own documents, did we not shun you as rivals and accused and enemies, [you] our judges. It is no wonder if the [patrons] of the Manichaeans persecute catholics, since falsity cannot but persecute truth. It is no wonder if they rage against the orthodox, who can agree with all heresies, and being friends to all errors cannot but be enemies only to those who do not err. If it is error, the truth is to be convinced [of it]: if it is not error, know that the truth is wanting to you, who persecute, [him] whom [...] you profess to err. But the accomplice of depravity cannot but persecute him who is immune from depravity.

seu (post Apologetious Symmaohi episcopi Bomani adversus Anastanun ''• ^«^) imperatorem. LiheUum famosum refulat, quo ipsum imperator Manichaeum vodtabai el luw p. legiiime consecratum, querebaturque se ab eo excommunicatum esse. Ad qwd respondet, eum non ab aiio nisi a se ipso excommunicatum: penes ipsum eue ab excomtnunicatione discedere {n, 6, 7, 10). Antea conferens pontifieian cum »• peratoris potestate, quantum illum dedeceat accusatoris personam agere nmet; at siquidem tale quid malit, pari ratione utrique standum esse postulat: ita Mt quemadmodum ipse summo carilurus sit honore si convictus fuerit, ita iUere^» amissurus sit auctoritatem si non conviceriL 1. Ad augustae memoriae*) Gratiani imperatoris epistolam octo libris beatus respondit Ambrosius, quia pro fide catholica et '^^ non piguit prolixius praedieare, et hic non fastidivit gratanter ^' cipere. Haec dixerim, ne^), si modum in libelli promenda collef5* rim, existimer quae non oportuit locutus. Si mihi, imperator, vgf^ exteros reges, eosque totius Divinitatis ignaros, pro fide catt^ lica dicendum foret, quidquid ejus veritati rationique congruer^ y 16. ^tiam praetenta morte perorarem. Vae mihi erit, si non evan^ lizaverOy meliusque est jacturam vitae praesentis incidere, qu^ sempitema damnatione puniri. Verum tu si Romanus imperator ^ etiam gentium barbararum legationes debes clementer admittere; Christianus princeps es, qualiscunque praesulis apostolici vocem del^ patienter audire. 2. Gontumelias tuas, imperator, quas sub divino judicio ip perpendis, utrumne in me religiosa mente profuderis, fateor vel mi causa vel tui dissimulare me non posse. Mei causa, promissione^ 5*11 Domini recolendo dicentis: Quum vos persectUi fuerint, et dixerr omne malum adversum vos propter justitiamy gaudete. Tui autem, qw noUem sic meam gloriam provenire, ut te fpossit non mediocrit: onerare. Et ego quidem dominicis et apostolicis eruditionibus insr tutus, benedictionem studeo tuis, imperator, referre maledictis, oo- tumeliis honorificentiam reddere, et odiis redhibere caritatem. S** /J;^??vide, quaeso, ne ab eo qui ait: Mihi vindictam, et ego retribuam BPISTOLA 10. 701 nm a me remittitur^ tantmu a te cmnulatius exigatur. Quid (post Christus dicat de his, qui vel minimum in eum credentem ?j^) alizayerint, evangelium referat, non mea voce promatur. is, 6. . Sed fortasse dicas, imperator, potius te esse minimum, qui i in Cliristo, et de te hoc rectius accipi^ et me esse scandali- n tuam fidem. Christus itaque Deus veraciter totus, et totus est: sic conceptus, sic conversatus in saeculo, sic passus, sic inferos, sic resuscitatus, sic cum discipulis apparens, sic eleva- L coelum, sic exinde dictus est esse venturus, sic hodieque in regione persistit, dicente apostolo: In quo habitat omnis pleni'Col2,9. Tivinitatis corporaliter; et certe de eo dicit, quod nunc est ipse. ille est minimus, qui sic credit in') Christum, qui in hujus- Christum credit, qui in integrum Christum credit, non in Semi- ;um, et ideo non Christum, quia Christus non nisi integer, 5r autem non nisi hujusmodi. De tali ergo in se credente ipse est^) ergo minimus ejus et parvus] pro quo scandalizato promserit, ipsius, ut dictum est, melius verbis ostenditur. . Fortasse dicas, imperator : ,,Sed ego quoque talem Christum , et ideo inter ejus minimos jure connumeror". Hoc gravius, talem credis, et talera non credentibus communione misceris. :olum enim, inquit apostolus, qui faciunt, sed et qui consentiunt ^^^- tibus, An communicare non est consentire cum talibus? Pro- '' aut doce tales^) non esse, aut longe gravius, ut dictum est, \ notam sibi erit tendere veritatem. K Contumelias igitur, imperator, quas in meam proferendas esse personam, utinam quam mihi gloriosae sunt, ita te gra- non possent ! Domino meo dictum est a quibusdam : Daemo- Matth. habes, vorator, de fornicatione natus; et putas, quia ego debeam i*» i^- dolere? Quam talia proferenti cautum est et divinis legibus manis ! In ore duorum aut Irium testium stabit omne verbum. Matth. quum et humano et^) cum humano examinata judicio falsa ' Ita Griman., quomodo et Agobardus legit. At editi m Christum. Sed odi in Ckristum credit. Editi ipse etenim minimus ejus et parvus est, pro quo scandalizato quid pro- : corriguntur ex Grim., nisi quod in eo etiam exstat promiserit; led ut nV restitueremus, postrema superioris uumeri 2 verba persuaserunt. In YulgatiB alios. Concinnius in nostro ms. tales, hoc est: doce eoB Chri- ntegrum, non Semichristiun credere. Baron. non repetit et cum humano^ ac deinde cum edit. aliis habet te \ante judicio; moxque post verba guid imperator omittit fadeSy pro quo , quem in ceteris sequimur, una cum editione Basiliensi praefert facis. Cri- de quibus Symmachus ab adversariis ejus apud Theodoricum accusatus , quaeque rex ille synodali judicio examinanda delegarat, ab Anastamo objecta fuisse hic innuitur. Et illa quidem apud regiam notitiam conati- )raedicti adversani divulgarant; sed ut vidimus epist. 5 n. 6, synodus (post fuerint approbata? Quid facies^ imperator^ in diyino jndido? An a. 606.)qy£j^ imperator es, nullum Dei putas esse judicium? Taceo, quod imperatorem accusatorem esse non conveniat^). Postremo iisdem divinis humanisque legibus nemo possit esse accusator et jadex. Numquidnam sub alieno judicio dicturus es causam^ vel acciisdt^ adstabis? G. Dicis esse me Manichaeum. Numquid ego Euty chianus gm^ vel Eutychianos defendo , quorum furor maxime Manichaeonun t^^^' fragatur^) errori? Roma mihi testis est et scrinia testimonium p^; hibent, utrum a fide catholica^ quam in sede beati apostoU Pe'^ veniens ex paganitate suscepi^ aliqua ex parte deviaverim. Proce^^^ aliquis, et qualibet ratione convincat: alioquin convicia sunt iB^:^ non crimina^); nescio utrum quibus objicitur falsum; an falsis a^l>* jectoribus inimica. ' 7. Dicitis me non ordine consecratum. Inter imbres lapidcmJi^ tutus**') evasi: judicavit Deus. An quia imperator es, et divinc»-Di putas contemnendum esse judicium? Sed fortasse dicas^ etiam m ^' dignantem Deum noxia quaeque**) plerumque permittere. ScriptL:»-^ Matth. gg^. £1^ fruclibus eorum cognoscelis eos. Ostende erffo, quid existiinmet Theodorici juBsu congregata hoc falsum essc ipso rege declarante pronuntia' Quocirca et Avitus Yiennensis epist. 31 scribit, mox dictam synodom, breoitev potuit, testificari^ nihil vel sihi vel ghriosissimo viro regi de hit guae pa^ dicebantuT objecta patuisse. ^ Utpote qui ex proprio munere et officio judex. Nemo autem, ut dicitur, accusator simul potest esBC et judex: alioquin propria in causa jai foret, quod Cod. Theod. lib. 2 tit. 2 prohibetur. Si autem ferri utcunque potuit eorum opinio, dum perturbatuB erat hic S^^^^ machi locus, eo jam sanato admitti prorsuB nequit. Inde enim planmn est^, imperatorem objicere Symmacho consecrationem praeter ordinem ac reoep^ legea factam, et a Symmacho rem enarrari, quae ordinationiB soae temp' contigit, et qua Deus ordinationem ipsius sibi probatam esse dedararit vero SymmachuB anno 601 adsynodum progrediens, nou iuter imbreB lapiA. tutuB evasit, Bed, ut Ennodius 1. c. loquitur, jaculis ac telis et armomm xM^ cium assumtione repulsuB, eo unde proceBserat regredi coactas eal 8i vero miretur, unde ille populi furor, quo Symmachnm lapidom imbre K^ conficere , tum reos lapidandi morem necdnm antiquatam esae recolai. non longe post, nti CyprianuB Tolonensis in rita b. CaeBarii Arelat fib. I testiB eflt, TheodoricuB rex, sancti hiyuB praeealiB comperta imiooentia, satorem ejus praeeepit lapidari. Jamque, inquit Cyprianns, am hspiMMt rebant popuH, guum etc. '*) Apud fiaron. quoqve. i BPISTOLA 10. 703 ar^uendam^ ut iratum maxime Deum^ quae non convenerant^ per- (post misisse demonstres. An quia Eutychianis nuUatenus acquiesco? Me^'^^*^ quidem ista non sauciant^ sed te palam aperteque demonstrant *^). Meum cogitasti honorem repellere, quem interveutu suo beatus Pe- trciB imposuit. An quia imperator es^ contra Petri niteris potesta- tem? £t qui Petrum Alexandrinum recipis^ beatum apostolum Per tram in suo qualicunque vicario calcare contendis? An bene factus essem *, si Eutychianis faverem, si Acacii nomini communicarem? ^^-^P^' Latere non potest, cur ista praetendis. 8. Conferamus autem honorem imperatoris cum honore ponti- fieis: inter quos tantum distat^^), quantum ille rerum humanarum cnram gerit, iste divinarum. Tu imperator a pontifice baptismum accipis, sacramenta sumis, orationem poscis, benedictionem speras, po^jiitentiam rogas. Postremo tu humana administras, ille tibi di- nii.a dispensat. Itaque ut non dicam superior, certe aequalis honor es4;« Nec te putes mundi pompa praecellere: Ouia quod inftnnum^^^^- D^ 3 fortius esi hominibus. Itaque videris , quid te deceat. Tamen qii^u.m in accusationem proruperis, tam divinis legibus quam humanis P^iri mecum sorte consistis; in qua cariturus honore summo, si fuero, q^i» id mavisy te accusante convictus, amissurus pari^^) ratione, si ^oxx conviceris, dignitatem. Sit istud in mundo judicium, exspe- ctaxite*^) Deo et angelis ejus, spectaculum omni saeculo simus, quo^^^"*- a^"t sacerdos bonae vitae, aut imperator religiosae modestiae con- seqiiantur exemplum: quia his praecipue duobus officiis regitur hu- Diaxium genus^ et'^) nou debeat aliquid eorum exsistere, quo valeat ^fiR^ndi Divinitas, maxime quum uterque honor videatur esse per- P^^txius, atque ita humano generi ex alterutro consulatur. 9. Precor, imperator, pace tua dixerim, memento te hominem, u^ ]K)ssis uti concessa tibi divinitus potestate : quia etiamsi haec sub ™XMano praevenere judicio, sub divino necesse est ut discutiantur **) Editi demonstfant meum cogitasse honorem repellere: corriguntur ex ma. ^ cjmdem convicia, quibuB proscindebat Anastasius Symmachum, quia is papa E^^fc^chianos recipere nolebat, iroperatorem illum Eutychianis favere palam ^l^^irteque demonstrabant, nec opus erat istud judiciis comprobari. At haec ^**^dem imperatorem Symmachi honorem repellere cogitasse non ita demon- ^^'^^'bant. Sane Symmachus in eis, quae ab higus uumeri initio ad finem usque ^^^^K^^aerit, eo unice spectat, ut ordinationem suam , quam Anastasius illegitimam ^•^ obtendebat, legitimam probet. *') Eadem prorsus argumentatio apud Gelas. ep. 12 n. 2. ^*) Quippe quum calumniantes ad vindictam poscat similitudo suppUdi^ inquit '^^oriuB imperator 1. 19 Cod. Theod. IX. 1 , ac talionis poena frequens in scri- P*^^^^ decematur. *^) Ita in ms. more veterum pingitur, quamvis hoc verbum nihil aliud so- ^^^ 5 quam in vulgatis spectante. •'; In vulgatis ul non. (post examine. Fortasse dicturus es^ scriptum esse^ omni potestati non tJb- * R^^ rfi/os e^e debere, Nos quidem potestates humanas suo loco siisdpi- 13,1. mus, donec contra Deum suas non*') erigunt voluntates. Ceterana si omnis potestas a Deo est, magis ergo quae rebus est praestitatA divinis. Defer Deo in*^) nobis, et nos deferimus Deo in te. Cebe- rum si tu Deo non deferas, non potes ejus uti priyilegiOy cujusjux^ contemnis. 10. Dicis, quod mecum conspirans^^) senatus excommunicayent te. Istud quidem ego non feci , sed rationabiliter factum a decesao- ^^ Ita b cum Grim. Alii omittunt non, Plura in eam sententiam, qaam Symmacbus hic adstruit, veterum testimonia leguntur apud Gratianom c. ^3 — 101 C. XI qu. 3. '^) b in nobis, senatu, et coUegio clericorum Romae: merum gloBsema, et s Synunacbi mente absonum. Sic porro illud excommunicaveHt te est inteUigendum, quasi te Telnt ezcomfflDiii- catum babuerit, nolens tecum ullum babere consortium. Deinde editi prose- quuntur: Ista quidem ego sed, ommisso verbo non fed. Restaurautor ezeodem ms. Ez boc loco Baronius ad anuiun 499 merito infert Symmachum cnm Ana- stasio uullam iniiBse concordiam; alioquin minime dicturum fuisse, se id qoo^ a decessoribus suis factum sit subsequi. Eadem ratione et inferre debaeia^^ eum minime lata sententia Anastasium ezcomn^unicasse; siquidem hoc deceeso^ rum illius nuUus praestiterat. Contra ille ad annum 502 hisce unis Symmacl^ \ litteris nizus, ac vulgata hactenus lectioue deceptus, pro certo ponit, Symiatf^' cbum in synodo, quam anno 502 babuit, summa auctoritate rTrommnnifitiowS ^ sententiam adversus eum dizisse. Constat enim^ inquit, licet synodaUa aeiu derentvr, intanta corona patrum proposita in medium causa imperaioris rogata sententia singulorum, communi omnium consensu a Symmacho impium Anastasium Augustum. Cui Baronii opinioni subscribenteB condfioriL^^^ editores, in epistolae bigus synopsi notant, eam scriptam esse advertus imperatoris famosum libeUum^ quo pontificem ob latam in se excommunAcaHofds tentiam proscindebat, Yerum si quis synodi anni 502 gesta, quae raperior stola 5 ezhibet, recolat, uibil oifendet, unde quidquam hi^jusmodi deadeii» ^ vel levis suspicio fit. Sed neque propria Symmacbi negotia, qmbuB vizda:'''' ezpeditus erat, quum valde bactenus nutasset illius sedes, rem eom tantam a-^^ gredi patiebantur: mazime quum canonica non possetferri higusmodi sententv-^ nisi tres saltem monitiones praecessissent. Et vero satis iudicat, non aliam Anastasium dictam esse ezconmiunicationis sententiam, nisi quae in ejusque iautores et consortes a Felice II prolata et a Gelasio deiude propagn^^ fuerat: adeo ut Anastasius ipse ezcommunicationiB vel absolutionis loae MMife^' et arbiter jure dicatur, quippe qui prout sponte adbaeserit Acado yel ab ^ recesserit, ezcommimicationis consors vel Uber censendus ut. Demom nonDO" erat baec Anastasii ezpostulatio sed ea ipea, quam Gelamus epiat. 10 n. S j^ refutarat bis verbis: Quid sibi vult autem, quod dixerit imperaiar, a mobis se ^ religiose damnatum: quum super hac parte et decessor meus non sobm wdnime M*^ ejus attigerit, sed insuper quando principia adeptus regiae potesiaUs exsermtt >■ ^ se rescripsit imperii promotione gaudere: et ego etc. EPISTOLA 10. 706 meis sine dubio subsequor. Dicis^ quod male te Romanus (post ; senatus. Si nos te male tractamus^ suadentes ut discedas ab ^ '^ icis, tu nos bene tractas, quos vis sociare praecipitanter hae- ? Quid ad me, inquies, quod egit Acacius? Recede ergo, et id te! Nam si non recedis ab eo, pertinet ad te. Relinqua- trique mortuum! Et nos hoc petimus, ut nihil ad te pertineat jgit Acacius. Tu nos facis objicere tibi Acacium^^), qui vis pertinere quod egit Acacius. Nos vitamus quod egit Acacius ; : tu: et ad utrosque non pertinet quod egit Acacius, ut possis s quae egit Acacius ea, quae ad nos pertinet, causa conjungi, fflis sine Acacio nostrae communioni sociari. Nos^*) non te mimicavimus, imperator, sed Acacium: tu discede ab Acacio, illius excommunicatione discedis. Tu te noli miscere excom- ationi ejus, et non es excommunicatus a nobis. Si te misces, nobis sed a teipso excommunicatus es. Ita fit, ut in utroque, iscedas,' non sis excommuuicatus a nobis, .sive non discedas, is exconmiunicatus a nobis. 1. CathoUci principes quidem semper apostolicos praesules in- ►s suis litteris praevenerunt, et illam confessionem sedemque^^) puam tamquam boni filii quaesierunt debitae pietatis aflfectu, )scis ipsius Domini Salvatoris ore curam totius Ecclesiae dele- 21,15 ss .. Quod quia per^^) occupationes fortasse publicas tua creditur triisse tranquillitas , ne magis honorem meum quam sollicitu- dominici gregis appetere judicarer, appellare non destiti meis )onte colloquiis, vulgatum^^) fuisse designans, quod tua sere- directa militari manu compelleret^*) eos, qui se a contagione orum multis temporibus abstinere delegerint, vi et armis in iricatae communionis consortia detestanda. 2. Ubi te, rerum humanarum princeps, qualiscunque sedis )licae vicarius coutestari mea voce non desino, ut te memineris lem, quantaUbet sis mundi potestate subnixus, circumspicias- iunctos, qui ab initio dogmatis Christiani catholicam fidem o proposito persequi vel affligere sunt conati: quemadmodum Ed. omitt. Acacium, Illud nos nou ideo dixit Symmachus, quia novam sententiam tulerit, sed rolatam a Felice deceBsorum suorum iustar coustanter propugnabat et ab elli 86 non patiebatur. In Yulgatis fidemque; magis placet cum ms. sedemque. Antea confessio- telligimus eum locum, in quo Petrus Christum ponfessus mortem ea con- e meruit. Editi per occasiones judicaret . . . meis te sponte , corriguntur ex ms. In Yulgatis puncto hic praemisso sequitur Vulgatum fuisse designas: quod nodam et ineptam efficit sententiam. Concinnior est lectio ms. Aptius legeretur contenderet. In mox sequentibus vestigia Gelasii ep. 12 scurrunt. TOLAB BOMAN. PONTIF. I. 45 t vastitatis insectatione; cujus placuit contritionis illataei ipdi c ^'^ intulerint ista praevalendO; def ecerint; et orthodoza yeritas hoc pn valuerit magis; quo putaretur oppressa^ quae sicnt snb inBeeb^ bus suis crevisse moustratur^ sic obtriyisse cognoscitur inseqmt Miror^ si non humanus sensus intendit^ praecipue qui se Ghiisti^ Yult Yocabulo nuncupari, inter illos sine dubio deputandum, ^ rectam confessionem communionemque Christianam variis snpeit tionibus impugnare sunt nisi^ dum hanc et ipsi quocunque mc percellere moliuntur. Quid interest enim, utrum paganus^ an, qc est deterius; sub nomine Christiano veram sinceramque traditionis apostolicae regulam conetur infringere, atque in hanc pronunp caecitatem^ ut quum in illis regionibus cunctae prorsus haeres opiniones suas habeant publice licentiam profitendi; sola cathoU conununionis libertas putetur ab iis qui se religiosos aestimant s ruenda? Quae si putatur error, cur^^) von licite cum ceteris^ ( bus illic facultas Qst agere, sinatur erroribus? Sin integritas ae matur^ sequenda potius fuerat quam violenta persecutione vastaD nec eam probantur insequi potuissO; nisi prava sectantes. At ipsi convincerentur errare, repellere cogitarunt, quo notabanta errtotes, malentes non afiectare ^) quod justum est, sed potius fl movere, quo docerentur injusti. 13. Sic inde recessit ab humauis mentibus Deus^ ut obsti tae^^) contra ejus ordiuem voluntates non adspiciant^ et inistoi culo divinum uon deesse posse judicium^ et post hujus vitae cor illi se^*) tremendo non defuturos examiniy sub quo pemiciosf studia modis omnibus actionum discussa patefiant; et patefaetr niantur: nisi'^^) quia haec onmino non credunt, qui illa se j trasse impune confidunt. Nos autem humani generis conscie contestari qua possumus nullatenus voce cessamus^ omnipoi Anastasius Zenouis adhaerebat henotico, ex quo unius naturae uon s duarum naturarum professio sublata erat, hac autem arte id submotoi catholici ab Eutychianis secemebantur. ^*) Ita Baron. emendavit, quod in aliis libris circumfertur ili non defuturus, Grim. se ... futuros. '*) In vulgatis nisi qui haec omnino non credunt , quive, Tanta' quive in marg. rejedt, ejiisque loco rfistituit qui. EPISTOLA 10. 707 En suis causis^^) minime defuturum, et quantacunque sit humana (poet sumptio; quantacunque potentia, sub divino nutu hujus atroci-*'^^ '^ censuram sine dubitatione vindicandam. Nam talem ausum le hic confidimus evasurum, et in illo magno Dei judicio re- ixrum, quod iis temeritatibus divina retributione debetur. Haec nequaquam tacuisse sufficiat; ut quum supema fuerit ultio sub- ba^ et vera nos protulisse consideratio humana cognoscat^ et .am non inaniter pronuntiasse venturam^ et praeposuisse prae- itionis formam, qua hujusmodi praecipitiis de cetero temperetur. 14. Certe si hujusmodi propterea reUnquendos proprio definitis brio, quia nec a Christianis vexari deceat Christum quocunque o confitentes, nec viventes in jure Romano lacerare conveniat lanis : consequenter ostenditur, Romanos homines et qualescunque atianae professionis impetere, nec Christianum dici posse modis ibus nec Romanum. Proinde aut tibi repellendi onmes fuerant, nullus penitus impetendus^ et quod in uno genere judicas amo- limi, in omnibus repelle, si praevales. Si omnia sunt sinenda, us penitus excludendus. Alioquin dimi parcendo cunctis errori- sis amicus; non nisi solum tibi probatur displicuisse quod verum Onmes catholici principes, sive quum imperiis gubemacula epenmt, sive quum apostolicae §edi novos agnoverunt praesules Ltutos, ad eam sua protinus scripta miserunt, ut se docerent ■ esse consortes. Itaque qui hoc non fecerunt, ab eadem se ipsos itentur alienos, quod chartis quoque vestris^*) apud vos etiam limus adstruere, nisi vos aemulos et reos et inimicos vitaremus udices. Non mirum, si catholicos persequuntur Mam*chaeorum^^) •cni, quum falsitas non possit non persequi veritatem. Non mi- , si in orthodoxos saeviant, quibus potest cum cunctis haeresi- convenire, et universis erroribus amici non possint nisi solis non errantibus inimici. Si error est, convincendus^®) vero: ^') cc omittunt cmisis. immicum reperitur. ^*) Duplici titulo Manichaeorum patroni nomen Anastasio congruebat: primo, " fovebat Eutychianos, quos ut veritatem corporis Christi cum Manichaeis ^tes etiam Manichaeos vocare insolens non erat; secundo, quia ex Mani- ^ seu Manichaeorom fautrice matre ortum ducebat. Hinc a Theodoro Ore Ub. 2 scriptum lcgimus: Manichaci et Ariani laetati sunt propter inaugu. ^nem imperatoris Anastasii: Manichaei, quod mater illius summo erga ipsos stu- affecta erat. 46* (post si error non est, tibi vemni deease cognosce, qui persequeris, quo'") a ^) profiteris errare. 8ed pravitatis complex non potest nisi eum per- sequi, qui est pravitatis inununis^).