Letter 18: Simplicius instructs Acacius to act in his own name before the emperor so that what was decreed at the Council of...

Of Pope Simplicius, to Acacius of Constantinople. [Summary:] That Acacius, jointly with the monks and bishops assembled at Constantinople, should seek from the emperor the exile of Timothy [Aelurus] and of those who were ordained by him, and the restoration of the Catholic bishops (sections 1, 2). Having congratulated him on the advance of the true faith among the people (section 3), he prudently advises that he not allow the bishops to remain long at Constantinople, on account of the danger of new intrigues (section 4). To his most beloved brother Acacius, Simplicius. 1. By the letter of your Charity, which you sent through our son Epiphanius the deacon, a man of proven faith, you have more fully made known those things which the most religious men, our sons the presbyter and archimandrite, together with the monks, had previously written briefly; and indeed in a lengthy volume, but [a. 477] in a necessary discourse you reported it, so that we might learn what has been done by the heretics either at Constantinople or in other regions; and you set before our eyes the individual matters which have been committed anywhere against the ecclesiastical rules and against the Catholic faith itself: to the end that it might be seen by what remedy also relief might be brought to the churches, upon which that pernicious robber and relapsed invader, the lapsed man of the Alexandrian church, by means of the tyrannical domination and through the absence of the most Christian prince, inflicted violence by exiles. [Editorial note: In the common editions, "the iniquity of the times, and those whom not only by your authority"; manuscript G omits also "and before them." The iniquity of the times had introduced the impious enactment of Basiliscus, which he himself had also abrogated a little before the return of Zeno. But then the supporters of this tyrant, or rather of Aelurus, stirred up with a rebellious spirit, did not cease to demand that the Tome of Pope Leo and the decrees of the Council of Chalcedon be re-examined in a new council. This petition the latest edict of Basiliscus (in Evagrius, Ecclesiastical History III.7) rejected with these words: "On this subject we will that neither a synod be held nor any further question be raised, but that those things remain firm and unshaken."] [Editorial note: Namely, Timothy Aelurus, condemned with one voice by the whole world in the encyclicals sent to Leo Augustus.] [Editorial note: The editions add also "the same men soon, on the eighth day before the Ides." Here to the name of Basiliscus the title of Augustus is not added, because he had badly acquired the empire. In other documents drawn up after the closing of the year 476, in which his tyranny had come to an end, Borgias (loc. cit., page 382 ff.) cites examples that his name, as of a condemned memory, is altogether passed over in silence.] 2. Wherefore we have judged that, after God, who has visited the Church and the commonwealth with a wonderful consolation, the aid of the most clement emperor as the one [helper] should be implored, even though you had by no means requested this be done: that for all the things which the Lord has bestowed upon his reign, the churches of God, throughout the world which he knows to be subject to his empire, may no longer be violated by the contagion and depravity of heretics, but by the dutiful command of his piety may be rendered immune from diabolical teaching; that those who shall have believed that the sacerdotal ministry was conferred on them by the presumption of a condemned man, may, by an imperial constitution promulgated, be ordered to be excluded even from the assembly of men: so that, these being removed and condemned to perpetual relegation in solitude, Catholic bishops may either be restored to the deceived churches or be appointed. In which matter neither our prayers before the most religious prince, nor the suggestion of your Charity, nor the imploring of so many of our brethren whom we have found to have come to Constantinople, the supplication of the priests, nor the entreaty of the monks, will be able to labor in vain. Indeed, whatever pertains to the integrity of the Catholic faith, in which the security of the churches is established, he, by the return of his piety, the Lord everywhere attending him, forestalling the prayers of all, has restored. And before his most Christian mind the grace of obtaining is easy, where the cause is that of religion. 3. As therefore by our letters, so by the suggestion of your Charity, or of all the brethren who presented themselves to the sight of the most Christian prince for the proofs of their faith, it must be sought again that Timothy [Editorial note: Aelurus, having lapsed, was driven into exile; nor indeed must one agree with Cedrenus, that this heretic was relegated first into Paphlagonia and then to the Oasis.] [Editorial note: That Zeno obeyed these admonitions of Simplicius, and performed those things by which the dutiful pontiff wished provision to be made for the Church, the first letter of his successor Felix will give assurance.] Aelurus, together with his followers, be directed to irrevocable exile. With him [a. 477] Paul, expelled from the church of Ephesus, and Peter, driven from the city of Antioch, and all who reckon themselves to have been ordained bishops either by him or by those whom he had unlawfully made, ought to be struck by the same law. But concerning Antony, who, being the standard-bearer of those tyrants whom he had sent against the Church, appeared, as it is written, an enemy and an avenger [Psalm], and concerning John, formerly of Constantinople, who, since by the heretics the priesthood of Apamea was given to him who had been a presbyter elsewhere—which it was not lawful to receive from Catholics—declared himself a heretic, and the reproach that was wrongly done against himself he turned back upon its author, expelling from Antioch Peter the usurper of it, and himself usurped that same church: we remove these under anathema from the fellowship of Christians and even from that name, nor must the place of satisfaction ever be laid open to them, because, as Judas among the apostles, so these among the ministers of God lay hidden by a crafty and diabolical fraud of spirit. [Editorial note: We cannot agree with those who, at the year 477, sections 12 ff., interpret these words of Simplicius about a synod summoned at Constantinople by Acacius.] [Editorial note: Paul, John, and the rest, not one alone but many in every place bearing the name of the priesthood, were cast down by the whole authority of the Apostolic See; of which matter Acacius himself is also taught to be a witness, who proved to be the executor of this command.] [Editorial note: It would please [reading] "the tyrant," namely Basiliscus. Concerning the Antony here mentioned we find nothing in Evagrius, Theodorus Lector, and Liberatus. As regards Antony, and as regards John formerly of Constantinople (supply: "a presbyter"), etc., we remove them under anathema. John, a presbyter of Constantinople, who had previously been deposed by his bishop, ordained a bishop at Apamea. But not received by the people of Apamea, he returned to Antioch and expelled Peter the author of his own episcopate, and invaded his church, as is read in the brief summary of the Eutychian history (among the tracts of Gelasius, tract I, sections 123 ff.). That this John was afterward made by Acacius prefect of the church of the Tyrians, we shall see in the sixth letter of Felix II, section 1, and in the same brief summary (Gelasius, tract I, section 12).] [Editorial note: His [place of satisfaction], namely, by which access to ecclesiastical honors may be open to them, not that by which they may obtain pardon of sin through worthy fruits of penance. Thus further Simplicius speaks according to the mind of Acacius, who had written to him that those heretics, condemned again, if perhaps they should flee to the Apostolic See, he would not hold worthy even of a look; and that if they had now perhaps obtained some indulgence, it ought to be made void, nor was their penitence to be received—supply: that by which they might preserve their honors (cf. the notice of the non-extant letters of Simplicius, section 6). Simplicius himself openly indicates his opinion on this matter in letter 18, section 3, where, speaking of the same Peter, although it is proved that he had long since been an associate of heretics, [he says] "both the prince [may attain] to the communion through satisfaction befitting Christians, [yet] he will not likewise be able to attain to the height of the sacerdotal dignity."] 4. [a. 477] Rejoicing also at the faith and devotion of the Christian people, we, continually supplicating God for its advancement and increase, seek that, persevering in the fear and love of the Lord, it may deserve both to be increased in number and to be fortified by heavenly protection. In which we especially glory and shall give thanks that it pleases our God, because the increase of the religious sheepfold has regard to the pastoral fruit. 5. But it is not fitting that our brethren and fellow bishops should tarry long at Constantinople, especially now, when, because of the shock of the persecution which had been stirred up, the cities in the above-mentioned churches are anxious and dismayed; nor let anyone, doubtful in reasoning and trembling in mind, expect that anything new is being reconsidered after the Council of Chalcedon against its definitions, since throughout the whole world that is held by an indissoluble observance which was established by the universal body of priests and, as has appeared, confirmed so many times by the assertion of heavenly vengeance. Whence whoever does not follow the decrees of that same venerable council, after so many examples of divine indignation, struggles against the divine judgment.

Simplieii papae ad Acacium Constantinopolitannni. moll) Ut AcacmM cum monachi» et episcopis Conttanlinopoli congregatis conjunctim ab impcraiore Timotkei eorumque qui ab eo ordinali exsiliumy et restitutiouem eathaiicorum expetat (it. 1, 2). De verae fidei in populo profectu gratulatus {n. 3), me epUcopos dhutus ConstantinopoK manere sinat, oh periculum novarum molitio- num providus mohet {n, 4). Dilectissimo fratri Acacio Simplicius. 1. Litteris tuae dilectionis^ quas per filium nostrum £pipha- phanium diaconum probatae fidei direxisti^ ea, quae strictim religio- dissimi viri filii nostri presbyteri^ archimandritae cum monachis vel ante scripserant, latius indicasti^ et prolixo quidem volumine sed ") In volgatlg quod iniquitas temporum et eos quos uon solum vestro imperio Mcd: G* omittit et ante eos. — Temporiim iniquitas impiam invexerat Basilisci sanctionem, quam etiam ipse paullo ante Zenonis rcditiim abrogarat. Tum vcro tyramii hi\jus vel potius Aeluri fautores rcbelli spiritu incitati, ut Leonis papae tomus et Calchedonensis concilii decreta novo in concilio examinarentur, efQa- gitare non desistebant. Quam petitionem novissimum Basilisci edictum (apud Evagr. h. e. in, 7) repulit his verbis: de hoc argumento nec synodum fieri nec mmpUais quaestionem ullam moveri volumus^ sed ea firma et inconvulsa manere, <s) Nimirum Timotheus Aelurus ab universo orbe in encycliis ad Lconem Aognstom missiB uno ore damnatus. t&) Edifci addunt etiam. lidem mox VIU Idus. J*) Hic Bttsilisci nomini non additur Augusti titulus , quod male partum anii- aerat imperiom. In aliis documcntis post vcrgentem annimi 476, quo illius ty- rannis finem acceperat, exaratis ejus ut damnatae memoriae nomen prorsus reticeri BoraiaB 1. c. pag. 382 seq. exempla aiiert. a. 477. sermone necessario retulisti, ut quid vel Constantinopoli vel in aliis regionibus ab haereticis gestuni; disceremus; ac singula, quae contra ecclesiasticas regulas et contra ipsam catholicam fidem ubicunqae commissa sunt, ante nostros oculos collocasti: quateuus yideatiir, quo etiam remedio subveniretur ecclesiis, quibus vim sub occaskHie tyrannicae dominationis et per absentiam Christianissimi principia pemiciosus latro et recidivus invasor Alexandriuae ecdesiae lapsus ') exsiliis irrogavit. 2. Unde unicum post Deum^ qui Ecclesiam et rempublicam consolatione mirabili visitavit, etiamsi hoc fieri minime postalaaBes, clementissimi imperatoris auxiliimi duximus implorandum: ut pio omnibus, quae regno ejus Dominiis tribuit, ne ulterius in orbe ter- rarum, quas subditas suo cognoscit imperio, ecclesiae Dei ab baere» ticorum contagione et pravitiite violentur, sed doctrinae diabolicae praeceptione pietatis ipsius praestentur inmiunes; ut ii, qui sibi cre- diderint sacerdotale ministerium danmati hominis praesumptione conferri, promulgata imperiali constitutione etiam a conventu homi- num segregandi jubeantur excludi: quatenus his submotis atque in solitudinis perpetua relegatione damnatis, antistites catholici deceptis vel reddantur ecclesiis vel creentur^). In quo nec nostrae preces apud religiosissimum principem nec dilectionis tuae suggestio, aut tantorum fratrum nostrormn, quos advenisse Constantinopolim repe- rimus, imploratio sacerdotum aut supplicatio monachorum laborare poterit. Quin quidquid ad integritatem catholicae fidei pertinet^ in qua ecclesiarum est constituta securitas, regressu pietatis suae^ Do- mino se ubique prosequente, omnium praeveniens vota restituit. Ei apud mentem Christianissimam facilis est impetrandi gratia, ubi re- ligionis est causa. 3. Sicut ergo litteris nostris ita tuae dilectionis vel omniiini fratrum^), qui se ad documenta fidei suae Christianissimi principis praesentavere conspectui, suggestione repetendum est, ut Timotheus Aelurus exsiliis lapsus ; neque enim cum Cedreno sentiendum , haereticum ilhuB primum in Paphlagoniam deinde Oasim relegatum fuisso. ') Zenonem his Simplicii monitis paruisse ct ca, quibus pius pontifez Ee- clesiae consultum vohiitf pracstitisse, fidem faciet succeBsoriB ejns FelioB epi- stola 1. cum sequacibus suis ad irremeabile dirigatur exsilium^). Cum quoa. 477. Paulus ab Ephesina ecclesia^ et Petrus ab Antioehena civitate de- pulsus, atque omoes, qui ab eo se.vel ab his, quos illicite fecerat, aestiiiuuit episcopos ordinatos, eadem debent lege percelli. De An- tonio autem^ qui eorum quos contra Ecclesiam tyrannos^) miserat, autesignanus exsistens, sicut scriptum est, inimicus et defensor ap- Psalm. paruity* et^) de Johanne quondam Constantinopolitano, qui ab haere- '' ticis Apamenum sacerdotium, quod ei, qui presbyter aliunde fuerat, ▼el a catholicis sumere non licebat, se haereticum publicavit, et quod in se perperam factum est improperium retorsit in auctorem^), ex- pelleus ab Antiochia Petrum pervasorem ipsius, eamdem- ecclesiam ipse pervasit: sub anathemate a Christianorum consortio vel ipsa appellatione removemus, nec unquam his satisfactionis ^) patefacieu- dus est locus, quia sicut Judas inter apostolos ita isti inter mini- stros JDei subdola et diabolici spiritus fraude latuerunt. isentiri non possumus, qui ad ann. 477 n. 12 ss. hacc Simplicii vorba dc synodo apod Constantinopolim ab Acacio indicta intcrprctcatur. PaalMSp JoMamneg et eeteri non solum unus, sed plures ubique nomen sacerdotii prae- fereaies toia sedis apostoiicae sunt auctoritate dejecti, citjus rei teslis etiam ipse doce- tMT AcadM»^ qui praeceptionis hujus exstitit exsecutor, &) Mag^ placeret tyrannus scil. Basiliscus. De Antonio hic memorato nihil apnd ETagrium, Theodonim lectorem et Libcratum invcnimus. Ad Antomam autem quod attinet et ad Johannem quondam Constantinopolitanum (supple pretbyierum) etc, eos sub anaihemate ... removemus, Joluumem presbyterum Constantinopolitanum, qui autea depositus ab episcopo sao fheratf Apameae episcopum ordinavit. Yerum ille ab Apamenis non receptus redii Antioekiam et Petrum episcopaius std expellit auctorem et invadit ejus ecclesiam, nt legitor in breviculo Eutychianae historiae (inter Gelasii tractatus tract. I. n. l^S). Huuc autem Johannem postea Tyriorum ecclesiae praefectum ab Acacio fiiiBae, ▼isiiri smnuB in Felicis II epist. 6 n. 1 et eodem breviculo (Uelas. tract. I n. 12). i) ejnB flcilioet, qua illis aditus ad honores ecclesiasHcos pateat, non ejus, quA peccati yeniam per dignos poenitentiae fructus cousequantur. Ita porro SimpliciiiB ad mentem Acacii loquitur, qui ipsi scripserat, haereticos illos itcrum damnato*, fd forie ad apoetolicam sedem confugerint, nec visu dignos habcret, ^ et ei jam aliquam indulgentiam forsitan impetrassent , irritaui esse debere, nec eomm poeniteiiiiam recipiendam esse, supple, qua honorcs suos servarent (cf. uo- titiA epist. Simplicii non exstantium n. 6). Ipse Simplicius suam ca de re sen- tentiam aperte indicat epist. 18 n. 3, ubi de eodem Petro loquens, licet haere- tiearwm soeimM, ait, dudum exstitisse probetur et princeps\ ad communionem per taiiMfaelionem reffuiis Chrisiianis competentem, non item ad fastigium sacerdotalis digmiotis pervtnire poterit. a. 477. 4. De Christiani quoqiie populi fide et devotione gaudentes, profeetum ejus et multiplicationera Deo jugiter supplieantes expeti- mus, ut in timore atque amore Domini perseverans, et numero au- geri et coelesti raereatur protectione muniri. In quo maxime glo- riamur et Deo nostro gratulabimur complacere, quia pastoralem re- spicit fructum religiosi ovilis augmentum. 5. Diu autem fratres et coepiscopos nostros apud Constanti- nopolim non convenit demorari, nunc praecipue, quum propter con- cussionem persecutionis, quae mota fuerat, sollicitae atque attonitae suut in suprascriptis ecclesiis civitates; nec^) aliquis dubius rationis et trepidus mentis exspectet novi aliquid post Calchedonense con- cilium contra definitiones ipsius retractari^ quia per universum mun- dum insolubili observatione retinetur, quod a sacerdotum uniyersitate est constitutum et, sicut apparuit, coelestis totiens ultionis assertione finnatum. Unde divino judicio reluctatur, quisquis ejusdem vene- rabilis definita concilii post tot divinae indignationis exempla non sequitur.