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| To Anastasius, Bishop of Thessalonica.
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Letter XIV.
To Anastasius, Bishop of
Thessalonica.
Leo, bishop of the City of Rome, to Anastasius, bishop
of Thessalonica.
I. Prefatory.
If with true reasoning you perceived all that has
been committed to you, brother, by the blessed apostle Peter’s
authority, and what has also been entrusted to you by our favour, and
would weigh it fairly, we should be able greatly to rejoice at your
zealous discharge of the responsibility imposed on you117
| 117 De iniunctæ
tibi sollicitudinis devotione (an obscure expression). | .
II. Anastasius is taxed with exceeding
the limits of his vicariate, especially in his violent and unworthy
treatment of Atticus.
Seeing that, as my predecessors acted towards
yours, so too I, following their example, have delegated my authority
to you118
| 118 See Letter IV., where
it will be remembered the appointment of Anastasius, as Vicar of
Illyricum, was made. | , beloved: so that you, imitating our
gentleness, might assist us in the care which we owe primarily to all
the churches by Divine institution, and might to a certain extent make
up for our personal presence in visiting those provinces which are far
off from us: for it would be easy for you by regular and
well-timed inspection to tell what and in what cases you could either,
by your own influence, settle or reserve for our judgment. For as
it was free for you to suspend the more important matters and the
harder issues while you awaited our opinion, there was no reason nor
necessity for you to go out of your way to decide what was beyond your
powers. For you have numerous written warnings of ours in which
we have often instructed you to be temperate in all your actions:
that with loving exhortations you might provoke the churches of Christ
committed to you to healthy obedience. Because, although as a
rule there exist among careless or slothful brethren things which
demand a strong hand in rectifying them; yet the correction ought to be
so applied as ever to keep love inviolate. Wherefore also it is
that the blessed Apostle Paul, in instructing Timothy upon the ruling
of the Church, says: “an elder rebuke not, but intreat him
as a father: the young men as brethren: old women as
mothers: young women as sisters in all purity119
.” And if this moderation is due
by the Apostle’s precept to all and any of the lower members, how
much more is it to be paid without offence to our brethren and
fellow-bishops? in order that
although things sometimes happen which have to be reprimanded in the
persons of priests, yet kindness may have more effect on those who are
to be corrected than severity: exhortation than
perturbation: love than power. But they who “seek
their own, not the things which are Jesus Christ’s120
,” easily depart from this law, and
finding pleasure rather in domineering over their subjects than in
consulting their interests, are swoln with the pride of their position,
and thus what was provided to secure harmony ministers to
mischief. That we are obliged to speak thus causes us no small
grief. For I feel myself in a certain measure drawn into blame,
on discovering you to have so immoderately departed from the rules
handed down to you. If you were careless of your own reputation,
you ought at least to have spared my good name: lest what only
your own mind prompted should seem done with our approval. Do but
read, brother, our pages with care, and peruse all the letters sent by
holders of the Apostolic See to your predecessors, and you will find
injunctions either from me or from my predecessors on that in which we
learn you have presumed.
For there has come to us our brother Atticus, the
metropolitan121
| 121 Some for
metropolitanus here read Nicopolitanus, Bishop of
Nicopolis, the metropolitan see of old Epirus. Quesnel. | bishop of Old
Epirus, with the bishops of his province, and with tearful pleading has
complained of the undeserved contumely he has suffered, in the presence
of your own deacons who, by giving no contradiction to these woeful
complaints, showed that what was impressed upon us did not want for
truth. We read also in your letter, which those same deacons of
yours brought, that brother Atticus had come to Thessalonica, and that
he had also sealed his agreement in a written profession, so that we
could not but understand concerning him that it was of his own will and
free devotion that he had come, and that he had composed the statement
of his promise of obedience, although in the very mention of this
statement a sign of injury was betrayed. For it was not necessary
that he should be bound in writing, who was already proving his
obedience by the very dutifulness of his voluntary coming.
Wherefore these words in your letter bore witness to the bewailings of
the aforesaid, and through his outspoken account that which had been
passed over in silence is laid bare, namely that the Præfecture of
Illyricum had been approached, and the most exalted functionary among
the potentates of the world122
| 122 The language is, I
think, intentionally exaggerated and high-flown: parturiunt
montes nascetur ridiculus mus. | had been set in
motion to expose an innocent prelate: so that a company was sent
to carry out the aweful deed who were to enlist all the public servants
in giving effect to their orders, and from the church’s holy
sanctuary charged with no crime, or at best a false one, was dragged a
priest, to whom no truce was granted in consideration of his grievous
ill-health or the cruel winter weather: but he was forced to take
a journey full of hardships and dangers through the pathless
snows. And this was a task of such toil and peril that some of
those who accompanied the bishop are said to have succumbed123
| 123 Anastasius seems to
have arraigned Atticus before the civil court of the Prefect of
Illyricum: he sent his apparitors, who violently dragged him out
of the church, and brought him in midwinter across country to be
tried. | .
I am quite dumb-founded, beloved brother, yea and
I am also sore grieved that you brought yourself to be so savagely and
violently moved against one about whom you had laid no further
information than that when summoned to appear he put off and excused
himself on the grounds of illness; especially when, even if he deserved
any such treatment, you should have waited till I had replied to your
consulting letter. But, as I perceive, you thought too well of my
habits, and most truly foresaw how fair-minded124
| 124 The word is
civilia, in which Brissonius thinks he sees an allusion either
to the opposition between civil law and
prætor’s law (to which Anastasius had appealed), or
else to the technical meaning of the word in jurisprudence as
equivalent to ‘Legitimate’ or ‘fair’. The
latter is more likely. | an
answer I was likely to make to preserve harmony among priests:
and therefore you made haste to carry out your movements without
concealment, lest when you had received the letter of our forbearance
dictating another course, you should have no licence to do that which
is done. Or perhaps some crime had reached your ears, and
metropolitan125
| 125 Quesnel here accepts
Nicopolitanum instead of metropolitanum (see n. 7 above),
but with little reason. | bishop that you are,
the weight of some new charge pressed you hard? But that this is
not consistent with the fact, you yourself make certain by laying
nothing against him. Yet even if he had committed some grave and
intolerable misdemeanour, you should have waited for our opinion:
so as to arrive at no decision by yourself until you knew our
pleasure. For we made you our deputy, beloved, on the
understanding that you were engaged to share our responsibility, not to
take plenary powers on yourself. Wherefore as what you bestow a
pious care on delights us much, so your wrongful acts grieve us
sorely. And after experience in many cases we must show greater
foresight, and use more diligent precaution: to the end that
through the spirit of love and peace all matter of offence may be
removed from the Lord’s churches,
which we have commended to
you: the pre-eminence of your bishopric being retained in the
provinces, but all your usurping excesses being shorn off.
III. The rights of the metropolitans
under the vicariate of Anastasius are to be observed.
Therefore according to the canons of the holy
Fathers, which are framed by the spirit of God
and hollowed by the whole world’s reverence, we decree that the
metropolitan bishops of each province over which your care, brother,
extends by our delegacy, shall keep untouched the rights of their
position which have been handed down to them from olden times:
but on condition that they do not depart from the existing regulations
by any carelessness or arrogance.
IV. The negative qualifications of a
bishop determined.
In cities whose governors126
have died let this form be observed in filling up their place:
he, who is to be ordained, even though his good life be not attested,
shall be not a layman, not a neophyte, nor yet the husband of a second
wife, or one who, though he has or has had but one, married a
widow. For the choosing of priests is of such surpassing
importance that things which in other members of the Church are not
blame-worthy, are yet held unlawful in them.
V. Continence is required even in
sub-deacons.
For although they who are not within the ranks of
the clergy are free to take pleasure in the companionship of wedlock
and the procreation of children, yet for the exhibiting of the purity
of complete continence, even sub-deacons are not allowed carnal
marriage: that “both those that have, may be as though they
had not127
| 127 1 Cor. vii. 29. A reference to this passage
will show that S. Paul does not limit himself to the clergy in what he
says: for an interesting note on the text (written, of course,
from the Roman standpoint), the reader is referred to Hurter’s
edition in loc., who adduces some valuable illustrations from
Epiphanius, Jerome, &c. | ,” and those who have not, may remain
single. But if in this order, which is the fourth from the
Head128
| 128 Quartus a
Capite, i.e. from Jesus Christ, the Head of the Church, or perhaps
from the Bishop of Rome, His soi-disant representative on earth
(cf. chap. xii, below). | , this is worthy to be observed, how much
more is it to be kept in the first, or second, or third, lest any one
be reckoned fit for either the deacon’s duties or the
presbyter’s honourable position, or the bishop’s
pre-eminence, who is discovered not yet to have bridled his uxorious
desires.
VI. The election of a bishop must proceed
by the wishes of the clergy and people.
When therefore the choice of the chief priest is taken
in hand, let him be preferred before all whom the unanimous consent of
clergy and people demands, but if the votes chance to be divided
between two persons, the judgment of the metropolitan should prefer him
who is supported by the preponderance of votes and merits: only
let no one be ordained against the express wishes of the place:
lest a city should either despise or hate a bishop whom they did not
choose, and lamentably fall away from religion because they have not
been allowed to have whom they wished.
VII. Metropolitans are to refer to their
Vicar: the mode of electing metropolitans is laid
down.
However the metropolitan bishop should refer to
you, brother, about the person to be consecrated bishop, and about the
consent of the clergy and people: and he should acquaint you with
the wishes of the province: that the due celebration of the
ordination may be strengthened by your authority also. But to
right selections it will be your duty to cause no delay or hindrance,
lest the Lord’s flocks should remain too
long with their shepherd’s care.
Moreover when a metropolitan is defunct and
another has to be elected in to his place, the bishops of the province
must meet together in the metropolitical city: that after the
wishes of all the clerics and all the citizens have been sifted, the
best man may be chosen from the presbyters of that same church or from
the deacons, and you are to be informed of his name by the priests of
the province, who will carry out the wishes of his supporters on
ascertaining that you agree with their choice129
| 129 This method of
electing the metropolitan will at once strike the reader: the
electors apparently are (1) the bishops of the province (who are not
eligible for the office); (2) the clergy of the diocese (who alone are
eligible); and (3) the laity of the diocese. Only if one
remembers how limited each diocese was in extent, can one realise the
working of the method. | . For whilst we desire proper
elections to be hampered by no delays, we yet allow nothing to be done
presumptuously without your knowledge.
VIII. Bishops are to hold provincial
councils twice a year.
Concerning councils of bishops we give no other
instructions than those laid down for the Church’s health by the
holy Fathers130
| 130 The Council of
Nicæa (325) fixed two councils a year, one ante quadragesimam
Paschæ (i.e. before Eastertide), the other circa tempus
autumni. | : to wit that
two meetings should be held a year, in which judgment should be passed
upon all the complaints which are wont to arise between the various
ranks of the Church. But if perchance among the rulers themselves
a
cause arise (which
God forbid) concerning one of the greater
sins, such as cannot be decided by a provincial trial, the metropolitan
shall take care to inform you, brother, concerning the nature of the
whole matter, and if, after both parties have come before you, the
thing be not set at rest even by your judgment, whatever it be, let it
be transferred to our jurisdiction.
IX. Translation from one see to another
is to be prohibited.
If any bishop, despising the insignificance of his city,
shall intrigue for the government of a more populous place, and
transfer himself by whatever means to a larger flock, he shall first be
driven from the chair he has usurped, and also shall be deprived of his
own: so shall he preside neither over those whom in his greed he
coveted, nor over those whom in his arrogance he spurned.
Therefore let each be content with his own bounds, and not seek to be
raised above the limits of his present post.
X. Bishops are not to entice or receive
the clergy of another diocese.
A cleric from another diocese let no (bishop) accept or
invite against the wishes of his own bishop: but only when giver
and receiver agree together thereupon by friendly compact. For a
man is guilty of a serious injury who ventures either to entice or
withhold from a brother’s church that which is of great use or
high value. And so, if such a thing happen within the province,
the metropolitan shall force the deserting cleric to return to his
church: but if he has withdrawn himself still further off, he
shall be recalled by your authoritative command: so that no
occasion be left for either desire of gain or intrigue.
XI. When the Vicar shall require a
meeting of bishops, two from each province will be
sufficient.
In summoning bishops to your presence, we wish you to
show great forbearance: lest under a show of much diligence you
seem to exult in your brethren’s injuries. Wherefore if any
greater case arise for which it is reasonable and necessary to convene
a meeting of brethren, it may suffice, brother, that two bishops should
attend from each province, whom the metropolitans shall think proper to
be sent, on the understanding that those who answer the summons be not
detained longer than fifteen days from the time fixed.
XII. In case of difference of opinion
between the Vicar and the bishops, the bishop of Rome must be
consulted. The subordination of authorities in the Church
expounded.
But if in that which you believed necessary to be
discussed and settled with the brethren, their opinion differs from
your own wishes, let all be referred to us, with the minutes of your
proceedings attested, that all ambiguities may be removed, and what is
pleasing to God decided. For to this end
we direct all our desires and pains, that what conduces to our
harmonious unity and to the protection of discipline may be marred by
no dissension and neglected by no slothfulness. Therefore, dearly
beloved brother, you and those our brethren who are offended at your
extravagant conduct (though the matter of complaint is not the same
with all), we exhort and warn not to disturb by any wrangling what has
been rightfully ordained and wisely settled. Let none “seek
what is his own, but what is another’s,” as the Apostle
says: “Let each one of you please his neighbour for his
good unto edifying131
.” For
the cementing of our unity cannot be firm unless we be bound by the
bond of love into an inseparable solidity: because “as in
one body we have many members, but all the members have not the same
office; so we being many are one body in Christ, and all of us members
one of another132
.” The
connexion of the whole body makes all alike healthy, all alike
beautiful: and this connexion requires the unanimity indeed of
the whole body, but it especially demands harmony among the
priests. And though they have a common dignity, yet they have not
uniform rank; inasmuch as even among the blessed Apostles,
notwithstanding the similarity of their honourable estate, there was a
certain distinction of power, and while the election of them all was
equal, yet it was given to one133
to take the lead
of the rest. From which model has arisen a distinction between
bishops also, and by an important ordinance it has been
provided134
| 134 Magna ordinatione
provisum est. | that every one
should not claim everything for himself: but that there should be
in each province one whose opinion should have the priority among the
brethren: and again that certain whose appointment is in the
greater cities should undertake a fuller responsibility, through whom
the care of the universal Church should converge towards Peter’s
one seat, and nothing anywhere should be separated from its Head.
Let not him then who knows he has been set over certain others
take it ill that some one has
been set over him, but let him himself render the obedience which he
demands of them: and as he does not wish to bear a heavy load of
baggage, so let him not dare to place on another’s shoulders a
weight that is insupportable. For we are disciples of the humble
and gentle Master who says: “Learn of Me, for I am gentle
and humble of heart, and ye shall find rest for your souls. For
My yoke is easy and My burden light135
.”
And how shall we experience this, unless this too comes to our
remembrance which the same Lord says:
“He that is greater among you, shall be your servant. But
he that exalteth himself, shall be humbled: and he that humbleth
himself, shall be exalted136
.”E.C.F. INDEX & SEARCH
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