The Holy See and the Wandering of the Nations, from St. Leo I to St. Gregory I. Allies Thomas William

In you alone survives the name of emperor. Do not grudge us the saving you. Do not diminish our confidence in praying for you. Look back on your august predecessors Marcian and Leo, and the faith of so many princes, you, who are their lawful heir. Once more, look back on your own engagements, and the words which, on your return to power, you addressed to my predecessor. The defence of the Council of Chalcedon is expressed in the whole series." And he ends: "What I could not put in my letter I have entrusted my brethren and legates to explain. I beseech you to listen, as well for the preservation of Catholic truth as for the safety of your own empire."

      To Acacius also the legates carried a letter of the Pope, which he opened by announcing that he had succeeded to the office of Pope Simplicius, and was forthwith involved in those many cares which the voice of the Supreme Pastor had imposed upon St. Peter, and which kept him watchfully occupied with a rule which extended over all the peoples of the earth. At that moment his greatest anxiety, as it had been that of his predecessor, was for the city of Alexandria, and for the faith of the whole East. And he went on to reproach Acacius for not duly informing him of what was passing, for not defending the Council of Chalcedon, and not using his influence with the emperor in its defence: "Brother, do not let us despair that the word of our Saviour will be true; He promised that He would never be wanting to His Church to the end of the world; that it should never be overcome by the gates of hell; that all which was bound on earth by sentence of apostolic doctrine should not be loosed in heaven. Nor let us think that either the judgment of Peter or the authority of the universal Church, by whatever dangers it be surrounded, will ever lose the weight of its force. The more it dreads being weakened by worldly prosperity, the more, divinely instructed, it grows under adversity. To let the perverse go on in their way, when you can stop them, is indeed to encourage them. He who, evidently, ceases to obstruct a wicked deed, does not escape the suspicion of complicity. If, when you see hostility arising against the Council of Chalcedon, you do nothing, believe me, I know not how you can maintain that you belong to the whole Church."

      As soon as the two legates arrived at the Dardanelles, they were arrested, by order of Zeno and Acacius, put in prison, their papers and letters taken from them. They were menaced with death if they did not accept the communion of Acacius and of Peter the Stammerer. Then they were seduced with presents, and deceived with false promises that Acacius would submit the whole affair to the Pope. They resisted at first, but yielded in the end, and, passing beyond their commission, gave judgment in favour of Peter the Stammerer. They had broken all the instructions of the Pope, and carried back letters from Zeno and Acacius to him, full of extravagant praises of Peter the Stammerer. His former deposition and condemnation were entirely put aside. On the other hand, the character of John Talaia was bitterly impugned. The emperor asserted that he had treated Church matters with the utmost moderation, and guided himself entirely by the advice of the patriarch Acacius.

      In fact, Acacius was the spiritual superior of the whole eastern empire, and appeared not to trouble himself any more about the Roman See. He made no pretence to give any satisfaction for what he had done. Before he had been the champion of orthodoxy, now he had become in league with heretics. But he lost all remaining confidence among Catholics. The zealous monks of his own city withdrew from his communion, and sent one of themselves, Symeon, to Rome to inform the Pope of all that had happened, and disclose the faithless behaviour of his legates.35

      In another letter the Pope had cited Acacius to appear at Rome to meet the accusation brought against him by John Talaia, the patriarch of Alexandria. Acacius took no notice of this citation, nor of the complaint brought against him.

      Thereupon, the Pope, in a council of seventy-seven bishops, held at Rome the 28th July, 484, made inquiry into all this transaction. He annulled the judgment on Peter the Stammerer, passed without his authority by his legates, deprived them of their offices, and of communion. He renewed the condemnation of Peter the Stammerer, he had in the interval admonished Acacius again, without result. He now issued the decree of deposition upon him. It runs in the following words:

      "You are36 guilty of many transgressions; have often treated with insult the venerable Nicene Council; have unrightfully claimed jurisdiction over provinces not belonging to you. In the case of intruding heretics, ordained likewise by heretics, whom you had yourself condemned, and whose condemnation you had urged upon the Apostolic See, you not only received them to your communion, but even set them over other Churches, which was not, even in the case of Catholics, allowable; or have even given them higher rank undeservedly. John is an instance of this. When he was not accepted by the Catholics at Apamea, and had been driven away from Antioch, you set him over the Tyrians. Humerius also, having been degraded from the diaconite and deprived of the Christian name, you advanced to the priesthood. And as if these seemed to you minor offences, in the boldness of your pride you assaulted the truth itself of apostolic doctrine. That Peter, whose condemnation by my predecessor of holy memory you had yourself recorded, as the subjoined proofs show, you suffered by your connivance again to invade the see of the blessed evangelist Mark, to drive out orthodox bishops and clergy, and ordain, no doubt, such as himself, to expel one who was there regularly established, and hold the Church captive. Nay, his person was so agreeable to you, and his ministers so acceptable, that you have been found to persecute a large number of orthodox bishops and clergy, who now come to Constantinople, and to encourage his legates. You put upon Misenus and Vitalis to find excuse for one who was anathematising the decrees of the Council of Chalcedon, and violating the tomb of Timotheus of holy memory, as sure information has been given us. You have not ceased to praise and exalt him so as to boast that the very condemnation you had yourself recorded was untrue. You went even further in the defence of a perverse man. They who were late bishops, but are now deprived of their rank and of communion, Vitalis and Misenus, men whom we had specially sent for his expulsion, you suffered to be deprived of their papers and imprisoned; you dragged them out thence to a procession which you were having with heretics, as they confessed; in contempt of their legatine quality, which even the law of nations would protect, you drew them on to the communion of heretics, and yourself; you corrupted them with bribes; and, with injury to the blessed Apostle Peter, from whose see they went forth, you caused them not only to return with labour lost, but with the overthrow of all their instructions. In deceiving them, your wickedness was shown. As to the memorial of my brother and fellow-bishop John (Talaia), who brought the heaviest charges against you, by not venturing to give an answer in the Apostolic See, according to the canons, you have established his allegations. Likewise, you considered unworthy of your sight our most faithful defender Felix, whom a necessity caused to come afterwards. You also showed by your letters that known heretics were communicating with you. For what else are they who, after the death of Timotheus of holy memory, go back to his church under Peter the Stammerer, or, having been Catholics, have given themselves up to this Peter, but such as Peter himself was judged to be by the whole Church, and by yourself? Therefore, by this present sentence have with those whom you willingly embrace your portion, which we send to you by the defender of your own church, being deprived of sacerdotal honour and Catholic communion, and severed from the number of the faithful. Know that the name and office of the sacerdotal ministry is taken from you. You are condemned by the judgment of the Holy Ghost37 and apostolic authority, and never to be released from the bonds of anathema.

      "Cælius Felix, bishop of the holy Catholic Church of the city of Rome. On the 28th July, in the consulship of the most honourable Venantius."

      This was a synodal letter,38 signed by sixty-seven bishops, as well as the Pope. But the copy of the decree against Acacius sent to Constantinople was signed by the Pope alone, partly according to ancient custom, partly in order with greater security to transmit it to the eastern capital. Had this copy been signed by the bishops also, ruling practice would have required it to be carried over by at least two bishops, which then appeared very dangerous. A Roman synod of forty-three39 bishops, in the following year, 485, wrote to the clergy of Constantinople: "If snares had not been set for the orthodox by land and sea, many of us might have come with the sentence of Acacius. But now, being assembled on the cause of the church of Antioch at St. Peter's, we make a point of declaring to you the custom which has always prevailed among us. As often

35

Photius, i. 123, translated.

36

Mansi, vii. 1065; Baronius (anno 484), 17; Jaffé, 364.

37

It is to be observed that the Pope calls his judgment the Judgment of the Holy Ghost, just as Pope Clement I. did in the first recorded judgment. See his letter, secs. 58, 59, 63, quoted in Church and State, 198-199.

38

Photius, i. 124.

39

Mansi, vii. 1139; Baronius (anno 484), 26, 27.