# Nicene and Post-Nicene Fathers: Series II/Volume XII/Leo the Great/Letters/Letter 156

Letter CLVI.
To Leo Augustus.
Leo, the bishop, to Leo Augustus.
I. There is no need to open the question of doctrine again now.
Your clemency’s letter, which was full of vigorous faith and of the light of truth, I have respectfully received, which I wish I could obey, even in the matter of my personal attendance, which your Majesty thinks necessary; for then I should gain the greater advantage from the sight of your splendour. But I believe you will approve of my view when reason has shown it preferable. For since with holy and spiritual zeal you consistently maintain the Church’s peace, and nothing is more conducive to the defence of the Faith than to adhere to those things which have been incontrovertibly defined under the unceasing guidance of the Holy Spirit, we shall seem to be doing our best to upset
the decrees, and at the bidding of a heretic’s petition to overthrow the authorities which the universal Church has adopted, and thus to remove all limits from the conflicts of Churches, and giving full rein to rebellion, to extend rather than appease contentions. And hence because after the disgraceful scenes at the synod of Ephesus, whereat through the wickedness of Dioscorus the catholic Faith was rejected, and Eutyches’ heresy accepted, nothing more useful could be devised for the preservation of the Christian Faith than that the holy Synod of Chalcedon should rescind his wicked acts, and that such care should be bestowed thereat on heavenly doctrine, that nothing should linger in any one’s mind in disagreement with the utterances of either the Prophets or the Apostles, such moderation of course being observed that only the persistent rebels should be cast off from the unity of the Church, and no one who was penitent should be denied pardon, what more in accordance with men’s expectations or with religion will your Majesty be able to decree, than that no one henceforth be permitted to attack what has been determined by decrees which are Divine rather than human, lest they be truly worthy but to lose God’s gift, who have dared to doubt concerning His Truth?
II. The proposal to reconsider the question proceeds from Antichrist or the Devil himself.
Since, therefore, the universal Church has become a rock (petra) through the building up of that original Rock, and the first of the Apostles, the most blessed Peter, heard the voice of the Lord saying, “Thou art Peter, and upon this rock (petra) I will build My Church,” who is there who dare assail such impregnable strength, unless he be either antichrist or the devil, who, abiding unconverted in his wickedness, is anxious to sow lies by the vessels of wrath which are suited to his treachery, whilst under the false name of diligence he pretends to be in search of the Truth. And his unrestrained madness and blind wickedness has deservedly brought contempt and disrepute on himself, so that while he rages against the holy church of Alexandria with diabolical purpose, men may learn the character of those who desire to reconsider the Synod of Chalcedon. For it cannot possibly have been that an opinion was there expressed contrary to the holy Synod of Nicæa, as the heretics falsely maintain, who pretend that they hold the faith of the Nicene Council, in which our holy and venerable fathers, being assembled against Arius, affirmed not that the Lord’s Flesh, but that the Son’s Godhead was homoousion with the Father, whereas in the Council of Chalcedon against the blasphemy of Eutyches, it was defined that the Lord Jesus Christ took the reality of our body from the substance of the Virgin-mother.
III. All the bishops of Christendom agree with him in this.
Therefore in addressing our most Christian Emperor, who is worthy to be classed among the champions of Christ, I use the freedom of the catholic Faith and fearlessly exhort you to throw in your lot with Apostles and Prophets; firmly to despise and reject those who have deprived themselves of their Christian name, and not to let blasphemous parricides, who, it is agreed, wish to annul the Faith, discuss that Faith under treacherous pretexts. For since the Lord has enriched your clemency with such insight into His mystery, you ought unhesitatingly to consider that the kingly power has been conferred on you not for the governance of the world alone but more especially for the guardianship of the Church: that by quelling wicked attempts you may both defend that which has been rightly decreed, and restore true peace where there has been disturbance, that is to say by deposing usurpers of the rights of others and reinstating the ancient Faith in the See of Alexandria, that by your reforms God’s wrath may be appeased, and so He take not vengeance for their doings on a people hitherto religious, but forgive them. Set before the eyes of your heart, venerable Emperor, the fact that all the Lord’s priests which are in all the world, are beseeching you on behalf of that Faith, wherein is Redemption for the whole world. In which those maintainers of the Apostolic Faith more particularly appeal to you who have presided over the Church of Alexandria, entreating your Majesty not to allow heretics who have rightfully been condemned for their perversity, to continue in their usurpation; for, whether you look at the wickedness of their error or consider the deed which their madness has perpetrated, not only are they unable to be admitted to the dignity of the priesthood, but they even deserve to be cut off from the name of Christian. For—and I entreat your Majesty’s forgiveness for saying so—they to some extent dim your own splendour, most glorious Emperor, when such treacherous parricides dare to ask for
that which even the guiltless could not lawfully obtain.
IV. The difference between the two petitions which have been presented to the Emperor.
Petitions have been presented to your Majesty, copies of which you subjoined to your letter. But in that which comes in deprecation from the catholics, a list of signatures is contained: and because their case had good reason in it, the names of individuals, and even their dignified rank is confidently disclosed. But in that, which heretical intrusion has not feared to offer to our orthodox Emperor under the vague sanction of a motley body, all particular names are withheld for this reason, lest not only the paucity of members but also their worth might be discovered. For they think it expedient to conceal their number, though their quality is indicated, and not improperly they are afraid to proclaim their position, seeing that they deserve to be condemned. In the one document therefore is contained the petition of catholics, in the other the fictions of heretics are set forth. Here the overthrow of the Lord’s priests, of the whole Christian people, and of the monasteries is bemoaned: there is displayed the continuance of gigantic wrongs, so that what ought never to have been heard of is allowed to be widely extended.
V. It is a great opportunity for the Emperor to show his faith.
Is it not clear which side you ought to support and which to oppose, if the Church of Alexandria, which has always been the “house of prayer,” is not now to be “a den of robbers?” For surely it is manifest that through the cruellest and maddest savagery all the light of the heavenly mysteries is extinguished. The offering of the sacrifice is cut off, the hallowing of the chrism has failed, and from the murderous hands of wicked men all the mysteries have withdrawn themselves. Nor can there be any manner of doubt what decree ought to be passed on these then, who after unutterable acts of sacrilege, after shedding the blood of a most highly reputed priest, and scattering the ashes of his burnt body to be the sport of the winds of heaven, dare to demand for themselves the rights of a usurped dignity and to arraign before councils the inviolable Faith of the Apostolic teaching. Great, therefore, is the opportunity for you to add to your diadem from the Lord’s hand the crown of faith also, and to triumph over the Church’s foes: for, if it be matter of praise to you to vanquish the armies of opposing nations, how great will be the glory of freeing from its mad tyrant the church of Alexandria, the affliction of which is an injury to all Christians?
VI. He promises more detailed statements on the Faith subsequently, and begs him to correct certain things in which Anatolius is remiss.
But in order that my correspondence may have the effect on your Majesty of a mouth to mouth colloquy, I have seen that whatever suggestions I would make about our common Faith, must be conveyed in subsequent communications. And lest the pages of this epistle reach too great a length, I have comprised in another letter what is agreeable to the maintenance of the catholic Faith, in order that, though the published statements of the Apostolic See were sufficient, yet these additional statements might also break down the snares of the heretics. For your Majesty’s priestly and Apostolic mind ought to be still further kindled to righteous vengeance by this pestilential evil, which mars the purity of the church of Constantinople, in which are found certain clerics, who agree with the interpretations of the heretics and within the very heart of the Church assist them by their support. In removing whom if my brother Anatolius is found remiss through too good-natured leniency, vouchsafe to show your faith by administering this remedy also to the Church, that such men be driven not only from the ranks of the clergy, but also from dwelling in the city. I commend to you your Majesty’s loyal subjects, bishop Julian and presbyter Aetius, with a request that you will deign to listen quietly to their suggestions in defence of the catholic Faith, because they are in good truth men who may be found helpful to your faith in all things. Dated the 1st of Dec. in the consulship of the illustrious Constantine and Rufus (457).

## Footnotes

* ↑ i.e. by carrying out your plan. The appeal to the Emperor’s orthodoxy must be regarded as diplomatic rather than accurate: for Leo was the nominee of Arianism, if not himself an Arian.
* ↑ Per illius principalis petræ ædificationem: here petra is apparently Christ Himself, cf. Letter XXVIII. chap. 5, and Bright’s n. 64.
* ↑ S. Matt. xvi. 18.
* ↑ Sc. Timothy Ælurus.
* ↑ Pervasione, others read persuasione (false opinion).
* ↑ These had come, one from either side, as the sequel shows: that of the catholics was signed by fourteen bishops, four presbyters, and two deacons (Ball.).
* ↑ Audiri:  others auderi (to have been ventured on).
* ↑ S. Luke xix. 46.
* ↑ Cf. Serm. LXVI. chap. 2, nobiscum est signaculum circumcisionis, sanctificatio chrismatum, consecratio sacerdotum: see Bright’s n. 90, from which we learn that “this chrism was that which, from the second century, had been administered in connection with Confirmation.” This rite, which had at first been part of the Baptism itself, was now apparently performed at a shorter or longer interval after Baptism according to the convenience of the Bishop: cf. Serm. LXXVII. 1.
* ↑ Viz. Letters CLXII., CLXIV., and esp. CLXV. (which last is in a large measure a rescription of Letter CXXIV. q.v.).
* ↑ Two of these are mentioned by name subsequently, e.g. in Lett. CLVII. (to Anatolius), chap. 4, viz. Atticus a presbyter and Andrew, in which chapter he blames Anatolius severely for his double-dealing (cogor vehementius de tua dissimulatione causari, etc.).