To the Emperor Leo, Sending Envoys but Not for Debate

Sent by the hand of Philoxenus, an imperial courier. Leo the bishop to Leo Augustus. [a]

My mind exults in the Lord with great joy, and I have great reason for thankfulness, now that I see your clemency’s most excellent faith enlarged in everything by the gifts of heavenly grace, and find by your growing diligence the devotion of a priestly mind in you. For your majesty’s letters show beyond doubt what the Holy Spirit is doing through you for the good of the whole church. They show how much all the faithful should pray that your empire may be spread everywhere with glory, since, besides your care for the things of time, you so steadily use a religious foresight in the service of what is divine and eternal: namely, that the catholic faith, which alone gives life to the human race and alone makes it holy, may remain in one confession, and that the quarrels that spring from the variety of earthly opinions may be driven away, most glorious emperor, from that solid Rock on which the city of God is built. And these gifts of God will be granted to us from him in the end, if we are not found ungrateful for what has been given, and do not, as though what we have gained were nothing, seek the very opposite instead. For to seek what has been found, to reconsider what has been completed, and to tear down what has been defined, what else is it but to give no thanks for what we have gained, and to feed the unholy longings of deadly lust on the food of the forbidden tree? And so, by being pleased to give closer attention to the peace of the universal church, you plainly recognize what the heretics are aiming at with their mighty intrigues: that a more careful discussion should take place between the disciples of Eutyches and Dioscorus and the envoy of the Apostolic See, as though nothing had yet been defined, and that what was settled at the holy Synod of Chalcedon, with the glad approval of the catholic priests of the whole world, should be made void, to the harm of the most sacred Council of Nicaea as well. For what was settled in our own day at Chalcedon about the incarnation of our Lord Jesus Christ was also defined at Nicaea by that mystic number of fathers, so that the confession of catholics should not believe that God’s only Son was in any way unequal to the Father, or that, when he was made Son of Man, he did not have the true nature of our flesh and soul. [b]

So we must loathe and steadily avoid what heretical deceit is striving to obtain, and what has been well and fully defined must not be brought under discussion again. Otherwise we ourselves would seem, at the will of condemned men, to have doubts about things that clearly agree throughout with the authority of the prophets, evangelists and apostles. And so, if there are any who disagree with these heaven-inspired decisions, let them be left to their own opinions and depart from the unity of the church with the perverse sect they have chosen. For it can in no way be that men who dare to speak against divine mysteries are joined with us in any communion. Let them pride themselves on the emptiness of their talk and boast of the cleverness of their arguments against the faith. We are glad to obey the apostle’s commands where he says, “See that no one deceives you through philosophy and the empty seductions of men.” For, as the same apostle says, “If I build up the things I tore down, I prove myself a transgressor,” and I make myself liable to the penalties which not only the authority of the emperor Marcian of blessed memory, but I myself also, by my consent, have accepted. Because, as you have justly and truly maintained, perfection admits of no increase, and fullness of no addition. And so, venerable emperor, since I know that you, filled as you are with the purest light of truth, waver in no part of the faith, but with just and perfect judgment tell right from wrong and separate what is to be embraced from what is to be rejected, I beg you not to think my humility should be blamed for lack of confidence. For my caution serves not only the interests of the universal church but also the furthering of your own glory, so that under your reign the unscrupulousness of heretics may not seem to be advanced, nor the security of catholics disturbed. [d]

So, although I am very confident of the piety of your heart in everything, and see that through the Spirit of God dwelling in you, you are well enough taught, and no error can deceive your faith, yet I will try to follow your wishes so far as to send some of my brothers to represent my person before you. They will set out what the apostolic rule of faith is, although, as I have said, you know it well, making it clear and certain in every way that those who do not accept the definitions of the venerable Synod of Nicaea or the ordinances of the holy Council of Chalcedon are in no way to be counted among catholics. For it is plain that the holy decrees of both flow from the source of the gospels and the apostles, and whatever is not of Christ’s watering is like a drink poisoned by a snake. Your majesty should understand in advance, most venerable emperor, that those I undertake to send will come from the Apostolic See not to fight with the enemies of the faith or to strive against anyone. For on matters already settled, as it has pleased God, both at Nicaea and at Chalcedon, we dare not enter on any discussion, as though what so great an authority has fixed by the Holy Spirit were doubtful or weak.

But we do not refuse the help of our ministry for the teaching of our little ones, who after being fed with milk desire to be filled with more solid food. And just as we do not scorn simple people, so we will have no dealings with rebel heretics, remembering the Lord’s command when he says, “Do not give what is holy to the dogs, nor throw your pearls before pigs.” Surely it is altogether unworthy and unjust to give freedom of discussion to men whom the Holy Spirit describes in the prophet’s words: “The sons of the stranger have lied to me.” For even if they do not resist the gospel, they have shown themselves to be among those of whom it is written, “They profess that they know God, but by their deeds they deny him,” while the blood of righteous Abel still cries out against wicked Cain, who, when the Lord rebuked him, did not quietly set about repenting but burst out into murder. We wish his punishment to be kept for the Lord’s judgment, in such a way that, unprincipled plunderer and bloodthirsty murderer as he is, he may be thrown back on himself and give up what is ours. We also pray you not to let the pitiful captivity of the holy church of Alexandria go on any longer. By the help of your faith and justice it ought to be restored to its freedom, so that throughout all the cities of Egypt the dignity of the fathers and their priestly rights may be restored. Dated the 21st of March, in the consulship of the two emperors, Leo and Majorian (in the year 458). [e]