Leo, bishop of the city of Rome, to all the bishops of Mauritania Cæsariensis in Africa, greeting the Lord.
I. The disorderly appointments of bishops which have been made in the province are reprehensible.
Inasmuch as the frequent accounts of those who visited us made mention of certain unlawful practices among you with regard to the ordination of priests, the demands of religion required that we should strive to arrive at the exact state of the case in accordance with that solicitude which by the Divine command we bestow on the whole Church: and so we delegated the charge of this to our brother and fellow priest, Potentius, who was setting out from us: and who, according to what we wrote and addressed to you by him, was to make inquiry as to the facts about the bishops whose election was said to be faulty, and to report everything faithfully to us. Wherefore, because the same Potentius has most fully disclosed all to our knowledge, and has by his truthful account made clear to us, under what and what manner of governors some of Christ’s congregations are placed in certain parts of the province of (Mauritania) Cæsariensis, we have found it necessary to open out the grief wherewith our hearts are vexed for the dangers of the Lord’s flocks, by sending this letter also to you beloved: for we are surprised that either the over-bearing conduct of intriguers or the rioting of the people had so much weight with you in a time of disorder, that the chief pastorate and governance of the Church was handed over to the unworthiest persons, and such as were farthest removed from the priestly standard. This is not to consult but harm the peoples’ interests: and not to enforce discipline but to increase differences. For the integrity of the rulers is the safeguard of those who are under them: and where there is complete obedience, there the form of doctrine is sound. But an appointment which has either been made by sedition or seized by intrigue, even though it offend not in morals or in practice, is nevertheless pernicious from the mere example of its beginning: and it is hard for things to be carried to a good issue which were started with a bad beginning.
II. In no case ought bishops to be ordained hastily.
But if in every grade of the Church great forethought and knowledge has to be employed, lest there be anything disorderly or out of place in the house of the Lord: how much more carefully must we strive to prevent mistakes in the election of him who is set over all the grades? For the peace and order of the Lord’s whole household will be shaken, if what is required in the body be not found in the head. Where is that precept of the blessed Apostle Paul uttered through the Spirit of God, whereby in the person of Timothy the whole number of Christ’s priests are instructed, and to each one of us is said: Lay hands hastily on no one, and do not share in other men’s sins? What is to lay on hands hastily but to confer the priestly dignity on unproved men before the proper age, before there has been time to test them, before they have deserved it by their obedience, before they have been tried by discipline? And what is to share in other men’s sins but for the ordainer to become such as is he who ought not to have been ordained by him? For just as a man stores up for himself the fruit of his good work, if he maintains a right judgment in choosing a priest: so one who receives an unworthy priest into the number of his colleagues, inflicts grievous loss upon himself. We must not then pass over in the case of any one that which is laid down in the general ordinances: nor is that advancement to be reckoned lawful which has been made contrary to the precepts of God’s law.
III. The Apostolic precept about the marriage of the clergy based upon the marriage of Christ with the Church of which it is a figure.
For as the Apostle says that among other rules for election he shall be ordained bishop who is known to have been or to be the husband of one wife, this command was always held so sacred that the same condition was understood as necessary to be observed even in the wife of the priest-elect: lest she should happen to have been married to another man before she entered into wedlock with him, even though he himself had had no other wife. Who then would dare to allow this injury to be perpetrated upon so great a sacrament, seeing that this great and venerable mystery is not without the support of the statutes of God’s law as well, whereby it is clearly laid down that a priest is to marry a virgin, and that she who is to be the wife of a priest is not to know another husband? For even then in the priests was prefigured the Spiritual marriage of Christ and His Church: so that since the man is the head of the woman, the spouse of the Word may learn to know no other man but Christ, who did rightly choose her only, loves her only, and takes none but her into His alliance. If then even in the Old Testament this kind of marriage among priests is adhered to, how much more ought we who are placed under the grace of the Gospel to conform to the Apostle’s precepts: so that though a man be found endowed with good character, and furnished with holy works, he may nevertheless in no wise ascend either to the grade of deacon, or the dignity of the presbytery, or to the highest rank of the bishopric, if it has been spread abroad either that he himself is not the husband of one wife, or that his wife is not the wife of one husband.