Page:Dictionary of Christian Biography and Literature (1911).djvu/682

 Himself, and accordingly apocryphal gospels are commonly ascribed to an apostle, and not to one of the second generation of Christians. The only apparent evidence for a connexion of the name of Leucius with apocryphal gospels is the mention of the name in the spurious letter of Jerome to Chromatius and Heliodorus, a witness unworthy of credit even if his testimony were more distinct. Probably the orthodox, finding in the Acts which bore the name of Leucius plain evidence that the writer was heretical in his doctrine of two principles, still accepted him as a real personage of the sub-apostolic age, and when they met with other apocryphal stories, the doctrine of which they had to reject as heretical while willing to accept the facts related as mainly true, Leucius seemed a probable person to whom to ascribe the authorship. [.]

[G. S.]

Liberatus (7) Diaconus, archdeacon of Carthage, a Latin writer on the Nestorian and Eutychian heresies, an account of which he wrote entitled, Breviarium Causae Nestorianorum et Eutychianorum, in which he records some circumstances of his life. He visited Rome in the pontificate of John II. on the affair of the Acoemetae order of monks (c. 20). In 535 he was deputed to Rome, with the bps. Caius and Peter, by the council of Carthage, to consult John II. as to how conforming Arian bishops should be received. They arrived about the time of the pope's death (he was buried May 27, 535), and his successor Agapetus (consecrated June 3, 535) replied to the synod by the three envoys (Mansi, viii. 849) Liberatus was an ardent defender of the Three Chapters, and undertook many journeys in that cause. On his return home he composed his Breviarum, so named as being an abridgment in 24 chapters of a history which, beginning with the ordination of Nestorius in 428, reached to the meeting of the fifth synod in 553. The work was probably written c. 560. Liberatus intimates in his preface that he collected his materials from the Ecclesiastical History which had been recently translated from the Greek into Latin (as Garnier thinks, the Historia Tripartitia of Cassiodorus), from the Acts of the councils, and from episcopal letters. The Breviarum was ed. with copious notes and dissertations by Garnier in 1675 (8vo, Paris), and this ed. is reprinted by Migne (Patr. Lat. lxviii. 969). Accounts of Liberatus will be found in Dupin (Eccl. Wr. t. i. p. 558, ed. 1722), Ceillier (xi. 303), Cave (i. 527), Fabric. (Bibl. Lat. t. iv. p. 272, ed. Mansi, 1754).

[C.H.]

Liberius (4), ordained bp. of Rome May 22, 352 (Catalog. Liber.), as successor to Julius I. The assassination of Constans ( 350) and the subsequent defeat of Magnentius in 351 had left Constantius sole emperor. New charges against Athanasius were sent to the emperor and Julius the pope, and the latter dying before they reached him, the hearing of fell to his successor Liberius. These charges were that Athanasius had influenced Constans against Constantius, corresponded with Magnentius, used an unconsecrated church in Alexandria, and disregarded an imperial summons calling him to Rome (Athan. Apol. ad Constantium). They were considered, together with an encyclic of 75 Egyptian bishops in behalf of Athanasius, by a council under Liberius at Rome in 352, and on this occasion the first charge of compliance with heresy is alleged against Liberius. Among the fragments of Hilary (Fragm. IV.) there is a letter purporting to be addressed by Liberius to his "beloved brethren and fellow-bishops throughout the East," declaring that he agrees and communicates with them; and that Athanasius, having been summoned to Rome and refused to come, is out of communion with himself and the Roman church. Bower (Hist. of the Popes), Tillemont (Vie de S. Athan. t. viii. art. 64, note 68), and Milman (Lat. Christ. bk. i. c. 2), accept this letter as genuine. Baronius, the Benedictine editors of the works of Hilary, Hefele (Conciliengesch. bk. v. § 73)—the last very positively—reject it as an Arian forgery; their principal, if not only, ground being the improbability of his writing it.

The death of Magnentius in the autumn of 353 left Constantius entirely free to follow his own heretical bent, when Liberius certainly stood forth as a fearless champion of the cause under imperial disfavour. He sent Vincentius of Capua, with Marcellus, another bp. of Campania, to the emperor, requesting him to call a council at Aquileia to settle the points at issue. Constantius being himself at Arles, summoned one there, which was attended in behalf of Liberius by legates. The main object of the leaders of the council, in which Valens and Ursacius took a prominent part, was to extort from the legates a renunciation of communion with Athanasius. After a fruitless attempt to obtain from the dominant party a simultaneous condemnation of Arius, the legates at length complied. Paulinus of Trèves refused, and was consequently banished (Sulp. Sev. l. 2; Hilar. Libell. ad Const.; id. in Fragm.; Epp. Liber. ad Const. et Eus.). Liberius, on hearing the result, wrote to Hosius of Cordova much distressed by the weakness of his messenger Vincentius, and to Caecilianus, bp. of Spoletum (Hilar. Fragm. VI.).

Subsequently ( 354), most of the Western bishops having, under fear or pressure, expressed agreement with the East, Lucifer, bp. of Cagliari, being then in Rome, was, at his own suggestion, sent by Liberius to the emperor, to demand another council. The result was a council at Milan in the beginning of 355, attended by 300 Western bishops and but few Easterns. In spite of the bold remonstrances of Eusebius of Vercelli, Lucifer, Dionysius of Milan, and others, the condemnation of Athanasius was decreed, and required to be signed by all under pain of banishment. The pope’s three legates were among the few who refused and were condemned to exile (see Sulp. Sev. l. 2; Athan. Hist. Arian. ad Monachos). Liberius at Rome still stood firm. He wrote to Eusebius (ap. Act. Eus.) congratulating him on his steadfastness, and sent an encyclic (ib. et Hilar. Fragm. VI.) to all the exiled confessors, encouraging them, and expressing his expectation of soon suffering like them. The emperor failed to turn him by threats or bribes. Finally Leontius, the prefect of Rome, was ordered to apprehend him and he was taken to Milan (see Athan. op. cit. c. 35 seq.). Theodoret (l. ii. c. 13) recounts in detail his interview with the emperor there.