1911 Encyclopædia Britannica/Leo (popes)/Leo I
Leo I., who alone of Roman pontiffs shares with Gregory I. the surname of the Great, pope from 440 to 461, was a native of Rome, or, according to a less probable account, of Volterra in Tuscany. Of his family or early life nothing is known; that he was highly cultivated according to the standards of his time is obvious, but it does not appear that he could write Greek, or even that he understood that language. In one of the letters (Ep. 104) of Augustine, an acolyte named Leo is mentioned as having been in 418 the bearer of a communication from Sixtus of Rome (afterwards pope) to Aurelius of Carthage against the Pelagians. In 429, when the first unmistakable reference to Pope Leo occurs, he was still only a deacon, but already a man of commanding influence; it was at his suggestion that the De incarnatione of the aged Cassianus, having reference to the Nestorian heresy, was composed in that year, and about 431 we find Cyril of Alexandria writing to him that he might prevent the Roman Church from lending its support in any way to the ambitious schemes of Juvenal of Jerusalem. In 440, while Leo was in Gaul, whither he had been sent to compose some differences between Aetius and another general named Albinus, Pope Sixtus III. died. The absent deacon, or rather archdeacon, was unanimously chosen to succeed him, and received consecration on his return six weeks afterwards (September 29). In 443 he began to take measures against the Manichaeans (who since the capture of Carthage by Genseric in 439 had become very numerous at Rome), and in the following year he was able to report to the Italian bishops that some of the heretics had returned to Catholicism, while a large number had been sentenced to perpetual banishment “in accordance with the constitutions of the Christian emperors,” and others had fled; in seeking these out the help of the provincial clergy was sought. It was during the earlier years of Leo’s pontificate that the events in Gaul occurred which resulted in this triumph over Hilarius of Aries, signalized by the edict of Valentinian III. (445), denouncing the contumacy of the Gallic bishop, and enacting “that nothing should be done in Gaul, contrary to ancient usage, without the authority of the bishop of Rome, and that the decree of the apostolic see should henceforth be law.” In 447 Leo held the correspondence with Turribus of Astorga which led to the condemnation of the Priscillianists by the Spanish national church. In 448 he received with commendation a letter from Eutyches, the Constantinopolitan monk, complaining of the revival of the Nestorian heresy there; and in the following year Eutyches wrote his circular, appealing against the sentence which at the instance of Eusebius of Dorylaeum had been passed against him at a synod held in Constantinople under the presidency of the patriarch Flavian, and asking papal support at the oecumenical council at that time under summons to meet at Ephesus. The result of a correspondence was that Leo by his legates sent to Flavian that famous epistle in which he sets forth with great fulness of detail the doctrine ever since recognized as orthodox regarding the union of the two natures in the one person of Jesus Christ. The events at the “robber” synod at Ephesus belong to general church history rather than to the biography of Leo; his letter, though submitted, was not read by the assembled fathers, and the papal legates had some difficulty in escaping with their lives from the violence of the theologians who, not content with deposing Flavian and Eusebius, shouted for the dividing of those who divided Christ. When the news of the result of this oecumenical council (oecumenical in every circumstance except that it was not presided over by the pope) reached Rome, Leo wrote to Theodosius “with groanings and tears,” requesting the emperor to sanction another council, to be held this time, however, in Italy. In this petition he was supported by Valentinian III., by the empress-mother Galla Placidia and by the empress Eudoxia, but the appeal was made in vain. A change, however, was brought about by the accession in the following year of Marcian, who three days after coming to the throne published an edict bringing within the scope of the penal laws against heretics the supporters of the dogmas of Apollinaris and Eutyches. To convoke a synod in which greater orthodoxy might reasonably be expected was in these circumstances no longer difficult, but all Leo’s efforts to secure that the meeting should take place on Italian soil were unavailing. When the synod of Chalcedon assembled in 451, the papal legates were treated with great respect, and Leo’s former letter to Flavian was adopted by acclamation as formulating the creed of the universal church on the subject of the person of Christ. Among the reasons urged by Leo for holding this council in Italy had been the threatening attitude of the Huns; the dreaded irruption took place in the following year (452). After Aquileia had succumbed to Attila’s long siege, the conqueror set out for Rome. Near the confluence of the Mincio and the Po he was met by Leo, whose eloquence persuaded him to turn back. Legend has sought to enhance the impressiveness of the occurrence by an unnecessarily imagined miracle. The pope was less successful with Genseric when the Vandal chief arrived under the walls of Rome in 455, but he secured a promise that there should be no incendiarism or murder, and that three of the oldest basilicas should be exempt from plunder—a promise which seems to have been faithfully observed. Leo died on the 10th of November 461, the liturgical anniversary being the 11th of April. His successor was Hilarius or Hilarus, who had been one of the papal legates at the “robber” synod in 449.
The title of doctor ecclesiae was given to Leo by Benedict XIV. As bishop of the diocese of Rome, Leo distinguished himself above all his predecessors by his preaching, to which he devoted himself with great zeal and success. From his short and pithy Sermones many of the lessons now to be found in the Roman breviary have been taken. Viewed in conjunction with his voluminous correspondence, the sermons sufficiently explain the secret of his greatness, which chiefly lay in the extraordinary strength and purity of his convictions as to the primacy of the successors of St Peter at a time when the civil and ecclesiastical troubles of the civilized world made men willing enough to submit themselves to any authority whatsoever that could establish its right to exist by courage, honesty and knowledge of affairs.