innocent policy. The bigot lives at home ; a reptile he crawled into existence, and there in his hole he lurks a reptile still. A generous Christian goes out of his own party, associates with others, and gains improvement by all. It is a Persian proverb, 'A liberal hand is bet- ter than a strong arm.' The dignity of Christianity is better supported by acts of liberality than by accuracy of reasoning; but when both go together, when a man of sentiment can clearly state and ably defend his relig- ious principles, and when his heart is as generous as his principles are inflexible, he possesses strength and beau- ty in an eminent degree." See Theol. Miscellany , i, 39; Draper, On Bigotry ; Newton, Cecil, and FuUer's YVorks ; Wayland, Discou7-ses ; Buck, Theol. Diet. s. v.
Liberatus, a deacon of the Church of Carthage, flourished in the Gth centuiy. He was in Rome A.D. 533, when pope John II received the bishops sent by the emi)eror Justinian I to consult him on the heresies broached by the monks, designated Acoemet;e (or, as Liberatus terms them, Acumici), who had imbibed Nes- torian opinions. He was again at Kome in 535, having been sent the previous year, together with the bishops Caius and Petrus, by the synod held at Carthage under Keparatus, bishop of that see, to consult pope John II on the reception into the Church of those Arians who recanted their heresies. John was dead before the ar- rival of the African delegates ; but they were received by pope Agapetus, his successor. When, in 552, Repara- tus was banished by Justinian to Enchaida, or Eucayda, Liberatus accompanied him, and probably remained with him till the bishop's death in 563. Nothing further is known of him. Liberatus is the author of a valuable contribution to ecclesiastical history, entitled Breviu- rium Caussm Nestorianorum et Eutychianorum (from the ordination of Nestorius, A.D. 428, to the time of the fifth oecumenical [or second Constantinopolitan] coun- cil, A.D. 553). In this work he is charged with par- tiality to the Nestorians, or with following the Nesto- rians too implicitly. It is contained in most editions of the Concilia (vol. v, edit. Labbe ; vol. vi, edit. Co- leti ; vol. ix, edit. INIansi). In those of Crabbe (vol. ii, fol., Cologn., 1538 and 1551) are some subjoined pas- sages derived from various extant sources illustrative of the historj', which are omitted by subsequent editors. Hardouin omitted the Breviarium. It was separately published, with a revised text, and a learned preface and notes, and a dissertation, in the Bibliatheca Palnim of Galland, vol. xii (Venice, 1778, fol.).— Smith, Did. of Greek and Roman Biof/rapfty, ii, 777.
Liber Diurnus Komanorum Pontifictm is the name given by the see of Rome to a collection of formu- las used in its correspondence and other business trans- actions. These formulas are very like those written for secular affairs by the monk Marcnlph (about 600) and others, and received fr(Kn the compiler the name of Li- ber Diurmis because they relate to negotia diurna (see Marino Marini, Diplomaticapontijicia, ed. nov. Rom. 1852 sq., p. 64). They are interesting as scientific and his- torical monuments as well as for their practical use; and this is specially the case with the Liber Diurnus Pontificalis, which contains copies of the letters ad- dressed by the Roman bishops to the emperor, the em- press, consuls, kings, patriarchs, bishops, and other mem- bers of the clergy, and in general to all who were in any way concerned in the nomination of the Roman bish- ops; the pi-o/essio ponfificia, the exemptions granted on the occasion of nominating neighboring bishops, on be- stowing the pallium (q. v.), conferring privileges and immunities, etc. On all these points, and the manner in which these things were practiced from the 6th to the 8th ccntnry,thc Liber Diurmis contams more or less compleic information, particidarly on the relations ex- isting between the see of Rome and the emperor, the mode of election of the Roman bishops, the ritual, etc. To judge from its contents, this collection was probably written before the year 752, for it speaks of the relation between the see of Rome and the eparchs, who were
LIBER DIURNUS
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LIBERIA