PG 65 · cols. 873–876

Proclus of Constantinople, Mai's series: Sermon on the Ascension, Treatise on the Mass, Letters, Fragments

Letters III–IV

ρατολόγους ἀνθρώπους ἑαυτοὺς ἐπεισφρῆσαι τῇ ὑμετέρᾳ χώρᾳ βουλομένους διὰ πονηρῶν γραμμάτων καὶ τῶν ἀντιθέσεων τῆς ψευδωνύμου γνώσεως διαστρέφειν τὸ ἁπλοῦν καὶ ἀμαγγάνευτον τῆς ὀρθοδόξου πίστεως κάλλος· ἀλλὰ τὰ τοῦ μακαρίου Παύλου καὶ πάλιν φημὶ πρὸς ὑμᾶς· Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν τῶν εἰκαιοβούλων ἀνθρώπων, καὶ οὐ κατὰ Χριστόν. Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι εὐσεβοῦς πίστεως παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός. Στήκετε τοίνυν ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ Εὐαγγελίου· καὶ μὴ πτυρόμενοι ἐν μηδενὶ ὑπὸ τῶν ἀντικειμένων, ἀλλὰ φυλάττοντες τὰς παραδόσεις ἃς παρελάβετε τῶν ἁγίων καὶ μακαρίων Πατέρων τῶν ἐν Νικαίᾳ τὴν ὀρθόδοξον πίστιν ἐκθεμένων, καὶ τῶν περὶ τὸν ἅγιον καὶ μακάριον Βασίλειον καὶ Γρηγόριον, καὶ τῶν λοιπῶν τῶν αὐτοῖς ὁμοφρόνων, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς. Πᾶσαν τὴν σὺν ὑμῖν ἀδελφότητα ἐγώ τε καὶ οἱ σὺν ἐμοὶ προσαγορεύομεν.

marvel-mongering men have thrust themselves into your country, wishing by wicked writings and by the oppositions of knowledge falsely so called to pervert the simple and unadulterated beauty of the orthodox faith; but the words of the blessed Paul I say to you once more: Take heed lest there be anyone who carries you off as spoil through philosophy and empty deceit, according to the tradition of rash-minded men, and not according to Christ. For no one can lay another foundation of godly faith than the one that is laid, which is Jesus Christ. Stand fast therefore in one spirit, with one soul striving together for the faith of the Gospel, and frightened in nothing by the adversaries, but keeping the traditions which you received from the holy and blessed Fathers who set forth the orthodox faith at Nicaea, and from those about the holy and blessed Basil and Gregory, and from the rest who were of one mind with them, whose names are in the book of life. All the brotherhood that is with you, both I and those with me greet.

EPISTOLA III.

LETTER III.

Proclus episcopus Constantinopolitanus ad Joannem episcopum Antiochiae.

Proclus, bishop of Constantinople, to John, bishop of Antioch.

I. Arbitror te cognoscere, religiosissime, magis vero certe scio, non quamlibet a Deo colligere mercedem eos, qui indormitabili mentis oculo ecclesiasticis invigilant necessitatibus, nocte dieque procurare et consulere, quatenus bene quidem regatur omne quantum populi familiariter conjunctum est, et a reprobis zizaniis pura sit orthodoxa fides: providentiam vero mereatur hoc, quod secundum praesumptionem interim adversariorum, habet morbum, ut in eumdem sensum et obedientiam transferatur, maxime divina clamante Scriptura: Qui eduxit dignum ab indigno, sicut os meum erit. Si enim negligere proximos labentes ad deteriora, et socordia praepositi rapinam factos faucibus lupi voracis hominum irrecusabilis damnationis experimentum minitatur dormitanti, mercenarium, non pastorem, desidiosum et dissolutum Scriptura vocante: quomodo non per omnia justum est, studiosum quidem in talibus persequi, desidiosum vero in urgentibus effugitare? In eodem enim utraque similia ad vituperationem exsistunt, et irrecusabilia ad condemnationem, et hoc quod ex quibus aliquis ipse negligenter vivit, videntes adhortatur in aemulationem deteriorum: et quod peccantes in fidem et delinquentes in vitam, non statim corrigit, licet despiciens, extra tale supplicium

I. I think that you know, most religious one, or rather I know for certain, that no ordinary reward is gathered from God by those who with the sleepless eye of the mind keep watch over the needs of the Church, providing and taking counsel night and day so that all that is closely joined together of the people may indeed be well governed, and the orthodox faith be pure of the reprobate tares; and that this should meet with providence, that what for the present, through the presumption of adversaries, is sick should be brought over to the same mind and obedience, above all as the divine Scripture cries out: He who has brought forth the worthy from the unworthy shall be as My mouth. For if to neglect neighbours slipping towards worse things, and those made, through the slackness of the one set over them, a prey for the jaws of the voracious wolf of men, threatens the one who dozes with the trial of an irrevocable condemnation, since Scripture calls him a hireling, not a shepherd, slothful and dissolute: how is it not in every way just to follow up the one who is zealous in such matters, and to shun the slothful in pressing ones? For in the same man both things alike come to blame, and are irrevocable unto condemnation: both this, that by the things in which a man himself lives negligently he urges those who see him to emulate worse things; and that he does not at once correct those who sin against the faith and offend in their life, though he looks down on it, outside such punishment

Editors' notes and page, col. 873

Footnotes

(ref. 38) ‹anchor: call above the visible foot› · call in col 873 (call not visible; column inferred) 1 Tim. VI, 20.

1 Timothy 6:20.

(ref. 39) ‹anchor: call above the visible foot› · call in col 873 (call not visible; column inferred) Coloss. II, 8.

Colossians 2:8.

(ref. 40) ‹anchor: call above the visible foot› · call in col 873 (call not visible; column inferred) 1 Cor. III, 11.

1 Corinthians 3:11.

(ref. 41) ‹anchor: call above the visible foot› · call in col 873 (call not visible; column inferred) Philipp. IV, 3.

Philippians 4:3.

(ref. 42) ‹anchor: sicut os meum erit› · call in col 873 Jer. XV, 9.

Jeremiah 15:9 [as printed; the words quoted are Jer. 15:19].

(ref. 43) ‹anchor: quae pueri audebant› · call in col 874 1 Reg. II, 2 sqq.

1 Kings (1 Samuel) 2:2 ff. [as printed].

(ref. 44) ‹anchor: agenti cognatum est› · call in col 874 Rom. I, 32.

Romans 1:32.

(ref. 45) ‹anchor: qui non prohibuit› · call in col 874 1 Reg. IV, 10 sqq.

1 Kings (1 Samuel) 4:10 ff.

(printed under page 445)

(76) ‹anchor: call above the visible foot› · call in col 873 (call not visible; column inferred)

Καὶ κενῆς ἀπάτ. Videsis Cotelerium Monum. eccl. Graec. tom. III, pag. 635, et Millium in N. Test. Gr. ad Coloss. II, 8.

"And empty deceit." See Cotelier, Monuments of the Greek Church, vol. III, p. 635, and Mill on the Greek New Testament at Colossians 2:8.

(printed under page 445)

(77) ‹anchor: call above the visible foot› · call in col 873 (call not visible; column inferred)

Exstat inter acta concilii Constantinopolitani ii, collat. 6, pag. 133 seq., tom. VI Concil. edit. Ven.-Lab. cum notis Baluzii.

It is extant among the acts of the Second Council of Constantinople, session 6, p. 133 f., vol. VI of the Councils in the Venice edition of Labbe, with Baluze's notes.

(printed under page 445)

(78) ‹anchor: Arbitror te cognoscere, religiosissime, magis vero› · call in col 873

Magis vero. Veteres libri, magis autem.

"Magis vero." The old books have "magis autem".

(printed under page 445)

(79) ‹anchor: ut in eumdem› · call in col 873

Ut et in eumd. Cod. Par. ut et id in eumdem.

"Ut et in eumd[em]." The Paris manuscript has "ut et id in eumdem".

(printed under page 445)

(80) ‹anchor: rapinam factos faucibus› · call in col 873

Faucibus. Veteres libri, faucis.

"Faucibus." The old books have "faucis".

(printed under page 445)

Page

running head: 873 EPISTOLÆ.
marginal letters: A ‹ρατολόγους ἀνθρώπους ἑαυτοὺς›; B ‹καὶ μακαρίων Πατέρων τῶν ἐν Νικαίᾳ›; C ‹gatur omne quantum populi familiariter conjun-›; D ‹enim utraque similia ad vituperationem›
old-edition numerals: (none)
other: column opens mid-word (ρατολόγους, from τε-ρατολόγους of the preceding column), set as printed; the closing full-width Greek line (ζωῆς. Πᾶσαν τὴν … καὶ οἱ σὺν) runs across both columns and is set here under the Greek rail; Epistola III is printed in Latin only (no Greek on the page) and is set as the author's text; 'supplicium' hyphenated across the break, completed from col. 874; note calls (76)–(80) and scripture superscripts omitted.

PG 65:874

non est constitutus. Ejusmodi vero exemplum non ex me refingo, sed ex divinis Scripturis eruditus scribo. Heli ille aetate fatigatus, et in Silo pertinentia ad legem sacrificans, ipse quidem non operabatur quae pueri audebant; cooperabatur vero illis, postquam non prohibebat peccantes; quoniam secundum veram rationem, non prohibere flagitia, agenti cognatum est. Et iterum pueri actionibus gradum injuriantes, indignos se per quae peccabant sacerdotio demonstrantes, non solum eis quibus operabantur, cadebant; sed enim et ad peccandum alios evocabant, imaginem peccati sese aemulantibus proponentes. Propter quod pariter illatum est supplicium et eis qui impia fecerunt, et ei qui non prohibuit. Patri enim ad virtutem nocuit socordia; filiis autem perniciem intulit inemendatio; et senex in juvenum tempestate naufragium passus est, pro quibus affectum non gubernavit increpatione.

he is not set. Such an example I do not fashion out of myself, but write it as one instructed by the divine Scriptures. That Heli, worn out by age, and sacrificing at Silo the things pertaining to the Law, did not himself indeed do what the boys dared; yet he worked together with them, since he did not forbid them when they sinned; for according to true reason, not to forbid outrages is akin to doing them. And again the boys, wronging their rank by their actions, showing themselves unworthy of the priesthood by the things in which they sinned, not only fell by the things they did, but indeed also called others to sin, setting before those who emulated them an image of sin. On which account punishment was brought alike both on those who did impious things and on him who did not forbid them. For to the father his slackness did harm with regard to virtue; and to the sons their want of correction brought ruin; and the old man suffered shipwreck in the tempest of the young, for whom he did not steer his affection by rebuke.

II. Ita oportet, religiosissime, eum qui sortitus est praeesse populo et tenere habenas sacerdotii, non solum procurare quomodo ipse probus appareat; sed ut et hoc quod ab ipso dicitur, sit purum ab omni vituperatione. Hoc enim quod prius est etsi mirandum, sed non tale quale est hoc, quod post illud dictum: quanto illud quidem in unum solum perficientem ea quae ad virtutem pertinent, concludit: hoc vero multos providentia salvos faciens, per singulos pietatis induitur confidentiam.

II. So it is fitting, most religious one, that he who has been allotted to preside over the people and to hold the reins of the priesthood should take care not only how he himself may appear upright, but that what is said by him also be pure of all blame. For the first, though it is to be admired, is not such as this which is mentioned after it: inasmuch as the former confines the things that pertain to virtue within the one man alone who accomplishes them, while the latter, making many safe by its providence, puts on, through each one of them, the confidence of godliness.

Editors' notes and page, col. 874

Footnotes

(81) ‹anchor: Heli ille› · call in col 874

Heli ille, etc. Hic locus usque ad ea verba, Hoc enim quod prius est, exstat Graece in bibliotheca regis Christianissimi cod. Jol. 39. Harduin.

"Heli ille", etc. This passage, as far as the words "Hoc enim quod prius est", survives in Greek in the library of the Most Christian King, codex Jol. 39. Hardouin.

(printed under page 445)

(82) ‹anchor: in unum solum› · call in col 874

In unum solùm. Codex Paris. in unum locum.

"In unum solum." The Paris manuscript has "in unum locum".

(printed under page 445)

Page

running head: EPISTOLÆ. 874
marginal letters: A ‹verborum portenta proferentes›; B ‹quis qui cum illis eadem senserunt›; C ‹actionibus gradum injuriantes›; D ‹omni vituperatione. Hoc enim›
old-edition numerals: (none)
other: the column's upper part (verborum portenta … salutamus.) is the facing Latin version of the Greek Epistola II in col. 873: not set. The rest is Epistola III, printed in Latin only, set as the author's text; its first word 'supplicium' was completed in col. 873; 'confidentiam' hyphenated across the break, completed from col. 875; note calls (81), (82) and scripture superscripts omitted.

PG 65:875

Ad quid vero dico? Quod multi inclamant hic religiosissimum Edessenorum episcopum Ibam, non solum clerici quidam Edesseni et monachi, sed enim etiam primates et clari militia, quibus rectae fidei calidus zelus accenditur, quod tantum diligit Nestorii insaniam, ut et quaedam capitula quae supposui scripto a nobis ad Armenios tomo, et direxi tuae reverentiae, quae sunt stulta et profana et omni plena impietate, transferret voce Syrorum, et transmitteret ubique; ut multis simpliciorum inconsiderato auditu laesionem perniciosorum suscipientibus, persuaderet ita sapere sicut abdicatum est Dei Ecclesiae. Quae quando per lectionem cognoveris, festinare digneris cum omni alacritate eum compellere tomo quidem scripto ad Armenios subscribere; vaniloquium vero, magis vere monstriloquium, vel quod est verius dicere, Judaicam impietatem capitulorum illorum condemnantem viva voce, et salva manu anathematizare dementiam. Flagitium enim est, virum non manifeste ostendi, qualis est. Si quidem enim capitulorum illorum, quod non credo, morbum habeat, defendat; si adest instabilibus cogitationibus fidei vel verborum tenor, quomodo duos dicit filios, unum quidem ante saecula, alterum vero in ultimis? Vel quomodo Ch⟨r⟩istus alter praeter Deum Verbum? Vel quomodo super terram visum, et hominibus conversatum calumniatur purum aliquem, sicut unum ex coitu natis, sed non ipsum qui est sine principio et increabilis, ad quem non aestimabitur alter, secundum prophetam? Si enim et visus est carne; sed ille erat incarnatus, qui omni quidem principio superior, omni vero passione liber, omni vero translatione et immutatione alienus; qui ex Patre splenduit super sensum, et ex Virgine ortus est super rationem; qui hoc quod est creabile, in deitate non admittit; et hoc quod est phantasiae, in carne rejicit: qui secundum veritatem et Deus est, et factus est homo: et illud quidem quod erat, permansit; hoc vero quod factum est, salvum fecit. Hic igitur est unus Filius unigenitus.

To what end do I say this? Because many here cry out against the most religious bishop of the Edessenes, Ibas — not only certain clerics of Edessa and monks, but indeed also leading men and men distinguished in the service, in whom a warm zeal for the right faith is kindled — that he so loves the madness of Nestorius that certain chapters, which I have set beneath the tome written by us to the Armenians and have directed to your reverence, chapters foolish and profane and full of all impiety, he has translated into the tongue of the Syrians and sent everywhere; so that, as many of the simpler sort take in through heedless hearing the harm of pernicious things, he might persuade them to think as has been repudiated by the Church of God. When you have learned these things by reading them, deign to make haste with all eagerness to compel him to subscribe indeed to the tome written to the Armenians, and, condemning the vain talk, more truly the monstrous talk, or, what is truer to say, the Jewish impiety of those chapters, to anathematize the madness with living voice and with his own hand unimpaired. For it is a disgrace that a man should not be shown openly for what he is. For if indeed he has the sickness of those chapters, which I do not believe, let him defend it; if the tenor of the faith or of the words is at hand for unstable thoughts, how does he speak of two sons, one indeed before the ages, the other in the last times? Or how is Christ another besides God the Word? Or how does he slander Him who was seen upon earth and conversed with men as some mere man, as one of those born of intercourse, and not the very One who is without beginning and uncreatable, to whom no other shall be reckoned, according to the prophet? For even if He was seen in the flesh, yet He who was incarnate was He who is above every beginning, free from every passion, a stranger to every change and alteration; who shone forth from the Father beyond sense, and was born of the Virgin beyond reason; who does not admit into the Godhead what is creatable, and rejects from the flesh what belongs to phantasm; who in truth both is God and became man: and what He was, He remained; and what He became, He saved. This, then, is the one only-begotten Son.

III. Sed non ita quidam perversa mente et cogitationis dementia capitulorum istorum genitores facti, impiorum abortivorum et sibi perniciosorum patres apparuerunt. Deinde si memoratus comminister Ibas cognoscit ea quae ad destructionem legentium et audientium evomita sunt capitula, sicut et arbitror eum prudentem constitutum, et a pueritia divinis Scripturis nutritum; abominari ea et

III. But not so certain men, who with perverse mind and madness of thought became the begetters of these chapters, and have shown themselves fathers of impious abortions, pernicious to themselves. Next, if the aforesaid fellow-minister Ibas recognizes those chapters that were vomited forth to the destruction of those who read and hear them — as indeed I think him a man of prudence, and nourished from boyhood on the divine Scriptures — to abhor them and

Editors' notes and page, col. 875

Footnotes

(ref. 46) ‹anchor: hominibus conversatum› · call in col 875 Baruch III, 38.

Baruch 3:38.

(ref. 47) ‹anchor: secundum prophetam› · call in col 875 ibid. 36.

Ibid. [Baruch 3:]36.

(ref. 48) ‹anchor: call above the visible foot› · call in col 876 (call not visible; column inferred) Matth. XVIII, 6.

Matthew 18:6.

(ref. 49) ‹anchor: call above the visible foot› · call in col 876 (call not visible; column inferred) Tit. II, 7.

Titus 2:7.

(ref. 50) ‹anchor: call above the visible foot› · call in col 876 (call not visible; column inferred) Hebr. XI, 7.

Hebrews 11:7.

(printed under page 446)

(83) ‹anchor: Quod multi inclamant› · call in col 875

Multi inclam. Haec recitantur in collat. 5 ejusdem concilii CP. l. c. pag. 104.

"Multi inclam[ant]." These words are quoted in session 5 of the same Council of Constantinople, loc. cit., p. 104.

(printed under page 446)

(84) ‹anchor: salva manu› · call in col 875

Salva manu. Codex Paris. sua manu. Al. sana m.

"Salva manu." The Paris manuscript has "sua manu"; others, "sana m[anu]".

(printed under page 446)

(85) ‹anchor: verborum› · call in col 875

Vel verborum. Idem codex non habet vel.

"Vel verborum." The same manuscript does not have "vel".

(printed under page 446)

(86) ‹anchor: unus Filius unigenitus› · call in col 875

Hic igitur, etc. Hic item locus recitatur in modo laudata collat. 5, l. c. Harduin.

"Hic igitur", etc. This passage too is quoted in session 5 just cited, loc. cit. Hardouin.

(printed under page 446)

Page

running head: 875 S. PROCLI CP. EPISC… (rest of the running head beyond the image edge)
marginal letters: A ‹tiam. Ad quid vero dico›; B ‹subscribere; vaniloquium vero›; C ‹alter, secundum prophetam›; D ‹patres apparuerunt. Deinde›
old-edition numerals: (none)
other: column opens with 'tiam.', the end of 'confidentiam', set whole in col. 874; 'Ch⟨r⟩istus': the r is blotted in the type; Epistola III printed in Latin only, set as the author's text; note calls (83)–(86) and scripture superscripts omitted. UNSURE (Q1): the line 'eum compellere' may print 'cum' (misprint) — check at higher zoom.

PG 65:876

rejicere; confidenti voce et non erubescenti fronte, quod in anima sapit, ostendat, omnia subjecta ad Armenios epistolae capitula abjiciens et calcans, utpote diabolicae insaniae inventiones et constituta, et omnia anathemate digna esse judicans: ut de viro hoc verum scientes qui hic sunt omnes, jam indiscretam confidenter cogitationem ad illum habeant. Nec enim oportet, religiosissime, sicut et ipse nobis consentis, eos despicere qui sine causa laeduntur, ad deteriora impetum habentes; sed plurimam facere rationem eorum qui scandalizantur, ut indiscretio extendatur in omnes cum concordia horrescentes maxime terribilissimam illam in Evangeliis condemnationem, quae pro uno humilium scandalizato infertur audentibus vel despicientibus. Si enim beatus Paulus exempla bonorum operum sacerdotes esse legitime statuit; quomodo non magis fidei auctores et doctores, sine qua placere impossibile est? Nam aliae quaedam virtutes, utpote ex moribus perfectionem accipientes, naturam habent ad emendationem doctricem; fides vero sola quae est natura et ratione superior, utpote huic propinquans quod semper est natura intelligibile et inoccupabile, deprehensione et omni virtute melior est, per hoc solum cedens charitati, quod qui creditur Deus, propter solam charitatem homo factus est. Rogo igitur studium adsit effectum. Cognosce enim, religiosissime, quod non alii cuidam gratificabitur memoratus episcopus Ibas, obsecundans praesenti epistolae, quantum sibi ipsi. Habebit enim non solum eos qui nunc de ipso dubitant, mirantes eum, sed enim etiam sanctissimum nostrum patrem presbyterum et archimandritam Dalmatium nimium honorantem et mirantem; si videat sapientem ea quae piae fidei sunt. Modo enim, utpote super aliis eo vulgato, memoratus sanctissimus propter charitatem non mediocriter laceratur, quod ii qui deben⟨t⟩ in divinioribus praedicare, in adversis accusantur, sive zelo dicentium, sive invidia criminantium. Propter quod et Theodotum reverendissimum nostrae Ecclesiae diaconum, ad tuam cum chartis reverentiam direxi, ut cognoscas, religiosissime, quod non contemptibilem, sed studiosam existimo causae perfectionem.

to reject them; let him show with confident voice and unblushing brow what he thinks in his soul, casting away and trampling on all the chapters set beneath the letter to the Armenians, as inventions and ordinances of diabolical madness, and judging them all worthy of anathema: so that all who are here, knowing the truth about this man, may thenceforth confidently hold an undivided opinion of him. For it is not fitting, most religious one, as you yourself also agree with us, to disregard those who are harmed without cause, having an impulse towards worse things; but to take the greatest account of those who are scandalized, so that undividedness may extend to all with concord, shuddering above all at that most terrible condemnation in the Gospels which, for one of the lowly scandalized, is brought upon those who dare it or disregard it. For if the blessed Paul rightly laid down that priests are to be examples of good works, how much more [are they] authors and teachers of faith, without which it is impossible to please? For certain other virtues, as receiving their perfection from conduct, have a nature that teaches towards correction; but faith alone, which is above nature and reason, as drawing near to that which is ever by nature intelligible and not to be grasped, is better than apprehension and than every virtue, yielding to charity in this alone, that He who is believed to be God became man for charity alone. I ask, then, that zeal be present to bring it about. For know, most religious one, that the aforesaid bishop Ibas, by complying with the present letter, will gratify no one else so much as himself. For he will have not only those who now doubt about him admiring him, but indeed also our most holy father, the presbyter and archimandrite Dalmatius, honouring and admiring him exceedingly, if he sees him wise in what belongs to the godly faith. For at present, since this has been spread abroad about him among others, the aforesaid most holy man is torn not a little by charity, that those who ought to preach in things more divine are accused in adverse ones, whether by the zeal of those who speak or by the envy of those who bring charges. For which reason I have directed to your reverence Theodotus also, the most reverend deacon of our Church, with the papers, so that you may know, most religious one, that I regard the completion of the cause not as a thing to be despised, but as a matter for zeal.

EPISTOLA IV.

LETTER IV.

Proclus episcopus Constantinopolitanus, Joanni Antiocheno.

Proclus, bishop of Constantinople, to John of Antioch.

...... Dicentes autem iterum passibilem Deum, id est, Christum, confitemur eum non esse passum eo quod est, sed eo quod factum est,

...... And again, saying that God, that is, Christ, is passible, we confess that He did not suffer in that which He is, but in that which He became,

Editors' notes and page, col. 876

Footnotes

(87) ‹anchor: EPISTOLA IV.› · call in col 876

Hujus epistolae fragmentum exstat apud Facundum Hermianensem lib. i, cap. 1, pag. 403, b. edit. Paris., et apud Liberatum diaconum in Breviario cap. 10, p. 46, edit. Garner.

A fragment of this letter is extant in Facundus of Hermiane, book 1, ch. 1, p. 403b of the Paris edition, and in the deacon Liberatus, Breviarium ch. 10, p. 46 of Garnier's edition.

(printed under page 446)

(88) ‹anchor: iterum passibilem› · call in col 876

Passibilem D. Ita Facundus et Liberatus. At Riccardus legit impassibilem.

"Passibilem D[eum]." So Facundus and Liberatus; but Riccardi reads "impassibilem".

(printed under page 446)

(89) ‹anchor: eo quod est› · call in col 876

Eum non esse, etc. Hunc locum ita effert Liberatus. Facundus vero, eum non eo passum quod erat, sed quod factum est. Quem in locum videas (continues)

"Eum non esse", etc. Liberatus gives the passage thus; but Facundus has "eum non eo passum quod erat, sed quod factum est" ("that he did not suffer in that which he was, but in that which he became"). On this passage you may see (continues)

(printed under page 446)