Migne Reading Room
PG 65 · cols. 877–884
Proclus of Constantinople, Mai's series: Sermon on the Ascension, Treatise on the Mass, Letters, Fragments
Letters V–XII
id est, propria carne. Et ita praedicantes nullo modo fallimur: quoniam quidem et unum ex Trinitate secundum carnem crucifixum fatemur, et divinitatem passibilem minime blasphemamus.
that is, in His own flesh. And preaching thus we are in no way deceived: since indeed we both confess One of the Trinity crucified according to the flesh, and in no way blaspheme the Godhead as passible.
EPISTOLA V.
LETTER V.
Joannes Antiochenus episcopus Proclo.
John, bishop of Antioch, to Proclus.
Tomum qui ad Armenios factus est, a reverentissimo nostro filio diacono Theodosio qui dignus est tuis dispositionibus ministrare, ob eam quae inest ei super aetatem diligentiam, et petivimus, et cum omni delectatione ejus fecimus mentionem. Faciebat autem nobis delectationem non pulchritudo compositionis sola, neque argumentorum multitudo contra utramque partem adversantium pertractata, quantum ipsa sacrorum dogmatum cautela simul et pietas. Pietas quidem, quia regalem divinarum Scripturarum viam in his quae dicebantur, verbum veritatis recte confitens, pergebas, non sine testimoniis Scripturae praesumens aliquid ex potestate propria praedicare: cautela vero, quia cum divinis Scripturis etiam Patrum dicta, ad probandum quae dicebantur, proponebas.
The tome which was made to the Armenians we both requested from our most reverend son the deacon Theodosius, who is worthy to minister to your arrangements because of the diligence that is in him beyond his years, and we made mention of it with all delight. And what gave us delight was not the beauty of the composition alone, nor the multitude of arguments worked through against the adversaries on either side, so much as the very caution and at the same time the godliness of the sacred doctrines. Godliness indeed, because in what was said you went along the royal road of the divine Scriptures, rightly confessing the word of truth, not presuming to preach anything of your own authority without the testimonies of Scripture; and caution, because together with the divine Scriptures you set forth the sayings of the Fathers also, to prove what was said.
EPISTOLA VI.
LETTER VI.
Joannes Antiochenus episcopus et Orientis synodus, Proclo Constantinopolitano.
John, bishop of Antioch, and the synod of the East, to Proclus of Constantinople.
Nimis animae nostrae vulneratae sunt, quia non solum nos viventes tales calumnias ab his qui conturbare volunt Ecclesias, continue sustinemus: sed et qui bene de vita profectus est B. Theodorus, et qui quinque et quadraginta annis clare in doctrina praefulsit, et omnem haeresim expugnavit, et nullam alicubi detractionem ab orthodoxis in vita suscipiens, post longi temporis hinc discessum, et post multa certamina, et post decem millia libros adversus errores scriptos, et postea quam in conspectu sacerdotum et imperatorum et populorum probatus est, periclitatur quae haereticorum sunt sustinere, et illis proximus praedicari. Haec nos confusione et turbis compleverunt:
Our souls have been wounded beyond measure, because not only do we, while living, continually endure such calumnies from those who wish to throw the Churches into confusion; but also the blessed Theodore, who departed well out of life, and who for five and forty years shone out brightly in teaching, and overthrew every heresy, and in his life incurred no disparagement anywhere from the orthodox, after his departure hence long ago, and after many contests, and after ten thousand books written against errors, and after he was approved in the sight of priests and emperors and peoples, is in danger of bearing what belongs to heretics, and of being proclaimed as one next to them. These things have filled us with confusion and turmoil:
Editors' notes and page, col. 877
Footnotes
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Divinitatem. Ita Liberatus. Sed Facundus, deitatem.
"Divinitatem." So Liberatus; but Facundus has "deitatem".
(printed under page 447)
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Hujus item epistolae fragmentum servavit nobis Facundus lib. i, cap. 1, pag. 405, c.
A fragment of this letter too has been preserved for us by Facundus, book 1, ch. 1, p. 405c.
(printed under page 447)
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Theodosio. Riccardus ex cod. Vat. Theodoto. Et mox, ejus dispos. Sed Veneta Facundi editio ad vetustissimum codicem Veronensem exacta consona est Sirmondianae.
"Theodosio." Riccardi, from the Vatican manuscript, has "Theodoto"; and just after, "ejus dispos[itione]". But the Venice edition of Facundus, collated with the very old Verona manuscript, agrees with Sirmond's.
(printed under page 447)
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Et petivimus, et cum omni delectatione. Ita Sirmondus, consentiente codice Veronensi. At Riccardus, expetivimus et cum omni dilectione : apud quem paulo post, quanta ipsa. Minus recte omnia, ut videtur.
"Et petivimus, et cum omni delectatione." So Sirmond, with the Verona manuscript agreeing. But Riccardi has "expetivimus et cum omni dilectione", and a little after, "quanta ipsa". All less correct, it seems.
(printed under page 447)
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Regalem — viam. Sic recte codex Veron. : quam quidem lectionem confirmat sequens verbum pergebas. In editione Sirmond. deest viam : et Riccardus mendose, regulam — pergebas.
"Regalem — viam." So, rightly, the Verona manuscript; and the following verb "pergebas" confirms the reading. In Sirmond's edition "viam" is missing, and Riccardi has, wrongly, "regulam — pergebas".
(printed under page 447)
(95) ‹anchor: EPISTOLA VI.› · call in col 877
Exstat apud Facundum lib. viii, cap. 1, pag. 639, c.
It is extant in Facundus, book 8, ch. 1, p. 639c.
(printed under page 447)
(96) ‹anchor: nullam alicubi detractionem› · call in col 877
Detractionem. Ita Riccardus ex cod. Vat. At Sirmondus, detrectationem. Paulo ante Riccard. sed etiam haec, qui — Theod.
"Detractionem." So Riccardi, from the Vatican manuscript; but Sirmond has "detrectationem". A little before, Riccardi has "sed etiam haec, qui — Theod[orus]".
(printed under page 447)
(97) ‹anchor: adversus errores› · call in col 877
Errores. Riccardus, haereses.
"Errores." Riccardi has "haereses".
(printed under page 447)
(98) ‹anchor: haereticorum sunt› · call in col 877
Haereticorum sunt — et illis proximus. Riccardi lectionem retinemus. Vox item proximus legitur in cod. Veron. Sed Sirmondus omittit sunt, et habet primus. Non bene. Mox vero cum Riccardo legimus : Haec nos — compleverunt. Neque aliter codex Veron. At Sirmondus, Hac.
"Haereticorum sunt — et illis proximus." We keep Riccardi's reading; the word "proximus" is also read in the Verona manuscript. But Sirmond omits "sunt" and has "primus" — not well. Just after, we read with Riccardi "Haec nos — compleverunt", and the Verona manuscript has no other reading; but Sirmond has "Hac".
(printed under page 447)
Page
- running head: 877 EPISTOLÆ.
- marginal letters: A ‹id est, propria carne. Et ita›; B ‹et pietas. Pietas quidem, quia regalem›; C ‹ctrina praefulsit, et omnem haeresim›; D ‹beside the footnotes ((91) Hujus item epistolae…), no text line›
- old-edition numerals: (none)
- other: Epistolae V and VI (from John of Antioch to Proclus) are printed in Latin only and set as printed text; note calls (90)–(98) omitted.
non autem nos solum, sed etiam Christianos populos, qui haec cognoscentes nullatenus sine turba ecclesiasticas celebrationes impleri permittunt: sed adversum nos seditiones faciunt, nec usque ad auditum passi suscipere quod adversus dormientes patres meditantur anathema, et decem millia mala adversum nos minantur, si quid ab aliquo fuerit tale praesumptum. Sciat autem et hoc tua sanctitas, quia scripturas antiquorum doctorum Ecclesiae requirentes, decem millia talia et his similia invenimus, qualia quidam malo more ex libris Theodori colligentes, et corpus reliquum abscindentes, tuae obtulere sanctitati. Etenim apud magnum martyrem Ignatium, qui secundus post Petrum apostolorum primum, Antiochenae sedis ordinavit Ecclesiam; et apud beatissimum Eustathium, qui sanctorum Patrum qui apud Nicaeam congregati sunt, primus exsistens fidem orthodoxam confirmavit; et apud sanctissimum et beatissimum Athanasium, qui millia millium certamina pro evangelicis dogmatibus passus est; ad haec autem et apud Basilium et utrumque Gregorium qui ejusdem sententiae fuerunt; et apud beatissimum Flavianum, Diodorum et Joannem, qui clara lumina Orientis fuerunt totius: rursum autem et apud beatissimum Ambrosium qui omnes partes Hesperias illustravit; et apud beatissimum Amphilochium probatissimum doctorem: nec non et apud beatum Atticum tuum patrem, et apud probatissimos alios decem millia, ne singulos percurramus, consona decerptis his capitulis invenimus: quibus anathematizatis, necesse est et ea quae a praedictis Patribus sunt dicta, complecti. Et quis de caetero ejusmodi nominis adsit doctrinis, sic admirabilibus et famosissimis viris post mortem damnatis? Non nostrum ergo est, gloriosis eorum qui praecesserunt opinionibus insultare, neque judicare eos qui honorate defuncti sunt, sed solius judicis vivorum et mortuorum.
and not us alone, but also the Christian peoples, who, knowing these things, in no way allow the ecclesiastical celebrations to be carried through without turmoil, but raise seditions against us, and have not borne to receive even into their hearing the anathema which men are planning against fathers who have fallen asleep, and they threaten ten thousand evils against us if any such thing should be presumed by anyone. And let your holiness know this too, that in searching the writings of the ancient doctors of the Church we have found ten thousand such things, and things like those which certain men, in an evil fashion collecting them from the books of Theodore and cutting away the rest of the body, have offered to your holiness. For with the great martyr Ignatius, who second after Peter, the first of the apostles, ordered the Church of the see of Antioch; and with the most blessed Eustathius, who, being first among the holy Fathers gathered at Nicaea, confirmed the orthodox faith; and with the most holy and most blessed Athanasius, who suffered thousands upon thousands of contests for the doctrines of the Gospel; and besides these, with Basil also and both Gregories, who were of the same mind; and with the most blessed Flavian, Diodore and John, who were the bright lights of the whole East; and again with the most blessed Ambrose, who shed light on all the regions of the West; and with the most blessed Amphilochius, a most approved doctor; and also with the blessed Atticus, your father, and with ten thousand other most approved men, not to run through them one by one, we have found things in accord with these excerpted chapters: and if these are anathematized, what was said by the aforesaid Fathers must needs be included too. And who henceforth would stand by teachings of such a name, when men so admirable and most renowned are condemned after death? It is not ours, therefore, to insult the glorious opinions of those who went before us, nor to judge those who departed in honour, but it belongs to the Judge of the living and the dead alone.
Editors' notes and page, col. 878
Footnotes
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Theodori. Sirmondus, B. Theodori : qui mox habet reliquum, prout edidimus. Riccardus vero, aliquod.
"Theodori." Sirmond has "B[eati] Theodori", and just after he has "reliquum", as we have printed it; but Riccardi has "aliquod".
(printed under page 447)
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Antiochenae. Ita rescripsimus cum Sirmondo, pro Antiochiae apud Riccardum.
"Antiochenae." So we have rewritten it, with Sirmond, for Riccardi's "Antiochiae".
(printed under page 447)
(2) ‹anchor: probatissimum doctorem› · call in col 878
Probatissimum. Hanc vocem praeterit Riccardus, quam sumpsimus ex Sirmondo.
"Probatissimum." Riccardi passes over this word, which we have taken from Sirmond.
(printed under page 447)
(3) ‹anchor: ejusmodi nominis› · call in col 878
Ejusmodi nominis. Ista omittit Sirmondus, a Riccardo ex cod. Vat. exhibita. Haec vero et quae sequuntur usque ad finem, refert denuo Facundus lib. viii, cap. 5, pag. 662, his verbis : Et quid de caetero nominis adsit doctrinis, sic admirabilibus et famosissimis viris post mortem damnatis ? Non meum ergo est, etc. Hinc reformandus prior locus apud Sirmondum, ubi habetur, in sic admirab., quam pr[…]m recte omittit Riccardus.
"Ejusmodi nominis." Sirmond omits these words, which Riccardi gives from the Vatican manuscript. This and what follows to the end Facundus quotes again, book 8, ch. 5, p. 662, in these words: "And what further renown can attach to teachings, when men so admirable and so famous have been condemned after death? It is not mine, then," etc. Hence the earlier passage in Sirmond, which reads "in sic admirab.", is to be corrected; Riccardi rightly omits the pr[eposition? — the word is damaged in the scan].
(printed under page 447)
Page
- running head: EPISTOLÆ. 878
- marginal letters: A ‹non autem nos solum›; B ‹navit Ecclesiam; et apud beatissimum›; C ‹millia, ne singulos percurramus›; D ‹beside the footnotes ((98) …), no text line›
- old-edition numerals: (none)
- other: Epistola VI (John of Antioch and the synod of the East) continues, printed in Latin only; note calls (99), (1)–(3) omitted.
EPISTOLA VII.
LETTER VII.
Joannes Antiochenus et synodus, Cyrillo Alexandrino.
John of Antioch and the synod, to Cyril of Alexandria.
EPISTOLA X.
LETTER X.
Proclus archiepiscopus Constantinopolitanus, Joanni Antiocheno episcopo.
Proclus, archbishop of Constantinople, to John, bishop of Antioch.
....... Quando enim ego scripsi tuae sanctitati oportere aut Theodorum, aut alios quosdam qui pridem defuncti sunt, anathemati subdi, aut nominatim alicujus feci mentionem? sed puto, sicut et ipsae litterae ad tuam sanctitatem directae clamant, nihil difficile vel pravum epistola continet. Sed quia oportet omni suspicione liberari et detrahentium ora consuere; ex hoc quod in tomo directo subscripsi, et illa capitula quae subjecta sunt repuli, utpote subtilitatem non habentia pietatis. Neque autem de Theodoro, neque de alio quoquam qui jam defuncti sunt, scripsi tibi, amantissime, aut ut anathematizetur, aut ut abdicetur. Sed neque charissimus Theodotus, qui a nobis directus est, diaconus, talia mandata percepit.
....... For when did I write to your holiness that either Theodore or certain others who died long ago ought to be subjected to anathema, or when did I make mention of anyone by name? But I think, as the very letters directed to your holiness cry out, the letter contains nothing hard or perverse. But because one ought to be freed of all suspicion and to sew up the mouths of detractors: [it is plain] from this, that I subscribed to the tome that was sent, and rejected those chapters that are set beneath it, as not having the fineness of godliness. Neither about Theodore, nor about anyone else of those who are now dead, did I write to you, most loving one, either that he should be anathematized or that he should be repudiated. Nor did the most dear deacon Theodotus, who was sent by us, receive such instructions.
EPISTOLA XI.
LETTER XI.
Proclus archiepiscopus Constantinopolitanus, Maximo diacono.
Proclus, archbishop of Constantinople, to Maximus the deacon.
Memor est tua reverentia, quando ad sanctissimum Antiochenum episcopum tibi litteras injungebam, quia omnia cum ejus admonui voluntate fieri oportere, et nihil ad confusionem vel tumultum Ecclesiarum pacem habentium agi: sed tomum quidem subscribi; capitula autem subdita sine nomine, haec tanquam non habentia subtilitatem pietatis averti et abdicari. Quomodo ergo per litteras didici nunc, quia Theodori Mopsuesteni et aliorum quorumdam nomina praeposita sunt capitulis ad anathematizandum, cum illi ad Deum jam migraverint: et eos qui jam vitam reliquerunt,
Your reverence remembers, when I was charging you with letters to the most holy bishop of Antioch, that I advised that all things ought to be done with his consent, and nothing be done to the confusion or tumult of Churches that are at peace: but that the tome indeed be subscribed, and the chapters set beneath it without a name, these, as not having the fineness of godliness, be turned away and repudiated. How then is it that I have now learned by letters that the names of Theodore of Mopsuestia and of certain others have been set before the chapters to be anathematized, when they have already departed to God: and those who have already left this life,
Editors' notes and page, col. 879
Footnotes
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Exstat hujus epistolae fragmentum apud Facundum lib. viii, cap. 2 et 5, pag. 643, 662.
A fragment of this letter is extant in Facundus, book 8, chs. 2 and 5, pp. 643, 662.
(printed under page 448)
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Feci ment. Ita recte Riccardus : cui lectioni suffragatur codex Veron. Sirmondus, fieri ment.
"Feci ment[ionem]." So, rightly, Riccardi, and the Verona manuscript supports the reading. Sirmond has "fieri ment[ionem]".
(printed under page 448)
(6) ‹anchor: ut anathematizetur› · call in col 879
Anathematizetur. Sic Sirmondus, qui mox habet, aut abdic. omisso ut. Atque ita utrobique : nimirum pag. 643 et 662, ut modo innuimus. Riccardus, anathematizaretur.
"Anathematizetur." So Sirmond, who just after has "aut abdic[etur]", leaving out "ut"; and so in both places, namely pp. 643 and 662, as we have just indicated. Riccardi has "anathematizaretur".
(printed under page 448)
(7) ‹anchor: EPISTOLA XI.› · call in col 879
Hanc recitat Facundus lib. viii, cap. 2, ejusdemque fragmentum mox rescribit cap. 5, pag. 644, 662. Hujus epistolae meminit Liberatus cap. 10.
Facundus quotes this letter in book 8, ch. 2, and soon copies out a fragment of it again in ch. 5, pp. 644, 662. Liberatus mentions this letter in ch. 10.
(printed under page 448)
(8) ‹anchor: Antiochenum episcopum› · call in col 879
Episcopum. Codex Veron. archiepiscopum.
"Episcopum." The Verona manuscript has "archiepiscopum".
(printed under page 448)
Page
- running head: 879 S. PROCLI CP. EPISC… (rest of the running head beyond the image edge)
- marginal letters: A ‹beside the caption EPISTOLA VII.›; B ‹....... Quando enim ego scripsi›; C ‹est, diaconus, talia mandata percepit.›; D ‹beside the footnotes ((4) Exstat hujus epistolae…), no text line›
- old-edition numerals: (none)
- other: the Latin caption of Epistola IX in this column (S. Patris nostri Cyrilli … ne id tumultus causa fiat.) is the facing Latin version of the Greek caption ΕΠΙΣΤΟΛΗ Θʹ in col. 880: not set here. Editors' cross-reference lines '(Vide inter Epistolas S. Cyrilli Alex.)' under VII and '(Vide ibid.)' under IX not set. Epistolae X and XI are printed in Latin only and set as the author's text (X opens with printed dots); note calls (4)–(8) omitted.
EPISTOLA VIII.
LETTER VIII.
S. Cyrilli epistola ad Acacium episcopum Melitinae. Scripsit vero eamdem ad Theodotum Ancyrae, et ad Firmum Caesareae Cappadociae.
Letter of St Cyril to Acacius, bishop of Melitene. He also wrote the same to Theodotus of Ancyra, and to Firmus of Caesarea in Cappadocia.
ΕΠΙΤΣΟΛΗ Θʹ.
LETTER IX.
Τοῦ ἐν ἁγίοις Πατρὸς ἡμῶν Κυρίλλου ἐπισκόπου τῆς Ἀλεξανδρείας Πρόκλῳ ἐπισκόπῳ Κωνσταντινουπόλεως· περὶ Θεοδώρου τοῦ Μοψουεστίας· αἰτοῦντος αὐτὸν ὥστε μὴ συγχωρῆσαι ἀναθεματισθῆναι αὐτὸν ὡς αἴτιον τοῦτο ταραχῆς γινόμενον.
Of our father among the saints Cyril, bishop of Alexandria, to Proclus, bishop of Constantinople: concerning Theodore of Mopsuestia; he asks him not to allow him to be anathematized, since this would become a cause of disturbance.
supervacuum est injuriari post mortem, quos nec vivos aliquando culpavimus? Rogo ergo, festina sicut filius patri obediens nihil amplius exquirere, sed omnia permittere auctoritati eidem reverentissimi consacerdotis Joannis. Post subscriptionem autem tomi et post abjectionem capitulorum, quae cujus sint ignoramus, continuo praepara diaconum Theodotum venire ad regiam civitatem, quatenus tempestate et tumultu non impleantur Ecclesiae ubique sanctissimae, et donetis aliquid desiderio impii Nestorii, qui se putat multos habere similia sapientes.
is it superfluous to wrong after death men whom we never blamed even when they were alive? I ask therefore: make haste, as a son obedient to his father, to seek out nothing further, but to leave all things to the authority of the same most reverend fellow-priest John. And after the subscription of the tome and after the rejection of the chapters, whose they are we do not know, at once make ready the deacon Theodotus to come to the imperial city, so that the most holy Churches everywhere may not be filled with storm and tumult, and [that] you [not] grant anything to the desire of the impious Nestorius, who thinks he has many who think as he does.
EPISTOLA XII
LETTER XII
Theodosius et Valentinianus imperatores, Joanni Antiocheno et synodo.
The emperors Theodosius and Valentinian, to John of Antioch and the synod.
Imperatores Caesares Theodosius et Valentinianus, victores, triumphatores, piissimi, semper Augg., Deo amatori Joanni archiepiscopo et synodo cum eo congregatae.
The Emperors Caesars Theodosius and Valentinian, victors, triumphers, most pious, ever Augusti, to John, the lover of God, archbishop, and to the synod gathered with him.
Turbam atque tumultum qui evenit in Oriente, nostrum cognovit imperium per religiosissimum et sanctissimum Patrem nostrum et episcopum Proclum. Quoniam ergo pro quiete et pace omnium providemus, praecipue autem pro fide catholica quae nostrum quoque custodit imperium, vestrae scribimus sanctitati, quatenus pacem obtineatis, et nullum verbum intendatis eorum, qui volunt contra salutem propriam religionem sanctam conturbare. Intentio etenim nostrae divinitatis illa est, ut omnes homines cum quiete degant, praecipue autem sanctae Dei ecclesiae, per quas et nos salvamur, et nostrum pollet imperium. Hac itaque voce quieti Ecclesiae providentes, nos aliquid de vobis utilius
The disturbance and tumult which has arisen in the East our Empire has learned through our most religious and most holy Father and bishop Proclus. Since, therefore, we take thought for the quiet and peace of all, and above all for the catholic faith which also guards our Empire, we write to your holiness, that you may keep peace and pay heed to no word of those who wish, against their own salvation, to throw the holy religion into confusion. For the intention of our divinity is this, that all men should live in quiet, and above all the holy churches of God, through which we too are saved and our Empire is strong. Providing, then, by this utterance for the quiet of the Church, we [expect] something more profitable from you
Editors' notes and page, col. 880
Footnotes
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Festina — exquirere. Hunc locum antea mutilum ita restituimus ex codice Veron. Nam apud Riccardum et Sirmondum legitur : Festina (seu festines) sicut filius exquirere. Mox Riccardus, exquirere Sed omnia permitte.
"Festina — exquirere." We have restored this passage, mutilated before, thus from the Verona manuscript; for in Riccardi and Sirmond it reads "Festina (or festines) sicut filius exquirere". Just after, Riccardi has "exquirere Sed omnia permitte".
(printed under page 448)
(10) ‹anchor: Ecclesiis ubique› · call in col 880
Ubique. Ita Riccardus. At Sirmondus, urbis, haud repugnante codice Veron.
"Ubique." So Riccardi; but Sirmond has "urbis", and the Verona manuscript does not contradict him.
(printed under page 448)
(11) ‹anchor: EPISTOLA XII› · call in col 880
Hanc refert Facundus lib. viii, cap. 3, pag. 649. Sacrae hujus meminit Liberatus cap. 10.
Facundus gives this letter in book 8, ch. 3, p. 649. Liberatus mentions this imperial rescript in ch. 10.
(printed under page 448)
(12) ‹anchor: Turbam atque tumultum› · call in col 880
Turbam atque tumultum. Turbabat Orientales, ut est in epistola Cyrilli ad Proclum, quod vir nobilis et defunctus in communione Ecclesiarum anathematizaretur. Hoc itaque est quod rescripto suo nunc vetat Theodosius, ne quis eos lacessat qui in Ecclesiae pace defuncti sunt. Quo fit, ut suspectum sit Theodori nomen quod in Theodosii edicto de damnatione Nestorii adjectum legitur act. 5 synodi v, cum in Ephesina et in codicibus non legatur. Sirmond.
"Turbam atque tumultum." What troubled the Easterners, as Cyril's letter to Proclus says, was that a man of distinction, who had died in the communion of the Churches, was being anathematized. This, then, is what Theodosius now forbids in his rescript: that anyone should assail those who died in the peace of the Church. Hence the name of Theodore, which is read added in Theodosius's edict on the condemnation of Nestorius in session 5 of the Fifth Council, is suspect, since it is not read in the Ephesine council nor in the manuscripts. Sirmond.
(printed under page 448)
(13) ‹anchor: Hac itaque› · call in col 880
Hac itaque — praesumat. Haec ad finem usque desiderantur apud Riccardum, quae leguntur apud Sirmondum.
"Hac itaque — praesumat." These words, to the very end, are wanting in Riccardi; they are read in Sirmond.
(printed under page 448)
Page
- running head: S. PROCLI CP. EPISCOPI 880
- marginal letters: A ‹beside the caption EPISTOLA VIII.›; B ‹sicut filius patri obediens›; C ‹Augg., Deo amatori Joanni›; D ‹beside the footnotes ((10) Ubique…), no text line›
- old-edition numerals: (none)
- other: editors' cross-reference '(Vide ibid.)' under Epistola VIII, and the one centred under the Epistola IX captions, not set; the Greek caption of IX is set here, its facing Latin caption in col. 879 not set; 'ἁγίοις': breathing on the alpha not clearly legible; 'auctoritati eidem' set as printed (ejusdem expected; UNSURE if misprint); 'et donetis' set as printed (sense requires a negative, supplied in brackets); 'EPISTOLA XII' printed without a full stop; Epistolae XI (end) and XII printed in Latin only; note calls (9)–(13) omitted.
exspectamus. Est autem hac utilius, nisi ut hoc qnoque cum omni statuatis Ecclesia, ne quis
expect. And what is more useful than this, except that you also decree this with the whole Church, that no one
ΕΠΙΣΤΟΛΗ ΙΓʹ.
LETTER XIII.
Ἀντίγραφον συνοδικοῦ γράμματος.
Copy of a synodical letter.
Πρόκλος Δόμνῳ ἐπισκόπῳ τῆς Ἀντιοχείας.
Proclus to Domnus, bishop of Antioch.
Τῷ ὁσιωτάτῳ, καὶ θεοφιλεστάτῳ, καὶ συλλειτουργῷ Δόμνῳ, Πρόκλος, ἐν Κυρίῳ χαίρειν.
To the most holy and most God-beloved fellow minister Domnus, Proclus, greeting in the Lord.
Τὸ φιλάλληλον, θεοφιλέστατε, μέγιστον ἐν τούτῳ τυγχάνει [ν] δῶρον· συνδεσμῶν γὰρ εἰς ὁμογνωμοσύνην ὁ ἀριστοτέχνης Θεὸς, ἣν ἐδημιούργησε φύσιν, τῇ διαθέσει τοὺς λόγῳ διοικουμένους συνέσφιγξεν, ἵν' οἰκειούμενοι τὰ ἀλλήλων πάθη, καὶ ἕκαστος ἐφ' ἑαυτοῦ τὸ τοῦ ἑτέρου μετρῶν, εἰς ἄλυτον συμπαθείας ὁμοφροσύνην συμπλέκοιτο τὰ ὁμοφυῆ. Τὰ μὲν γὰρ ἀφεστῶτα κατὰ σχέσιν, πρὸς τὴν ἀλλήλων ἀναγκαίως ἐπείγεται φθοράν· τὰ δὲ ἡνωμένα κατὰ γνώμην, οὐ ῥᾳδίως ἀπολισθαίνει τοῦ οἰκείου ἀσφαλοῦς. Διὸ καὶ ὁ μακάριος Παῦλος τὸ πλῆθος τῶν πιστῶν, καὶ τὸ συγκρότημα τῆς Ἐκκλησίας, σώματι ἀπείκασε, λέγων· Ὑμεῖς ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέλους, πάντως διαγορεύων τὴν τοῦ πλήθους σύμπνοιαν, καὶ ἀπαγορεύων νοσεῖν τὴν φιλοπόλεμον ἀντίστασιν, ἐκ τῆς τῶν μελῶν συμφωνίας. Πρὸς τί δὲ ταῦτα γράφω, θεοφιλέστατε, μικρὸν ἀνάσχου μαθεῖν. Ὁ θεοφιλέστατος ἐπίσκοπος τῆς Περρηνῶν Ἐκκλησίας Ἀθανάσιος ἄπιστον ὁμοῦ καὶ πλήττουσαν οὐ μετρίως τοὺς ἀκούοντας ἀπεθρήνησε τραγῳδίαν, φήσας· τοὺς αὐτοῦ κληρικοὺς, ὥσπερ ἀποδυσαμένους τὸν λογισμὸν τῆς ὑποχειριότητος, καὶ νομίσαντας ἀρκεῖν αὐτοῖς ἐκ τοῦ βούλεσθαι, καὶ εἶναι ἱεροτυράννους, ἀπώσασθαι μὲν αὐτὸν τῆς Ἐκκλησίας σὺν οὐδενὶ δικαίῳ λόγῳ, καὶ τό γε ἐπ' αὐτοῖς, καὶ ὅσον ἧκεν εἰς μανίας ὑπερβολὴν, καθελεῖν, καὶ τοῖς ἔργοις πεῖσαι, ὅτι ἐν τῇ γνώμῃ τῶν προπετευομένων, ἀλλὰ μὴ ἐν τῇ ψήφῳ τῶν κανόνων, ἡ τῶν ἱερῶν κρατύνεται τάξις· οἰκονόμους τε καὶ φροντιστὰς κατ' οἰκείαν αὐθεντίαν ἐπιστῆναι τῇ Ἐκκλησίᾳ, καὶ τῶν ἱερῶν δέλτων περιελεῖν τὸ ὄνομα τοῦ ἐπισκοπεύοντος· καὶ συντόμως εἰπεῖν, ἀναφανδὸν ἐξορχήσασθαι τὴν ἐκκλησιαστικὴν εὐταξίαν· προσθεὶς, ὡς ἔτρεψεν αὐτῶν τὴν περὶ τὰ τοιαῦτα τόλμαν ἡ τῶν πάλαι παρ' αὐτῶν ἀνοσιουργηθέντων οὐκ εὔλογος συγγνώμη· τοῖς γὰρ πρὸ αὐτοῦ τὰ ὅμοια πεποιηκότες, ὁδῷ τὴν ὁρμὴν ἐπὶ τὸ χεῖρον ἐκορύφωσαν, ἐφ' οἷς μὴ πάλαι ἀξίαν δεδώκασι δίκην, τοῦ μηδὲ αὖθις σωφρονῆσαι ἐσχηκότες ἐφόδιον. Ἀλλ' αὐτὸς, θεοφιλέστατε, καταξίωσον, παρ' ἡμῶν δυσωπούμενος (δύνασαι γάρ), οἰκειώσασθαι τοῦ συνιερέως τὰς ἀσθενείας, μάλιστα πειθόμενος τῷ μακαρίῳ Παύλῳ, βοῶντι· Εἰ πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη. Καὶ εἰ μακρὰν τῶν Ἀντιοχέων μεγαλοπόλεως ἡ πόλις, ἐν ᾗ ταῦτα ἐδραματουργήθη,
Mutual love, most God-beloved, is in this respect the greatest gift: for God, the supreme Artificer, binding into concord the nature which He fashioned, has knit together by disposition those who are governed by reason, so that, making one another's sufferings their own, and each measuring the other's lot by his own, things of one nature might be woven together into an indissoluble like-mindedness of fellow-feeling. For things that stand apart in their relation are of necessity driven towards one another's destruction; but things united in mind do not easily slip from their proper security. Wherefore the blessed Paul too likened the multitude of the faithful and the assembly of the Church to a body, saying: You are the body of Christ, and members from member, proclaiming throughout the breathing-together of the multitude, and forbidding it to sicken with warlike opposition, from the concord of the members. To what end I write this, most God-beloved, bear with me a little and learn. The most God-beloved bishop of the Church of the Perrhenes, Athanasius, has lamented a tragedy at once incredible and striking its hearers in no small measure, saying that his clerics, as though they had stripped off the thought of subjection, and had supposed that their own will was enough for them, and that they were priest-tyrants, have thrust him out of the Church with no just reason, and, so far as in them lay, and as far as it came to an excess of madness, have deposed him, and have sought to persuade by their deeds that the order of sacred things is made strong by the judgement of the rash, and not by the vote of the canons; and that by their own authority they have set stewards and managers over the Church, and removed from the sacred diptychs the name of him who holds the see; and, to speak briefly, have openly danced away the good order of the Church; adding that what fostered their daring in such matters was the unreasonable pardon of the impieties committed by them long ago: for having done the like to those before him, they brought their impulse towards the worse to a head step by step, since for these things they did not long ago pay a fitting penalty, and have had no provision for coming to their senses again. But do you yourself, most God-beloved, being entreated by us (for you are able), deign to make your own the infirmities of your fellow priest, obeying above all the blessed Paul, who cries out: If one member suffers, all the members suffer with it. And even if the city in which these things were played out is far from the great city of the Antiochenes,
Editors' notes and page, col. 881
Page
- running head: 881 EPISTOLÆ.
- marginal letters: A ‹exspectamus. Est autem hac utilius›; B ‹ἀφεστῶτα κατὰ σχέσιν, πρὸς τὴν ἀλλήλων›; C ‹τοῦ βούλεσθαι, καὶ εἶναι ἱεροτυράννους›; D ‹ἐκορύφωσαν, ἐφ' οἷς μὴ πάλαι›
- old-edition numerals: (none)
- other: the two Latin lines at the head of this column close Epistola XII (Latin only, continued at the head of col. 882 before the Greek caption of XIII); 'hac utilius' set as printed (hoc expected; UNSURE); '[ν]' after τυγχάνει is printed in brackets in the text, kept; 'ἐσχηκότες' set as printed; from ΕΠΙΣΤΟΛΗ ΙΓʹ the Greek is this column, the facing Latin version (col. 882) not set; note calls (14), (15) and scripture superscript omitted.
adversus eos qui in ejus pace defuncti sunt, quidquam de caetero tale praesumat?
should henceforth presume any such thing against those who have died in her peace?
Editors' notes and page, col. 882
Footnotes
(ref. 51) ‹anchor: membra ex membro› · call in col 882 1 Cor. XII, 27; Ephes. V, 30.
1 Corinthians 12:27; Ephesians 5:30.
(printed under page 449)
(14) ‹anchor: call above the visible foot› · call in col 882 (call not visible; column inferred)
Exspectamus — utilius. Haec addidimus ex codice Veronensi, quae ob repetitam vocem utilius exciderunt e Sirmondiano exemplari.
"Exspectamus — utilius." We have added these words from the Verona manuscript; they fell out of Sirmond's copy because the word "utilius" is repeated.
(printed under page 449)
(15) ‹anchor: call above the visible foot› · call in col 882 (call not visible; column inferred)
Interprete Vincentio Riccardo clerico regulari. Exstat haec epistola G. L. Act. 14 concilii Chalcedonensis, tom. IV Concil. edit. Ven.-Labb., pag. 1647. Recusa est a Baluzio ex Dionysii Exigui versione, ibidem pag. 2039, qui tamen interpretem ignorasse videtur. Eamdem quoque ante Riccardum ediderat Elmenhorstius pag. 117. Habetur item ex duplici versione in Bibliotheca Patrum Parisiensi ann. 1644, tom. XV, pag. 648 et 658.
Translated by Vincenzo Riccardi, clerk regular. This letter is extant in Greek and Latin in session 14 of the Council of Chalcedon, vol. IV of the Councils in the Venice edition of Labbe, p. 1647. Baluze reprinted it from the version of Dionysius Exiguus, ibid., p. 2039, though he seems not to have known the translator. Elmenhorst had also published it before Riccardi, p. 117. It is also found in two versions in the Paris Bibliotheca Patrum of 1644, vol. XV, pp. 648 and 658.
(printed under page 449)
Page
- running head: EPISTOLÆ. 882
- marginal letters: A ‹adversus eos qui in ejus pace›; B ‹una consentientique voluntate›; C ‹vit, dicens: clericos suos›; D ‹ciam veteribus et impiis›
- old-edition numerals: (none)
- other: the two opening lines close Epistola XII (Latin only), continuing from the head of col. 881, and are set. Everything from '(15) EPISTOLA XIII. Rescriptum synodicarum litterarum.' down (… consacerdotis infirmitates tuas) is the facing Latin version of the Greek Epistola XIII in col. 881: not set.
Editors' notes and page, col. 883
Footnotes
(ref. 52) ‹anchor: call above the visible foot› · call in col 883 (call not visible; column inferred) 1 Cor. XII, 26.
1 Corinthians 12:26.
(ref. 53) ‹anchor: locum irae› · call in col 883 Rom. XII, 19.
Romans 12:19.
(printed under page 450)
Page
- other: facing Latin version, not set
ἀπῴκισται, τινὰς τῶν ἀστυγειτόνων καὶ ἀπροσωπολήπτων θεοφιλεστάτων ἐπισκόπων ἀκοῦσαι τῆς ὑποθέσεως· ὑφορᾶται γὰρ τὸν θεοφιλέστατον ἐπίσκοπον τῆς μητροπόλεως, ὡς τῇ τῆς μανίας τῶν ἀντιπάλων φλογὶ τὴν ἐκ δυσμενείας κατ' αὐτοῦ παρασχόντα δύναμίν τε καὶ ὕλην. Καὶ εἰ ἐλεγχθεῖεν ἐφ' οἷς ἠτιάθησαν οἱ παρ' αὐτοῦ καταβοώμενοι, καὶ εἰς ἀπόνοιαν τὸν Ἀβεσσαλὼμ ἐκεῖνον μιμησάμενοι, ἐπίσης ἐκείνῳ δέξασθαι καὶ τὴν ἐκ τοῦ παραδείγματος τιμωρίαν. Οὕτω γὰρ μισεῖ ὁ Θεὸς τοὺς κατὰ πατέρων ὁπλιζομένους, ὡς ἐν πάσῃ τῇ κτίσει στηλιτεύειν τοὺς πατραλοίας. Οἶδα δὲ, θεοφιλέστατε, ὡς πάντας περιπτυσσόμενος ἐν σπλάγχνοις Χριστοῦ, καὶ γέμων συμπαθείας, οἰκειώσῃ τὸν πρεσβύτην, καὶ ἀπομόξεις αὐτοῦ τὸ τῆς θλίψεως δάκρυον, καὶ χαριῇ αὐτῷ τὸ μισοπόνηρον, καὶ τοὺς τῆς ἱερωσύνης ἐπιβούλους, καὶ μετὰ τοὺς ἐλέγχους ὀργῇ δικαίᾳ χρησάμενος, καὶ ἀμύνῃ τὸ πρέπον ἐχούσῃ, παρασκευάσεις ἐκποδὼν γενέσθαι, πονηρὰν νομὴν, τὸ κοινὸν τῆς ἱερωσύνης καταβλάπτουσαν, ἐπιστημόνως ἐκτέμνων. Εἰ γὰρ δοίη τις, τοὺς τολμῶντας, ἃ μὴ δεῖ, καὶ εἰς τοσοῦτον φθάνοντας θράσους, ὡς καὶ τοιούτων κατατολμᾷν, δι' ὧν ἱερωσύνην καθυβρίζουσιν, οἰκτείρειν ἀκρίτως, ἀφ' ὧν τὸν ἔλεον περὶ ἀνομίας θηρῶνται, καὶ παρακαλεῖν· λείπεται οὐδὲν, ἢ πάντας τοὺς τῶν Ἐκκλησιῶν προεστῶτας παίγνιον εἶναι καὶ τῶν διαβολικῶν ὀργάνων. Ἀλλ' ὁ Θεὸς ἐπὶ τούτῳ καὶ τὴν σὴν θεοσέβειαν προεχειρίσατο, ἐπὶ τῷ καὶ παύειν ἀδικίας, καὶ τόλμας ἀναστέλλειν, καὶ ἱερωσύνῃ καμνούσῃ βοηθεῖν, καὶ ταῖς οἰκείαις λοιδορίαις χώραν μὴ παρέχειν· ἀλλὰ μετὰ διάγνωσιν, τῷ μὲν συκοφαντουμένῳ, εἴγε συκοφαντεῖται, βοηθεῖν· τὸν δὲ συκοφαντοῦντα, εἴ γε ἀληθῶς συκοφαντεῖ, ἐκτέμνειν. Μὴ τοίνυν νομίσῃ σου ἡ θεοσέβεια, ὡς ἐφ' ὕβρει τοῦ θρόνου τῆς μεγίστης Ἀντιοχέων πόλεως κατέλαβε τὰ τῇδε ὁ μνημονευθεὶς θεοφιλέστατος ἐπίσκοπος· ἀλλ' ὑφορώμενός τινας, ὥς φησι, τοὺς ταραχαῖς χαίροντας, καὶ οἰκείῳ πάθει στρατευομένους, δέδωκε πρὸς καιρὸν τόπον τῇ ὀργῇ· ἐπεὶ τό τε ἀνεξίκακον καὶ ἥμερον καὶ φιλοδίκαιον τῆς σῆς θεοσεβείας κηρύττων οὐ παύεται· καὶ ἄλλως οὐχ αἰτιώμενος, μὴ γένοιτο, ἀλλὰ δυσωπῶν αἰδεσιμωτέραν γενέσθαι τὴν ἐπ' αὐτῷ μεσιτείαν. Διὸ καὶ τοῖς παροῦσιν αὐτὸν ἐφοδιάσαντες γράμμασι, θαῤῥεῖν εἴπομεν, ἐγώ τε καὶ ὁ ὁσιώτατος ἐπίσκοπος καὶ συλλειτουργὸς ἡμῶν Κύριλλος. Ὡς διὰ τὴν κρατοῦσαν ἐν ἡμῖν ἀγάπην αἰδεσθεὶς τοὺς ἐπιστείλαντας, βοηθήσεις πάντως τῷ κομίσαντι. Πᾶσαν τὴν σὺν σοὶ ἀδελφότητα πλεῖστα προσαγορεύω.
has been removed, [he asks] that some of the neighbouring and impartial most God-beloved bishops should hear the case; for he suspects the most God-beloved bishop of the metropolis of having supplied, out of ill-will against him, both force and fuel to the flame of his adversaries' madness. And if those whom he denounces should be convicted of the things with which they were charged, and of having imitated that Absalom in madness, [let them] likewise receive, as he did, the punishment that comes from the example. For God so hates those who arm themselves against fathers that He pillories the parricides before the whole creation. But I know, most God-beloved, that, embracing all in the bowels of Christ and being full of compassion, you will take the old man to yourself, and wipe away the tear of his affliction, and grant him your hatred of wickedness; and that the plotters against the priesthood, after their conviction, using a just anger and a retribution that is fitting, you will cause to be put out of the way, skilfully cutting out an evil canker that harms the common body of the priesthood. For if one should grant that those who dare what they ought not, and have come to such a pitch of boldness as to dare even such things as those by which they outrage the priesthood, are to be pitied without judgement — whereby they hunt for mercy for their lawlessness — and to be comforted, nothing remains but that all who preside over the Churches become a plaything even of the devil's instruments. But God appointed your godliness for this very purpose: to put an end to injustices, and to check presumption, and to help a suffering priesthood, and to give no room to private revilings; but after examination to help the one who is slandered, if indeed he is slandered, and to cut off the slanderer, if he truly slanders. Let not your godliness suppose, then, that the aforementioned most God-beloved bishop has come to these parts as an outrage to the throne of the very great city of the Antiochenes; but, suspecting certain persons, as he says, who delight in disturbances and campaign for their own passion, he has for the time given place to wrath. For he does not cease proclaiming the forbearance and gentleness and love of justice of your godliness; and he is not otherwise accusing — God forbid — but pressing that the mediation on his behalf should be the more deserving of respect. Wherefore, having furnished him with the present letter, we bade him take courage, I and the most holy bishop and our fellow minister Cyril. Since, out of the love that prevails among us, you will respect those who have written, you will surely help its bearer. I greet very warmly all the brotherhood that is with you.
Editors' notes and page, col. 884
Page
- running head: S. PROCLI CP. EPISCOPI
- marginal letters: A ἀπῴκισται; B νηρον, καὶ τοὺς; C καὶ ταῖς οἰκείαις; D καὶ συλλειτουργὸς
- old-edition numerals: (none)
- other: UNSURE ἠτιάθησαν: breathing/subscript on the initial eta not clear at this resolution (expected ᾐτιάθησαν). Column begins mid-sentence (ἀπῴκισται), continuing from col. 882. The full-width lines at the page foot are the facing Latin of col. 883, not set. No scripture reference is printed in the Greek for "given place to wrath" (the Latin column carries Rom. XII, 19).