PL 5 · cols. 152–156

S. Felicis papae I et martyris epistolae dubiae quatuor

Letters III–IV

enim et contumelia in loquela (Eccles., V), et in loquela linguae hominis casus illius est. Ideoque conveniens est, hanc quidem ostensionem reprehensionum illorum nostris actibus inseri, ne ulterius jam talia patiamini, seminantibus eis zizania et scandala, sed laetari in officiis et dogmatibus vestris mereamini. Igitur erubescant, ac talia et hujusmodi blasphemiam subtrahere festinent, si noluerint a sacerdotali nostro collegio segregati, et a totius christiani populi societate divelli. Licet namque de his plura et per necessaria, quae in decretis sedis apostolicae et ab apostolis eorumque successoribus, nostris videlicet praedecessoribus, statuta inveniuntur, dicere et conscribere potuissemus, tamen melius nobis visum est, ut epistolam oratione claudamus. Deus omnipotens et hujus unigenitus Filius, et salvator noster Christus hoc vobis tribuat incitamentum, ut omnibus fratribus et coepiscopis nostris, quibuscumque tribulationibus laborantibus, totis succurratis viribus, et cum eis compatientes, crucem ejusdem Domini Salvatoris portetis, ut veri ipsius discipuli coram omnibus appareatis, ut et vos, et qui vobiscum sunt, hic et in futuro meliora possideatis, quae oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae preparavit Deus diligentibus se (I Cor., II). Per Dominum nostrum Jesum Christum, per quem et cum quo omnipotenti Deo gloria in saecula saeculorum. Amen. Valere vos opto, charissimi fratres. Data quimto idus augusti, Claudio et Paterno viris clarissimis consularibus (an. Christi 269, nondum mortuo Dionysio).

and reproach, indeed, are in speech (Sir. 5), and in the speech of a man's tongue is his fall. And therefore it is fitting that this exposure of their censures be inserted into our acts, so that you may no longer suffer such things while they sow tares and stumbling-blocks, but may deserve to rejoice in your offices and teachings. Let them therefore blush, and hasten to withdraw such things and blasphemy of this kind, if they do not wish to be set apart from our priestly college and torn away from the fellowship of the whole Christian people. For although we could have said and written down many things concerning these matters, and very necessary ones, which are found established in the decrees of the apostolic see and by the apostles and their successors, that is, our predecessors, yet it has seemed better to us to close the letter with a prayer. May Almighty God and His only-begotten Son, and our Saviour Christ, grant you this incentive: that you may succour with all your strength all our brothers and fellow bishops who labour under any tribulations whatever, and, suffering together with them, may carry the cross of the same Lord the Saviour, so that you may appear before all as His true disciples, so that both you and those who are with you may possess, here and in the future, better things, which eye has not seen, nor ear heard, nor has it ascended into the heart of man, which God has prepared for those who love Him (1 Cor. 2). Through our Lord Jesus Christ, through Whom and with Whom be glory to Almighty God for ages of ages. Amen. I wish you farewell, dearest brothers. Given on the fifth day before the Ides of August, Claudius and Paternus, most illustrious men, being consuls (in the year of Christ 269, Dionysius not yet being dead).

EPISTOLA III.

Letter III.

AD BENIGNUM EPISCOPUM.

To Bishop Benignus.

I. Errant qui Filium non videre Patrem contendunt, eo quod Deum nemo vidit umquam.

I. Those err who contend that the Son does not see the Father, on the ground that no one has ever seen God.

II. Errant affirmantes Filium minorem P⟨a⟩tre, quia ille invisibilis, Filius vero visibilis.

II. Those err who affirm that the Son is less than the Father, because He is invisible, but the Son visible.

Dilectissimo fratri Benigno episcopo, Felix episcopus, in Domino salutem.

To his most beloved brother Benignus, bishop, Felix, bishop, greeting in the Lord.

Suscipientes fraternitatis tuae epistolas (Zacharias, ep. V), quibus me requisisti super fidei documentis, quae ab aliis habebantur aliter, quam rectae fidei contineant sacramenta, prout Dominus dedit, pro fraternitatis amore respondere non resultavimus. Semper enim dubia et majora negotia, terminum ab hac sancta sede, a tempore apostolorum, qui eam suis documentis instruxerunt, accipere consueverunt. Et ideo tu recte fecisti, quod hujus sanctae sedis consultis te caeterosque firmari et instrui voluisti.

Having received the letters of your fraternity (Zacharias, ep. 5), in which you asked me concerning teachings of the faith which were held by others otherwise than the sacraments of the right faith contain them, we did not shrink, as the Lord granted, from replying out of love for our brotherhood. For doubtful and weightier matters have always been accustomed, from the time of the apostles, who furnished it with their teachings, to receive their settlement from this holy see. And therefore you did rightly in wishing yourself and the others to be strengthened and instructed by the counsels of this holy see.

I. — Continebant enim litterae tuae, fratrumque tuorum, quod quidam dicunt, Filium non posse proprie videre Patrem, quia scriptum est: Deum enim nemo vidit umquam. Et alii fingunt: Ideo minor est Patre Filius, quoniam Pater illi perhibet testimonium. Quidam autem garriunt, quod ideo Patre minor est,

I. — For your letters, and those of your brothers, contained that certain men say that the Son cannot properly see the Father, because it is written: For no one has ever seen God. And others invent: The Son is therefore less than the Father, because the Father bears witness to Him. But some prattle that He is therefore less than the Father,

Editors' notes and page, col. 152

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quia invisibilis ipse dicitur (S. Joan., I; S. Matth., XVII; S. Marc., IX; S. Luc., IX; I Cor., IV; Colos., I; I Tim., I), Filius vero visibilis comprobatur. Hi enim ignorantes divinarum Scripturarum et apostolorum jura, ex proprio aut adulterino sensu talia fabricant, et seducere corda fidelium quaerunt. Nos vero ad ipsius fontis originem redeamus, ex quo Filium Patrem semper videre potuisse vel posse, evidentioribus testimoniis Veteris et Novi Testamenti litteris docemus, Salomone dicente: Est tecum sapientia, quae novit opera tua, quae adfuit tibi cum faceres orbem terrarum, et ipsa novit quid sit placitum coram oculis tuis. Et Dominus in Evangelio: Nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius, et cui voluerit Filius revelare. Et iterum: Nemo Deum vidit umquam, nisi unigenitus Filius, qui est in sinu Patris, ipse narravit. Et iterum Judaeis dixit: Vos non nostis eum, ego autem novi eum. Quod si dixero, quia non novi eum, ero similis vobis, mendax. Item ibi: Qui ex Deo est, hic novit eum: Et iterum: Ego novi eum, quia ab ipso sum. Ecce docuimus quia videt semper Filius Patrem. Quomodo adstruunt eum Patrem non posse videre, in cujus sinu noscitur permanere? Si sereno sensu divinas recenseas Scripturas, invenies non solum Patrem Filio testimonium perhibentem, sed totam simul inseparabilem trinitatem, ipso Domino protestante, qui ait. Ego sum qui testimonium perhibeo de me ipso, et testimonium perhibet de me, qui misit me, Pater (S. Joan., VIII). Et iterum: Si ego testimonium perhibeo de meipso, testimonium meum verum est, quia scio unde venio, et quo vado (Ibidem). Et de Spiritu Sancto: Cum venerit Paracletus spiritus veritatis, ille testimonium perhibebit de me (Joan., XV). Intende, quaeso, intende quoniam, in quibus una testificationis virtus ostenditur, nullus ab alio neque potior neque inferior judicatur.

because He [the Father] Himself is said to be invisible (John 1; Matt. 17; Mark 9; Luke 9; 1 Cor. 4; Col. 1; 1 Tim. 1), whereas the Son is shown to be visible. For these men, ignorant of the laws of the divine Scriptures and of the apostles, fabricate such things out of their own or an adulterated understanding, and seek to lead astray the hearts of the faithful. But let us return to the origin of the fountain itself, from which we teach, by the clearer testimonies of the writings of the Old and New Testament, that the Son has always been able, and is able, to see the Father, as Solomon says: With Thee is wisdom, which knows Thy works, which was present with Thee when Thou madest the world, and she knows what is pleasing before Thy eyes. And the Lord in the Gospel: No one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son wills to reveal [Him]. And again: No one has ever seen God, except the only-begotten Son, Who is in the bosom of the Father; He has declared Him. And again He said to the Jews: You do not know Him, but I know Him. And if I say that I do not know Him, I shall be like you, a liar. Likewise there: He who is of God, he knows Him: And again: I know Him, because I am from Him. Behold, we have taught that the Son always sees the Father. How do they maintain that He cannot see the Father, in Whose bosom He is known to abide? If with a calm mind you review the divine Scriptures, you will find not only the Father bearing witness to the Son, but the whole inseparable Trinity together, as the Lord Himself declares, Who says: I am He Who bears witness concerning Myself, and the Father Who sent Me bears witness concerning Me (John 8). And again: If I bear witness concerning Myself, My witness is true, because I know whence I come and whither I go (ibid.). And concerning the Holy Spirit: When the Paraclete comes, the Spirit of truth, He will bear witness concerning Me (John 15). Attend, I pray, attend: since in these one power of testimony is shown, none is judged either greater or lesser than another.

II.—Saepius ista jam diximus, quia secundum hominis formam Filius visibilis dicitur, secundum vero deitatis substantiam invisibilis praedicatur, Paulo attestante apostolo: O altitudo, inquit, divitiarum sapientiae et scientiae Dei! quam incomprehensibilia sunt judicia ejus, et investigabiles viae ejus (Rom., XI)! Et in Isaia: Cui similem aestimatis eum, cum sit ipse invisibilis (Isai., XL)? Et item Apostolus: Mihi autem minimo omnium sanctorum data est gratia haec in gentibus, evangelizare investigabiles divitias Christi, et illuminare omnes, quae sit dispositio sacramenti absconditi a saeculis, in quibus omnia creavit (Ephes., III). Item ipse: Qui est, ait, imago Dei invisibilis (Coloss., I). Et ad Colossenses: Ego Paulus minister, qui nunc gaudeo in passionibus meis pro vobis, et suppleo quae desunt tribulationum Christi in carne mea pro corpore ejus, quod est Ecclesia, cujus factus sum ego minister secundum dispensationem Dei in ministerium Christi,

II.—We have often said these things already: that according to the form of man the Son is called visible, but according to the substance of the Godhead He is proclaimed invisible, as the apostle Paul attests: O the depth, he says, of the riches of the wisdom and knowledge of God! How incomprehensible are His judgements, and His ways past finding out (Rom. 11)! And in Isaiah: To whom do you liken Him, since He Himself is invisible (Isa. 40)? And likewise the Apostle: But to me, the least of all the saints, this grace has been given among the Gentiles, to preach the unsearchable riches of Christ, and to enlighten all as to what is the dispensation of the mystery hidden from the ages, in which He created all things (Eph. 3). Likewise he himself: Who is, he says, the image of the invisible God (Col. 1). And to the Colossians: I Paul, a minister, who now rejoice in my sufferings for you, and fill up what is lacking of the tribulations of Christ in my flesh for His body, which is the Church, of which I have been made a minister according to the dispensation of God for the ministry of Christ,

Editors' notes and page, col. 153

Footnotes

(1) ‹anchor: seducere corda fidelium quaerunt› · call in col 153

Videsis Ithacii adv. Varimadum Arianum, cap. 18, 19, 20, eorumque titulos, atque inde fraudem agnosce.

See Ithacius against Varimadus the Arian, chapters 18, 19, 20, and their titles, and from them recognize the fraud.

(printed under page 79)

(2) ‹anchor: quia secundum› · call in col 153

Ithacii cap. 20, quo mentionem fieri vides superiorum.

Ithacius, chapter 20, where you see mention made of the preceding.

(printed under page 79)

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marginal letters: A quia invisibilis ipse dicitur; B vidit umquam, nisi unigenitus Filius; C monium meum verum est, quia scio; D tibus, evangelizare investigabiles divitias
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quod absconditum fuit a saeculis et a generationibus (Ibidem). Item ibi: Ut consolentur corda eorum in charitate, in omnes divitias adimpletionis intellectus, in agnitionem mysterii, quod est Christus, in quo sunt omnes thesauri sapientiae et scientiae absconditi (Coloss., II). Et in psalmo LXXVI: In mari est via t⟨u⟩a; et semitae tuae in aquis mul⟨t⟩is, et vestigia tua non cognoscentur. Et in Salomone: Sapientiam Dei praecedentem omnia, quis investigabit (Eccl., I)? Item ibi: Radix sapientiae cui revelata est? et astutias illius quis agnovit (Ibidem)? Item ibi: Disciplina sapientiae cui manifestata est, et multiplicationem ingressus illius quis intellexit (Ibidem)? Item ibi: Quoniam mirabilia sunt opera Domini solius, et gloriosa et absconsa, et opera illius invisa hominibus (Eccl., II). Ecce sicut Pater invisibilis est, ita etiam et Filius invenitur. Quomodo ergo ab illis, qui hoc dicunt quod mandastis, in eo quod nobis carnaliter se videri dignatus est, Patre inferior judicatur? Talibus nolite credere vos, et alios ab eorum sensu avertere docete. Vos ergo servite Domino in timore, et exultate ei cum tremore (Psal. II). Apprehendite disciplinam, ne pereatis de via justa. Haec vero (24, q. 1. A recta ergo fide) apostolorum est viva traditio, haec vera charitas, quae praedicanda est, ac veraciter diligenda ac fovenda, atque fiducialiter ab omnibus tenenda. Haec sancta et apostolica mater omnium ecclesiarum (Agath ep. ad Const. Imp., act. IV. conc. VI oecumenici), Christi Ecclesia, quae per Dei omnipotentis gratiam, a tramite apostolicae traditionis numquam errasse probatur, nec ab haereticis novitatibus depravanda succubuit, sed ut in exordio normam fidei christianae percepit ab auctoribus suis, apostolorum Christi principibus, illibata fine tenus manet, secundum ipsius Domini Salvatoris divinam pollicitationem, qui suorum discipulorum principi in suis fatus est evangeliis: Petre, inquiens, ecce Satanas expetivit ut cribraret vos, sicut qui cribrat triticum. Ego autem pro te rogavi, ut non deficiat fides tua; et tu aliquando conversus, confirma fratres tuos (S Luc., XXII). Consideret itaque vestra excellens prudentia, quam bonum sit persistere in dispensatione vobis credita, et in fide recta, atque haereticis et aemulis Christi repugnare, et numquam a veritatis tramite declinare. Quoniam Dominus et Salvator omnium, cujus fides est, qui pro nobis mori non dubitavit, et proprio nos suo redemit sanguine, fidem beati Petri non defecturam promisit, et confirmare eum fratres suos admonuit: quod apostolicos pontifices, meae exiguitatis praedecessores, confidenter ⟨f⟩ecisse, semper cunctis est cognitum. Quorum et pusillitas mea, licet impar et minima, pro suscepto tamen divina dignatione ministerio, pedisequa cupit existere. Vae enim nobis erit, qui hujus ministerii onus susceptum habemus, si veritatem Salvatoris nostri Jesu Christi, quam apostoli praedicaverunt, praedicare neglexerimus. Vae erit nobis, si silentio veritatem oppresserimus, quam erogare nummulariis jubemur, id est, christianos populos imbuere et docere. Quid in ipsius futuro Christi dicturi sumus examine, si sermonum

which was hidden from the ages and from the generations (ibid.). Likewise there: That their hearts may be comforted in charity, unto all the riches of the fullness of understanding, unto the knowledge of the mystery, which is Christ, in Whom are all the treasures of wisdom and knowledge hidden (Col. 2). And in Psalm 76: In the sea is Thy way, and Thy paths in many waters, and Thy footsteps shall not be known. And in Solomon: The wisdom of God, which goes before all things, who shall search it out (Ecclus. 1)? Likewise there: The root of wisdom, to whom has it been revealed? and who has known her subtleties (ibid.)? Likewise there: The discipline of wisdom, to whom has it been made manifest, and who has understood the multiplication of her entering in (ibid.)? Likewise there: For wonderful are the works of the Lord alone, both glorious and hidden, and His works are unseen by men (Ecclus. 2). Behold, just as the Father is invisible, so too is the Son found [to be]. How then is He judged inferior to the Father by those who say what you have reported, on the ground that He deigned to be seen by us in the flesh? Do not believe such people yourselves, and teach others to turn away from their way of thinking. You therefore, serve the Lord in fear, and rejoice unto Him with trembling (Ps. 2). Lay hold of discipline, lest you perish from the just way. This (24, q. 1. A recta ergo fide) is the living tradition of the apostles, this the true charity, which is to be preached, and truly loved and cherished, and faithfully held by all. This holy and apostolic mother of all churches (Agatho, Letter to the Emperor Constantine, act 4 of the Sixth Ecumenical Council), the Church of Christ, which by the grace of almighty God is proved never to have strayed from the path of apostolic tradition, nor has it yielded to be corrupted by heretical novelties, but just as in the beginning it received the rule of the Christian faith from its founders, the princes of the apostles of Christ, it remains unimpaired to the end, according to the divine promise of the Lord Saviour Himself, Who said to the prince of His disciples in His Gospels: Peter, He says, behold, Satan has asked to sift you, as one who sifts wheat. But I have prayed for you, that your faith may not fail; and you, once converted, confirm your brethren (Luke 22). Let your excellent prudence therefore consider how good it is to persevere in the stewardship entrusted to you, and in the right faith, and to resist the heretics and the rivals of Christ, and never to turn aside from the path of truth. For the Lord and Saviour of all, Whose the faith is, Who did not hesitate to die for us, and redeemed us with His own blood, promised that the faith of blessed Peter would not fail, and admonished him to confirm his brethren: and that the apostolic pontiffs, the predecessors of my littleness, have confidently done this has always been known to all. Whose follower my lowliness too, though unequal and least, yet on account of the ministry received by divine condescension, desires to be. For woe will be to us, who have taken up the burden of this ministry, if we neglect to preach the truth of our Saviour Jesus Christ, which the apostles preached. Woe will be to us, if we suppress by silence the truth which we are commanded to pay out to the money-changers, that is, to instruct and teach the Christian peoples. What shall we say at the future examination of Christ Himself, if of the words

Editors' notes and page, col. 154

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running head: [EPISTO]LAE DUBIAE QUATUOR. 154 (left part of head cut off at image edge; page number blurred, read as 154)
marginal letters: A quod absconditum fuit a saeculis; B bilis est, ita etiam et Filius; C novitatibus depravanda succubuit; D proprio nos suo redemit sanguine
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other: "via t⟨u⟩a" and "mul⟨t⟩is" letters damaged; "⟨f⟩ecisse" first letter damaged; "expetivit" and "rogavi" read so, italic v resembles r (UNSURE); "q. 1." numeral blurred, could be 4; "Agath" printed without full stop; "S Luc." printed without full stop after S; "Eccl., II" is Ecclus. 11:4 in modern numbering, kept as printed; column ends mid-sentence at "sermonum".

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ejus veritatem confundimur praedicare? Quid erit de nobis, cum de commissis nobis animabus, et de officio suscepto rationem justus judex Christus Deus noster districtam exegerit (I Cor., IX; S. Matth., XXV)? Ideo, fratres, hortor dilectionem vestram (S. Leo. ep. adv. Manichaeos), obtestor et moneo, ut qua potestis et debetis, sollicitudine vigiletis, ad investigandos haere⟨t⟩icos, et inimicos sanctae Dei ecclesiae, et a sanis mentibus, ne pestis haec latius divulgetur, severitate

are ashamed to preach His truth? What will become of us when Christ our God, the just judge, demands a strict account of the souls entrusted to us and of the office we have undertaken (1 Cor. 9; Matt. 25)? Therefore, brethren, I exhort your Love (St Leo, letter against the Manichaeans), I implore and admonish you, to keep watch with what care you can and ought, to search out heretics and enemies of the holy Church of God, and, lest this plague be spread more widely, with what severity

qua potestis, pro viribus extirpetis. Quoniam ut habebit a Deo dignae remunerationis praemium, qui diligentius, quod ad salutem commissae sibi plebis proficiat, fuerit executus: ita ante tribunal Domini de reatu negligentiae se non poterit excusare, quicumque plebem suam contra sacrilegae persuasionis auctores noluerit custodire. Data Nonis Februarii, Claudio et Paterno viris clarissimis consulibus (269 nondum electo Felice).

you can, to root them out from sound minds as far as your strength allows. For as he will have from God the reward of a worthy recompense who has carried out with special diligence what profits the salvation of the people entrusted to him, so before the judgement seat of the Lord he will not be able to excuse himself from the guilt of negligence, whoever has been unwilling to guard his people against the authors of sacrilegious persuasion. Given on the Nones of February, Claudius and Paternus, most illustrious men, being consuls (269, Felix not yet elected).

EPISTOLA IV.

LETTER IV.

AD MAXIMUM EPISCOPUM ET CLERICOS ALEXANDRIAE.

TO MAXIMUS, BISHOP, AND THE CLERGY OF ALEXANDRIA.

De Christi divinitate et humanitate fragmentum.

A fragment on the divinity and humanity of Christ.

Περὶ δὲ τῆς σαρκώσεως τοῦ Λόγου καὶ τῆς πίστεως, πιστεύομεν εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν ἐκ τῆς παρθένου Μαρίας γεννηθέντα, ὅτι αὐτός ἐστιν ὁ τοῦ Θεοῦ ἀΐδιος Υἱὸς, καὶ Λόγος, καὶ οὐκ ἄνθρωπος ὑπὸ Θεοῦ ἀναληφθεὶς, ἵν' ἕτερος ᾖ παρ' ἐκεῖνον. Οὐδὲ γὰρ ἄνθρωπον ἀνέλαβεν ὁ τοῦ Θεοῦ Υἱὸς, ἵν' ᾖ ἕτερος παρ' αὐτόν· ἀλλὰ, Θεὸς ὢν τέλειος, γέγονεν ἅμα καὶ τέλειος ἄνθρωπος, σαρκωθεὶς ἐκ παρθένου.

But concerning the incarnation of the Word and the faith, we believe in our Lord Jesus Christ, born of the virgin Mary, that He Himself is the eternal Son of God, and Word, and not a man taken up by God so as to be another besides Him. For the Son of God did not take up a man so as to be another besides Him; but, being perfect God, He became at the same time also perfect man, incarnate of a virgin.

Editors' notes and page, col. 155

Footnotes

[Notes to the end of the Felix section, above the section rule.] (printed under page 80)

(1) ‹anchor: EPISTOLA IV (title band)› · call in col 155 [the note runs from col 155 into col 156]

Hujus epistolae fragmentum extat in concilio Chalcedonensi, actione prima, et apud Cyrillum in sua Apologia. Doctissimis quibusdam viris auctoribus, a Felice II scriptam fuisse existimatum est, hac de causa, quod praedictum fragmentum utrobique post epistolam Julii papae attexatur. Verum argumentum et titulus epistolae eam sententiam firmissime refellunt. Nam si scriptum est, quod titulus indicat, ad Maximum Alexandrinum episcopum, Dionysii successorem, non secundus, sed primus Felix eam scripsisse potuit: eodem enim tempore Felix Dionysii romani pontificis successor, universae Ecclesiae praesedit, quo Maximus post Dionysium Alexandrinae Ecclesiae praefuit. Occasio scribendae hujus epistolae haec est: Cum a Paulo Samosateno catholicae veritati recens vulnus inflictum esset, et cicatrix de errore Sabellii nondum obducta fuisset, Felix pontifex de Filii Dei divinitate, ac pariter humanitate, naturisque duabus in una persona distinctis, ad Maximum Alexandrinum episcopum hanc epistolam scripsit, ut bellum adversus Sabellium et Samosatenum a duobus Dionysiis horum antecessoribus coeptum, utriusque successores ardentibus animis prosequerentur. Proinde hac epistola velut ancipiti gladio utramque haeresim uno ictu confodit; ut dum naturam divinam in Christo humanitati ejusdem indivise conjunctam ostendit, Pauli haeresim condemnet: dum vero humanam in eodem Christo a natura divina distinctam esse, et divinae substantiae in tribus personis subsistentiam demonstrat, Sabellium confutet. Quod autem in Chalcedonensi concilio, et apud Cyrillum praedictis locis post Julii epistolam recenseatur, ex eo accidit, quod in his recensendis nullam temporis rationem habuissent. Vincentius autem Lirinensis adversus haereses, cap. 42, probe intelligens tempore Felicis secundi nullum Alexandrinae Ecclesiae praefuisse episcopum, nomine Maximum, habita ratione temporis, primo loco Felicem, deinde Julium nominat. Addit idem Vincentius hanc eamdem epistolam Felicis papae et martyris inter alia patrum testimonia in concilio Ephesino lectam fuisse (Vide Baron., anno Christi 273, num. 11, 12 et 13). SEVER. BINIUS.

A fragment of this letter survives in the Council of Chalcedon, first session, and in Cyril's Apology. On the authority of certain very learned men it has been thought to have been written by Felix II, for this reason: that the said fragment is in both places attached after the letter of Pope Julius. But the content and the title of the letter refute that opinion most firmly. For if it was written, as the title indicates, to Maximus bishop of Alexandria, successor of Dionysius, it could have been written not by the second but by the first Felix; for at the same time as Felix, successor of the Roman pontiff Dionysius, presided over the universal Church, Maximus presided over the Church of Alexandria after Dionysius. The occasion of writing this letter is this: when a fresh wound had been dealt to catholic truth by Paul of Samosata, and the scar from the error of Sabellius had not yet closed over, Pope Felix wrote this letter to Maximus bishop of Alexandria on the divinity and likewise the humanity of the Son of God, and the two natures distinct in one person, so that the war against Sabellius and the Samosatene begun by the two Dionysii, their predecessors, might be carried on with ardent spirit by the successors of both. Accordingly with this letter, as with a two-edged sword, he runs through both heresies with one stroke: in showing the divine nature in Christ undividedly joined to His humanity, he condemns the heresy of Paul; in demonstrating that the human nature in the same Christ is distinct from the divine, and the subsistence of the divine substance in three persons, he refutes Sabellius. That it is listed in the Council of Chalcedon and in Cyril, in the said places, after the letter of Julius happened because in listing these they took no account of chronology. But Vincent of Lérins, against the heresies, ch. 42, rightly understanding that in the time of Felix II no bishop named Maximus presided over the Church of Alexandria, taking account of chronology names Felix first and then Julius. The same Vincent adds that this same letter of Felix, pope and martyr, was read among other testimonies of the Fathers at the Council of Ephesus (see Baronius, year of Christ 273, nos. 11, 12 and 13). Severinus Binius.

(printed under page 80)

(2) ‹anchor: the Greek of Epistola IV (call in col 156; the Greek is set in this file)› · call in col 156

Graecum textum exhibemus ex actione I concilii Ephesini, in qua lecta sunt a Petro presbytero Alexandriae et primicerio notariorum selecta ex sanctis Patribus testimonia de Incarnatione D. N. J. C. atque ex capite II partis III ejusdem concilii, sive Apologetico S. Cyrilli Alexandrini patriarchae pro duodecim capitibus adversus orientales episcopos. LABB.

We give the Greek text from the first session of the Council of Ephesus, in which the testimonies on the Incarnation of our Lord Jesus Christ selected from the holy Fathers were read by Peter, priest of Alexandria and chief of the notaries, and from chapter II of part III of the same council, that is, the Apologeticus of St Cyril, patriarch of Alexandria, for the twelve chapters against the eastern bishops. Labbe.

(printed under page 80)

(a) ‹anchor: not visible in the page-foot image› · call in col 155

Clerum Labb.

Clerum ("the clergy"): Labbe.

[Below the rule: DE SANCTO EUTYCHIANO PAPA — NOTITIA HISTORICA. Its own note follows.] (printed under page 80)

(1) ‹anchor: januarii concurrit› · call in col 155

Pagius, in Critic., ad annum 274 : Baronius 275, num. V, et ad annum 283, num. IX; Coustant., Epist. rom. pontif., tom. I, pag. 298.

Pagi, in the Critica, at the year 274; Baronius, 275, no. 5, and at the year 283, no. 9; Coustant, Epistolae Romanorum pontificum, vol. 1, p. 298.

(printed under page 80)

Editors' version (Latin)

Migne's Latin of the Epistola IV fragment, printed in col 155 beside the Greek (col 156). Set here untranslated, because the Greek is layer 1 (Ray NR-330 B, settle round 4). De incarnatione vero Verbi et fide credimus in Dominum nostrum Jesum Christum ex Maria Virgine natum, quoniam ipse est aeternus Dei Filius: Nec enim hominem assumpsit Dei Filius, ut esset alter praeter ipsum: sed Deus existens perfectus, factus est simul et homo perfectus, incarnatus ex Virgine.

Page

running head: 155 DE SANCTO EUTYCHIANO PAPA N[...] (cut off at image edge)
marginal letters: A ‹ejus veritatem confundimur›; B ‹natum, quoniam ipse est›; C ‹Dionysii successorem› (in the footnote at the page foot); D ‹Eutychianus ordinatur papa›
old-edition numerals: (none)
other: a full-width band stands across cols 155/156 in mid-page: the 2 paragraph(s) above it in col 156 are set here, after the 3 above it in col 155 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column continues with Eutychianus ordinatur papa die V januarii 275 (another unit); not set here
running head: 155 DE SANCTO EUTYCHIANO PAPA NOTITIA HISTORICA. 156
marginal letters: A (gutter) beside ‹ejus veritatem confundimur prædicare› / ‹qua potestis, pro viribus›; B (gutter) beside ‹natum, quoniam ipse est æternus› / ‹τῆς παρθένου Μαρίας›; C (gutter) beside the editors' footnote (1) ‹Dionysii successorem›; D (gutter) beside the Eutychian notice (next unit)
old-edition numerals: (none)

PL 5:156

Editors' notes and page, col. 156

Footnotes

(2) ‹anchor: Περὶ› · call in col 156

We give the Greek text from session I of the Council of Ephesus, in which Peter, presbyter of Alexandria and chief of the notaries, read selected testimonies from the holy Fathers on the Incarnation of our Lord Jesus Christ, and from chapter II of part III of the same council, that is, from the Apologeticus of St Cyril, patriarch of Alexandria, for the twelve chapters against the Eastern bishops. Labbe.

[Heading across both columns: LECTIONES VARIANTES. — Variant readings.] (printed under page 80)

Page

running head: [DE EUTYC]HIANO PAPA NOTITIA HISTORICA. 156 (left part cut off at image edge)
marginal letters: A ‹qua potestis, pro viribus›; B ‹τῆς παρθένου Μαρίας γεννηθέντα›; C ‹versus haereses, cap. 42› (in the footnotes, not set); D ‹diebus tribus, anno 283›
old-edition numerals: (none)
other: the 2 paragraph(s) of this column above the full-width band are set under col 155 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)
running head: 155 DE SANCTO EUTYCHIANO PAPA NOTITIA HISTORICA. 156
marginal letters: see c155 (gutter letters A–D shared)
old-edition numerals: (none)
other: Q3 (2026-10-31) — corrections to this column's Greek, which stands in c155_a.md (not written by Q3; to be applied there): the page prints the grave before the following stop in four words, set as acute in the file: Χριστόν → Χριστὸν (the stop after it is printed like a period; keep the comma); first Υἱός → Υἱὸς (printed with a period after it; keep the comma); ἀναληφθείς → ἀναληφθεὶς; second Υἱός → Υἱὸς. Also the stop after γεννηθέντα is printed like a period (comma kept; UNSURE at this resolution).