PL 54 · cols. 1024–1030

Leo the Great, Letters

Letters CXIII–CXIV

contemnat; societatem haeretici, quem dudum a se removit, abscidat, et persequi eum quem gratiorem debuit habere desistat. Cujus innocentiae vos ita affuisse gaudeo, ut maerori ejus digna consolatione vestra pietas subveniret. Circa fratrem meum, veneratorem vestrum Julianum episcopum, quantum debeat crescere vestra dignatio, apostolicae sedis aestimate judicio; cum in causa fidei, cui gloria vestra famulatur, vicem ipsi meam eatenus delegarim, ut ab ea quae vobis debetur observantia non recedens, pietati me vestrae praesentare non desinat: exsequens in custodia fidei, et in ecclesiasticis disciplinis per omnia sollicitudinem meam, et opportunis suggestionibus, quod universali Ecclesiae prosit, insinuans: ut in ipso ne catholicis vestrum praesidium, quibus volumus subveniri, nec meum vobis desit obsequium. Data sexto idus Martii, Opilione viro clarissimo consule.

[…] let him [not] despise; let him cut off the fellowship of the heretic whom he long ago removed from himself, and cease to persecute the man whom he ought to have held in greater favour. I rejoice that you so stood by the innocence of that man that Your Piety came to the relief of his grief with fitting consolation. As for my brother, your venerator Bishop Julian, judge by the judgement of the apostolic see how much your esteem ought to grow; since in the cause of the faith, which Your Glory serves, I have delegated my place to him to this extent, that, not departing from the observance which is owed to you, he should not cease to make me present to Your Piety: carrying out my solicitude in every way in the guarding of the faith and in ecclesiastical disciplines, and by timely suggestions introducing what may profit the universal Church: so that in him neither your protection may be wanting to the catholics, whom we wish to be helped, nor my deference to you. Given on the sixth day before the Ides of March, in the consulship of Opilio, a man of the most illustrious rank.

EPISTOLA CXIII.

LETTER CXIII.

AD JULIANUM EPISCOPUM COENSEM.

To Julian, Bishop of Cos.

De Aetio et Andrea.

On Aetius and Andrew.

Leo episcopus Romae Juliano episcopo Coensi.

Leo, bishop of Rome, to Julian, bishop of Cos.

CAP. I. — Agnovi in dilectionis tuae litteris fraternae charitatis affectum: quod de malis, quae multa et saeva pertulimus, pio nobiscum dolore compateris. Sed utinam haec, quae nos perpeti Dominus aut permisit aut voluit, ad correctionem proficiant servatorum, et ut desinant adversitates, finiantur offensae. Quod utrumque de magna erit misericordia Dei, si et flagella removeat, et ad se suorum corda convertat. Sicut autem fraternitatem tuam ea quae apud nos desaeviit contristavit hostilitas, ita me anxium facit quod in Constantinopolitana Ecclesia, quantum tuae indicant litterae, haereticorum insidiae non quiescunt, et exquisitis occasionibus, hi qui catholicae fidei defensores fuere, vexantur. Nam dum Aetius ab officio archidiaconatus per speciem provectionis amovetur, et in locum ejus Andreas, qui ob haereticorum societatem fuerat abjectus, assumitur; dum beatae

CH. I. — I have recognized in the letter of Your Love the affection of brotherly charity: that you suffer with us in pious grief over the evils, many and cruel, which we have endured. But would that these things, which the Lord has either permitted or willed us to suffer, may profit for the correction of those who have been preserved, and that, as the adversities cease, the offences may be ended. Both of these will come from the great mercy of God, if He both removes the scourges and turns the hearts of His own to Himself. But just as the hostility which raged among us has saddened Your Fraternity, so it makes me anxious that in the Church of Constantinople, as far as your letter indicates, the snares of the heretics are not at rest, and, on contrived pretexts, those who were defenders of the catholic faith are harassed. For while Aetius is removed from the office of archdeacon under the appearance of promotion, and in his place Andrew, who had been cast out for his fellowship with the heretics, is taken up; while [those] of blessed […]

Editors' notes and page, col. 1024

Footnotes

(h) ‹a se removit, abscidat,› · printed under cols 1023–1024 (begins under col 1023, ends under col 1024)

Octo sequentes voculas a Quesnello suppletas omittunt editi cum mss. collect. 12 et exemplar Sichardi.

The printed editions, with the manuscripts of collection 12 and Sichard's copy, omit the following eight little words, supplied by Quesnel.

(i) ‹sollicitudinem› · printed under col 1024

Duo codd. collect. 12 et Vat. 541 cum omnibus vulgatis ante Quesnellum delent meam.

Two manuscripts of collection 12 and Vatican 541, with all the printed editions before Quesnel, delete meam ("my").

(j) ‹quibus volumus› · printed under col 1024

Al., subvenire.

Elsewhere: subvenire.

(k) ‹EPISTOLA› (caption of Letter CXIII) · printed under col 1024

Alias 86. Quae autem antea 113 erat, nunc 141. Scripta 11 Martii an. 453.

Elsewhere 86. The one that was formerly 113 is now 141. Written 11 March in the year 453.

(l) ‹EPISTOLA CXIII.› (before the address line AD JULIANUM EPISCOPUM COENSEM) · printed under col 1024

Exstat in mss. collect. 12, 18 et 24, nec non in exemplari Sichardi.

It survives in the manuscripts of collections 12, 18 and 24, and also in Sichard's copy.

(m) ‹charitatis affectum: quod› · printed under col 1024

Editi anteriores Quesnello cum mss. Vat. 1340, ac Ven. 169 collect. 22 et cum Vat. 544 et Vat. Reginae 139 collect. 24 addunt multis; et similiter Sichardus. Mala, quae multa et saeva hic indicantur, Attilae irruptionem in Italiam respiciunt.

The editions earlier than Quesnel, with the manuscripts Vatican 1340 and Venice 169 of collection 22 [so printed], and with Vatican 544 and Vatican Reginae 139 of collection 24, add multis ("with many"); and Sichard likewise. The evils, "many and cruel", which are indicated here refer to Attila's invasion of Italy.

(n) ‹ad correctionem proficiant› · printed under col 1024

Ita Grim. Al., multorum.

So the Grimani manuscript. Elsewhere: multorum ("of many").

(o) ‹ea quae apud nos› · printed under col 1024

Sic ex eodem Grim. Al., fuit.

So from the same Grimani manuscript. Elsewhere: fuit ("was").

(p) ‹vexantur … et› (before exquisitis) · printed under col 1024

Antiqui vulgati et Sichardus, quaesitis.

The old printed editions and Sichard: quaesitis ("sought").

(q) ‹archidiaconatus› · printed under col 1024

Vide not. 1 Quesn.

See Quesnel's note 1.

Editors' prose

SYNOPSIS. — I. Quod ipsis multa patienti compassus sit, gratias agit, simul de Aetii dejectione expostulans. — II. Julianum CP. in speculis esse vult pro causa fidei. Anatolium ab imperatore esse increpatum. — III. De tumultu monachorum Aegyptiorum et Palestinorum. — IV. De epistola sua et de actis Chalcedonensis synodi in Latinum convertendis.

SYNOPSIS. — I. He thanks [Julian] for having suffered with him as he endured many things, at the same time protesting about the casting down of Aetius. — II. He wants Julian to be on the watch at Constantinople for the cause of the faith. That Anatolius has been rebuked by the emperor. — III. On the tumult of the Egyptian and Palestinian monks. — IV. On his letter and on the translating of the acts of the synod of Chalcedon into Latin.

Page

running head: MAGNI EPISTOLAE. 1024 (continuing S. LEONIS from col 1023)
marginal letters: A ‹vore, contemnat›; B ‹volumus subveniri›; C ‹Sed utinam haec›; D (footnotes) ‹(i) Duo codd.›
old-edition numerals: 1190 before ‹Leo episcopus Romae›
signature: none
other: none

PL 54:1025

memorae Flaviani accusatoribus honor redditur, et piissimi confessoris participes aut discipuli consternuntur, nimis aperte quid episcopo Ecclesiae ipsius placeat demonstratur. In quem pro causae merito differo commoveri; et quid ipse mecum cum suis epistolis agat, quas missurum eum filius noster Aetius indicavit, exspecto: dans locum voluntariae emendationi, qua dolorem meum cupio mitigari. Clementissimo tamen principi et piissimae Augustae de his quae ad custodiam pacis ecclesiasticae pertinent scripsi; quos devotione suae fidei provisuros esse non dubito, ne contra gloriam operis ipsorum, damnata haeresis valeat pullulare.

[…] memory, Flavian, honour is paid to his accusers, and the sharers or disciples of the most pious confessor are cast down, it is shown all too openly what pleases the bishop of that Church. Against him, in accordance with the merit of the case, I defer being moved; and I wait to see what he himself will do with me by his letters, which our son Aetius indicated he would send: giving room for a voluntary amendment, by which I desire my grief to be softened. I have, however, written to the most clement prince and to the most pious Augusta about the things which pertain to the guarding of ecclesiastical peace; and I do not doubt that by the devotion of their faith they will provide that the condemned heresy may not be able to sprout again against the glory of their work.

CAP. II. — Studeat ergo dilectio tua, frater charissime, piam et necessariam curam sollicitudini apostolicae sedis impendere, quae tibi apud se nutrito catholicam contra Nestorianos et Eutychianos haereticos actionem materno jure commendat, ut divino fultus auxilio, speculari de Constantinopolitanae urbis opportunitate non desinas; ne praedictorum dogmatum impius usquam turbo consurgat. Et quia tanta est gloriosorum principum fides, ut confidenter eis possis quae sunt insinuanda suggerere, pietate ipsorum ad utilitatem Ecclesiae universalis utaris. Consulente autem dilectione tua de his in quibus putaveris ambigendum, non deerit relationibus tuis meae responsionis instructio: ut sequestrata earum actione causarum, quae in quibusque Ecclesiis praesulum suorum debent cognitione firmari, hanc specialem curam vice mea functus assumas, ne haeresis vel Nestoriana vel Eutychiana in aliqua parte revirescat: quia in episcopo Constantinopolitano catholicus vigor non est, nec multum aut pro sacramento salutis humanae, aut pro sua est aestimatione

CH. II. — Let Your Love, therefore, dearest brother, be zealous to devote a pious and necessary care to the solicitude of the apostolic see, which by a mother's right commends to you, nurtured in her bosom, the catholic action against the Nestorian and Eutychian heretics, so that, supported by divine help, you may not cease to keep watch from the vantage point of the city of Constantinople, lest the impious whirlwind of the aforesaid doctrines rise up anywhere. And since the faith of the glorious princes is so great that you can confidently suggest to them what ought to be put before them, make use of their piety for the benefit of the universal Church. And when Your Love consults [me] about matters in which you think there is doubt, the guidance of my reply will not be lacking to your reports: so that, setting aside the handling of those cases which in each church ought to be settled by the judgement of their own prelates, you may, acting in my place, take up this special care, that neither the Nestorian nor the Eutychian heresy may grow green again in any part: because in the bishop of Constantinople there is no catholic vigour, nor is he much […] either for the mystery of human salvation or for his own reputation […]

Editors' notes and page, col. 1025

Footnotes

(a) ‹participes aut discipuli› · printed under col 1025

Sic Quesn. ex Grim. Caeteri editi et codices, conteruntur.

So Quesnel from the Grimani manuscript. The other editions and manuscripts: conteruntur ("are crushed").

(b) ‹damnata haeresis› · printed under col 1025

Al., queat.

Elsewhere: queat.

Editi ante Quesn., ut praedictorum dogmatum impius numquam turbo consurgat.

The editions before Quesnel: ut praedictorum dogmatum impius numquam turbo consurgat ("so that the impious whirlwind of the aforesaid doctrines may never rise up").

(d) ‹gloriosorum principum› · printed under col 1025

Al., clementia.

Elsewhere: clementia ("clemency").

(e) ‹utaris.› · printed under col 1025

Ita editi ante Quesn. melius quam apud hunc, consulenti autem dilectioni tuae.

So the editions before Quesnel, better than in him: consulenti autem dilectioni tuae ("but to Your Love, when it consults").

(f) ‹responsionis instructio:› · printed under col 1025

Vulgati ante eumdem Quesn., perperam, ut sequestrata eorum actione, causae, quae in quibuscumque Ecclesiis praesulum suorum debent cognitione firmari, hac speciali cura vice mea functus utaris, ne haeresis, etc. Quesnelli emendationem ex Grimanico nostri codd. collect. 24 confirmant, exceptis postremis vocibus, pro quibus habent aeque bene, hac speciali cura vice mea functus utaris.

The printed editions before the same Quesnel, wrongly: ut sequestrata eorum actione, causae, quae in quibuscumque Ecclesiis praesulum suorum debent cognitione firmari, hac speciali cura vice mea functus utaris, ne haeresis, etc. Our manuscripts of collection 24 confirm Quesnel's emendation from the Grimani manuscript, except for the last words, for which they have, equally well, hac speciali cura vice mea functus utaris ("acting in my place, employ this special care").

(g) printed under this column; its call is in col 1026, set in n1026 (h) printed under this column; its call is in col 1026, set in n1026 (i) printed under this column; its call is in col 1026, set in n1026 (j) printed under this column; its call is in col 1026, set in n1026

Page

running head: 1025 EPISTOLA CXIII. 1026 (across the page)
marginal letters: A ‹memorae Flaviani accusatoribus›; B ‹stolicae sedis impendere›; C ‹revirescat: quia in episcopo›; D (footnotes) ‹cibus, pro quibus habent›
old-edition numerals: 1191 after ‹universalis›
signature: none
other: none

PL 54:1026

sollicitus: cum si quid illi inesset spiritualis industriae, ita et a quibus ordinatus sit, et cui viro successerit cogitare deberet, ut magis beatum Flavianum, quam sui honoris sequeretur auctores. Et ideo cum piissimi principes secundum obsecrationem meam dignati fuerint fratrem Anatolium de his quae merito in querelam veniunt increpare, jungat charitas tua diligentiam suam, ut universa scandala, adhibita plenissima correctione resecentur, et a filii nostri Aetii cesset injuriis. Nam apud catholicum episcopum, etiam si erat quod quacumque de causa succensendum archidiacono videretur, propter fidei reverentiam debuit praetermitti, potius quam locum catholici nequissimus haereticus obtineret. Cum itaque quae sequantur agnovero, tunc manifestius quid agi oporteat aestimabo. Nam interim, dolore cohibito, malui indulgere patientiae, ut locus esset veniae.

[…] concerned: whereas, if there were any spiritual diligence in him, he ought to consider both by whom he was ordained and whom he succeeded, so as to follow the blessed Flavian rather than the authors of his own dignity. And therefore, since the most pious princes, according to my entreaty, have deigned to rebuke brother Anatolius about the things which rightly come under complaint, let Your Charity join its diligence, that all the scandals may be cut off by the application of the fullest correction, and that he may cease from the injuries done to our son Aetius. For with a catholic bishop, even if there were something for which, for whatever cause, it seemed the archdeacon should be censured, it ought to have been passed over out of reverence for the faith, rather than that a most wicked heretic should obtain the place of a catholic. When, therefore, I have learned what follows, I shall then judge more clearly what ought to be done. For meanwhile, restraining my grief, I have preferred to give way to patience, so that there might be room for pardon.

CAP. III. — De Palaestinis vero monachis, qui jam pridem in tumultu dissensionis esse dicuntur, quo adhuc animo moveantur ignoro. Neque cujusquam sermone mihi patefactum est quas causas videantur antefatae praeferre discordiae: utrum scilicet Eutychianae perversitati tali furore famulentur, an implacabiliter doleant episcopum suum in hanc impietatem potuisse traduci, quod contra ipsorum locorum sanctorum testimonia, quibus totus mundus instruitur, ab incarnationis Dominicae veritate desciverit, et quod in aliis per indulgentiam curari placuit, in illo putent non esse veniale. Unde cupio me super his plenius edoceri, ut etiam talium correctioni congrue studeatur: quia aliud est contra fidem impie armari, aliud pro fide immoderatius commoveri. Chartas etiam quas Aetius presbyter ante indicavit

CH. III. — As for the Palestinian monks, who are said to have been for a long time now in the tumult of dissension, I do not know with what intention they are still moved. Nor has it been disclosed to me by anyone's account what causes they seem to put forward for the aforesaid discord: whether, namely, they serve the Eutychian perversity with such fury, or whether they grieve implacably that their bishop could have been led over into this impiety, because, against the testimonies of the holy places themselves, by which the whole world is instructed, he fell away from the truth of the Lord's incarnation, and they think that what it was decided to heal by indulgence in others is not pardonable in him. Hence I desire to be more fully informed about these matters, so that the correction of such men also may be fittingly attended to: for it is one thing to be impiously armed against the faith, another to be too immoderately stirred up for the faith. The papers also which the presbyter Aetius earlier indicated […]

Editors' notes and page, col. 1026

Footnotes

(g) ‹cum piissimi principes› · printed under col 1025

Al., secundum obsecrationes meas. Haec videntur respicere petitionem a Leone propositam epist. 104 ad Marcianum et 105 ad Pulcheriam, quos cap. 4 rogavit ut Anatolii cupiditatem pro Constantinopolitanae sedis praerogativa comprimerent.

Elsewhere: secundum obsecrationes meas ("according to my entreaties"). These words seem to refer to the petition put forward by Leo in Letter 104 to Marcian and 105 to Pulcheria, whom he asked in ch. 4 to restrain Anatolius's ambition for the prerogative of the see of Constantinople.

(h) ‹increpare,› · printed under col 1025

Iidem vulgati male, videat charitas tua diligentia sua. Nostri quatuor codices et Sichardus, vigeat charitas tua diligentia sua. Grimanici codicis lectionem a Quesnello inductam sequimur.

The same printed editions, badly: videat charitas tua diligentia sua ("let Your Charity see to it by its diligence"). Our four manuscripts and Sichard: vigeat charitas tua diligentia sua ("let Your Charity be vigorous in its diligence"). We follow the reading of the Grimani manuscript introduced by Quesnel.

(i) ‹scopum,› · printed under col 1025

Locus hic a Quesnello restitutus ope Grimanici codicis. Caeteri cum editis, etiam si erat utcumque decus sacerdotale, sacerdoti archidiaconus propter fidei reverentiam debuit praemitti, potius quam, etc.

This passage was restored by Quesnel with the help of the Grimani manuscript. The others, with the printed editions: etiam si erat utcumque decus sacerdotale, sacerdoti archidiaconus propter fidei reverentiam debuit praemitti, potius quam, etc. ("even if there was in some way a priestly dignity, the archdeacon ought to have been placed before the priest out of reverence for the faith, rather than", etc.).

(j) ‹dolore cohibito,› · printed under col 1025

Exemplum Sichardi, malim.

Sichard's copy: malim ("I would prefer").

(k) ‹utrum scilicet› · printed under col 1026

Ex epistola 109 ad eumdem Julianum, quam ex codice Ratisponensi publicavimus, liquet Leonem pro Eutychianis habuisse hos monachos qui tot turbas in Palaestina excitaverant. Satis etiam quoad caetera instructus jam ab initio cognoscitur. Quid autem supervenerit, ex quo de eorumdem monachorum mente dubitationem induxerit, plenioremque instructionem desiderarit, ignoramus. Forte Romam fama pertulerat eos monachos qui, Juvenali ejecto, Theodosio intruso favebant, Eutychem palam anathemate condemnare, ut in ipso libello supplici ad Pulcheriam professi fuerant. Vide tom. IV Concil. Ven. edit. collect. 1799. Hinc autem Leoni dubitatio exoriri potuit utrum hi monachi Juvenali episcopo infensi, Eutychiani vere essent, quemadmodum antea putabat; an vero essent catholici, qui nimio rectae fidei zelo abrepti, cum Eutychis antea fautorem, licet correctum, episcopatu indignum arbitrarentur. In hac ergo re ut exactius edoceretur a Juliano petere potuit.

From Letter 109 to the same Julian, which we published from the Regensburg manuscript, it is clear that Leo held these monks, who had stirred up so many disturbances in Palestine, to be Eutychians. It is also known that he was sufficiently informed about the rest from the beginning. But what supervened, from which he came to doubt the mind of these same monks and wanted fuller information, we do not know. Perhaps report had brought to Rome that those monks who, when Juvenal was driven out, favoured the intruded Theodosius, openly condemned Eutyches with anathema, as they had professed in their very petition to Pulcheria. See vol. IV of the Councils, Venice edition, [col.] 1799 (printed "collect."). From this, however, a doubt could arise for Leo whether these monks hostile to Bishop Juvenal were truly Eutychians, as he had previously thought, or whether they were catholics who, carried away by excessive zeal for the right faith, judged a man who had formerly been a supporter of Eutyches, although corrected, unworthy of the episcopate. He could therefore ask Julian that he might be more exactly informed on this matter.

(l) ‹in hanc impietatem› · printed under col 1026

Ita melius apud Quesn. ex ms. Grim., quam in vulgatis aliisque codd., posse traduci, quae contra ipsorum, etc., vel in exemplari Sichardi, non posse traduci, quae, etc. Sermo enim est de Juvenale, qui in pseudosynodo Ephesina Eutychi faverat, postea vero se saniori consilio correxerat, uti traditur epist. 109, c. 4.

So, better, in Quesnel from the Grimani manuscript, than in the printed editions and other manuscripts, posse traduci, quae contra ipsorum, etc., or in Sichard's copy, non posse traduci, quae, etc. For the subject is Juvenal, who at the pseudo-synod of Ephesus had favoured Eutyches, but afterwards had corrected himself "by sounder counsel", as is related in Letter 109, ch. 4.

(m) ‹impie armari,› · printed under col 1026

Vulgati ante Quesn., qui ex Griman. emendavit, cum aliis codd. et Sichardo, aliud in errore quempiam detineri.

The printed editions before Quesnel, who corrected it from the Grimani manuscript, with other manuscripts and Sichard: aliud in errore quempiam detineri ("another for someone to be held in error").

Page

running head: EPISTOLA CXIII. 1026 (continuing 1025)
marginal letters: A ‹sollicitus: cum si quid›; B ‹agi oporteat aestimabo›; C ‹congrue studeatur›; D (footnotes) ‹tychiani vere essent›
old-edition numerals: 1192 after ‹dolore›
signature: none
other: none

PL 54:1027

esse directas, et Breviarium fidei, quod te misisse significas, necdum ad me noveris pervenisse. Unde, si expeditioris occasio se praebuerit perlatoris, libenter habeo, ut si qua est, quae utilis videatur, quam primum ad me mittatur instructio. De Aegyptiis monachis quam quieti, aut cujus sint fidei, scire desidero, et de Alexandrinae Ecclesiae pace quid ad vos veris nuntiis perferatur; ad cujus episcopum vel ordinatores ipsius, seu clericos, qualia scripta direxerim, missis exemplaribus scire te volui. Ad clementissimum quoque principem, et ad religiosissimam Augustam quis nunc meus sermo sit missus, directa exemplaria perdocebunt.

[…] had been sent, and the Breviary of the faith, which you indicate you have sent, know that they have not yet reached me. Hence, if the opportunity of a speedier bearer presents itself, I shall be glad that whatever information there is that seems useful be sent to me as soon as possible. About the Egyptian monks, I desire to know how quiet they are, or of what faith, and what is brought to you by true messengers about the peace of the Church of Alexandria; to whose bishop, or to those who ordained him, or to the clergy, I wished you to know, by sending copies, what sort of letters I have directed. What my message now sent to the most clement prince and to the most religious Augusta is, the copies sent will fully inform you.

CAP. IV. — Utrum autem epistola mea, quam de incarnationis Dominicae, fide incolumi adhuc sanctae memoriae Flaviano, ad dilectionem tuam per Basilium diaconum miseram, fraternitati tuae tradita sit, scire desidero: quoniam suspectum habeo quod de ejus textu nullum umquam indicium reddidisti. Gestorum synodalium, quae omnibus diebus concilii in Chalcedonensi civitate confecta sunt, parum clara propter linguae diversitatem apud nos habetur instructio. Et ideo fraternitati tuae specialiter injungo ut in unum codicem universa facias congregari, in Latinum scilicet sermonem absolutissima intrepretatione translata: ut in nulla parte actionum dubitare possimus, neque ullo modo esse possit ambiguum, quod ad plenam intelligentiam te fuerit studente perductum. Data quinto idus Martii, Opilione viro clarissimo consule.

CH. IV. — But I desire to know whether my letter on the faith of the Lord's incarnation, which, while Flavian of holy memory was still alive and well, I had sent to Your Love by the deacon Basil, has been delivered to Your Fraternity: since I hold it suspect that you have never given any indication about its text. Of the synodal proceedings which were drawn up on all the days of the council in the city of Chalcedon, we have only an unclear knowledge because of the difference of language. And therefore I specially enjoin on Your Fraternity that you have everything gathered into one volume, translated, that is, into the Latin tongue with a most complete rendering: so that we may be in doubt on no part of the proceedings, nor may there in any way be ambiguity about what, by your zeal, has been brought to full understanding. Given on the fifth day before the Ides of March, in the consulship of Opilio, a man of the most illustrious rank.

EPISTOLA CXIV.

LETTER CXIV.

AD EPISCOPOS, QUI IN SANCTA SYNODO CHALCEDONENSI CONGREGATI FUERUNT, DIRECTA.

Addressed to the bishops who were assembled in the holy synod of Chalcedon.

Leo episcopus, sanctae synodo apud Chalcedonem habitae.

Bishop Leo to the holy synod held at Chalcedon.

CAP. I. — Omnem quidem fraternitatem vestram nosse non ambigo, definitionem sanctae synodi, quae ob confirmationem fidei in Chalcedonensi civitate celebrata est, toto corde me fuisse complexum: quia nulla sinebat ratio ut qui unitatem catholicae fidei dolebam ab haereticis fuisse turbatam, non exultanter in integrum rediisse gauderem. Hoc autem non solum ex ipso beatissimae consensionis effectu, sed etiam ex epistolis meis, quas post reditum

CH. I. — I do not doubt that all Your Fraternity knows that I have embraced with my whole heart the definition of the holy synod which was held in the city of Chalcedon for the confirmation of the faith: since no reason allowed that I, who grieved that the unity of the catholic faith had been disturbed by the heretics, should not rejoice exultantly that it had returned to its integrity. And this [you could learn] not only from the very effect of the most blessed agreement, but also from my letters, which after the return […]

Editors' notes and page, col. 1027

Footnotes

(a) ‹esse directas, et› · printed under col 1027

Vide nostras observationes in not. 2 Quesnelli, ubi quid hoc Breviarium fuerit detexisse arbitramur.

See our observations on Quesnel's note 2, where we think we have discovered what this Breviary was.

(b) ‹Unde, si› · printed under col 1027

Nostri codd. cum antiquis vulgatis, expeditior occasio.

Our manuscripts, with the old printed editions: expeditior occasio ("a speedier opportunity").

Magna exstiterat inter Aegyptios dissensio ob ordinationem Proterii, qui in Dioscori depositi locum subrogatus fuerat. Vide Evagrium lib. II, c. 5, et Liberatum in Breviario cap. 14.

A great dissension had arisen among the Egyptians over the ordination of Proterius, who had been put in the place of the deposed Dioscorus. See Evagrius, book II, ch. 5, and Liberatus in the Breviarium, ch. 14.

(d) ‹ad cujus› · printed under col 1027

Hae ad Proterium novum episcopum Alexandrinum litterae desunt. In his Leo pleniorem et manifestiorem fidei expositionem ab eo petiisse videtur, ut colligere licet ex epistola 127, ubi sibi satisfactum fuisse testatur, nec non ex epist. 129, qua acceptis plenioribus a Proterio litteris respondet. Vide etiam epist. 134 et 131, c. 1.

This letter to Proterius, the new bishop of Alexandria, is missing. In it Leo seems to have asked him for a fuller and clearer exposition of the faith, as may be gathered from Letter 127, where he testifies that he has been satisfied, and also from Letter 129, in which he replies on receiving a fuller letter from Proterius. See also Letters 134 and 131, ch. 1.

(e) ‹meus sermo sit› · printed under col 1027

Ita Quesn. ex ms. Griman. Caeterae editiones et alii codd., missa exemplaria.

So Quesnel from the Grimani manuscript. The other editions and other manuscripts: missa exemplaria ("the copies sent").

(f) ‹CAP. IV. — Utrum autem› · printed under col 1027

Indicatur epistola 35.

Letter 35 is meant.

(g) ‹confecta sunt,› (text printed at the head of col 1028, set under this rail by the reading-order rule) · printed under col 1027

Ex hoc loco colligi posse arbitramur integra quidem Graeca gesta Chalcedonensis concilii apud Romanos hoc tempore exstitisse; at propter Graecae linguae diversitatem, quam isti fere ignorabant, parum clara erat eorumdem gestorum apud ipsos instructio. Praecipua nimirum ejusdem concilii capita tantummodo nota erant, Latine reddita ante integram omnium actorum versionem; quae praecipua capita recensebimus in observationibus ad not. 3 Quesnelli in hanc epistolam. Cum vero quae ex his ante scriptas istas Leonis litteras Latinitate donata fuerant, minima pars esset actorum Chalcedonensium, ut omnia haec gesta absolutissima interpretatione redderentur Latine, Leo a Juliano petiit. Id autem ab eo factum non fuisse ostendemus in citatis observat. ad not. 3 Quesnelli.

From this passage we think it can be gathered that the complete Greek acts of the council of Chalcedon existed among the Romans at this time; but "because of the difference of the Greek language", which they were almost ignorant of, their knowledge of those acts was "unclear". Only the chief heads of that council, it seems, were known, rendered into Latin before the complete version of all the acts; these chief heads we shall review in the observations on Quesnel's note 3 on this letter. Since, however, what of these had been given Latin form before this letter of Leo was written was the smallest part of the acts of Chalcedon, Leo asked Julian that all these acts be rendered into Latin "with a most complete translation". That this was not done by him we shall show in the observations cited, on Quesnel's note 3.

(h) ‹EPISTOLA› (caption of Letter CXIV; the call is printed "(b)") · printed under cols 1027–1028 (begins under col 1027, ends under col 1028)

Alias 87. Quae autem antea 114 erat, nunc 143. Scripta 21 Martii an. 453.

Elsewhere 87. The one that was formerly 114 is now 143. Written 21 March in the year 453.

(i) ‹EPISTOLA CXIV.› (before AD EPISCOPOS) · printed under col 1028

Exstat in mss. collect. 5, 11, 12, 17, 18, 19, 21 usque ad 24, et in Sichardi codice, ac in praestantissimo Vat. 1322. Graecam praeterea interpretationem ex cod. Vat. Graeco 1455 erutam nunc primum proferimus.

It survives in the manuscripts of collections 5, 11, 12, 17, 18, 19, 21 to 24, and in Sichard's manuscript, and in the most excellent Vatican 1322. We also now publish for the first time a Greek translation, brought to light from the Vatican Greek manuscript 1455.

(j) ‹the title of Letter CXIV› (call not located in the band read) · printed under col 1028

In tabula collect. 5 c. 92, hic titulus legitur: Ad synodum Chalcedonensem, ut ea tantum valeant quae de fide contra Eutychen decreta sunt: caetera effetanda. In integris mss. collect. Chalcedonensis 17 ex editione Rustici, is hanc inscriptionem praefixit: Epistola sanctissimi et beatissimi atque apostolici, Dei gratia per omnia pleni Leonis papae, omnia gesta sanctae Chalcedonensis synodi firmans, et sola illa infringens, quae per ambitionem Constantinopolitanorum gesta sunt contra Nicaeni statuta concilii. Quae subjecta epistola respondit ad relationem sanctae synodi supra scriptam, quam ille antea praemiserat, nos autem dedimus epist. 98.

In the table of collection 5, ch. 92, this title is read: "To the synod of Chalcedon, that only those things be valid which were decreed about the faith against Eutyches: the rest to be made void (effetanda)." In the complete manuscripts of the Chalcedonian collection 17, from the edition of Rusticus, he prefixed this inscription: "Letter of the most holy and most blessed and apostolic Pope Leo, full of the grace of God in all things, confirming all the acts of the holy synod of Chalcedon, and annulling only those things which were done through the ambition of the Constantinopolitans against the statutes of the council of Nicaea. This letter, set below, replied to the report of the holy synod written above", which he had placed earlier, but which we have given as Letter 98.

(k) ‹Leo episcopus› · printed under col 1028

Ex versione Graeca, Leo archiepiscopus Romae. In editionibus Leonis Quesnello anterioribus, et apud Sichardum primus quidem titulus sic praefertur: Epistola ad Juvenalem et caeteros episcopos, qui in sancta synodo Chalcedonensi congregati fuerunt, directa; at inscriptio exhibetur ut in textu. Mss. collect. 24 in priori titulo Juvenalis nomen omittunt. Alii plerique codd. solam inscriptionem exhibent.

From the Greek version: Leo archiepiscopus Romae ("Leo, archbishop of Rome"). In the editions of Leo earlier than Quesnel, and in Sichard, the first title is set out thus: "Letter addressed to Juvenal and the other bishops who were assembled in the holy synod of Chalcedon"; but the address is shown as in the text. The manuscripts of collection 24 omit Juvenal's name in the first title. Most other manuscripts show only the address.

(l) ‹nosse non ambigo,› · printed under col 1028

Mss. collect. Chalcedon. Ratisp. et Vat. collect. 11, definitiones, sicut etiam in epistola sequenti cap. 1. Mox sanctae fidei in Vat. 1322

The manuscripts of the Chalcedonian collection, the Regensburg and the Vatican manuscript of collection 11: definitiones ("definitions"), as also in the following letter, ch. 1. Next, sanctae fidei ("of the holy faith") in Vatican 1322.

(m) ‹beatissimae consensionis› · printed under col 1028

Hanc lectionem, de qua Quesnellus not. 2, nostri quoque codices approbant. Solum quaedam editiones, forte errore typographorum, affectu.

This reading, about which Quesnel's note 2 speaks, our manuscripts also support. Only certain editions, perhaps by a printers' error, have affectu ("affection").

Editors' prose

SYNOPSIS. — I. Se consentire his quae Chalcedone circa fidem constituta sunt. — II. Numquam id a se ratum esse habendum, quod adversus Nicaenos canones ibidem actum est.

SYNOPSIS. — I. That he assents to what was established at Chalcedon concerning the faith. — II. That what was done there against the Nicene canons will never be held valid by him.

Page

running head: 1027 S. LEONIS MAGNI EPISTOLAE. 1028 (across the page)
marginal letters: A ‹esse directas› (shared with col 1028, beside ‹memoriae Flaviano›); B ‹Leo episcopus, sanctae synodo›; C (footnotes) ‹ordinationem Proterii›; D (footnotes) ‹nium actorum versionem›
old-edition numerals: 1193 after ‹ordinatores›; 1194 before ‹Gestorum synodalium› (printed in col 1028, set under this rail); 1195 after ‹quia nulla›
signature: none
other: page 519 has two columns (the end of Letter CXIII in both), then a full-width band (caption EPISTOLA CXIV, address line, synopsis), then two columns (Leo's Latin left, the Greek version right). By the reading-order rule (cols 703/704), the end of CXIII at the head of col 1028 is set under THIS rail, followed by the caption and the Latin of CXIV; col 1028 is rail-only (its lower half is the Greek version, in n1028). The last word of this column, ‹re-›, is completed as ‹reditum› from the top of col 1029 and set whole here. The caption's call is printed "(b)" but answers note (h).

PL 54:1028

Editors' notes and page, col. 1028

Footnotes

(g) printed under col 1027; its call stands at the head of this column, in text set under the col 1027 rail (reading-order rule), set in n1027 (h) begins under col 1027 and ends under this column; its call is in the caption of Letter CXIV, set in n1027 (i) printed under this column; its call is in the caption of Letter CXIV, set in n1027 (j) printed under this column; it concerns the title of Letter CXIV, set in n1027 (k) printed under this column; its call is in col 1027, set in n1027 (l) printed under this column; its call is in col 1027, set in n1027 (m) printed under this column; its call is in col 1027, set in n1027

(1) ‹ἐπειδὴ› (Greek version of Letter CXIV) · printed under col 1028

Haec particula δὲ huic loco importunissima, ideoque delenda, aut in δὴ commutanda.

This particle δὲ is most unsuitable in this place, and is therefore to be deleted, or changed to δὴ.

Ancient version (Greek)

Greek version of Letter CXIV (Leo to the synod of Chalcedon), printed in the right column beside Leo's Latin, which is layer 1 (set under the col 1027 rail); per the editors' note (i), a translation first published by them from Vat. Graec. 1455. It continues in col 1030. No English. Λέων ἀρχιεπίσκοπος Ῥώμης τῇ ἐν Χαλκηδόνι ἁγίᾳ συνόδῳ. Πᾶσαν μὲν τὴν ἀδελφότητα ὑμῶν εἰδέναι οὐκ ἀμφιβάλλω τοὺς ὅρους τῆς ἁγίας συνόδου ἥτις διὰ τὸ βεβαιωθῆναι τὴν πίστιν ἐν τῇ Χαλκηδονίων πόλει γεγένηται, ὅλῃ ψυχῇ με περιπλέκεσθαι· ἐπειδὴ δὲ οὔτε εἷς λόγος συνεχώρει, ἵν' ἐγὼ, ὅστις τὴν ἕνωσιν τῆς καθολικῆς πίστεως παρὰ τῶν αἱρετικῶν τεταραγμένην ἔπασχον μὴ εἰς τὸ ὑγιὲς ἀποκατασθῆναι χαρείην· τούτου δὲ οὐ μόνον ἐξ αὐτοῦ ἔργου τῆς μακαρίας συναινέσεως, ἀλλὰ γὰρ καὶ ἐκ τῶν ἐπιστολῶν τῶν ἐμῶν ἃς μετὰ τὴν ἐπάνοδον τῶν

Page

running head: S. LEONIS MAGNI EPISTOLAE. 1028 (across the page from col 1027)
marginal letters: A ‹memoriae Flaviano, ad dilectionem›; B ‹Λέων ἀρχιεπίσκοπος›; C (footnotes) ‹ferimus› (end of note (i)); D (footnotes) ‹cta; at inscriptio exhibetur›
old-edition numerals: 1194 before ‹Gestorum synodalium› (text set under the col 1027 rail); 1196 after ‹ἕνωσιν› (Greek version)
signature: none
other: the upper half of this column finishes Letter CXIII and is set under the col 1027 rail (reading-order rule at the full-width caption band); below the band this column holds only the Greek version of CXIV, so its part file is rail-only. Greek call 1 stands before ‹δὲ›.

PL 54:1029

meorum ad Constantinopolitanae urbis antistitem dedi, potuissetis agnoscere, si vobis responsionem sedis apostolicae manifestare voluisset. Ne ergo per malignos interpretes dubitabile videatur atrum quae in synodo Chalcedonensi per unanimitatem vestram de fide statua sunt approbem, haec ad omnes fratres et coepiscopos nostros, qui praedicto concilio interfuerunt, scripta direxi, quae gloriosissimus et clementissimus princeps, sicut poposci, in notitiam vestram mittere pro catholicae fidei amore dignabitur: ut et fraterna universitas, et omnium fidelium corda cognoscant me non solum per fratres, qui vicem meam exsecuti sunt, sed etiam per approbationem gestorum synodalinm, propriam vobiscum unisse sententiam: in sola videlicet causa fidei, quod saepe dicendum est, propter quam generale concilium, et ex praecepto Christianorum principum, et ex consensu apostolicae sedis placuit congregari; ut damnatis haereticis, qui corrigi noluissent, nulla penitus resideret de vera Domini nostri Jesu Christi incarnatione dubitatio.

[…] of my [brethren] I gave to the bishop of the city of Constantinople, you could have learned, if he had been willing to make known to you the reply of the apostolic see. Lest, then, through malicious interpreters it should seem doubtful whether I approve what was decreed concerning the faith in the synod of Chalcedon by your unanimity, I have directed writings to this effect to all our brethren and fellow bishops who took part in the aforesaid council, which the most glorious and most clement prince, as I have asked, will deign to send to your notice out of love for the catholic faith: so that both the whole brotherhood and the hearts of all the faithful may know that I have united my own judgement with you, not only through the brethren who acted in my stead, but also through my approval of the synodal proceedings; namely in the cause of the faith alone, as must often be said, on account of which it pleased [all] that a general council should be assembled, both by the command of Christian princes and with the consent of the apostolic see; so that, the heretics who had refused to be corrected being condemned, no doubt whatever should remain concerning the true incarnation of our Lord Jesus Christ.

Unde si quis umquam ausus fuerit vel Nestorii tueri perfidiam, vel Eutychis ac Dioscori impium dogma defendere, a catholicorum communione resecetur; nec habeat ejus corporis participationem, cujus abnegat veritatem, fratres charissimi.

Hence, if anyone should ever dare either to uphold the faithlessness of Nestorius or to defend the impious dogma of Eutyches and Dioscorus, let him be cut off from the communion of catholics; and let him have no share in that body whose truth he denies, dearest brethren.

CAP. II. — De custodiendis quoque sanctorum Patrum statutis, quae in synodo Nicaena inviolabilibus sunt fixa decretis, observantiam vestrae sanctitatis admoneo, ut jura Ecclesiarum, sicut ab illls 318

CHAP. II. — I also admonish your holiness to the observance of the ordinances of the holy Fathers which were fixed by inviolable decrees in the synod of Nicaea, that the rights of the Churches, as by those 318 […]

Editors' notes and page, col. 1029

Footnotes

(a) ‹manifestare voluisset› · printed under col 1029

In Rustici codicibus additur: Sed quia in eisdem litteris ea quae per occasionem synodi male sunt attentata reprehenderam, maluit praedictus antistes meam gratulationem tacere, quam suum ambitum publicare. Ne ergo, etc. Nos quinque Rustici codices vidimus, Chig. 483, tres Vat. 1323, 4166 et 5405, ac vetustissimum Veron. 57, et in omnibus hanc additionem invenimus. Duos alios codices ejusdem Rustici Corbeiensem ac Divionensem cum eodem additamento allegat Baluzius, qui tamen fatetur, ista verba, quamvis consequenter scripta, divisa tamen ac separata esse a textu epistolae in antiquis exemplaribus. Addita ergo videntur a Rustico in marginali notatione, ex qua dein irrepserunt in textum. Sumpsit vero illa ex sequenti epistola 115, quam ejus collectio non praefert. In omnibus autem mss. diversarum collectionum haec verba desunt; immo praetermittuntur etiam in Graeca versione, quae ex originali in Orientem misso derivat, nec non in antiquissimo Vat. cod. 1322, qui licet Chalcedonensem synodum ex editione, non tamen integra, Rustici exhibeat, hanc tamen epistolam non recepit ex Rustico: affertur enim haec in principio codicis, quod alio charactere exaratum, cum editione Rustici nihil commune habet. Vide not. 3 Quesn.

In the manuscripts of Rusticus there is added: "But since in the same letter I had reproved what had been wrongly attempted on the occasion of the synod, the aforesaid bishop preferred to keep silent about my congratulation rather than make public his own ambition. Lest then," etc. We have seen five manuscripts of Rusticus, Chig. 483, three Vatican ones, 1323, 4166 and 5405, and the very old Veron. 57, and in all of them we found this addition. Baluze cites two other manuscripts of the same Rusticus, that of Corbie and that of Dijon, with the same addition, but he admits that these words, although written continuously, are nevertheless divided and separated from the text of the letter in the ancient copies. They seem, therefore, to have been added by Rusticus in a marginal note, from which they afterwards crept into the text. He took them, moreover, from the following letter, 115, which his collection does not present. But in all the manuscripts of the various collections these words are missing; indeed they are omitted also in the Greek version, which derives from the original sent to the East, and likewise in the very ancient Vatican manuscript 1322, which, although it presents the synod of Chalcedon from the edition of Rusticus (though not a complete one), did not take this letter from Rusticus: for it is given at the beginning of the manuscript, which, written in another hand, has nothing in common with the edition of Rusticus. See Quesnel's note 3.

(b) ‹manifestare voluisset› · call before "Ne ergo" · printed under col 1029

Haec refert Pelag. II, in epistola 2, ad episcopos Istriae.

Pelagius II quotes these words in his letter 2, to the bishops of Istria.

Apud Pelagium II, epist, 2, ad episcopos Istriae. approbarim.

In Pelagius II, letter 2, to the bishops of Istria: "approbarim" [I may approve].

(d) ‹princeps, sicut› · printed under col 1029

Ita cum Pelagio II omnes nostri codd., excepto Vat. 1322, qui cum editis ante Quesn., poposcit. Confer notam ejus 4.

So all our manuscripts, together with Pelagius II, except Vat. 1322, which with the editions before Quesnel has "poposcit" [he asked]. Compare his note 4.

(e) ‹per fratres, qui› · printed under col 1029

Codd. collect, 17 Chalc., tum nostri tum Baluzii, vices meas.

The manuscripts of collection 17, the Chalcedonian, both ours and Baluze's: "vices meas" [my stead, plural].

(f) ‹propriam vobiscum› · printed under col 1029, running over under col 1030

Sic eum ms. Grim. etiam Ratisp. et codd. Rustici. Alias, iniisse. Pelagius hunc locum similiter legisse traditur a Quesnello nota 5. Sane Romana editio et caeterae, quae postea prodierunt ante Labbeum, habent iniisse, sicut iniisse etiam legitur in epist. 3 ejusdem Pelagii, ubi idem Leonis testimonium inseritur. At Baronius, qui primus hanc Pelagii epistolam ex codice Nicolai Fabri edidit. et Labbeus. qui veterem lectionem revocavit, sic expresserunt hunc locum, ut in eodem codice Fabri postea Colbertino 4064, Baluzio teste, scribitur vobiscum munisse; cui lectioni affinis est illa ipsius epistolae Leonis expressa in Vat. 1322 vobis communisse; ubi postrema syllaba cum vocis vobiscum perperam mutatam in com peperit communisse; quo errore emendato, ut par est, detegitur vera laudatorum codicum lectio vobiscum unisse quam etiam Graeca interpretatio confirmat.

So, with the Grimani manuscript, also the Regensburg one and the manuscripts of Rusticus. Elsewhere "iniisse" [to have entered upon]. Pelagius is said by Quesnel, note 5, to have read this passage in the same way. Indeed the Roman edition and the others that appeared afterwards before Labbe have "iniisse", as "iniisse" is also read in letter 3 of the same Pelagius, where the same testimony of Leo is inserted. But Baronius, who first edited this letter of Pelagius from the manuscript of Nicolas Fabri, and Labbe, who restored the old reading, rendered this passage as it is written, by Baluze's testimony, in the same manuscript of Fabri, later Colbert 4064: "vobiscum munisse"; akin to this reading is that of Leo's letter itself as given in Vat. 1322, "vobis communisse", where the last syllable "cum" of the word "vobiscum", wrongly changed into "com", produced "communisse"; when this error is corrected, as is right, the true reading of the manuscripts cited is disclosed, "vobiscum unisse" [to have united with you], which the Greek translation also confirms.

(g) ‹ex praecepto› · printed under col 1030; its call is in this column

Cod. Ratisp. cum Pelagio II, Christianissimorum

The Regensburg manuscript, with Pelagius II: "Christianissimorum" [most Christian].

(h) ‹placuit congregari;› · printed under col 1030; its call is in this column

Editi ante Qnesn., deleto ut habebant damnatis haereticis, qui si corrigi voluissent. Emendationem Quesnelli ex ms. Grimanico nostri codd. collect. Chalcedon. Ratisp. et Vat. 13⟨2⟩2: ac alius Vat. collect 11 approbant. Vindebon, collect. 5 pariter suffragatur; solum enim ante verbum corrigi addit sic.

The editions before Quesnel, deleting "ut", had "damnatis haereticis, qui si corrigi voluissent" [the heretics being condemned, who, if they had been willing to be corrected]. Quesnel's emendation from the Grimani manuscript is approved by our manuscripts of the Chalcedonian collection, the Regensburg one and Vat. 1322, and another Vatican of collection 11. The Vienna manuscript of collection 5 likewise supports it; for it only adds "sic" before the word "corrigi".

(i) ‹Unde si quis› · printed under col 1030; its call is in this column

Cod. Ratisp., usquam. Paulo post secernetur pro resecetur in mss. collect. Chalcedon. tum nostris tum Baluzii.

The Regensburg manuscript: "usquam" [anywhere]. A little after, "secernetur" [he shall be separated] for "resecetur" in the manuscripts of the Chalcedonian collection, both ours and Baluze's.

(j) ‹abnegat veritatem,› · printed under col 1030; its call is in this column

In antiquioribus vulgatis Leonis, sicut et in mss collect. 24 deerant voces fratres charissimi, quas alii codices et editi praeferunt, sicut etiam interpretatio Graeca.

In the older printed editions of Leo, as also in the manuscripts of collection 24, the words "fratres charissimi" were missing; other manuscripts and editions present them, as does the Greek translation too.

Footnotes

(f) continued under this column from col 1029, set in n1029; notes (g), (h), (i), (j) are printed under this column; their calls are in col 1029, set in n1029.

1 ‹πρὸς τὸν› (Greek version) · printed under col 1030 Lege aut, τῶν Κωνσταντινουπολιτῶν, ut, τῆς Κωνσταντινουπόλεως.

Read either τῶν Κωνσταντινουπολιτῶν [of the Constantinopolitans] or τῆς Κωνσταντινουπόλεως [of Constantinople].

2 ‹ἀπόκρισιν φανερῶσαι› (Greek version) · printed under col 1030 Lege., ἐβουλήθη.

Read ἐβουλήθη [he wished].

3 ‹ἀμφίβολον δόξῃ, πότερον› (Greek version) · printed under col 1030 Locus mutilus et corruptus, quem sic redintegres: Ἅπερ ἐν τῇ συνόδῳ τῇ ἐν Χαλκηδόνι διὰ τῆς ὁμοφωνίας ὑμῶν, περὶ τῆς πίστεως τετύπαιτω, †ἐπικυρῶιο. ταῦτα, etc.

A mutilated and corrupt passage, which you may restore thus: "What was defined concerning the faith in the synod at Chalcedon through your unanimity, [I] confirm(?); these things," etc.

Ancient version (Greek)

διαφερόντων μοι πρὸς τὸν τῆς Κωνσταντινουπολιτῶν ἐπίσκοπον διεπεμψάμην, δύνασθε καταμαθεῖν, εἴπερ τοῦ ἀποστολικοῦ θρόνου τὴν ἀπόκρισιν φανερῶσαι ἐβουλήθην. Ἵνα τοίνυν μὴ διὰ τῶν κακοθελῶν ἑρμηνευτῶν ἀμφίβολον δόξῃ, πότερον συνόδῳ τῇ ἐν Χαλκηδόνι διὰ τῆς ὁμοφωνίας ἡμῶν περὶ τῆς πίστεως τετύπωται, ταῦτα πρὸς πάντας τοὺς ἀδελφοὺς ἡμῶν καὶ συνεπισκόπους, οἵτινες ἐν τῇ προλεχθείσῃ συνόδῳ γεγόνασι, γράμματα ἐξαπέσταλκα, ἅτινα ὁ ἐπίδοξος καὶ φιλανθρωπότατος βασιλεὺς, καθὼς ᾔτησα, εἰς γνῶσιν ὑμετέραν πέμψαι κατὰ τὸν ἔρωτα τῆς καθολικῆς πίστεως καταξιώσει· ὡς ἂν καὶ πάντες οἱ ἀδελφοὶ, καὶ πάντων τῶν ἀπίστων αἱ ψυχαὶ μάθοιεν ἐμὲ μὴ μόνον διὰ τῶν διακόνων μου, οἵτινες ἐτοποτήρησαν, ἀλλὰ γὰρ καὶ διὰ τῆς συναινέσεως τῶν συνοδικῶν ὑπομνημάτων τὴν ἰδίαν μου ὑμῖν ἑνῶσαι γνώμην. Ἐν μόνῃ δηλαδὴ τῆς πίστεως αἰτίᾳ (ὅπερ πολλάκις λεκτέον ἐστι) δι' ἣν τὸ γενικὸν συνέδριον καὶ ἀπὸ προστάγματος Χριστιανῶν βασιλέων καὶ ἀπὸ συναινέσεως τοῦ ἀποστολικοῦ θρόνου ἤρεσε συναθροισθῆναι· ὡς ἂν κατακριθέντων τῶν αἱρετικῶν, οἵτινες διορθωθῆναι οὐκ ἠνέσχοντο, μηδεμία περιλιμπάνηται ἀμφιβολία περὶ τῆς ἀληθοῦς τοῦ δεσπότου ἡμῶν Ἰησοῦ Χριστοῦ σαρκώσεως. Ὅθεν εἴ τις ποτὲ τολμήσει τὴν Νεστορίου ἀπιστίαν ἀσφαλίζεσθαι, ἢ Ἐτυχοῦς ἢ Διοσκόρου τὸ ἀσεβὲς δόγμα ἐκδικεῖν, ἀπὸ τῆς τῶν καθολικῶν κοινωνίας ἀποκοπείη, μήτε ἐχέτω τούτου τοῦ σώματος κοινωνίαν, οὗτινος ἤρνηται τὴν ἀλήθειαν, ἀδελφοὶ τιμιώτατοι. Περὶ τοῦ φυλαχθῆναι ὁμοίως τῶν ἁγίων πατέρων τοὺς κανόνας, οἵτινες ἐν τῇ τῆς Νικα⟨έ⟩ων συνόδῳ ἀτρέπτοις δόγμασι συντέθεινται, τὴν παρατήρησιν τῆς ὑμετέρας ἁγιωσύνης