PL 54 · cols. 1098–1101

Leo the Great, Letters

Letters CXXXVI–CXXXVIII

charissime, est, quod dilectio tua id profitetur sibi displicere, quod tunc etiam placere non debuit. Sufficit in gratiae communis regressum professio dilectionis tuae, et attestatio principis Christiani. Nec videtur tarda correctio, cui tam venerabilis assertor accessit. Abjiciatur penitus inconcessi juris, qui dissensionem fecerat, appetitus. Sufficiant limites, quos sanctorum Patrum providentissima decreta posuerunt: ut quieta sit suis meritis et antiquis privilegiis dignitas omnium sacerdotum. Renovetur et maneat in te Dominicae charitatis affectio, ad quam dilectionem tuam saepius cohortatus sum, cum fratre et coepiscopo nostro Juliano, qui communem gratiam semper optavit; cujus industria et sollicitudines tuae relevabuntur, ei fides catholica munietur. Super omnia autem fraterna charitate hortor et moneo ut ea quae ad gloriam vel ad munimen pertinent sacerdotalis officii, Nicaenorum canonum universalis Ecclesiae pacem servantia decreta custodias. Sic enim inter Domini sacerdotes inviolata charitas permanebit, si paribus studiis, quae sunt a sanctis Patribus constituta, servetur. Data iv kalendas Junii, Aetio et Studio viris clarissimis consulibus.

[…] dearest, that your beloved self professes that this displeases you, which ought not to have pleased you even then. For a return to our common goodwill the profession of your beloved self suffices, together with the attestation of the Christian prince. Nor does a correction seem late which has gained so venerable a guarantor. Let the craving for an ungranted right, which had caused the dissension, be cast off entirely. Let the limits suffice which the most provident decrees of the holy Fathers have set, so that the dignity of all priests may rest undisturbed in its own merits and ancient privileges. Let the affection of the Lord's charity be renewed and remain in you, to which I have often exhorted your beloved self, together with our brother and fellow bishop Julian, who has always desired our common goodwill; by whose diligence your cares will be lightened, and [printed ei] the Catholic faith will be fortified. But above all I exhort and admonish you with brotherly charity to guard those things which pertain to the glory or the defence of the priestly office, the decrees of the Nicene canons which preserve the peace of the universal Church. For so charity will remain inviolate among the priests of the Lord, if what has been established by the holy Fathers is kept with equal zeal. Given on the fourth day before the kalends of June, in the consulship of the most illustrious men Aetius and Studius.

EPISTOLA CXXXVI.

LETTER CXXXVI.

AD MARCIANUM AUGUSTUM.

TO MARCIAN AUGUSTUS.

De correctione Anatolii.

On the correction of Anatolius.

LEO episcopus MARCIANO Augusto.

Leo, bishop, to Marcian Augustus.

CAP. I. — Litterarum clementiae vestrae multiplex gratia debita a me veneratione suscepta est, et gratulanter agnovi quam piam curam Christianae religionis, ut consuevistis, habeatis; cum inter Domini sacerdotes eam vultis firmare concordiam, quae et universali Ecclesiae et divino apta sit cultui. Illa enim probabilis pax et charitas vera est, quam plenissime beatus apostolus praedicat dicens; Charitas de corde puro, et conscientia bona, et fide non ficta (I Tim. I, 5). Obsequens itaque et libenter assentiens sanctis vestrae pietatis hortatibus, fratris et coepiscopi mei Anatolii scriptis reciproco, ut debui, sermone respondi, qui cessationem alloquii mei suo silentio debuit imputare: cum ad litteras meas, quibus cum fraterna charitate monueram ut a reprehensibili ambitione discederet, ulterius respondere neglexit. Ego vero, qui apud illum tacui, clementiae

CHAP. I. — The manifold kindness of your clemency's letter has been received by me with due veneration, and I have recognized with joy what pious care you have, as you are accustomed, for the Christian religion, since you wish to establish among the priests of the Lord that concord which befits both the universal Church and the divine worship. For that peace is commendable and that charity true which the blessed apostle proclaims most fully, saying: Charity from a pure heart, and a good conscience, and faith unfeigned (1 Tim. 1:5). Obeying, therefore, and gladly assenting to the holy exhortations of your piety, I have answered the letter of my brother and fellow bishop Anatolius with a reply in return, as I ought; he should have imputed the interruption of my converse to his own silence, since he neglected to reply any further to my letter, in which I had admonished him with brotherly charity to depart from a reprehensible ambition. But I, who was silent towards him, your clemency […]

Editors' notes and page, col. 1098

Footnotes

(f) ‹servetur. Data› · printed under col 1097, running on under col 1098

Cod. Barb. collect. 11, notante Quesnello in margine, iv nonas Julii, male, quippe Vat. 3791 ejusdem collect. 11. cum caeteris aliarum collectionum mss., habent, iv kal. Junii, eademque dies signatur in epistola sequenti, quae simul scripta et transmissa fuit.

The Barberini manuscript of collection 11, as Quesnel notes in the margin, iv nonas Julii, wrongly, since Vatican 3791 of the same collection 11, with the other manuscripts of other collections, have iv kal. Junii; and the same day is marked in the following letter, which was written and sent at the same time.

(g) ‹EPISTOLA› · printed under col 1098

Alias 107. Quae autem antea 136 erat, nunc 168. Scripta 29 Maii an 454.

Formerly 107. The one that was formerly 136 is now 168. Written 29 May in the year 454.

(h) ‹AD MARCIANUM AUGUSTUM› · printed under col 1098 (the call in the heading is printed "(b)"; the note is printed "(h)")

Hanc epistolam primus edidit Lucas Holstenius ex mss. Barb. 3336 collect. 16. Eamdem emendavit Quesnellus ex Grim. collect. 18. Nos invenimus in Ratisponensi collect. 19, ex quo non pauca restituimus.

Lucas Holstenius first published this letter from the Barberini manuscript 3336 of collection 16. Quesnel emended it from the Grimani manuscript of collection 18. We found it in the Regensburg manuscript of collection 19, from which we have restored not a few things.

(i) ‹qui cessationem alloquii mei suo silentio› · printed under col 1098

Codd. Barb. et Ratisp. cum Holstenio, potuit.

The Barberini and Regensburg manuscripts, with Holstenius, potuit.

Editors' prose

SYNOPSIS. — I. Cur Anatolio scribere intermiserit. — II. Quibus conditionibus illi reconcilietur. — III. De Andrea ab archidiaconatu dejecto, et Juliano commendato. — IV. Ut Carosus monachus compescatur.

SYNOPSIS. — I. Why he stopped writing to Anatolius. — II. On what conditions he is reconciled to him. — III. On Andrew, deposed from the archdeaconate, and on Julian, who is commended. — IV. That the monk Carosus be restrained.

Page

running head: 1097 EPISTOLAE CXXXVI. 1098 (across the page; this column carries "[EPISTO]LAE CXXXVI. 1098")
marginal letters: A ‹charissime, est, quod›; B ‹omnia autem fraterna charitate›; C ‹CAP. I. — Litterarum clementiae›; D ‹hensibili ambitione discederet›
old-edition numerals: 1279 after ‹gratiae›; 1280 after ‹consuevistis,›
signature: 35
other: Letter CXXXV ends and Letter CXXXVI (Leo to Marcian) begins in this column. The italic sub-caption "De correctione Anatolii." is title-like and is set in layer 1; the synopsis (no call) is here. Col 1098 ends on "clementiae", no hyphen.

PL 54:1099

vestrae pro pace universalis Ecclesiae quae essent profutura suggerere pro mea cura non destiti. Nam et vestra mansuetudo insinuationem meam tam libenter accepit, ut et semper rescribere dignaretur, et haec ageret ut quae nunc correcta sunt vestrae gloriae debeantur: quod tales nunc misit epistolas, quibus notabilem ambitus culpam aliis potius quam sibi assereret deputandam.

[…] of Your Clemency, I have not ceased, out of my concern, to suggest what would be profitable for the peace of the universal Church. For Your Meekness too received my representation so willingly that it both deigned always to write back and so acted that what has now been corrected is owed to Your Glory: in that he [Anatolius] has now sent such letters, in which he declared that the notable fault of ambition was to be ascribed to others rather than to himself.

Cap. II. — Agnoscat ergo, Auguste venerabilis, praedictus antistes quanto amplius humilitate quam elatione crescatur, et memor limitum paternorum salubritatem canonum ad pacem universalis Ecclesiae conditorum ea qua debet in posterum observatione custodiat; defensioni quoque catholicae fidei indeinenter i nviliget, pro custodia Dominici gregis diligentes praetendat excubias, utatur in omnibus devotissimo vestrae pietatis auxilio, et si quid usquam sub catholico nomine hostilium fraudum latet, id prodendum gloriae vestrae instanter indaget. Qui enim sacrilegum errorem a longinquioribus quoque provinciis expulistis, et ad veritatis lucem contenebrata Palaestinorum corda revocastis, quomodo eum sub vestrae fidei radiis spirare patiemini? cum etiam per Aegyptum, Deo vos in omnibus adjuvante, celerius credamus omnes pravi dogmatis exstinguendas esse reliquias. Benigne enim his consulitis, quibus licentiam exsecrabilis erroris aufertis.

Chap. II. — Let the aforesaid prelate therefore recognize, venerable Augustus, how much more one grows through humility than through pride; and, mindful of the fathers' boundaries, let him guard hereafter, with the observance he owes, the wholesome rule of the canons founded for the peace of the universal Church; let him also watch unceasingly over the defence of the catholic faith, let him keep diligent watch for the guarding of the Lord's flock, let him use in all things the most devoted help of Your Piety, and if anything of hostile frauds lies hidden anywhere under the catholic name, let him urgently search it out, to be disclosed to Your Glory. For you who have driven a sacrilegious error even from the more distant provinces, and have called the darkened hearts of the Palestinians back to the light of truth, how will you suffer it to breathe under the rays of your faith? since we believe that throughout Egypt too, with God helping you in all things, all the remnants of the depraved doctrine will very soon be extinguished. For you kindly provide for those from whom you take away the licence of an execrable error.

Cap. III. — Gaudeo itaque, gloriose, quae perturbata fuerant esse composita; cum et memoria beati Flaviani in consolationem discipulorum ejus excolitur, cum Andreas ab archidiaconi ministerio submovetur, cum postremo a sanctorum Patrum injuria temperatur, et a violandis canonibus abstinetur: ut regnum vestrum Christo regnante tranquillum, Christo defendente sit validum. Unde cum per omnia me clementiae vestrae parere delectet, fratris mei Anatolii charitatem toto corde suscipio. Amabilem fidumque se praebeat, et ab ea quam illi spondeo charitate, nulla se deinceps varietate dissociet, eos sibi sincera affectione conjungens, quos catholicae fidei probavimus defensores. Habet in omnibus vestrae pietatis quod sequatur exemplum; maxime cum benignitatis vestrae adjuvetur

Chap. III. — I rejoice therefore, glorious [Emperor], that what had been disturbed has been set in order; since the memory of blessed Flavian is honoured for the consolation of his disciples, since Andrew is removed from the ministry of archdeacon, since, finally, there is restraint from wronging the holy Fathers and abstention from violating the canons: so that your reign, with Christ reigning, may be tranquil, and with Christ defending, strong. Hence, since it delights me to obey Your Clemency in all things, I receive the charity of my brother Anatolius with my whole heart. Let him show himself amiable and faithful, and let him not henceforth sever himself by any inconstancy from the charity which I pledge to him, joining to himself with sincere affection those whom we have approved as defenders of the catholic faith. He has in all things the example of Your Piety to follow; especially as he is aided by the […] of your benignity

Editors' notes and page, col. 1099

Footnotes

(a) ‹insinuationem meam› · printed under col 1099

Ex cod. Barb. et Holstenio additur particula tam, quam sequens ut videtur exigere. Similiter et ante semper ex iisdem adjecimus.

From the Barberini manuscript and Holstenius the particle tam is added, which the following ut seems to require. Likewise we have added et before semper from the same sources.

(b) ‹vestrae gloriae debeantur› · printed under col 1099

Ita Holstenius et cod. Ratisp. Apud Quesnellum qui tales; male: neque enim imperatoris, de quo contextus loquitur, sed Anatolii epistola 132 indicatur.

So Holstenius and the Regensburg manuscript. In Quesnel, qui tales; wrongly: for it is not a letter of the emperor, of whom the context speaks, but Anatolius's letter 132 that is indicated.

Ita cum Quesn. noster Ratisp. Cod. Barb., indiget; Holstenius ex ingenio correxit, indicet.

So our Regensburg manuscript, with Quesnel. The Barberini manuscript has indiget; Holstenius corrected by conjecture to indicet.

(d) ‹sub vestrae fidei radiis› · printed under col 1099

Holstenius cum ms. Barb., sperare, et in margine: Forte, spirare. Id Quesnellus recepit ex Grimanico, cui noster cod. Ratisp. astipulatur. Mox Barb., patiamini Quesn., patimini Ratisp., patemini, pro quo melius Holst., patiemini.

Holstenius, with the Barberini manuscript, has sperare, and in the margin: "Perhaps spirare." Quesnel adopted that from the Grimani manuscript, with which our Regensburg manuscript agrees. Next, the Barberini has patiamini, Quesnel patimini, the Regensburg patemini, for which Holstenius better reads patiemini.

(e) ‹memoria beati Flaviani› · printed under col 1099

Ita Ratisp. Quesn., in consolatione.

So the Regensburg manuscript. Quesnel has in consolatione.

(f) ‹regnante tranquillum› · printed under col 1099

Ratisp. hoc loco delet, Christo.

The Regensburg manuscript omits Christo at this place.

(g) printed under this column; its call is in col 1100, set in n1100. (h) printed under this column; its call is in col 1100, set in n1100.

Page

running head: 1099 S. LEONIS MAGNI EPISTOLAE. 1100 (across the page; this column carries 1099)
marginal letters: A ‹vestrae pro pace universalis›; B ‹diligentes praetendat excubias›; C ‹movetur, cum postremo›; D ‹(b) Ita Holstenius› (beside the footnotes)
old-edition numerals: 1281 after ‹cum Andreas … submovetur, cum›
signature: none
other: col 1098 ends on "clementiae", no hyphen; my text begins with "vestrae"; no footnote runs over from col 1098. The call before "indaget" is worn and resembles (e); it answers note (c). "adju-" at the foot of the column is set whole (adjuvetur) at the end of col 1099.

PL 54:1100

auxilio, Suggestiones autem fratris et coepiscopi mei Juliani, quem pietati vestrae commendo, quaeso ut benignius, sicut facitis, andiatis. Hoc etiam fratri meo Anatolio proderit, si eum, quem pro catholico dogmate illic esse volui, dignanter habeatis.

[…] help. And I ask that you hear kindly, as you do, the suggestions of my brother and fellow bishop Julian, whom I commend to Your Piety. This too will benefit my brother Anatolius, if you graciously regard him whom I have wished to be there on behalf of the catholic doctrine.

Cap. IV. — Illud etiam, quod Constantinopolitanae Ecclesiae est saluberrimum, rogo, ut Carosus monachus nimis imperitus nimisque perversus, qui, ut comperi, multorum corda subvertit, sua venena, pietatis vestrae beneficio, ultra non exerat: ne ubi sancto mansuetudinis vestrae studio omnis pene haereticorum est conatus exstinctus, ibi per vilem ac reprobum damnatae perfidiae defensorem et fidei vestrae gloria, et synodalis violetur auctoritas. Datum quarto kalendas Junii, Aetio et Studio viris clarissimis consulibus,

Chap. IV. — This too I ask, as something most salutary for the Church of Constantinople: that Carosus, a monk exceedingly unlearned and exceedingly perverse, who, as I have learned, has subverted the hearts of many, may, by the favour of Your Piety, put forth his poisons no further: lest where, by the holy zeal of Your Meekness, almost every endeavour of the heretics has been extinguished, there, through a vile and reprobate defender of a condemned perfidy, both the glory of your faith and the authority of the synod should be violated. Given on the fourth day before the Kalends of June, Aetius and Studius, men most illustrious, being consuls.

EPISTOLA CXXXVII.

LETTER CXXXVII.

AD EUMDEM MARCIANUM.

To the same Marcian.

LEO MARCIANO Augusto.

Leo to Marcian Augustus.

Cap. I. — Sollicitudinem meam, quam de paschali observantia habui, sancto clementiae vestrae studio pro mea petitione gratulor absolutam, qui diligentius in Alexandrina Ecclesia jussistis inquiri utrum recte possit octavo kalendarum Maiarum secundum definitionem Theophili episcopi contra veterem observantiam futura paschalis festivitas celebrari; cum a passione Domini in omnibus nostris annalibus, decimus quintus kalendarum Maiarum dies legatur ascriptus. Sed cum Aegyptiis, alia ratio placeat, consensum meum, ne qua discrepantia per provincias de observantia tam venerabilis festi fieret, commodavi: ut resurrectionis Dominicae maximum sacramentum nusquam die alia celebretur, et inter Domini sacerdotes nihil in tanta solemnitate sit varium, sed per universas Ecclesias Deo nostro pro vestrae pietatis prosperitate vel regno pariter supplicetur. Litteras autem fratris et coepiscopi mei Proterii Alexandrinae civitatis episcopi me accepisse significo, quibus apud pietatem vestram de mea consensione respondi:

Chap. I. — I rejoice that the solicitude I had about the Paschal observance has been relieved, in answer to my petition, by the holy zeal of Your Clemency, who ordered a more diligent enquiry in the Alexandrian Church whether the coming Paschal feast could rightly be celebrated on the eighth day before the Kalends of May, according to the determination of Bishop Theophilus, against the old observance; since in all our annals from the Lord's passion the fifteenth day before the Kalends of May is read as the day recorded. But since the Egyptians favour another reckoning, I have lent my consent, so that no discrepancy should arise through the provinces in the observance of so venerable a feast: that the supreme sacrament of the Lord's resurrection may nowhere be celebrated on another day, and that among the priests of the Lord nothing may differ in so great a solemnity, but that throughout all the Churches supplication may be made alike to our God for the prosperity and the reign of Your Piety. I inform you, moreover, that I have received the letter of my brother and fellow bishop Proterius, bishop of the city of Alexandria, to which I have replied concerning my consent, with Your Piety as intermediary:

Editors' notes and page, col. 1100

Footnotes

(g) ‹EPISTOLA CXXXVII› · printed under col 1099

Alias 108. Quae autem antea 137 erat, nunc 169. Scripta 29 Maii an. 454.

Otherwise 108. The one that was formerly 137 is now 169. Written 29 May in the year 454.

(h) ‹AD EUMDEM MARCIANUM› · printed under col 1099

Hanc epistolam ex cod. Grimanico a Quesnello editam nullibi reperire licuit.

This letter, published by Quesnel from the Grimani manuscript, we have been able to find nowhere.

(i) ‹apud pietatem vestram› · printed under col 1100, running on under col 1101

Hinc colligitur solo pacis bono, non autem Alexandrinorum rationibus, quae non omnino persuaserant (ut in admonitione ad epist. 88 indicavimus) Leonem consensisse ut Pascha VIII kal. Maii celebraretur. Huc autem potissimum alludere videtur Prosper in Chronico integro Labbeano ad an. 455, ubi Leonis ad Marcianum epistolam memorat. Eodem anno, inquit, Pascha Dominicum die VIII kal. Maii celebratum est pertinaci intentione Alexandrini episcopi, cui omnes Orientales consentiendum putaverunt; quamvis S. papa Leo XV kal. Maii potius observandum protestaretur. Exstant ejusdem papae epistolae ad clementissimum principem Marcianum datae, quibus ratio veritatis sollicitatae evidenter patefacta est, ex quibus Ecclesia catholica instrui potest quod haec persuasio studio unitatis et pacis tolerata sit potius quam probata, non deinceps imitanda, ut quae exitialem attulit offensionem, omnem in perpetuum perdat auctoritatem. Confer epist. 142, c. 1. Licet vero Latini in posterioribus annis suum cyclum annorum 84 aliquamdiu retinuerint, inducta biennio post nova emendatione Victorii, qui saltum lunae ab anno decimo quarto ad decimum sextum protraxit; saeculo tamen sequenti illum deseruere, postquam Dionysius Exiguus Alexandrinum cyclum et regulas suo cyclo annorum 95 accommodatas et rationibus ac documentis munitas Latinis proposuit.

Hence it is gathered that Leo consented to Easter being celebrated on the 8th day before the Kalends of May solely for the good of peace, and not because of the reasons of the Alexandrians, which had not wholly persuaded him (as we pointed out in the admonition to epist. 88). To this Prosper seems chiefly to allude in the complete Chronicle published by Labbe, at the year 455, where he mentions Leo's letter to Marcian. "In the same year," he says, "the Lord's Pascha was celebrated on the 8th day before the Kalends of May through the stubborn insistence of the bishop of Alexandria, with whom all the Orientals thought they must agree; although the holy Pope Leo protested that the 15th day before the Kalends of May should rather be kept. There are extant letters of the same pope, addressed to the most clement prince Marcian, in which the reasoning of the truth in question is plainly set out, from which the catholic Church can be taught that this persuasion was tolerated out of zeal for unity and peace rather than approved, and is not to be imitated hereafter, so that what brought ruinous offence may lose all authority for ever." Compare epist. 142, c. 1. And although the Latins in later years retained their cycle of 84 years for some time, having introduced two years later the new emendation of Victorius, who carried the leap of the moon from the fourteenth year to the sixteenth, yet in the following century they abandoned it, after Dionysius Exiguus set before the Latins the Alexandrian cycle and rules, adapted to his cycle of 95 years and fortified with reasons and proofs.

Editors' prose

Synopsis. — I. Gratias agit pro perfecta inquisitione de die paschali, de qua Proterii litteras se accepisse significat. — II. Oeconomorum Ecclesiae rationes, non judicum, sed sacerdotum examine discutiendas esse.

Synopsis. — I. He gives thanks for the completed enquiry into the day of Easter, about which he says he has received a letter of Proterius. — II. That the accounts of the Church's stewards are to be examined not by judges but by priests.

Page

running head: 1099 S. LEONIS MAGNI EPISTOLAE. 1100 (across the page; this column carries 1100)
marginal letters: A ‹vetur auxilio, Suggestiones›; B ‹sulibus› (beside the last line of Letter CXXXVI); C ‹cimus quintus kalendarum›; D ‹Leonem consensisse› (beside the footnotes)
old-edition numerals: 1282 before ‹EPISTOLA (g) CXXXVII›
signature: none
other: col 1100 ends Letter CXXXVI (to Marcian) with its date and begins Letter CXXXVII (to Marcian). "Aetio" in the date is printed with a worn e (reads "Actio"), set plain. The word "adjuvetur" hyphenated over the 1099/1100 break is set whole in col 1099. Note (i) runs on at the head of the notes under col 1101 ("…re-/tinuerint … proposuit."), set whole here.

PL 54:1101

non quia hoc ratio manifesta docuerit, sed quia unitatis, quam maxime custodimus, cura persuaserit.

[…] not because clear reasoning taught this, but because concern for unity, which we guard above all, persuaded [me to it].

Cap. II. — Illud etiam rationabiliter huic epistolae credidi copulandum, ut de eo quod pietatem vestram prioribus petii litteris, deprecarer, ut oeconomos Constantinopolitanae Ecclesiae novo exemplo, et praecipue pietatis vestrae temporibus, a publicis judicibus non sinatis audiri; et hanc quoque injuriam sacris removeatis ordinibus; sed rationes Ecclesiae secundum traditum morem sacerdotali examine jubeatis inquiri. Datum quarto kalendas Junii, Aetio et Studio viris clarissimis consulibus.

Chap. II. — I have thought it reasonable to join this also to the present letter: to entreat, concerning what I asked of Your Piety in my former letter, that you do not allow the stewards of the Church of Constantinople to be heard by public judges, a new precedent, and above all in the times of Your Piety; and that you remove this injury too from the sacred orders; but that you order the accounts of the Church to be examined, according to the handed-down custom, by the scrutiny of priests. Given on the fourth day before the Kalends of June, Aetius and Studius, men most illustrious, being consuls.

EPISTOLA CXXXVIII.

LETTER CXXXVIII.

AD EPISCOPOS GALLIARUM ET HISPANIARUM.

To the bishops of the Gauls and the Spains.

De Paschate.

On Easter.

Dilectissimis fratribus universis episcopis catholicis per Gallias et Hispanias constitutis, LEO Romae episcopus.

To his most beloved brethren, all the catholic bishops established throughout the Gauls and the Spains, Leo, bishop of Rome.

Cum in omnibus divinorum praeceptorum regulis exsequendis sacerdotalem observantiam oporteat esse concordem, maxime nobis et principaliter providendum est, ne in paschalis festi die, vel ignorantia, vel praesumptio peccatum diversitatis

Since in carrying out all the rules of the divine precepts the observance of priests must be of one accord, we must above all and first of all take care that on the day of the Paschal feast neither ignorance nor presumption […] the sin of diversity

Editors' notes and page, col. 1101

Footnotes

(i) continued from col 1100, set in n1100.

(a) ‹petii litteris, deprecarer› · printed under col 1101

Haec videntur respicere Aetii causam, quem cognitione habita in omnibus fuisse purgatum Leo a Juliano se accepisse testatur epist. 127, cap. 3. Forte enim hic Constantinopolitanae Ecclesiae archidiaconus de administratione bonorum culpatus, ut diligenti examine discuteretur, apud publicos seu laicos judices conventus fuerat. Id omnino novum cum S. Pontifici displicuisset, dedit ad Marcianum litteras hic indicatas atque deperditas, ac probabiliter sub idem tempus quo judicium de Aetio rescivit, nimirum paulo post scriptam epist. 127.

This seems to concern the case of Aetius, who, Leo testifies in epist. 127, cap. 3, had, as he learned from Julian, been cleared in every respect after an inquiry. For perhaps this archdeacon of the Church of Constantinople, blamed over the administration of its goods, had been summoned before public or lay judges so that the matter might be examined with diligent scrutiny. Since this, being altogether new, displeased the holy Pontiff, he sent Marcian the letter indicated here, which is lost, probably at about the time he learned of the judgement on Aetius, that is, a little after epist. 127 was written.

(b) ‹EPISTOLA CXXXVIII› · printed under col 1101

Alias 109. Quae autem antea 138 erat, nunc 170. Scripta 28 Julii an 454.

Otherwise 109. The one that was formerly 138 is now 170. Written 28 July in the year 454.

Hanc epistolam a Quesnello exactam ad cod. Grimanicum, invenimus in mss. collect. 12, ad quam pertinet Venetus cod. 169, cum quo illam contulimus.

This letter, which Quesnel established from the Grimani manuscript, we found in the manuscripts of collection 12, to which the Venice manuscript 169 belongs, and we have collated it with that manuscript.

(d) ‹concordem, maxime› · printed under col 1101

Ms. Venet., id nobis principaliter.

The Venice manuscript: id nobis principaliter.

(e) ‹ignorantia, vel praesumptio› · printed under col 1101

Idem codex, vel praesumptione.

The same manuscript: vel praesumptione.

(f) printed under this column; its call is in col 1102, set in n1102. (g) printed under this column (running on under col 1102); its call is in col 1102, set in n1102.

Editors' prose

Synopsis. — Hanc formatam paschalis diei indicem ad Gallicanos episcopos mittit, per eosdem ad Hispaniarum Ecclesias transmittendam; ubi et controversiae status exponitur.

Synopsis. — He sends this formal letter announcing the day of Easter to the bishops of Gaul, to be passed on through them to the Churches of Spain; in it the state of the controversy is also set out.

Page

running head: 1101 EPISTOLA CXXXIX. 1102 (across the page; this column carries 1101)
marginal letters: A ‹non quia hoc ratio›; B ‹Synopsis. — Hanc formatam› (beside the synopsis of Letter CXXXVIII); C ‹accommodatas et rationibus› (beside the footnotes); D ‹(d) Ms. Venet.› (beside the footnotes)
old-edition numerals: 1283 after ‹quod pietatem›; 1284 after ‹providendum est,›
signature: none
other: col 1101 ends Letter CXXXVII (to Marcian) with its date, then Letter CXXXVIII (to the bishops of Gaul and Spain), caption, "De Paschate." (layer 1) and synopsis (here). A small stray mark stands before "deprecarer"; not set. Footnotes on this page are printed in two columns across the page, below the full-width heading of Letter CXXXIX.