PL 54 · cols. 1102–1108

Leo the Great, Letters

Letter CXXXIX

incurrat. Unde quia tempus sacratissimae solemnitatis ita dispositos habet limites suos, ut salutare sacramentum nunc citius, nunc tardius oporteat celebrari, non desinit apostolicae sedis sollicitudo prospicere ne devotio ecclesiastica aliquo turbetur incerto. Cum autem in quibusdam ascriptionibus Patrum futurum proxime Pascha Domini ab aliis in diem XV kalendarum Maiarum, ab aliis in diem VIII kalendarum earumdem inveniretur ascriptum, tantum me diversitas ista permovit, ut clementissimo principi Marciano curam de hac re animi mei panderem, ut praecipiente ipso ab his qui habent hujus supputationis peritiam, diligentius illic discussa ratione quaereretur quo die posset veneranda solemnitas rectius celebrari. Quo rescribente, octavo kalendas Maias definitus est dies.

[…] should incur. Hence, since the season of the most sacred solemnity has its limits so disposed that the saving sacrament must be celebrated now earlier, now later, the solicitude of the apostolic see does not cease to take care that the devotion of the Church be not disturbed by any uncertainty. And since in certain tables of the Fathers the Lord's Pascha now next to come was found assigned by some to the 15th day before the Kalends of May, by others to the 8th day before the same Kalends, this diversity so moved me that I laid open my concern in this matter to the most clement prince Marcian, so that, at his command, the reckoning might be examined more diligently there by those who have skill in this computation, and it might be sought on which day the venerable solemnity could more rightly be celebrated. On his writing back, the day was fixed at the eighth before the Kalends of May.

Quia ergo studio unitatis et pacis malui Orientalium definitioni acquiescere, quam in tantae festivitatis observantia dissidere, noverit fraternitas vestra die octavo kalendas Maias ab omnibus resurrectionem Dominicam celebrandam, et hoc ipsum per vos aliis esse fratribus intimandum: ut divinae pacis consortio, sicut una fide jungimur, ita una solemnitate feriemur. Deus vos incolumes custodiat, fratres charissimi. Data post consulatum Opilionis, quinto kalendas Augustas.

Since therefore, out of zeal for unity and peace, I have preferred to acquiesce in the determination of the Orientals rather than to dissent in the observance of so great a festival, let your fraternity know that the Lord's resurrection is to be celebrated by all on the eighth day before the Kalends of May, and that this same thing is to be made known through you to the other brethren: so that in the fellowship of divine peace, as we are joined by one faith, so we may keep holiday with one solemnity. God keep you safe, dearest brethren. Given after the consulship of Opilio, on the fifth day before the Kalends of August.

Valentiniano VIII et Anthemio coss. Pascha VIII kalendas Maias.

Valentinian for the eighth time and Anthemius being consuls. Easter on the eighth day before the Kalends of May.

EPISTOLA CXXXIX.

LETTER CXXXIX.

AD JUVENALEM JEROSOLYMITANUM EPISCOPUM.

To Juvenal, bishop of Jerusalem.

Editors' notes and page, col. 1102

Footnotes

(f) ‹in quibusdam ascriptionibus› · printed under col 1101

Ascriptiones Patrum vocat ex parte Latinorum cyclum annorum 84 quo Pascha anni 455 ab illis notatus fuerat XV kal. Maias, et ex parte Alexandrinorum Laterculum Theophili, qui idem Pascha signaverat VIII kal. Maias. Mox in ms. Ven. deest proxime.

By "tables of the Fathers" he means, on the Latin side, the cycle of 84 years, in which the Easter of the year 455 had been marked by them for the 15th day before the Kalends of May, and on the Alexandrian side the Laterculus of Theophilus, which had assigned the same Easter to the 8th day before the Kalends of May. Next, the Venice manuscript lacks proxime.

(g) ‹Quo rescribente› · printed under col 1101, running on under col 1102

Hic innuitur illa Marciani epistola cui S. Leo superioribus litteris respondit. Hinc autem colligitur, sicut etiam ex textu Prosperi annot. 2 (Col. 1100, n. i) in antecedentem epistolam recitato, Marcianum Leoni significasse non tam Alexandrinorum quam omnium Orientalium consensum in statuendo Paschate anni futuri die VIII kal. Maias.

This points to that letter of Marcian to which St Leo replied in the preceding letter. From it, moreover, it is gathered, as also from the text of Prosper quoted in note 2 on the preceding letter (Col. 1100, n. i), that Marcian had informed Leo of the agreement not so much of the Alexandrians as of all the Orientals in fixing the Easter of the coming year on the 8th day before the Kalends of May.

(h) ‹una solemnitate feriemur› · printed under col 1102

Sequentia usque ad finem se addidisse ex cod. Grim. testatur Quesnellus. In editione tamen Conciliorum P. Labbei pariter leguntur, excepta indictione Paschalis post finem epistolae subjecta, quae Leonis non est nec esse potuit, cum V kal. Augustas anni 453, dum epistolam scripsit, futuri anni consules (praesertim Orientalem) rescire nequiverit, ipsa vero an. 455, in duabus epistolis, quae supersunt, non alium, nisi Valentinianum VIII consulem nominaverit. Haec tamen indictio reperitur in ms. Veneto, ex quo illam emendatius edidimus, quam apud Quesnellum, in quo sic habetur: Pascha Valentiniano III et Anthemio coss. VIII kal. Maias.

Quesnel states that he added what follows, to the end, from the Grimani manuscript. In P. Labbe's edition of the Councils, however, it is read likewise, except for the Easter notice placed after the end of the letter, which is not Leo's and could not have been, since on the 5th day before the Kalends of August of the year 453, when he wrote the letter, he could not have known the consuls of the coming year (especially the Oriental one), while in the year 455 itself, in the two letters that survive, he named no consul but Valentinian for the eighth time. This notice, however, is found in the Venice manuscript, from which we have published it more correctly than it stands in Quesnel, where it reads thus: Pascha Valentiniano III et Anthemio coss. VIII kal. Maias.

(i) ‹EPISTOLA CXXXIX› · printed under col 1102

Alias 110. Quae autem antea 139 erat, nunc 171. Scripta 4 Septemb. an. 454.

Otherwise 110. The one that was formerly 139 is now 171. Written 4 September in the year 454.

(j) ‹AD JUVENALEM JEROSOLYMITANUM› · printed under col 1102, running on under col 1103

Est in mss. collect. 2, 3, 5, 8, 11, 12, 18, 19, et 21 usque ad 24, in exemplo Sichardi ac in peculiari cod. Vat. Reginae 293. Cum porro in hoc postremo codice et in alio simili Quesnelli insignes variantes aliquot in locis inveniantur, quae librariorum lapsui aut arbitrio non videntur tribuendae, quaeque Leoninum stylum et morem redolent, suspicio suboritur epistolam his mss. contentam fuisse primum ejusdem exemplum, quod dein reformatum alicubi fuerit; ita ut epistola plenior, quae ex aliis codicibus edita est, sit verum exemplum quod ad Juvenalem transmissum fuit; unde hujus Graeca versio invenitur. Hanc autem versionem Graecam, quae nunc primum in lucem prodit, nacti sumus in cod. Vat. Graeco 1455. Ex nonnullis autem locis minus recte redditis, quae Eutychianum sensum praeferunt, patebit quam facile fuerit in interpretatione Graeca, commutatis quibusdam verbis vel syllabis, haereticum sensum inducere, uti Leo conquestus est epist. 139, c. 3, loquens de suis litteris ad Flavianum, unde exactam earumdem interpretationem a Juliano petiit ep. 131. — Haec scripseramus dum solum codicem Vat. Graec. 1455 adhibere licuit. At postquam duos alios codices Graecos Vat. 720 et Vat. Ottob. 29 suggessit Romana editio P. Cacciarii, ex quibus nonnulla loca emendabimus, vide quae in rem praesentem dicentur not. h et o. (Col. 1106, n. 3, et col. 1108, n. 4).

It is in the manuscripts of collections 2, 3, 5, 8, 11, 12, 18, 19, and 21 to 24, in Sichard's copy, and in the separate manuscript Vat. Reginae 293. Since, further, in this last manuscript and in another like it of Quesnel's notable variants are found in several places, which do not seem attributable to the slips or the choice of copyists and which smack of Leo's style and manner, the suspicion arises that the letter contained in these manuscripts was his first draft of it, which was afterwards revised in some places; so that the fuller letter, published from the other manuscripts, is the true copy that was sent to Juvenal, and it is of this that the Greek version is found. This Greek version, which now sees the light for the first time, we obtained in the Vatican Greek manuscript 1455. From some passages rendered less correctly, which present a Eutychian sense, it will be plain how easy it was in a Greek translation, by changing certain words or syllables, to bring in a heretical sense, as Leo complained in epist. 139, c. 3, speaking of his letter to Flavian, for which reason he asked Julian for an exact translation of it, ep. 131. — We had written this when we could use only the Vatican Greek manuscript 1455. But since the Roman edition of P. Cacciari has brought to notice two other Greek manuscripts, Vat. 720 and Vat. Ottob. 29, from which we shall correct several passages, see what will be said on the present matter in notes h and o (Col. 1106, n. 3, and col. 1108, n. 4).

Editors' prose

Synopsis. — I. Ipsum in sedem suam receptum esse gaudet, non dissimulata priori ejus tergiversatione.

Synopsis. — I. He rejoices that Juvenal has been received back into his see, without concealing his earlier shifting.

Page

running head: 1101 EPISTOLA CXXXIX. 1102 (across the page; this column carries 1102)
marginal letters: A ‹incurrat. Unde quia›; B ‹definitus est dies›; C ‹ciliorum P. Labbei› (beside the footnotes); D ‹oritur epistolam› (beside the footnotes)
old-edition numerals: none
signature: none
other: col 1102 ends Letter CXXXVIII with its date and the roman-type Easter notice ("Valentiniano VIII … Maias"), set in layer 1 after the date (ruling after E28). Below, the full-width heading of Letter CXXXIX ("EPISTOLA (i) CXXXIX." and "(j) AD JUVENALEM JEROSOLYMITANUM EPISCOPUM.") is set once under this rail, where it stands in reading order; the letter's text begins at the head of col 1103. Its full-width synopsis runs over the page break: part I here, parts II–IV in n1103. The footnotes on this page are printed in two columns across the page below the heading.

PL 54:1103

LEO urbis Romae episcopus JUVENALI Jerosolymitano episcopo.

Leo, bishop of the city of Rome, to Juvenal, bishop of Jerusalem.

Cap. I. — Acceptis dilectionis tuae litteris, quas ad me filii nostri Andreas presbyter et Petrus diaconus detulerunt, gavisus quidem sum quod tibi ad episcopatus tui sedem redire licuisset; sed confluentibus in recordationem omnibus causis quae te per quosdam excessus laborare fecerunt, dolui adversitatum tuarum temetipsum tibi fuisse materiam, et resistendi haereticis constantiam perdidisse: quia aestimant non esse tibi liberum ut eos audeas redarguere quos tibi professus sis in suo errore placuisse.

Chap. I. — On receiving the letter of your Dilection, which our sons Andrew the presbyter and Peter the deacon brought to me, I was indeed glad that you had been allowed to return to the see of your episcopate; but as all the causes that brought trouble on you through certain excesses came flooding back to mind, I grieved that you yourself had been the source of your adversities and had lost the constancy to resist the heretics: for they consider that you are not free to dare to refute those whom you professed had pleased you in their error.

Beatae enim memoriae Flaviani condemnatio, et impiissimi Eutychis receptio, quid nisi Domini nostri Jesu Christi secundum carnem negatio fuit? quam ipse grandi misericordia sua fecit resolvi, cum detestandum illud Ephesinae synodi judicium, ita sancti Chalcedonensis concilii auctoritate destruxit, ut nullum depravatorum a remedio correctionis arceret. Unde quia in tempore indulgentiae resipiscentiam magis quam pertinaciam delegisti, gaudeo te coelestem expetisse medicinam, ut fidei ab haereticis impugnatae tandem possis esse defensor. Quamvis enim nulli sacerdotum liceat nescire quod praedicat, inexcusabilior tamen est omnibus imperitis quilibet Jerosolymis habitans Christianus, qui ad cognoscendam virtutem Evangelii, non solum paginarum eloquiis, sed ipsorum locorum testimoniis eruditur. Et quod alibi non licet non credi, ibi non potest non videri. Quid laborat intellectus, ubi est magister aspectus? Et cur lecta vel audita sunt dubia, ubi se et visui et tactui tota humanae salutis ingerunt sacramenta? Quasi ad singulos quosque cunctantes Dominus adhuc voce corporea utatur, et dicat: Quid turbati estis, et quare cogitationes

For what were the condemnation of Flavian of blessed memory and the reception of the most impious Eutyches but a denial of our Lord Jesus Christ according to the flesh? This He Himself, of His great mercy, caused to be undone, when He so destroyed that detestable judgement of the synod of Ephesus by the authority of the holy council of Chalcedon that it shut none of the perverted out from the remedy of correction. Since, then, in the time of indulgence you chose repentance rather than obstinacy, I rejoice that you have sought the heavenly medicine, so that you may at last be a defender of the faith assailed by heretics. For although no priest may be ignorant of what he preaches, yet more inexcusable than all the unlearned is any Christian living at Jerusalem, who is taught to know the power of the Gospel not only by the words of its pages but by the witness of the very places. And what elsewhere may not be disbelieved, there cannot but be seen. Why does the understanding labour, where sight is the teacher? And why should things read or heard be doubtful, where all the sacraments of human salvation present themselves to both sight and touch? It is as though the Lord still used a bodily voice to each one who hesitates, and said: Why are you troubled, and why do thoughts […]

Editors' notes and page, col. 1103

Footnotes

(j) continued from col 1102, set in n1102.

(a) ‹LEO urbis Romae› · printed under col 1103

Voces urbis Romae a Quesnello additae sunt ex ms. Barb. collect. 3 et aliis. Concinunt etiam aliquot nostri. In Graeca versione: Dilecto fratri Juvenali Leo archiepiscopus Romae.

The words urbis Romae were added by Quesnel from the Barberini manuscript of collection 3 and others. Several of ours agree too. In the Greek version: "To his beloved brother Juvenal, Leo archbishop of Rome."

(b) ‹quas ad me› · printed under col 1103

Cod. Vat. 1342 collect. 3, alius collect. 8 et alius collect. 21, filii mei.

The Vatican manuscript 1342 of collection 3, another of collection 8 and another of collection 21: filii mei.

Tres codd. Quesn. et noster Vat. Reginae 293 habent: Quid nisi carnis Domini nostri Jesu Christi negatio fuit?

Three of Quesnel's manuscripts and our Vat. Reginae 293 have: Quid nisi carnis Domini nostri Jesu Christi negatio fuit?

(d) ‹judicium, ita› · printed under col 1103

In Ratispon. collect. 19 et in Vindebon. collect. 5, sancta. Mox Vat. collect. 3 et alius collect. 8, auctoritas.

In the Regensburg manuscript of collection 19 and in the Vienna manuscript of collection 5: sancta. Next, the Vatican manuscript of collection 3 and another of collection 8: auctoritas.

(e) ‹pertinaciam delegisti› · printed under col 1103

Vulg. inserunt ita; delevimus non tam auctoritate duorum codd. Barb. et S. Theodorici, quos Quesnellus in margine allegat, quam trium nostrorum Vindebon. collect. 5, Ratisp. et Vat. Reginae. Mox duo laudati codd. Quesn., excepisse, pro expetisse, et c⟨u⟩m Vat. Reginae pro possis habent inciperes; Ratisp. ver⟨o⟩ posses.

The common editions insert ita; we have deleted it, not so much on the authority of the two manuscripts, the Barberini and that of St Theodoric, which Quesnel cites in the margin, as on that of three of ours: Vienna of collection 5, Regensburg and Vat. Reginae. Next, the two manuscripts of Quesnel just cited have excepisse for expetisse, and together with Vat. Reginae have inciperes for possis; the Regensburg, however, has posses.

(f) ‹liceat nescire› · printed under col 1104

Iidem duo codices Quesnelli et Vat. Reginae, quid praedicet. Post haec verba in editis ante Quesn. cum mss. Vat. collect. 12, 21 et 24, additur, quoniam qui ignorat, ignorabitur. Desunt in caeteris nostris et in quinque Quesnelli codicibus, ac sumpta sunt ex I Corinth. XIV.

The same two manuscripts of Quesnel and Vat. Reginae: quid praedicet. After these words the editions before Quesnel, with the Vatican manuscripts of collections 12, 21 and 24, add: quoniam qui ignorat, ignorabitur. They are wanting in the rest of ours and in five of Quesnel's manuscripts, and are taken from 1 Cor. 14.

(g) ‹imperitis quilibet› · printed under col 1104

Noster Vat. Reginae, Jerosolymitanus antistes. Postea veritatem pro virtutem in eodem Vat. Reginae et in Vat. collect. 11 ac in Corbeiensi collect. 2.

Our Vat. Reginae: Jerosolymitanus antistes. Afterwards veritatem for virtutem in the same Vat. Reginae, in the Vatican manuscript of collection 11 and in the Corbie manuscript of collection 2.

(h) ‹ipsorum locorum› · printed under col 1104

Vat. 5845 collect. 8, testimonio. Mox Ratisp. docetur pro eruditur.

Vat. 5845 of collection 8: testimonio. Next, the Regensburg manuscript has docetur for eruditur.

(i) ‹et visui et› · printed under col 1104

Vocem tactui supplevimus ex mss. Vindebon. collect. 5, Ratisp. et duobus Vat. collect. 21, ac ex antiqua Graeca versione.

We have supplied the word tactui from the manuscripts Vienna of collection 5, Regensburg and two Vatican of collection 21, and from the ancient Greek version.

(j) ‹Dominus adhuc› · printed under col 1104

Ms. Barb., vel specie vel voce utatur. Vat. collect. 11, corpore utatur.

The Barberini manuscript: vel specie vel voce utatur. The Vatican manuscript of collection 11: corpore utatur.

Editors' prose

— II. Eumdem ipsis mysteriorum locis edoceri. — III. Ex veritate crucifixionis veritatem nostrae in Christo carnis defendi. — IV. Errantes circa incarnationem Domini ex utriusque Testamenti paginis instrui.

— II. That he is taught by the very places of the mysteries. — III. That the reality of our flesh in Christ is defended from the reality of the crucifixion. — IV. That those who err about the Lord's incarnation are instructed from the pages of both Testaments.

Page

running head: 1103 S. LEONIS MAGNI EPISTOLAE. 1104 (across the page; this column carries 1103)
marginal letters: A ‹LEO urbis Romae›; B ‹cum detestandum illud›; C ‹dubia, ubi se›; D ‹(b) Cod. Vat. 1342› (beside the footnotes)
old-edition numerals: 1285 before ‹LEO urbis Romae›; 1287 after ‹fecit resolvi,›
signature: none
other: the synopsis of Letter CXXXIX continues full width at the head of the page (parts II–IV), set here as the continuation of n1102. The footnote call (j) of this column is printed "(j)"; the second note (j) (the letter's heading note, from col 1102) runs on at the head of these footnotes. Col 1104 holds the ancient Greek version of the letter (n1104). The layer-1 text runs on from the foot of this column ("cogitationes", no hyphen) to the head of col 1105.

PL 54:1104

Editors' notes and page, col. 1104

Footnotes

(f)–(j) printed under this column; their calls are in col 1103, set in n1103. 1 ‹ἐκόμισαν, ἥσθην› (Greek version) · printed under col 1104 Cod. Vat. Graec. 1455, ἤσθημεν. Correximus ex aliis mss. Vat. Graec. 720 et Ottob. 29, quos P. Cacciarius secutus est.

The manuscript Vat. Graec. 1455 has ἤσθημεν. We have corrected it from the other manuscripts, Vat. Graec. 720 and Ottob. 29, which P. Cacciari followed.

2 ‹τοῖς νομίζουσιν οὐκέτι› (Greek version) · printed under col 1104 Primis curis edideramus cum ms. Vat. Graec. 1455, νομίζουσιν οὐκ ἔτι μετὰ παῤῥησίας τολμᾷς ἐλέγχειν αὐτούς. Nunc emendavimus ex aliis laudatis codd. Graecis Vat.

In our first edition we had printed, with the manuscript Vat. Graec. 1455, νομίζουσιν οὐκ ἔτι μετὰ παῤῥησίας τολμᾷς ἐλέγχειν αὐτούς. We have now corrected it from the other Vatican Greek manuscripts cited.

3 ‹ἀνανῆψαι μᾶλλον› (Greek version) · printed under col 1104 Forte, ἤπερ.

Perhaps ἤπερ.

4 ‹πολλῷ μᾶλλον› (Greek version) · printed under col 1104 Haec vox ἐκεῖνος abundare videtur.

This word ἐκεῖνος seems superfluous.

5 ‹τοὺς ἀμαθεῖς› (Greek version) · printed under col 1104 Legendum videtur, ὁ οἷος δήποτε χριστιανὸς ἱεροσόλυμα κατοικῶν.

It seems we should read ὁ οἷος δήποτε χριστιανὸς ἱεροσόλυμα κατοικῶν.

6 ‹καὶ ὅπερ› (Greek version) · printed under col 1104 Supple, οὐκ ἐξόν ἐστιν.

Supply οὐκ ἐξόν ἐστιν.

Ancient version (Greek)

Τῷ ἀγαπητῷ ἀδελφῷ Ἰουβεναλίῳ Λέων ἀρχιεπίσκοπος Ῥώμης. Δεξάμενος τῆς σῆς διαθέσεως γράμματα, ἅπερ τὰ τέκνα ἡμῶν Ἀνδρείας ὁ πρεσβύτερος καὶ ὁ διάκονος Πέτρος ἐκόμισαν, ἥσθην μὲν, ὅτιπερ ἐπὶ τὸν θρόνον τῆς σῆς ἐπισκοπῆς ἐξόν σοι γέγονεν ἐπιστρέψαι· τῶν δὲ περιστάσεων τῶν σῶν ἁπασῶν συῤῥεουσῶν εἰς τὴν ἀνάμνησιν τὴν ἐμὴν, αἵτινές σε κατά τινας παρεξόδους καμεῖν πεποιήκασιν, ἤλγουν, ὡς ἂν σοῦ σαυτῷ γεγονότος τῶν τοσούτων ἀτυχημάτων αἰτίου, καὶ τὴν ἔνστασιν τὴν περὶ τὸ ἀνθίστασθαι τοῖς αἱρετικοῖς ἀπολέσαντος τοῖς νομίζουσιν οὐκέτι σε μετὰ παῤῥησίας τολμᾷν ἐλέγχειν αὐτοὺς, οὓς ὡμολόγησας ἐπὶ τῆς πλάνης αὐτῶν τῆς ἰδίας ἀρέσκειν σοι. Τὸ κατακρῖναι γὰρ τὸν τῆς ὁσίας μνήμης Φλαβιανὸν, καὶ τὸ δέξασθαι τὸν δυσσεβέστατον Εὐτυχῆ, τί ἦν, εἰ μὴ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἡ κατὰ σάρκα ἀπάρνησις; ἣν αὐτὸς διὰ τῶν μεγάλων αὐτοῦ οἰκτιρμῶν ἀναλυθῆναι πεποίηκεν, ὁπότε τὴν ἀπευκταῖον ἐκείνην κρίσιν τῆς ἐν Ἐφέσῳ συνόδου, οὕτως διὰ τῆς αὐθεντίας τῆς ἁγίας ἐν Χαλκηδόνι συνόδου κατέλυσεν, ὥστε μηδένα τῶν πρὸς τὸ φαυλότερον ἐκτραπέντων ἀπεῖρξαι τῆς κατὰ τὴν ἴασιν διορθώσεως. Ὅθεν ἐπειδὴ κατὰ τὸν καιρὸν τῆς συγχωρήσεως τὸ ἀνανῆψαι μᾶλλον ὑπὲρ τὸ ἐμμένειν ἠγάπησας, ἥδομαι τὴν ἄνωθεν ἰατρείαν αἰτοῦντός σου, ἵνα τὴν πίστιν τὴν ὑπὸ τῶν αἱρετικῶν πολεμουμένην, ὀψὲ γοῦν δυνηθῇς φανῆναι διεκδικῶν· εἰ καὶ τὰ μάλιστα γὰρ οὐδενὶ τῶν ἐπισκόπων ἔξεστιν ἀγνοεῖν ὃ κηρυσσει, πολλῷ μᾶλλον ἐκεῖνος οὐκ ἔχει παραίτησιν ὑπὲρ πάντας τοὺς ἀμαθεῖς, ὁ οἷος δήποτε τυγχάνων Χριστιανὸς, καὶ ἱεροσόλυμα κατοικῶν, ὅστις πρὸς τὸ γινώσκειν τὴν δύναμιν τὴν τῶν εὐαγγελίων οὐ μόνον ἐκ τῶν ἐγγεγραμμένων αὐτοῖς λογίων, ἀλλὰ καὶ διὰ τῆς τῶν τόπων ἐκπαιδεύεται μαρτυρίας καὶ ὅπερ ἐστὶν ἀλλαχοῦ μὴ πιστεύειν, ἐκεῖ οὐ δύναται μὴ ὁρᾶσθαι. Τί κάμνει γὰρ ἡ διάνοια, ὅπου πάρεστιν ἡ θέα διδάσκαλος; καὶ τί τὰ ἐκ τῆς ἀναγνώσεως καὶ τῆς ἀκοῆς

Page

running head: 1103 S. LEONIS MAGNI EPISTOLAE. 1104 (across the page; this column carries 1104)
marginal letters: A ‹Τῷ ἀγαπητῷ ἀδελφῷ›; B ‹ρίου ἡμῶν Ἰησοῦ›; C ‹ἀλλὰ καὶ διὰ τῆς›; D ‹collect. 5, Ratisp.› (beside the footnotes)
old-edition numerals: 1286 before ‹Τῷ ἀγαπητῷ›; 1288 after ‹πεποίηκεν,›
signature: none
other: col 1104 holds only the ancient Greek version of Letter CXXXIX (Leo wrote in Latin; UNIT rule for Greek versions); layer 1 is rail-only. The version's editors' numbered notes 1–6 are set above with it. The column ends "ἀκοῆς" (no hyphen); the version runs on in col 1106.

PL 54:1105

ascendunt in corda vestra? Videte manus meas et pedes meos, quia ipse ego sum. Palpate et videte quia spiritus ossa et carnem non habet, sicut me videtis habere (Luc. XXIV, 38, 39).

[…] arise in your hearts? See My hands and My feet, that it is I Myself. Handle and see, for a spirit does not have bones and flesh, as you see that I have (Luke 24:38, 39).

Cap. II. — Utere igitur, frater charissime, invictissimis catholicae fidei documentis, et evangelistarum praedicationem sanctorum locorum in quibus degis testificatione defende. Apud te est Bethleem, in qua salutifer Davidicae Virginis partus illuxit, quem involutum pannis inter angustias diversorii, praesepe suscepit. Apud te est declarata ab angelis, adorata a magis, et per multorum infantium mortes ab Herode quaesita Salvatoris infantia. Apud te est ubi pueritia ejus adolevit, ubi adolescentia maturavit, et per incrementa corporea in virum perfectum veri hominis natura profecit, non sine cibo esuritionis, non sine somno quietis, non sine fletu miserationis, nec sine pavore formidinis: unus enim atque idem est, qui et in Dei forma operatus est miracula magna virtutis, et in forma servi subiit saevitiam passionis. Hoc tibi ipsa crux indesinenter loquitur; hoc lapis clamat sepulcri, in quo Dominus humana conditione jacuit, et de quo divina potentia resurrexit. Et cum ad montem Oliveti, locum ascensionis veneraturus, accedis, nonne illa vox angelica in tuo resultat auditu, qua elevationem Domini stupentibus dicitur: Viri Galilaei, quid statis aspicientes in coelum? Hic Jesus qui assumptus est a vobis in coelum. sic veniet, quemadmodum vidistis eum euntem in coelum (Act. I, 11).

Chap. II. — Use, then, dearest brother, the unconquerable proofs of the catholic faith, and defend the preaching of the evangelists by the witness of the holy places in which you live. With you is Bethlehem, where the saving birth from the Virgin of David's line shone forth, and the manger received Him wrapped in swaddling clothes amid the narrowness of the inn. With you the Saviour's infancy was made known by angels, adored by magi, and sought out by Herod through the deaths of many infants. With you is the place where His boyhood grew, where His youth ripened, and where through bodily growth the nature of a true man advanced to perfect manhood, not without food for hunger, not without sleep for rest, not without tears of compassion, nor without the trembling of fear: for He is one and the same, Who in the form of God worked great miracles of power, and in the form of a servant underwent the savagery of the passion. This the cross itself tells you unceasingly; this the stone of the sepulchre proclaims, in which the Lord lay by His human condition and from which He rose by divine power. And when you go to the Mount of Olives to venerate the place of the ascension, does not that angelic voice ring in your hearing, in which it is said to those astonished at the Lord's lifting up: Men of Galilee, why do you stand looking into heaven? This Jesus, Who has been taken up from you into heaven, will come in the same way as you have seen Him going into heaven (Acts 1:11).

Cap. III. — Veram igitur Christi generationem crux vera confirmat: quoniam ipse in nostra carne nascitur, qui in nostra carne crucifigitur: quae, nullo interveniente peccato, nisi fuisset nostri generis, non potuisset esse mortalis. Ut autem repararet omnium vitam, recepit omnium causam, ac vim veteris chirographi, quod solus inter omnes non debuit, pro omnibus solvendo vacuavit (Coloss. II, 14): ut sicut per unius reatum omnes facti fuerant peccatores, ita per unius innocentiam omnes fierent innocentes

Chap. III. — The true cross, then, confirms the true birth of Christ: for He Who is crucified in our flesh is Himself born in our flesh; and that flesh, since no sin intervened, could not have been mortal had it not been of our race. And that He might restore the life of all, He took on Himself the cause of all, and, He Who alone among all owed nothing, made void the force of the old bond by paying for all (Col. 2:14): so that, as through the guilt of one all had been made sinners, so through the innocence of one all might be made innocent

Editors' notes and page, col. 1105

Footnotes

(a) ‹cogitationes ascendunt› · printed under col 1105

Idem Vat. collect. 11, ascenderunt. Mox pertractate pro palpate in Vat. Reginae. Dein voces et videte desunt in mss. Vind. collect. 5 ac Vat. collect. 11 et 24.

The same Vatican manuscript of collection 11: ascenderunt. Next, pertractate for palpate in Vat. Reginae. Then the words et videte are wanting in the manuscripts Vienna of collection 5 and Vatican of collections 11 and 24.

(b) ‹testificatione defende› · printed under col 1105

Vide not. 1 Quesnelli. In Vat. Reginae hic locus brevior effertur: Apud te est Davidicae virginis conceptus et partus. Apud te est declarata, etc. Codd. Vindebon collect. 5 et Vat. collect. 24 cum editis ante Quesn., obvolutum, pro involutum.

See Quesnel's note 1. In Vat. Reginae this passage is given more briefly: Apud te est Davidicae virginis conceptus et partus. Apud te est declarata, etc. The manuscripts Vienna of collection 5 and Vatican of collection 24, with the editions before Quesnel, have obvolutum for involutum.

Vindebon. collect. 5, duo Vat. collect. 21 atque Sichardus, per omnia incrementa. Mox corporis pro corporea in Vat. collect. 11.

Vienna of collection 5, two Vatican manuscripts of collection 21 and Sichard: per omnia incrementa. Next, corporis for corporea in the Vatican manuscript of collection 11.

(d) ‹non sine cibo› · printed under col 1105

Ms. Vindebon. collect. 5 et esuritione. Mox Ratisp. omittit non sine somno quietis. Dein post vocem formidinis cod. Vat. Reginae sic prosequitur: In multis miraculis manifestavit potentiam virtutis, et in subjectione humilitatis subiit saevitiam passionis. Veram Christi generationem, etc., ut cap. 3.

The Vienna manuscript of collection 5: et esuritione. Next, the Regensburg manuscript omits non sine somno quietis. Then, after the word formidinis, the manuscript Vat. Reginae goes on thus: In multis miraculis manifestavit potentiam virtutis, et in subjectione humilitatis subiit saevitiam passionis. Veram Christi generationem, etc., as in cap. 3.

(e) ‹servi subiit› · printed under col 1105

Ratisp., sententiam.

The Regensburg manuscript: sententiam.

(f) ‹assumptus est a vobis› · printed under col 1105

Voces in coelum desunt in Vat. collect. 11 et 24, in Ratisp. ac in exemplo Sichardi.

The words in coelum are wanting in the Vatican manuscripts of collections 11 and 24, in the Regensburg and in Sichard's copy.

(g) ‹nascitur, qui› · printed under col 1105

Vat. Reg.. in natura nostra nascitur. Mox, in nostra crucifigitur, omissa voce carne, praeferunt duo codd. collect. 11 et 2. cum Sichardo. At cum lectione textui inserta hoc Leonis testimonium recitat Joannes II in ep. 3, ad senatores, t. V Conc. Ven. ed. p. 898.

Vat. Reginae: in natura nostra nascitur. Next, two manuscripts of collections 11 and 2, with Sichard, give in nostra crucifigitur, omitting the word carne. But John II quotes this testimony of Leo with the reading placed in the text, in ep. 3, to the senators, vol. 5 of the Councils, Venice edition, p. 898.

(h) ‹nostri generis› · printed under col 1106

Vide not. 2 Quesn.

See Quesnel's note 2.

Footnotes

(h) printed under this column; its call is in col 1105, set in n1105. 1 ‹τοίνυν προσφιλῶς› (Greek version) · printed under col 1106 Leg., κέχρησο, προσφιλέστατε ἀδελφὲ, τῆς, etc.

Read: κέχρησο, προσφιλέστατε ἀδελφὲ, τῆς, etc.

2 ‹καὶ διὰ τοῦ θανάτου› (Greek version) · printed under col 1106 Cod. Vat. Graec. 1455 habet: ἡ διὰ τοῦ θανάτου τῶν πλείστων βρεφῶν παρ' Ἡρώδου τοῦ Σωτῆρος ἡμῶν ἐπιζητουμένη νηπιότης. Minus bene. Quam autem correctionem conjectando primis curis in notatione expressimus, hanc nunc inferimus in textum auctoritate aliorum codd. Vat. Graec. 720 et Ottob. 29, quos Cacciarius recoluit.

The manuscript Vat. Graec. 1455 has: ἡ διὰ τοῦ θανάτου τῶν πλείστων βρεφῶν παρ' Ἡρώδου τοῦ Σωτῆρος ἡμῶν ἐπιζητουμένη νηπιότης. Less well. The correction which we proposed by conjecture in a note in our first edition we now bring into the text on the authority of the other manuscripts, Vat. Graec. 720 and Ottob. 29, which Cacciari examined.

3 ‹ἡ νεότης, καὶ› (Greek version) · printed under col 1106 Cod. Vat. Graec. 1455, quem primis curis conferre licuit, sic: κατὰ πρόφασιν σώματος εἰς ἄνδρα τέλειον ἡ ἀληθῶς αὐτοῦ φύσις. Lectio corrupta, cujus causa in notatione scripseramus: Vehemens hic nobis suspicio suboritur ab Eutychiano aliquo locum hunc fuisse interpolatum. Quid enim sib⟨i⟩ volunt illa verba κατὰ πρόφασιν σώματος? et item illa ἡ ἀληθῶς αὐτοῦ φύσις, quae veritatem humanitatis reticent, e contra vero speciem corporis tantum et fictionem eloquuntur. Hoc forte amanuensis, non autem primi interpretis vitium est. Nam veram interpretis lectionem quam textui inseruimus, alii duo memorati Graeci codd. suppeditarunt.

The manuscript Vat. Graec. 1455, which alone we were able to collate for our first edition, reads thus: κατὰ πρόφασιν σώματος εἰς ἄνδρα τέλειον ἡ ἀληθῶς αὐτοῦ φύσις. A corrupt reading, on account of which we had written in a note: "A strong suspicion arises in us here that this passage was interpolated by some Eutychian. For what do those words κατὰ πρόφασιν σώματος mean? and likewise ἡ ἀληθῶς αὐτοῦ φύσις, which are silent on the reality of the humanity and on the contrary speak only of an appearance and a fiction of a body." This is perhaps the fault of the copyist, not of the first translator. For the true reading of the translator, which we have put in the text, was supplied by the other two Greek manuscripts mentioned.

4 ‹τροφῆς τῆς ἐκ› (Greek version) · printed under col 1106 Haec particula ἐκ abundare videtur.

This particle ἐκ seems superfluous.

5 ‹ἐξανέστη· καὶ› (Greek version) · printed under col 1106 Ms. Gr. Vat. 1455, ὅτι. Aliorum codicum auctoritate ὅτε scripsimus.

The Greek manuscript Vat. 1455 has ὅτι. On the authority of the other manuscripts we have written ὅτε.

Ancient version (Greek)

ἀμφιβάλλεται, ὅπου ὄψει καὶ τῇ ἀφῇ ὅλα τὰ τῆς σωτηρίας τῆς τῶν ἀνθρώπων ἐναργῶς ἑαυτὰ παρίστησι τὰ μυστήρια; ὡσανεὶ πρὸς ἅπαντας τοὺς ἐνδοιάζοντας ἔτι τοῦ κυρίου τῇ κατὰ σάρκα φωνῇ κεχρημένου, καὶ λέγοντος· Τί τεταραγμένοι ἐστὲ, καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν εἰς τὰς καρδίας ὑμῶν; θεωρήσατε τὰς χεῖράς μου καὶ τοὺς πόδας μου, ὅτι ἐγὼ αὐτός εἰμι, ψηλαφήσατέ με καὶ ἴδετε ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα. Τοῖς ἀηττήτοις τοίνυν προσφιλῶς κέχρησο τῆς καθολικῆς ἐκκλησίας διδάγμασι, καὶ τὸ κήρυγμα τὸ τῶν εὐαγγελιστῶν τῇ μαρτυρίᾳ τῶν τόπων ἐν οἷς διάγοις ἐκδίκησον· παρὰ σοί ἐστιν ἡ βηθλεὲμ, ἐν ᾗ τῆς παρθένου τῆς Δαυιδικῆς ὁ σωτήριος τόκος ἐπέφανεν, ὃν ἑλισσόμενον ἐν σπαργάνοις διὰ τὴν τοῦ καταγωγίου στενότητα ὑπεδέξατο φάτνη· παρὰ σοὶ ἐσημάνθη μὲν ὑπὸ ἀγγέλου, προσεκυνήθη δὲ ὑπὸ μάγων, καὶ διὰ τοῦ θανάτου τῶν πλείστων βρεφῶν παρ' Ἡρώδου ἡ τοῦ σωτῆρος ἡμῶν ἐπεζήτηται νηπιότης παρὰ σοὶ καθέστηκεν· ἔνθα τὰ παιδικὰ αὐτοῦ ηὔξηνται· ἔνθα ἤκμασεν ἡ νεότης, καὶ κατὰ σώματος πρόσβασιν εἰς ἄνδρα τέλειον ἡ ἀληθῶς ἀνθρώπου φύσις προέκοψεν οὐ δίχα τροφῆς τῆς ἐκ πείνης, οὐ δίχα ὕπνου τῆς ἀναπαύσεως, οὐ δίχα τοῦ κατὰ τὸν ἔλεον θρήνου, ἀλλ' οὐδὲ δίχα δέους τοῦ κατὰ τὴν ἀγωνίαν. Ὁ αὐτὸς γάρ ἐστι καὶ ὁ εἷς, ὃς καὶ ἐν μορφῇ θεοῦ ὑπάρχει, καὶ τὰ μεγάλα θαύματα εἴργασται τῆς δυνάμεως, καὶ ἐν τῇ μορφῇ τοῦ δούλου τὸ χαλεπὸν τῶν παθημάτων ὑπέμεινε. Τοῦτο ἀπαύστως αὐτὸς ὁ σταυρός σοι λαλεῖ. Τοῦτο ὁ λίθος ὁ τοῦ μνήματος κέκραγεν, ἐν ᾧ ὁ κύριος τὸ κατ' ἄνθρωπον ἔκειτο, καὶ ὅθεν κατὰ τὴν θείαν δύναμιν ἐξανέστη· καὶ ὅτε εἰς τὸ ὄρος ἀνέρχῃ τῶν ἐλαιῶν προσκυνεῖν μέλλων τὸν τόπον τῆς ἀναβάσεως, ἆρ' οὐκ ἐκείνη σοι δοκεῖ τῶν ἀγγέλων ἐνηχεῖν ἡ φωνὴ ταῖς σαῖς ἀκοαῖς ἡ λέγουσα πρὸς τοὺς θαυμάζοντας τοῦ κυρίου τὴν ὕψωσιν, Ἄνδρες γαλιλαῖοι τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ' ὑμῶν, οὕτως ἐλεύσεται πάλιν, καθάπερ αὐτὸν ἐθεωρήσατε ἀνιόντα εἰς τὸν οὐρανόν. Τὴν γέννησιν τοιγαροῦν τὴν ἀληθῆ τοῦ Χριστοῦ ὁ ἀληθὴς σταυρὸς βεβαιοῖ, ἐπειδὴ ὁ αὐτὸς ἐν τῷ ἡμετέρῳ τίκτεται σώματι ὁ ἐν τῇ σαρκὶ τῇ ἡμετέρᾳ σταυρούμενος, ἥτις, οὐ κατ' οὐδένα τρόπον

Page

running head: 1105 EPISTOLA CXXXIX. 1106 (across the page; this column carries 1106)
marginal letters: A ‹ἀμφιβάλλεται, ὅπου›; B ‹ἀγγέλου, προσεκυνήθη›; C ‹οὐκ ἐκείνη σοι δοκεῖ›; D ‹pressimus, hanc nunc› (beside the footnotes)
old-edition numerals: 1290 before ‹θεωρεῖτε ἔχοντα›; 1292 before ‹οὗτος ὁ Ἰησοῦς›
signature: none
other: col 1106 holds only the ancient Greek version of Letter CXXXIX; layer 1 is rail-only. In note 3, "sib volunt" is printed with the i dropped and a gap, set sib⟨i⟩. The version runs on in col 1108 ("τρόπον", no hyphen).

PL 54:1107

(Rom. V, 18): inde in homines manante justitia, ubi humana est suscepta natura. Nulla enim ratione extra nostri est corporis veritatem, de quo evangelista praedicationem inchoans dicit: Liber generationis Jesu Christi filii David, filii Abraham (Matth. I, 1): beati Pauli apostoli consonante doctrina, cum dicit: Quorum patres, et ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in saecula (Rom. IX, 5). Itemque ad Timotheum: Memento, inquit, Jesum Christum resurrexisse a mortuis, ex semine David (II Tim. II, 8).

[…] (Rom. 5:18); justice flowing from thence into men, where human nature was taken up. For in no way is He outside the reality of our body, of which the evangelist, beginning his preaching, says: The book of the generation of Jesus Christ, the son of David, the son of Abraham (Matt. 1:1); and the teaching of the blessed apostle Paul agrees, when he says: Whose are the fathers, and of whom is Christ according to the flesh, Who is over all things God blessed for ever (Rom. 9:5). And likewise to Timothy: Remember, he says, that Jesus Christ has risen from the dead, of the seed of David (2 Tim. 2:8).

Cap. IV. — Haec autem veritas quantis et novi et veteris Testamenti auctoritatibus declaretur, pro antiquitate sacerdotii tui evidenter agnoscis, cum fides Patrum et scripta mea ad sanctae memoriae Flavianum data, quorum mentionem ipse fecisti, adjecta universalis synodi confirmatione, sufficiant. Unde prospicere oportet dilectionem tuam, ut contra redemptionis ac spei nostrae ineffabile sacramentum, nullus obmurmuret. Sed si qui sunt qui adhuc aut ignorantia caligant, aut perversitate discordant, eorum quorum in Ecclesia Dei apostolica fuit et clara doctrina, auctoritatibus instruantur, ut de incarnatione Verbi Dei hoc nos credere quod illi credidere cognoscant, neque se extra corpus Christi, in quo commortui et conresuscitati sumus, sua obduratione constituant: quia nec pietas fidei, nec ratio recipit sacramenti, ut aut in sua essentia passibilis fuerit Deitas, aut in nostrae susceptione naturae mentita sit veritas. Data pridie nonas Septembris, Aetio et Studio viris clarissimis consulibus.

Chap. IV. — By how many authorities of both the New and the Old Testament this truth is declared, you plainly recognize, as befits the long standing of your priesthood, since the faith of the Fathers and my writings addressed to Flavian of holy memory, which you yourself mentioned, with the confirmation of the universal synod added to them, are sufficient. Your Dilection must therefore take care that no one murmur against the ineffable sacrament of our redemption and hope. But if there are any who are still either darkened by ignorance or at variance through perversity, let them be instructed by the authorities of those whose doctrine in the Church of God was apostolic and renowned, so that they may know that we believe concerning the incarnation of the Word of God what those men believed, and may not by their obstinacy set themselves outside the body of Christ, in which we have died together and been raised together: for neither the piety of the faith nor the reason of the sacrament admits either that the Godhead was passible in its own essence, or that the truth was feigned in the taking up of our nature. Given on the day before the Nones of September, Aetius and Studius, men most illustrious, being consuls.

Editors' notes and page, col. 1107

Footnotes

(a) ‹Nulla enim ratione› · printed under col 1107

Vat. collect. 11, extra humani est corporis veritatem.

The Vatican manuscript of collection 11: extra humani est corporis veritatem.

(b) ‹filii David, filii Abraham› · printed under col 1107

Editi ante Quesn. et mss. aliquot ejusdem cum nostris Vat. collect. 21 et 24 nec non Merlino et Sichardo addunt, et qui Samaritanae mulieri protestatur, quoniam salus ex Judaeis est. Hanc additionem praefert etiam cod. Vat. Reginae, in quo praeterea de se inseritur ante vocem Samaritanae. In pluribus et potioribus tum Quesnelli, tum nostris desiderantur, nec non in interpretatione Graeca.

The editions before Quesnel and several of his manuscripts, with our Vatican manuscripts of collections 21 and 24, and also Merlin and Sichard, add: et qui Samaritanae mulieri protestatur, quoniam salus ex Judaeis est. The manuscript Vat. Reginae also has this addition, and in it de se is further inserted before the word Samaritanae. The words are wanting in most and the better manuscripts, both Quesnel's and ours, and also in the Greek translation.

Iidem editi cum mss. Vindebon. collect. 5 et Vat. collect. 11 et 21 ac Sichardo addunt secundum carnem. Apud Apostolum legitur, secundum Evangelium meum.

The same editions, with the manuscripts Vienna of collection 5 and Vatican of collections 11 and 21, and Sichard, add secundum carnem. In the Apostle the reading is secundum Evangelium meum.

(d) ‹Testamenti auctoritatibus› · printed under col 1107

Mss. Vat. Reginae, Corbeien. S. Theodorici, et 1 Thuan., declaratu longum est explicare, cum traditio Patrum et scripta mea, etc. Antiquitas sacerdotii Juvenalis respicit episcopatum, ad quem evectus† fuerat circa an. 424.

The manuscripts Vat. Reginae, Corbie, St Theodoric, and 1 Thou: declaratu longum est explicare, cum traditio Patrum et scripta mea, etc. "The long standing of the priesthood" refers to the episcopate of Juvenal, to which he had been raised about the year 424.

(e) ‹universalis synodi› · printed under col 1107

Ratisp., confirmationem. Ex Graeca versione, in universalis synodi confirmationem. Mox idem Ratisp., Unde et prospicere.

The Regensburg manuscript: confirmationem. From the Greek version: in universalis synodi confirmationem. Next, the same Regensburg: Unde et prospicere.

(f) ‹dilectionem tuam, ut› · printed under col 1107

Vindebon. collect. 5 et duo Vat. collect. 21, ne contra..... ullus obmurmuret.

Vienna of collection 5 and two Vatican manuscripts of collection 21: ne contra ..... ullus obmurmuret.

(g) ‹nullus obmurmuret. Sed› · printed under col 1107

Vat. Reg., insigni varietate: Sed si qui sunt qui adhuc dissentiunt, a consentientibus instruantur, quia inter tot et evangelica et apostolica praeconia caligantes nec sperni convenit, nec timeri: quia nec pietas, etc. Eamdem lectionem Quesnellus reperit in ms. S. Theodorici, ubi solum pro apostolica erronee legitur localia.

Vat. Reginae, with a notable variant: Sed si qui sunt qui adhuc dissentiunt, a consentientibus instruantur, quia inter tot et evangelica et apostolica praeconia caligantes nec sperni convenit, nec timeri: quia nec pietas, etc. Quesnel found the same reading in the manuscript of St Theodoric, where only localia is read in error for apostolica.

(h) ‹apostolica fuit et› · printed under col 1108

Editi inserunt est. Delevimus cum Vindeb. collect. 5, Ratisp. el Vat. collect. 11 ac 24. Mox et de incarnatione in eodem Vindebon.

The editions insert est. We have deleted it with the Vienna manuscript of collection 5, the Regensburg manuscript and the Vatican manuscripts of collections 11 and 24. Next, et de incarnatione in the same Vienna manuscript.

(i) ‹nec ratio› · printed under col 1108

Al., suscipit.

Others: suscipit.

(j) ‹mentita sit veritas› · printed under col 1108

Antiquiores editiones cum tribus mss. Quesn. et nostro Vat. Reg. aliisque omnibus collect. 12. 21 et 24, ac exemplo Sichardi addunt: Particulam Dominicae crucis cum eulogiis tuae dilectionis veneranter accepi. Carent hac additione praestantiores codd. collect. 3, 5, 8, 11, Grim. et Ratisp. ac praesertim Graeca versio; quod indicio est hanc sententiam, si forte fuit in primo Leonis exemplo, de quo diximus annot. 1 (Col. 1102, n. j) omissam fuisse in illo quod in Palestinam ad Juvenalem missum fuit. Vat. Reginae datam desiderat. Confer not. 3 Quesnelli.

The older editions, with three of Quesnel's manuscripts, our Vat. Reginae and all the others of collections 12, 21 and 24, and Sichard's copy, add: Particulam Dominicae crucis cum eulogiis tuae dilectionis veneranter accepi. The better manuscripts of collections 3, 5, 8, 11, the Grimani and the Regensburg lack this addition, and above all the Greek version; which is a sign that this sentence, if it was perhaps in Leo's first draft, of which we spoke in note 1 (Col. 1102, n. j), was omitted in the copy that was sent to Juvenal in Palestine. Vat. Reginae lacks the date. Compare Quesnel's note 3.

Page

running head: 1107 S. LEONIS MAGNI EPISTOLAE. 1108 (across the page; this column carries 1107)
marginal letters: A ‹centes (Rom. V, 18)›; B ‹moriae Flavianum data›; C ‹sulibus› (beside the end of the letter); D ‹carnem. Apud Apostolum› (beside the footnotes)
old-edition numerals: 1293 before ‹pro antiquitate›
signature: none (foot of page 559 checked by FX6)
other: "inno-" at the foot of col 1105 is completed by "centes" at the head of this column (col 1106 between is the Greek version); the word is set whole in col 1105 (ruling after E42). Letter CXXXIX ends in this column with its date; the rest of the column's text area is blank. The footnotes on this page run in two columns across the page; (h)–(j) are printed under col 1108. In note (d) the word set "evectus†" is printed small and may read "evestus".

PL 54:1108

Editors' notes and page, col. 1108

Footnotes

(h), (i), (j) printed under this column; their calls are in col 1107, set in n1107. 1 ‹καὶ τὴν ἁπάντων› (Greek version) · printed under col 1108 Sic duo codd. Graec. Vat. 720 et Ottob. 29. Male in Vat. 1455, κινήσει.

So the two Greek manuscripts Vat. 720 and Ottob. 29. Wrongly in Vat. 1455: κινήσει.

2 ‹κοινὸν ἁπάντων ἐδέξατο› (Greek version) · printed under col 1108 Ita duo laudati codd. Male in alio Vat. 1455, τραῦμα.

So the two manuscripts cited. Wrongly in the other, Vat. 1455: τραῦμα.

3 ‹ἀνεύθυνοι γένωνται,› (Greek version) · printed under col 1108 Forte, ἔνθεν.

Perhaps ἔνθεν.

4 ‹τῆς ἀνθρωπίνης φύσεως.› (Greek version) · printed under col 1108 Primis curis cum ms. Graec. Vat. 1455 inserueramus vocem ἀνεδείχθη, hanc Eutychianismum sapere notantes, et legendum conjeceramus ἀνεδέχθη. Utramque vero vocem alii duo codices ignorant, et idcirco illam e textu expunximus.

In our first edition we had inserted, with the Greek manuscript Vat. 1455, the word ἀνεδείχθη, noting that it smacked of Eutychianism, and we had conjectured that ἀνεδέχθη should be read. But the other two manuscripts know neither word, and we have therefore struck it out of the text.

5 ‹ὧν αὐτὸς ἐμνημόνευσας,› (Greek version) · printed under col 1108 Aliter hic quam quod exhibet hodie textus Latinus, legisse videtur interpres, scilicet, adjecta (scripta Leonis ad Flavianum), in universalis synodi confirmaionem. Si vero hodiernam lectionem retineas, ita corrige aut simili modo, τῆς τῆς οἰκουμενικῆς συνόδου ποστεθείσης βεβαιώσεως.

The translator seems to have read here otherwise than the Latin text now gives, namely: adjecta (the writings of Leo to Flavian) in universalis synodi confirmationem. But if you keep the present reading, correct thus or in a similar way: τῆς τῆς οἰκουμενικῆς συνόδου ποστεθείσης βεβαιώσεως.

Ancient version (Greek)

ἁμαρτήματος ὑπάρχοντος ἐν αὐτῇ, εἰ μὴ ὅτε ἐκ τοῦ γένους ἦν τοῦ ἡμῶν, οὐκ ἂν θνητὴ τυγχάνειν ἠδύνατο· ἵνα δὲ καὶ τὴν ἁπάντων καινίσῃ ζωὴν, τὸ κοινὸν ἁπάντων ἐδέξατο πρᾶγμα, καὶ τὴν δύναμιν τοῦ παλαιοῦ χειρογράφου, ὅπερ μόνος ἐν ἅπασιν οὐκ ἐπώφλησεν, ὑπὲρ ἁπάντων ἐκτίσας, ματαίαν ἀπειργάσατο, ἵνα καθάπερ δι' ἑνὸς ὑπευθύνου γεγονότος ἁμαρτωλοὶ πάντες ἐγένοντο, οὕτως δι' ἑνὸς ἀνευθύνου τυγχάνοντος πάντες ἀνεύθυνοι γένωνται, ἐκεῖ φοιτησάσης τῆς περὶ τοὺς ἀνθρώπους δικαιοσύνης, ἔνθα τὰ τῆς ἀνθρωπίνης φύσεως. Οὐδενὶ γὰρ λόγῳ ἐκτός ἐστιν οὗτος τῆς τοῦ ἡμετέρου σώματος ἀληθείας, περὶ οὗ ὁ εὐαγγελιστὴς ἀρχόμενος τοῦ κηρύγματος εἶπε· Βίβλος γενέσεως Ἰησοῦ Χριστοῦ τοῦ υἱοῦ Δαυὶδ υἱοῦ Ἀβραάμ· συναδούσης τῆς τοῦ μακαρίου Παύλου το ἀποστόλου τῆς διδασκαλίας τοῦ λέγοντος· Ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὅς ἐστιν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ὡσαύτως δὲ καὶ πρὸς Τιμόθεον· Μέμνησο, φησὶ, Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαυΐδ. Αὕτη δὲ ἡ ἀλήθεια πόσαις τῆς τε παλαιᾶς καὶ τῆς καινῆς διαθήκης αὐθεντίαις διασημαίνεται, κατὰ τὸ πρόσφορον τῇ τῆς σῆς ἐπισκοπῆς ἀρχαιότητι σαφῶς ἐπιγινώσκεις, ὁπότε ἡ πίστις ἡ τῶν πατέρων καὶ τὰ γράμματα τὰ ἐμὰ τὰ πρὸς τὸν τῆς ὁσίας μνήμης Φλαβιανὸν, ὧν αὐτὸς ἐμνημόνευσας, εἰς τὴν τῆς οἰκουμενικῆς συνόδου προστεθέντα βεβαίωσιν ἐξαρκεῖ· Ὅθεν προνοεῖσθαι τὴν σὴν διάθεσιν χρὴ, ὥστε μηδένα κατὰ τοῦ ἀῤῥήτου μυστηρίου τῆς ἡμετέρας λυτρώσεως καὶ ἐλπίδος ὑπογογγύζειν. Ἀλλ' οἵτινες εἶεν οἱ ἔτι τὴν τῆς ἀγνοίας ἀχλὺν ὑφισταμενοι, ἢ διχονοοῦντες διὰ φαυλότητα, διδαχθῶσιν ἐκ τῆς εἰσηγήσεως τῶν ἐν ταῖς ἐκκλησίαις τοῦ Θεοῦ τὴν ἀποστολικὴν καὶ σαφῆ ποιουμένων διδασκαλίαν, πρὸς τὸ γινώσκειν αὐτοὺς, ὡς περὶ τῆς σαρκώσεως τοῦ Θεοῦ λόγου τοῦτο πιστεύομεν, ἢ ἐκεῖνοι ἐπίστευσαν, καὶ μὴ διὰ τὴν σκληρότητα τὴν

Page

running head: 1107 S. LEONIS MAGNI EPISTOLAE. 1108 (across the page; this column carries 1108)
marginal letters: A ‹ἁμαρτήματος ὑπάρχοντος›; B ‹καὶ ἐξ ὧν ὁ Χριστὸς›; C ‹ποιουμένων διδασκαλίαν›; D ‹1102, n. j) omissam fuisse› (beside note (j) of col 1107, in the footnotes)
old-edition numerals: 1294 after ‹κατὰ› (before ‹τὸ πρόσφορον›)
signature: none (foot of page 559 checked by FX6)
other: col 1108 holds only the ancient Greek version of Letter CXXXIX; layer 1 is rail-only. (h) of col 1107 is printed at the head of the notes under this column; set whole in n1107 by FX6. Note 5 prints "ποστεθείσης" (for προστεθείσης) and "confirma-/ionem" (t dropped, no gap), both set as printed (misprints listed). In the Greek version "το" before ἀποστόλου is printed without accent (for τοῦ) and "ὑφισταμενοι" without accent; set as printed. The version runs on in col 1110 ("τὴν", no hyphen); col 1109 is Leo's Latin.