PL 54 · cols. 1140–1145

Leo the Great, Letters

Letters CLX–CLXII

omnes fratres et comprovinciales tuos episcopos facies pervenire ut omnium observantiae data prosit auctoritas.

[…] you will cause to reach all the brethren and your fellow bishops of the province, so that the authority given may profit the observance of all.

Data XII kalendarum Aprilium, consulatu Majoriani Augusti.

Given on the twelfth day before the kalends of April, in the consulship of Majorian Augustus.

EPISTOLA CLX.

LETTER CLX.

AD EPISCOPOS ET CLERICOS CATHOLICOS EX AEGYPTO APUD CONSTANTINOPOLIM CONSTITUTOS.

TO THE CATHOLIC BISHOPS AND CLERGY FROM EGYPT STAYING AT CONSTANTINOPLE.

Dillctissimis fratribus NESTORIO, ATHANASIO

To the most beloved brethren Nestorius, Athanasius, […]

Editors' notes and page, col. 1140

Footnotes

(q) of col 1138 continued: its continuation from the foot of col 1139 runs on into the foot of this column, down to "observationibus ad Quesnelli notas"; set in n1138

(a)–(d) printed under this column; their calls are in col 1139, set in n1139

(e) ‹omnes fratres› · printed under col 1140

In laudato Vat. Reginae et in Vindebon. collect. 1, omittitur et.

In the Vatican manuscript of the Queen already praised and in the Vienna manuscript, collection 1, et is omitted.

(f) ‹facies pervenire› · printed under col 1140

Cod. Vat. Isid. et alius Vat. collect. 11, ut omni observantiae. Florent. S. Marci collect. 13, ut omnibus observantiae. Vindebon. Hisp., ut ad omnium observantiam. Praetulimus lectionem codd. Vat. Reg. collect. 1, Vat. Dionys. et aliorum collect. 12 et 24, cum Sichardo.

The Vatican manuscript of the Isidorian collection and another Vatican manuscript of collection 11 have ut omni observantiae. The Florence manuscript of St Mark, collection 13, has ut omnibus observantiae. The Vienna manuscript of the Spanish collection has ut ad omnium observantiam. We have preferred the reading of the Vatican manuscript of the Queen, collection 1, of the Vatican Dionysian manuscript and of others of collections 12 and 24, together with Sichard.

(g) ‹prosit auctoritas.› · printed under col 1140

Dies et mensis ita notantur in mss. Vat. Dionys., in Hadrian. et in Florentino collect. 13 ac in uno Vat. 546 collect. 21. Cod. Vat. Reginae collect. 1: Dat. XV kal. Aprilis, ubi facile fuit duplicem unitatem II junctis apicibus commutare in V. Vindebon. collect. 5: Dat. XIV kal. Aprilis. Majoriani consulatus signatur in omnibus, excepto Vat. Dionys., in quo per errorem scriptum est: Cons. Tariani Aug. In Vindebon. collect. 5: Majorano Augusto primum consule, ut erat in editis ante Quesnellum, qui emendavit Majoriano, sed retinuit primum consule; quod tamen non solum abest a caeteris codicibus, sed ab usu etiam antiquo abhorret. Cod. Vat. Reginae Majoriani nomini praemittit siglam GL. P. sicuti praemittitur etiam in Florentino S. Marci eidem nomini in epist. 163. Num legendum gloriosi aut gloriosissimi principis, aliorum judicium est.

The day and month are so noted in the Vatican Dionysian manuscript, in the Hadrianic, in the Florentine of collection 13, and in one Vatican manuscript, 546, of collection 21. The Vatican manuscript of the Queen, collection 1, has Dat. XV kal. Aprilis, where it was easy to change the double unit II, with its strokes joined, into V. The Vienna manuscript of collection 5 has Dat. XIV kal. Aprilis. Majorian's consulship is marked in all, except the Vatican Dionysian, in which by error is written Cons. Tariani Aug. In the Vienna manuscript of collection 5: Majorano Augusto primum consule, as it stood in the editions before Quesnel, who corrected it to Majoriano but kept primum consule; which, however, is not only absent from the other manuscripts but is also foreign to ancient usage. The Vatican manuscript of the Queen puts before Majorian's name the siglum GL. P., as it is put before the same name also in the Florentine manuscript of St Mark in letter 163. Whether one should read gloriosi or gloriosissimi principis is for others to judge.

(h) ‹EPISTOLA› · printed under col 1140

Alias 130, Scripta 21 Martii an. 458.

Formerly 130. Written 21 March in the year 458.

(i) ‹CONSTITUTOS.› (call printed before the address line AD EPISCOPOS) · printed under col 1140

Quesnellus hanc ex cod. Grimanico edidit.

Quesnel published this from the Grimani manuscript.

(j) ‹Dilectissimis fratribus› · printed under cols 1140–1142

Hic quidecim episcopi nominantur: libello autem supplici ab iisdem Aegyptiis oblato imperatori, et ad Leonem papam cum ipsius Augusti litteris transmisso, qui in codice encyclio describitur tom. IV Concil. pag. 1843, quatuordecim tantum subscri. buntur, et in his non solum ordo diversus est, verum etiam duo nomina Pulsaminonis, seu potius Pulsamonis et alterius Athanasii episcopi leguntur, quae in inscriptione hujus epistolae non recensentur; econtra vero in hac inscriptione tres episcopi nominantur, qui in subscriptionibus praedictis desunt, nimirum Isidorus, Elpidus et unus Appollonius; alter enim Apollonius idem esse videtur qui in subscriptionibus Apollo vocatur. Sed Elpidius et unus Apollonius ab Apollo diversus legitur in aliis subscriptionibus synodi Constantinopolitanae sub Gennadio tom. V Concil. pag. 51, ubi etiam Theonae et Marionis episcoporum nomina invenire licebit. Ex utrisque subscriptionibus simul collatis singulorum episcoporum sedes colligentur, Isidoro excepto, qui in neutris invenitur.

Here fifteen bishops are named; but in the petition offered by the same Egyptians to the emperor and sent on to Pope Leo with the letters of the Augustus himself, which is copied in the Codex Encyclius, vol. IV of the Councils, p. 1843, only fourteen subscribe, and among them not only is the order different, but also two names are read, of Pulsaminon, or rather Pulsamon, and of another bishop Athanasius, which are not listed in the heading of this letter; on the other hand, in this heading three bishops are named who are lacking in the said subscriptions, namely Isidore, Elpidus (sic) and one Appollonius (sic); for the other Apollonius seems to be the same who in the subscriptions is called Apollo. But Elpidius, and one Apollonius different from Apollo, are read in other subscriptions, of the synod of Constantinople under Gennadius, vol. V of the Councils, p. 51, where one may also find the names of the bishops Theonas and Marion. From the two sets of subscriptions compared together the sees of the individual bishops can be gathered, except for Isidore, who is found in neither.

Editors' prose

SYNOPSIS. — I. Consolatur extorres Aegypti episcopos et clericos, monetque de suis legatis in Orientem ex imperatoris voluntate mittendis. — II. Hortatur ut omnes novum de fide tractatum amoveant, sufficiente synodi auctoritate.

SYNOPSIS. — I. He consoles the banished bishops and clergy of Egypt, and advises them about his legates who are to be sent to the East at the emperor's wish. — II. He exhorts that all should put away any new treatment of the faith, the authority of the synod being sufficient.

Page

running head: MAGNI EPISTOLAE. 1140 (continuing "S. LEONIS" over col 1139)
marginal letters: A ‹omnes fratres›; B ‹epist. 2, n. 11› (in the continued note q); C ‹ubi et consuetudinem› (in note q); D ‹Dat. XV kal. Aprilis› (in note g)
old-edition numerals: 1336 before Dillctissimis
signature: none
other: the address line ends with ATHANA- hyphenated; the word is set whole at the end of this column

PL 54:1141

PAULO, PETRO, THEONAE, ISALAE, APOLLONIO, ARPOCRATI, ISIDORO, ISAAC, APOLLONIO, MAXIMO, MARIONI, POEMENIO, et HELPIDIO episcopis et clericis catholicis ex Aegypto apud Constantinopolim constitutis LEO.

[…] Paul, Peter, Theonas, Isaias, Apollonius, Harpocras, Isidore, Isaac, Apollonius, Maximus, Marion, Poemenius and Helpidius, catholic bishops and clergy from Egypt staying at Constantinople, Leo.

CAP. I — Tribulationem quam dilectioni vestrae spiritus diabolicae tentationis ingessit, ab eo fiducialiter credite sublevandum, propter quem talia sustinetis; atque ipsius auxilio consolandos vos esse praesumite, cujus dilectioni quae toleratis impenditis. Qui licet temporaliter fieri quae sunt adversa permittat, constantiam tamen fidei non vult decuti, sed probari. Promissae beatitudinis spem gerentes, patientiae longanimatem vestris mentibus adhibete: Fidelis enim Deus est, qui non patietur vos tentari supra id quod potestis, sed faciet cum tentatione exitum, ut possitis sustinere (I Cor. X, 13). Nec pedes vestros peccatorum pax visa dimoveat, quos in ea petra fixos habere debetis, adversum quam nec portas inferi praevalere legistis (Matth. XVI, 18),

Chap. I. The tribulation which the spirit of diabolical temptation has brought upon your love, believe confidently will be relieved by Him for Whose sake you endure such things; and take it for granted that you are to be consoled by the help of Him to Whose love you devote what you endure. Although He permits adverse things to happen for a time, yet He does not will the constancy of faith to be shaken off, but to be proved. Bearing the hope of the promised blessedness, apply to your minds the long-suffering of patience: For God is faithful, Who will not suffer you to be tempted beyond what you are able, but will with the temptation also make a way out, that you may be able to bear it (1 Cor. 10:13). Nor let the seeming peace of sinners move your feet, which you ought to hold fixed on that rock against which, as you have read, not even the gates of hell prevail (Matt. 16:18).

Quia igitur, fratres charissimi, Christianissimus imperator rursus ad nos scripta direxit, quibus ut aliquem de nostris partibus dirigamus hortatur; et quamvis illic vestra non desit instructio, quae valeat haereticorum obstinationibus obviare, desiderat a nobis tamen dirigi, qui fidem damnatis, et eam diabolico spiritu non recipientibus, tamquam sit adhuc dubia, possit asserere, quae sicut necessarie praedicatur, ita volunte percipitur: dilectionem vestram moneo ut inanis gloriae contentionem id ipsum dicentes omnes unanimitatis virtute vitetis. Scitis enim quae vobis debeatur hujus palma certaminis, cujus idem cognitor qui hoc spectat, adjutor est, atque ipse ad vincendum vires sufficit, qui dilligentibus se praemium jam paravit. Nullus se propriis sedibus queratur extorrem, aut patriis expulsum finibus ingemiscat. Nemo vestrum exsul est Deo, quem auxiliaturum vobis ubique confidite. Ferte universa patienter, et confortato corde Dominum fideliter sustinete. BREVIS EST tribulatio quam tempus incidit: nec confessioni vestrae nova videantur, quae vos ab inimicis Domini tolerare cognoscimus. Sic enim persecuti sunt et prophetas qui erant ante vos (Matth. V, 12).

Since therefore, most dear brethren, the most Christian emperor has again sent us letters, in which he urges us to send someone from our side; and although your instruction is not lacking there, which is able to withstand the obstinacies of the heretics, he nevertheless wishes that someone be sent by us who may assert, to those who are condemned for the faith and do not receive it because of a diabolical spirit, as though it were still doubtful, the faith which, just as it is preached of necessity, so is received willingly: I admonish your love that, all saying the same thing, you avoid by the power of unanimity the contention of vain glory. For you know what palm of this contest is owed to you, whose judge, who watches it, is also its helper, and He Himself supplies the strength for conquering, Who has already prepared the reward for those who love Him. Let no one complain that he is banished from his own see, or groan that he is driven out of his native territory. None of you is an exile to God; trust that He will help you everywhere. Bear all things patiently, and with strengthened heart wait faithfully for the Lord. SHORT IS the tribulation which time cuts off: nor let the things that we know you endure from the enemies of the Lord seem new to your confession. For so they persecuted the prophets also who were before you (Matt. 5:12).

CAP. II. — Omni itaque dilectionis vestrae studio ac labore nitendum est ne ulla insidiantum disceptatio possit admitti, neve hoc ab haereticis valeat obtineri, quo evangelicam fidem manifestum est impugnari.

Chap. II. Therefore with all the zeal and labour of your love you must strive that no disputation of those who lie in wait be admitted, and that the heretics may not obtain that by which it is manifest that the evangelical faith is attacked.

Editors' notes and page, col. 1141

Footnotes

(j) continued from col 1140, set in n1140 (the foot of this column holds its continuation)

(a) ‹imperator rursus ad nos› · printed under col 1142

Innuitur imperatoris epistola, cui S. Leo respondet epistola 162.

The emperor's letter is meant, to which St Leo replies in letter 162.

(b) ‹CAP. II. —› · printed under col 1142

Haec usque ad finem referuntur a Facundo Herm. lib. XII, c. 2, p. 533.

These words, to the end, are quoted by Facundus of Hermiane, book XII, ch. 2, p. 533.

Page

running head: 1141 EPISTOLA (continued "CLXI. 1142" over col 1142)
marginal letters: A ‹SIO, PAULO, PETRO›; B ‹ut possitis sustinere›; C ‹bis debeatur hujus palma›; D ‹obtineri, quo evangelicam›
old-edition numerals: 1337 after necessarie
signature: none
other: the text ends with im- hyphenated; the word (impugnari) is set whole at the end of this column

PL 54:1142

Nam definitarum rerum quas tantae synodi vel Christianissimi principis sanxit auctoritas, et apostolicae sedis confirmavit assensus, nihil oportet discuti, ne contra fas aliquid videatur infrigi. Multumque fidei et sacerdotali constantiae derogatur, si cum his qui homicidiis et furore repleti snnt, ac volunt convertere Evangelium Christi, et facinore suo probantur exosi, superfluae et plurimum nociturae altercationis conflictus habeatur.

For of the matters defined, which the authority of so great a synod or of the most Christian prince has sanctioned, and the assent of the apostolic see has confirmed, nothing ought to be discussed, lest anything seem to be infringed against what is right. And much is taken away from faith and from priestly constancy, if a conflict of superfluous and most harmful altercation is held with those who are filled with murders and fury, and wish to overturn the Gospel of Christ, and are shown by their crime to be hateful.

Datum duodecimo kalendas Aprilis, Leone et Majoriano Augustis consulibus.

Given on the twelfth day before the kalends of April, Leo and Majorian Augusti being consuls.

EPISTOLA CLXI.

LETTER CLXI.

AD PRESBYTEROS, DIACONOS ET CLERICOS ECCLESIAE CONSTANTINOPOLITANAE.

TO THE PRIESTS, DEACONS AND CLERGY OF THE CHURCH OF CONSTANTINOPLE.

LEO presbyteris, diaconibus et clericis Constantinopolitanae Ecclesiae.

Leo to the priests, deacons and clergy of the Church of Constantinople.

CAP. I. — Laetificatus valde sum et plurimum delectatus, quod mihi fidei vestrae est, de qua in Domino glorior, manifestata constantia et intelligo vos per omnia devotissimos doctrinae evangelicae esse discipulos, atque apostolicis praedicationibus, quae ex eodem fonte manarunt, nihil prorsus sentire diversum: quia catholica fides, quae vera et una est, nulla se patitur diversitate violari, et ideo cohortari dilectionem vestram ac monere non desino, ut instruente Spiritu sancto perseveranter id ipsum dicatis omnes, et non sint inter vos schismata. Sitis autem perfecti in eodem sensu et in eadem sententia (1 Cor. I, 10); proculque a consortio vestro olim damnatorum depellatis errores, ut inchoastis, in fidei constantia permanentes; nullum sinatis vobis Nestoriana vel Eutychiana infectum perversitate sociari, tamquam leve ac tolerabile sit ad quod uterque quorumdam insipientium corda traduxit, et in scelera diabolici furoris accendit.

Chap. I. I have been greatly gladdened and very much delighted that the constancy of your faith, in which I glory in the Lord, has been made manifest to me, and I understand that you are in all things most devoted disciples of the evangelical doctrine, and hold nothing at all different from the apostolic preachings, which flowed from the same fountain; because the catholic faith, which is true and one, suffers itself to be violated by no diversity. And therefore I do not cease to exhort and admonish your love that, the Holy Spirit instructing you, you all perseveringly say the same thing, and that there be no schisms among you. But be perfect in the same mind and in the same judgement (1 Cor. 1:10); and, as you have begun, drive far from your fellowship the errors of those long since condemned, abiding in the constancy of the faith; suffer no one infected with the Nestorian or Eutychian perversity to be associated with you, as though that to which each has led away the hearts of certain foolish men, and has kindled them into crimes of diabolical fury, were light and tolerable.

CAP. II. — Habemus, propitio Deo, magnum et divinitus praeparatum Christianissimi imperatoris auxilium, quem scriptis meis, quantum causa expetit, obsecravi, ne improbis parricidarum petitionibus in aliquo clementiae suae praeberet assensum, neque ullo modo sineret sanctae Chalcedonensis synodi definitiones, quae vere de coelestibus prodiere decretis, tamquam necessaria retractatione violari:

Chap. II. We have, God being gracious, the great and divinely prepared help of the most Christian emperor, whom I have besought in my letters, as far as the cause requires, not to grant in any respect the assent of his clemency to the wicked petitions of the parricides, nor in any way to allow the definitions of the holy synod of Chalcedon, which truly came forth from heavenly decrees, to be violated as though by a necessary reconsideration:

Editors' notes and page, col. 1142

Footnotes

(j) of col 1140 continued: its end ("scriptionibus simul collatis … in neutris invenitur") heads the foot of this column; set in n1140

(a)–(b) printed under this column; their calls are in col 1141, set in n1141

Alias 151. Scripta 21 Martii an. 458.

Formerly 151. Written 21 March in the year 458.

(d) ‹CONSTANTINOPOLITANAE.› (call printed before the address line AD PRESBYTEROS) · printed under col 1142

Ex cod. Grimani a Quesnello edita fuit.

It was published by Quesnel from the Grimani manuscript.

(e) ‹ad quod› · printed under col 1142

Forte, utraque.

Perhaps utraque.

(f) ‹CAP. II. —› · printed under col 1142

Referuntur a Facundo Herm. lib. XII, c. 2, p. 533.

They are quoted by Facundus of Hermiane, book XII, ch. 2, p. 533.

(g) ‹quantum causa› · printed under col 1142

Vulg. ex. Grim, extitit Praetulimus lectionem Facundi, quam Quesnellus margini affixit.

The common editions, from the Grimani manuscript, have extitit. We have preferred the reading of Facundus, which Quesnel put in the margin.

Editors' prose

SYNOPSIS. — I. Ut in fide stabiles et ab haereticorum societate alieni perseverent hortatur. — II. Ut novum judicium non instauretur, et ut Atticus et Andreas ordinis sui honore priventur, nisi voce scriptoque fidei Chalcedonensi adhaerere se profiteantur.

SYNOPSIS. — I. He exhorts them to persevere stable in the faith and estranged from the fellowship of the heretics. — II. That a new judgement not be set up, and that Atticus and Andrew be deprived of the honour of their order unless they profess by voice and in writing that they adhere to the faith of Chalcedon.

Page

running head: EPISTOLA CLXI. 1142 (continuing "1141 EPISTOLA" over col 1141)
marginal letters: A ‹pugnari. Nam definitarum›; B ‹societate alieni› (in the synopsis); C ‹autem perfecti in eodem›; D ‹decretis, tamquam›
old-edition numerals: 1338 before ex eodem fonte
signature: none
other: the final i of synodi (first line) is printed raised at the column edge; in note (g) no stop is printed after extitit

PL 54:1143

cum insidias impiorum ad hoc subrepere velle manifestum sit, ut statuta evangelicis praedicationibus et Patrum traditionibus consonantia novo faciant infirma judicio, et dum disceptatio admittitur, auctoritas auferatur. Aderit, ut spero, suis inspirationibus divina protectio, eamque sancto principi tribuet facultatem, ut nullo modo fieri sinat quod humanae saluti sentit adversum. Atticum vero et Andream, quorum nomina fratri et coepiscopo meo Anatolio missis ante litteris indicavi, quos a vestra laudabili fide dissentire cognovi, atque Entychianorum apertissime connivere perfidiae, nisi prius hostilia dogmata propria voce ac subscriptione damnaverint, et fidem Chalcedonensi concilio roboratam in Ecclesia populo Christiano praesente se professi fuerint secuturos ordinis sui honore priventur; ne diutius luporum levitas simplicitati Dominicarum ovium misceatur.

[…] since it is manifest that the snares of the impious wish to creep in to this end: that by a new judgement they may make weak the statutes that agree with the evangelical preachings and the traditions of the Fathers, and that, while disputation is admitted, authority may be taken away. The divine protection will, I hope, be present with its inspirations, and will grant the holy prince the power to allow in no way to be done what he perceives to be adverse to human salvation. But Atticus and Andrew, whose names I indicated to my brother and fellow bishop Anatolius in a letter sent earlier, whom I have learned dissent from your praiseworthy faith and most openly connive at the perfidy of the Eutychians, unless they first condemn the hostile dogmas with their own voice and subscription, and profess in the church, in the presence of the Christian people, that they will follow the faith strengthened by the council of Chalcedon, are to be deprived of the honour of their order; lest the levity of wolves be any longer mingled with the simplicity of the Lord's sheep.

Datum duodecimo kalendas Aprilis, Leone et Majoriano Augustis consulibus.

Given on the twelfth day before the kalends of April, Leo and Majorian Augusti being consuls.

EPISTOLA CLXII.

LETTER CLXII.

AD LEONEM AUGUSTUM.

TO LEO AUGUSTUS.

Per PHILOXENUM agentem in rebus.

By Philoxenus, agens in rebus.

LEO episopus LEONI Augusto.

Leo, bishop, to Leo Augustus.

Multo gaudio mens mea exsultat in Domino, et magna mihi est ratio gratulandi, cum clementiae vestrae excellentissimam fidem augeri per omnia donis gratiae coelestis agnosco; et per incrementa diligentiae devotionem in vobis animi sacerdotalis experior. Nam in vestrae pietatis alloquiis non dubie patet quid per vos in totius Ecclesiae salutem Spiritus sanctus operetur et quantum universorum fidelium precibus sit optandum ut in omnem gloriam vestrum extendatur imperium, qui supra curam rerum temporalium, religiosae providentiae famulatum divinis et aeternis dispositionibus perseveranter impenditis: ut scilicet catholica fides, quae humanum genus sola vivificat, sola sanctificat, in una confessione permaneat, et dissensiones quae de terrenarum opinionum varietate nascuntur, a soliditate illius petrae, supra

My mind exults with much joy in the Lord, and I have great reason for rejoicing, when I recognize that the most excellent faith of your clemency is increased in all things by the gifts of heavenly grace; and through the growth of your diligence I experience in you the devotion of a priestly mind. For in the addresses of your piety it is plain without doubt what the Holy Spirit is working through you for the salvation of the whole Church, and how much it is to be desired in the prayers of all the faithful that your empire be extended to all glory, you who, above the care of temporal affairs, perseveringly devote the service of religious foresight to divine and eternal dispositions: namely, that the catholic faith, which alone gives life to the human race, alone sanctifies it, may abide in one confession, and that the dissensions which spring from the variety of earthly opinions […] from the solidity of that rock upon […]

Editors' notes and page, col. 1143

Footnotes

(a) ‹cum insidias impiorum› · printed under col 1143

Apud Facundum, cum insidiatores priorum.

In Facundus, cum insidiatores priorum.

(b) ‹auctoritas auferatur.› · printed under col 1143

Hucusque Facundus.

Facundus [quotes] up to here.

Epist. 157, cap. 4.

Letter 157, ch. 4.

(d) ‹ne diutius luporum› · printed under col 1143

Forte, saevitia, vel pravitas. Quesn. in marg.

Perhaps saevitia or pravitas. Quesnel in the margin.

(e) ‹EPISTOLA› · printed under col 1143

Alias 132. Scripta 21 Martii an. 458.

Formerly 132. Written 21 March in the year 458.

(f) ‹AD LEONEM AUGUSTUM.› · printed under col 1143

Exstat haec epistola in mss. collect. 5, 11, 12 18, 19 et 21 usque ad 24.

This letter is extant in the manuscripts of collections 5, 11, 12, 18, 19, and 21 to 24.

(g) ‹Per PHILOXENUM› · printed under col 1143

Ita nostri cod, collect. 5. 11 et 21. Vulg. ante Quesn.. forte ex aliquo cod. collect. 12, per Philonem.

So our manuscripts of collections 5, 11 and 21. The common editions before Quesnel, perhaps from some manuscript of collection 12, have per Philonem.

(h) ‹SYNOPSIS› (call printed before the synopsis) · printed under col 1143

In tabula collect. 5 haec synopsis exhibetur cap. 94: De adhortaeatione abscindindae haeresis Eutychianae, et confirmatione concilii.

In the table of collection 5 this summary is given, ch. 94: On the exhortation to cut off the Eutychian heresy, and on the confirmation of the council.

(i) ‹Multo gaudio› · printed under col 1143

Cod. Ven. S. Marci collect. 22, Magna gaudio.

The Venice manuscript of St Mark, collection 22, has Magna gaudio.

(j) ‹est ratio› · printed under cols 1143–1144

Ita Quesnalius, ut credimus, ex Grimanico, et solo quidem: nam omnes nostri codices aliarum collectionum, etiam Vindebon. collect. 5 et Ratisp. collect. 19, cum ante vulgatis habent gloriandi. Lectionem autem Quesnelli uti congruentiorem expungere noluimus.

So Quesnel, as we believe, from the Grimani manuscript, and from it alone: for all our manuscripts of the other collections, including the Vienna manuscript of collection 5 and the Regensburg of collection 19, together with the earlier editions, have gloriandi. But we did not wish to strike out Quesnel's reading, as being more fitting.

(k) ‹per omnia› · printed under col 1144

Sic omnes nostri codices et vulg. ante Quesn., apud quem, dono.

So all our manuscripts and the editions before Quesnel; in his, dono.

(l) ‹et quantum› · printed under col 1144

Codd. collect. 11 et 21 ac Ratisp., quantis.

The manuscripts of collections 11 and 21 and the Regensburg have quantis.

Editors' prose

SYNOPSIS. — I. Ut fidem semel definitam ud examen revocari non sinat. — II. Se nec posse haereticis communione sociari, nec definitis a synodo dissentire. — III. Legatos a se mittendos, non ut disputent, sed ut instruant. — IV. Fugiendos haereticos, quibus et poenam imminere significat.

SYNOPSIS. — I. That he should not allow the faith once defined to be called back to examination. — II. That he himself can neither be joined in communion with heretics nor dissent from what the synod defined. — III. That the legates to be sent by him are not to dispute but to instruct. — IV. That heretics are to be shunned, and he indicates that punishment also threatens them.

Page

running head: 1143 S. LEONIS MAGNI (continued "MAGNI EPISTOLAE. 1144" over col 1144)
marginal letters: A ‹cum insidias impiorum›; B ‹turos ordinis sui honore›; C ‹(k) donis gratiae›; D ‹(a) Apud Facundum› (among the footnotes)
old-edition numerals: 1339 before EPISTOLA CLXII
signature: none
other: the text ends with supra; the sentence continues in col 1144

PL 54:1144

quam civitas Dei aedificatur, abigantur, gloriosissime imperator. Haec autem Dei munera ita demum nobis divinitus conferentur, si de his quae sunt praestita non inveniamur ingrati, et tamquam nulla sint, quae adepti sumus, contraria potius expetamus. Nam quae patefacta sunt quaerere, quae perfecta sunt retractare, et quae sunt definita convellere, quid aliud est quam de adeptis gratias non referre, et ad interdictae arboris cibum improbos appetitus mortiferae cupiditatis extendere? Unde quia ad pacem universalis Ecclesiae, et ad custodiam catholicae fidei, cura dignamini sollicitiore respicere, evidenter agnoscitis qud magnis haereticorum audetur insidiis, ut inter Eutychis Dioscorique discipulos, et eum quem apostolica sedes direxerit, diligentior, tamquam nihil fuerit ante definitum, tractatus habeatur, et quod totius mundi catholici sacerdotes in sancta Chalcedonensi synodo probant gaudentque firmatum in injuriam etiam sacratissimi concilii Nicaeni efficiatur infirmum. Quod enim nostris temporibus apud Chalcedonam de Domini nostri Jesu Christi incarnatione firmatum est, hoc etiam apud Nicaeam mysticus ille Patrum numerus definivit; ne catholicorum confessio aut unigenitum Dei Filium in aliquo crederet Patri imparem, aut eumdem, cum factus est Filius hominis, non veram carnis nostrae atque animae habuisse naturam.

[…] which the city of God is built, may be driven away, most glorious emperor. But these gifts of God will be conferred on us from on high only if we are not found ungrateful for what has been bestowed, and do not, as though what we have obtained were nothing, rather seek its contraries. For to seek what has been disclosed, to reconsider what has been completed, and to tear up what has been defined, what else is it but not to give thanks for what we have obtained, and to stretch out the wicked appetites of a deadly desire to the food of the forbidden tree? Hence, since you deign to look with more anxious care to the peace of the universal Church and to the guarding of the catholic faith, you plainly recognize what is being dared by the great snares of the heretics: that between the disciples of Eutyches and Dioscorus and the one whom the apostolic see shall have sent, a more careful discussion be held, as though nothing had been defined before, and that what the catholic priests of the whole world approve and rejoice to have been confirmed in the holy synod of Chalcedon be made weak, to the injury also of the most sacred council of Nicaea. For what was confirmed in our times at Chalcedon concerning the incarnation of our Lord Jesus Christ, that mystic number of Fathers at Nicaea also defined; lest the confession of catholics should believe either that the only-begotten Son of God was in any respect unequal to the Father, or that the same, when He was made Son of man, did not have the true nature of our flesh and soul.

CAP. II. — Detestandum ergo nobis est perseveranterque vitandum, quod fraus haeretica nititur obtinere, nec in aliquam disceptationem pie et plene definita, revocanda sunt, ne ad arbitrium damnatorum ipsi de his videamur ambigere, quae manifestum est per omnia propheticis et evangelicis atque apostolicis auctoritatibus consonare. Unde si qui sunt qui ab his quae coelitus sunt constituta dissentiunt, suis opinionibus relinquantur, et ab unitate Ecclesiae cum ea quam elegerunt perversitate discedant. Nam nullo modo fieri potest ut qui divinis audent contradicere sacramentis, aliqua nobis communione socientur. Jactent se in sui eloquii vanitate, et de argumentationum suarum versutia, quae inimica est fidei glorientur: nobis placet Apostoli obedire praeceptis dicentis: Videte ne quis vos decipiat per philosophiam et inanem seductionem hominum (Coloss. II, 8). Nam secundum eumdem apostolum, si quae destruxi, haec

Chap. II. What heretical fraud strives to obtain is therefore to be detested by us and perseveringly avoided, and things piously and fully defined are not to be called back into any disputation, lest at the discretion of the condemned we ourselves seem to be in doubt about things which it is manifest agree in all respects with the prophetic, evangelical and apostolic authorities. Hence, if there are any who dissent from what has been established from heaven, let them be left to their own opinions, and let them depart from the unity of the Church with the perversity which they have chosen. For it can in no way happen that those who dare to contradict the divine mysteries should be joined with us in any communion. Let them boast in the vanity of their eloquence, and glory in the cunning of their argumentations, which is hostile to the faith: it pleases us to obey the precepts of the Apostle, who says: See that no one deceive you through philosophy and the empty seduction of men (Col. 2:8). For according to the same apostle, if the things which I destroyed, these […]

Editors' notes and page, col. 1144

Footnotes

(j) of col 1143 continued: its end ("ctionem autem Quesnelli … expungere noluimus") heads the foot of this column; set in n1143

(k)–(l) printed under this column; their calls are in col 1143, set in n1143

(m) ‹aedificatur, abigantur,› · printed under col 1144

Gloriosissime imperator a Quesnello addita ex Grim. cod. in aliis desunt. Solum. Raiisp. praefert siglam G L.

Gloriosissime imperator, added by Quesnel from the Grimani manuscript, is lacking in the others. Only the Regensburg manuscript has in front the siglum G L.

(n) ‹quae sunt definita› · printed under col 1144

Cod. Grim., finita.

The Grimani manuscript has finita.

(o) ‹direxerit, diligentior› · printed under col 1144

Vocem, diligentior a Quesn. expunctam ex nostris codd. revocavimus. Paulo post, a sancta Chacedonensi in Ratisp. et in Val. collect. 11.

The word diligentior, struck out by Quesnel, we have restored from our manuscripts. A little after, a sancta Chalcedonensi in the Regensburg manuscript and in the Vatican (printed Val.) of collection 11.

(p) ‹nititur obtinere,› · printed under col 1144

Ratisp., nec aliqua disceptatione.

The Regensburg manuscript has nec aliqua disceptatione.

(q) ‹glorientur:› · printed under col 1144

Idem Ratisp. et Vat. collect. 11. atque 24. placeat apostolicis obedire praeceptis dicentibus. Vulg. ante Quesn. cum mss. collect. 21, placet apostoticis obedire praeceptis dicentibus.

The same Regensburg manuscript and the Vatican manuscripts of collections 11 and 24 have placeat apostolicis obedire praeceptis dicentibus. The editions before Quesnel, with the manuscripts of collection 21, have placet apostolicis (printed apostoticis) obedire praeceptis dicentibus.

Page

running head: MAGNI EPISTOLAE. 1144 (continuing "S. LEONIS" over col 1143)
marginal letters: A ‹quam civitas Dei›; B ‹quod totius mundi›; C ‹rum ipsi de his videamur›; D ‹pungere noluimus› (in note j)
old-edition numerals: 1340 after universalis Ecclesiae, et
signature: none
other: none

PL 54:1145

aedifico, praevaricatorem me constituo (Galat. II, 18), et eis me ultionum conditionibus subdo, quas non solum auctoritas beatae memoriae principis Marciani, sed etiam ego mea consensione firmavi. Quia, sicut sancte veraciterque dixistis, perfectio incrementum, et adjectionem plenitudo non recipit. Unde, cum sciam te, venerabilis princeps, sincerissimo veritatis lumine imbutum, in nulla fidei parte nutare, sed sancto perfectoque judicio a pravis recta discernere et refutandis amplectenda dividere, obsecro ne humilitatem meam de diffidentia putes esse culpandam, cum haec mea cautio non solum universali Ecclesiae consulat, sed etiam tuae gloriae famuletur: ne sub imperii tui tempore et haereticorum aucta videatur improbitas, et catholicorum perturbata securitas.

[…] build again, I make myself a transgressor (Gal. 2:18); and I subject myself to those conditions of penalties which not only the authority of the prince Marcian of blessed memory but I also confirmed by my consent. Because, as you have said holily and truly, perfection does not admit increase, nor fullness addition. Hence, since I know that you, venerable prince, imbued with the purest light of truth, do not waver in any part of the faith, but with holy and perfect judgement distinguish the right from the depraved and separate what is to be embraced from what is to be refuted, I beseech you not to think my humility blameworthy for want of confidence, since this caution of mine not only takes thought for the universal Church but also serves your glory: lest in the time of your empire both the wickedness of the heretics should seem increased and the security of catholics disturbed.

CAP. III. — Quamvis ergo multum per omnia de pietatis vestrae corde confidam, et per inhabitantem in vobis Spiritum Dei satis vos instructos esse perspiciam, nec fidei vestrae ullus possit error illudere, praeceptioni tamen vestrae in eo adnitar obedire, ut aliquos de fratribus meis dirigam, qui apud vos praesentiae meae instar exhibeant, et quae sit apostolicae fidei regula, licet, ut dixi, vobis bene sit nota, demonstrent, patefacientes in omnibus et probantes, non esse omnino inter catholicos computandos, qui definitiones venerabilis synodi Nicaenae, vel sancti Chalcedonensis concilii regulas non sequuntur; cum utrorumque sancta decreta ex evangelico et apostolico manifestum sit fonte prodire, et QUIDQUID non est de irrigatione Christi, poculi esse viperei. Praenoscat igitur pietas tua, venerabilis imperator, hos quos spondeo dirigendos, non ad confligendum cum hostibus fidei, nec ad certandum contra ullos, a sede apostolica profecturos, quia de rebus et apud Nicaeam et apud Chalcedonam, sicut Deo placuit, definitis, nullum audemus inire tractatum: tamquam dubia vel infirma sint quae tanta per Spiritum sanctum fixit auctoritas.

Chap. III. Although, therefore, I have great confidence in all respects in the heart of your piety, and perceive that you are sufficiently instructed through the Spirit of God dwelling in you, and that no error can mock your faith, I will nevertheless strive to obey your command in this, that I send some of my brethren who may present with you the equivalent of my presence, and may show what the rule of the apostolic faith is, although, as I have said, it is well known to you, making plain in all things and proving that those are by no means to be reckoned among catholics who do not follow the definitions of the venerable synod of Nicaea or the rules of the holy council of Chalcedon; since it is manifest that the holy decrees of both come forth from the evangelical and apostolic fountain, and that WHATEVER is not from the watering of Christ is of the viper's cup. Let your piety therefore know beforehand, venerable emperor, that those whom I promise to send will set out from the apostolic see not to fight with the enemies of the faith nor to contend against anyone, because concerning the matters defined, as it pleased God, both at Nicaea and at Chalcedon, we dare to enter upon no discussion: as though what so great an authority fixed through the Holy Spirit were doubtful or weak.

CAP. IV. — Instructioni autem parvulorum nostrorum, qui post lactis alimoniam cibo desiderant solidiore satiari, ministerii nostri praesidium non negamus;

Chap. IV. But to the instruction of our little ones, who after the nourishment of milk desire to be filled with more solid food, we do not deny the help of our ministry;

Editors' notes and page, col. 1145

Footnotes

(a) ‹ego mea consensione› · printed under col 1145

Quesn. in marg.: Al., defensione, vel confessione. Neutrum in ullo nostro codice invenimus.

Quesnel in the margin: others have defensione or confessione. We have found neither in any manuscript of ours.

(b) ‹vestrae in eo adnitar› · printed under col 1145

Quesn., adnitor. Melius anteriores vulg. cum nostris codd., ac praesertim Ratisp.; de legatis enim agitur quos Leo solum Augusto mense transmisit, ut videre est ex epistola 164.

Quesnel has adnitor. Better the earlier editions, with our manuscripts and especially the Regensburg; for the matter concerns the legates whom Leo sent only in the month of August, as may be seen from letter 164.

Quesnellus delevit et apostolico. Retinuimus cum anterioribus editionibus, quas noster Ratisp. et alii codices approbant, excepto Vindebon. collect. 5.

Quesnel deleted et apostolico. We have kept it with the earlier editions, which our Regensburg manuscript and other manuscripts confirm, except the Vienna manuscript of collection 5.

(d) ‹Praenoscat igitur› · printed under col 1145

Editi ante Quesn. cum Ratisp. et Vat. collect. 12, pietas vestra.

The editions before Quesnel, with the Regensburg manuscript and the Vatican of collection 12, have pietas vestra.

(e) ‹cibo desiderant› · printed under col 1145

Ratisp., solido, et post pauca, sed sicut. Dein, praecepti Dominici dicentis in antiquis vulg. et in Ratisp. aliisque nonnullis codd. legitur.

The Regensburg manuscript has solido, and a little after, sed sicut. Then praecepti Dominici dicentis is read in the old editions and in the Regensburg and some other manuscripts.

(f)–(h) printed under this column; their calls are in col 1146, set in n1146