PL 54 · cols. 1155–1190

Leo the Great, Letters

Letter CLXV

PL 54:1155

EPISTOLA CLXV.

LETTER CLXV.

AD LEONEM AUGUSTUM.

TO LEO AUGUSTUS.

LEO episcopus LEONI Augusto.

LEO, bishop, to LEO Augustus.

CAP. I. — Promisisse me memini, venerabilis imperator, in causa fidei, de qua clementiam tuam novi pie esse sollicitam, pleniorem humilitatis meae dirigendum esse sermonem: quem nunc, auxiliante Domino, fideli occasione persolvo, ut sancto pietatis tuae studio utilis, quantum arbitror, deesse non possit instructio. Quamvis enim sciam clementiam tuam humanis institutionibus non egere, et sincerissimam de abundantia Spiritus sancti hausisse doctrinam, officii tamen mei est et patefacere quod intelligis, et praedicare quod credis: ut ignis ille, quem Dominus veniens misit in terram (Luc. XII, 49), motu crebrae meditationis agitatus, sic concalescat ut ferveat, et sic inflammetur ut luceat. Magnas enim caligines Eutychiana haeresis Orientis partibus inferre molita est, et ab illa luce quae, sicut Evangelium loquitur, lucet in tenebris, et tenebrae eam non comprehenderunt (Joan. I, 5), imperitorum oculos tentavit avertere. Cumque ipsa in suam reciderit caecitatem, nunc in discipulis recrudescit, quod in auctore defecit.

CHAP. I. — I remember that I promised, venerable emperor, in the cause of the faith, about which I know your clemency to be piously solicitous, that a fuller discourse of my lowliness was to be sent: which I now discharge, with the Lord's help, by a faithful opportunity, so that useful instruction, as I judge, may not be lacking to the holy zeal of your piety. For although I know that your clemency does not need human teaching, and has drawn the most pure doctrine from the abundance of the Holy Spirit, it is nevertheless my duty both to lay open what you understand and to proclaim what you believe: so that that fire which the Lord at His coming sent upon the earth (Luke 12:49), stirred by the motion of frequent meditation, may so grow warm that it burns, and so be kindled that it shines. For the Eutychian heresy has striven to bring great darkness upon the regions of the East, and has tried to turn the eyes of the unskilled away from that light which, as the Gospel says, shines in the darkness, and the darkness did not comprehend it (John 1:5). And though it has itself fallen back into its own blindness, what failed in the author now breaks out afresh in the disciples.

CAP. II. — Non longo namque temporis intervallo catholica fides, quae est singularis et vera, cuique nihil addi, nihil minui potest, a duobus est hostibus appetita: quorum prior Nestorius, Eutyches secundus emersit, qui Ecclesiae Dei duas haereses sibimet

CHAP. II. — For at no long interval of time the catholic faith, which is unique and true, and to which nothing can be added and from which nothing can be taken away, has been assailed by two enemies: of whom Nestorius emerged first, Eutyches second, who [sought to bring] upon the Church of God two heresies [contrary] to each other […]

Editors' notes and page, col. 1155

Footnotes

(a) ‹EPISTOLA› (in the caption) · printed under col 1155

Alias 134. Scripta 17 Aug. an. 458.

Formerly 134. Written 17 August in the year 458.

(b) ‹AD LEONEM AUGUSTUM.› (call before the line) · printed under col 1155

Exstat in mss. collect. 2, 3, 5, 8, Hisp. Isid. 11, 12, 13 et 18 usque ad 24, in peculiari cod. Vat. Reginae 293, ac in exemplo primae editionis Romanae Sermonum S. Leonis.

It is extant in the manuscripts of collections 2, 3, 5, 8, the Spanish [collection], Isidore's 11, 12, 13 and 18 to 24, in a separate codex, Vatican Reginensis 293, and in the copy of the first Roman edition of the Sermons of St Leo.

In collect. Hisp. in tria capita dividitur, quae exinde in editiones Quesnello anteriores manarunt: I. De blasphemiis Nestorii et Eutychetis, eorumque digno anathemate; II. quod in una Domini Jesu Christi persona gemina sit Deitatis et humanitatis asserenda natura; III. de capitulis fidei ex sanctorum Patrum libris collectis. In tabula praemissa collect. 5, cap. 67, hic solus titulus legitur: De una Domini nostri Jesu Christi persona et duabus Dei hominisque naturis cum subjectis testimoniis Patrum.

In the Spanish collection it is divided into three chapters, which passed from there into the editions before Quesnel: I. On the blasphemies of Nestorius and Eutyches, and their deserved anathema; II. that in the one person of the Lord Jesus Christ a twofold nature, of Godhead and of manhood, must be asserted; III. on the chapters of the faith collected from the books of the holy Fathers. In the table prefixed to collection 5, chapter 67, only this title is read: On the one person of our Lord Jesus Christ and the two natures of God and man, with the testimonies of the Fathers subjoined.

(d) ‹LEO episcopus› (call before the line) · printed under col 1155, ending under col 1156

In Vulg. Leonis ante Quesn.: Leo Romae et universalis catholicaeque Ecclesiae episcopus Leoni semper Augusto; non tamen in nostris codicibus, nec in antiquis editionibus Conciliorum. In exemplo primae editionis: Leo papa Leoni imperatori salutem in Domino. Cod. Florent. S. Marci collect. 13: Marciano (corrige Leoni) imperatori et perpetuo Augusto Leo urbis Romanae episcopus. Ex Graeca versione: Gloriosissimo et clementissimo filio Leoni Augusto Leo episcopus.

In the vulgate [editions] of Leo before Quesnel: "Leo, bishop of Rome and of the universal and catholic Church, to Leo ever Augustus"; not, however, in our codices, nor in the old editions of the Councils. In the copy of the first edition: "Pope Leo to the emperor Leo, greeting in the Lord." The Florence codex of St Mark, collection 13: "To Marcian (correct: Leo) emperor and perpetual Augustus, Leo, bishop of the city of Rome." From the Greek version: "To the most glorious and most clement son Leo Augustus, Leo, bishop."

(e) ‹CAP. I. —› · printed under col 1156

In epist. 156, al. 125, c. 6.

In letter 156, formerly 125, chapter 6.

(f) ‹sollicitam,› · printed under col 1156

Cod. Quesn. Grimanicus collect. 18, prolixiorem.

Quesnel's Grimani codex, collection 18, "prolixiorem".

(g) ‹persolvo, ut› · printed under col 1156

Exemplar primae editionis Sermonum, sanctae. Dein, pietatis vestrae in ms. Vat. collect. 11, et paulo post clementiam vestram in eodem cod. et in Vindeb. Hisp.

The copy of the first edition of the Sermons, "sanctae". Then "pietatis vestrae" in the Vatican manuscript of collection 11, and a little after "clementiam vestram" in the same codex and in the Vienna Spanish [codex].

(h) ‹tuam humanis› · printed under col 1156

Vulg. antiqui, instructionibus.

The old vulgate [editions], "instructionibus".

(i) ‹agitatus, sic› · printed under col 1156

Vat. 1342 collect. 3, Vat. 5845 collect. 8, Ratisp. et prima editio, incalescat. Tres codd. Quesnelli Barb., 2 Bod. et Cant. noster Vat. Reg. 293, et tres collect. 21, convalescat.

Vatican 1342 of collection 3, Vatican 5845 of collection 8, the Regensburg manuscript and the first edition, "incalescat". Three codices of Quesnel, the Barberini, the second Bodleian and the Cambridge, our Vatican Reginensis 293, and three of collection 21, "convalescat".

(j) ‹ut luceat.› (call before "Magnas enim") · printed under col 1156

Vat. collect. 11 cum aliis quatuor codd. Quesn., Magna enim caligine se Eutychiana, etc.

The Vatican [manuscript] of collection 11 with four other codices of Quesnel, "Magna enim caligine se Eutychiana", etc.

(k) ‹caecitatem,› · printed under col 1156

Vindebon. collect. 5, Ratispon. et Vat. Reg. delent nunc.

The Vienna [manuscript] of collection 5, the Regensburg and the Vatican Reginensis delete "nunc".

(l) ‹nihil addi,› · printed under col 1156

Ita ex Vindebon. collect. 5, Ratisp. et exemplo primae editionis. Al., nihilve, aut, nihilque. Mox pro a duobus in Vindebon. Hisp. per errorem scriptum fuit, ab opus; in Vat. Hisp. et exinde in Isid. arbitraria correctione, ob hoc.

So from the Vienna [manuscript] of collection 5, the Regensburg one and the copy of the first edition. Others, "nihilve", or "nihilque". Shortly after, for "a duobus", "ab opus" was written in error in the Vienna Spanish [codex]; in the Vatican Spanish, and from it in Isidore, by an arbitrary correction, "ob hoc".

(m) ‹duas haereses› · printed under col 1156

Tres codd., sibimetipsis.

Three codices, "sibimetipsis".

Editors' prose

SYNOPSIS. — I. Promissa prius scripta adversus Eutychianum dogma se mittere indicat. — II. Nestorii et Eutychetis dogmata exponuntur, quorum hic Apollinarem, Valentinum et Manichaeum aemulatus est. — III. Nicaeno Symbolo omnia haec haeresum monstra confodi. — IV. Reconciliationem hominum ex incarnatione pendere, sine qua nec mediatoris nec redemptoris officium Christus implet. — V. Solo Christi sacrificio vel reconciliatum Deo fuisse mundum, vel justificatos peccatores. — VI. Utriusque in Christo naturae proprietates ex diversis ejus actionibus manifestari. — VII. Veritatem carnis in Christo ex veritate mortis, sepulturae et resurrectionis comprobari. — VIII. Christi exaltationem nisi in vera hominis natura perfici non potuisse. — IX. Sub specie Deitatis honorandae magna eam injuria affici, cum sub mendacio phantasmatis latuisse asseritur. — X. Ex SS. Patrum traditione catholicam fidem inconcusse firmari, quam tueri imperatore in primis dignum. — XI. Testimonia SS. Patrum tam Graecorum quam Latinorum pro asserenda veritate carnis in Christo.

SYNOPSIS. — I. He indicates that he is sending the writing against the Eutychian dogma that he had promised before. — II. The dogmas of Nestorius and Eutyches are set out, of whom the latter imitated Apollinaris, Valentinus and Mani. — III. That all these monsters of heresies are pierced through by the Nicene Creed. — IV. That the reconciliation of men depends on the incarnation, without which Christ fulfils the office neither of mediator nor of redeemer. — V. That by the sacrifice of Christ alone was the world reconciled to God and were sinners justified. — VI. That the properties of each nature in Christ are made manifest from His different actions. — VII. That the reality of the flesh in Christ is proved from the reality of His death, burial and resurrection. — VIII. That the exaltation of Christ could not be accomplished except in a true human nature. — IX. That under the pretext of honouring the Godhead a great injury is done to it when it is asserted to have been hidden under the falsehood of a phantasm. — X. That the catholic faith is unshakeably confirmed from the tradition of the holy Fathers, and that to defend it is supremely worthy of an emperor. — XI. Testimonies of the holy Fathers, Greek as well as Latin, for asserting the reality of the flesh in Christ.

Page

running head: 1155 S. LEONIS MAGNI EPISTOLAE. 1156 (across the page)
marginal letters: A (in the gutter, level with the Greek heading of col 1156, above the Latin text); B ‹motu crebrae meditationis›; C in the footnote area ‹(a) Alias 134› (beside the right footnote column's first line); D in the footnote area ‹Cod. Florent. S. Marci›
old-edition numerals: 1353 before ‹LEO episcopus›; 1355 after ‹motu crebrae meditationis›
signature: none
other: the caption "EPISTOLA CLXV. / AD LEONEM AUGUSTUM." and the SYNOPSIS are printed full width at the head of the page; the caption is set under this column's rail, the synopsis (editors') here. The last word of the column, "si-", is completed by "bimet" at the head of col 1157 (col 1156 between them is the Greek version) and set whole here. All the footnotes of this page, in both footnote columns, answer calls in this Latin column.

PL 54:1156

Editors' notes and page, col. 1156

Footnotes

(d) end printed under this column; its call is in col 1155, set in n1155 (e)-(m) printed under this column; their calls are in col 1155, set in n1155

Ancient version (Greek)

Ἐπιστολὴ Λέοντος ἐπισκόπου Ῥώμης πρὸς τὸν βασιλέα Λέοντα. Τῷ ὑπερενδόξῳ, καὶ γαληνοτάτῳ υἱῷ Λέοντι Αὐγούστῳ, Λέων ἐπίσκοπος. Ὑποσχόμενον ἐμαυτὸν διαμέμνημαι, εὐαγέστατε βασιλεῦ, ἐπὶ τοῦ πράγματος τοῦ τῆς πίστεως, ἧς οἶδα τὴν σὴν ἡμερότητα πλείστην εὐσεβῶς ποιεῖσθαι τὴν μέριμναν ὡς πληρεστάτην τῆς βραχύτητος τῆς ἐμῆς ἀποστελῶ σοι διάλεξιν· ἣν ἐπὶ τοῦ παρόντος συνεργίᾳ τοῦ Κυρίου τῆς προφάσεως παρεχούσης μοι τὸ εὔπιστον ἀποδίδωμι. Ὥστε, τὴν ἐπωφελῆ, καθόσον ἡγοῦμαι μηδαμῶς ἐλλεῖψαι δυνηθῆναι, τῇ εὐαγεστάτῃ σπουδῇ τῆς ὑμῶν εὐσεβείας εἰσήγησιν. Εἰ καὶ τὰ μάλιστα γὰρ ἐγνώκαμεν ἀνθρωπίνης διδασκαλίας τὴν ὑμῶν ἡμερότητα μὴ προσδεῖσθαι, καὶ τὴν καθαροτάτην ἐκ τῆς τοῦ ἁγίου Πνεύματος ἀφθονίας μάθησιν ἠντληκέναι. Τῶν ἐμοὶ πρεπόντων ὅμως ἐστὶ, καὶ φανεροῦν ἃ νοεῖται, καὶ κηρύττειν ἅπερ πιστεύεται· ὅπως ἂν ἐκεῖνο τὸ πῦρ, ὅπερ ὁ Κύριος ἐλθὼν ἔβαλεν εἰς τὴν γῆν, ταῖς συχναῖς τῆς μελέτης κινήσεσιν ἐλαυνόμενον, θερμαίνεται μὲν οὕτως ὥστε καὶ ζεῖν, ἐξαιρεῖται δὲ πρὸς φλόγα ὥστε καὶ διαλάμπειν. Μεγίστην γὰρ ἀχλὺν, ἡ αἵρεσις Εὐτυχοῦς τοῖς κατὰ τὴν Ἀνατολὴν μέρεσιν ἐπιφέρειν ἐμηχανήσατο· καὶ ἀπ' ἐκείνου τοῦ φωτὸς, ὅπερ (ὥς φησι τὸ Εὐαγγέλιον) ἐν τῇ σκοτείᾳ φαίνει, καὶ ἡ σκοτεία αὐτὸ οὐ κατέλαβεν, ἀποστρέψαι τοὺς ὀφθαλμοὺς τῶν ἀμαθῶν ἐπειράθη. Αὐτῆς τε πρὸς τὴν οἰκείαν τύφλωσιν ἐκπεσούσης διὰ τῶν μαθητῶν, ὠμότερον ἀνεπέφηνεν τοῦθ' ὅπερ ἠτόνησεν ἐπὶ τοῦ διδασκάλου. Οὐχ ἐν μακρῷ γὰρ διαστήματι χρόνου ἡ

Page

running head: 1155 S. LEONIS MAGNI EPISTOLAE. 1156 (across the page)
marginal letters: A ‹Ἐπιστολὴ Λέοντος› (heading line); B ‹ἁγίου Πνεύματος ἀφθονίας›; C and D stand beside the footnotes (see n1155)
old-edition numerals: 1354 before ‹Ἐπιστολὴ›; 1356 after ‹τὴν καθαροτάτην›
signature: none
other: the layer-1 text of this page is the Latin in col 1155; this column's part is rail-only.

PL 54:1157

contrarias inferre voluerunt: ut uterque a praedicatoribus veritatis merito damnaretur, quia insanum nimis et sacrilegum fuit quod varia falsitate ambo senserunt.

[…] contrary to each other, they wished to bring in: so that each was deservedly condemned by the preachers of the truth, because what both held, in their differing falsehood, was exceedingly insane and sacrilegious.

Anathematizetur ergo Nestorius, qui beatam Virginem Mariam non Dei, sed hominis tantummodo credidit genitricem, ut aliam personam carnis faceret, aliam Deitatis; nec unum Christum in Verbo Dei et carne sentiret, sed separatim atque sejunctim alterum Filium Dei, alterum hominis praedicaret; cum manente illa incommutabili Verbi essentia, quae ei cum Patre et cum Spiritu sancto intemporalis atque coaeterna est, ita intra virginea viscera Verbum caro sit factum, ut per ineffabile sacramentum uno conceptu, unoque partu, secundum veritatem utriusque naturae eadem virgo et ancilla Domini esset et mater. Quod etiam Elizabeth, sicut Lucas evangelista declarat, intellexit et dixit: Unde hoc mihi, ut veniat ad me Mater Domini mei (Luc. I, 43)?

Let Nestorius, then, be anathematized, who believed the blessed Virgin Mary to be the mother not of God but of man only, so as to make one person of the flesh and another of the Godhead; and did not perceive one Christ in the Word of God and the flesh, but preached separately and disjointedly one the Son of God, another the son of man; whereas, that unchangeable essence of the Word remaining, which is timeless and coeternal for Him with the Father and with the Holy Spirit, the Word was so made flesh within the virginal womb that, through an ineffable mystery, by one conception and one birth, the same virgin was, according to the reality of both natures, both handmaid of the Lord and mother. Which Elizabeth too, as Luke the evangelist declares, understood and said: Whence is this to me, that the Mother of my Lord should come to me (Luke 1:43)?

Eutyches quoque eodem percellatur anathemate, qui per impios veterum haereticorum volutatus errores, tertium Apollinaris dogma delegit: ut negata humanae carnis atque animae veritate totum Dominum nostrum Jesum Christum unius assereret esse naturae, tamquam Verbi Deitas ipsa se in carnem animamque converterit; et concipi ac nasci, nutriri et crescere, crucifigi ac mori, sepeliri ac resurgere, et ascendere in coelum, et in Patris dextera, unde ad judicandos vivos et mortuos veniet, consedere, divinae tantum essentiae fuerit, quae nihil horum in se sine carnis recipit veritate: quoniam natura Unigeniti natura est Patris, natura est Spiritus sancti, simulque impassibilis, simul est incommutabilis, sempiternae Trinitatis indivisa unitas, et consubstantialis aequalitas. Unde si ab Apollinaris perversitate Eutychianus quisque desciscit, ne convincatur

Let Eutyches too be struck with the same anathema, who, rolling about among the impious errors of the old heretics, chose the third dogma, that of Apollinaris: so that, denying the reality of human flesh and soul, he asserted that our whole Lord Jesus Christ is of one nature, as though the Godhead of the Word itself had turned itself into flesh and soul; and that to be conceived and born, to be nourished and to grow, to be crucified and to die, to be buried and to rise again, and to ascend into heaven, and to sit at the right hand of the Father, whence He will come to judge the living and the dead, belonged to the divine essence alone, which receives none of these things in itself without the reality of the flesh: since the nature of the Only-begotten is the nature of the Father, is the nature of the Holy Spirit, and at once impassible, at once unchangeable, the undivided unity and consubstantial equality of the eternal Trinity. Hence, if any Eutychian departs from the perversity of Apollinaris, lest he be convicted […]

Editors' notes and page, col. 1157

Footnotes

(a) ‹ambo senserunt.› (call before "Anathematizetur ergo") · printed under col 1157

Ab his verbis usque ad illa c. 9, In magno autem, etc., eadem sunt in ep. 124, al. 97, ad Palaestinos, a c. 2 ad c. 8, paucis exceptis.

From these words as far as those of chapter 9, "In magno autem", etc., the same are found in letter 124, formerly 97, to the Palestinians, from chapter 2 to chapter 8, with a few exceptions.

(b) ‹Anathematizetur ergo› · printed under col 1157

Adversus Nestorium adeo perspicue et praecise disserit S. Leo, ut hoc praesertim testimonium laudet S. Ephremius Antiochenus apud Photium cod. 228. Ideo vero Leo Nestorii haeresim expresse damnat, quod Timotheus Aelurus in libello ad imperatorem misso catholicos Chalcedonensis fidei defensores, ac praesertim ipsum Leonem Nestoriana haeresi infectos venditarit, ut Gennadius refert de Viris Illustr. c. 72.

St Leo argues against Nestorius so clearly and precisely that St Ephraem of Antioch praises this testimony in particular, in Photius, codex 228. And Leo condemns the heresy of Nestorius expressly for this reason, that Timothy Aelurus, in a petition sent to the emperor, had cried up the catholic defenders of the Chalcedonian faith, and especially Leo himself, as infected with the Nestorian heresy, as Gennadius relates in On Illustrious Men, chapter 72.

Ms. Vat. collect. 11 cum Vat. Reg., ne unum. Dein, separatum atque sejunctum in prima editione.

The Vatican manuscript of collection 11 with the Vatican Reginensis, "ne unum". Then "separatum atque sejunctum" in the first edition.

(d) ‹Dei, alterum› · printed under col 1157

Vat. collect. 8 et exemplum primae editionis addunt filium.

The Vatican [manuscript] of collection 8 and the copy of the first edition add "filium".

(e) ‹manente illa› · printed under col 1157, ending under col 1158

Mss. Vindeb. collect. 5, Ratisp. et duo Vat. collect. 21, cum exemplo primae editionis, incommutabilis. In Vindebon. Hisp., incommutabilis veritas sententia; emendatum in Vat. Hisp. et exinde in Isid. et in alio Vat. collect. 11, incommutabilis vera essentia. Postea pro intemporalis cod. Corb. collect. 2, incorporalis; et pro virginea Vat. collect. 8 et prima editio, Virginis.

The manuscripts, the Vienna one of collection 5, the Regensburg, and two Vatican ones of collection 21, with the copy of the first edition, "incommutabilis". In the Vienna Spanish [codex], "incommutabilis veritas sententia"; corrected in the Vatican Spanish, and from it in Isidore and in another Vatican [manuscript] of collection 11, "incommutabilis vera essentia". Later, for "intemporalis", the Corbie codex of collection 2, "incorporalis"; and for "virginea", the Vatican [manuscript] of collection 8 and the first edition, "Virginis".

(f) ‹ut› (before "per ineffabile") · printed under col 1158

Vindeb. Hisp., per id quod ineffabile. In Vat. Hist., per id quod ineffabile est. In Vat. Isid., per id quod factum est.

The Vienna Spanish [codex], "per id quod ineffabile". In the Vatican "Hist." [as printed], "per id quod ineffabile est". In the Vatican Isidorian, "per id quod factum est".

(g) ‹errores,› · printed under col 1158

Exemplum primae edit., tetrum Apollinaris dogma defendit.

The copy of the first edition, "tetrum Apollinaris dogma defendit".

(h) ‹et› (before "in Patris dextera") · printed under col 1158

Quesn. cum plerisque codd., ad Patris dexteram. Anteriorum editorum lectionem, quae est in Vindeb. collect. 5, Ratisp., Vat. Reg. et Vat. collect. 24 revocavimus, quippe quae legitur in epist. 124, c. 2.

Quesnel with most codices, "ad Patris dexteram". We have restored the reading of the earlier editors, which is in the Vienna [manuscript] of collection 5, the Regensburg, the Vatican Reginensis and the Vatican [manuscript] of collection 24, since it is read in letter 124, chapter 2.

(i) ‹divinae tantum› · printed under col 1158

In pseudoepistola Agapeti papae, voluntatis.

In the spurious letter of Pope Agapetus, "voluntatis".

(j) ‹incommutabilis,› (before "sempiternae") · printed under col 1158, its mark misprinted "(i)"

Ita cum epist. 124 nostri codd. Vindebon. collect. 5, alius Vindeb. Hisp. Ratisp., Vat. collect. 11 et 24, Vat. Reginae, et primae edit. exemplum. Vulg., sempiterna. Mox, et unius voluntatis aequalitas in pseudoepistola Agapeti papae.

So, in agreement with letter 124, our codices: the Vienna one of collection 5, another Vienna, the Spanish, the Regensburg, the Vatican ones of collections 11 and 24, the Vatican Reginensis, and the copy of the first edition. The vulgate, "sempiterna". Shortly after, "et unius voluntatis aequalitas" in the spurious letter of Pope Agapetus.

(k) ‹Eutychianus quisque› · printed under col 1158

Vat. collect. 21, discessit, cum exemplo primae editionis, in qua mox, dicere pro sentire.

The Vatican [manuscript] of collection 21, "discessit", with the copy of the first edition, in which shortly after "dicere" for "sentire".

Footnotes

(e) end printed under this column; its call is in col 1157, set in n1157 (f)-(k) printed under this column; their calls are in col 1157, set in n1157 1 ‹δούλην εἶναι τοῦ Κυρίου› · printed under col 1158 Apud Voss. desideratur particula καὶ, quam ex ms. Vat. 1341 supplevimus.

In Vossius the particle καί is lacking, which we have supplied from the Vatican manuscript 1341.

2 ‹αἱρετικῶν ἐγκυλιόμενος› · printed under col 1158 Ita idem cod. Apud Vossium πλάγαις.

So the same codex. In Vossius, πλάγαις.

3 ‹φύσις ἡ τοῦ› · printed under col 1158 Mutilum hujus loci textum ex laudato cod. supplevimus.

We have supplied the mutilated text of this passage from the codex cited.

Ancient version (Greek)

καθολικὴ πίστις, ἥ τις καὶ μονογενής ἐστι καὶ ἀληθὴς, καὶ ᾗ τινι οὔτε προστίθεσθαι, οὔτε μὴν ἀπομειοῦσθαί τινα δύναται, τὴν παρὰ τῶν δύο δέδεκται πολεμίων ὁρμήν· ὧν ὁ μὲν πρῶτος Νεστόριος, ὁ δὲ δεύτερος Εὐτυχὴς ἀνέκυψεν οἴπινες τὰς ἀμφπτέρας αἱρέσεις τὰς ἑαυταῖς ἐναντίας τῇ Θεπῦ ἐκκλησίᾳ ἐπεισενεγκεῖν ἠβουλήθησαν· ὡς ἐλάτερον ὑτὸ τῶν τὴν ἀλήθειαν κηρυττόπτων κατακριθῆναι δικαίως, ἐπειδή σφόδρα ἦν μανιῶδες, καί δυσσεβὲς, ὅπερ ἐκ τοῦ ποικίλου ψεύδους φρονοῦντες ὑπῆρχον ἀμφότεροι. Ἀναθεματιζέσθω τοίνυν Νεστόριος, ὁ τὴν μακαρίαν Παρθένον Μαρίαμ, οὐχὶ τοῦ Θεοῦ, ἀνθρώπου δὲ μόνον πιστεύων εἶναι μητέρα, ἵνα τῆς μὲν σαρκὸς ἄλλο, τῆς δὲ Θεότητος ἄλλο πρόσωπον ἀπεργάσηται· καὶ μὴ τὸν ἕνα Χριστὸν, ἔν τε τῷ Λόγῳ τῷ τοῦ Θεοῦ νοήση, καὶ ἐν τῷ σώματι, ἀλλὰ κεχωρισμένως, καὶ διεζευγμένως, ἕτερον μὲν τὸν υἱὸν τοῦ Θεοῦ, ἕτερον δὲ τὸν ἐξ ἀνθρώπου κηρύττη· ὁπότε μενούσης ἐκείνης τῆς τοῦ ἀμετατρέπτου Λόγου οὐσίας, τῆς οὔσης ἀχρόνου τε καὶ ἀιδίου μετὰ τοῦ Πατρὸς αὐτῷ καὶ τοῦ ἁγίου Πνεύματος, οὕτως ἐντὸς τῶν τῆς Παρθένου σπλάγχνων ὁ Λόγος σὰρξ ἐγένετο, ὥστε κατὰ τὸ ἄφραστον μυστήριον μιᾷ σηλλήψει, καὶ ἑνὶ τοκετῷ, κατὰ τὴν ἑκατέρας φύσεως ἀλήθειαν, τὴν αὐτὴν παρθένον καὶ δούλην εἶναι τοῦ Κυρίου καὶ μητέρα. Ὅπερ καὶ ἡ Ἐλισάβεθ (ὡς ὁ εὐαγγελιστὴς διεσάφησε Λουκᾶς) νενόηκέ τε καὶ εἴρηκεν, Πόθεν μοι τοῦτο, ἵνα ἔλθη ἡ μήτηρ τοῦ Κυρίου μου πρὸς μέ; τῷ αὐτῷ δὲ βαλλέσθω καὶ Εὐτυχὴς ἀναθέματι, ὃς ταῖς ἀσεβέσι τῶν παλαιοτέρων αἱρετικῶν ἐγκυλιόμενος πλάναις, τοῦ Ἀπολιναρίου τρίτον ἐπελέξατο δόγμα· ὥστε τῆς ἀνθρωπίνης ἀπαρνηθείσης σαρκὸς, καὶ τῆς κατὰ τὴν ψυχὴν ἀληθείας, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν μιᾶς φύσεως, ὅλον διαβεβαιοῦσθαι τυγχάννειν. Ὡσανεὶ τῆς τοῦ Λόγου θεότητος, αὐτῆς ἑαυτὴν μεταστρεψάσης εἰς σάρκα τε καὶ ψυχὴν, καὶ τοῦ συλληφθῆναί τε, καὶ γεννηθῆναι, τραφῆναί τε καὶ αὐξηθῆναι, σταυρωθῆναί τε καὶ ἀποθανεῖν, καὶ ταφῆναι, καὶ ἀναστῆναι καὶ ἀνελθεῖν εἰς τὸν οὐρανὸν, καὶ καθεστηκέναι ἐν δεξιᾷ τοῦ Πατρὸς, ὅθεν ἐλεύσεται πρὸς τὸ κρῖναι ζῶντας καὶ νεκρούς. Τῆς θείας ὑπάρχοντος μόνον οὐσίας, ἥτις τούτων οὐδὲν εἰς ἑαυτὴν ἐναδέχεται δίχα τῆς ἀληθείας τοῦ σώματος. Ἐπειδήπερ ἡ φύσις ἡ τοῦ μονογενοῦς, φύσις ἐστὶ τοῦ Πατρὸς, φύσις ἐστὶ καὶ τοῦ Πνεύματος

Page

running head: 1157 EPISTOLA CLXV. 1158 (across the page)
marginal letters: A ‹καθολικὴ πίστις›; B ‹τῆς Παρθένου σπλάγχνων›; C ‹σταυρωθῆναί τε›; D in the gutter beside the footnotes (see n1157)
old-edition numerals: 1358 after ‹ἕνα Χριστὸν›
signature: none
other: the layer-1 text of this page is the Latin in col 1157; this column's part is rail-only. Layout of the Greek: four lines at the head of this column (to ‹Εὐτυχὴς›), then three lines printed across the full page width (‹ἀνέκυψεν› to ‹ἀμφότεροι.›), then this column again from ‹Ἀναθεματιζέσθω›; all set here in reading order. The Greek at the foot of this column ends on a whole word (‹Πνεύματος›) and runs on in col 1160. Greek note calls are printed as superscript numerals 1, 2, 3.

PL 54:1159

Deitatem passibilem sentire atque mortalem et tamen Verbi incarnati, id est Verbi et carnis unam audet pronuntiare naturam, manifeste in valentini et Manichaei transit insaniam, et mediatorem Dei et hominum, hominem Jesum Christum simulatorie omnia credit egisse, nec humanum in ipso corpus, sed phantasticam corporis speciem oculis apparuisse cernentium.

[…] to hold the Godhead passible and mortal, and yet dares to pronounce one nature of the incarnate Word, that is, of the Word and the flesh, he plainly passes over into the madness of Valentinus and Manichaeus, and believes that the mediator of God and men, the man Jesus Christ, did all things in pretence, and that there was no human body in Him, but that a phantasmal appearance of a body appeared to the eyes of those who beheld Him.

CAP. III. — Quae impietatis mendacia quoniam olim fides catholica detestatur, et talium assertionum sacrilegia concordibus per totum mundum beatorum Patrum dudum sunt damnata sententiis, non dubium est eam nos fidem praedicare atque defendere, quam sancta synodus Nicaena confirmavit, dicens:

CHAP. III. — Since the catholic faith has long detested these lies of impiety, and the sacrileges of such assertions were long ago condemned by the concordant judgements of the blessed Fathers throughout the whole world, there is no doubt that we preach and defend that faith which the holy synod of Nicaea confirmed, saying:

Credimus in unum Deum Patrem omnipotentem, visibilium et invisibilium factorem. Et in unum Dominum nostrum Jesum Christum Filium Dei, natum de Patre unigenitum, hoc est de substantia Patris, Deum de Deo, lumen de lumine, Deum verum de Deo vero, natum, non factum, unius substantiae cum Patre (quod Graeci dicunt ὁμοούσιον) per quem omnia facta sunt, sive quae in coelo, sive quae in terra. Qui propter nos et nostram salutem descendit, incarnatus est, et homo factus, passus est, et resurrexit tertia die. Ascendit in coelos, venturus judicare vivos et mortuos. Et in Spiritum sanctum.

We believe in one God the Father almighty, maker of things visible and invisible. And in one Lord Jesus Christ, the Son of God, born of the Father only-begotten, that is, of the substance of the Father, God from God, light from light, true God from true God, born, not made, of one substance with the Father (which the Greeks call homoousion), through Whom all things were made, both those in heaven and those on earth. Who for us and for our salvation came down, was incarnate, and was made man, suffered, and rose again on the third day. He ascended into the heavens, and will come to judge the living and the dead. And in the Holy Spirit.

In qua professione hoc evidentissime continetur quod etiam nos de Domini incarnatione confitemur et credimus, qui ad salutem humani generis reformandam,

In this profession is most evidently contained what we too confess and believe concerning the Lord's incarnation: that He, to restore the salvation of the human race, […]

Editors' notes and page, col. 1159

Footnotes

(a) ‹Verbi et carnis unam› · printed under col 1159

Vindeb. Hisp. per errorem, audiet. Arbitrarie emendatum in Vat. Hisp. ac in Isid. et in aliis codd. collect. 11, 21, et caeteris exinde profectis, ausus fuerit. Similiter cum in Vindebon. Hisp. omissa fuisset conjunctio, et ante mediatorem, in Vat. Hisp. Isid. et in alio Vat. collect. 11, qui mediatorem.

The Vienna Spanish manuscript, in error, "audiet". Arbitrarily emended in the Vatican Spanish manuscript and in Isidore, and in other manuscripts of collections 11 and 21 and the rest derived from them, to "ausus fuerit". Likewise, since in the Vienna Spanish manuscript the conjunction "et" before "mediatorem" had been omitted, the Vatican Spanish manuscript, Isidore and another Vatican manuscript of collection 11 have "qui mediatorem".

(b) ‹credit egisse› · printed under col 1159

Quesn. cum non spernendis codd. ex Hispanica profectis, nec verum in ipso. Restituimus ante vulgatam lectionem, quippe quae non solum legitur in praestantissimo Corb. collect. 2, in Grim. et uno Thuaneo-Quesnelli, verum etiam in potioribus nostris mss. Vat. collect. 3, Vind. collect. 5, Vat. collect. 8, Ratisp., Vat. Reginae, et aliis invenitur, confirmaturque lectione epist. 124, nec non ex antiqua Graeca versione. Post pauca phantasmaticam in Vind. Hisp. et apud Merlinum. In Vat. Hisp. ac Isid., phantasmatici corporis.

Quesnel, with manuscripts not to be despised derived from the Spanish [collection], "nec verum in ipso". We have restored the reading formerly current, since it is not only read in the most excellent Corbie manuscript of collection 2, in the Grimani manuscript and in one Thou manuscript of Quesnel's, but is also found in our better manuscripts, the Vatican of collection 3, the Vienna of collection 5, the Vatican of collection 8, the Regensburg, the Vatican of the Queen, and others; and it is confirmed by the reading of Letter 124, and also by the ancient Greek version. A little after, "phantasmaticam" in the Vienna Spanish manuscript and in Merlin. In the Vatican Spanish manuscript and Isidore, "phantasmatici corporis".

Vulg. ante Quesn. cum mss. collect. 12 et 24, aliarum. Codd. Vat. collect. 8 et Hisp., cum aliis inde profectis, aliorum.

The editions before Quesnel, with the manuscripts of collections 12 and 24, "aliarum". The Vatican manuscripts of collection 8 and the Spanish, with others derived from them, "aliorum".

(d) ‹synodus Nicaena› · printed under col 1159, continued under col 1160

Tres optimi codd. Vindeb. collect. 5, Ratisp. et Vat. Reg., firmavit. Leo in celebri epistola 28, ad Flavianum, c. 2, usus fuit solo Symbolo apostolorum, quod istud aeque apud Orientales ac apud Occidentales ante baptismum tradi existimaret. Hinc in eadem epistola Eutychem arguit cap. 1, ne ipsius quidem Symboli initia comprehendere, quod per totum mundum omnium regenerandorum voce depromitur. Verba autem Symboli c. 2 descripta sunt illa: Credere se in Deum Patrem omnipotentem et in Jesum Christum Filium ejus unicum Dominum nostrum, etc. Eutychiani, teste Vigilio Tapsensi lib. IV contra Eutychem pag. 730, Biblioth. Patrum tom. VIII, huic Leonis capitulo ob id calumniabantur, cur non dixerit in unum Deum Patrem et in unum Jesum Christum Filium ejus, juxta Nicaeni decreta concilii. Nicaenum Symbolum indicatur, quo Orientales in baptismate utebantur; unde apud Eutychianos nihil frequentius quam hoc Symbolum ingerebatur, in quo erant baptizati. Huic objectioni respondet Vigilius, qui eam Leonis epistolam luculenter defendit, his verbis: Sed Romae, et antequam Nicaena synodus conveniret, et a temporibus apostolorum usque ad nunc, et sub beatae memoriae Coelestino, cui iste (Leo) rectae fidei testimonium reddidit, ita fidelibus Symbolum traditur. Cur Eutychiani Nicaenum Symbolum tanto nisu ingererent, explicavimus annot. 24 (Col. 892, n. p) in epist. 69. Hanc autem objectionem, quam post scriptam epist. 28 Leo didicerat, ut everteret, hac in epistola Nicaenum Symbolum proferens, Eutychianam haeresim ibidem pariter condemnatam ostendit.

Three excellent manuscripts, the Vienna of collection 5, the Regensburg and the Vatican of the Queen, "firmavit". Leo, in the celebrated Letter 28 to Flavian, ch. 2, used only the Apostles' Creed, because he thought that it was delivered before baptism among the Easterners just as among the Westerners. Hence in the same letter, ch. 1, he charges Eutyches with not grasping even the opening words of the Creed itself, "which is uttered throughout the whole world by the voice of all who are to be regenerated". And the words of the Creed set out in ch. 2 are these: "that he believes in God the Father almighty and in Jesus Christ His only Son our Lord", etc. The Eutychians, as Vigilius of Thapsus witnesses in book IV against Eutyches, p. 730, Library of the Fathers vol. VIII, slandered this chapter of Leo "on this ground, that he did not say 'in one God the Father and in one Jesus Christ His Son', according to the decrees of the Nicene council". The Nicene Creed is meant, which the Easterners used at baptism; hence among the Eutychians nothing was pressed more often than this Creed, in which they had been baptized. Vigilius, who defends that letter of Leo splendidly, answers this objection in these words: "But at Rome, both before the Nicene synod met, and from the times of the apostles until now, and under Celestine of blessed memory, to whom he (Leo) bore witness of right faith, the Creed is delivered to the faithful in this way." Why the Eutychians pressed the Nicene Creed with such effort we explained in note 24 (col. 892, n. p) on Letter 69. And to overturn this objection, which Leo had learned of after writing Letter 28, he brings forward the Nicene Creed in this letter and shows that the Eutychian heresy is condemned in it as well.

(e) ‹Patrem omnipotentem› · printed under col 1160

Vulg. ante Quesn. et Vindebon. collect. 5 addunt omnium. Dein Vat. Hisp. et Isid. cum alio Vat. collect. 11 omittunt unigenitum.

The editions before Quesnel and the Vienna manuscript of collection 5 add "omnium". Then the Vatican Spanish manuscript and Isidore, with another Vatican manuscript of collection 11, omit "unigenitum".

(f) ‹propter nos et› · printed under col 1160

Quatuor nostri codd. repetunt propter. Dein, descendit de coelis, et incarnatus est in Vulg. ante Quesn., ut etiam Graecus interpres legit. Codd. Vat. collect. 3, Vat. collect. 8, utrique Hisp. Vat., Isid., et alii inde profecti, de coelo, incarnatus est; unus Vercell., de coelo, et incarnatus est; Ratisp., descendit et incarnatus est.

Four of our manuscripts repeat "propter". Then, "descendit de coelis, et incarnatus est" in the editions before Quesnel, as the Greek translator also read. The Vatican manuscripts of collection 3 and of collection 8, both Vatican Spanish manuscripts, Isidore, and others derived from them, "de coelo, incarnatus est"; one Vercelli manuscript, "de coelo, et incarnatus est"; the Regensburg, "descendit et incarnatus est".

(g) ‹tertia die. Ascendit› · printed under col 1160

Quesnellus, in coelum cum Vat. collect. 3 et Vat. Hisp. aliisque mss. inde profectis. Caeterae editiones, ad coelos. Praetulimus in coelos cum potioribus codd. Vindeb. collect. 5, Vat. et Vercell. collect. 8, Vindebon. Hisp. et Ratisp., quibus interpretatio Graeca astipulatur. Quatuor codd., et ascendit. Mox mss. Vat. collect. 3 et 21, unde venturus; Vulg. ante Quesn. inde venturus.

Quesnel, "in coelum", with the Vatican manuscript of collection 3, the Vatican Spanish manuscript and other manuscripts derived from them. The other editions, "ad coelos". We have preferred "in coelos" with the better manuscripts, the Vienna of collection 5, the Vatican and Vercelli of collection 8, the Vienna Spanish and the Regensburg, with which the Greek translation agrees. Four manuscripts, "et ascendit". Shortly after, the Vatican manuscripts of collections 3 and 21, "unde venturus"; the editions before Quesnel, "inde venturus".

Footnotes

(d) continuation printed at the head of the footnotes under this column; its call is in col 1159, set in n1159 (e) printed under this column; its call is in col 1159, set in n1159 (f) printed under this column; its call is in col 1159, set in n1159 (g) printed under this column; its call is in col 1159, set in n1159

Ancient version (Greek)

τοῦ ἁγίου. Ὁμοῦ τέ ἐστιν ἀπαθὴς, καὶ ὁμοῦ καθέστηκεν ἀναλλοίωτος, ἡ τῆς αἰωνίου Τριάδος ἀδιαίρετος ἑνότης, καὶ συνυπάρχουσα κατ' οὐσίαν ἰσότης· ὅθεν εἴ τις Εὐτυχιανιστὴς ἀποφοιτῶν τῆς Ἀπολιναρίου διαστροφῆς, ἵνα δὴ μὴ φωραθῇ φρονῶν Θεότητα παθητὴν καὶ θνητὴν, ὅμως τοῦ Λόγου τοῦ σαρκωθέντος, τοῦτ' ἐστὶ, τοῦ τε Λόγου καὶ τῆς σαρκὸς, τολμᾷ μίαν ἀποφαίνεσθαι φύσιν, προφανῶς εἰς τὴν Βαλεντίνου, καὶ Μανιχαίου μεταβαίνει μανίαν, καὶ τὸν μεσίτην Θεοῦ καὶ ἀνθρώπων, ἄνθρωπον Χριστὸν Ἰησοῦν, προσποιητῶς ἅπαντα πεπραχέναι πιστεύει, καὶ οὐ σῶμα ἀνθρώπινον ἐν αὐτῷ, ἀλλὰ φαντασιῶδες σώματος εἶδος τοῖς τῶν τεθεαμένων ὀφθαλμοῖς ὁραθῆναι· ὅπερ τῆς ἀσεβείας ψεῦδος ἐπειδήπερ ἡ καθολικὴ πίστις πάλαι βδελύττεται, καὶ τὰ τῶν τοιούτων ⟨δ⟩ιαταξεων δυσσεβήματα ταῖς ὁμοφώνοις ἐν ὅλῳ τῷ κόσμῳ τῶν μακαριωτάτων Πατέρων, ἤδη Πρώην καταδεδίκασται ψήφοις· οὐκ ἔστιν ἀμφίβολον ταύτην ἡμᾶς ἐκδικεῖν, καὶ κηρύττειν τὴν πίστιν, ἣν ἡ ἁγία κατὰ Νικαίαν σύνοδος ἐβεβαίωσεν λέγουσα· Πιστεύομεν εἰς ἕνα Θεὸν πατέρα παντοκράτορα, πάντων ὁρατῶν τε, καὶ ἀοράτων ποιητήν. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα, τοῦτ' ἔστι, τὸν ἐκ τῆς οὐσίας τοῦ Πατρὸς, Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ. Γεννηθέντα, οὐ ποιηθέντα, μιᾶς ὑποστάσεως σὺν Πατρὶ (ὅπερ ἑλληνιστὶ λέγεται ὁμοούσιον)· δι' οὗ τὰ πάντα ἐγένετο, τά τε ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς. Τὸν δι' ἡμᾶς, καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν, καὶ σαρκωθέντα, καὶ ἐνανθρωπήσαντα, παθόντα, καὶ σταυρωθέντα, καὶ ταφέντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθόντα εἰς τοὺς οὐρανούς· καὶ ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον. — ἧ τινι σαφῶς ὁμολογίᾳ τοῦτο περιέχεται, ὅπερ καὶ ἡμεῖς περὶ τῆς τοῦ Κυρίου

Page

running head: S. LEONIS MAGNI EPISTOLAE. (across the page; col number 1160)
marginal letters: A and B in the gutter, shared with col 1159 (A ‹τοῦ ἁγίου›; B ‹Πιστεύομεν εἰς ἕνα›); C ‹juxta Nicaeni› and D ‹(f) Quatuor nostri› beside the footnotes
old-edition numerals: 1360 after ‹ἀναλλοίωτος›; 1362 after ‹τοῦ Θεοῦ τὸν›
signature: none
other: the column holds only the Greek version of Letter CLXV (layer 1 is the Latin in col 1159): rail-only part. Three lines of the version (from ⟨δ⟩ιαταξεων to λέγουσα) are printed across the full page width below the upper halves of both columns; set here in reading order. The first letter of ⟨δ⟩ιαταξεων is damaged (looks like ο) and the word shows no accent. Πρώην is printed with a capital.

PL 54:1161

veram carnem nostrae fragilitatis non de coelo secum detulit, sed in utero Virginis matris assumpsit.

[…] did not bring true flesh of our frailty with Him from heaven, but took it up in the womb of the Virgin mother.

CAP. IV. — Quicumque ergo illi sunt ita obcaecati, et a lumine veritatis alieni, ut Verbo Dei a tempore incarnationis, humanae carnis denegent veritatem, ostendant in quo sibi Christianum nomen usurpent, et cum Evangelio veritatis qua ratione concordent, si beatae Virginis partu aut caro sine Deitate, aut Deitas est orta sine carne. Sicut enim negari non potest, evangelista dicente, quod Verbum caro factum est, et habitavit in nobis (Joan. I, 14); ita negari non potest, beato Paulo apostolo praedicante, quod Deus erat in Christo mundum reconcilians sibi (II Cor. V, 19).

CHAP. IV. — Whoever, then, are so blinded and so estranged from the light of truth as to deny to the Word of God, from the time of the incarnation, the reality of human flesh, let them show on what ground they claim the Christian name for themselves, and by what reasoning they agree with the Gospel of truth, if by the childbearing of the blessed Virgin either flesh arose without the Godhead, or the Godhead without flesh. For just as it cannot be denied, since the evangelist says it, that the Word was made flesh, and dwelt in us (John 1:14); so it cannot be denied, since the blessed apostle Paul preaches it, that God was in Christ reconciling the world to Himself (2 Cor. 5:19).

Quae autem reconciliatio esse posset, qua humano generi repropitiaretur Deus, nisi omnium causam mediator Dei hominumque susciperet? Qua vero ratione veritatem mediatoris impleret, nisi qui in forma Dei aequalis est Patri, in forma servi particeps esset et nostri: ut mortis vinculum, unius praevaricatione contractum, unius morte, qui solus morti nihil debuit, solveretur. Effusio enim pro injustis sanguinis Christi tam fuit dives ad pretium, ut si universitas captivorum in redemptorem suum crederet, nullum diaboli vincula retinerent: quoniam, sicut Apostolus ait, Ubi abundavit peccatum, superabundavit et gratia (Rom. V, 20). Et cum sub peccati praejudicio nati potestatem acceperint ad justitiam renascendi, validius factum est donum libertatis, quam debitum servitutis.

But what reconciliation could there be, by which God would be made propitious again to the human race, unless the mediator of God and men took up the cause of all? And in what way would He fulfil the reality of a mediator, unless He Who in the form of God is equal to the Father were in the form of a servant a sharer of ours as well: so that the bond of death, contracted through the transgression of one, might be loosed through the death of One, Who alone owed nothing to death? For the shedding of the blood of Christ for the unjust was so rich in price that, if the whole multitude of captives believed in their Redeemer, the chains of the devil would hold none of them: since, as the Apostle says, Where sin abounded, grace too abounded the more (Rom. 5:20). And since those born under the prior sentence of sin have received the power of being reborn to righteousness, the gift of freedom has been made stronger than the debt of servitude.

CAP. V. — Quam itaque sibi in hujus sacramenti praesidio spem relinquunt qui in Salvatore nostro negant humani corporis veritatem? Dicant quo sacrificio renonciliati; dicant quo sanguine sint redempti? Quis est, ut ait Apostolus, qui tradidit semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis (Ephes. V. 2)? Aut quod umquam sacrificium sacratius fuit, quam quod verus et aeternus Pontifex altari crucis per immolationem suae carnis imposuit? Quamvis enim multorum sanctorum in

CHAP. V. — What hope, then, do they leave themselves in the protection of this mystery, who deny in our Saviour the reality of a human body? Let them say by what sacrifice they have been reconciled; let them say by what blood they have been redeemed. Who is it, as the Apostle says, that gave Himself up for us as an offering and a victim to God for an odour of sweetness (Eph. 5:2)? Or what sacrifice was ever more sacred than that which the true and eternal High Priest laid upon the altar of the cross through the immolation of His own flesh? For although of many saints in […]

Editors' notes and page, col. 1161

Footnotes

(a) ‹detulit, sed› · printed under col 1161

Vat Hisp. et Isid., de utero.

The Vatican Spanish manuscript and Isidore, "de utero".

(b) ‹a tempore incarnationis› · printed under col 1161

Vox humanae deest in Ratisp. et in cod. Vat 11.

The word "humanae" is lacking in the Regensburg manuscript and in the Vatican manuscript of [collection] 11.

Erat in antiquis edit., si per beatae Virginis partum, uti in epist. 124, cap. 3, Mss. Vat collect. 11 et 21, si per Virginis partum. Quesnellus cum decem codd., si Virginis partu. Adjecimus beatae ex duobus Vindebon. collect. 5. et Hisp., ex Ratisp. Vat. Reg. et alio Vat. collect. 24, nec non ex prima editione. Graeca versio hanc additionem confirmat.

The old editions had "si per beatae Virginis partum", as in Letter 124, ch. 3. The Vatican manuscripts of collections 11 and 21, "si per Virginis partum". Quesnel with ten manuscripts, "si Virginis partu". We have added "beatae" from the two Vienna manuscripts, of collection 5 and the Spanish, from the Regensburg, the Vatican of the Queen and another Vatican of collection 24, and also from the first edition. The Greek version confirms this addition.

(d) ‹reconciliatio esse› · printed under col 1161

Ita cum antiquis editis plerique nostri codices. In Vindeb. collect. 5, potest, ut in epist. 124. Quesnellus, possit, cui aliqui codd. suffragantur. Dein propitiaretur in tribus mss. et antiquis vulgatis.

So most of our manuscripts, with the old editions. In the Vienna manuscript of collection 5, "potest", as in Letter 124. Quesnel, "possit", which some manuscripts support. Then "propitiaretur" in three manuscripts and the old printed editions.

(e) ‹repropitiaretur Deus› · printed under col 1161

Nisi omnium causa mediator Dei hominumque carnem susciperet in duobus mss. Quesn., Thuan. et Trecopith., in nostro Vindebon. collect. 5 et in prima editione, quae solum discrepat verbo susciperet, pro quo habet suscepisset.

"Nisi omnium causa mediator Dei hominumque carnem susciperet" in two of Quesnel's manuscripts, the Thou and the Trecopithean, in our Vienna manuscript of collection 5 and in the first edition, which differs only in the word "susciperet", for which it has "suscepisset".

(f) ‹praevaricatione contractum› · printed under col 1161

Vat. collect. 3, et exemplum primae editionis, per unius mortem.

The Vatican manuscript of collection 3, and the copy of the first edition, "per unius mortem".

(g) ‹debuit, solveretur› · printed under col 1161, continued under col 1162

Ita cum undecim mss. Quesnelli ab eo laudatis not. 2, duodecim nostri codd., iique potiores. Mss. Vat. Hisp. et Isid.: Effusio enim justi sanguinis Christi, etc. Exemplum primae editionis: Effusio namque justi sanguinis tam fuit dives, etc. Vat. collect. 24: Effusio enim pro injustis sanguinis justi tam potens fuit ad privilegium, tam dives, etc., ut in epist. 124. Edditi ante Quesn. hanc postremam lectionem recipientes post justi inseruerunt Christi.

So, with the eleven manuscripts of Quesnel cited by him in note 2, twelve of our manuscripts, and these the better ones. The Vatican Spanish manuscript and Isidore: "Effusio enim justi sanguinis Christi", etc. The copy of the first edition: "Effusio namque justi sanguinis tam fuit dives", etc. The Vatican manuscript of collection 24: "Effusio enim pro injustis sanguinis justi tam potens fuit ad privilegium, tam dives", etc., as in Letter 124. The editions before Quesnel, adopting this last reading, inserted "Christi" after "justi".

(h) ‹quo sanguine sint› · printed under col 1162

Cod. Corb. collect. 2. renati.

The Corbie manuscript of collection 2, "renati".

(i) ‹umquam sacrificium› · printed under col 1162

Prima editio, tam sacratum. Vossius in marg., tam sacrum.

The first edition, "tam sacratum". Vossius in the margin, "tam sacrum".

(j) ‹aeternus Pontifex› · printed under col 1162

Ratisp., ex altari. Prima editio, in altare.

The Regensburg manuscript, "ex altari". The first edition, "in altare".

(k) ‹carnis imposuit› · printed under col 1162

Cum in Vindebon. Hisp. per saltum desint verba, Quamvis enim multorum sanctorum, in Vat. Hisp. et exinde in Isid. alia lectio inducta fuit arbitrariae correctionis causa: In conspectu Domini pretiosa justorum mors fuit; et nihilominus subditur, nullius tamen, quae presumunt quamvis, vel quid simile. Dein Vat. collect. 8, nullius tamen in sancti occisione redemptio fuit.

Since in the Vienna Spanish manuscript the words "Quamvis enim multorum sanctorum" are missing by a skip, in the Vatican Spanish manuscript, and from it in Isidore, another reading was brought in by way of arbitrary correction: "In conspectu Domini pretiosa justorum mors fuit"; and nevertheless there follows "nullius tamen", words which presuppose "quamvis" or something similar. Then the Vatican manuscript of collection 8, "nullius tamen in sancti occisione redemptio fuit".

Footnotes

(g) continuation printed at the head of the footnotes under this column; its call is in col 1161, set in n1161 (h) printed under this column; its call is in col 1161, set in n1161 (i) printed under this column; its call is in col 1161, set in n1161 (j) printed under this column; its call is in col 1161, set in n1161 (k) printed under this column; its call is in col 1161, set in n1161

(1) ‹ἀνέτειλεν› (in the Greek version) · printed under col 1162

Ἢ ἐνεννήθη. Haec duo verba superflua sunt, et purum putum glossema sapiunt.

"Ἢ ἐγεννήθη" [printed ἐνεννήθη]. These two words are superfluous, and smack of a pure and simple gloss.

Ancient version (Greek)

σαρκώσεως ὁμολογοῦμέν τε καὶ πιστεύομεν, ὃς πρὸς τὸ τὴν σωτηρίαν τοῦ γένους ἀναπλάσαι τῶν ἀνθρώπων, ἀληθῆ σάρκα τῆς ἡμετέρας σαθρότητος, οὐκ ἐξ οὐρανοῦ μεθ' ἑαυτοῦ †κατεκήσμησεν, ἀλλ' ἐν τῇ γαστρὶ τῆς παρθένου μητρὸς προσέλαβεν. Οἵτινες δήποτε τοίνυν εἰσὶν, οἱ οὕτω τυφλώττοντες, καὶ ἀπὸ τοῦ φωτὸς τῆς ἀληθείας ἀλλοτριούμενοι, ὥστε τῷ Λόγῳ τῷ τοῦ Θεοῦ, ἀπὸ τοῦ τῆς σαρκώσεως χρόνου τὴν ἀλήθειαν τῆς ἀνθρωπίνης ἀπαρνεῖσθαι σαρκὸς, δεικνύτωσαν κατὰ τί Χριστιανῶν ἑαυτοῖς ἁρπάζουσι προσηγορίαν, καὶ κατὰ ποῖον λόγον τῷ τῆς ἀληθείας εὐαγγελίῳ σύμφωνοι καθεστήκασιν, εἴγε ἐν τῷ τοκετῷ τῆς μακαρίας παρθένου ἢ ἡ σὰρξ δίχα τῆς θεότητος, ἢ ἡ θεότης ἀνέτειλεν, ἢ ἐγεννήθη δίχα τοῦ σώματος. Ὥσπερ γὰρ οὐ δυνατὸν ἀπαρνεῖσθαι, τοῦ εὐαγγελιστοῦ λέγοντος, ὅτι Ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν· οὕτως ἀπαρνηθῆναι οὐχ' οἷόν τε, τοῦ μακαρίου Παύλου τοῦ ἀποστόλου κηρύττοντος, ὅτι Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ. Ποία δ' ἂν ἠδύνατο τυγχάνειν καταλλαγὴ, δι' ἧς ἵλεως ἐγένετο τῷ γένει τῶν ἀνθρώπων ὁ Θεὸς, εἰ μὴ τὴν αἰτίαν τὴν πάντων ὁ Θεοῦ καὶ ἀνθρώπων μεσίτης ἀνεδέξατο; ποίῳ δ' ἂν λόγῳ τὴν ἀλήθειαν ἐπλήρωσεν τοῦ μεσίτου, εἰ μὴ ὁ ἐν μορφῇ Θεοῦ ἴσος ὢν τῷ πατρί, ἐν τῇ μορφῇ τοῦ δούλου ἐκοινώνησε καὶ ἡμῖν, ὥστε τὸν δεσμὸν τοῦ θανάτου, ὃν ἡ τοῦ ἑνὸς παράβασις ἐπεσπάσατο, τῷ θανάτῳ τοῦ ἑνὸς (τοῦ μόνου μηδὲν τῷ θανάτῳ χρεωστήσαντος) διαλυθῆναι; ἡ γὰρ ὑπὲρ τῶν ἁμαρτωλῶν ῥύσις τοῦ αἵματος τοῦ Χριστοῦ, γέγονεν οὕτως πλουσία εἰς τίμημα, ὡς εἰ πιστεύσοι τὸ πᾶν πλῆθος τῶν αἰχμαλωτισθέντων εἰς τὸν ἑαυτῶν λυτρωτὴν, μηδένα κατασχεθῆναι τοῖς τοῦ διαβόλου δεσμοῖς· ἐπειδήπερ, ὥς φησιν ὁ ἀπόστολος, Ὅπου ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Καὶ τῶν τεχθέντων ἐν τῷ τῆς ἁμαρτίας προκρίματι, λαμβανόντων τὴν ἐξουσίαν τοῦ πρὸς δικαιοσύνην ἀναγεννᾶσθαι, τὸ χάρισμα τὸ τῆς ἐλευθερίας δυνατώτερον γέγονεν τοῦ τῆς δουλείας ὀφλήματος. Ποίαν οὖν ἑαυτοῖς βοηθείας ἐκ τοῦ τοιοῦδε μυστηρίου καταλιμπάνουσιν ἐλπίδα, οἱ ἐν τῷ σωτῆρι ἡμῶν ἀπαρνούμενοι τοῦ ἀνθρωπίνου σώματος τὴν ἀλήθειαν; λεγέτωσαν, διὰ ποίας θυσίας κατηλλάγησαν; λεγέτωσαν, διὰ ποίου αἵματος ἐλυτρώθησαν; τίς ἐστιν, ὃς (ὥς φησιν ὁ ἀπόστολος) παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν τῷ Θεῷ προσφορὰν

Page

running head: EPISTOLA CLXV. (across the page; col number 1162)
marginal letters: A and B in the gutter, shared with col 1161 (A ‹σαρκώσεως ὁμολογοῦμεν›; B ‹Λόγος σὰρξ›); C ‹μηδένα κατασχεθῆναι›; D beside the footnotes ‹fuit ad privilegium›
old-edition numerals: 1364 after ‹Ὁ Λόγος σὰρξ›
signature: 37
other: the column holds only the Greek version (rail-only part). The full-width line from ἑαυτοῦ to προσέλαβεν stands below the Latin assumpsit (col 1161) and the version's μεθ'; set here in reading order. The word printed κατεκήσμησεν (probably for κατεκόμισεν) is daggered. The last word, προσ-φορὰν, is hyphenated across to col 1164 (next version column) and set whole here.

PL 54:1163

conspectu Domini pretiosa mors fuerit (Ps. CXV, 14), nullius tamen insontis occisio redemptio fuit mundi. Acceperunt justi, non dederunt coronas, et de fortitudine fidelium exempla nata sunt patientiae, non dona justitiae. Singulares quippe in singulis mortes fuerunt, nec alterius quisquam debitum suo fine persolvit: cum inter filios hominum unus solus Dominus noster Jesus Christus, qui vere erat Agnus immaculatus, exstiterit, in quo omnes crucifixi, omnes mortui, omnes sepulti, omnes sunt etiam suscitati. De quibus ipse dicebat: Cum exaltatus fuero a terra, omnia traham ad me (Joan. XII, 32). Fides etenim vera justificans impios, et creans justos, ad humanitatis suae tracta participem, in illo acquirit salutem, in quo solo homo se invenit innocentem: liberum habens per gratiam Dei de ejus potentia gloriari, qui contra hostem humani generis in carnis nostrae humilitate congressus, his victoriam suam tribuit, in quorum corpore triumphavit.

[…] the sight of the Lord the death of many saints has been precious (Ps. 115:14), yet the slaying of no innocent was the redemption of the world. The just received crowns, they did not give them; and from the fortitude of the faithful were born examples of patience, not gifts of righteousness. For their deaths were single, each in each, and none of them paid another's debt by his own end: whereas among the sons of men one alone, our Lord Jesus Christ, Who was truly the spotless Lamb, stood forth, in Whom all were crucified, all died, all were buried, and all were also raised up. Of these He Himself said: When I am lifted up from the earth, I will draw all things to Myself (John 12:32). For true faith, which justifies the ungodly and makes the just, being drawn to Him Who shares its humanity, acquires salvation in Him in Whom alone man finds himself innocent: having the freedom, through the grace of God, to glory in the power of Him Who, joining battle with the enemy of the human race in the lowliness of our flesh, granted His victory to those in whose body He triumphed.

CAP. VI. — Licet ergo in uno Domino Jesu Christo, vero Dei atque hominis filio, Verbi et carnis una persona sit, quae inseparabiliter atque indivise communes habeat actiones, intelligendae tamen sunt ipsorum operum qualitates, et sincerae fidei contemplatione cernendum est, ad quae provehatur humilitas carnis, et ad quae inclinetur altitudo Deitatis: quid sit quod caro sine Verbo non agit, et quid sit quod Verbum sine carne non efficit. Sine Verbi enim potentia nec conciperet Virgo nec pareret, et sine veritate carnis obvoluta pannis infantia non jaceret. Sine Verbi potentia non adorarent magi puerum, stella indice declaratum; et sine veritate carnis non juberetur in Aegyptum transferri puer, et ab Herodis persecutione subduci. Sine Verbi potentia non diceret vox Patris missa de coelo: Hic est Filius meus dilectus in quo mihi bene complacui (Matth) III, 17), et sine veritate carnis non protestaretur Joannes: Ecce Agnus Dei, ecce qui tollit peccata mundi (Joan. I, 29). Sine Verbi potentia non fieret redintegratio debilium et vivificatio mortuorum, et sine veritate carnis nec cibus jejuno, nec somnus esset neeessarius fatigato. Postremo sine Verbi potentia non se Dominus Patri profiteretur

CHAP. VI. — Although, then, in the one Lord Jesus Christ, true Son of God and of man, there is one person of the Word and the flesh, which has its actions in common inseparably and undividedly, yet the characters of the works themselves must be understood, and by the contemplation of sincere faith it must be discerned to what the lowliness of the flesh is raised, and to what the loftiness of the Godhead stoops: what it is that the flesh does not do without the Word, and what it is that the Word does not accomplish without the flesh. For without the power of the Word the Virgin would neither conceive nor bear, and without the reality of the flesh His infancy would not lie wrapped in swaddling clothes. Without the power of the Word the magi would not adore the child made known by the pointing star; and without the reality of the flesh the child would not be ordered to be carried into Egypt and withdrawn from the persecution of Herod. Without the power of the Word the voice of the Father sent from heaven would not say: This is My beloved Son, in Whom I am well pleased (Matt. 3:17); and without the reality of the flesh John would not testify: Behold the Lamb of God, behold Him Who takes away the sins of the world (John 1:29). Without the power of the Word there would be no restoring of the infirm and no bringing to life of the dead; and without the reality of the flesh neither would food be necessary to Him when fasting, nor sleep when weary. Lastly, without the power of the Word the Lord would not declare Himself to the Father […]

Editors' notes and page, col. 1163

Footnotes

(a) ‹non dona justitiae› · printed under col 1163

Cod. Grim., singillatim.

The Grimani manuscript, "singillatim".

(b) ‹Agnus immaculatus› · printed under col 1163

Vat. collect. 8, et prima editio, existeret.

The Vatican manuscript of collection 8, and the first edition, "existeret".

Mss. Corb. Grim. et Than. Quesnelli cum nostro Ratisp. et prima editione, Sint. Mox etiam ipse in Vat. collect. 8 et prima editione.

Quesnel's Corbie, Grimani and Thou manuscripts, with our Regensburg manuscript and the first edition, "Sint". Shortly after, "etiam ipse" in the Vatican manuscript of collection 8 and the first edition.

(d) ‹omnia traham› · printed under col 1163

Utrique codd. Hisp. cum Isid. et caeteris inde proficiscentibus, nec non antiquiores vulg. habent, ad me ipsum.

Both Spanish manuscripts, with Isidore and the others derived from them, and also the older printed editions, have "ad me ipsum". [The call in the text is printed (a), not (d).]

(e) ‹hostem humani generis› · printed under col 1163

Ratisp., in carne nostrae humilitatis.

The Regensburg manuscript, "in carne nostrae humilitatis".

(f) ‹in uno Domino› · printed under col 1163

Vindeb. collect. 5 addit, nostro.

The Vienna manuscript of collection 5 adds "nostro".

(g) ‹operum qualitates, et› · printed under col 1163, continued under col 1164

Ratisp., sincera. Vindeb. Hisp., sic vere Filii Dei contemplatione. Emendatum fuit in codd. VatHisp. aliisque inde profectis, ad quos referuntur duo a Quesn. laudati Cantabr. et Thuan. unus, sic vere fidei contemplatione. Haec lectio est in Agapeti pseudoepistola, quam ex Isidoriana collectione sumptam liquet.

The Regensburg manuscript, "sincera". The Vienna Spanish manuscript, "sic vere Filii Dei contemplatione". It was emended in the Vatican Spanish manuscripts and others derived from them, to which the two cited by Quesnel, the Cambridge and one Thou manuscript, are to be referred, to "sic vere fidei contemplatione". This reading is in the pseudo-letter of Agapetus, which was plainly taken from the Isidorian collection.

(h) ‹Sine Verbi potentia non› · printed under col 1164

Vat. Hisp. et Isid., fieret.

The Vatican Spanish manuscript and Isidore, "fieret".

(i) ‹in quo mihi› · printed under col 1164

Vindebon. collect. 5 et prima editio omittunt bene, ut in epistola 124. Mox Vindebon. Hisp. et mss. collect. 24, mihi bene complacuit, ipsum audite. Cod. Vat. collect, 11 cum editis ante Quesn. habet pariter additionem, ipsum audite.

The Vienna manuscript of collection 5 and the first edition omit "bene", as in Letter 124. Shortly after, the Vienna Spanish manuscript and the manuscripts of collection 24, "mihi bene complacuit, ipsum audite". The Vatican manuscript of collection 11, with the editions before Quesnel, likewise has the addition "ipsum audite".

(j) ‹ecce qui tollit› · printed under col 1164

Codd. Ratisp. et Vat. Reginae, peccatum. Paulo post in cod. Grim., resurrectio pro vivificatio.

The Regensburg manuscript and the Vatican manuscript of the Queen, "peccatum". A little after, in the Grimani manuscript, "resurrectio" for "vivificatio".

Footnotes

(g) continuation printed at the head of the footnotes under this column; its call is in col 1163, set in n1163 (h) printed under this column; its call is in col 1163, set in n1163 (i) printed under this column; its call is in col 1163, set in n1163 (j) printed under this column; its call is in col 1163, set in n1163

(1) ‹θυσία› (in the Greek version) · printed under col 1164

τῆς. Hic articulos hic loci abundare videtur, proptereaque delendus.

"τῆς". This article seems superfluous in this place, and should therefore be deleted.

Ancient version (Greek)

καὶ θυσίαν εἰς ὀσμὴν εὐωδίας; ἤποτε θυσία τῆς πρὸς ἱερουργίαν ἐπιτηδειοτέρα γεγένηται ταύτης, ἣν ὁ ἀληθὴς καὶ αἰώνιος ἀρχιερεὺς τῷ θυσιαστηρίῳ τῷ τοῦ σταυροῦ, διὰ τῆς θυσίας τῆς σαρκὸς τῆς ἰδίας ἐπέθηκεν; εἰ καὶ τὰ μάλιστα τῶν πολλῶν ἁγίων ἐνώπιον Κυρίου τίμιος γέγονεν ὁ θάνατος, ὅμως οὐδενὸς τῶν ἀνευθύνων τούτων σφαγὴ, λύτρωσις τοῦ κόσμου γεγένηται. Οἱ δίκαιοι στεφάνους εἰλήφασιν, οὐ δεδώκασι, καὶ ἐκ τῆς ἀθλήσεως τῶν πιστῶν, ὑποδείγματα καρτερίας ἐστὶν οὐ γέρα τῆς δικαιοσύνης· ἑκάστου γὰρ αὐτῶν δηλαδὴ θάνατος γέγονεν εἷς, καὶ οὐδεὶς τὸ ἑτέρου χρέως διὰ τοῦ αὐτὸς [F. αὐτόν] τελειωθῆναι ἐξέτισεν· ὁπότε μεταξὺ τῶν υἱῶν τῶν ἀνθρώπων εἷς μόνος ἐστὶν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὁ μόνος ἀληθῶς ἀμνὸς ἄσπιλος γεγονὼς ᾧ πάντες σταυρωθέντες, πάντες ἀποθανόντες, πάντες ταφέντες, καὶ πάντες ὑπάρχουσιν ἐγερθέντες. Περὶ ὧν αὐτὸς ἔλεγεν· Ὅταν ὑψωθῶ ἀπὸ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. Ἡ γὰρ ἀληθὴς πίστις ἡ δικαιοῦσα τοὺς ἀσεβεῖς, καὶ γεννῶσα τοὺς δικαίους πρὸς τὸν μέτοχον τῆς ἰδέας ἀνθρωπότητος ἑλκυσθεῖσα, ἐν ἐκείνῳ πορίζεται τὴν σωτηρίαν, ἐν ᾧ μόνῳ εὑρίσκει ἄνθρωπος ἑαυτὸν οὐχ' ὑπεύθυνον, διὰ τῆς τοῦ Θεοῦ χάριτος μετὰ παῤῥησίας αὐχῶν περὶ τῆς ἐκείνου δυνάμεως, ὃς ἐν τῇ εὐτελείᾳ τῆς ἡμετέρας σαρκὸς συμπλακεὶς τῷ πολεμίῳ τοῦ γένους τῶν ἀνθρώπων, τὴν ἑαυτοῦ νίκην ἐχαρίσατο τούτοις, ὧν ἐνίκησεν ἐν τῷ σώματι. Τοιγαροῦν εἰ καὶ τὰ μάλιστα ἐν τῷ ἑνὶ δεσπότῃ Ἰησοῦ Χριστῷ, τῷ ἀληθεῖ τοῦ Θεοῦ καὶ ἀνθρώπου υἱῷ, τοῦ τε λόγου, καὶ τῆς σαρκὸς, ἓν ὑπάρχει πρόσωπον, ὅπερ ἀχωρίστως, καὶ ἀδιαιρέτως κοινὰς ἔχει τὰς πράξεις δεῖ νοεῖν ὅμως αὐτῶν τῶν ἔργων τὰς ποιότητας, καὶ τῇ κατανοήσει τῆς εἰλικρινοῦς πίστεως δεῖ καθορᾶν, ἐπὶ ποῖα μὲν ἡ τῆς σαρκὸς προάγεται ταπεινότης ἐπὶ ποῖα δὲ τὸ ὕψος τῆς θεότητος ἐπικλίνεται, καὶ τί μέν ἐστιν, ὅπερ ἡ σὰρξ οὐ πράττει δίχα τοῦ λόγου, τί δὲ εἴη ὅπερ ὁ λόγος χωρὶς τῆς σαρκὸς οὐκ ἐργάζεται. Δίχα μὲν γὰρ τῆς λόγου δυνάμεως οὐδ' ἂν ἡ παρθένος συνέλαβεν οὐδὲ ἔτεκεν, δίχα δὲ τῆς ἀληθείας τῆς σαρκὸς, οὐκ ἂν κεκαλυμμένη τοῖς ῥάκεσιν ἔκειτο νηπιότης. Καὶ δίχα μὲν τῆς τοῦ λόγου δυνάμεως, οὐκ ἂν προσεκύνησαν οἱ μάγοι τὸ παιδίον, τὸ ὑπὸ τοῦ μηνύοντος ἀστέρος δηλούμενον· δίχα δὲ τῆς ἀληθείας τῆς σαρκὸς οὐκ ἂν ἐκελεύετο τὸ παιδίον εἰς Αἴγυπτον μεταφέρεσθαι, καὶ τοῦ κατὰ τὸν Ἡρώδην ὑπεξάγεσθαι διωγμοῦ. Καὶ δίχα μὲν τῆς τοῦ λόγου δυνάμεως, οὐκ ἂν ἔλεγεν ἡ φωνὴ τοῦ πατρὸς, ἐξ οὐρανῶν ἀφεθεῖσα· Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα, δίχα δὲ τῆς ἀληθείας τοῦ σώματος, οὐκ ἂν προσεμαρτύρατο ὁ Ἰωάννης· Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Καὶ δίχα μ⟨ὲ⟩ν τῆς τοῦ λόγου δυνάμεως, οὐκ ἂν ἐγένετο τῶν τε ἀσθενούντων ἡ ῥῶσις.

Page

running head: S. LEONIS MAGNI EPISTOLAE. (across the page; col number 1164)
marginal letters: A and B in the gutter, shared with col 1163 (A ‹καὶ θυσίαν›; B ‹πάντες ὑπάρχουσιν›); C ‹ὅπερ ἡ σὰρξ οὐ πράττει›; D ‹dei contemplatione› (footnotes)
old-edition numerals: 1366 after ‹ἐπιτηδειοτέρα›; 1368 after ‹δεῖ νοεῖν ὅμως›
signature: none
other: the column holds only the Greek version (rail-only part). Its first word, προσ-φορὰν, is set whole in n1162. Four lines of the version (from θρωπότητος to σώματι) are printed across the full page width below the upper halves of both columns; set here in reading order (their right-hand half is faint). In μ⟨ὲ⟩ν the letters are lost in a gap in the type. τῆς λόγου δυνάμεως (without τοῦ) is set as printed.

PL 54:1165

aequalem, et sine veritate carnis non idem diceret Patrem se esse majorem (Joan. XIV, 28): cum catholica fides utrumque suscipiat, utrumque defendat, quae secundum confessionem beati apostoli Petri, unum Christum Dei vivi Filium (Matth. XVI, 16), et hominem credit, et Verbum. Quamvis itaque ab illo initio, quo in utero Virginis Verbum caro factum est (Joan. I, 14), nihil umquam inter utramque formam divisionis exstiterit, et per omnia incrementa corporea unius personae fuerint totius temporis actiones; ea ipsa tamen quae inseparabiliter facta sunt, nulla permixtione confundimus, sed quid cujus formae sit ex operum qualitate sentimus.

[…] equal, and without the reality of the flesh the same [Lord] would not say that the Father is greater than He (John 14:28): for the catholic faith accepts both and defends both, and, according to the confession of the blessed apostle Peter, believes the one Christ, the Son of the living God (Matt. 16:16), to be both man and Word. Although, therefore, from that beginning at which the Word was made flesh in the Virgin's womb (John 1:14), there was never any division between the two forms, and through all the growth of the body the actions of the whole time were those of one person; yet those very things that were done inseparably we do not confound by any mixture, but we perceive from the character of the works what belongs to which form.

CAP. VII. — Dicant ergo isti hypocritae, qui caecis mentibus lumen nolunt recipere veritatis, in qua forma crucis ligno Dominus majestatis Christus affixus sit, quid jacuerit in sepulcro, et revoluto monumenti lapide, quae tertio die caro resurrexerit, et in quo post resurrectionem suam non credentes quosdam discipulos arguebat, et haesitationem cunctantium confutabat, cum diceret: Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere (Luc. C. ult., 39): et apostolo Thomae: Infer manum tuam in latus meum, et vide manus meas et pedes et noli esse incredulus, sed fidelis (Joan. XX, 27)? Qua utique manifestatione corporis sui jam haereticorum mendacia destruebat: ut universa Ecclesia, Christi imbuenda doctrinis, hoc sibi non dubitaret credendum, quod apostoli susceperant praedicandum At si in tanta luce veritatis tenebras suas haeretica obduratio non relinquit, ostendant, unde sibi spem vitae polliceantur aeternae, ad quam nisi per mediatorem Dei et hominum, hominem Jesum Christum, non potest perveniri. Sicut enim ait beatus Petrus apostolus, Non est aliud nomen datum hominibus sub coelo, in quo oporteat nos salvos fieri (Act. IV, 12); nec est redempito captivitatis humanae, nisi in sanguine ejus, qui dedit semetipsum redemptionem pro omnibus (I Tim. II, 6), et qui, sicut praedicat beatus apostolus Paulus, cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo, sed semetipsum

CHAP. VII. — Let these hypocrites, then, who with blinded minds refuse to receive the light of truth, say in what form Christ, the Lord of majesty, was fastened to the wood of the cross, what lay in the tomb, and what flesh rose again on the third day when the stone of the sepulchre had been rolled back, and in what [form] after His resurrection He rebuked certain disciples who did not believe, and refuted the hesitation of those who wavered, when He said: Handle and see, for a spirit has not flesh and bones, as you see Me have (Luke 24:39); and to the apostle Thomas: Put your hand into My side, and see My hands and My feet, and do not be unbelieving, but believing (John 20:27)? By this manifestation of His body He was already destroying the lies of heretics: so that the whole Church, which was to be instructed in the teachings of Christ, should not doubt that it must believe what the apostles had received to preach. But if in so great a light of truth heretical obstinacy does not abandon its darkness, let them show whence they promise themselves the hope of eternal life, which cannot be reached except through the mediator of God and men, the man Jesus Christ. For, as the blessed apostle Peter says, There is no other name given to men under heaven, in which we must be saved (Acts 4:12); nor is there any redemption of human captivity except in His blood, Who gave Himself as a redemption for all (1 Tim. 2:6), and Who, as the blessed apostle Paul preaches, though He was in the form of God, did not think it robbery to be equal to God, but Himself […]

Editors' notes and page, col. 1165

Footnotes

(a) ‹totius temporis actiones› · printed under col 1165

Vindeb. Hisp., ea ipsa namque ad libitum, quae separabitur, facta sunt. Emendatum in Vat. Hisp., Isid et reliquis ejusdem originis, ea ipsa namque, ut ita dicam, quae inseparabiliter facta sunt. In mss. collect. 21 ea ipsa tamen, quae, ut ita dicam, inseparabiliter facta sunt. Hujus collectionis auctor et genuinam et emendatam lectionem copulavit. Mox in Vulg. ante Quesn. cum Hisp., Isid. et caete⟨r⟩is, commixtione.

The Vienna Spanish manuscript, "ea ipsa namque ad libitum, quae separabitur, facta sunt". Emended in the Vatican Spanish manuscript, Isidore and the rest of the same origin to "ea ipsa namque, ut ita dicam, quae inseparabiliter facta sunt". In the manuscripts of collection 21, "ea ipsa tamen, quae, ut ita dicam, inseparabiliter facta sunt": the compiler of this collection joined the genuine and the emended reading together. Shortly after, in the editions before Quesnel, with the Spanish manuscripts, Isidore and the rest, "commixtione".

(b) ‹confundimus, sed quid› · printed under col 1165

Tres Quesnelli codd. Barb., Bodl. et Cantabr. cum nostris Vat. Hisp. ac Isid., et alio collect. 11, cujusque. Origo hujus lectionis est ex codicibus Hisp. Gallicanis.

Three of Quesnel's manuscripts, the Barberini, the Bodleian and the Cambridge, with our Vatican Spanish manuscript and Isidore, and another of collection 11, "cujusque". The origin of this reading is in the Gallican manuscripts of the Spanish [collection].

Vulg. addunt: Nec divina enim humanis praejudicant, nec humana divinis: cum ita in idipsum utraque concurrant, ut in eis nec proprietas absumatur, nec persona geminetur. Licet autem haec legantur in epist. 124, et in serm. 65, c. 1, ex quibus Leonina esse dubitari nequit, hinc tamen eadem expunximus, eo quod non solum desint in omnibus mss. Quesnelli, et in nostris diversarum collectionum, ac in exemplo primae editionis, nec non in editis Merlini, Crabbi, Nicolini, et Binii, verum etiam in antiquissima Graeca versione, quae ex Leonis exemplo in Orientem misso sumpta fuit.

The printed editions add: "For neither do the divine things prejudice the human, nor the human the divine: since both so concur in one and the same that in them neither is the property destroyed nor the person doubled." Although these words are read in Letter 124 and in Sermon 65, ch. 1, from which it cannot be doubted that they are Leo's, we have nevertheless struck them out here, because they are lacking not only in all of Quesnel's manuscripts, in ours of various collections, in the copy of the first edition, and also in the editions of Merlin, Crabbe, Nicolini and Binius, but also in the most ancient Greek version, which was taken from Leo's copy sent to the East.

(d) ‹Dicant ergo› · printed under col 1166

Vat. collect. 8 et prima editio addunt nunc. Mox caeci mentis in prima editione.

The Vatican manuscript of collection 8 and the first edition add "nunc". Shortly after, "caeci mentis" in the first edition.

(e) ‹tertio die caro› · printed under col 1166

Vindeb. Hisp., resurrexit, et qua. Vat. Hisp. et Isid. et alius collect. 11, resurrexit, et quia, Vulg. antiqui cum mss. collect. 12, resurrexit et in qua. Quesnellus, resurrexerit, et in qua. Praetulimus in quo ex Ratisp., Vat. Reg. et tribus codd. collect. 21, cum quibus tres alii codd. Quesnelli Corb., Grim. et Thuan. consentiunt.

The Vienna Spanish manuscript, "resurrexit, et qua". The Vatican Spanish manuscript, Isidore and another of collection 11, "resurrexit, et quia". The old editions, with the manuscripts of collection 12, "resurrexit et in qua". Quesnel, "resurrexerit, et in qua". We have preferred "in quo" from the Regensburg manuscript, the Vatican of the Queen and three manuscripts of collection 21, with which three other manuscripts of Quesnel's, the Corbie, the Grimani and the Thou, agree.

(f) ‹manus meas et pedes› · printed under col 1166

Vat. collect. 3 et prima editio addunt meos.

The Vatican manuscript of collection 3 and the first edition add "meos".

(g) ‹susceperant praedicandum› · printed under col 1166

Septem codd., inter quos Ratisp. et Vindeb. collect. 5. Ac si.

Seven manuscripts, among them the Regensburg and the Vienna of collection 5, "Ac si".

Footnotes

(c) continuation printed at the head of the footnotes under this column; its call is in col 1165, set in n1165 (d) printed under this column; its call is in col 1165, set in n1165 (e) printed under this column; its call is in col 1165, set in n1165 (f) printed under this column; its call is in col 1165, set in n1165 (g) printed under this column; its call is in col 1165, set in n1165

Ancient version (Greek)

καὶ τῶν τεθνεώτων ἡ ζωοποίησις, δίχα δὲ τῆς ἀληθείας τῆς σαρκὸς, οὔτε τροφὴ τῷ νηστεύοντι, οὔτε μὴν ὕπνος ἀναγκαῖος ὑπῆρχεν τῷ κοπιάσαντι. Καὶ τὸ δὴ πέρας δίχα μὲν τῆς τοῦ λόγου δυνάμεως, οὐκ ἂν ἑαυτὸν ὁ Κύριος ἴσον τῷ πατρὶ τυγχάνοντα ὡμολόγει, δίχα δὲ τῆς ἀληθείας τοῦ σώματος, οὐκ ἂν ὁ αὐτὸς ἔλεγεν μείζονα εἶναι ἑαυτοῦ τὸν πατέρα, ὁπότε καὶ ἡ καθολικὴ πίστις ἑκάτερον δέχεται, καὶ ἑκάτερον ἐκδικεῖ, ἥτις κατὰ τὴν ὁμολογίαν τοῦ μακαρίου ἀποστόλου Πέτρου, ἕνα Χριστὸν τὸν υἱὸν τοῦ Θεοῦ τοῦ ζῶντος, καὶ ἄνθρωπον πιστεύει καὶ λόγον. Εἰ καὶ τὰ μάλιστα τοίνυν ἐξ ἐκείνης τῆς ἀρχῆς, ἀφ' ἧς ἐν τῇ γαστρὶ τῆς παρθένου ὁ λόγος γέγονεν σὰρξ, οὐδ' ὅτι οὖν ἦν διαιρέσεως μεταξὺ τῆς ἑκατέρας μορφῆς· καὶ δι' ἁπάσης αὐξήσεως σωματικῆς, ἑνὸς προσώπου αἱ τοῦ παντὸς χρόνου πράξεις ⟨γ⟩εγόνασιν. ὅμως αὐτὰ ταῦτα, ἅπερ ἀχωρίστως γεγένηται, κατ' οὐδεμίαν ἐπιμιξίαν συγχέομεν, ἀλλὰ τί, ποίας εἴη μορφῆς ἐκ τῆς τῶν ἔργων ποιότητος αἰσθανόμεθα. Λεγέτωσαν τοιγαροῦν οἱ ὑποκριταὶ οὗτοι, οἱ ταῖς τυφλαῖς διανοίαις τὸ τῆς ἀληθείας φῶς εἰσδέξασθαι μὴ βουλόμενοι, ἐν ποίᾳ μορφῇ, τῷ τοῦ σταυροῦ ξύλῳ ὁ Κύριος τῆς δόξης Χριστὸς εἴη προσπεπαρμένος; τί ἔκειτο ἐν τῷ τάφῳ; καὶ τοῦ μνήματος ἀποκυλισθέντος τοῦ λίθου, ποία σὰρξ τῇ τρίτῃ ἡμέρᾳ ἐξανέστη; καὶ κατὰ τί μετὰ τὴν ἀνάστασιν αὐτοῦ, τῶν μαθητῶν τινας μὴ πιστεύοντας ἤλεγχεν, καὶ τὴν τῶν ἐνδιαζόντων ἀμφιβολίαν ἐνέτρεπεν, λέγων· « Ψηλαφήσατέ με, καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα· » καὶ τῷ ἀποστόλῳ Θωμᾷ· « Φέρε τὴν χεῖρά σου εἰς τὴν πλευράν μου, καὶ ἴδε τὰς χεῖράς μου, καὶ τοὺς πόδας μου, καὶ μὴ γίνου ἄπιστος, ἀλλὰ πιστός. » Δι' ἧς δῆλον ὅτι τῆς τοῦ σώματος αὐτοῦ φανερώσεως ἤδη τῶν αἱρετικῶν τὰς ψευδολογίας ἀνέτρεπεν, ὥστε πᾶσαν τὴν ἐκκλησίαν τοῦ Χριστοῦ, τὴν τὰς διδασκαλίας αὐτοῦ μνησομένην μηδαμῶς ἀμφιβάλλειν ὡς τοῦτο δέοι πιστεύειν, ὅπερ οἱ Ἀπόστολοι πρὸς τὸ κηρύττειν ἦσαν ὑποδεξάμενοι. Εἰ οὖν ἐν τῷ τοσούτῳ τῆς ἀληθείας φωτὶ, τὸ σκότος τὸ ἑαυτῆς ἡ ἐπιμονὴ τῶν αἱρετικῶν οὐκ ἀφίησι, δεικνύτωσαν, πόθεν ἑαυτοῖς τῆς αἰωνίου ζωῆς τὴν ἐλπίδα κατεπαγγέλλονται, πρὸς ἣν εἰ μὴ διὰ τοῦ μεσίτου Θεοῦ καὶ ἀνθρώπων ἀνθρώπου Ἰησοῦ Χριστοῦ ἀφικέσθαι ἀδύνατον. Καθὰ γάρ φησιν ὁ μακάριος ἀπόστολος Πέτρος, Οὐκ ἔστιν ἕτερον ὄνομα δεδόμενον τοῖς ἀνθρώποις ὑπὸ τοῦ οὐρανοῦ, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς· οὐδέ ἐστι λύτρωσις τῶν ἀνθρώπων αἰχμαλωσίας εἰ μὴ ἐν τῷ αἵματι τούτου, ὃς ἔδωκεν ἑαυτὸν λύτρον ὑπὲρ πάντων. Καὶ ὅστις (καθάπερ κηρύττει ὁ

Page

running head: EPISTOLA CLXV. (across the page; col number 1166)
marginal letters: A and B in the gutter, shared with col 1165 (A ‹καὶ τῶν τεθνεώτων›; B ‹Λεγέτωσαν τοιγαροῦν›); C ‹ἀμφιβάλλειν ὡς τοῦτο›; D ‹quod non solum desint› (footnotes)
old-edition numerals: 1370 after ‹ἐν τῇ γαστρὶ›; 1372 after ‹τοσούτῳ τῆς ἀληθείας›
signature: none
other: the column holds only the Greek version (rail-only part). Two and a half lines of the version (from μορφῆς to αἰσθανόμεθα) are printed across the full page width below the upper halves of both columns; set here in reading order (the first of them is faint). In ⟨γ⟩εγόνασιν the first letter is damaged.

PL 54:1167

exinanivit formam servi accipiens, in similtudinem hominum factus et habitu inventus ut homa. Humiliavit semetipsum, factus obediens, usque ad mortem, mortem autem crucis. Propter quod et Deus exaltavit illum, et donavit illi nomen quod est super omne nomen: ut in nomine Jesu omne genu flectatur, coelestium, terrestrium et infernorum, et omnis lingua confiteatur quia Dominus Jesus Christus in gloria est Dei Patris (Philipp. II, 6-11).

[…] emptied, taking the form of a servant, made in the likeness of men and found in fashion as a man. He humbled Himself, becoming obedient unto death, even the death of the cross. For which reason God also exalted Him, and gave Him the name which is above every name: that at the name of Jesus every knee should bend, of those in heaven, on earth and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:6–11).

CAP. VIII. — Cum ergo unus sit Dominus Jesus Christus, et verae Deitatis veraeque humanitatis in ipso una prorsus eademque persona sit, exaltationem tamen, qua illum, sicut doctor gentium dicit, exaltavit Deus, et donavit illi nomen quod super omne nomen excellit, ad eam intelligimus pertinere formam, quae ditanda erat tantae glorificationis augmento. Iu forma quippe Dei aequalis erat Filius Patri, et inter genitorem atque unigenitum nulla in essentia erat discretio, nulla in majestate diversitas, nec per incarnationis mysterium aliquid decesserat Verbo quod ei Patris munere redderetur. Forma autem servi, per quam impassibilis Deitas sacramentum magnae pietatis implevit, humana humilitas est quae in gloriam divinae potestatis evecta, est in tantam unitatem ab ipso conceptu Virginis Deitate et humanitate conserta, ut nec sine homine divina, nec sine Deo agerentur humana.

CHAP. VIII. — Since, then, there is one Lord Jesus Christ, and in Him there is altogether one and the same person of true Godhead and true manhood, we nevertheless understand that the exaltation by which, as the teacher of the Gentiles says, God exalted Him and gave Him the name that excels every name, pertains to that form which was to be enriched by the increase of so great a glorification. For in the form of God the Son was equal to the Father, and between the Begetter and the Only-begotten there was no distinction in essence, no difference in majesty; nor through the mystery of the incarnation had anything departed from the Word that was to be given back to Him by the Father's gift. But the form of a servant, through which the impassible Godhead fulfilled the mystery of great godliness, is the human lowliness which was raised into the glory of divine power, being joined, from the very conception by the Virgin, in so great a unity of Godhead and manhood that neither were the divine things done without the man, nor the human things without God.

Propter quod sicut Dominus majestatis dicitur crucifixus, ita qui ex sempiternitate aequalis est Deo, dicitur exaltatus: quia inseparabiliter, manente unitate personae, unus atque idem est et totus hominis filius propter carnem, et totus Dei Filius propter unam cum Patre Deitatem. Quidquid ergo in tempore accepit Christus, secundum hominem accepit, cui quae non habuit conferrentur. Nam secundum potentiam Deitatis indifferenter omnia quae habet Pater, etiam Filius habet, et quae in forma servi a Patre accepit, eadem in forma Dei etiam ipse donavit. Secundum formam enim Dei, ipse et Pater unum sunt (Joan. X, 30); secundum formam autem servi, Non venit facere voluntatem suam, sed voluntatem ejus qui misit eum (Joan. V, 30). Secundum formam Dei, Sicut Pater habet vitam in semetipso, sic dedit et Filio vitam habere in semetipso (Ibid., 26); secundum formam servi, Tristis est anima ejus usque ad mortem (Matth. XXVI, 38). Et idem ipse est, sicut Apostolus praedicat, et dives, et pauper. Dives,

For this reason, just as the Lord of majesty is said to have been crucified, so He Who from eternity is equal to God is said to have been exalted: because, inseparably, the unity of the person remaining, one and the same is both wholly son of man by reason of the flesh, and wholly Son of God by reason of the one Godhead with the Father. Whatever, therefore, Christ received in time, He received as man, on whom were to be conferred the things he did not have. For according to the power of the Godhead the Son too has, without difference, all things that the Father has, and the things He received from the Father in the form of a servant, the same He Himself also gave in the form of God. For according to the form of God, He and the Father are one (John 10:30); but according to the form of a servant, He came not to do His own will, but the will of Him Who sent Him (John 5:30). According to the form of God, As the Father has life in Himself, so He has given also to the Son to have life in Himself (ibid., 26); according to the form of a servant, His soul is sorrowful even unto death (Matt. 26:38). And the same one, as the Apostle preaches, is both rich and poor. Rich, […]

Editors' notes and page, col. 1167

Footnotes

(a) ‹servi accipiens› · printed under col 1167

Vindeb. collect. 5, et Vat. Reg. ac Vat. collect. 11, in similitutine. Mox receptus pro inventus in ms. Corb.

The Vienna manuscript of collection 5, and the Vatican of the Queen and the Vatican of collection 11, "in similitutine". Shortly after, "receptus" for "inventus" in the Corbie manuscript.

(b) ‹omnis lingua confiteatur› · printed under col 1167

Ratisp., quoniam Dominus Jesus in gloria.

The Regensburg manuscript, "quoniam Dominus Jesus in gloria".

Idem Ratisp., ad eamdem.

The same Regensburg manuscript, "ad eamdem".

(d) ‹quae ditanda erat› · printed under col 1167

Quesn. addit ex cum aliquot nostris codd. Delevimus vero auctoritate praestantiorum mss. Ratisp., utriusque Vindeb. collect. 5 et Hisp. Vat. Reginae, et aliorum quatuor Vat. collect. 11, 21 et 24. Similiter deest in epist. 124.

Quesnel adds "ex", with some of our manuscripts. But we have deleted it on the authority of the better manuscripts: the Regensburg, both Vienna manuscripts, of collection 5 and the Spanish, the Vatican of the Queen, and four other Vatican manuscripts of collections 11, 21 and 24. It is likewise lacking in Letter 124.

(e) ‹Verbo quod› · printed under col 1167

Vat. collect. 8 cum Vat. Reginae et exemplo primae editionis, Dei Patris.

The Vatican manuscript of collection 8, with the Vatican of the Queen and the copy of the first edition, "Dei Patris".

(f) ‹potestatis evecta, est› · printed under col 1167, continued under col 1168

Ita Quesnellus cum editis Conciliorum, potioribus et plerisque nostris codd. suffragantibus, nec non epist. 124. Al., in tanta unitate. Mox Deitas et humanitas conserta est in prima editione.

So Quesnel with the editions of the Councils, with the support of the better and most of our manuscripts, and also of Letter 124. Others, "in tanta unitate". Shortly after, "Deitas et humanitas conserta est" in the first edition.

(g) ‹Quidquid› · printed under col 1168

Vulg. Leonis ante Quesn. et Labb. ex codd. Hisp. Isid. et caeteris, enim.

The editions of Leo before Quesnel, and Labbe, from the Spanish manuscripts, Isidore and the rest, "enim".

(h) ‹cui quae non habuit› · printed under col 1168

Septem codd. Quesn. et nostri Vindeb. collect. 5, Ratisp. tres collect. 21 ac epist. 124, conferuntur. Alii melius ut in textu, nimirum Vat. collect. 3. Vat. et Vercell. collect. 8, utrique Hisp. et caeteri aliarum collectionum exinde profecti. In Vat. Reginae concinente interpretatione Graeca: Quidquid ergo in tempore accipit Christus, secundum hominem accipit, cui quae non habuit, conferuntur; et post pauca, a Patre accipit.

Seven of Quesnel's manuscripts and ours, the Vienna of collection 5, the Regensburg, three of collection 21, and Letter 124, "conferuntur". Others, better, as in the text, namely the Vatican of collection 3, the Vatican and Vercelli of collection 8, both Spanish manuscripts, and the others of other collections derived from them. In the Vatican of the Queen, with the Greek translation in agreement: "Quidquid ergo in tempore accipit Christus, secundum hominem accipit, cui quae non habuit, conferuntur"; and a little after, "a Patre accipit".

(i) ‹Tristis est anima› · printed under col 1168

Vindeb. Hisp. et Vat. Reg., mea.

The Vienna Spanish manuscript and the Vatican of the Queen, "mea".

Footnotes

(f) continuation printed at the head of the footnotes under this column; its call is in col 1167, set in n1167 (g) printed under this column; its call is in col 1167, set in n1167 (h) printed under this column; its call is in col 1167, set in n1167 (i) printed under this column; its call is in col 1167, set in n1167

Ancient version (Greek)

μακάριος ἀπόστολος Παῦλος) ἐν μορφῇ Θεοῦ ὑμάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσον Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος. Ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. Δι' ὃ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὀπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμψη, ἐπουρανίων, καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν ἐστὶ Θεοῦ πατρός. Ὁπότε οὖν εἷς ὑπάρχει Κύριος Ἰησοῦς Χριστὸς, θεότητος ἀληθοῦς, καὶ ἀνθρωπότητος, ἐν αὐτῷ παντάπαν ἓν καὶ τὸ αὐτὸ πρόσωπον εἴη, ὅμως τὴν ὕψωσιν, δι' ἧς αὐτὸν (ὡς ὁ διδάσκαλος τῶν ἐθνῶν φησιν) ὕψωσεν ὁ Θεὸς, καὶ ἐχαρίσατο αὐτῷ ὄνομα, τὸ ὑπὲρ πᾶν ὄνομα. Εἰς ταύτην ἀνήκειν νοοῦμεν τὴν μορφὴν, τὴν ἐκ τῆς ἐπαυξήσεως τῆς τοσαύτης δόξης πλουτίζεσθαι μέλλουσαν. Δῆλον γὰρ, ὡς ὢν ἐν μορφῇ Θεοῦ, ἴσος ἦν ὁ υἱὸς τῷ πατρὶ, μεταξύ τε τοῦ πατρὸς, καὶ τοῦ μονογενοῦς, οὐδεὶς κατὰ τὴν οὐσίαν χωρισμὸς, οὐδὲ μία κατὰ τὴν θεότητα τυγχάνει διαφορὰ, οὔτε διὰ τοῦ μυστηρίου τῆς ἐνανθρωπήσεως ἀπεμειῶτό τε τοῦ λόγου, ὅπερ ἔδει κατὰ χάριν αὐτῷ τοῦ πατρὸς ἀποδίδοσθαι· ἡ δέ τοῦ δούλου μορφὴ, δι' ἧς ἡ ἀπαθὴς θεότης τῆς εὐσεβείας μυστήριον ἀπεπλήρωσεν, ἡ κατὰ ἄνθρωπον ταπεινότης ἐστὶν, ἥτις εἰς δόξαν προέκοψεν τῆς θείας δυνάμεως, εἰς τοσαύτην ἑνότητα. κατ' αὐτὴν τῆς παρθένου τὴν σύλληψιν, τῆς θεότητός τε καὶ τῆς ἀνθρωπότητος συμπλακείσης ὥστε μήτε δίχα τοῦ εἶναι αὐτὸν ἄνθρωπον, τὰ θεῖα, μήτε δίχα τοῦ εἶναι Θεὸν, τὰ ἀνθρώπινα πράττεσθαι. Διὸ καὶ, καθάπερ λέγεται Κύριος τῆς δόξης ὁ σταυρωθεὶς, οὕτως ἐκ τῆς θεότητος ἴσος ὢν τῷ Θεῷ, λέγεται ὑψωθείς· ἐπειδήπερ ἀχωρίστως (μενούσης τῆς ἑνότητος τοῦ προσώπου) εἷς καὶ ὁ αὐτός ἐστι, καὶ ὅλος υἱὸς ἀνθρώπου διὰ τὴν σάρκα, καὶ ὅλος υἱὸς Θεοῦ διὰ τὴν σὺν τῷ πατρὶ μίαν θεότητα. Εἴ τι τοίνυν προσκαίρως δέχεται ὁ Χριστὸς, κατὰ τὴν ἀνθρωπότητα δέχεται, ἤ τινι ταῦθ' ἅπερ οὐκ εἶχεν προσφέρεται. Κατὰ γὰρ τὴν δύναμιν τῆς θεότητος, ἀπαραλλάκτως πάντα ὅσα ἔχει ὁ πατὴρ ἔχει καὶ ὁ υἱός· καὶ ἅπερ ἐν μορφῇ δούλου παρὰ τοῦ πατρὸς εἴληφεν, ταῦτα ἐν μορφῇ Θεοῦ ὢν καὶ αὐτὸς ἐχαρίσατο. Κατὰ μὲν γὰρ τὴν τοῦ Θεοῦ μορφὴν, αὐτὸς καὶ ὁ πατὴρ ἕν ἐστι, κατὰ δὲ τὴν τοῦ δούλου μορφὴν, οὐκ ἦλθεν ποιῆσαι τὸ θέλημα τὸ ἑαυτοῦ, ἀλλὰ τὸ θέλημα τοῦ πέμψαντος αὐτόν. Καὶ κατὰ μὲν τὴν τοῦ Θεοῦ μορφὴν, ὡς ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκεν καὶ τῷ υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ· κατὰ δὲ τὴν

Page

running head: S. LEONIS MAGNI EPISTOLAE. (across the page; col number 1168)
marginal letters: A, B and C in the gutter, shared with col 1167 (A ‹μακάριος ἀπόστολος›; B ‹σεως τῆς τοσαύτης›; C ‹Θεῷ, λέγεται ὑψωθείς›); D ‹epist. 124. Al.› (footnotes)
old-edition numerals: 1374 before ‹μυστηρίου τῆς ἐνανθρωπήσεως›
signature: none
other: the column holds only the Greek version (rail-only part). The last part of ἐξομο-λογήσηται and the rest of that sentence (to πατρός.) are printed as one full-width line below the Latin (Philipp. II, 6-11) of col 1167; set here in reading order. Several line-initial letters in the upper third are faint at the gutter edge but certain; set plain. ὑμάρχων and ὀπὲρ are set as printed. The column ends with κατὰ δὲ τὴν, no hyphen.

PL 54:1169

quia evangelista dicente : In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, hoc erat in principio apud Deum : omnia per ipsum facta sunt, et sine ipso factum est nihil (Joan. I, 1-3). Pauper vero, quia propter nos Verbum caro factum est, et habitavit in nobis (Ibid., 14). Quae autem est ejus exinanitio, quaeve paupertas, nisi formae servilis acceptio? per quam Verbi majestate velata, dispensatio humanae redemptionis impleta est.

[…] as the evangelist says: In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God: all things were made through Him, and without Him nothing was made (John 1:1–3). But poor, because for our sake the Word was made flesh, and dwelt among us (ibid., 14). And what is His emptying, or what His poverty, but the taking of the form of a servant? Through it, the majesty of the Word being veiled, the dispensation of human redemption was fulfilled.

CAP. IX. — Nam quia captivitatis nostrae resolvi originalia vincula non poterant, nisi existeret homo nostri generis nostraeque naturae, quem peccati praejudicia non tenerent, et qui immaculato sanguine suo chirographum lethale dilueret, sicut ab initio erat divinitus praeordinatum, ita est in plenitudine praefiniti temporis factum : ut multis modis significata promissio in diu expectatum veniret effectum, nec posset esse ambiguum quod continuis testificationibus semper fuerat nuntiatum. In magno autem sacrilegio se versari haereticorum manifestat impietas, cum sub specie Deitatis honorandae, humanae carnis in Christo denegant veritatem ; et religiose existimant credi, si dicatur in Salvatore nostro verum non esse quod salvat, cum ita secundum promissionem omnia saecula percurrentem, mundus sit Deo reconciliatus in Christo, ut nisi Verbum dignaretur caro fieri, nulla posset caro salvari. Omne enim sacramentum fidei Christianae magno (ut haeretici volunt) decoloratur obscuro, si lux veritatis sub mendacio putatur latuisse phantasmatis. Non ergo quisquam sibi erubescendum existimet Christianus de nostri in Christo corporis veritate : quia omnes apostoli apostolorumque discipuli, et praeclari Ecclesiarum quique doctores, qui ad martyrii coronam vel ad confessionis meruerunt gloriam pervenire, in hujus fidei lumine splenduerunt, consonis ubique sententiis intonantes, quod in Domino Jesu Christo Deitatis et carnis una sit confitenda persona. Qua autem rationis similitudine, qua divinorum voluminum portione, haeretica impietas se

CHAP. IX. — For since the original bonds of our captivity could not be loosed unless there existed a man of our race and of our nature, whom the prejudgements of sin did not hold, and who with His own immaculate blood should wash away the deadly bond, as it had been divinely preordained from the beginning, so was it done in the fullness of the appointed time: so that the promise, signified in many ways, might come to its long-awaited fulfilment, and that which had always been announced by continual testimonies could not be doubtful. But the impiety of the heretics shows that it is engaged in great sacrilege, when under pretext of honouring the Godhead they deny the truth of human flesh in Christ; and they think it is religiously believed if it is said that in our Saviour that which saves is not true, when, according to the promise running through all the ages, the world has been reconciled to God in Christ in such a way that, unless the Word had deigned to become flesh, no flesh could be saved. For the whole mystery of the Christian faith is (as the heretics would have it) discoloured with a great darkness, if the light of truth is thought to have lain hidden under the falsehood of a phantasm. Let no Christian, then, think that he must be ashamed of the truth of our body in Christ: for all the apostles and the disciples of the apostles, and all the illustrious teachers of the churches, who deserved to attain to the crown of martyrdom or to the glory of confession, have shone in the light of this faith, thundering everywhere with concordant judgements that in the Lord Jesus Christ one person of Godhead and flesh is to be confessed. But by what likeness of reason, by what portion of the divine books, does the heretical impiety […]

Editors' notes and page, col. 1169

Footnotes

(a) ‹resolvi originalia› · printed under col 1169

Vat. Reg., peccata.

Vat. Reg.: "peccata" [sins].

(b) ‹generis nostraeque› · printed under col 1169

Vat. collect. 8, carnis.

Vat. collection 8: "carnis" [of flesh].

Ratisp., saepe fuerat nuntiatum.

Ratisp.: "saepe fuerat nuntiatum" [had often been announced].

(d) ‹In magno autem sacrilegio› · printed under col 1169

Cod. Reginae, diversari haereticorum manifestatur impietas. Duo codd. Ratisp. et Vindeb. collect. 5, se diversari. Mss. duo collect. 21, improbitas.

The Queen's codex: "diversari haereticorum manifestatur impietas" [the impiety of the heretics is shown to be engaged]. The two codices of Ratisbon and Vienna of collection 5: "se diversari". Two manuscripts of collection 21: "improbitas" [wickedness].

(e) ‹omnia saecula› · printed under col 1169 (the closing parenthesis of the mark is not printed: "(e Ratisp.")

Ratisp. et prima editio, praecurrentem. Vossius in marg., praetercurrentem.

Ratisp. and the first edition: "praecurrentem" [running before]. Vossius in the margin: "praetercurrentem" [running past].

(f) ‹Christianae magno› · printed under col 1169, running over into the foot of col 1170

Hanc parenthesim (ut haeretici volunt) hic exibent cum vulgatis ante Quesn. omnes ejus codd. ac nostri, et (quod hac in re non minimum est) ipsa vetus interpretatio Graeca, quae ex ipso Leonis originali in Orientem misso dimanat. Quesnellus tamen illam loco suo movit, et sic transposuit, magna decoloratur obscuro, si (ut haeretici volunt) lux veritatis, etc. Id autem non ex conjectura solum se fecisse ait not. 3, sed potius sensus ipsius necessitate. Falsum enim, sensum involvit antiquus parenthesis ipsius situs ; ac si haeretici, qui veritatem carnis negabant, hanc opinionem suam Divinitati injuriosam esse vellent, cum potius injuriosum Divinitati contenderent, si Dei Filius vera carne indutus crederetur. Sed dum parenthesis (ut haeretici volunt) antiquo loco restituitur, ut omnes codices exigunt) non eum sensum habet quem Quesnellus credidit. Sacramentum fidei Christianae, ad quod haec verba referuntur, non indicat Divinitatem, sed incarnationem. Incarnationis enim sacramentum ut haeretici illi diabolo obsequentes excluderent, reipsa magno decolorare volebant obscuro, cum sub specie Deitatis honorandae veram incarnationem in phantasmaticam traducebant. Non igitur falsum sensum antiquus parenthesis situs, sed falsus potius sensus, quem contextus non habet, Quesnello fucum fecit.

This parenthesis (as the heretics would have it) is shown here, together with the editions before Quesnel, by all his codices and ours, and (what in this matter is not least) by the ancient Greek translation itself, which derives from Leo's own original sent to the East. Quesnel, however, moved it from its place and transposed it thus: "magna decoloratur obscuro, si (ut haeretici volunt) lux veritatis", etc. He says in note 3 that he did this not only by conjecture but rather by the necessity of the sense itself. "For," he says, "the ancient position of the parenthesis involves a false sense; as though the heretics, who denied the truth of the flesh, meant that this opinion of theirs was injurious to the Godhead, when rather they contended that it would be injurious to the Godhead if the Son of God were believed to have been clothed in true flesh." But when the parenthesis (as the heretics would have it) is restored to its ancient place, as all the codices require, it does not have the sense Quesnel believed. "The mystery of the Christian faith", to which these words refer, does not denote the Godhead but the incarnation. For in order to exclude the mystery of the incarnation, those heretics, obedient to the devil, did in fact wish to discolour it with a great darkness, when under pretext of honouring the Godhead they turned the true incarnation into a phantasmal one. It was not, therefore, the ancient position of the parenthesis that deceived Quesnel with a false sense, but rather a false sense, which the context does not have.

(g) ‹latuisse phantasmatis.› · printed under col 1170

Primae editionis exemplum : Non ergo quisquam erubescendum existimet Chistianis, suscepisse de nostro Christum corporis veritatem. Huic affinis est lectio ms. Vat. collect. 3, suscepisse de nostro in Christo corporis veritatem.

The copy of the first edition: "Non ergo quisquam erubescendum existimet Christianis, suscepisse de nostro Christum corporis veritatem" [Let no one, then, think it shameful for Christians that Christ took from what is ours the truth of a body]. Akin to this is the reading of the Vatican manuscript of collection 3: "suscepisse de nostro in Christo corporis veritatem".

(h) ‹apostolorumque› · printed under col 1170

Vat. Reg., successores.

Vat. Reg.: "successores" [successors].

Page

running head: 1169 EPISTOLA CXLV. (the letter is CLXV: numeral misprinted)
marginal letters: A ‹quia evangelista›; B ‹divinitus praeordinatum›; C ‹tatur latuisse›; D beside footnote (d) ‹impietas. Duo codd.›
old-edition numerals: 1375 after ‹evangelista›; 1377 after ‹Christianae magno›
signature: none
other: full-width Greek version lines (two lines, ending "πεπλήρωται.") printed across the page under the first paragraph of this column; set in n1170. Notes (g), (h) and the end of (f) printed under col 1170. In note (g) "Chistianis" is printed (misprint); in (f) "exibent" as printed; in (h) "succcssores" is worn type for "successores".

PL 54:1170

Editors' notes and page, col. 1170

Footnotes

(f) the end of note (f) is printed under this column; its call is in col 1169, set in n1169 (g) printed under this column; its call is in col 1169, set in n1169 (h) printed under this column; its call is in col 1169, set in n1169 1 ‹παραπέτασμα› (call in the Greek version, in the full-width lines printed under col 1169) · printed under col 1170 Τῇ τοῦ δούλου. Haec verba sensum mire interturbant, delendaque sunt ; aut si retineantur, pro δούλου legendum λόγου.

"Τῇ τοῦ δούλου" [to the ... of the servant]. These words wonderfully disturb the sense and must be deleted; or if they are kept, λόγου [of the Word] must be read instead of δούλου [of the servant].

Ancient version (Greek)

μορφὴν τοῦ δούλου, περίλυπός ἐστιν ἡ ψυχὴ αὐτοῦ ἕως θανάτου. Καὶ ἔστιν ὁ αὐτὸς (ὡς ὁ ἀπόστολος κυρύττει) καὶ πλούσιος, καὶ πείνης· πλούσιος μὲν, ὡς τοῦ εὐαγγελιστοῦ λέγοντος ὅτι. Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ λόγος, οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν· πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν· πτωχὸς δὲ, ἐπειδὴ δι' ἡμᾶς ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Τίς δέ ἐστιν ἡ κένωσις αὐτοῦ. ἢ τίς ἡ πτωχία, εἰ μὴ ἡ πρόσληψις, τῆς τοῦ δούλου μορφῆς; ἧς τινος εἰς παραπέτασμα τῇ τοῦ δούλου θεότητι γενομένῃ, ἡ τῆς ἀνθρωπίνης λυτρώσεως οἰκονομία πεπλήρωται. Καὶ γὰρ ἐπειδὴ τὰ τῆς προγονικῆς αἰχμαλωσίας ἡμῶν, οὐκ ἠδύνατο διαλυθῆναι δεσμὰ, εἰ μὴ τοῦ γένους ἡμῶν· καὶ τῆς ἡμετέρας φύσεως ἄνθρωπος γένοιτο, τοῖς τῶν ἁμαρτημάτων προκρίμασιν οὐ κρατούμενος, καὶ ὃς τῷ ἀσπίλῳ αἵματι τὸ ἑαυτοῦ τὸ θανάσιμον ἀποπλύνῃ χειρόγραφον, καθάπερ ἐξ ἀρχῆς ἦν θεόθεν προτυπωθέν· οὕτως ἐν τῷ πληρώματι τῶν προειρημένων γέγονεν χρόνῳ, ὥστε τὴν πολυτρόπως προαγγελθεῖσαν ὑπόσχεσιν ἐλθεῖν εἰς τὴν πάλαι προσδοκωμένην ἐξάνυσιν, μὴ δύνασθαί τν εἶναι ἀμφίβολον, τὸ ταῖς συχνοτάταις ἀεὶ μαρτυρίαις† προδηλωθέν. Ἐν μεγίστῃ μέντοιγε παρανομίᾳ τῶν αἱρετικῶν ἡ δυσσέβεια πεφανέρωκεν ἑαυτὴν ἐγκυλίεσθαι· ὁπότε ἐπὶ προσχήματι τοῦ τιμᾶν τὴν θεότητα, τὴν ἀλήθειαν ἐν τῷ Χριστῷ τῆς ἀνθρωπίνης ἀπαρνοῦνται σαρκός· καὶ νομίζουσιν εὐσεβῶς πιστεύειν, εἰ λέγοιτο ἐν τῷ σωτῆρι ἡμῶν ἀληθὲς μὴ εἶναι τὸ σῶζον, ὁπηνίκα οὕτω κατὰ τὴν ἐπαγγελίαν τὴν πρὸ πάντων αἰώνων τῷ Θεῷ ἐν Χριστῷ ὁ κόσμος εἴη κατηλλαγμένος, ὡς εἴγε μὴ κατηξίωσεν σὰρξ γενέσθαι ὁ λόγος, οὐδεμία σὰρξ ἂν ἠδύνατο σωθῆναι. Καὶ γὰρ ἅπαν τὸ μυστήριον τῆς τῶν Χριστιανῶν πίστεως, διὰ μεγίστης (ὡς οἱ αἱρετικοὶ θέλουσιν) ἀμαυροῦται σκοτείας, εἴτε τὸ φῶς τῆς ἀληθείας νομισθείη λανθάνειν ὑπὸ διεψευσμένῳ φαντάσματι. Μηδεὶς οὖν ἐπαισχυντέον ἡγείσθω Χριστιανὸς τοῦ ἡμετέρου σώματος ἐν Χριστῷ τὴν ἀλήθειαν, ἐπειδήπερ ἅπαντες οἱ ἀπόστολοι, καὶ τῶν ἀποστόλων οἱ μαθηταὶ, καὶ πάντες οἱ λαμπροὶ διδάσκαλοι τῶν ἐκκλησιῶν, οἵτινες ἐπὶ τὸν τοῦ μαρτυρίου στέφανον, ἢ ὅσοι πρὸς τὴν τῆς ὁμολογίας ἐλθεῖν ἠξίωνται δόξαν, ἐν τῷ φωτὶ τῆς πίστεως ταύτης ἐξέλαμψαν ταῖς συμψήφοις

Page

running head: EPISTOLA CXLV. 1170 (the letter is CLXV: numeral misprinted)
marginal letters: A ‹μορφὴν τοῦ δούλου›; B ‹ἀσπίλῳ αἵματι›; C ‹ἠδύνατο σωθῆναι›; D beside the continuation of footnote (f) ‹quod haec verba›
old-edition numerals: 1376 after ‹Ἐν› (before ἀρχῇ); 1378 after ‹τῷ Θεῷ› (at the head of the line)
signature: none
other: the Greek version runs in this column; its two lines from "τοῦ δούλου μορφῆς" to "πεπλήρωται." are printed full width under the first paragraph of col 1169 and are set here in reading order. Punctuation after ἡμῶν, ἐγκυλίεσθαι and σαρκός is printed as a low stroke, set as ·; a stray comma printed in ἀλή,θειαν is not set; "αἱρες-/τικῶν" printed with the hyphen lost. "μαρτυρίαις" is unclear in the type (dagger).

PL 54:1171

existimat adjuvari, quae veritatem negat corporis Christi, cum hanc non lex testificari, non prophetia praecinere, non Evangelia docere, non ipse destiterit Christus ostendere? Quaerant per omnem seriem Scripturarum, quo tenebras suas fugiant, non quo verum lumen obscurent, et per omnia saecula ita veritatem invenient coruscantem, ut magnum hoc et mirabile sacramentum ab initio videant creditum, quod est in fine completum. De quo cum sanctarum litterarum nulla pars sileat, sufficit quaedam consona veritatis signa posuisse, quibus diligentia fidei in splendidissimam latitudinem dirigatur, et sincera intelligentiae luce perpiciat, quod in Filio Dei, qui se incessabiliter filium hominis et hominem profitetur, non sit Christianis erubescendum, sed constantissime gloriandum.

[…] think itself helped, when it denies the truth of the body of Christ, although the law did not cease to testify to it, nor prophecy to foretell it, nor the Gospels to teach it, nor Christ Himself to show it? Let them search through the whole series of the Scriptures for a way to flee their own darkness, not a way to obscure the true light; and they will find the truth shining through all the ages, so that they will see that this great and wonderful mystery, which was completed at the end, was believed from the beginning. Since no part of the holy writings is silent about it, it is enough to have set down certain concordant signs of the truth, by which the diligence of faith may be directed into a most splendid breadth, and may perceive in the clear light of understanding that in the Son of God, who unceasingly professes Himself Son of Man and man, there is nothing for Christians to be ashamed of, but something to glory in most constantly.

CAP. X. — Ut autem pietas tua cum venerabilium Patrum praedicationibus non concordare cognoscat, aliquantas eorum sententias huic credidi subjiciendas esse sermoni. Quibus si dignaveris recensitis, non aliud nos praedicare reperies, quam quod sancti Patres nostri toto orbe docuerunt : nec quemquam ab illis, nisi solos impios haereticos, discrepare. His igitur, gloriosissime et venerabilis imperator, quanta potui brevitate perstrictis, cum inspirata tibi divinitus fide etiam nostram praedicationem unitam esse cognosces, nec in aliquo nos ab evangelica apostolicaque doctrina, vel a catholicae professionis symbolo discrepare, quoniam, sicut docet beatus apostolus Paulus, Magnum est pietatis sacramentum, quod manifestatum est in carne, justificatum est in spiritu, apparuit angelis, praedicatum est in gentibus, creditum est in mundo, assumptum est in gloria (I Tim. III, 16). Quid igitur tuae utilius est saluti? quid tuae congruentius potestati? quam ut paci Ecclesiarum Domini tua constitutione prospicias, et in omnibus tibi subditis Dei dona defendas,

CHAP. X. — But so that your piety may know that we do not disagree with the preachings of the venerable Fathers, I have thought it right to append some of their judgements to this discourse. If you deign [to read them, once they have been] reviewed, you will find that we preach nothing other than what our holy Fathers taught throughout the whole world, and that no one differs from them except the impious heretics alone. When, then, most glorious and venerable emperor, these things have been touched upon with what brevity I could, you will recognize that our preaching too is at one with the faith divinely inspired in you, and that we differ in nothing from the evangelical and apostolic teaching, or from the creed of the catholic profession; since, as the blessed apostle Paul teaches, Great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared to angels, was preached among the nations, was believed in the world, was taken up in glory (1 Tim. 3:16). What, then, is more useful to your salvation? What more fitting to your power, than that by your ordinance you should provide for the peace of the churches of the Lord, and defend the gifts of God in all who are subject to you, […]

Editors' notes and page, col. 1171

Footnotes

(a) ‹sufficit quaedam› · printed under col 1171

Quatuor codd. Quesn., Corb., Grim. et Thuan. duo, tres nostri Vat. Reg., Ratisp. et Vindeb. collect. 5 cum prima editione, et Vossius, consonae. Mox pro posuisse Vindeb. Hisp. et Vat. collect. 24, patuisse.

Four codices of Quesnel, Corb., Grim. and the two Thuan., three of ours, Vat. Reg., Ratisp. and Vindeb. of collection 5, with the first edition, and Vossius: "consonae". Next, for "posuisse" [to have set down], Vindeb. Hisp. and Vat. collection 24: "patuisse" [to have lain open].

(b) ‹diligentia fidei› · printed under col 1171

Vulg. Leonis ante Quesn. cum Vat. collect. 24 et exemplo primae editionis, splendidissima latitudine Mox, ut sincera in cod. Ratisp.

The editions of Leo before Quesnel, with Vat. collection 24 and the copy of the first edition: "splendidissima latitudine" [in a most splendid breadth]. Next, "ut sincera" in the Ratisbon codex.

Ita Quesnellus ex codd. Grim., Corb., Vict. et duobus Thuaneis, quibus plures nostri concinunt. Quidam forte suspicabuntur v pro b scriptum fuisse, ut identidem in codicibus invenitur, Codd. collect. 21, si digneris, vel si dignaris. Cod. Vat. Reg., Quas si dignaveris recensere. Prima editio, quas cum dignaberis recensere. Vulg. ante Quesn. Quibus, si dignaveris attendere, recensitis ; quam lectionem nullibi reperimus. Ms. Theodor. Quesnelli : Quas si dignatus fueris recensere.

So Quesnel from the codices Grim., Corb., Vict. and the two Thuan., with which several of ours agree. Some will perhaps suspect that v was written for b [dignaveris for dignaberis], as is found again and again in codices. The codices of collection 21: "si digneris" or "si dignaris". The codex Vat. Reg.: "Quas si dignaveris recensere" [if you deign to review them]. The first edition: "quas cum dignaberis recensere" [when you deign to review them]. The editions before Quesnel: "Quibus, si dignaveris attendere, recensitis" [if you deign to attend to them, once reviewed]; a reading we have found nowhere. Quesnel's Theodosian manuscript: "Quas si dignatus fueris recensere".

(d) ‹nostram praedicationem› · printed under col 1171

Vat. collect. s. Vindeb. collect. 5 et prima editio, munitam. Mox Vulg. ante Quesn., cognosce cum mss. collect. 11† et 24. Codd. Vat. Reginae, Vindeb. collect. 5, Ratisp. et Vat. collect. 5, cognoscis. Caeteri, cognosces.

Vat. collection "s." [so printed; a number is expected], Vindeb. collection 5 and the first edition: "munitam" [fortified]. Next, the editions before Quesnel: "cognosce" [recognize], with the manuscripts of collections 11 [the numeral is unclear] and 24. The codices Vat. of the Queen, Vindeb. of collection 5, Ratisp. and Vat. of collection 5: "cognoscis" [you recognize]. The rest: "cognosces" [you will recognize].

(e) ‹apostolus› · printed under col 1171

Vocem Paulus a Quesnello expunctam, ex septem nostris codd. et ex Graeco revocavimus.

The word "Paulus", struck out by Quesnel, we have restored from seven of our codices and from the Greek.

(f) ‹praedicatum est› · printed under col 1172

Editi ante Quesn. cum nostris codd. Vindeb. collect. 5. Ratisp. et Vat. collect. 11 ac 21 omittunt in. Caeteri hanc praepositionem praeferunt, nec non interpretatio Graeca. Dein in hoc mundo Vat. collect. 3, Vindeb. collect. 5, utrique Hisp. Isid. aliique inde profecti.

The editions before Quesnel, with our codices Vindeb. of collection 5, Ratisp. and Vat. of collections 11 and 21, omit "in". The rest show this preposition, as does the Greek translation. Then "in hoc mundo" [in this world] Vat. collection 3, Vindeb. collection 5, both Hisp., Isid. and the others derived from them.

(g) ‹utilius› · printed under col 1172

Addimus est ex codd. Vindeb. collect. 5, Ratisp. et Vat. collect. 21.

We add "est" from the codices Vindeb. of collection 5, Ratisp. and Vat. of collection 21.

(h) ‹Ecclesiarum Domini› · printed under col 1172

Vindebon. Hisp., qui constitutione, mendose. Emendatum arbitrio librarii in Vat. Hisp., et exinde in Isid. aliisque ejusdem originis, aequa constitutione.

Vindebon. Hisp.: "qui constitutione", faultily. Emended at the scribe's discretion in Vat. Hisp., and thence in Isid. and others of the same origin: "aequa constitutione" [by an equitable ordinance].

Page

running head: 1171 S. LEONIS MAGNI
marginal letters: A ‹existimat adjuvari›; B ‹CAP. X. — Ut autem›; C ‹creditum est in mundo›; D beside footnote (c) ‹dignaveris recensere. Prima editio›
old-edition numerals: 1379 after ‹sufficit quaedam›; 1381 after ‹quid tuae congruentius›
signature: none
other: full-width Greek version lines (three lines, from "ἐνθεῖναι" to "ἐγκαυχᾶσθαι.") printed across the page under the first paragraph of this column; set in n1172. Notes (f), (g), (h) printed under col 1172. "His-igitur" is printed with a stray mark between the words. In (d) the numeral read as 11 is unclear (it looks like 41); "Vat. collect. s." is printed so.

PL 54:1172

Editors' notes and page, col. 1172

Footnotes

(f) printed under this column; its call is in col 1171, set in n1171 (g) printed under this column; its call is in col 1171, set in n1171 (h) printed under this column; its call is in col 1171, set in n1171 1 ‹ἔκδηλοι› (call at the head of this column's Greek) · printed under col 1172 In textu Latino legitur intonantes, quod reddere possis κυρύττοντες. Cum igitur interpres verterit, ἔκδηλοι γενόμενοι, quod hic nihil ad rem facit, aliud verbum legisse videtur.

In the Latin text we read "intonantes" [thundering], which you could render κηρύττοντες [proclaiming]. Since, then, the translator rendered it ἔκδηλοι γενόμενοι [becoming conspicuous], which has nothing to do with the matter here, he seems to have read another word.

2 ‹ὡς ὅτι› · printed under col 1172 Ὡς ὅτι. Horum verborum alterutrum redundat.

"Ὡς ὅτι" [as that]. One or other of these words is redundant.

3 ‹ἵνα τὸ μέγα› · printed under col 1172 Ἵνα τὸ μέγα, etc. Non est hic assecutus mentem Auctoris interpres, qui vertere debebat : Ὥστε τὸ μέγα καὶ θαυμαστὸν εἴδειν τοῦτο μυστήριον.

"Ἵνα τὸ μέγα" [in order that the great], etc. Here the translator has not grasped the Author's meaning; he ought to have rendered: Ὥστε τὸ μέγα καὶ θαυμαστὸν εἴδειν τοῦτο μυστήριον [so as to see this great and wonderful mystery].

4 ‹Περὶ οὗ, καὶ› · printed under col 1172 Forte, εἰ καί.

Perhaps εἰ καί [although].

5 ‹τοῦθ' ὅπερ› (call in the full-width lines printed under col 1171) · printed under col 1172 Τοῦθ' ὅπερ, etc. Neque haec optima interpretatio ; vertendum erat : Ὅτι ἐν τῷ υἱῷ, etc.

"Τοῦθ' ὅπερ" [this, which], etc. Nor is this the best translation; it should have been rendered: Ὅτι ἐν τῷ υἱῷ [that in the Son], etc.

6 ‹καταξιώσῃς› · printed under col 1172 Haec vox redundat.

This word is redundant.

7 ‹ὁμογνωμονοῦν› · printed under col 1172 Leg, ἐπιγνώσεις.

Read ἐπιγνώσεις [you will recognize].

Ancient version (Greek)

ἔκδηλοι γενόμενοι πανταχοῦ, ὡς ὅτι ἐν τῷ δεσπότῃ Ἰησοῦ Χριστῷ, δεῖ καὶ τῆς θεότητος, καὶ τῆς σαρκὸς ἓν εἶναι συνομολογεῖσθαι τὸ πρόσωπον. Πλὴν κατὰ ποῖον ὅμοιον λόγον, ἢ ποίῳ μέρει γραφῶν, ἡ τῶν αἱρετικῶν δυσσέβεια βοηθεῖσθαι νομίζει, ἡ τὴν ἀλήθειαν ἀργουμένη τοῦ σώματος τοῦ Χριστοῦ, ὁπότε ταύτην οὔτε νόμος μαρτυρεῖσθαι, οὔτε προφητεία προλέγειν, οὔτε διδάσκειν τὰ εὐαγγέλια, οὐκ αὐτὸς ὁ Χριστὸς ὑποδεικνύειν ἐπαύσατο; ἐν πάσαις συντάξεσι τῶν γραφῶν ἐκζητείτωσαν, ποῖ τραπέντες, τὸ ἴδιον φύγωσι σκότος, οὐχὶ ποῖ κλίναντες τὸ ἀληθὲς ἐπισκοτοῦσι φῶς· καὶ καθ' ὅλους τοὺς χρόνους εὑρήσουσιν οὕτως ἐκλάμπουσαν τὴν ἀλήθειαν ἵνα τὸ μέγα καὶ θαυμαστὸν ἴδωσι τοῦτο μυστήριον ἐξ ἀρχῆς πισθευθὲν, ὅπερ ἐπ' ἐσχάτων πεπλήρωται. Περὶ οὗ, καὶ τῶν ἁγίων γραφῶν οὐδὲ ἓν ἐσιώπησεν μέρος, ὅμως ἐξαρκεῖ σύμβολά τινα τῆς συμφώνου τούτοις ἀληθείας ἐνθεῖναι, δι' ὧν ἡ περὶ τὴν πίστιν ἐμμέλεια εἰς τηλαυγέστατον ἀπευθυνθήσεται πλάτος, καὶ τῷ τῆς γνώσεως καθαρωτάτῳ φωτὶ θεωρῆσαι δυνήσεται, τοῦθ' ὅπερ ἐν τῷ υἱῷ τοῦ Θεοῦ, ὅτι ἑαυτὸν ἀπαύστως υἱὸν ἀνθρώπου καὶ ἄνθρωπον ὁμολογεῖ, ἐρυθριᾶν οὐ προσήκει Χριστιανοῖς, ἀλλὰ τούτῳ σταθηρῶς ἐγκαυχᾶσθαι. Ἵνα δὲ τοῖς κηρύγμασι τῶν προσκυνητῶν πατέρων συμφώνους ὑπάρχειν ἡμᾶς ἡ σὴ εὐλάβεια γνῷ, διενοήθην τῷ παρόντι μου λόγου τινὰς ἀποφάσεις ἐκείνων ὑποτάξαι (Alias, ἐπίστευσα τῷ παρόντι μου λόγῳ τινὰς ἀποφάσεις ἐκείνων ὑποτάξαι). Ὧν εἰ καταξιώσῃς ἐκείνων ποιήσασθαι τὴν ἀνάγνωσιν, οὐκ ἄλλο κηρύττειν ὑρήσεις ἡμᾶς, εἰ μὴ ὅπερ καθ' ὅλον τὸν κόσμον οἱ ἡμῶν ἅγιοι πατέρες ἐδίδαξαν, καὶ μηδένα πρὸς τούτοις διαφωνεῖν, εἰ μὴ μόνους τοὺς δυσσεβεστάτους αἱρετικούς. Τούτων τοίνυν, ὑπερένδοξε καὶ σεβαστὲ βασιλεῦ, καθ' ὅσον οἷόντε ἦν βραχέως ἐφαψαμένων ἡμῶν, μετὰ τῆς θεόθεν ἐμπνευσθείσης σοι πίστεως, καὶ τὸ παρ' ἡμῶν κηρυττόμενον ὁμογνωμονοῦν ἐπιγνώσει, καὶ κατὰ μηδὲν ἡμῖν ἀπὸ τῆς τῶν εὐαγγελίων καὶ τῆς τῶν ἀποστόλων διδασκαλίας, ἤτοι τοῦ συμβόλου τῆς καθολικῆς διαφωνεῖν ὁμολογίας· ἐπειδήπερ, ὡς διδάσκει ὁ μακάριος ἀπόστολος Παῦλος, Μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον, ὅπερ ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεύματι, ὤφθη τοῖς ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήφθη ἐν δόξῃ. Τί τοιγαροῦν ἔσται λυσιτελέστερον τῇ σῇ σωτηρίᾳ τί

Page

running head: MAGNI EPISTOLAE. 1172 (the page head reads S. LEONIS MAGNI EPISTOLAE.)
marginal letters: A ‹ἔκδηλοι γενόμενοι›; B ‹Ἵνα δὲ τοῖς κηρύγμασι›; C ‹Μέγα ἐστὶ›; D beside Greek note 1 ‹possis κυρύττοντες›
old-edition numerals: 1380 after ‹ἀπευθυνθήσεται› (in the full-width lines)
signature: none
other: the three Greek lines from "ἐνθεῖναι" to "ἐγκαυχᾶσθαι." are printed full width under the first paragraph of col 1171 and are set here in reading order. Greek note calls 1-7 are superscript numerals in the Greek.

PL 54:1173

neque ulla ratione patiaris per invidiam diaboli ministros ipsius in cujusquam saevire perniciem : ut qui in hoc saeculo temporali emines regno, in aeternum merearis regnare cum Christo.

[…] and in no way allow the devil's ministers, through his envy, to rage for the destruction of anyone: so that you, who in this world are pre-eminent in a temporal kingdom, may deserve to reign with Christ for ever.

Data decimo sexto kalendas Septembris, Leone et Majoriano Augustis coss.

Given on the sixteenth day before the Kalends of September, Leo and Majorian Augusti being consuls.

Sequuntur dehinc TESTIMONIA excerpta pro re supra scripta de libris catholicorum Patrum a LEONE papa collecta, LEONIQUE imperatori directa.

There follow next the TESTIMONIES, excerpted on the matter written above from the books of the catholic Fathers, collected by pope LEO and sent to the emperor LEO.

Sancti HILARII Pictaviensis episcopi et confessoris in libro secundo de Fide inter caetera (Num. 23).

Of Saint HILARY, bishop of Poitiers and confessor, in the second book On the Faith, among other things (no. 23).

CAP. III. — Unum igitur hoc est immobile fundamentum, una haec felix fidei petra, Petri ore confessa

CHAP. III. — This, then, is the one immovable foundation, this the one blessed rock of faith, confessed by the mouth of Peter […]

Editors' notes and page, col. 1173

Footnotes

(a) ‹qui in hoc saeculo› · printed under col 1173

Duo mss. Quesn. et nostri codd. Vat. Hisp. ac Isid., aliique exinde derivati, temporaliter homines regis.

Two manuscripts of Quesnel and our codices Vat. Hisp. and Isid., and others derived from them: "temporaliter homines regis" [you rule men in time].

(b) ‹regnare cum Christo.› · printed under col 1173

Graeca versio addit : Omnipotens Deus regnum et salutem tuam longo tempore tueatur atque conservet, gloriosissime et clementissime imperator auguste ; quae salutationis formula in originali ad imperatorem transmisso procul dubio legebatur. Haec versio notam chronicam omittit, sicuti et plerique codices et collectiones. Quesnellus ex duobus mss. Trecopith. et Oxon., nec non ex edit. Josiae Simleri, Surii, etc., hanc affixit : Data decimo tertio kal. Septembris, etc., et in margine ex cod. Theodoriciano, cui concinit noster Ratisp., XVI kal. Sept. Cur hanc postremam datam praetulerimus, videsis in admonitione, num. 2.

The Greek version adds: "May almighty God guard and preserve your reign and your welfare for a long time, most glorious and most clement emperor Augustus"; a formula of greeting that was without doubt read in the original sent to the emperor. This version omits the date, as do most codices and collections too. Quesnel, from the two manuscripts Trecopith. and Oxon., and also from the editions of Josias Simler, Surius, etc., affixed this one: "Data decimo tertio kal. Septembris" [Given on the thirteenth day before the Kalends of September], etc., and in the margin, from the Theodorician codex, with which our Ratisbon codex agrees, "XVI kal. Sept." Why we have preferred this last date, see in the admonition, no. 2.

Hic titulus a Quesnello vulgatus e collect. Hispanica in alias posteriores manavit. In codd. collect. 8, Incipiunt capitula quae directa (Al., decerpta) sunt in synodo CCCXVIII Patrum cum exemplo papae Leonis ad Leonem Augustum. Haec eadem inscriptio legitur etiam in mss. collect. 3, cap. 83, ubi eadem testimonia separatim ab ipsa Leonis epistola proferuntur. Cur vero haec quae a Leone fuerunt collecta, in synodo CCCXVIII Patrum directa, seu potius decerpta dicantur, quis divinet? Aliquis profecto error, licet omnibus quos vidimus codicibus communis irrepsit. Leo suam fidem symbolo CCCXVIII Patrum cohaerentem cap. 3 ostendit ; hic autem testimoniis Patrum eamdem corroborat atque confirmat. Alia inscriptio praefigitur in antiquissimo cod. Veron. 58, num. 37 : Incipiunt exempla catholica beatissimorum Patrum de incarnatione Domini et Salvatoris nostri Jesu Christi, quae in sancta ac venerabili Chalcedonensi synodo confirmata sunt adversus Nestorianos et Eutychianos, atque haereticos. Auctor hujus codicis his testimoniis praemiserat num. 33 alia testimonia Patrum, quae in Ephesino concilio confirmata sunt act. 1. Dein num. 34 descripsit Patrum testimonia ex allocutione Patrum synodi Chalcedonensis ad Marcianum. In his omnibus testimoniis collector ea antiqua utriusque synodi versione usus est, quam accuratissime Baluzius edidit. Cum vero in versione antiqua concilii Chalcedonensis testimonia a Leone collecta non inveniantur, eaque reipsa in eadem synodo nec lecta nec inserta fuerint, uti ostendimus in admonit. ad epist. 28, cum scriptor hujus codicis Chalcedonensem confirmationem in inscriptione posuit, eo arbitrio usus videtur, quo nullo additionis indicio testimoniis Leoninis alia multo plura addidit ex Augustino, quae procul dubio Leo nequaquam collegit. Porro testimonia cum ordine vulgato ex Hispanica aliisque ejusdem originis collectionibus proficiscuntur, si unum Augustini textum excipias, quem ex Grimanico ms. Quesnellus adjecit. In manuscriptis collectionis 5 haec testimonia bis proferuntur, primum separatim cap. 41, dein inter epistolas Leonis post litteras ad Leonem Augustum cap. 67. In hac autem collectione non solum diversus est ordo ac in collectione Hispanica, sed quaedam etiam testimonia desiderantur. Confer tom. III, ubi ipsam collectionem 5 dabimus. Cum vero Quesnellus in hac collectione edenda dedisset sola testimonia capitis 41, omisisset autem Leonis epistolas, dubitari potuit num ea perinde separata ad Leonis epistolam pertinerent. Sed omnis dubitatio adimitur ex hac monitione, qua eadem testimonia eodem numero atque ordine utrobique inveniuntur. Codex Veronensis 58 eadem testimonia eodem ordine profert, quo in collectione 5 duplici tantum discrimine. Nam primo omittit Cyrilli testimonium ex epistola ad Nestorium, quod in collect. 5 ab aliis Cyrilli separatur, et ultimo loco post Basilii textum subjicitur. Dein Augustini testimonia in postremum locum rejicit, eo quod scriptor in fine alia ejusdem doctoris valde prolixa testimonia proprio marte adjecerit. Mss. collect. 3 et 8 omnia testimonia proferunt, quae exstant in collect. Hisp., sed ordine aliquantulum immutato. Primo enim Hilarii, dein Ambrosii, postea Chrysostomi testimonia exhibent, quorum ultimum est illud ex sermone de Cruce et Latrone ; tum Gregorii Nazianzeni, dein Theophili, Augustini, Basilii ac Cyrilii, cujus testimonium, primum in Vulgatis, postremum efficitur ; ac tandem cum Athanasii testimonio concluditur. Illud vero interest inter collect. 3 et 8, quod in illa haec testimonia describuntur separatim cap 83, in ista vero ipsi epistolae Leonis subnectuntur. Horum testimoniorum Graecam versionem non proferimus : quae enim Graece edita sunt a Vossio post hanc Leonis epistolam in editione S. Gregorii Thaumaturgi, ad ea testimonia pertinent quae Leo in Orientem misit post Ephesinum latrocinium, non vero ad haec epistolae ad Leonem Augustum subjecta, quae licet priora illa contineant, auctoria tamen sunt multo, et non solum numero, sed etiam ordine discrepant.

This title, published by Quesnel from the Hispanic collection, passed into other later ones. In the codices of collection 8: "Here begin the chapters which were directed (another reading: excerpted) in the synod of the 318 Fathers, with the copy of pope Leo to Leo Augustus." This same inscription is read also in the manuscripts of collection 3, chap. 83, where the same testimonies are given separately from Leo's letter itself. But why these things, which were collected by Leo, should be said to have been directed, or rather excerpted, in the synod of the 318 Fathers, who could guess? Some error has certainly crept in, though it is common to all the codices we have seen. Leo shows in chap. 3 that his faith agrees with the creed of the 318 Fathers; here he corroborates and confirms the same by testimonies of the Fathers. Another inscription stands at the head in the very ancient Verona codex 58, no. 37: "Here begin the catholic examples of the most blessed Fathers on the incarnation of our Lord and Saviour Jesus Christ, which were confirmed in the holy and venerable synod of Chalcedon against the Nestorians and Eutychians, and heretics." The author of this codex had placed before these testimonies, at no. 33, other testimonies of the Fathers, which were confirmed in the council of Ephesus, act 1. Then at no. 34 he copied the testimonies of the Fathers from the address of the Fathers of the synod of Chalcedon to Marcian. In all these testimonies the collector used that ancient version of each synod which Baluze edited most accurately. But since the testimonies collected by Leo are not found in the ancient version of the council of Chalcedon, and were in fact neither read nor inserted in that synod, as we showed in the admonition to letter 28, when the writer of this codex put the confirmation at Chalcedon in the inscription, he seems to have used the same licence by which, with no sign of an addition, he added to Leo's testimonies many more from Augustine, which Leo without doubt did not collect at all. Further, the testimonies in the common order come from the Hispanic collection and others of the same origin, if you except the one text of Augustine which Quesnel added from the Grimani manuscript. In the manuscripts of collection 5 these testimonies are given twice, first separately in chap. 41, then among the letters of Leo after the letter to Leo Augustus, in chap. 67. In this collection, however, not only is the order different from that in the Hispanic collection, but some testimonies are also missing. Compare vol. III, where we shall give collection 5 itself. But since Quesnel, in editing this collection, had given only the testimonies of chap. 41 and had omitted Leo's letters, it could be doubted whether those testimonies, standing separately, likewise belonged to Leo's letter. But all doubt is removed by this observation, that the same testimonies are found in both places in the same number and order. The Verona codex 58 gives the same testimonies in the same order as in collection 5, with only two differences. For first, it omits Cyril's testimony from the letter to Nestorius, which in collection 5 is separated from the other passages of Cyril and placed last, after the text of Basil. Then it moves Augustine's testimonies to the last place, because the writer added at the end, on his own initiative, other very lengthy testimonies of the same doctor. The manuscripts of collections 3 and 8 give all the testimonies that exist in the Hispanic collection, but in a somewhat altered order. For they show first the testimonies of Hilary, then of Ambrose, afterwards of Chrysostom, the last of which is the one from the sermon On the Cross and the Thief; then of Gregory Nazianzen, then of Theophilus, Augustine, Basil and Cyril, whose testimony, first in the editions, becomes the last; and finally it closes with the testimony of Athanasius. The difference between collections 3 and 8 is this: in the former these testimonies are copied separately, in chap. 83, in the latter they are attached to Leo's letter itself. We do not give the Greek version of these testimonies: for those that were published in Greek by Vossius after this letter of Leo, in the edition of St Gregory Thaumaturgus, belong to the testimonies which Leo sent to the East after the Robber Council of Ephesus, not to these attached to the letter to Leo Augustus, which, though they contain the former, are much fuller [auctoria, printed for auctiora], and differ not only in number but also in order.

(d) ‹LEONIQUE› (in the caption, printed over col 1174) · printed under col 1174

Vat. Hisp. et Isid,, non vero Vindeb. Hisp. tres sequentes voces ignorant.

Vat. Hisp. and Isid., but not Vindeb. Hisp., do not know the three following words.

(e) ‹Sancti HILARII› · printed under col 1174

Opus hic allatum vulgo dicitur de Trinitate. Vide recensionem S. Hilarii quam protulimus tomis IX et X Patrologiae nostrae. EDIT.

The work cited here is commonly called On the Trinity. See the edition of St Hilary which we have published in volumes IX and X of our Patrology. EDITOR.

(f) ‹Unum igitur hoc› · printed under col 1174

Codd. collect. Hisp. aliique inde derivati delent est.

The codices of the Hispanic collection and others derived from it delete "est".

Page

running head: 1173 EPISTOLA CLXV.
marginal letters: A ‹neque ulla ratione›; B ‹CAP. III. — Unum igitur›; C beside footnote (c) ‹Hic titulus a Quesnello›; D beside footnote (c) ‹que haereticos. Auctor›
old-edition numerals: 1383 before the sub-caption ‹Sancti HILARII›
signature: none
other: the letter ends at the head of this column; below both columns come the full-width Greek lines ending the version (set in n1174), then the full-width caption "Sequuntur dehinc TESTIMONIA …" (set here, layer 1, as the heading of the enclosed testimonies; note (c) says it is the Hispanic collection's title). In (d) "Isid,," is printed with a double comma; in (c) "auctoria" is printed for "auctiora", and "Cyrilii" once for "Cyrilli".

PL 54:1174

: Tu es, inquit, Christus Filius Dei vivi (Matth. XVI, 16) ; tanta in se argumenta sustinens veritatis, quantae perversitatum quaestiones et infidelitatis calumniae movebuntur. Jam in caeteris dispensatio voluntatis paternae est : virgo, partus, et

[…]: Thou art, he says, the Christ, the Son of the living God (Matt. 16:16); bearing in itself as many proofs of the truth as there will be questions raised by perversities and calumnies by unbelief. Now in the rest there is the dispensation of the Father's will: the virgin, the birth, and […]

Editors' notes and page, col. 1174

Footnotes

(c) the end of note (c) is printed under this column; its call is in the caption set in col 1173, set in n1173 (d) printed under this column; its call is in the caption set in col 1173, set in n1173 (e) printed under this column; its call is in col 1173, set in n1173 (f) printed under this column; its call is in col 1173, set in n1173

(g) ‹infidelitatis calumniae› · printed under col 1174

Vat. collect. 8, moventnr.

Vat. collection 8: "moventur" [are raised; printed "moventnr"].

(h) ‹Jam in caeteris dispensatio› · printed under col 1174

Tres codd. Quesnelli ac totidem nostri unus collect. 11 et duo 21, cum exemplo primae editionis, veritatis paternae sit. Ergo. Vat. collect. 3, sit : Virgo.

Three codices of Quesnel and as many of ours, one of collection 11 and two of collection 21, with the copy of the first edition: "veritatis paternae sit. Ergo" [may be of the Father's truth. Therefore]. Vat. collection 3: "sit: Virgo".

(i) ‹Ὁ παντοκράτωρ› (the call in the Greek version is printed as a superscript 1; the note is printed "(i)") · printed under col 1174

Desunt haec in Latino.

These words are lacking in the Latin.

Ancient version (Greek)

τῇ σῇ ἐξουσίᾳ ἁρμοδιώτερον, ἤπερ ἵνα τῆς εἰρήνης τῶν τοῦ Θεοῦ ἐκκλησιῶν, ταῖς σαῖς διατάξεσιν ποιήσῃς τὴν πρόνοιαν, καὶ ἐν πᾶσι τοῖς σοῖς ὑπηκόοις τὰ τοῦ Θεοῦ δῶρα ἐκδικήσῃς· καὶ μὴ ἀνάσχῃς τρόπῳ τινὶ διὰ τῆς τοῦ διαβόλου βασκανίας χαλεπαίνειν εἰς ὄλεθρόν τινων, τοὺς ὑπηρέτας αὐτοῦ· ἐφ' ᾧτε σε κατὰ τόνδε τὸν βίον τοῖς προσκαίροις ὑπερέχοντα βασιλείοις, ἀξιωθῆναι καὶ τῆς εἰς αἰῶνα μετὰ τοῦ Χριστοῦ βασιλείας. Ὁ παντοκράτωρ Θεὸς τὴν βασιλείαν, καὶ τὴν σωτηρίαν σου, ἐπιμήκιστον ἐκδικῶν διαφυλάξοι, ὑπερένδοξε καὶ ἡμερώτατε βασιλεῦ σεβαστέ.

Page

running head: EPISTOLA CLXV. 1174
marginal letters: A ‹τῇ σῇ ἐξουσίᾳ›; B ‹lumniae movebuntur›; C beside footnote (c) ‹lectione 5 duplici›; D beside footnote (c) ‹post hanc Leonis epistolam›
old-edition numerals: 1382 after ‹ἁρμοδιώτερον›; 1384 after ‹calumniae movebuntur.›
signature: none
other: the Greek version of Letter CLXV ends here; its last three lines ("βίον τοῖς προσκαίροις" to "σεβαστέ.") are printed full width below both columns and are set here. The editors print no Greek version of the testimonies (note c). Below the caption both columns hold the Latin testimonies (layer 1).

PL 54:1175

corpus, postque crux, mors, inferi, salus nostra est. Humani enim generis causa Dei Filius natus ex Virgine et Spiritu sancto, ipso sibi in hac operatione famulante, et sua, Dei videlicet, inumbrante virtute, corporis sibi initia consevit, et exordia carnis instituit : ut homo factus ex Virgine, naturam in se carnis acciperet, perque hujus admixtionis societatem sanctificatum in eo universi generis humani corpus existeret : ut quemadmodum omnes in se per id quod corporeum se esse voluit conderentur, ita rursum in omnes ipse, per id quod ejus est invisibile referretur.

[…] the body; and after that the cross, death, the underworld, are our salvation. For for the sake of the human race the Son of God, born of the Virgin and the Holy Spirit, He Himself ministering to Himself in this work, and His own power, that is, God's, overshadowing, sowed for Himself the beginnings of a body and established the first beginnings of flesh: so that, made man from the Virgin, He might take into Himself the nature of flesh, and that through the fellowship of this mingling the body of the whole human race might be sanctified in Him; so that, as all were founded in Him through that which He willed to be bodily, so in turn He might be brought back into all through that in Him which is invisible.

Dei igitur imago invisibilis pudorem humani exordii non recusavit, et per conceptionem, partum, vagitum et cunas, omnes naturae nostrae contumelias transcurrit. Quid tandem dignum a nobis tantae dignationis affectui rependetur? Inenarrabilis a Deo originis unus unigenitus Deus, in corpusculi humani formam sanctae Virginis utero insertus, accrescit. Qui omnia continet, et intra quem, et per quem cuncta sunt, humani partus lege profertur ; et ad cujus vocem archangeli atque angeli tremunt, coelum et terra, et omnia hujus mundi resolventur elementa, vagitus infantiae auditur. Qui invisibilis et incomprehensibilis est, nunc visu, sensu, tactuque mortalium cunis est obvolutus. Haec si quis indigna Deo recolit, tanto se majoris beneficii obnoxium confitebitur, quanto minus haec Dei convenerint majestati. Non ille eguit homo effici, per quem homo factus est ; sed nos eguimus ut Deus caro fieret et habitaret in nobis, id est, assumptione carnis unius interna universae carnis incoleret. Humilitas ejus nostra nobilitas est ; contumelia ejus noster honor est. Quod ille Deus in carne consistens, hoc nos vicissim in Deum ex carne renovati.

The invisible image of God, then, did not refuse the shame of a human beginning, and through conception, birth, wailing and cradle He passed through all the indignities of our nature. What worthy return, at last, shall we make for the love of so great a condescension? The one only-begotten God, of an origin from God that cannot be told, placed in the womb of the holy Virgin, grows into the form of a little human body. He who contains all things, and within whom and through whom all things are, is brought forth by the law of human birth; and He at whose voice archangels and angels tremble, and heaven and earth and all the elements of this world will be dissolved, is heard in the wailing of infancy. He who is invisible and incomprehensible is now, to the sight, sense and touch of mortals, wrapped in a cradle. If anyone considers these things unworthy of God, he will confess himself indebted for a benefit the greater, the less these things befitted the majesty of God. He through whom man was made had no need to become man; but we had need that God should become flesh and dwell in us, that is, that by the taking of one flesh He should dwell within all flesh. His humility is our nobility; His indignity is our honour. What He is, God abiding in flesh, that are we in turn, renewed from flesh into God.

Item ejusdem in libro nono, inter caetera (Num. 3).

Likewise of the same, in the ninth book, among other things (no. 3).

Nescit plane, vitam suam nescit, qui Christum Jesum ut verum Deum, ita et verum hominem ignorat ;

He does not know, plainly he does not know his own life, who does not know Christ Jesus as true God and likewise as true man; […]

Editors' notes and page, col. 1175

Footnotes

(a) ‹salus nostra est.› · printed under col 1175

Hic incipit in collect. 5, in cod. Vat. 58, et Ratisp.

Here it begins in collection 5, in the Vatican codex 58, and in Ratisp.

(b) ‹natus ex Virgine› · printed under col 1175

Codd. collect. 3, Hisp. et Isid. addunt est. Mox pro famulante cod. Vat. collect. 3 et alius collect. 8, alibi consorte participe, et sua. Ms. collect. 5, consorte, et sua. Cod. Grim., participe, et sua. Dein pro consevit codd. Vat. collect. 3 et 8, conseruit ; exemplum primae editionis, conscivit.

The codices of collection 3, Hisp. and Isid. add "est". Next, for "famulante" [ministering], the Vatican codex of collection 3 and another of collection 8: "alibi consorte participe, et sua" [elsewhere as partner and sharer, and His own]. The manuscript of collection 5: "consorte, et sua". The Grimani codex: "participe, et sua". Then for "consevit" [sowed] the Vatican codices of collections 3 and 8: "conseruit" [joined]; the copy of the first edition: "conscivit".

In collect. 5 c. 41, assumptionis ; at admixtionis ibidem legitur in testimoniis Leonis epistolae subjectis cap. 67. Post pauca humanum corpus Quesn. in margine ex duobus mss.

In collection 5, chap. 41: "assumptionis" [of the taking up]; but "admixtionis" is read in the same collection in the testimonies attached to Leo's letter, chap. 67. A little after, "humanum corpus" [human body], Quesnel in the margin from two manuscripts.

(d) ‹corpus existeret :› · printed under col 1175

Utrique codd. Hisp. et alii ejusdem originis, et quemadmodum.

Both Hispanic codices and others of the same origin: "et quemadmodum" [and as].

(e) ‹omnes naturae nostrae contumelias› · printed under col 1175

Vindeb. collect. 5 cap. 67, et Vat. collect. 24, cum edit. Hilarii, transcucurrit.

Vindeb. of collection 5, chap. 67, and Vat. of collection 24, with the edition of Hilary: "transcucurrit" [ran through].

(f) ‹coelum› · printed under col 1175

Ita Hilarii editio, et nostri codd. collect. 5 utroque loco, Vat. collect. 3 et utrique Hisp. aliique ejusdem originis cum editis ante Quesnellum, apud quem, terra, mare et omnia. Mox Vat. Hisp. et Isid., resolvuntur. Dein infantiae vagitus auditur in mss. collect. 5 utroque loco, et in Vindeb. Hisp. ac Vat. collect. 3.

So the edition of Hilary, and our codices of collection 5 in both places, Vat. of collection 3 and both Hispanic codices and others of the same origin, with the editions before Quesnel; in his: "terra, mare et omnia" [earth, sea and all]. Next, Vat. Hisp. and Isid.: "resolvuntur" [are dissolved]. Then "infantiae vagitus auditur" in the manuscripts of collection 5 in both places, and in Vindeb. Hisp. and Vat. of collection 3.

(g) ‹incomprehensibilis est,› · printed under col 1175, running over under col 1176

Vulg. ante Quesn. cum edit. Hilarii, mss. collect. 5, Vat. Hisp. Isid., et aliis inde proficiscentibus, non visu, sensu tactuque moderandus. Lectionem a Quesnello inductam ex Grim. invenimus in mss. collect. 3, 8 et Vindeb. Hisp.

The editions before Quesnel, with the edition of Hilary, the manuscripts of collection 5, Vat. Hisp., Isid., and others proceeding from them: "non visu, sensu tactuque moderandus" [not to be measured by sight, sense and touch]. The reading introduced by Quesnel from Grim. we have found in the manuscripts of collections 3 and 8 and in Vindeb. Hisp.

(h) ‹carnis unius› · printed under col 1176

Vulg. ante Quesn., cum solo primae editionis exemplo, membra.

The editions before Quesnel, with only the copy of the first edition: "membra" [the members].

(i) ‹hoc nos vicissim› · printed under col 1176

Quesn. cum Vat. collect. 8, in Deo ex carne renati. Item renati est in Vat. collect. 3 nec non in duobus Hilarii codicibus. Veterem lectionem utpote veriorem ex aliis nostris mss. revocavimus. Vide in hunc Hilarii locum notam P. Coustantii.

Quesnel with Vat. of collection 8: "in Deo ex carne renati" [reborn from flesh in God]. "Renati" is likewise in Vat. of collection 3 and also in two codices of Hilary. We have restored the old reading, as the truer, from our other manuscripts. See Father Coustant's note on this passage of Hilary.

Page

running head: 1175 S. LEONIS MAGNI
marginal letters: A ‹corpus, postque crux›; B ‹rabilis a Deo originis›; C ‹nostra nobilitas est›; D beside footnote (b) ‹plum primae editionis›
old-edition numerals: 1385 after ‹contumelias›
signature: none
other: worn type (e read as c) throughout this page; set as the intended letters. Notes (h), (i) and the end of (g) printed under col 1176.

PL 54:1176

et ejusdem periculi res est, Christum Jesum vel spiritum Deum, vel carnem nostri corporis denegare. Omnis ergo, inquit, qui confitebitur me coram hominibus, confitebor et ego eum coram Patre meo qui est in coelis. Qui autem negaverit me coram hominibus, negabo et ego eum coram Patre meo qui est in coelis (Matth. X, 32). Haec Verbum caro factum loquebatur, et homo Jesus Christus Dominus majestatis docebat : mediator ipse in se ad salutem Ecclesiae constitutus, et ipso illo inter Deum et homines mediatoris sacramento utrumque unus existens, dum ipse ex unitis in idipsum naturis naturae utriusque res eadem est : ita tamen ut neutro careret in utroque : ne forte Deus esse homo nascendo desineret, et homo rursus Deus manendo non esset. Haec itaque humanae beatitudinis fides vera est, Deum et hominem praedicare, Verbum et carnem confiteri ; neque Deum nescire quod homo sit ; neque carnem ignorare quod Verbum sit.

[…] and it is a matter of the same peril to deny Christ Jesus either as God [who is] Spirit or as the flesh of our body. Everyone, therefore, He says, who shall confess Me before men, I also will confess him before My Father who is in heaven. But whoever shall deny Me before men, I also will deny him before My Father who is in heaven (Matt. 10:32). These things the Word made flesh spoke, and the man Jesus Christ, the Lord of majesty, taught: He Himself established as mediator in Himself for the salvation of the Church, and, by that very mystery of the mediator between God and men, being one [who is] both, since He Himself, from the natures united into one and the same, is the same reality of each nature; yet in such a way that in each He lacked neither: lest perhaps He should cease to be God by being born man, and again should not be man by remaining God. This, then, is the true faith of human blessedness: to preach God and man, to confess Word and flesh; neither to be ignorant, in God, that He is man, nor to be ignorant, in the flesh, that He is the Word.

Item ejusdem in eodem libro inter caetera (Num. 5).

Likewise of the same, in the same book, among other things (no. 5).

Natus igitur unigenitus Deus ex Virgine homo, et secundum plenitudinem temporum in semetipso provecturus in Deum hominem, hunc per omnia evangelici sermonis modum tenuit, ut se Filium Dei credi doceret, et hominis filium praedicari admoneret, locutus et gerens homo universa quae Dei sunt, loquens deinde et gerens Deus universa quae hominis sunt ; ita tamen ut in ipso illo utriusque generis sermone numquam nisi cum significatione et hominis locutus et Dei sit.

The only-begotten God, then, born man of the Virgin, and, according to the fullness of the times, about to advance man into God in Himself, kept throughout this manner of evangelical speech: to teach that He should be believed the Son of God, and to admonish that He be preached the Son of Man; speaking and doing, as man, all the things that are God's, and then speaking and doing, as God, all the things that are man's; yet in such a way that in that very speech of both kinds He never spoke except with the signifying both of man and of God.

Item alio loco in eodem libro, inter caetera (Num. 5, 6, 7).

Likewise in another place in the same book, among other things (nos. 5, 6, 7).

Hinc itaque fallendi simplices atque ignorantes haereticis occasio est, ut quae ab eo secundum hominem dicta sunt, dicta esse secundum naturae divinae infirmitatem mentiantur ; et quia unus atque idem est loquens, omnia quae loquebatur de se ipso, omnia

Hence, then, the heretics have occasion to deceive the simple and the ignorant, so that they falsely claim that the things said by Him according to the man were said according to a weakness of the divine nature; and because the one speaking is one and the same, [they contend that] all the things He spoke of Himself, all […]

Editors' notes and page, col. 1176

Footnotes

(g) the end of note (g) is printed under this column; its call is in col 1175, set in n1175 (h) printed under this column; its call is in col 1175, set in n1175 (i) printed under this column; its call is in col 1175, set in n1175

(j) ‹Omnis ergo, inquit› (no call was seen in the text at the reading zoom; anchored at the word the note discusses) · printed under col 1176

Verbum inquit cum Hilarii mss. apud Coustantium expungunt etiam nostri codd. collect. 5, cap. 67. Vindeb. Hisp. et Vat. collect 11 ac 24.

The word "inquit" [he says], which is struck out by the manuscripts of Hilary in Coustant, is struck out also by our codices of collection 5, chap. 67, Vindeb. Hisp. and Vat. of collections 11 and 24.

(k) ‹naturae utriusque res eadem est :› · printed under col 1176

Quae sequuntur usque ad, Haec itaque, desiderat unus cod. Barb. (collect. 3). Mox pro neutro, Al. neutra, Quesnellus in margine.

What follows, as far as "Haec itaque", is lacking in one codex, Barb. (collection 3). Next, for "neutro", another reading "neutra", Quesnel in the margin.

(l) ‹neque Deum nescire› · printed under col 1176

Vindeb. Hisp. et alius collect. 5, c. 67, quod et homo sit.

Vindeb. Hisp. and another of collection 5, chap. 67: "quod et homo sit" [that He is also man].

(m) ‹praedicari admoneret,› · printed under col 1176

Vulg. ante Quesn. cum Vat. Hisp., Isid. et aliis collect 8 et 11, loquens et gerens. Post pauca, ut ipso illo in Vindeb. collect. 5, c. 67, sicut etiam in editione Hilarii.

The editions before Quesnel, with Vat. Hisp., Isid. and others of collections 8 and 11: "loquens et gerens" [speaking and doing]. A little after, "ut ipso illo" in Vindeb. of collection 5, chap. 67, as also in the edition of Hilary.

(n) ‹omnia quae› · printed under col 1176

Vat. collect. 3 et alius Vat. collect. 8, loquitur cum Vat. Hisp. et Isid., in quibus sicut et in vulg. ante Quesn., de semetipso.

Vat. of collection 3 and another Vat. of collection 8: "loquitur" [He speaks], with Vat. Hisp. and Isid., in which, as also in the editions before Quesnel, [we read] "de semetipso".

Page

running head: MAGNI EPISTOLAE. 1176 (the page head reads S. LEONIS MAGNI EPISTOLAE.)
marginal letters: A ‹et ejusdem periculi›; B ‹humanae beatitudinis fides›; C beside the caption ‹Item alio loco in eodem libro›; D beside footnote (i) ‹duobus Hilarii codicibus›
old-edition numerals: 1386 after ‹homo nascendo›
signature: none
other: "om-/nia" is hyphenated across the break to col 1177 and is set whole at the end of this column. Worn type (e read as c) throughout; set as the intended letters.

PL 54:1177

eum locutum esse contendant. Nec sane negamus totum illum qui ejus manet naturae suae esse sermonem. Sed si Jesus Christus et homo et Deus est, et neque cum homo, tum primum Deus, neque cum homo, tum non etiam et Deus, neque post hominem, in Deo non totus homo, totus Deus, unum atque idem necesse est dictorum ejus sacramentum esse, quod generis. Et cum in eo secundum tempus discernis hominem a Deo, Dei tum atque hominis discerne sermonem. Et cum Deum atque hominem in tempore confiteberis, Dei atque hominis in tempore dicta dijudica. Cum vero ex homine et Deo, rursum totius hominis, totius jam Dei tempus intelligis. Si quid illud ad demonstrationem ejus temporis dictum est, tempori coaptato, quae dicta sunt, ut cum aliud sit ante hominem Deus, aliud sit homo et Deus, aliud sit post hominem et Deum totus homo, et totus Deus : non confundas temporibus et generibus dispensationis sacramentum, cum pro qualitate generum ac naturarum alium ei in sacramento hominis necesse est sermonem fuisse non nato, alium adhuc morituro, alium jam aeterno.

[…] they contend that He spoke. Nor indeed do we deny that all that speech which is His belongs to His own nature. But if Jesus Christ is both man and God, and He was neither God for the first time when He was man, nor, when He was man, not also God, nor, after [being] man, not wholly man and wholly God in God, then the mystery of His sayings must be one and the same as [that] of His kind. And when in Him you distinguish man from God according to time, then distinguish the speech of God and of man. And when you confess God and man in time, judge the sayings of God and of man in time. But when you understand the time [that comes] from man and God, of Him again wholly man and now wholly God: if anything was said to show that time, fit what was said to the time; so that, since God before man is one thing, man and God another, and after man and God, wholly man and wholly God another, you may not confuse the mystery of the dispensation in its times and kinds; since, according to the quality of the kinds and natures, He must in the mystery of man have had one speech when not yet born, another when still about to die, another when now eternal.

Nostri igitur causa haec omnia Jesus Christus manens, et corporis nostri homo natus, secundum consuetudinem naturae nostrae locutus est ; non tamen omittens naturae suae esse quod Deus est. Nam tametsi in partu, et passione, et morte naturae nostrae res peregerit, res tamen ipsas omnes virtute naturae suae gessit, et reliqua.

For our sake, then, Jesus Christ, abiding [what He was] and born man of our body, spoke all these things according to the custom of our nature; not, however, ceasing to be, by His own nature, that which God is. For although in birth and passion and death He carried out the things of our nature, He nevertheless did all those very things by the power of His own nature; and so on.

Item alio loco in eodem libro, inter caetera (Num. 11).

Likewise in another place in the same book, among other things (no. 11).

Videsne ita Deum et hominem praedicari, ut mors homini, Deo vero carnis excitatio deputetur? (Non tamen ut alius sit qui mortuus est, et alius sit per quem mortuus resurgit. Spoliata enim caro Christus

Do you see that God and man are so preached that death is assigned to the man, but the raising of the flesh to God? (Yet not so that he who died is one, and he through whom the dead man rises is another. For the flesh stripped off is Christ […]

Editors' notes and page, col. 1177

Footnotes

(a) ‹et homo et Deus› · printed under col 1177

Mss. collect. 3, 11 et 24, ac Vindeb. Hisp., cum exemplo primae editionis delent est. Editi Hilarii habent sit. Mox cum homo sit in Vat. Hisp., Isid. et alio collect. 11. Dein neque tum cum et homo in iisdem codd., necnon in Vat. collect. 24, ac in prima editione, quam lectionem Coustantius praetulit. In cod. Vat. collect. 3, neque tunc etiam cum homo.

The manuscripts of collections 3, 11 and 24, and Vindeb. Hisp., with the copy of the first edition, delete "est". The editions of Hilary have "sit". Next, "cum homo sit" in Vat. Hisp., Isid. and another of collection 11. Then "neque tum cum et homo" in the same codices, and also in Vat. of collection 24 and in the first edition, a reading which Coustant preferred. In the Vatican codex of collection 3: "neque tunc etiam cum homo".

(b) ‹Si quid› · printed under col 1177

Vulgati, aliud. Correximus cum mss. collect. 3, utrisque Hisp. Vat., Isid., alio collect. 11 et 24, quibus duo codd. Quesnelli et editi Hilarii suffragantur.

The editions: "aliud" [something else]. We have corrected with the manuscripts of collection 3, both Hisp. Vat., Isid., and another of collections 11 and 24, which two codices of Quesnel and the editions of Hilary support.

Vat. Hisp. et Isid. et alius collect. 11, agens. Codd. collect. 11 et prima editio gerens.

Vat. Hisp. and Isid. and another of collection 11: "agens" [acting]. The codices of collection 11 and the first edition: "gerens" [bearing].

(d) ‹carnis excitatio deputetur?› · printed under col 1177

Uncis inclusa desiderantur in codd. Grim. Barb. 1, Thuan. 1, et in Thuan. ac in Oxon. Quesnelli, nec non in nostro Vat. collect. 3, simili Barb. 1, et in Vindeb. collect. 5 utroque loco, ac in Vat. collect. 8. Desunt etiam in versione Graeca inserta act. 2 concilii Chalcedonensis.

The words enclosed in brackets are lacking in the codices Grim., Barb. 1, Thuan. 1, and in Quesnel's Thuan. and Oxon., and also in our Vat. of collection 3, which is like Barb. 1, and in Vindeb. of collection 5 in both places, and in Vat. of collection 8. They are lacking also in the Greek version inserted in act 2 of the council of Chalcedon.

(e) ‹mortuus resurgit.› · printed under col 1177

Quesn., Spoliata enim carne, cum exemplo primae editionis, et Vat. Hisp., Isid. aliisque inde profectis ; sed male ; neque enim Hilarius Christum, seu personam Verbi carne spoliatam, seu a carne separatam sensit. Anteriorum editionum lectionem revocavimus, quam perferunt Vindeb. Hisp. collect. Vat., collect. 24, et editiones Hilarii. Solum in Vindeb. Hisp. habetur, dispoliata.

Quesnel: "Spoliata enim carne" [for, the flesh having been stripped off], with the copy of the first edition, and Vat. Hisp., Isid. and others derived from them; but wrongly: for Hilary did not think that Christ, or the person of the Word, was stripped of the flesh or separated from the flesh. We have restored the reading of the earlier editions, which Vindeb. Hisp., the Vatican collection, collection 24, and the editions of Hilary bear. Only in Vindeb. Hisp. is "dispoliata" found.

(f) printed under this column; its call is in col 1178, set in n1178

Page

running head: 1177 EPISTOLA CLXV.
marginal letters: A ‹nia eum locutum›; B ‹aliud sit ante hominem›; C ‹homini, Deo vero›; D beside footnote (d) ‹non in nostro Vat.›
old-edition numerals: 1387 after ‹totius jam›
signature: none
other: "om-/nia" at the head of this column is set whole at the end of col 1176. The caption "Item alio loco in eodem libro" is printed with its first letters damaged (it reads "Pem"); set as "Item". Heavily worn type (e read as c) throughout; set as the intended letters.

PL 54:1178

est mortuus, et rursum Christum a mortuis excitans, idem Christus est carne se exspolians.) Naturam Dei in virtute resurrectionis intellige, dispensationem hominis in morte cognosce. Et cum sint utraque suis gesta naturis, unum tamen Christum Jesum eum memento esse qui utrumque est.

[…] dead, and again He who raises Christ from the dead is the same Christ, stripping Himself of the flesh.) Understand the nature of God in the power of the resurrection; recognize the dispensation of the man in the death. And although both were done by their own natures, remember nevertheless that He who is both is the one Christ Jesus.

Item post pauca (Num. 14).

Likewise, a little after (no. 14).

Haec igitur demonstranda a me paucis fuerunt, ut utriusque naturae formam tractari in Domino Jesu Christo meminissemus : quia qui erat in forma Dei, formam servi accepit.

These things, then, had to be shown by me in a few words, so that we might remember that the form of each nature is treated of in the Lord Jesus Christ: because He who was in the form of God took the form of a servant.

S. ATHANASII Alexandrinae Ecclesiae episcopi et confessoris ad EPICTETUM Corinthiorum episcopum.

Of Saint ATHANASIUS, bishop of the Church of Alexandria and confessor, to EPICTETUS, bishop of the Corinthians.

CAP. IV. — Quomodo autem vel dubitare ausi sunt, qui dicuntur Christiani, si Dominus, qui ex Maria processit, Filius quidem substantia et natura Dei est, quod autem secundum carnem, ex semine David est et carne sanctae Mariae?

CHAP. IV. — But how have those who are called Christians even dared to doubt whether the Lord, who came forth from Mary, is Son of God by substance and nature, and, as to what is according to the flesh, is of the seed of David and of the flesh of holy Mary?

S. AMBROSII episcopi Ecclesiae Mediolanensis et confessoris, ex libris quos misit ad imperatorem GRATIANUM. In libro secundo de Fide, inter caetera (Cap. 7, num. 58).

Of Saint AMBROSE, bishop of the Church of Milan and confessor, from the books which he sent to the emperor GRATIAN. In the second book On the Faith, among other things (chap. 7, no. 58).

CAP. V. — Unde illud quod lectum est, Dominum majestatis crucifixum esse, non quasi in majestate sua crucifixum putemus ; sed quia idem Deus, idem homo, per Divinitatem Deus, per susceptionem carnis homo, Christus Jesus Dominus majestatis dicitur crucifixus, quia consors utriusque naturae, id est humanae atque divinae, in natura hominis subiit passionem ; ut indiscrete et Dominus majestatis dicatur esse qui passus est, et filius hominis, sicut scriptum est, qui descendit de coelo (Joan. III, 13).

CHAP. V. — Hence that which we have read, that the Lord of majesty was crucified, let us not think [means] that He was crucified as it were in His majesty; but because the same is God, the same man, God through the Godhead, man through the taking up of flesh, Christ Jesus the Lord of majesty is said to have been crucified; for, sharing in both natures, that is, the human and the divine, He underwent the passion in the nature of man: so that without distinction both He who suffered is said to be the Lord of majesty, and [He is said to be] the Son of Man, as it is written, who came down from heaven (John 3:13).

Editors' notes and page, col. 1178

Footnotes

(f) ‹utriusque naturae› · printed under col 1177

Codd. collect. 3 et 5 utroque loco, nec non Vat. collect. 24 cum editis Hilarii personam ; ubi tamen Coustantius notat personae vocabulo ex contextu non tam subsistentiam, quam naturae utriusque conditionem et proprietates intelligi.

The codices of collections 3 and 5 in both places, and also Vat. of collection 24, with the editions of Hilary: "personam" [the person]; where, however, Coustant notes that by the word "person" is understood from the context not so much the subsistence as the condition and properties of each nature.

(g) ‹meminissemus :› · printed under col 1178

Vulg. cum Hisp. et Isid., quia qui in forma Dei manens, formam servi accepit, ipse Divinitatem nequaquam amisit. P. Coustantius haec quatuor postrema verba, quae in nullis mss. Hilarii exstant, neque exstare debent, cum Leonina crediderit ex Vulgatis, probabile credidit iis a Leone summatim perstrictum, quod postea ab Hilario fusius demonstratur. At non ita est. Eas enim voces a Leone abjudicandas et expungendas cognovimus auctoritate praestantiorum collectionum 3, 5 utroque loco, et 8, cum praesertim desint etiam in Graeca versione horum testimoniorum inserta act. 2 Chalcedon. concilii. Concinit Vat. collect. 24, in quo pariter ea verba omittuntur, et solum legitur : Quia in forma Dei manens, formam servi suscepit. In Hilarii editionibus, quia qui in forma Dei manebat.

The editions, with Hisp. and Isid.: "quia qui in forma Dei manens, formam servi accepit, ipse Divinitatem nequaquam amisit" [because He who, abiding in the form of God, took the form of a servant, did not at all lose the Godhead]. Father Coustant, since he believed from the editions that these last four words, which exist in no manuscripts of Hilary and ought not to exist there, were Leo's, thought it probable that by them Leo summed up briefly what is afterwards shown more fully by Hilary. But it is not so. For we have learned that those words must be denied to Leo and struck out, on the authority of the better collections, 3, 5 in both places, and 8, especially since they are lacking also in the Greek version of these testimonies inserted in act 2 of the council of Chalcedon. Vat. of collection 24 agrees, in which those words are likewise omitted, and there is read only: "Quia in forma Dei manens, formam servi suscepit" [because, abiding in the form of God, He took up the form of a servant]. In the editions of Hilary: "quia qui in forma Dei manebat" [because He who abode in the form of God].

(h) ‹ex Maria› · printed under col 1178

Vindeb. Hisp. et codd. collect. 21 cum prima editione addunt Virgine. Mox Deus quidem de substantia et natura Dei est in Vat. Hisp. et Isid. Codd. collect. 21 et prima editio, Dei sit. Vat. collect. 11 et 24, Filius quidem de substantia naturae Dei est. Praetulimus lectionem anteriorum editionum auctoritate Vindeb. Hisp. et alterius collect. 5, cap. 67, eo quod haec lectio cohaeret cum integra epistola in eadem collectione edita cap. 52. In capite 41 ejusdem collectionis, Filius quidem substantiae natura Dei est. Postea et ex carne in Vat. Hisp. ac Isid. et in mss. collect. 11 et 21.

Vindeb. Hisp. and the codices of collection 21, with the first edition, add "Virgine" [the Virgin]. Next, "Deus quidem de substantia et natura Dei est" [is God from the substance and nature of God] in Vat. Hisp. and Isid. The codices of collection 21 and the first edition: "Dei sit". Vat. of collections 11 and 24: "Filius quidem de substantia naturae Dei est" [is Son from the substance of the nature of God]. We have preferred the reading of the earlier editions on the authority of Vindeb. Hisp. and of another of collection 5, chap. 67, because this reading agrees with the complete letter published in the same collection, chap. 52. In chap. 41 of the same collection: "Filius quidem substantiae natura Dei est". Afterwards, "et ex carne" [and from the flesh] in Vat. Hisp. and Isid. and in the manuscripts of collections 11 and 21.

(i) ‹ex libris› (in the caption) · printed under col 1178

Vide Opus Ambrosii ad Gratianum tom. XVII. Patrologiae nostrae. EDIT.

See Ambrose's work to Gratian in vol. XVII of our Patrology. EDITOR.

(j) ‹Unde illud› · printed under col 1178

In collect. 5, cap. 41, illud quoque lectum est.

In collection 5, chap. 41: "illud quoque lectum est" [that too which we have read].

Page

running head: EPISTOLA CLXV. 1178
marginal letters: A ‹est mortuus›; B ‹qui dicuntur Christiani›; C ‹passionem ; ut indiscrete›; D beside footnote (g) ‹solum legitur›
old-edition numerals: 1388 before the caption ‹Item post pauca›
signature: none
other: the column ends with a full stop and no hyphen; note (j) ends in this column (col 1179's footnotes begin with a new (a)). In (g) "testimoniorumi serta" is printed with the space misplaced (set "testimoniorum inserta"). Heavily worn type throughout; set as the intended letters.

PL 54:1179

Item alio loco in eodem libro, inter caetera (Cap. 9, num. 77).

Likewise in another place in the same book, among other things (Chap. 9, no. 77).

Sileant igitur inanes de sermonibus quaestiones quia regnum Dei, sicut scriptum est, non in persuasione verbi est, sed in ostensione virtutis (I Cor. II, 4, et IV, 20). Servemus distinctionem Divinitatis et carnis. Unus in utroque loquitur Dei Filius, quia in eodem utraque natura est. Et si idem loquitur, non uno semper loquitur modo. Intende in eo nunc gloriam Dei, nunc hominis passiones. Quasi Deus loquitur, quae sunt divina, quia Verbum est: quasi homo dicit, quae sunt humana, quia in ea substantia loquebatur.

Let empty questions about words, then, be silent, because the kingdom of God, as it is written, is not in the persuasion of speech, but in the showing of power (1 Cor. 2:4, and 4:20). Let us keep the distinction of the Godhead and of the flesh. The one Son of God speaks in both, because both natures are in the same [Person]. And if the same one speaks, He does not always speak in one manner. Mark in Him now the glory of God, now the sufferings of man. As God He speaks the things that are divine, because He is the Word; as man He says the things that are human, because He was speaking in that substance.

Item ejusdem in libro de Incarnatione Domini contra Apollinaristas (Cap. 6, num. 49).

Likewise of the same, in the book on the Incarnation of the Lord, against the Apollinarists (Chap. 6, no. 49).

Sed dum hos redarguimus, emergunt alii qui carnem Domini dicant et Divinitatem unius esse naturae. Quae tantum sacrilegium inferna vomuerunt? Jam tolerabiliores sunt Ariani, quorum per istos perfidiae robur adolescit, ut majore contentione asserant Patrem, et Filium, et Spiritum sanctum, unius non esse substantiae, quia isti Divinitatem Domihi et carnem substantiae unius dicere tentaverunt.

But while we refute these, others spring up who say that the flesh of the Lord and the Godhead are of one nature. What hells have vomited forth so great a sacrilege? The Arians are now more tolerable, the strength of whose unbelief grows up through these men, so that they assert with greater contention that the Father, and the Son, and the Holy Spirit are not of one substance, because these men have tried to say that the Godhead of the Lord and the flesh are of one substance.

Item infra (Cap. 6, num. 52).

Likewise below (Chap. 6, no. 52).

Et hi mihi frequenter Nicaeni concilii tractatum, se tenere commemorant. Sed in illo tractatu Patres nostri non carnem, sed Dei Verbum unius substantiae cum Patre esse dixerunt. Et Verbum quidem ex paterna processisse substantia, carnem autem ex Virgine esse confessi sunt. Quomodo igitur Nicaeni concilii nomen obtenditur, et nova inducuntur quae numquam nostri sensere majores? Et reliqua.

And these men frequently remind me that they hold the treatise of the council of Nicaea. But in that treatise our Fathers said that not the flesh, but the Word of God is of one substance with the Father. And they confessed that the Word indeed proceeded from the Father's substance, but that the flesh is from the Virgin. How then is the name of the council of Nicaea put forward as a screen, and new things brought in which our forefathers never held? And the rest.

Item ejusdem ad SABINUM episcopum inter caetera (Num 6 et 7).

Likewise of the same, to Sabinus the bishop, among other things (No. 6 and 7).

Unde pulchre Apostolus ejusdem verbi repetitione

Hence the Apostle finely [made use] of a repetition of the same word […]

Editors' notes and page, col. 1179

Footnotes

(a) ‹Sileant igitur› · printed under col 1179

Vat. Hisp. et Isid. cum alio collect. 11, inanis dissensionis quaestiones. Cod. Thuan. Quesn., inanis dissertationis quaestiones. Exemplum primae editionis cum mss. collect. 21, inanis dissensionis inanes de sermonibus quaestiones. Paulo post editiones Ambrosii, in utraque loquitur. Sed non solum omnes nostri codices cum vulgatis Leonis habent in utroque, verum etiam vetera exemplaria concilii Ephesini Graeco etiam textu suffragante act. 1, Marius Mercator, Rusticus et Ambrosii codex Colbert., de quibus vide Baluzium tom IV Concil. pag. 67, not. g.

Vat. Hisp. and Isid., with another of collection 11, inanis dissensionis quaestiones. The Thuanus codex [and] Quesnel, inanis dissertationis quaestiones. The copy of the first edition, with the MSS of collection 21, inanis dissensionis inanes de sermonibus quaestiones. A little after, the editions of Ambrose, in utraque loquitur. But not only do all our codices, with the printed editions of Leo, have in utroque, but so also do the old copies of the council of Ephesus, act. 1, the Greek text too supporting it, Marius Mercator, Rusticus and the Colbert codex of Ambrose; on which see Baluze, vol. IV of the Councils, p. 67, note g.

(b) ‹Intende› · printed under col 1179

Vindeb. collect. 5, cap. 67. Vat. Hisp. et Isid., aliique inde profecti codd., in eum.

Vindeb. collection 5, chap. 67. Vat. Hisp. and Isid., and the other codices derived from them, in eum.

Quesnellus, in mea substantia loquitur. Anteriores editiones secuti sumus, cum in ea exhibeant codd. collect. 3, Vat. Hisp. Isid., alii collect. 11 ac 24, loquebatur autem omnes codices approbent. Editio Ambrosii habet, in mea substantia loquebatur. Concinunt exempla antiquae versionis Ephesini concilii, et Marius Mercator; sic enim et Graecus interpres Ephesini legit. At cum Graeca versio testimoniorum Leonis inserta act. 2 concilii Chalcedonensis praeferat, in ea substantia loquebatur, sic Leonem scripsisse et apud Ambrosium legisse credimus.

Quesnel, in mea substantia loquitur. We have followed the earlier editions, since the codices of collection 3, Vat. Hisp. [and] Isid., [and] others of collections 11 and 24 show in ea, while all the codices support loquebatur. The edition of Ambrose has in mea substantia loquebatur. The copies of the ancient version of the council of Ephesus agree, and Marius Mercator; for so too the Greek translator of the Ephesine [council] read. But since the Greek version of Leo's testimonies inserted in act. 2 of the council of Chalcedon offers in ea substantia loquebatur, we believe that Leo wrote so, and read so in Ambrose.

(d) ‹Incarnatione Domini› · printed under col 1179

Vat. collect. 3, contra Apollinarem.

Vat. collection 3, contra Apollinarem.

(e) ‹Divinitatem unius› · printed under col 1179

Vindeb. collect. 5 utroque loco delet esse.

Vindeb. collection 5 deletes esse in both places.

(f) ‹robur adolescit› · printed under col 1179

Cod. Oxon. Quesnelli, ut minore. Paulo post idem cod., quam hi qui, pro quia isti.

Quesnel's Oxford codex, ut minore. A little after, the same codex [has] quam hi qui for quia isti.

(g) ‹Nicaeni concilii› · printed under col 1179, continued under col 1180

Quesn. in marg. ex cod. Thuan., tractatus exponere. Vindeb. collect. 5, c. 67, tractatum se retinere. Post pauca Vindeb. Hisp. et Vat. collect. 11, delent Dei.

Quesnel in the margin, from the Thuanus codex, tractatus exponere. Vindeb. collection 5, c. 67, tractatum se retinere. A little after, Vindeb. Hisp. and Vat. collection 11 delete Dei.

(h) ‹Item ejusdem› · printed under col 1180

Vide epist. integram inter alias Ambrosii num. 46 tomo nostro XVII. EDIT.

See the whole letter among the other [letters] of Ambrose, no. 46, in our volume XVII. EDITOR.

Page

running head: 1179 S. LEONIS MAGNI EPISTOLAE. (printed across the page, 1180 at the right)
marginal letters: A ‹Item alio loco in eodem libro›; B ‹Sed dum hos redarguimus›; C ‹concilii nomen obtenditur›; D ‹(b) Vindeb. collect. 5› (in the footnotes)
old-edition numerals: 1389 before ‹Item alio loco›; 1390 before ‹Item ejusdem ad Sabinum›
signature: none
other: none

PL 54:1180

usus est, dicens de Domino Jesu Christo: Cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo; sed semetipsum exinanivit, formam servi accipiens. Quid est in forma Dei, nisi in plenitudine Deitatis, in illa perfectionis divinae expressione? Ergo cum esset in plenitudine Divinitatis, exinanivit se (Philip. II, 6), et accepit plenitudinem naturae et perfectionis humanae. Sicut Deo nihil deerat, ita nec hominis consummationi, ut esset perfectus in utraque forma. Unde et David dicit: Speciosus forma prae filiis hominum (Ps. XLIV, 3). Concluditur Apollinarista, nec quo se vertat habet, suis clauditur retibus. Ipse enim dixit, formam servi accepit, non servus locutus est. Iterum ergo interrogo: Quid est in forma Dei? Respondit, in natura Dei. Sunt enim, ait Apostolus, qui non sunt natura dii (Galat. IV, 8).

[…] saying of the Lord Jesus Christ: Who, when He was in the form of God, did not think it robbery to be equal to God; but emptied Himself, taking the form of a servant. What is "in the form of God", if not in the fullness of the Deity, in that expression of divine perfection? Therefore, when He was in the fullness of the Godhead, He emptied Himself (Phil. 2:6), and received the fullness of human nature and perfection. As nothing was lacking to God, so nothing [was lacking] to the completeness of man, so that He was perfect in each form. Hence David too says: Beautiful in form beyond the sons of men (Ps. 44:3). The Apollinarist is shut in, and has nowhere to turn; he is caught in his own nets. For he himself said, He took the form of a servant; it was not a servant who spoke. Again, then, I ask: What is "in the form of God"? he answered: in the nature of God. For there are, says the Apostle, those who by nature are not gods (Gal. 4:8).

Quaero quid sit, formam servi accipiens? Sine dubio perfectionem naturae et conditionis, ut dixi, humanae, ut esset in hominum similitudine. Et pulchre non carnis, sed hominum dixit similitudinem, quia in carne eadem est. Sed quia sine peccato erat solus, omnis autem homo in peccato, in specie hominis videbatur. Unde et propheta ait: Et homo est, et quis cognoscit eum (Jer. XVII, 9)? Homo secundum carnem, sed ultra hominem secundum divinam operationem. Denique cum leprosum tangeret, homo videbatur, sed ultra hominem, cum mundaret. Et cum Lazarum mortuum fleret, mortuum quasi homo flebat; sed supra hominem erat, cum mortuum vinctis juberet pedibus exire. Homo videbatur, cum penderet in cruce; sed supra hominem, cum reseratis tumulis mortuos suscitaret.

I ask what "taking the form of a servant" is. Without doubt [it is] the perfection of human nature and condition, as I have said, so that He was in the likeness of men. And finely he said the likeness not of flesh but of men, because in the flesh it is the same. But because He alone was without sin, while every man is in sin, He was seen in the appearance of a man. Hence the prophet too says: And He is man, and who knows Him (Jer. 17:9)? Man according to the flesh, but beyond man according to the divine working. In short, when He touched the leper He was seen as a man, but beyond man when He cleansed him. And when He wept for Lazarus dead, He wept for the dead man as a man; but He was above man when He bade the dead man come forth with his feet bound. He was seen as a man when He hung on the cross; but above man when, the tombs being opened, He raised the dead.

S. AUGUSTINI episcopi Hipponiregiensis Ecclesiae ad DARDANUM, inter caetera (Num. 10).

Of St Augustine, bishop of the Church of Hippo Regius, to Dardanus, among other things (No. 10).

CAP. VI. — Noli itaque dubitare ibi nunc esse hominem Christum, unde venturus est; memoriterque recole et fideliter tene Christianam confessionem:

CHAP. VI. — Do not doubt, then, that the man Christ is now there whence He is to come; and call to mind by memory and faithfully hold the Christian confession: […]

Editors' notes and page, col. 1180

Footnotes

(g) continued from col 1179, set in n1179 (printed at the head of this column's footnotes)

(h) printed under this column; its call is in col 1179, set in n1179

(i) ‹Christo: Cum› · printed under col 1180

Vat. collect. 11 et prima editio et vulg. Ambros., Qui cum in forma.

Vat. collection 11 and the first edition and the printed [editions] of Ambrose, Qui cum in forma.

(j) ‹cum esset› · printed under col 1180

Sic ex Vat. collect. 3 et Vindeb. Hisp. cum vulg. Ambrosii. Al. deletur Divinitatis.

So from Vat. collection 3 and Vindeb. Hisp., with the printed [editions] of Ambrose. In others Divinitatis is deleted.

(k) ‹Ipse enim› · printed under col 1180

Cod. Vat. Hisp. et Isid. necnon alius collect. 11 cum edit. Ambrosii, dixerat, ac dein, Respondet. In eadem Ambrosii editione lectus est pro locutus est. Dein ut dixit in eodem Vat. collect. 11 ac in exemplo primae editionis.

The codices Vat. Hisp. and Isid., and also another of collection 11, with the edition of Ambrose, dixerat, and then Respondet. In the same edition of Ambrose, lectus est for locutus est. Then ut dixit in the same Vat. collection 11 and in the copy of the first edition.

(l) ‹secundum carnem› · printed under col 1180

Utrique codd. Hisp. cum Vat. collect. 11, et ultra hominem divina operatione. Vulg. ante Quesn. cum mss. collect. 21 et 24, Sed ultra hominem divina operatione. Vat. collect. 3, per divinam operationem. Dein et ultra hominem in utrisque Hisp. ac in Vat. Isid. et in alio collect. 11.

Both Hisp. codices, with Vat. collection 11, et ultra hominem divina operatione. The printed [editions] before Quesnel, with the MSS of collections 21 and 24, Sed ultra hominem divina operatione. Vat. collection 3, per divinam operationem. Then et ultra hominem in both Hisp., and in Vat. Isid. and in another of collection 11.

(m) ‹cum mortuum› · printed under col 1180

Mss. Vat. collect. 3 et 24, vinctum. Vindeb. Hisp. erronee vinci; emendatum ex arbitrio in Vat. Hisp. aliisque inde profecti, hunc. Postea et supra hominem in Vindeb. Hisp.

The MSS Vat. collections 3 and 24, vinctum. Vindeb. Hisp. wrongly vinci; corrected at will in Vat. Hisp. and the others derived from it, hunc. Afterwards et supra hominem in Vindeb. Hisp.

(n) ‹episcopi› · printed under col 1180

Sic utrique Vindebon. cum Vat. Hisp., Isid. alioque collect. 11; alias, Hipponensis. Post pauca in tribus postremis codd., unde et venturus est.

So both Vindebon. [codices], with Vat. Hisp., Isid. and another of collection 11; elsewhere, Hipponensis. A little after, in the last three codices, unde et venturus est.

(o) ‹Ecclesiae› · printed under col 1180

Vide epistolam ad Dardanum, inter caeteras Augustini 187, tomo XXXIII nostrae Bibliothecae. EDIT.

See the letter to Dardanus, no. 187 among the others of Augustine, in volume XXXIII of our Library. EDITOR.

Page

running head: 1179 S. LEONIS MAGNI EPISTOLAE. 1180 (across the page)
marginal letters: A ‹usus est, dicens›; B ‹non sunt natura dii›; C ‹1391 S. Augustini›; D ‹eadem Ambrosii editione› (in the footnotes)
old-edition numerals: 1391 before ‹S. Augustini›
signature: none
other: none

PL 54:1181

quoniam resurrexit a mo⟨r⟩tuis, ascendit in coelum, sedet ad dexteram Patris: nec aliunde quam inde venturus est ad vivos et mortuos judicandos; et sic venturus est, illa angelica voce testante, quemadmodum est ire visus in coelum (Act. I, 11), id est in eadem forma carnis atque substantia, cui profecto immortalitatem dedit, naturam non abstulit.

[…] that He rose from the dead, ascended into heaven, sits at the right hand of the Father; and that from nowhere else than from there He is to come to judge the living and the dead; and that He is to come thus, as that angelic voice testifies, as He was seen to go into heaven (Acts 1:11), that is, in the same form and substance of flesh, to which He indeed gave immortality, [but whose] nature He did not take away.

Item in ejusdem epistola ad VOLUSIANUM, inter caetera (Num. 9.)

Likewise in the letter of the same to Volusianus, among other things (No. 9.)

Nunc vero ita inter Deum et homines. mediator apparuit, ut in unitate personae copulans utramque naturam, et solita sublimaret insolitis et insolita solitis temperaret.

But now the Mediator between God and men has so appeared that, joining each nature in the unity of a person, He both raised the usual by the unusual and tempered the unusual by the usual.

Item ejusdem in Expositione Evangelii secundum Joannem, inter caetera (Tract. 78, num. 2).

Likewise of the same, in the Exposition of the Gospel according to John, among other things (Tract. 78, no. 2).

Quid igitur, haeretice? Cum Christus Deus sit et homo, loquitur ut homo, et calumniaris Deo? Ille in se naturam commendat humanam, tu in illo audes deformare divinam?

What then, heretic? Since Christ is God and man, He speaks as man, and do you slander God? He commends in Himself the human nature; do you dare in Him to disfigure the divine?

Et iterum infra (Num. 3).

And again below (No. 3).

Agnoscamus geminam substantiam Christi, divinam scilicet, qua aequalis est Patri; humanam, qua major est Pater. Utrumque autem simul, non, duo sed unus est Christus: ne sit quaternitas, non Trinitas Deus. Sicut enim unus est homo anima rationalis et caro, sic unus est Christus, Deus et homo; ac per hoc Christus est, Deus, anima rationalis et caro. Christum in his omnibus, Christum in singulis confitemur. Quis est ergo, per quem factus est mundus? Christus Jesus, sed in forma Dei. Quis est sub Pontio Pilato crucifixus? Christus Jesus, sed in forma servi. Item de singulis quibus homo constat. Quis non est derelictus in inferno? Christus Jesus, sed in anima sola. Quis resurrecturus, triduo jacuit in sepulcro? Christus Jesus, sed in carne sola. Dicitur ergo in his singulis Christus. Verum haec omnia non duo, vel tres, sed unus est Christus. Ideo ergo dixit: Si diligeretis me, gauderetis utique quia vado ad Patrem (Joan. XIV, 28). Quoniam naturae humanae gratulandum est, eo quod sic assumpta est a Verbo unigenito, ut immortalis constitueretur in coelo, atque

Let us acknowledge the twofold substance of Christ: the divine, namely, by which He is equal to the Father; the human, by which the Father is greater. But both together are not two, but one Christ, lest God be a quaternity, not a Trinity. For as the rational soul and flesh are one man, so God and man are one Christ; and therefore Christ is God, a rational soul and flesh. We confess Christ in all these, Christ in each. Who is it, then, through Whom the world was made? Christ Jesus, but in the form of God. Who was crucified under Pontius Pilate? Christ Jesus, but in the form of a servant. Likewise of each of the things of which man consists. Who was not left in hell? Christ Jesus, but in the soul alone. Who, being about to rise again, lay three days in the tomb? Christ Jesus, but in the flesh alone. Christ, then, is spoken of in each of these. But all these are not two, or three, but one Christ. Therefore, then, He said: If you loved Me, you would surely rejoice, because I go to the Father (John 14:28). For human nature is to be congratulated, in that it was so assumed by the only-begotten Word that it was established immortal in heaven, and […]

Editors' notes and page, col. 1181

Footnotes

(a) ‹quam› · printed under col 1181

Vulg. cum nonnullis codd., inde ad judicandos venturus est vivos et mortuos. Secuti sumus aliorum praestantissimorum codicum syntaxim, quae cum editis Augustini concordat.

The printed [editions], with some codices, inde ad judicandos venturus est vivos et mortuos. We have followed the word order of other most excellent codices, which agrees with the editions of Augustine.

(b) ‹Item in ejusdem› · printed under col 1181

Vide dicto tomo XXXIII epist. 137. EDIT.

See letter 137 in the said volume XXXIII. EDITOR.

Id est tractatu 78 in Evang. Joan., qui habetur tomo XXXV Patrologiae nostrae.

That is, in tractate 78 on the Gospel of John, which is found in volume XXXV of our Patrologia.

(d) ‹humanam,› · printed under col 1181

Cod. Vat. collect. 11, qua minor est Patre.

The codex Vat. collection 11, qua minor est Patre.

(e) ‹forma servi.› · printed under col 1181

In mss. collect. 3, 5, utroque loco, et 8 ac in Veronens. 58 sequentia omittuntur usque ad finem. Vulg. ante Quesn. cum caeteris nostris codd., velut separatum testimonium sic proponunt: Item ejusdem cujus supra. Quis non est derelictus, etc., quae novam additionem indicare videntur. Quesnelli lectionem ex Grimanico inductam non exclusimus, quippe quae editioni Augustini concinit, ex qua Item praetulimus pro Idem, quod in Quesnello legebatur.

In the MSS of collections 3 [and] 5, in both places, and 8, and in Veronensis 58, what follows is omitted to the end. The printed [editions] before Quesnel, with our other codices, present it as a separate testimony, thus: Item ejusdem cujus supra. Quis non est derelictus, etc., which seems to indicate a new addition. We have not excluded Quesnel's reading, brought in from the Grimani [codex], since it agrees with the edition of Augustine, from which we have preferred Item to Idem, which was read in Quesnel.

(f) printed under this column; its call is in col 1182, set in n1182

Page

running head: 1181 EPISTOLA CLXV. 1182 (across the page)
marginal letters: A ‹quoniam resurrexit›; B ‹Quid igitur, haeretice›; C ‹tio Pilato crucifixus›; D ‹(b) Vide dicto tomo› (in the footnotes)
old-edition numerals: 1392 after ‹derelictus in inferno?›
signature: none
other: the word atque is hyphenated across the break to col 1182 and set whole at the end of col 1181

PL 54:1182

ita fieret terra sublimis, ut incorruptibilis pulvis sederet ad dexteram Patris.

[…] so earth became exalted, so that incorruptible dust sat at the right hand of the Father.

Item ejusdem ex libro Assertionis fidei.

Likewise of the same, from the book of the Assertion of the Faith.

Nostrum namque est credere, illius nosse; ac sic ut ipse Deus Verbum, totum suscipiens quod est hominis, homo sit; et assumptus homo totum accipiendo quod Dei est, aliud quam Deus esse non possit. Non tamen quia incarnatus dicitur et immixtus, imminutio ejus est accipienda substantiae. Novit enim Deus sine sui corruptione misceri, et tamen in veritate misceri. Novit in se ita suscipere, ut nihil ei crescat augmenti, qui seipse totum novit infundere, ut nihil ei accidat detrimenti. Non ergo ad intelligentiam imbecillitatis nostrae secundum experimentorum visibilia documenta facientes conjecturam de aequalibus se invicem ingredientibus creaturis, putemus Deum hominemque commixtum, et tali confusione carnis et Verbi, quasi aliquod corpus effectum. Absit ita credere, ut conflatili quodammodo genere duas naturas in unam redactas arbitremur esse substantiam. Hujusmodi enim commixtio, partis utriusque corruptio est. Deus enim, qui capax est, non capabilis, penetrans, non penetrabilis, implens, non implebilis, qui ubique simul totus et ubique diffusus est per infusionem potentiae suae, misericorditer naturae est mixtus humanae, non humana natura est mixta divinae.

For it is ours to believe, His to know; and thus, that God the Word Himself, taking up all that is man's, is man; and the man assumed, by receiving all that is God's, cannot be other than God. Yet because He is said to be incarnate and mingled, a diminishing of His substance is not to be understood. For God knows how to be mingled without corruption of Himself, and yet to be mingled in truth. He knows how so to take up into Himself that no increase accrues to Him, Who knows how to pour Himself out whole so that no loss befalls Him. Let us not then, making a conjecture for the understanding of our weakness according to the visible proofs of experience, from equal creatures entering into one another, think that God and man were mixed together, and that by such a confusion of flesh and Word some sort of body was produced. Far be it from us so to believe, that we should think the two natures reduced, as by a kind of fusing, into one substance. For such a mixing together is the corruption of both parts. For God, Who contains and is not contained, penetrates and is not penetrated, fills and is not filled, Who is everywhere at once whole and everywhere diffused through the pouring forth of His power, has mercifully been mingled with human nature; human nature has not been mingled with the divine.

S. JOANNIS Constantinopolitani episcopi et confessoris in homilia de Cruce et Latrone.

Of St John, bishop of Constantinople and confessor, in the homily on the Cross and the Thief.

CAP. VII. — Sed cur cum cruce veniat videamus. Scilicet ut hi qui eum crucifixerunt suae sentiant dementiae caecitatem; et ideo impudentiae eorum signum portatur. Ideo propheta ait: Tunc lumentabuntur omnes tribus terrae (Zachar. XII 10), videntes accusatorem, et agnoscentes peccatum. Et quid mirum est, si crucem portans adveniet, quando et vulnera corporis ipse demonstrat? Tunc enim, inquit, videbunt quem confixerunt (Ibid., et Joan. XIX, 37). Et sicut post resurrectionem. Thomae voluit diffidentiam confutare, et illi clavorum loca demonstravit, et lateris vulnera declaravit, et dixit: Mitte manum

CHAP. VII. — But let us see why He comes with the cross. Plainly, so that those who crucified Him may perceive the blindness of their madness; and for that reason the sign of their shamelessness is carried. Therefore the prophet says: Then all the tribes of the earth shall lament (Zech. 12:10), seeing their accuser and acknowledging their sin. And what wonder is it if He comes bearing the cross, when He Himself also shows the wounds of His body? For then, he says, they shall look on Him Whom they pierced (ibid., and John 19:37). And as after the resurrection He willed to refute the distrust of Thomas, and showed him the places of the nails, and displayed the wounds of His side, and said: Put [your] hand […]

Editors' notes and page, col. 1182

Footnotes

(f) ‹ex libro› · printed under col 1181, continued under col 1182

Hoc testimonium, quod ex Leporii libello fidei sumptum est, Quesnellus edidit ex ms. Grim. Etsi vero nullibi in aliis mss. istud reperire potuimus, de eo tamen a Leone excerpto dubitari nequit, cum exstet in testimoniis Chalcedonensi insertis act. 2, quae ipsum Leonem jam pridem collegisse et separatim misisse in Orientem certissimum est; omnia enim ea testimonia aliis pluribus additis huic epistolae subjecit. Unum miramur, hoc testimonium desiderari etiam in ms. Veron. 58, in quo studiosus collector num. 38 quatuor praecedentibus Augustini testimoniis alia plura et valde prolixa adjecit. Vide notam Quesnelli.

This testimony, which is taken from the little book of faith of Leporius, Quesnel published from the Grimani MS. And although we could find it nowhere in other MSS, yet there can be no doubt that it was excerpted by Leo, since it is found among the testimonies inserted in [the council of] Chalcedon, act. 2, which it is most certain Leo himself had collected long before and sent separately to the East; for he appended all those testimonies, with many others added, to this letter. One thing surprises us: that this testimony is missing even in the MS Veron. 58, in which a diligent collector, at no. 38, added several other and very lengthy testimonies to the four preceding testimonies of Augustine. See Quesnel's note.

(g) ‹in› · printed under col 1182

Vide nostram recensionem S. Chrysostomi tom II. col. 404. EDIT.

See our edition of St Chrysostom, vol. II, col. 404. EDITOR.

(h) ‹cum cruce› · printed under col 1182

Vat. collect. 11 et prima editio, veniet, omisso verbo videamus.

Vat. collection 11 and the first edition, veniet, the word videamus being omitted.

(i) ‹et ideo› · printed under col 1182

Codd. collect. 3, 8, Hisp. et reliqui ejusdem originis hic quoque habent dementiae. Dein Hisp. et Isid. delent omnes.

The codices of collections 3 [and] 8, Hisp. and the others of the same origin, have dementiae here too. Then Hisp. and Isid. delete omnes.

(j) ‹videbunt quem› · printed under col 1182; the call is printed as a roman capital (J)

Al., compunxerunt. Mox pro Thomae utrique Hisp. Vat., Isid., mortuorum, ac dein et illis. Porro in iisdem et in prima editione cum mss. collect. 21, confortare pro confutare.

Others, compunxerunt. Next, for Thomae, both Hisp. [codices], Vat. [and] Isid. [have] mortuorum, and then et illis. Further, in the same and in the first edition, with the MSS of collection 21, confortare for confutare.

(k) ‹et› · printed under col 1182

Vindeb. Hisp., latere, perperam. Correctum in Vat. Hisp. et Isid., in latere.

Vindeb. Hisp., latere, wrongly. Corrected in Vat. Hisp. and Isid., in latere.

Page

running head: 1181 EPISTOLA CLXV. 1182 (across the page)
marginal letters: A ‹que ita fieret›; B ‹aequalibus se invicem›; C ‹Scilicet ut hi qui›; D ‹cit. Unum miramur› (in the footnotes)
old-edition numerals: 1393 before ‹S. Joannis›
signature: none
other: col 1182 opens with the second half of atque, set whole at the end of col 1181

PL 54:1183

tuam, et vide, quoniam spiritus carnem et ossa non habet, sicut me vides habere (Joan. XX 27; Luc XXIX, 39); sic et tunc ostendet vulnera, crucemque demonstrabit: ut ostendat illum se esse, qui fuerat crucifixus.

[…] and see, for a spirit has not flesh and bones, as you see Me have (John 20:27; Luke 24:39); so then too He will show the wounds and display the cross, to show that He is the one who had been crucified.

Item ejusdem in homilia de Ascensione Domini.

Likewise of the same, in the homily on the Ascension of the Lord.

Nam sicut duobus jurgio separatis, unus in medio positus altercantium litem discordiamque dissolvit, ita et Christus fecit. Deus nobis juste irascebatur, et nos contemnebamus iratum, et clementem Dominum declinabamus; et se medium Christus ingessit, et sociavit utramque naturam, et nobis quod imminebat supplicium ipse sustinuit.

For as, when two are parted by a quarrel, one set in the middle dissolves the dispute and discord of those who are wrangling, so Christ too did. God was justly angry with us, and we despised Him in His anger, and turned away from the merciful Lord; and Christ thrust Himself into the middle, and united each nature, and Himself bore the punishment that hung over us.

Item ejusdem in eadem homilia, inter caetera.

Likewise of the same, in the same homily, among other things.

Christus igitur nostrae naturae primitias obtulit Patri, et oblatum donum miratus est Pater, quod et tanta dignitas offerebat, et quod offerebatur, nulla macula foedabatur. Nam et suis manibus suscepit oblatum, et suae sedis fecit esse participem, et quod plus est, ad partem suae dexterae collocavit. Cognoscamus quis est ille qui audivit: Sede ad dexteram meam (Ps. CIX, 1; Matth. XXII, 44); quae natura est cui dixit: Esto meae particeps sedis. Illa natura est quae audivit: Terra es et in terram ibis (Gen III, 19).

Christ therefore offered the first-fruits of our nature to the Father, and the Father marvelled at the gift offered, both because so great a dignity was offering it and because what was offered was stained by no blemish. For He both received the offering with His own hands, and made it a sharer of His throne, and, what is more, placed it at His right hand. Let us recognize who it is that heard: Sit at My right hand (Ps. 109:1; Matt. 22:44); what nature it is to which He said: Be a sharer of My throne. It is that nature which heard: Earth you are, and into earth you shall go (Gen. 3:19).

Item ejusdem in eadem homilia, inter caetera.

Likewise of the same, in the same homily, among other things.

Quo sermone utar, quo verbo dicam, reperire non possum. Natura fragilis, natura contempta, et omnibus monstrata deterior, omnia vicit, omnia superavit, et omnibus hodierna die meruit excelsior reperiri. Hodie angeli diu vota desiderata receperunt; hodie archangeli, quod multo tempore cupiebant, inspicere

What speech I should use, with what word I should say it, I cannot find. A frail nature, a despised nature, shown to be lower than all, has conquered all, has surpassed all, and on this day has been found worthy to be higher than all. Today the angels have received the wishes long desired; today the archangels, what they had long desired, [were able] to behold […]

Editors' notes and page, col. 1183

Footnotes

(a) ‹sicut me› · printed under col 1183

Utrique codd. Hisp. et alii inde profecti, videtis. Mox Vindeb. collect. 5, cap. 67, et mss. Vat. collect. 11 et 24 delent se.

Both Hisp. codices and the others derived from them, videtis. Next, Vindeb. collection 5, chap. 67, and the MSS Vat. collections 11 and 24 delete se.

(b) ‹Christus› · printed under col 1183

Vulg. inserunt nobis. Delevimus auctoritate potiorum codd. collect. 5 Hisp. Isid., etc.

The printed [editions] insert nobis. We have deleted it on the authority of the better codices of collection 5, Hisp., Isid., etc.

Utrique codd. Hisp. cum Isid. et Vat. collect. 11, utrumque, et nobis. Dein. Quesnellus, imminebat a Patre supplicium. Expunximus vero a Patre auctoritate mss. collect. 3, Vindeb. collect. 5 utroque loco, item Vindeb. Hisp. et Vat. collect. 11, 21, 24 et editionum ante Quesn.

Both Hisp. codices, with Isid. and Vat. collection 11, utrumque, et nobis. Then Quesnel, imminebat a Patre supplicium. But we have struck out a Patre on the authority of the MSS of collection 3, Vindeb. collection 5 in both places, likewise Vindeb. Hisp. and Vat. collections 11, 21, 24, and of the editions before Quesnel.

(d) ‹igitur› · printed under col 1183

Vindeb. collect. 5, c. 41, nostri primitias.

Vindeb. collection 5, c. 41, nostri primitias.

(e) ‹Cognoscamus› · printed under col 1183

Idem Vindeb. cap. 67, quis ille sit, qui. Post pauca. Quae illa natura, quae audivit: Terra es, etc., in Vat. Hisp. ac Isid. In utrisque Vindebon. collect. 5. et Hisp. ac in Vat. collect. 24. deletur tantum verbum est post vocem natura.

The same Vindeb., chap. 67, quis ille sit, qui. A little after, Quae illa natura, quae audivit: Terra es, etc., in Vat. Hisp. and Isid. In both Vindebon. [codices], of collection 5 and Hisp., and in Vat. collection 24, only the word est after the word natura is deleted.

(f) ‹superavit,› · printed under col 1183

Quidam codd. delent et Vat collect., 3 et in omnibus hodierna die meruit angelis excelsior reperiri. Post pauca Vat. Hisp. et Isid. mss. collect. 11, diu quod desideraverant acceperunt. In Vindeb. collect. 5. et Vat. collect. 24, acceperunt, reliqua ut in textu.

Some codices delete et; Vat. collection 3, et in omnibus hodierna die meruit angelis excelsior reperiri. A little after, Vat. Hisp. and Isid., MSS of collection 11, diu quod desideraverant acceperunt. In Vindeb. collection 5 and Vat. collection 24, acceperunt, the rest as in the text.

(g) printed under this column; its call is in col 1184, set in n1184 (h) printed under this column; its call is in col 1184, set in n1184 (i) printed under this column; its call is in col 1184, set in n1184

Page

running head: 1183 S. LEONIS MAGNI EPISTOLAE. 1184 (across the page)
marginal letters: A ‹tuam, et vide›; B ‹Christus igitur›; C ‹et omnibus hodierna die meruit›; D ‹in Vat. Hisp. ac Isid. In utrisque› (in the footnotes)
old-edition numerals: 1394 after ‹tanta dignitas offerebat,›
signature: none
other: none

PL 54:1184

valuerunt; naturam nostram in sede Dominica immortali fulgentem gloria perviderunt.

[…] have been able; they have seen our nature on the Lord's throne, shining with immortal glory.

S. THEOPHILI episcopi Alexandrini, de Epistola paschali, quam per AEgyptum destinavit.

Of St Theophilus, bishop of Alexandria, from the Paschal Letter which he sent throughout Egypt.

CAP. VIII. — Cujus rei testis est ille qui loquitur: Omnes declinaverunt, simul innutiles facti sunt (Ps. XIII, 3). Et prophetae Christi auxilium deprecantes: Domine, inclina coelos tuos, et descende (Ps. CXLIII, 5). Non ut mutaret locum, in quo omnia sunt, sed ut propter salutem nostram carnem humanae fragilitatis assumeret, Paulo apostolo eadem concinente: Cum esset dives, pauper factus est, ut nos illius paupertate divites essemus (II Cor VIII. 9). Venitque in terras, et de virginali utero, quem sanctificavit, egressus homo, interpretationem nominis sui Emmanuel, id est Nobiscum Deus (Matth. I, 23), dispensatione confirmans, mirum in modum caepit esse quod nos sumus, et non desiit esse quod erat: sic assumens naturam nostram, ut quod erat ipse non perderet.

CHAP. VIII. — Of which thing he is witness who says: All have turned aside, together they have become unprofitable (Ps. 13:3). And the prophets, begging the help of Christ: Lord, bow Thy heavens, and come down (Ps. 143:5). Not that He should change place, He in Whom all things are, but that for our salvation He should assume the flesh of human frailty, the apostle Paul agreeing in the same: Though He was rich, He became poor, that we might be rich by His poverty (2 Cor. 8:9). And He came to earth, and going forth as man from the virginal womb, which He sanctified, confirming by the dispensation the interpretation of His name Emmanuel, that is, God with us (Matt. 1:23), in a wonderful manner He began to be what we are, and did not cease to be what He was: so assuming our nature that He Himself did not lose what He was.

Quamquam enim Joannes scribat: Verbum caro factum est (Joan. I, 14) id est aliis verbis, homo, tamen non est versus in carnem, qui numquam Deus esse cessavit. Ad quem et sanctus David loquitur: Tu autem idem ipse es (Ps CI, 28). Et Pater de coelo contestatur et dicit: Tu es Filius meus dilectus, in quo mihe bene complacui (Matth. III, 17; Marc. I, 11; Luc. III, 22): ut et homo factus, nostra confessione permanere dicatur quod fuit priusquam homo fieret, Paulo nobiscum eadem praedicante: Jesus Christus heri et hodie, ipse in aeternum (Hebr. XIII, 8). In eo enim quod ait ipse, ostendit eum pristinam non mutasse naturam, nec Divinitatis suae imminuisse divitias, quia propter nos pauper effectus, plenam similitudinem nostrae conditionis assumpserat.

For although John writes: The Word was made flesh (John 1:14), that is, in other words, man, yet He Who never ceased to be God was not turned into flesh. To Whom holy David too says: But Thou art the same (Ps. 101:28). And the Father bears witness from heaven and says: Thou art My beloved Son, in Whom I am well pleased (Matt. 3:17; Mark 1:11; Luke 3:22): so that, even when made man, He is said by our confession to remain what He was before He became man, Paul proclaiming the same with us: Jesus Christ yesterday and today, the same for ever (Heb. 13:8). For in saying "the same", he shows that He did not change His former nature, nor diminish the riches of His Godhead, because, having become poor for our sake, He had assumed the full likeness of our condition.

Editors' notes and page, col. 1184

Footnotes

(g) ‹naturam nostram› · printed under col 1183

Vulg. inserunt ipsi. Delevimus cum mss. collect. 3, 5, 8 Hisp., Isid., etc.

The printed [editions] insert ipsi. We have deleted it with the MSS of collections 3, 5, 8, Hisp., Isid., etc.

(h) ‹S. Theophili› (the call stands before the caption) · printed under col 1183

Ex versione S. Hieronymi inter hujus opera ep. 93, n. 4, tomo XXII hujus Bibliothecae. EDIT.

From the version of St Jerome, among his works, letter 93, no. 4, in volume XXII of this Library. EDITOR.

(i) ‹Et› · printed under col 1183

Vat. Hisp. et Isid. cum mss. collect. 21 ac exemplo primae editionis: Propheta Christi auxilium deprecans. Dein utrique Vindeb. et Vat. collect. 3 delent tuos. Postea loca pro locum est in iisdem codd. et in Vat. collect. 24 ac in editione Hieronymi.

Vat. Hisp. and Isid., with the MSS of collection 21 and the copy of the first edition: Propheta Christi auxilium deprecans. Then both Vindeb. and Vat. collection 3 delete tuos. Afterwards loca for locum is in the same codices, and in Vat. collection 24, and in the edition of Jerome.

(j) ‹assumeret,› · printed under col 1184

Quidam codd. omittunt Paulo, alii cum editione Hieronymi delent apostolo. Dein Vulg. ante Quesn. cum Vat. collect. 24 et editione Hieronymi, pro nobis pauper. Postea ditaremur iidem Vulgati cum utrisque Hisp. et Vat. Isid.

Some codices omit Paulo, others with the edition of Jerome delete apostolo. Then the printed [editions] before Quesnel, with Vat. collection 24 and the edition of Jerome, pro nobis pauper. Afterwards ditaremur, the same printed [editions], with both Hisp. and Vat. Isid.

(k) ‹Venitque› · printed under col 1184

Sic cum antiquioribus editis codices collect. 3 et 5 utroque loco, utrique Hisp. et mss. collect. 11 ac 24 ac in Hieronymiana editione. Alias, in terram.

So, with the older editions, the codices of collections 3 and 5 in both places, both Hisp. and the MSS of collections 11 and 24, and in the edition of Jerome. Elsewhere, in terram.

(l) ‹esse› · printed under col 1184

Mss. collect. 3 et 8 cum edit. Hieron., quod fuerat. Mox sic assumpsit in mss. Hisp. et Isid. ac Vat. collect. 11. Dein naturam humanam pro naturam nostram in edit. Hieronymi.

The MSS of collections 3 and 8, with the edition of Jerome, quod fuerat. Next, sic assumpsit in the MSS Hisp. and Isid. and Vat. collection 11. Then naturam humanam for naturam nostram in the edition of Jerome.

(m) ‹I, 14)› · printed under col 1184

Vulg. ex Hisp. aliisque inde profectis, id est, aliis verbis, Deus homo factus est; Verbum tamen non est versum in carnem. Praetulimus lectionem mss. collect. 3 et 5 utroque loco, quae editione Hieronymiana comprobatur.

The printed [editions], from Hisp. and the others derived from it, id est, aliis verbis, Deus homo factus est; Verbum tamen non est versum in carnem. We have preferred the reading of the MSS of collections 3 and 5 in both places, which is confirmed by the edition of Jerome.

(n) ‹et› · printed under col 1184

Editiones Quesnello anteriores cum mss. Hisp. et aliis ejusdem originis, Spiritus sanctus loquitur. Quesnellus cum codd. collect. 5, Sanctus loquitur. Secuti sumus codd. collect. 8, cum quibus editio Hieron. convenit.

The editions earlier than Quesnel, with the MSS Hisp. and others of the same origin, Spiritus sanctus loquitur. Quesnel, with the codices of collection 5, Sanctus loquitur. We have followed the codices of collection 8, with which the edition of Jerome agrees.

(o) ‹mihe bene› · printed under col 1184

Vindeb. Hisp. cum mss. collect. 11 ac 24, complacuit.

Vindeb. Hisp., with the MSS of collections 11 and 24, complacuit.

(p) ‹dicatur› · printed under col 1184

Quesnellus inseruit id. Delevimus cum editionibus anterioribus, approbantibus plerisque et potioribus codicibus, ac edit. Hieron.

Quesnel inserted id. We have deleted it with the earlier editions, most of the codices and the better ones approving, and the edition of Jerome.

(q) ‹hodie,› · printed under col 1184

Vulg., idem ipse. Expunximus vocem idem eorumdem codicum auctoritate, concinente editione Hier. et sequenti contextu.

The printed [editions], idem ipse. We have struck out the word idem on the authority of the same codices, the edition of Jerome and the following context agreeing.

(r) ‹divitias,› · printed under col 1184

Edit. Hier., qui.

The edition of Jerome, qui.

Page

running head: 1183 S. LEONIS MAGNI EPISTOLAE. 1184 (across the page)
marginal letters: A ‹valuerunt; naturam nostram›; B ‹cum Deus (Matth. I, 23)›; C ‹Divinitatis suae imminuisse›; D ‹est versum in carnem› (in the footnotes)
old-edition numerals: 1395 after ‹quod nos sumus,›
signature: none
other: none

PL 54:1185

Item ejusdem in alia Epistola paschali contra Origenem, inter caetera.

Likewise of the same, in another Paschal Letter, against Origen, among other things.

Unus Filius Patris, nostrique mediator, nec aequalitatem ejus amisit, nec a nostro consortio separatus est; invisibilis Deus, et visibilis homo, forma servi absconditus, et Dominus gloriae confessione credentium comprobatus. Neque enim privavit eum Pater naturae suae nomine, postquam pro nobis homo, et pauper effectus est, nec in Jordane fluvio baptizatum altero appellavit vocabulo, sed Filium unigenitum: Tu es Filius meus dilectus, in quo mihi bene complacui (Matth. III, 17; Marc. I. 11; Luc. III, 22). Nec similitudo nostra in Divinitatis est mutata naturam, nec Divinitatis in nostrae naturae versa est similitudinem.

The one Son of the Father, and our Mediator, neither lost His equality [with Him], nor was separated from fellowship with us; invisible God and visible man, hidden in the form of a servant, and proved the Lord of glory by the confession of believers. For the Father did not deprive Him of the name of His nature after He was made man and poor for us, nor did He call Him by another name when He was baptized in the river Jordan, but [named Him] the only-begotten Son: Thou art My beloved Son, in Whom I am well pleased (Matt. 3:17; Mark 1:11; Luke 3:22). Neither was our likeness changed into the nature of the Godhead, nor [the nature] of the Godhead turned into the likeness of our nature.

S. GREGORII episcopi Nazianzeni in homilia de Epiphania, inter caetera.

Of St Gregory, bishop of Nazianzus, in the homily on the Epiphany, among other things.

CAP. IX. — Cum ergo processisset ex Virgine Deus, in ea quam assumpserat humana natura, unum e duobus sibi invicem contrariis existens, carne et spiritu, aliud in Deum assumitur, aliud Deitatis gratia praestat.

CHAP. IX. — When, therefore, God had come forth from the Virgin in the human nature which He had assumed, being one out of two things contrary to each other, flesh and spirit, the one is assumed into God, the other bestows the grace of the Deity.

Item infra.

Likewise below.

Missus est quidem, sed ut homo. Duplex enim erat in eo natura. Inde denique et laboravit ex itinere, inde et esuriit, et sitivit, et contristatus est, et flevit humani corporis lege.

He was sent indeed, but as man. For there was a twofold nature in Him. Hence, in short, He was both wearied from the journey, and hence He hungered, and thirsted, and was saddened, and wept, by the law of the human body.

S. BASILII episcopi Cappadocis.

Of St Basil, bishop of Cappadocia.

CAP. X. — Cum ergo quaedam in Christo ita videmus humana, ut nihil a communi mortalium fragilitate distare videantur, quaedam ita divina, quae nulli alii, nisi illi ineffabili naturae conveniant Deitatis, haeret humani intellectus angustia, et tantae admirationis stupore perculsa, quo declinet, quid teneat,

CHAP. X. — When, therefore, we see some things in Christ so human that they seem to differ in nothing from the common frailty of mortals, [and] some things so divine that they befit no other than that ineffable nature of the Godhead, the narrowness of human understanding is at a loss, and, struck with the stupor of such great wonder, [knows not] which way to turn, what to hold, […]

Editors' notes and page, col. 1185

Footnotes

(a) ‹Item› · printed under col 1185

Epist. 96, n. 3, inter Hieron. opera tomo nostro XXII. EDIT.

Letter 96, no. 3, among the works of Jerome, in our volume XXII. EDITOR.

(b) ‹absconditus› · printed under col 1185

Vulg. Hier. cum Vat. Hisp. et Isid. addunt est.

The printed [editions] of Jerome, with Vat. Hisp. and Isid., add est.

Iidem Vulg. delent bene. Mox complacuit in mss. Hisp., Isid. et caeteris inde profectis.

The same printed [editions] delete bene. Next, complacuit in the MSS Hisp., Isid. and the others derived from them.

(d) ‹e duobus› · printed under col 1185

Codd. collect. 5 utroque loco delent sibi. Post pauca unum in Deum duo Vat. collect. 21 et prima editio.

The codices of collection 5 in both places delete sibi. A little after, unum in Deum, two Vat. [codices] of collection 21 and the first edition.

(e) ‹S. Basilii› (the call stands before the caption) · printed under col 1185

Cod. Vat. Hisp. 1341, originis Gallicanae, et Vat. 630, Isid. cum Vat. 3791 collect. 11, et alii ejusmodi, qui hanc epistolam e mss. Isid. ac Hisp. Gallicanae originis derivarunt, habent S. Sabini episcopi pro S. Basilii episcopi Cappadocis. In ms. Vat. 543 collect. 21 utrumque legitur: S. Basilii Cappadoceni Sabini episcopi. Id fuisse inductum ab eo studioso amanuensi qui, collectionem Hispanicam originis Gallicanae scribens, aliquot loca ex arbitrio correxit (vid. praefat. § 10) patet ex vetustissimo exemplo Vindebonensi 41 ejusdem collectionis purae Hispanicae, in quo sicut et in caeteris antiquis codicibus atque collectionibus non Sabini, sed S. Basilii nomen praefertur.

The codex Vat. Hisp. 1341, of Gallican origin, and Vat. 630, Isid., with Vat. 3791 of collection 11, and others of this kind, which derived this letter from the MSS Isid. and Hisp. of Gallican origin, have S. Sabini episcopi for S. Basilii episcopi Cappadocis. In the MS Vat. 543 of collection 21 both are read: S. Basilii Cappadoceni Sabini episcopi. That this was brought in by the diligent copyist who, writing the Spanish collection of Gallican origin, corrected some places at will (see the preface, § 10), is evident from the very old copy Vindebonensis 41 of the same pure Spanish collection, in which, as in the other ancient codices and collections, the name not of Sabinus but of St Basil stands at the head.

(f) ‹divina,› · printed under col 1185

Ut nulli in Vat. collect. 21 et prima editione.

Ut nulli in Vat. collection 21 and the first edition.

(g) printed under this column; its call is in col 1186, set in n1186 (h) printed under this column; its call is in col 1186, set in n1186

Page

running head: 1185 EPISTOLA CLXV. 1186 (across the page)
marginal letters: A ‹Item ejusdem in alia Epistola›; B ‹S. Gregorii episcopi Nazianzeni›; C ‹tate distare videantur›; D ‹scopi. Id fuisse inductum› (in the footnotes)
old-edition numerals: 1396 after ‹sibi invicem contrariis›
signature: none
other: none

PL 54:1186

quo se convertat, ignorat. Si hominem putet, devicto mortis regno cum spoliis redeuntem a mortuis cernit. Propter quod cum omni metu et reverentia contemplandum est, ut in uno eodemque ita utriusque naturae veritas demonstretur, ut neque aliquid indignum et indecens de divina illa et ineffabili substantia sentietur, neque rursum quae humanitus gesta sunt, falsis illusa imaginibus aestimentur.

[…] it does not know where to turn itself. If it thinks Him a man, it sees Him returning from the dead with spoils, the kingdom of death overcome. Therefore it must be contemplated with all fear and reverence, so that in one and the same the truth of each nature may be shown in such a way that nothing unworthy and unbecoming is thought of that divine and ineffable substance, nor again are the things done in human fashion reckoned as mockeries of false images.

S. CYRILLI episcopi Alexandrini.

Of St Cyril, bishop of Alexandria.

CAP. XI. — Homo nominatus est, cum sit natura Deus, Dei Patris Verbum, quoniam similiter ut nos sanguini communicavit et carni. Sic enim in terris apparuit, non amittens id quod erat, sed assumens humanitatis naturam in sua ratione perfectam.

CHAP. XI. — He was named man, though He is by nature God, the Word of God the Father, because like us He shared in blood and flesh. For so He appeared on earth, not losing what He was, but assuming the nature of humanity, perfect in its own principle.

Item ejusdem in libro, qui dicitur: Scholia de Incarnatione Unigeniti.

Likewise of the same, in the book called: Scholia on the Incarnation of the Only-begotten.

Unus igitur est, et ante incarnationem Deus verus, et qui humanitate mansit id quod erat, et est, et erit. Non discernendum igitur unum Dominum Jesum Christum in hominem seorsum, et seorsum in Deum; sed unum eumdemque Jesum Christum esse dicimus, non ignorantes differentias naturarum, sed eas inconfusas inter se servantes.

He is one, therefore: both true God before the incarnation, and He Who in the humanity remained what He was, and is, and will be. The one Lord Jesus Christ, therefore, is not to be divided into man apart and God apart; but we say that Jesus Christ is one and the same, not ignoring the differences of the natures, but keeping them unconfused with one another.

Item cujus supra.

Likewise of him cited above.

Intelligitur namque certe tamquam aliud in alio inhabitare, id est, divinam naturam in humanitate non perpessam commixtionem, aut commutationem, ut esset quod non erat. Quidquid enim in alio habitare dicitur, non ipsum fit tale quale est id in quo habitat, sed aliud in alio magis intelligitur. At vero in Verbi natura et humanitatis, nobis solam differentiam designat diversitas naturarum. Unus enim ex utraque intelligitur Christus. Ergo inconfusione

For it is certainly understood as one thing dwelling in another, that is, the divine nature in the humanity, not having undergone mixture or change, so as to be what it was not. For whatever is said to dwell in another does not itself become such as that is in which it dwells, but rather is understood as one thing in another. But in the nature of the Word and of the humanity, the diversity of the natures marks for us only a difference. For one Christ is understood out of both. Therefore, [with] non-confusion […]

Editors' notes and page, col. 1186

Footnotes

(g) ‹ignorat› · printed under col 1185

Apud Quesn. in c. 41 collect. 5 e cod. Oxon additur: Si Deum putet, crucifixum contemplatur. At haec omittuntur tum in omnibus nostris et Quesnelli codd. Leoninis, tum in ipso codice Vindebonensi collect. 5 utroque loco, nec non in Thuaneo ejusdem Quesnelli, qui Oxoniensi multum praestat.

In Quesnel, in c. 41 of collection 5, from the Oxford codex, there is added: Si Deum putet, crucifixum contemplatur. But these words are omitted both in all our codices of Leo and Quesnel's, and in the Vienna codex itself of collection 5 in both places, and also in the Thuanus of the same Quesnel, which is much superior to the Oxford one.

(h) ‹cum› · printed under col 1185, continued under col 1186

Codd. Vat. Hisp. et Isid. atque alius collect. 11, nimio. Dein iidem codd. cum Vindeb. Hisp. collect. 3 Vindeb. collect. 5 utroque loco, et Vat. collect. 24 delent humanitus.

The codices Vat. Hisp. and Isid. and another of collection 11, nimio. Then the same codices, with Vindeb. Hisp., collection 3, Vindeb. collection 5 in both places, and Vat. collection 24, delete humanitus.

(i) ‹S. Cyrilli› (the call stands before the caption) · printed under col 1186

Orat. 2 de recta Fide ad reginas, c. 9.

Oration 2 on the right Faith, to the queens, c. 9.

(j) ‹Homo› · printed under col 1186

Solus Vindeb. Hisp., natus est. Mox idem cod. et Vat. Hisp. Isid., aliusque collect. 11 delent Deus. Paulo post Vindeb. collect. 5 utroque loco, in terrenis apparuit.

Only Vindeb. Hisp., natus est. Next, the same codex and Vat. Hisp. [and] Isid., and another of collection 11, delete Deus. A little after, Vindeb. collection 5 in both places, in terrenis apparuit.

(k) ‹et qui› · printed under col 1186

Vulg. cum mss. collect. 24, in Divinitate mansit, in qua erat, est, et erit. Correximus ex codd. collect. 3, 5, utroque loco, ambobus Hisp. Vat., Isid., et aliis ejusdem originis, ut legitur etiam in exemplo primae editionis apud Marium Mercatorem, et quod potissimum est, in originali Graeco.

The printed [editions], with the MSS of collection 24, in Divinitate mansit, in qua erat, est, et erit. We have corrected from the codices of collections 3 [and] 5 in both places, both Hisp., Vat., Isid., and others of the same origin, as it is read also in the copy of the first edition in Marius Mercator, and, what matters most, in the Greek original.

(l) ‹inconfusas› · printed under col 1186

Vat Hisp. Isid. et alius collect. 11, inter se esse servantes. Vindebon. collect. 5, cap. 41, inter se reservantes. Melius in Vat. collect. 3 et in exemplo primae editionis, inter sese servantes.

Vat. Hisp., Isid. and another of collection 11, inter se esse servantes. Vindebon. collection 5, chap. 41, inter se reservantes. Better in Vat. collection 3 and in the copy of the first edition, inter sese servantes.

(m) ‹Intelligitur› · printed under col 1186

Vulg. ante Quesn, cum mss. collect. 24, Dicitur namque tamquam. Quesnellus omisit tamquam, quod adjecimus ex utriusque Hisp. ex Vat. Isid. aliisque inde profectis, ac ex Graeco contextu. Post pauca Quesnellus addidit aut commutationem; quas voces iidem nostri codd. ac prima editio exhibent.

The printed [editions] before Quesnel, with the MSS of collection 24, Dicitur namque tamquam. Quesnel omitted tamquam, which we have added from both Hisp., from Vat. Isid. and the others derived from them, and from the Greek context. A little after, Quesnel added aut commutationem; which words the same codices of ours and the first edition show.

(n) ‹aliud› · printed under col 1186

Solus Quesn., in eo. Post pauca pro natura editi antiquiores cum solo Vat. collect. 24, persona, male.

Only Quesnel, in eo. A little after, for natura, the older editions, with only Vat. collection 24, persona, wrongly.

(o) ‹Ergo› · printed under col 1186

Sic cum editis mss. collect. 24, Utrique codd. Hisp. cum aliis inde profectis, in confessione (perperam pro inconfusione), ut ante dixeram, inhabitasse ait, etc. Ex Graeco originali inserto act. 2 Chalced., ut confusionem excluderet, vigilanter ait, inhabitasse Verbum in nobis.

So, with the editions, the MSS of collection 24. Both Hisp. codices, with the others derived from them, in confessione (wrongly for inconfusione), ut ante dixeram, inhabitasse ait, etc. From the Greek original inserted in act. 2 of Chalcedon: in order to exclude confusion, he says watchfully that the Word dwelt in us.

Page

running head: 1185 EPISTOLA CLXV. 1186 (across the page)
marginal letters: A ‹quo se convertat›; B ‹1397 Item ejusdem in libro›; C ‹habitat, sed aliud in alio›; D ‹servantes. Melius in Vat.› (in the footnotes)
old-edition numerals: 1397 before ‹Item ejusdem in libro›
signature: none
other: the word inconfusione is hyphenated across the break to col 1187 and set whole at the end of col 1186

PL 54:1187

ut ante dixi, servata inhabitasse ait Verbum in nobis. Scit enim unum esse Filium unigenitum, carnem factum et hominem.

[…] preserved, as I said before, he says that the Word dwelt in us. For he knows that the only-begotten Son, made flesh and man, is one.

Item cujus supra ad Nestorium.

Likewise of him cited above, to Nestorius.

Ait igitur sancta et magna synodus, ipsum, qui est ex Deo Patre natus naturaliter, Filium unigenitum, Deum verum de Deo vero, lumen de lumine, per quem et cum quo omnia fecerit Pater, hunc descendisse, incarnatum esse, et hominem factum, passum esse, resurrexisse tertia die, et ascendisse rursus in coelos. Haec nos sequi verba debemus; his nos convenit obtemperare dogmatibus: considerantes quid sit incarnatum esse, et hominem factum Dei Verbum. Non enim dicimus quod Dei natura conversa, vel immutata, facta sit caro; nec quod in totum hominem, qui est ex anima et corpore, transformata sit; sed illud magis, quod carnem animatam anima rationali sibi copulaverit Verbum substantialiter, et incomprehensibiliter et ineffabiliter factus sit homo, et nuncupatus sit etiam filius hominis, non nuda tantummodo voluntate, sed nec assumptione sola personae, sed quod diversae quidem naturae in unum convenerint, unus tamen ex ambabus Christus et Filius non evacuata aut sublata diversitate naturarum per conjunctionem, sed quia simul nobis effecerunt unum Dominum, et Christum, et Filium, id est, Divinitas et humanitas, per arcanam illam ineffabilemque copulationem ad unitatem.

The holy and great synod, then, says that the only-begotten Son Himself, Who was born by nature of God the Father, true God of true God, light of light, through Whom and with Whom the Father made all things, that He came down, was incarnate and made man, suffered, rose again on the third day, and ascended again into heaven. These words we ought to follow; to these dogmas it is fitting that we submit, considering what it is for the Word of God to have been incarnate and made man. For we do not say that the nature of God was changed or altered and became flesh; nor that it was transformed into a whole man, who consists of soul and body; but rather this, that the Word united to Himself substantially flesh animated by a rational soul, and incomprehensibly and ineffably was made man, and was also called the Son of Man, not by bare will alone, nor yet by the assumption of a person alone, but in that different natures came together into one, yet one Christ and Son out of both, the difference of the natures not being emptied or taken away by the conjunction, but because together the Godhead and the humanity have made for us one Lord, and Christ, and Son, through that secret and ineffable coupling into unity.

Itaque is qui ante saecula omnia est natus ex Patre, etiam ex muliere carnaliter dicitur procreatus. Non quia divina ipsius natura de sacra Virgine sumpsit exordium, nec quod propter seipsam opus habuit secundo nasci post illam nativitatem, quam habebat ex Patre (est enim ineptum et stultum hoc dicere, quod is qui ante omnia saecula est consempiternus Patri, secundae generationis eguerit, ut esse inciperet), sed quia propter nos et propter nostram salutem naturam sibi copulavit humanam, et processit ex muliere, idcirco dicitur natus esse carnaliter. Neque enim prius natus est homo communis de

And so He Who was born of the Father before all ages is said also to have been begotten of a woman according to the flesh. Not because His divine nature took its beginning from the holy Virgin, nor because for its own sake it needed to be born a second time after that birth which it had from the Father (for it is foolish and stupid to say this, that He Who is co-eternal with the Father before all ages needed a second generation in order to begin to be), but because for us and for our salvation He united human nature to Himself and came forth from a woman, for that reason He is said to have been born according to the flesh. For a common man was not first born of […]

Editors' notes and page, col. 1187

Footnotes

(a) ‹substantialiter,› · printed under col 1187

Addidimus et incomprehensibiliter ex ms. Corb ⟨c⟩ollect. 2 a Quesnello laudato in margine, et nostro ⟨V⟩at. collect. 8. Eodem refertur Vindeb. collect. 5 ⟨ut⟩roque loco, ubi et indeprehensibiliter; et alia antiqua versio Ephesino concilio inserta, ubi et inintelligibiliter legitur. Vulg. cum codicibus collect. 3 aliisque ex Hispanica profectis perperam, et inreprehensibiliter, quod a Quesnello non intellectum expunctum fuit; at in editione collect. 5, c. 41, indeprehensibiliter posuit. Mox Vindeb. collect. 5 delet etiam.

We have added et incomprehensibiliter from the Corbie MS of collection 2, cited by Quesnel in the margin, and from our Vat. collection 8. To the same effect is Vindeb. collection 5 in both places, where [there is] et indeprehensibiliter; and another ancient version inserted in the council of Ephesus, where et inintelligibiliter is read. The printed [editions], with the codices of collection 3 and others derived from the Spanish [collection], wrongly et inreprehensibiliter, which, not being understood, was struck out by Quesnel; but in the edition of collection 5, c. 41, he put indeprehensibiliter. Next, Vindeb. collection 5 deletes etiam.

(b) ‹ineffabilemque› · printed under col 1187

Vulg. Leonis ante Quesn. cum Vat. collect. 24, copulationis adunationem. Vat. collect. 8, copulationem adunatam: in quo sicut et in Vat. collect. 3 post pauca habetur creditur pro dicitur. Dein post vocem procreatus vulgati addunt in tempore; expunximus cum potioribus codicibus et Graeco textu.

The printed [editions] of Leo before Quesnel, with Vat. collection 24, copulationis adunationem. Vat. collection 8, copulationem adunatam: in which, as also in Vat. collection 3, a little after, creditur is found for dicitur. Then after the word procreatus the printed [editions] add in tempore; we have struck it out with the better codices and the Greek text.

Al., primum, vel primitus. Dein secum carnem conjunxit in Vat. collect. 3.

Others, primum, or primitus. Then secum carnem conjunxit in Vat. collection 3.

(d) printed under this column and continued under col 1188; its call is in col 1188, set in n1188

Page

running head: 1187 S. LEONIS MAGNI EPISTOLAE. 1188 (across the page)
marginal letters: A ‹sione, ut ante dixi›; B ‹tum hominem, qui est ex anima›; C ‹psit exordium, nec quod›; D ‹gibiliter legitur› (in the footnotes)
old-edition numerals: 1398 after ‹sit incarnatum›
signature: none
other: the first letters of three footnote lines (a) are lost at the scan's inner edge and supplied in ⟨ ⟩; col 1187 opens with the end of inconfusione, set whole at the end of col 1186

PL 54:1188

sancta Virgine, et tunc demum habitavit in eo Verbum; sed in ipsa vulva uteroque virginali, se cum carne conjunxit, et sustinuit generationem carnalem, carnis suae nativitatem, faciens suam. Sic illum dicimus et passum esse et resurrexisse, non quia Deus Verbum in sua natura passus sit aut plagas, aut clavorum transfixiones, aut alia vulnera (Deus namque incorporalis extra passionem est), sed quia corpus illud, quod ipsius proprium factum est, passum est, ideo haec omnia pro nobis ipse dicitur passus. Inerat enim in eo corpore quod patiebatur, Deus, qui pati non poterat. Simili modo et mortem ipsius intelligimus. Immortale enim et incorruptibile est naturaliter, et vita, et vivificans Dei, Verbum. Sed quia corpus ipsius proprium, gratia Dei, juxta Pauli vocem, pro omnibus mortem gustavit (Hebr. II, 9), idcirco ipse dicitur mortem passus esse pro nobis.

[…] the holy Virgin, and then at last the Word dwelt in him; but in the very womb and virginal belly He joined Himself with flesh, and underwent a fleshly generation, making the birth of His flesh His own. So we say that He both suffered and rose again, not because God the Word suffered in His own nature either blows, or the piercings of the nails, or other wounds (for God, being incorporeal, is outside suffering), but because that body which was made His own suffered, therefore He Himself is said to have suffered all these things for us. For in that body which suffered was God, Who could not suffer. In like manner we understand His death too. For the Word of God is by nature immortal and incorruptible, and life, and life-giving. But because His own body, by the grace of God, according to the saying of Paul, tasted death for all (Heb. 2:9), for that reason He Himself is said to have suffered death for us.

Non quod ipse mortem esset expertus, quantum ad ipsius naturam pertinet; insania est enim hoc vel sentire, vel dicere; sed quod, ut supra diximus, caro ipsius mortem gustavit. Ita et resurgente carne, ipsius rursus resurrectionem dicimus: non quia in corruptionem ceciderit, absit; sed quia ejus resurrexit corpus. Ita Christum unum et Dominum confitemur, non tamquam hominem cum Verbo coadorantes, ne divisionis quaedam species inducatur; sed unum jam et eumdem adorantes: quia non est alienum a Verbo corpus suum, cum quo ipsi etiam assidet Patri. Nec hoc ita dicimus, quasi duobus filiis assidentibus, sed uno cum carne per unitatem: quia si talem copulationem factam per substantiam, aut quasi impossibilem, aut quasi parum decoram noluerimus accipere, in id incidimus, ut duos filios esse dicamus: necesse est enim discernere et dicere hominem separatim fuisse sola Filii appellatione honoratum, et rursum Verbum, quod est ex Deo, et nomine, et veritate Filium Dei. Sed discernere in duos filios non debemus unum Dominum Jesum Christum. Neque enim id adjuvat rectam fidei rationem, licet nonnulli nescio quam

Not that He Himself experienced death as far as pertains to His nature; for it is madness either to think or to say this; but that, as we said above, His flesh tasted death. So too, when the flesh rises again, we speak of His resurrection in turn: not because He fell into corruption, far from it; but because His body rose again. Thus we confess Christ one and Lord, not co-adoring a man with the Word, lest some appearance of division be brought in; but adoring one and the same: because His body is not alien from the Word, the body with which He also sits beside the Father Himself. Nor do we say this as though two sons sat beside Him, but one, with the flesh, through unity: because if we should refuse to accept such a coupling made through substance, either as impossible or as not fitting enough, we fall into this, that we say there are two sons: for it is then necessary to distinguish and say that the man was separately honoured with the name of Son only, and again the Word, which is from God, [is] Son of God both in name and in truth. But we ought not to divide the one Lord Jesus Christ into two sons. For it does not help the right account of the faith, although some [allege] some sort of […]

Editors' notes and page, col. 1188

Footnotes

(d) ‹alia vulnera› · printed under col 1187, continued under col 1188

Vulg. addunt susceperit. Delevimus cum mss. collect. 3 et 5 utroque loco, cum Vindeb. Hisp. atque Vat. collect. 24. Caeterae etiam versiones et Graecus textus idem verbum ignorant.

The printed [editions] add susceperit. We have deleted it with the MSS of collections 3 and 5 in both places, with Vindeb. Hisp. and Vat. collection 24. The other versions and the Greek text also do not know this word.

(e) ‹Non quod› · printed under col 1188

Editi, in se. Praestantiorum codd. collect. 3 et 5 utroque loco lectionem secuti sumus, concinentibus vetere interpretatione Ephesina, et praesertim originali Graeco. Postea, vera caro ipsius in mss. collect. 5. Aliquanto post codd. Vindebon. collect. 5, c. 41, utrique Hisp. Isid. et Vat. collect. 24 ceciderat. Mox vulg. ante Quesn. cum mss. collect. 21, quod absit.

The editions, in se. We have followed the reading of the better codices of collections 3 and 5 in both places, the old Ephesine translation and above all the Greek original agreeing. Afterwards, vera caro ipsius in the MSS of collection 5. Somewhat after, the codices Vindebon. collection 5, c. 41, both Hisp., Isid. and Vat. collection 24, ceciderat. Next, the printed [editions] before Quesnel, with the MSS of collection 21, quod absit.

(f) ‹cum quo› · printed under col 1188

Vindeb. collect. 5 hoc loco, ipse. Dein pro impossibilem. Vat. Hisp. et Isid., impassibilem, male. Hinc forte emendatum in Vat. collect. 24, passibilem quod transivit in vulgata ante Quesn., in quibus mox voluerimus pro noluerimus cum Vat. Hisp. et Isid. Dein incidemus in iisdem Vat. Hisp. Isid, et alio collect. 11.

Vindeb. collection 5 in this place, ipse. Then for impossibilem, Vat. Hisp. and Isid., impassibilem, wrongly. Hence perhaps the correction in Vat. collection 24, passibilem, which passed into the printed [editions] before Quesnel, in which, next, voluerimus for noluerimus, with Vat. Hisp. and Isid. Then incidemus in the same Vat. Hisp., Isid., and another of collection 11.

(g) ‹dicamus:› · printed under col 1188

Solus Vindeb. collect. 5, c. 41, nec enim debemus discernere; at cap. 67, nec enim discernere. Thuan. Quesnelli ejusdem collectionis c. 41, nec enim discernere fas est. Retinuimus vulgatam lectionem aliis codd. probatam, ac ipsi originali Graeco cohaerentem; cum id velut consequens ex doctrina Nestorii Cyrillus tradiderit.

Only Vindeb. collection 5, c. 41, nec enim debemus discernere; but at chap. 67, nec enim discernere. Quesnel's Thuanus of the same collection, c. 41, nec enim discernere fas est. We have kept the common reading, approved by other codices and agreeing with the Greek original itself, since Cyril presented it as a consequence of the teaching of Nestorius.

Page

running head: 1187 S. LEONIS MAGNI EPISTOLAE. 1188 (across the page)
marginal letters: A ‹sancta Virgine›; B ‹juxta Pauli vocem›; C ‹stantiam, aut quasi impossibilem›; D ‹5. Aliquanto post codd.› (in the footnotes)
old-edition numerals: 1399 after ‹corpus illud,›; 1400 after ‹ut duos›
signature: none
other: none

PL 54:1189

perhibeant copulationem personarum. Non dixit enim Scriptura Verbum Dei personam hominis sibi assumpsisse, sed carnem factum esse (Joan. I, 14).

[…] allege [some] conjunction of persons. For Scripture did not say that the Word of God assumed to Himself the person of a man, but that He was made flesh (John 1:14).

Id autem est ostendere Dei Verbum, similiter ac nos participationem habuisse carnis et sanguinis, et corpus nostrum proprie suum fecisse, et hominem ex muliere processisse, non abjecta, nec deposita Deitate, aut generatione illa, quam habebat ex Patre; sed mansisse etiam in assumptione carnis Deum,

And this is to show that the Word of God, in the same way as we, had a share in flesh and blood, and made our body properly His own, and came forth as man from a woman, not having cast off nor laid aside the Godhead, or that generation which He had from the Father, but that even in the assumption of flesh He remained God, […]

Editors' notes and page, col. 1189

Footnotes

(a) ‹nescio quam perhibeant› · printed under col 1189

In Vindeb. Hisp. omittitur copulationem. Emendatum fuit ex arbitrio in Vat. Hisp. et Isid., personarum distinctionem; in Vat. collect. 24, divisionem personarum.

In the Vienna Spanish [manuscript] copulationem is omitted. It was emended at will in the Vatican Spanish and Isidorian [manuscripts] to personarum distinctionem; in the Vatican [manuscript] of collection 24, divisionem personarum.

(b) ‹similiter ac nos› · printed under col 1189

Codd. Vat. collect. 3, Vindeb. Hisp. et alius Vindeb. collect. 5, utroque loco participatum. Vat. Hisp. et Isid., participium.

The Vatican manuscripts of collection 3, the Vienna Spanish, and another Vienna [manuscript] of collection 5 have participatum in both places. The Vatican Spanish and Isidorian, participium.

Page

running head: 1189 ADMONITIO IN EPISTOLAM SEQUENTEM. 1190 (across the page)
marginal letters: A ‹perhibeant copulationem personarum›
old-edition numerals: none
signature: none
other: col 1189 holds only nine lines of text (the end of the Cyril letter continuing from col 1188); below them footnotes (a)–(d) of the page, then a full-width rule and the full-width ADMONITIO IN EPISTOLAM SEQUENTEM, which runs to the foot of the page and is set in n1190 (reading order: after col 1190's text). Footnote (d) is called in col 1190 and set in n1190; its first lines are printed under col 1189.

PL 54:1190

quod erat. Hoc ubique rectae fidei ratio protestatur. In tali sensu sanctos Patres fuisse comperimus.

[…] what He was. This the rule of the right faith everywhere affirms. We have found that the holy Fathers were of this mind.

Ideo illi non dubitaverunt sanctam Virginem dicere Θεοτόκον, non quod Verbi natura, Deitasque in sancta Virgine sumpsit exordium, sed quod ex ea natum sit sacrum illud corpus animatum anima rationali, cui substantialiter adunatum Dei Verbum carnaliter natum esse dicitur.

Therefore they did not hesitate to call the holy Virgin Theotokos, not because the nature of the Word, and His Godhead, took its beginning in the holy Virgin, but because from her was born that sacred body, animated by a rational soul, to which the Word of God, united substantially, is said to have been born according to the flesh.

Editors' notes and page, col. 1190

Footnotes

Cum in Vindeb. Hisp. alioque simili deesset in, Vat. Hisp. et Isid. aliique inde profecti suppleverunt de.

Since in in the Vienna Spanish [manuscript] and another like it was missing, the Vatican Spanish and Isidorian and others derived from them supplied de.

(d) ‹carnaliter natum esse dicitur› · printed under cols 1189–1190

In mss. collect. 3 et 8, duo alia testimonia adduntur, quae ad Leonis causam non pertinent, nec Leonem habent auctorem. Sunt autem sequentia: Item fides S. Hilarii. Nos enim insistentes Patrum vestigiis, ut Scripturarum vocibus eruditi, docemus et praedicamus in Ecclesiis et confitemur Trinitatem increatam, aeternam, unius esse substantiae in tribus substantiis (lege, subsistentiis) et in una Deitate adorantes. Item fides S. Augustini. Credimus in Patrem, et Filium, et Spiritum sanctum. Haec aeterna et incommutabilia, id est unus Deus, una substantia, et Trinitas aeterna. Deus ex quo omnia, per quem omnia, in quo omnia. Scimus enim principium ejus, ex quo sunt omnia, et imaginem ejus, per quem formantur omnia, et sanctitatem ejus, in quo ordinantur omnia. Tandem haec clausula subditur: Explicuerunt testimonia de libris sanctorum Patrum decerpta, quae ostendunt Christum geminae substantiae gignitum esse (pro quo in mss. collect. 3 erronee gigantem esse) id est et Deitatis, et humanitatis veras perfectasque naturas unam Christi esse personam.

In the manuscripts of collections 3 and 8, two other testimonies are added, which do not concern Leo's case and do not have Leo as their author. They are as follows: Likewise the faith of St Hilary. For we, following in the footsteps of the Fathers, as men instructed by the words of the Scriptures, teach and preach in the churches and confess the Trinity uncreated, eternal, to be of one substance in three substances (read subsistences), and adoring [it] in one Godhead. Likewise the faith of St Augustine. We believe in the Father, and the Son, and the Holy Spirit. These are eternal and unchangeable, that is, one God, one substance, and an eternal Trinity. God, from Whom are all things, through Whom are all things, in Whom are all things. For we know His principle, from Whom are all things, and His image, through Whom all things are formed, and His holiness, in Whom all things are set in order. Finally this closing formula is added: Here end the testimonies excerpted from the books of the holy Fathers, which show that Christ was begotten of a twofold substance (for which the manuscripts of collection 3 wrongly have gigantem esse, "is a giant"), that is, that the true and perfect natures both of Godhead and of manhood are the one person of Christ.

Editors' prose

ADMONITIO IN EPISTOLAM SEQUENTEM.

ADMONITION ON THE FOLLOWING LETTER.

1. Inscriptio ipsius epistolae non exiguam difficultatem facessit. Hanc in mss. novem collectionum invenimus, nimirum in Hispanica, Isidoriana, 11, 12 et 20 usque ad 24, ac in exemplari Sichardi. Porro inscriptio in ejusmodi codicibus et in episcopi, et in episcopalis sedis nomine variat. Nam exemplaria Vat. Hisp. et Isid. cum mss. collect. 12, 20, 21, 22 et 23, Leonem Ravennatem, vel Ravennensem, aut Ravennatensem episcopum praeferunt. Codices vero collect. 11 et 24 cum exemplaribus Merlini atque Sichardi, Neonem, Neonium, vel Neoniam, itidem Ravennatem exhibent. Tres codices a Quesnello allegati not. 1, in quibus Neonae, vel Neoniae legitur, ad collectionem 24 pertinere cognovimus. Isidori autem editio ab eodem laudata Merlini exemplum innuit, quod in hac epistola, ut et in nonnullis aliis, accedit ad lectiones collectionis 24. Cum porro codices hactenus cogniti istis essent similes, qui in Ravennati sede conveniunt, de solo nomine episcopi dubitari potuit. Nos vero duos Vindebonenses vetustos libros invenimus, in quibus Leonis quidem nomen retinetur, at episcopalis sedes maxime discrepat. Nam exemplum Vindebonense, quod puriorem Hispanicam collectionem continere alibi diximus, ad Leonem Arbonensem in titulo prodit, et in inscriptione, Leo Leoni episcopo Arbonensi salutem. Aliud vero exemplum Vindebon. collect. 5 signatum num. 42, cui aliquot epistolae insertae fuerunt ex collectione Hispanica, hunc titulum suggerit: Ad Leonem Narbonensem episcopum.

1. The inscription of the letter itself causes no small difficulty. We have found it in manuscripts of nine collections, namely in the Spanish, the Isidorian, 11, 12 and 20 to 24, and in Sichard's copy. Moreover, the inscription in such manuscripts varies both in the name of the bishop and in the name of the episcopal see. For the Vatican Spanish and Isidorian copies, with the manuscripts of collections 12, 20, 21, 22 and 23, give Leonem Ravennatem, or Ravennensem, or Ravennatensem episcopum. But the manuscripts of collections 11 and 24, with the copies of Merlin and Sichard, give Neonem, Neonium or Neoniam, likewise Ravennatem. Three manuscripts cited by Quesnel in note 1, in which Neonae or Neoniae is read, we have found to belong to collection 24. And the edition of Isidore cited by the same [Quesnel] points to Merlin's copy, which in this letter, as also in some others, comes close to the readings of collection 24. Now, if the manuscripts known so far were like these, which agree on the see of Ravenna, there could have been doubt only about the name of the bishop. But we have found two ancient Vienna books in which the name of Leo is indeed kept, but the episcopal see differs widely. For the Vienna copy which, as we have said elsewhere, contains the purer Spanish collection, appears with ad Leonem Arbonensem in the title, and in the inscription, Leo Leoni episcopo Arbonensi salutem. And another Vienna copy, of collection 5, marked no. 42, into which some letters were inserted from the Spanish collection, offers this title: Ad Leonem Narbonensem episcopum.

2. Ut autem in tanta varietate codicum et collectionum facilior solutio sit, animadvertimus duplicem esse fontem unde haec epistola sumpta fuit, nimirum collectionem Hispanicam, ex qua hanc epistolam derivarunt auctores collect. Isid. 12, 20, 21, 22 et 23, et exemplum aliud, ex quo eamdem sumpsere auctor collect. 24, Merlinus atque Sichardus. Variantes enim quas relegentes ipsam epistolam in iisdem mss. invenimus, hanc duplicem originem ostenderunt. Cum vero quoad episcopalis sedis nomen plures codices prioris originis signantes Ravennatem conveniant cum omnibus mss. alterius fontis, de Ravennatensi sede dubitandum non est. Id autem vel maxime ex eo confirmatur, quod codices duo Vindebonenses, qui dissentiunt, aperto errore laborant. Nam Arbonensis episcopatus, qui in mss. Vindeb. Hisp. legitur, ignotus est; Narbonensis vero per hoc tempus non a Leone tenebatur, sed a Rustico, ad quem aliam posteriorem epistolam datam videbimus. Neque moveat quod primus codex Vindebon. puriorem Hispanicam complectatur. Nam licet eatenus sit purior, quod emendationes in Gallicanos codices inductas non recepit, mendosissimus tamen est, mendumque satis prodit in eadem inscriptione episcopatus Arbonensis, quem nemo inveniet. Hoc autem mendum evidentius demonstrant antiquiores et emendatiores codices Hispanici, quos adhibuit auctor Breviarii canonum Ecclesiae Hispanae a cardinali de Aguirre editi, cujus Breviarii exemplar manuscriptum reperimus inter Vaticanos codices num. 4887. Hoc enim opus exeunte saeculo VII scriptum, ut probavit etiam P. Coustantius in praefat. ad epist. Rom. pontif. num. 150, Breviarium est collectionis Hispanicae, quod auctor Hispanus ex Hispanicis utique codicibus sumpsit. In eo autem lib. IV, tit. 30 et 35, duo tituli referuntur ex sequenti epistola, quae his verbis utroque loco citatur: Epistola Leonis ad Leonem Ravennensem tit. 1 vel 2, a cap. 73, quo quidem capite in collectione Hispanica sequens epistola describitur. Igitur de Ravennatis sedis nomine, in quo puriores et vetustiores codices Hispanici aliique inde profecti cum aliis mss. ex alio fonte deductis conveniunt, ambigi nequit.

2. But so that in so great a variety of manuscripts and collections the solution may be easier, we have observed that there is a twofold source from which this letter was taken: namely the Spanish collection, from which the authors of the Isidorian collection and of collections 12, 20, 21, 22 and 23 derived this letter, and another copy, from which the author of collection 24, Merlin and Sichard took it. For the variants which we found on re-reading the letter itself in these same manuscripts have shown this twofold origin. Since, then, as regards the name of the episcopal see, most manuscripts of the first origin, marking Ravennatem, agree with all the manuscripts of the other source, there is no doubt about the see of Ravenna. This is confirmed above all by the fact that the two Vienna manuscripts which dissent labour under an open error. For the bishopric of Arbona, which is read in the Vienna Spanish manuscript, is unknown; and that of Narbonne was held at this time not by a Leo but by Rusticus, to whom we shall see another, later letter addressed. Nor should it weigh with anyone that the first Vienna manuscript contains the purer Spanish [collection]. For although it is purer in so far as it did not take in the emendations introduced into the Gallican manuscripts, it is nevertheless most full of faults, and betrays a fault plainly enough in that very inscription, the bishopric of Arbona, which no one will find. This fault is shown more clearly still by the older and more correct Spanish manuscripts used by the author of the Breviary of the Canons of the Spanish Church edited by Cardinal de Aguirre, of which Breviary we found a manuscript copy among the Vatican manuscripts, no. 4887. For this work, written at the end of the seventh century, as Father Coustant also proved in the preface to the Letters of the Roman Pontiffs, no. 150, is a breviary of the Spanish collection, which a Spanish author took, of course, from Spanish manuscripts. And in it, book IV, titles 30 and 35, two titles are cited from the following letter, which in both places is cited in these words: Epistola Leonis ad Leonem Ravennensem tit. 1 vel 2, a cap. 73, the chapter at which the following letter is copied in the Spanish collection. Therefore there can be no doubt about the name of the see of Ravenna, in which the purer and older Spanish manuscripts, and others derived from them, agree with other manuscripts drawn from the other source.

3. Cum porro de episcopatu Ravennate constet, Neonis nomen amplectendum Ravennates catalogi demonstrant; neque enim inter episcopos hujus sedis per hoc tempus invenitur ullus Leo. Hac autem in re vetusti catalogi episcoporum Ecclesiae Ravennatis difficultatem afferent: vetusti, inquam, qui apud Agnellum a Bacchinio primum editum legi possunt; nam recentiores apud Rubeum et Ughellum etsi in re praesenti non obsint, antiquum tamen ordinem deseruere ex arbitrio, ut cum quibusdam praejudiciis nonnulla posterius detecta monumenta conciliarentur. In antiquis autem illis catalogis nullus quidem Leo hujus aevi episcopus reperitur; at Neo praecessor fit S. Petro Chrysologo, cum ex hac epistola posterior esse deberet. Ut autem haec difficultas tollatur, duo in his catalogis distinguenda sunt, ordo episcoporum, et tempus ac gesta quae iisdem tribuuntur. Ordo catalogorum veterum, quoad priorum saeculorum episcopos cum derivatus

3. Since, then, the see of Ravenna is established, the catalogues of Ravenna show that the name of Neo is to be adopted; for among the bishops of this see at this time no Leo is found. In this matter, however, the ancient catalogues of the bishops of the Church of Ravenna would raise a difficulty: the ancient ones, I mean, which can be read in Agnellus, first edited by Bacchini; for the more recent ones in Rubeus and Ughelli, although they are no obstacle in the present matter, have nevertheless abandoned the ancient order at will, so as to reconcile certain monuments discovered later with certain preconceptions. In those ancient catalogues, then, no Leo is found as a bishop of this age; but Neo is made the predecessor of St Peter Chrysologus, whereas according to this letter he ought to be later. To remove this difficulty, two things must be distinguished in these catalogues: the order of the bishops, and the time and deeds which are attributed to them. The order of the old catalogues, as regards the bishops of the earlier centuries, since it is derived […]

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running head: 1189 ADMONITIO IN EPISTOLAM SEQUENTEM. 1190 (across the page)
marginal letters: A ‹quod erat. Hoc ubique›
old-edition numerals: none
signature: none
other: col 1190 holds eight lines of text (the end of the Cyril letter), then footnotes (the rest of (d)); below a full-width rule the ADMONITIO IN EPISTOLAM SEQUENTEM runs in full-width lines to the foot of page 600; set here in reading order (page-break rule of E29); its part on page 601 is in n1191. The word derivatus, hyphenated across the page break (deriva-/tus), is set whole here.