PL 54 · cols. 1209–1213

Leo the Great, Letters

Letters CLXVIII–CLXIX

quod eorum parentibus dacatur acceperint. Sed si hoc etiam ab ipsorum memoria alienum est, conferendum eis videtur quod collatum esse nescitur, quia non temeritas intervenit praesumptionis, ubi est diligentia pietatis.

[...] whether they received what was given [reading "dabatur" for the printed "dacatur"] to their parents. But if this too is foreign to their memory, it seems that what they do not know to have been conferred should be conferred on them, because no rashness of presumption intervenes where there is the diligence of piety.

Inquis. XVIII. — De his qui ex Africana vel de Mauritania venerunt, et nesciunt in qua secta sint baptizati, quid circa eos debeat observari?

Inquiry 18. — Concerning those who have come from Africa or from Mauretania and do not know in what sect they were baptized: what ought to be observed with regard to them?

Resp. — Non se isti baptizatos nesciunt, sed cujus fidei fuerint qui eos baptizaverunt se nescire profitentur: unde quoniam quolibet modo formam baptismatis acceperunt, baptizandi non sunt; sed per manus impositionem, invocata virtute Spiritus sancti, quam ab haereticis accipere non potuerunt, catholicis copulandi sunt.

Reply. — These men are not ignorant that they were baptized, but they profess that they do not know of what faith were those who baptized them: hence, since they received the form of baptism in some manner, they are not to be baptized; but through the imposition of hands, with the power of the Holy Spirit invoked, which they could not receive from heretics, they are to be joined to the catholics.

Inquis. XIX. — De his qui parvuli quidem baptizati, a gentilibus capti sunt et cum illis gentiliter convixerunt; cum ad Romaniam adhuc juvenes venerint, si communionem petierint, quid erit observandum?

Inquiry 19. — Concerning those who, baptized indeed as little children, were captured by the gentiles and lived with them in gentile fashion: when they come to Romania while still young, if they seek communion, what will have to be observed?

Resp. — Si convivio solo gentilium et escis immolatitiis usi sunt, possunt jejuniis et manus impositione purgari: ut deinceps ab idolothytis abstinentes, sacramentorum Christi possint esse participes. Si autem aut idola adoraverunt, aut homicidiis vel fornicationibus contaminati sunt, ad communionem eos, nisi per poenitentiam publicam, non oportet admitti.

Reply. — If they have only shared the banquets of the gentiles and made use of sacrificial foods, they can be purified by fasts and the imposition of hands, so that, abstaining henceforth from things offered to idols, they may be partakers of the sacraments of Christ. But if they have either worshipped idols or been defiled by homicides or fornications, they ought not to be admitted to communion except through public penance.

EPISTOLA CLXVIII.

LETTER CLXVIII.

AD UNIVERSOS EPISCOPOS PER CAMPANIAM, SAMMIUM ET PICENUM CONSTITUTOS.

TO ALL THE BISHOPS APPOINTED THROUGHOUT CAMPANIA, SAMNIUM AND PICENUM.

Leo universis episcopis per Campaniam, Samnium et Picenum constitutis.

Leo to all the bishops appointed throughout Campania, Samnium and Picenum.

Cap. I. — Magna indignatione commoveor, et multo

Chap. I. — I am moved with great indignation, and [I am saddened] with much [...]

Editors' notes and page, col. 1209

Footnotes

(a) ‹acceperint. Sed› · printed under col 1209

Laudatus cod. Veron., etiamsi hoc etiam. Mox Sirmondus et editiones vetustiores, ab eorum memoria.

The cited Verona manuscript: "etiamsi hoc etiam" [even if this too]. Next, Sirmond and the older editions: "ab eorum memoria" [from their memory].

(b) ‹Resp. —› · printed under col 1209

Vetustiores codices inquisitionibus carentes sic habent: Hi autem (vel Si autem) de quibus scripsisti non se baptizatos, nesciunt. Alii recentiores codices: Si autem, de quibus scripsisti, qui non se baptizatos nesciunt (editi ante Quesn., qui se baptizatos sciunt), sed cujus fidei fuerint qui eos baptizaverunt, se nescire profitentur; quoniam quolibet modo, etc. Mox invocata in mss. Lucensi collect. 4, Veron. 58, nec non in utrisque Hisp. et Isid., ac in editione Justelli. Confer not. 18 Quesnelli.

The older manuscripts, which lack the inquiries, read thus: "But these (or: But if these) about whom you wrote do not know [that they were] not baptized." Other, more recent manuscripts: "But if those about whom you wrote, who are not ignorant that they were baptized (the editions before Quesnel: who know that they were baptized), profess that they do not know of what faith were those who baptized them; since in some manner," etc. Next, "invocata" [invoked] in the manuscripts of Lucca of collection 4 and Verona 58, and also in both Spanish [collections] and the Isidorian, and in Justel's edition. Compare Quesnel's note 18.

De Consecr., dist. 4, Hi de quibus, c. 38, et in Decret. IV. lib. I.

De Consecratione, distinction 4, [the canon] "Hi de quibus", chapter 38, and in the Decretals, book 4, [title] 1.

(d) ‹Inquis XIX. —› · printed under col 1209

Hanc ultimam inquisitionem et subjectum responsum codices collect. 3 dividunt in duo, ita ut inquisitiones et responsa sint viginti hoc modo: Inquisit. XIX, De gentilibus qui escis immolatitiis usi sunt. Responsum: Si convivio usque ad participes. Inquisit. XX, De his qui idola adoraverunt, aut homicidiis vel fornicationibus inquinati sunt. Responsum: Si autem aut idola, etc.

The manuscripts of collection 3 divide this last inquiry and the reply beneath it into two, so that there are twenty inquiries and replies, in this way: Inquiry 19, "Concerning gentiles who have made use of sacrificial foods." Reply: "If ... banquets" as far as "partakers". Inquiry 20, "Concerning those who have worshipped idols or been stained with homicides or fornications." Reply: "But if they have either [worshipped] idols," etc.

(e) ‹convixerunt; cum› · printed under col 1209

Cod. Veron., ad Romanam provinciam. Confer annot. 79 (Col. 1208, n. o).

The Verona manuscript: "ad Romanam provinciam" [to the Roman province]. Compare annotation 79 (col. 1208, note o).

(f) ‹Resp. —› · printed under col 1209

Utrique codd. Hisp. Vat., Isid, et alius collect. 24 cum editis ante Quesn., Qui convivio.

Both Vatican manuscripts of the Spanish [collection], the Isidorian, and another of collection 24, with the editions before Quesnel: "Qui convivio" [Those who (have shared) the banquets].

(g) ‹immolatitiis usi sunt,› · printed under col 1210

Confer not. 19 Quesn.

Compare Quesnel's note 19.

(h) ‹EPISTOLA› · printed under col 1210

Alias 136 Martii an. 459.

Formerly 136. March, in the year 459.

(i) ‹CLXVIII.› (call at the head of the address caption) · printed under col 1210

Exstat in mss. collect. Hisp. Isid. 11, 12, et 20 usque ad 24, ac in exemplo Sichardi.

It is extant in the manuscripts of the Spanish collection, the Isidorian, 11, 12, and 20 through 24, and in Sichard's copy.

Editors' prose

Synopsis (Ex collectione Hispanica). — I. Ut non omni tempore baptismi regeneratio detur, nisi in Pascha et Pentecoste, et nisi periculosa infirmitas oppresserit. — II. De poenitentia fidelium, ut confessio eorum non publicetur.

Synopsis (from the Spanish collection). — 1. That the regeneration of baptism is not to be given at every time, but only at Easter and Pentecost, and unless a dangerous illness has come upon [someone]. — 2. On the penance of the faithful: that their confession is not to be made public.

Page

running head: EPISTOLA CLXVIII. (across the page; column number 1209 at left)
marginal letters: A ‹quod eorum parentibus›; B ‹Inquis XIX. — De his›; C ‹Synopsis (Ex collectione›; D ‹utrisque Hisp. et Isid.› (in footnote (b))
old-edition numerals: 1428 before Inquis. XVIII; 1429 before EPISTOLA CLXVIII
signature: none
other: the (h) call follows EPISTOLA, the (i) call opens the caption AD UNIVERSOS...; "INQUIS." and "RESP." in small capitals; in (d) "xx" printed with a worn second x

PL 54:1210

to dolore contristor, quod quosdam ex vobis comperi ita esse apostolicae traditionis oblitos, et studio sui erroris intentos, ut praeter paschalem festivitatem, cui sola Pentecostes solemnitas comparatur, audeant sibimet, non aliqua humanae infirmitatis necessitate cogente, sed sola indisciplinati arbitrii libertate, jus baptismatis vindicare, et in natalibus martyrum, quorum finis aliter honorandus est quam dies Dominicae passionis, regenerationis celebrare mysteria, ac sine ullis spiritualium eruditionibus praeparationum, ita rudibus et imperitis tradere sacramentum, ut circa renovandos nihil doctrinae ecclesiasticae, nihil in exorcismis impositio manuum, nihil ipsa jejunia, quibus vetus homo destruitur, operentur; neque in tanto mysterio salutis humanae ulla ejus diei habeatur exceptio, quo ipsum donum est conditum renascendi.

[...] grieved with sorrow, that I have learned that some of you are so forgetful of the apostolic tradition, and so intent on the pursuit of their own error, that apart from the paschal festival, to which the solemnity of Pentecost alone is compared, they dare to claim for themselves the right of baptism, not under the compulsion of some necessity of human infirmity, but by the sole licence of an undisciplined will, and to celebrate the mysteries of regeneration on the birthdays of the martyrs, whose end is to be honoured otherwise than the day of the Lord's passion, and to hand on the sacrament to the raw and unskilled without any instructions of spiritual preparation, in such a way that nothing of the Church's teaching, nothing of the imposition of hands in the exorcisms, nothing of the fasts themselves, by which the old man is destroyed, has any effect upon those who are to be renewed; nor, in so great a mystery of human salvation, is any exception made for that day on which the very gift of being reborn was established.

Admonemus igitur, et non sine periculo status eorum qui hoc faciunt protestamur, ut ab hac praesumptione cessetur, et summam hanc potentissimamque Dei gratiam, non nisi in Paschali et Pentecostes die desiderantibus et credentibus conferatis: manente quolibet tempore gravioris necessitatis ac periculorum consideratione, secundum quam oporteat subvenire; ne conditione mortali coarctata infirmitas necessaria liberatione fraudetur: cum, servata, sicut praelocuti sumus, duarum tantummodo festivitatum reverentia, propter multa pericula sit cavendum ne cuiquam aut in desperata aegritudine, aut in hostilitatis incursu, aut in timore naufragii, per sacerdotem Domini regeneratio denegetur. Si quis vero post hoc interdictum in eadem fuerit usurpatione detectus, dignam pertinaciae suae incidet ultionem: quoniam ostendit se turpe potius lucrum quam religionis cultum esse sectatum.

We therefore admonish, and we protest that it is not without danger to the standing of those who do this, that there be an end of this presumption, and that you confer this supreme and most mighty grace of God on those who desire it and believe only on the day of Easter and of Pentecost: there remaining at any time the consideration of graver necessity and of dangers, according to which it is proper to give aid, lest infirmity, hemmed in by the condition of mortality, be cheated of a necessary deliverance; since, while the reverence of only two festivals is kept, as we have said before, care must be taken, because of the many dangers, that regeneration be not denied through the priest of the Lord to anyone, whether in a hopeless sickness, or in the onset of hostilities, or in the fear of shipwreck. But if anyone after this prohibition is detected in the same usurpation, he will incur the punishment his obstinacy deserves: since he shows that he has pursued base gain rather than the worship of religion.

Cap. II. — Illam etiam contra apostolicam regulam praesumptionem, quam nuper agnovi a quibusdam

Chap. II. — That presumption too against the apostolic rule, which I have lately learned [is being committed] by certain [...]

Editors' notes and page, col. 1210

Footnotes

(g) printed under this column; its call is in col 1209, set in n1209 (h) printed under this column; its call is in col 1209, set in n1209 (i) printed under this column; its call is in col 1209, set in n1209

(j) ‹ut praeter› · printed under col 1210

Vulg. ante Quesn. cum ms. Vat. collect. 24 et Sichardo, Paschae festum.

The common text before Quesnel, with the Vatican manuscript of collection 24 and Sichard: "Paschae festum" [the feast of Easter].

(k) ‹libertate,› · printed under col 1210

Vat. Hisp. et Isid. cum caeteris inde profectis, unum baptismatis. Mox Vat. collect. 11, natalitiis martyrum.

The Vatican [manuscript] of the Spanish [collection] and the Isidorian, with the rest derived from them: "unum baptismatis" [the one (right) of baptism]. Next, the Vatican [manuscript] of collection 11: "natalitiis martyrum" [on the birthday-feasts of the martyrs].

(l) ‹passionis,› · printed under col 1210

Vindebon. Hisp. addit et, quae conjunctio cum sensui non congruat, in Nat. Hisp. et aliis ejusdem originis mutata fuit in eo die, sed perperam.

The Vienna [manuscript] of the Spanish [collection] adds "et" [and]; since this conjunction does not fit the sense, in the Nat. [manuscript] of the Spanish [collection] and others of the same origin it was changed to "eo die" [on that day], but wrongly.

(m) ‹neque› · printed under col 1210

Vindeb. Hisp. et alii codd. inde profecti, in tot mysteriis. Vat. Hisp. et Isid., errore librariorum, ministeriis. Soli codd. collect. 24 ac exempla Merlini et Sichardi ut in textu.

The Vienna [manuscript] of the Spanish [collection] and other manuscripts derived from it: "in tot mysteriis" [in so many mysteries]. The Vatican [manuscript] of the Spanish [collection] and the Isidorian, by an error of the copyists: "ministeriis" [ministries]. Only the manuscripts of collection 24 and the copies of Merlin and Sichard [read] as in the text.

(n) ‹exceptio,› · printed under col 1210

Vindeb. Hisp., quia in ipsum donum. Vat. Hisp. et Isid. atque alius cod. collect. 11, quia in ipso donum. Mox renascentibus in editis ante Quesn. cum Merlino et Sichardo.

The Vienna [manuscript] of the Spanish [collection]: "quia in ipsum donum". The Vatican [manuscript] of the Spanish [collection] and the Isidorian, and another manuscript of collection 11: "quia in ipso donum" [because in it the gift]. Next, "renascentibus" [for those being reborn] in the editions before Quesnel, with Merlin and Sichard.

(o) ‹tempore› · printed under col 1210

Vulg. ante Quesn. cum Vat. collect. 24 et Sichardo, gravium necessitatum.

The common text before Quesnel, with the Vatican [manuscript] of collection 24 and Sichard: "gravium necessitatum" [of grave necessities].

(p) ‹praesumptionem,› · printed under col 1210

Vat. Hisp. et Isid, cum aliis collect. 21, quam nunc per ignaviam a quibusdam illicita usurpatione videmus committi. Mox constituimus in iisdem Vat. Hisp. et Isid.

The Vatican [manuscript] of the Spanish [collection] and the Isidorian, with others of collection 21: "quam nunc per ignaviam a quibusdam illicita usurpatione videmus committi" [which we now see committed through sloth by certain persons by an unlawful usurpation]. Next, "constituimus" [we establish] in the same Vatican [manuscript] of the Spanish [collection] and the Isidorian.

Page

running head: EPISTOLA CLXVIII. (across the page; column number 1210 at right)
marginal letters: A ‹to dolore contristor›; B ‹nae ulla ejus diei›; C ‹ctum in eadem fuerit›; D ‹originis mutata fuit› (in footnote (l))
old-edition numerals: 1430 after spiritualium
signature: none
other: "manente" printed with a worn n (looks "mauente"), set plain

PL 54:1211

illicita usurpatione committi, modis omnibus constituo submoveri. De poenitentia scilicet quae a fidelibus postulatur, ne de singulorum peccatorum genere, libello scripta professio publice recitetur, cum reatus conscientiarum sufficiat solis sacerdotibus indicari confessio secreta.

[...] persons, being committed by an unlawful usurpation, I decree is to be removed by every means. With regard, namely, to the penance which is sought by the faithful: that a profession written in a booklet concerning the kind of each of their sins be not read out publicly, since a secret confession suffices for the guilt of consciences to be made known to the priests alone.

Quamvis enim plenitudo fidei videatur esse laudabilis, quae propter Dei timorem apud homines erubeseere non veretur, tamen quia non omnium hujusmodi sunt peccata, ut ea, qui poenitentiam poscunt, non timeant publicare, removeatur tam improbabilis consuetudo, ne multi a poenitentiae remediis arceantur, dum aut erubescunt aut metuunt inimicis suis sua facta reserari, quibus possint legum constitutione percelli. Sufficit enim illa confessio quae primum Deo offertur, tum etiam sacerdoti, qui pro delictis poenitentium precator accedit. Tunc enim demum plures ad poenitentiam poterunt provocari, si populi auribus non publicetur conscientia confitentis.

For although the fullness of faith may seem praiseworthy which, on account of the fear of God, is not afraid to be put to shame [printed "erubeseere", for "erubescere"] before men, yet because the sins of all are not of such a kind that those who ask for penance do not fear to make them public, let so objectionable a custom be removed, lest many be kept away from the remedies of penance, while they are either ashamed or afraid that their deeds be disclosed to their enemies, by which they could be struck down by the enactment of the laws. For that confession suffices which is offered first to God, and then also to the priest, who comes forward as intercessor for the offences of the penitents. For only then will more be able to be called forth to penance, if the conscience of the one confessing is not made public to the ears of the people.

Datum pridie nonas Martii, Recimere consule.

Given on the day before the nones of March, in the consulship of Ricimer.

Editors' notes and page, col. 1211

Footnotes

(a) ‹constituo submoveri.› · printed under col 1211, running over into col 1212

Ita nostri codd. diversarum licet collectionum constanter exhibent cum exemplis Merlini atque Sichardi. Ita etiam legit antiquissimus auctor collectionis Herovalliani codicis a Jacobo Petit editi post Theodori Poenitentiale cap. 68, pag. 257. Ita quoque editiones omnes Quesnello anteriores, quae solum pro scilicet habent videlicet, et ante voces a fidelibus addunt ita, ut additur in Vat. Hisp. ac Isid. et in duobus collect. 21. Quesnellus verba. De poenitentia scilicet (aut videlicet) quae a fidelibus postulatur, expunxit; quippe quae, inquit in postilla, tituli aut marginalis annotationis vice fuisse indicant codices mss. Quos codices intelligat, aut cur ex iisdem titulum vel marginalem annotationem indicatam elicuerit, ignoramus. Nostra sane exemplaria licet vetustissima et diversae originis sint, ea verba praeferunt in textu, quod annotationem ac titulum excludit. Quae enim ex margine alicubi irrepserunt in textum, si in pluribus mss. libris aeque inveniantur inserta ii fere, ne dicam semper, ad eamdem collectionem pertinebunt, vel si diversarum collectionum sint, ab alia vetustiore omnes originem ducent. Ita eadem additamenta, sicuti ei iidem saltus, ac eaedem arbitrariae lectiones, quae reperiuntur in cod. Vat. Hisp. originis Gallicanae, reperiuntur non solum in omnibus codicibus Hispano Gallicanis, sed etiam in Isidorianis, aliisque collectionum 11, 2fl, etc., qui ex Hispanica Gallicanae originis prodeunt; nec tamen inveniuntur in aliis exemplaribus quae aliam originem habent. In casu autem praesenti duo saltem sunt fontes diversi ex quibus haec epistola derivata fuit: alter est collectio Hispanica, alter vero ille ex quo ab auctore collect. 24 eadem epistola sumpta fuit: unde in codicibus hujus postremae collectionis deest chronica notatio, quae in aliis ex Hispanica profectis reperitur. Cum ergo in utriusque originis exemplaribus eadem verba legantur, de assumento inducto suspicari non possumus. Enimvero haec verba, si bene expendantur, superflua non sunt. Praesumptio enim quam Leo submoveri jubet versabatur circa poenitentiam, cum fideles petebant: quippe nonnulli pastores nimium excedentes, inter poenitentiae opera peccatorum publicationem praecipiebant. Hac mente De poenitentia scilicet idem significat ac Quod attinet ad poenitentiam; et tum exclusa particula ita, ne vetantis vim habet, ac sententia optime constat. Quesnellus, laudatis verbis expunctis, sic prosequitur. Ne videlicet de singulorum. etc., ubi videlicet nullius nostri codicis auctoritate fulcitur. Dein Merlinus et Sichardus eum ms. Vindebon. Hisp. habent libellis; Vat. Hisp. et Isid. et alii collect. 21, libelli. Postea publicetur pro publice recitetur apud Quesnellum, non autem in nostris codd. Deinde Merlinus delet solis; et cum Sichardo atque cum Vat. collect. 24 praefert indicare. Ex hoc autem textu palam colligitur in ipsa poenitentia publica peccatorum confessionem fuisse secretam, ita ut poenitentiae causae laterent: nec omnia saltem peccata ipsorum poenitentium manifestatione in publicum prodiisse.

So our manuscripts, though of different collections, consistently present it, with the copies of Merlin and Sichard. So too reads the very ancient author of the collection of the Hérouval manuscript edited by Jacques Petit after the Penitential of Theodore, chapter 68, page 257. So also all the editions earlier than Quesnel, which only have "videlicet" instead of "scilicet" [namely], and before the words "a fidelibus" add "ita" [thus], as it is added in the Vatican [manuscript] of the Spanish [collection] and the Isidorian and in two of collection 21. Quesnel struck out the words "De poenitentia scilicet (or videlicet) quae a fidelibus postulatur", since, as he says in a note, the manuscript codices indicate that they served as a title or marginal annotation. What codices he means, or why he drew from them the indication of a title or marginal annotation, we do not know. Our copies, at any rate, though very old and of different origin, carry those words in the text, which excludes an annotation or title. For things that have crept from the margin into the text somewhere, if they are found inserted equally in several manuscript books, those books will as a rule, not to say always, belong to the same collection, or if they are of different collections, all will derive their origin from another, older one. Thus the same additions, just as the same omissions and the same arbitrary readings that are found in the Vatican manuscript of the Spanish [collection] of Gallican origin, are found not only in all the Hispano-Gallican manuscripts, but also in the Isidorian ones and others of collections 11, 2fl [probably 21], etc., which issue from the Spanish [collection] of Gallican origin; yet they are not found in other copies which have another origin. In the present case, however, there are at least two different sources from which this letter was derived: one is the Spanish collection, the other that from which the same letter was taken by the author of collection 24; hence the chronological notation, which is found in the others derived from the Spanish [collection], is lacking in the manuscripts of this latter collection. Since, then, the same words are read in copies of both origins, we cannot suspect an interpolated addition. Indeed these words, if well weighed, are not superfluous. For the presumption which Leo orders to be removed concerned penance, when the faithful sought it: for some pastors, going too far, prescribed the publication of sins among the works of penance. In this sense "De poenitentia scilicet" means the same as "As regards penance"; and then, with the particle "ita" excluded, "ne" has the force of a prohibition, and the sentence stands perfectly. Quesnel, having struck out the said words, continues thus: "Ne videlicet de singulorum," etc., where "videlicet" is supported by the authority of none of our manuscripts. Then Merlin and Sichard, with [printed "eum"] the Vienna manuscript of the Spanish [collection], have "libellis" [in booklets]; the Vatican [manuscript] of the Spanish [collection], the Isidorian and others of collection 21, "libelli" [of a booklet]. Next, "publicetur" [be made public] instead of "publice recitetur" [be read out publicly] in Quesnel, but not in our manuscripts. Then Merlin deletes "solis" [alone]; and with Sichard and with the Vatican [manuscript] of collection 24 he has "indicare" [to make known]. From this text, moreover, it is plainly gathered that in public penance itself the confession of sins was secret, so that the causes of the penance lay hidden: and that at least not all the sins of the penitents themselves came out into public by being made manifest.

(b) ‹confessio secreta.› · printed under col 1212

De Poenit., dist. 1, Quamvis plenitudo, c. 89.

De Poenitentia, distinction 1, [the canon] "Quamvis plenitudo", chapter 89.

Cod. Vindebon. Hisp., non verentur. Dein apud Sichardum, quia non omnia peccata hujusmodi sunt. ut ea sicut poenitentia publica poscit, velint publicare.

The Vienna manuscript of the Spanish [collection]: "non verentur" [they are not afraid]. Then in Sichard: "quia non omnia peccata hujusmodi sunt, ut ea sicut poenitentia publica poscit, velint publicare" [because not all sins are of such a kind that they are willing to make them public, as public penance demands].

(d) ‹ut ea,› · printed under col 1212

Ita codices Quesnelli et nostri; aliae editiones, quae.

So Quesnel's manuscripts and ours; the other editions: "quae" [which].

(e) ‹sua facta› · printed under col 1212

Alias, reserare.

Otherwise: "reserare" [to disclose].

(f) ‹percelli.› · printed under col 1212

De Poenit., sufficit poenitentia, c. 61.

De Poenitentia, [the canon] "sufficit poenitentia", chapter 61.

(g) ‹offertur,› · printed under col 1212

Sichardus, tunc etiam sacerdos pro delictis poenitentium, etc. Mox accedat in nonnullis mss. Dein Vat. Hisp. et Isid. delent demum.

Sichard: "tunc etiam sacerdos pro delictis poenitentium" [then also the priest for the offences of the penitents], etc. Next, "accedat" [may come forward] in some manuscripts. Then the Vatican [manuscript] of the Spanish [collection] and the Isidorian delete "demum" [only then].

(h) ‹conscientia› · printed under col 1212

Quesnellus in margine: Al., poenitentis.

Quesnel in the margin: otherwise, "poenitentis" [of the penitent].

Page

running head: S. LEONIS MAGNI EPISTOLAE. (across the page; column number 1211 at left)
marginal letters: A ‹illicita usurpatione committi›; B ‹tium precator accedit›; C ‹Quos codices intelligat› (in footnote (a)); D ‹auctore collect. 24› (in footnote (a))
old-edition numerals: 1431 after De
signature: none
other: the text of the letter ends in the upper part of the column; the rest of the column is footnotes; in (a) the gap-type word "2fl" is printed as it stands

PL 54:1212

EPISTOLA CLXIX.

LETTER CLXIX.

AD LEONEM AUGUSTUM.

TO LEO AUGUSTUS.

Leo episcopus Leoni Augusto.

Leo, bishop, to Leo Augustus.

Cap. I. — Si gloriosum pietatis vestrae in fidei defensione propositum tanta prosequi laude cupiamus, quantam rerum ipsarum magnitudo deposcit, inveniemur impares in actione gratiarum si nostri tantum oris angustiis universalis Ecclesiae gaudia celebremus. Sed dignius illius remuneratio vestris actibus meritisque servabitur, in cujus causa et speciali excellitis animo, et optato triumphatis eventu clarae gloriae. Sciat igitur clementia vestra omnes Ecclesias Dei cum laude vestra exsultare pariter et laetari, quod ab Alexandrinae Ecclesiae jugo improbus parricida depulsus est; et populus Dei, cul

Chap. I. — If we should wish to follow the glorious purpose of your piety in the defence of the faith with as great praise as the greatness of the matters themselves demands, we shall be found unequal in giving thanks if we celebrate the joys of the universal Church only within the narrow limits of our own mouth. But a more worthy reward for your deeds and merits will be kept by Him in Whose cause you both excel with a singular spirit and triumph with the longed-for outcome of illustrious glory. Let your clemency know, then, that all the Churches of God exult and rejoice alike with praise of you, because the wicked parricide has been driven from the yoke of the Church of Alexandria; and the people of God, on whom [printed "cul", for "cui"] [...]

Editors' notes and page, col. 1212

Footnotes

(a) continued from col 1211, set in n1211

(b) printed under this column; its call is in col 1211, set in n1211 (c) printed under this column; its call is in col 1211, set in n1211 (d) printed under this column; its call is in col 1211, set in n1211 (e) printed under this column; its call is in col 1211, set in n1211 (f) printed under this column; its call is in col 1211, set in n1211 (g) printed under this column; its call is in col 1211, set in n1211 (h) printed under this column; its call is in col 1211, set in n1211

(i) ‹EPISTOLA› · printed under col 1212

Alias 137. Scripta 17 Junii an. 460.

Formerly 137. Written 17 June in the year 460.

(j) ‹CLXIX.› (call at the head of the caption AD LEONEM AUGUSTUM) · printed under col 1212

Quinque sequentes epistolae in una collectione inveniuntur, quam Avellanam in praefatione vocavimus. Quesnellus nullum codicem reperit; unde aliqua ex conjectura correxit, rejecta ad marginem vulgata editorum lectione. Nos plura exemplaria consulere potuimus, quae nacti sumus in bibliothecis Vaticana, Angelica et Veneta S. Marci.

The five following letters are found in one collection, which in the preface we have called the Avellana. Quesnel found no manuscript; hence he corrected some things by conjecture, relegating the common reading of the editors to the margin. We have been able to consult several copies, which we obtained in the Vatican and Angelica libraries and that of St Mark's at Venice.

(k) ‹laude cupiamus,› · printed under col 1212

Vulgati, quanta. Emendationem suggessit codex S. III, 9. bibliothecae Angelicae patrum ermitanorum S. Augustini Romae.

The printed editions: "quanta". The emendation was suggested by the manuscript S. III, 9 of the Angelica library of the hermit fathers of St Augustine at Rome.

(l) ‹Sed› · printed under col 1212

Vulgatam lectionem, quam omnes codices praeferunt, revocavimus, neque enim necessaria videtur emendatio Quesnelli, dignior.

We have restored the common reading, which all the manuscripts carry, for Quesnel's emendation "dignior" [more worthy] does not seem necessary.

(m) ‹meritisque› · printed under col 1212

Erat in vulgatis Leonis, servabatur, uti in duobus codicibus S. Marci, et in Vat. 3787. Quesnellus ex conjectura emendavit servatur. Sed melius nos ex antiquissimo Vat. 4961, et ex ms. Angelicae lectionem in editione Conciliorum receptam praetulimus.

In the printed editions of Leo there stood "servabatur" [was being kept], as in two manuscripts of St Mark's and in Vatican 3787. Quesnel emended by conjecture "servatur" [is kept]. But we have done better in preferring, from the very ancient Vatican 4961 and from the Angelica manuscript, the reading received in the edition of the Councils.

(n) ‹eventu› · printed under col 1212

Erat in editis gloriae. Hinc Quesnellus in postilla suspicatus est forte pro gloriae legendum Gloriosissime Auguste, ut alibi. Hanc vero conjecturam excludunt vetustiores codices Vat. 4961 et 3787, qui habent, clarae gloriae.

In the editions there stood "gloriae". Hence Quesnel in a note suspected that perhaps "Gloriosissime Auguste" [most glorious Augustus] should be read instead of "gloriae", as elsewhere. But this conjecture is excluded by the older manuscripts Vatican 4961 and 3787, which have "clarae gloriae" [of illustrious glory].

Editors' prose

Synopsis. — I. De ejecto Timotheo Aeluro ab Alexandrina Ecclesia, et catholico praesule in ejus locum eligendo. — II. Et fidei integritatem et probitatem morum in sacerdote requiri. — III. Impium Aelurum, etsi fides ejus forte integra, restitui non posse.

Synopsis. — 1. On Timothy Aelurus having been cast out of the Church of Alexandria, and on choosing a catholic prelate in his place. — 2. That both integrity of faith and uprightness of morals are required in a priest. — 3. That the impious Aelurus, even if his faith were perhaps sound, cannot be restored.

Page

running head: S. LEONIS MAGNI EPISTOLAE. (across the page; column number 1212 at right)
marginal letters: A ‹EPISTOLA CLXIX.› (in the gutter beside the first line of the page); B ‹sa et speciali excellitis›; C ‹(c) Cod. Vindebon. Hisp.› (in the footnotes); D ‹(k) Vulgati, quanta›
old-edition numerals: 1432 after laude
signature: none
other: the letter begins at the head of the column; the footnotes occupy the lower part of the column

PL 54:1213

praedo nefarius incubabat, in antiquam fidei libertatem reductus, potest jam in salutis viam fidelium sacerdotum praedicatione revocari, cum videat omne seminarium venenorum in ipso auctore projectum. Nunc ergo quia hoc constanti proposito et magna mente peregistis, consummato operi fidei illud adjungite, ut de catholico civitatis illius praesule quod Deo placeat decernatis, qui nulla damnatae toties impietatis sit infectus aspergine: ne fortasse tectum vulnus sub specie obductae cicatricis increscat, et plebs Christiana, quae vobis agentibus aperte ab haereticorum perversitate liberata est, lethalibus iterum obnoxia sit venenis.

[...] the wicked robber was lying heavy, brought back into the ancient liberty of the faith, can now be called back into the way of salvation by the preaching of faithful priests, since it sees the whole seed-bed of poisons cast out in its very author. Now therefore, since you have accomplished this with constant purpose and a great mind, add this to the completed work of faith, that you decree what may please God concerning a catholic prelate of that city, who is to be infected with no sprinkling of the impiety so many times condemned: lest perhaps a hidden wound grow under the appearance of a scar drawn over it, and the Christian people, which through your action has been openly freed from the perversity of the heretics, be again exposed to deadly poisons.

Cap. II. — Vides autem, venerabilis imperator, et evidenter agnoscis, quod in persona de cujus abscissione agitur, non sola est fidei integritas intuenda; quae etiamsi ullis correctionibus professionibusque purgari, et in integrum valeret qualibet conditione restitui, nequaquam tamen quae sceleste cruenteque commissa sunt, possunt probabilium verborum protestationibus aboleri: quia in pontifice, Dei ac maxime tantae Ecclesiae sacerdote, non sufficit sonus linguae et sermo labiorum, et nihil prodest si Deus voce praedicatur, et mens in impietate convincitur. De talibus enim per Apostolum sanctus Spiritus loquitur: Habentes speciem pietatis, virtutem autem ejus abnegantes (II Tim. III, 5); et iterum alibi: Deum profitentur se scire, factis autem negant (Tit. I, 16). Unde cum in omni Ecclesiae membro et integrae fidei veritas, et bonorum operum plenitudo quaeratur, quanto magis in summo pontifice debent utraque praecellere, quia alterum sine altero non potest cum Christi corpore habere compagem!

Chap. II. — But you see, venerable emperor, and clearly recognize, that in the person whose cutting off is in question, it is not integrity of faith alone that is to be looked to; for even if it could be purged by any corrections and professions, and be restored to wholeness on some condition, yet the things that were committed wickedly and bloodily can in no way be abolished by declarations of plausible words: because in a pontiff, a priest of God and especially of so great a Church, the sound of the tongue and the speech of the lips do not suffice, and it profits nothing if God is proclaimed by the voice and the mind is convicted of impiety. For of such the Holy Spirit speaks through the Apostle: Having the appearance of piety, but denying its power (2 Tim. 3:5); and again elsewhere: They profess that they know God, but in deeds they deny [Him] (Titus 1:16). Hence, since in every member of the Church both the truth of an integral faith and the fullness of good works are sought, how much more ought both to excel in the high pontiff, since the one without the other cannot have a joining with the body of Christ!

Cap. III. — Nec necesse est nunc omnia quae Timotheum exsecrabilem faciunt enarrare, cum copiose atque manifeste in totius mundi notitiam, quae per ipsum ac propter ipsum sunt gesta processerint, et si quid ab incomposito vulgo contra justitiam perpetratum est, in hujus omnia verticem confluant, cujus desideriis manus furentium servierunt. Unde si etiam in professione fidei nihil hic negligat, nihil fallat, aptissimum gloriae vestrae est ab hoc appetitu illum

Chap. III. — Nor is it necessary now to recount all the things that make Timothy execrable, since the things done through him and on his account have come abundantly and plainly to the knowledge of the whole world, and if anything was perpetrated against justice by the disorderly mob, all of it flows together upon his head, whose desires the hands of the raging men served. Hence, even if in the profession of faith he here neglects nothing and deceives in nothing, it is most fitting for your glory [...] him from this craving [...]

Editors' notes and page, col. 1213

Footnotes

(a) ‹in pontifice, Dei› · printed under col 1213

In Vulgatis Leonis ante Quesn. ac in mss. corrupte, de hac maxime. In editis Conciliorum, de hoc maxime. Quesnelli emendationem satis aequam retinuimus.

In the printed editions of Leo before Quesnel and in the manuscripts, corruptly: "de hac maxime". In the editions of the Councils: "de hoc maxime". We have kept Quesnel's emendation as fair enough.

(b) ‹et mens› · printed under col 1213

Editi Conciliorum omittunt in. Quesnellus in margine: Forte, de impietate.

The editions of the Councils omit "in". Quesnel in the margin: "Perhaps de impietate" [of impiety].

Supplevimus praepositionem in ex nostris codd. et editione Conciliorum.

We have supplied the preposition "in" from our manuscripts and the edition of the Councils.

(d) ‹cum Christi corpore› · printed under col 1213

Ita ex codicibus qui probant Rainaudi correctionem. Antiquae editiones habebant tantum compagem. Binius correxit compagem facere. Editi Conciliorum et Quesnellus compaginari.

So from the manuscripts, which confirm Raynaud's correction. The old editions had only "compagem" [a joining]. Binius corrected to "compagem facere" [to make a joining]. The editions of the Councils and Quesnel: "compaginari" [to be joined].

(e) ‹servierunt. Unde› · printed under col 1213

Revocavimus lectionem codicum et editorum ante Quesnellum, cui placuit edere etiamsi.

We have restored the reading of the manuscripts and of the editors before Quesnel, who chose to print "etiamsi" [even if].

(f) printed under this column; its call is in col 1214, set in n1214