PL 54 · cols. 755–780

Leo the Great, Letters

Letter XXVIII

PL 54:755

EPISTOLA XXVIII.

LETTER XXVIII.

AD FLAVIANUM EPISCOPUM CONSTANTINOPOLITANUM CONTRA EUTYCHIS PERFIDIAM ET HAERESIM.

TO FLAVIAN, BISHOP OF CONSTANTINOPLE, AGAINST THE FAITHLESSNESS AND HERESY OF EUTYCHES.

LEO episcopus, dilectissimo fratri FLAVIANO Constantinopolitano episcopo.

LEO, bishop, to his most beloved brother FLAVIAN, bishop of Constantinople.

CAP. I. Praesumptio et imperitia Eutychen in errorem impulerunt. — Lectis dilectionis tuae litteris, quas miramur fuisse tam seras, et gestorum episcopalium ordine recensito, tandem quid apud vos scandali contra integritatem fidei exortum fuisset agnovimus; et quae prius videbantur oculta, nunc nobis reserata patuerunt. Quibus Eutyches, qui presbyterii nomine honorabilis videbatur, multum imprudens

CHAP. I. Presumption and ignorance drove Eutyches into error. — Having read the letter of your Beloved [Self], which we wonder was so late, and having gone through the record of the episcopal proceedings, we have at last learnt what scandal had arisen among you against the integrity of the faith; and what previously seemed hidden has now been unlocked and lies open to us. By these Eutyches, who seemed worthy of honour by the title of the presbyterate, [is shown to be] very imprudent

Editors' notes and page, col. 755

Footnotes

(a) ‹EPISTOLA› · printed under col 755

Al. 24. Quae autem antea 28 erat, nunc 32. Scr. 13 Junii an. 449.

Elsewhere 24. The one that was formerly 28 is now 32. Written 13 June in the year 449.

(b) ‹EPISTOLA XXVIII.› · printed under col 755

Plerique codices vocant Leonis rescriptum ad Flavianum. In tabula collect. 5. num. 69, Ejusdem ad Flavianum episcopum CP., de damnatione haeresis Eutychianae.

Most manuscripts call it Leo's rescript to Flavian. In the table of collection 5, no. 69: Of the same to Flavian, bishop of Constantinople, on the condemnation of the Eutychian heresy.

In pluribus et antiquissimis mss. haec inscriptio legitur: Dilectissimo fratri Flaviano Leo.

In very many and very ancient manuscripts this address is read: To his most beloved brother Flavian, Leo.

(d) ‹Lectis dilectionis tuae› · printed under col 755

Vindebon. collect. 5 et Vat. collect. 11 primo loco cum prima editione epistolis. Mox in Vat. Hisp. et alio Vat. collect. 11 secundo loco, sed gestorum in Vat. Isid., sed et gestorum.

The Vienna [manuscript] of collection 5 and the Vatican of collection 11, in the first place [where it is found], with the first edition: epistolis. Next, in the Vatican of the Spanish [collection] and another Vatican of collection 11, in the second place: sed gestorum; in the Vatican of the Isidorian [collection]: sed et gestorum.

(e) ‹recensito, tandem› · printed under cols 755–756

Editi ante Quesn., quid apud vos scandali contigerit, atque contra integritatem, etc. Voces contigerit atque delevit Quesnellus, quia, inquit nota 2, superflua sunt et desunt tam in Graeca versione quam in omnibus codd. mss. Eas tamen Baluzius reperit in cod Corb., in antiquis exemplaribus concilii v, et in Colbertino; nos autem praeterea invenimus in vetustissimis mss. Veron. 57, Vat. 1322, nec non in alio Vat. 1323, atque in Chigiano 483 collectionis Chalcedonensis; item in Vat. collect. 3, in mss. collect. 8. in Hisp. et Isid. aliisque hinc derivatis. Absunt autem a Veron. 8, a Vat. Reg. collect. 1, a Vindeb. collect., 5 a Ratisponensi, ab antiquissimo Lectionario Vat. 3836, ab exemplo primae editionis, aliisque exemplaribus, quae a Lectionariis proveniunt; et, ut omittamus codices trium posterium coilectionum atque Sichardum, desunt etiam in duobus mss. Baluzii Paris et Divion. collect· Chalcedon. Hinc nihil in Quesnelli lectione immutandum credidimus. In perantiquo cod. Veron. 58 sic legitur: Quid apud vos scandali contigerit, contra integritatem fidei exortum fuisse cognovimus.

The editions before Quesnel: quid apud vos scandali contigerit, atque contra integritatem, etc. Quesnel deleted the words contigerit atque because, he says in note 2, they are superfluous and are lacking both in the Greek version and in all the manuscripts. Yet Baluze found them in the Corbie manuscript, in the ancient copies of the fifth council, and in the Colbertine; and we have found them besides in the very old manuscripts Verona 57, Vatican 1322 and also another, Vatican 1323, and in Chigi 483 of the Chalcedonian collection; likewise in the Vatican of collection 3, in the manuscripts of collection 8, in the Spanish and the Isidorian [collections] and others derived from them. They are absent, however, from Verona 8, from the Vatican Regina of collection 1, from the Vienna [manuscript] of collection 5, from the Regensburg [manuscript], from the very ancient Lectionary Vatican 3836, from the copy of the first edition, and from other copies that come from the Lectionaries; and, to pass over the manuscripts of the three later collections and Sichard, they are lacking also in two manuscripts of Baluze, the Paris and the Dijon, of the Chalcedonian collection. Hence we have judged that nothing in Quesnel's reading should be changed. In the very ancient manuscript Verona 58 it reads thus: Quid apud vos scandali contigerit, contra integritatem fidei exortum fuisse cognovimus.

(f) ‹videbatur, multum› · printed under col 756

Veronen. 8, impudens Vide not Quesn. Mox, nimium imperitus in Vat. Reg. collect. 1,

Verona 8: impudens. See Quesnel's note. Next, nimium imperitus in the Vatican Regina of collection 1.

Editors' prose

difficultati a Baluzio inductae causam dedere. Cautius se gessit Rusticus diaconus, cum omissa hac epistola ante gesta, eo quod in gestis, inquit, inserta sit (Tom. IV Concil. pag. 1982); testimonia quoque eidem subjecta praetermisit citius quam epistolae gestis insertae subjiceret. Hinc autem factum est ut haec testimonia in Latinis codicibus collectionis Chalcedonensis, quae a Rustico prodeunt, ante gesta non inveniantur; in gestis vero absint, eo quod in iisdem locum non habeant.

[...] gave cause to the difficulty raised by Baluze. The deacon Rusticus behaved more cautiously when, having omitted this letter before the Acts because, as he says, it is inserted in the Acts (Tom. IV Concil. p. 1982), he also passed over the testimonies appended to it rather than append them to a letter inserted in the Acts. From this, then, it has come about that these testimonies are not found before the Acts in the Latin manuscripts of the Chalcedonian collection that derive from Rusticus, and are absent from the Acts themselves, since they have no place in them.

9. Caeterum eadem testimonia, quae in Graecis codicibus leguntur post sequentem epistolam, auctorem habere S. Leonem, non minus quam illa quae post epist. 165 ad Leonem Augustum descripta dabuntur, nihil est dubitandum. Non solum enim eadem utrobique sunt, si exigua quaedam excipias: sed praeterea liquet ex epist. 71 fuisse collecta post pseudosynodum Ephesinam, atque Abundio et Asterio episcopis. Basilio et Senatori presbyteris Constantinopolim missis ab ipso pontifice tradita, ut doctrinam epistolae ad Flavianum Graecorum et Latinorum Patrum auctoritatibus confirmarent; eademque una cum ipsis fitteris in Constantinopolitano conventu a legatis fuisse producta ante synodum Chalcedonensem, manifestum est ex epist. 88.

9. Moreover, there is no doubt at all that these same testimonies, which are read in the Greek manuscripts after the following letter, have St Leo for their author, no less than those which will be given, copied out, after letter 165 to the Emperor Leo. For not only are they the same in both places, if you except a few small things; it is also clear from letter 71 that they were collected after the pseudo-synod of Ephesus and handed over by the pontiff himself to the bishops Abundius and Asterius and the presbyters Basil and Senator, who were sent to Constantinople, so that they might confirm the teaching of the letter to Flavian by the authorities of the Greek and Latin Fathers; and it is manifest from letter 88 that these same [testimonies], together with the letter itself, were produced by the legates at the assembly at Constantinople before the synod of Chalcedon.

SYNOPSIS (Ex collectione Hispanica). — I. Quod ignorantia sanctarum Scripturarum Eutychen haereticum fecerit. — II. Contra eos qui in duos filios dispensationis Dominicae mysterium scindere moliuntur. — III. Contra eos qui passibilem Divinitatem unigeniti Filii Dei audent asserere. — IV Contra eos qui in duas naturas Christi temperamentum vel confusionem argumentantur. — V. Contra eos qui caelestem aut alterius cujusque substantiae existere formam servi, quam ex nobis assumpsit, insaniendo asserunt. — VI. Contra eos qui duas quidem ante adunationem naturas Domini delirant, unam vero post adunationem confingunt.

SYNOPSIS (From the Spanish collection). — I. That ignorance of the holy Scriptures made Eutyches a heretic. — II. Against those who attempt to split the mystery of the Lord's dispensation into two sons. — III. Against those who dare to assert that the Godhead of the only-begotten Son of God is passible. — IV. Against those who argue for a blending or confusion in the two natures of Christ. — V. Against those who in their madness assert that the form of a servant, which He assumed from us, is of heavenly or of some other substance. — VI. Against those who rave that there were two natures of the Lord before the union, but invent one after the union.

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 755 at left)
marginal letters: A beside the address line ‹LEO episcopus›; B in the gutter beside notes (c)–(d)
old-edition numerals: 801 before ‹LEO episcopus›
signature: none
other: the top of page 383 is printed full width (end of the Ballerini's admonition to Letter 28, §8 tail and §9; the heading EPISTOLA XXVIII., its title line and the SYNOPSIS); the upper half of that admonition is set here, the rest in n756. Below it the page divides: Leo's Latin in col 755, the ancient Greek version in col 756.

PL 54:756

Editors' notes and page, col. 756

Footnotes

(f) continued from col 755, set in n755 (its note is printed under col 756).

(1) ‹Τῷ ἀγαπητῷ (Greek version, heading)› · printed under col 756

Ms. Bas., τῷ ἁγιωτάτῳ ἀδελφῷ καὶ συλλειτουργῷ Φλαβιανῷ Λέων.

The Basel manuscript: τῷ ἁγιωτάτῳ ἀδελφῷ καὶ συλλειτουργῷ Φλαβιανῷ Λέων.

(2) ‹θαυμάζομεν, (Greek version)› · printed under col 756

In ms. Bas., καὶ τῇ πράξει τῶν ὑπομνημάτων; in marg. itidem edit. Rom., πράξει.

In the Basel manuscript: καὶ τῇ πράξει τῶν ὑπομνημάτων; likewise in the margin of the Roman edition: πράξει.

(3) ‹τὸ παρ' ὑμῖν (Greek version)› · printed under col 756

Ita posuimus ex mss. Ven. et Basil. Atque hinc veram lectionem esse evincit plane articulus τὸ, qui praecedit. In edit., σκάνδαλον ἀνεφύη.

We have put it thus from the Venice and Basel manuscripts. And that this is the true reading is plainly proved by the article τὸ which precedes. In the editions: σκάνδαλον ἀνεφύη.

(4) ‹Εὐτυχὴς, ὁ (Greek version)› · printed under col 756

Antea vulg. Conciliorum in textu, τῆς τοῦ πρεσβυτέρου προσηγορίας καὶ τιμῆς ἄξιος νομισθεις; et in marg. edit. Rom., τῇ τοῦ πρεσβυτέρου προσηγορίᾳ τιμῆς εἶναι ἄξιος. In alio ms. Veneto, quod ad distinctionem alterius jam supra laudati secundum hic et deinceps appellabimus, ubi haec epistola bis invenitur, ita habetur primo loco, τῇ τοῦ πρεσβυτέρου προσηγορίᾳ τιμῆς εἶναι ἄξιο ςνομισθεις; secundo vero, τὴς τοῦ πρεσβυτέρου προσηγορίας τιμῆς τε καὶ ἀξίας ἄξιος νομισθείς. Textum emendavimus ex cod. Vat. Graeco 1341.

Formerly the common edition of the Councils, in the text: τῆς τοῦ πρεσβυτέρου προσηγορίας καὶ τιμῆς ἄξιος νομισθεις; and in the margin of the Roman edition: τῇ τοῦ πρεσβυτέρου προσηγορίᾳ τιμῆς εἶναι ἄξιος. In another Venice manuscript, which, to distinguish it from the other already cited above, we shall here and henceforth call the second, and in which this letter is found twice, it reads thus in the first place: τῇ τοῦ πρεσβυτέρου προσηγορίᾳ τιμῆς εἶναι ἄξιο ςνομισθεις; but in the second: τὴς τοῦ πρεσβυτέρου προσηγορίας τιμῆς τε καὶ ἀξίας ἄξιος νομισθείς. We have corrected the text from the Vatican Greek manuscript 1341.

(5) ‹ἀσύνετος, καὶ (Greek version)› · printed under col 756

Deest λίαν in ms. Bas.

λίαν is lacking in the Basel manuscript.

Editors' prose

Hinc nihil mirum si haec testimonia in documentis Graecis ante gesta Chalcedonensia laudatae epistolae subjecta fuerint, licet primum ejusdem epistolae exemplum iisdem caruerit: unde nec a nobis eidem subjicienda sunt. Cum vero apud Latinos nullum exemplum hactenus inventum sit in quo haec testimonia post epistolam ad Flavianum describantur, sed ea separatim edita et inserta occurrant in nonnullis antiquis Laiinorum collectionibus, nimirum in collect. 5 Quesnelliana cap. 41, ubi ea descripta reperies tomo tertio, et in mss. collect. 3 cap. 82, nec non in codice Veronensi 58 cap. 37, satis probabile est solos Graecos, qui ea simul allata et allegata acceperant in Constantinopolitano conventu exemplaria scripsisse, in quibus ea epistola una cum testimoniis legeretur, ac exinde in Graecos codices ante gesta Chalcedonensia utraque simul traduxisse. Ex his autem apparet quam perperam P. Garnerius horum testimoniorum collectionem Theodoreto tribuerit, de quo tamen plura in observationibus ad notam ultimam Quesnelli. Inter testimonia autem a Leone collecta primo loco occurrunt tria satis prolixa sumpta ex Hilario; et hunc quidem Latinum scriptorem Graecis antea incognitum, ex notitia testimoniorum Leonis inter Patres catholicae fidei assertores praecipuo honore in Chalcedonensi synodo a Cecropio Sebastopolitano episcopo allegatum credimus (Act. 2, tom. IV Concil. pag. 1207).

Hence it is no wonder if these testimonies were appended to the praised letter in the Greek documents before the Acts of Chalcedon, although the first copy of that letter lacked them: so they are not to be appended to it by us either. But since among the Latins no copy has so far been found in which these testimonies are written out after the letter to Flavian, and they are found edited and inserted separately in some ancient collections of the Latins, namely in the Quesnelian collection 5, chap. 41, where you will find them copied out in the third volume, and in the manuscripts of collection 3, chap. 82, and also in the Verona manuscript 58, chap. 37, it is quite probable that the Greeks alone, who had received them brought and cited together at the assembly at Constantinople, wrote copies in which that letter was read together with the testimonies, and from there carried both together into the Greek manuscripts before the Acts of Chalcedon. From this it appears how wrongly Fr Garnier attributed the collection of these testimonies to Theodoret; more on this, however, in the observations on Quesnel's last note. Among the testimonies collected by Leo, three rather long ones taken from Hilary occur in the first place; and we believe that this Latin writer, previously unknown to the Greeks, was cited with special honour among the Fathers who upheld the catholic faith at the synod of Chalcedon by Cecropius, bishop of Sebastopolis, from his acquaintance with Leo's testimonies (Act. 2, tom. IV Concil. p. 1207).

Ancient version (Greek)

Τῷ ἀγαπητῷ Φλαυιανῷ Λέων. Ἀναγνόντες τὰ γράμματα τῆς ἀγάπης τῆς σῆς, ἅπερ οὕτω βραδύτατα γεγενῆσθαι θαυμάζομεν, καὶ τῇ τάξει τῶν ὑπομνημάτων ἐγύψαντες (sic), ἥ τις ἐπὶ τῶν ἐπισκόπων ἐπράχθη, μόλις ποτὲ τί τὸ παρ' ὑμῖν σκάνδαλον ἀναφυὲν κατὰ τῆς ὑγιοῦς πίστεως, ἔγνωμεν· καὶ τὰ πρότερον λεληθέναι δοκοῦντα, νῦν ἡμῖν δῆλα γεγένηται, δι' ὧν Εὐτυχὴς, ὁ τῇ τοῦ πρεσβυτέρου προσηγορίᾳ τιμῆς ἄξιος νομισθεὶς, πολύ τις ἀσύνετος, καὶ λίαν ἀμαθὴς

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 756 at right)
marginal letters: A beside the Latin address line (gutter, shared); B beside notes (c)–(f) (gutter, shared)
old-edition numerals: 802 before ‹Τῷ ἀγαπητῷ›; 804 after ‹γεγένηται,›
signature: none
other: upper page full width (admonition, heading, synopsis); the lower half of the admonition's printed stretch (from Hinc nihil mirum) is set here. Col 756 below holds only the ancient Greek version of Letter 28, so its part is rail-only. The Greek word ἀμα-|θὴς hyphenated into col 758 is set whole here.

PL 54:757

et nimis imperitus ostenditur, ut etiam de ipso dictum sit a propheta: Noluit intelligere, ut bene ageret; iniquitatem meditatus est in cubili suo (Ps. XXXV. 4). Quid autem iniquius quam impia sapere, et sapientioribus doctioribusque non cedere? Sed in hanc insipientiam cadunt qui cum ad cognoscendam veritatem aliquo impediuntur obscuro, non ad propheticas voces, non ad apostolicas litteras, nec ad evangelicas auctoritates, sed ad semetipsos recurrunt; et ideo magistri erroris existunt quia veritatis discipuli non fuere. Quam enim eruditionem de sacris novi et veteris Testamenti paginis acquisivit, qui ne ipsius quidem Symboli initia comprehendit? Et quod per totum mundum omnium regenerandorum voce depromitur, istius adhuc senis corde non capitur.

[...] and exceedingly unskilled, so that of him too it has been said by the prophet: He would not understand, that he might do well; he devised iniquity upon his bed (Ps. 35:4). But what is more iniquitous than to hold impious opinions, and not to yield to those who are wiser and more learned? Yet into this folly fall those who, when they are hindered from knowing the truth by some obscurity, have recourse not to the voices of the prophets, not to the letters of the apostles, nor to the authority of the Gospels, but to themselves; and so they become teachers of error because they were not disciples of the truth. For what learning has he acquired from the sacred pages of the New and Old Testament, who does not grasp even the opening words of the Creed itself? And what is uttered throughout the whole world by the voice of all who are to be reborn is still not taken in by the heart of this old man.

CAP. II. De duplici Christi nativitate et natura. — Nesciens igitur quid deberet de Verbi Dei incarnatione sentire, nec volens ad promerendum intelligentiae lumen, in sanctarum Scripturarum latitudine laborare. illam saltem communem et indiscretam confessionem sollicito recepisset auditu, qua fidelium universitas profitetur: Credere se in Deum Patrem omnipotentem, et in Jesum Christum Filium ejus unicum, Dominum nostrum, qui natus est Spiritu sancto et Maria Virgine. Quibus tribus sententiis omnium fere haereticorum machinae destruuntur. Cum enim Deus et omnipotens et Pater creditur, consempiternus eidem Filius demonstratur, in nullo a Patre differens, quia de Deo Deus, de omnipotente omnipotens, de aeterno natus est coaeternus;

CHAP. II. On the twofold birth and nature of Christ. — Not knowing, then, what he ought to think about the incarnation of the Word of God, and not willing to labour over the breadth of the holy Scriptures in order to earn the light of understanding, he should at least have received with attentive hearing that common and undivided confession in which the whole body of the faithful professes that it believes in God the Father almighty, and in Jesus Christ His only Son, our Lord, Who was born of the Holy Spirit and the Virgin Mary. By these three statements the devices of almost all heretics are destroyed. For when God is believed to be both almighty and Father, the Son is shown to be co-everlasting with Him, differing in nothing from the Father, since He was born God from God, almighty from almighty, co-eternal from the eternal [...]

Editors' notes and page, col. 757

Footnotes

(a) ‹etiam de ipso› · printed under col 757

Duo codd. Baluzii et quinque nostri collect. Chalcedon., praedictum sit. In Veron. 58, de eo praedictum sit.

Two manuscripts of Baluze and five of ours of the Chalcedonian collection: praedictum sit. In Verona 58: de eo praedictum sit.

(b) ‹in cubili suo (Ps. XXXV. 4).› · printed under col 757

24 qu. 3, Quid autem iniquius, c. 30.

[Decretum, Causa] 24, qu. 3, Quid autem iniquius, c. 30.

Cod. Ratisp., iniqua. Mox idem Ratisp. cum Veronensibus 8 et 57, atque mss. collect. 8, doctoribusque non credere. Quinque alii nostri libri mss. diversarum collectionum cum duobus Baluzii et editis ante Quesn., doctioribusque non credere. Caeteri ut in textu. Confer not. 4 Quesnelli.

The Regensburg manuscript: iniqua. Next, the same Regensburg [manuscript] with Verona 8 and 57 and the manuscripts of collection 8: doctoribusque non credere. Five other manuscript books of ours of various collections, with two of Baluze and the editions before Quesnel: doctioribusque non credere. The rest as in the text. Compare Quesnel's note 4.

(d) ‹insipientiam cadunt qui cum› · printed under col 757

Sex codices, ad agnoscendam. Dein, obstaculo pro obscuro in quatuor nostris mss. Prima editio, obscuro obstaculo. Vide not. 5 Quesnelli.

Six manuscripts: ad agnoscendam. Then obstaculo for obscuro in four of our manuscripts. The first edition: obscuro obstaculo. See Quesnel's note 5.

(e) ‹paginis acquisivit,› · printed under col 757

Aliqui probae notae codices cum editis ante Quesn., qui nec; Vat. 1222, si nec. Paulo post iidem editi, generatorum. Quesnellus emendavit ex omnibus suis codicibus, quibus et nostri suffragantur. Vide notam ejus 6.

Some manuscripts of good standing, with the editions before Quesnel: qui nec; Vatican 1222: si nec. A little after, the same editions: generatorum. Quesnel corrected it from all his manuscripts, which ours also support. See his note 6.

(f) ‹confessionem sollicito› · printed under col 757

Editi ante Quesn. cum mss. collect. 24 et Sichardo, apprehendisset. Vide not. 7 Quesn. Mox quam fidelium in omnibus codicibus collect. Chalcedon., tum nostris, tum Baluzii, et in aliis nonnullis. Dein, ex Maria pro et Maria in vulgatioribus editis et in quinque nostris exemplaribus; quae lectio in aliquot codicibus similiter reperitur aliquanto post. Caeteri omnes etiam potiores Quesnelli lectionem probant, de qua confer ejus not. 8. Post pauca, pro destruuntur, prima editio, dissolvuntur.

The editions before Quesnel, with the manuscripts of collection 24 and Sichard: apprehendisset. See Quesnel's note 7. Next, quam fidelium in all the manuscripts of the Chalcedonian collection, both ours and Baluze's, and in some others. Then ex Maria for et Maria in the more common editions and in five of our copies; this reading is likewise found in some manuscripts a little further on. All the rest, the better ones too, support Quesnel's reading, on which compare his note 8. Shortly after, for destruuntur, the first edition: dissolvuntur.

(g) ‹Deus et omnipotens› · printed under cols 757–758

Vulgati, et aeternus creditur Pater. Quesnellus, etsi vocem aeternus abesse vidit a plerisque et potioribus suis mss., retinendam nihilominus credidit, eo quod illam exigere videretur contextus; de quo vide ejus not. 9. At vix duo nostri codices hanc vocem praeferunt. Nec plurima ac praestantiora exemplaria, quae eamdem vocem omittunt, deserenda putavimus; cum praesertim hic S. Leo palam respiciat et quasi repetat illam primam Symboli particulam, qua (ut dixit paulo ante) fideles profitentur credere se in Deum Patrem omnipotentem, ubi vox aeterni non exprimitur. Monemus vero quatuor praestantissimos codd. Veron. 57 et 58, Vat. 1322 ac Ratispon. praeterire et ante Pater; tres alios pariter insignes Veron. 8, Vat. 3836 et Vat. Isid. delere eamdem particulam ante vocem omnipotens. Secuti sumus mss. Vat. Reg. collect. 1, Vercell. collect. 8, Vat. collect. 11, primo loco, Chigianum, quatuor Baluzii, ac exemplar primae editionis, quibus Graeca interpretatio concinit. In cod. Vat. collect. 24, nec non apud Merlinum atque Sichardum, et omnipotens creditur, et Pater. In Hisp. et codd. collect. 21, et omnipotens et Pater creditur sempiternus, idem Filius demonstratur. Vindebon. collect. 5, et omnipotens, et Pater creditur, consempiternus et Filius demonstratur.

The common editions: et aeternus creditur Pater. Quesnel, although he saw that the word aeternus was absent from most and the better of his manuscripts, nevertheless thought it should be kept, because the context seemed to require it; on which see his note 9. But scarcely two of our manuscripts show this word. And we did not think the very many and more excellent copies which omit the word should be abandoned, especially since St Leo here openly looks back to, and as it were repeats, that first clause of the Creed in which (as he said a little before) the faithful profess that they believe in God the Father almighty, where the word eternal is not expressed. We point out, however, that four most excellent manuscripts, Verona 57 and 58, Vatican 1322 and the Regensburg, pass over et before Pater; that three others equally notable, Verona 8, Vatican 3836 and the Vatican of the Isidorian [collection], delete the same particle before the word omnipotens. We have followed the manuscripts Vatican Regina of collection 1, Vercelli of collection 8, the Vatican of collection 11 in the first place, the Chigi, four of Baluze, and the copy of the first edition, with which the Greek translation agrees. In the Vatican manuscript of collection 24, and also in Merlin and Sichard: et omnipotens creditur, et Pater. In the Spanish [collection] and the manuscripts of collection 21: et omnipotens et Pater creditur sempiternus, idem Filius demonstratur. The Vienna [manuscript] of collection 5: et omnipotens, et Pater creditur, consempiternus et Filius demonstratur.

Footnotes

(g) continued from col 757, set in n757.

(1) ‹προφητικὰς δὲ φωνὰς, (Greek version)› · printed under col 758

Omnibus his verbis, οὐκ ἐπὶ τὰς τῶν ἀποστόλων γραφάς, caret ms. Ven. primum.

The first Venice manuscript lacks all these words: οὐκ ἐπὶ τὰς τῶν ἀποστόλων γραφάς.

(2) ‹μαθηταὶ μὴ (Greek version)› · printed under col 758

Ms. Ven. primum, γεγένηνται.

The first Venice manuscript: γεγένηνται.

(3) ‹τοῦ συμβόλου (Greek version)› · printed under col 758

Cod. Ven. 1 et Basil., τοῦ προοιμίου.

The Venice manuscript 1 and the Basel: τοῦ προοιμίου.

(4) ‹ὁμολογεῖ, πιστεύειν (Greek version)› · printed under col 758

In mss. Ven. primo ἑαυτόν, in secundo utroque loco αὐτὸν, atque in Basil. optima utraque lectio; nil enim prohibet quin hoc accipias de ipso Eutychete. Nihil tamen mutamus, cum ἑαυτὸ aeque bene referri possit ad πιστῶν τὸ πλῆθος, quod praecedit.

In the first of the Venice manuscripts ἑαυτόν, in the second in both places αὐτὸν, and so in the Basel; either reading is excellent, for nothing prevents you from taking this of Eutyches himself. We change nothing, however, since ἑαυτὸ can equally well be referred to πιστῶν τὸ πλῆθος, which precedes.

(5) ‹ἑαυτὸ (Greek version)› · printed under col 758

Ms. Bas., εἰς Πατέρα Θεόν.

The Basel manuscript: εἰς Πατέρα Θεόν.

(6) ‹Χριστὸν Ἰησοῦν, (Greek version)› · printed under col 758

Ms. Bas., τὸν μονογενῆ αὐτοῦ Υἱόν.

The Basel manuscript: τὸν μονογενῆ αὐτοῦ Υἱόν.

(7) ‹τριῶν ἀποφάσεων, (Greek version)› · printed under col 758

Ms. Ven. primum, τὰ πάντα.

The first Venice manuscript: τὰ πάντα.

(8) ‹παντοκράτωρ, καὶ (Greek version)› · printed under col 758

In marg. edit. Rom., Πατὴρ ἀΐδιος εἶναι.

In the margin of the Roman edition: Πατὴρ ἀΐδιος εἶναι.

(9) ‹συναΐδιος αὐτῷ καὶ (Greek version)› · printed under col 758

Mss. Ven. primum et secundum, ὁ Υἱὸς ἀποδείκνυται.

The first and second Venice manuscripts: ὁ Υἱὸς ἀποδείκνυται.

(10) ‹ἀϊδίου γεννηθεὶς (Greek version)› · printed under col 758

Ms. Bas., ἀΐδιος.

The Basel manuscript: ἀΐδιος.

Ancient version (Greek)

ἀποδείκνυται· ὡς περὶ αὐτοῦ προφήτου εἴρησθαι· Οὐκ ἠβουλήθη συνιέναι τοῦ αγαθῦναι, ἀδικίαν ἐμελέτησεν ἐπὶ τῆς κοίτης αὐτοῦ· τί δ' ἂν ἀδικώτερον εἴη τοῦ τὰ ἀσεβῆ φρονεῖν, καὶ τοῖς οὐ φρονοῦσι, καὶ σοφωτέροις μὴ εἴκειν; εἰς τὴν ἄνοιαν δὲ ταύτην ἐμπίπτουσιν, οἱ κατά τι μὲν ἐμπόδιον ἀσαφείας γνῶναι τὸ ἀληθὲς κωλυόμενοι, οὐκ ἐπὶ τὰς προφητικὰς δὲ φωνὰς, οὐκ ἐπὶ τὰς τῶν ἀποστόλων γραφὰς, οὐκ ἐπὶ τὰς εὐαγγελικὰς αὐθεντίας, ἀλλ' ἐφ' ἑαυτοὺς ἀνατρέχοντες· καὶ διὰ τοῦτο διδάσκαλοι πλάνης ἀναδεικνύμενοι· ἐπειδὴ τῆς ἀληθείας μαθηταὶ μὴ γεγόνασι, ποίαν γὰρ ἀπὸ τῶν θείων βίβλων παιδείαν τῆς τε παλαιᾶς καὶ καινῆς διαθήκης προσέλαβεν, ὃς οὐδὲ αὐτοῦ τοῦ συμβόλου τῶν προοιμίων ἐδράξατο; καὶ ὅπερ ἀνὰ πᾶσαν τὴν οἰκουμένην τῇ φωνῇ πάντων τῶν ἀναγεννωμένων προφέρεται, τοῦτο κατὰ νοῦν ἔτι τούτου τοῦ γέροντος οὐ λαμβάνεται. Ἀγνοῶν τοίνυν τί δέοι περὶ τῆς ἐνανθρωπήσεως τοῦ Θεοῦ λόγου νοεῖν, καὶ τῶν θείων γραφῶν ἐν τῷ πλάτει πονεῖν οὐ βουλόμενος, ὅπως ἂν τοῦ φωτὸς τῆς ἐντεῦθεν γνώσεως ἄξιος γένηται, ἐκείνην γοῦν ὤφειλε τὴν κοινὴν, καὶ μὴ διαφωνοῦσαν ὁμολογίαν ἐν ἀκροάσει περιμερίμνῳ ποιήσασθαι, ἣν τῶν πιστῶν ἅπαν τὸ πλῆθος ὁμολογεῖ, πιστεύειν ἑαυτὸ εἰς Θεὸν Πατέρα παντοκράτορα, καὶ εἰς Χριστὸν Ἰησοῦν, τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ, τὸν Κύριον ἡμῶν· τὸν τεχθέντα ἐκ Πνεύματος ἁγίου, καὶ Μαρίας τῆς παρθένου. Δι' ὧν τριῶν ἀποφάσεων, τὰ πάντων σχεδὸν αἱρετικῶν καταλύεται μηχανήματα. Ὁπότε γὰρ Θεὸς, καὶ παντοκράτωρ, καὶ Πατὴρ εἶναι πιστεύεται, συναΐδιος αὐτῷ καὶ Υἱὸς ἀποδείκνυται, ἐν οὐδενὶ τοῦ Πατρὸς διαφέρων· ἐπειδήπερ ἐκ Θεοῦ Θεὸς, ἐκ παντοκράτορος παντοκράτωρ, ἐξ ἀϊδίου γεννηθεὶς συναΐδιος,

Page

running head: EPISTOLA XXVIII. (centred across the page; column number 758 at right)
marginal letters: A ‹θὴς ἀποδείκνυται›; B ‹οὐ λαμβάνεται›; C in the gutter below the last Greek text line; D beside Greek note 1
old-edition numerals: 806 after ‹τῶν πιστῶν ἅπαν›
signature: none
other: col 758 holds only the ancient Greek version (rail-only part). Its first word-part θὴς completes ἀμα-|θὴς, set whole in n756.

PL 54:759

non posterior tempore, non inferior potestate, non dissimilis gloriae, non divisus essentia. idem vero sempiterni genitoris unigenitus sempiternus natus est de Spiritu sancto et Maria Virgine. Quae nativitas temporalis illi nativitati divinae et sempiternae nihil minuit, nihil contulit, sed totam se reparando homini, qui erat deceptus, impendit; ut et mortem vinceret, et diabolum, qui mortis habebat imperium, sua virtute destrueret. Non enim superare possemus peccati et mortis auctorem, nisi naturam nostram ille susciperet, et suam faceret, quem nec peccatum contaminare, nec mors potuit detinere. Conceptus quippe est de Spiritu sancto intra uterum matris Virginis, quae illum ita salva virginitate edidit, quemadmodum salva virginitate concepit.

[...] not later in time, not lower in power, not unlike in glory, not divided in essence. But the same only-begotten, everlasting [Son] of the everlasting Begetter was born of the Holy Spirit and the Virgin Mary. This temporal birth took nothing from that divine and everlasting birth, added nothing to it, but spent itself wholly on restoring man, who had been deceived, so that He might both conquer death and by His own power destroy the devil, who had the power of death. For we could not overcome the author of sin and death unless He took up our nature and made it His own, He Whom neither sin could defile nor death hold fast. For He was conceived of the Holy Spirit within the womb of His Virgin mother, who brought Him forth with her virginity unharmed just as she conceived Him with her virginity unharmed.

Sed si de hoc christianae fidei fonte purissimo sincerum intellectum haurire non poterat, quia splendorem perspicuae veritatis obcaecatione sibi propria tenebrarat; doctrinae se evangelicae subdidisset. Et dicente Matthaeo: Liber generationis Jesu Christi fi⟨l⟩ii David, filii Abraham (Matth. I, 1); apostolicae quoque praedicationis expetisset instructum. Et legens in Epistola ad Romanos: Paulus servus Jesu Christi, vocatus apostolus, segregatus in Evangelium Dei, quod ante promiserat per prophetas suos in Scripturis sanctis de Filio suo, qui factus est ei ex semine David secundum carnem (Rom. I, 1); ad propheticas paginas piam sollicitudinem contulisset.

But if he could not draw a pure understanding from this most pure fountain of the Christian faith, because he had darkened for himself the brightness of the clear truth by a blindness of his own, he should have submitted himself to the teaching of the Gospel. And when Matthew says: The book of the generation of Jesus Christ, the son of David, the son of Abraham (Matt. 1:1), he should also have sought the instruction of the apostolic preaching. And reading in the Epistle to the Romans: Paul, a servant of Jesus Christ, called [to be] an apostle, set apart for the Gospel of God, which He had promised beforehand through His prophets in the holy Scriptures concerning His Son, Who was made to Him of the seed of David according to the flesh (Rom. 1:1), he should have brought a devout care to the pages of the prophets.

Editors' notes and page, col. 759

Footnotes

(a) ‹nihil contulit, sed› · printed under col 759

Plerique et vetustissimi quidem codices, totum, nimirum tres Veron. Vat. collect. 3, item Vat. Hisp. atque Isid., alius Vat. collect. 11 secundo loco, Ratisp. collect. 19 et omnes Latinae collectionis Chalced., tum nostri, tum Baluzii, uno Divionensi excepto, in quo prima manu scriptum nihilominus fuerat totam, at secunda totum. Retinuimus vulgatam lectionem totam, quippe quam non solum nostri codices collect. 1, 5, 8, Vindebon. Hisp ,Vat. collect. 11, primo loco, mss. collect. 21 et 24, nec non vetustissimum Lectionarium Romanae Ecclesiae Vat. 3836, cum exemplaribus primae editionis, Merlini, atque Sichardi, sed Graeca quoque interpretatio in Chalcedonensi concilio lecta approbant. Paulo post, et ejus diaboli, in prima editione, et apud Vossium in margine; ac dein quidam codices et eadem editio addunt nos ante vel post verbum superare.

Most manuscripts, and indeed the oldest: totum, namely the three Verona manuscripts, the Vatican of collection 3, likewise the Vatican of the Spanish and of the Isidorian [collections], another Vatican of collection 11 in the second place, the Regensburg of collection 19, and all those of the Latin Chalcedonian collection, both ours and Baluze's, except only the Dijon, in which the first hand had nevertheless written totam, but the second totum. We have kept the common reading totam, since it is supported not only by our manuscripts of collections 1, 5, 8, the Vienna [manuscript] of the Spanish [collection], the Vatican of collection 11 in the first place, the manuscripts of collections 21 and 24, and also the very ancient Lectionary of the Roman Church, Vatican 3836, with the copies of the first edition, of Merlin and of Sichard, but also by the Greek translation read at the council of Chalcedon. A little after, et ejus diaboli in the first edition, and in Vossius in the margin; and then some manuscripts and the same edition add nos before or after the verb superare.

(b) ‹fidei fonte› · printed under col 759

Ratisp., purissimum sincerum intellectum. Melius in Vat. collect. 11, secundo loco, purissimum, sincerumque intellectum. Postea, sibimet propria in Veron. 58, et tenebrabat in Veron. 57 et Vindebon. Hisp.

The Regensburg [manuscript]: purissimum sincerum intellectum. Better in the Vatican of collection 11, in the second place: purissimum, sincerumque intellectum. Afterwards, sibimet propria in Verona 58, and tenebrabat in Verona 57 and the Vienna [manuscript] of the Spanish [collection].

Addidimus Et mutata interpunctione, quae meliorem sensum parit, ex Vindebon. collect. 5, Ratisp. et Vat. collect. 21, primo loco; quibus affinis est Graeca versio. Facile autem haec particula excidit ob concursum earumdem litterarum et in fine vocis praecedentis; quod antiquis librariis familiare est. Post pauca instrumentum pro instructum in eodem Vat. collect. 11, secundo loco. Vide not. 10 Quesn.

We have added Et, changing the punctuation, which yields a better sense, from the Vienna [manuscript] of collection 5, the Regensburg and the Vatican of collection 21, in the first place; with which the Greek version is in accord. This particle easily dropped out because of the meeting of the same letters et at the end of the preceding word, which is common with ancient copyists. Shortly after, instrumentum for instructum in the same Vatican of collection 11, in the second place. See Quesnel's note 10.

(d) ‹vocatus apostolus, segregatus› · printed under col 759

Cod. Veron. 58, et duo Baluzii Colbert. ac Divion.. in Evangelio.

The Verona manuscript 58 and two of Baluze's, the Colbertine and the Dijon: in Evangelio.

(e) ‹ad propheticas› · printed under cols 759–760

Quesnellus cum editis Leonis et nonnullis codd. inseruit quoque. Expunximus autem auctoritate plurium et potiorum nostrorum exemplarium, inter quae praecipua sunt tria antiquissima Veron ,unum Vindebon. collect. 5 et Ratisp. Ita etiam Baluzii codd. cum editis conciliorum. Mox quidam mss. libri apud Quesn. not. 11, pia sollicitudine se contulisset. Dein Vat. 1322 cum prima editione, inveniret; cujus loco, omissa littera t, in Veron. 58, et invenire. Vulgati ante Quesn. cum mss. collect. 24 et alio collect. 21, et invenisset

Quesnel, with the editions of Leo and some manuscripts, inserted quoque. We have struck it out on the authority of more and better of our copies, chief among which are the three very ancient Verona manuscripts, the one Vienna [manuscript] of collection 5, and the Regensburg. So also Baluze's manuscripts, with the editions of the councils. Next, certain manuscript books in Quesnel, note 11: pia sollicitudine se contulisset. Then Vatican 1322 with the first edition: inveniret; in place of which, with the letter t omitted, in Verona 58: et invenire. The common editions before Quesnel, with the manuscripts of collection 24 and another of collection 21: et invenisset

Footnotes

(e) continued from col 759, set in n759.

(1) ‹συναΐδιος, (Greek version, head of col 760)› · printed under col 760

Antea erat οὔτε μεταγενέστερος, quod non cuique probabitur. Melius certe quod posuimus ex ms. Basil., οὐμεταγενέστερος. Lege totam pericopen et textum Latinum.

Formerly it read οὔτε μεταγενέστερος, which will not satisfy everyone. Certainly better is what we have put from the Basel manuscript: οὐμεταγενέστερος. Read the whole passage and the Latin text.

(2) ‹αὐτοῦ, καὶ (Greek version)› · printed under col 760

Ms. Bas., ἀϊδίου φύσεως: quam lectionem lubentissime adoptassemus, nisi textus Latinus obstaret. Sequitur paulo post in eodem ms.: ἀλλ' ὅλον ἑαυτον ἐκένωσεν ε ἰςτο σωσαι τὸν πεπλανημένον ἄνθρωπον. Lectio et haec haud nihili facienda. Ad verbum ἐκένωσεν in marg. edit. Rom. annotatur ἐνέδωκεν: lectio quidem optima, et Latino impendi quam maxime respondens, sed incertum unde eruta.

The Basel manuscript: ἀϊδίου φύσεως; a reading we should very gladly have adopted, had the Latin text not stood in the way. There follows a little after in the same manuscript: ἀλλ' ὅλον ἑαυτον ἐκένωσεν ε ἰςτο σωσαι τὸν πεπλανημένον ἄνθρωπον. This reading too is not to be counted as nothing. At the word ἐκένωσεν the margin of the Roman edition notes ἐνέδωκεν: a very good reading indeed, and answering as closely as possible to the Latin impendi, but it is uncertain where it was drawn from.

(3) ‹θάνατος κατασχεῖν (Greek version)› · printed under col 760

Ms. Ven. primum, ἐδυνήθη. Quod est in textu, Atticum; hoc commune. Nihil mutamus.

The first Venice manuscript: ἐδυνήθη. What is in the text is Attic; this is the common [form]. We change nothing.

(4) ‹τῆς παρθένου Μαρίας (Greek version)› · printed under col 760

Deest μητρός in mss. Venet. omnibus et Bas. Nec plane vox haec est necessaria; non omittenda tamen, si textum Latinum respicias.

μητρός is lacking in all the Venice manuscripts and the Basel. Nor is this word really necessary; it should not be omitted, however, if you look at the Latin text.

(5) ‹ὥσπερ οὖν καὶ (Greek version)› · printed under col 760

Ita restituimus e mss. Ven. omnibus: nam ἀμεραίου, ut habetur in editione Veneta, vox penitus Graecis ignota.

We have restored it thus from all the Venice manuscripts; for ἀμεραίου, as it stands in the Venetian edition, is a word wholly unknown to the Greeks.

(6) ‹εἴπερ ἐκ (Greek version)› · printed under col 760

Lectionem hanc, quae vera est, desumpsimus ex ms. Bas. et Ven. secundo utrobique: atque ita legendum viderunt etiam editores Romani, ut apparet ex annotatione quadam ad marginem apposita. In edit., ἐκ ταύτης τινὰ καὶ τῆς ἐν τῇ πίστει.

We have taken this reading, which is the true one, from the Basel manuscript and the second Venice in both places; and the Roman editors also saw that it should be read so, as appears from a note placed in the margin. In the editions: ἐκ ταύτης τινὰ καὶ τῆς ἐν τῇ πίστει.

(7) ‹πηγῆς καθαρὰν (Greek version)› · printed under col 760

Ita legendum e ms. secundo Ven. primo loco, et Bas., quod locum hunc ita exhibet: καθαρὰν τὴν διάνοιαν ἀρύσασθαι μὴ ἐδύνατο. Lege textum primigenium Leonis. In eodem secundo ms. Ven. secundo loco, ἀρρύσασθαι, in edit. Ven. ἀνύσασθαι, errore, ut putamus, operarum.

So it should be read, from the second Venice manuscript in the first place, and the Basel, which gives this passage thus: καθαρὰν τὴν διάνοιαν ἀρύσασθαι μὴ ἐδύνατο. Read Leo's original text. In the same second Venice manuscript, in the second place: ἀρρύσασθαι; in the Venetian edition: ἀνύσασθαι, by a printers' error, as we think.

(8) ‹οὐκ ἠδύνατο, (Greek version)› · printed under col 760

Ms. Basil., διὰ τῆς τηλαυγοῦς ἀληθείας φέγγος ἐκ τῆς οἰκείας ἑαυτοῦ ἐπισκοτίζειν τυφλώσεως, quod textui Latino magis respondere nobis videtur; nihil tamen mutamus.

The Basel manuscript: διὰ τῆς τηλαυγοῦς ἀληθείας φέγγος ἐκ τῆς οἰκείας ἑαυτοῦ ἐπισκοτίζειν τυφλώσεως, which seems to us to answer better to the Latin text; we change nothing, however.

(9) ‹κηρύγματος τὴν (Greek version)› · printed under col 760

Ms. Bas., εἰσήγησιν ἐπεζήτησεν.

The Basel manuscript: εἰσήγησιν ἐπεζήτησεν.

(10) ‹ἐπεζήτησε· καὶ (Greek version)› · printed under col 760

In marg. editione. Rom. ἀναγνοές.

In the margin of the Roman edition: ἀναγνοές.

(11) ‹ἀναγινώσκων (Greek version)› · printed under col 760

M. Basil., ἐν τῇ ἐπιστολῇ τῇ πρὸς Ῥωμαίους.

The Basel manuscript: ἐν τῇ ἐπιστολῇ τῇ πρὸς Ῥωμαίους.

Ancient version (Greek)

οὐ μεταγενέστερος χρόνῳ, οὐκ ἐλάσσων δυνάμει, οὐκ ἀνόμοιος δόξῃ, οὐ κεχωρισμένος οὐσίᾳ. Ὁ δὲ αὐτὸς τοῦ ἀϊδίου πατρὸς μονογενὴς ἀΐδιος ἐτέχθη ἐκ Πνεύματος ἁγίου, καὶ Μαρίας τῆς παρθένου· ἥ τις γέννησις χρονικὴ τῇ θείας αὐτοῦ, καὶ ἀϊδίου γεννήσεως οὔτε τι ἀπεμείωσεν, οὔτε μήν τι ταύτῃ προσέθηκεν· ἀλλ' ὅλην ἑαυτὴν εἰς τὸ σῶσαι τὸν ἄνθρωπον πεπλανημένον ἐκένωσεν ἵνα καὶ τὸν θάνατον νικήσῃ, καὶ τὸν διάβολον τὸν τὸ κ⟨ρ⟩άτος ἔχοντα τοῦ θανάτου, τῇ οἰκείᾳ καταβάλῃ δυνάμει· οὐδὲ γὰρ ἂν ἠδυνήθημεν νικῆσαι τῆς ἁμαρτ⟨ί⟩ας, καὶ τοῦ θανάτου τὸν ἀρχηγὸν, εἰ μὴ τὴν ἡμετέραν αὐτὸς φύσιν ἀνέλαβε, καὶ οἰκείαν εἰργάσατο· ὃν οὔτε ἁμαρτία μολῦναι, οὔτε θάνατος κατασχεῖν ἠδυνήθη. Συνελήφθη μὲν οὖν δηλονότι ἐκ Πνεύματος ἁγίου ἐν γαστρὶ τῆς παρθένου Μαρίας μητρός. Ἥ τις οὕτω φυλαχθείσης τῆς παρθενίας αὐτὸν ἀπεκύησεν, ὥσπερ οὖν καὶ ἀκεραίου μεινάσης τῆς παρθενίας συνέλ⟨α⟩βεν. Ἀλλ' εἴπερ ἐκ ταύτης τῆς ἐν τῇ πίστει τῶν Χριστιανῶν εὐαγεστάτης πηγῆς καθαρὰν ἀρύσασθαι διάνοιαν οὐκ ἠδύνατο, διὰ τὸ τῆς τηλαυγοῦς ἀληθείας αὐτὸν ἑαυτῷ τὸ φέγ⟨γ⟩ος ἐκ τῆς οἰκείας ἐπισκοτίζειν τυφλώσεως, τῇ διδασκαλίᾳ γοῦν τῇ τῶν εὐαγγελίων ἑαυτὸν ὑπήγαγεν ἄν· καὶ λέγοντος Ματθαίου· Βίβλος γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαβὶδ, υἱοῦ Ἀβραάμ· καὶ τοῦ ἀποστολικοῦ δὲ κηρύγματος τὴν εἰσήγησιν ἂν ἐπεζήτησε· καὶ ἀναγινώσκων ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ· Παῦλος δ⟨ο⟩ῦλος Ἰησοῦ Χριστοῦ κλητὸς ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν Γραφαῖς

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 760 at right)
marginal letters: A ‹οὐ μεταγενέστερος χρόνῳ›; B ‹νίας αὐτὸν ἀπεκύησεν›; C beside Greek note 1 ‹que probabitur›; D beside Greek note 6
old-edition numerals: 808 after ‹τὸν διάβολον τὸν›
signature: none
other: col 760 holds only the ancient Greek version (rail-only part). The Greek is faintly printed in its upper third; letters lost to gaps in the type are in ⟨ ⟩. εἰσή|γησιν breaks at a line end with no hyphen printed.

PL 54:761

Et inveniens promissionem Dei ad Abraham dicentis: In semine tuo benedicentur omnes gentes (Gen. XII, 3, et XXII, 18); ne de hujus seminis proprietate dubitaret, secutus fuisset Apostolum dicentem: Abrahae dictae sunt promissiones, et semini ejus. Non dicit, Et seminibus, quasi in multis, sed quasi in uno, Et semini tuo, quod est Christus (Galat. III, 16). Isaiae quoque praedicationem interiore apprehendisset auditu dicentis: Ecce virgo in utero accipiet et pariet filium, et vocabunt nomen ejus Emmanuel, quod est interpretatum, Nobiscum Deus (Isai. VII, 14; Matth. I, 23). Ejusdemque prophetae fideliter verba legisset: Puer natus est nobis, filius datus est nobis, cujus potestas super humerum ejus, et vocabunt nomen ejus, magni consilii Angelus, Admirabilis, Consiliarius, Deus fortis, Princeps pacis, Pater futuri saeculi (Isai. IX, 6).

And finding the promise of God to Abraham saying: In your seed shall all nations be blessed (Gen. 12:3, and 22:18), then, lest he should doubt about the particular nature of this seed, he would have followed the Apostle, who says: To Abraham were the promises made, and to his seed. He does not say, And to seeds, as of many, but as of one, And to your seed, which is Christ (Gal. 3:16). He would also have grasped with an inward hearing the preaching of Isaiah, who says: Behold, a virgin shall conceive in the womb and bear a son, and they shall call His name Emmanuel, which is interpreted, God with us (Isa. 7:14; Matt. 1:23). And he would have read faithfully the words of the same prophet: A child is born to us, a son is given to us, Whose power is upon His shoulder, and they shall call His name Angel of great counsel, Wonderful, Counsellor, God the Mighty, Prince of peace, Father of the age to come (Isa. 9:6).

Nec frustratorie loquens, ita Verbum diceret carnem factum, ut editus utero virginis Christus haberet formam hominis, et non haberet materni corporis veritatem. An forte ideo putavit Dominum nostrum Jesum Christum non nostrae esse naturae, quia missus ad beatam Mariam semper virginem angelus ait: Spiritus sanctus supe⟨r⟩veniet in te, et virtus Altissimi obumbrabit tibi; ideoque et quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. I, 35)? ut quia conceptus virginis divini fuit operis, non de natura concipientis fuerit caro concepti. Sed non ita intelligenda est illa generatio singulariter

Nor, speaking deceitfully, would he say that the Word was made flesh in such a way that Christ, brought forth from the Virgin's womb, had the form of a man and did not have the reality of His mother's body. Or did he perhaps think that our Lord Jesus Christ was not of our nature for this reason, that the angel sent to blessed Mary, ever virgin, says: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you; and therefore also the holy thing that shall be born of you shall be called the Son of God (Luke 1:35)? as though, because the Virgin's conception was the work of God, the flesh of the One conceived was not from the nature of her who conceived. But that birth, singularly [...]

Editors' notes and page, col. 761

Footnotes

(a) ‹omnes gentes (Gen. XII, 3, et XXII, 18);› · printed under col 761

Omnes editi cum plerisque codicibus, puncto affixo post vocem gentes, habent, Et ne. Sed hac ratione nominativus inveniens suspensus maneret. Hinc in aliquibus mss. antea emendatum fuit inveniret, vel invenisset. Cum vero fere omnia antiqua exemplaria habeant inveniens, emendatione indigebat hic locus, eamque derivavimus ex Veron. 8 atque Ratisp., in quibus deest particula et, quae etiam in vetustiori ac emendatiori Graecae versionis codice Basiliano non apparet.

All the editions, with most manuscripts, put a full stop after the word gentes and have Et ne. But in this way the nominative inveniens would be left hanging. Hence in some manuscripts it was formerly corrected to inveniret or invenisset. But since almost all the ancient copies have inveniens, this place needed correction, and we have drawn it from Verona 8 and the Regensburg, in which the particle et is lacking; it does not appear either in the older and more correct Basel manuscript of the Greek version.

(b) ‹virgo in utero› · printed under col 761

Editi vulgatiores cum Colbert. Baluzii, concipiet. Vide not. 13 Quesn., qui ex suis codicibus emendavit, uti etiam in nostris ac in exemplo primae editionis legitur. Mox iidem editi, et vocabitur; at omnes nostri et Quesnelli codices, et vocabunt. Vide not. 14 ejusdem. Dein, quod interpretatur, in Vat. Reg. collect. 1.

The more common editions, with Baluze's Colbertine: concipiet. See Quesnel's note 13; he corrected it from his manuscripts, as it is also read in ours and in the copy of the first edition. Next, the same editions: et vocabitur; but all our manuscripts and Quesnel's: et vocabunt. See his note 14. Then quod interpretatur in the Vatican Regina of collection 1.

Codd. Veron. 57, Ratisp. et duo nostri collect. Chalced., ac quatuor Baluzii cum editis Concilior. et prima editione, et filius. Dein iidem codices cum duobus aliis Vat. ac duobus Vindebon., Super humeros, uti etiam praeferunt quidam codd. a Quesnello laudati not. 15. Mox, et vocabitur in duobus nostris codd. et editis ante Quesnellum; confer notam ejus 16.

The manuscripts Verona 57, the Regensburg and two of ours of the Chalcedonian collection, and four of Baluze's, with the editions of the Councils and the first edition: et filius. Then the same manuscripts, with two other Vatican and two Vienna ones: Super humeros, as some manuscripts cited by Quesnel in note 15 also show. Next, et vocabitur in two of our manuscripts and the editions before Quesnel; compare his note 16.

(d) ‹magni consilii Angelus,› · printed under col 761

Voces Admirabilis, Consiliarius, desunt in Veron. 8, Ratisp., Vindebon. collect. 5 et duobus Vat. Baluzius notavit abesse pariter a ms. Parisiensi, et defuisse olim in Divionensi, ubi supra lineam posterius additae leguntur. In Graeca quoque interpretatione desiderantur. Econtra in Veron. 58 duae aliae voces praeterea adjiciuntur sic: Admirabilis, Consiliarius, Dei filius, Deus fortis.

The words Admirabilis, Consiliarius are lacking in Verona 8, the Regensburg, the Vienna [manuscript] of collection 5 and two Vatican ones. Baluze noted that they are likewise absent from the Paris manuscript and were formerly lacking in the Dijon, where they are read added later above the line. They are missing in the Greek translation too. On the other hand, in Verona 58 two further words are added, thus: Admirabilis, Consiliarius, Dei filius, Deus fortis.

(e) ‹(Isai. IX, 6). Nec› · printed under col 761

Quatuor Quesnelli mss. libri laudati ab eo not. 17, frustratoria eloquens. Prima editio, frustratorie ita loquens, Verbum.

Four of Quesnel's manuscript books, cited by him in note 17: frustratoria eloquens. The first edition: frustratorie ita loquens, Verbum.

(f) ‹putavit Dominum› · printed under cols 761–762

Ms. Veron. 57, Vindebon. collect. 5 ac Ratisp. omittunt nostrum. Mox, nostrae non esse naturae in quatuor antiquis nostris exemplaribus. Dein Veron. 58, cum prima editione, ad beatam Virginem Mariam. Alii duo codd. Veron. ac duo Vindebon. nec non Ratisp. et quatuor Vat. cum editis Conciliorum et Graeca interpretatione praetereunt voces semper virginem.

The manuscript Verona 57, the Vienna [manuscript] of collection 5 and the Regensburg omit nostrum. Next, nostrae non esse naturae in four of our ancient copies. Then Verona 58, with the first edition: ad beatam Virginem Mariam. Two other Verona manuscripts and two Vienna ones, and also the Regensburg and four Vatican ones, with the editions of the Councils and the Greek translation, pass over the words semper virginem.

(g) ‹tibi; ideoque› · printed under col 762

Duo codd. Veron., unus Vindebon. collect. 5, Ratisp. et unus Vat. delent. et.

Two Verona manuscripts, one Vienna [manuscript] of collection 5, the Regensburg and one Vatican delete et.

(h) ‹Sed non ita› · printed under cols 762–763

Quesnellus cum editis Leonis, nobis intelligenda, ut in aliquot mss. reperimus. Sed primam et Conciliorum editiones secuti, pronomen nobis delevimus potiorum codicum auctoritate, nimirum trium Veron., Vindebon. collect. 5, Vat. collect. 11 primo loco. loco, Ratisp. et omnium mss. collect. Chalcedon., quibus Graeca versio suffragatur. Post pauca Quesnellus, mota sit generis. Lectionem antea vulgatam ex nostris codd. restituimus. Solum in Vindeb. collect. 5, semota. Mox vero codd. Veron. 8, Ratisp. et Vindeb. collect. 5 praetermittunt enim.

Quesnel, with the editions of Leo: nobis intelligenda, as we find in some manuscripts. But following the first edition and those of the Councils, we have deleted the pronoun nobis on the authority of the better manuscripts, namely the three Verona ones, the Vienna [manuscript] of collection 5, and the Vatican of collection 11 in the first place, [loco repeated as printed] the Regensburg, and all the manuscripts of the Chalcedonian collection, which the Greek version supports. Shortly after, Quesnel: mota sit generis. We have restored the reading formerly current from our manuscripts. Only in the Vienna [manuscript] of collection 5: semota. Next, the manuscripts Verona 8, the Regensburg and the Vienna of collection 5 pass over enim.

Footnotes

(f) continued from col 761, set in n761.

(1) ‹σπέρματος Δαυὶδ (Greek version)› · printed under col 762

Deest τὸ in ms. Basil.

τὸ is lacking in the Basel manuscript.

(2) ‹τὴν εὐσεβῆ (Greek version)› · printed under col 762

Ms. Bas., φροντίδα ἐπήγαγεν.

The Basel manuscript: φροντίδα ἐπήγαγεν.

(3) ‹μετήγαγε, καὶ (Greek version)› · printed under col 762

In marg. edit. Rom., εὗρε τήν.

In the margin of the Roman edition: εὗρε τήν.

(4) ‹Ἐν τῷ σπέρματί σου (Greek version)› · printed under col 762

Ms. Bas., εὐλογηθήσονται.

The Basel manuscript: εὐλογηθήσονται.

(5) ‹πάντα τὰ ἔθνη· (Greek version)› · printed under col 762

Ita ms. Bas. In edit., ὅπως τε ἂν; quam tamen lectionem non improbamus, cum in Graeco sermone particula τὲ saepe otiosa sit, et euphoniae tantum cujusdam gratia ponatur. Certo hic loci nihil agit. In originali Latino correspondentem particulam et, quae erat in vulgatis, expungendam ostendimus not. a (Supra n. a).

So the Basel manuscript. In the editions: ὅπως τε ἂν; a reading we do not, however, reject, since in Greek speech the particle τὲ is often idle and is put only for the sake of a certain euphony. Here at any rate it does nothing. In the original Latin we have shown in note a (above, note a) that the corresponding particle et, which stood in the common editions, should be struck out.

(6) ‹κυριότητος τούτου (Greek version)› · printed under col 762

Ms. Bas., μὴ ἀμφιβάλλοι.

The Basel manuscript: μὴ ἀμφιβάλλοι.

(7) ‹ἀλλ' ὡς (Greek version)› · printed under col 762

Ms. Ven. primum et secundum primo loco, ἐν ἑνί.

The first Venice manuscript, and the second in the first place: ἐν ἑνί.

(8) ‹τῷ σπέρματί σου, (Greek version)› · printed under col 762

Ms. Basil., τουτέστιν Χριστός.

The Basel manuscript: τουτέστιν Χριστός.

(9) ‹ἡ παρθένος (Greek version)› · printed under col 762

Ms. Ven. primum, ἐν γαστρὶ ἕξει.

The first Venice manuscript: ἐν γαστρὶ ἕξει.

(10) ‹Ἐμμανουήλ· (Greek version)› · printed under col 762

Ms. Bas., ὅπερ ἐστὶν, μεθ' ἡμῶν ὁ Θεός.

The Basel manuscript: ὅπερ ἐστὶν, μεθ' ἡμῶν ὁ Θεός.

(11) ‹τὰ ῥήματα· (Greek version)› · printed under col 762

Ms. Bas., ὅτι παιδίον ἐγεννήθη.

The Basel manuscript: ὅτι παιδίον ἐγεννήθη.

(12) ‹ἐδόθη ἡμῖν, (Greek version)› · printed under col 762

Ms. Ven. secundum utroque loco, οὗ ἡ ἀρχή.

The second Venice manuscript in both places: οὗ ἡ ἀρχή.

(13) ‹ὤμου αὐτοῦ, (Greek version)› · printed under col 762

Idem ms. Ven. primo loco, καὶ καλήσουσι: atque ita etiam in marg. edit. Rom.

The same Venice manuscript in the first place: καὶ καλήσουσι; and so too in the margin of the Roman edition.

(14) ‹μεγάλης βουλῆς (Greek version)› · printed under col 762

Idem ms. Ven. secundo loco, ἄγγελος, θαυμαστὸς, σύμβουλος, Θεὸς ἰσχυρός.

The same Venice manuscript in the second place: ἄγγελος, θαυμαστὸς, σύμβουλος, Θεὸς ἰσχυρός.

(15) ‹οὐκ εἶχε δὲ τοῦ (Greek version)› · printed under col 762

Ms. Bas., ἡμετέρον σώματος.

The Basel manuscript: ἡμετέρον σώματος.

(16) ‹τὴν ἀλήθειαν· (Greek version)› · printed under col 762

Ita Mss. Ven. ambo, et Bas. juxta Latinum, An forte ideo. In edit., διὰ τοῦτο desideratur.

So both Venice manuscripts and the Basel, following the Latin An forte ideo. In the editions διὰ τοῦτο is missing.

(17) ‹ἐνόμισε φύσεως, (Greek version)› · printed under col 762

Ms. Bas., ἐπειδήπερ πρὸς τήν.

The Basel manuscript: ἐπειδήπερ πρὸς τήν.

(18) ‹τὸ γεννώμενον (Greek version)› · printed under col 762

In cod. Ven primo deest, ἐκ σοῦ. In Basil. autem statim post legitur ἅγιος pro ἅγιον: nempe ἅγιος κληθήσεται.

In the first Venice manuscript ἐκ σοῦ is lacking. In the Basel, moreover, ἅγιος is read immediately after for ἅγιον, that is, ἅγιος κληθήσεται.

Ancient version (Greek)

ἁγίαις περὶ τοῦ Υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ τὸ κατὰ σάρκα· ἐπὶ τὰς προφητικὰς οὕτως ἂν βίβλους τὴν εὐσεβῆ φροντίδα μετήγαγε, καὶ εὑρίσκων τὴν ἐπαγγελίαν τοῦ Θεοῦ πρὸς τὸν Ἀβραὰμ λέγοντος· Ἐν τῷ σπέρματί σου ἐνευλογηθήσονται πάντα τὰ ἔθνη· ὅπως ἂν περὶ τῆς κυριότητος τούτου μὴ ἀμφιβάλῃ τοῦ σπέρματος, ἠκολούθησεν ἂν καὶ τῷ Ἀποστόλῳ λέγοντι· Τῷ δὲ Ἀβραὰμ ἐῤῥέθησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι αὐτοῦ· οὐκ εἶπε· καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐφ' ἑνός. Καὶ τῷ σπέρματί σου, ὅπερ ἐστὶ Χριστός· Καὶ τὸ Ἡσαΐου δὲ κήρυγμα διὰ τῆς ἐνδοτέρας κατέσχεν ἂν ἀκροάσεως, λέγοντος· Ἰδοὺ, ἡ παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅπερ ἐστὶ μεθερμηνευόμενον. Μεθ' ἡμῶν ὁ Θεός. Καὶ τοῦ αὐτοῦ δὲ προφήτου πιστῶς ἂν ὑπανέγνω τὰ ῥήματα· Παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ, μεγάλης βουλῆς ἄγγελος, Θεὸς ἰσχυρὸς, ἐξουσιαστὴς, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος. Οὐδὲ ματαίως λαλῶν. οὕτως ἂν εἶπε σάρκα γεγενῆσ⟨θ⟩αι τὸν Λόγον, ὡς ὅτιπερ ὁ τεχθεὶς ἀπὸ τῆς παρθένου Χριστὸς, εἶχε μὲν ἀνθρώπου μορφὴν, οὐκ εἶχε δὲ τοῦ μητρῴου σώματος τὴν ἀλήθειαν· ἢ τάχα διὰ τοῦτο τὸν δεσπότην Χριστὸν οὐκ εἶναι τῆς ἡμετέρας ἐνόμισε φύσεως, ὅτι πρὸς τὴν μακαρίαν Μαρίαν ὁ πεμφθεὶς ἄγγελος εἶπε· Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἐκ σοῦ ἅγιον, κληθήσεται υἱὸς

Page

running head: EPISTOLA XXVIII. (centred across the page; column number 762 at right)
marginal letters: A ‹ἁγίαις περὶ τοῦ Υἱοῦ›; B ‹ἡμῖν, υἱὸς καὶ ἐδόθη›; C beside notes (g)–(h); D beside Greek note 8
old-edition numerals: 810 after ‹οὕτως ἂν›; 812 before ‹μορφὴν›
signature: none
other: col 762 holds only the ancient Greek version (rail-only part).

PL 54:763

mirabilis, et mirabiliter singularis, ut per novitatem creationis proprietus remota sit generis. Fecunditatem enim virgini Spiritus sanctus dedit, veritas autem corporis sumpta de corpore est; et aedificante sibi Sapientia domum (Prov. IX, 1), Verbum caro factum est, et habitavit in nobis (Joan. I, 14): hoc est, in ea carne quam assumpsit ex homine, et quam spiritu vitae rationalis animavit.

[...] wonderful, and wonderfully singular, is not to be understood in such a way that through the newness of the creation the particular character of the kind was removed. For the Holy Spirit gave fruitfulness to the Virgin, but the reality of the body was taken from a body; and as Wisdom built herself a house (Prov. 9:1), the Word was made flesh, and dwelt among us (John 1:14): that is, in that flesh which He assumed from man, and which He animated with the spirit of rational life.

CAP. III. Fides et consilium Dei circa incarnationem Verbi exponuntur. — Salva igitur proprietate utriusque naturae et substantiae, et in unam coeunte personam, suscepta est a majestate humilitas, a virtute infirmitas, ab aeternitate mortalitas: et ad resolvendum conditionis nostrae debitum, natura inviolabilis naturae est unita passibili: ut, quod nostris remediis congruebat, unus atque idem mediator Dei et hominum, homo Jesus Christus, et mori posset ex uno, et mori non posset ex altero. In integra ergo veri hominis perfectaque natura verus natus est Deus, totus in suis, totus in nostris. Nostra autem dicimus quae in nobis ab initio Creator condidit, et quae reparanda suscepit. Nam illa quae deceptor intulit, et homo deceptus admisit, nullum habuerunt in Salvatore vestigium. Nec quia communionem humanarum subiit infirmitatum, ideo nostrorum fuit particeps delictorum. Assumpsit formam servi sine sorde peccati, humana augens, divina non

CHAP. III. The faith and counsel of God concerning the incarnation of the Word are set out. — So, with the distinct character of each nature and substance preserved, and both coming together into one person, lowliness was taken on by majesty, weakness by power, mortality by eternity; and to pay off the debt of our condition, the inviolable nature was united to the passible nature, so that, as befitted our healing, one and the same Mediator of God and men, the man Jesus Christ, could both die from the one and not die from the other. In the whole and perfect nature of true man, then, true God was born, complete in what is His, complete in what is ours. By ours we mean what the Creator established in us from the beginning and what He took up to restore. For those things which the deceiver brought in, and which man, deceived, admitted, had no trace in the Saviour. Nor, because He entered into fellowship with human weaknesses, did He therefore share in our sins. He took the form of a servant without the stain of sin, enhancing the human, not [...]

Editors' notes and page, col. 763

Footnotes

(h) continued from col 761 (printed under cols 762–763), set in n761.

(a) ‹in ea carne quam› · printed under col 763

Vat. Hisp. et Isid., suscepit. Ratisp. et Vindeb. collect. 5 cum duobus Vat. atque editis Concil., sumpsit. Deinde Quesnellus cum anterioribus Leonis editionibus et plerisque mss., spiritus vitae. At monuit not. 18 in editis Concilior. et in cod. Victorino legi, spiritu vitae; « idque forte melius, » inquit: similiter et in Graeco redditum legitur. Hanc quidem lectionem confirmatam duobus antiquiss. Veron. 8 et 57, nec non Vat. 5845 collect. 8 Vindeb. Hisp. et exemplaribus primae editionis atque Sichardi, uti meliorem recipimus.

The Vatican of the Spanish and of the Isidorian [collections]: suscepit. The Regensburg and the Vienna [manuscript] of collection 5, with two Vatican ones and the editions of the Councils: sumpsit. Next, Quesnel, with the earlier editions of Leo and most manuscripts: spiritus vitae. But he pointed out in note 18 that in the editions of the Councils and in the Victorine manuscript spiritu vitae is read; "and that perhaps better," he says; and it is found rendered likewise in the Greek. This reading, confirmed by the two very ancient Verona 8 and 57, and also by Vatican 5845 of collection 8, the Vienna [manuscript] of the Spanish [collection], and the copies of the first edition and of Sichard, we accept as the better.

(b) ‹CAP. III. … exponuntur. —› · printed under col 763

Eadem fere sunt serm. 21, seu 1 de Nativ. cap. 2.

Almost the same words are in Sermon 21, or 1 on the Nativity, chap. 2.

Retinuimus voces et substantiae a Quesnello insertas ex sex codicibus ab eodem memoratis not. 19, eo quod legantur etiam in quatuor nostris antiquissimis Vat. collect. 3. Vindebon. collect. 5, Vat. collect. 8 et Lectionario Vat. 3836, nec non in Vercell. et Vat. collect. 11 primo loco, ac in exemplari primae editionis. In aliis vero nostris codicibus desiderantur, sicut et in Graeca versione. In serm. 21, c. 2, unde haec verba descripta fuerunt, vox substantiae legitur, sed vox naturae omittitur. Mox duo codd. Veron. 57 et 58, una coeunte persona; Veron. 8 et Vindeb. Hisp. cum aliquibus mss. Baluzii, in una coeunte persona. At lectionem textus praefert etiam laudatus sermo 21, c. 2.

We have kept the words et substantiae, inserted by Quesnel from six manuscripts cited by him in note 19, because they are read also in four of our very ancient ones, the Vatican of collection 3, the Vienna of collection 5, the Vatican of collection 8 and the Lectionary Vatican 3836, and also in the Vercelli and the Vatican of collection 11 in the first place, and in the copy of the first edition. In our other manuscripts they are missing, as also in the Greek version. In Sermon 21, chap. 2, from which these words were copied, the word substantiae is read, but the word naturae is omitted. Next, two manuscripts, Verona 57 and 58: una coeunte persona; Verona 8 and the Vienna [manuscript] of the Spanish [collection], with some manuscripts of Baluze: in una coeunte persona. But the cited Sermon 21, chap. 2, also shows the reading of the text.

(d) ‹passibili: ut, quod› · printed under col 763

Vat. Hisp. et alius collect. 11, secundo loco, divinis remediis. Dein quatuor antiqui codd., mori possit ex uno, et mori non possit ex altero. In prima editione vero, et resurgere posset, ut in laudato serm. c. 2.

The Vatican of the Spanish [collection] and another of collection 11, in the second place: divinis remediis. Then four ancient manuscripts: mori possit ex uno, et mori non possit ex altero. But in the first edition: et resurgere posset, as in the cited sermon, chap. 2.

(e) ‹ex altero.› · printed under col 764

Eadem leguntur in serm. 23, seu 3 de Nativitate, c. 2.

The same words are read in Sermon 23, or 3 on the Nativity, chap. 2.

(f) ‹homo deceptus› · printed under col 764

Quinque codd. antiqui, amisit, perperam. Unus duplici mm pro admisit praefert ammisit usu veteribus non infrequenti, apud quos scriptum reperitur ammoveo pro admoveo. Hinc uno m deleto illorum codicum error manavit.

Five ancient manuscripts: amisit, wrongly. One shows ammisit with a double mm for admisit, a usage not infrequent among the ancients, in whom ammoveo is found written for admoveo. From this, with one m deleted, the error of those manuscripts arose.

Footnotes

(e) and (f) of col 763 are printed under col 764; set in n763.

(1) ‹ἐκβάλλεσθαι κυριότητα· (Greek version)› · printed under col 764

Ms. Bas., τὸ μὲν γὰρ τεκεῖν τὴν παρθένον γόνιμον το ἅγιον πνεῦμα παρέσχηκεν; corrupte.

The Basel manuscript: τὸ μὲν γὰρ τεκεῖν τὴν παρθένον γόνιμον το ἅγιον πνεῦμα παρέσχηκεν; corruptly.

(2) ‹τοῦ σώματος ἀλήθεια (Greek version)› · printed under col 764

Ms. Bas., ἐξ αὐτοῦ προσελήφθη τοῦ σώματος.

The Basel manuscript: ἐξ αὐτοῦ προσελήφθη τοῦ σώματος.

(3) ‹ἐξ ἀνθρώπου, (Greek version)› · printed under col 764

Ms. Bas., καὶ πνεῦμα ζωῆς λογικῆς ἐνεψύχωσεν.

The Basel manuscript: καὶ πνεῦμα ζωῆς λογικῆς ἐνεψύχωσεν.

(4) ‹πρόσωπον συνιούσης, (Greek version)› · printed under col 764

Ter in hac pericope habes ὑπο, quae vera lectio est, eamque accepimus a ms. Ven. secundo loc. sec. In editis ἀπὸ, minus bene. Caeterum in eodem ms. tota haec pericope sic legitur: primo loco, ἀνελήφθη ἀπὸ μὲν τῆς θεότητοε ἡ ταπεινότης· ἀπὸ μέν τῆς δυνάμεως τὸ ἀδύνατον, ἀπὸ δὲ τοῦ ἀθανάτου τὸ θνητὸν; secundo vero, ἀνελήφθη ὑπο μὲν τῆς θεώσεως ἡ ταπεινότης ὑπὸ δὲ τῆς δυνάμεως τὸ ἀδύνατον· ὑπὸ τοῦ ἀθανάτου τὸ θνητόν.

Three times in this passage you have ὑπο, which is the true reading, and we have taken it from the second Venice manuscript in the second place. In the editions ἀπὸ, less well. Moreover, in the same manuscript this whole passage reads thus: in the first place, ἀνελήφθη ἀπὸ μὲν τῆς θεότητοε ἡ ταπεινότης· ἀπὸ μέν τῆς δυνάμεως τὸ ἀδύνατον, ἀπὸ δὲ τοῦ ἀθανάτου τὸ θνητὸν; but in the second, ἀνελήφθη ὑπο μὲν τῆς θεώσεως ἡ ταπεινότης ὑπὸ δὲ τῆς δυνάμεως τὸ ἀδύνατον· ὑπὸ τοῦ ἀθανάτου τὸ θνητόν.

(5) ‹ἡμετέρας φύσεως (Greek version)› · printed under col 764

Deest ἐκτιθῆναι in ms. Bas., sed male. In mss. Ven. primo et secundo primo loco, ἐκτισθῆναι: quam lectionem etiam in editione Romana videbis in margine annotatam.

ἐκτιθῆναι is lacking in the Basel manuscript, but wrongly. In the first Venice manuscript, and in the second in the first place: ἐκτισθῆναι; you will see this reading noted in the margin of the Roman edition as well.

(6) ‹ὑπάρχον ἁρμόδιον, (Greek version)› · printed under col 764

Codd. Basil. et Ven. secundus utroque loco (nisi quod hic secundus non habet primum articulum ὁ), ὁ εἷς καὶ αὐτὸς ὤν. Paulo post in eodem ms. Bas., δυνηθείη pro δυνηθῇ, utroque in loco.

The Basel manuscript and the second Venice in both places (except that this second one does not have the first article ὁ): ὁ εἷς καὶ αὐτὸς ὤν. A little after, in the same Basel manuscript, δυνηθείη for δυνηθῇ, in both places.

(7) ‹ἀκεραίᾳ τοιγαροῦν (Greek version)› · printed under col 764

Ms. Bas., ἀληθινοῦ ἀνθρώπου. Sic paulo post, θεὸς ἀληθινὸς, in eodem ms.

The Basel manuscript: ἀληθινοῦ ἀνθρώπου. So too a little after, θεὸς ἀληθινὸς, in the same manuscript.

(8) ‹ἀληθὴς ἐτέχθη· (Greek version)› · printed under col 764

Ms. Bas. ὅλως ἐν τοῖς ἑαυτοῦ, καὶ ὅλως ἐν τοῖς ἡμῶν.

The Basel manuscript: ὅλως ἐν τοῖς ἑαυτοῦ, καὶ ὅλως ἐν τοῖς ἡμῶν.

(9) ‹λεγομεν, ἅπερ (Greek version)› · printed under col 764

Deest ἐν in ms. Ven. secundo utrobique, et recte abesse potest.

ἐν is lacking in the second Venice manuscript in both places, and it can rightly be absent.

(10) ‹ἀπατηθεὶς ἄνθρωπος (Greek version)› · printed under col 764

In edit. Rom. ad marginem, παρεδέξατο: ex conjectura tantum, ut putamus. Si enim auctoritati alicujus ms. antiqui niteretur haec lectio, utique adoptanda fuisset, utpote textui magis inhaerens.

In the Roman edition, in the margin: παρεδέξατο; from conjecture only, as we think. For if this reading rested on the authority of any ancient manuscript, it ought certainly to have been adopted, as keeping closer to the text.

(11) ‹ἐπειδὴ κοινωνίαν (Greek version)› · printed under col 764

Ms. Basil., τοῖς ἀνθρώπος.

The Basel manuscript: τοῖς ἀνθρώπος.

Ancient version (Greek)

Θεοῦ· ὅπως ἂν, ἐπειδήπερ ἡ σύλληψις τῆς παρθένου θείας ἔργον γεγένηται δημιουργίας, ἐκ τῆς φύσεως τῆς συλλαβούσης ἡ σὰρξ τοῦ συλληφθέντος μὴ γένηται; ἀλλ' οὐχ οὕτως νοητέον ἐκείνην τὴν γέννησιν· ἥ τις μονογενῶς ἐστι θαυμαστὴ, καὶ θαυμαστῶς ἐστι μονογενής· ὥστε διὰ τοῦ καινοπρεποῦς τῆς γεννήσεως, τὴν τοῦ γένους ἐκβάλλεσθαι κυριότητα· τὸ μὲν γὰρ γόνιμον τῇ παρθένῳ τὸ ἅγιον πνεῦμα παρέσχεν· ἡ δὲ τοῦ σώματος ἀλήθεια προσελήφθη ἐκ σώματος· καὶ τῆς σοφίας οἰκοδομούσης ἑαυτῇ οἶκον, ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, τουτέστιν, ἐν τούτῳ τῷ σώματι, ὅπερ ἔλαβεν ἐξ ἀνθρώπου, καὶ ὃ πνεύματι ζωῆς λογικῆς ἐνεψύχωσε. Σωζομένης τοίνυν τῆς ἰδιότητος ἑκατέρας φύσεως, κα⟨ὶ⟩ εἰς ἓν πρόσωπον συνιούσης, ἀνελήφθη ὑπὸ μὲ⟨ν⟩ τῆς θεότητος ἡ ταπεινότης, ὑπὸ δὲ τῆς δυνάμεως τ⟨ὸ⟩ ἀδύνατον, ὑπὸ τοῦ ἀθανάτου τὸ θνητόν· καὶ πρὸς τὸ χρεωστούμενον ὄφλημα τῆς ἡμετέρας φύσεως ἐκτιθῆναι, ἡ θεία φύσις ἡνώθη τῇ φύσει τῇ παθητῇ ἵνα τοῦτ δὴ τὸ ταῖς ἡμετέραις ἰάσεσιν ὑπάρχον ἁρμόδιον, εοῖ καὶ ὁ αὐτὸς ὑπάρχων μεσίτης Θεοῦ καὶ ἀνθρώπωνς ἄνθρωπος Χριστὸς Ἰησοῦς, καὶ ἀποθνήσκειν ἐκ τοῦ ἑνὸ, δυνηθῇ, καὶ τελευτᾶν ἐκ τοῦ ἑτέρου μὴ δυνηθῇ. Ἐν ἀκεραίᾳ τοιγαροῦν ἀληθοῦς ἀνθρώπου, καὶ τελείᾳ φύσει Θεὸς ἀληθὴς ἐτέχθη· ὅλος ἐν τοῖς ἑαυτοῦ, καὶ ὅλος ἐ⟨ν⟩ τοῖς ἡμῶν· ⟨ἡ⟩μέτερα δὲ λεγομεν, ἅπερ ἐν ἡμῖν ἐξ ἀρχῆν ὁ Δημιουργὸς ἐναπέθετο, καὶ ἅπερ ἀνακαινιστέα πάλιν ἐδέξατο· ἐκεῖνα γὰρ, ἅπερ ὁ ἀπατεὼν ἐπεισήγαγε, καὶ ὁν ἀπατηθεὶς ἄνθρωπος ἥμαρτε, τὸ τυχὸν ἐπὶ τοῦ Σωτῆρος ἴχνος οὐκ ἔσχηκεν. Οὐδὲ ἐπειδὴ κοινωνίαν τῆς ἀνθρωπίνης ὑπεισελήλυθεν ἀσθενείας, διὰ τοῦτο καὶ κοινωνὸς τῶν ἡμετέρων γέγονεν ἁμαρτημάτων. Προσέλαβε γὰρ

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 764 at right)
marginal letters: A ‹Θεοῦ· ὅπως ἄν›; B ‹δὴ τὸ ταῖς ἡμετέραις›; C beside note (f); D beside Greek note 5
old-edition numerals: 814 after ‹πρόσωπον συνιούσης,›
signature: none
other: the lines from ‹λήφθη ἐκ σώματος› to ‹ἐνεψύχωσε.› (after προσε-) are printed full width across both columns, under the Latin ‹rationalis animavit.› of col 763; transcribed here in reading order. Line-end breaks without printed hyphen: ἐκτιθῆ|ναι, τοῦτ|δὴ, ἀκε|ραίᾳ.

PL 54:765

minuens: quia exinanitio illa qua se invisibilis visibilem praebuit, et Creator ac Dominus omnium rerum unus voluit esse mortalium, inclinatio fuit miserationis, non defectio potestatis. Proinde qui manens forma Dei fecit hominem, idem in forma servi factus est homo. Tenet enim sine defectu proprietatem suam utraque natura: et sicut formam servi Dei forma non adimit, ita formam Dei servi forma non minuit. Nam quia gloriabatur diabolus hominem sua fraude deceptum divinis caruisse muneribus, et immortalitatis dote nudatum duram mortis subiisse sententiam, seque in malis suis quoddam de praevaricatoris consortio invenisse solatium; Deum quoque, justitiae exigente ratione, erga hominem, quem in tanto honore condiderat, propriam mutasse sententiam; opus fuit secreti dispensatione consilii, ut incommutabilis Deus, cujus voluntas non potest sua benignitate privari, primam erga nos pietatis suae dispositionem sacramento occultiore compleret; et homo diabolicae iniquitatis versutia actus in culpam contra Dei propositum non periret.

[...] diminishing the divine: for that emptying by which the Invisible made Himself visible, and the Creator and Lord of all things willed to be one of the mortals, was a bending down of compassion, not a failure of power. So He Who, abiding [in the] form of God, made man, the same was made man in the form of a servant. For each nature keeps its own distinct character without loss: and just as the form of God does not take away the form of a servant, so the form of a servant does not diminish the form of God. For since the devil boasted that man, deceived by his fraud, had been deprived of the divine gifts and, stripped of the dowry of immortality, had undergone the hard sentence of death, and that he himself had found some comfort in his evils in the company of the transgressor; and that God too, as the reason of justice required, had changed His own sentence towards man, whom He had created in such honour; there was need of the dispensation of a secret counsel, so that the unchangeable God, Whose will cannot be deprived of its own kindness, might fulfil by a more hidden mystery the first design of His love towards us; and that man, driven into sin by the cunning of the devil's wickedness, might not perish contrary to the purpose of God.

CAP. IV. Utriusque Christi nativitatis et naturae proprietates expenduntur. — Ingreditur ergo haec mundi infirma Filius Dei, de coelesti sede descendens, et a paterna gloria non recedens novo ordine, nova nativitate generatus. Novo ordine, quia invisibilis in suis, visibilis factus est in nostris, incomprehensibilis voluit comprehendi; ante tempora

CHAP. IV. The distinct characters of each birth and nature of Christ are weighed. — So the Son of God enters these weak things of the world, coming down from His heavenly throne and not departing from the Father's glory, begotten in a new order, by a new birth. In a new order, because, invisible in what is His, He was made visible in what is ours; the incomprehensible willed to be comprehended; before times [...]

Editors' notes and page, col. 765

Footnotes

(a) ‹qui manens forma Dei fecit hominem,› · printed under col 765

Tres codd. Veron. et Ratisp. omittunt idem.

The three Verona manuscripts and the Regensburg omit idem.

(b) ‹utraque natura:› · printed under col 765

Vat. Hisp. et Isid. cum tribus aliis codd., et sicut forma servi Dei formam non advenit (vel non adimit), ita forma Dei servi formam non minuit.

The Vatican of the Spanish and of the Isidorian [collections], with three other manuscripts: et sicut forma servi Dei formam non advenit (or non adimit), ita forma Dei servi formam non minuit.

Reliquae hujus capitis lineae eaedem habentur serm. 22, seu de Nativit. 2. c. 1.

The remaining lines of this chapter are found, the same, in Sermon 22, or 2 on the Nativity, chap. 1.

(d) ‹in malis suis quoddam› · printed under col 765

Quinque nostri codices, et totidem Quesnelli, ab eo indicati not. 20, habent de praevaricationis. At in serm. 22, c. 1, unde hic locus sumptus est, habetur de praevaricatoris, sicut et in aliis hujus epistolae mss. libris. Paulo post dyrum . . . . sententiam in ms. Veron. 58.

Five of our manuscripts, and as many of Quesnel's, indicated by him in note 20, have de praevaricationis. But in Sermon 22, chap. 1, from which this passage is taken, de praevaricatoris is found, as also in the other manuscript books of this letter. A little after, dyrum . . . . sententiam in the Verona manuscript 58.

(e) ‹erga hominem, quem› · printed under col 765

Veron. 58, in tantum honorem. Duo Vindebon., Ratisp., Veron, 57 et Vat. collect. 11, utroque loco cum prima editione delent in.

Verona 58: in tantum honorem. Two Vienna manuscripts, the Regensburg, Verona 57 and the Vatican of collection 11 in both places, with the first edition, delete in.

(f) ‹primam erga nos pietatis suae› · printed under col 765

Editi ante Quesn. cum plerisque mss., dispensationem. Ille vero praeferendam putavit vocem dispositionem ex quatuor codd. ab eo allegatis not. 21, quibus etsi soli sex nostri antiqui libri accedant. Veron. 8, Vat. Reg. collect. 1, alius Vat. collect. 3, Vindebon. collect. 5, Vat. collect. 11, primo loco, et Ratisp., hanc nihilominus lectionem ex eo potissimum retinuimus, quia serm. 22, c. 1, eadem exhibetur.

The editions before Quesnel, with most manuscripts: dispensationem. He, however, thought the word dispositionem preferable, from four manuscripts cited by him in note 21; and although only six of our ancient books agree with them (Verona 8, the Vatican Regina of collection 1, another Vatican of collection 3, the Vienna of collection 5, the Vatican of collection 11 in the first place, and the Regensburg), we have nevertheless kept this reading, chiefly because it is given the same in Sermon 22, chap. 1.

(g) ‹proprietates expenduntur. —› · printed under col 765

Eadem serm. 22, c. 2.

The same in Sermon 22, chap. 2.

(h) ‹Ingreditur ergo haec mundi› · printed under col 765

Veron. 8, Vindebon., Hisp., Ratisp., duo Vat. 1322 et 3791, primo loco, cum duobus mss. Baluzii et editis Conciliorum infirma. Caeteri codices, infima, et sic quoque legit Graecus interpres.

Verona 8, the Vienna of the Spanish [collection], the Regensburg, two Vatican, 1322 and 3791, in the first place, with two manuscripts of Baluze and the editions of the Councils: infirma. The other manuscripts: infima; and so too the Greek translator read.

(i) ‹in suis, visibilis› · printed under col 765

Vat. Hisp. et Isid., apparuit in nostris. Mox, pro ante tempora manens, duo codd., ante tempora aeterna manens; prima editio, ante tempora aeternus manens. In epist. 31, c. 2, habetur: Sacramentum reconciliationis nostrae ante tempora aeterna dispositum.

The Vatican of the Spanish and of the Isidorian [collections]: apparuit in nostris. Next, for ante tempora manens, two manuscripts: ante tempora aeterna manens; the first edition: ante tempora aeternus manens. In letter 31, chap. 2, there is: Sacramentum reconciliationis nostrae ante tempora aeterna dispositum.

Page

running head: EPISTOLA XXVIII. (centred across the page; column number 765 at left)
marginal letters: A ‹minuens: quia exinanitio›; B ‹se sententiam; opus fuit›; C in the gutter below the last text line ‹incomprehensibilis … ante tem-›; D beside note (f)
old-edition numerals: 815 after ‹factus est homo. Tenet›; 817 after ‹de coelesti sede descendens,›
signature: none
other: three lines of the Greek version (col 766) are printed full width across both columns below ‹non periret.›; transcribed in n766. Greek note 1 (call in col 766) is printed at the foot of col 765; set in n766. The last word, tem-|pora, runs into col 767 and is set whole here (the reading ante tempora manens is confirmed by note (i)).

PL 54:766

Editors' notes and page, col. 766

Footnotes

(1) ‹Τοιγαροῦν (Greek version)› · printed under col 765

Ms. Basil., ὡς μένων.

The Basel manuscript: ὡς μένων.

(2) ‹μορφὴ τοῦ Θεοῦ, (Greek version)› · printed under col 766

Ms. Ven. secundus, primo loco, οὕτως οὐδὲ τὴν μορφὴν τοῦ Θεοῦ.

The second Venice manuscript, in the first place: οὕτως οὐδὲ τὴν μορφὴν τοῦ Θεοῦ.

(3) ‹ἡ τοῦ δούλου (Greek version)› · printed under col 766

Veram hanc lectionem exhibuit nobis Ms. Basil. quae ab editoribus etiam Romanis in margine annotata fuit. In Vulg., μόρφωσις οὐκ ἐμείωσεν. In textu, forma non minuit.

This true reading was given us by the Basel manuscript; it was also noted in the margin by the Roman editors. In the common edition: μόρφωσις οὐκ ἐμείωσεν. In the text: forma non minuit.

(4) ‹ἐπειδὴ γὰρ (Greek version)› · printed under col 766

Ms. Bas., καὶ ἐκαυχᾶτο.

The Basel manuscript: καὶ ἐκαυχᾶτο.

(5) ‹τὸν ἠπατημένον (Greek version)› · printed under col 766

Ms. Bas., ἐκ τῆς οἰκείας πλάνης αὐτοῦ pro ἑαυτοῦ notatum invenies etiam in edit. Rom. ad marginem.

The Basel manuscript: ἐκ τῆς οἰκείας πλάνης; αὐτοῦ for ἑαυτοῦ you will find noted also in the margin of the Roman edition.

(6) ‹θείων δωρεῶν (Greek version)› · printed under col 766

Placuit hic extrudere ἐστερημένον, quod erat in edit., et ἐστερῆσθαι substituere, ut habetur in ms. Basil. Namque hoc magis accedit ad textum Latinum, divinis caruisse muneribus.

We have chosen here to remove ἐστερημένον, which was in the editions, and to substitute ἐστερῆσθαι, as the Basel manuscript has it. For this comes closer to the Latin text, divinis caruisse muneribus.

(7) ‹ἀφθαρσίας ἀγαθῶν (Greek version)› · printed under col 766

Ms. Basil., γεγυμνῶσθαι· καὶ ὑπὸ τὴν, etc. Lectio minime spernenda.

The Basel manuscript: γεγυμνῶσθαι· καὶ ὑπὸ τὴν, etc. A reading by no means to be despised.

(8) ‹παραμυθίαν αὐτὸν (Greek version)› · printed under col 766

Ita ms. Basil. In editis, ηὑρηκέναι: quod minime probamus. Scilicet hoc rarius, illud magis usitatum. Porro in eodem ms. tota haec pericope sic scribitur: καὶ ἑαυτὸν ἐν τοῖς οἰκείοις κακοῖςπ αραμυθίαν εὑρηκέναι τινὰ ἐκ τῆς αὐτοῦ τοῦ γεγονότος προδότου κοινωνίας γενομένης. Pro προδότου legendum forte παραβάτου, ut notarunt in margine etiam editores Rom.

So the Basel manuscript. In the editions: ηὑρηκέναι, which we by no means approve; this form is the rarer, the other more usual. Further, in the same manuscript this whole passage is written thus: καὶ ἑαυτὸν ἐν τοῖς οἰκείοις κακοῖςπ αραμυθίαν εὑρηκέναι τινὰ ἐκ τῆς αὐτοῦ τοῦ γεγονότος προδότου κοινωνίας γενομένης. For προδότου perhaps παραβάτου should be read, as the Roman editors also noted in the margin.

(9) ‹τιμῇ κατεσκεύασε. (Greek version)› · printed under col 766

In Ms. Bas., χρεία γέγονεν τῆς, etc.

In the Basel manuscript: χρεία γέγονεν τῆς, etc.

(10) ‹τῆς ἐμφύτου (Greek version)› · printed under col 766

In ms. Bas., ἀγαθότητος.

In the Basel manuscript: ἀγαθότητος.

(11) ‹μὴ δύναται, (Greek version)› · printed under col 766

Deest τὴν in ms. Ven. secund., utroque loco.

τὴν is lacking in the second Venice manuscript, in both places.

(12) ‹τῆς οἰκείας (Greek version)› · printed under col 766

In edit Rom. ad marginem annotatur φιλανθρωπίας ἀπὸ ῥ. ex Lat.

In the margin of the Roman edition is noted φιλανθρωπίας ἀπὸ ῥ., from the Latin.

(13) ‹Προσέρχεται τοίνυν (Greek version)› · printed under col 766

Ms. Bas., εἰς τὰ ἔσχατα τοῦ κόσμου.

The Basel manuscript: εἰς τὰ ἔσχατα τοῦ κόσμου.

(14) ‹δόξης οὐκ (Greek version)› · printed under col 766

Ms. Bas., μὴ χωριζόμενος.

The Basel manuscript: μὴ χωριζόμενος.

(15) ‹ἀφιστάμενος· (Greek version)› · printed under col 766

In antea vulgatis legebatur, καινῇ μὲν τῇ τάξει; expunximus μὲν, utpote non necessarium, auctoritate mss. Basil. et Venet. primi, qui postremus sic legit, καινῇ τινι τάξει, καὶ, etc.

In the editions formerly current it read καινῇ μὲν τῇ τάξει; we have struck out μὲν as unnecessary, on the authority of the Basel manuscript and the first Venice, the latter of which reads thus: καινῇ τινι τάξει, καὶ, etc.

(16) ‹καταλαμβάνεσθαι, καὶ (Greek version)› · printed under col 766

Ms. Bas., προαιώνιος ὤν; ms. vero Ven. utroque loco, προαιώνιος μὲν ὤν.

The Basel manuscript: προαιώνιος ὤν; but the Venice manuscript in both places: προαιώνιος μὲν ὤν.

Ancient version (Greek)

δούλου μορφὴν δίχα ῥύπου τινὸς ἁμαρτήματος· καὶ τὸ ἀνθρώπινον αὔξων καὶ τὸ θεῖον οὐ μειῶν. Ἐπειδήπερ ἡ κένωσις ἐκείνη, δι' ἧς ἑαυτὸν ὁ ἀόρατος ὁρατὸν παρεσκεύασε, καὶ ὁ Ποιητὴς καὶ Δεσπότης τῶν ὅλων, εἷς τῶν ἀνθρώπων ἠβουλήθη γενέσθαι, συγκατάβασις ἦν εὐσπλαγχνίας, οὐκ ἀσθένεια τῆς δυνάμεως. Τοιγαροῦν ὅς μένων ἐν μορφῇ Θεοῦ, πεποίηκε τὸν ἄνθρωπον, αὐτὸς ἐν μορφῇ δούλου γέγονεν ἄνθρωπος· φυλάττει γὰρ ἑκατέρα φύσις ἀνελλιπῶς τὴν ἑαυτῆς ἰδιότητα· καὶ ὥσπερ οὐκ ἀναιρεῖ τὴν τοῦ δούλου μορφὴν ἡ μορφὴ τοῦ Θεοῦ, οὕτως τὴν τοῦ Θεοῦ μορφὴν ἡ τοῦ δούλου μορφὴ οὐκ ἐμείωσεν· ἐπειδὴ γὰρ κατεκαυχᾶτο ὁ διάβολος τὸν ἄνθρωπον τὸν ἠπατημένον ἐκ τῆς πλάνης ἑαυτοῦ, τῶν θείων δωρεῶν ἐστερῆσθαι, καὶ τῶν τῆς ἀφθαρσίας ἀγαθῶν γεγυμνωμένον ὑπὸ τὴν τοῦ θανάτου χαλεπὴν ἀπόφασιν γεγενῆσθαι, καὶ ἐν τοῖς ἰδίοις κακοῖς παραμυθίαν αὐτὸν εὑρηκέναι τινὰ ἐκ τῆς αὐτοῦ τοῦ γεγονότος προδότου κοινωνίας· ὡς καὶ τὸν Θεὸν, τοῦτο τῆς αὐτοῦ δικαιοσύνης ἀπαιτούσης, ἀμεῖψαι περὶ τὸν ἄνθρωπον τὴν οἰκείαν ἀπόφασιν, ὃν ἐν τοσαύτῃ τιμῇ κατεσκεύασε. Χρεία τῆς οἰκονομίας τοῦ ἀποῤῥήτου μυστηρίου γεγένηται, ἵνα ὁ ἀναλλοιώτως Θεὸς, οὗ τινος ἡ βούλησις τῆς ἐμφύτου χρηστότητος στερηθῆναι μὴ δύναται, τὴν πρώτην περὶ ἡμᾶς τὴν τῆς οἰκείας εὐσεβείας ἀποῤῥήτῳ μυστηρίῳ πληρώσῃ διοίκησιν· καὶ ἵνα ὁ ἄνθρωπος, ὁ τῇ κακουργίᾳ τῆς διαβολικῆς κακίας πρὸς ἁμαρτίαν συνελαθεὶς μὴ παρὰ βούλησιν ἀπόληται τοῦ Θεοῦ. Προσέρχεται τοίνυν εἰς τὸ ταπεινὸν τοῦτο τοῦ κόσμου ὁ Υἱὸς τοῦ Θεοῦ, ἀπὸ τοῦ οὐρανίου θρόνου καταβαίνων, καὶ ἀπὸ τῆς πατρικῆς δόξης οὐκ ἀφιστάμενος· καινῇ τῇ τάξει, καὶ καινῇ τῇ γεννήσει γεννώμενος· καινῇ μὲν τῇ τάξει, ὅτιπερ ἀόρατος ὢν ἐν τοῖς ἑαυτοῦ, ὁρατὸς γέγονεν ἐν τοῖς παρ' ἡμῖν, καὶ ἀκατάληπτος ὢν, ἠβουλήθη καταλαμβάνεσθαι, καὶ προαιώνιος μένων, εἶναι

Page

running head: EPISTOLA XXVIII. (centred across the page; column number 766 at right)
marginal letters: A ‹δούλου μορφὴν δίχα›; B ‹νῆσθαι, καὶ ἐν τοῖς ἰδίοις›; C beside Greek note 2; D beside Greek note 8
old-edition numerals: 816 after ‹φυλάττει›; 818 after ‹ὁ Υἱὸς τοῦ Θεοῦ,›
signature: none
other: the lines from ‹ἀναλλοιώτως Θεὸς› to ‹ἀπόληται τοῦ Θεοῦ.› are printed full width across both columns (under the Latin ‹non periret.› of col 765); transcribed here in reading order. The call before οὕτως (note 2) is damaged. The last word εἶ-|ναι runs into col 768 and is set whole here (one band of col 768 read).

PL 54:767

manens esse coepit ex tempore; universitatis Dominus servilem formam, obumbrata majestatis suae immensitate, suscepit; impassibilis Deus non dedignatus est homo esse passibilis, et immortalis mortis legibus subjacere. Nova autem nativitate generatus: quia inviolata virginitas concupiscentiam nescivit, carnis materiam ministravit. Assumpta est de Matre Domini, natura, non culpa, nec in Domino Jesu Christo, ex utero virginis genito, quia nativitas est mirabilis, ideo nostri est natura dissimilis. Qui enim verus est Deus, idem verus est homo, et nullum est in hac unitate mendacium, dum invicem sunt et humilitas hominis et altitudo Deitatis. Sicut enim Deus non mutatur miseratione, ita homo non consumitur dignitate.

[…] abiding, began to be in time; the Lord of the universe took up the form of a servant, the immensity of His majesty being overshadowed; the impassible God did not disdain to be a passible man, and the immortal [did not disdain] to be subject to the laws of death. And He was begotten by a new birth: because inviolate virginity knew no concupiscence, it supplied the matter of the flesh. What was assumed from the Mother of the Lord was nature, not guilt; nor, in the Lord Jesus Christ, born from the womb of a virgin, is the nature for that reason unlike ours, because the birth is wonderful. For He who is true God is likewise true man, and there is no falsehood in this unity, while both the lowliness of man and the loftiness of the Godhead are in one another. For just as God is not changed by compassion, so the man is not consumed by dignity.

Agit enim utraque forma cum alterius communione, quod proprium est; Verbo scilicet operante quod Verbi est, et carne exsequente quod carnis est. Unum horum coruscat miraculis, aliud succumbit injuriis. Et sicut Verbum ab aequalitate paternae gloriae non recedit, ita caro naturam nostri generis non relinquit. Unus enim idemque est, quod saepe dicendum est, vere Dei Filius, et vere hominis filius. Deus per id quod in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1); homo per id quod Verbum caro factum est, et habitavit in nobis (Ibid., 14). Deus per id quod omnia per ipsum facta sunt, et sine ipso factum est nihil (Ibid., 3); homo per id quod factus est ex muliere, factus sub lege (Galat. IV, 4). Nativitas carnis manifestatio est humanae naturae; partus virginis, divinae est virtutis indicium. Infantia parvuli ostenditur humilitate cunarum (Luc.

For each form does what is proper to it in communion with the other; the Word, that is, performing what belongs to the Word, and the flesh carrying out what belongs to the flesh. One of these shines with miracles, the other succumbs to injuries. And as the Word does not withdraw from equality with the Father's glory, so the flesh does not abandon the nature of our race. For one and the same is, as must often be said, truly Son of God and truly son of man: God, by this, that In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1); man, by this, that The Word was made flesh, and dwelt in us (ibid., 14); God, by this, that all things were made through Him, and without Him was made nothing (ibid., 3); man, by this, that He was made of a woman, made under the law (Gal. 4:4). The birth of the flesh is a manifestation of human nature; the virgin's childbearing is a sign of divine power. The infancy of the little One is shown by the lowliness of the cradle (Luke […]

Editors' notes and page, col. 767

Footnotes

(a) ‹quia inviolata› · printed under col 767

Tres nostri codices et unus Baluzii, Virgo, Dein Hisp. et Isid. cum quatuor aliis codd., et carnis materiam; Vat. collect. 11 primo loco, sed carnis materiam; duo mss. collect. 21, inviolata virginitas, quae concupiscentiam nescivit, carnis materiam ministravit.

Three of our codices and one of Baluze's [have] Virgo; then the Hisp. and Isid. with four other codd., et carnis materiam; Vat. collect. 11 in the first place, sed carnis materiam; two mss. of collect. 21, inviolata virginitas, quae concupiscentiam nescivit, carnis materiam ministravit.

(b) ‹ministravit. Assumpta est› · printed under col 767

Editi ante Quesn. cum mss. collect. 24 et Sichardo interserunt igitur. Vide not. 22 ejusdem Quesn.

The editions before Quesnel, with the mss. of collect. 24 and Sichard, insert igitur. See note 22 of the same Quesnel.

Eadem fere habentur serm. 24, c. 3.

Nearly the same words are found in sermon 24, ch. 3.

(d) ‹est mirabilis, ideo› · printed under col 767

Vulgatiores editi cum Hisp., Isid., Veron. 58, Vat. 1322, et tribus aliis codd., nostrae est naturae dissimilis. Caeteri codices et prima editio lectionem a Quesnello inductam confirmant. Vide notam ejus 23.

The more common editions, with the Hisp., Isid., Veron. 58, Vat. 1322 and three other codd., [have] nostrae est naturae dissimilis. The other codices and the first edition confirm the reading introduced by Quesnel. See his note 23.

(e) ‹Qui enim verus› · printed under col 767

Verbum est delent tres mss. codd. Veron. et Ratisp. Post pauca, dum in invicem in Veron. 57, Ratisp. et duobus Chalcedon.

Three mss. codd., the Veron. and the Ratisp., delete the word est. A little after, dum in invicem [is found] in Veron. 57, the Ratisp. and two Chalcedon.

(f) ‹non consumitur dignitate› · printed under col 767

Eadem sunt in serm. 54, c. 2.

The same words are in sermon 54, ch. 2.

(g) ‹aequalitate paternae gloriae› · printed under col 767

Veron. 58, non recidit... non reliquit. Editi ante Quesn. cum mss. collect. 24, non recessit... non reliquit Quesnelli lectionem, de qua vide ejus not. 24, caeteri nostri codd. approbant.

Veron. 58, non recidit … non reliquit. The editions before Quesnel, with the mss. of collect. 24, non recessit … non reliquit. Quesnel's reading, on which see his note 24, the rest of our codd. approve.

(h) ‹enim idemque est› · printed under col 767

Verba quod saepe dicendum est desunt in tribus mss. Veronensib., in omnibus Chalcedon., in utrisque Hisp., in Ratisp. nec non in Graeca versione. Sed cum in aliis codd., praesertim collect. t. 3, 5, 8, 11, et in vetustissimo Rom. Eccl. Lectionario Vat. 3836 inveniantur, ea expungere non audemus. Mox, pro Deus per id, in Vat. Isid. Filius Dei per id.

The words quod saepe dicendum est are lacking in three Veronese mss., in all the Chalcedon., in both Hisp., in the Ratisp., and also in the Greek version. But since they are found in other codd., especially of collect. t. 3, 5, 8, 11, and in the very ancient Lectionary of the Roman Church, Vat. 3836, we do not dare to strike them out. Next, for Deus per id, the Vat. Isid. [has] Filius Dei per id.

(i) ‹homo per id quod› · printed under col 767

Cod. Vindeb. Hisp. factum est ex muliere, factum sub lege: et refertur ad Verbum, ut in antecedentibus: Verbum caro factum est.

The Vienna Hisp. codex [has] factum est ex muliere, factum sub lege; and it is referred to the Word, as in the preceding words: Verbum caro factum est.

Footnotes

1 ‹ὁ ἀθάνατος› · printed under col 768 (note to the Greek version) Ms. Bas., καὶ ὢν ἀθάνατος ὑποκεῖσθαι θανάτῳ.

The Basle ms., καὶ ὢν ἀθάνατος ὑποκεῖσθαι θανάτῳ.

2 ‹ἐκ τῆς μητρὸς› · printed under col 768 Erat in vulgatis, ἐκ τῆς μητρὸς ἡ τοῦ δεσπότου φύσις, ubi articula ἡ praepositus, vocibus τοῦ δεσπότου φύσις, genitivum δεσπότου ad φύσις referri ostendebat, non sine erroris suspicione atque periculo, cum tamen ad vocem μητρὸς. referendus sit. Ita quidem mendose habent et duo codd. Ven. in epistola actioni Chalcedonensi inserta; sed veram lectionem suppeditant iidem codd. in eadem epistola gestis praemissa, nec non alius Venetus 165 utroque loco; omittunt enim articulum ἡ, ac praeterea post voces τοῦ δεσπότου tribus in locis apponitur virgula. Ita etiam legit in suo codice Gerardus Vossius, ut ex ejusdem editione Moguntina liquet.

In the printed editions there stood ἐκ τῆς μητρὸς ἡ τοῦ δεσπότου φύσις, where the article ἡ, placed before the words τοῦ δεσπότου φύσις, showed that the genitive δεσπότου was to be referred to φύσις, not without suspicion and danger of error, whereas it is to be referred to the word μητρὸς. The two Venice codd. indeed have this faulty reading in the letter inserted in the acts of Chalcedon; but the same codd. supply the true reading in the same letter placed before the acts, as does another Venice codex, 165, in both places: for they omit the article ἡ, and moreover in three places a comma is set after the words τοῦ δεσπότου. So too Gerard Vossius read in his codex, as is clear from his Mainz edition.

3 ‹ἡμῖν› · printed under col 768 Sic placuit scribere cum ms. Basil. et Venet. secundo utroque loco. In editis οὐχὶ φύσις. Articulus ἡ perspicuam magis reddit sententiam.

We have chosen to write it so with the Basle ms. and the second Venice [ms.] in both places. In the editions οὐχὶ φύσις. The article ἡ makes the sense clearer.

4 ‹ψεῦδος οὐδὲν› · printed under col 768 In ms. Basil., ἐν τῇ ἑνώσει ταύσῃ καθέστηκεν.

In the Basle ms., ἐν τῇ ἑνώσει ταύσῃ καθέστηκεν.

5 ‹μετ' ἀλλήλων ἐστί› · printed under col 768 Ms. Basil., καὶ ἡ ταπεινότης τοῦ ἀνθρώπου, καὶ τὸ μέγεθος τῆς Θεόνητος· ὥσπερ γὰρ Θεὸς τροπὴν οὐχ ὑφίσταται, οὕτως καὶ ὁ ἄνθρωπος, etc.

The Basle ms., καὶ ἡ ταπεινότης τοῦ ἀνθρώπου, καὶ τὸ μέγεθος τῆς Θεόνητος· ὥσπερ γὰρ Θεὸς τροπὴν οὐχ ὑφίσταται, οὕτως καὶ ὁ ἄνθρωπος, etc.

6 ‹λόγου κατεργαζομένου› · printed under col 768 Ms. Bas., τοῦτο ὅπερ ἐστιν τοῦ λόγου.

The Basle ms., τοῦτο ὅπερ ἐστιν τοῦ λόγου.

7 ‹σώματος ἐκτελοῦντος› · printed under col 768 In marg. edit. Rom.. ἅπερ; atque ita in ms. Ven. 2 primo loco.

In the margin of the Roman edition, ἅπερ; and so in the second Venice ms. in the first place.

8 ‹τὸ δὲ› · printed under col 768 Ms. Ven. primus, τοῖς παθήμασιν. In marg. quoque edit. Rom., τοῖς παθήμασιν.

The first Venice ms., τοῖς παθήμασιν. Also in the margin of the Roman edition, τοῖς παθήμασιν.

9 ‹ὁ αὐτὸς ἀληθῶς› · printed under col 768 Ms. Bas., Υἱὸς Θεοῦ.

The Basle ms., Υἱὸς Θεοῦ.

10 ‹ἦν ὁ Λόγος› · printed under col 768 Haec καὶς ὁ Λόγο ἦν πρὸς τὸν Θεὸν, καὶ ὁ Θεὸς ἦν ὁ Λόγο⟨ς⟩, in cod. Bas. desideratur.

These words, καὶς ὁ Λόγο ἦν πρὸς τὸν Θεὸν, καὶ ὁ Θεὸς ἦν ὁ Λόγο⟨ς⟩, are wanting in the Basle codex.

11 ‹ἐσκήνωσεν ἐν ἡμῖν› · printed under col 768 Ms Bas., καὶ Θεὸς μὲν κατὰ τοῦτο, ὅτι χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. Quae duo ultima verba adduntur etiam in ms. Ven. primo.

The Basle ms., καὶ Θεὸς μὲν κατὰ τοῦτο, ὅτι χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονεν. These last two words are added also in the first Venice ms.

12 ‹ἐκ γυναικὸς› · printed under col 768 Ms. Bas., καὶ γέγονεν ὑπὸ νόμον.

The Basle ms., καὶ γέγονεν ὑπὸ νόμον.

Ancient version (Greek)

ἤρξατο ἀπὸ χρόνου, καὶ τοῦ παντὸς ὢν δεσπότης, τὴν δουλικὴν μορφὴν ἀνεδέξατο, τῆς οἰκείας θεότητος ἐπισκιάσας τὸ μέγεθος, καὶ ὁ ἀπαθὴς Θεὸς οὐκ ἀπηξίωσε παθητὸς εἶναι ἄνθρωπος, καὶ ὁ ἀθάνατος νόμοις ὑποκεῖσθαι θανάτου· καινῇ δὲ τῇ γεννήσει τεχθεὶς, ἐπείπερ ἡ ἄχραντος παρθενία ἐπιθυμίαν μὲν ἠγνόησε, τὴν δὲ τῆς σαρκὸς ἐχορήγησεν ὕλην. Καὶ προσελήφθη ἐκ τῆς μητρὸς τοῦ δεσπότου φύσις, οὐχ ἁμαρτία· οὐ μὴν ἐπειδήπερ ἐν τῷ δεσπότη Ἰησοῦ Χριστῷ τῷ τεχθέντι ἐκ τῆς γαστρὸς τῆς παρθένου θαυμαστή τίς ἐστιν ἡ γέννησις, διὰ τοῦτο ἡμῖν οὐχ ἡ φύσις ὁμοία· ὁ γὰρ ὢν Θεὸς ἀληθὴς, αὐτός ἐστι καὶ ἄνθρωπος ἀληθής. Καὶ ψεῦδος οὐδὲν ἐν ταύτη τῇ ἑνώσει τυγχάνει, ἐν ὅσω τὰ συναμφότερα μετ' ἀλλήλων ἐστί· καὶ τοῦ ἀνθρώπου τὸ ταπεινὸν, καὶ τῆς θεότητος τὸ μέγεθος· ὥσπερ γὰρ τῷ ἐλεεῖν ὁ Θεὸς τροπὴν οὐχ ὑφίσταται, οὕτως ἄνθρωπος τῷ μεγέθει τῆς θείας ἀξίας οὐκ ἀναλίσκεται· ἐνεργεῖ γὰρ ἑκατέρα μορφὴ μετὰ τῆς θατέρου κοινωνίας, ὅπερ ἴδιον ἔσχηκε, τοῦ μὲν λόγου κατεργαζομένου τοῦθ' ὅπερ ἐστὶ τοῦ λόγου, τοῦ δὲ σώματος ἐκτελοῦντος, ὅπερ ἐστὶ τοῦ σώματος· καὶ τὸ μὲν αὐτῶν διαλάμπει τοῖς θαύμασι, τὸ δὲ ταῖς ὕβρεσιν ὑποπέπτωκε. Καὶ καθάπερ ὁ λόγος ἀπὸ τῆς ἰσότητος τῆς τοῦ πατρὸς δόξης ἐστὶν ἀχώριστος, οὕτω τὸ σῶμα τὴν φύσιν τοῦ ἡμετέρου γένους οὐκ ἀπολέλοιπεν· εἷς γὰρ καὶ ὁ αὐτὸς ἀληθῶς Υἱός τε Θεοῦ, καὶ ἀληθῶς υἱὸς ἀνθρώπου τυγχάνει, Θεὸς μὲν κατὰ τοῦτο καθὸ ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· ἄνθρωπος δὲ κατὰ τοῦτο, καθὸ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν· καὶ Θεὸς μὲν κατὰ τοῦτο καθὸ δι' αὐτοῦ τὰ πάντα ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν· ἄνθρωπος δὲ κατὰ τοῦτο, καθὸ γέγονεν ἐκ γυναικὸς, γέγονεν ὑπὸ νόμον· καὶ ἡ μὲν τῆς

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 768 at the right)
marginal letters: A ‹ναι ἤρξατο ἀπὸ χρόνου›; B ‹ὑφίσταται, οὕτως ἄνθρωπος›; C ‹γονεν ἐκ γυναικὸς›; D ‹In ms. Basil., ἐν τῇ ἑνώσει› (in the footnotes)
old-edition numerals: 820 after ‹οὐκ ἀναλίσκεται·›
signature: none
other: col 768 holds only the ancient Greek version (rail-only part). It opens with "ναι", the end of a word hyphenated from col 766, set whole by the previous agent in n766; the Greek here begins at "ἤρξατο". Greek iota subscripts set as they appeared at zoom 4.5 (δεσπότη, ταύτη, ὅσω without).

PL 54:769

II, 7): magnitudo Altissimi declaratur vocibus angelorum (Luc. II, 13). Similis est rudimentis hominum, quem Herodes impie molitur occidere (Matth. II, 16); sed Dominus est omnium, quem magis gaudent suppliciter adorare. Jam cum ad praecursoris sui Joannis baptismum venit (Matth. III, 13), ne lateret quod carnis velamine Divinitas tegeretur, vox Patris de coelo intonans dixit: Hic est Filius meus dilectus, in quo mihi bene complacui (Ibid., 17). Quem itaque sicut hominem diabolica tentat astutia, eidem sicut Deo angelica famulantur officia (Matth. IV, 1, 11). Esurire, sitire, lassescere atque dormire, evidenter humanum est.

[…] 2:7); the greatness of the Most High is declared by the voices of angels (Luke 2:13). He is like the rudiments of men, He Whom Herod impiously strives to kill (Matt. 2:16); but He is the Lord of all, Whom the Magi rejoice to adore as suppliants. Now when He came to the baptism of John His forerunner (Matt. 3:13), lest it should be hidden that the Godhead was covered by the veil of the flesh, the voice of the Father, thundering from heaven, said: This is my beloved Son, in Whom I am well pleased (ibid., 17). Him, therefore, Whom as man the devil's cunning tempts, as God the ministries of angels serve (Matt. 4:1, 11). To hunger, to thirst, to grow weary and to sleep is evidently human.

Sed quinque panibus quinque millia hominum satiare (Joan. VI, 12), et largiri Samaritanae aquam vivam (Joan. IV, 10), cujus haustus bibenti praestet ne ultra jam sitiat; supra dorsum maris plantis non desidentibus ambulare (Matth. XIV, 25), et elationes fluctuum increpata tempestate consternere (Luc. VIII, 24); sine ambiguitate divinum est. Sicut ergo, ut multa praeteream, non ejusdem naturae est, flere miserationis affectu amicum mortuum (Joan. XI, 35), et eumdem, remoto quatriduanae aggere sepulturae, ad vocis imperium excitare redivivum (Ibid., 43); aut in ligno pendere, et in noctem luce conversa, omnia elementa tremefacere; aut clavis transfixum esse, et paradisi portas fidei latronis aperire (Luc. XXIII, 43); ita non ejusdem naturae est, dicere: Ego et Pater unum sumus (Joan. X, 30), et dicere, Pater major me est (Joan. XIV, 28). Quamvis enim in Domino Jesu Christo Dei et hominis una

But to satisfy five thousand men with five loaves (John 6:12), and to bestow on the Samaritan woman living water (John 4:10), a draught of which grants the one who drinks that he thirst no more; to walk upon the back of the sea with feet that do not sink (Matt. 14:25), and to lay low the swellings of the waves by rebuking the tempest (Luke 8:24): this is without ambiguity divine. As, then, to pass over many things, it is not of the same nature to weep with the feeling of compassion for a dead friend (John 11:35), and, when the mound of his four days' burial had been removed, to raise the same man up living again at the command of the voice (ibid., 43); or to hang on the wood, and, the light being turned into night, to make all the elements tremble; or to be pierced with nails, and to open the gates of paradise to the faith of the thief (Luke 23:43); so it is not of the same nature to say: I and the Father are one (John 10:30), and to say, The Father is greater than I (John 14:28). For although in the Lord Jesus Christ there is one […] of God and man […]

Editors' notes and page, col. 769

Footnotes

(a) ‹Altissimi declaratur› · printed under col 769

Vat. 3791 collect. 11 secundo loco, in excubiis angelorum. Dein, Herodes impius, in editis ante Quesn. et in quibusdam mss.

Vat. 3791 of collect. 11, in the second place, [has] in excubiis angelorum. Then Herodes impius in the editions before Quesnel and in some mss.

(b) ‹omnium, quem› · printed under col 769

Editi Concil. cum codd. Vat., Hisp., Isid. et collect. 21, magi gaudentes suppliciter veniunt adorare. At in puriori ms. Hisp. Vindebon., magi gaudentes suppliciter adorare: ex errore autem nominativi gaudentes pro gaudent posteriores exscriptores ejusdem collectionis ex ingenio supplevisse videntur verbum veniunt. Mox Veron. 58 et Vat. 1322, cum Parisiensi et Colbertino Baluzii: Nam cum ad praeeursoris sui. Veron. 57 delet sui. Dein, veniret pro venit in editis Leonis ante Quesn. nullo nostro codice suffragante.

The printed Councils, with the codd. Vat., Hisp., Isid. and collect. 21, [have] magi gaudentes suppliciter veniunt adorare. But in the purer Vienna ms. of the Hisp., magi gaudentes suppliciter adorare: and from the error of the nominative gaudentes for gaudent, the later copyists of the same collection seem to have supplied the verb veniunt by conjecture. Next, Veron. 58 and Vat. 1322, with Baluze's Paris and Colbert [mss.]: Nam cum ad praeeursoris sui. Veron. 57 deletes sui. Then veniret for venit in the editions of Leo before Quesnel, with no codex of ours in support.

Tres mss. Libri Veron., totidem Baluzii, ac praeterea Vindebon. Hisp., et unus Vat. collect. 11, secundo loco, complacuit. Deinde, utique pro itaque in Veron. 58 et Vat. 1322, Diaboli vero pro diabolica in Vat. Reg. collect. 11, secundo loco.

Three Veronese mss. books, as many of Baluze's, and besides these the Vienna Hisp. and one Vat. of collect. 11, in the second place, [have] complacuit. Next, utique for itaque in Veron. 58 and Vat. 1322; and Diaboli for diabolica in Vat. Reg. of collect. 11, in the second place.

(d) ‹humanum est. Sed› · printed under col 769

Vat. cod. 5845, quinque panibus. Editi Leonis ante Quesn. cum mss. collect. 11, primo loco et collect. 24, et de quinque panibus. Mox saturare pro satiare in Veron. 8 et Vat. collect. 3.

Vat. cod. 5845, quinque panibus. The editions of Leo before Quesnel, with the mss. of collect. 11 in the first place and of collect. 24, et de quinque panibus. Next, saturare for satiare in Veron. 8 and Vat. of collect. 3.

(e) ‹haustus bibenti› · printed under col 769

Tres codd. Veron. et duo alii collect. Chalcedon., praestitit. Editi ante Quesn. codd. collect. 11, 21 et 25, praestat.

Three Veronese codd. and two others of the Chalcedonian collect., praestitit. The editions before Quesnel [and] the codd. of collect. 11, 21 and 25, praestat.

(f) ‹plantis non› · printed under col 769

Editi Quesnello anteriores cum mss. collect. 21 et 24, subsidentibus. Caeteri codices, desidentibus, paucis exceptis, qui lectione huic affini, sed corrupta praeferunt desitientibus, desinentibus, desudantibus vel desistentibus. Vide not. 25 Quesn.

The editions earlier than Quesnel, with the mss. of collect. 21 and 24, subsidentibus. The other codices desidentibus, except a few, which offer a reading akin to this but corrupt: desitientibus, desinentibus, desudantibus or desistentibus. See Quesnel's note 25.

(g) ‹affectu› · printed under col 769

Cod. Veron. 58, duo Vat. 1342 collect. 3, et 1322 collect. Chalcedon., Vercell. collect. 8 et mis. collect. 21, cum prima editione addunt Lazarum.

Cod. Veron. 58, two Vat., 1342 of collect. 3 and 1322 of the Chalcedonian collect., the Vercelli [ms.] of collect. 8 and the mss. of collect. 21, with the first edition, add Lazarum.

(h) ‹aggere sepulturae› · printed under col 769, continued under col 770

Particulam et in aliquibus editionibus, et a Quesnello insertam delevimus uti superfluam auctoritate trium mss. Veron., item Vindebon. collect. 5, utriusque Hisp., Isid., Ratisp. et aliorum codicum. Deest etiam in Graeca versione et in codicibus quibus Baluzius usus est. Mox, in cruce pro in ligno legitur in Vat. collect. 3 et alio Vat. 5845 collect. 8, in Hisp., Isid. ac in mss. collect. 21. Dein, paradisi januas in Veron. 57 ac 58, in tribus nostris et duobus Baluzii codd. collect. Chalcedon. Rusticus vero monuit in quibusdam suis codd. scriptum fuisse portas, quod nos in caeteris mss. reperimus, et Baluzius in duobus Chalcedon.

The particle et, inserted in some editions and by Quesnel, we have deleted as superfluous on the authority of three Veronese mss., likewise the Vienna [ms.] of collect. 5, both Hisp., the Isid., the Ratisp. and other codices. It is also lacking in the Greek version and in the codices that Baluze used. Next, in cruce for in ligno is read in the Vat. of collect. 3 and in another Vat., 5845 of collect. 8, in the Hisp., the Isid. and in the mss. of collect. 21. Then paradisi januas in Veron. 57 and 58, in three of ours and two of Baluze's codd. of the Chalcedonian collect. Rusticus, however, noted that in some of his codd. portas was written, which we have found in the other mss., and Baluze in two Chalcedon.

Footnotes

(h) continued from col 769, set in n769

1 ‹σαρκώσεως γέννησις› · printed under col 770 (note to the Greek version; its numeral is printed like a 2) In marg. edit. Rom., σαρκὸς γέννησις, ex Lat.

In the margin of the Roman edition, σαρκὸς γέννησις, from the Latin.

2 ‹τῆς παρθένου› · printed under col 770 Ms. Bas., ἔλεγχος ὑπάρχει θείας δυνάμεως.

The Basle ms., ἔλεγχος ὑπάρχει θείας δυνάμεως.

3 ‹αὐτοῦ μεγαλωσύνης› · printed under col 770 Ms. Bas., διὰ τῶν εὐαγλελικῶν φωνῶν.

The Basle ms., διὰ τῶν εὐαγλελικῶν φωνῶν.

4 ‹φονεῦσαι› · printed under col 770 Ms. Ven. secundum utroque loco, βουλεύεται.

The second Venice ms. in both places, βουλεύεται.

5 ‹μάγοι χαίρουσιν› · printed under col 770 Ms. Bas., ἱκετευτικῶς προσκυνοῦντες.

The Basle ms., ἱκετευτικῶς προσκυνοῦντες.

6 ‹πρὸς τὸ› · printed under col 770 Ms. Bas., τοῦ προδρόμου ἑαυτοῦ Ἰωάννου.

The Basle ms., τοῦ προδρόμου ἑαυτοῦ Ἰωάννου.

7 ‹ἐν ᾧ› · printed under col 770 Ms. Bas., et Ven. secundum, primo loco, ηὐδόκησα.

The Basle ms. and the second Venice ms., in the first place, ηὐδόκησα.

8 ‹πειράζει πανουργία› · printed under col 770 Ms. Bas., τούτῳ δὴ ὡς Θεῷ.

The Basle ms., τούτῳ δὴ ὡς Θεῷ.

9 ‹τάξις διακονεῖ› · printed under col 770 In ms. Bas., τὸ μὲν γὰρ πεινᾷν, καὶ διψᾷν, †κοπιᾷν τε. καὶ ὑπνοῦν.

In the Basle ms., τὸ μὲν γὰρ πεινᾷν, καὶ διψᾷν, †κοπιᾷν τε. καὶ ὑπνοῦν.

10 ‹ἀλλὰ τὸ› · printed under col 770 Ms. Bas., ἐκ πέντε ἄρτων... κορέσθαι.

The Basle ms., ἐκ πέντε ἄρτων … κορέσθαι.

11 ‹Σαμαρείτιδι› · printed under col 770 Ms. Bas., ὕδωρ ζῶ.

The Basle ms., ὕδωρ ζῶ.

12 ‹ἀρυσαμένη αὐτῇ› · printed under col 770 Ms. Bas., ὑπῆρχε τὸ μνκέτι διψᾷν. In ms. vero Ven., secundo utroque loco ὑπῆρξε.

The Basle ms., ὑπῆρχε τὸ μνκέτι διψᾷν. But in the second Venice ms., in both places, ὑπῆρξε.

13 ‹θαλάσσης› · printed under col 770 Ms. Bas., †ᾤχεσθαι.

The Basle ms., †ᾤχεσθαι.

14 ‹προσχώματος› · printed under col 770 Ms. Bas., τῆς τεταρταίας ἤδη ταφῆς πρὸς τὸ τῆς φωνῆς κέλευσμα ἐξαναστῆσαι: quae verborum collocatio nobis magis arridet. Hoc eodem in loco in secundo ms. Ven., loco secundo, pro τῆς τεταρταίας legitur τῆς τελευταίας.

The Basle ms., τῆς τεταρταίας ἤδη ταφῆς πρὸς τὸ τῆς φωνῆς κέλευσμα ἐξαναστῆσαι: an order of words that pleases us more. In this same place, in the second Venice ms., in the second place, τῆς τελευταίας is read for τῆς τεταρταίας.

15 ‹εἰς νύκτα› · printed under col 770 Mss. Bas. et Ven. primum et secundum utrobique, μεταβληθέντα, scilicet τὰ στοιχεῖα, sed perperam.

The Basle ms. and the first and second Venice mss. in both places, μεταβληθέντα, that is, τὰ στοιχεῖα, but wrongly.

Ancient version (Greek)

σαρκώσεως γέννησις ἀνθρωπίνης ἐστὶ δήλωσις φύσεως, ὁ δὲ τοκετὸς τῆς παρθένου μήνυμα τῆς θείας ὑπάρχει δυνάμεως. Καὶ ἡ μὲν νηπιότης τοῦ βρέφους διὰ τῆς τῶν σπαργάνων εὐτελείας ἐπιγινώσκεται· τὸ δὲ μέγεθος τῆς αὐτοῦ μεγαλωσύνης διὰ τῶν ἀγγελικῶν φωνῶν ἀποδείκνυται· καὶ ὁμοιοῦται μὲν τοῖς νεωστὶ τικτομένοις ἀνθρώποις οὗτος, ὃν Ἡρώδης ἀσεβῶς φονεῦσαι βούλεται· ἀλλὰ ἔστι δεσπότης τῶν ὅλων, ὃν μάγοι χαίρουσιν ἱκετευτικῶς προσκυνεῖν. Ὅτε δὲ πρὸς τὸ τοῦ προδρόμου αὐτοῦ Ἰωάννου ἔρχεται βάπτισμα, ὅπως ἂν μὴ λάθη, ὅτιπερ τῷ προκαλύμματι τῆς σαρκὸς ἡ Θεότης ἐκρύπτετο ἡ τοῦ Πατρὸς φωνὴ ἐξ οὐρανῶν ἐπιβοῶσα, φησίν· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα· τοιγαροῦν ὃν ὡς ἄνθρωπον ἡ τοῦ διαβόλου πειράζει πανουργία, τούτῳ, ἅτε δὴ Θεῷ, ἡ τῶν ἀγγέλων τάξις διακονεῖ. Τὸ μὲν γὰρ πεινῆν, καὶ διψῆν, καὶ κοπιᾶν, καὶ υπνοῦν, ὁμολογουμένως ἐστὶν ἀνθρώπου· ἀλλὰ τὸ πέντε ἄρτοις πέντε χιλιάδας ἀνθρώπων κορέσαι, καὶ χαρίσασθαι τῇ Σαμαρείτιδι ζῶν ὕδωρ, ὅθεν ἀρυσαμένη αὐτῇ ὑπῆρχε τὸ μηκέτι διψῆν· καὶ ἐπὶ μὲν νώτων θαλάσσης περιπατεῖν, τῶν ποδῶν οὐ βαπτιζομένων, τὰς δὲ τῶν κυμάτων οἰδήσεις, ἐπιτιμωμένου τοῦ κλύδωνος, κατευνάζειν, ἐστὶν ἀναμφιβόλως Θεοῦ. Ὥσπερ οὖν, ἵνα τὰ πολλὰ παραλείψω, οὐ τῆς αὐτῆς ἐστι φύσεως τὸ κλαίειν ἐκ διαθέσεως οἴκτου τὸν τελευτήσαντα φίλον, καὶ τὸ τὸν αὐτὸν ἀναζῆν μέλλοντα, διασκεδασθέντος τοῦ προσχώματος, τῆς τεταρταίας ἤδη ταφῆς ἐξαναστῆσαι πρὸς τὸ κέλευσμα τῆς φωνῆς, ἢ τὸ ἐπὶ ξύλου ἠρτῆσθαι, καὶ ἐξ ἡμέρας εἰς νύκτα μεταβληθείσης τὰ στοιχεῖα πάντα συσσεῖσαι, ἢ τὸ διαπεπάρθαι τοῖς ἥλοις καὶ τὰς τοῦ παραδείσου πύλας ἀνοῖξαι τῇ πίστει τῇ τοῦ

Page

running head: EPISTOLA XXVIII. (centred across the page; column number 770 at the right)
marginal letters: A ‹σαρκώσεως γέννησις›; B ‹τάξις διακονεῖ›; C ‹τὰς τοῦ παραδείσου› (at the foot of the text); D ‹κησα. / 8 Ms. Bas.› (in the footnotes)
old-edition numerals: 822 after ‹τοῦ προδρόμου›; 824 after ‹τὰ στοιχεῖα πάντα συσσεῖσαι›
signature: none
other: col 770 holds only the ancient Greek version (rail-only part). Its footnote area opens with the end of note (h) of col 769.

PL 54:771

persona sit; aliud tamen, est, unde in utroque communis est contumelia, aliud unde communis est gloria. De nostro enim illi est minor Patre humanitas; de Patre illi est aequalis cum Patre Divinitas.

[…] person, yet that from which the insult is common to both is one thing, and that from which the glory is common is another. For from what is ours He has a humanity less than the Father; from the Father He has a Godhead equal with the Father.

CAP. V. Veritas carnis in Christo probatur ex Scriptura.—Propter hanc ergo unitatem personae in utraque natura intelligendam, et Filius hominis legitur descendisse de coelo, cum Filius Dei carnem de ea Virgine de qua est natus, assumpserit. Et rursus Filius Dei crucifixus dicitur ac sepultus, cum haec non in Divinitate ipsa, qua Unigenitus consempiternus et consubstantialis est Patris, sed in naturae humanae sit infirmitate perpessus.

CHAP. V. The reality of the flesh in Christ is proved from Scripture.—Because of this unity of the person, then, which is to be understood in both natures, the Son of man too is read to have come down from heaven, although it was the Son of God who took flesh from that Virgin of whom He was born. And again the Son of God is said to have been crucified and buried, although He suffered these things not in the Godhead itself, in which the Only-begotten is co-eternal and consubstantial with the Father, but in the infirmity of human nature.

Unde Unigenitum Filium Dei crucifixum et sepultum omnes etiam in Symbolo confitemur, secundum illud Apostoli: Si enim cognovissent, nunquam Dominum majestatis crucifixissent (I Cor. II, 8). Cum autem ipse Dominus noster atque Salvator fidem discipulorum suis interrogationibus erudiret, Quem me, inquit, dicunt homines esse Filium hominis? Cumque illi diversas aliorum opiniones retexuissent, Vos autem, ait, quem me esse dicitis? Me utique, qui sum Filius hominis, et quem in forma servi atque in veritate carnis aspicitis, quem me esse dicitis? Ubi B. Petrus divinitus inspiratus, et confessione sua omnibus gentibus profuturus, Tu es, inquit, Christus Filius Dei vivi (Matth. XVI, 16). Nec immerito beatus est pronuntiatus a Domino et

Hence we all, even in the Creed, confess the only-begotten Son of God crucified and buried, according to that saying of the Apostle: For if they had known, they would never have crucified the Lord of majesty (1 Cor. 2:8). And when our Lord and Saviour Himself was instructing the faith of His disciples by His questions, Who, He says, do men say that I, the Son of man, am? And when they had rehearsed the various opinions of others, But you, He says, who do you say that I am? Me, that is, who am the Son of man, and Whom you behold in the form of a servant and in the reality of the flesh, who do you say that I am? Whereupon blessed Peter, divinely inspired, and about to profit all nations by his confession, says: Thou art the Christ, the Son of the living God (Matt. 16:16). And not undeservedly was he pronounced blessed by the Lord, and […]

Editors' notes and page, col. 771

Footnotes

(a) ‹aliud tamen, est,› · printed under col 771

Melior visa est haec lectio, quam non solum prima editio et Conciliorum, verum etiam tres libri mss. Veron. nec non Vat. Reg. collect. 1, alius Vat. collect. 3, alius collect. 11, secundo loco, Ratisp. ac tres nostri collect. Chalcedon. cum codd. Baluzii praeferunt. Alias, unde contumelia in utroque communis, aliud unde, etc.

This reading seemed better, which not only the first edition and that of the Councils but also three Veronese mss. books offer, as well as Vat. Reg. of collect. 1, another Vat. of collect. 3, another of collect. 11 in the second place, the Ratisp., and three of ours of the Chalcedonian collect. with Baluze's codd. Elsewhere, unde contumelia in utroque communis, aliud unde, etc.

(b) ‹Scriptura.—Propter› · printed under col 771

Peculiare est Leonem sumpsisse hunc locum ex Augustini libro contra sermonem Arianorum cap. 8, et nunc iisdem, nunc aliis verbis utendum credidisse. Sic enim ibi legitur: Ac per hoc propter istam unitatem personae in utraque natura intelligendum et Filius hominis dicitur descendisse de coelis, quamvis sit ex ea quae in terra fuerat Virgine assumptus; et Filius Dei dicitur crucifixus et sepultus, quamvis haec non in Divinitate ipsa, qua est Unigenitus Patri coaeternus; sed in naturae humanae sit infirmitate perpessus... Unigenitum vero Filium Dei crucifixum et sepultum omnes etiam in Symbolo confitemur. Unde est et illud Apostoli: Si enim cognovissent, numquam Dominum gloriae crucifixissent. Id in magnam Augustini gloriam cedit, et Leonis quoque studium ac diligentiam commendat. Duo mss. Veron. et tres collect. Chalcedon. pro ergo habent enim. Editiones Conciliorum omittunt utrumque.

It is noteworthy that Leo took this passage from Augustine's book against the Sermon of the Arians, ch. 8, and thought fit to use now the same words, now others. For there it reads: Ac per hoc propter istam unitatem personae in utraque natura intelligendum et Filius hominis dicitur descendisse de coelis, quamvis sit ex ea quae in terra fuerat Virgine assumptus; et Filius Dei dicitur crucifixus et sepultus, quamvis haec non in Divinitate ipsa, qua est Unigenitus Patri coaeternus; sed in naturae humanae sit infirmitate perpessus … Unigenitum vero Filium Dei crucifixum et sepultum omnes etiam in Symbolo confitemur. Unde est et illud Apostoli: Si enim cognovissent, numquam Dominum gloriae crucifixissent. This redounds greatly to Augustine's glory, and commends Leo's zeal and diligence as well. Two Veronese mss. and three of the Chalcedonian collect. have enim for ergo. The editions of the Councils omit both.

Duo antiquiss. Vat. 1342 collect. 3, et 5845 collect. 8, dicitur, ut in recitato Augustini textu. Mox pro assumpserit in prima editione assumpsit. Dein, crucifixus legitur in Veron. 57.

Two very ancient Vat., 1342 of collect. 3 and 5845 of collect. 8, [have] dicitur, as in the text of Augustine quoted. Next, for assumpserit, assumpsit in the first edition. Then crucifixus legitur in Veron. 57.

(d) ‹confitemur, secundum› · printed under col 771

Omnes codd. collect. Chalcedon., utrique Hisp., nec non Isid. et Vat. 5845, cum edit. Concil., illud Apostoli dictum. Post pauca, Dominum gloriae crucifixissent, in Ratisp. cod., sicuti etiam apud Augustinum legitur.

All the codd. of the Chalcedonian collect., both Hisp., and also the Isid. and Vat. 5845, with the edition of the Councils, [have] illud Apostoli dictum. A little after, Dominum gloriae crucifixissent in the Ratisp. codex, as is also read in Augustine.

(e) ‹fidem discipulorum› · printed under col 771, continued under col 772

Cod. Vat. collect. 24 et Sichardus addunt suorum. In editis Leonis ante Quesn., perperam, Suorum suis interrogationibus audiret. Vide not. 20 Quesn.

The Vat. codex of collect. 24 and Sichard add suorum. In the editions of Leo before Quesnel, wrongly, Suorum suis interrogationibus audiret. See Quesnel's note 20.

(f) ‹erudiret, Quem› · printed under col 772

Addidimus me ex tribus vetustiss. Veronen., ex Vat. Reg. collect. 1, Vindebon. Hisp., Vat. collect. 11, utroque loco, Ratisp. Romano Lectionario, Vat., ac tandem ex Vat. 1322 collect. Chalcedon. aliisque quatuor apud Baluzium. Solum duo ex laudatis codd., Veron. 8 et 58, habent: Quid me, inquit, dicunt? Dein, vos, ait, quem me dicitis esse? in duobus Veronen. et in Ratisp. In alio autem Veron., Vos, ait, quid me dicitis esse? In Vindebon. Hisp. deest ait, in uno Vat. autem desideratur.

We have added me from three very old Veronese [mss.], from Vat. Reg. of collect. 1, the Vienna Hisp., Vat. of collect. 11 in both places, the Ratisp., the Roman Lectionary, Vat., and finally from Vat. 1322 of the Chalcedonian collect. and four others in Baluze. Only two of the codd. cited, Veron. 8 and 58, have: Quid me, inquit, dicunt? Then vos, ait, quem me dicitis esse? in two Veronese and in the Ratisp. But in another Veronese, Vos, ait, quid me dicitis esse? In the Vienna Hisp. ait is lacking, and in one Vat. autem is wanting.

(g) ‹Tu es, inquit,› · printed under col 772

Codd. Ratisp. et Vat. collect. 11, secundo loco, praetereunt Christus.

The Ratisp. codex and Vat. of collect. 11, in the second place, pass over Christus.

Footnotes

(e) continued from col 771, set in n771

(f) and (g) are notes to col 771 printed under col 772, set in n771 1 ‹πρόσωπον, ὅμως› · printed under col 772 (note to the Greek version) Ms. Ven. ἕτερόν τε ἐστιν.

The Venice ms., ἕτερόν τε ἐστιν.

2 ‹καὶ συναΐδιος› · printed under col 772 Ms. Bas., cum codd. Ven. primo et secundo, utrobique, καὶ ὁμούσιος ὢν τῷ.

The Basle ms., with the first and second Venice codd., in both places, καὶ ὁμούσιος ὢν τῷ.

3 ‹Μονογενῆ Υἱὸν› · printed under col 772 Ita in mss. Basil. et Ven. ambobus, juxta textum Latinum, Unigenitum Filium Dei crucifixum et sepultum, nisi quod in Basiliano additur καὶ ἀναστάντα. In edit. male, τὸν Μονογενῆ Υἱὸν τούτου σταυρωθέντα, etc.

So in the Basle ms. and both Venice mss., in accordance with the Latin text, Unigenitum Filium Dei crucifixum et sepultum, except that in the Basle καὶ ἀναστάντα is added. In the edition, badly, τὸν Μονογενῆ Υἱὸν τούτου σταυρωθέντα, etc.

4 ‹καὶ ταφέντα› · printed under col 772 Ms. Ven. primum, πάντες ἐν τῷ συμβόλῳ ὁμολογοῦμεν.

The first Venice ms., πάντες ἐν τῷ συμβόλῳ ὁμολογοῦμεν.

5 ‹διὰ τῶν οἰκείων› · printed under col 772 Ms. Bas. ἐξεπαίδευσεν.

The Basle ms., ἐξεπαίδευσεν.

6 ‹ἐρωτήσεων.› · printed under col 772 Non dubitavimus ita emendare ope codd. Basil. et Ven. secundi utroque loco. Basilianus quidem habet τίνα μέν: sed ex μὲ factum μὲν, errore amanuensium, quis non videt? Hanc lectionem notarunt in margine etiam editores Romani. In Vulg., τίνα, φησί.

We did not hesitate to correct it so with the help of the Basle codex and the second Venice codex in both places. The Basle indeed has τίνα μέν: but who does not see that μὲν was made from μὲ by an error of the copyists? The Roman editors also noted this reading in the margin. In the common editions, τίνα, φησί.

7 ‹τίνα με λέγετε› · printed under col 772 Ms. Bas., εἶναι δηλαδή.

The Basle ms., εἶναι δηλαδή.

8 ‹σώματος θεωρεῖτε, τίνα με λέγετε› · printed under col 772 Hanc vocem εἶναι habet ms. Basil., quam non adjecissemus, nisi et in textu Latino exstaret: quem me esse dicitis? In Vulg., τίνα με λέγετε.

The Basle ms. has this word εἶναι, which we would not have added had it not also stood in the Latin text: quem me esse dicitis? In the common editions, τίνα με λέγετε.

9 ‹πρωτοτύπου πέτρας› · printed under col 772 In marg. edit. Rom., στεῤῥόν.

In the margin of the Roman edition, στεῤῥόν.

Ancient version (Greek)

ληστοῦ, οὕτως οὐ τῆς αὐτῆς ἐστι φύσεως τὸ λέγειν· Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, καὶ τὸ λέγειν· Ὁ Πατήρ μου μείζων μου ἐστίν· εἰ καὶ τὰ μάλιστα γὰρ ἐν τῷ Δεσπότη Ἰησοῦ Χριστῷ τοῦ Θεοῦ, καὶ τοῦ ἀνθρώπου ἕν ἐστι τὸ πρόσωπον, ὅμως ἕτερόν ἐστιν ἐκεῖνο, ἐξ οὗ ἐν ἑκατέρῳ κοινόν ἐστι τὸ τῆς ὕβρεως, καὶ ἕτερον ἐξ οὗ κοινὸν τὸ τῆς δόξης καθέστηκεν, ἐξ ἡμῶν μὲν γάρ ἐστιν αὐτῷ ἡ ἐλάσσων τοῦ Πατρὸς ἀνθρωπότης, ἀπὸ δὲ τοῦ Πατρός ἐστιν αὐτῷ ἡ μετὰ τοῦ Πατρὸς ἴση Θεότης. Διὰ ταύτην τοίνυν τοῦ προσώπου τὴν ἕνωσιν, τὴν ἐν ἑκατέρᾳ φύσει νοεῖσθαι ὀφείλουσαν, καὶ υἱὸν ἀναγινώσκομεν ἀνθρώπου κατεληλυθέναι ἐξ οὐρανοῦ· ὁπότε ὁ Υἱὸς τοῦ Θεοῦ τὸ σῶμα ἐξ αὐτῆς τῆς Παρθένου, ἐξ ἧς ἐτέχθη, προσέλαβεν· καὶ πάλιν ὁ Υἱὸς τοῦ Θεοῦ σταυρωθεὶς λέγεται, καὶ ταφείς· ὁπότε ταῦτα οὐκ ἐν αὐτῇ Θεότητι, ἐν ᾗ Μονογενὴς, καὶ συναΐδιος, καὶ ὁμοούσιός ἐστι τῷ Πατρὶ ἀλλ' ἐν τῇ ἀσθενείᾳ τῆς ἀνθρωπίνης ὑπομεμένηκε φύσεως. Ὅθεν τὸν Μονογενῆ Υἱὸν τοῦ Θεοῦ σταυρωθέντα καὶ ταφέντα πάντες καὶ ἐν τῷ Συμβόλῳ συνομολογοῦμεν, κατ' ἐκεῖνο τὸ ἀποστολικόν· Εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν. Ὅτε δὲ αὐτὸς ὁ Κύριος ἡμῶν, καὶ Σωτὴρ τὴν πίστιν τῶν μαθητῶν διὰ τῶν οἰκείων ἐξεπαίδευεν ἐρωτήσεων. Τίνα με, φησὶ, λέγουσιν οἱ ἄνθρωποι εἶναι Υἱὸν τοῦ ἀνθρώπου; καὶ ἐκείνων ὑποκριναμένων, ἄλλας ἄλλων εἶναι δόξας· Ὑμεῖς, φησὶ, τίνα με λέγετε εἶναι; ἐμὲ δηλαδὴ τὸν Υἱὸν τοῦ ἀνθρώπου, καὶ ὃν ἐν μορφῇ δούλου, καὶ ἀληθείᾳ σώματος θεωρεῖτε, τίνα με λέγετε εἶναι; ἔνθα ὁ μακάριος Πέτρος θεόθεν ἐμπνευσθεὶς, καὶ διὰ τῆς οἰκείας ὁμολογίας πᾶσι μέλλων γίνεσθαι σωτηρία τοῖς ἔθνεσι, Σὺ εἶ, φησὶν ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ, τοῦ ζῶντος· καὶ ἀξίως μακάριος ἀπεφάνθη παρὰ τοῦ Κυρίου, καὶ ἀπὸ τῆς πρωτοτύπου πέτρας τὰ στερεὸν ἐπεσπάσατο τῆς τε ἀρετῆς,

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 772 at the right)
marginal letters: A ‹ληστοῦ, οὕτως οὐ›; B ‹θέντα καὶ ταφέντα›; C ‹rum suis interrogationibus› (in the footnotes); D ‹edit. male, τὸν Μονογενῆ› (in the footnotes)
old-edition numerals: 826 after ‹ἐν τῷ Συμβόλῳ συνομολογοῦμεν,›
signature: none
other: col 772 holds only the ancient Greek version (rail-only part). Its first four lines stand in the right column; the next two lines (from "πρόσωπον, ὅμως" to "ἀπὸ δὲ τοῦ Πατρός ἐστιν") are printed across the full page width, under the first four Latin lines of col 771; the Greek then resumes in the right column ("αὐτῷ ἡ μετὰ τοῦ Πατρὸς ἴση Θεότης"). The Greek is set here in reading order. "τὰ στερεὸν" (last line) read as printed; possibly τὸ.

PL 54:773

a principali petra soliditatem et virtutis traxit et nominis, qui per revelationem Patris eumdem et Dei Filium est confessus et Christum: quia unum horum sine alio receptum non proderat ad salutem; et aequalis erat periculi Dominum Jesum Christum aut Deum tantummodo sine homine, aut sine Deo solum hominem credidisse. Post resurrectionem vero Domini (quae utique veri corporis fuit, quia non alter est resuscitatus, quam qui fuerat crucifixus et mortuus) quid aliud quadraginta dierum mora gestum est, quam ut fidei nostrae integritas ab omni caligine mundaretur?

[…] drew from the principal rock the solidity both of strength and of name, he who through the revelation of the Father confessed the same One to be both the Son of God and the Christ: because one of these received without the other did not avail for salvation; and it was of equal peril to have believed the Lord Jesus Christ to be either God only without man, or man only without God. But after the resurrection of the Lord (which was certainly [the resurrection] of a true body, since no other was raised again than He who had been crucified and had died), what else was done in the delay of forty days but that the integrity of our faith should be cleansed from all darkness?

Colloquens enim cum discipulis suis, et cohabitans atque convescens (Act. I, 4), et pertractari se diligenti curiosoque contactu ab eis, quos dubietas perstringebat, admittens, ideo et clausis ad discipulos januis introibat, et flatu suo dabat Spiritum sanctum (Joan. XX, 22), et donato intelligentiae lumine, sanctarum Scripturarum occulta pandebat; et rursus idem vulnus lateris (Ib. 27), fixuras clavorum et omnia recentissimae passionis signa monstrabat, dicens: Videte manus meas et pedes, quia ego sum. Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere (Luc. XXIV, 39); ut agnosceretur in eo proprietas divinae humanaeque naturae individua permanere; et ita sciremus Verbum non hoc esse quod carnem, ut unum Dei Filium et Verbum confiteremur et carnem. Quo fidei sacramento Eutyches iste nimium aestimandus est vacuus qui naturam nostram in Unigenito Dei, nec per humilitatem mortalitatis, nec per gloriam resurrectionis agnovit. Nec sententiam beati apostoli et evangelistae Joannis expavit dicentis: Omnis spiritus qui confitetur Jesum Christum in carne venisse, ex Deo est: et omnis spiritus qui solvit Jesum,

For conversing with His disciples, and dwelling and eating with them (Acts 1:4), and allowing Himself to be handled with diligent and curious touch by those whom doubt constrained, for this reason He both came in to the disciples through closed doors, and by His breath gave the Holy Spirit (John 20:22), and, having bestowed the light of understanding, laid open the hidden things of the holy Scriptures; and again He showed the same wound of the side (ibid., 27), the prints of the nails and all the signs of His most recent passion, saying: See my hands and feet, that it is I. Handle and see, for a spirit has not flesh and bones, as you see me have (Luke 24:39); so that the property of the divine and of the human nature might be recognized to remain undivided in Him; and that we might so know the Word not to be what the flesh is, as to confess the one Son of God to be both Word and flesh. Of this sacrament of faith that Eutyches must be reckoned exceedingly empty, who has recognized our nature in the Only-begotten of God neither through the lowliness of mortality nor through the glory of the resurrection. Nor did he dread the sentence of the blessed apostle and evangelist John, who says: Every spirit which confesses that Jesus Christ has come in the flesh is of God: and every spirit which dissolves Jesus […]

Editors' notes and page, col. 773

Footnotes

(a) ‹revelationem Patris eumdem› · printed under col 773

Veron. 58 addit Deum. Mox, sine altero pro sine alio in prima editione, et in Vat. 546 collect. 21. Paulo post, sed aequalis in vulgatis ante Quesn., nullo nostro codice opitulante, nec primae editionis exemplo.

Veron. 58 adds Deum. Next, sine altero for sine alio in the first edition and in Vat. 546 of collect. 21. A little after, sed aequalis in the common editions before Quesnel, with no codex of ours supporting it, nor the copy of the first edition.

(b) ‹quae utique veri› · printed under col 773

Prima editio et codd. collect. 21 ac 24, hominis fuit. Alia exemplaria ut in textu. Vide not. 27 Quesnelli. Mox, quia aliter non est resuscitatus in vulgatis Leonis ante eumdem Quesn., qui cum prima editione et editis Concil. suisque codd. textus lectionem recepit, quam omnes quoque nostri antiqui libri approbant.

The first edition and the codd. of collect. 21 and 24, hominis fuit. The other copies as in the text. See Quesnel's note 27. Next, quia aliter non est resuscitatus in the common editions of Leo before the same Quesnel, who, with the first edition, the printed Councils and his own codd., adopted the reading of the text, which all our ancient books also approve.

In Veron. 57 ac in Vindebon. Hisp. alioque Vat. desideratur suis.

In Veron. 57, in the Vienna Hisp. and in another Vat., suis is wanting.

(d) ‹contactu ab eis› · printed under col 773

Veron. 8, quos dubitasse perspiciebat. Mox, assensum adhibens pro admittens in Vat. Hisp. In Vat. autem Isid., assensum admittens; et in Vat. 546 collect. 21, assensum praebuit.

Veron. 8, quos dubitasse perspiciebat. Next, assensum adhibens for admittens in the Vat. Hisp. But in the Vat. Isid., assensum admittens; and in Vat. 546 of collect. 21, assensum praebuit.

(e) ‹admittens, ideo et› · printed under col 773

Duo Veron. 57 et 58, cum Parisien. et Corb. Baluzii, clausis januis ad discipulos; Colbert., clausis januis introibat ad discipulos.

The two Veron., 57 and 58, with Baluze's Paris and Corbie [mss.], clausis januis ad discipulos; the Colbert., clausis januis introibat ad discipulos.

(f) ‹et rursus› · printed under col 773

Vocem idem a Quesnello expunctam, quae quidem abest in editis Concil. et nonnullis nostris codd. revocavimus complurium et praestantiorum exemplarium auctoritate, nimirum trium Veron. Vat. collect. 3, Ratisp., alterius Vat. collect. 11 secundo loco, duorum collect. Chalced., quatuor Baluzii, nec non mss. collect. 21 et 24, quibus Graeca interpretatio concinit, ὁ †αὐτὸς, ipse.

The word idem, struck out by Quesnel, which is indeed absent in the printed Councils and some of our codd., we have restored on the authority of many better copies, namely three Veron., the Vat. of collect. 3, the Ratisp., another Vat. of collect. 11 in the second place, two of the Chalcedonian collect., four of Baluze's, and also the mss. of collect. 21 and 24, with which the Greek translation agrees, ὁ †αὐτὸς, ipse.

(g) ‹manus meas et› · printed under col 773

Primae editionis exemplar et Cod. Vat. Reg., pedes meos. Mox, non habent in Vat. 1322.

The copy of the first edition and the Vat. Reg. codex, pedes meos. Next, non habent in Vat. 1322.

(h) ‹sciremus Verbum› · printed under col 774

Editi cum quibusdam mss. hoc non esse. Potiorum et plurimum codd. et primae editionis syntaxim praetulimus. Mox, et unum Dei Filium in utrisque Hisp. et in Vat. Isid. Editi ante Quesn., et ut unum Dei Filium. Dein pro confiteremur in Vat. 1322, confiteamur; in Vindebon. collect. 5, confitemur.

The editions, with some mss., hoc non esse. We have preferred the word order of the better and most codd. and of the first edition. Next, et unum Dei Filium in both Hisp. and in the Vat. Isid. The editions before Quesnel, et ut unum Dei Filium. Then, for confiteremur, confiteamur in Vat. 1322; in the Vienna [ms.] of collect. 5, confitemur.

(i) ‹est vacuus› · printed under col 774

Veron. 58, quia naturam. Paulo post, qui solvit Jesum Christum in prima editione et quinque mss.

Veron. 58, quia naturam. A little after, qui solvit Jesum Christum in the first edition and five mss.

Footnotes

(h) and (i) are notes to col 773 printed under col 774, set in n773 1 ‹Υἱὸν Θεοῦ› · printed under col 774 (note to the Greek version) Ms. Bas., ὡμολόγησεν εἶναι καὶ Χριστόν.

The Basle ms., ὡμολόγησεν εἶναι καὶ Χριστόν.

2 ‹ἓν τούτων› · printed under col 774 Ms. Bas., δίχα ἑτέρου.

The Basle ms., δίχα ἑτέρου.

3 ‹ἄνθρωπον μόνον.› · printed under col 774 Mutavimus κατὰ, quod erat in vulgatis, in μετὰ, auctoritate mss. Basil. et Ven. amborum. Nec aliud sane legendum postulat textus Latinus, Post resurrectionem vero.

We have changed κατὰ, which stood in the common editions, into μετὰ, on the authority of the Basle ms. and both Venice mss. And indeed the Latin text, Post resurrectionem vero, requires no other reading.

4 ‹σώματος γέγονεν,› · printed under col 774 Ms. Bas., ἐπείπερ οὐκ ἄλλος.

The Basle ms., ἐπείπερ οὐκ ἄλλος.

5 ‹καὶ ἀποθανὼν,› · printed under col 774 Ms. Bas., τί δὲ καὶ ἕτερον ἢ σῶν τεσσαράκοντα ἡμερῶν διαγωγὴ ατύοὺ γέγονεν. In ms. itidem Ven. secundo utrobique ἡ... διαγωγῆς.

The Basle ms., τί δὲ καὶ ἕτερον ἢ σῶν τεσσαράκοντα ἡμερῶν διαγωγὴ ατύοὺ γέγονεν. Likewise in the second Venice ms., in both places, ἡ … διαγωγῆς.

6 ‹διαλεγόμενος γὰρ› · printed under col 774 Mss. Ven. ambo, τοῖς ἑαυτοῦ μαθηταῖς.

Both Venice mss., τοῖς ἑαυτοῦ μαθηταῖς.

7 ‹καὶ συνδιατρίβων, καὶ› · printed under col 774 In marg. edit. Rom., συναυλιζόμενος.

In the margin of the Roman edition, συναυλιζόμενος.

8 ‹συναλιζόμενος,› · printed under col 774 Ms. Bas., ἀκριβέστερον δέ.

The Basle ms., ἀκριβέστερον δέ.

9 ‹τὸ ἀμφίβολον,› · printed under col 774 Ms. Ven. secundum, loco secundo, ἀνεδίδου.

The second Venice ms., in the second place, ἀνεδίδου.

10 ‹ὅπως ἂν› · printed under col 774 Ms. Bas., ἐν αὐτῷ μεμενηκέναι γνωσθείη.

The Basle ms., ἐν αὐτῷ μεμενηκέναι γνωσθείη.

11 ‹ἀνθρωπίνης φύσεως› · printed under col 774 Ms. Bas., ἀδιαιρέτως.

The Basle ms., ἀδιαιρέτως.

12 ‹ὀφείλει νομίζεσθαι› · printed under col 774 Ms. Bas., ὅστις τὴν φύσιν.

The Basle ms., ὅστις τὴν φύσιν.

13 ‹τοῦ λέγοντος·› · printed under col 774 Abest ὅτι a mss. Bas. et Ven. secundo utrobique.

ὅτι is absent from the Basle ms. and the second Venice ms. in both places.

14 ‹τὸ ὁμολογοῦν› · printed under col 774 Adjecimus Ἰησοῦν e codd. Bas. et Ven. ambobus. Concinit textus Latinus, Jesum Christum in carne. In vulg., Χριστὸν sine Ἰησοῦν.

We have added Ἰησοῦν from the Basle codex and both Venice codd. The Latin text agrees, Jesum Christum in carne. In the common editions, Χριστὸν without Ἰησοῦν.

Ancient version (Greek)

καὶ τῆς προσηγορίας· ὅς τις δι' ἀποκαλύψεως τοῦ Πατρὸς τὸν αὐτὸν καὶ Υἱὸν Θεοῦ ὡμολόγησε, καὶ Χριστόν· ἐπειδήπερ ἓν τούτων δίχα θατέρου λαμβανόμενον, ἀνόνητον ἐτύγχανεν εἰς σωτηρίαν· καὶ τοῦ αὐτοῦ ὑπῆρχε κινδύνου τὸ τὸν Κύριον Ἰησοῦν Χριστὸν ἢ Θεὸν μόνον ἄνευ ἀνθρώπου, ἢ δίχα Θεοῦ πιστεύειν ἄνθρωπον μόνον. Μετὰ δὲ τὴν ἀνάστασιν τοῦ Κυρίου, ἥ τις δηλαδὴ τοῦ ἀληθοῦς αὐτοῦ σώματος γέγονεν, ἐπειδήπερ οὐκ ἄλλος ἀνέστη, εἰ μὴ ὁ σταυρωθεὶς, καὶ ἀποθανὼν, τί ἕτερον τῇ τῶν τεσσαράκοντα ἡμερῶν αὐτοῦ διαγωγῇ γέγονεν, ἢ ἵνα ἐκ πάσης ἀχλύος τὰ τῆς πίστεως ἡμῶν καθαρθῇ; διαλεγόμενος γὰρ ἑαυτοῦ μαθηταῖς, καὶ συνδιατρίβων, καὶ συναλιζόμενος, ἀκριβέστερόν τε, καὶ πολυπραγμονικώτερον διὰ τῆς ἀφῆς ἑαυτὸν ψηλαφᾶσθαι παρὰ τούτων, οὓς ἔπληττε τὸ ἀμφίβολον, ἐνδιδούς· διὰ τοῦτο καὶ κεκλεισμένων τῶν θυρῶν εἰσήει πρὸς τοὺς μαθητὰς, καὶ τῷ φυσήματι τῷ ἑαυτοῦ παρεῖχεν ἅγιον Πνεῦμα· καὶ χαριζόμενος τὸ φῶς τὸ τῆς γνώσεως, τῶν θείων Γραφῶν ἀπεκάλυπτε τὰ ἀπόῤῥητα· καὶ πάλιν ὁ αὐτὸς τὰ τραύματα τῆς πλευρᾶς, καὶ τὰς διατρήσεις τῶν ἥλων, καὶ πάντα τὰ τοῦ νεαροῦ πάθους ἐπεδείκνυ σημεῖα, λέγων· Ψηλαφήσατέ με, καὶ ἴδετε ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει, καθὼς ἐμὲ θεωρεῖτε ἔχοντα· ὅπως ἂν μεμενηκέναι ἐν αὐτῷ γνωσθῇ ἡ ἰδιότης τῆς τε θείας, καὶ τῆς ἀνθρωπίνης φύσεως ἀδιαίρετος· οὕτω τε μάθωμεν τὸν Λόγον, μὴ τοῦτο εἶναι, ὅπερ ἐστὶν ἡ σάρξ, ἀλλ' ἕνα Υἱὸν τοῦ Θεοῦ καὶ τὸν Λόγον ὁμολογήσωμεν, καὶ τὴν σάρκα. Ἧς τινος πίστεως τοῦ μυστηρίου κοῦφος ὢν Εὐτυχὴς οὗτος, καὶ ἀμέτοχος ὀφείλει νομίζεσθαι ὃς τὴν φύσιν τὴν ἡμετέραν ἐν τῷ Μονογενεῖ Υἱῷ τοῦ Θεοῦ οὔτε διὰ τῆς ταπεινότητος τῆς ἀνθρωπότητος, οὔτε διὰ τῆς δόξης ἐπέγνω τῆς ἀναστάσεως· οὔτε τὴν ἀπόφασιν ἐφοβήθη τοῦ μακαρίου ἀποστόλου καὶ εὐαγγελιστοῦ Ἰωάννου τοῦ λέγοντος· ὅτι πᾶν πνεῦμα τὸ ὁμολογοῦν Ἰησοῦν

Page

running head: EPISTOLA XXVIII. (centred across the page; column number 774 at the right)
marginal letters: A ‹καὶ τῆς προσηγορίας›; B ‹τῷ φυσήματι τῷ ἑαυτοῦ›; C ‹ἐπέγνω τῆς ἀναστάσεως›; D ‹4 Ms. Bas., ἐπείπερ› (in the footnotes)
old-edition numerals: 828 after ‹εἰ μὴ›; 830 after ‹τὴν ἀπόφασιν ἐφοβήθη›
signature: none
other: col 774 holds only the ancient Greek version (rail-only part). Its footnote area opens with notes (h) and (i) of col 773.

PL 54:775

ex Deo non est, et hic est Antichristus (I Joan. IV, 2, 3). Quid autem est solvere Jesum, nisi humanam ab eo separare naturam et sacramentum, per quod unum salvati sumus, impudentissimis evacuare figmentis? Caligans vero circa naturam corporis Christi, necesse est ut etiam in passione ejus eadem obcaecatione desipiat. Nam si crucem Domini non putat falsam, et susceptum pro mundi salute supplicium verum fuisse non dubitat; cujus credit mortem, agnoscat et carnem: nec diffiteatur nostri corporis hominem, quem cognoscit fuisse passibilem; quoniam negatio verae carnis, negatio est etiam corporeae passionis.

[…] is not of God, and this is Antichrist (1 John 4:2, 3). But what is it to dissolve Jesus, except to separate the human nature from Him, and to make void by most shameless fictions the sacrament through which alone we have been saved? And being in darkness about the nature of Christ's body, he must needs be foolish with the same blindness about His passion also. For if he does not think the cross of the Lord false, and does not doubt that the punishment undergone for the salvation of the world was real, let him acknowledge the flesh of Him whose death he believes; and let him not deny that He Whom he knows to have been passible was a man of our body; since the denial of true flesh is also the denial of bodily passion.

Si ergo Christianam suscipit fidem, et a praedicatione Evangelii suum non avertit auditum; videat quae natura transfixa clavis pependerit in crucis ligno, et aperto per militis lanceam latere crucifixi, intelligat unde sanguis et atqua fluxerit, ut Ecclesia Dei et lavacro rigaretur et poculo. Audiat et beatum Petrum apostolum praedicantem, quod sanctificatio Spiritus per aspersionem fiat sanguinis Christi. Nec transitorie legat ejusdem apostoli verba dicentis: Scientes, quod non corruptibilibus argento et auro redempti estis de vana vestra conversatione paternae traditionis, sed pretioso sanguine quasi agni incontaminati et immaculati Jesu Christi (I Petr. I, 18): Beati quoque Joannis apostoli testimonio non resistat, dicentis: Et sanguis Jesu Filii Dei emundat nos ab omni peccato (I Joan. I, 7). Et iterum: Haec est victoria quae vincit mundum, fides nostra (I Joan. V, 4). Et: Quis est qui vincit mundum, nisi qui credit, quoniam Jesus est Filius Dei? Hic est qui venit per aquam et sanguinem, Jesus Christus; non in aqua solum, sed in aqua et sanguine. Et spiritus est, qui testificatur, quoniam spiritus est veritas. Quia tres

If, then, he accepts the Christian faith, and does not turn his hearing away from the preaching of the Gospel, let him see what nature it was that hung, pierced with nails, on the wood of the cross; and, when the side of the Crucified had been opened by the soldier's spear, let him understand whence the blood and water flowed, so that the Church of God might be watered both by the laver and by the cup. Let him hear also the blessed apostle Peter preaching that the sanctification of the Spirit comes about through the sprinkling of the blood of Christ. And let him not read in passing the words of the same apostle, who says: Knowing that you were redeemed from your vain manner of life of the tradition of your fathers, not with corruptible things, silver and gold, but with the precious blood as of a lamb undefiled and unspotted, Jesus Christ (1 Pet. 1:18). Nor let him resist the testimony of the blessed apostle John, who says: And the blood of Jesus, the Son of God, cleanses us from all sin (1 John 1:7). And again: This is the victory which overcomes the world, our faith (1 John 5:4). And: Who is he that overcomes the world, but he who believes that Jesus is the Son of God? This is He Who came by water and blood, Jesus Christ; not in water only, but in water and blood. And it is the spirit which testifies that the spirit is truth. For three […]

Editors' notes and page, col. 775

Footnotes

(a) ‹separare naturam› · printed under col 775

Codd. collect. 24 cum vulgatioribus editis, et sacramentum fidei, per quod salvati sumus. Omnes nostri codd. cum prima editione lectionem a Quesn. textui insertam confirmant, exceptis duobus, in quibus vox unum omittitur. Vide not. 29 ejusdem.

The codd. of collect. 24, with the more common editions, et sacramentum fidei, per quod salvati sumus. All our codd., with the first edition, confirm the reading inserted into the text by Quesnel, except two, in which the word unum is omitted. See his note 29.

(b) ‹desipiat. Nam› · printed under col 775

Vat. Hisp. et Isid., qui crucem.

The Vat. Hisp. and Isid., qui crucem.

Cum plerisque et optimae notae codd. nec non cum prima editione, et Conciliorum, quibus Graeca versio cohaeret, reposuimus ergo pro enim, quod in paucioribus mss. et in Leonis editis habetur. Cod. Vat. collect. 3 habet Qui ergo pro Si ergo. Quidam codd. praesertim collect. Chalcedon., suscepit pro suscipit; ac dein, non avertat pro non avertit in Vindebon. Hisp.

With most codd., and those of the best mark, and also with the first edition and that of the Councils, with which the Greek version agrees, we have restored ergo for enim, which is found in fewer mss. and in the editions of Leo. The Vat. codex of collect. 3 has Qui ergo for Si ergo. Some codd., especially of the Chalcedonian collect., suscepit for suscipit; and then non avertat for non avertit in the Vienna Hisp.

(d) ‹clavis pependerit› · printed under col 775

Ratisp., in cruce et aperto. Mox, militis lancea in Vat. collect. 11, primo loco. Dein pro fluxerit aliqui nostri codd., fluxerunt, fluxerint, vel effluxerint cum editis ante Quesn.

The Ratisp., in cruce et aperto. Next, militis lancea in Vat. of collect. 11, in the first place. Then, for fluxerit, some of our codd. [have] fluxerunt, fluxerint, or effluxerint with the editions before Quesnel.

(e) ‹et lavacro› · printed under col 775

Solus Vindebon. Hisp., regeneretur. Mox Vindebon. collect. 5, Ratisp. et mss. collect. 24, atque Baluzii omittunt et ante beatum. Postea, fiat sanguinis Jesu Christi in Vat. Hisp., Isid., Veron. 58 et Vat. 1322.

The Vienna Hisp. alone, regeneretur. Next, the Vienna [ms.] of collect. 5, the Ratisp., the mss. of collect. 24, and Baluze's, omit et before beatum. Afterwards, fiat sanguinis Jesu Christi in the Vat. Hisp., Isid., Veron. 58 and Vat. 1322.

(f) ‹sanguis Jesu› · printed under col 775

Codd. utrique Vindebon. addunt Christi post vocem Jesu.

Both Vienna codd. add Christi after the word Jesu.

(g) ‹victoria quae› · printed under col 775, continued under col 776

Duo cod. Veron. et Ratisp., et hic, et post pauca, vicit pro vincit. Dein, fides nostra pro fides vestra scripsimus ex plerisque ac potioribus mss. cum editione prima, et Conciliorum, ac interpretatione Graeca. Mox Veron. 8, Vindebon. collect. 5 et Ratisp. ignorant conjunctionem et. In Joanne quidem post versum antecedentem immediate subjiciuntur versus sequentes, Quis est, etc. Post pauca in iisdem Veron. et Ratisp., quia Jesus est Filius Dei.

Two Veronese codd. and the Ratisp., both here and a little after, vicit for vincit. Then we have written fides nostra for fides vestra from most and the better mss., with the first edition, that of the Councils, and the Greek translation. Next, Veron. 8, the Vienna [ms.] of collect. 5 and the Ratisp. do not know the conjunction et. In John, indeed, the following verses, Quis est, etc., come immediately after the preceding verse. A little after, in the same Veron. and the Ratisp., quia Jesus est Filius Dei.

(h) ‹testificatur, quoniam› · printed under col 776, continued under col 777

Editi ante Quesn. cum mss. Vindebon. Hisp. et Vat. collect. 11, 21 et 24, habent: Christus est veritas, itemque in Vindebon. collect. 5, secunda manu: ac propterea restringenda est Quesnelli propositio, qua not. 31 lectionem textui insertam contineri affirmavit in omnibus mss., sed explicanda de codicibus suis. Postea duo codd. Veron. utrique Vindebon., Chigianus ac Ratisp., et aqua. Dein Veron. 57, Vat. collect. 3, cum alio Vat., Hi tres unum sunt. Editi ante Quesn. cum quibusdam mss., et hi tres.

The editions before Quesnel, with the Vienna Hisp. mss. and Vat. of collect. 11, 21 and 24, have: Christus est veritas, and likewise the Vienna [ms.] of collect. 5, by a second hand: and therefore Quesnel's statement, by which in note 31 he affirmed that the reading inserted into the text is contained in all the mss., must be restricted, and explained of his own codices. Afterwards two Veronese codd., both Vienna codd., the Chigi and the Ratisp., et aqua. Then Veron. 57, Vat. of collect. 3, with another Vat., Hi tres unum sunt. The editions before Quesnel, with some mss., et hi tres.

Footnotes

(g) continued from col 775, set in n775

(h) is a note to col 775 printed under col 776 (ending with the catchword "itemque", right-aligned) and continued under col 777, set in n775

1 ‹καὶ οὗτός ἐστιν› · printed under col 776 (note to the Greek version) Ms. Ven. secundum, loco secundo, τοῦ Ἀντιχρίστου.

The second Venice ms., in the second place, τοῦ Ἀντιχρίστου.

2 ‹τί δέ ἐστι τὸ› · printed under col 776 In marg. edit. Rom., διαιρεῖν L. Atque ita in ms. quoque Ven. secundo, secundo loco.

In the margin of the Roman edition, διαιρεῖν L. And so also in the second Venice ms., in the second place.

3 ‹παραφρονεῖ.› · printed under col 776 Ms. Basil., καὶ γὰρ σταυρὸν τοῦ Δεσπότου ψευδῆ μὲν ἐνόμισεν.

The Basle ms., καὶ γὰρ σταυρὸν τοῦ Δεσπότου ψευδῆ μὲν ἐνόμισεν.

4 ‹κόσμου σωτηρίας› · printed under col 776 Ms. Bas. et Ven. †ἀταδειχθέν.

The Basle and Venice mss., †ἀταδειχθέν.

5 ‹γενόμενον οὐδαμῶς› · printed under col 776 Ita legendum monent codd. Bas. et Ven. primus. Perperam in vulgatis, ἀμφιβάλλοι Ut enim supra νενόμικε dixit, indicativo modo, ita et hic ἀμφιβάλλει dicere debuit.

The Basle codex and the first Venice codex advise that it be read so. Wrongly in the common editions, ἀμφιβάλλοι. For as he said νενόμικε above, in the indicative mood, so here too he ought to have said ἀμφιβάλλει.

6 ‹ἐπιγινωσκέτω› · printed under col 776 Ita cod. Bas., juxta Latinum, agnoscat et carnem; καὶ in vulgatis non apparet.

So the Basle codex, in accordance with the Latin, agnoscat et carnem; καὶ does not appear in the common editions.

7 ‹τοῖς ἥλοις› · printed under col 776 Ms. Bas., ἐν τῷ σταυρῷ ξύλῳ κεκρέμαστο: quae ultima vox habetur etiam in ms. Ven. 2, secundo loco, primo vero, ἐκρέμαστο.

The Basle ms., ἐν τῷ σταυρῷ ξύλῳ κεκρέμαστο: this last word is found also in the second Venice ms. in the second place, but in the first place ἐκρέμαστο.

8 ‹ἐκρέματο, καὶ› · printed under col 776 Codd. Bas. et Ven. secundus, utroque loco, νυγείσης: Venetus vero primus, ἀνυγείσης: quod certe corruptum a νυγείσης; quae lectio minime spernenda derivatur enim a νύσσω, pungo.

The Basle codex and the second Venice codex, in both places, νυγείσης; but the first Venice, ἀνυγείσης, which is certainly corrupted from νυγείσης; a reading by no means to be despised, for it is derived from νύσσω, "I pierce".

9 ‹ὁ καθαρισμὸς› · printed under col 776 Ms. Bas., τοῦ Θεοῦ.

The Basle ms., τοῦ Θεοῦ.

10 ‹Εἰδότες ὅτιπερ› · printed under col 776 Ms. Bas., οὐ φθαρτοῖς ἀργυρίου ἢ χρυσίου ἠγοράσθητε. Ms. Ven. secund., utroque loco, οὐ τοῖς φθαρτοῖς.

The Basle ms., οὐ φθαρτοῖς ἀργυρίου ἢ χρυσίου ἠγοράσθητε. The second Venice ms., in both places, οὐ τοῖς φθαρτοῖς.

11 ‹καὶ ἀμώμου› · printed under col 776 Ms. Bas., Ἰησοῦ Χριστοῦ.

The Basle ms., Ἰησοῦ Χριστοῦ.

12 ‹τῇ μαρτυρίᾳ› · printed under col 776 Ms. Bas., μὴ ἐπανιστάσθω.

The Basle ms., μὴ ἐπανιστάσθω.

Ancient version (Greek)

Χριστὸν ἐν σαρκὶ ἐληλυθέναι, ἀπὸ Θεοῦ ἐστι, καὶ πᾶν πνεῦμα τὸ διαιροῦν Ἰησοῦν Χριστὸν, ἀπὸ Θεοῦ οὐκ ἔστιν· καὶ οὗτός ἐστιν ὁ Ἀντίχριστος· τί δέ ἐστι τὸ διαιροῦν Ἰησοῦν, εἰ μὴ τὴν ἀνθρωπίνην ἀπ' αὐτοῦ φύσιν ἀποχωρίζειν, καὶ τὸ μυστήριον, δι' οὗπερ ἐσώθημεν μόνου, πειρᾶσθαι μάταιον διὰ πλασμάτων ἀναιδῶν ἀπεργάζεσθαι; ὁ δὲ τὴν ἀχλὺν ὑφιστάμενος περὶ τὴν φύσιν τοῦ σώματος τοῦ Χρίστου, ἀναγκαίως καὶ περὶ τὸ πάθος αὐτοῦ τῇ παραπλησίᾳ τυφλώσει παραφρονεῖ. Καὶ γὰρ εἰ τὸν σταυρὸν τοῦ Δεσπότου ψευδῆ μὴ νενόμικε, καὶ τὸ πάθος τὸ ὑπὲρ τῆς τοῦ κόσμου σωτηρίας ἀναδεχθὲν, ἀληθῶς γενόμενον οὐδαμῶς ἀμφιβάλλει· οὗ τινος οὐκοῦν ἐπιγινώσκει τὸν θάνατον, ἐπιγινωσκέτω καὶ τὴν σάρκα· καὶ μηδὲ τῆς ἡμετέρας αὐτὸν σαρκὸς ἄνθρωπον ἀπαρνείσθω, ὃν παθητὸν ἔγνω γενόμενον, ἐπειδήπερ ἡ ἄρνησις τοῦ ἀληθοῦς σώματος ἄρνησίς ἐστι καὶ τοῦ πάθους τοῦ σώματος. Εἰ τοίνυν δέχεται πίστιν Χριστιανῶν, καὶ ἀπὸ τοῦ κηρύγματος τοῦ Εὐαγγελίου μὴ τὴν οἰκείαν ἀκοὴν ἀποστρέφει, σκοπείτω ποία φύσις διαπεπαρμένη τοῖς ἥλοις ἐν τῷ τοῦ σταυρου ξύλῳ ἐκρέματο, καὶ ἀνοιγείσης τῆς πλευρᾶς προσπεπηγότος τῷ σταυρῷ διὰ τοῦ δόρατος τοῦ στρατιώτου νοείτω πόθεν τὸ αἷμα, καὶ τὸ ὕδωρ ἐῤῥύη, ὥστε τὴν Ἐκκλησίαν τὴν τοῦ Θεοῦ τῷ τε λουτρῷ καταρδεύεσθαι, καὶ τῷ πόμα τι. Ἀκουέτω δὲ καὶ τοῦ μακαρίου Πέτρου τοῦ ἀποστόλου κηρύττοντος· ὅτι ὁ καθαρισμὸς τοῦ Πνεύματος διὰ τοῦ ῥαντισμοῦ γίνεται τοῦ αἵματος τοῦ Χριστοῦ· μηδὲ παροδικῶς, ἀναγινωσκέτω τοῦ αὐτοῦ ἀποστόλου τὰ ῥήματα λέγοντος· Εἰδότες ὅτιπερ οὐ φθαρτοῖς ἀργυρίῳ, ἢ χρυσίῳ ἐξηγοράσθητε ἐκ τῆς ματαίας ὑμῶν πατροπαραδότου ἀναστροφῆς, ἀλλὰ τῷ τιμίῳ αἵματι, ὡσανεὶ Ἀμνοῦ ἁγίου, καὶ ἀμώμου Χριστοῦ Ἰησοῦ. Καὶ τοῦ μακαρίου δὲ Ἰωάννου τοῦ ἀποστόλου τῇ μαρτυρίᾳ μὴ ἀνθιστάσθω λέγοντος· Καὶ τὸ αἷμα τοῦ Ἰησοῦ Υἱοῦ τοῦ Θεοῦ καθαρίζει

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 776 at the right)
marginal letters: A ‹Χριστὸν ἐν σαρκὶ›; B ‹τοῦ ἀληθοῦς σώματος›; C ‹καὶ ἀμώμου Χριστοῦ›; D ‹νενόμικε dixit› (in the footnotes)
old-edition numerals: 832 after ‹ὥστε τὴν›
signature: none
other: col 776 holds only the ancient Greek version (rail-only part). Its footnote area opens with the end of note (g) and note (h) of col 775. The last word, καθαρί-/ζει, is hyphenated into col 778 and set whole here.

PL 54:777

sunt, qui testimonium dant, spiritus, aqua, et sanguis, et tres unum sunt (Ibid. V, 8). Spiritus utique sanctificationis, et sanguis redemptionis, et aqua baptismatis: quia tria unum sunt, et individua manent, nihilque eorum a sui connexione sejungitur; quia catholica Ecclesia hac fide vivit, hac proficit, ut in Christo Jesu nec sine vera Divinitate humanitas, nec sine vera credatur humanitate Divinitas.

[…] there are who give testimony: the spirit, the water and the blood, and the three are one (ibid., 5:8). The spirit, that is, of sanctification, and the blood of redemption, and the water of baptism: because the three are one, and remain undivided, and none of them is severed from its connection with the others; because the Catholic Church lives by this faith, advances by this, that in Christ Jesus neither the humanity is believed without true Godhead, nor the Godhead without true humanity.

CAP. VI. Eutychis prava et subdola confessio. Qua ratione, si resipiscit, communioni sit restituendus. Legati mittuntur in Orientem.—Cum autem ad interlocutionem examinis vestri Eutyches responderit, dicens: Confiteor ex duabus naturis fuisse Dominum nostrum ante adunationem; post adunationem vero unam naturam confiteor: miror tam absurdam tamque perversam ejus professionem nulla judicantium increpatione reprehensam, et sermonem nimis insipientem nimisque blasphemum, ita omissum, quasi nihil quod offenderet esset auditum; cum tam impie duarum naturarum ante incarnationem unigenitus Dei Filius fuisse dicatur, quam nefarie postquam Verbum caro factum est, natura in eo singularis asseritur. Quod ne Eutyches ideo vel recte vel tolerabiliter aestimet dictum, quia nulla vestra est sententia confutatum, sollicitudinis tuae diligentiam commonemus, frater charissime, ut si per inspirationem misericordiae Dei ad satisfactionem

CHAP. VI. The perverse and deceitful confession of Eutyches. On what terms, if he comes to his senses, he is to be restored to communion. Legates are sent to the East.—But when, at the questioning in your examination, Eutyches answered, saying: I confess that our Lord was of two natures before the union; but after the union I confess one nature: I am amazed that so absurd and so perverse a profession of his was reproved by no rebuke from the judges, and that a speech exceedingly foolish and exceedingly blasphemous was so passed over, as if nothing had been heard that gave offence; since it is as impious to say that the only-begotten Son of God was of two natures before the incarnation, as it is wicked to assert that, after the Word was made flesh, there is a single nature in Him. And lest Eutyches should think this rightly or tolerably said for the reason that it has been refuted by no sentence of yours, we admonish the diligence of your solicitude, dearest brother, that if, through the inspiration of the mercy of God, […] to satisfaction […]

Editors' notes and page, col. 777

Footnotes

(h) continued from col 775 (via col 776), set in n775

(a) ‹hac fide vivit,› · printed under col 777

Hac pro ac reposuimus ex prima editione, et quinque antiquioribus et optimis mss. Mox voces in Christo Jesu desunt in decem codd. et in Graeca versione. Prima editio et Vindebon. Hisp., in Domino Jesu Christo.

We have restored hac for ac from the first edition and five older and excellent mss. Next, the words in Christo Jesu are lacking in ten codd. and in the Greek version. The first edition and the Vienna Hisp., in Domino Jesu Christo.

(b) ‹Cum autem› · printed under col 777

Editi ante Quesn. cum mss. collect. 24, ad interrogationem. Vide not. 32 Quesn. Post pauca, responderet pro responderit in duobus mss. Veronens. Dein in quatuor codd. abest vox nostrum, et postea in decem vox ejus.

The editions before Quesnel, with the mss. of collect. 24, ad interrogationem. See Quesnel's note 32. A little after, responderet for responderit in two Veronese mss. Then in four codd. the word nostrum is absent, and afterwards in ten the word ejus.

Voces nimisque blasphemum omittuntur in duobus mss. Veron., in Vat. 1322, in Vindebon. Hisp., in Ratisp. et in duobus Thuaneis a Quesnello memoratis not. 33, et apud Facundum.

The words nimisque blasphemum are omitted in two Veronese mss., in Vat. 1322, in the Vienna Hisp., in the Ratisp., in the two de Thou mss. mentioned by Quesnel in note 33, and in Facundus.

(d) ‹nimisque blasphemum,› · printed under col 777

Vide not. 34 Quesn., ubi exhibet variantem codicis Corb. et Facundi, apud quem mox, ante adunationem legitur pro ante incarnationem, ut idem Quesn. animadvertit not. 35.

See Quesnel's note 34, where he gives the variant of the Corbie codex and of Facundus, in whom, a little after, ante adunationem is read for ante incarnationem, as the same Quesnel observes in note 35.

(e) ‹est sententia› · printed under col 777, continued under col 778

Cod. Veron. 58, confutatus, Mox, dilectionis tuae diligentiam habent plerique etiam vetustiores codices cum editis Concilior. et Graeca versione, nec non quinque a Quesnello laudati not. 36. Ex his nonnulli addunt igitur post voces dilectionis tuae. Lectionem tamen editionum Leonis aliis codd. confirmatam praesertim Vindebon. collect. 5 Ratisp. et Romanae Ecclesiae Lectionario Vat. 3836, utpote valde congruam haud excludendam putavimus. Prima editio, sollicitudinis tuae diligentiam commonentes, hortamur, frater charissime, etc.

The Veron. codex 58, confutatus. Next, dilectionis tuae diligentiam is found in most codices, even the older ones, with the printed Councils and the Greek version, and also in the five cited by Quesnel in note 36. Some of these add igitur after the words dilectionis tuae. Yet we thought that the reading of the editions of Leo, confirmed by other codd., especially the Vienna [ms.] of collect. 5, the Ratisp., and the Lectionary of the Roman Church, Vat. 3836, should not be excluded, as being very fitting. The first edition, sollicitudinis tuae diligentiam commonentes, hortamur, frater charissime, etc.

Footnotes

(e) continued from col 777, set in n777

1 ‹ἡ πίστις ἡμῶν·› · printed under col 778 (note to the Greek version) Ms. Bas., τίς ἐστιν ὁ νικήσας τὸν κόσμον.

The Basle ms., τίς ἐστιν ὁ νικήσας τὸν κόσμον.

2 ‹πιστεύων, ὅτι› · printed under col 778 Ms. Bas., Ἰησοῦς ἐστιν ὁ ἐρχόμενος δὲ ὕδατος. Ms. Ven. primum non habet Ἰησοῦς.

The Basle ms., Ἰησοῦς ἐστιν ὁ ἐρχόμενος δὲ ὕδατος. The first Venice ms. does not have Ἰησοῦς.

3 ‹τὸ μαρτυροῦν,› · printed under col 778 In marg. edit. Rom. ὅτι Χριστός ἐστιν ἡ ἀλήθεια.

In the margin of the Roman edition, ὅτι Χριστός ἐστιν ἡ ἀλήθεια.

4 ‹τὸ αἷμα› · printed under col 778 Ms. Ven. secundum, primo loco, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσι.

The second Venice ms., in the first place, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσι.

5 ‹Βαπτίσματος·› · printed under col 778 Ms. Ven. secundum, primo loco, ἅπερ τὰ τρία.

The second Venice ms., in the first place, ἅπερ τὰ τρία.

6 ‹οὐδὲν αὐτῶν› · printed under col 778 Deest αὐτῶν in ms. Ven. primo. In Basil. autem legitur αὐτοῦ: quae quidem lectio melior nobis videtur, nisi quod αὐτοῦ pro αὐτοῦ libentius legeremus. In ms. Ven. secundo, utrobique, ἑαυτῶν, quod itidem minime spernendum.

αὐτῶν is lacking in the first Venice ms. But in the Basle αὐτοῦ is read; a reading which indeed seems better to us, except that we would more willingly read αὐτοῦ for αὐτοῦ. In the second Venice ms., in both places, ἑαυτῶν, which likewise is by no means to be despised.

7 ‹πίστει. Ἵνα› · printed under col 778 In marg. edit. Rom. notantur haec verba, tamquam exciderint, ἐν Χριστῷ Ἰησοῦ. L. Scilicet, ἵνα ἐν Χριστῷ Ἰησοῦ μήτε, etc.

In the margin of the Roman edition these words are noted as if they had fallen out, ἐν Χριστῷ Ἰησοῦ. L. That is, ἵνα ἐν Χριστῷ Ἰησοῦ μήτε, etc.

8 ‹θεότητος› · printed under col 778 Ms. Bas., ἡ ἀνθρωπότης γνωρίζηται.

The Basle ms., ἡ ἀνθρωπότης γνωρίζηται.

9 ‹ἀνθρωπότητος› · printed under col 778 Ms. Bas., ἡ θεότης εἶναι πιστεύεται.

The Basle ms., ἡ θεότης εἶναι πιστεύεται.

10 ‹ἀκροάσεως› · printed under col 778 Mss. Bas. et Ven. secundum utrobique, ὡς Εὐτυχὴς ἀπεκρίνατο.

The Basle ms. and the second Venice ms. in both places, ὡς Εὐτυχὴς ἀπεκρίνατο.

11 ‹πρὸ τῆς ἑνώσεως› · printed under col 778 Mss. Bas. et Ven. secundum utroque loco, μετὰ δὲ τὴν ἕνωσιν; quam veram lectionem esse vix dubitamus.

The Basle ms. and the second Venice ms. in both places, μετὰ δὲ τὴν ἕνωσιν; which we scarcely doubt is the true reading.

12 ‹ἐν παραδρομῇ γεγονότα,› · printed under col 778 Ms. Bas., ὡς τῶν ἀκουσάντων, ὅποτε τὸν αὐτὸν τρόπον; corrupte.

The Basle ms., ὡς τῶν ἀκουσάντων, ὅποτε τὸν αὐτὸν τρόπον; corruptly.

13 ‹τῆς ἐνανθρωπήσεως› · printed under col 778 Ms. Bas., ὁ μονογενής ἐστιν ἀθέμιτον. Amanuensis scilicet hic dormitabat.

The Basle ms., ὁ μονογενής ἐστιν ἀθέμιτον. The copyist, of course, was nodding here.

14 ‹Εὐτυχὴς ὀρθῶς,› · printed under col 778 Ms. Bas., ἤγουν ἀνεκτός. In marg. edit. Rom. εἴτ' οὖν. Atque ita in ms. Ven. secundo utroque loco, sed conjunctim, εἴτουν.

The Basle ms., ἤγουν ἀνεκτός. In the margin of the Roman edition, εἴτ' οὖν. And so in the second Venice ms. in both places, but joined, εἴτουν.

15 ‹οἰκτιρμῶν εἰς› · printed under col 778 In marg. edit. Rom., πληροφορίαν.

In the margin of the Roman edition, πληροφορίαν.

16 ‹καὶ ἀπὸ ταύτης› · printed under col 778 Ms. Ven. sec. utrobique, τῆς φθορᾶς τῆς κατὰ, etc.

The second Venice ms. in both places, τῆς φθορᾶς τῆς κατὰ, etc.

17 ‹οἰκείαν διάνοιαν› · printed under col 778 In marg. edit. Rom., διὰ σοῦ καθ.

In the margin of the Roman edition, διὰ σοῦ καθ.

Ancient version (Greek)

ἡμᾶς ἀπὸ πάσης ἁμαρτίας· καὶ πάλιν· αὕτη ἐστὶν ἡ νίκη ἡ νικήσασα τὸν κόσμον, ἡ πίστις ἡμῶν· καὶ τίς ἐστιν, ὃς ἐνίκησε τὸν κόσμον, εἰ μὴ ὁ πιστεύων, ὅτι Ἰησοῦς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ; οὗτος ὁ ἐρχόμενος δι' ὕδατος, καὶ αἵματος, Ἰησοῦς Χριστός· οὐχ ἐν τῷ ὕδατι μόνον, ἀλλ' ἐν ὕδατι, καὶ αἵματι· και τὸ πνεῦμά ἐστι τό μαρτυροῦν, ἐπειδὴ τὸ πνεῦμά ἐστιν ἡ ἀλήθεια. Τρεῖς γάρ εἰσιν οἱ μαρτυροῦντες, τὸ πνεῦμα, καὶ τὸ ὕδωρ, καὶ τὸ αἷμα καὶ οἱ τρεῖς τὸ ἕν εἰσι, τὸ πνεῦμα δηλονότι τοῦ ἁγιασμοῦ, και το αιμα της λυτρωσεως, και το υοωρ τοῦ Βαπτίσματος· ἅπερ τρία ἕν ἐστι, καὶ ἀμέριστα μένει· καὶ οὐδὲν αὐτῶν ἀπὸ τῆς αὐτῶν χωρίζεται συναφείας· ἐπειδήπερ ἡ καθολικὴ Ἐκκλησία ἐν ταύτη ζῇ, καὶ προκόπτει τῇ πίστει. Ἵνα μήτε δίχα τῆς ἀληθοῦς θεότητος ἡ ἀνθρωπότης, μήτε δίχα τῆς ἀληθοῦς ἀνθρωπότητος ἡ θεότης πιστεύηται. Πρός μέντοι γε τὴν διαλαλιὰν τῆς ὑμετέρας ἀκροάσεως ὁ Εὐτυχὴς ἀπεκρίνατο, λέγων· Ὁμολογῶ ἐκ δύο φύσεων γεγενῆσθαι τὸν Κύριον ἡμῶν πρὸ τῆς ἑνώσεως, μετὰ μέντοι τὴν ἕνωσιν μίαν φύσιν ὁμολογῶ· θαυμάζω τὴν οὕτως ἀλλόκοτον, καὶ οὕτω διεστραμμένην ὁμολογίαν, μηδεμιᾷ τῶν δικαζόντων ἐπιτιμήσει δόξασαν ἐπιλήψιμον· καὶ τὸν οὕτως ἄφρονα λόγον ἐν παραδρομῇ γεγονότα, ὡς τῶν ἀκουσθέντων οὐδενὶ προσκρουσάντων ὁπότε τὸν αὐτὸν τρόπον ἐστὶν ἀσεβὲς τὸ λέγειν, ὡς ἐκ δύο φύσεων προ τῆς ἐνανθρωπήσεως ὁ μονογενής ἐστιν Υἱὸς τοῦ Θεοῦ, ὥσπερ ἐστὶν ἀθέμιτον τὸ διαβεβαιοῦσθαι, ὡς μετὰ τὸ τὸν Λόγον σάρκα γενέσθαι, μία ἐν αὐτῷ φύσις ἐστίν· ὅπερ ὅπως ἂν μὴ Εὐτυχὴς ὀρθῶς, ἤτ' οὖν ἀνεκτῶς ὑπολάβῃ ῥηθέν· ἐπειδήπερ ἐξ οὐδεμίας ἡμῶν ἐπεστόμισται ψήφου, τὴν τῆς σῆς ἀγάπης ὑπομιμνήσκομεν ἀκρίβειαν, ἀδελφὲ τιμιώτατε, ἵνα, εἰ διὰ τῶν τοῦ Θεοῦ οἰκτιρμῶν εἰς ἀπολογίαν περιΐσταται τὰ τοῦ πράγματος, ἡ ἀγνωσία τοῦ ἀμαθοῦς ἀνθρώπου καὶ ἀπὸ ταύτης τῆς φθορᾶς κατὰ τὴν οἰκείαν διάνοιαν καθαρθῇ.

Page

running head: EPISTOLA XXVIII. (centred across the page; column number 778 at the right)
marginal letters: A ‹ζει ἡμᾶς ἀπὸ›; B ‹τὴν οὕτως ἀλλόκοτον›; C ‹tio, sollicitudinis› (in the footnotes); D ‹10 Mss. Bas. et Ven.› (in the footnotes)
old-edition numerals: 834 after ‹καὶ οὐδὲν αὐτῶν ἀπὸ›; 836 after ‹κατὰ τὴν οἰκείαν›
signature: 26 (at the foot of col 778)
other: col 778 holds only the ancient Greek version (rail-only part). It opens with "ζει", the end of καθαρί-/ζει, set whole in n776. The first eight Greek lines stand in the right column; the next four (from "τὸ αἷμα καὶ οἱ τρεῖς" to "ἡ θεότης πιστεύηται.") are printed across the full page width under the first Latin paragraph of col 777. One of these lines is printed almost without accents or breathings ("και το αιμα της λυτρωσεως, και το υοωρ"), set as printed. In note 6 the two forms compared (αὐτοῦ pro αὐτοῦ) could not be told apart at zoom 4; one probably carries a rough breathing. The Greek of Letter XXVIII ends a sentence at the foot of the column ("καθαρθῇ."), with no hyphen into col 779.

PL 54:779

causa perducitur; imprudentia hominis imperiti etiam ab hac sensus sui peste purgetur. Qui quidem, sicut gestorum ordo patefecit, bene coeperat a sua persuasione discedere, cum vestra sententia coarctatus profiteretur se dicere quod ante non dixerat, et ei fidei acquiescere cujus prius fuisset alienus. Sed cum anathematizando impio dogmati noluisset praebere consensum, intellexit eum fraternitas vestra in sua manere perfidia, dignumque esse qui judicium condemnationis exciperet.

[…] the case is brought to satisfaction, the imprudence of an unskilled man may be cleansed even of this plague of his way of thinking. He indeed, as the order of the proceedings has made plain, had begun well to depart from his own persuasion, when, constrained by your sentence, he professed that he said what he had not said before, and that he assented to the faith to which he had formerly been a stranger. But when he had been unwilling to give his consent to the anathematizing of the impious doctrine, your brotherhood understood that he remained in his faithlessness, and that he was worthy to receive the judgement of condemnation.

De quo si fideliter atque utiliter dolet, et quam recte mota sit episcopalis auctoritas vel sero cognoscit; vel si ad satisfactionis plenitudinem omnia quae ab eo male sunt sensa viva voce et praesenti subscriptione damnaverit, non erit reprehensibilis erga correctum quantacumque miseratio: quia Dominus noster verus et bonus pastor, qui animam suam posuit pro ovibus suis (Joan. X, 11), et qui venit animas hominum salvare, non perdere (Luc. IX, 56), imitatores nos suae vult esse pietatis: ut peccantes quidem justitia coerceat, conversos autem misericordia non repellat. Tunc enim demum fructuosissime fides vera defenditur, quando etiam a sectatoribus suis opinio falsa damnatur. Ad omnem vero causam pie ac fideliter exsequendam, fratres nostros Julium episcopum et Renatum presbyterum tituli

If he grieves over this faithfully and profitably, and recognizes, though late, how rightly the episcopal authority was moved; or if, for the fullness of satisfaction, he condemns by living voice and by his signature in person all the things that he has wrongly thought, no compassion, however great, towards the man corrected will be blameworthy: for our Lord, the true and good Shepherd, Who laid down His life for His sheep (John 10:11), and Who came to save the souls of men, not to destroy them (Luke 9:56), wills us to be imitators of His loving-kindness: so that justice may indeed restrain those who sin, but mercy may not repel those who are converted. For then at last is the true faith most fruitfully defended, when a false opinion is condemned even by its own followers. And for carrying out the whole case dutifully and faithfully, [we have sent] our brothers Julius the bishop and Renatus the priest of the title […]

Editors' notes and page, col. 779

Footnotes

(a) ‹ab hac sensus sui› · printed under col 779

Cod. Veron. 58, per te, perperam pro peste. In Hisp. et Isid. nec non in Vat. collect. 3 et in mss. collect. 11, 21 et 24 cum editis ante Quesn., macula per te purgetur; quae lectio orta videtur ex emendatione antiqui librarii, qui nactus in aliquo codice simili laudato Veron. voces per te, videns sensum imperfectum, ex ingenio addidit vocem macula. In ms. Vercell. collect. 8, pravitate purgetur. Caetera exemplaria lectionem a Quesnello inductam approbant. Confer ejus notam 37.

The Verona manuscript 58 has per te, wrongly for peste. In the Spanish and Isidorian [collections], and also in the Vatican [manuscript] of collection 3 and in the manuscripts of collections 11, 21 and 24, with the editions before Quesnel: macula per te purgetur; this reading seems to have arisen from the emendation of an ancient copyist who, having found in some manuscript like the Verona one cited the words per te, and seeing the sense incomplete, added the word macula by conjecture. In the Vercelli manuscript of collection 8: pravitate purgetur. The other copies approve the reading introduced by Quesnel. Compare his note 37.

(b) ‹exsequendam,› · printed under col 779

Prima editio et illa Chiffletii cum paucis nostris mss. codd., fratrem nostrum, caeteri cum Graeca versione, fratres nostros. Vide not. 38 Quesn. Mox, Julianum pro Julium habent mss. libri Vindebon. collect. 5 utrique Hisp., Vat. Isid., alius Vat. collect. 11, unus Patavinus S. Justinae, duo Veron. et Colbert. Baluzii cum editis ante Quesn. Julium autem praeferunt, praeter codices ab isto allegatos not. 39, antiqui libri Vat. collect. 3, item alius Vat. 5845, ac Vercell. collect. 8, Ratisp., Lectionarium Vat. 3836, et omnes codices collectionis Chalcedon. tum nostri tum Baluzii, nec non Graeca interpretatio, quam ex mss. Venetis emendavimus. Julium quidem, non autem Julianum Romanae sedis legatione functum et probat Quesnellus laudata nota 39, et nos multo magis confirmabimus, cum eumdem Julium Puteolanum episcopum, non autem Julianum Coensem pseudosynodo Ephesinae interfuisse in observationibus ad eamdem notam ostendemus.

The first edition and that of Chifflet, with a few of our manuscript codices: fratrem nostrum; the rest, with the Greek version: fratres nostros. See Quesnel's note 38. Shortly after, Julianum for Julium is in the manuscript books: the Vienna [manuscript] of collection 5, both Spanish [manuscripts], the Vatican Isidorian, another Vatican of collection 11, one Padua manuscript of St Justina, two Verona manuscripts and Baluze's Colbert manuscript, with the editions before Quesnel. But Julium is preferred, besides the codices he adduces in note 39, by the ancient Vatican books of collection 3, likewise another Vatican, 5845, and the Vercelli [manuscript] of collection 8, the Regensburg [manuscript], the Vatican Lectionary 3836, and all the codices of the Chalcedonian collection, both ours and Baluze's, and also the Greek translation, which we have emended from the Venice manuscripts. That it was Julius, and not Julian, who discharged the legation of the Roman see, Quesnel both proves in the note cited, 39, and we shall confirm much more strongly, when we show in the observations on the same note that this same Julius, bishop of Puteoli, and not Julian of Cos, was present at the pseudo-synod of Ephesus.

Voces tituli S. Clementis in omnibus suis codicibus, uno Barberino excepto, se reperisse affirmat Quesnellus nota 40, ac proinde leguntur inter caeteros in codd. Corb. collect. 2, Trecopith. et Thuan. collect. 5, in Grimanico collect. 18, et in aliis quibus ille usus est. Nos, qui in hunc praecipue locum plures codices contulimus, eas voces desiderari deprehendimus in codicibus octo collectionum, nimirum 3, 9, Hisp. 13, 17, 19, 21, 22 et 23, nec non in Graeca versione et duobus peculiaribus mss. Veron. 8 et 58. Econtra invenimus in mss. quinque collectionum epistolarum, scilicet 5, 8, 10, 12 et 24, quibus si addas Quesnelli codices Corb. collect. 2, et Griman. collect. 18, eae voces septem collectionibus comprobantur. Accedunt Lectionaria et codices sermonum quibus haec epistola inseruitur, nec non exemplar Sichardi. In mss. Ottobon. 93, et Vat. 3791 collect. 11, bis haec epistola describitur, et primo loco eadem verba exhibentur, secundo autem desiderantur. De codice Vat. Reginae collect. 1 nihil memoravimus, cum in eo haec epistola desinat antecedentibus verbis, opinio falsa damnetur, uti similiter desinit in duobus Lectionariis Bas. Vat. 105 et 107. Inter haec tam diversa utrinque documenta, pro negativa sententia plurimi inter caeteros habendi sunt codices collectionis Chalcedonensis et Graecae interpretationis, quae in Chalcedonensi synodo lecta fuit. Pro affirmativa vero maximam auctoritatem habent prae caeteris Lectionaria, ac praesertim vetustissimum Vaticanum 3836, quod usui fuit ipsi Ecclesiae Romanae in basilica SS. apostolorum Philippi et Jacobi. Difficile tamen videri potest Leonem, qui in tot epistolis alios Romanae Ecclesiae presbyteros, et hunc ipsum Renatum nominans, nunquam titulum designavit, hac tantum in epistola titulum S. Clementis eidem affixisse. Num hic titulus ad marginem olim a quopiam, qui Renati titulum noverat, annotatus, in textum deinceps irrepserit, aliis judicandum relinquimus. Mox quidam codices et prima editio Hilarium vel Ilarium diaconum.

Quesnel affirms in note 40 that he found the words tituli S. Clementis in all his codices, one Barberini excepted, and accordingly they are read, among others, in the Corbie codices of collection 2, the Trecopithean and de Thou codices of collection 5, in the Grimani codex of collection 18, and in others that he used. We, who compared a good many codices for this passage in particular, have found those words missing in the codices of eight collections, namely 3, 9, the Spanish, 13, 17, 19, 21, 22 and 23, and also in the Greek version and in two individual Verona manuscripts, 8 and 58. On the other hand we have found them in the manuscripts of five collections of letters, namely 5, 8, 10, 12 and 24; and if you add to these Quesnel's Corbie codices of collection 2 and the Grimani of collection 18, those words are attested by seven collections. To these are added the Lectionaries and the codices of sermons into which this letter has been inserted, and also Sichard's copy. In the manuscripts Ottoboni 93 and Vatican 3791 of collection 11 this letter is copied twice, and in the first place the same words are shown, but in the second they are missing. Of the Vatican codex of the Queen [of Sweden], collection 1, we have said nothing, since in it this letter ends with the preceding words, opinio falsa damnetur, just as it likewise ends in two Lectionaries of the Vatican Basilica, 105 and 107. Among these documents, so divergent on either side, the codices of the Chalcedonian collection and of the Greek translation, which was read at the synod of Chalcedon, are to be held of very great weight among the rest for the negative view. For the affirmative, however, the Lectionaries have the greatest authority above the rest, and especially the very ancient Vatican 3836, which was used by the Roman Church itself in the basilica of the Holy Apostles Philip and James. It may nevertheless seem hard [to believe] that Leo, who in so many letters named other priests of the Roman Church, and this very Renatus, and never indicated a title, should in this letter alone have attached to him the title of St Clement. Whether this title was once noted in the margin by someone who knew Renatus's title, and afterwards crept into the text, we leave to others to judge. Shortly after, some codices and the first edition have Hilarium or Ilarium diaconum.

Footnotes

(1) ‹ὡμολόγει λέγειν ἑαυτὸν, (Greek version)› · printed under col 780

Ms. Bas., ὃ πρότερον εἰρήκει.

The Basel manuscript: ὃ πρότερον εἰρήκει.

(2) ‹ἐν τῇ οἰκείᾳ (Greek version)› · printed under col 780

Ms. Ven. primum, μένοντα.

The first Venice manuscript: μένοντα.

(3) ‹κεκίνηται· (Greek version)› · printed under col 780

Ms. Bas., ὡς εἴγε πρὸ⟨ς⟩ τὸ τέλειον. Ms. Ven. primum, ἤη εἰ, secundum vero utrobique, εἰ tantum.

The Basel manuscript: ὡς εἴγε πρὸς τὸ τέλειον. The first Venice manuscript: ἤη εἰ; but the second, in both places, εἰ only.

(4) ‹περὶ τὸ διορθωθέντα (Greek version)› · printed under col 780

Hanc, quae vera lectio est, hausimus e ms. Ven. secundo, primo loco, qui quidem habet, πόσος οὖν, sed prima syllaba ὁ errore amanuensis deest. In vulg., ὁπωσοῦν; perperam.

This, which is the true reading, we have drawn from the second Venice manuscript, in the first place, which indeed has πόσος οὖν, but the first syllable ὁ is lacking by the copyist's error. In the common editions: ὁπωσοῦν; wrongly.

(5) ‹ἀγαθὸς ποιμὴν, (Greek version)› · printed under col 780

Placuit addere αὐτοῦ auctoritate cod. Bas. juxta Latinum, animam suam. In vulg., ὁ τὴν ψυχὴν θείς.

We have chosen to add αὐτοῦ on the authority of the Basel codex, in accordance with the Latin animam suam. In the common editions: ὁ τὴν ψυχὴν θείς.

(6) ‹τῶν προβάτων τῶν (Greek version)› · printed under col 780

Ms. Bas., αὐτοῦ.

The Basel manuscript: αὐτοῦ.

(7) ‹σωφρονίσῃ τὸ δίκαιον, (Greek version)› · printed under col 780

Praetulimus, utpote minus implexam, lectionem hanc cod. Basil. in vulg., τοὺς ἐπιστρέψαντα⟨ς⟩ δὲ ὁ τῆς συμπαθείας μηδαμῶς οἶκτος ἀπώσηται. In ms. Ven. primo, ὑποστρέψαντας.

We have preferred, as less involved, this reading of the Basel codex. In the common editions: τοὺς ἐπιστρέψαντας δὲ ὁ τῆς συμπαθείας μηδαμῶς οἶκτος ἀπώσηται. In the first Venice manuscript: ὑποστρέψαντας.

(8) ‹δυσσεβείας (Greek version)› · printed under col 780

In marg. edit. Rom., ἀντεχομένων.

In the margin of the Roman edition: ἀντεχομένων.

(9) ‹κακοδοξία (Greek version)› · printed under col 780

In hoc verbo καταδικάζεται desinunt mss. Ven. 164 et 555, secundo loco, nec non alius Ven. 165, utroque loco; et hic ultimus sequitur, ἐδόθη εἰδοῖς ουνίαις. In ms. Bas., καταδικάσθηται; qui sequitur, πρὸς δὲ καὶ τό.

At this word καταδικάζεται the Venice manuscripts 164 and 555 end, in the second place, and also another Venice manuscript, 165, in both places; and this last continues: ἐδόθη εἰδοῖς [Ἰ]ουνίαις. In the Basel manuscript: καταδικάσθηται; which continues: πρὸς δὲ καὶ τό.

(10) ‹ὑπόθεσιν (Greek version)› · printed under col 780

Ms. Bas., ἀκριβῶς.

The Basel manuscript: ἀκριβῶς.

(11) ‹καὶ πιστῶς (Greek version)› · printed under col 780

Ms. Bas., ἀνυσθῆναι,

The Basel manuscript: ἀνυσθῆναι.

Ancient version (Greek)

Ὅς τις μὲν οὖν, ὡς ἡ τάξις τῶν πεπραγμένων δηλοῖ, καλῶς ἀναχωρεῖν ἦν ἀρξάμενος ἀπὸ τῆς ἰδίας ἐνστάσεως, ὁπηνίκα τῇ ὑμῶν ἀποφάσει συνεχόμενος, ὡμολόγει λέγειν ἑαυτὸν, ὃ πρότερον οὐκ εἰρήκει, καὶ ταύτῃ ἐφησυχάζειν τῇ πίστει, ἧς ἐτύγχανε πρώην ἀλλότριος. Ἀλλ' ὁπότε ἐν τῷ ἀναθεματιστέῳ ἀσεβεῖ δόγματι συναινεῖν οὐκ ἠβούλετο, ἔγνω αὐτὸν ἡ ὑμῶν ἀδελφότης, ἐν τῇ οἰκείᾳ διαμένοντα κακοδοξίᾳ, καὶ ἄξιον εἶναι τοῦ δέχεσθαι τὴν κρίσιν τῆς καθαιρέσεως· ἐφ' ᾧπερ, εἰ πιστῶς, καὶ συμφερόντως ἀλγεῖ, καὶ εἰ βράδιον γοῦν, ὅμως ἐπιγινώσκει, ὅπως εἰς δέον ἡ τῶν ἐπισκόπων ἐπ' αὐτῷ αὐθεντία κεκίνηται· ἢ εἰ πρὸς τὸ τέλειον τῆς ἀπολογίας ἴδοι, ὥστε πάντα τὰ παρ' αὐτοῦ κακῶς φρονηθέντα, ἐναργεῖ, καὶ παρούσῃ τῇ φωνῇ, καὶ οἰκείᾳ δὲ καταδικασθῆναι ὑπογραφῇ, οὐκ ἔσται καταγνώσεως ἄξιος ὁ περὶ τὸ διορθωθέντα ὁποσοσοῦν ἔλεος· ἐπειδήπερ ὁ Κύριος ἡμῶν ὁ ἀληθινὸς, καὶ ἀγαθὸς ποιμὴν, ὁ τὴν ψυχὴν αὐτοῦ θεὶς ὑπὲρ τῶν προβάτων τῶν ἑαυτοῦ, καὶ ὃς ἦλθε τὰς ψυχὰς τῶν ἀνθρώπων σῶσαι, οὐκ ἀπολέσαι, μιμητὰς ἡμᾶς τῆς οἰκείας ἀγαθότητος εἶναι βούλεται· ἵνα τοὺς μὲν ἁμαρτάνοντας σωφρονίσῃ τὸ δίκαιον, τοὺς δὲ ἐπιστρέψαντας ὁ τῆς συμπαθείας οἶκτος μηδαμῶς ἀπώσηται. Τότε γὰρ ὄντως, τότε σὺν ἀγαθῷ τῷ καρπῷ τὸ τῆς πίστεως ἀληθὲς ἐκδικεῖται, ὅτε καὶ παρὰ τῶν τῆς δυσσεβείας ἐξάρχων ἡ οἰκεία κακοδοξία καταδικάζεται. Πρὸς δὲ τὸ πᾶσαν τὴν ὑπόθεσιν εὐσεβῶς, καὶ πιστῶς ἐξανυσθῆναι,