Leo the Great, Letters

(c) continued from col 779 (through col 780), set in n779

(a) ‹cujus fides nobis est› · printed under col 781

Codd. coll. Chalcedon. Vat. collect. 3 Veron. 8, Florentin. collect. 13, et exemplaria collect. 21 cum editione prima, et Conciliornm adsunt. saepe. Confer. notam 41 Quesn.

The codices of the Chalcedonian collection, the Vatican of collection 3, Verona 8, the Florence manuscript of collection 13, and the copies of collection 21, with the first edition and [that] of the Councils: adsunt. saepe. Compare Quesnel's note 41.

(b) ‹salvetur.› · printed under col 781

Sex voces sequentes desunt in duobus Veron., in Vat. collect. 3, in utrisque Vindebon. collect. 5, et Hisp. in Vat. collect. 8, in Ratisp. Florentino, Vat. 1322, et mss. collect. 24 cum prima editione. Jure autem recipiendae fuerunt auctoritate aliorum codicum, ac potissimum collectionis Chalcedonensis, ac Graecae interpretationis. Vid. not. 42 Quesn.

The six following words are lacking in two Verona manuscripts, in the Vatican of collection 3, in both Vienna manuscripts of collection 5 and of the Spanish [collection], in the Vatican of collection 8, in the Regensburg, the Florence, Vatican 1322, and the manuscripts of collection 24, with the first edition. But they rightly had to be received on the authority of other codices, and above all of the Chalcedonian collection and of the Greek translation. See Quesnel's note 42.

(c) ‹viris clarissimis consulibus› · printed under col 781

In mss. utrisque Hisp. ac in Isidorianis et aliis libris, qui ab Hispanica vel Isidoriana procedunt, notatur aera CCCCLXXXVI. Est notatio chronica Hispanorum propria, quae ab Hispanis adjecta fuit. Legendum aera CCCCLXXXVII, ut respondeat anno 449. Vide not. 44 Quesnelli. In uno codice Divionensi Bohierii collectionis Chalcedonensis haec peculiaria adduntur: Tiburtius notarius jussu domni mei venerabilis Papae Leonis edidi. Quo ex fonte amanuensis Bohieriani codicis sumpserit hanc notationem, quae non tam in omnibus aliis nostris et Baluzii codicibus Latinis ejusdem collectionis Chalcedonensis, sed etiam in Graeca interpretatione omittitur, conjici nequit. Antiquam sane originem prodit. A Leonis I aetate alienam affirmat Quesnellus not. 43 vocem domni. Eam vero Leoni praefixam invenimus in vetustiss. ms. Lectionario Vat. 3835, quod fuit usui basilicae SS. Philippi et Jacobi. Sic enim ibi pag. 176: Expliciunt sermones domni Leonis papae de Ascensione Domini nostri Jesu Christi numero duo. Baluzius in notis ad hanc epistolam Quesnelli notationem impugnat, sed rationibus quae non satisfaciunt.

In both Spanish manuscripts and in the Isidorian and other books that derive from the Spanish or the Isidorian [collection], era 486 is noted. It is a chronological notation proper to the Spaniards, which was added by the Spaniards. Era 487 should be read, so as to correspond to the year 449. See Quesnel's note 44. In one Dijon codex of Bouhier, of the Chalcedonian collection, these peculiar words are added: I, Tiburtius the notary, issued this by order of my lord the venerable Pope Leo. From what source the copyist of the Bouhier codex took this notation, which is omitted not so much in all our other Latin codices and Baluze's of the same Chalcedonian collection, but even in the Greek translation, cannot be conjectured. It certainly shows an ancient origin. Quesnel, note 43, affirms that the word domni is foreign to the age of Leo I. But we have found it prefixed to Leo in the very old manuscript Lectionary Vatican 3835, which was used by the basilica of the Holy Apostles Philip and James. For there, on page 176, it reads: Here end the sermons of the lord Leo, pope, on the Ascension of our Lord Jesus Christ, two in number. Baluze, in his notes on this letter, attacks Quesnel's notation, but with reasons that do not satisfy.

(d) ‹EPISTOLA› · printed under col 781

Al. 26. Quae autem antea 29 erat, nunc 23. Scr. 13 Junii an. 449.

Otherwise 26. And the one that was formerly 29 is now 23. Written 13 June in the year 449.

(e) ‹AD THEODOSIUM AUGUSTUM.› · printed under col 782

Exstat haec epistola in mss. collect. 2, 5, 11, 12, 13, 17, 18, 19 et 21 usque ad 24, ac in exemplo Sichardi. Relegimus ad codices undecim, quibus alii tres Baluzii adjiciendi sunt. In collectione 5 hic titulus legitur cap. 80: Ad Theodosium imp. de synodo Ephesi celebranda.

This letter is extant in the manuscripts of collections 2, 5, 11, 12, 13, 17, 18, 19, and 21 to 24, and in Sichard's copy. We have re-read it against eleven codices, to which three others of Baluze are to be added. In collection 5 this title is read, chap. 80: To Theodosius the emperor, on the synod to be held at Ephesus.

(f) ‹Caesari Theodosio› · printed under col 782

Soli codd. collect. 17 Chalcedon., ad quos unus Thuaneus a Quesnello not. 1 memoratus pertinet, hanc inscriptionem praeferunt: Gloriosissmo et clementissimo Theodosio Augusto Leo episcopus, Caeterae collectiones vulgatam inscriptionem praeferunt, si excipias Ratisp. collect. 19, in qua inscriptiones abbreviatae exhibentur: Leo episcopus Theodosio Augusto. In ms. Florentine collect. 13 exigua varietate habetur: Caesari Theodosio religiosissimo et piissimo Augusto Leo Ecccclesiae catholicae episcopus in Domino salutem.

Only the codices of collection 17, the Chalcedonian, to which the one de Thou codex mentioned by Quesnel in note 1 belongs, show this inscription: To the most glorious and most clement Theodosius Augustus, Leo the bishop. The other collections show the common inscription, if you except the Regensburg [manuscript] of collection 19, in which the inscriptions are shown abbreviated: Leo the bishop to Theodosius Augustus. In the Florence manuscript of collection 13 it is found with slight variation: To Caesar Theodosius, most religious and most pious Augustus, Leo, bishop of the Catholic Church, greeting in the Lord.

(g) ‹debueritque› · printed under col 782

Ita ex Ratisponensi et omnibus nostris ac Baluzii codd. collection. Chalcedon. Editi cum aliis mss., a sua merito reprobabili persuasione. Mox, quia pro quoniam in mss. Veron. 57 atque Ratisp.

So from the Regensburg [manuscript] and all our codices and Baluze's of the Chalcedonian collection. The editions, with other manuscripts: a sua merito reprobabili persuasione. Shortly after, quia for quoniam in the manuscripts Verona 57 and Regensburg.

SYNOPSIS. — Legatos vice sua destinat ad Synodum Ephesimam, occasione Eutychis indictam. De eodem meliora sperat.

SYNOPSIS. — He sends legates in his stead to the Synod of Ephesus, convened on the occasion of Eutyches. He hopes for better things concerning the same man.

(1) ‹τοὺς ἀδελφοὺς ἡμῶν (Greek version)› · printed under col 782, its mark printed (i)

Ita duo codd. Ven. 164 et 555, in epistola primo loco descripta, qui soli hunc locum exhibent, uti monuimus paulo ante annot. x (Col. 780, n. 9). Editi perperam, Ἰουλιανόν. Confer. annot. 81 (Col. 779, n. (b)) in Latinum textum.

So the two Venice codices 164 and 555, in the letter copied in the first place, which alone show this passage, as we noted a little before in annotation x (col. 780, n. 9). The editions wrongly: Ἰουλιανόν. Compare annotation 81 (col. 779, n. (b)) on the Latin text.

(2) ‹καὶ τὸν (Greek version)› · printed under col 782

Ms. Bas., υἱὸν μάλλαρον.

The Basel manuscript: υἱὸν μάλλαρον.

(3) ‹ἀπεστάλκαμεν τόπον. (Greek version)› · printed under col 782

Ms. Bas., εἰς Δουλκητιον τὸν ἐμὸν νοτάριον, ὧν καί τὴν πίστιν.

The Basel manuscript: εἰς Δουλκητιον τὸν ἐμὸν νοτάριον, ὧν καί τὴν πίστιν.

(4) ‹θαῤῥοῦντες (Greek version)› · printed under col 782

M. Bas., τὴν θείαν.

The Basel manuscript: τὴν θείαν.

(5) ‹ἐῤῥωμένον σε (Greek version)› · printed under col 782

Ms. Bas,, διαφυλάξει, ἀδελφὲ θεοφιλέστατε. Quae autem sequuntur, Εδόθη, etc. in eodem ms. desiderantur.

The Basel manuscript: διαφυλάξει, ἀδελφὲ θεοφιλέστατε. What follows, Εδόθη etc., is lacking in the same manuscript.

(6) ‹εἰδοῖς Ἰουνίαις (Greek version)› · printed under col 782

Vulgati addunt, ὑπατείας Ἀστερίου καὶ Ηρωτογένους τῶν λαμπροτάτων ὑπάτων; sed haec nostri codd. praetermittunt; nec dubitamus Romanorum editorum arbitrio ex Latino textu suppleta fuisse.

The common editions add ὑπατείας Ἀστερίου καὶ Ηρωτογένους τῶν λαμπροτάτων ὑπάτων; but our codices leave these words out; and we do not doubt that they were supplied from the Latin text at the discretion of the Roman editors.

(7) ‹Ὅσοι (Greek version)› · printed under col 782

In marg. edit. Rom., δσης ἡ θεία πρόνοια ἐπιμελείας καταξιοῖ τὰ ἀνθρώπινα, δείκνυσι τῆς ὑμετέρας, φιλανθρωπιας ἡ φροντις πνεύματι Θεῦ κινηθεῖσα, †ρὰ βουλομένη, etc.

In the margin of the Roman edition: δσης ἡ θεία πρόνοια ἐπιμελείας καταξιοῖ τὰ ἀνθρώπινα, δείκνυσι τῆς ὑμετέρας, φιλανθρωπιας ἡ φροντις πνεύματι Θεῦ κινηθεῖσα, †ρὰ βουλομένη, etc.

(8) ‹ἡ φροντὶς, (Greek version)› · printed under col 782

Ms. Ven., νεύματί.

The Venice manuscript: νεύματί.

(9) ‹ἀλλ' εἰρήνην (Greek version)› · printed under col 782

Ms. Ven., ὑπάρχειν. Mox in marg. edit. Rom., καὶ γὰρ pro καίπερ, ex conjectura.

The Venice manuscript: ὑπάρχειν. Shortly after, in the margin of the Roman edition: καὶ γὰρ for καίπερ, by conjecture.

τοὺς ἀδελφοὺς ἡμῶν Ἰουλιὸν τὸν ἐπίσκοπον, καὶ Ῥενάτον τὸν πρεσβύτερον ἔτι γε μὴν καὶ τὸν υἱόν μου Ἱλάρον τὸν διάκονον, εἰς τὸν ἡμῶν ἀπεστάλκαμεν τόπον. Οἷς Δουλκίτιον τὸν νοτάριον τὸν ἡμέτερον, οὗ τὴν πίστιν ἐδοκιμάσαμεν, συνεζεύξαμεν, θαῤῥοῦντες τὴν τοῦ Θεοῦ παρεσομένην βοήθειαν, ὥστε τὴν πλανηθέντα καταδικάσαντα τὴν σκαιότητα τοῦ φρονήματος τοῦ οἰκείου σωθῆναι. Ὁ Θεὸς ἐῤῥωμένον σε διαφυλάττοι, ἀδελφὲ προσφιλέστατε. Ἐδόθη εἰδοῖς Ἰουνίαις. τῷ ἐνδοξοτάτῳ καὶ φιλανθρωποτάτῳ Θεοδοσίῳ Αὐγούστῳ, Λέων ἐπίσκοπος. Ὅσοι τῶν ἀνθρωπίνων πραγμάτων κατὰ δύναμιν προνοεῖν κατοξιοῖ τῆς ὑμετέρας φιλανθρωπίας ἡ φροντὶς, πνεύματι Θεοῦ κινηθεῖσα, εὖ ἂν ἔχοι, μὴ βουλομένη Περὶ τὴν καθολικὴν Ἐκκλησίαν διαφορὰν, ἀλλ' εἰρήνην τυγχάνειν. Καίπερ ἡ πίστις μία οὖσα, ἑαυτῆς οὐκ ὀφείλει τυγχάνειν ἀνομοία. Ὅθεν, εἰ καὶ Εὐτυχὴς, ὡς αἱ τῶν ἐπισκοπικῶν ὑπομνημάτων τάξεις ἐφανέρωσαν, ἀπείρως καὶ ἀσυνέτως πεπλανῆσθαι ἀποδέδεικται, καὶ

(a) ‹apud Ephesum› · printed under col 783

Voces apud Ephesum desunt in cod. Ratisp. et in Graeca versione.

The words apud Ephesum are lacking in the Regensburg codex and in the Greek version.

(b) ‹synodale judicium› · printed under col 783

Editi ante Quesn. cum aliquot mss. etiam antiquiorum collectionum, concilium. Retinuimus judicium, quod Quesnellus induxit auctoritate cod. Grim. et unius Thuanei ab eo allegati not. 2; quippe eamdem lectionem confirmant noster Ratispon. et omnes codd. praestantissimae collect. Chalcedon. nec non Graeca versio.

The editions before Quesnel, with some manuscripts even of the more ancient collections: concilium. We have retained judicium, which Quesnel introduced on the authority of the Grimani codex and of one de Thou codex cited by him in note 2; for the same reading is confirmed by our Regensburg [manuscript] and all the codices of the most excellent Chalcedonian collection, and also by the Greek version.

(c) ‹fratres meos› · printed under col 783

Ms. cod. Vindebon. collect. 5 et alii collect. 11 ac 24, nec non Colbertinus apud Baluzium cum editis ante Quesn., Julianum. Reliqui codices melius Julium, ut videre est ex annot. 81 (Col. 779, n. (b) in epist. praecedentem. Similiter quidam codices et antiquae editiones Leonis paulo post habent Hilarium perperam pro Hilarum.

The manuscript codex of Vienna of collection 5 and others of collections 11 and 24, and also the Colbert [codex] in Baluze, with the editions before Quesnel: Julianum. The remaining codices better: Julium, as may be seen from annotation 81 (col. 779, n. (b)) on the preceding letter. Similarly some codices and the old editions of Leo shortly after have Hilarium, wrongly for Hilarum.

(d) ‹et qui› · printed under col 783

Duo codd. a Quesnello allegati in margine, meum secum ferrent.... affectum.

Two codices cited by Quesnel in the margin: meum secum ferrent.... affectum.

(e) ‹qui deviaverat,› · printed under col 783, continued under col 784

In Ratispon. deest pro venia. Mox in Vindebon. collect. 5, suppticet.

In the Regensburg [manuscript] pro venia is lacking. Shortly after, in the Vienna [manuscript] of collection 5: suppticet.

(f) ‹improbasset.› · printed under col 784

Codd. Corb. et Divion. Baluzii, Quid autem R. catholica Ecclesia, id est, ut idem Baluzius interpretatur, Quid autem Romana catholica Ecclesia.

The Corbie codex and Baluze's Dijon codex: Quid autem R. catholica Ecclesia, that is, as the same Baluze interprets it: Quid autem Romana catholica Ecclesia.

ADMONITIO IN EPISTOLAS SEQUENTES XXX ET XXXI.

ADMONITION ON THE FOLLOWING LETTERS 30 AND 31.

1. Etsi duae quae ad Pulcheriam eadem die ac de eadem re scriptae inveniuntur epistolae, aliquot non tam sententiis quam verbis sunt plane similes, in multis nihilominus discrepant inter se, et altera ob insertas additiones est longe prolixior. Styli autem ratio et codicum atque collectionum antiquarum auctoritas, quibus utraque fulcitur, nequaquam sinunt ut alterutra alii quam Leoni tribuatur. Exemplaria tum Latina, tum Graeca antiquissimae collectionis 17 Chalcedonensis, et Ratisponensis collectio 19, praeter collectionem duodecimam et vigesimam secundam, primam epistolam satis vindicant; codices vero collectionum 2, 5, 11, 12, 13, 18, 20, 21, 22, 23 et 24, cum exemplo Sichardi, et peculiari ms. Vat. Reginae 295, alteram tuentur. Cur autem eodem die duae ejusmodi epistolae ad Pulcheriam traditae fuerint, et quae prius, quae autem posterius scripta censenda sit, curiosius inquiri potest quam ulla satis tuta ratione definiri.

1. Although the two letters to Pulcheria that are found written on the same day and about the same matter are plainly alike in a number of places, not so much in thoughts as in words, they nevertheless differ from each other in many things, and one of them is far longer because of additions inserted into it. But the character of the style and the authority of the codices and ancient collections, by which each is supported, in no way allow either of them to be attributed to anyone other than Leo. The copies, both Latin and Greek, of the very ancient collection 17, the Chalcedonian, and the Regensburg collection 19, besides the twelfth and twenty-second collections, sufficiently vindicate the first letter; while the codices of collections 2, 5, 11, 12, 13, 18, 20, 21, 22, 23 and 24, with Sichard's copy and the individual manuscript Vatican of the Queen 295, uphold the other. But why two letters of this kind were delivered to Pulcheria on the same day, and which is to be judged written first and which later, can be inquired into with curiosity rather than settled by any sufficiently safe reasoning.

(e) continued from col 783, set in n783

(1) ‹κάθολικὴν ἀλήθειαν (Greek version)› · printed under col 784

Ms. Vend., ἀγαπᾷ; optima lectio, et Latino textui adamussim conveniens, si supra pro ἡ legatur ἥ.

The Venice manuscript: ἀγαπᾷ; an excellent reading, and agreeing exactly with the Latin text, if above ἥ is read for ἡ.

(2) ‹δυναμένους ἀρκεῖν, (Greek version)› · printed under col 784

In marg. edit. Rom., καὶ οὕτω πρός τε δικαιοσύνην καὶ φιλανθρωπίαν διαθέσεως ἔχοντας, ὥστε ὅτι περ ἀμφιβάλ., etc.

In the margin of the Roman edition: καὶ οὕτω πρός τε δικαιοσύνην καὶ φιλανθρωπίαν διαθέσεως ἔχοντας, ὥστε ὅτι περ ἀμφιβάλ., etc.

(3) ‹οὐ δύναται, (Greek version)› · printed under col 784

Ms. Ven., ποῖόν τε.

The Venice manuscript: ποῖόν τε.

(4) ‹καταδικασθείη, καὶ (Greek version)› · printed under col 784

Ita scribimus auctoritate ms. Ven. Perperam in vulg., εἰ ἀνανήψειν.

So we write on the authority of the Venice manuscript. Wrongly in the common editions: εἰ ἀνανήψειν.

(5) ‹παρακαλέσων, (Greek version)› · printed under col 784

In marg. edit. Rom., ἡ τῶν ἐπισκότων αὐτῷ βοήθεια ἐπικπυρήσαι.

In the margin of the Roman edition: ἡ τῶν ἐπισκότων αὐτῷ βοήθεια ἐπικπυρήσαι.

(6) ‹ἀποσταλέντι (Greek version)› · printed under col 784

In marg. edit. Rom., ἂν τοῦτο, ex Lat.

In the margin of the Roman edition: ἂν τοῦτο, from the Latin.

(7) ‹κακῶς ᾔσθετο, (Greek version)› · printed under col 784

Ita legendum omnino ex ms. Ven. Male in vulg. ἀποδοκιμάσειν.

So it must certainly be read from the Venice manuscript. Wrongly in the common editions: ἀποδοκιμάσειν.

2. Quesnellus in prima editione (Tom. II primae edit. pag. 850) existimavit a pontifice primo scriptam ut synodus in conventum simplicem apud Constantinopolim commutaretur. Idcirco enim sub finem ejusdem fuisse epistolam 30, et ad Pulcheriam transmissam per legatos, cum adhuc spes nonnulla superesset fore epistolae scriptum putat: Sed ei qui in errore est melius consuletur, si ubi desipuit, ibidem resipiscat; et ubi damnationem meruit, illic indulgentiam consequatur. Cum vero impedimenta inciderint, quibus haec epistola Pulcheriae data non fuerit; ejusdem exemplum ad eam Leo iterum post pseudosynodum Ephesinam transmisit, ut liquet ex epist. 45. Hac autem occasione eam epistolam paucis demptis, quae de Eutyche jam recitavimus, nonnullis etiam mutatis, auctiorem ab ipso Leone factam fuisse censuit, uti est epistola 31. At si post Ephesinum latrocinium in eadem epistola, cum ad Pulcheriam iterum missa fuit, aliquid fuisset immutatum, quod tempori ac circumstantiis non amplius congrueret, illud procul dubio additamentum non accessisset, quod sanctus pontifex se ab adeunda Ephesina synodo sollicitius excusat.

2. Quesnel, in his first edition (vol. II of the first edition, p. 850), thought that letter 30 was written by the pontiff first and sent to Pulcheria by the legates, while some hope still remained that the synod would be changed into a simple assembly at Constantinople. For that, he thinks, is why there was written towards the end of the same letter: But better provision will be made for him who is in error, if he comes to his senses where he acted foolishly, and obtains indulgence where he deserved condemnation. [The Latin prints the second and third lines of this sentence in transposed order; the English follows the sense.] But since obstacles arose because of which this letter was not delivered to Pulcheria, Leo sent a copy of it to her again after the pseudo-synod of Ephesus, as is clear from letter 45. And he judged that on this occasion that letter, with a few things removed that we have already quoted concerning Eutyches, and some others also altered, was made fuller by Leo himself, as letter 31 is. But if, after the Ephesine robbery, something had been changed in that same letter when it was sent again to Pulcheria, because it no longer suited the time and circumstances, without doubt that addition would not have been made in which the holy pontiff very anxiously excuses himself from going to the Ephesine synod.

3. Hanc autem primam sententiam ipse Quesnellus deseruit in editione secunda, et in contrariam prorsus opinionem transiens, docuit epistolam longiorem 31 a Leone scriptam et missam fuisse ad Pulcheriam statim

3. But Quesnel himself abandoned this first view in the second edition, and passing over to the entirely contrary opinion, taught that the longer letter, 31, was written by Leo and sent to Pulcheria immediately […]

ὤφειλεν ἀπὸ τῆς ἰδίας συνειδήσεως τῆς ἀξίως ἀποδοκιμαζομένης ἀναλαβεῖν· ὅμως, ἐπείπερ ἡ ὑμετέρα εὐσέβεια, ἡ εἰς τιμὴν τοῦ Θεοῦ τὴν εὐλαβεστάτην κάθολικὴν ἀλήθειαν ἀγαπῶσα, τετύπωσε συνοδικὸν κριτήριον, ὥστε τῷ ἀπείρῳ γέροντι τὴν ἀλήθειαν, περὶ ἣν μάλιστα διέσφαλται, φανεραποιηθῆναι, τοὺς ἀδελφοὺς τοὺς ἡμετέρους. Ἰούλιον τὸν ἐπίσκοπον, καὶ Ῥενάτον τὸν πρεσβύτερον, καὶ τὸν ἐμὸν υἱὸν διάκονον Ἰλάρον πέπομφα, τοὺς εἰς τόπον ἐμὸν κατὰ τὴν τοῦ πράγματος ποιότητα δυναμένους ἀρκεῖν, καὶ ἰσχύοντας αὐτὸν εἰς τὴν τοῦ δικαίου καὶ ἀγαθοῦ μεταγαγεῖν διάθεσιν· ἵν' ὅτι περ ἀμφιβάλλεσθαι οὐ δύναται, ὁποῖόν τι τυγχάνει τῆς τῶν χριστιανῶν ὁμολογίας τὸ ἀκέραιον, καὶ πάσης τῆς πλάνης τὸ φαῦλον καταδικασθείη, καὶ εἰ ἀνανήψειεν, ὃς πεπλάνηται, ὑπὲρ συγγνώμης παρακαλέσων, τὴν τῶν ἐπισκόπων αὐτῷ βοήθειαν ἐπικουρῆσαι. Ἐπείπερ ἐν τῷ ἑαυτοῦ λιβέλλῳ τῷ πρὸς ἡμᾶς ἀποσταλέντι καὶ τοῦτο ἑαυτῷ πρὸς τὸ ἀξιωθῆναι συγγνώμης ἐφύλαξεν, ἐπαγγελλόμενος ἑαυτὸν διορθοῦν, εἴ τι δ' ἂν ἡ ἡμετέρα γνώμη περὶ τούτων, περὶ ὧν κακῶς ᾔσθετο, ἀποδοκιμάσειεν. Τί δὲ ἡ καθολικὴ Ἐκκλησία καθόλου περὶ τοῦ θείου μυστηρίου τῆς Δεσποτικῆς σαρκώσεως πιστεύει, καὶ διδάσκει, τῷ ἀδελφῷ ἡμῶν, καὶ συνεπισκόπῳ Φλαυιανῷ, σαφέστερον τὰ ἀπεσταλμένα γράμματα περιέγει.