PL 54 · cols. 789–794

Leo the Great, Letters

Letter XXXI

ipse, qui in hanc tentationem incidit, resipiscit, ita ut quod male senserat propria voce et subscriptione condemnet, communio illi sui ordinis reformetur. Quod etiam fratri et coepiscopo meo Flaviano me clementia vestra scripsisse cognoscat; et his, quos misimus, delegasse, ut venia concedatur, si error aboletur. Ne autem piissimi principis dispositioni, qui episcopale concilium voluit congregari, nostra videretur praesentia defuisse, fratres meos Julium episcopum, Renatum presbyterum, et filium meum Hilarum diaconem misi, qui vicem praesentiae meae implere sufficerent. Sed ei, qui in errore est, melius consuletur, si ubi desipuit, ibidem resipiscat; et ubi damnationem meruit, illic indulgentiam consequatur. Data idibus Junii, Asturio et Protogene viris clarissimis consulibus.

[…] he himself, who has fallen into this temptation, comes to his senses, so as to condemn with his own voice and signature what he had wrongly thought, let the communion of his order be restored to him. Let your clemency know that I have written this also to my brother and fellow bishop Flavian, and have charged those whom we have sent that pardon be granted if the error is done away. And lest our presence should seem to have been wanting to the disposition of the most pious prince, who willed an episcopal council to be assembled, I have sent my brothers Julius the bishop and Renatus the priest, and my son Hilarus the deacon, who might suffice to fill the place of my presence. 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. Given on the Ides of June, in the consulship of Asturius and Protogenes, most illustrious men.

EPISTOLA XXXI.

LETTER XXXI.

AD PULCHERIAM AUGUSTAM.

To Pulcheria Augusta.

LEO PULCHERIAE Augustae.

Leo to Pulcheria Augusta.

CAP. I. — Quantum praesidii Dominus Ecclesiae suae in vestra clementia praepararit multis saepe probavimus documentis. Et quidquid nostris temporibus

CHAP. I. — How great a protection the Lord has prepared for His Church in your clemency, we have often proved by many evidences. And whatever in our times […]

Editors' notes and page, col. 789

Footnotes

(a) ‹ipse, qui› · printed under col 789

Male in editis Leonis, in hac tentatione.

Wrongly in the editions of Leo: in hac tentatione.

(b) ‹piissimi principis› · printed under col 789

Quesnellus, in marginali postilla notavit: Concilium imperiali dispositione convocatum. Nota autem secunda monuit dispositionis vocem significare edictum principis. At S. Leo, epist. 33, ad synodum Ephesinam animadvertit in ipsis Theodosii litteris, quae interciderunt, requisitam fuisse apostolicae sedis auctoritatem ex institutione divina, ut haec imperialis dispositio effectum consequeretur. Ait enim cap. 1: Religiosa clementissimi principis fides... hanc reverentiam divinis detulit institutis, ut ad sanctae DISPOSITIONIS effectum, auctoritatem apostolicae sedis adhiberet.

Quesnel noted in a marginal gloss: A council convoked by imperial disposition. And in his second note he observed that the word dispositio means an edict of the prince. But St Leo, in letter 33, to the synod of Ephesus, points out that in the very letter of Theodosius, which has been lost, the authority of the apostolic see was sought by divine institution, so that this imperial disposition might take effect. For he says in chap. 1: The religious faith of the most clement prince... has paid this reverence to the divine institutions, that for the effecting of the holy DISPOSITION he should call in the authority of the apostolic see.

Cod. Colbert., Julianum; et mox Veron., Hilarium. Caeteri, Julium et Hilarum. Confer annot. 81 (Col. 779, n. b) in epist. 28.

The Colbert codex: Julianum; and shortly after the Verona [codex]: Hilarium. The others: Julium and Hilarum. Compare annotation 81 (col. 779, n. b) on letter 28.

(d) ‹melius› · printed under col 789

Quinque nostri codd., consulitur.

Five of our codices: consulitur.

(e) ‹EPISTOLA› · printed under col 789

Al. 27. Quae autem antea 31 erat, nunc 34. Scripta 13 Junii an. 449.

Otherwise 27. And the one that was formerly 31 is now 34. Written 13 June in the year 449.

(f) ‹AD PULCHERIAM AUGUSTAM.› · printed under col 789

Confer admonitionem in epistolam praecedentem, ubi etiam undecim collectiones, in quibus haec epistola continetur, recensuimus. In tabulo collect. 5 hic titulus legitur cap. 79: Ad Pulcheriam de damnatione haeresis Nestorianae et Eutychianae.

Compare the admonition on the preceding letter, where we also listed the eleven collections in which this letter is contained. In the table of collection 5 this title is read, chap. 79: To Pulcheria, on the condemnation of the Nestorian and Eutychian heresy.

(g) ‹LEO PULCHERIAE Augustae.› · printed under col 789

Cod. Florentin. S. Marci collect. 13 sic: Leo urbis Romae episcopus Pulcheriae Augustae. In editis ante Quesn., Leo catholicae Romanae Ecclesiae episcopus piissimae Pulcheriae Augustae. Inscriptionem. Quesnello praefixam, et aliquot nostris codd. confirmatam retinuimus. Vetustiores inscriptionem omittunt.

The Florence codex of St Mark, collection 13, thus: Leo, bishop of the city of Rome, to Pulcheria Augusta. In the editions before Quesnel: Leo, bishop of the Catholic Roman Church, to the most pious Pulcheria Augusta. We have kept the inscription prefixed by Quesnel and confirmed by some of our codices. The older [codices] omit the inscription.

Editors' prose

SYNOPSIS. — I. Pulcheriae zelum adversus Eutychen sollicitat. — II. Humanae saluti interesse, ut Christus non solum homo, sed ejusdem nobiscum generis homo sit. — III. Generationem Christiani ex Christi generatione fluere, Eutychetis pervicacia. Sedis apostolicae moderatio. — IV. Ne concilio intersit Leo, vetant consuetudo, conditio temporis, concivium charitas. Symbolum apostolorum nova haeresi concutitur.

SYNOPSIS. — I. He rouses Pulcheria's zeal against Eutyches. — II. That it concerns human salvation that Christ be not only a man, but a man of the same race as we. — III. That the begetting of the Christian flows from the begetting of Christ; the obstinacy of Eutyches; the moderation of the apostolic see. — IV. That custom, the circumstances of the time and love for his fellow citizens forbid Leo to attend the council. The Creed of the apostles is shaken by a new heresy.

Page

running head: EPISTOLA XXXI. (centred across the page; column numbers 789 and 790 at the outer corners)
marginal letters: A ‹ipse, qui in hanc tentationem›; B ‹tiam consequatur. Data idibus›; C ‹in vestra clementia praepararit›; D not seen in this column's bands
old-edition numerals: 853 before ‹EPISTOLA XXXI.›
signature: none
other: Letter 30 ends in the upper part of this column; below it four lines of the Greek version of Letter 30 are printed full width (set in n790); the heading of Letter 31, its title, synopsis and address are printed in this column only (not full width); Letter 31 has no Greek version and its Latin continues in col 790. Note (b) is printed without its closing bracket, (b Quesnellus

PL 54:790

contra impugnatores catholicae veritatis industria sacerdotalis obtinuit, ad vestram maxime gloriam redundavit; dum, sicut Spiritu sancto docente didicistis, illi per omnia potestatem vestram subjicitis, cujus munere et protectione regnatis.

[…] priestly diligence has achieved against the assailants of the Catholic truth has redounded above all to your glory; since, as you have learned by the teaching of the Holy Spirit, you subject your power in all things to Him by Whose gift and protection you reign.

Unde quia contra integritatem fidei Christianae, dissensionem quamdam in Constantinopolitana Ecclesia Eutyche auctore generatam, fratris et coepiscopi mei Flaviani relatione cognovi, ita ut totius causae speciem synodalium gestorum textus ostenderit, dignum gloriae vestrae est, ut error, qui, ut arbitror, de imperitia magis quam de versutia natus est, auferatur, priusquam ullas sibi vires de consensu imprudentium pertinacia pravitatis acquirat. Quia

Therefore, since I have learned from the report of my brother and fellow bishop Flavian of a certain dissension against the integrity of the Christian faith, brought forth in the Church of Constantinople by the agency of Eutyches, in such a way that the text of the synodal proceedings has shown the form of the whole case, it is worthy of your glory that the error, which, as I think, was born of ignorance rather than of cunning, be taken away, before the obstinacy of perversity acquires for itself any strength from the consent of the imprudent. Since […]

Editors' notes and page, col. 790

Footnotes

(h) ‹gestorum textus› · printed under col 789, continued under col 790

Codd. Vat. Reginae 293, Vindebon. collect. 5 ac Vat. collect. 11, ostenderet. Mox, dignum gloriae vestrae quod erat in anterioribus Leonis editionibus, revocavimus ex iisdem ac duobus aliis mss. Quesnellus et editiones Concilior. cum mss. collect. 21, dignum gloria vestra.

The codices Vatican of the Queen 293, the Vienna of collection 5 and the Vatican of collection 11: ostenderet. Shortly after, dignum gloriae vestrae, which was in the earlier editions of Leo, we have restored from the same and two other manuscripts. Quesnel and the editions of the Councils, with the manuscripts of collection 21: dignum gloria vestra.

(i) ‹consensu imprudentium› · printed under col 790

Delevimus particulam et a Quesnello insertam, quam omnes nostri codices, duobus exceptis, ignorant.

We have deleted the particle et inserted by Quesnel, which all our codices, two excepted, do not know.

(1) ‹καμεῖν καταξιώσατε. (Greek version)› · printed under col 790

In marg. edit. Rom., ἵνα τοῦτο.

In the margin of the Roman edition: ἵνα τοῦτο.

(2) ‹Τοῦτο, (Greek version)› · printed under col 790

In marg. edit. Rom., ἵν' ὅπερ κατὰ τοῦ ἐξαιρέτου μυστηρίου τῆς ἀνθρωπίνης σωτηρίας ἡ βλάσφημος ἀφροσύνη.

In the margin of the Roman edition: ἵν' ὅπερ κατὰ τοῦ ἐξαιρέτου μυστηρίου τῆς ἀνθρωπίνης σωτηρίας ἡ βλάσφημος ἀφροσύνη.

(3) ‹ὅπερ κατὰ (Greek version)› · printed under col 790

Ms. Ven. τῆς τοῦ μονογενοῦς.

The Venice manuscript: τῆς τοῦ μονογενοῦς.

(4) ‹ἀποκινηθείη, (Greek version)› · printed under col 790

In marg. edit. Rom., ex Lat., καὶ εἴπερ αὐτὸς etc., ἀνανήψειεν, ὅπερ κακῶς ἐπενόησεν, ἰδίᾳ φωνῇ καὶ ὑπογραφῇ ἀποδοκιμάζων, τῇ κοινωνίᾳ τῆς οἰκείας αὐτοτάξεως ἀποκαταστῇ.

In the margin of the Roman edition, from the Latin: καὶ εἴπερ αὐτὸς etc., ἀνανήψειεν, ὅπερ κακῶς ἐπενόησεν, ἰδίᾳ φωνῇ καὶ ὑπογραφῇ ἀποδοκιμάζων, τῇ κοινωνίᾳ τῆς οἰκείας αὐτοτάξεως ἀποκαταστῇ.

(5) ‹ὅπερ κακῶς (Greek version)› · printed under col 790

Ms. Ven. ἐνόησε. Paulo post idem ms., καὶ ὑπογραφῇ τὸ κοινὸν καταδικάσει. In marg. quoque edit. Rom. hic notatur τὸ κοινόν.

The Venice manuscript: ἐνόησε. A little after, the same manuscript: καὶ ὑπογραφῇ τὸ κοινὸν καταδικάσει. In the margin of the Roman edition too τὸ κοινόν is noted here.

(6) ‹καταδικάσῃ. Καὶ (Greek version)› · printed under col 790

In marg. edit. Rom., κοινωνίᾳ τῆς αὐτῷ [leg. αὐτοῦ] τάξεως αὐτῷ ἀποκατασταθῇ. L.

In the margin of the Roman edition: κοινωνίᾳ τῆς αὐτῷ [read αὐτοῦ] τάξεως αὐτῷ ἀποκατασταθῇ. L.

(7) ‹Φλαυιανῷ (Greek version)› · printed under col 790

Haec verba ἡ ὑμετέρα φιλανθρωπία desunt in ms. Ven.

These words ἡ ὑμετέρα φιλανθρωπία are lacking in the Venice manuscript.

(8) ‹πρὸς τὸ συγγνώμης (Greek version)› · printed under col 790

In marg. edit. Rom., ex Lat., ἀξιοῦν, etc.

In the margin of the Roman edition, from the Latin: ἀξιοῦν, etc.

(9) ‹εὐσεβεστάτου βασιλέως (Greek version)› · printed under col 790

In ms. Ven., τῇ διανοίᾳ τυπώσῃ τὴν σύνοδον τῶν ἐπισκόπων συνελθεῖν θελήσας ἢ δόξειεν.

In the Venice manuscript: τῇ διανοίᾳ τυπώσῃ τὴν σύνοδον τῶν ἐπισκόπων συνελθεῖν θελήσας ἢ δόξειεν.

(10) ‹ἀδελφοὺς τοὺς ἐμοὺς, (Greek version)› · printed under col 790

In marg. edit. Rom., Ἰουλιανόν.

In the margin of the Roman edition: Ἰουλιανόν.

(11) ‹ἀρκοῦντας. (Greek version)› · printed under col 790

In marg. edit. Rom. L. ex Lat.: ἀλλὰ τῷ πλανηθέντι μᾶλλον ἂν εἴη σύμφορον, ἔνθα μαρεφρόνησεν, ἐκεῖ ἀνανῆψαι, καὶ ὅπου τὴν καταδίκην δικαίως ὑπέσχη, ἐκεῖ τυχεῖν καὶ συγγνώμης.

In the margin of the Roman edition, L., from the Latin: ἀλλὰ τῷ πλανηθέντι μᾶλλον ἂν εἴη σύμφορον, ἔνθα μαρεφρόνησεν, ἐκεῖ ἀνανῆψαι, καὶ ὅπου τὴν καταδίκην δικαίως ὑπέσχη, ἐκεῖ τυχεῖν καὶ συγγνώμης.

(12) ‹κρεῖττόν ἐστι (Greek version)› · printed under col 790

Ms. Ven., συνεισελθεῖν.

The Venice manuscript: συνεισελθεῖν.

Ancient version (Greek)

ὁ ἡμέτερος Δεσπότης ἐν τῇ ἰδίᾳ Ἐκκλησίᾳ οὐδαμῶς ἀγνοεῖσθαι ἠθέλησε. Καὶ διὰ τοῦτο κατὰ τὴν συνήθειαν τῆς ὑμετέρας εὐσεβείας καμεῖν καταξιώσατε. Τοῦτο, ὅπερ κατὰ τῆς μονογενοῦς θρησκείας τῆς ἀνθρωπίνης σωτηρίας βλασφήμῳ τινὶ ἀφροσύνῃ προήνεγκεν, ἀπὸ τῆς διανοίας πάντων ἀποκινηθείη, καὶ ἵνα αὐτὸς ὁ εἰς τοῦτον τὸν πειρασμὸν ἐμπεσὼν, ἀνανήψειεν. Οὕτω μέντοι, ὥστε τοῦτο, ὅπερ κακῶς ἐνενόησε, τῇ ἰδίᾳ φωνῇ, καὶ ὑπογραφῇ καταδικάσῃ. Καὶ τῇ οἰκείᾳ τάξει ἑαυτὸν ἀποκαταστήσῃ· ὅπερ καὶ τῷ ἐμῷ ἀδελφῷ, καὶ συνεπισκόπῳ Φλαυιανῷ ἡ ὑμετέρα φιλανθρωπία γεγραφηκέναι με γινωσκέτω· καὶ τούτοις, οἷς ἐπέμψαμεν ἐντετάλθαι, πρὸς τὸ συγγνώμης ἀξιωθῆναι, εἰ τὰ τῆς πλάνης διορθωθείη· ἵνα δέ με τοῦ εὐσεβεστάτου βασιλέως τῇ διανοίᾳ τὴν σύνοδον τῶν ἐπισκόπων συνελθεῖν θελησάσῃ δόξειε τὸ τῆς ἡμετέρας παρουσίας ἀπολιμπάνεσθαι, τοὺς ἀδελφοὺς τοὺς ἐμοὺς, Ἰούλιον τὸν ἐπίσκοπον, καὶ Ῥενάτον τὸν πρεσβύτερον, καὶ τὸν ἐμὸν υἱὸν Ἰλάρον τὸν διάκονον πέπομφα τοὺς εἰς τάξιν τῆς ἐμῆς παρουσίας ἀρκοῦντας. Ἀλλὰ τούτῳ μᾶλλον τῷ πλανηθέντι κρεῖττόν ἐστι συνελθεῖν· ἐπεί περ ἐκείνῳ περὶ ὃ παρεφρόνησε, ἀνανῆψαι ἦν· καὶ ἔνθα τὴν καταδίκην ὑπέμεινε, αὐτόθι καὶ συγγνώμης φιλοτιμίας ἀξιωθήσεται.

Page

running head: EPISTOLA XXXI. (centred across the page; column numbers 789 and 790 at the outer corners)
marginal letters: A ‹ὁ ἡμέτερος Δεσπότης›; B ‹διανοίᾳ τὴν σύνοδον›; C ‹ratur, priusquam ullas›; D ‹τάξεως ἀποκαταστῇ› (in note 4)
old-edition numerals: 852 after ‹κατὰ τὴν›; 854 after ‹dignum gloriae›
signature: none
other: the Greek version of Letter 30 ends in the upper part of this column; its last four lines (from ‹ἀδελφοὺς τοὺς ἐμοὺς›) are printed full width across both columns below the end of the Latin in col 789, and are set here in reading order. Below them this column carries the Latin of Letter 31 (layer 1), which has no Greek version.

PL 54:791

etiam ignorantia graves nonnumquam incidit in lapsus, et plerumque in diaboli ruit foveam incauta simplicitas, per quam supradicto subrepsisse intelligo spiritum falsitatis, ut dum aestimat se religiosius de Filii Dei majestate sentire, si ei naturae nostrae veritatem inesse non diceret, totum illud quod Verbum caro factum est, unius atque ejusdem putaret esse substantiae. Et quantum Nestorius a veritate excidit, dum Christum de matre solum hominem asseruit natum, tantum etiam hic a catholico tramite deviat, qui de eadem virgine non nostram credit editam esse substantiam; volens utique eam solius Deitatis intelligi ut quod formam servi gessit, et quod nostri similis fuit atque conformis, quaedam nostrae naturae fuerit imago, non veritas.

[…] even through ignorance sometimes falls into grave lapses, and very often an unwary simplicity rushes into the devil's pit; and through this I understand the spirit of falsehood to have crept upon the aforesaid man, so that, while he thinks he holds a more religious view of the majesty of the Son of God if he were to say that the reality of our nature is not in Him, he supposed that the whole of that which 'the Word was made flesh' is of one and the same substance. And as far as Nestorius fell away from the truth when he asserted that Christ was born of His mother as man only, just so far does this man also stray from the catholic path, who does not believe that our substance was brought forth from the same Virgin; wishing, namely, that it be understood as of the Godhead alone, so that that which bore the form of a servant, and which was like us and conformed to us, was a certain image of our nature, not its reality.

CAP. II. — Nihil autem prodest Dominum nostrum beatae Mariae Virginis filium, verum perfectumque hominem dicere, si non illius generis homo creditur, cujus in Evangelio praedicatur. Dicit enim Matthaeus: Liber generationis Jesu Christi filii David, filii Abraham (Matth. I, 1); et ita humanae originis ordinem sequitur, ut generationum lineas usque ad Joseph, cui mater Domini erat desponsata, deducat. Lucas vero retrorsum successionum gradus relegens, ad ipsum humani generis principem redit (Luc. III, 23), ut Adam primum et Adam novissimum ejusdem ostendat esse naturae. Potuerat quippe omnipotentia Filii Dei sic ad docendos justificandosque homines apparere, quomodo et patriarchis et prophetis in specie carnis apparuit, cum aut luctamen iniit (Gen. XXXII, 24), aut sermonem conseruit,

CHAP. II. — But it profits nothing to call our Lord, the son of the blessed Virgin Mary, a true and perfect man, if He is not believed to be man of that lineage which is proclaimed in the Gospel. For Matthew says: The book of the generation of Jesus Christ, the son of David, the son of Abraham (Matt. 1:1); and he so follows the order of His human origin as to bring down the lines of the generations as far as Joseph, to whom the mother of the Lord was betrothed. Luke, however, retracing the steps of the succession backwards, goes back to the very first father of the human race (Luke 3:23), to show that the first Adam and the last Adam are of the same nature. The omnipotence of the Son of God could indeed have appeared for teaching and justifying men in the way in which He appeared to both patriarchs and prophets in the likeness of flesh, when He either entered into a wrestling (Gen. 32:24), or joined in speech, […]

Editors' notes and page, col. 791

Footnotes

(a) ‹nonnumquam incidit› · printed under col 791

Praepositionem in ex cod. Vat. Reg. adjecimus; et mox foveam, pro foveas ex eodem codice et Vat. collect. 11 praetulimus. Post pauca editi ante Quesn. cum quibusdam nostris codd., in supradicto.

We have added the preposition in from the Vatican codex of the Queen [of Sweden]; and shortly after we have preferred foveam to foveas from the same codex and the Vatican codex of collection 11. A little later the editions before Quesnel, with some of our manuscripts, have in supradicto.

(b) ‹spiritum falsitatis› · printed under col 791

Cod. Vat. Reginae omittit ut; et post verbum sentire affixo puncto prosequitur: Si enim naturae nostrae, etc. Vulgati ante Quesn. cum mss. collect. 24 et Sichardo, pro non diceret, et putaret habent non dicat, et putet.

The Vatican codex of the Queen omits ut; and after the word sentire it puts a full stop and continues: Si enim naturae nostrae, etc. The printed editions before Quesnel, with the manuscripts of collection 24 and Sichard, have non dicat and putet for non diceret and putaret.

Totum scilicet illud quod ex natura Verbi et natura hominis simul unitis factum est, nihil est aliud, apud catholicos, quam Christus, qui in una persona complectitur quidquid utrisque naturis convenit; unde Leo epist. 124, ad Palaestinos, c. 7: Nec interest, inquit, ex qua Christus substantia nominetur, cum inseparabiliter, manente unitate personae, idem sit et totus hominis filius propter carnem, et totus Dei Filius propter unam cum Patre Deitatem. At Eutyches, unius ejusdemque substantiae, id est naturae, putans quod incarnatione Verbi factum est, solam naturam divinam astruebat; et hac ratione aestimabat se religiosius de Filii majestate sentire, ac si eum naturae humanae ipsi unitae veritas dedeceret. Voce totum ad indicendam personam a veteribus usitata Eutychiani abutebantur, ut naturas confunderent: unde theologi catholici Leonem secuti totum de naturis, totus de persona praedicarunt.

That is, the whole which was made from the nature of the Word and the nature of man united together is, among catholics, nothing other than Christ, Who in one person embraces whatever belongs to both natures; hence Leo, letter 124, to the Palestinians, ch. 7: 'Nor does it matter,' he says, 'from which substance Christ is named, since, inseparably, the unity of the person remaining, the same is both wholly son of man on account of the flesh and wholly Son of God on account of the one Godhead with the Father.' But Eutyches, thinking that what was made by the incarnation of the Word was of one and the same substance, that is nature, asserted the divine nature alone; and for this reason he thought that he held a more religious view of the majesty of the Son, as if the reality of the human nature united to Him were unbecoming to Him. The word totum, used by the ancients to indicate the person, the Eutychians misused so as to confound the natures: hence catholic theologians, following Leo, predicated totum of the natures and totus of the person.

(d) ‹solum hominem› · printed under col 791

Editi ante Quesn. cum aliquot posterioribus collectionum codicibus, asserit. Mox pro deviat mss. collect. 21, deviavit, uti legitur in epistola antecedenti, ex quo male in aliis deviarit, vel deviaret. Postea cod. collect. 11 credidit pro credit. Item legebatur in Vindebon. collect. 5, sed secunda manu emendatum credit.

The editions before Quesnel, with some later manuscripts of the collections, have asserit. Shortly after, for deviat the manuscripts of collection 21 have deviavit, as is read in the preceding letter, from which wrongly in others deviarit or deviaret. Afterwards the codex of collection 11 has credidit for credit. So it was read also in the Vienna codex of collection 5, but corrected by a second hand to credit.

(e) ‹Deitatis intelligi› · printed under cols 791–792

In Vindebon. collect. 5, ut in quod formam; in Vat. collect. 24 et apud Sichardum, ut quod in forma. Alias variantes hujus loci vide apud Quesn. not. 1.

In the Vienna codex of collection 5, ut in quod formam; in the Vatican codex of collection 24 and in Sichard, ut quod in forma. For other variants of this passage see Quesnel, note 1.

(f) ‹CAP. II. — Nihil› · printed under col 792

Codices collect. 5, 11 et 21, tamen.

The manuscripts of collections 5, 11 and 21 have tamen.

(g) ‹esse naturae.› · printed under col 792

Vat. collect. 11, Potuit.

The Vatican codex of collection 11 has Potuit.

(h) ‹sic ad docendos› · printed under col 792

Codd. collect. 24 omittunt, justificandosque.

The manuscripts of collection 24 omit justificandosque.

(i) ‹in specie carnis› · printed under col 792

Vide not. 2 Quesn.

See Quesnel's note 2.

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 791 at the left)
marginal letters: A ‹etiam ignorantia graves›; B ‹Cap. II. — Nihil› (between "non veritas." and the chapter line); C ‹ctamen iniit›; D ‹unius ejusdemque substantiae› (in the footnotes)
old-edition numerals: 855 after ‹justificandosque›
signature: none
other: col 791 opens with the whole word "etiam"; no hyphen carried from col 790. The column ends "conse-", completed by "ruit" at the head of col 792; "conseruit," is set whole at the end of col 791.

PL 54:792

cumve officia hospitalitatis non abnuit, vel etiam appositum cibum sumpsit (Gen. XVIII). Sed illae imagines hujus hominis erant indices, cujus veritatem ex praecedentium patrum stirpe sumendam significationes mysticae nuntiabant. Et ideo sacramentum reconciliationis nostrae ante tempora aeterna dispositum, nullae implebant figurae, quia nondum supervenerat Spiritus sanctus in Virginem, nec virtus Altissimi obumbraverat ei; ut intra intemerata viscera, aedificante sibi sapientia domum (Prov. IX, 1), Verbum caro fieret (Joan. I, 14); et forma Dei ac forma servi in unam conveniente personam, creator temporum nasceretur in tempore; et per quem facta sunt omnia; ipse inter omnia gigneretur.

[…] or when He did not refuse the offices of hospitality, or even took the food set before Him (Gen. 18). But those images were signs of this man, whose reality, to be taken from the stock of the preceding fathers, the mystical foreshadowings announced. And therefore no figures fulfilled the mystery of our reconciliation, ordained before eternal ages, because the Holy Spirit had not yet come upon the Virgin, nor had the power of the Most High overshadowed her; so that within her undefiled womb, Wisdom building herself a house (Prov. 9:1), the Word might become flesh (John 1:14); and, the form of God and the form of a servant coming together into one person, the Creator of times might be born in time; and He through Whom all things were made might Himself be begotten among all things.

Nisi enim novus homo, factus in similitudinem carnis peccati, nostram susciperet vetustatem, et consubstantialis Patri, consubstantialis esse dignaretur et matri, naturamque sibi nostram solus a peccato liber uniret, sub jugo diaboli generaliter teneretur humana captivitas; nec uti possemus triumphantis victoria, si extra nostram esset conserta naturam.

For unless the new man, made in the likeness of sinful flesh, had taken on our old state, and, consubstantial with the Father, had deigned to be consubstantial also with His mother, and, alone free from sin, had united our nature to Himself, the human captivity would be held universally under the yoke of the devil; nor could we make use of the victory of the triumphant One, if it had been fought outside our nature.

CAP. III. — De hac autem participatione mirabili sacramentum nobis regenerationis illuxit, ut per ipsum Spiritum per quem Christus et conceptus est et natus, etiam nos, qui per concupiscentiam carnis sumus geniti, spirituali rursus origine nasceremur. Propter quod ab evangelista de credentibus dicitur: Qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt (Joan. I, 13). Cujus ineffabilis gratiae particeps non est, nec potest in filiorum Dei adoptione censeri, quisquis a

CHAP. III. — Now from this wonderful sharing the mystery of regeneration has shone upon us, so that through the same Spirit through Whom Christ was both conceived and born, we also, who were begotten through the concupiscence of the flesh, might be born again by a spiritual origin. For which reason it is said by the evangelist of those who believe: Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:13). Of this ineffable grace he is not a partaker, nor can he be counted in the adoption of the sons of God, whoever […]

Editors' notes and page, col. 792

Footnotes

(j) ‹cumve officia› · printed under col 792

Quesn. in marg.: Al. humanitatis.

Quesnel in the margin: other [manuscripts have] humanitatis.

(k) ‹hujus hominis erant› · printed under col 792

Mss. collect. 24 cum editis ante Quesn., indicia.

The manuscripts of collection 24, with the editions before Quesnel, have indicia.

(l) ‹obumbraverat ei;› · printed under col 792

Cod. Vindebon., et ut intra. Melius in Vulgatis, ut et intra. Caeteri tamen codices delent et.

The Vienna codex has et ut intra. Better in the printed editions, ut et intra. The other manuscripts, however, delete et.

(m) ‹intemerata viscera,› · printed under col 792

Similia leguntur ep. 28, c. 2.

Similar words are read in letter 28, ch. 2.

(n) ‹facta sunt omnia;› · printed under col 792

Voces ipse inter omnia delet cod. Grimanicus, ut Quesn. notavit in margine.

The Grimani codex deletes the words ipse inter omnia, as Quesnel noted in the margin.

(o) ‹humana captivitas;› · printed under col 792

Editi Concilior., nec aliter uti. Editiones autem Leonis vetustiores cum mss. collect. 24, nec aliter possideremus triumphantis victoriam. Quesnellus emendavit ex suis mss., quibus et nostri codices favent. Dein editi cum plerisque nostris codicibus ac uno Theodoriciano Quesnelli habent confecta pro conserta; quam vocem Quesnellus induxit aliorum suorum exemplarium auctoritate, ut videre est not. 3. Noster etiam Vindebonensis codex collect. 5 hanc lectionem confirmat.

The editions of the Councils have nec aliter uti. The older editions of Leo, with the manuscripts of collection 24, have nec aliter possideremus triumphantis victoriam. Quesnel corrected it from his manuscripts, which our codices also support. Then the editions, with most of our codices and one Theodorician codex of Quesnel's, have confecta for conserta; which word Quesnel introduced on the authority of his other copies, as may be seen in note 3. Our Vienna codex of collection 5 also confirms this reading.

(p) ‹participatione› · printed under col 792

Vocem mirabili in editis Concilior. receptam et a Quesnello margini affixam revocavimus, eo quod omnibus nostris mss. probetur, excepto Vat. collect. 24, in quo cum editis Leoninis etiam Quesnelli. mirabile. Mox, indulsit pro illuxit in vulgat. ante Quesn. et quibusdam nostris codd. atque Grimanico. Alii duo nostri ac tres Quesnelli cum editione Canisii, induxit. Confer notam ejus 4.

We have restored the word mirabili, received in the editions of the Councils and set in the margin by Quesnel, because it is approved by all our manuscripts except the Vatican codex of collection 24, in which, with the editions of Leo and also Quesnel's, [it reads] mirabile. Shortly after, indulsit for illuxit in the printed editions before Quesnel and some of our manuscripts and the Grimani codex. Two others of ours and three of Quesnel's, with the edition of Canisius, have induxit. Compare his note 4.

(q) ‹particeps non est,› · printed under col 792

Vulgati ante Quesn. cum mss. collect. 24, nec potest filiorum Dei adoptionem consequi quisquis, etc. Caeteri nostri codd. lectionem a Quesnello inductam probant. Vide ejusdem not. 5.

The printed editions before Quesnel, with the manuscripts of collection 24, have nec potest filiorum Dei adoptionem consequi quisquis, etc. Our other manuscripts approve the reading introduced by Quesnel. See his note 5.

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 792 at the right)
marginal letters: A ‹ruit, cumve officia›; B ‹similitudinem carnis peccati›; C ‹potest in filiorum›; D ‹uno Theodoriciano Quesnelli› (in the footnotes)
old-edition numerals: 856 after ‹ex voluntate viri,›
signature: none
other: col 792 opens with "ruit", the end of "conse-/ruit" from col 791, set whole there; the text here begins at "cumve". Note (e) of col 791 runs over into the foot of col 792 and is set whole in n791. The footnotes under col 792 also carry notes (f)–(i), whose calls are in col 791 and which are set in n791.

PL 54:793

fide sua, hoc qu⟨o⟩d nos principaliter salvat, excludit. Unde multum doleo multumque contristor quod hic qui antea de humilitatis proposito laudabilis videbatur, contra unicam spem nostram patrumque nostrorum vana et nimis stolida audet astruere. Qui cum videret insipientiae suae sensum catholicis auribus displicere, revocare se a sua opinione debuerat; nec ita Ecclesiae praesules commovere, ut damnationis sententiam mereretur excipere; quam utique, si in suo sensu voluerit permanere, nullus poterit relaxare. Sedis enim apostolicae moderatio hanc temperantiam servat, ut et severius agat cum obduratis, et veniam cupiat praestare correctis. Quia ergo multa mihi fiducia est de pietatis tuae sublimissima fide, obsecro gloriosam clementiam tuam, ut sicut sancto studio tuo catholica praedicatio semper adjuta est, ita nunc quoque ejus faveas libertati; quam forte ideo permisit Dominus hac tentatione pulsari, ut quales intra Ecclesiam laterent, possent agnosci. Quorum plane non est negligenda curatio, ut nec ipsorum nos contristet amissio.

[…] excludes from his faith that which chiefly saves us. Hence I grieve much and am much saddened that this man, who formerly seemed praiseworthy for his profession of humility, dares to assert vain and exceedingly foolish things against the only hope of ourselves and of our fathers. When he saw that the sense of his folly displeased catholic ears, he ought to have recalled himself from his opinion, and not to have so disturbed the prelates of the Church that he deserved to receive a sentence of condemnation; which, certainly, if he chooses to persist in his own view, no one will be able to relax. For the moderation of the apostolic see keeps this measure, that it both deals more severely with the obdurate and desires to grant pardon to those who are corrected. Since therefore I have great confidence in the most sublime faith of your Piety, I beseech your glorious Clemency that, as the catholic preaching has always been aided by your holy zeal, so now also you may favour its freedom; which perhaps the Lord has permitted to be shaken by this trial for this reason, that it might be recognized what kind of men lay hidden within the Church. Their cure is plainly not to be neglected, so that the loss of them may not sadden us either.

CAP. IV. — Augustissimus vero et Christianissimus imperator cupiens quam celerrime turbata componi, episcopali concilio, quod Ephesi vult haberi, nimium breve et angustum tempus indixit, diem kalendarum Augustarum praestituendo conventui; cum a tertio iduum Maiarum, quo serenitatis ejus scripta suscepimus, major pars reliqui sit temporis absumenda, ut profectio sacerdotum, qui negotio sufficiant, valeat ordinari. Nam illud quod pietas ipsius etiam me credidit debere interesse concilio, etiamsi secundum aliquod praecedens exigeretur exemplum, nunc tamen nequaquam posset impleri: quia rerum praesentium

CHAP. IV. — But the most august and most Christian emperor, desiring the disturbances to be settled as quickly as possible, has appointed too short and narrow a time for the episcopal council which he wishes to be held at Ephesus, fixing the day of the Kalends of August for the assembly; whereas from the third day before the Ides of May, on which we received his Serenity's letter, the greater part of the remaining time must be used up if the journey of bishops who may be equal to the business is to be arranged. For as to his Piety's belief that I too ought to be present at the council, even if it were required according to some previous example, it could nevertheless now in no way be carried out: because the […]

Editors' notes and page, col. 793

Footnotes

(a) ‹hoc quod nos› · printed under col 793

Confer not. 6 Quesn.

Compare Quesnel's note 6.

(b) ‹vana et nimis› · printed under col 793

Cod. Vat. Reginae, stulta.

The Vatican codex of the Queen has stulta.

Ita melius ex mss. Vindebon. collect. 5, Vat. collect. 11, duobus collect. 21 et Vat. Reg., ut in epistola antecedenti cap. 1. Antea ut in aliis codd., dum videret.

So, better, from the manuscripts: the Vienna codex of collection 5, the Vatican codex of collection 11, two of collection 21 and the Vatican codex of the Queen, as in the preceding letter, ch. 1. Previously, as in other manuscripts, dum videret.

(d) ‹ut damnationis› · printed under col 793

24, qu. 2, Damnationis sententiam. c. 5.

24, qu. 2, Damnationis sententiam, c. 5.

(e) ‹utique, si› · printed under col 793

Vulgati ante Quesn. cum. mss. collect. 24, in sua sententia.

The printed editions before Quesnel, with the manuscripts of collection 24, have in sua sententia.

(f) ‹pietatis tuae› · printed under col 793

Ita omnes nostri codd., excepto Vat. collect. 24, in quo cum Vulg. ante Quesn., sincerissima. Vat. Reginae ac tres Quesnelli addunt et solidissima. Mox, gloriosam deest in quatuor mss. Editi anteriores Quesnello cum codd. collect. 24 habebant, gloriam clementiae tuae.

So all our manuscripts, except the Vatican codex of collection 24, in which, with the printed editions before Quesnel, [we read] sincerissima. The Vatican codex of the Queen and three of Quesnel's add et solidissima. Shortly after, gloriosam is missing in four manuscripts. The editions earlier than Quesnel, with the manuscripts of collection 24, had gloriam clementiae tuae.

(g) ‹intra Ecclesiam› · printed under col 793

Editiones Leonis cum eodem Vat. collect. 24, lateant, possit agnosci. Cod. Vat. collect. 11 cum edit. Concil., laterent, posset agnosci. Mss. collect. 21, quales sint intra Ecclesiam, possit agnosci. In Vindebon. collect. 5, laterent, possit agnosci.

The editions of Leo, with the same Vatican codex of collection 24, have lateant, possit agnosci. The Vatican codex of collection 11, with the edition of the Councils, laterent, posset agnosci. The manuscripts of collection 21, quales sint intra Ecclesiam, possit agnosci. In the Vienna codex of collection 5, laterent, possit agnosci.

(h) ‹curatio,› · printed under col 793

Tres mss. libri cum editis Concilior., ne ipsorum.

Three manuscript books, with the editions of the Councils, have ne ipsorum.

(i) ‹conventui; cum› · printed under col 793

Ms. Vindebon. collect. 5, a die III idus Maias, quo.

The Vienna manuscript of collection 5 has a die III idus Maias, quo.

(j) ‹serenitatis ejus› · printed under cols 793–794

Indicantur Theodosii litterae, quibus Leo ad Ephesinam synodum invitatus fuerat. Julius autem legatus in Ephesino concilio inserto actioni primae synodi Chalcedonensis post lectas imperiales litteras ad Dioscorum Alexandrinum datas III kal. Aprilis testatus est, eas ad Leonem non eodem, sed simili tenore scriptas fuisse, ut emendatiores codices et Graecus textus praeferunt. Aliquot sane discrimen in ratione scribendi ad Leonem indicant illa Hilari eadem actione: Gloriosissimi et Christianissimi imperatores..... beatissimum episcopum nostrum Leonem apostolicae sedis praesulem, ut huic venerabili et sancto concilio adesset, dirigentes venerabiles epistolas supplicaverunt. Haec scribendi observantissima ratio in epistola quae superest, ad Dioscorum non apparet.

The letter of Theodosius is meant, by which Leo had been invited to the synod of Ephesus. Now Julius, the legate at the council of Ephesus inserted into the first session of the synod of Chalcedon, after the imperial letter given to Dioscorus of Alexandria on the third day before the Kalends of April had been read, testified that it had been written to Leo not in the same, but in a similar tenor, as the more correct manuscripts and the Greek text show. Some difference indeed in the manner of writing to Leo is indicated by these words of Hilary in the same session: 'The most glorious and most Christian emperors ... sending venerable letters, besought our most blessed bishop Leo, prelate of the apostolic see, to be present at this venerable and holy council.' This most respectful manner of writing does not appear in the letter to Dioscorus which survives.

(k) ‹pietas ipsius› · printed under col 794

Cod. Vindebon. omittit etiam. Mox, credit in Vat. collect. 11.

The Vienna codex omits etiam. Shortly after, credit in the Vatican codex of collection 11.

Page

running head: EPISTOLA XXXI. (centred across the page; column number 793 at the left)
marginal letters: A ‹fide sua, hoc quod›; B ‹ut sicut sancto studio›; C ‹bere interesse concilio›; D ‹riores Quesnello› (in the footnotes, beside note (o) of col 794)
old-edition numerals: 857 after ‹ut profectio›
signature: none
other: col 793 continues Letter XXXI from col 792 ("quisquis a / fide sua"); no hyphen across the break. In "qu⟨o⟩d" (first line) the o is broken away in the type.

PL 54:794

nimis incerta conditio a tantae urbis populis me abesse non sineret; et in desperationem quamdam animi tumultuantium mitterentur, si pro occasione causae ecclesiasticae viderer patriam et sedem apostolicam velle deserere. Quia igitur ad publicam utilitatem pertinuisse cognoscitis, ut salva clementiae vestrae venia, charitati me et precibus civium non negarem; in his fratribus meis, quos vice mea misi me quoque adesse cum caeteris qui adfuerint, aestimate: quibus secundum causam satis mihi ex gestorum serie, et ipsius de quo agitur, professione, patefactam, evidenter et plene quid servandum esset ostendi. Non enim de portiuncula aliqua fidei nostrae, quae minus lucide declarata sit, quaeritur; sed hoc stultissima resultatio audet incessere, quod Dominus noster in Ecclesia meminem sexus utriusque voluit ignorare.

[…] too uncertain condition of present affairs would not allow me to be absent from the peoples of so great a city; and the minds of those in tumult would be driven into a kind of despair, if on the occasion of an ecclesiastical cause I were seen to wish to desert my country and the apostolic see. Since, then, you recognize that it concerned the public good that, saving the indulgence of your Clemency, I should not refuse myself to the love and the prayers of the citizens, consider that in these my brethren, whom I have sent in my stead, I too am present with the rest who shall attend: to them I have shown clearly and fully what was to be maintained, in accordance with the cause, which has been made sufficiently plain to me from the course of the proceedings and from the profession of the man himself who is in question. For the question is not about some small portion of our faith that has been declared less clearly; but a most foolish contradiction dares to assail that which our Lord willed no one of either sex in the Church to be ignorant of.

Siquidem ipsa catholici Symboli brevis et perfecta confessio, quae duodecim apostolorum totidem est signata sententiis, tam instructa sit munitione coelesti, ut omnes haereticorum opiniones solo ipsius possint gladio detruncari. Cujus Symboli plenitudinem si Eutyches puro et simplici voluisset corde concipere, in nullo a decretis sacratissimi Nicaeni concilii deviaret; et hoc a sanctis Patribus intelligeret constitutum, ut contra apostolicam fidem, quae nonnisi una est, nullum se ingenium, nullum elevaret eloquium. Et ideo pro vestrae pietatis censuetudine elaborare dignemini, ut quod contra singulare sacramentum salutis humanae blasphema insipientia protulit, ab omnium animis repellatur. Ac si ipse, qui in hanc tentationem incidit, resipiscat, ita ut per libellarem satisfactionem proprium damnet errorem, communio ei sui ordinis non negetur. Quod etiam sancto Flaviano

For indeed the short and perfect confession of the catholic Creed itself, which is sealed with as many sentences as there are twelve apostles, is so furnished with heavenly defence that all the opinions of heretics can be cut down by its sword alone. If Eutyches had been willing to grasp the fullness of this Creed with a pure and simple heart, he would in no respect stray from the decrees of the most sacred council of Nicaea; and he would understand that this was established by the holy Fathers, that against the apostolic faith, which is only one, no talent, no eloquence should raise itself up. And therefore, according to the custom of your Piety, deign to labour that what blasphemous folly has uttered against the singular mystery of human salvation may be driven from the minds of all. And if he himself who has fallen into this temptation comes to his senses, so that he condemns his own error by a written satisfaction, let the communion of his order not be denied him. And may your Clemency know that I have written this also to the holy Flavian […]

Editors' notes and page, col. 794

Footnotes

(j) continued from col 793, set in n793

(l) ‹mitterentur, si› · printed under col 794

Editi ante Quesn. cum nonnullis mss., per occasionem.

The editions before Quesnel, with some manuscripts, have per occasionem.

(m) ‹patefactam, evidenter› · printed under col 794

Cod. Grimam. delet et plene.

The Grimani codex deletes et plene.

(n) ‹fidei nostrae,› · printed under col 794

Vulgati Leonis ante Quesn. cum Vat. collect. 24, quod minus lucide clarescat.

The printed editions of Leo before Quesnel, with the Vatican codex of collection 24, have quod minus lucide clarescat.

(o) ‹sed hoc› · printed under col 794

Editi Concil., stolidissima insultatio. Vulg. anteriores Quesnello, stultissima insultatio. Vat. collect. 11 et 21, stolidissima resultatio audet asserere. Vat. Reg., stolidissima. Vindebon. collect. 5, Stolidissime, et inserere.

The editions of the Councils have stolidissima insultatio. The printed editions earlier than Quesnel, stultissima insultatio. The Vatican codices of collections 11 and 21, stolidissima resultatio audet asserere. The Vatican codex of the Queen, stolidissima. The Vienna codex of collection 5, Stolidissime, and inserere.

(p) ‹quod Dominus› · printed under col 794

Idem cod. Vindebon. et alius Vat. delent noster. Cod. Vat. Reg. et editiones Concil., in Ecclesia sua. In epistola antecedenti, Dominus in Ecclesia sua.

The same Vienna codex and another Vatican one delete noster. The Vatican codex of the Queen and the editions of the Councils have in Ecclesia sua. In the preceding letter, Dominus in Ecclesia sua.

(q) ‹ipsa catholici› · printed under col 794

Quesnellus in margine: Vide de hoc Symbolo Hieronymum epist. 61, ad Pammachium, Rufin. praefationem exposit. Symboli, S. Augustinum serm. 115, de Tempore, etc., Dissertationes Vossii et nostram 14, quam tomo tertio dabimus.

Quesnel in the margin: 'On this Creed see Jerome, letter 61, to Pammachius; Rufinus, the preface to his Exposition of the Creed; St Augustine, sermon 115, de Tempore, etc.; the Dissertations of Vossius, and our own 14th, which we shall give in the third volume.'

(r) ‹salutis humanae› · printed under col 794

Duo codd., blasphemiae insipientia. Postea duo alii codices, At si ipse.

Two manuscripts have blasphemiae insipientia. Afterwards two other codices have At si ipse.

(s) ‹sui ordinis non› · printed under col 794

Ita mss. codd. novem Quesnelli, et omnes nostri excepto Vat. collect. 24, qui cum antiquioribus Leonis editionibus, reformetur, ut in epistola praecedenti.

So nine manuscript codices of Quesnel's, and all ours except the Vatican codex of collection 24, which, with the older editions of Leo, has reformetur, as in the preceding letter.