PL 54 · cols. 795–800

Leo the Great, Letters

Letters XXXII–XXXIII

PL 54:795

episcopo me Clementia tua scripsisse cognoscat; ut charitatis non negligatur, si error aboletur.

[…] bishop, so that [the duty] of charity may not be neglected, if the error is done away with.

Datum idibus Junii, Asturio et Protogene viris clarissimis consulibus.

Given on the Ides of June, Asturius and Protogenes, most illustrious men, being consuls.

EPISTOLA XXXII.

LETTER XXXII.

AD FAUSTUM, MARTINUM ET RELIQUOS ARCHIMANDRITAS CONSTANTINOPOLITANOS.

TO FAUSTUS, MARTINUS AND THE OTHER ARCHIMANDRITES OF CONSTANTINOPLE.

Dilectissimis filiis Fausto, Martino et reliquis archimandritis Leo episcopus.

Leo, bishop, to his most beloved sons Faustus, Martinus and the other archimandrites.

Cum propter causam fidei, quam Eutyches perturbare tentavit, de latere meo mitterem, qui defensioni veritatis assisterent, congruum credidi, ut etiam ad vestram dilectionem scripta dirigerem: quos certum habeo ita studere pietati, ut blasphemas et impias voces nullatenus aequanimiter audire possitis; manente in cordibus vestris apostolica institutione, qua dicitur: Si quis vobis evangelizaverit praeter id quod accepistis, anathema sit (Galat. I, 9).

Since, on account of the cause of the faith which Eutyches has tried to throw into confusion, I was sending men from my side to stand by the defence of the truth, I thought it fitting to direct a letter to your Love as well: for I hold it certain that you are so devoted to piety that you can in no way listen with equanimity to blasphemous and impious words, since the apostolic teaching abides in your hearts, in which it is said: If anyone preaches a gospel to you besides that which you have received, let him be anathema (Gal. 1:9).

Sensum autem praedicti, qui, sicut gestorum lectione cognovimus, merito reprobatus est, etiam nos detestandum esse decernimus: ita ut si assertor insipiens in sua pravitate voluerit permanere, habeat cum his consortium, quorum est secutus errorem. Merito enim fiet extra Christi Ecclesiam, qui in Christo humanam, id est nostram, negat esse naturam. Sed si idem spiritu Dei miserante correctus, impietatem sui erroris agnoverit, ut quae catholici exsecrantur, plena satisfactione damnaverit, volumus ei misericordiam non negari, ut Ecclesia Domini nullum sentiat damnum; cum et resipiscens possit recipi, et solus debeat error excludi. De sacramento autem pietatis magnae, in qua nobis per incarnationem Verbi Dei justificatio est et redemptio,

But the view of the aforesaid man, which, as we have learned from reading the proceedings, has deservedly been condemned, we too decree to be detested: so that, if the foolish asserter chooses to persist in his depravity, he may have fellowship with those whose error he has followed. For deservedly will he be put outside the Church of Christ who denies that the human nature, that is ours, is in Christ. But if the same man, corrected by the mercy of the Spirit of God, acknowledges the impiety of his error, so as to condemn with full satisfaction what catholics execrate, we wish mercy not to be denied him, so that the Church of the Lord may suffer no loss; since both he can be received on coming to his senses, and the error alone ought to be shut out. But concerning the mystery of great piety, in which there is for us through the incarnation of the Word of God justification and redemption, […]

Editors' notes and page, col. 795

Footnotes

(a) ‹ut charitatis› · printed under col 795

Quesnellus cum Leonis vulg. et tribus nostris codicibus, non negetur. Ne autem hoc verbum paulo ante positum praeter Leonis morem bis repetatur, magis placuit lectio mss. Vindebon collect. 5, Florentin. collect. 13, et plurium collect. 21, nec non Vat. Reginae, quam etiam editi Concilior. praeferunt. Mox, si error abdicetur, in uno ms. Vat.

Quesnel, with the printed editions of Leo and three of our codices, has non negetur. But so that this word, set down a little before, should not be repeated twice contrary to Leo's habit, we preferred the reading of the manuscripts: the Vienna codex of collection 5, the Florentine of collection 13, and several of collection 21, and also the Vatican codex of the Queen, which the editions of the Councils also show. Shortly after, si error abdicetur in one Vatican manuscript.

(b) ‹Datum idibus Junii› · call printed at the head of col 796 (the date line of Letter XXXI, set under the col 795 rail); note printed under col 795

Hanc chronicam notam exhibent codd. collect. 21, 22 et 23. In caeteris omnibus desideratur, sicut etiam in mss. a Quesn. indicatis not. 7. Cum vero is inter codices, qui hac nota carent non referat antiquissimum exemplar Corbiense collect. 2 quo in hac epistola emendanda usus est, notam chronicam in hoc etiam reperiri suspicamur, ex quo sane plurimum auctoritatis accederet.

This date is shown by the manuscripts of collections 21, 22 and 23. In all the others it is missing, as also in the manuscripts indicated by Quesnel in note 7. But since he does not list among the codices that lack this note the very ancient Corbie copy of collection 2, which he used in correcting this letter, we suspect that the date is found in it too, from which it would certainly gain very great authority.

Al. 28. Quae autem antea 32 erat, nunc 36. Scr. 13 Junii an. 449.

Otherwise 28. The one that was formerly 32 is now 36. Written 13 June in the year 449.

(d) ‹AD FAUSTUM› · printed under col 795

Invenitur haec epistola in quatuor mss. collectionibus Chalcedon. 17, Griman. 18, Ratisp. 19 et Veneta 22.

This letter is found in four manuscript collections: the Chalcedonian (17), the Grimani (18), the Ratisbon (19) and the Venetian (22).

(e) ‹filiis Fausto,› · printed under col 795

In mss. collect. Chalcedon., Marciano et reliquis archimandritis Constantinopolis. Cod. Ratisp., et Martino presbyteris et caeteris archimandritis. In Graeca versione καὶ Μαρκελλίνῳ, et Marcellino, vel Μαρκελλιάνῳ, Marcelliano, perperam. Nam Martinus vocatur non tam in emendatoribus Latinis codd., verum etiam in inscriptione Graeca alterius epistolae 53, quae iisdem archimandritis data fuit, nec non in Graeca ipsius subscriptione Constantinopolitanae synodo sub Flaviano, quae exhibetur tom. IV Concilior, Ven. editionis pag. 1024.

In the manuscripts of the Chalcedonian collection, Marciano et reliquis archimandritis Constantinopolis. The Ratisbon codex, et Martino presbyteris et caeteris archimandritis. In the Greek version καὶ Μαρκελλίνῳ, 'and to Marcellinus', or Μαρκελλιάνῳ, 'Marcellianus', wrongly. For he is called Martinus not only in the more correct Latin manuscripts, but also in the Greek inscription of another letter, 53, which was given to the same archimandrites, and also in his own Greek subscription to the synod of Constantinople under Flavian, which is shown in vol. IV of the Councils, Venice edition, p. 1024.

(f) ‹tentavit,› · printed under cols 795–796

Falsum est, quod Quesnellus affirmavit not. 1, S. Leonem primum omnium pontificum Romanorum de legatis a latere missis mentionem fecisse. Legatorum enim nomen non habetur neque hic, nec in epist. 34, c. 2, sed eorum tantum fit mentio, quos e latere pontificis missos appellat, in quibus fuit etiam Dulcitius, non legatus utique proprie dictus, sed notarius. Caeterum Bonifacius primus, ante Leonem, Severum apostolicae sedis notarium de nostro proprio latere destinatum scripsit. epist. 13, ad Rufum Thessalonicensem, num. 5. Ante hunc etiam auctor, quicumque fuerit, epistolae ad Orientales ab Hilario Fragmentis insertae, num. 4, tres Romanae Ecclesiae presbyteros elatere pontificis Alexandriam directos memorat. De latere autem pontificis vocabantur formula ex imperatorum stylo assumpta, qui pontificibus adhaerebant in Romana Ecclesia, uti erant Renatus presbyter, Hilarus diaconus, et Dulcitius notarius, sive etiam in concilio Romano, ad quos Julius Puteolanus episcopus pertinebat. Etiam in Sardicensi concilio, c. 7, ut e latere sua presbyter a Romano anstistite mitteretur, Patres rogarunt.

It is false, as Quesnel asserted in note 1, that St Leo was the first of all the Roman pontiffs to make mention of legates sent a latere. For the name of legates is found neither here nor in letter 34, ch. 2, but mention is made only of those whom he calls sent from the pontiff's side, among whom was also Dulcitius, certainly not a legate properly so called, but a notary. Moreover Boniface I, before Leo, wrote that Severus, notary of the apostolic see, was sent 'from our own side', letter 13, to Rufus of Thessalonica, no. 5. Before him, too, the author, whoever he was, of the letter to the Easterners inserted by Hilary in the Fragments, no. 4, mentions three presbyters of the Roman Church sent from the pontiff's side to Alexandria. Now those were called 'from the pontiff's side', by a formula taken over from the style of the emperors, who attended on the pontiffs in the Roman Church, as were Renatus the presbyter, Hilarus the deacon and Dulcitius the notary, or also in the Roman council, to which Julius, bishop of Puteoli, belonged. Also in the council of Sardica, c. 7, the Fathers asked that a presbyter be sent by the Roman prelate from his side.

(g) ‹dirigerem: quos› · printed under col 796

Id Leoni notum erat saltem ex gestis synodi Constantinopolitanae adversus Eutychem, quibus hos archimandritas subscriptos viderat.

This was known to Leo at least from the proceedings of the synod of Constantinople against Eutyches, in which he had seen these archimandrites' subscriptions.

(h) ‹Sensum autem praedicti› · printed under col 796

Vocem Eutychis hoc loco insertam in omnibus editis, delevimus auctoritate potissimum nostrorum exemplarium collect. Chalcedon. atque Baluzii, nec non ms. Ratispon. quibus et Graeca versio congruit.

The word Eutychis, inserted at this place in all the editions, we have deleted chiefly on the authority of our copies of the Chalcedonian collection and of Baluze's, and also of the Ratisbon manuscript, with which the Greek version also agrees.

Editors' prose

SYNOPSIS. — Sensum Eutychis exsecratur: ipsum ad saniorem mentem redire cupit, et sic communioni restitui,

SYNOPSIS. — He execrates the view of Eutyches: he desires the man himself to return to a sounder mind, and so to be restored to communion,

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 795 at the left)
marginal letters: A ‹viano episcopo me›; B ‹praeter id quod accepistis›; C ‹incarnationem Verbi Dei›; D ‹nibus Chalcedon. 17› (in the footnotes)
old-edition numerals: 859 before ‹Dilectissimis filiis› (the Latin address line); 861 after ‹Merito› (worn, read as 861 by the sequence 859, 860 (col 796), 862 (col 796))
signature: none
other: col 795 opens with "viano", the end of "Fla-/viano" from col 794, set whole there. Page 403 is printed as two columns (end of Letter XXXI: two lines in col 795 and the date line in col 796), then a full-width band (EPISTOLA XXXII., the title line, the italic SYNOPSIS), then two columns again: Leo's Latin in col 795, the ancient Greek version facing it in col 796. By reading order the date line of Letter XXXI, the heading and the title are set under the col 795 rail. The SYNOPSIS line is printed full width and ends with a comma at the right edge of the scan ("restitui,"); nothing more is visible.

PL 54:796

Editors' notes and page, col. 796

Footnotes

1 ‹Φαύστῳ καὶ› · printed under col 796 Plerique codd. cum vulgatis, Μαρκελλίνῳ. Ms. Vat. 1455, Μαρκελλιάνῳ. Cur Μαρτίνῳ sine haesitatione posuerimus, vide annot. 2 in textum Latinum, infra (Supra, n. e).

Most manuscripts, with the printed editions, have Μαρκελλίνῳ. The Vatican manuscript 1455, Μαρκελλιάνῳ. Why we have put Μαρτίνῳ without hesitation, see note 2 on the Latin text, below (above, n. e).

2 ‹ὅς τις,› · printed under col 796 Ita ms. Ven., atque ita omnino legendum postulat textus Latinus, sicut gestorum lectione cognovimus. In vulg., ὡς ἐκ τῆς ἀναγνώσεως ἔγνωμεν.

So the Venice manuscript, and the Latin text, sicut gestorum lectione cognovimus, altogether requires it to be read so. In the printed editions, ὡς ἐκ τῆς ἀναγνώσεως ἔγνωμεν.

3 ‹διορθωθεὶς,› · printed under col 796 Ms. Ven., τῆς ἑαυτοῦ πλάνης.

The Venice manuscript has τῆς ἑαυτοῦ πλάνης.

4 ‹ὀφείλει› · printed under col 796 Ἐκβάλλεσθαι, ἢ ἐκκλείεσθαι. L.

Ἐκβάλλεσθαι or ἐκκλείεσθαι. L.

(f) continued from col 795, set in n795; notes (g) and (h), printed under col 796, belong to col 795 and are set in n795.

Ancient version (Greek)

Ἀγαπητοῖς τέκνοις, Φαύστῳ καὶ Μαρτίνῳ, καὶ λοιποῖς ἀρχιμανδρίταις, Λέων ἐπίσκοπος. Ἐπειδὴ διὰ τὴν αἰτίαν τῆς πίστεως, ἣν Εὐτυχὴς διαθορυβῆσαι ἐπεχείρησεν, ἐντεῦθεν ἐπέμπομεν τοὺς συστησομένους τῇ ἀληθείᾳ, ἀκόλουθον ἐνόμισα καὶ πρὸς τὴν ὑμετέραν ἀγάπην γράμματα διαπέμψασθαι· οὓς οἶδα σαφῶς οὕτω σπουδάζειν τῇ εὐσεβείᾳ, ὥστε τὰς βλασφήμους καὶ ἀσεβεῖς φωνὰς μηδ' ὅσον ταῖς ἀκοαῖς προσδέχεσθαι δύνασθαι, μενούσης ἐν ταῖς καρδίαις ὑμῶν τῆς ἀποστολικῆς παραδόσεως, ἐν ᾗ λέγεται· Εἴ τις ὑμᾶς εὐαγγελίζεται παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω. Τὴν δὲ γνώμην τοῦ προλεχθέντος, ὅς τις, ὡς ἐκ τῆς ἀναγνώσεως τῶν ὑπομνημάτων ἔγνωμεν, ἀξίως ἀπεχειροτονήθη, καὶ ἡμεῖς ἐκβλητέον ἐκρίναμεν. Καὶ ἐὰν μὲν ὁ ἄφρων συνήγορος τῇ ἰδίᾳ σκαιότητι ἐπιμεῖναι βουληθείη, ἐχέτω μετὰ τούτων μοῖραν, ὧν ἠκολούθησε τῇ πλάνῃ δικαιότατα γένοιτο ἂν ἔξω τῆς τοῦ Θεοῦ Ἐκκλησίας, ὅστις ἐν τῷ Χριστῷ τὴν ἀνθρωπίνην, τουτέστι τὴν ἡμετέραν ἀ⟨ρ⟩νεῖται φύσιν. Ἐὰν δὲ ὁ αὐτὸς ἐλέει τοῦ πνεύματος τοῦ Θεοῦ διορθωθεὶς, τὴν ἑαυτοῦ πλάνην ἐπιγνοίη, καὶ ἅπερ οἱ τῆς καθολικῆς Ἐκκλησίας ἀναθεματίζουσιν, ἐξ ὅλης ψυχῆς ἀναθεματίσαι βουληθῇ, τοῦτον ἐλέου τυχεῖν βουλόμεθα, ὥστε τῇ Ἐκκλησίᾳ τοῦ Δεσπότου μηδεμίαν ἔσεσθαι ζημίαν· ἐπεὶ δὲ καὶ μετανοῶν δύναται δέχεσθαι, καὶ μόνη ἡ πλάνη ὀφείλει συγχωρεῖσθαι. Περὶ δὲ τῆς ἁγιότητος τῆς μεγάλης πίστεως, ἐν ᾗ ἡμῶν διὰ τῆς ἐνσωματώσεως

Page

running head: S. LEONIS MAGNI EPISTOLAE. (centred across the page; column number 796 at the right)
marginal letters: A ‹(b) Datum idibus Junii›; B ‹εὐαγγελίζεται παρ' ὃ›; C ‹ἁγιότητος τῆς μεγάλης›; D ‹anstistite mitteretur› (in the footnotes)
old-edition numerals: 860 before ‹Ἀγαπητοῖς τέκνοις› (the Greek address line); 862 after ‹ἠκολούθησε τῇ πλάνῃ›
signature: none
other: the head of col 796 holds the date line of Letter XXXI ("Datum idibus Junii … consulibus.", call (b)), set in layer 1 under the col 795 rail by reading order (full-width break). Below the full-width heading of Letter XXXII, col 796 holds only the ancient Greek version of Leo's Latin, so its part is rail-only. The Greek word "ἐν-/σωματώσεως" runs over into col 798 and is set whole here (col 797 is Latin). In ἀ⟨ρ⟩νεῖται the ρ is broken away. After πλάνῃ the Greek has no stop before δικαιότατα (as printed).

PL 54:797

quae ait nostra ex Patrum traditione sententia, in litteris, quas ad fratrem meum Flavianum episcopum misi, nunc sufficienter, quantum arbitror, explicatum est; ut per insinuationem praesulis vestri, quid secundum Evangelium Domini nostri Jesu Christi in omnium fidelium cordibus fixum esse cupiamus, noscatis.

[…] what our judgement is, from the tradition of the Fathers, has now been set out sufficiently, as I think, in the letter which I have sent to my brother Flavian the bishop; so that through the instruction of your prelate you may learn what, according to the Gospel of our Lord Jesus Christ, we desire to be fixed in the hearts of all the faithful.

Datum idibus Junii, Asturio et Protogene viris clarissimis consulibus.

Given on the Ides of June, Asturius and Protogenes, most illustrious men, being consuls.

EPISTOLA XXXIII.

LETTER XXXIII.

AD EPHESINAM SYNODUM SECUNDAM.

TO THE SECOND SYNOD OF EPHESUS.

Leo episcopus sanctae Synodo, quae apud Ephesum convenit.

Leo, bishop, to the holy Synod which has assembled at Ephesus.

CAP. I. — Religiosa clementissimi principis fides sciens ad suam gloriam maxime pertinere, si intra Ecclesiam catholicam nullius erroris germen exsurgeret, hanc reverentiam divinis detulit institutis, ut ad sanctae dispostionis effectum auctoritatem apostolicae sedis adhiberet: tamquam ab ipso beatissimo Petro cuperet declarari quid in ejus confessione laudatum sit, quando dicente Domino: Quem me esse dicunt homines Filium hominis (Matth. XVI, 13)? Varias quidem diversorum opiniones discipuli memorarunt; sed cum ab eis, quid ipsi crederent quaereretur, princeps apostolorum plenitudinem fidei brevi sermone complexus. Tu es, inquit, Christus Filius Dei vivi; hoc est, tu qui vere es Filius hominis, idem vere es Filius Dei vivi; tu, inquam, verus in Deitate verus in carne, et salva geminae proprietate naturae utrumque unus. Quod si Eutyches intelligenter ac vivaciter crederet, nequaquam ab hujus

CHAP. I. — The religious faith of the most clement prince, knowing that it pertains above all to his glory if no seed of any error should spring up within the catholic Church, has shown this reverence to the divine ordinances, that he has applied the authority of the apostolic see to the carrying out of his holy disposition: as if he desired it to be declared by the most blessed Peter himself what was praised in his confession, when, the Lord saying: Who do men say that I, the Son of Man, am? (Matt. 16:13), the disciples related the various opinions of different people; but when it was asked of them what they themselves believed, the prince of the apostles embraced the fullness of the faith in a brief word. Thou art, he says, the Christ, the Son of the living God; that is, Thou Who art truly Son of Man art the same truly Son of the living God; Thou, I say, true in Godhead, true in flesh, and, the property of the twofold nature being preserved, one in both. If Eutyches believed this with understanding and with life, he would in no way […]

Editors' notes and page, col. 797

Footnotes

(a) ‹ex Patrum traditione sententia,› · printed under col 797

Editi Leonis ante Quesn. omittunt haec, in litteris, quas ad fratrem meum Flavianum episcopum misi. Quesnellus ex suis mss. et Graeca versione supplevit defectum, uti supplent etiam omnes nostri codices et editi Concil. Solum ille habet in his litteris, et nunc misi, sufficienter. Nostrorum et Baluzii codicum lectionem praetulimus.

The editions of Leo before Quesnel omit these words, in litteris, quas ad fratrem meum Flavianum episcopum misi. Quesnel supplied the gap from his manuscripts and the Greek version, as all our codices and the editions of the Councils also supply it. Only he has in his litteris, et nunc misi, sufficienter. We have preferred the reading of our codices and Baluze's.

(b) ‹Jesu Christi› · printed under col 797

Cod. Veron. 57 collect. Chalcedon., in omnibus fidelium cordibus.

The Verona codex 57 of the Chalcedonian collection has in omnibus fidelium cordibus.

Graeca versio addit: Deus vos custodiat, dilectissimi filii.

The Greek version adds: 'God keep you, most beloved sons.'

(d) ‹EPISTOLA› · printed under col 797

Alias 29. Quae autem antea 33 erat, nunc 37. Scr. 13 Junii an. 449.

Otherwise 29. The one that was formerly 33 is now 37. Written 13 June in the year 449.

(e) ‹AD EPHESINAM› · printed under col 797

Hnac epistolam praeferunt tredecim collectiones 5 Hisp. Isid. 11, 12, 13, 17, 18, 19 et 21, usque ad 24.

This letter is shown by thirteen collections: 5, the Spanish, the Isidorian, 11, 12, 13, 17, 18, 19, and 21 to 24.

(f) ‹SYNOPSIS› · printed under col 797

In collect. Hispanica et caeteris ex ea profectis hic titulus exhibetur: Epistola papae Leonis ad Ephesinam synodum, in qua provocat congregatos episcopos Eutychetis blasphemias condemnare. In tabula collect. 5, cap. 85: De damnanda haeresi Eutychiana. Tandem in mss. Chalcedonensibus Graecis sic: Ἐπιστολὴ τοῦ αὐτοῦ Λέοντος ἀρχιεπισκόπου Ῥώμης πρὸς τὴν ἐν Ἐφέσῳ δευτέραν σύνοδον, ἥτις ὑπεβλήθη μέν ἀπεκρύβη δὲ διὰ τό μή ουγχωρηθῆναι δημοσιευθῆναι τοῖς ἐπισκόκοις, ὑπὸ τοῦ δυσσεβοῦς Διοσκόρου τπῦ Ἀλεξανδρείας ἐπισκοπου. In Latinis autem c. 13: Sanctissimi archiepiscopi Romae Leonis epistola scripta ad secundum concilium Ephesinum contra Eutychem, quae producta quidem est, occultata vero, propter quod non fuerit concessa publicari episcopis a Dioscoro.

In the Spanish collection and the others derived from it this title is shown: 'Letter of Pope Leo to the synod of Ephesus, in which he calls upon the assembled bishops to condemn the blasphemies of Eutyches.' In the table of collection 5, ch. 85: 'On condemning the Eutychian heresy.' Finally in the Greek Chalcedonian manuscripts thus: 'Letter of the same Leo, archbishop of Rome, to the second synod at Ephesus, which was submitted but suppressed, because it was not permitted to be made public to the bishops by the impious Dioscorus, bishop of Alexandria.' And in the Latin ones, c. 13: 'Letter of the most holy archbishop of Rome, Leo, written to the second council of Ephesus against Eutyches, which was indeed produced, but concealed, because it was not permitted by Dioscorus to be published to the bishops.'

(g) ‹Leo episcopus sanctae› · printed under col 798

Inscriptio in mss. Latinis Chalcedonensibus deest: illi autem, quae in Graeco legitur, vulgata accedit. Ms. codex Florent collect. 13: Leo Urbis Romae episcopus dilectissimis fratribus in Ephesina synodo congregatis in Domino salutem.

The inscription is missing in the Latin Chalcedonian manuscripts; the printed one, however, comes close to that which is read in the Greek. The Florentine manuscript codex of collection 13: 'Leo, bishop of the City of Rome, to his most beloved brethren assembled in the synod of Ephesus, greeting in the Lord.'

(h) ‹ad sanctae› · printed under col 798

Cod. Florentin. addit verae. Porro dispositio indicat edictum principis de cogenda synodo, uti liquet ex epist. 30, c. 2, in quod confer. nostram annot. 8 (Col. 789, n. (b).

The Florentine codex adds verae. Further, dispositio indicates the prince's edict on assembling the synod, as is clear from letter 30, ch. 2, on which compare our note 8 (col. 789, n. (b).

(i) ‹in ejus confessione› · printed under col 798

Antiquissimus cod. Veron. 57 collect. 17, declaratum sit. Mox in Ratispon., dicenti Domino.

The very ancient Verona codex 57 of collection 17 has declaratum sit. Shortly after, in the Ratisbon codex, dicenti Domino.

(j) ‹ipsi crederent› · printed under col 798

Vindebon. Hisp., quaeritur.

The Vienna codex of the Spanish collection has quaeritur.

(k) ‹in carne, et› · printed under col 798

Vat. Hisp. et Isid., et editi ad marginem, sub geminae.

The Vatican codices of the Spanish and Isidorian collections, and the editions in the margin, have sub geminae.

(l) ‹proprietate naturae› · printed under col 798 (the letter of the note is printed like (i))

Editi, utrinque. Ex omnibus nostris variarum collectionum mss. et illius Baluzii emendavimus.

The editions have utrinque. We have corrected it from all our manuscripts of the various collections and from that of Baluze.

(m) ‹vivaciter crederet,› · printed under col 798

Cod. Vat. 546 collect. 21, profecto non ab hujus fidei tramite deviaret; sed digne ei responderetur a Domino.

The Vatican codex 546 of collection 21 has profecto non ab hujus fidei tramite deviaret; sed digne ei responderetur a Domino.

Editors' prose

SYNOPSIS. — I. Incarnationis fidem ex confessione Petri probari. — II. Concilium ad errorem abolendum. et reducendos errantes convocari.

SYNOPSIS. — I. That the faith of the incarnation is proved from the confession of Peter. — II. That the council has been convoked to abolish the error and to bring back those who stray.

Page

running head: EPISTOLA XXXIII. (centred across the page; column number 797 at the left)
marginal letters: A ‹quae ait nostra›; B ‹Ephesum convenit.› (beside the Latin address line); C ‹verus in carne, et›; D ‹nes 5 Hisp. Isid.› (in the footnotes)
old-edition numerals: 863 before ‹Leo episcopus sanctae› (the Latin address line); 865 after ‹salva geminae›
signature: none
other: col 797 continues Letter XXXII from col 795 (col 796 is Greek); no hyphen across the break. Page 404 is printed as two columns (end of Letter XXXII: its last lines and date in col 797, the end of the Greek version in col 798), then a full-width band (EPISTOLA XXXIII., the title line, the italic SYNOPSIS with its note (f)), then Leo's Latin in col 797 and the Greek version in col 798. The date line, the heading and the title are set under the col 797 rail. "quae ait nostra … sententia" is printed so (probably for "sit"; the Greek has τί φρονοῦμεν); listed as a misprint and translated in the sense of "sit".

PL 54:798

Editors' notes and page, col. 798

Footnotes

1 ‹τοῦ ἡμετέρου Δεσπότου› · printed under col 798 Forte δεχθὲν.

Perhaps δεχθὲν.

2 ‹τῇ δόξῃ› · printed under col 798 In marg. edit. Rom. L. αὐτοῦ. Mox βλαστός scripsimus pro πλαστός, auctoritate trium codd. Vat. Graec. 1278 et 1455 ac Vat. Ottob. 29.

In the margin of the Roman edition: read αὐτοῦ. Shortly after, we have written βλαστός for πλαστός, on the authority of three codices: Vatican Greek 1278 and 1455 and Vatican Ottoboni 29.

3 ‹ὑμνούμενον› · printed under col 798 Ita legendum cum ms. Ven., ut viderunt etiam editores Romani, qui ad marginem annotarunt, ὅτε λέγοντι τῷ Κυρίῳ. In vulg., ὅτε γάρ λέγοντι.

So it is to be read with the Venice manuscript, as the Roman editors also saw, who noted in the margin ὅτε λέγοντι τῷ Κυρίῳ. In the printed editions, ὅτε γάρ λέγοντι.

4 ‹Τουτέστι,› · printed under col 798 In marg. edit. Rom. σύ, ὅστις εἶ ἀληθῶς.

In the margin of the Roman edition: σύ, ὅστις εἶ ἀληθῶς.

5 ‹εἷς ὑπάρχων› · printed under col 798 Vulg., ἑκάτερθεν. Correximus cum laudatis ms. Romanis et Veneto.

The printed editions have ἑκάτερθεν. We have corrected it with the aforesaid Roman manuscripts and the Venetian one.

Notes (g)–(m), printed under col 798, have their calls in col 797 and are set in n797.

Ancient version (Greek)

τοῦ Λόγου τοῦ Θεοῦ ἡ δικαίωσις καὶ ἡ ἐξαγορασία ἐστὶ, τί φρονοῦμεν ἐκ τῶν Πατέρων παραδόσεως, ἐν τοῖς γράμμασιν, ἃ πρὸς τὸν ἀδελφὸν τὸν ἐμὸν Φλαυιανὸν τὸν ἐπίσκοπον νῦν ἔπεμψα, ἱκανῶς, καθ' ὅσον οἶμαι, εἴρηται· ὥστε ὑμᾶς ἐμφανίζοντος τοῦ ἰδίου προέδρου μαθεῖν, τί κατὰ τὸ Εὐαγγέλιον τοῦ ἡμετέρου Δεσπότου λεχθὲν, ταῖς πάντων τῶν πιστῶν ψυχαῖς βέβαιον μένειν ἐπιθυμοῦμεν. Ὁ Θεὸς ὑμᾶς φυλάττοι, τέκνα ἀγαπητά. Λέων ἐπίσκοπος τῇ ἁγίᾳ συνόδῳ τῇ ἐν Ἐφέσῳ συνελθούσῃ, ἀγαπητοῖς ἀδελφοῖς, ἐν Κυρίῳ χαίρειν. Ἡ τοῦ ἡμερωτάτου βασιλέως εὐαγεστάτη πίστις, εἰδυῖα μάλιστα τοῦτο τῇ δόξῃ αὐτῶν διαφέρειν, εἴγε κατὰ τὴν καθολικὴν Ἐκκλησίαν μηδεμιᾶς πλάνης βλαστὸς ἀνεφύοιτο, τοῦτο τοῖς θείοις δόγμασι τὸ σέβας ἀπένειμεν· ὥστε πρὸς ἀποτέλεσμα τῆς θείας διατυπώσεως, τῆς ἀποστολικῆς καθέδρας ἐπιθεῖναι τὸ κῦρος· ὡς ἂν ἀπὶ αὐτοῦ τοῦ μακαρίου Πέτρου βουλομένη γενέσθαι κατάδηλον τὸν ἐν τῇ τούτου ὁμολογίᾳ ὑμνούμενον ὅτε λέγοντι τῷ Κυρίῳ· Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν Υἱὸν τοῦ ἀνθρώπου; διαφόρους μέν τινων ἔφασαν οἱ μαθηταὶ εἶναι τὰς δόξας ὁπηνίκα δὲ ἐπύθετο παρ' αὐτῶν, αὐτοὶ τί πιστεύοιεν, ὁ τῶν ἀποστόλων ἀρχηγὸς, τὸ πλῆρες τῆς πίστεως βραχεῖ λόγῳ περιλαβὼν, Σὺ εἶ, φησὶν, ὁ Χριστὸς, ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος. Τουτέστι, Σὺ εἶ, ὅς τις εἶ ἀληθῶς Υἱὸς τοῦ ἀνθρώπου· ὁ αὐτὸς ἀληθῶς εἶ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος· σὺ εἶ ἀληθὴς ἐν Θεότητι, καὶ ἀληθὴς ἐν σαρκί· καὶ σωζομένης τῆς ἐν τῇ διττῇ φύσει τυγχανούσης ἰδιότητος, εἷς ὑπάρχων ἑκάτερον·

Page

running head: EPISTOLA XXXIII. (centred across the page; column number 798 at the right)
marginal letters: A ‹σωματώσεως τοῦ Λόγου›; B ‹συνελθούσῃ, ἀγαπητοῖς› (beside the Greek address line); C ‹Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος·›; D ‹rum collectionum mss.› (in the footnotes)
old-edition numerals: 864 before ‹Λέων ἐπίσκοπος› (the Greek address line); 866 after ‹σωζομένης τῆς ἐν›
signature: none
other: col 798 opens with "σωματώσεως", the end of "ἐν-/σωματώσεως" from col 796, set whole in n796; the Greek here begins at "τοῦ Λόγου". Col 798 holds only the ancient Greek version (end of Letter XXXII, then Letter XXXIII after the full-width heading), so its part is rail-only. Accents and breathings set as they appeared at zoom 4 (e.g. ἀπὶ, ἀνεφύοιτο, μέν τινων), not normalized.

PL 54:799

fidei tramite deviaret. Propter quam ei respondetnr a Domino: Beatus es Simon Barjona, quia caro et sanguis non revelavit tibi, sed Pater meus qui in coelis est. Et ego dico tibi, quia tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam (Matth. XVI, 17, 18). Nimis autem a compage hujus aedificationis alienus est qui et B. Petri confessionem non capit, et Christi Evangelio contradicit; ostendens se nullum unquam studium cognoscendae veritatis habuisse, et superfluo honorabilem visum, qui nulla maturitate cordis ornavit canitiem senectutis.

[…] stray from the path of this faith. On account of it the answer was given him by the Lord: Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but My Father Who is in heaven. And I say to you that you are Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it (Matt. 16:17, 18). But utterly foreign to the structure of this building is he who both does not grasp the confession of blessed Peter and contradicts the Gospel of Christ; showing that he has never had any zeal for knowing the truth, and that he has been deemed worthy of honour to no purpose, since he has adorned the grey hairs of old age with no maturity of heart.

CAP. II. — Verum quia etiam talium non est negligenda curatio, et pie ac religiose Christianissimus imperator haberi voluit episcopale concilium, ut pleniore judicio omnis possit error aboleri, fratres nostros Julium episcopum, Renatum presbyterum, et filium meum Hilarum diaconem, cumque his Dulcitium notarium probatae nobis fidei, misi; qui vice mea sancto conventui vestrae fraternitatis intersint, et communi vobiscum sententia, quae Domino sint placitura, constituant. Hoc est, ut primitus pestifero errore damnato, etiam de ipsius, qui imprudenter erravit, restitutione tractatur; si tamen doctrinam veritatis amplectens, sensus haereticos, quibus imperitia ejus fuerat irretita, plene aperteque propria voce et subscriptione damnaverit: quod etiam in libello quem ad nos miserat est professus, spondens per omnia nostram se secuturum esse sententiam. Acceptis autem fratris et coepiscopi nostri Flaviani litteris, plenius ad eum de his quae ad nos videtur retulisse rescripsimus: ut abolito hoc qui natus videbatur errore, in laudem et gloriam Dei per totum mundum una sit fides et una eademque confessio, et in nomine Jesu omne genu flectatur coelestium, terrestrium et infernorum, et omnis lingua confiteatur quia Dominus Jesus Christus in gloria est Dei Patris.

CHAP. II. — But since the cure even of such men is not to be neglected, and the most Christian emperor has piously and religiously willed that an episcopal council be held, so that every error may be abolished by a fuller judgement, I have sent our brethren Julius the bishop, Renatus the presbyter, and my son Hilarus the deacon, and with them Dulcitius the notary, of faith proved to us; that in my stead they may be present at the holy assembly of your Fraternity, and by a common judgement with you determine what will be pleasing to the Lord. That is, that the pestilent error having first been condemned, the restoration of the man himself who has erred through lack of judgement may also be dealt with; provided that, embracing the doctrine of the truth, he fully and openly condemns with his own voice and subscription the heretical views in which his inexperience had been entangled: which he has also professed in the written statement which he had sent to us, promising that he would follow our judgement in all things. And having received the letter of our brother and fellow bishop Flavian, we have written back to him more fully about the matters which he appears to have referred to us: so that, this error which seemed to have arisen being abolished, to the praise and glory of God there may be throughout the whole world one faith and one and the same confession, and in the name of Jesus every knee may bow, of those in heaven, on earth and under the earth, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father.

Data idibus Juniis, Asturio et Protogene viris clarissimis consulibus.

Given on the Ides of June, Asturius and Protogenes, most illustrious men, being consuls.

Editors' notes and page, col. 799

Footnotes

(a) ‹contradicit;› · printed under col 799

Ms. Vindebon. collect, 5, ostendit.

The Vienna manuscript of collection 5 has ostendit.

(b) ‹qui nulla› · printed under col 799

Editiones ante Quesn. cum mss. collect. 24, auctoritate. In uno cod. collect. Chalced. et ad marginem edit. Concil., ordinavit, pro ornavit. Vat. collect. 11, ornabat.

The editions before Quesnel, with the manuscripts of collection 24, have auctoritate. In one codex of the Chalcedonian collection and in the margin of the edition of the Councils, ordinavit for ornavit. The Vatican codex of collection 11, ornabat.

Vindebon. Hisp., fratrem nostrum. Mox editi ante Quesn. cum Vat. Hisp. et Isid. aliisque inde derivatis Julianum, perperam. Vide annot. 81 (Col. 779, n. (b.) in epist. 28. Julium recte praeferunt utrique codd. Vindebon. collect. 5 et Hisp. nec non Ratisp. et mss. collect. Chalcedon., inter quae Veron. 57, cum Graeca versione. Dein habent, et Renatum. Postea fidelium nostrum in Vindebon. Hisp.

The Vienna codex of the Spanish collection has fratrem nostrum. Shortly after, the editions before Quesnel, with the Vatican codices of the Spanish and Isidorian collections and others derived from them, have Julianum, wrongly. See note 81 (col. 779, n. (b)) on letter 28. Julium is rightly shown by both Vienna codices, of collection 5 and of the Spanish, and also the Ratisbon one and the manuscripts of the Chalcedonian collection, among them Verona 57, together with the Greek version. Then they have et Renatum. Afterwards fidelium nostrum in the Vienna codex of the Spanish collection.

(d) ‹doctrinam› · printed under col 799

Cod. Grimanic., pietatis; et mox sensus haereticorum in eodem codice.

The Grimani codex has pietatis; and shortly after, sensus haereticorum in the same codex.

(e) ‹abolito hoc› · printed under col 799

Ita novem mss. libri Quesn. et undecim nostri atque Baluzii. Solus Vat. 546 collect. 21 cum editis ante Quesn., quo inquinatus, male.

So nine manuscript books of Quesnel's and eleven of ours and Baluze's. Only the Vatican 546 of collection 21, with the editions before Quesnel, has quo inquinatus, wrongly.

(f) ‹Dei Patris.› · printed under cols 799–800

Latini codd. collect. Chalcedonensis addunt: Deus vos incolumes custodiat, fratres charissimi, dilectissimi. Quesnellus notae diei hanc postillam apposuit, nullo indicato codice vel editione. Al., Id. Mai. vel Id. Januar. Neutrum uspiam in nostris codicibus invenimus. Erroneae quidem sunt hae variantes cum laudetur epist. 28, ad Flavianum, data hoc eodem anno idibus Junii.

The Latin codices of the Chalcedonian collection add: 'God keep you safe, dearest, most beloved brethren.' Quesnel added this gloss to the date, without indicating any codex or edition: 'Otherwise, Ides of May or Ides of January.' We have found neither anywhere in our codices. These variants are certainly erroneous, since letter 28, to Flavian, given on the Ides of June of this same year, is cited [in this letter].

Footnotes

(f) continued from col 799, set in n799

1 ‹ὡς› · printed under col 800 Ita legere maluimus cum ms. Ven., quam cum vulgatis, εἴ τι Εὐτυχής. In marg. quoque edit. Rom. notatum reperies, εἴ γε.

We have preferred to read so with the Venice manuscript rather than with the printed editions, εἴ τι Εὐτυχής. In the margin of the Roman edition too you will find noted εἴ γε.

2 ‹ἐκτενῶς› · printed under col 800 Ms. Ven., πεπιστεύκει. Mox in eodem ms. ἀπὸ τῆς εὐθείας πίστεως.

The Venice manuscript has πεπιστεύκει. Shortly after, in the same manuscript, ἀπὸ τῆς εὐθείας πίστεως.

3 ‹ἀδελφοὺς ἡμῶν› · printed under col 800 In marg. edit. Rom., Ἰουλιανόν.

In the margin of the Roman edition, Ἰουλιανόν.

4 ‹παρέσονται·› · printed under col 800 In marg. edit. Rom., ἴσως, καί τῇ.

In the margin of the Roman edition: perhaps καί τῇ.

5 ‹φθοροποιοῦ› · printed under col 800 In marg. edit. Rom., πλάνης καταδικασθείσης, μετὰ ταῦτα καὶ περὶ τῆς ἀποκαταστάσεως αὐτοῦ τοῦ ἀμαθῶς πλανηθέντος σκοπηθῆναι.

In the margin of the Roman edition, πλάνης καταδικασθείσης, μετὰ ταῦτα καὶ περὶ τῆς ἀποκαταστάσεως αὐτοῦ τοῦ ἀμαθῶς πλανηθέντος σκοπηθῆναι.

6 ‹κατοδικασθείσης,› · printed under col 800 Ms. Ven., εἶθ' οὕτως; melius quidem, si etiam caetera quomodo sanari possent indicaret.

The Venice manuscript has εἶθ' οὕτως; better indeed, if it also showed how the rest could be healed.

7 ‹σκοπηθῆναι·› · printed under col 800 Ms. Ven., εἴ γε ὅμως.

The Venice manuscript has εἴ γε ὅμως.

8 ‹φρόνημα·› · printed under col 800 In marg. edit. Rom., ᾧπερ.

In the margin of the Roman edition, ᾧπερ.

9 ‹ἐμπλακεῖσα,› · printed under col 800 Ms. Ven., εἰς πλήρης.

The Venice manuscript has εἰς πλήρης.

10 ‹ἡμετέραις› · printed under col 800 In marg. edit. Rom., ἀκολουθήσεις.

In the margin of the Roman edition, ἀκολουθήσεις.

11 ‹ἀποφάσεσι› · printed under col 800 In eodem marg., ἴσως, δεξάμενοι.

In the same margin: perhaps δεξάμενοι.

Ancient version (Greek)

ὡς εἴγε Εὐτυχὴς νοητῶς, καὶ ἐκτενῶς ἐπεπιστεύκει, οὐδαμῶς ἂν ἀπὸ τῆς εὐθείας τῆς πίστεως τῆς τοιαύτης ἀπέκλινε· δι' ἣν ἀπόκρισις αὐτῷ τῷ ἀποστόλῳ παρ' αὐτοῦ γίνεται τοῦ Δεσπότου· Μακάριος εἶ, Σίμων Βὰρ Ἰωνᾶ, ὅτι σὰρξ, καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ' ὁ Πατήρ μου ἐν τοῖς οὐρανοῖς· κἀγὼ δέ σοι λέγω, ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς· σφόδρα οὖν τῆς ἁρμονίας τῆς τοιαύτης οἰκοδομῆς ἐστιν ἀλλότριος, ὅς τις καὶ τὴν τοῦ μακαρίου Πέτρου ὁμολογίαν οὐ δέχεται καὶ τῷ Εὐαγγελίῳ τοῦ Χριστοῦ ἀντιλέγει δεικνὺς ἑαυτὸν μηδεμίαν πώποτε σπουδὴν ἐσχηκέναι πρὸς τὸ γνῶναι τὸ ἀληθές· μάτην τε τιμῆς ἄξιος ὤφθη, ὅς τις οὐδενὶ τῆς καρδίας τῷ ἀκμαίῳ τὴν τοῦ γηρως ἐκόσμησε πολιάν. Ἀλλ' ἐπειδή περ, ἀδελφοὶ τιμιώτατοι, καὶ τῆς τῶν τοιούτων θεραπείας οὐκ ἔστι παραμελεῖν, καὶ ὁ εὐσεβὴς δὲ, καὶ φιλόχριστος βασιλεὺς, εὐσεβῶς ἅμα, καὶ εὐλαβῶς ἔχων, τὴν τῶν ἐπισκόπων ἀθροισθῆναι σύνοδον ἠβουλήθη ὥστε κρίσει τελειωτέρᾳ δυνηθῆναι πᾶσαν ἀπαλείφεσθαι πλάνην, τοὺς ἀδελφοὺς ἡμῶν Ἰούλιον τὸν ἐπίσκοπον, καὶ Ῥενάτον τὸν πρεσβύτερον, καὶ τὸ τέκνον μου Ἱλάρον τὸν διάκονον, καὶ μετὰ τούτων Δουλκίτιον τὸν ἐμὸν νοτάριον, δοκιμασθείσης ἡμῖν τῆς αὐτῶν πίστεως, ἀπεστείλαμεν. Οἵ τινες εἰς τάξιν ἐμὴν τῇ ἁγίᾳ τῆς ὑμῶν ἀδελφότητος συνόδῳ παρέσονται· καὶ τὰ τῇ κοινῇ μεθ' ὑμῶν γνώμῃ τὰ κατὰ Θεὸν ἀρέσκοντα ψηφιοῦνται· Τουτέστιν, ὥστε ἐν πρώτοις τῆς φθοροποιοῦ πλάνης αὐτοῦ κατοδικασθείσης, καὶ οὕτως περὶ τῆς ἑαυτοῦ ἀμαθοῦς πλάνης ἀποκαταστάσεως σκοπηθῆναι· εἴγε ὅλως τὴν τῆς ἀληθείας διδασκαλίαν δεχόμενος, τὸ αἱρετικὸν φρόνημα· ὅπερ ἡ κακοδοξία αὐτοῦ πέφηνεν ἐμπλακεῖσα, εἰς πλῆρες, καὶ σαφῶς οἰκείᾳ φωνῇ, καὶ ὑπογραφῇ, καταδικάζειν ἀνέχοιτο· Ὅπερ καὶ ἐν τῷ λιβέλλῳ, ὅνπερ πρὸς ἡμᾶς ἀπέστειλε, ποιεῖν ἦν ὑποσχόμενος· διὰ πάντων ἐπαγγελλόμενος, ταῖς ἡμετέραις ἀκολουθεῖν ἀποφάσεσι δεξάμενος δὲ τὰ γράμματα τοῦ ἐπισκόπου, καὶ συναδελφοῦ ἡμῶν Φλαυιανοῦ, τελεώτερον πρὸς αὐτὸν περὶ τούτων, ἅπερ ἔδοξεν ἐφ' ἡμᾶς ἀναφέρειν, ἀντεγράψαμεν· ἵνα τῆς πλάνης ἀπαλειφομένης τῆς νῦν ἀναφυείσης, εἰς (printed full width across cols 799–800, below the Latin:) ὕμνον, καὶ δόξαν τοῦ Θεοῦ μία πίστις εἴη κατὰ τὸν πάντα κόσμον, καὶ μία, καὶ ἡ αὐτὴ ὁμολογία· καὶ ἵνα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων· καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Ἀμήν.