PL 54 · cols. 845–852

Leo the Great, Letters

Letter LII

scripsimus sollicitudinem devotionis vestrae latere non possent, tamen etiam specialibus dilectionem vestram litteris cohortandam esse credidimus, ut memores sanctae professionis vestrae quae proprie in fide et charitate consistit, omnia scandala quae contra pacem Ecclesiae orta sunt a vestris cordibus repellatis, beati Apostoli sententiam pia mente retinentes: Si quis vobis evangelizaverit praeter id quod accepistis, anathema sit (Gal. I, 9); et custodientes unanimitatem cum fratre nostro Flaviano episcopo, quem ad tempus Dominus permisit impiorum factione tentari, ut probatum sibi sacerdotem suum perseverantiae merito faceret clariorem. Haec autem perturbationes necesse est ut, auxiliante Dei gratia, celeriter destruantur, et omne quod reprobum est ab Ecclesiae puritate, quae nec maculam nec rugam recipit (Ephes. V, 27), respuatur:

[…] we have written could not be hidden from the solicitude of your devotion, nevertheless we believed that your Love should also be exhorted by a special letter, so that, mindful of your holy profession, which consists properly in faith and charity, you may drive from your hearts all the scandals that have arisen against the peace of the Church, holding with pious mind the sentence of the blessed Apostle: If anyone preaches to you a gospel other than what you have received, let him be anathema (Gal. 1:9); and keeping unanimity with our brother Flavian the bishop, whom the Lord has permitted for a time to be tried by the faction of the impious, so that He might make His approved priest more illustrious by the merit of perseverance. These disturbances, moreover, must, with the help of God's grace, be swiftly destroyed, and everything that is reprobate must be spat out from the purity of the Church, which admits neither spot nor wrinkle (Eph. 5:27):

maxime cum ab insana imperitia in hoc usque proruptum sit, ut contra sacramentum salutis humanae, incarnationis Domini nostri Jesu Christi veritas denegetur, et antiquae fidei praedicator atque defensor, quia non acquievit blasphemiis quas olim sancti Patres nostri in multis haereticis damnaverunt, subjiciatur injuriis; in quo utique omnium Domini sacerdotum reverentia caeditur, et universa corporis Christi membra pulsantur. Sed quia gloriosum nobis est quiquid nos pati Deus voluerit pro veritate tolerare, in consortium vos patientiae paternis exhortationibus advocamus, ut per dilectionem vestram omnibus Deo servientibus quae scripsimus innotescant, et inimicis Evangelii resistentes, nec pastoris vestri dilectionem, nec unitatem catholicae fidei deseratis. Quoniam ea quae in Epheso nuper contra justitiam vel canonum disciplinam per unius hominis impotentiam gesta sunt nulla catholicae fidei ratio rata esse permittit. Data idibus Octobris, Asturio et Protogene viris clarissimis consulibus.

especially since insane ignorance has broken out so far that, against the mystery of human salvation, the reality of the incarnation of our Lord Jesus Christ is denied, and the preacher and defender of the ancient faith, because he did not acquiesce in the blasphemies which our holy Fathers condemned long ago in many heretics, is subjected to injuries; by which, assuredly, the reverence due to all the priests of the Lord is struck down, and all the members of the body of Christ are assailed. But since it is glorious for us to endure for the truth whatever God has willed us to suffer, we call you with fatherly exhortations into a partnership of patience, so that through your Love what we have written may become known to all who serve God, and that, resisting the enemies of the Gospel, you may desert neither the love of your pastor nor the unity of the catholic faith. For no principle of the catholic faith allows the things lately done at Ephesus against justice or the discipline of the canons through the unbridled power of one man to be held valid. Given on the Ides of October, Asturius and Protogenes, most illustrious men, being consuls.

EPISTOLA LII.

LETTER LII.

THEODORITI EPISCOPI CYRI AD S. LEONEM PAPAM.

OF THEODORET, BISHOP OF CYRUS, TO THE HOLY POPE LEO.

Editors' notes and page, col. 845

Footnotes

(j) of col 843 continues at the head of the footnotes under col 845 ("lectionem codicis Ratisponensis … irrepsisse."), set in n843.

(a) ‹sollicitudinem devotionis vestrae latere› · printed under col 845

Ita ex mss. Ratisp. et collect. Chalcedon. atque Veneto collect. 22. Editi, non possunt. Codex Ottobon. collect. 23, non possint.

So from the Regensburg manuscripts and those of the Chalcedonian collection and the Venice [codex] of collection 22. The editions have non possunt. The Ottoboni codex of collection 23, non possint.

(b) ‹ut memores sanctae› · printed under col 845

Cod. Grim. et Ottobon., promissionis. In Ratispon deest sanctae.

The Grimani and Ottoboni codices have promissionis. In the Regensburg [codex] sanctae is lacking.

Vulgati unitatem. Praevaluit auctoritas mss. Ratisp. et collectionis Chalcedon. nec non Veneti collect. 22. Favet et cod. Otttobon. collect. 23, in quo, unanimitatem cum fratre et coepiscopo nostro Flaviano.

The editions have unitatem. The authority of the Regensburg manuscripts and those of the Chalcedonian collection, and also of the Venice [codex] of collection 22, has prevailed. The Ottoboni codex of collection 23 also supports it, in which [we read] unanimitatem cum fratre et coepiscopo nostro Flaviano.

(d) ‹celeriter destruantur,› · printed under col 845

Sic plerique codices ac editiones. Quesnellus, ut, omne, Duo codd. Vatt. collect. Chalcedon., ut quod reprobum est.

So most codices and editions. Quesnel has ut omne. Two Vatican codices of the Chalcedonian collection, ut quod reprobum est.

(e) ‹Domini sacerdotum reverentia› · printed under col 845

Quesnellus laeditur in margine.

Quesnel has laeditur in the margin.

(f) ‹dilectionem, nec› · printed under col 845

Idem Quesn. in marg.: Alias, unanimitatem Cod Ottobon., veritatem.

The same Quesnel in the margin: "Elsewhere, unanimitatem." The Ottoboni codex has veritatem.

(g) ‹per unius hominis› · printed under cols 845–846

Editi, impudentiam. Cod. Ratisp. impatie⟨nt⟩iam. Codd. collect. Chalced. et Veneti S. Marci potentiam. Solus codex Divionensis Baluzii habet impotentiam, ita tamen ut litteris in affixa sint puncta quae indicant illas esse expungendas. Vocis impotentiae significatio pro immoderata potentia Leoni familiaris in superioribus epistolis, ubi de Dioscoro loquitur, ignota fuisse videtur iis qui vel puncta affixere, vel ex impotentiam scripserunt impudentiam aut impatientiam. Impotentiam quidem legit etiam Graecus interpres, ex cujus versione immodicam potentiam Cotelerius reddidit.

The editions have impudentiam. The Regensburg codex, impatientiam. The codices of the Chalcedonian collection and the Venice codex of St Mark, potentiam. Only Baluze's Dijon codex has impotentiam, yet with dots added to the letters in to show that they are to be deleted. The meaning of the word impotentia as immoderate power, familiar to Leo in the earlier letters where he speaks of Dioscorus, seems to have been unknown to those who either added the dots or wrote impudentiam or impatientiam from impotentiam. The Greek translator too read impotentiam, and from his version Cotelier rendered immodicam potentiam.

(h) ‹Data› · printed under col 846

Ita mss. Quesnelli cum duobus Baluzii et quatuor nostris collect. Chalcedon. nec non Veneto collect. 22 et Ottobon. collect. 23. Codd. Divion. Baluzii, et noster Ratisp., III idus Octobris, forte melius, ut videre est ex annot. 15 (col, 843 (g) in ep. praece. Vulgati Quesnello anteriores, VIII idus Octobris.

So Quesnel's manuscripts, with two of Baluze's and four of ours of the Chalcedonian collection, and also the Venice [codex] of collection 22 and the Ottoboni of collection 23. Baluze's Dijon codex and our Regensburg have III idus Octobris, perhaps better, as may be seen from note 15 (col. 843 (g)) on the preceding letter. The editions earlier than Quesnel have VIII idus Octobris.

(i) ‹EPISTOLA› (caption of Letter LII, printed across the page) · printed under col 846

Al. post epist. 47. Quae autem erat 52, nunc 69. Scripta sub finem an. 449.

Otherwise after Letter 47. The one which was 52 is now 69. Written about the end of the year 449.

(j) ‹THEODORITI EPISCOPI CYRI› · printed under col 846, continued under cols 847–848

Haec epistola sumpta est ex Theodoreti editione. Scripta fuit post ipsius depositionem in pseudosynodo Ephesina. Cum enim legatos eidem contradixisse intellexit, et celebri Leonis ad Flavianum epistola accepta, suam doctrinam in ea confirmatam, et a doctrina ejusdem pseudosynodi alienam deprehendit, ad eumdem pontificem, ut ei suam causam commendaret, epistolam dedit. Igitur paulo post eam pseudosynodum scripta fuit, cum praesertim ipsa saltem integra concilii gesta nondum acceperit: credidit enim Renatum R. E. presbyterum eidem interfuisse, qui tamen in itinere ante synodum obierat. Probabiliter ergo exarata fuit sub finem an. 449. Enimvero in ipsa epistola c. 4 testatur se jam rexisse Ecclesiam anni sex et viginti; in alia autem epistola 116 totidem annos sui episcopatus memorat cum Ephesi depositus fuit die 10 Augusti an. 449. Igitur eodem anno epistolam scripsit, quo depositus fuit. Eodem tempore duas alias epistolas dedit, alteram 116 ad Renatum, quem vivum praesumebat alteram 118 ad Romanae Ecclesiae archidiaconum, in quibus ut sibi apud Leonem adjutores sint exorat. Cum eadem plenius in epistola ad Leonem contineantur, has epistolas inter Leoninas inserere superfluum judicavimus. Hinc quoque Quesnellus solam epistolam ad Leonem suae editioni adjecit.

This letter is taken from the edition of Theodoret. It was written after his deposition in the false synod of Ephesus. For when he learned that the legates had opposed it, and, having received Leo's celebrated letter to Flavian, found his own doctrine confirmed in it and foreign to the doctrine of that same false synod, he sent a letter to the same pontiff, in order to commend his cause to him. It was therefore written a little after that false synod, especially since he had not yet received at least the complete acts of the council: for he believed that Renatus, presbyter of the Roman Church, had attended it, who had however died on the journey before the synod. It was therefore probably composed about the end of the year 449. Indeed, in the letter itself, ch. 4, he testifies that he had already ruled the Church for six and twenty years; and in another letter, 116, he mentions the same number of years of his episcopate when he was deposed at Ephesus on 10 August in the year 449. He therefore wrote the letter in the same year in which he was deposed. At the same time he sent two other letters, one, 116, to Renatus, whom he presumed to be alive, the other, 118, to the archdeacon of the Roman Church, in which he begs them to be his helpers with Leo. Since the same things are contained more fully in the letter to Leo, we have judged it superfluous to insert these letters among Leo's. For this reason Quesnel too added only the letter to Leo to his edition.

Editors' prose

SYNOPSIS. — I. Merito se accurrere ad apostolicam sedem, tot praerogativis supra caeteras eminentem — II. In laudes S. Leonis excurrit, commendatque zelum in Manichaeos, et epistolam ad Flavianum. — III. Quam immerito depositus fuerit, nec in jus vocatus, conqueritur. — IV. Susceptos a se pro Ecclesia labores enumerat. — V. Orat ne sedem apostolicam appellans repellatur: cui fidem suam probari optat ex scriptis suis; quae indicat. — VI. Sibi a Leone cupit indui quid de Ephesina sententia agere debeat. — VII. Legatos suos Leoni, seque ejus precibus ac sollicitudini commendat; se aliosque litteris imperatoriis retineri, ne ad pontificem se conferant.

SYNOPSIS. — I. That he rightly hastens to the apostolic see, which stands above the others by so many prerogatives. — II. He breaks out into praises of St Leo, and commends his zeal against the Manichaeans and his letter to Flavian. — III. He complains how undeservedly he was deposed, without even being summoned to trial. — IV. He enumerates the labours he has undertaken for the Church. — V. He prays that he may not be repelled when he appeals to the apostolic see: he wishes his faith to be tested from his writings, which he lists. — VI. He desires to be instructed by Leo what he ought to do about the Ephesine sentence. — VII. He commends his legates to Leo, and himself to his prayers and care; [he says] that he and others are held back by imperial letters from going to the pontiff.

(The synopsis is printed full width, beginning below the caption of Letter LII at the foot of page 428 and ending at the head of page 429, above cols 847–848; set whole here with its caption.)

Page

running head: 845 EPISTOLA LII. 846
marginal letters: A ‹siam scripsimus sollicitudinem›; B ‹recipit (Ephes. V, 27)›; C ‹unitatem catholicae fidei deseratis›; D ‹(a) Ita ex mss. Ratisp.› (in the footnotes)
old-edition numerals: 939 after ‹merito faceret›
signature: none
other: page 428 layout: Letter LI (Latin, col 845; Greek version, col 846), then a full-width caption of Letter LII (Theodoret to Leo) and its synopsis, which runs on to the head of page 429. The caption is set once, under the col 845 rail, where Letter LII begins in reading order; its footnotes (i), (j) are recorded here. Col 845 opens with "siam", the end of "Ecclesiam", set whole in col 843.

PL 54:846

Editors' notes and page, col. 846

Footnotes

(g) end, (h), (i), (j): printed under col 846, calls in col 845 (and in the caption of Letter LII, set under the col 845 rail), set in n845.

Ancient version (Greek)

(Greek version of Letter LI continued from col 844; the column opens with "λιτῶν", the end of Κωνσταντινουπολιτῶν, set whole in n844.) Ἐκκλησίᾳ γεγραφήκαμεν, τὴν φροντίδα τῆς ὑμετέρας ἀγάπης λαθεῖν οὐκ ἠδυνήθη, ὅμως καὶ ἰδικοῖς γράμμασι τὴν ἀγάπην ὑμῶν προτρέψασθαι ἀκόλουθον εἶναι ἡγησάμεθα, ἵνα μεμνημένοι τῆς ἁγίας (ἐπαγγελίας ὑμῶν,) ἥ τις ἰδικῶς ἐν πίστει καὶ ἀγάπῃ συνίσταται, πάντα τὰ σκάνδαλα τὰ κατέναντι τῆς ἐκκλησίας διεγερθέντα, ἀπὸ τῆς ὑμετέρας καρδίας ἀποβάλησθε· τοῦ μακαρίου ἀποστόλου τὰς ἀποφάσεις εὐσεβεῖ γνώμῃ διακατέχοντες· Εἴ τις ὑμᾶς εὐαγγελίζεται παρ' ὃ παρελάβετε, ἀνάθεμα ἔστω· καὶ φυλάττοντες ὁμοψυχίαν μετὰ τοῦ ἀδελφοῦ ἡμῶν Φλαβιανοῦ τοῦ ἐπισκόπου, ὅν τινα πρὸς καιρὸν ὁ κύριος συνεχώρησε τῶν ἀσεβῶν ταῖς ἐπισκευαῖς πειραθῆναι, ἵνα δόκιμον ἑαυτῷ τὸν ἴδιον ἀρχιερέα, διὰ τῆς ὑπομονῆς ποιήσῃ λαμπρότερον, αὗται γὰρ αἱ ταραχαὶ ἀναγκαίως, βοηθούσης τῆς τοῦ Θεοῦ χάριτος, τάχιον διαλυθήσονται, καὶ πᾶν τὸ ἀποδοκιμασθὲν, ἀπὸ τῆς καθαρότητος τῆς ἐκκλησίας, ἥτις οὔτε σπῖλον οὔτε ῥυτίδα ἐπιδέχεται, ἀποῤῥιφήσεται· μάλιστα ὅτι ἀπὸ τῆς μανιώδους αἰτίας [Forte ἀμαθίας] εἰς τοσοῦτον ἔφθασαν, ἵνα κατέναντι τοῦ μυστηρίου τῆς σωτηρίας τῶν ἀνθρώπων, ἡ τῆς ἐνσαρκώσεως τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἀλήθεια ἀρνήσηται, καὶ ὁ τῆς ἀρχαίας πίστεως κήρυξ καὶ ἔκδικος, ἐπειδὴ οὐ συνέθετο ταῖς βλασφημίαις, ἅς τινας πρὸ πολλοῦ οἱ ἅγιοι πατέρες ἡμῶν εἰς πολλοὺς αἱρετικοὺς καθεῖλαν, ὑποβληθείη ὕβρεσιν· ἐν ᾧ δηλαδὴ πάντων τῶν τοῦ κυρίου ἱερέων ἡ αἰδὼς τύπτεται, καὶ ὅλα τὰ μέλη τοῦ σώματος τοῦ Χριστοῦ. Ἀλλ' ἐπειδὴ ἔνδοξον ἡμῖν ἐστιν, εἴ τι ἂν ἡμᾶς παθεῖν ὁ θεὸς βουληθείη, [καὶ] ὑπὲρ τῆς ἀληθείας ὑπενέγκαι, εἰς κοινωνίαν ἡμεῖς τῆς ὑπομονῆς πατρικαῖς προτροπαῖς παρακλούμεθα· ἵνα διὰ τῆς ἀγάπης ὑμῶν πᾶσι τοῖς τῷ Θεῷ δουλεύουσιν ἃ ἐγράψαμεν φανερωθείη ἵνα τοῖς ἐχθροῖς τοῦ εὐαγγελιου ἀντεστηκότες, μήτε τοῦ ποιμένος (ὑμῶν) τὴν ἀγάπην, μήτε τὴν μονάδα τῆς καθολικῆς πίστεως καταλείψητε. Ἐπειδὴ ἐκεῖνα τὰ ἐν Ἐφέσῳ ἐπὶ τοῦ παρόντος κατέναντι τῆς ἀληθείας καὶ τῶν κανόνων τῆς ἐπιστήμης δι' ἑνὸς ἀνθρώπου ἄμετρον δυναστείαν πεπραγμένα, οὐδὲ μία τῆς καθολικῆς πίστεως ἀκολουθία δεκτέα εἶναι συγχωρεῖ.

Footnotes

(j) of col 845 continues under cols 847–848, set in n845.

(a) ‹quem sanctitas vestra› (Latin version, CAP. II, "nuper exeruit") · printed under col 848

An. scilicet 444, quo edita fuit ep. 7 in Manich.

That is, in the year 444, in which Letter 7 against the Manichaeans was published.

(b) ‹incarnatione sanctitas vestra› (Latin version, CAP. II) · printed under col 848

Laudatur epist. 28, ad Flavianum.

Letter 28, to Flavian, is praised.

Ancient version (Latin)

LEONI episcopo Romae. CAP. I. — Si Paulus, praeco veritatis, tuba Spiritus sancti, ad magnum Petrum se contulit, ut iis qui Antiochiae de legali conversatione ambigebant explicationem ab illo referret, multo magis nos humiles et pusilli ad apostolicam sedem vestram accurrimus, ut Ecclesiarum ulceribus remedium a vobis accipiamus. Vobis enim primas in omnibus tenere convenit. Multis siquidem praerogativis ornatur sedes vestra. Etenim alias urbes ornat vel magnitudo, vel pulchritudo, vel habitatorum frequentia nonnullas etiam quae his carent spiritualia quaedam dona illustrant: vestrae vero bonorum affluentiam, bonorum largitor dedit. Illa enim omnium maxima et clarissima, quae et orbi terrarum praesidet, et incolarum multitudine redundat. Ad haec imperium, quod rerum nunc potitur, et suum ipsa nomen subditis impertiit. Praecipue autem illam fides ornat, cujus testis idoneus est divinus Paulus clamans: Fides vestra annuntiatur in universo mundo (Rom. I 8). Quod si statim post suscepta salutaris praedicationis semina mirabiles hos fructus uberrime protulit, praedicandae quae in ea nunc viget pietati quaenam par esse possit oratio? Habet praeterea communium patrum magistrorumque veritatis Petri et Pauli sepulcra, fidelium animas illuminantia. Quorum beatissimum ac divinum par, in Oriente quidem exortum est et radios quaquaversum diffudit; sed in Occidente vitae occasum ultro subiit, atque inde nunc orbem universum collustrat. Hi sedem vestram nobilissimam reddiderunt; hic bonorum vestrorum est apex. At illorum sedem nunc etiam illorum Deus illustravit, dum in ea sanctitatem vestram rectae fidei radios fundentem constituit. CAP. II. — Cujus quidem rei cum alia multa in promptu sint argumenta, sufficit zelus vester adversus infames Manichaeos, quem sanctitas vestra nuper exeruit, et quo rerum divinarum studio vester in Deum sit amor patefecit. Sufficiunt et quae nunc a vobis scripta sunt, ut apostolicum characterem vestrum ostendant. Incidimus namque in illa quae de Dei Salvatorisque nostri incarnatione sanctitas vestra scripsit, et admirati sumus exactam operis diligentiam. Utraque enim eamdem opera declarabat, et

Editors' prose

(The end of the synopsis of Letter LII, printed full width at the head of page 429, is set with the rest of the synopsis in n845.)

Page

running head: 847 S. LEONIS MAGNI EPISTOLAE. 848
marginal letters: A ‹LEONI episcopo Romae› (Latin) / ‹Λέοντι ἐπισκόπῳ Ῥώμης›; B ‹potitur, et suum ipsa nomen›; C ‹etiam illorum Deus illustravit›; D ‹Ephesina. Cum enim legatos› (in the footnotes)
old-edition numerals: 942 before ‹LEONI episcopo Romae›; 944 after ‹Ad haec› (before ‹imperium›)
signature: none
other: Letter LII (Theodoret to Leo) was written in Greek: the Greek (col 848) is layer 1 and the Latin (col 847) an ancient version, so col 847 is a rail-only part.

PL 54:848

Λέοντι ἐπισκόπῳ Ῥώμης.

To Leo, bishop of Rome.

Εἰ Παῦλος τῆς ἀληθείας ὁ κήρυξ, ἡ τοῦ ἁγίου πνεύματος σάλπιγξ πρὸς τὸν μέγαν ἔδραμε Πέτρον, ὥστε τοῖς ἐν Ἀντιοχείᾳ περὶ τῆς κατὰ νόμον πολιτείας ἀμφισβητοῦσι παρ' αὐτοῦ κομίσαι τὴν λύσιν, πολλῷ μᾶλλον ἡμεῖς οἱ εὐτελεῖς καὶ σμικροὶ, πρὸς τὸν ἀποστολικὸν ὑμῶν τρέχομεν θρόνον. Ὥστε παρ' ὑμῶν λαβεῖν τοῖς τῶν ἐκκλησιῶν ἕλκεσι θεραπείαν. Διὰ πάντα γὰρ ὑμῶν τὸ πρωτεύειν ἁρμόττει. Πολλοῖς γὰρ ὁ ὑμέτερος θρόνος κοσμεῖται πλεονεκτήμασι. Τὰς μὲν γὰρ ἄλλας πόλεις ἢ μέγεθος, ἢ κάλλος, ἢ πλῆθος τῶν οἰκητόρων κοσμεῖ. Τούτων δὲ ἐστερημένας πνευματικά τινα λαμπρύνει χαρίσματα· τῇ δὲ ὑμετέρᾳ φορὰν ἔδωκεν ἀγαθῶν ὁ τῶν ἀγαθῶν χορηγός. Ἡ γὰρ αὐτὴ πασῶν μεγίστη, καὶ λαμπροτάτη, καὶ τῆς οἰκουμένης προκαθημένη, καὶ τῷ πλήθει τῶν οἰκητόρων κυμαίνουσα. Πρὸς δὲ τούτοις, καὶ νῦν κρατοῦσαν ἡγεμονίαν ἐβλάστησε· καὶ τῆς οἰκείας προσηγορίας τοῖς ἀρχομένοις μετέδωκε. Κοσμεῖ δὲ αὐτὴν διαφερόντως ἡ πίστις· καὶ μάρτυρ ἀξιόχρεως ὁ θεῖος ἀπόστολος βοῶν. ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. Εἰ δὲ εὐθὺς δεξαμένη τὰ τοῦ σωτηρίου κηρύγματος σπέρματα, τοῖς ἀξιαγάστοις τούτοις ἐβεβρίθει καρποῖς, τίς ἀπόχρη λόγος τὴν νῦν ἐν αὐτῇ πολιτευομένην εὐσέβειαν εὐφημῆσαι; ἔχει δὲ καὶ τῶν κοινῶν πατέρων καὶ διδασκάλων τῆς ἀληθείας Πέτρου καὶ Παύλου τὰς θήκας, τῶν πιστῶν τὰς ψυχὰς φωτιζούσας. Ἡ δὲ τρισμακαρία τούτων καὶ θεία ξυνωρὶς ἀνέτειλε μὲν ἐν τῇ ἑῴᾳ καὶ πάντοσε τὰς ἀκτῖνας ἐξέπεμψεν. Ἐν δὲ τῇ δύσει προθύμως ἐδέξατο τὰς τοῦ βίου δυσμὰς, κἀκεῖθεν νῦν κατουγάζει τὴν οἰκουμένην. Οὗτοι τὸν ὑμέτερον περιφανέστατον ἀπέφηναν θρόνον. Οὗτος τῶν ἀγαθῶν τῶν ὑμετέρων ὁ κολοφών. Ὁ δ' ἐκείνων Θεὸς καὶ νῦν τὸν ἐκείνων ἐλάμπρυνε θρόνον, τὴν ὑμετέραν ἁγιωσύνην ἱδρύσας ἐν τούτῳ τῆς ὀρθοδοξίας τὰς ἀκτῖνας ἀφιεῖσαν.

If Paul, the herald of the truth, the trumpet of the Holy Spirit, ran to the great Peter, so as to bring from him the solution for those at Antioch who were disputing about the way of life according to the law, much more do we, lowly and small as we are, run to your apostolic throne, so as to receive from you healing for the wounds of the churches. For on every account the primacy befits you. For your throne is adorned with many advantages. Other cities are adorned by size, or beauty, or the multitude of their inhabitants; and some that lack these, certain spiritual gifts make illustrious; but on yours the Giver of good things has bestowed an abundance of good things. For it is itself the greatest and most splendid of all, presiding over the inhabited world, and teeming with the multitude of its inhabitants. Besides this, it has also put forth the sovereignty that now prevails, and has imparted its own name to those who are ruled. But above all the faith adorns it; and a trustworthy witness to this is the divine Apostle, who cries out that your faith is proclaimed in the whole world. And if, as soon as it received the seeds of the saving preaching, it was laden with these admirable fruits, what speech is sufficient to praise the piety that now flourishes in it? It has also the tombs of the common fathers and teachers of the truth, Peter and Paul, which illuminate the souls of the faithful. This thrice-blessed and divine pair rose indeed in the East, and sent out their rays in every direction; but in the West they willingly received the setting of their life, and from there they now illumine the inhabited world. These have made your throne most illustrious. This is the crown of your good things. And their God has now also made their throne illustrious, by establishing on it your Holiness, which sends out the rays of orthodoxy.

Καὶ τούτου πολλὰ μέν ἐστιν εὑρεῖν καὶ ἄλλα τεκμήρια· ἀρκεῖ δὲ ὑμῶν καὶ ὁ κατὰ τῶν δυσωνύμων Μανιχαίων ζῆλος, ὃν πρώην ὑμῶν ἡ ὁσιότης ἐγύμνασε, δείξασα τὴν περὶ τὰ θεῖα τῆς ὑμετέρας φιλοθείας σπουδήν Ἀπέχρη καὶ τὰ νῦν παρ' ὑμῶν γραφέντα τὸν Ἀποστολικὸν ὑμῶν χαρακτῆρα δηλῶσαι. Ἐντετυχήκαμεν γὰρ τοῖς παρὰ τῆς σῆς γραφεῖσι ὁσιότητος περὶ τῆς τοῦ Θεοῦ καὶ σωτῆρος ὑμῶν ἐνανθρωπήσεως, καὶ ἐθαυμάσαμεν τὴν τῶν γεγραμμένων ἀκρίβειαν Ἀμφότερα γὰρ κατὰ ταυτὸν ἐδήλου, καὶ τὴν ἐκ τοῦ ἀϊδίου πατρὸς ἀΐδιον θεότητα τοῦ μονογενοῦς,

And of this there are many other proofs to be found; but sufficient also is your zeal against the ill-named Manichaeans, which your Holiness recently exercised, showing the earnestness of your love of God concerning divine things. What has now been written by you, too, was sufficient to show your apostolic character. For we have read what was written by your Holiness concerning the incarnation of our [printed: your] God and Saviour, and we admired the exactness of what was written. For it showed both at once: both the eternal Godhead of the Only-begotten from the eternal Father,

Editors' notes and page, col. 848

Footnotes

(a), (b): printed under col 848, calls in the Latin version in col 847, set in n847. The end of (j) of col 845 is printed here, set in n845.

Page

running head: 847 S. LEONIS MAGNI EPISTOLAE. 848
marginal letters: A ‹Λέοντι ἐπισκόπῳ Ῥώμης›; B ‹κυμαίνουσα. Πρὸς δὲ τούτοις›; C ‹δ' ἐκείνων Θεὸς›; D ‹totidem annos sui episcopatus› (in the footnotes)
old-edition numerals: 941 before ‹Λέοντι ἐπισκόπῳ›; 943 after ‹Πρὸς δὲ τούτοις,›
signature: none
other: Letter LII (Theodoret to Leo) was written in Greek; the Greek in col 848 is layer 1 (rule for letters written in Greek). The Greek type of this page is pale; "σπουδήν Ἀπέχρη" and "ἀκρίβειαν Ἀμφότερα" have no stop printed; set as printed. Col 848 ends with "μονογενοῦς," (no hyphen). The word before ἐνανθρωπήσεως is printed ὑμῶν (clear at zoom 7, V2 QA); set as printed, English "our" with a bracketed remark, misprint row added.

PL 54:849

Editors' notes and page, col. 849

Footnotes

(a) ‹CAP III. — Cum enim› (Latin version) · printed under col 849, ending under col 850

Apud Baronium ad an. 449, num. 116 et seqq., haec epistola Latine describitur ex versione Frederici Metii utriusque linguae peritissimi, ut liquet ex num. 124. Hic autem voces διὰ τῶν ἀποσταλέντων neutrius generis accipiens, reddidit, per ea quae a vestra sanctitate Ephesum scripta sunt; qua in significatione intelligendae essent litterae ad synodum Ephesinam, id est epist. 33, quam quidem Theodoritum accepisse una cum epist. 28 ad Flavianum diximus ex ejusdem epist. 121 ad Anatolium.

In Baronius, at the year 449, no. 116 and following, this letter is given in Latin from the version of Frederick Metius, a man most skilled in both languages, as is clear from no. 124. He, taking the words διὰ τῶν ἀποσταλέντων as neuter, rendered them "through the things that were written by your Holiness to Ephesus"; in which sense the letter to the synod of Ephesus would have to be understood, that is, Letter 33, which we have said, from his Letter 121 to Anatolius, Theodoret did receive together with Letter 28 to Flavian.

(b) ‹enutritus› (Latin version) · printed under col 850

Apud Quesnellum; triginta m⟨a⟩nsionibus. Vocem quinque ex Graeco supplevimus.

In Quesnel, triginta mansionibus. We have supplied the word quinque from the Greek.

Ancient version (Latin)

aeternam ex aeterno Patre Unigeniti Divinitatem, et ejusdem ex Abrahae et David semine humanitatem, ac similem per omnia nobis fuisse assumptam naturam, hoc uno dissimilem quod peccati expers manserit, quippe quae non ex natura, sed ex libera voluntate nascitur. Et hoc praeterea litterae continebant, unum esse unigenitum Dei Filium, et impatibilem ejus Divinitatem, quae nec verti queat, nec mutari, sicut et qui ipsum genuit Pater, et Spiritus sanctus. Ideoque patibilem naturam sumpsisse, quia divina natura passionem non recipiebat: ut per carnis propriae passionem impassibilitatem iis qui in ipsum crederent largiretur. Haec et alia his cognata litteris continebantur. Nos vero spiritualem sapientiam tuam admirati. Spiritus sancti gratiam, quae per vos locuta est, laudibus extulimus, rogamusque, et obsecramus, et precamur, et supplices oramus sanctitatem tuam, ut tempestate jactatis Dei Ecclesiis opem ferat. CAP III. — Cum enim per eos quos sanctitas tua Ephesum misit tempestatis exitum speraremus, in graviorem procellam delapsi sumus. Alexandrinorum quippe justissimus antistes haudquaquam contentus fuit iniqua hac et injustissima depositione sanctissimi Deoque charissimi Constantinopolitanorum episcopi Domini Flaviani, neque ipsius animam explevit consimilis strages aliorum episcoporum; sed me quoque absentem calamo similiter jugulavit, nec in jus vocatum, nec praesentem accusatum, nec interrogatum de Dei ac Salvatoris nostri incarnatione quid sentiam. Et homicidas quidem, ac sepulcrorum effractores, alienarumque nuptiarum invasores, non prius condemnant judices, quam vel ipsi objecta crimina confessione sua firmarint, vel ab aliis aperte fuerint convicti. Nos autem hic in divinis legibus enutritus triginta quinque mansionibus distantes condemnavit ut voluit. Neque nunc tantum hoc fecit, sed anno etiam superiore, cum eo profecti essent duo viri Apollinaris morbo infecti, et calumnias in nos texuissent, consurgens in Ecclesia nos anathemate confixit; idque cum ad eum scripsisissem, et quae sentirem per litteras exposuissem. CAP. IV. — Ego vero Ecclesiae sane tempestatem defleo, caeterum quieti studeo. Sex enim et viginti annis commissam mihi ab universorum Deo Ecclesiam precum vestrarum auxilio cum rexerim; neque sub beatissimo Theodoto antistite Orientis, neque sub iis qui illi in Anthiochenorum sede successerunt vel minimam reprehensionem sustinui; sed divina mihi cooperante gratia, supra mille animas Marcionis morbo liberavi, multasque alias ex Arii et Eunomii partibus ad Christum Dominum perduxi. Et octingentarum Ecclesiarum pastoralem curam sortitus sum, tot enim Cyrus habet paroecias, in quibus precum

Page

running head: 849 EPISTOLA LII. 850
marginal letters: A ‹aeternam ex aeterno Patre›; B ‹obsecramus, et precamur›; C ‹tores, alienarumque nuptiarum›; D ‹sub beatissimo Theodoto›
old-edition numerals: 946 before ‹Divinitatem, quae nec verti›; 948 after ‹Apollinaris morbo infecti,›
signature: none
other: Letter LII was written in Greek; the Greek in col 850 is layer 1 and this Latin is an ancient version (col 849 rail-only). The Latin's last word, hyphenated "pre-" into col 851, is set whole ("precum") from the head of col 851 (completed by E26).

PL 54:850

καὶ τὴν ἐκ σπέρματος Ἀβραὰμ καὶ Δαβὶδ ἀνθρωπότητα. Καὶ ὅτι κατὰ πάντα ἡμῖν ἡ ληφθεῖσα φύσις ἐῴκει, μόνον δὲ ἀνόμοιος ἦν τῷ πάσης ἁμαρτίας ἀμύητος διαμεῖναι ἐπειδήπερ οὐκ ἐκ φύσεως, ἀλλ' ἐκ προαιρέσεως αὕτη φύεται, εἶχε δὲ καὶ τοῦτο τὰ γράμματα, ὡς εἷς μὲν ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, ἀπαθὴς δὲ αὐτοῦ ἡ θεότης, καὶ ἄτρεπτος, καὶ ἀναλλοίωτος, καθάπερ ὁ γεννήσας αὐτὸν πατὴρ, καὶ τὸ πανάγιον πνεῦμα. Καὶ διὰ τοῦτο τὴν παθητὴν ἔλαβε φύσιν, ἐπειδήπερ ἡ θεία φύσις οὐκ ἐδέχετο πάθος· ἵνα τῷ πάθει τῆς ἰδίας σαρκὸς τὴν ἀπάθειαν τοῖς εἰς αὐτὸν πεπιστευκόσι χαρίσηται. Ταῦτα καὶ ὅσα τούτοις ἐστὶ συγγενῆ, περιεῖχε τὰ γφάμματα. Ἡμεῖς δὲ τὴν πνευματικήν σου σοφίαν θαυμάσαντες, τὴν δι' ὑμῶν φθεγξαμένην τοῦ ἁγίου πνεύματος ἀνυμνήσαμεν χάριν καὶ παρακαλοῦμεν, καὶ ἀντιβολοῦμεν, καὶ δεόμεθα, καὶ ἱκετεύομέν σου τὴν ἁγιωσύνην, ἐπαμῦναι ταῖς τοῦ Θεοῦ ἐκκλησίαις χειμαζομέναις.

and the manhood from the seed of Abraham and David; and that the nature that was assumed was like us in all things, and was unlike only in remaining uninitiated in all sin, since sin springs not from nature but from choice. The letter contained this too: that the only-begotten Son of God is one, and His Godhead impassible, unchangeable and unalterable, as are the Father Who begot Him and the all-holy Spirit; and that for this reason He took a passible nature, since the divine nature did not admit suffering, so that by the suffering of His own flesh He might grant impassibility to those who have believed in Him. These things, and whatever is akin to them, the letter contained. And we, marvelling at your spiritual wisdom, have sung the praise of the grace of the Holy Spirit which spoke through you; and we beseech, entreat, pray and supplicate your Holiness to come to the help of the churches of God tossed by the storm.

Λύσιν γὰρ ἔσεσθαι τοῦ κλύδωνος προσδοκήσαντες διὰ τῶν παρὰ τῆς ὑμετέρας ἁγιωσύνης εἰς τὴν Ἔφεσον ἀποσταλέντων, χαλεπωτέρᾳ περιπεπτώκαμεν ζάλῃ. Ὁ γὰρ τῆς Ἀλεξανδρείας δικαιότατος πρόεδρος οὐκ ἠρκέσθη τῇ ἀνόμῳ ταύτῃ κα⟨ὶ⟩ ἀδικωτάτῃ καθαιρέσει τοῦ ἁγιωτάτου καὶ θεοφιλεστάτου τῶν Κωνσταντινουπολιτῶν ἐπισκόπου τοῦ Κυρίου Φλαβιανοῦ, οὐδὲ ἐνέπλησεν αὐτοῦ τὸν θυμὸν τῶν ἄλλων ἐπισκόπων ἡ παραπλησία σφαγή. Ἀλλὰ κἀμὲ τὸν ἀπόντα ὁμοίως καλάμῳ κατέσφαξεν, οὔτε καλέσας εἰς κριτήριον, οὔτε παρόντα κρίνας, οὐκ ἐρωτήσας τίνα φρονῶ περὶ τῆς τοῦ Θεοῦ καὶ σωτῆρος ἡμῶν ἐνανθρωπήσεως. Καὶ τοὺς μὲν ἀνδροφόνους, καὶ τυμβωρύχους, καὶ τοὺς τὰς ἀλλοτρίας συλήσαντας εὐνὰς, οὐ πρότερον κατακρίνουσιν οἱ δικάζοντες, ἕως ἂν ἢ αὐτοὶ τὰς κατηγορίας ταῖς ὁμολογίαις κυρώσωσιν, ἢ παρ' ἑτέρων ἐναργῶς ἐλεγχθῶσιν. Ἡμᾶς δὲ ὁ τοῖς θείοις νόμοις ἐντεθραμμένος πέντε καὶ τριάκοντα σταθμοῖς ἀφεστηκότας κατέκρινεν ὡς ἠθέλησε. Καὶ τοῦτο οὐ νῦν μόνον πεποίηκεν, ἀλλὰ καὶ πέρυσι μετὰ δύο ἄνδρας τῶν τὴν Ἀπολιναρίου νόσον εἰσδεξαμένων ἐκεῖσε δραμόντας, καὶ συκοφαντίας καθ' ἡμῶν ὑφήναντας, ἀναστὰς ἐπ' ἐκκλησίας ἡμᾶς ἀνεθεμάτισε. Καὶ ταῦτα ἐμοῦ γράψαντος πρὸς αὐτὸν, καὶ ἃ φρονῶ διὰ γραμμάτων δηλώσαντος.

For, having expected that there would be an end of the storm through those sent by your Holiness to Ephesus, we have fallen into a more grievous tempest. For the most just president of Alexandria was not content with this lawless and most unjust deposition of the most holy and God-beloved bishop of the people of Constantinople, the lord Flavian, nor was his anger sated by the like slaughter of the other bishops. But me too, though absent, he likewise slaughtered with a reed pen, neither summoning me to trial, nor judging me in my presence, nor asking what I believe concerning the incarnation of our God and Saviour. Murderers, and grave-robbers, and those who have violated other men's marriage-beds, the judges do not condemn until either they themselves confirm the charges by their confessions or they are clearly convicted by others. But us, who were thirty-five stages away, he who was brought up in the divine laws condemned as he pleased. And he has done this not only now, but also last year, after two men of those who had embraced the disease of Apollinarius had run there and woven slanders against us, he stood up in church and anathematized us; and that although I had written to him and had shown by letter what I believe.

Ἐγὼ δὲ ὀδύρομαι μὲν τῆς ἐκκλησίας τὸν κλύδωνα, τὴν δὲ ἡσυχίαν ἀσπάζομαι. Ἓξ γὰρ καὶ εἴκοσι ἔτη τὴν ἐγχειρισθεῖσάν μοι παρὰ τῶν ὅλων Ἐκκλησίαν ἰθύνας διὰ τὰς ὑμετέρας εὐχὰς, οὐκ ἐπὶ τοῦ μακαριωτάτου Θεοδότου τοῦ τῆς ἀνατολῆς προέδρου, οὐκ ἐπὶ τῶν μετὰ ἐκεῖνον τὸν τῶν Ἀντιοχέων διαδεξαμένων θρόνον, τὴν τυχοῦσαν μέμψιν ὑπέμεινα, ἀλλὰ τῆς θείας μοι χάριτος συνεργησάσης πλείους μὲν ἢ χιλίας ψυχὰς ἠλευθέρωσα τῆς Μαρκίωνος νόσου, πολλοῖς δὲ ἄλλοις ἐκ τῆς Ἀρείου καὶ Εὐνομίου συμμορίας προσήγαγον τῷ δεσπότῃ Χριστῷ. Καὶ ἐν ὀκτακοσίαις ἐκκλησίαις ἔλαχον ποιμαίνειν· τοσαύτας γὰρ ὁ Κύῤῥος παροικίας ἔχει, ἐν αἷς οὐδὲ ἓν

I, for my part, lament the storm of the Church, but welcome the quiet. For having directed for twenty-six years, through your prayers, the Church entrusted to me by the [God] of all, I incurred not the slightest blame, neither under the most blessed Theodotus, president of the East, nor under those who after him succeeded to the throne of the Antiochenes; but, with divine grace working with me, I freed more than a thousand souls from the disease of Marcion, and brought many others from the band of Arius and Eunomius to Christ the Lord. And I was allotted to shepherd eight hundred churches; for so many parishes does Cyrus have, in which not even one

Editors' notes and page, col. 850

Footnotes

(a) end and (b): printed under col 850, calls in the Latin version in col 849, set in n849.

Footnotes

(a) ‹[Latin version] mihi rectum ad justum tribunal vestrum› · printed under col 851, continued under col 852

Graecus textus habet ἐπικαλουμένῳ. Verbum autem ἐπικαλέομαι pro appellare ad superiorem judicem frequenter accipitur. Ita Actor. c. XXV, v. 11: Καίσαρα ἐπικαλοῦμαι, Caesarem appello; et Jo. Chrysostomus in epistola ad Innocentium papam apud Constantium epist. 4. p. 778, ἡμῶν σύνοδον ἐπικαλουμένων, nobis synodum appellantibus. Alia tria Plutarchi exempla in Lexico Roberti Constantini invenire licebit. Hinc appellantis potius quam invocantis significationem Metii interpretatio expressit his verbis apud Baronium loco allegato n. 121: Supplico et obsecro ut mihi appellanti justum vestrum et rectum judicium opem ferat. etc. De hac vero Theodoreti appellatione vide nostras observationes in Quesnelli dissert. 10.

The Greek text has ἐπικαλουμένῳ. Now the verb ἐπικαλέομαι is frequently used for 'to appeal' to a superior judge. So Acts 25:11: Καίσαρα ἐπικαλοῦμαι, 'I appeal to Caesar'; and John Chrysostom in the letter to Pope Innocent, in Coustant, ep. 4, p. 778, ἡμῶν σύνοδον ἐπικαλουμένων, 'we appealing to a synod'. Three other examples from Plutarch may be found in the Lexicon of Robert Constantin. Hence the version of Metius expressed the sense 'appealing' rather than 'invoking', in these words in Baronius at the place cited, n. 121: 'I supplicate and beseech that your just and right judgement may bring help to me as I appeal,' etc. On this appeal of Theodoret, see our observations on Quesnel's dissertation 10.

Ancient version (Latin)

vestrarum auxilio lolium nullum relictum est, sed omnibus haereticis erroribus grex noster ereptus est. Novit qui omnia conspicit, quot lapides ab infandis haereticis in me conjectos exceperim; quot mihi multis in urbibus Orientis certamina fuerint adversus gentiles, adversus Judaeos et adversus errorem omnem haereticum. Et post tantos sudores ac labores indicta causa condemnatus sum. CAP. V. — At ego apostolicae vestrae sedis exspecto sententiam, et oro atque obtestor sanctitatem vestram ut mihi rectum ad justum tribunal vestrum invocanti opem ferat, jubeatque ad vos venire, et doctrinam meam apostolicis vestigiis inhaerentem ostendere. Sunt enim mihi, quae partim ante annos viginti, partim ante octodecim, partim ante quindecim, partim ante duodecim scripsi, quaedam contra Arianos et Eunomianos, quaedam contra Judaeos et gentiles, quaedam contra magos, qui sunt in Perside, alia de universali providentia, et alia rursus de theologia, deque divina incarnatione. Exposita etiam sunt a me per divinam gratiam tum apostolica scripta, tum prophetica oracula. Et facile est ex his cognoscere an stabilem fidei regulam servarim, an ab ejus rectitudine deflexerim. Sed nolite, obsecro, supplices meas preces respuere, nec miseram meam canitiem post multos labores contumeliose tractatam despicere. CAP. VI. — Ante omnia ut a vobis docear oro an me oporteat in hac injusta depositione acquiescere, annon; vestram enim sententiam exspecto. Quod si in judicatis manere me jusseritis, manebo, neque ulli hominum deinceps molestus ero, sed rectum Dei Salvatorisque nostri judicium exspectabo. Me quidem, testis est Dominus Deus, honoris et gloriae cura non tangit, sed scandali quod injectum est; quia multi e simplicioribus, atque ii maxime qui ex diversis haeresibus opera nostra emerserunt, sedem illorum qui condemnarunt attendentes, haereticos nos fortasse existimabunt, cum dogmatis perfectionem perspicere non possint, quodque episcopatu tot annis gesto, non domum acquisierim, non agrum, non obolum, non sepulcrum; sed spontaneam paupertatem amplexus sim, et ea quae a parentibus ad nos pervenerant, post illorum mortem statim distribuerim, ut sciunt omnes qui habitant in Oriente. CAP. VII. — Prae omnibus autem sacrum Deoque charum caput vestrum obsecro ut precibus mihi opem et auxilium ferat. Haec per reverentissimos Deoque charissimos presbyteros, Hypatium et Abramium chorepiscopos, et Alypium monachorum qui apud nos sunt exarchum, sanctitati vestrae suggessi: quandoquidem ne ad vos contenderem, regiarum litterarum vincula retinuerunt, quemadmodum

Page

running head: 851 S. LEONIS MAGNI EPISTOLAE. 852 (across page 431)
marginal letters: A ‹cum vestrarum auxilio›; B ‹quindecim, partim ante duodecim›; C ‹ulli hominum deinceps›; D ‹charum caput vestrum›
old-edition numerals: 950 after ‹ante annos viginti,›; 952 after ‹ne ad vos›
signature: none
other: Letter LII (Theodoret of Cyrus to Leo) continues; written in Greek, so the Greek (col 852) is layer 1 and this column's Latin version is transcribed above without English; part c851 is rail-only. The footnote call (a) stands in the Latin version at ‹invocanti›, answering ἐπικαλουμένῳ in the Greek.

PL 54:852

διὰ τὰς ὑμετέρας εὐχὰς μεμένηκε ζιζάνιον· ἀλλὰ πάσης αἱρετικῆς ἐλευθέρωται πλάνης τὸ ἡμέτερον ποίμνιον. Οἶδεν ὁ πάντα ἐφορῶν πόσοις ἐδεξάμην λίθοις ὑπὸ τῶν δυσωνύμων κατ' ἐμοῦ πεμφθέντων α⟨ἱ⟩ρετικῶν, πόσοις ἐν ταῖς πλείοσι τῆς ἀνατολῆς πόλεσιν ἔσχον ἀγῶνας πρὸς Ἕλληνας, πρὸς Ἰουδαίους, πρὸς πᾶσαν πλάνην αἱρετικήν. Καὶ μετὰ τοσούτους ἱδρῶτας καὶ πόνους μὴ δικασάμενος κατεκρίθην.

[…] through your prayers no tare has remained; but our flock has been set free from every heretical error. He who oversees all things knows how many stones I received from the abominable heretics, hurled against me, how many contests I had in most of the cities of the East against Greeks, against Jews, against every heretical error. And after so many sweats and labours I was condemned without a trial.

Ἐγὼ δὲ τοῦ ἀποστολικοῦ ὑμῶν θρόνου περιμένω τὴν ψῆφον. Καὶ ἱκετεύω, καὶ ἀντιβολῶ τὴν σὴν ἁγιότητα, ἐπαμῦναί μοι τὸ ὀρθὸν ὑμῶν καὶ δίκαιον ἐπικαλουμένῳ κριτήριον, καὶ κελεῦσαι δραμεῖν πρὸς ὑμᾶς, καὶ ἐπιδεῖξαί μου τὴν διδασκαλίαν τοῖς ἀποστολικοῖς ἴχνεσιν ἑπομένην. Ἔστι γάρ μοι τὰ μὲν πρὸ εἴκοσι ἐτῶν συγγεγραμμένα, τὰ δὲ πρὸ ὀκτωκαίδεκα, τὰ δὲ πρὸ πεντεκαίδεκα, τὰ δὲ πρὸ δυοκαίδεκα. Τὰ μὲν πρὸς Ἀρειανοὺς, καὶ Εὐνομιανοὺς, τὰ δὲ πρὸς Ἰουδαίους καὶ Ἕλληνας, τὰ δὲ πρὸς τοὺς ἐν Περσίδι μάγους, ἀλλὰ περὶ τῆς καθόλου προνοίας, ἕτερα δὲ περὶ θεολογίας, καὶ τῆς θείας ἐνανθρωπήσεως. Ἡρμήνευταί μοι διὰ τὴν θείαν χάριν, καὶ τὰ ἀποττολικὰ συγγράμματα, καὶ τὰ προφητικὰ θεσπίσματα· καὶ ῥᾴδιον ἐκ τούτου καταμαθεῖν, εἴτε ἀκλινῆ τὸν κανόνα τῆς πίστεως διετήρησα, εἴτε τὴν τούτου παρέβην εὐθύτητα. Ἀλλὰ μὴ διαπτύσητέ μου τὴν ἱκετείαν παρακαλῶ, μηδὲ τὴν ἀθλίαν μου παρίδητε πολιὰν μετὰ πολλοὺς ὑβρισμένην καμάτους.

But I await the verdict of your apostolic throne. And I beseech and entreat your holiness to come to my aid, as I appeal to your upright and just tribunal, and to order me to hasten to you and to show that my teaching follows the apostolic footsteps. For I have writings composed some twenty years ago, some eighteen, some fifteen, some twelve: some against the Arians and Eunomians, some against Jews and Greeks, some against the magi in Persia, others on providence in general, and others on theology and the divine incarnation. By divine grace I have also interpreted both the apostolic writings and the prophetic oracles; and from this it is easy to learn whether I have kept the rule of faith unswerving, or have departed from its straightness. But do not spurn my supplication, I beg you, nor disregard my wretched grey hair, insulted after many toils.

Πρὸ δὲ πάντων, μαθεῖν ἀντιβολῶ παρ' ὑμῶν, εἴτε χρή με τέρψαι τὴν ἄδικον ταύτην καθαίρεσιν, εἴτε μή. Τὴν γὰρ ὑμετέραν προσμένω ψῆφον. Κἂν κελεύσητε τοῖς καταψηφισαμένοις ἐμμεῖναι, ἐμμενῶ καὶ οὐδενὶ ἀνθρώπων ἐνοχλήσω λοιπόν, ἀλλὰ μενῶ τὸ ἀκλινὲς τοῦ Θεοῦ καὶ σωτῆρος ἡμῶν κριτήριον. Ἐμοὶ δὲ, ὡς ὁ δεσπότης μαρτυρεῖ Θεὸς, οὐ τιμῆς μέλει καὶ δόξης, ἀλλὰ μόνον τοῦ γεγενημένου σκανδάλου· ὅτι πολλοὶ τῶν ἁπλουστέρων, καὶ μάλιστα οἱ ἐκ διαφόρων αἱρέσεων παρ' ἡμῶν ζωγρηθέντες, τῷ θρόνῳ τῶν κατακρινόντων προσέχοντες αἱρετικοὺς ἴσως ἡμᾶς ὑπολήψονται, τὴν τοῦ δόγματος ἀκρίβειαν κατιδεῖν οὐ δυνάμενοι· ὅτι τοσοῦτον χρόνον ἐπισκοπεύσας, οὐκ οἰκίαν ἐκτησάμην, οὐκ ἀγρὸν, οὐκ ὀβολὸν, οὐ τάφον, ἀλλὰ τὴν αὐτομάτην πενίαν, καὶ τὰ παρὰ τῶν πατέρων εἰς ἡ⟨μ⟩ᾶ⟨ς⟩ ἐλθόντα μετὰ τὴν ἐκείνων τελευτὴν εὐθὺς διανείμας, ὡς ἴσασιν ἅπαντες οἱ τὴν ἑῴαν οἰκοῦντες.

Before all things, I entreat to learn from you whether I must acquiesce in this unjust deposition, or not. For I await your verdict. And if you order me to abide by what those who condemned me decreed, I shall abide by it, and shall trouble no one among men henceforth, but shall await the unswerving tribunal of our God and Saviour. For my part, as God the Master bears witness, I care not for honour and glory, but only for the scandal that has arisen: because many of the simpler folk, and especially those who were won over by us from various heresies, looking to the throne of those who condemned [me], will perhaps take us for heretics, being unable to discern the exactness of the doctrine, [nor] that, having been a bishop for so long a time, I acquired not a house, not a field, not an obol, not a tomb, but [embraced] voluntary poverty, and at once after their death distributed what had come to us from my parents, as all who dwell in the East know.

Πρὸ δὲ πάντων, ἱκετεύω τὴν ἱερὰν ὑμῶν καὶ τῷ Θεῷ φίλην κεφαλὴν, παρασχεῖν μοι τῶν προσευχῶν τὴν βοήθειαν. Ταῦτα διὰ τῶν εὐλαβεστάτων καὶ θεοφιλεστάτων πρεσβύτερων Ὑπατίου καὶ Ἀβραμίου τῶν χορεπισκόπων, καὶ Ἀλυπίου τοῦ ἐξάρχου τῶν παρ' ἡμῖν μοναζόντων τὴν ὑμετέραν ἁγιωσύνην ἐδίδαξα. Ἐπειδήπερ ἐμὲ δραμεῖν πρὸς ὑμᾶς τὰ τῶν βασιλικῶν γραμμάτων ἐπέσχε δεσμὰ, ὥσπερ οὖν καὶ τοὺς ἄλλους. Καὶ παρακαλῶ τὴν

Before all things, I beseech your sacred head, dear to God, to afford me the help of your prayers. These things I have made known to your holiness through the most reverent and most God-beloved presbyters Hypatius and Abramius, the chorepiscopi, and Alypius, the exarch of those who lead the monastic life among us; since the bonds of the imperial letters have kept me from hastening to you, as indeed [they have kept] the others too. And I beseech your […]

Editors' notes and page, col. 852

Footnotes

(a) continued from col 851, set in n851