PL 54 · cols. 866–872

Leo the Great, Letters

Letter LIX

εἰ ἀρνησόμεθα τῶν εἰωθότων τὴν τάξιν. Ἐπεὶ οὖν τῷ μακαριωτάτῳ ἀποστόλῳ Πέτρῳ τὴν ἡμετέραν παρουσίαν ἀποδεδώκαμεν, κἀκεῖσε τῷ πλήθει τῶν ἱερέων ὁ εὐλαβέστατος περιλαβόμενος Πάπας Λέων, κατὰ τὴν ἀξίαν τοῦ ἰδίου τόπου πρῶτος ὑπέβαλε· καὶ διὰ τὴν παρεντιθεμένην τοῦ στεναγμοῦ λύπην, τὴν ἑαυτοῦ ἐπιθυμίαν σχεδὸν διὰ ῥημάτων δηλοῦν οὐκ ἠδύνατο. Νενίκηκεν ὅμως τὸ σταθηρὸν τοῦ φρονήματος τοῦ ἱερέως, ἐπισχεῖν ὀλίγον τὰ δάκρυα, καὶ τὴν ὑπόθεσιν τῆς παρατρωθείσης πίστεως, ὡς ταύτης ἔκδικος, σαφεῖ τῷ λόγῳ προήνεγκεν. Ἐν ᾧ λόγῳ διέγνωμεν, ἐν τοῖς ἡμετέροις καιροῖς τὴν καθολικὴν πίστιν τεταράχθαι, τὴν [Leg. ἣν] ἐκ τοῦ θείου πατρὸς ἡμῶν Κωνσταντίνου μέχρι τῆς σήμερον οἱ τοῦ ἡμετέρου γένους ἐφύλαξαν πρόγονοι. Κατὰ γνώμην τινὸς ὅσον φαῦλον κατὰ τοῦ ἱερέως Κωνσταντινουπόλεως ἐκγυμνάσαι [Leg. ἐκγυμνάσθαι] λέγεται.

[…] if we were to refuse the order of what is customary. When, then, we had rendered our presence to the most blessed apostle Peter, and there the most reverent Pope Leo, surrounded by the multitude of the priests, in accordance with the dignity of his own place, was the first to approach us; and on account of the grief of his groaning that came between, he was almost unable to make his desire plain in words. Yet the steadfastness of the priest's mind prevailed, so as to hold back his tears a little, and he set forth in clear speech the case of the wounded faith, as its avenger. In this speech we learned that in our times the catholic faith has been thrown into disorder, the [Read: which] faith the forebears of our family have kept from our divine father Constantine until this day. At the will of someone, something base is said to have been practised [Read: to have been exercised] against the priest of Constantinople.

Ἡμεῖς οὖν ἐν τῇ κατὰ τὴν Ἔφεσον συνόδῳ, τῇ μηδεμίαν τάξιν ἱερωσύνης φυλαξάσῃ, ἢ μηδὲ συμμετρίαν, ἄνευ τῆς προσοχῆς τῆς θειότητος πάντα πεπρᾶχθαι μεμαθήκαμεν, ὥστε τὴν πρόληψιν καὶ τὴν ἀδικίαν καὶ εἰς τινῶν καταδίκην λέγεσθαι κρατεῖν· ἃ τοῖς ἡμετέροις καιροῖς φρικτὰ εἶναι δοκεῖ. Ὀφείλει τοίνυν ἡ πίστις ἰδικῶς κρατεῖν, δέσποινα ἁγιωτάτη καὶ προσκυνητὴ θύγατερ Αὐγούστα. Τοιγαροῦν ἡ σὴ φιλανθρωπία κατὰ τὴν καθολικὴν πίστιν, ὅπερ ἀεὶ μεθ' ἡμῶν πεποίηκε, καὶ νῦν ὁμοίως συμπνεῦσαι καταξιωσάτω· ὥστε πᾶν ὃ ἐν ἐκείνῃ τῇ τεταραγμένῃ καὶ ἀθλίᾳ συνόδῳ τετύπωται, πάσης ἀποκινηθείη δυνάμεως· καὶ πάντων ἀκεραίων μενόντων, εἰς τὸν ἀποστολικὸν θρόνον, ἐν ᾧ πρῶτος ὁ μακαριώτατος τῶν ἀποστόλων Πέτρος, τὰ κλεῖθρα τῶν οὐρανῶν ὑποδεξάμενος, τὴν ἀρχιερωσύνην ἐκόσμησε, τοῦ ἐπὶ [Leg. κληρωσαμένη] ὑπόθεσις παραπεμφθείη. Ὀφείλομεν γὰρ τῇ ἀθανάτῳ πόλει ἀπονέμειν ἐν πᾶσι τὰ πρωτεῖα, τῇ διὰ τῆς ἰδίας ἀρετῆς, τοῦ κόσμου κληρῶσαι μὲν, ἢ† τὴν δεσποτείαν, καὶ τῇ ἡμετέρᾳ βασιλείᾳ τὸν κύκλον καὶ διοικητέον καὶ φυλακτέον ἐπιτρεψάσῃ.

We have learned, then, that in the synod at Ephesus, which kept no order of the priesthood, nor even due measure, everything was done without heed to the Godhead, so that presumption and injustice are said to prevail even for the condemnation of certain persons; things which seem dreadful in our times. The faith, therefore, ought to prevail in its own right, most holy lady and adorable daughter Augusta. Therefore let your Humanity, in accordance with the catholic faith, as it has always done with us, deign now likewise to be of one breath with us; so that everything decreed in that disordered and wretched synod may be stripped of all force; and, everything remaining intact, the case may be referred to the apostolic throne, in which the most blessed Peter, first of the apostles, having received the keys of heaven, adorned the high priesthood, of the one over [Read: having obtained by lot]. For we ought to assign the first place in all things to the immortal city, which through its own virtue obtained by lot the dominion of the world, and entrusted to our empire the circle [of the earth] to be governed and guarded.

EPISTOLA LIX.

LETTER LIX.

AD CLERUM ET PLEBEM CONSTANTINOPOLITANE URBIS.

TO THE CLERGY AND PEOPLE OF THE CITY OF CONSTANTINOPLE.

LEO episcopus clero, honoratis et plebi consistenti Constantinopoli.

LEO, bishop, to the clergy, the notables and the people dwelling at Constantinople.

CAP. I. — Licet de his quae in concilio sacerdotum

CHAP. I. — Although, concerning the things which in the council of priests […]

Editors' notes and page, col. 866

Footnotes

(h), (i), (j), (k): printed under col 866, calls in col 865, set in n865.

(l) ‹LEO episcopus› · printed under cols 866–867

Editi ante Quesn., cum mss. posteriorum collect. 20, 21, 23 et 24 addunt, et sancta synodus, quae in urbe Roma convenit. Haec autem verba jure expunxit Quesnellus auctoritate vetustiorum collectionum et codicum, quos recenset not. 6, nimirum Corb. collect. 2, Trecopith. et Thuan. collect. 5 ac Griman. collect. 18, quibus concinunt noster Vindebon. collect. 5 ac Florentin. S. Marci collect. 13, in quo postremo legitur: Leo urbis Romae episcopus Constantinpolitanis, Cod. V. collect, 11 et exemplum Sichardi nullam quoque synodi mentionem praeferunt. Error ex eo ortus est quod haec epistola signabatur idibus Octobris anni praecedentis, quae chronica notatio legitur in alia epistola 50, ad eosdem Constantinopolitanos scripta in Romana synodo; unde utramque in eadem synodo datam fuisse existimatum est. At per errorem eam chronicam notationem huic epistolae affixam ostendemus inferius, annotatione ultima.

The editions before Quesnel, with the manuscripts of the later collections 20, 21, 23 and 24, add: et sancta synodus, quae in urbe Roma convenit. Quesnel rightly struck out these words on the authority of the older collections and codices which he reviews in his note 6, namely the Corbie manuscript of collection 2, the Trecopithean and Thuanean of collection 5 and the Grimani of collection 18; with them agree our Vienna manuscript of collection 5 and the Florentine one of St Mark of collection 13, in which last is read: Leo urbis Romae episcopus Constantinpolitanis. The codex V. of collection 11 and Sichard's copy likewise show no mention of a synod. The error arose from the fact that this letter was dated on the ides of October of the preceding year, a chronological notation which is read in another letter, 50, written to the same Constantinopolitans in the Roman synod; whence it was supposed that both were issued in the same synod. But we shall show below, in the last annotation, that this chronological notation was attached to this letter by mistake.

Editors' prose

et ex actionibus passionibusque ejus corporeis. — IV. Ex necessitate incarnationis ad culpam Adae eluendam, et prophetiis illam praenuntiantibus. — V. Varii errores contra incarnationis fidem.

[…] and from His bodily actions and sufferings. — IV. From the necessity of the incarnation for washing away the guilt of Adam, and from the prophecies foretelling it. — V. Various errors against the faith of the incarnation.

Page

running head: EPISTOLA LIX. 866 (continued from col 865)
marginal letters: A ‹εἰ ἀρνησόμεθα›; B ‹συνόδῳ, τῇ μηδεμίαν›; C ‹νάτῳ πόλει›; D ‹(i) Al. 46› / ‹(j) Exstat› (in the footnotes)
old-edition numerals: 973 before ‹Ἡμεῖς οὖν›
signature: none
other: the upper two thirds of the column hold the end of the Greek text of Letter LVIII, layer 1 under the coordinator's ruling on the imperial letters; it is followed in layer 1 by the heading of Letter LIX (printed in col 865), then, below the end of the synopsis of LIX (begun in col 865), Leo's address line and the first words of chap. I. The editors' bracketed corrections in the Greek "[Leg. …]" are kept as printed and translated in brackets. Letter LIX has no Greek version.

PL 54:867

nuper apud Ephesum gesta memorantur, multus nos moeror afficiat, eo quod sicut consonans fama dispersit, et ipso rerum monstratur effectu, nec justitiae illic moderatio, nec fidei est servata religio; de vestrae tamen devotionis pietate gaudemus, et in sanctae plebis acclamationibus, quarum ad nos exempla delata sunt, omnium vestrum probavimus affectum: quia vivit ac permanet apud bonos filios optimi patris justa dilectio, et catholicae doctrinae eruditionem in nulla patimini parte corrumpi.

[…] are recorded to have been done lately at Ephesus, great grief affects us, because, as a concordant report has spread abroad and as is shown by the very outcome of events, neither the moderation of justice nor the reverence of the faith was preserved there; yet we rejoice at the piety of your devotion, and in the acclamations of the holy people, copies of which have been brought to us, we have approved the affection of you all: because the just love of the best of fathers lives and abides among good sons, and you do not allow the teaching of catholic doctrine to be corrupted in any part.

Non dubie enim, sicut vobis Spiritus sanctus reseravit, Manichaeorum confoederantur errori, qui ab unigenito Dei Filio verum et nostrae naturae hominem negant esse susceptum, omnesque ejus corporeas actiones simulatorii volunt fuisse phantasmatis. Cui impietati ne in aliquo praeberetis assensum, jam per filium meum Epiphanium et Dionysium Romanae Ecclesiae notarium cohortatoria ad dilectionem vestram scripta direximus, quibus confirmationem quam expetistis ultro praebuimus: ut nos paternam vobis curam non dubitetis impendere, ac modis omnibus laborare ut, auxiliante misericordia Dei, omnia quae ab imperitis et insipientibus excitata sunt scandala destruantur. Nec quisquam sibi audeat de sacerdotali honore blandiri, qui potuerit in exsecrandi sensus impietate convinci. NAM SI VIX in laicis tolerabilis videtur inscitia, quanto magis in eis qui praesunt, nec excusatione est digna nec venia: maxime cum etiam defendere perversarum opinionum commenta praesumunt,

For without doubt, as the Holy Spirit has disclosed to you, they are allied to the error of the Manichaeans, who deny that a true man, and of our nature, was taken up by the only-begotten Son of God, and would have all His bodily actions to have belonged to a feigned phantasm. So that you should not give assent to this impiety in anything, we have already sent letters of exhortation to your Love by my son Epiphanius and by Dionysius, notary of the Roman Church, in which we freely gave the confirmation that you asked for: so that you may not doubt that we bestow a fatherly care on you, and labour in every way that, with the help of God's mercy, all the scandals stirred up by the unskilled and the foolish may be destroyed. And let no one dare to flatter himself about the priestly honour who can be convicted of the impiety of an execrable opinion. FOR IF ignorance scarcely seems tolerable in laymen, how much more in those who preside is it worthy of neither excuse nor pardon: above all when they even presume to defend the fabrications of perverse opinions, […]

Editors' notes and page, col. 867

Footnotes

(l) end: continued from col 866, set in n866.

(a) ‹est servata religio;› · printed under col 867

Deletur praepositio de in Vindebon. collect. 5 et in mss. collect. 11 et 24, ac in exemplo Sichardi. Mox bonitate pro pietate in cod. Corb. Dein, in voces, plebis acclamationibus, vide not. 2 Quesn.

The preposition de is deleted in the Vienna manuscript of collection 5 and in the manuscripts of collections 11 and 24, and in Sichard's copy. Shortly after, bonitate for pietate in the Corbie codex. Then, on the words plebis acclamationibus, see Quesnel's note 2.

(b) ‹affectum: quia› · printed under col 867

Vindebon. collect. 5 cum editis ante Quesn., et vivit ae permanet. Simile quiddam est in cod. collect. 21.

The Vienna manuscript of collection 5, with the editions before Quesnel: et vivit ae permanet. Something similar is in the codex of collection 21.

Cod. Griman., et catholicam doctrinam in nulla. Dein Quesnellus inseruit ejus ante vocem doctrinae. Delevimus auctoritate omnium nostrorum codicum et anteriorum editionum.

The Grimani codex: et catholicam doctrinam in nulla. Then Quesnel inserted ejus before the word doctrinae. We have deleted it on the authority of all our codices and of the earlier editions.

(d) ‹Non dubie enim, sicut› · printed under col 867

Cod. Vat. collect. 11 omittit vobis.

The Vatican codex of collection 11 omits vobis.

(e) ‹Dei Filio verum› · printed under col 867

Particulam et a Quesnello delata ex omnibus nostris codicibus et editis revocavimus.

The particle et, deleted by Quesnel, we have restored from all our codices and the editions.

(f) ‹omnesque ejus corporeas› · printed under col 867

Quatuor mss. Quesn., sanctiones.

Four of Quesnel's manuscripts: sanctiones.

(g) ‹Cui impietati› · printed under col 867

Idem Quesnellus, ne aliquem Restituimus anteriorum editorum lectionem confirmatam omnibus nostris codicibus excepto Vindebon. collect. 5, in quo erronee, ne aliqua.

The same Quesnel: ne aliquem. We have restored the reading of the earlier editors, confirmed by all our codices except the Vienna manuscript of collection 5, in which it is wrongly ne aliqua.

(h) ‹Romanae Ecclesiae› · printed under cols 867–868

Retinuimus cum Quesnello notarium potius quam notarios, ut in plerisque nostris codicibus etiam Vindebon. collect. 5, et in anterioribus editionibus legitur, propterea quod Epiphanius titulo filii singulari numero decoratus, in epistola 54 tribunus vocatur, quod Romanae Ecclesiae notario non videtur convenire. Scripta autem, quae a Leone per Epiphanium et Dionysium ad Constantinopolitanos jam directa traduntur, sunt epistola 50, data III idus, aut idibus Octobris anni praecedentis.

We have kept, with Quesnel, notarium rather than notarios, as is read in most of our codices, including the Vienna manuscript of collection 5, and in the earlier editions, because Epiphanius, honoured with the title of son in the singular number, is called tribune in letter 54, which does not seem to suit a notary of the Roman Church. The writings which are said to have been sent already by Leo to the Constantinopolitans by Epiphanius and Dionysius are letter 50, dated on the third day before the ides, or on the ides, of October of the preceding year.

(i) ‹confirmationem quam› · printed under col 868

Cod. Vat. collect. 11 addit ter, perperam: nam ultro Leo jam praebuerat, quod ex acceptis posterioribus litteris a Constantinopolitanis expetitum fuisse deprehendit, uti colligitur etiam ex epist. 61, cujus locum dabimus inferius annot. 48 (col. 871 m).

The Vatican codex of collection 11 adds ter, wrongly: for Leo had already supplied of his own accord what, from later letters received from the Constantinopolitans, he found to have been requested, as is gathered also from letter 61, whose passage we shall give below in annotation 48 (col. 871 m).

(j) ‹qui potuerit› · printed under col 868

Vindebon, collect. 5 delet in. Mox Vat. collect. 11, operis impietate.

The Vienna manuscript of collection 5 deletes in. Shortly after, the Vatican manuscript of collection 11: operis impietate.

(k) ‹impietate convinci.› · printed under col 868

Dist. 28. Si in laicis, c. 3.

Dist. 28, Si in laicis, c. 3.

Page

running head: 867 S. LEONIS MAGNI (the 7 of the column number is worn)
marginal letters: A ‹nuper apud Ephesum›; B ‹tis assensum, jam per filium›; C ‹signabatur idibus Octobris› (in the footnotes); D ‹(e) Particulam et› (in the footnotes)
old-edition numerals: 976 after ‹catholicae doctrinae›
signature: none
other: the text ends "praesu-" / "munt" over the column break; the word is set whole at the end of this column. Leo's words "NAM SI VIX" are printed in small capitals and set in capitals. Notes (i)-(k), called in this column, are printed under col 868; note (h) runs over into col 868.

PL 54:868

et in consensum suum aut errore aut gratia instabiles quosque traducunt?

[…] and draw every unstable person into agreement with themselves, either by error or by favour?

CAP. II. — Spernantur hujusmod a sanctis membris corporis Christi, neque sibi catholica libertas infidelium jugum patiatur imponi. Extra donum enim divinae gratiae et extra sacramentum habendi sunt salutis humanae, qui negantes naturam nostrae carnis in Christo, et Evangelio contradicunt, et Symbolo reluctantur. Nec sentiunt se in hoc praeruptum sua obcaecatione deduci, ut nec in passionis Dominicae, nec in resurrectionis veritate consistant: quia utrumque in Salvatore vacuatur, si in eo nostri generis caro non creditur.

CHAP. II. — Let such men be spurned by the holy members of the body of Christ, and let catholic freedom not allow the yoke of unbelievers to be laid upon it. For those are to be held outside the gift of divine grace and outside the sacrament of human salvation who, denying the nature of our flesh in Christ, both contradict the Gospel and resist the Creed. Nor do they perceive that by their blindness they are led to this precipice, that they stand firm neither in the truth of the Lord's passion nor in that of the resurrection: because both are made void in the Saviour, if the flesh of our race is not believed to be in Him.

In quibus isti ignorantiae tenebris, in quo hactenus desidiae torpore jacuere? ut nec auditu discerent, vel lectione cognoscerent, quod in Ecclesia Dei in omnium ore tam consonum est, ut nec ab infantium linguis veritas corporis et sanguinis Christi inter communionis sacramenta taceatur. Quia in illa mystica distributione spiritalis alimoniae hoc impartitur, hoc sumitur: ut accipientes virtutem coelestis cibi, in carnem ipsius qui caro nostra factus est transeamus. Unde et ad confirmationem charitatis vestrae, quae laudabili fide inimicis veritatis obnititur, apte atque opportune sermone affectuque Apostoli utar, et dicam: Propterea et ego audiens fidem vestram, quae est in Domino Jesu, et dilectionem in omnes sanctos, non cesso gratias agens pro vobis, memoriam vestri faciens in orationibus meis: ut Deus Domini nostri Jesu Christi, Pater gloriae, det vobis spiritum sapientiae

In what darkness of ignorance, in what torpor of sloth, have these men lain until now, that they have neither learned by hearing nor come to know by reading what is so harmoniously in the mouth of all in the Church of God, that not even by the tongues of infants is the truth of the body and blood of Christ left unspoken among the sacraments of communion? For in that mystical distribution of spiritual nourishment this is imparted, this is received: that, receiving the power of the heavenly food, we may pass into the flesh of Him Who became our flesh. Hence also, to confirm your charity, which with praiseworthy faith resists the enemies of the truth, I shall fitly and opportunely use the language and the affection of the Apostle, and say: For this reason I also, hearing of your faith which is in the Lord Jesus, and of your love towards all the saints, do not cease giving thanks for you, making remembrance of you in my prayers: that the God of our Lord Jesus Christ, the Father of glory, may give you the spirit of wisdom […]

Editors' notes and page, col. 868

Footnotes

(h) end, (i), (j), (k): printed under col 868, calls in col 867, set in n867.

(l) ‹aut errore aut gratia› · printed under col 868

Editi ante Quesn. et non pauci codices perperam, insanabiles.

The editions before Quesnel and not a few codices, wrongly: insanabiles.

(m) ‹CAP. II. —› · printed under col 868

Ita codd. novem Quesnelli et sex nostri. Alii cum anterioribus vulgatis, separentur.

So nine of Quesnel's codices and six of ours. Others, with the earlier printed editions: separentur.

(n) ‹caro non creditur.› · printed under col 868

De Consecr. dist. 2, In quibus istis, c. 38.

De Consecratione, dist. 2, In quibus istis, c. 38.

(o) ‹In quibus› · printed under col 868

Sic omnes nostri codices et editi ante Quesnellum, apud quem, In quibus sunt ignorantiae.

So all our codices and the editions before Quesnel, in whom: In quibus sunt ignorantiae.

(p) ‹nec auditu discerent,› · printed under col 868

Tres sequentes voces delet ms. Corb., ut Quesnellus notavit in margine.

The Corbie manuscript deletes the three following words, as Quesnel noted in the margin.

(q) ‹corporis et sanguinis Christi› · printed under col 868

Erroneam lectionem vulgatorum Leonis ante Quesnellum, inter communis sacramenta fidei teneatur, in nullo nostro codice invenimus. Mss. collect. 12 et 24 ac exemplar Sichardi praeferunt lectionem edit. Conciliorum, inter communis sacramenta fidei taceatur. Tres alii codices Vat. 541 collect, 21. Venet. 79 collect. 22. et Ottobon. 297 collect. 23, in communionis sacramento taceatur. Septem vero praestantiores codices ut in textu, quem cum Quesnello retinuimus, eo quod sex aliis ejusdem codicibus confirmetur. Vide ejus not. 2.

The erroneous reading of the printed editions of Leo before Quesnel, inter communis sacramenta fidei teneatur, we have found in none of our codices. The manuscripts of collections 12 and 24 and Sichard's copy present the reading of the edition of the Councils, inter communis sacramenta fidei taceatur. Three other codices, Vatican 541 of collection 21, Venice 79 of collection 22 and Ottoboni 297 of collection 23: in communionis sacramento taceatur. But seven better codices read as in the text, which we have kept with Quesnel, because it is confirmed by six other codices of his. See his note 2.

(r) ‹sermone affectuque› · printed under col 868

Editi ante Quesn. cum mss. collect. 21, apostolico.

The editions before Quesnel, with the manuscripts of collection 21: apostolico.

(s) ‹vestram, quae est› · printed under col 868

Quidem mss. libri cum antiquioribus editis, in Christo Jesu.

Some manuscript books, with the older editions: in Christo Jesu.

(t) ‹ut Deus Domini nostri› · printed under col 868

Voces Jesu Christi desunt in exemplari Sichardi et in mss. collect. 24.

The words Jesu Christi are missing in Sichard's copy and in the manuscripts of collection 24.

Page

running head: MAGNI EPISTOLAE. 868 (continued from col 867: S. LEONIS MAGNI EPISTOLAE.)
marginal letters: A ‹munt, et in consensum›; B ‹ctione cognoscerent›; C ‹idibus Octobris› (in the footnotes); D ‹Quesnellum, inter communis› (in the footnotes)
old-edition numerals: 977 after ‹Symbolo›
signature: none
other: the column opens with "munt", the end of "praesumunt" divided from col 867 and set whole there; a stray point is printed before "errore" in the first line. The column ends "sapien-" / "tiae", set whole here. The scripture quotation (Ephes. I) is printed in italics.

PL 54:869

et revelationis in agnitione ejus, illuminatos oculos cordis vestri; ut sciatis quae sit spes vocationis ejus, et quae divitiae gloriae haereditatis ejus in sanctis, et quae sit supereminens magnitudo virtutis ejus in nobis, qui credidimus secundum operationem potentiae virtutis ejus, quam operatus est in Christo, suscitans illum a mortuis, et constituens illum ad dexteram suam in coelestibus supra omnem principatum, et potestatem, et virtutem, et dominationem, et omne nomen quod nominatur non solum in hoc saeculo, sed etiam in futuro; et omnia subjecit sub pedibus ejus, et ipsum dedit caput supra omnem Ecclesiam, quae est corpus ipsius et plenitudo ejus, qui omnia in omnibus adimpletur (Ephes. I, 15-23).

[…] and of revelation in the knowledge of Him, the eyes of your heart being enlightened; that you may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power in us who have believed, according to the working of the might of His power, which He wrought in Christ, raising Him from the dead, and setting Him at His right hand in the heavenly places above every principality, and power, and virtue, and dominion, and every name that is named, not only in this age but also in that to come; and He subjected all things under His feet, and gave Him as head over all the Church, which is His body and the fullness of Him Who is filled all in all (Eph. 1:15–23).

CAP. III. — Dicant hic adversarii veritatis quando omnipotens Pater vel secundum quam naturam Filium suum super universa provexerit, vel cui substantiae cuncta subjecerit. Deitas enim Verbi par in omnibus et consubstantialis est Patri, et sempiterne atque intemporaliter una eademque potentia est genitoris et geniti. Creator quippe omnium naturarum, quoniam per ipsum omnia facta sunt, et sine ipso factum est nihil (Joan. I, 3), superior est omnibus quae creavit, nec umquam Creatori suo non fuerunt subjecta quae condidit: cui proprium et sempiternum est, nec aliunde quam de Patre, nec aliud esse quam Pater est.

CHAP. III. — Let the adversaries of the truth say here when, or according to which nature, the almighty Father raised His Son above all things, or to which substance He subjected all things. For the Godhead of the Word is equal in all things and consubstantial with the Father, and eternally and timelessly the power of the Begetter and of the Begotten is one and the same. For the Creator of all natures, since through Him all things were made, and without Him nothing was made (John 1:3), is superior to all things that He created, and the things that He made were never not subject to their Creator: to Whom it belongs, as His own and eternally, to be from nowhere else than from the Father, and to be nothing other than what the Father is.

Huic si addita est potestas, si illustrata dignitas, si exaltata sublimitas, minor erat provehente qui crevit, nec habebat divitias ejus naturae cujus indiguit largitate. Sed talia sentientem in societatem suam Arius rapit, cujus perversitati multum haec suffragatur impietas, negans Verbo Dei humanam inesse naturam, ut dum humilitatem in Dei majestate fastidit, aut falsam in Christo asserat imaginem corporis, aut omnes actiones ejus passionesque corporeas, Deitatis potius fuisse dicat quam carnis. Quodlibet autem defendere audeat, prorsus insanum est: quia nec pietas fidei, nec ratio recipit sacramenti, ut aut aliquid passa sit Deitas, aut in ullo mentita sit veritas. Impassibilis igitur Dei Filius, cui cum Patre et cum Spiritu sancto in una incommutabilis Trinitatis essentia, hoc quod est esse perpetuum est: in ea plenitudine temporis, quae sempiterno consilio fuerat praestituta, et prophetica dictorum atque gestorum

If power was added to Him, if dignity was made illustrious, if loftiness was exalted, then He Who grew was less than the One Who raised Him, and did not have the riches of that nature whose bounty He needed. But Arius snatches into his fellowship one who thinks such things, and his perversity is greatly supported by this impiety, which denies that a human nature is present in the Word of God, so that, while it disdains lowliness in the majesty of God, it either asserts a false image of a body in Christ, or says that all His bodily actions and sufferings belonged to the Godhead rather than to the flesh. Whichever of these it dares to defend, it is utter madness: because neither the piety of the faith nor the reason of the sacrament admits either that the Godhead suffered anything, or that the Truth lied in anything. The impassible Son of God, therefore, for Whom, with the Father and with the Holy Spirit in the one essence of the unchangeable Trinity, that which He is, is to be for ever: in that fullness of time which had been appointed beforehand by eternal counsel, and […] by the prophetic signification of sayings and deeds […]

Editors' notes and page, col. 869

Footnotes

(a) ‹spes vocationis ejus,› · printed under col 869

Vindebon. collect. 5 delet conjunctionem et.

The Vienna manuscript of collection 5 deletes the conjunction et.

(b) ‹magnitudo virtutis ejus› · printed under col 869

Quesnellus in margine: Alias, in nos. Ms. Grim., in vos, qui credidistis. Tres nostri codices, qui credimus.

Quesnel in the margin: "Otherwise, in nos." The Grimani manuscript: in vos, qui credidistis. Three of our codices: qui credimus.

Vindebon. delet illum.

The Vienna manuscript deletes illum.

(d) ‹et ipsum dedit caput› · printed under col 869

Idem Vindebon. collect. 5 et alii collect. 21, nec non quatuor Quesnelli cum anterioribus editis in margine, supra omnia Ecclesiae. Consule not. 3 ejusdem Quesnelli, qui paulo post, pro adimpletur, notavit in margine: Alias, adimplet, vel adimplevit.

The same Vienna manuscript of collection 5 and others of collection 21, and also four of Quesnel's, with the earlier editions in the margin: supra omnia Ecclesiae. Consult note 3 of the same Quesnel, who a little further on, for adimpletur, noted in the margin: "Otherwise, adimplet, or adimplevit."

(e) ‹CAP. III. — Dicant› · printed under col 869

Aliquot codices cum editis ante Quesn., hi adversarii.

Several codices, with the editions before Quesnel: hi adversarii.

(f) ‹(Joan. I, 3),› · printed under col 869

Mss. collect. 11 et 24 cum Sichardo, superest omnibus. Codd. collect. 21, superior est in omnibus.

The manuscripts of collections 11 and 24, with Sichard: superest omnibus. The codices of collection 21: superior est in omnibus.

(g) ‹majestate fastidit, aut› · printed under col 869

Ita Quesn. Nostri codices cum anterioribus editis, falsatam.

So Quesnel. Our codices, with the earlier editions: falsatam.

(h) ‹Impassibilis igitur Dei Filius,› · printed under cols 869–870

Iidem editi cum Vindebon. collect. 5 aliisque nostris codd. addunt Deus.

The same editions, with the Vienna manuscript of collection 5 and others of our codices, add Deus.

Page

running head: 869 EPISTOLA LIX. (the head runs across the page into col 870)
marginal letters: A ‹tiae et revelationis›; B ‹ram Filium suum super universa›; C ‹perversitati multum›; D ‹(b) Quesnellus in margine› (in the footnotes)
old-edition numerals: 978 after ‹secundum quam› (before naturam)
signature: none
other: the column opens with "tiae", the end of "sapientiae" divided from col 868 and set whole there. The scripture quotation (Ephes. I) is printed in italics.

PL 54:870

significatione promissa, factus filius hominis non suae conversione substantiae, sed nostrae assumptione naturae, venit quaerere et salvare quod perierat (Luc. XIX, 10). Venit autem non locali accessu, nec motione corporea, tamquam praesens futurus unde abfuisset, aut illinc recessurus unde venisset; sed venit per hoc quod erat visibile et commune cernentibus declarandus, humanam scilicet carnem atque animam in visceribus Virginis matris accipiens, ut manens in forma Dei, formam servi sibimet et similitudinem carnis peccati uniret, per quam non minueret divina humanis, sed augeret humana divinis.

[…] promised, having been made son of man not by the conversion of His own substance but by the assumption of our nature, came to seek and to save what had perished (Luke 19:10). He came, however, not by approach from place to place, nor by bodily movement, as though to become present where He had been absent, or to withdraw from where He had come; but He came to be made manifest to those who saw Him through that which was visible and common, taking, namely, human flesh and soul in the womb of the Virgin mother, so that, remaining in the form of God, He might unite to Himself the form of a servant and the likeness of sinful flesh, through which He would not diminish the divine by the human, but increase the human by the divine.

CAP. IV. — Talis enim erat omnium a primis ducta genitoribus causa mortalium, ut originali peccato transeunte per posteros, nullus poenam damnationis evaderet, nisi Verbum caro fieret, et habitaret in nobis (Joan. I, 14), in ea scilicet natura quae nostri et sanguinis esset et generis.

CHAP. IV. — For such was the condition of all mortals, derived from the first parents, that, as original sin passed on through their descendants, no one would escape the penalty of damnation unless the Word became flesh and dwelt in us (John 1:14), in that nature, namely, which was of our blood and of our race.

Propter quod dicit Apostolus: Sicut per unius delictum in omnes homines in condemnationem, sic et per unius justitiam in omnes homines ad justificationem vitae. Sicut enim per inobedientiam unius hominis peccatores constituti sunt multi, ita et per unius hominis obedientiam justi constituentur multi (Rom. V, 18, 19). Et iterum: Quia enim per hominem mors, et per hominem resurrectio mortuorum. Et sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur (I Cor. XV, 21, 22). Hi utique omnes, qui licet in Adam sint nati, in Christo tamen inveniuntur renati, habentes fidei testimonium, et de justificatione gratiae, et de communione naturae: quam qui susceptam ab unigenito Dei Filio in utero Davidicae virginis diffitetur, ab omni sacramento Christianae religionis alienus est; et nec sponsum agnoscens, nec sponsam intelligens, nuptiali non potest interesse convivio. Caro enim Christi velamen est Verbi, quo omnis qui ipsum integre confitetur induitur. Erubescens autem illud, et quasi indignum refutans, nullum ex eo habebit ornatum: ac licet se regio inserat festo, sacrisque se epulis importunus immisceat, discretionem tamen regis fallere improbus conviva non poterit; sed, sicut ipse Dominus protestatus est, tolletur, et ligatis manibus et pedibus mittetur in tenebras exteriores, ubi erit fletus et stridor dentium (Matth. XXII,

Wherefore the Apostle says: As through the offence of one [it came] upon all men unto condemnation, so also through the justice of one upon all men unto justification of life. For as through the disobedience of one man many were made sinners, so also through the obedience of one man many will be made just (Rom. 5:18, 19). And again: For since through a man [came] death, through a man also [came] the resurrection of the dead. And as in Adam all die, so also in Christ all will be made alive (1 Cor. 15:21, 22). All these, surely, who, though they were born in Adam, are yet found reborn in Christ, have the testimony of faith, both concerning the justification of grace and concerning the communion of nature: and whoever denies that this nature was taken up by the only-begotten Son of God in the womb of the virgin of David's line is a stranger to every sacrament of the Christian religion; and, neither recognizing the Bridegroom nor understanding the bride, he cannot take part in the wedding feast. For the flesh of Christ is the veil of the Word, with which everyone who confesses Him wholly is clothed. But he who is ashamed of it, and rejects it as unworthy, will have no adornment from it: and though he thrust himself into the royal feast, and importunately mingle at the sacred banquet, yet the shameless guest will not be able to deceive the discernment of the King; but, as the Lord Himself declared, he will be taken, and with hands and feet bound he will be cast into the outer darkness, where there will be weeping and gnashing of teeth (Matt. 22:[…]

Editors' notes and page, col. 870

Footnotes

(h) end: printed under col 870, call in col 869, set in n869.

(i) ‹manens in forma Dei,› · printed under col 870

Codd. collect. 21, formam servi sumeret, et similitudinem carnis peccati Deo uniret.

The codices of collection 21: formam servi sumeret, et similitudinem carnis peccati Deo uniret.

(j) ‹ad justificationem› · printed under col 870

Vindebon. collect. 5, item mss. libri collect. 11, inter quos est Barberinus a Quesnello laudatus in margine, aliique collect. 21 et 24 cum Sichardo delent vitae. Paulo post, pro constituentur, Vat. collect. 11 habet, constituuntur.

The Vienna manuscript of collection 5, likewise the manuscript books of collection 11, among which is the Barberini manuscript cited by Quesnel in the margin, and others of collections 21 and 24, with Sichard, delete vitae. A little further on, for constituentur, the Vatican manuscript of collection 11 has constituuntur.

(k) ‹in Christo tamen› · printed under col 870

Ms. Vindebon., invenientur. Mox Vat. collect. 11, fidei testamentum.

The Vienna manuscript: invenientur. Shortly after, the Vatican manuscript of collection 11: fidei testamentum.

(l) ‹Verbi, quo omnis› · printed under col 870

Editi ante Quesn. cum exemplo Sichardi, qui Christum confitetur, integre induitur. Emendationem Quesnelli nostri codices approbant. Solum duo mss. collect. 21 praeferunt induetur.

The editions before Quesnel, with Sichard's copy: qui Christum confitetur, integre induitur. Our codices support Quesnel's emendation. Only two manuscripts of collection 21 present induetur.

(m) ‹licet se regio› · printed under col 870

Iidem editi cum mss. collect. 11 et 21, inferat.

The same editions, with the manuscripts of collections 11 and 21: inferat.

(n) ‹in tenebras exteriores,› · printed under col 870

Iidem codices, ibi erit.

The same codices: ibi erit.

Page

running head: EPISTOLA LIX. 870 (continued from col 869)
marginal letters: A ‹significatione promissa›; B ‹transeunte per posteros›; C ‹nione naturae›; D ‹(i) Codd. collect. 21› (in the footnotes)
old-edition numerals: 979 after ‹in forma› (before Dei)
signature: none
other: in the second line "sed nostrae" is printed with the space misplaced, "se dnostrae"; set "sed nostrae" and listed. The scripture reference to Matthew is divided over the column break: "(Matth. XXII," here, "13)" at the head of col 871.

PL 54:871

13). Unde quicumque in Christo non confitetur corpus humanum, noverit se mysterio incarnationis indignum, nec ejus sacramenti habere consortium, quod Apostolus praedicat, dicens: Quia membra sumus corporis ejus, de carne ejus et de ossibus ejus. Propter hoc relinquet homo patrem et matrem, et adhaerebit uxori suae, et erunt duo in carne una. Et exponens quid per hoc significaretur, adjecit: Sacramentum hoc magnum est: ego autem dico in Christo et in Ecclesia (Ephes. V, 30-32). Ab ipso ergo principio generis humani omnibus hominibus Christus est denuntiatus in carne venturus.

[…]13). Hence whoever does not confess a human body in Christ, let him know that he is unworthy of the mystery of the incarnation, and has no share in that sacrament which the Apostle proclaims, saying: For we are members of His body, of His flesh and of His bones. For this reason a man shall leave father and mother, and shall cleave to his wife, and the two shall be in one flesh. And explaining what was signified by this, he added: This is a great sacrament: but I speak in Christ and in the Church (Eph. 5:30–32). From the very beginning of the human race, therefore, Christ was announced to all men as one who would come in the flesh.

In qua, sicut dictum est, Et erunt duo in carne una (Gen. II, 24), utique duo sunt, Deus et homo, Christus et Ecclesia, quae de sponsi carne prodiit, quando ex latere Crucifixi manante sanguine et aqua, sacramentum redemptionis et regenerationis accepit. Ipsa est enim novae conditio naturae, quae in baptismate non indumento verae carnis, sed contagio damnatae vetustatis exuitur, ut efficiatur homo corpus Christi, quia et Christus corpus est hominis.

In which, as has been said, And the two shall be in one flesh (Gen. 2:24), there are indeed two, God and man, Christ and the Church, which came forth from the flesh of the Bridegroom when, as blood and water flowed from the side of the Crucified, she received the sacrament of redemption and regeneration. For this is the very condition of the new nature, which in baptism is stripped not of the clothing of true flesh but of the contagion of the condemned old state, so that man is made the body of Christ, because Christ also is the body of man.

CAP. V. — Unde non Deum tantum dicimus Christum, sicut haeretici Manichaei; nec hominem tantum, sicut haeretici Photiniani; nec ita hominem ut aliquid ei desit quod ad humanam certum est pertinere naturam, sive animam, sive mentem rationalem, sive carnem, quae non de femina sumpta

CHAP. V. — Hence we do not call Christ God only, as the Manichaean heretics do; nor man only, as the Photinian heretics do; nor man in such a way that anything is lacking to Him which certainly belongs to human nature, whether soul, or rational mind, or flesh, [a flesh] which was not taken from a woman […]

Editors' notes and page, col. 871

Footnotes

(a) ‹exponens quid per hoc› · printed under col 871

Exemplar Sichardi, significetur.

Sichard's copy: significetur.

(b) ‹principio generis humani› · printed under col 871

Vulgati ante Quesn. delent omnibus. Codd. collect. 11 et 24 delent hominibus. Sichardus utrumque.

The printed editions before Quesnel delete omnibus. The codices of collections 11 and 24 delete hominibus. Sichard both.

Sichardus: In hoc sicut.

Sichard: In hoc sicut.

(d) ‹Ipsa est enim› · printed under col 871

Quinque nostri codd. et editi Quesnello anteriores, nova.

Five of our codices and the editions earlier than Quesnel: nova.

(e) ‹hominis, quia et› · printed under col 871

Vat. collect. 24 et editi ad marginem, Christi.

The Vatican manuscript of collection 24 and the editions in the margin: Christi.

(f) ‹sicut haeretici› · printed under col 871

Vide notam 4 Quesn.

See Quesnel's note 4.

(g) ‹sive carnem,› · printed under col 871

Editi antiquiores cum Vat. collect. 24, quam non de femina sumpsit, sed factam de Verbo, etc.

The older editions, with the Vatican manuscript of collection 24: quam non de femina sumpsit, sed factam de Verbo, etc.

(h), (i), (j), (k), (l), (m): printed under col 871 (and (m) on under cols 872–873), calls in col 872, set in n872.

Page

running head: 871 S. LEONIS MAGNI
marginal letters: A ‹13). Unde quicumque›; B ‹cramentum redemptionis›; C ‹que.› (end of note (b), in the footnotes); D ‹tius. Paulo post› (in note (l), in the footnotes)
old-edition numerals: 980 after ‹uxori suae,›
signature: none
other: the column opens with "13)", the end of the Matthew reference begun in col 870. The column ends "sum-" / "pta", set whole here as "sumpta". The scripture quotations are printed in italics.

PL 54:872

sit, sed facta de Verbo in carnem converso atque mutato: quae tria falsa et vana Apollinaristarum haereticorum tres partes varias protulerunt. Nec dicimus quod beata Virgo Maria hominem sine Deitate conceperit, qui creatus a Spiritu sancto postea sit susceptus a Verbo, quod Nestorium praedicantem merito justeque damnavimus; sed dicimus Christum Dei Filium, Deum verum, natum de Deo Patre sine ullo initio temporis, eumdemque hominem verum, natum de matre homine certa plenitudine temporis; nec ejus humanitatem, qua major est Pater, minuere aliquid ejus naturae, quae aequalis est Patri.

[…] but made from the Word converted and changed into flesh: three false and empty [opinions] which three different parties of the Apollinarist heretics have put forward. Nor do we say that the blessed Virgin Mary conceived a man without the Godhead, who, created by the Holy Spirit, was afterwards taken up by the Word, for preaching which we deservedly and justly condemned Nestorius; but we say that Christ the Son of God is true God, born of God the Father without any beginning in time, and that the same is true man, born of a human mother in the appointed fullness of time; nor does His humanity, by which the Father is greater, diminish anything of His nature, which is equal to the Father.

Hoc autem utrumque unus est Christus, qui verissime dixit, et secundum Deum: Ego et Pater unum sumus (Joan. X, 30); et secundum hominem: Pater major me est (Joan. XIV, 28). Hanc fidem, dilectissimi, veram et indissolubilem, quae sola veros efficit Christianos, quamque, ut intelligimus et probamus, pio studio et laudabili amore defenditis, perseveranter tenete et constanter asserite. Et quoniam oportet vos post divinum auxilium etiam catholicorum principum gratiam promereri, humiliter ac sapienter exposcite ut petitioni nostrae, qua plenariam indici synodum postulavimus, clementissimus imperator dignetur annuere: qua citius, adjuvante misericordia Dei, et sanis fortitudo augeatur, et morbidis, si curari acquiescant, medicina praestetur.

Both of these, moreover, are the one Christ, Who most truly said, both according to God: I and the Father are one (John 10:30); and according to man: The Father is greater than I (John 14:28). This faith, most beloved, true and indissoluble, which alone makes true Christians, and which, as we understand and approve, you defend with pious zeal and praiseworthy love, hold with perseverance and assert with constancy. And since, after the divine help, you ought also to win the favour of the catholic princes, ask humbly and wisely that the most clement emperor deign to assent to our petition, in which we asked that a plenary synod be convened: so that the sooner, with the help of God's mercy, strength may be increased for the sound, and medicine be provided for the sick, if they consent to be cured.

Editors' notes and page, col. 872

Footnotes

(h) ‹tria falsa et vana› · printed under col 871

Vide notam 5 Quesnelli, et nostram annot. 7 (000 j) in epist. 109. Mox excusi ante Quesn. et mss. collect. 24, varie protulerunt.

See Quesnel's note 5, and our annotation 7 (000 j) on letter 109. Shortly after, the editions printed before Quesnel and the manuscripts of collection 24: varie protulerunt.

(i) ‹minuere aliquid› · printed under col 871

Duo codd. Vatt. collect. 21, ei naturae.

Two Vatican codices of collection 21: ei naturae.

(j) ‹Et quoniam oportet› · printed under col 871

Vat. collect. 11 et alius 546 collect. 21, nos.

The Vatican manuscript of collection 11 and another, 546, of collection 21: nos.

(k) ‹indici synodum› · printed under col 871

Non pauci nostri codices, etiam Vindebon. collect. 5 cum antiquioribus editis et exemplo Sichardi, postulamus. Respicere videtur epistolas scriptas ad Theodosium atque Pulcheriam anno praecedenti, quibus concilium postulaverat.

Not a few of our codices, including the Vienna manuscript of collection 5, with the older editions and Sichard's copy: postulamus. He seems to be referring to the letters written to Theodosius and Pulcheria in the preceding year, in which he had asked for a council.

(l) ‹dignetur annuere:› · printed under col 871

Ita cum Quesnello noster Vindebon. collect. 5 et mss. collect. 21. Caeteri codices et editi, quo citius. Paulo post, si reparari acquiescant in Vat. collect. 11.

So, with Quesnel, our Vienna manuscript of collection 5 and the manuscripts of collection 21. The other codices and the editions: quo citius. A little further on, si reparari acquiescant in the Vatican manuscript of collection 11.

(m) ‹medicina praestetur.› · printed under cols 871–873

Vulgati affigunt chronicam notam sic: Data idibus Octobris Asterio et Protogene viris clarissimis consulibus. Quamvis autem haec temporis notatio inveniatur in nostris codd. collect. 20, 21, 22 et 23, quarum tres ultimae quoad hanc epistolam eamdem originem habent, deest tamen in caeteris antiquioribus et praestantioribus collectionibus 5, 11, 12, 13, 18 et 24, ac in exemplo Sichardi. Utrum inveniatur in codice Corbeiensi collect. 2 ignoramus. Vide not. 6 Quesnelli, ubi eam addititiam opinatus est. Enimvero scripta dici nequit haec epistola idibus Octobris anni 449, nam capite I memorantur aliae litterae ad eosdem Constantinopolitanos jam directae per Epiphanium ac Dionysium. Indicatur autem epist. 50 data III idus vel idibus Octobris ipsius anni 449, quam quidem una cum aliis epistolis sub idem tempus scriptis Epiphanium et Dionysium Constantinopolim deferendam accepisse colligimus ex epistola 54, ubi alia epistola 44 ad Theodosium III idus Octobris signata per eumdem Epiphanium missa traditur. Prius ergo scripta et transmissa fuit epistola 50, posterius vero haec epistola 59. Id autem incidisse circa medium Martium anni 450 nonnulla suadent ex epistola 61, scripta die 17 Martii anni ejusdem ad Constantinopolitanos archimandritas Martinum et Faustum, ad quos epistola 51 cum epistola 50 per Epiphanium et Dionysium missa fuerat. Ex epistola nimirum 61 palam fit Leonem accepisse eorum litteras, ex quibus cognovit se per epistolam 51 in synodo exaratam eisdem praestitisse quod expetebant. Id enim innuunt illa capitis primi: Siquidem inter discretarum spatia longinqua regionum unum sumpserunt corda nostra consilium, ut quod a nobis desiderabatis, eo vobis tempore quo epistolae vestrae mittebantur occurrerit; si tamen dilectioni vestrae tradi scripta nostra potuere, quae non solum apostolicae sedis auctoritate, sed etiam sanctae synodi...... unanimitate directa sunt. Idem vero nuntius, qui horum archimandritarum litteras ad Leonem attulit, epistolam etiam cleri et populi Constantinopolitani simul detulisse credendus est. Hinc quidem in praesenti epistola 59, cap. I, Leo similiter scribit ac in epistola 61: Quod expetistis, ultro praebuimus. Archimandritae scilicet nec non clerus et populus Constantinopolitanus uno consilio simul ad Leonem litteras dederant in quibus idipsum expetebatur; et dederunt eodem circiter tempore quo ad ipsos Leo misit epistolas 50 et 51, unde utrisque illorum epistolis simul acceptis Leo similiter respondit, se jam per epistolas 50 et 51 Octobri anni praecedentis directas ultro quod expetebant praestitisse, et eodem etiam tempore quo ipsorum epistolae mittebantur. Igitur tum haec epistola 59, tum epistola 61 sub idem tempus rescriptae fuerunt; illa vero primum: nam ad eam referri putamus verba epistolae 61: Licet plene, quae semper fuisset atque esset catholicorum sententia, scripsimus (nimirum in epistola praesertim 28, ad Flavianum, in qua de catholico dogmate latissime disserit), tamen NUNC quoque ad confirmandas omnium mentes non parum exhortationis addidimus. Plurimum quidem exhortationis in hac epistola 59 continetur, quae nunc, id est, paulo ante ipsam epistolam 61 et forte eodem die scripta dicenda est, eademque occasione Constantinopolim directa.

The printed editions attach a chronological note thus: "Given on the ides of October, Asterius and Protogenes, most distinguished men, being consuls." Although this notation of time is found in our codices of collections 20, 21, 22 and 23, the last three of which have, as far as this letter is concerned, the same origin, it is missing in the other, older and better collections 5, 11, 12, 13, 18 and 24, and in Sichard's copy. Whether it is found in the Corbie codex of collection 2 we do not know. See Quesnel's note 6, where he judged it to be an addition. Indeed, this letter cannot be said to have been written on the ides of October of the year 449, for in chapter I other letters are mentioned as already sent to the same Constantinopolitans by Epiphanius and Dionysius. What is indicated is letter 50, dated on the third day before the ides, or on the ides, of October of that same year 449; and that Epiphanius and Dionysius received it, together with other letters written at about the same time, to carry to Constantinople, we gather from letter 54, where another letter, 44, to Theodosius, dated on the third day before the ides of October, is said to have been sent by the same Epiphanius. Letter 50, therefore, was written and dispatched first, and this letter 59 afterwards. That this happened about the middle of March of the year 450 is suggested by several things in letter 61, written on 17 March of the same year to the Constantinopolitan archimandrites Martin and Faustus, to whom letter 51 had been sent with letter 50 by Epiphanius and Dionysius. For from letter 61 it becomes plain that Leo had received their letters, from which he learned that by letter 51, drawn up in synod, he had furnished them with what they were asking. This is what those words of the first chapter imply: "For across the long distances between separate regions our hearts took one counsel, so that what you desired from us came to meet you at the very time when your letters were being sent; if indeed our writings could be delivered to your Love, which were sent not only with the authority of the apostolic see but also with the unanimity of the holy synod ......" The same messenger who brought these archimandrites' letters to Leo must be believed to have brought at the same time the letter of the clergy and people of Constantinople as well. Hence indeed in the present letter 59, chap. I, Leo writes in the same way as in letter 61: "What you asked for, we freely gave." That is, the archimandrites, and the clergy and people of Constantinople too, had with one counsel given letters to Leo at the same time, in which this very thing was requested; and they gave them at about the same time as Leo sent letters 50 and 51 to them; hence, having received the letters of both together, Leo answered both alike that he had already, of his own accord, furnished what they were asking by letters 50 and 51, sent in October of the preceding year, and at the very time when their letters were being sent. Therefore both this letter 59 and letter 61 were written in reply at about the same time; but this one first: for we think that the words of letter 61 refer to it: "Although we have written fully what the judgement of catholics always had been and is" (namely, above all in letter 28, to Flavian, in which he discourses most fully on the catholic dogma), "yet NOW also we have added not a little exhortation to confirm the minds of all." A great deal of exhortation is indeed contained in this letter 59, which must be said to have been written nunc, that is, a little before letter 61 itself and perhaps on the same day, and sent to Constantinople on the same occasion.