PL 54 · cols. 887–892

Leo the Great, Letters

Letters LXVIII–LXIX

nostris sensibus tota concordat, universis fratribus innotescat: ut certiores effecti contra eos qui incarnationem Domini pravis persuasionibus aestimant temerandam, spirituali se virtute praemuniant. Habes probabilem facultatem, qua cunctis Ecclesiis et Deo nostro episcopatus tui possis commendare primordia, si haec ita, ut credimus atque mandavimus, impleveris, frater charissime. Quae autem committenda litteris non fuerunt, cum praedictorum filiorum nostrorum insinuatione didiceris, Domini fretus auxilio efficaciter, ut diximus, ac laudabiliter exsequeris. Deus te incolumem custodiat, frater charissime. Data III non. Maii, gloriosissimo Valentiniano Aug. VII et Avieno v. c. conss.

[…] agrees wholly with our own understanding, may be made known to all the brethren: so that, made more certain, they may fortify themselves with spiritual strength against those who by depraved persuasions think that the incarnation of the Lord may be violated. You have a commendable opportunity by which you can commend the beginnings of your episcopate to all the Churches and to our God, if you carry out these things, as we trust and have enjoined, dearest brother. And the things which were not to be committed to writing, when you have learned them from the report of our aforesaid sons, you will, relying on the Lord's help, carry out effectively, as we have said, and laudably. May God keep you safe, dearest brother. Given on the third day before the Nones of May, in the consulship of the most glorious Valentinian Augustus for the seventh time and of Avienus, vir clarissimus.

EPISTOLA LXVIII.

LETTER LXVIII.

CERETII, SALONII ET VERANI, EPISCOPORUM GALLORUM, AD S. LEONEM PAPAM.

OF CERETIUS, SALONIUS AND VERANUS, BISHOPS OF THE GAULS, TO ST LEO THE POPE.

Domino sancto, beatissimo patri et apostolica

To the holy lord, the most blessed father and, of the apostolic […]

Editors' notes and page, col. 887

Footnotes

(g) continued from col 886, set in n886

(a) ‹anchor: "innotescat: ut" (Letter LXVII)› · printed under col 887

Cod. Vallicell. addit charissime, et post praemuniant addit Frater.

The Vallicellian manuscript adds dearest, and after praemuniant ("fortify") adds Brother.

(b) ‹anchor: "Quae autem committenda" (Letter LXVII)› · printed under col 887, continuing under col 888

Cum pro Anatolii causa scripsisset imperator Theodosius, qui Eutychi patrocinabatur, quaedam in eumdem imperatorem sive querelae, sive praecautiones litteris committendae non fuere. Pseudosynodo enim Ephesinae, quo totam causam definitam Theodosius contendens epist. 64 aliud concilium recusabat, opponere volebat pontifex praeter synodum Romae habitam etiam Gallicanorum subscriptiones suae epistolae ad Flavianum, quae (etsi serius) transmissae fuerunt epist. 99. Quin ex cap. 4 hujus epistolae 99 colligitur, Leonis mentem fuisse ut ipsi Gallicani ad eumdem imperatorem scriberent; quod tamen mutatis paulo post rebus ob Theodosii mortem necessarium non fuisse ibidem tradunt. Ex his ergo quae fuerint mandata secreta Gallicanis legatis tradita satis perspicitur; simulque patet quam commentitia et falsa sit interpretatio hujus loci a Quesnello allata dissert. 5, part. II, cap. 9, in fine.

Since the emperor Theodosius, who was the patron of Eutyches, had written on behalf of Anatolius, certain things against that same emperor, whether complaints or precautions, were not to be committed to writing. For to the pseudo-synod of Ephesus, by which Theodosius, contending (Letter 64) that the whole case had been settled, refused another council, the pontiff wished to oppose, besides the synod held at Rome, also the subscriptions of the Gallicans to his letter to Flavian, which (though rather late) were sent (Letter 99). Indeed from chapter 4 of this Letter 99 it is gathered that it was Leo's intention that the Gallicans themselves should write to the same emperor; which, however, they state in the same place was not necessary, since matters changed shortly afterwards on account of the death of Theodosius. From these things, then, it is sufficiently seen what the secret instructions entrusted to the Gallican envoys were; and at the same time it is evident how fabricated and false is the interpretation of this passage brought forward by Quesnel in Dissertation 5, part II, chapter 9, at the end.

Alias post epist. 76. Quae autem erat 68, nunc 88. Aliquandiu post Maium an. 450.

Formerly after Letter 76. And the one that was 68 is now 88. Some time after May of the year 450.

(d) ‹anchor: "CERETII, SALONII" (heading of Letter LXVIII)› · printed under col 888

Reperitur haec epistola in mss. collect. 5 et 12. Hanc autem epistolam praecedenti immediate subjicimus, eo quod ob defectum chronicae notae certum ejus tempus statuere non liceat, et aliunde post praecedentem Leonis epistolam scripta sit, acceptis scilicet a Ravennio litteris ad Flavianum, quas per Gallias disseminandas idem pontifex antecedenti epistola praeceperat. Cum vero sparsis per Ravennium pluribus earumdem litterarum exemplis Leonis doctrina in omnium Ecclesiarum conventiculis celebrari dicatur, in id sane a transmissis iisdem litteris non modicum tempus excurrere debuit; ac propterea haec epistola aliquot mensibus post diem 5 Maii, quo superiores litterae datae fuerunt, scripta dicenda est.

This letter is found in the manuscripts of collections 5 and 12. We place this letter immediately after the preceding one because, for lack of a date, its time cannot be fixed with certainty, and besides it was written after the preceding letter of Leo, namely after the letter to Flavian had been received from Ravennius, which the same pontiff had ordered in the preceding letter to be spread through the Gauls. But since, after many copies of that same letter had been distributed by Ravennius, Leo's doctrine is said to be celebrated in the assemblies of all the Churches, no small time must surely have elapsed for this after that letter was sent; and therefore this letter must be said to have been written some months after the 5th day of May, on which the foregoing letter was dated.

(e) ‹anchor: "SYNOPSIS" (editors' synopsis of Letter LXVIII)› · printed under col 888

In tabula collect. 5, cap. 65, hic titulus legitur: Ceretii, Salonii et Verani, episcoporum Gallorum ad Leonem papam gratias super doctrinam agentium.

In the table of collection 5, chapter 65, this title is read: Of Ceretius, Salonius and Veranus, bishops of the Gauls, giving thanks to Pope Leo for his doctrine.

(f) ‹anchor: "beatissimo patri et" (address of Letter LXVIII)› · printed under col 888

Ita ex Vindebonensi collect. 5. Vulgati apostolicae sedis. In eodem codice Verranus cum duplici rr scribitur. Qui autem fuerint Ceretius, Salonius et Veranus, Quesnellus in notis fuse perquirit.

So from the Vienna manuscript of collection 5. The printed editions: of the apostolic see. In the same manuscript Verranus is written with a double rr. Who Ceretius, Salonius and Veranus were, Quesnel investigates at length in his notes.

Editors' prose

SYNOPSIS. — I. Pro accepta ejus ad Flavianum epistola gratias agunt, quam et per omnes Ecclesias asserunt celebrari. — II. Illius exemplar a se descriptum mittunt, a Leone corrigendum ac remittendum.

SYNOPSIS. — I. They give thanks for having received his letter to Flavian, which they declare is also celebrated throughout all the Churches. — II. They send a copy of it written out by themselves, to be corrected by Leo and sent back.

Page

running head: 887 S. LEONIS MAGNI EPISTOLAE. 888 (across the page, page 449)
marginal letters: A ‹nostris sensibus tota concordat›; B ‹CERETII, SALONII ET VERANI› (heading line); C and D beside the footnotes (continuation of note (g) from col 886); all printed once in the gutter, shared with col 888
old-edition numerals: 1002 after ‹auxilio efficaciter,›; 1003 before ‹EPISTOLA LXVIII›
signature: none
other: the synopsis of Letter LXVIII is set in italic under the heading; the call (e) stands before SYNOPSIS

PL 54:888

sede dignissimo papae LEONI CERETIUS, SALONIUS et VERANUS.

[…] see most worthy, Pope LEO, CERETIUS, SALONIUS and VERANUS.

CAP. I. — Recensita epistola beatitudinis vestrae, quam de fidei instructione conscriptam ad Constantinopolitanum episcopum destinastis, dignum esse censuimus ut tantae doctrinae ubertate ditati debitas gratias saltem oblato litterarum officio redderemus. Paternae siquidem erga nos pietatis vestrae sollicitudinem comprobantes, anticipationi curationis vestrae hoc nos magis obnoxios confitemur, quod remediorum beneficia ante malorum experimenta cognovimus.

CHAP. I. — Having read through the letter of your Beatitude, which you composed for instruction in the faith and sent to the bishop of Constantinople, we have judged it fitting that, enriched by the abundance of so great a doctrine, we should render due thanks at least by offering the service of a letter. For, acknowledging the solicitude of your fatherly affection towards us, we confess ourselves the more indebted to the foresight of your care in this, that we have come to know the benefits of the remedies before the experience of the evils.

Scientes namque pene sera esse remedia quae adactis jam vulneribus apponuntur, ut apostolici illis munitionibus induamur, providae pietatis vocibus praemonetis. Agnoscimus plane, beatissime papa, qua ad nos interiora pectoris vestri peculiari affectione transmiseritis, quorum incolumitati aliorum curatione succurritis; et dum ex aliorum praecordiis infusa antiqui serpentis venena producitis, quasi in quadam charitatis specula constituti apostolica illa cura ac sollicitudine conclamatis, ne

For knowing that remedies applied when the wounds have already been inflicted come almost too late, you forewarn us with the words of a provident affection, that we may be clothed with those apostolic defences. We plainly recognize, most blessed Pope, with what particular affection you have sent to us the inmost things of your heart, you who come to the aid of our safety by the cure of others; and while you draw out the poisons of the ancient serpent poured into the hearts of others, set as it were in a watch-tower of charity, you cry aloud with that apostolic care and solicitude, lest […]

Editors' notes and page, col. 888

Footnotes

(b) continued from col 887, set in n887

(g) ‹anchor: "censuimus ut" (Letter LXVIII)› · printed under col 888

Idem cod., tanta.

The same manuscript: tanta ("by so great").

(h) ‹anchor: "providae pietatis vocibus" (Letter LXVIII)› · printed under col 888

Duo codd. collect, 12, Vat. 1340 et Venet. 169, alia interpunctione, praemoniti, agnoscimus, etc. Retinuimus vulgatam lectionem, quae est in cod. Vindebon. collect. 5, quaeque videtur respicere illa epistolae praecedentis, quibus Ravennio Leo suam epistolam 28 ad universos episcopos dirigendam praecepit, ut certiores effecti contra eos qui incarnationem Domini pravis persuasionibus aestimant temerandam, spirituali servitute praemuniant. Postea codices, transmiseris.

Two manuscripts of collection 12, Vatican 1340 and Venice 169, with a different punctuation: being forewarned, we recognize, etc. We have kept the common reading, which is in the Vienna manuscript of collection 5, and which seems to look back to those words of the preceding letter by which Leo ordered Ravennius to send his Letter 28 to all the bishops, so that, made more certain, they may fortify themselves by spiritual service against those who by depraved persuasions think that the incarnation of the Lord may be violated. Further on, the manuscripts: transmiseris ("you have sent").

(i) ‹anchor: "apostolica" (Letter LXVIII)› · printed under col 888

Mss. collect. 12 delent illa.

The manuscripts of collection 12 delete illa ("that").

Page

running head: 887 S. LEONIS MAGNI EPISTOLAE. 888 (across the page, page 449)
marginal letters: A ‹sede dignissimo papae›; B ‹me papa, qua ad nos›; C and D beside the footnotes (C ‹fuerint mandata secreta›, note (b); D ‹riores litterae datae›, note (d)); all printed once in the gutter, shared with col 887
old-edition numerals: 1004 after ‹serpentis venena›
signature: none
other: notes (c), (d), (e) and (f), printed under col 888, answer calls in col 887 and are set in n887; note (h) quotes the previous letter as spirituali servitute, where the text of col 887 prints spirituali se virtute; both kept as printed

PL 54:889

inopinantibus improvisus hostis adveniat, ne vulneri locum praebeat incauta securitas, domine sancte, beatissime pater, et apostolica sede dignissime papa. Magna praeterea et ineffabili quadam nos peculiares tui gratulatione succrescimus, quod illa specialis doctrinae vestrae pagina ita per omnium Ecclesiarum conventicula celebratur, ut vere consona omnium sententia declaretur, merito illic principatum sedis apostolicae constitutum, unde adhuc apostolici spiritus oracula reserentur.

[…] the enemy come unforeseen upon the unsuspecting, lest a heedless security give room for a wound, holy lord, most blessed father, and pope most worthy of the apostolic see. Moreover we, who are especially yours, grow in a great and, as it were, ineffable rejoicing over you, because that special page of your doctrine is so celebrated through the assemblies of all the Churches that by the truly harmonious judgement of all it is declared that the primacy of the apostolic see has rightly been established there, whence the oracles of the apostolic spirit are still disclosed.

CAP. II. — Idcirco si dignanter admittitis, deprecamur ut opus et praesentibus et futuris temporibus profuturum, quod nos asservandi studio foliis mandare curavimus, sanctitas vestra percurrere, et si quid librarii errore defuerit, emendare dignetur; vel, si salutarem lecturis omnibus paginam aliquo studii vestri accumulastis augmento, idipsum addi libello huic sollicita pietate jubeatis: ut non solum plures sancti episcopi fratres nostri per Gallias, verum etiam multi ex laicis filii vestri, qui epistolam istam magnopere pro veritatis manifestatione desiderant, remissam ad nos, et sancta manu vestra emendatam transcribere, legere et tenere mereantur. In rem missos, si dignum ducitis, redire mox cupimus: ut quia incolumitas vestra exsultatio et salus nostra est, citius ad nos relatu desiderabili salutis vestrae gaudia recurrant. Et alia manu: Memorem coronam vestram humilitatis nostrae Christus Dominus longaeva aetate conservet, domine sancte beatissime Pater, et apostolica sede dignissime Papa.

CHAP. II. — Therefore, if you graciously allow it, we beg that your Holiness would deign to run through a work that will be of profit both to present and to future times, which we have taken care to commit to leaves out of zeal to preserve it, and to correct anything that may be lacking through a copyist's error; or, if you have enriched the page, salutary to all who read it, with some addition of your study, that you would order with solicitous affection that very thing to be added to this booklet: so that not only many holy bishops, our brethren throughout the Gauls, but also many of your sons among the laity, who greatly desire this letter for the manifestation of the truth, may be found worthy to copy, read and keep it, sent back to us and corrected by your holy hand. We wish those sent on this business, if you think it fitting, to return soon: so that, since your safety is our exultation and salvation, the joys of your well-being may come back to us the more quickly through a longed-for report. And in another hand: May Christ the Lord preserve your Crown, mindful of our humility, to a long age, holy lord, most blessed Father, and Pope most worthy of the apostolic see.

Ceretius susceptus vester apostolatum vestrum saluto, commendans me orationibus vestris.

I, Ceretius, your protégé, salute your Apostleship, commending myself to your prayers.

Salonius venerator vester, apostolatum vestrum in Domino saluto, orationum vestrarum subsidia deposcens.

I, Salonius, who venerate you, salute your Apostleship in the Lord, begging the support of your prayers.

Editors' notes and page, col. 889

Footnotes

(a) ‹anchor: "et si quid" (Letter LXVIII)› · printed under col 889

Ex epistola scilicet ad Flavianum, quam Leo ad Ravennium miserat per Gallias disseminandum, plura exempla transumpta fuere, et in exemplo quod ad Ceretium, Salonium atque Veranum missum fuerat, si quid librarii errore defuerit, emendandum efflagitant. Leonem quidem hoc exemplar emendasse quam accuratissime ex eo patet quod episcopos provinciae Mediolanensis idem pontifex monuit ut ejusdem epistolae exemplar a Ceretio procurarent. Vide epist. 97, c. 2.

From the letter to Flavian, that is, which Leo had sent to Ravennius to be spread throughout the Gauls, many copies were taken, and in the copy which had been sent to Ceretius, Salonius and Veranus they ask that if anything is lacking through a copyist's error it be corrected. That Leo corrected this copy as carefully as possible is plain from the fact that the same pontiff advised the bishops of the province of Milan to obtain a copy of that letter from Ceretius. See Letter 97, chapter 2.

(b) ‹anchor: "In rem missos" (Letter LXVIII)› · printed under col 889

Codices collect. 12, Ire missos... ac redire mox cupimus. Quesnellus cum codd. collect. 5, In re missos. Anteriorum editorum lectionem praetulimus.

The manuscripts of collection 12: We wish those sent to go ... and to return soon. Quesnel, with the manuscripts of collection 5: In re missos ("those sent in the matter"). We have preferred the reading of the earlier editors.

Page

running head: 889 EPISTOLA LXIX. 890 (across the page, page 450)
marginal letters: A ‹inopinantibus improvisus hostis›; B ‹vel, si salutarem lecturis›; C ‹saluto, commendans me›; D ‹(c) Al. 52› (in the footnotes); all printed once in the gutter, shared with col 890
old-edition numerals: 1005 before ‹Salonius venerator vester›
signature: none
other: notes (c), (d), (e), (f) and (g), printed under col 889, answer calls in col 890 and are set in n890; (g) continues under col 890

PL 54:890

Veranus cultor vestri apostolatus, beatitudinem vestram saluto, et ut pro me oretis peto.

I, Veranus, who revere your Apostleship, salute your Beatitude, and ask that you pray for me.

EPISTOLA LXIX.

LETTER LXIX.

AD THEODOSIUM AUGUSTUM.

TO THEODOSIUS AUGUSTUS.

LEO episcopus THEODOSIO semper Augusto.

LEO, bishop, to THEODOSIUS, ever Augustus.

CAP. I. — Omnibus quidem vestrae pietatis epistolis, inter eas sollicitudines quas pro fide patimur, spem securitatis nobis maximam praestitistis, Nicaenum commendando concilium: adeo ut ab illo, sicut saepe jam scribitis, non patiamini sacerdotes Domini deviare. Sed ne aliquid in praejudicium catholicae defensionis viderer egisse, de ordinatione ejus, qui Constantinopolitanae coepit Ecclesiae praesidere, nihil interim in alterutram partem temere rescribendum putavi, non dilectionem negans, sed manifestationem catholicae veritatis exspectans.

CHAP. I. — In all the letters of your Piety, amid those anxieties which we suffer for the faith, you have indeed given us the greatest hope of security by commending the Nicene council: so much so that, as you have now often written, you do not allow the priests of the Lord to deviate from it. But lest I should seem to have done anything to the prejudice of the catholic defence, concerning the ordination of him who has begun to preside over the Church of Constantinople I have thought that for the present nothing should be rashly written back in favour of either side, not denying him affection, but awaiting a manifestation of the catholic truth.

Quod aequanimite⟨r⟩ ferat, obsecro, vestra clementia: ut cum talem se erga fidem catholicam qualem cupimus approbarit, de sinceritate ipsius et copiosius et securius gaudeamus. Ne vero aliqua illum de nostro animo mordeat sinistra suspicio, occasionem totius difficultatis amoveo, nec aliquid exigo quod aut arduum videatur aut dubium; sed ad id quod nullus catholicorum refutet invito. Noti enim sunt per universum mundum atque manifesti, qui ante nos, sive Graeca, sive Latina lingua in catholicae veritatis praedicatione fulserunt, ad quorum scientiam atque doctrinam quidam etiam nostrae aetatis accedunt, de quorum scriptis par et multiplex profertur instructio. Quae sicut Nestorianam haeresim destruxit, ita

May your Clemency, I beseech, bear this with equanimity: so that, when he has shown himself to be such towards the catholic faith as we desire, we may rejoice in his sincerity both more abundantly and more securely. But lest any sinister suspicion about our intention should gnaw at him, I remove the occasion of all difficulty, and I demand nothing that might seem either arduous or doubtful; but I invite him to that which no catholic would refuse. For those who before us, whether in the Greek or in the Latin tongue, have shone in the preaching of catholic truth are known and manifest throughout the whole world, and to their knowledge and doctrine certain men of our own age also attain, from whose writings a like and manifold instruction is brought forward. And just as this has destroyed the Nestorian heresy, so […]

Editors' notes and page, col. 890

Footnotes

Al. 52. Quae autem antea 69 erat, nunc 89. Scripta 16 Julii an. 450.

Otherwise 52. And the one that was formerly 69 is now 89. Written on 16 July in the year 450.

(d) ‹anchor: "AD THEODOSIUM AUGUSTUM" (heading of Letter LXIX)› · printed under col 889

Exstat haec epistola in mss. collect. Hisp. Isid. 11, 12, 18, 19 et 21, usque ad 24, ac in exemplo Sichardi.

This letter is found in the manuscripts of the collections: Spanish, Isidorian, 11, 12, 18, 19 and 21, up to 24, and in Sichard's copy.

(e) ‹anchor: "SYNOPSIS" (editors' synopsis of Letter LXIX)› · printed under col 889

In collect. Hisp. hic titulus legitur: Item Leonis papae ad Theodosium Augustum, ubi scribit ut id quod de incarnatione Filii Dei ab Anatolio Constantinopolitano episcopo praedicatur agnoscat, et universale concilium in Italia fiat.

In the Spanish collection this title is read: Likewise of Pope Leo to Theodosius Augustus, where he writes that he should ascertain what is preached by Anatolius, bishop of Constantinople, concerning the incarnation of the Son of God, and that a universal council should be held in Italy.

(f) ‹anchor: "THEODOSIO" (address of Letter LXIX)› · printed under col 889

Vox semper deest in ms. Vindebon. Hisp. In aliis nonnullis omittitur etiam Augusto.

The word semper ("ever") is missing in the Vienna manuscript of the Spanish collection. In some others Augusto is omitted as well.

(g) ‹anchor: "CAP. I. —" (Letter LXIX)› · printed under col 889, continuing under col 890

Mss. collect. 21, Per omnes quidem vestrae pietatis epistolas. Plures autem Theodosii epistolae pro Nicaenae synodi custodia in Occidentem directae, quae hic indicantur, sunt duae ad Leonem, altera paulo post Ephesinum latrocinium scripta, cui Leo respondit epist. 54, altera cum de ordinatione Anatolii ad eumdem pontificem scripsit, cui is nunc responsum dat: nec non imperialis epist. 63, ad Placidiam Augustam. Cur autem imperator, qui Eutychi favebat, Nicaenam synodum inculcarit, explicavimus not. 6 (Col. 855, n g) in epist. 54.

The manuscripts of collection 21: Through all the letters of your Piety. The several letters of Theodosius sent to the West for the safeguarding of the Nicene synod, which are indicated here, are two to Leo, one written shortly after the Robber Synod of Ephesus, to which Leo replied in Letter 54, the other when he wrote to the same pontiff about the ordination of Anatolius, to which he now gives answer; and also the imperial Letter 63, to Placidia Augusta. Why the emperor, who favoured Eutyches, pressed the Nicene synod, we have explained in note 6 (col. 855, note g) on Letter 54.

(h) ‹anchor: "in alterutram" (Letter LXIX)› · printed under col 890

Editi Leonis addunt tibi. Quesnellus recepit hanc vocem, sed delevit temere, ac praeterea pro rescribendum posuit scribendum. Mss. collect. 21 delent tibi et temere. Vat. Hisp. et Isid. solum omittunt temere, at habent rescribendum. Vindebon. Hisp. ignorat tibi, et errore librarii, terre scribendum. Praetulimus lectionem codicis Ratisp., cui concinunt cod. Grim. mss. collect. 24 et exemplar Sichardi, nec non editiones Conciliorum. In epistola sequenti solum dicitur de Anatolio: Scribere ei interim distuli, non dilectionem negans, sed manifestationem catholicae veritatis exspectans.

The editions of Leo add tibi ("to you"). Quesnel accepted this word, but deleted temere ("rashly"), and besides put scribendum ("to be written") for rescribendum ("to be written back"). The manuscripts of collection 21 delete tibi and temere. The Vatican manuscript of the Spanish and Isidorian collections omits only temere, but has rescribendum. The Vienna manuscript of the Spanish collection does not know tibi, and by a copyist's error has terre scribendum. We have preferred the reading of the Regensburg manuscript, with which agree the Grimani manuscript, the manuscripts of collection 24 and Sichard's copy, and also the editions of the Councils. In the following letter it is said of Anatolius only: I have meanwhile put off writing to him, not denying him affection, but awaiting a manifestation of the catholic truth.

(i) ‹anchor: "ipsius" (Letter LXIX)› · printed under col 890

Addidimus et ex optimo cod. Ratisp.

We have added et ("both") from the excellent Regensburg manuscript.

(j) ‹anchor: "arduum videatur aut" (Letter LXIX)› · printed under col 890

Vulgati Leonis ante Quesn., ambiguum.

The printed editions of Leo before Quesnel: ambiguum ("ambiguous").

(k) ‹anchor: "ad quorum" (Letter LXIX)› · printed under col 890

Codex Ratisp., sententiam. Instructio vero quae ex scriptis Graecorum et Latinorum Patrum collecta par et multiplex traditur, comprehendit tum illam collectionem contra Nestorii impietatem sanctae memoriae Cyrillo insertam Ephesinae synodi gestis, quae indicatur paulo post; tum praesertim auctoritates ab ipso Leone collectas, et per legatos ad imperatorem transmissas, de quibus loquitur cap. 2. Vide annot. 19 (Col. 891, n k).

The Regensburg manuscript: sententiam ("judgement"). The instruction, collected from the writings of the Greek and Latin Fathers, which is said to be like and manifold, comprises both that collection against the impiety of Nestorius, inserted by Cyril of holy memory in the acts of the synod of Ephesus, which is indicated a little later, and especially the authorities collected by Leo himself and sent to the emperor by the legates, of which chapter 2 speaks. See note 19 (col. 891, note k).

Editors' prose

SYNOPSIS. — I. Consensum suum ad ordinationem Anatolii CP. suspendit; professionem fidei exigit. — II. Petit ut idem haereticorum communionem abdicet, communi fidei subscribat. Legatos mittit. Synodum postulat intra Italiam fieri,

SYNOPSIS. — I. He suspends his consent to the ordination of Anatolius of Constantinople; he demands a profession of faith. — II. He asks that the same man renounce the communion of heretics and subscribe to the common faith. He sends legates. He asks that a synod be held within Italy.

Page

running head: 889 EPISTOLA LXIX. 890 (across the page, page 450)
marginal letters: A ‹Veranus cultor vestri›; B ‹defensionis viderer egisse›; C ‹dicatione fulserunt›; D ‹Grim. mss. collect. 24› (in note (h)); all printed once in the gutter, shared with col 889
old-edition numerals: 1006 after ‹ferat,›
signature: none
other: the synopsis ends with a comma after fieri; in "aequanimite⟨r⟩" the final r has dropped out, leaving a gap and a stray point

PL 54:891

etiam hunc, qui nunc repullulat, abscidit errorem. Relegat itaque sollicite quae a sanctis Patribus incarnationis Dominicae fides fuerit custodita, semperque similiter praedicata, et cum sanctae memoriae Cyrilli Alexandrini episcopi epistolam (qua Nestorium corrigere et sanare voluit, pravas praedicationes ipsius arguens, et evidentius fidem Nicaenae definitionis exponens, quamque ab eo missam apostolicae sedis scrinia susceperunt) praecedentium sensui perspexerit consonantem; Ephesinae etiam synodi gesta recenseat, quibus contra Nestorii impietatem, a sanctae memoriae Cyrillo inserta et allegata sunt de incarnatione Domini catholicorum testimonia sacerdotum. Non aspernetur etiam meam epistolam recensere, quam pietati Patrum per omnia concordare reperiet.

[…] it has cut off this error too, which is now sprouting again. Let him therefore reread carefully what faith in the Lord's incarnation was guarded by the holy Fathers and always preached in the same way, and when he has seen that the letter of Cyril of holy memory, bishop of Alexandria (by which he wished to correct and heal Nestorius, reproving his depraved preachings and setting out more clearly the faith of the Nicene definition, and which, sent by him, the archives of the apostolic see received), is in harmony with the sense of those who went before, let him also go over the acts of the synod of Ephesus, in which, against the impiety of Nestorius, the testimonies of catholic priests concerning the incarnation of the Lord were inserted and alleged by Cyril of holy memory. Let him not disdain also to go over my letter, which he will find agrees in all things with the piety of the Fathers.

Cumque a se hoc quod eidem profuturum sit expeti desiderarique cognoverit catholicorum sententiis toto corde consentiat: ita ut sinceram communis fidei professionem, absolutissima subscriptione, coram omni clero et universa plebe declaret, apostolicae sedi et universis Domini sacerdotibus atque Ecclesiis publicandam: ut pacificato per uuam fidem mundo, possimus omnes dicere, quod angeli, nato de Maria Virgine Salvatore, cecinerunt: Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis (Luc. II, 14).

And when he has learned that what will be of profit to him is being sought and desired of him, let him consent with his whole heart to the judgements of the catholics: so that he may declare a sincere profession of the common faith, with a most complete subscription, before all the clergy and the whole people, to be published to the apostolic see and to all the priests of the Lord and the Churches: so that, the world being pacified through one faith, we may all say what the angels sang when the Saviour was born of the Virgin Mary: Glory to God in the highest, and on earth peace to men of good will (Luke 2:14).

CAP. II. — Quia vero et nos et beati Patres nostri, quorum doctrinam et veneramur et sequimur, in unius fidei concordia sumus, sicut provinciarum omnium protestantur antistites, agat clementiae vestrae devotissima fides, ut quam primum ad nos Constantinopolitani episcopi, qualia debent, probat et catholici sacerdotis scripta perveniant, aperte

CHAP. II. — But since both we and our blessed Fathers, whose doctrine we both venerate and follow, are in the concord of one faith, as the bishops of all the provinces testify, let the most devoted faith of your Clemency see to it that there reach us as soon as possible writings of the bishop of Constantinople such as those of an approved [probat as printed, for probati] and catholic priest ought to be, openly […]

Editors' notes and page, col. 891

Footnotes

(a) ‹anchor: "qui nunc" (Letter LXIX)› · printed under col 891

Vulgati Leonis ante Quesn. male repullulat, abscindet errorem. Editi Concil. habent pariter male, sed abscidit. Nostri codices cum Sichardo et Quesnello, ut in textu.

The printed editions of Leo before Quesnel: which is wickedly sprouting again, it will cut off the error. The editions of the Councils likewise have male ("wickedly"), but abscidit ("it has cut off"). Our manuscripts, with Sichard and Quesnel, as in the text.

(b) ‹anchor: "Alexandrini episcopi" (Letter LXIX)› · printed under col 891

Indicatur epistola secunda Cyrilli ad Nestorium. Confer annot. 5 (Col. 886, n. g) in epist. 67.

The second letter of Cyril to Nestorius is meant. Compare note 5 (col. 886, note g) on Letter 67.

Memoratam Cyrilli epistolam ad S. Coelestinum transmissam fuisse liquet ex epistola 8, apud Coustantium pag., 1091. Probata ab eodem pontifice cognoscitur ex epist. 11, pag. 1102. Hinc eam apostolicae sedis scrinia susceperunt.

That the said letter of Cyril was sent to St Celestine is clear from Letter 8, in Coustant, p. 1091. That it was approved by the same pontiff is known from Letter 11, p. 1102. Hence the archives of the apostolic see received it.

(d) ‹anchor: "ita ut sinceram" (Letter LXIX)› · printed under col 891

Editi ante Quesn. et Sichardus perperam, communionis fidei. Post pauca, et apostolicae sedi, in Vat. Hisp. et Isid.

The editions before Quesnel, and Sichard, wrongly: of the faith of communion. A little after, and to the apostolic see, in the Vatican manuscript of the Spanish and Isidorian collections.

(e) ‹anchor: "mundo," (Letter LXIX)› · printed under col 891

Ratisp., possint.

The Regensburg manuscript: possint ("they may").

(f) ‹anchor: "qualia" (Letter LXIX)› · printed under col 891

Vat. Hisp. atque Isid., debentur.

The Vatican manuscript of the Spanish and Isidorian collections: debentur ("are due").

Page

running head: 891 S. LEONIS MAGNI EPISTOLAE. 892 (across the page, page 451)
marginal letters: A ‹etiam hunc, qui nunc›; B ‹riet. Cumque a se›; C ‹Constantinopolitani episcopi›; D ‹(g) Sic melius› (in the footnotes); all printed once in the gutter, shared with col 892
old-edition numerals: 1007 after ‹toto corde consentiat:›
signature: none
other: notes (g), (h), (i), (j) and (k), printed under col 891, answer calls in col 892 and are set in n892; (k) continues under col 892

PL 54:892

scilicet atque dilucide protestantia quod si quis de incarnatione Verbi Dei aliud aliquid credat aut asserat, quam catholicorum omnium et mea professio protestatur, hunc a sua communione secernat, ut ei fraternam in Christo charitatem merito possimus impendere.

[…] that is, and clearly testifying that, if anyone believes or asserts anything other concerning the incarnation of the Word of God than the profession of all catholics and my own testifies, he separates him from his communion, so that we may deservedly bestow on him brotherly charity in Christ.

Ut autem salubribus curis velocior pleniorque, auxiliante Domino per vestrae clementiae fidem praestetur effectus, ad pietatem vestram fratres et coepiscopos meos, Abundium et Asterium, sed et Basilium et Senatorem, presbyteros, quorum mihi devotio est probata, direxi, per quos, quae nostrae forma sit fidei, manifestatis instructionibus quas misimus possitis dignanter agnoscere: ut si Constantinopolitanus antistes in eamdem confessionem toto corde consentit, securi, ut dignum est, de ecclesiastica pace laetemur, neque aliquid residere videatur ambiguum, unde superfluis forsitan suspicionibus laboremus. Sin vero aliqui a puritate nostrae fidei atque Patrum auctoritate dissentiunt, concilium universale intra Italiam, sicut synodus quae ob hanc causam Romae convenerat, mecum petit, clementia vestra concedat: ut in unum convenientibus omnibus his qui aut ignorantia aut terrore prolapsi sunt, correctionis remediis consulatur, nec cuiquam ultra sit liberum ita Nicaenae synodi facere mentionem, ut ejus inveniatur esse fidei contrarius: quoniam et universae Ecclesiae et vestro hoc imperio profuturum est, si unus Deus, una fides et unum sacramentum salutis humanae, una totius mundi confessione teneatur. Data decimo septimo kalendas Augusti, Valentiniano septies et Avieno v. c. consulibus.

And so that, with the Lord's help, a swifter and fuller effect may be given to these wholesome cares through the faith of your Clemency, I have sent to your Piety my brethren and fellow bishops Abundius and Asterius, and also Basil and Senator, presbyters, whose devotion has been proved to me, through whom you may graciously learn what the form of our faith is, from the instructions which we have sent, when they are set out: so that, if the bishop of Constantinople consents with his whole heart to the same confession, we may, secure as is fitting, rejoice in the peace of the Church, and nothing ambiguous may seem to remain from which we might perhaps be troubled by needless suspicions. But if some dissent from the purity of our faith and from the authority of the Fathers, may your Clemency grant a universal council within Italy, as the synod which had assembled at Rome for this cause asks together with me: so that, when all come together into one, those who have fallen away either through ignorance or through terror may be provided for with the remedies of correction, and no one may be free any longer so to make mention of the Nicene synod as to be found an opponent of its faith: since it will be of profit both to the universal Church and to this your empire if one God, one faith and one sacrament of human salvation are held in one confession by the whole world. Given on the seventeenth day before the Kalends of August, Valentinian being consul for the seventh time and Avienus, vir clarissimus.

Editors' notes and page, col. 892

Footnotes

(g) ‹anchor: "scilicet atque" (Letter LXIX)› · printed under col 891

Sic melius cum anterioribus editis codd. Vindebon. Hisp. Ratisp., mss. collect. 24 et exemplar Sichardi. Quesnellus et Merlinus, lucide; Vat. Hisp. et Isid. lucide protestantis.

So, better, with the earlier editions, the manuscripts Vienna (Spanish collection) and Regensburg, the manuscripts of collection 24 and Sichard's copy. Quesnel and Merlin: lucide ("lucidly"); the Vatican manuscript of the Spanish and Isidorian collections: lucide protestantis ("of one lucidly testifying").

(h) ‹anchor: "secernat," (Letter LXIX)› · printed under col 891

Vat. Hisp. et Isid., ut ejus fraternam in Christo charitatem merito possimus intendere. Infinitum intendere est etiam in Vindebon. Hisp.

The Vatican manuscript of the Spanish and Isidorian collections: so that we may deservedly direct towards his brotherly charity in Christ. The infinitive intendere is also in the Vienna manuscript of the Spanish collection.

(i) ‹anchor: "salubribus" (Letter LXIX)› · printed under col 891

Mss. collect. 21, dispositionibus.

The manuscripts of collection 21: dispositionibus ("arrangements").

(j) ‹anchor: "et coepiscopos" (Letter LXIX)› · printed under col 891

Excusi ante Quesn., nostros. Mox in Vat. Hisp., Sabundium; in Isid., Sabuldium pro Abundium; male, ut ex aliis epistolis liquet. Cod. Grim. pro Asterium habet Etherium tum hic tum in duabus sequentibus epistolis. Ratisp. hic Eterium praefert, in sequenti autem epistola Aterium.

The editions printed before Quesnel: nostros ("our"). Next, in the Vatican manuscript of the Spanish collection, Sabundium; in the Isidorian, Sabuldium, for Abundium; wrongly, as is clear from other letters. The Grimani manuscript has Etherium for Asterium, both here and in the two following letters. The Regensburg manuscript here offers Eterium, but in the following letter Aterium.

(k) ‹anchor: "per quos," (Letter LXIX)› · printed under col 891, continuing under col 892

Cod. Grim., quae nostra fides. Quod porro additur, manifestatis instructionibus, quas misimus, complectebatur sane sufficientem paternarum auctoritatum instructionem, quae ad Theodosium directa traditur epist. 71. Vide ibidem annot. 9 (Col. 896, n. k).

The Grimani manuscript: what our faith [is]. What is further added, from the instructions which we have sent, when they are set out, certainly comprised the sufficient instruction from the authorities of the Fathers which is said in Letter 71 to have been sent to Theodosius. See note 9 there (col. 896, note k).

(l) ‹anchor: "ambiguum," (Letter LXIX)› · printed under col 892

Editiones ante Quesn. cum plerisque mss. etiam Vindebon. Hisp. et exemplo Sichardi, ut de superfluis. Quesnelli lectionem codex Ratisp. confirmat.

The editions before Quesnel, with most manuscripts, the Vienna manuscript of the Spanish collection too, and Sichard's copy: ut de superfluis ("so that about needless"). The Regensburg manuscript confirms Quesnel's reading.

(m) ‹anchor: "sicut" (Letter LXIX)› · printed under col 892

Id factum fuerat epist. 44 Leonis et Romanae synodi nomine data die 13 Octobris anni praecedentis.

This had been done in Letter 44, given in the name of Leo and of the Roman synod on 13 October of the preceding year.

(n) ‹anchor: "convenientibus" (Letter LXIX)› · printed under col 892

Vindebon. Hisp. delet omnibus.

The Vienna manuscript of the Spanish collection deletes omnibus ("all").

(o) ‹anchor: "ignorantia aut" (Letter LXIX)› · printed under col 892

Ratisp. cum Vat. Hisp. ac Isid., errore, ubi forte omissa fuit initio littera t ob concursum ejusdem litterae in fine vocis praecedentis. Error ad ignorantiam anteriori voce expressam refertur. Hic autem indicatur vis in Ephesino latrocinio illata, cui nonnulli terrore perculsi cesserunt. Vide epist. 44, cap. 1. Hinc retinuimus cum editis Leoninis vocem terrore, cui affinis est vox timore, quae in editionibus Concil. post Merlinum, ac in exemplari Sichardi legitur. Post pauca ne cuiquam in Vat. collect. 11.

The Regensburg manuscript, with the Vatican manuscript of the Spanish and Isidorian collections: errore ("through error"), where perhaps the letter t was omitted at the beginning because the same letter meets it at the end of the preceding word. But error is related to the ignorance expressed by the previous word. Here, however, the violence inflicted at the Robber Synod of Ephesus is meant, to which some yielded, struck with terror. See Letter 44, chapter 1. Hence we have kept, with the editions of Leo, the word terrore, to which the word timore ("through fear") is akin, which is read in the editions of the Councils after Merlin and in Sichard's copy. A little after, ne cuiquam ("lest to anyone") in the Vatican manuscript of collection 11.

(p) ‹anchor: "ultra sit liberum ita" (Letter LXIX)› · printed under col 892

Vide annot. 6 (Col. 855, n g) in epist. 54.

See note 6 (col. 855, note g) on Letter 54.

(q) ‹anchor: "et vestro" (Letter LXIX)› · printed under col 892

Vat. Hisp. atque Isid. et mss. collect. 24 delent. hoc.

The Vatican manuscript of the Spanish and Isidorian collections and the manuscripts of collection 24 delete hoc ("this").

(r) ‹anchor: "una fides" (Letter LXIX)› · printed under col 892

Conjunctionem et omittunt Vindebon. Hisp. Vat. collect. 11 et Ratisp., qui paulo post habet, una totius mundi confessio teneatur.

The Vienna manuscript of the Spanish collection, the Vatican manuscript of collection 11 and the Regensburg manuscript omit the conjunction et ("and"); the last has a little after una totius mundi confessio teneatur ("be held as the one confession of the whole world").

(s) ‹anchor: "Data" (Letter LXIX)› · printed under col 892

Hanc diem, quae est in antiquioribus editis, et apud Sichardum, nec non in Vat. Hisp. et in miss. collect. 21, 23 et 24, ac praecipue in codice Ratisp. revocandam putavimus. Quesnellus praetulit XVI kal. Augusti, quam chronicam notam in ms. Vindebon. Hisp. Vat. Isid., alio Vat. collect. 11 et in Merlini exemplo collect. 12 reperimus.

We thought this day should be restored, which is in the older editions and in Sichard, and also in the Vatican manuscript of the Spanish collection and in the manuscripts of collections 21, 23 and 24, and especially in the Regensburg manuscript. Quesnel preferred the sixteenth day before the Kalends of August, a date which we find in the Vienna manuscript of the Spanish collection, the Vatican manuscript of the Isidorian, another Vatican manuscript of collection 11, and in Merlin's copy of collection 12.