PL 54 · cols. 945–950

Leo the Great, Letters

Letters XCVI–XCVII

PL 54:945

EPISTOLA XCVI.

LETTER XCVI.

AD RAVENNIUM ARELATENSEM EPISCOPUM.

TO RAVENNIUS, BISHOP OF ARLES.

De solemnitate paschali anni sequentis 452.

On the paschal solemnity of the following year, 452.

Dilectissimo fratri RAVENNIO episcopo LEO episcopus.

To his most beloved brother RAVENNIUS, bishop, LEO, bishop.

Ad praecipuum religionis nostrae pertinet sacramentum, ut in festivitate paschali nulla sit toto orbe diversitas. Et quia hoc divina institutio et paterna traditio ad nostram sollicitudinem voluit pertinere, fraternitatem tuam solemniter admonemus ut Pascha Domini celebrandum nobis die decima kalendarum Aprilium recognoscas; quod manifesta ratio patefecit sacrae observantiae hunc diem esse legitimum: cujus notitiam per dilectionem quoque tuam, frater charissime, omnibus declarari; ut quorum in fide est una confessio, sit etiam in hac festivitate una devotio.

It belongs to the chief sacrament of our religion that in the paschal festival there be no diversity in the whole world. And since divine institution and the tradition of the fathers have willed this to belong to our solicitude, we solemnly admonish your brotherliness to recognize that the Pasch of the Lord is to be celebrated by us on the tenth day before the kalends of April; since plain reckoning has shown this day to be the lawful one for the sacred observance: the knowledge of which [we wish] to be declared to all through your affection also, dearest brother; so that those whose confession in the faith is one may also have one devotion in this festival.

EPISTOLA XCVII.

LETTER XCVII.

SYNODICA EUSEBII MEDIOLANENSIS EPISCOPI AD S. LEONEM PAPAM.

SYNODAL LETTER OF EUSEBIUS, BISHOP OF MILAN, TO ST LEO, POPE.

Domino sancto et beatissimo Patri LEONI EUSEBIUS Mediolanensis episcopus.

To the holy lord and most blessed Father LEO, EUSEBIUS, bishop of Milan.

CAP. I. — Reversis, Domino annuente, fratribus nostris, quos ad Orientem fidei causa sollicite provida beatitudo vestra direxerat, decursisque litteris quas per eos tua sanctitas destinavit, omni exsultatione in Christo relevatus sum, quod effectum commissae

CHAP. I. — Our brothers having returned, the Lord granting it, whom your solicitously provident beatitude had sent to the East for the cause of the faith, and the letter which your holiness dispatched through them having been read through, I have been lifted up with all exultation in Christ, because […] of the embassy entrusted

Editors' notes and page, col. 945

Footnotes

(a) ‹EPISTOLA XCVI› · printed under col 945

Alias 76. Quae autem erat 96, nunc 123. Scr. circa Julium an. 451.

Otherwise 76. The one that was 96 is now 123. Written about July in the year 451.

(b) ‹AD RAVENNIUM› · printed under col 945

Edita fuit a Sirmondo ex cod. Bonaevallis. Hic autem eam idcirco posuimus, quia credi potest scripta exeunte Julio an. 451. Ibi enim indicitur Pascha an 452. Constat autem ex epist. 131, c. 2, certos dies indictioni Paschatis fuisse constitutos, quos imminere ibidem affirmat. Hos autem dies in Julium mensem incidisse colligere licet ex epist. 138, qua S. Leo formatam pro Paschate an. 455 ad Gallos et Hispanos dedit die 22 Julii an. 454.

It was edited by Sirmond from the codex of Bonneval. We have placed it here because it can be believed to have been written at the end of July in the year 451. For there the Pasch of the year 452 is announced. It is established from letter 131, ch. 2, that fixed days were appointed for announcing the Pasch, which he there affirms to be imminent. That these days fell in the month of July may be gathered from letter 138, by which St Leo gave the formal letter for the Pasch of the year 455 to the Gauls and Spaniards on 22 July in the year 454.

Alias 77. Quae autem erat 97, nunc 124. Scripta Aug. vel Sept. an. 451.

Otherwise 77. The one that was 97 is now 124. Written in August or September of the year 451.

(d) ‹SYNODICA› · printed under col 945

Exstat haec synodica in mss. collect, 5, 11, 21, 22 et 23.

This synodal letter is extant in the mss. of collections 5, 11, 21, 22 and 23.

(e) ‹SYNOPSIS› · printed under col 945

In tabula collect. 5, c. 56, et paulo dissimiliter in aliis aliarum collectionum codd. et editis loco synopsis additur: Per quam fidei ejus quam ad Orientem direxerat, asserendo cum aliis episcopis consensit atque subscripsit.

In the table of collection 5, ch. 56, and a little differently in other codices of other collections and in the editions, there is added in place of a synopsis: By which, in asserting his faith which he had sent to the East, he agreed and subscribed with other bishops.

(f) ‹Reversis, Domino annuente› · printed under col 945, running on under col 946

Abundio scilicet episcopo Comensi, qui Abundantius in hac epistola et subscriptionibus vocatur, et Senator presbyter, qui in Orientem missi mense Julio an. 450 ex epistola 6 Romam reversi fuerant mense Junio an. 451, ex epist. 83, c. 1. Ut autem aequum tempus detur morae istorum in Urbe, itineri Mediolanum, et coitioni synodi, cui Abundius, seu Abundantius Comensis, nomine etiam Asinionis Curiensis subscribens intermedio tempore Comum revisisse potuerit, et hac occasione vidisse Asinionem finitimum episcopum, qui ei suam vicem delegavit; ut inquam, his omnibus aequum tempus detur, haec epistola mense Augusto vel Septembri scripta videtur.

Namely Abundius, bishop of Como, who is called Abundantius in this letter and in the subscriptions, and Senator the presbyter, who, sent to the East in the month of July of the year 450, from letter 6, had returned to Rome in the month of June of the year 451, from letter 83, ch. 1. And so that fair time may be given for their stay in the City, for the journey to Milan and for the meeting of the synod, at which Abundius, or Abundantius, of Como subscribed also in the name of Asinio of Chur, having been able in the meantime to revisit Como and on this occasion to see Asinio, the neighbouring bishop, who delegated his place to him; so that, I say, fair time may be given for all these things, this letter seems to have been written in the month of August or September.

Editors' prose

SYNOPSIS. — Unitatem in celebrando Paschate maxime servandam; quam solemnitatem ad Romanum pontificem pertinet indicare.

SYNOPSIS. — That unity must above all be kept in celebrating the Pasch; which solemnity it belongs to the Roman pontiff to announce.

SYNOPSIS. — I. Gaudet de reditu fratrum suorum ex Oriente. — II. Epistolam ad Flavianum in synodo Mediolanensi lectam esse et approbatam. — III. Secum suis Eutychianorum damnationi subscribere profitetur.

SYNOPSIS. — I. He rejoices at the return of his brothers from the East. — II. That the letter to Flavian was read and approved in the synod of Milan. — III. He professes that he, with his own, subscribes to the condemnation of the Eutychians.

Page

running head: 945 · EPISTOLA XCVII. · 946 (across the page, page number over this column)
marginal letters: A ‹EPISTOLA XCVI›; B ‹mum: cujus notitiam›; C ‹vida beatitudo vestra›; D in the footnotes (beside note d, ‹22 et 23›)
old-edition numerals: 1080 after ‹omnibus›
signature: none
other: Letter XCVI (Leo to Ravennius) is printed with no date. Letter XCVII is the synodal letter of Eusebius of Milan TO Leo (a letter to Leo, set as layer 1). The italic line "De solemnitate paschali anni sequentis 452." under the address of XCVI is kept as a caption (sub-caption ruling), though its year looks editorial. The column's last word, com-|missae, is hyphenated across to col 946 and set whole at the end of col 945.

PL 54:946

sibi legationis eosdem reportasse vestra pagina designavit. Nec mirum quod Dominus noster Jesus Christus catholicae fidei, quam tenemus majestatis suae gratiam custodiamque praestiterit, quando vos idoneos cultus sui assertores in apostoli sui sede praesulem collocavit, qui et recta sentire de incarnationis Dominicae sacramento, et eadem potestis rectius custodire.

[…] to them, your page indicated that the same men had brought back the effect. Nor is it any wonder that our Lord Jesus Christ has afforded the grace and guardianship of His majesty to the catholic faith which we hold, since He has placed you, fit assertors of His worship, as prelate in the see of His apostle, you who are able both to think rightly about the sacrament of the Lord's incarnation and to guard the same things more rightly.

CAP. II. — Admonitis ergo fratribus et coepiscopis meis, habitoque conventu, vestrarum formam tenuimus litterarum. Nam recensita epistola beatitudinis vestrae in sacerdotum Domini concilio, quam sanctus frater et coepiscopus noster Abundantius, et compresbyter meus Senator detulerant, agnitaque eorum narratione, sicut scripta vestra signaverant, rerum gestarum ordine continuo requisita est recitataque epistola, quam fidei assertione plene digestam, ad Orientem dudum sanctitas vestra transmiserat, quae ad nos ex vestra admonitione, sancto fratre et coepiscopo nostro Ceretio mutuante pervenit.

CHAP. II. — Having therefore admonished my brothers and fellow bishops, and an assembly having been held, we have kept to the form of your letter. For when the letter of your beatitude, which our holy brother and fellow bishop Abundantius and my fellow presbyter Senator had brought, had been reviewed in the council of the priests of the Lord, and their account had been learned, as your writings had indicated, in the continuous order of events the letter was sought and read out which, fully set out in assertion of the faith, your holiness had some time ago sent to the East, and which reached us at your admonition, our holy brother and fellow bishop Ceretius lending it.

Claruit eam plena fidei simplicitate fulgere, prophetarum etiam assertionibus evangelicis auctoritatibus et apostolicae doctrinae testimoniis, nitore quodam lucis ac veritatis splendore radiare, omnibusque sensibus convenire, quo beatus Ambrosius, de incarnationis Dominicae mysterio suis libris Spiritu sancto excitatus inseruit.

It became clear that it shines with the full simplicity of faith, that it beams, through the assertions of the prophets also, the authorities of the Gospels and the testimonies of the apostolic doctrine, with a certain brightness of light and splendour of truth, and that it agrees with all the meaning which blessed Ambrose, stirred by the Holy Spirit, inserted in his books concerning the mystery of the Lord's incarnation.

CAP. III. — Et quia omnia majorum fidei nobis antiquitus traditae tota puritate conveniunt, domine sancte et beatissime pater, placuit omnibus, quorum subscriptio subter annexa nomina poterit declarare, ut eos qui impie de incarnationis Dominicae sacramento sentiunt, quamvis intellectus sui pravitate a catholicae fidei veritate recedentes, seipsos dignos

CHAP. III. — And since all things agree in entire purity with the faith of our elders handed down to us from of old, holy lord and most blessed father, it has pleased all, whose names the subscription annexed below will be able to declare, that those who think impiously concerning the sacrament of the Lord's incarnation, although by the perversity of their understanding they depart from the truth of the catholic faith, […] themselves worthy […]

Editors' notes and page, col. 946

Footnotes

(f) continued from col 945, set in n945 (its end, "ut inquam, his omnibus … scripta videtur.", heads the footnotes of col 946)

(g) ‹catholicae fidei› · printed under col 946

Vocem fidei Quesnellus expunxit, qui eam deesse reperit in duobus Thuaneis et uno Cantabrigensi: eo quod de Ecclesia, non autem de fide Eusebius loqui eidem videretur. Quamvis autem eam vocem pariter omitti reperimus in Vat. collect. 11, cum tamen eam nacti simus in aliis codicibus, ac praesertim in Vindebon. antiquissimae collectionis 5, ad quam pertinent duo quod. Thuan. et Trecopithoeanus, ab eodem Quesnello laudati not. 1, reponendam censuimus; cum praesertim de fide incarnationis sermonem esse sequentia demonstrent.

Quesnel struck out the word fidei, having found it lacking in two codices of de Thou and one of Cambridge, because it seemed to him that Eusebius was speaking of the Church, not of the faith. But although we have found that word likewise omitted in the Vatican of collection 11, since we have nevertheless found it in other codices, and especially in the Vienna [codex] of the very ancient collection 5, to which belong the two codices of de Thou and the Pithou codex of Troyes cited by the same Quesnel in note 1, we have judged that it should be restored; especially since what follows shows that the discourse is about the faith of the incarnation.

(h) ‹quando vos idoneos› · printed under col 946

Ita Quesnellus et nostri codd, Vindebon. collect. 5 et Vat. collect. 11. Caeteri editi cum mss. collect. 21, veros.

So Quesnel and our codices, the Vienna of collection 5 and the Vatican of collection 11. The other editions, with the mss. of collection 21: veros.

(i) ‹Nam recensita› · printed under col 946

Vulgati, recensens epistolam, qui nominativus suspensus remanet. Necessariam correctionem suppeditavit Vindebon. collect. 5,

The printed editions: recensens epistolam, a nominative which remains suspended. The Vienna [codex] of collection 5 has supplied the necessary correction.

(j) ‹compresbyter meus Senator› · printed under col 946

Vide not. 2 Quesn.

See Quesnel's note 2.

(k) ‹continuo requisita› · printed under col 946

Ita melius ex eodem Vindebon. collect. 5 et Vat. collect. 11, quam in vulgatis, requisita recitataque.

So [we read], better, from the same Vienna [codex] of collection 5 and the Vatican of collection 11, than in the printed editions: requisita recitataque.

(l) ‹coepiscopo nostro Ceretio› · printed under col 946

Vulgati Quesnello anteriores cum uno Vat. collect. 21, Cyriaco. Vat. collect. 11, Ceritio. Caeteri codd., Ceretio. Vide not. 3 Quesnelli. Mox plenam in antiquis editionibus nullo nostro codice suffragante.

The printed editions earlier than Quesnel, with one Vatican of collection 21: Cyriaco. The Vatican of collection 11: Ceritio. The other codices: Ceretio. See Quesnel's note 3. Shortly after, plenam in the old editions, none of our codices supporting it.

(m) ‹lucis ac veritatis› · printed under col 946

Editiones Leonis ante Quesn. cum mss. collect. 21, ad veritatis splendorem.

The editions of Leo before Quesnel, with the mss. of collection 21: ad veritatis splendorem.

(n) ‹beatus Ambrosius› · printed under col 946

Vide not. 4 Quesn. Post pauca pro mysterio in Vindebon. collect. 5 prima manu scriptum fuit sacramento.

See Quesnel's note 4. A little after, for mysterio, sacramento was written by the first hand in the Vienna [codex] of collection 5.

Page

running head: 945 · EPISTOLA XCVII. · 946 (across the page, page number over this column)
marginal letters: A ‹missae sibi legationis›; B ‹rerum gestarum ordine›; C ‹ut eos qui impie›; D in the footnotes (beside note h)
old-edition numerals: 1081 after ‹vestrarum formam›
signature: none
other: the column's first word, com-|missae, is set whole at the end of col 945. The column ends on a whole word (dignos); Letter XCVII continues in col 947. All notes called in this column end in this column. Note (g) prints "quod. Thuan." (for codd.); note (k) prints "reguisita" for requisita.

PL 54:947

abjectione fecerint, suo etiam consensu, auctoritatis vestrae praecedente sententia, damnatione congrua persequendos. Litterarum ergo vestrarum formam secuti, modum praescriptae ordinationis nos servasse, his per fratrem et coepiscopum nostrum Cyriacum missis ostendimus. Superest ut, annuente Domino perfectis rebus, palmam fidei et consummati certaminis coronam quiete perpetua retinentes, hoc futuris memorabile saeculis relinquatis, ut ob hoc exstitisse praesenti tempore impiae sectae contumacia videatur, ut vobis propugnatoribus in aeternum prostrata succumberet. Et alia manu : Incolumen beatitudinem tuam summa Divinitas tueatur atque custodiat, domine sancte ac beatissime pater.

[…] have done by the rejection, are to be pursued with a fitting condemnation, by their own consent as well, the sentence of your authority having gone before. Following, therefore, the form of your letter, we have shown by this [letter], sent through our brother and fellow bishop Cyriacus, that we have kept the manner of the ordinance prescribed. It remains that, matters having been brought to completion with the Lord's assent, you, holding in perpetual quiet the palm of faith and the crown of the finished contest, should leave this as a thing memorable to future ages: that the obstinacy of the impious sect may be seen to have arisen in the present time for this reason, that it might fall, laid low for ever, with you as its champions [against it]. And in another hand: May the supreme Divinity guard and keep your blessedness unharmed, holy lord and most blessed father.

EUSEBIUS episcopus Mediolanensis Ecclesiae, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominiciae sacramento impia senserunt.

I, EUSEBIUS, bishop of the Church of Milan, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego FAVENTIUS episcopus Regiensis Ecclesiae, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia censerunt.

I, FAVENTIUS, bishop of the Church of Reggio, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego MAJORIANUS episcopus Ecclesiae Placentinae, in omnia sua scripta consensi et subscripsi: Anathema diceus his qui de incarnationis Dominicae sacramento impia senserunt.

I, MAJORIANUS, bishop of the Church of Piacenza, have consented to all its writings and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego CYPRIANUS episcopas Ecclesiae Brixillianae, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramenta impia senserunt.

I, CYPRIANUS, bishop of the Church of Brescello, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Editors' notes and page, col. 947

Footnotes

(a) ‹anchor: "fratrem et coepiscopum"› · printed under col 947

Editi meum cum uno ms. collect. 21. Caeteros non tam ejusdem collectiouis codices, quam alios collect. 5 et 11 secuti sumus.

The printed editions [have] meum [my] with one manuscript of collection 21. We have followed the other manuscripts, not so much of that same collection as others of collections 5 and 11.

(b) ‹anchor: "Cyriacum missis"› · printed under col 947

Editi Leonis ante Quesn., vitiata lectione: Ostendimus superesse ut aunuente Domino perpetue retinentes, hoc futuris memorabile saeculis relinquatis, ut ab hoc tempore praesenti exstincta impiae sectae contumacia videatur, ut novis purgationibus in aeternum prostrata succumberet. Idem est in nonnullis mss. collect. 21 hac varia transpositione vocum, ut ab hoc exstincta praesenti tempore. Alii tamen hujus collectionis codices, nec non Ottob. collect. 23 habent: Superest... ut ab hoc tempore exstincta praesenti (al. praesentis) impiae sectae contumacia, etc. Editiones Conciliorum supplent ut in textu; et solum in fine periodi habent: Ut ab hoc tempore praesenti exstincta impiae sectae contumacia videatur. ut vobis propugnatoribus in aeternum prostrata videretur. Melior et congruentior visa est Quesnelli emendatio ex mss. Thuan. et Trecopith. antiquissimae collect. 5 a nobis pariter inventa in praestanti ms. Vindebon. ejusdem collectionis, ad quam accedunt Vat. Ottobon. 93 et Vat. 3791 antiquae collect. 11, in quibus solnm pro extitisse per errorem exstincta se scriptum fuit. Hinc eamdem retinuimus; et solum ex praedicto Vindebon. collect. 5, propugnatoribus scripsimus pro eo quod apud Quesn. editum fuit pugnatoribus.

The editions of Leo before Quesnel, with a corrupt reading: We show that it remains that, with the Lord's assent, holding perpetually, you leave this as memorable to future ages, that from this present time the obstinacy of the impious sect may be seen extinguished, that by new purgings it might fall, laid low for ever. The same is in some manuscripts of collection 21, with this different order of the words: that from this extinguished present time. Other manuscripts of this collection, however, and the Ottoboni [manuscript] of collection 23 have: It remains… that from this time, extinguished, the present (another [reads] of the present) obstinacy of the impious sect, etc. The editions of the Councils supply [the text] as in our text, and only at the end of the period have: That from this present time the obstinacy of the impious sect may be seen extinguished. that with you as champions it might be seen laid low for ever. Quesnel's emendation from the Thuanus and Trecopithaeus manuscripts of the very ancient collection 5 seemed better and more fitting; we likewise found it in the excellent Vienna manuscript of the same collection, with which agree Vatican Ottoboni 93 and Vatican 3791 of the ancient collection 11, in which only exstincta se was written by mistake for extitisse [to have arisen]. Hence we have kept it; and only from the aforesaid Vienna [manuscript] of collection 5 have we written propugnatoribus [champions] in place of what was printed in Quesnel, pugnatoribus [fighters].

Vulgati Leonis cum mss. collect. 21, adornet.

The printed editions of Leo, with the manuscripts of collection 21: adornet [adorn].

(d) ‹anchor: "EUSEBIUS"› · printed under col 947

Vide not. 6 Quesnelli, cui, dum ordinem episcoporum ab editis Leoninis diversum ex suis mss. instituit, nostri etiam codices favent.

See Quesnel's note 6; our manuscripts too support him when he sets out, from his manuscripts, an order of the bishops different from the printed editions of Leo.

(e) ‹anchor: "Ecclesiae"› · printed under col 947

Ita cod. Vindebon. collect. 5, ad quem accedunt mss. collect. 11 et 21, in quibus legitur Briffillanae. Vulg., Brixellensis.

So the Vienna manuscript of collection 5, with which agree the manuscripts of collections 11 and 21, in which Briffillanae is read. The printed editions: Brixellensis.

Page

running head: 947 S. LEONIS MAGNI EPISTOLAE. 948 (across the page)
marginal letters: A ‹abjectione fecerint›; B ‹omnia supra scripta consensi› (Eusebius's subscription); C ‹(a) Editi meum›; D ‹stanti ms. Vindebon.›
old-edition numerals: 1082 after ‹retinentes,›
signature: none
other: notes (f) and (g), printed under col 947, have their calls in col 948 and are set in n948

PL 54:948

Ego QUINTUS episcopus Ecclesiae Dertonensis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, QUINTUS, bishop of the Church of Tortona, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego CRISPINUS episcopus Ecclesiae Ticinensis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, CRISPINUS, bishop of the Church of Pavia, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego FLOREIUS presbyter jussus a praesente sancto EULOGIO episcopo meo Ecclesiae Iporiensis, quia ipse propter infirmitatem subscribere non potest subscripsi ad omnia supra scripta, eo consentiente, et Anathema dicente his qui de incarnationis Dominicae sacramento impia senserunt.

I, FLOREIUS, a presbyter, bidden by my bishop, the holy EULOGIUS of the Church of Ivrea, who is present, have subscribed to all that is written above, since he himself cannot subscribe because of infirmity; he consenting, and pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego MAXIMUS episcopus Ecclesiae Taurinatis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, MAXIMUS, bishop of the Church of Turin, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego GRATUS presbyter, directus ab episcopo meo Euthasio Ecclesiae Augustanae, vices ipsius in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia censerunt.

I, GRATUS, a presbyter, sent by my bishop Euthasius of the Church of Aosta, in his stead have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego CYRIACUS episcopus Ecclesiae Laudensis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, CYRIACUS, bishop of the Church of Lodi, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego ABUNDANTIUS episcopus Ecclesiae Comensis, in omnia supra scripta consensi, et pro me et pro absente sancto fratre meo ASINIONE, episcopo Ecclesiae

I, ABUNDANTIUS, bishop of the Church of Como, have consented to all that is written above, and for myself and for my holy brother ASINIO, who is absent, bishop of the Church […]

Editors' notes and page, col. 948

Footnotes

(f) ‹anchor: "Ego"› · printed under col 947

Quaedam editiones, Quintinus.

Some editions: Quintinus.

(g) ‹anchor: "Ego"› · printed under col 947, running on under col 948

In editis ante Quesn. haec subscriptio, Maximi subscriptionem sequitur; et discrepant sequentia: Quia ipse propter infirmitatem subscribere non potuit, in omnia subscripta consensi et subscripsi, anathema dicens his, etc. In solo Trecophithoeano collect. 5, pro Floreius habetur, Florentius. Vat. collect. 11 pro Iporiensis habet Eporae in marg. edit, Labbei Eporegiae.

In the editions before Quesnel this subscription follows the subscription of Maximus, and what follows differs: Since he himself could not subscribe because of infirmity, I have consented to all that is subscribed and have subscribed, pronouncing anathema on those, etc. In the Trecopithaean [manuscript] of collection 5 alone, Florentius is found in place of Floreius. The Vatican [manuscript] of collection 11 has Eporae in place of Iporiensis; the margin of Labbe's edition, Eporegiae.

(h) ‹anchor: "Ego"› · printed under col 948

Gradus vocatur in cod. Vat. collect. 11 et in editis ante Quesn. Gerardus in marg. Concilior. Pro Euthasio in Vindebon. collect. 5 et in Vat. collect. 11 nec in marg. Concil., Eustasio.

He is called Gradus in the Vatican manuscript of collection 11 and in the editions before Quesnel; Gerardus in the margin of the [editions of the] Councils. In place of Euthasio, in the Vienna [manuscript] of collection 5 and in the Vatican [manuscript] of collection 11, and not in the margin of the Councils, [one reads] Eustasio.

(i) ‹anchor: "Ecclesiae"› · printed under col 948

Editi, Laodensis. Emendavimus ex Vat. collect. 11.

The printed editions: Laodensis. We have corrected it from the Vatican [manuscript] of collection 11.

(j) ‹anchor: "Ego"› · printed under col 948

Haec subscriptio unica in omnibus nostris codicibus et apud Quesnellum, in anterioribus editionibus dividebatur in duas, quarum altera Abundantius pro se, altera pro Asimone (sic enim ille) subscripsit. Quesnellus hunc Abundantium Comensem suspicatur alium ab Abundio, qui cum Senatore apostolicae sedis legationem gessit in Oriente, quique a legatione reversus Leonis epistolam ad Eusebium attulit, adeo ut Abundium nec Comensem episcopum dicere necesse sit, nec concilio Mediolanensi interfuisse Tota ejus ratio in eo sita est, quod legatus Leonis in omnibus documentis vocatur Abundius, e contra vero hic in omnibus mss. quae vidit, et similiter in nostris subscribitur Abundatius. At non tam in subscriptione hic Abundantius dicitur, verum etiam in epistolae textu, ubi cum de legato Leonis, qui cum Senatore ex Oriente rediit, ipso Quesnello non diffitente, sermo sit; idem esse cognoscitur hic Abundantius, ac qui Abundius in Leonis epistolis vocatur, et cum Senatore quidem altero legato jungitur. Cum vero hi cap. 1 dicantur reversi a legatione Orientali, sicut Senator Ecclesiae Mediolanensis presbyter fuit, ita Abundius, seu Abundantius provinciae Mediolanensis episcopus agnoscendus est. Abundii quidem nomine Ecclesia Comensis hunc veneratur. Concilio autem Mediolanensi eumdem interfuisse illa verba epistolae c. 2 ostendunt, agnitaque eorum narratione, quae praesentem indicant.

This subscription, single in all our manuscripts and in Quesnel, was divided into two in the earlier editions, of which in the one Abundantius subscribed for himself, in the other for Asimo (for so he [is called there]). Quesnel suspects that this Abundantius of Como is another than Abundius, who with Senator carried out the legation of the Apostolic See in the East, and who on returning from the legation brought Leo's letter to Eusebius; so that it is not necessary to call Abundius bishop of Como, nor [to say that he] was present at the council of Milan. His whole reasoning rests on this, that Leo's legate is called Abundius in all the documents, whereas this man, on the other hand, subscribes as Abundatius in all the manuscripts he saw, and likewise in ours. But this man is called Abundantius not only in the subscription but also in the text of the letter, where the subject is Leo's legate who returned from the East with Senator, as Quesnel himself does not deny; this Abundantius is recognized to be the same as the one who is called Abundius in Leo's letters, and who is joined with Senator as the other legate. And since these are said in chapter 1 to have returned from the Eastern legation, just as Senator was a presbyter of the Church of Milan, so Abundius, or Abundantius, is to be recognized as a bishop of the province of Milan. The Church of Como indeed venerates this man under the name of Abundius. And that the same man was present at the council of Milan is shown by those words of the letter in chapter 2, and their account having been heard, which indicate that he was present.

Page

running head: 947 S. LEONIS MAGNI EPISTOLAE. 948 (across the page)
marginal letters: A ‹Ego (f) QUINTUS›; B ‹omnia supra scripta consensi› (Maximus's subscription); C ‹Quia ipse propter› (note g); D ‹ratio in eo sita est› (note j)
old-edition numerals: 1083 after ‹a praesente›
signature: none
other: "Eccle-siae" is hyphenated across the break into col 949 and is set whole at the end of col 948

PL 54:949

Curiensis, primae Rhaetiae, subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

[…] of Chur, of Raetia Prima, I have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego PASCHASIUS episcopus Ecclesiae Genuensis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, PASCHASIUS, bishop of the Church of Genoa, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego PASTOR episcopus Ecclesiae Estensis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, PASTOR, bishop of the Estensian Church, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego SIMPLICIANUS episcopus Ecclesiae Novariensis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, SIMPLICIANUS, bishop of the Church of Novara, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego JOANNES episcopus Ecclesiae Cremonensis, in omnia supra scripta consensi et subscripsi: Anathema

I, JOANNES, bishop of the Church of Cremona, have consented to all that is written above and have subscribed, pronouncing anathema […]

Editors' notes and page, col. 949

Footnotes

(a) ‹anchor: "Curiensis,"› · printed under col 949

Voces primae Rhaethi a Quesn. inductae ex suis codd. leguntur etiam in nostris.

The words primae Rhaethi [of Raetia Prima], introduced by Quesnel from his manuscripts, are read in ours too.

(b) ‹anchor: "Ego"› · printed under col 949

Editi, Simplicius. Emendavimus ex omnibus nostris codicibus, quibus addendi sunt etiam tres a Quesnello in notis memorati.

The printed editions: Simplicius. We have corrected it from all our manuscripts, to which are to be added also three mentioned by Quesnel in his notes.

Page

running head: 949 EPISTOLA XCVIII. — ADMONITIO. 950 (across the page)
marginal letters: A ‹siae Curiensis›; B ‹Anathema dicens his qui de incarnationis Dominicae› (Simplicianus's subscription, beside col 950's "tis, in omnia")
old-edition numerals: 1084 before ‹Ego PASTOR›
signature: none
other: the upper part of the page is in two columns (end of Letter XCVII and its notes); below a rule the editors' ADMONITIO IN EPISTOLAM SEQUENTEM runs full width to the foot of the page and is set in n950. Note (d), begun under col 949, has its call in col 950 and is set in n950. "Novarien sis" is printed across a line end without a hyphen.

PL 54:950

dicens his qui de incarnationis Dominicae sacramento impia senserunt.

[…] on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego OPTATIANUS episcopus Ecclesiae Brixianae, in omnia supra scripta consensi et subcripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, OPTATIANUS, bishop of the Church of Brescia, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego JUSTIANUS episcopus Ecclesiae Vercellensis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, JUSTIANUS, bishop of the Church of Vercelli, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego QUINTIUS episcopus Ecclesiae Albigaunensis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, QUINTIUS, bishop of the Church of Albenga, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Ego PRAESTANTIUS episcopus Ecclesiae Bergomatis, in omnia supra scripta consensi et subscripsi: Anathema dicens his qui de incarnationis Dominicae sacramento impia senserunt.

I, PRAESTANTIUS, bishop of the Church of Bergamo, have consented to all that is written above and have subscribed, pronouncing anathema on those who have held impious views concerning the mystery of the Lord's incarnation.

Editors' notes and page, col. 950

Footnotes

Editi ante Quesn., Octavianus. Vindebon., Obtinianus. In sermone autem Ramperti episcopi Brixiae de S. Philastrii translatione, ubi hujus successores recensentur, Optatianus appellatur.

The editions before Quesnel: Octavianus. The Vienna [manuscript]: Obtinianus. But in the sermon of Rampert, bishop of Brescia, on the translation of St Philaster, where his successors are listed, he is called Optatianus.

(d) ‹anchor: "Ego"› · printed under col 949, running on under col 950

Ita nostri veteres libri, excepto uno Vat. 546 collect. 21, qui cum nonnullis vulgatis habet Justinianus, Eumdem forte codicem pro Justiniani nomine allegavit Ferrerius in libro de episcopis Vercellensibus.

So our old books, except one Vatican [manuscript], 546, of collection 21, which with some printed editions has Justinianus. Ferrerius perhaps cited the same manuscript for the name Justinianus in his book on the bishops of Vercelli.

(e) ‹anchor: "Ego"› · printed under col 950

Sic editi cum Vindebon. collect. 5 et cod. collect. 21, Vat. collect. 11, Quintus. Unus Thuan. Quesnelli, Quintianus, alius Cantabrig., Quintinus.

So the printed editions, with the Vienna [manuscript] of collection 5 and the manuscript of collection 21; the Vatican [manuscript] of collection 11: Quintus. One of Quesnel's, the Thuanus: Quintianus; another, the Cambridge [manuscript]: Quintinus.

(f) ‹anchor: "Ego"› · printed under col 950

Cod. Cantabrig. Quesn., Pristinus. In marg. Concil., Praestius.

Quesnel's Cambridge manuscript: Pristinus. In the margin of the Councils: Praestius.

Editors' prose

ADMONITIO IN EPISTOLAM SEQUENTEM.

ADMONITION ON THE FOLLOWING LETTER.

1. Quesnellus praestantissimam epistolam seu relationem synodi Chalcedonensis ad S. Leonem Graece et Latine inter Leonis Opera primus inseruit, ut in editionibus Conciliorum exhibetur; nullo tamen codice vel Graeco vel Latino usus est. Nos Graecum textum, qui est originalis, cum duobus mss. Venetis S. Marci 164 et 555 recensuimus. Quoad Latinum vero, duplex hujus relationis Latina versio habetur. Quesnellus eam unam dedit quae primum vulgata a Crabbo, in caeteras Conciliorum editiones transivit. At alia exstat interpretatio vetustior, quippe quae paulo post ipsum Chalcedonense concilium exarata fuit, et ex qua Vigilius papa in Constituto testimonium allegavit. Hanc primus edidit Baluzius. In tribus tantum codicibus adhuc inventa est, nimirum in Parisiensi, in Vaticano Reginae Suecorum, et in alio Vat. 1322. Hic autem postremus codex, qui quondam fuit Veronensis Ecclesiae, eo praestantior est quod quamplures subscriptiones Patrum nobis conservavit, quae in ipso originali Graeco desiderantur. Nobis sane, qui hanc versionem haud omittendam credidimus, istum codicem accuratius relegere non inutile fuit.

1. Quesnel was the first to insert among Leo's Works, in Greek and Latin, the most excellent letter or report of the synod of Chalcedon to St Leo, as it is shown in the editions of the Councils; yet he used no manuscript, either Greek or Latin. We have revised the Greek text, which is the original, with two Venetian manuscripts of St Mark's, 164 and 555. As for the Latin, there is a twofold Latin version of this report. Quesnel gave only the one which, first published by Crabbe, passed into the other editions of the Councils. But there exists another, older translation, since it was made shortly after the council of Chalcedon itself, and from it Pope Vigilius adduced a testimony in the Constitutum. Baluze was the first to publish it. It has so far been found in three manuscripts only, namely in the Paris one, in the Vatican one of the Queen of Sweden, and in another Vatican one, 1322. This last manuscript, which once belonged to the Church of Verona, is the more excellent in that it has preserved for us a great many subscriptions of the Fathers which are missing in the Greek original itself. For us indeed, who thought that this version should by no means be omitted, it was not unprofitable to reread that manuscript more carefully.

2. Altera versio recentior Rusticum Romanae Ecclesiae diaconum habet auctorem. Hanc enim ille annotationem praefixit, quae in puris Rustici exemplaribus et in editione Crabbi legitur: Relationes sanctae synodi ex codice Acumitensi Graeco in Latinum transtuli ego ipse. Et in fine ipsius relationis haec ejusdem annotatio subjicitur: Scripsi pridie kal. Aprilis, feria tertia, indictione XIII, quae indictio in aliis pariter annotationibus constanter signata, si ad illud tempus referenda sit quo Rusticus in Oriente versabatur, convenit cum solo anno 550, quidquid sit de die vel feria, in quibus non minus hic quam alibi difficultates occurrunt. Romani Conciliorum editores has annotationes a Crabbo editas submoverunt, propterea quod eas Rustici esse ignorarunt. In quo excusandi sunt, quippe nullum purum et integrum Rustici codicem, qui ejusdem Rustici annotationes exhibeat, repererunt. Nos enim, qui codices Latinos collectionis Chalcedonensis Romae diligenter inquisivimus, ex quinque Vaticanis 1321, 1322, 1323, 4166 et 5405, quos Romani editores potuerunt expendere, nullum purum Rustici invenimus. Solus autem Chigianus 483 purus et integer est, qui tamen post editionem Romanam Alexandro VII pontifice indeptus fuit. In ipsa vero Rustici versione emendanda Baluzius duobus mss. Rustici usus est, Corbeiensi et Divionensi. Tria alia exemplaria nos adhibuimus, Chigianum laudatum, Vat. 1323, et antiquissimum Veronensis capituli signatum num. 57. Hanc interpretationem uti Graeco magis cohaerentem e regione Graeci originalis dabimus: dein antiquiorem cum subscriptionibus subjiciemus.

2. The other, more recent version has Rusticus, deacon of the Roman Church, as its author. For he prefixed this note to it, which is read in the pure copies of Rusticus and in Crabbe's edition: The reports of the holy synod I myself translated from Greek into Latin from the Acoemetan manuscript. And at the end of the report itself this note of his is appended: I wrote this on the day before the Kalends of April, on the third feria, in the 13th indiction; this indiction, which is likewise marked consistently in his other notes, if it is to be referred to the time when Rusticus was staying in the East, agrees with the year 550 alone, whatever may be said of the day or the feria, in which difficulties occur here no less than elsewhere. The Roman editors of the Councils removed these notes published by Crabbe, because they did not know they were Rusticus's. In this they are to be excused, since they found no pure and complete manuscript of Rusticus that shows these notes of the same Rusticus. For we, who diligently searched out the Latin manuscripts of the Chalcedonian collection at Rome, found no pure [manuscript] of Rusticus among the five Vatican ones, 1321, 1322, 1323, 4166 and 5405, which the Roman editors were able to examine. The Chigi manuscript 483 alone is pure and complete, but it was acquired after the Roman edition, under Pope Alexander VII. In correcting Rusticus's version itself Baluze used two manuscripts of Rusticus, the Corbie one and the Dijon one. We have used three other copies: the Chigi one already mentioned, Vatican 1323, and the very ancient one of the chapter of Verona marked no. 57. This translation, as agreeing more closely with the Greek, we shall give facing the Greek original; then we shall set the older one below, with the subscriptions.

3. Hic vero praemonendum est editores Romanos et ex iisdem Quesnellum interpretationi Rustici affixisse in margine nonnullas lectiones ex Graeco accuratius redditas, quae a nobis in annotationibus non omittentur; ac praeterea alias lectiones nonnumquam adjecisse, quas cum ex antiquiori versione codicis Vaticani 1322 sumptas deprehenderimus, praetermittendas credidimus: satis enim ex ipsa antiqua versione, quae subjicietur, elici poterunt.

3. Here, however, it must be noted in advance that the Roman editors, and Quesnel following them, attached in the margin of Rusticus's translation some readings rendered more accurately from the Greek, which will not be omitted by us in the notes; and that they besides sometimes added other readings, which, since we have found them taken from the older version of the Vatican manuscript 1322, we thought should be passed over: for they can be drawn well enough from the ancient version itself, which will be set below.

4. Quoad tempus hujus relationis, quod in omnibus et Graecis et Latinis codicibus deest, pauca. Cum ultima concilii actio habita sit kal. Novembris an. 451, hac eadem die vel paulo post haec ad Leonem relatio, antequam synodi Patres dimitterentur, scripta fuit.

4. As to the date of this report, which is missing in all the manuscripts, both Greek and Latin, a few words. Since the last session of the council was held on the Kalends of November in the year 451, this report to Leo was written on that same day or a little after, before the Fathers of the synod were dismissed.