Leo the Great, Letters

(a) ‹anchor: "EPISTOLA"› · printed under col 975

Quae autem erat 101, nunc 128. Scripta eodem tempore quo praecedens.

The one which was 101 is now 128. Written at the same time as the preceding one.

(b) ‹anchor: heading, before "ANATOLII EPISCOPI"› · printed under col 975

Hanc epistolam nunc primum proferimus ex Vaticano Graeco 1455, in quo etiam praecedentes Marciani litteras Graecas invenimus. Cum utraeque de eadem re agant, et per eosdem legatos Lucianum episcopum ac Basilium diaconum fuerint transmissae, eodem tempore quo superior haec quoque epistola ab Anatolio scripta cognoscitur. Hinc etiam sicut antecedenti epistolae Marciani Leo respondit epist. 104, data die 22 Maii, ita huic Anatolii eodem die responsum dedit epist. 106.

We now bring forward this letter for the first time from the Vatican Greek codex 1455, in which we also found the preceding letter of Marcian in Greek. Since both deal with the same matter and were sent by the same envoys, Lucianus the bishop and Basilius the deacon, this letter too is known to have been written by Anatolius at the same time as the one above. Hence also, just as Leo answered the preceding letter of Marcian with letter 104, dated 22 May, so on the same day he gave an answer to this one of Anatolius with letter 106.

(f) printed under this column; its call is in the Latin version in col 975, set in n975 1 ‹anchor: "Ἔθος γὰρ"› · printed under col 976 Forte, τοῖς οὕτω μεγάλοις.

Perhaps τοῖς οὕτω μεγάλοις [for those so great].

2 ‹anchor: "τούτους"› · printed under col 976 Forte, κατέστρωσεν.

Perhaps κατέστρωσεν [laid low].

3 ‹anchor: "ἡμῶν" (before the first "Λουκιανὸν")› · printed under col 976 Leg., Λουκίντιον.

Read Λουκίντιον [Lucentius].

4 ‹anchor: "πρεσβυτέρῳ"› · printed under col 976 Leg., ὑμῶν.

Read ὑμῶν [your].

Nunc primum ex ms. Vaticano edita.

Now published for the first time from a Vatican manuscript.

SYNOPSIS. — I. Leonis zelus contra haereticos quos prostravit. De actis Chalcedone Romam allatis. — II. Legati Anatolii cum aliis actis Romam missi. De damnatione Dioscori. — III. De epistola Leonis recepta ab omnibus, et de definitione fidei edita in synodo Chalcedonensi. — IV. De aliis gestis Chalcedonensibus post definitionem fidei, primum quoad canones, dein quoad particulares causas ecclesiasticas. Tandem de privilegio Ecclesiae Constantinopolitanae. — V. Contradictio legatorum Leonis huic privilegio. Confirmatio ejus petitur.

SYNOPSIS. — I. Leo's zeal against the heretics whom he laid low. On the acts brought from Chalcedon to Rome. — II. Anatolius's envoys sent to Rome with further acts. On the condemnation of Dioscorus. — III. On Leo's letter, received by all, and on the definition of faith issued at the synod of Chalcedon. — IV. On the other proceedings at Chalcedon after the definition of faith, first as to the canons, then as to particular ecclesiastical cases. Finally, on the privilege of the Church of Constantinople. — V. The opposition of Leo's legates to this privilege. Its confirmation is requested.

(a) ‹anchor: "par erat ut" (Latin version)› · printed under col 977

Hae chartae quaedam a nobis specialiter acta continere traduntur. Sub finem vero epistolae ad Leonem missa dicitur definitio pro sede Constantinopolitana quae cum post absolutam actionem diei 31 Octobris, absentibus legatis, lucubrata fuerit gesta in eamdem rem iisdem absentibus specialiter acta, suae scilicet sedis favore indicari videntur.

These documents are said to contain certain things done by us in particular. Towards the end of the letter, indeed, the definition in favour of the see of Constantinople is said to have been sent to Leo; and since this was worked out after the session of 31 October had been concluded, in the absence of the legates, the proceedings on that same matter done in particular in their absence, namely in favour of his own see, seem to be indicated.

(b) ‹anchor: "distincte" (Latin version)› · printed under col 977

Intelligitur relatio synodi ad Leonem, quam superius dedimus epist. 98.

The report of the synod to Leo is meant, which we have given above as letter 98.

(c) ‹anchor: "esse" (Latin version)› · printed under col 977

Nota assensum Romanorum pontificum actis consilii requisitum, et omnino liberum.

Note that the assent of the Roman pontiffs to the acts of the council was required, and was entirely free.

(d) ‹anchor: "de illo" (Latin version)› · printed under col 977, continued under col 978

Adverte necessitatem conveniendi cum fide Romani pontificis ab Anatolio assertam. Fidei autem nomine intelligit epistolam 28, ad Flavianum, cujus quidem lectio in concilio praemissa fuit definitioni fidei. Cumque nonnulli episcopi minus recte assecuti Leonis mentem, aliquot difficultates in ea recipienda proposuissent, hinc in concilio actum fuit ut difficultates ejusmodi dissolverentur sicque in rectum vestrae fidei sensum omnium conveniret intelligentia. Adverte praeterea haec gesta fuisse post judicium de illo, id est de Dioscoro.

Notice the necessity, asserted by Anatolius, of agreeing with the faith of the Roman pontiff. By faith, moreover, he means letter 28, to Flavian, the reading of which was indeed placed in the council before the definition of faith. And since some bishops, having grasped Leo's mind less correctly, had raised several difficulties about receiving it, it was dealt with in the council that difficulties of this kind should be resolved, and so the understanding of all might come together in the right sense of your faith. Notice further that these things were done after the judgement on him, that is, on Dioscorus.

(e) ‹anchor: "huic operi" (Latin version)› · printed under col 978

Nimirum disjiciendis difficultatibus et persuadendis episcopis, qui epistolam ad Flavianum minus intelligentes, ineunte concilio actione secunda, apud Anatolium convenere, ut tractatu habito omnem dubitationem exuerent, quod feliciter evenit, quemadmodum traditur actione quarta, pag. 1382 et 1383 tom IV Concil.

Namely, to dispelling the difficulties and persuading the bishops who, understanding the letter to Flavian too little, met at Anatolius's house when the council began its second session, so that after a discussion they might put off all doubt; which happily came about, as is reported in the fourth session, pp. 1382 and 1383 of vol. IV of the Councils.

(f) ‹anchor: "episcopi" (Latin version)› · printed under col 978

Post concordiam omnium in recipienda epistola S. Leonis, de concordi definitione edenda actum fuit actione quinta.

After the agreement of all in receiving the letter of St Leo, the issuing of a concordant definition was dealt with in the fifth session.

(The editors' Latin translation of Letter CI, continued from n975; the whole of col 977; transcribed, no English. The divided word Bo-|nifacio is transcribed whole in n975; the last word, interro-, runs on into col 979.) et Marciano religiosissimo diacono, patentibus chartis quae continent ea quae in oecumenica synodo gesta sunt, acceptis ex hac urbe discessit. CAP. II. — Quoniam vero post ipsos par erat ut reliquae chartae, quae debent necessario ad vestram cognitionem venire, etiam per nostros homines mitterentur, ea de causa eligentes virum pietate et intelligentia et simplicitate in fide abundantissima praeditum memoratum religiosissimum episcopum cum supradicto diacono ad vestram magnam Romam legavimus, ut cum alia quidem per litteras, alia vero per se ipsos manifeste fecerint, convenienti vobisque digno responso, ad nos cum gaudio revertantur, celebrantes cum omnibus dilectionem et benignitatem, qua uti consuevit paternae vestrae sollicitudo beatitudinis erga sedem hujus urbis regiae. Quo pacto vero sancta et universalis synodus scrutata diligenter exortam tempestatem contra communem pacem invenerit auctorem, Dioscorum dico, qui Alexandrinorum fuit olim episcopus, et sacerdotio excidit, ea quae a sancto et oecumenico concilio distincte scripta fuerunt, significant. Oportebat enim, oportebat tolli de medio improbum qui et replevit totum orbem tempestatibus et procellis. Verum his quidem optime constitutis etiam vestram sanctitatem confidimus esse assensuram propter innatum vestrum odium contra pravitatem. CAP. III. — Quoniam vero post judicium de illo opus erat (quem in finem diligentissime pius imperator sanctam synodum congregavit) ut in rectae vestrae fidei sensum omnium conveniret intelligentia, cum oratione et lacrymis, astante nobis in spiritu et cooperante per isthinc missos Deo charissimos viros tua sanctitate, habentes protectricem sanctissimam et speciosissimam Euphemiam martyrem, salutari huic operi nos ipsos omnes reliquis depositis curis dedidimus; et cum tempus postularet ut omnes congregati sanctissimi episcopi concordem definitionem ederent ad explicationem, et clariorem intelligentiam confessionis in dominum nostrum Jesum Christum; Dominus Deus inventus, et non quaerentibus apparens, apparens autem etiam non interrogantibus

(d) continued from col 977 (its call is in the Latin version in col 977), set in n977

(e) printed under this column; its call is in the Latin version in col 977, set in n977 (f) printed under this column; its call is in the Latin version in col 977, set in n977 1 ‹anchor: "πεπείσμεθα"› · printed under col 978 Leg., συντίθεσθαι.

Read συντίθεσθαι [to agree].

2 ‹anchor: "ὀρθῆς"› · printed under col 978 Leg., ⟨ὑμ⟩ῶν.

Read ὑμῶν [your].

3 ‹anchor: "λόγον"› · printed under col 978 Leg., πάντων.

Read πάντων [of all].

(a) ‹anchor: "eum, etsi"› · printed under col 979

Novae scilicet definitioni fidei oppositiones exortae fuerunt, quae eadem actione quinta indicantur.

That is, objections arose against the new definition of faith, which are indicated in the same fifth session.

(b) ‹anchor: "et disposuit, ut"› · printed under col 979

Vide actionem sextam.

See the sixth session.

(c) ‹anchor: "sacram epistolam"› · printed under col 979, continued under col 980

Respicitur actio sexta Chalcedonensis, in qua tamen non omnes circumstantiae hic propositae leguntur. Ex his autem explicatur recteque intelligitur perobscurus locus epistolae 98 ejusdem concilii ad Leonem, ubi traditur sancta Euphemia tamquam propriam confessionem fidei definitionem suscipiens a nobis, suo sponso per pissimum imperatorem et amicam Christi Augustam obtulisse. Quid autem id fuerit, praesens epistola manifestat. Hinc etiam apertius refelluntur illa commenta, quae nonnulli posteriores Graeci induxerunt, de quibus vide Baronium ad an. 451, num. 110 et 119. Hinc pariter cognoscimus ipsam Pulcheriam Augustam una cum Marciano interfuisse actioni sextae, quod negaverant Baluzius tom. IV Concil. pag. 1479, not. 11, in eamdem actionem, Pagius ad an. 451, num. 31, et Tillemontius in Leone art. 119, et nota 51. Verum est, Pulcheriae nomen nec legi in actis Graecis hujus actionis, quae ad nos pervenerunt, nec in integra eorumdem actorum versione Latina. At non idcirco negandum est huic actioni adfuisse Pulcheriam, quam Anatolius praesentem tam explorare testatur, quamque item praesentem ipsa Chalcedonensis relatio cum Anatolii textu cohaerens, recitatis verbis significat. In originalibus quidem concilii gestis Pulcheriae nomen fuisse insertum, nihil dubitandum est. Antequam enim integra concilii gesta Latine redderentur (quod serius aliquanto factum credimus, nimirum circa Hormisdae tempora, uti contra Quesnellum statuetur in observationibus ad notam 3 ejusdem in epist. 8†, nobis 113), Latine statim ab initio versa fuere quaedam praecipua concilii capita, quae eodem loco recensebimus. Hinc in mss. codd. antiquissimarum collectionum Latinarum pauca capita hujus concilii leguntur interpretationis omnino diversae ab interpretatione omnium actorum ejusdem synodi. Harum collectionum antiquitas ipsaque interpretationis minus accuratae ruditas primam horum capitum versionem ipso Leone vivente ex allatis gestis. Graecis lucubratam insinuant. In mss. autem collectionis Quesnellianae, quam quintam appellare solemus, nec non in antiquissimo cod. Vat. 1322, ubi initium actionis sextae ex Graeco redditum legitur, Pulcheriae nomen occurrit, nec non in alia perantiqua versione, quae collectionibus Hispanicae et Isidorianae inserta fuit, ut videre est tom. IV Concil. p. 2051. Igitur Graeca illa exemplaria, quibus primi ac vetustiores interpretes usi sunt, praeferebant Pulcheriae nomen; ac proinde falsitatis accusari nequit cum Sirmondo auctor Breviculi historiae Eutychianistarum (quem esse Gelasium probabiliter ostendemus in observationibus ad Quesnelli notas in epist. 28), cum de synodo Nicaeae primum indicta, ac dein Chalcedonem translata scripsit: In qua et ipse (imperator) et Pulcheria resedit. Hinc etiam in dubium vocari nequit num Pulcheriae sit epistola ad Strategum consularem Bithyniae, quae ante gesta Chalcedonensia ipsius nomine in omnibus et Graecis et Latinis mss. inscribitur, eo quod se praesentem concilio futuram spondet. Immo ex hoc quoque testimonio ejus praesentia in synodo haud incredibilis comprobatur. Difficultas ex indictione synodi, quae in ea epistola Pulcheriae tribuitur, satis solvitur ex annot. 5 (Col. 942, n. p) in ep. 95.

The sixth session of Chalcedon is meant, in which, however, not all the circumstances set out here are read. From these, moreover, is explained and rightly understood the very obscure passage of letter 98 of the same council to Leo, where it is related that holy Euphemia, receiving from us the definition of faith as her own confession, offered it to her Spouse through the most pious emperor and the Christ-loving Augusta. What this was, the present letter makes plain. Hence, too, those fictions are refuted more openly which some later Greeks introduced, on which see Baronius at the year 451, nos. 110 and 119. Hence likewise we learn that Pulcheria Augusta herself was present at the sixth session together with Marcian, which Baluze had denied in vol. IV of the Councils, p. 1479, note 11, on that same session, Pagi at the year 451, no. 31, and Tillemont on Leo, art. 119, and note 51. It is true that Pulcheria's name is read neither in the Greek acts of this session that have come down to us, nor in the complete Latin version of those same acts. But it is not therefore to be denied that Pulcheria was present at this session, whose presence Anatolius attests so [clearly], and whose presence likewise the Chalcedonian report itself, agreeing with Anatolius's text, indicates in the words it recites. That Pulcheria's name was inserted in the original acts of the council is not at all to be doubted. For before the complete acts of the council were rendered into Latin (which we believe was done somewhat later, namely about the time of Hormisdas, as will be established against Quesnel in the observations on his note 3 on epist. 8†, our 113), certain principal chapters of the council were translated into Latin right from the beginning, which we shall review in the same place. Hence in the manuscript codices of the most ancient Latin collections a few chapters of this council are read in a translation wholly different from the translation of all the acts of the same synod. The antiquity of these collections and the very roughness of their less accurate translation suggest that the first version of these chapters was worked out while Leo himself was still living, from the Greek acts that had been brought. In the manuscripts of the Quesnel collection, moreover, which we are accustomed to call the fifth, and also in the very ancient Vatican codex 1322, where the beginning of the sixth session is read rendered from the Greek, Pulcheria's name occurs, and also in another very ancient version, which was inserted in the Spanish and Isidorian collections, as can be seen in vol. IV of the Councils, p. 2051. Therefore those Greek copies which the first and older translators used displayed Pulcheria's name; and consequently, with Sirmond, the author of the Breviculus of the history of the Eutychianists (who, we shall show with probability in the observations on Quesnel's notes on epist. 28, is Gelasius) cannot be accused of falsehood when, of the synod first summoned at Nicaea and then transferred to Chalcedon, he wrote: In which both he himself (the emperor) and Pulcheria sat. Hence too it cannot be called into doubt whether the letter to Strategius, consular of Bithynia, is Pulcheria's, which before the Chalcedonian acts is headed with her name in all manuscripts, both Greek and Latin, on the ground that she promises to be present at the council. Indeed, from this testimony too her presence at the synod is shown to be not incredible. The difficulty from the summoning of the synod, which is attributed to Pulcheria in that letter, is sufficiently resolved by annotation 5 (Col. 942, n. p) on ep. 95.

(d) ‹anchor: "approbationis tum"› · printed under col 980

Animadvertendus est hic ordo. Post definitionem fidei editam act. 6, primo canones 27 constituti fuerunt; dein de causis ecclesiasticis actum fuit, nimirum de Maximo Antiocheno, et Juvenali Hierosolymitano, de Theodoreto, de Iba, etc. Hinc canones collocandi sunt actione septima, non autem, ut in editis, act. 15. Plura de hoc disseremus tom. II. annot. 18 in dissert. 1 Quesnelli ad annum 451.

This order is to be noted. After the definition of faith was issued in session 6, first 27 canons were established; then ecclesiastical cases were dealt with, namely those of Maximus of Antioch and Juvenal of Jerusalem, of Theodoret, of Ibas, etc. Hence the canons are to be placed in the seventh session, not, as in the printed editions, in session 15. We shall discuss this more fully in vol. II, annotation 18 on Quesnel's dissertation 1, at the year 451.

Remark: the editors' own Latin translation of Anatolius's Greek letter (Letter CI), printed beside the Greek; transcribed without English. eum, etsi quidam ab initio contentiose obstare conati sunt, ostendit tamen suam veritatem, et disposuit, ut unanime et contradictionis expers ab omnibus publicaretur scriptum, quod tum confirmaret constantium animos, tum invitaret ad viam veritatis omnes qui a veritate declinabant. Et quidem cum subscripsissemus unanimi consensu hujusmodi libello, qui conveneramus in consensu universalis nostrae synodi in confessione ejusdem sanctissimae et vitricis martyris Euphemiae, cumque cum piissimi et Christi amantissimi imperatoris nostri Marciani, et piissimae perque omnia fidelissimae imperatricis et Augustae filiae nostrae Pulcheriae oratione et gaudio atque hilaritate scriptam ad confirmandam eam quae Patrum nostrorum fuit fidei definitionem juxta vestram illam sacram epistolam supra sanctum altare posuissemus, ipsam eorum pietati tradidimus, sic eam ut acciperent, cum ipsi rogavissent: qui accipientes gloriam dederunt nobiscum Christo Domino, qui expulit quidem obscuritatem pravae opinionis, et illustravit summa consensione verbum veritatis. Et quae quidem ad ecclesiasticam pacem concordiamque sacerdotum in fide pura spectant, per gratiam Salvatoris hoc pacto contigerunt. CAP. IV. — Quoniam vero etiam de aliis rebus oportebat nos considerare, ut tanta synodus omnia videretur agere sine ulla omissione, quae correctionis indigent, atque approbationis tum in canonis, tum in ecclesiasticis capitibus, cura adhibita est et ab iis

1 ‹anchor: "σύμφωνον, καὶ"› · printed under col 980 Leg,. αναντίλεκτον.

Read: ἀναντίλεκτον [uncontested].

(c) continued: the end of note (c), printed at the head of the notes under this column, answers a call in col 979 and is set whole in n979.

(d) printed under this column; its call is in col 979, set in n979.

(a) ‹anchor: "praesidente tunc"› · printed under col 981, continued under col 982; the note's mark is not printed at its head

Hos scilicet quinque episcopos veluti praecipuos Constantinopolitani concilii Patres distincte nominat. Photius in libro de Synodis ejusdem concilii praesides vocat Timotheum Alexandrinum, Meletium Antiochenum, Cyrillum Hierosolymitanum, et Nectarium CP., quem tamen primum locum habuisse affirmat. At Meletius a⟨n⟩te Nectarii ordinationem obierat; unde huic concilio una cum Nectario nec interesse nec praeesse potuit. Cum vero in antiquis catalogis Latinis e Graeco provenientibus episcoporum, qui interfuerunt eidem concilio, nomina describantur, et in his Meletius et Nectarius cum caeteris nominentur, Anatolium et Photium simili catalogo Graeco usos credimus, in quo nimirum duorum conciliorum CP. ejusdem anni 381 nomina antiquissimis temporibus permixta fuerint, in quorum primo Meletius, non autem Nectarius, in secundo vero, de quo hic sermo est, Nectarius recens ordinatus, non autem Meletius, qui jam obierat, adfuit atque praesedit. Quod si cum Tillemontio in S. Gregorii Nazianzeni Vita credamus unum concilium CP. eo anno habitum fuisse, quod in aliquot menses productum fuerit, ita ut initio Meletius, hoc autem mortuo Nectarius ibidem ordinatus praefuerit, proprius ac strictius Anatolii et Photii testimonia intelligentur.

He names these five bishops specifically, as the principal Fathers of the council of Constantinople. Photius, in his book On the Synods, calls Timothy of Alexandria, Meletius of Antioch, Cyril of Jerusalem and Nectarius of Constantinople the presidents of the same council, and yet affirms that Nectarius held the first place. But Meletius had died before Nectarius's ordination; hence he could neither attend nor preside over this council together with Nectarius. Since, however, in ancient Latin catalogues derived from the Greek the names of the bishops who attended this same council are written out, and among them Meletius and Nectarius are named with the rest, we believe that Anatolius and Photius used a similar Greek catalogue, in which, that is, the names of two councils of Constantinople of the same year 381 had been mixed together in very ancient times; in the first of these Meletius, not Nectarius, was present and presided, but in the second, of which there is question here, Nectarius, newly ordained, and not Meletius, who had already died. But if with Tillemont, in the Life of St Gregory Nazianzen, we believe that one council of Constantinople was held in that year, which was prolonged over some months, so that at the beginning Meletius presided, and after his death Nectarius, ordained there, the testimonies of Anatolius and Photius will be understood more [closely] and more strictly.

(b) ‹anchor: "habuerit honorem,"› · printed under col 982

Perspicuitatis gratia supple nominativum synodus Chalcedonensis

For clarity supply the nominative the synod of Chalcedon.

(c) ‹anchor: "dioecesis;"› · printed under col 982

In ms. quidem Graeco deest τῶν ἐπισκόπων, episcopis: sed ex ipso canone Chalcedone edito act. 16. ad quem haec referuntur, hoc nomen ab amanuensi perperam omissum necessario supplevimus, Constantinopolitano enim episcopo ibidem concessae fuerunt ordinationes metropolitarum trium dioeceseon Ponti, Asiae et Thraciae; ordinationes vero episcoporum earumdem dioeceseon, quas CP. episcopi, per sexaginta vel septuaginta annos sibi vindicaverant, eisdem ademptae propriis metropolitis restitutae fuere.

In the Greek manuscript, indeed, τῶν ἐπισκόπων, to the bishops, is lacking; but from the canon itself issued at Chalcedon in session 16, to which these words refer, we have of necessity supplied this noun, wrongly omitted by the copyist; for there the ordinations of the metropolitans of the three dioceses of Pontus, Asia and Thrace were granted to the bishop of Constantinople, while the ordinations of the bishops of those same dioceses, which the bishops of Constantinople had claimed for themselves for sixty or seventy years, were taken from them and restored to their own metropolitans.

Remark: the editors' own Latin translation of Anatolius's Greek letter (Letter CI), printed beside the Greek; transcribed without English. qui omnia moderantur, et a magnificentissimis gloriosissimisque judicibus et illustri et glorioso senatu et clero universo et populo, ut afficeretur aliquo honoris additamento sanctissima sedes hujus regiae urbis Constantinopolis per consensum hujus sanctae synodi circa canonem centum quinquaginta sanctorum Patrum, qui congregati fuerant sub magno Theodosio piae recordationis, qui fuit Constantinopolis imperator, praesidente tunc Nectario quidem Constantinopoli, Timotheo vero Alexandriae, et Meletio Antiochiae, Helladio Caesareae Cappadociae, Cyrillo Hierosolymis, et reliquis. Et hanc rem aggressi sumus confidentes merito vestrae beatitudini fore ut proprium reputet honorem sedis Constantinopolitanae, quippe jamdiu apostolicus vester thronus sollicitudinem erga ipsam et concordiam habet, ipsique per omnia proprium, quibus rebus indigebat, auxilium elargitus est abundanter. Etenim cum nullum sit dubium quin gaudeat omnino vestra beatitudo quod quae ab ipsis celebratur congregatio, praestantiorem habuerit honorem, prompto animo progressa est ad confirmandum quidem ipsum canonem centum quinquaginta sanctorum Patrum statuentium, ut Constantinopolitanus episcopus habeat honorem et primum locum post Romanam sanctissimam sedem, eo quod etiam Constantinopolis sit nova Roma, definivitque etiam ut ordinationes ipse faceret metropolitarum Ponticae, et Asianae, et Thraciae dioecesis; episcopis, qui sub ipsorum ditione sunt, a propriis metropolitis ordinationem accipientibus, ut in hoc potius auferantur throno Constantinopolitano ordinationes complurium episcoporum, quas per sexaginta et septuaginta annos facere consueverat. CAP. V. — Ita vero cum omnes res bene essent progressae, atque in laetitiam desiissent, piissimi protinus episcopi Paschasinus et Lucentius et reverendissimus presbyter Bonifacius, saepe quidem de hac ipsa re a nobis edocti, et ignorantes intentionem vestrae sanctitatis, quam habetis erga Constantinopolis sanctissimam Ecclesiam, postquam signavit sancta synodus, et subscriptione confirmavit hujusmodi definitionem, rejiciunt synodum, turbant et confusione implent consessum, pro nihilo

(none: the Greek of this column has no note calls)

(a) continued: the end of note (a), printed at the head of the notes under this column, answers a call in col 981 and is set whole in n981.

(b), (c) printed under this column; their calls are in col 981, set in n981.

(a) ‹anchor: "ne videamur"› · printed under col 983

Ad legatos pontificis haec referuntur, sicut et sequentia, ipsos honore et munerum reverentia dignati simus.

These words refer to the pope's legates, as do the following too, we have honoured them with honour and the regard of gifts.

(b) ‹anchor: "et nos"› · printed under col 983

Concinunt quae idem Anatolius ad Leonem deinceps scripsit epist. 132. cap. 4: Cum et sic gestorum vis omnes et confirmatio auctoritati vestrae beatitudinis fuerit reservata.

With this agrees what the same Anatolius afterwards wrote to Leo, epist. 132, chap. 4: Since even so the whole force and confirmation of what was done has been reserved to the authority of your blessedness.

(c) ‹anchor: "rata habere"› · printed under col 983, continued under col 984

In Graeco quidem legitur καταξιώσατε, dignemini. At syntaxis et sensus legendum ostendit καταξιώσετε, dignabimini: de approbatione enim et confirmatione actorum a Leone praestanda agitur.

In the Greek, indeed, is read καταξιώσατε, deign. But the syntax and the sense show that καταξιώσετε, you will deign, is to be read; for the matter in hand is the approval and confirmation of the acts, to be given by Leo.

(d) ‹anchor: "EPISTOLA"› · printed under col 984

Alias 77. Quae autem antea 102 erat, nunc 131. Scripta 27 Januarii an. 452.

Formerly 77. And the one that was previously 102 is now 131. Written 27 January in the year 452.

(e) ‹anchor: "EPISTOLA CII."› · printed under col 984

Exstat in mss. collect. 12, 18, 19 et 24, ac in Vat. 541, cui additiones accesserunt ex collect. 2†. Est responsio epistolae 99.

It is extant in the manuscripts of collections 12, 18, 19 and 24, and in Vat. 541, to which additions came from collection 2†. It is the reply to letter 99.

SYNOPSIS. — I. Se Gallorum episcoporum epistolam coelesti doctrina plenam accepisse nuntiat. — II. De synodo oecumenica. Humanis de fide ratiociniis locum esse non debere. — III. Nestorii et Eutychetis

SYNOPSIS. — I. He announces that he has received the letter of the bishops of Gaul, full of heavenly doctrine. — II. On the ecumenical synod. That there must be no place for human reasonings about the faith. — III. That the teachings of Nestorius and Eutyches […]

Remark: the editors' own Latin translation of Anatolius's Greek letter (Letter CI), printed beside the Greek; transcribed without English. hanc sedem habentes, et facientes omnia quae injuriam afferunt tum mihi, tum Constantinopolis sanctissimae Ecclesiae. Constituta sunt etiam haec nutu piissimorum nostrorum imperatorum astantibus et magnificentisssimis gloriosissimisque judicibus concilio, et pronuntiantibus definitionem sanctae synodi esse firmam, obnixeque et ipsis contendentibus et cupientibus ea quae ad honorem sedis spectant, ut diximus, quorum ex multis pauca vobis nota fecimus, ne videamur ipsos quidem gravare, aures vero vestras obtundere. Nos enim et ante et post ipsorum adventum, quae ad vestram gloriam et honorem debitum pertinent, curavisse in omnibus, et Deus est testis, et ipsa facta manifestant, quomodo scilicet et ipsos honore et munerum reverentia dignati simus; et honoris gratia, quo vos prosequimur, ejusmodi etiam decretum ad vestram sanctitatem sancta synodus retulit, et nos ut approbationem a vobis confirmationemque consequamur: obsecramusque ut hoc etiam per vos, o sanctissimi, efficiatur. Nam sedes Constantinopolis habet patrem thronum apostolicum vestrum, praecipuo atque excellenti modo se ipsam vobiscum conjungens, ut ex vestra de ipsa sollicitudine, omnes quidem intelligant, vos jamdiu ipsius commodis sincere consulentes, etiam nunc eamdem curam habere de illa. Et sicut utilia ecclesiastico statui omnia quae consecuta sunt, et rite gesta in sanctissima et universali synodo rata habere dignabimini, ipsam quoque definitionem supradictam de sede Constantinopolitana curavimus mittendam ad vestram sanctitatem, ut cognoscere possit quemadmodum vestris precibus ex divina sapientia omnia fuerunt peracta; vehementerque obtestamur ut congruam responsionem recipiat unaquaeque propositio, docente vos omnia Dei amantissimo episcopo Luciano, qui et ipse praesens sancto concilio, et summa cum prudentia pro virili parte allaborans nostro studio erga fidem. electus est a nobis, ut bene ac feliciter nostri obsequii erga vos vices susciperet, cum sit vir perfectus, atque piissimis et Christi amantissimis nostris imperatoribus jamdudum amicus, quem vestra bonitate gaudentem, laetum ad nos mittere dignemini. Totam fraternitatem cum vestra beatitudine in Christo et ego, et qui mecum sunt plurimum salutamus, Incolumis in Domino, et pro nobis orans, doneris nobis. Deo charissime et beatissime Pater.