PL 54 · cols. 984–987

Leo the Great, Letters

Letter CII

ἀρχόντων τῷ συνεδρίῳ, καὶ ἀποφηναμένων τὸν παρὰ τῆς ἁγίας συνόδου ὅρον βέβαιον εἶναι, καὶ προσφιλοτιμησαμένων καὶ αὐτῶν τὰ εἰς τιμὴν, καθάπερ εἰρήκαμεν, τοῦ θρόνου συντείνοντα, ἅπερ ἐκ πολλῶν ὀλίγα ὑμῖν ἐγνωρίσαμεν, ἵνα μὴ δόξωμεν αὐτοὺς μὲν βαρεῖν, ταῖς δὲ ἀκοαῖς ταῖς ὑμετέραις παρενοχλεῖν. Ἡμεῖς γὰρ ὅτι καὶ πρὸ τῆς αὐτῶν παρουσίας, τὰ εἰς δόξαν ὑμετέραν καὶ τιμὴν τὴν ὀφειλομένην ἐν πᾶσι διεπραξάμεθα, καὶ μετὰ τὴν αὐτῶν παρουσίαν, Θεός τε μάρτυς, καὶ αὐτὰ πεπραγμένα δηλοῖ. Ὅπως γε καὶ αὐτοὺς τιμῆς τε καὶ δορυφορίας ἠξιώσαμεν αἰδοῖ, καὶ τιμῇ τῇ περὶ ὑμᾶς, καὶ τὸν τοιοῦτον τύπον ἐπὶ τὴν ὑμετέραν ὁσιότητα ἡ ἁγία σύνοδος ἀνήνεγκε καὶ ἡμεῖς, ἐφ' ᾧ τε παρ' ὑμῶν τυχεῖν συναινέσεως, καὶ βεβαιότητος, παρακαλοῦμέν τε, καὶ τοῦτο παρ' ὑμῶν γενέσθαι, ἁγιώτατοι.

[…] officials in the assembly, who declared the definition of the holy synod to be firm, and themselves too showed zeal for the things that tend to the honour of the throne, as we have said; of which we have made known to you a few out of many, so that we may not seem to burden them and to trouble your ears. For that both before their arrival we accomplished in all things what pertains to your glory and the honour due to you, and after their arrival too, God is witness, and the deeds themselves show; and how we honoured them too with honour and escort, out of reverence and honour towards you; and the holy synod and we referred such a decree to your holiness, in order to obtain your consent and confirmation, and we beg, most holy ones, that this too be done by you.

Ὁ γὰρ θρόνος Κωνσταντινουπόλεως ἔχει πατέρα τὸν ἀποστολικὸν θρόνον ὑμῶν κατεξαίρετον ἑαυτὸν συνάψας ἡμῖν, ἵνα καὶ διὰ τῆς ὑμῶν περὶ αὐτὸν φροντίδος ἅπαντες μὲν πεισθεῖεν, ὅτι γνησίως ἄνωθεν προνοησάμενοι, καὶ νῦν τὴν αὐτὴν ἔχοντες διαμένετε περὶ αὐτὸν φροντίδα, καὶ ὡς λυσιτελοῦντα δὲ τῇ ἐκκλησιαστικῇ καταστάσει καταξιώσατε ἅπαντα κυρῶσαι τὰ παρακολουθήσαντα ἐγγράφως ἐν τῇ ἁγιωτάτῃ καὶ οἰκουμενικῇ συνόδῳ, καὶ αὐτὸν δὲ τὸν προειρημένων περὶ τοῦ θρόνου τῆς Κωνσταντινουπόλεως ὅρον ἐσπουδάσαμεν ἀποστεῖλαι πρὸς τὴν ὑμετέραν ἁγιωσύνην· ἵνα ἔχῃ τε εἰδέναι, ὡς εὐχαῖς ταῖς ὑμετέραις θεοσόφως ἅπαντα ᾠκονόμηται, καὶ παρακαλοῦμεν πρόσφορον ἀπόκρισιν δέξασθαι ἑκάστην ὑπόθεσιν, διδάσκοντος ὑμᾶς ἅπαντα τοῦ θεοφιλεστάτου ἐπισκόπου Λουκιανοῦ, ὃς καὶ αὐτὸς παρὼν τῇ ἁγίᾳ συνόδῳ, καὶ ἐμφρόνως τὰ δυνατὰ εἰσενεγκὼν τῷ περὶ τῆς πίστεως ἡμῶν ἀγῶνι ἐπελέγη παρ' ἡμῶν ὑπηρετήσασθαι τῇ πρὸς ὑμᾶς ἐπ' ἀγαθοῖς διακονίᾳ· ἀνὴρ τέλειος ὑπάρχων, τοῖς τε εὐσεβεστάτοις καὶ φιλοχρίστοις ἡμῶν βασιλεῦσιν ἄνωθεν φίλος· ὅνπερ ἀπολαύσαντα τῆς ὑμετέρας ἀγαθότητος χαίροντα πρὸς ἡμᾶς ἐκπέμψαι καταξιώσατε. Πᾶσαν τὴν σὺν τῇ ὑμετέρᾳ μακαριότητι ἐν Χριστῷ ἀδελφότητα ἐγώ τε, καὶ οἱ σὺν ἐμοὶ πλεῖστα προσαγορεύομεν. Ἐῤῥωμένος ἐν Κυρίῳ; καὶ ὑπερευχόμενος ἡμῶν, χαρισθείης ἡμῖν, θεοφιλέστατε καὶ μακαριώτατε Πάτερ.

For the throne of Constantinople has your apostolic throne as its father, having joined itself to us in a special way, so that through your care for it all may be persuaded that, having genuinely provided for it from of old, you continue now too to have the same care for it; and deign to ratify, as beneficial to the order of the Church, all that followed in writing in the most holy and ecumenical synod. And we have been at pains to send to your holiness the very definition of the aforesaid concerning the throne of Constantinople, so that it may know that by your prayers all things have been ordered with divine wisdom; and we beg that each matter may receive a fitting answer, the most God-beloved bishop Lucian instructing you in everything, who, being himself present at the holy synod and wisely contributing what he could to our struggle for the faith, was chosen by us to render service in the ministry to you for good ends, being a perfect man, and of old a friend of our most pious and Christ-loving emperors; deign to send him back to us rejoicing, when he has enjoyed your goodness. I and those with me greet most warmly all the brotherhood in Christ that is with your blessedness. Farewell in the Lord, and praying for us, may you be granted to us, most God-beloved and most blessed Father.

EPISTOLA CII.

LETTER CII.

AD EPISCOPOS GALLIARUM.

TO THE BISHOPS OF GAUL.

De damnatione haereticorum.

On the condemnation of heretics.

LEO Romanae urbis episcopus, RAVENNIO, RUSTICO, VENERIO, CONSTANTIANO, MAXIMO, ARMENTARIO,

LEO, bishop of the city of Rome, to RAVENNIUS, RUSTICUS, VENERIUS, CONSTANTIANUS, MAXIMUS, ARMENTARIUS, […]

Editors' notes and page, col. 984

Footnotes

1 ‹anchor: "ἑαυτὸν συνάψας"› · printed under col 984 Leg., ὑμῖν.

Read: ὑμῖν [to you].

2 ‹anchor: "ἐκκλησιαστικῇ καταστάσει"› · printed under col 984 Leg., καταξιώσετε, vel κατηξιώσατε.

Read: καταξιώσετε [you will deign], or κατηξιώσατε [you deigned].

(f) ‹anchor: "VENERIO,"› · printed under col 984

Ita cod. Ratisp. ut in epist. 99, Al., Constantino.

So the Regensburg codex, as in epist. 99. Others: Constantinus.

(g) ‹anchor: "MAXIMO,"› · printed under col 984

Idem codex, Armasorio.

The same codex: Armasorius.

(c, end), (d), (e) printed under this column; their calls are in col 983, set in n983.

Editors' prose

dogmata pariter esse fugienda. — IV. Synodum et epistolae Leonis consensisse, et Discorum proscripsisse. — V. De his omnibus gratias Deo esse agendas; pro legatorum reditu orandum; victoriam fidei Hispanis per Gallos esse nuntiandam.

[…] are alike to be shunned. — IV. That the synod agreed with Leo's letter and proscribed Dioscorus. — V. That thanks are to be given to God for all these things; that prayer is to be made for the return of the legates; that the victory of the faith is to be announced to the Spaniards through the Gauls.

Page

running head: 983 S. LEONIS MAGNI EPISTOLAE. 984 (across the page)
marginal letters: A ‹ἀρχόντων τῷ συνεδρίῳ›; B ‹Κωνσταντινουπόλεως ἔχει πατέρα›; C ‹παρ' ἡμῶν ὑπηρετήσασθαι›; D ‹dogmata pariter›
old-edition numerals: 1135 after ‹ταῖς ὑμετέραις›
signature: none
other: the Greek original of Anatolius's letter (Letter CI) ends in this column and is layer 1; the heading of Letter CII, printed in col 983, is set after it under this rail (rule of cols 865/866), followed below the end of the synopsis by Leo's address line, which runs on into col 985. Names in small capitals set in capitals. Notes (f) and (g) have their calls in the address line in this column.

PL 54:985

FLORO, SABINO, VALERIANO, CONSTANTIO, MAXIMO. ASCLEPIO, NECTARIO, MAXIMO, URSO, INGENUO, JUSTO, VALERIO, SUPERVENTORI, CHRYSAPHIO, FONTEIO, PETRONIO, YDATIO, AETHERIO, EULALIO, EUSTATIO, FRATERNO, VICTURO, EUGENIO, HILARO, VERO, AMANDO, GERONTIO, PROCULEIANO, JULIANO, HELLADIO, ARMENTARIO, HONORATO, EPARCHIO, ANEMIO, DYNAMIO, MAXIMINO, YNANTIO, et PALLADIO, episcopis per Gallias constitutis.

[…] FLORUS, SABINUS, VALERIANUS, CONSTANTIUS, MAXIMUS. ASCLEPIUS, NECTARIUS, MAXIMUS, URSUS, INGENUUS, JUSTUS, VALERIUS, SUPERVENTOR, CHRYSAPHIUS, FONTEIUS, PETRONIUS, YDATIUS, AETHERIUS, EULALIUS, EUSTATIUS, FRATERNUS, VICTURUS, EUGENIUS, HILARUS, VERUS, AMANDUS, GERONTIUS, PROCULEIANUS, JULIANUS, HELLADIUS, ARMENTARIUS, HONORATUS, EPARCHIUS, ANEMIUS, DYNAMIUS, MAXIMINUS, YNANTIUS and PALLADIUS, bishops established throughout the Gauls.

CAP. I. — Optassemus quidem fraternitatis vestrae litteras eo tempore quo promiseratis accipere, ut profecturis ad Orientem fratribus nostris, quos ad sanctam synodum vice nostra pro catholicae fidei defensione direximus, etiam vestrae sententiae professio jungeretur. Sed cum multa obstacula inopinatam vobis intulerint tarditatem, quamlibet seras et diu exspectatas epistolas per fratrem et coepiscopum nostrum Ingenuum gratanter accepimus, easque cum gaudio recensentes probavimus, sicut confidebamus, eruditione Spiritus sancti coelestem in vobis vigere doctrinam, quam in Orientalibus Ecclesiis versutia hostis antiqui, per eos quos sequaces suae reperit falsitatis, fatigare conata est; cum catholica fides, quae nulla sui est parte mutabilis, per ipsas adversantium exercitationes et validior semper efficiatur et clarior, operante hoc gratia Dei, ut si qui forte ad haec subtilia inimici jacula declinanda minus erant instructi minusque solliciti, perceptis veritatis armis, fierent contra impiorum mendacia fortiores. Quod ergo, sicut causa poscebat, fiduciam nostram, quam de vobis habemus in Domino, fideliter atque obedienter auxistis, multa exsultatione gaudemus.

Chap. I. — We should indeed have wished to receive your fraternity's letter at the time you had promised, so that the profession of your judgement too might be joined to our brothers setting out for the East, whom we sent in our stead to the holy synod for the defence of the catholic faith. But since many obstacles caused you an unexpected delay, we received with gratitude, through our brother and fellow bishop Ingenuus, the letter, however late and long awaited, and going through it with joy we found, as we trusted, that by the teaching of the Holy Spirit the heavenly doctrine flourishes in you, which in the Eastern Churches the cunning of the ancient enemy has tried to wear down through those whom he found to be followers of his falsehood; whereas the catholic faith, which is in no part of itself changeable, is ever made both stronger and clearer through the very exercises of its adversaries, the grace of God bringing this about, so that if any perhaps were less equipped and less watchful for turning aside these subtle darts of the enemy, they might, having taken up the arms of truth, become stronger against the lies of the impious. That, therefore, as the case demanded, you have faithfully and obediently increased the confidence which we have in you in the Lord, we rejoice with great exultation.

CAP. II. — Et merito nos cognoscimus fratribus et coepiscopis nostris Orientalibus intimasse quod secundum evangelicam apostolicamque traditionem de Incarnatione Domini nostri Jesu Christi, una esset omnium nostrum et indiscreta confessio; neque ullis haereticorum disputationibus obtineri ut aliter aliquid de summi et salutiferi sacramenti veritate sapiamus, quam ex praedicatione sanctorum Patrum,

Chap. II. — And we know that we rightly made known to our brothers and fellow bishops of the East that, according to the evangelical and apostolic tradition concerning the Incarnation of our Lord Jesus Christ, there was one undivided confession of us all, and that by no disputations of heretics could it be brought about that we should think anything otherwise concerning the truth of the supreme and saving mystery than [what] from the preaching of the holy Fathers […]

Editors' notes and page, col. 985

Footnotes

(a) ‹anchor: "FLORO,"› · printed under col 985

Nostri codd., Savino.

Our codices: Savinus.

(b) ‹anchor: "SABINO,"› · printed under col 985

Sic omnes nostri codd. et dein, Valerio. Vide annot. 6 (Col. 965, i) in epist. 99. Alias prius Valerio, ac dein Valeriano.

So all our codices, and afterwards Valerius. See annotation 6 (Col. 965, i) on epist. 99. Elsewhere first Valerius, and then Valerianus.

Cod. Ratisp., Eutychio. Vat. collect. 12 et 24, cum alio Vat. 541, Euticio. Mox ex cod. Ratisp. emendavimus Victuro, quod concinit cum lectione epist. 99. Vulgati, Venturo.

The Regensburg codex: Eutychius. The Vatican manuscripts of collections 12 and 24, with another Vatican, 541: Euticius. Shortly after, from the Regensburg codex, we have corrected to Victurus, which agrees with the reading of epist. 99. The printed editions: Venturus.

(d) ‹anchor: "EUGENIO,"› · printed under col 985

Iidem codd., Hilario.

The same codices: Hilarius.

(e) ‹anchor: "HONORATO,"› · printed under col 985

Ms. Ratisp., Aparcio. Vat. collect. 12, Epartio. Vat. 541, Epatrio.

The Regensburg manuscript: Aparcius. Vatican, collection 12: Epartius. Vatican 541: Epatrius.

(f) ‹anchor: "per eos"› · printed under col 985

Editi cum mss. collect. 24, quos sequaces, suos reperit, falsitasque fatigare conata est. Vat. collect. 12 et alius 541 omittunt conjunctionem que. Correximus ex Ratisp.

The printed editions, with the manuscripts of collection 24: whom as followers, his own, he found, and falsehood tried to wear down. The Vatican of collection 12 and another, 541, omit the conjunction que [and]. We have corrected from the Regensburg codex.

(g) ‹anchor: "neque ullis"› · printed under col 985

Sic melius ex eodem Ratisp. quam in Vulgatis aliisque codicibus, eorum disputationibus detineri.

So, better, from the same Regensburg codex than in the printed editions and other codices: to be held back by their disputations.

(h), (i), (j, beginning) printed under this column; their calls are in col 986, set in n986.

Page

running head: 985 EPISTOLA CII. 986 (across the page)
marginal letters: A ‹FLORO, SABINO›; B ‹pum nostrum Ingenuum›; C ‹CAP. II. — Et merito›; D (in the notes, beside note e)
old-edition numerals: 1137 after ‹per›
signature: none
other: Letter CII, Leo's Latin, layer 1 in both columns from here. The address line begun in col 984 continues here; names in small capitals set in capitals, Æ spelled AE (AETHERIO). "MAXIMO." is printed with a full stop.

PL 54:986

et ex auctoritate incommutabilis Symboli didicimus ac docemus, damnatis ab universali Ecclesia, et nunc Eutyche, et antea Nestorio. Quorum si quis non ferendis impietatibus inhaerere delegerit, ipse se a corpore Christianae unitatis abscindet. Non enim ultra jam cuiquam excusationis refugium de ignorantiae inscitia vel de intelligentiae difficu⟨l⟩tate conceditur; cum ob hoc ipsum sexcentorum fere fratrum coepiscoporumque nostrorum synodus congregata, nullam artem ratiocinandi, nullum eloquium disserendi contra fundatam divinitus fidem spirare permiserit: quoniam annitentibus per auxilium gratiae Dei fratribus et vicariis nostris, quorum plenissima exstitit in omni actione devotio, non solum sacerdotibus Christi, sed etiam principibus et potestatibus Christianis, cunctisque cleri et plebis ordinibus, plene atque evidenter apparuit hanc esse vere apostolicam et catholicam fidem, ex divinae pietatis fonte manantem, quam sinceram et ab omni faece totius erroris alienam, sicut accepimus, praedicamus, et universo jam mundo consentiente defendimus; exstinctis toto orbe dogmatibus quae vel praecedens haereticus ausus est inferre, vel subsequens, dissimili quidem mendacio, sed impietate non impari.

[…] and from the authority of the unchangeable Creed we have learned and teach, Eutyches now, and Nestorius before him, having been condemned by the universal Church. If anyone chooses to cling to their intolerable impieties, he will cut himself off from the body of Christian unity. For no refuge of excuse is any longer granted to anyone on the ground of the unawareness of ignorance or of the difficulty of understanding, since the synod of almost six hundred of our brothers and fellow bishops, gathered for this very purpose, has permitted no art of reasoning, no eloquence of disputing, to breathe against the faith divinely founded: for, by the efforts, through the help of God's grace, of our brothers and vicars, whose devotion was most complete in every proceeding, it became fully and clearly evident, not only to the priests of Christ but also to the Christian princes and authorities and to all the orders of clergy and people, that this is truly the apostolic and catholic faith, flowing from the fountain of divine goodness, which, pure and free from all the dregs of every error, we preach as we have received it, and defend with the whole world now consenting; the teachings having been extinguished throughout the world which either the earlier heretic dared to introduce or the later, with a falsehood unlike indeed, but with an impiety not unequal.

CAP. III. — Nam sicut Nestorius non est toleratus, affirmans beatam Mariam hominis tantummodo fuisse genitricem, qui postmodum sit a Verbi Deitate susceptus, duabus scilicet personis distinctis atque divisis, ut non esset filius hominis qui Filius Dei; neque unus Christus in utraque natura, sed alter sempiternus ex Patre, alter temporalis ex matre: cum evangelica auctoritas ita Verbum carnem praedicet factum (Joan. I, 14), ut non duos Christos, nec duos filios, sed in uno Domino Jesu Christo et Dei et hominis nobis insinuet veritatem: ut utriusque substantiae, id est salvantis atque salvatae, nec proprietas possit confundi, nec persona geminari. Sicut ergo

Chap. III. — For just as Nestorius was not tolerated, who affirmed that blessed Mary had been the mother of a man only, who was afterwards taken up by the Godhead of the Word, two persons, that is, being distinguished and divided, so that the son of man was not He who was the Son of God, nor was there one Christ in each nature, but one eternal from the Father, the other temporal from the mother; whereas the authority of the Gospel so proclaims the Word made flesh (John 1:14) that it conveys to us not two Christs nor two sons, but the truth of both God and man in the one Lord Jesus Christ, so that of each substance, that is, of the saving and of the saved, neither can the property be confused nor the person doubled. Just as, therefore, […]

Editors' notes and page, col. 986

Footnotes

(h) ‹anchor: "unitatis"› · printed under col 985

Ita idem codex. Editi ante Quesn. cum mss. collect. 12 et 24, abscidit. Quesnellus, abscindit. Cod. Grim. collect. 18, ipse a corporis Christianae unitatis abscedet.

So the same codex. The editions before Quesnel, with the manuscripts of collections 12 and 24: has cut off. Quesnel: cuts off. The Grimani codex of collection 18: he himself will withdraw from the body of Christian unity.

(i) ‹anchor: "refugium"› · printed under col 985

Ita Quesnellus. Editi Leonis cum Vat. collect. 12 et 541, de ignorantia et inscitia. Vulgati Concil. cum mss. collect. 24, de ignorantia et inscientia. Ratisp., de ignorantia inscientiae.

So Quesnel. The editions of Leo, with the Vatican manuscripts of collection 12 and 541: on the ground of ignorance and unawareness. The printed Councils, with the manuscripts of collection 24: on the ground of ignorance and lack of knowledge. The Regensburg codex: on the ground of the ignorance of lack of knowledge.

(j) ‹anchor: "conceditur; cum"› · printed under col 985, continued under col 986

Sic cum Griman. noster Ratisp. Sirmondus, haec ipsa. Editi Leonis, hoc ipsum. Cod. Victor. et tres nostri, hoc ipso.

So our Regensburg codex, with the Grimani. Sirmond: these very things. The editions of Leo: this very thing. The Saint-Victor codex and three of ours: by this very thing.

(k) ‹anchor: "disserendi"› · printed under col 986

Ita ex Ratisp., in quo paulo post legitur quidem inspirare pro spirare; sed puncta subjecta litteris in has delendas indicarunt. Editi antiquiores cum Vat. 541, contra fundamentum fidei inspirare. Vat. collect. 12, respirare. Quesnellus cum codd. collect. 24, contra fundamentum fidei divinitus inspiratae permiserit; qui tamen not. 1 fatetur omnes suos codices, etiam Grim. habere inspirare.

So from the Regensburg codex, in which a little later inspirare is indeed read for spirare [to breathe]; but dots placed under the letters in have marked them for deletion. The older editions, with Vatican 541: to breathe into against the foundation of the faith. The Vatican of collection 12: respirare [to breathe back]. Quesnel, with the codices of collection 24: has permitted against the foundation of the faith divinely inspired; who nevertheless in note 1 admits that all his codices, even the Grimani, have inspirare.

(l) ‹anchor: "fratribus"› · printed under col 986

Conjunctionem et a Quesnello insertam noster etiam Ratisp. approbat,

The conjunction et [and], inserted by Quesnel, our Regensburg codex too approves.

(m) ‹anchor: "Christianis,"› · printed under col 986

Vulg. et plerique codd., cunctisque clericis, plebibus, ordinibus. Lectionem Ratisp. praetulimus.

The printed editions and most codices: and to all clerics, peoples, orders. We have preferred the reading of the Regensburg codex.

(n) ‹anchor: "apostolicam"› · printed under col 986

Voces et catholicam a Quesnello adjectas in Ratisp. et mss. collect. 24 invenimus.

The words and catholic, added by Quesnel, we have found in the Regensburg codex and in the manuscripts of collection 24.

(o) ‹anchor: "dissimili quidem"› · printed under col 986

Editi, commento. Quesn. in marg.: Al., mendacio, quam vocem recepimus auctoritate omnium nostrorum codd. ac praesertim Ratisp., ex quo praeterea non impari substituimus vulgato compari.

The printed editions: fabrication. Quesnel in the margin: others, falsehood, which word we have adopted on the authority of all our codices and especially the Regensburg, from which moreover we have substituted not unequal for the printed equal.

(p) ‹anchor: "postmodum sit"› · printed under col 986

Melior haec Ratisp. lectio quam caeterorum codd. et editionum, a Verbo Deitatis.

This reading of the Regensburg codex is better than that of the other codices and editions, by the Word of the Godhead.

(q) ‹anchor: "duabus scilicet"› · printed under col 986

Erat in antiquis edit. cum aliquot ms., naturis et personis distinctis, ut neque ipse esset filius, etc. Correctionem Quesnelli ex Grim. noster Ratisp. confirmat. Vide ejus not. 2.

In the old editions, with some manuscripts, there was: natures and persons being distinguished, so that neither was he himself the son, etc. Our Regensburg codex confirms Quesnel's correction from the Grimani. See his note 2.

Page

running head: 985 EPISTOLA CII. 986 (across the page)
marginal letters: A ‹et ex auctoritate›; B ‹statibus Christianis›; C ‹neque unus Christus›; D (in the notes, beside ‹Grim. habere inspirare›)
old-edition numerals: 1138 after ‹fundatam divinitus›
signature: none
other: difficu⟨l⟩tate: the l is lost in damaged type. Notes (h), (i) and the beginning of (j) are printed under col 985.

PL 54:987

Nestorius in suo dogmate exsecrabilis fuit, sic et Eutyches, damnatum olim sectatus errorem, alia profanitate blasphemans, a catholicae soliditatis compage resectus est: quia indoctis quibusdam nimiumque simplicibus persuadere tentavit quod Verbum Dei ita caro sit factum ut veram carnem de matre non sumpserit; nec nostri illum generis corpus habuisse, sed Divinitatis ejus et carnis unam esse naturam au tunum Dominum nostrum Jesum Christum et falsum hominem et Deum diceret esse passibilem. Quod nec pietas fidei, nec ratio recipit sacramenti, ut aut in sua natura passibilis fuerit. Deitas, aut in susceptione humana mentita sit veritas.

[…] Nestorius was accursed in his teaching, so too Eutyches, following an error long since condemned and blaspheming with another profanity, has been cut off from the fabric of catholic solidity: because he tried to persuade certain unlearned and all too simple people that the Word of God was so made flesh that He did not take true flesh from His mother, and that He did not have a body of our kind, but that there is one nature of His Godhead and flesh, so that he said that the one Lord Jesus Christ was both a false man and a passible God. This neither the piety of the faith nor the reason of the mystery accepts, that either the Godhead should have been passible in its own nature, or the truth should have been feigned in the assumption of manhood.

CAP. IV. — Quae diabolicorum sensuum prodigiosa commenta, sancta nunc synodus, humilitatis nostrae scriptis, auctoritate Domini mei beatissimi Petri apostoli et merito roboratis, religiosa unanimitate consentiens abominandum hoc ab Ecclesia Dei amputavit opprobrium: Dioscoro quoque Alexandrino in sua impietate damnato: ne illa Ecclesia, quae inter ipsa Evangelii principia beatum Marcum beatissimi Petri apostoli discipulum in omnibus utique doctoris sui magisterio consonantem habuit fundatorem, quaeque postea recentioribus a nostra aetate temporibus Athanasium, Theophilum, et proxime Cyrillum probatissimos praesules habuit, indignam captivitatem sub haeretici dominatione pateretur. Unde secundum magnam misericordiam Dei universos diaboli conatus, quibus Ecclesiam Dei conturbare molitus est, noveritis esse destructos.

Chap. IV. — These monstrous fabrications of devilish minds the holy synod, agreeing with religious unanimity with the writings of our humility, strengthened by the authority and merit of my lord the most blessed apostle Peter, has now cut off from the Church of God as an abominable reproach, Dioscorus of Alexandria too having been condemned in his impiety; lest that Church which at the very beginnings of the Gospel had as its founder blessed Mark, the disciple of the most blessed apostle Peter, in all things surely in harmony with the teaching of his master, and which afterwards, in times more recent to our age, had Athanasius, Theophilus and lately Cyril as its most approved bishops, should suffer an unworthy captivity under the domination of a heretic. Hence you are to know that, according to the great mercy of God, all the attempts of the devil by which he strove to throw the Church of God into confusion have been destroyed.

CAP. V. — Reddita igitur Deo, fratres charissimi,

Chap. V. — Therefore, most dear brothers, when there has been rendered to God […]

Editors' notes and page, col. 987

Footnotes

(a) ‹anchor: "exsecrabilis"› · printed under col 987

Verbum fuit addidimus ex codice Ratisp., qui mox delet et ante vocem Eutyches; et paulo post pro resectus est habet secatus est.

We have added the word fuit [was] from the Regensburg codex, which shortly after deletes et [too] before the word Eutyches; and a little later, for resectus est [has been cut off], has secatus est [has been cut].

(b) ‹anchor: "veram carnem"› · printed under col 987

Sic Quesn. cum Grim. et nostro Ratisp. Al., de ventre Virginis.

So Quesnel, with the Grimani and our Regensburg codex. Others: from the womb of the Virgin.

Cod. Ratisp., in susceptionem humanam.

The Regensburg codex: into the human assumption.

(d) ‹anchor: "consentiens"› · printed under col 987

Ita ex eodem Ratisp. Vulgati, abominando, ab Ecclesia Dei amputavit; Dioscorum quoque Alexandrinum in sua impietate manentem, ne illa Ecclesia, etc. Cum nostra emendatione concinit Quesnellus, qui solum abominando pro abominandum retinuit.

So from the same Regensburg codex. The printed editions: by an abominable [sentence], cut off from the Church of God; Dioscorus of Alexandria too, remaining in his impiety, lest that Church, etc. With our correction Quesnel agrees, who kept only abominando for abominandum.

(e) ‹anchor: "utique"› · printed under col 987

Idem Ratisp. cum Grim. Quesnelli expungunt vocem doctrinis, quam hic inserebant anteriores editiones cum mss. Vat. collect. 12 et 24 ac 541.

The same Regensburg codex, with Quesnel's Grimani, deletes the word doctrinis [teachings], which the earlier editions inserted here, with the Vatican manuscripts of collections 12 and 24 and 541.

(f) ‹anchor: "quibus Ecclesiam"› · printed under col 987

Sic Ratisp. et duo nostri codd. Al., Domini.

So the Regensburg codex and two of our codices. Others: of the Lord.

(g) ‹anchor: "CAP. V. —"› · printed under col 987

Vulgati antiquiores, Reddite igitur Deo gratias, fratres charissimi, et dignam gratiarum actionem, et oret. Quesnellus: Reddite igitur Deo, fratres charissimi, dignam gratiarum actionem, et oret. Ratisponensis lectio visa est sincerior.

The older printed editions: Render therefore thanks to God, most dear brothers, and a worthy thanksgiving, and let [your love] pray. Quesnel: Render therefore to God, most dear brothers, a worthy thanksgiving, and let [your love] pray. The Regensburg reading seemed more genuine.

(h), (i), (j), (k), (l), (m, beginning) printed under this column; their calls are in col 988, set in n988.