PL 54 · cols. 988–996

Leo the Great, Letters

Letters CIII–CIV

digna gratiarum actione, oret nobiscum vestra dilectio, ut fratres nostros, quos exspectatio nostra desiderat, incolumes quam primum rediisse laetemur, et de omnibus quae Domino adjuvante sunt gesta plenius vos possimus instruere. Nam fratrem Ingenuum noluimus hac exspectatione tardari; cum ob hoc ipsum properantius remeare deberet, ne diutius vobis esset incognita communium materia gaudiorum: quae volumus per curam dilectionis vestrae etiam ad fratres nostros Hispaniae episcopos pervenire: ut quod Deus operatus est nulli possit esse incognitum. Data VI kalendas Februarii Herculano viro clarissimo consule.

[…] a worthy thanksgiving, let your love pray with us that we may rejoice that our brothers, for whom our expectation longs, have returned safe as soon as possible, and that we may inform you more fully of all that has been done with the Lord's help. For we did not wish our brother Ingenuus to be delayed by this waiting, since for this very reason he had to return with more haste, lest the matter of our common joys should any longer be unknown to you: and we wish it, through the care of your love, to reach our brothers the bishops of Spain too, so that what God has wrought may be unknown to no one. Given on the sixth day before the Kalends of February, in the consulship of the most illustrious Herculanus.

EPISTOLA CIII.

LETTER CIII.

AD EPISCOPOS GALLIARUM.

TO THE BISHOPS OF GAUL.

Dilectissimis fratribus RUSTICO, RAVENNIO, VENERIO, et caeteris episcopis per Gallias constitutis, LEO.

To his most beloved brothers RUSTICUS, RAVENNIUS, VENERIUS and the other bishops established throughout the Gauls, LEO.

Impletis per misericordiam Dei communibus votis, dignum est fraternitatem vestram sanctorum gaudiorum habere consortium. Nam fratres mei, qui vice mea Orientali synodo praesederunt, quae acta retulerint significo, confirmata catholica fide et glorificato apostolicae praedicationis triumpho: quod etiam hi qui ad deviandum vel seducti fuerant vel impulsi, recepta veritatis luce laetantur. Siquidem omnes Domini sacerdotes in unam sententiam,

Now that our common prayers have been fulfilled through the mercy of God, it is fitting that your fraternity should have a share in the holy joys. For I make known what my brothers, who presided in my stead over the Eastern synod, have reported as done: the catholic faith has been confirmed and the triumph of the apostolic preaching glorified, so that even those who had been either led astray or driven to deviate rejoice at having recovered the light of truth. For all the priests of the Lord, in one judgement, […]

Editors' notes and page, col. 988

Footnotes

(h) ‹anchor: "Ingenuum"› · printed under col 987

Sic idem Ratisp. et duo alii codd. Alias, nolumus.

So the same Regensburg codex and two other codices. Elsewhere: we do not wish.

(i) ‹anchor: "remeare"› · printed under col 987

Ita idem Ratisp. Al., debuerit, ne diutius vobis esset incognita omnium materia gaudiorum.

So the same Regensburg codex. Others: he had to, lest the matter of the joys of all should any longer be unknown to you.

(j) ‹anchor: "etiam"› · printed under col 987

Vide not. 4 Quesn.

See Quesnel's note 4.

(k) ‹anchor: "incognitum."› · printed under col 987

Emendatissimi cod. Ratisp. chronicam notationem dici praetulimus. Alii codd. et editi, Data kal. Februarii; in quibus nota VI facilius excidit, quam in Ratisp. librarii arbitrio addita fuerit.

We have preferred the chronological notation of the day given by the very correct Regensburg codex. Other codices and the printed editions: Given on the Kalends of February; in which the numeral VI more easily dropped out than it could have been added in the Regensburg codex at a copyist's whim.

(l) ‹anchor: "EPISTOLA"› · printed under col 987

Alias 82. Quae autem antea 103 erat, nunc 129. Scripta circa Febr. an. 452.

Formerly 82. And the one that was previously 103 is now 129. Written about February in the year 452.

(m) ‹anchor: "EPISTOLA CIII."› · printed under col 987, continued under col 988

Edita fuit a Merlino ex mss. cod. collect. 12, cujus duos nos relegimus Vat. 1340, et Venetum 169. Sirmondus duos insigniores codices reperit, Corbeiensem collect. 2 et Pithoeanum. Quoad tempus, hac in epistola legatorum apostolicae sedis adventus nuntiatur, qui in antecedentibus litteris datis die 27 Januarii exspectari dicuntur cap. 5. Cum vero ex epist. 101 constet, eos Constantinopoli discessisse ante diem 18 Decembris anni praecedentis, et probabilius paulo post Chalcedonensem synodum mense Novemb., uti ibidem animadvertimus annot. 4 (Col. 975, n. °) Romam illi pervenere mense Februario vel Martio, et certe aliquando antequam S. pontifex scriberet quatuor epistolas subsequentes; hae enim rescriptae fuerunt litteris diei 18 Decembris allatis per Lucianum atque Basilium, qui post ipsorum legatorum discessum Constantinopoli transmissi, circa Aprilem in Urbem venerant, ex qua, exacta jam sua legatione, cum sequentibus epistolis Constantinopolim rediere sub diem 22 Maii.

It was published by Merlin from the manuscript codices of collection 12, two of which we have re-read, Vatican 1340 and Venetian 169. Sirmond found two more notable codices, the Corbie codex of collection 2 and the Pithou codex. As to the date, this letter announces the arrival of the legates of the apostolic see, who in the preceding letter, dated 27 January, are said in chap. 5 to be awaited. Since it is clear from epist. 101 that they had left Constantinople before 18 December of the preceding year, and more probably a little after the synod of Chalcedon, in the month of November, as we noted there in annotation 4 (Col. 975, n. °), they reached Rome in February or March, and certainly some time before the holy pontiff wrote the four following letters; for these were written in reply to the letter of 18 December brought by Lucian and Basil, who, sent from Constantinople after the departure of those legates, had come to the City about April, and from it, their embassy now completed, returned to Constantinople with the following letters about 22 May.

(n) ‹anchor: "fratribus"› · printed under col 988

Rusticus Narbonensis Ravennio Arelatensi hac in epistola praemittitur, cum in antecedenti postponatur. Ratio discriminis facilis est. In antecedenti epistola Leo respondet synodicae episcoporum epistolae 99, in qua cum Ravennius Rustico praecederet, eumdem ordinem sequendum credidit. Rustico autem in ea synodica praecessit Ravennius, eo quod scripta fuerit in synodo Arelatensi; in synodis autem metropolitanus ejusdem provinciae primum obtineret solet, etiamsi alii aliarum provinciarum metropolitae antiquiores aut celebriores intersint; unde in subscriptionibus concilii Aquileiensis. an. 381 praecedit Valerianus Aquileiensis provinciae metropolita, tametsi S. Ambrosius Mediolanensis tot nominibus celebris eamdem synodum rexerit, et in aliis documentis Valeriano praeponatur. In praesenti autem epistola Leo non respondet ulli Gallorum synodicae; ac propterea aetatis ratione habita, Rusticum Ravennio praemittit.

Rusticus of Narbonne is placed before Ravennius of Arles in this letter, whereas in the preceding one he is placed after him. The reason for the difference is easy. In the preceding letter Leo is replying to the synodal letter of the bishops, letter 99, in which, since Ravennius came before Rusticus, he thought the same order should be followed. And Ravennius came before Rusticus in that synodal letter because it was written in the synod of Arles; for in synods the metropolitan of the same province usually holds the first [place], even if other metropolitans of other provinces, older or more celebrated, are present; hence in the subscriptions of the council of Aquileia, in the year 381, Valerian, metropolitan of the province of Aquileia, comes first, although St Ambrose of Milan, celebrated on so many counts, directed that synod and is placed before Valerian in other documents. In the present letter, however, Leo is replying to no synodal letter of the Gauls; and therefore, taking account of age, he places Rusticus before Ravennius.

(o) ‹anchor: "quae acta"› · printed under col 988

Antiquiores vulgati, retulere.

The older printed editions: reported [indicative].

(p) ‹anchor: "Domini sacerdotes"› · printed under col 988

Alias, in una sententia.

Elsewhere: in one judgement.

Editors' prose

SYNOPSIS. -- Reversis legatis a synodo Chalcedonensi, acceptisque gestis, et sententia adversus Eutychen et Dioscorum prolata, hujus exemplar mittit ad Gallicanos episcopos.

SYNOPSIS. — The legates having returned from the synod of Chalcedon, and the acts having been received, and the sentence pronounced against Eutyches and Dioscorus, he sends a copy of it to the bishops of Gaul.

Page

running head: 987 S. LEONIS MAGNI EPISTOLAE. 988 (across the page)
marginal letters: A ‹simi, digna gratiarum›; B ‹SYNOPSIS›; C (in the notes, beside ‹nuntiatur, qui in antecedentibus›); D (in the notes, beside ‹epistola Leo respondet›)
old-edition numerals: 1140 before ‹cum ob hoc ipsum›; 1141 after ‹vice mea Orientali›
signature: none
other: Letter CII ends in this column (date line); Letter CIII begins below it in the same column (heading, synopsis, address, text). Names in small capitals set in capitals. "senten-tiam" (988/989) is set whole at the end of this column; the top line of col 989 was read to complete it. The last mark of note (m)'s reference "(Col. 975, n. °)" is printed as a small raised circle, kept as printed.

PL 54:989

sancto Spiritu docente, consensere; et de sacramento Dominicae incarnationis, in qua multorum intelligentia caligabat, ita tenebrae erroris ablatae sunt, ut in uno Domino nostro, vero et Dei et hominis Filio, nec de humanitatis ambigatur natura, nec de Deitatis essentia. In impios autem nefandi erroris auctores, qui indignos se Dei gratia judicantes, correctionis uti remediis noluerunt, qualis sit lata sententia, exemplaria quae misimus edocebunt: ut agnoscat vestra dilectio, fratres charissimi, in sancto examine divinum non defuisse judicium, quo et vindicta retributa est obduratis, et pax impensa correctis. Dominus vos incolumes custodiat, fratres charissimi.

[…] the Holy Spirit teaching, they agreed; and concerning the sacrament of the Lord's incarnation, in which the understanding of many was clouded, the darkness of error has been so removed that in our one Lord, true Son both of God and of man, there is doubt neither about the nature of the humanity nor about the essence of the Godhead. But against the impious authors of the abominable error, who, judging themselves unworthy of the grace of God, refused to use the remedies of correction, what sentence has been passed the copies which we have sent will show: so that your love, dearest brothers, may recognize that in the holy examination the divine judgement was not wanting, by which both punishment was rendered to the obdurate and peace granted to the corrected. May the Lord keep you safe, dearest brothers.

Exemplar sententiae.

Copy of the sentence.

Paschasinus episcopus Lilybaetanus, Lucentius episcopus Asculanus, et Bonifacius presbyter Ecclesiae maximae urbis Romae, vicarii sanctissimi ac beatissimi papae Leonis apostolicae sedis antistitis, pronuntiaverunt. Manifesta sunt quae Dioscorus Alexandrinae urbis antistes contra canonum disciplinam regulasque ecclesiasticas, illicita praesumptione commisit, sicut praeterita gestorum, seu praesens declaravit

Paschasinus, bishop of Lilybaeum, Lucentius, bishop of Asculum, and Boniface, priest of the Church of the greatest city of Rome, vicars of the most holy and most blessed Pope Leo, bishop of the apostolic see, pronounced: Manifest are the things which Dioscorus, bishop of the city of Alexandria, committed with unlawful presumption against the discipline of the canons and the ecclesiastical rules, as the past [part] of the proceedings or the present assertion has declared […]

Editors' notes and page, col. 989

Footnotes

(a) ‹sit lata sententia,› · printed under col 989

Ex voce pluralis numeri exemplaria colligit Sirmondus, missa fuisse aliarum etiam sententiarum exemplaria, ut contra Eutychem et alios, vel pro his qui post pseudosynodum Ephesinam correcti; pacem Chalcedone impetrarunt. At Leo unius sententiae exemplaria memorat, et in codd. Corb. ac Pithoeano, post hanc Leonis epistolam unius tantum sententiae exemplar subjicitur. Sicut autem Leo epistolas plurali numero pro unica Gallorum epistola dixit in antecedentibus litteris cap. 1, ita hic exemplaria pro unius sententiae exemplo scribere potuit. (Confer annot. 7 (Col. 833, n. e) in ep. 45.) Nisi forte plura ejusdem sententiae exemplaria misit inter plures dispertienda, quippe qui ad episcopos non coactos in synodo, sed suis in sedibus residentes hanc epistolam scripsit.

From the word exemplaria (copies), in the plural number, Sirmond infers that copies of other sentences also were sent, as against Eutyches and others, or on behalf of those who, having been corrected after the pseudo-synod of Ephesus, obtained peace at Chalcedon. But Leo speaks of copies of one sentence, and in the Corbie and Pithou manuscripts the copy of only one sentence is appended after this letter of Leo. And just as Leo in the preceding letter, ch. 1, said letters in the plural number for the single letter of the Gauls, so here he could write copies for the copy of one sentence. (Compare note 7 (Col. 833, n. e) on ep. 45.) Unless perhaps he sent several copies of the same sentence to be distributed among many, since he wrote this letter to bishops not assembled in a synod but residing in their own sees.

(b) ‹Exemplar› (in the caption) · printed under cols 989–990

Haec sententia, quae in antiquis Leonis editionibus et in mss. collect. 12 desideratur, post Crabbum vulgata jam fuerat in antiquis Conciliorum editionibus ad calcem actorum Chalcedonensium. Primus autem Sirmondus illam subjecit huic Leonis epistolae, cui eam subjunctam reperit in codd. Corb. et Pithoeano, uti sane simul cum eadem epistola eam in Galliam missam idem Leo testatur his verbis: Qualis sit lata sententia, exemplaria quae misimus (misimus pro mitimus more suo S. Pontifex adhibet) edocebunt. Igitur dubium non est quin hoc exemplar in Gallicanis mss. huic epistolae subjectum illud sit, quod a Leone in Gallias transmissum fuit. Haec eadem sententia a legatis pontificiis lata, inserta legitur in actis concilii Chalcedonensis act. 3, tom. IV Concil. pag. 1303 edit Venet. Licet vero quae hic profertur rebus ipsis conveniat cum textu Graeco et cum antiqua versione ejusdem concilii, verbis tamen plurimum discrepat. Antiqua illa totius concilii interpretatio Leone posterior est. Solum statim post concilium quaedam praecipua ejusdem documenta Latine reddita fuisse ostendimus annot 14 (Col. 979, n. c) in epist. 101. Num vero hoc Latinum exemplar sententiae ad Gallos a Leone transmissum versio sit ex Graeco textu actis concilii inserto, qui ab hac Latina sententia verbis multum discrepat; an vero sit ipsum originale Latinum a legatis Latine procul dubio editum, et secum Romam allatum, quod in synodo sive a Paschasino Graecam linguam callente, sive ab aliis Graece redditum fuit: aliorum judicium sit. Mirum porro est Quesnellum in observationibus ad hanc epistolam affirmasse superfluum ex mss. codd. hoc documentum eruere, quod jampridem a Crabbo editum fuerat. Immo cum separatim a Leonis litteris in calce actorum concilii Chalcedonensis fuerit evulgatum, ibique epistola perperam appelletur; illud ex mss. proprio loco post Leonis epistolam, et proprio sententiae titulo recudere necessarium fuit. Verum hoc nomen sententiae Quesnello displicuit. Fallit, inquit, titulus, qui sententiam dicit, quod suffragium tantum est sententiae praevium. Perperam: nam ex ipsis concilii gestis patet, instantibus Patribus legatos pronuntiasse et promulgasse sententiam, cui alii subinde episcopi suis interlocutionibus ac subscriptionibus accesserunt. Paschasinus enim non de suffragio, sed de sententia in Dioscorum ferendam interrogavit synodum inquiens: Jubet religiositas vestra ut ecclesiastica sententia adversus eum utamur. Sancta synodus dixit: Etiam consentimus. Et Julianus episcopus Hypaepensis legatos alloquens subjecit inter alias: Petimus vestram sanctitatem, qui habes, magis autem qui habetis locum sanctissimi papae Leonis, promulgare in eum et regulis insitam contra eum proferre sententiam. Omnes enim et tota universalis synodus concors efficitur vestrae sanctitatis sententiae. Et Maximus Antiochenus: Quod videtur sanctitati vestrae, et nos concordes efficimur. Post haec autem omnes simul legati Leonis nomine, qui beati Petri auctoritate praeditus est, deposuere et condemnavere Dioscorum iis verbis quae sententiam proprie dictam manifestissime praeferunt. Hinc etiam Evagrius lib. II, cap. 4, ubi historiam concilii Chalcedonensis contexit, et cap. 18, ubi ejusdem gesta in compendium redigit, legatorum apostolicae sedis verba non pro mera interlocutione, sed pro vera sententia aperte refert. Idem Quesnellus not. 2 in epist. 86, nunc 113, a Leone transmissum fatetur ad Gallos exemplar sententiae adversus utrumque, Eutychem scilicet et Dioscorum, quae verba hanc Leonis epistolam, et hanc sententiam respiciunt.

This sentence, which is wanting in the old editions of Leo and in the manuscripts of collection 12, had already been published after Crabbe in the old editions of the Councils at the end of the acts of Chalcedon. But Sirmond first appended it to this letter of Leo, to which he found it joined in the Corbie and Pithou manuscripts, as indeed Leo himself testifies that it was sent into Gaul together with the same letter, in these words: What sentence has been passed the copies which we have sent (the holy Pontiff uses misimus for mitimus, after his manner) will show. There is therefore no doubt that this copy appended to this letter in the Gallican manuscripts is the one which was transmitted by Leo into the Gauls. This same sentence, passed by the pontifical legates, is read inserted in the acts of the council of Chalcedon, act. 3, vol. IV of the Councils, p. 1303, Venice edition. But although what is here brought forward agrees in substance with the Greek text and with the old version of the same council, yet it differs very greatly in its words. That old translation of the whole council is later than Leo. We have shown in note 14 (Col. 979, n. c) on epist. 101 that only certain principal documents of it were rendered into Latin immediately after the council. Whether this Latin copy of the sentence transmitted by Leo to the Gauls is a version from the Greek text inserted in the acts of the council, which differs much in its words from this Latin sentence; or whether it is the very Latin original, doubtless issued in Latin by the legates and brought with them to Rome, which was rendered into Greek in the synod either by Paschasinus, who knew the Greek language, or by others: let others judge. It is surprising, moreover, that Quesnel in his observations on this letter asserted that it was superfluous to draw this document from the manuscripts, since it had long ago been published by Crabbe. On the contrary, since it had been published separately from Leo's letter at the end of the acts of the council of Chalcedon, and is there wrongly called a letter, it was necessary to reprint it from the manuscripts in its proper place after Leo's letter, and under its proper title of sentence. But this name of sentence displeased Quesnel. The title, he says, which calls it a sentence is misleading, since it is only a vote preceding the sentence. Wrongly: for it is clear from the very proceedings of the council that at the instance of the Fathers the legates pronounced and promulgated the sentence, to which the other bishops then acceded with their interlocutions and subscriptions. For Paschasinus questioned the synod not about a vote but about a sentence to be passed against Dioscorus, saying: Does your religiousness bid that we use the ecclesiastical sentence against him? The holy synod said: Yes, we consent. And Julian, bishop of Hypaepa, addressing the legates, added among other things: We ask your holiness, who have, or rather you who hold the place of the most holy Pope Leo, to promulgate against him and to bring forth against him the sentence set down in the rules. For all, and the whole universal synod, are made concordant with the sentence of your holiness. And Maximus of Antioch: What seems good to your holiness, we too are made concordant with it. After this, all the legates together, in the name of Leo, who is endowed with the authority of blessed Peter, deposed and condemned Dioscorus in words which most plainly display a sentence properly so called. Hence Evagrius too, book II, ch. 4, where he composes the history of the council of Chalcedon, and ch. 18, where he reduces its proceedings to a summary, plainly reports the words of the legates of the apostolic see not as a mere interlocution but as a true sentence. Quesnel himself, in note 2 on epist. 86, now 113, admits that a copy of the sentence against both, namely Eutyches and Dioscorus, was transmitted by Leo to the Gauls; and those words refer to this letter of Leo and to this sentence.

Sirmondus ex suis codicibus, Lucensis.

Sirmond, from his manuscripts, [reads] Lucensis.

(d) ‹illicita praesumptione commisit,› · printed under col 990

In versione antiqua haec ex Graeco clarius efferuntur act. 3 concil. Chalcedon. tom. IV, pag. 1303, his verbis: Tam ex iis quae dudum examinata sunt in priori consessu (id est act. 1) quam ex iis quae hodie acta sunt.

In the old version from the Greek, act. 3 of the council of Chalcedon, vol. IV, p. 1303, this is expressed more clearly, in these words: As much from the things which were examined earlier in the former session (that is, act. 1) as from those which have been done today.

Page

running head: 989 EPISTOLA CIII. 990 (across the page)
marginal letters: A ‹tiam, sancto Spiritu›; B ‹Paschasinus episcopus Lilybaetanus›; C ‹dentibus litteris cap. 1› (in the footnote band); D ‹quod a Leone in Gallias› (in the footnote band)
old-edition numerals: 1142 before ‹Exemplar sententiae›
signature: none
other: col 989 opens with the tail of a word hyphenated from col 988 (set whole by the previous agent)

PL 54:990

assertio. Is namque, ut plura relinquamus, Eutychen consortem perfidiae suae, a proprio episcopo sanctae recordationis Flaviano jure damnatum, in gratiam communionis, antequam cum his qui congregati fuerant in Ephesina urbe episcopis resideret, suscepisse cognoscitur. Sed illis quidem sedes apostolica veniam tribuit, quia contra votum gessisse quae patrata sunt approbantur; ita ut nunc usque adhaereant et beatissimo papae, et universali sanctoque concilio: qua de re sacrosanctae communionis consecuti sunt medicinam.

[…] For he, to pass over more, is known to have received into the favour of communion Eutyches, the partner of his faithlessness, who had been justly condemned by his own bishop Flavian of holy memory, before he sat with the bishops who had been assembled in the city of Ephesus. But to those indeed the apostolic see granted pardon, because it is shown that they did against their wish the things that were perpetrated; so that until now they adhere both to the most blessed pope and to the universal and holy council: for which reason they have obtained the remedy of the most sacred communion.

Praedictus vero, qui malorum perseverantia ornari se aestimat, cum debeat submissa fronte usque ad terram cum gemitu, ut convenit, inclinari, quoniam nec beatissimi papae epistolam legi permisit ad venerandae memoriae Flavianum Christi antistitem scriptam: quippe cum ab his qui detulerant petitus ut legi sineret, sacramenti satisfactione quod promiserat implere contempsit: quatenus pravi dogmatis augeretur impietas, et occasio laesionis vel scandali cunctis generaretur Ecclesiis. Patratis tamen his voluimus his sceleribus indulgere, et veniam quam caeteris episcopis praestitimus, dignanter impendere, cum nec similem judicandi

But the aforesaid, who reckons himself adorned by persistence in evils, although he ought, as is fitting, to bow down with lowered brow to the ground with groaning, since he did not even permit the letter of the most blessed pope written to Flavian of venerable memory, bishop of Christ, to be read: indeed, when he was asked by those who had brought it to allow it to be read, he disdained to fulfil what he had promised with the satisfaction of an oath: so that the impiety of the depraved doctrine was increased, and occasion of injury or scandal was produced for all the Churches. Yet, these things having been done, we wished to pardon these crimes, and graciously to extend the pardon which we granted to the other bishops, since [they] […] a like confidence in judging […]

Editors' notes and page, col. 990

Footnotes

(b) continued: printed under this column from col 989; its call is in col 989, set in n989

(c) printed under this column; its call is in col 989, set in n989 (d) printed under this column; its call is in col 989, set in n989

Page

running head: 989 EPISTOLA CIII. 990 (across the page)
marginal letters: A ‹ravit assertio›; B ‹vianum Christi antistitem›; C ‹nomen sententiae Quesnello› (in the footnote band); D ‹qui beati Petri auctoritate› (in the footnote band)
old-edition numerals: 1143 after ‹beatissimo›
signature: none
other: col 990 ends "judi-", completed from col 991 and set whole (judicandi) at the end of c990

PL 54:991

reperiantur habuisse fiduciam. Adjecit etiam accusatorum supplicatio variis referta criminibus, et tertio evocatus per reverentissimos fratres et coepiscopos nostros admonitione canonica, venire contempsit conscientiae detentus arcano. Episcopos etiam a provinciali synodo, cui subdebantur, jure damnatos iniqua usurpatione suscipiens, ipse contra se damnationis sententiam provocavit, veterum patrum saepius statuta conculcans. Unde sanctus ac beatissimus papa caput universalis Ecclesiae Leo, per nos vicarios suos, sancta synodo consentiente, Petri apostoli praeditus dignitate, qui Ecclesiae fundamen et petra fidei, coelestis regni janitor nuncupatur, episcopali eum dignitate nudavit, et ab omni sacerdotali opere fecit extorrem. Superest uti congregata venerabilis synodus canonicam contra praedictum Dioscorum proferat justitia suadente sententiam.

[…] are found to have had. The petition of the accusers, filled with various crimes, also added [to this]; and, summoned a third time with canonical admonition through our most reverend brothers and fellow bishops, he disdained to come, held back by the secret of his conscience. Moreover, by receiving with unjust usurpation bishops justly condemned by the provincial synod to which they were subject, he himself called down upon himself the sentence of condemnation, repeatedly trampling on the statutes of the ancient fathers. Therefore the holy and most blessed pope, the head of the universal Church, Leo, through us his vicars, with the consent of the holy synod, endowed with the dignity of the apostle Peter, who is called the foundation of the Church and the rock of faith, the doorkeeper of the heavenly kingdom, has stripped him of the episcopal dignity and made him an exile from every priestly function. It remains that the venerable assembled synod should, as justice counsels, bring forth the canonical sentence against the aforesaid Dioscorus.

EPISTOLA CIV.

LETTER CIV.

AD MARCIANUM AUGUSTUM.

TO MARCIAN AUGUSTUS.

De ambitu Anatolii episcopi Constantinopolitani.

On the ambition of Anatolius, bishop of Constantinople.

Per Lucianum episcopum et Basilium diaconum.

By Lucian the bishop and Basil the deacon.

Leo episcopus MARCIANO Augusto.

Leo, bishop, to MARCIAN Augustus.

CAP. I. — Magno munere misericordiae Dei totius Ecclesiae catholicae multiplicata sunt gaudia, cum sancto et glorioso clementiae vestrae studio perniciosissimus error exstinctus est; ut labor noster citius ad desideratum perveniret effectum, quem Deo serviens principatus vester, et fide et potestate juvisset. Quia etsi in virtute Spiritus sancti, inter quaslibet dissensiones per sedis apostolicae famulatum Evangelii erat defendenda libertas, manifestior tamen apparuit gratia Dei, quae praestitit mundo ut in victoria veritatis auctores tantum violatae fidei deperirent, et sua integritas Ecclesiae redderetur. Bellum igitur quod pacis nostrae inimicus excitaverat, adeo feliciter, dextera Domini pugnante, confectum est, ut triumphante Christo, omnium sacerdotum esset una victoria, et coruscante lumine veritatis, solae erroris tenebrae cum suis assertoribus pellerentur. Nam sicut in ipsa Domini resurrectione credenda, ad corroboranda initia fidei multum securitatis accessit, quod

CH. I. — By a great gift of the mercy of God the joys of the whole Catholic Church have been multiplied, since by the holy and glorious zeal of your Clemency a most pernicious error has been extinguished; so that our labour, which your sovereignty, serving God, had assisted both by faith and by power, reached the desired result more quickly. For although in the power of the Holy Spirit, amid any dissensions whatever, the liberty of the Gospel was to be defended through the service of the apostolic see, yet the grace of God appeared more manifest, which granted the world that in the victory of the truth only the authors of the violated faith should perish, and its integrity be restored to the Church. The war, therefore, which the enemy of our peace had stirred up has been brought to an end so happily, the right hand of the Lord fighting, that, Christ triumphing, there was one victory of all the bishops, and, the light of truth flashing forth, only the darkness of error was driven out together with its champions. For just as, in believing the very resurrection of the Lord, much assurance was added for strengthening the beginnings of the faith, because […]

Editors' notes and page, col. 991

Footnotes

(a) ‹similem judicandi› · printed under col 991

Sirmondus in textu et Quesn. in marg., reperiatur. At reperiantur praetulimus, quia ex Graeco haec referuntur ad caeteros episcopos, quibus venia praestita fuit, eo quod ipsi non similem Dioscoro judicii causam habuerint.

Sirmond in the text and Quesnel in the margin, reperiatur. But we have preferred reperiantur, because according to the Greek these words refer to the other bishops to whom pardon was granted, because they themselves did not have a case for judgement like that of Dioscorus.

(b) ‹habuisse fiduciam.› · printed under col 991

Ex Graeco et versione antiqua sensus postulat corrigendum accessit; sed sine codicibus textum immutare noluimus. Porro ex eodem Graeco textu post vocem fiduciam et ante vocem adjecit, sive accessit, excidisse noscuntur, quae ex antiqua versione hic appendimus: Sed quoniam secundis excessibus priorem iniquitatem valde transcendit: praesumpsit enim et excommunicationem dictare adversus sanctissimum et beatissimum archiepiscopum magnae Romae Leonem. Dein additur adversus Dioscorum oblatos fuisse accusatorum libellos, ad quos referuntur sequentia: Accessit etiam accusatorum supplicatio variis referta criminibus.

From the Greek and the old version the sense requires the correction accessit; but without manuscripts we have been unwilling to change the text. Moreover, from the same Greek text it is known that after the word fiduciam and before the word adjecit, or accessit, there have dropped out the words which we append here from the old version: But since by his subsequent excesses he far surpassed his former iniquity: for he presumed even to pronounce excommunication against the most holy and most blessed archbishop of great Rome, Leo. Then it is added that petitions of accusers were presented against Dioscorus, to which the following refer: There was added also the petition of the accusers, filled with various crimes.

Alias, fundamentum.

Otherwise, fundamentum.

(d) ‹EPISTOLA› (in the full-width heading) · printed under col 991

Alias 88. Quae autem antea 104 erat, nunc 130. Scripta 22 Maii an. 452.

Otherwise 88. But the one that was formerly 104 is now 130. Written 22 May in the year 452.

(e) ‹AD MARCIANUM AUGUSTUM› · printed under col 991

Est in codicibus collect. 5 Hisp., Isid. 16, 18 et reliquis usque ad 24, ac in exemplari Sichardi. Respondet epistolae 100. Graeca versio nunc primum profertur ex cod. Vat. Graeco 1455.

It is in the manuscripts of collection 5, the Spanish, the Isidorian, 16, 18 and the rest up to 24, and in Sichard's copy. It answers letter 100. The Greek version is now brought forward for the first time from the Vatican Greek manuscript 1455.

(f) ‹De ambitu› · printed under cols 991–992

Hic titulus legitur in mss. collect. 5, cap. 90. in Hispanica autem sic: Ubi de ejus gratulatur fide, quae in Chalcedonensi consilio gesta est; et de Anatolio Constantinopolitano episcopo, qui in eodem concilio Alexandrinam et Antiochenam Ecclesias contra constituta per ambitum sibi voluit subjugare.

This title is read in the manuscripts of collection 5, ch. 90; but in the Spanish [collection] thus: Wherein he rejoices over his faith, which was shown in the council of Chalcedon; and concerning Anatolius, bishop of Constantinople, who in the same council sought through ambition to subject to himself the Churches of Alexandria and Antioch against the statutes.

(g) ‹Leo episcopus› · printed under col 992

In editionibus Leonis post Canisianam et ante Quesnellum haec inscriptio legitur: Leo episcopus Romanae et universalis Ecclesiae Marciano Augusto. Ex Graeca autem versione sic: Per omnia gloriosissimo et clementissimo filio Marciano Leo archiepiscopus Romae.

In the editions of Leo after that of Canisius and before Quesnel this inscription is read: Leo, bishop of the Roman and universal Church, to Marcian Augustus. But from the Greek version thus: To the in all things most glorious and most clement son Marcian, Leo, archbishop of Rome.

(h) ‹exstinctus est;› · printed under col 992

Cod. Ratisp., et labor.... pervenit. Post pauca omittit vester, sicuti etiam omittitur in Vindebon. Hisp. et in versione Graeca.

The Regensburg manuscript, et labor.... pervenit. A little after, it omits vester, as it is also omitted in the Vienna [manuscript of the] Spanish [collection] and in the Greek version.

(i) ‹inter quaslibet› · printed under col 992

Mss. codd. tres Quesn., dispensationes.

Three manuscripts of Quesnel, dispensationes.

(j) ‹violatae fidei› · printed under col 992

Ita Ratisp. et utrique Vindebon. collect. 5 et Hisp., cum aliis nostris codd. et vulgatis ante Quesn., apud quem, perirent.

So the Regensburg [manuscript] and both Vienna [manuscripts] of collection 5 and of the Spanish [collection], with our other manuscripts and the editions before Quesnel; in his, perirent.

(k) ‹pacis nostrae inimicus› · printed under col 992

Idem Ratisp., exciverant. Postea confractum est pro confectum est legitur in utrisque Vindebon. atque in mss. collect. 21.

The same Regensburg [manuscript], exciverant. Further on, confractum est for confectum est is read in both Vienna [manuscripts] and in the manuscripts of collection 21.

Editors' prose

Synopsis. — I. De fidei victoria; et errorum utilitate in Ecclesia. — II. Multa ex Anatolii ambitu mala exsurgere. — III. Constantinopolitanam sedem, quae regia est, non apostolica, aliarum depressione attolli non posse. — IV. Rogat Marcianum ut Anatolii cupiditatem comprimat. — V. Ex prioribus excessibus Anatolium animos sumpsisse.

Synopsis. — I. On the victory of the faith; and on the usefulness of errors in the Church. — II. That many evils arise from the ambition of Anatolius. — III. That the see of Constantinople, which is royal, not apostolic, cannot be raised up by lowering the others. — IV. He asks Marcian to restrain the covetousness of Anatolius. — V. That Anatolius took courage from his earlier excesses.

Page

running head: 991 S. LEONIS MAGNI EPISTOLAE. 992 (across the page; printed EPISTOLÆ)
marginal letters: A ‹candi reperiantur›; B ‹Leo episcopus MARCIANO› (in the gutter at the address lines); C ‹triumphante Christo›; D ‹et excommunicationem dictare› (in the footnote band)
old-edition numerals: 1144 after ‹variis referta›; 1145 after ‹perniciosissimus error›
signature: none
other: col 991 opens with the tail of judicandi, set whole at the end of c990. Page 501 has two columns (end of the Exemplar sententiae, cols 991 and 992 upper), then the full-width heading of Letter CIV and its synopsis, then two columns (Latin letter in col 991, Greek version in col 992). By the reading-order rule the upper lines of col 992 (sanctus ac beatissimus … sententiam) are set under the 991 rail; the heading, address and Latin letter follow under the same rail. The address lines stand at the head of each column below the synopsis (Latin left, Greek right).

PL 54:992

Editors' notes and page, col. 992

Footnotes

(f) continued: printed under this column from col 991; set in n991

(g), (h), (i), (j), (k) printed under this column; their calls are in col 991, set in n991 1 ‹Μεγάλη χάριτι› (in the Greek version) · printed under col 992 Leg., ἐλεημοσύνης.

Read ἐλεημοσύνης.

2 ‹τῷ Θεῷ› (in the Greek version) · printed under col 992 Locus quidem haud plane corruptus, sed Leonis textui non respondens.

A passage not wholly corrupt indeed, but not corresponding to Leo's text.

3 ‹ὥστε› (in the Greek version) · printed under col 992 Leg., θριαμβεύοντος.

Read θριαμβεύοντος.

4 ‹ἐκβληθῆναι› (in the Greek version, the call standing before τῇ ἀναστάσει) · printed under col 992 Locus mutilus et male acceptus, quem sic corrigere possis: Ὡς γὰρ ἐν τῇ ἀναστάσει τοῦ Κυρίου.... ἐπῆλθε, ὅτι τινῶν ἀποστόλων, etc.

A mutilated and badly understood passage, which you could correct thus: Ὡς γὰρ ἐν τῇ ἀναστάσει τοῦ Κυρίου.... ἐπῆλθε, ὅτι τινῶν ἀποστόλων, etc.

Ancient version (Greek)

Τῷ πανενδοξοτάτῳ, καὶ φιλανθρωποτάτῳ υἱῷ Μαρκιανῷ Λέων ἀρχιεπίσκοπος Ῥώμης. Μεγάλη χάριτι ἐλεημοσύνη Θεοῦ πάσης τῆς καθολικῆς ἐκκλησίας ἐπολυπλασιάσθη χαρά· ὁπότε ἁγίας καὶ ἐνδοξοτάτης τῆς σῆς φιλανθρωπίας σπουδῇ ὀλεθριωτάτη πλάνη ἐπεσβέσθη, ὥστε τὸν ἡμέτερον κάματον τάχιστα εἰς ἔργον ἐκβῆναι, ᾧτινι τῷ Θεῷ δουλεύων τῇ βασιλικῇ καὶ πίστει καὶ ἐξουσίᾳ ἐβοήθησας. Εἰ γὰρ καὶ ἐν τῇ ἀρετῇ τοῦ ἁγίου Πνεύματος μεταξὺ τῶν διχονοιῶν διὰ τοῦ ἀποστολικοῦ θρόνου ἐκδικητέα ἦν ἐλευθερία, τηλαυγεστέρα ὅμως ὤφθη ἡ χάρις τοῦ Θεοῦ, καὶ τῇ ἐκκλησίᾳ ἡ ἰδία ἀποκατέστη καθαρότης. Ὁ πόλεμος τοίνυν, ὅνπερ ὁ τῆς ἡμετέρας εἰρήνης ἐχθρὸς διέγειρεν, ἐπὶ τοσοῦτον εὐτυχῶς τῆς δεσποτικῆς δεξιᾶς μαχομένης καθώρθωται, ὥστε τριαμβεύοντος τοῦ Χριστοῦ, μίαν πάντων τῶν ἱερῶν εἶναι τὴν νίκην· καὶ τοῦ φωτὸς ἐκλάμποντος τῆς ἀληθείας, μόνας τὰς τῆς σκοτείας πλάνας μετὰ τῶν ἰδίων διδασκάλων ἐκβληθῆναι τῇ ἀναστάσει εἰς βεβαίωσιν τῶν ἀρχῶν τῆς πίστεως πολλὴ ἀμεριμνία ἐπῆλθε· καὶ γὰρ τινῶν ἀποστόλων περὶ τῆς σωματικῆς τοῦ δεστότου Χριστοῦ ἀληθείας ἀμφιβαλλόντων

Page

running head: 991 S. LEONIS MAGNI EPISTOLAE. 992 (across the page; printed EPISTOLÆ)
marginal letters: A ‹sanctus ac beatissimus papa›; B ‹Τῷ πανενδοξοτάτῳ› (address of the Greek version); C ‹φωτὸς ἐκλάμποντος›; D ‹Hisp. et in versione Graeca› (in the footnote band)
old-edition numerals: 1146 after ‹τῆς σῆς φιλανθρωπίας› (in the Greek version)
signature: none
other: the lines at the head of this column (end of the Exemplar sententiae) are set under the 991 rail by the reading-order rule (full-width heading of Letter CIV below them); below the heading and synopsis this column holds only the Greek version of Letter CIV, so c992 is rail-only. Numbered note calls 1–4 stand in the Greek version and are left out of the transcription.

PL 54:993

quidam apostoli de corporea Domini nostri Jesu Christi veritate dubitavere, et visu atque contactu fixuras clavorum et vulnus lanceae perscrutando, ambiguitatem cunctis, dum ambigunt, abstulerunt: ita nunc quoque, dum aliquorum infidelitas confutatur, omnium haesitantium corda firmata sunt, et proficit universis ad illuminationem, quod quibusdam intulit caecitatem. In quo opere digne et juste exultat vestra clementia, quae fideliter proprieque prospexit ut Orientalibus Ecclesiis diabolicae insidiae non nocerent; sed ad propitiandum Deum efficaciora ubique offerrentur holocausta: quando per mediatorem Dei et hominum hominem Christum Jesum eadem confessio plebium, eadem sacerdotum, eadem esset et regum, gloriossime fili et clementissime Auguste.

[…] certain apostles doubted the bodily reality of our Lord Jesus Christ, and, by examining with sight and touch the marks of the nails and the wound of the lance, took away the uncertainty from all while they themselves were uncertain: so now also, while the unbelief of some is refuted, the hearts of all who hesitate have been made firm, and what brought blindness upon some profits all for enlightenment. In this work your Clemency worthily and justly exults, who faithfully and fittingly provided that the snares of the devil should not harm the Eastern Churches, but that more effective burnt offerings should everywhere be offered to propitiate God: since through the mediator of God and men, the man Christ Jesus, there was the same confession of the peoples, the same of the bishops, and the same of the kings, most glorious son and most clement Augustus.

CAP. II. — His autem, propter quae tanta facta est congregatio sacerdotum, bono et optabili fine compositis, miror et doleo quod pacem universalis Ecclesiae divinitus reformatam, ambitionis rursus spiritus inquietat. Quamvis enim necessarie sibi frater meus Anatolius consuluisse videatur ut ordinatorum suorum errorem deserens, in assensum catholicae fidei salubri correctione transiret, custodire tamen debuit ut quod vestro beneficio noscitur consecutus, nullius cupiditatis pravitate turbaret. Nos enim vestrae fidei et interventionis habentes intuitum, cum secundum suae consecrationis auctores, ejus initia titubarent, benigniores circa ipsum quam justiores esse voluimus: quo pertubationes omnes, quae operante diabolo fuerant excitatae, adhibitis remediis leniremus: quae illum modestum magis quam immoderatum facere debuerunt. Qui etiam si praecipuis meritis optimoque judicio legitime fuisset ac solemniter ordinatus, contra reverentiam tamen canonum paternorum, contra statuta Spiritus sancti, contra antiquitatis exempla, nullis posset suffragiis adjuvari. Apud Christianum et vere religiosum vereque orthodoxum principem loquor multum Anatolius episcopus proprio detrahit merito, si illicito crescere optat augmento.

CH. II. — But now that these matters, on account of which so great an assembly of bishops took place, have been settled with a good and desirable end, I wonder and grieve that the spirit of ambition again disturbs the peace of the universal Church, divinely restored. For although my brother Anatolius seems to have taken necessary counsel for himself in abandoning the error of those who ordained him and passing over by a salutary correction to assent to the Catholic faith, yet he ought to have taken care not to disturb by the depravity of any covetousness what he is known to have obtained by your kindness. For we, having regard to your faith and intervention, since his beginnings were unsteady by reason of the authors of his consecration, wished to be kinder rather than juster towards him, so that by applying remedies we might calm all the disturbances which had been stirred up by the working of the devil: and these things ought to have made him modest rather than immoderate. Even if he had been lawfully and solemnly ordained with outstanding merits and by the best judgement, yet against the reverence due to the fathers' canons, against the statutes of the Holy Spirit, against the examples of antiquity, he could be helped by no votes. I speak before a Christian and truly religious and truly orthodox prince: Bishop Anatolius greatly detracts from his own merit if he desires to grow by an unlawful increase.

CAP. III. — Habeat, sicut optamus, Constantinopolitana

CH. III. — Let Constantinople have, as we desire, […]

Editors' notes and page, col. 993

Footnotes

(a) ‹quidam apostoli› · printed under col 993

Sic omnes nostri codd. cum Sichardo, excepto Vat. 544 collect. 24, qui cum editis, de corporis.

So all our manuscripts with Sichard, except Vat. 544 of collection 24, which with the editions [reads] de corporis.

(b) ‹fixuras clavorum› · printed under col 993

Vindebon. Hisp., et vulnus perscrutando. Vat. Hisp. et Isid., et vulnera perscrutando.

The Vienna [manuscript of the] Spanish [collection], et vulnus perscrutando. The Vatican [manuscripts of the] Spanish and Isidorian [collections], et vulnera perscrutando.

Vat. Hisp. et Isid., confirmata sunt. Mox proficit loco profecit posuimus ex Ratisp. Vindebon. collect. 5 et Vat. collect. 11, cum magis cohaereat vocibus nunc quoque.

The Vatican Spanish and Isidorian, confirmata sunt. Just after, we have put proficit in place of profecit from the Regensburg [manuscript], the Vienna [manuscript] of collection 5 and the Vatican of collection 11, since it agrees better with the words nunc quoque.

(d) ‹digne et juste› · printed under col 993

Al., exultet; et mox loco proprieque alias legitur pieque.

Otherwise, exultet; and just after, in place of proprieque, pieque is read elsewhere.

(e) ‹efficaciora› · printed under col 993

Quesnellus in prima editione cum Raynaudo, usque offerrentur. Emendationem secundae editionis alii editi et nostri codices approbant.

Quesnel in his first edition, with Raynaud, usque offerrentur. The emendation of the second edition is approved by the other editions and by our manuscripts.

(f) ‹esset et regum,› · printed under col 993

Quinque voces sequentes delent Vindebon. collect. 5, Ratisp. et mss. collect. 24 atque Sichardus-Grim. et Thuan. codd. habens tantum, Gloriosissime imperator. Graeca versio: Clementissime fili et imperator Auguste.

The five following words are deleted by the Vienna [manuscript] of collection 5, the Regensburg and the manuscripts of collection 24, and by Sichard's Grimani and de Thou manuscripts, which have only Gloriosissime imperator. The Greek version: Most clement son and emperor Augustus.

(g) ‹et optabili fine› · printed under col 993

Al., completis in mss. collect. 11 et 21. Paulo post Ratisp. delet divinitus.

Otherwise, completis in the manuscripts of collections 11 and 21. A little after, the Regensburg [manuscript] deletes divinitus.

(h) ‹rursus spiritus› · printed under col 994

Vulg. antiquiores, inquietet. Mox Vat. Hisp. et Isid. delent sibi.

The older editions, inquietet. Just after, the Vatican Spanish and Isidorian delete sibi.

(i) ‹debuit ut quod› · printed under col 994

Editiones Leonis ante Quesn. cum Vat. Hisp. et Isid., nostro. Caeteri nostri codices cum aliis a Quesnello laudatis not. 2, vestro. Solum Ratisp. cod. habet, vero beneficio. Paulo post c. 3 dicitur: Vestrae pietatis auxilio et mei favoris assensu episcopatum tantae urbis obtinuit.

The editions of Leo before Quesnel, with the Vatican Spanish and Isidorian, nostro. Our other manuscripts, with others cited by Quesnel in note 2, vestro. Only the Regensburg manuscript has vero beneficio. A little after, in ch. 3, it is said: By the help of your piety and the assent of my favour he obtained the episcopate of so great a city.

(j) ‹nullius› · printed under col 994

Al. pravitatis cupiditate in eisdem editionibus Leoninis cum mss. collect. 24 atque exemplo Sichardi.

Otherwise pravitatis cupiditate in the same editions of Leo, with the manuscripts of collection 24 and Sichard's copy.

Footnotes

(h), (i), (j) printed under this column; their calls are in col 993, set in n993 1 ‹τῶν ἱερέων› (in the Greek version) · printed under col 994 Locus hians, quem tu supple: Αὐτή τε εἴη

A gaping passage, which you should supply thus: Αὐτή τε εἴη

2 ‹Τούτων δὲ› (in the Greek version, the call standing before Τούτων) · printed under col 994 Locus corruptissimus, cui sic mederis: Τούτων δὲ, δι' ἃ ἡ τοσαύτη, etc.

A most corrupt passage, which you may heal thus: Τούτων δὲ, δι' ἃ ἡ τοσαύτη, etc.

3 ‹ὥστε τῶν› (in the Greek version, the call standing before αὐτῶν) · printed under col 994 Leg. αὐτόν.

Read αὐτόν.

4 ‹οὗπερ› (in the Greek version, the call standing before ὑμετέρᾳ) · printed under col 994 Primis curis ex mss. Vat. 1455 excripseramus ἡμετέρᾳ, et notaveramus Forte, ὑμετέρᾳ, ut cum Latina voce concordet. Hanc autem deinde lectionem textui inseruimus auctoritate ms. Ottob. 29.

In our first labours we had copied ἡμετέρᾳ from the Vatican manuscript 1455, and had noted: Perhaps ὑμετέρᾳ, to agree with the Latin word. This reading we afterwards inserted in the text on the authority of the Ottoboni manuscript 29.

5 ‹ὁπότε› (in the Greek version) · printed under col 994 Leg., κατὰ τὴν, etc.

Read κατὰ τὴν, etc.

Ancient version (Greek)

καὶ τῇ ὄψει, καὶ τῇ ἀφῇ τοὺς τύπους τῶν ἥλων, καὶ τῆς λόγχης τὸ τραῦμα διερευνησαμένων, ἡ ἀμφιβολία ἅπασιν, ἐν ᾧ ἀμφέβαλλον, ἀφῃρέθη· οὕτω καὶ νῦν ὁμοίως ἐν τῷ τὴν ἀπιστίαν τινῶν ἐλέγχεσθαι, πάντων τῶν ἀμφιβαλλόντων αἱ καρδίαι ἐθεμελιώθησαν, καὶ ἐχρησιμεύθη ἅπασιν εἰς φωτισμὸν, ὅπερ τισὶν ἐπήνεγκε τύφλωσιν. Ἐν ᾧ ἔργῳ ἀξίως καὶ δικαίως μεγαλαυχεῖ ἡ ὑμετέρα μεγαλειότης, ἥτις πιστῶς καὶ κυρίως προενόησεν, ὅπως τὰς ἀνατολικὰς ἐκκλησίας ἡ τοῦ διαβόλου ἐπιβουλὴ μὴ βλάψῃ, ἀλλ' εἰς τὸ ἐξιλεώσασθαι τὸν Θεὸν δεκτὰ πανταχοῦ προσενεχθεῖεν ὁλοκαυτώματα· ὁπότε διὰ τοῦ μεσίτου Θεοῦ καὶ ἀνθρώπων Ἰησοῦ Χριστοῦ ἡ αὐτὴ ἐξομολόγησις τῶν δήμων, καὶ αὐτὴ τῶν ἱερέων ἡ αὐτὴ τῶν βασιλέων, γαληνότατε υἱὲ, καὶ αὐτόκρατορ αὔγουστε. Τούτων δὲ ἡ εὐοδία, ἡ τοσαύτη γεγένηται σύνοδος, καλῷ καὶ εὐκταίῳ τέλει συντεθέντων· θαυμάζω καὶ πάσχω, ὅτιπερ τὴν εἰρήνην τῆς καθολικῆς ἐκκλησίας τὴν θεόθεν τεθεμελιωμένην ἀμβιτίονος πάλιν ἐπιχείρησις ταράττοι· εἰ καὶ τὰ μάλιστα γὰρ χρησίμως ἑαυτοῦ ὁ ἀδελφὸς ὁ ἐμὸς Ἀνατόλιος προνενοηκέναι φαίνεται, ὥστε τῶν αὐτῶν χειροτονησάντων τὴν πλάνην παραλιμπάνων, εἰς τὴν σύνεσιν τῆς καθολικῆς ἐκκλησίας σωτηριώδει διορθώσει παρῆλθε, φυλάξαι δὲ ὅμως ὤφειλεν, ἵνα ἐκεῖνο, οὗπερ ὑμετέρᾳ χάριτι φαίνεται, ἐπιτυχὼν, μηδεμιᾶς ἐπιθυμίας φαυλότητι ταράξει. Ἡμεῖς γὰρ τῆς ὑμετέρας πίστεως, καὶ τῆς μεσιτείας ἔχοντες τὴν προσοχὴν, ὁπότε καὶ τὴν αὐθεντίαν τῆς ἰδίας χειροτονίας αἱ ἀρχαὶ αὐτοῦ ἔσκαζον, ἀγαθοί τε περὶ αὐτὸν, ἤπερ δίκαιοι εἶναι ἐβουλήθημεν· ὅπως τὰς ταραχὰς ἁπάσας, αἵτινες ἐργαζομένου τοῦ διαβόλου ἐξηγέρθησαν, προσληφθεισῶν θεραπειῶν, καταπραΰνωμεν, ἅτινα αὐτὸν ἐπιεικῆ μᾶλλον, ἤπερ ἄμετρον ποιῆσαι ὤφειλεν, ὅστις εἰ καὶ ἐξαιρέτοις τισὶ πράξεσι, καὶ καλλίστῃ κρίσει νομίμως ἦν, καὶ εἰωθότως χειροτονηθεὶς, κατὰ κανόνων ὅμως τῶν πατρικῶν, κατὰ τῶν τύπων τοῦ ἁγίου Πνεύματος, κατὰ τῶν τῆς ἀρχαιότητος ὑποδειγμάτων, οὐδαμῶς ὤφειλε βοηθεῖσθαι, παρὰ χριστιανῷ, καὶ ἀληθῶς εὐλαβεῖ, καὶ ὀρθοδόξῳ βασιλεῖ φθέγγομαι· πολυ Ἀνατόλιος ὁ ἀρχιεπίσκοπος τῆς ἰδίας ἀφαιρεῖται ἀξίας, εἰ παρανόμῳ αὔξεσθαι προκοπῇ εὔχεται· ἐχέτω, καθὼς εὐχόμεθα, Κωνσταντινούπολις τὴν ἰδίαν δόξαν, †κασκοπούσης τῆς τοῦ Θεοῦ δεξιᾶς, πολυχρονιούσης ὑμετέρας,

Page

running head: 993 EPISTOLA CIV. 994 (across the page)
marginal letters: A ‹βαλλόντων›; B ‹καλῷ καὶ εὐκταίῳ›; C ‹σληφθεισῶν θεραπειῶν›; D ‹nello laudatis› (in the footnote band)
old-edition numerals: 1148 after ‹Ἰησοῦ Χριστοῦ›; 1150 after ‹καθὼς εὐχόμεθα›
signature: none
other: this column holds only the Greek version of Letter CIV, so c994 is rail-only. Its last word ὑμε-|τέρας is set whole here, completed from col 996. It opens with the tail of ἀμφι-βαλλόντων, set whole at the end of n992. Numbered note calls 1–5 stand in the Greek version and are left out of the transcription. The word printed κα-|σκοπούσης (divided across a line) is daggered as uncertain.

PL 54:995

civitas gloriam suam, ac protegente dextera Dei, diuturno clementiae vestrae fruatur imperio. Alia tamen ratio est rerum saecularium, alia divinarum; nec praeter illam petram quam Dominus in fundamento posuit (Matth. XVI, 18), stabilis erit ulla constructio. Propria perdit, qui indebita concupiscit. Satis sit praedicto quod vestrae pietatis auxillio, et mei favoris assensu, episcopatum tantae urbis obtinuit. Non dedignetur regiam civitatem, quam apostolicam non potest facere sedem; nec ullo speret modo quod per aliorum possit offensiones augeri.

[…] its glory, and, the right hand of God protecting it, enjoy the long rule of your Clemency. Yet the reckoning of secular things is one thing, that of divine things another; and apart from that rock which the Lord laid as the foundation (Matt. 16:18), no building will be stable. He loses what is his own who covets what is not due to him. Let it be enough for the aforesaid that by the help of your Piety and the assent of my favour he has obtained the episcopate of so great a city. Let him not disdain the royal city, which he cannot make an apostolic see; and let him by no means hope that he can be increased through injury to others.

Privilegia enim Ecclesiarum, sanctorum Patrum canonibus instituta, et venerabilis Nicaenae synodi fixa decretis, nulla possunt improbitate convelli, nulla novitate mutari. In quo opere, auxilliante Christo, fideliter exsequendo, necesse est me perseverantem exhibere famulatum: quoniam dispensatio mihi credita est, et ad meum tendit reatum, si paternarum regulae sanctionum, quae in synodo Nicaena, ad totius Ecclesiae regimen Spiritu Dei instruente, sunt conditae, me (quod absit) connivente, violentur; et major sit apud me unius fratris voluntas, quam universae domus Domini communis utilitas.

For the privileges of the Churches, instituted by the canons of the holy Fathers and fixed by the decrees of the venerable synod of Nicaea, can be torn up by no wickedness, changed by no novelty. In faithfully carrying out this work, with Christ's help, I must show a persevering service: since the stewardship has been entrusted to me, and it tends to my guilt if the rules of the fathers' ordinances, which were framed in the synod of Nicaea for the government of the whole Church under the instruction of the Spirit of God, are violated with my connivance (which God forbid); and if the will of one brother weighs more with me than the common benefit of the whole house of the Lord.

CAP. IV. — Et ideo sciens gloriosam clementiam vestram ecclesiasticae studere concordiae, et his quae pacifiae congruunt unitati, piissimum praestare consensum, precor et sedula suggestione vos obsecro, ut ausus improbos unitati Christianae pacique contrarios ab omni pietatis vestrae abdicetis assensu et fratris mei Anatolii nocituram ipsi, si perstiterit, cupiditatem salubriter comprimatis: ne ea quae vestrae gloriae atque temporibus inimica sunt cupiens, major suis velit esse prioribus; liberumque illi sit quantis potuerit splendere virtutibus; quarum non aliter particeps erit, nisi charitate magis voluerit ornari quem ambitione distendi. Hanc autem improbi desiderii conceptionem numquam quidem debuit intra cordis sui recipere secretum; sed cum illi fratres et coepiscopi mei, qui vice mea aderant, obviarent, ab illicito appetito ex eorum saltem salubri contradictione cessasset. Nam et vestrae pietatis apices, et ipsius scripta declarant, legatos sedis apostolicae, sicut oportuit, contradictione justissima restitisse

CH. IV. — And therefore, knowing that your glorious Clemency is zealous for the concord of the Church and gives a most pious consent to whatever befits peaceful unity, I pray and beseech you with earnest counsel to deny all the assent of your Piety to wicked attempts contrary to Christian unity and peace, and wholesomely to restrain the covetousness of my brother Anatolius, which will harm himself if he persists in it: lest, desiring things which are hostile to your glory and to your times, he should wish to be greater than his predecessors; and let him be free to shine with whatever virtues he can; of which he will not otherwise be a partaker unless he wishes rather to be adorned with charity than puffed up with ambition. This conception of a wicked desire he ought indeed never to have admitted into the secret of his heart; but when those brothers and fellow bishops of mine who were present in my place opposed him, he should at least have desisted from the unlawful appetite in consequence of their salutary contradiction. For both the letters of your Piety and his own writings declare that the legates of the apostolic see, as was fitting, with most just contradiction withstood [him].

Editors' notes and page, col. 995

Footnotes

(a) ‹in fundamento› · printed under col 995

Adverbium mire inseruit Quesnellus: omnium nostrorum codicum et aliarum etiam editionum auctoritate delevimus. Similiter expunximus adverbium Sed a Quesnello praepositum voci Propria, cum desideretur non solum in anterioribus editis, verum etiam in praestantioribus codd. Ratisp., utrisque Vindebon. collect. 5 et Hisp. in Vat. collect. 24, nec non in interpretatione Graeca.

Quesnel inserted the adverb mire: we have deleted it on the authority of all our manuscripts and of the other editions as well. Likewise we have struck out the adverb Sed placed by Quesnel before the word Propria, since it is wanting not only in the earlier editions but also in the better manuscripts, the Regensburg, both Vienna [manuscripts] of collection 5 and of the Spanish [collection], in the Vatican of collection 24, and also in the Greek translation.

(b) ‹regiam civitatem, quam› · printed under col 995

Vide. not 3 Quesn.

See Quesnel's note 3.

Hunc locum, sed aliquot verbis mutatum, citat Gratianus 25, q. 2, c. 2, et ante eum Anselmus lib. IV,. 2, atque Deusdedit l. III, c. 35, ut in mss. Vat. observavimus. Pro privilegiis quibuscumque, quae non tam Ecclesiis quam monasteriis fuerunt concessa, generatim affertur; cum S. Leo de solis privilegiis ecclesiarum a Nicaenis Patribus can. 6 decretis loquatur.

This passage, but with some words changed, is cited by Gratian 25, q. 2, c. 2, and before him by Anselm book IV, 2, and by Deusdedit book III, ch. 35, as we have observed in the Vatican manuscripts. It is adduced in general for any privileges whatever, which were granted not so much to Churches as to monasteries; whereas St Leo speaks only of the privileges of the churches decreed by the Nicene Fathers in canon 6.

(d) ‹nulla novitate› · printed under col 995

Ita omnes nostri codd. et editi, excepto Quesn., apud quem violari.

So all our manuscripts and editions, except Quesnel, in whom [we read] violari.

(e) ‹cum illi› · printed under col 996 (its mark is printed "(c)")

Vindebon. Hisp. addit etiam. Vat. Hisp. et Isid. addunt charissimi.

The Vienna [manuscript of the] Spanish [collection] adds etiam. The Vatican Spanish and Isidorian add charissimi.

(f) ‹ex eorum› · printed under col 996

Ratisp. delet saltem, et pro salubri habet salutari. Utrique codd. Vindebon. delent salubri. Vat. collect. 11 delet saltem et salubri.

The Regensburg [manuscript] deletes saltem, and for salubri has salutari. Both Vienna manuscripts delete salubri. The Vatican of collection 11 deletes saltem and salubri.

(g) ‹contradictione justissima› · printed under col 996

Vulgati inserunt ei: delevimus auctoritate mss. Ratisp. Vindebon. collect. 5, ac trium aliorum codd. cum Sichardo, nec non interpretationis Graecae.

The editions insert ei: we have deleted it on the authority of the Regensburg manuscript, the Vienna of collection 5, and three other manuscripts with Sichard, and also of the Greek translation.

Footnotes

(e), (f), (g) printed under this column; their calls are in col 995, set in n995 ((e) is printed with the mark "(c)") 1 ‹τέρας,› (in the Greek version, the call standing before ἀπολαύσει) · printed under col 996 Forte, ἀπολαύσοι.

Perhaps ἀπολαύσοι.

2 ‹ἄλλος› (in the Greek version) · printed under col 996 Haec particula γὰρ nihil hic facit ad rem: legendum potius, ἄλλος ὅμως ὁ λόγος, etc.

This particle γὰρ does nothing for the sense here: rather read ἄλλος ὅμως ὁ λόγος, etc.

3 ‹τέθηκεν,› (in the Greek version, the call standing before ἔστω) · printed under col 996 Leg., ἔσται.

Read ἔσται.

4 ‹ἐπιθυμῶν.› (in the Greek version, the call standing before Ἀρκέσει) · printed under col 996 Forte, ἀρκέσῃ.

Perhaps ἀρκέσῃ.

5 ‹δύναται·› (in the Greek version, the call standing before ἀλλ' οὐδέτινι) · printed under col 996 Leg., οὐδενί τε τρόπῳ ἐλπίσῃ, ὅπερ διὰ τοῦ, etc., vel. οὐδέ τινι τρόπῳ, etc.

Read οὐδενί τε τρόπῳ ἐλπίσῃ, ὅπερ διὰ τοῦ, etc., or οὐδέ τινι τρόπῳ, etc.

6 ‹Ἐπειδήπερ› (in the Greek version) · printed under col 996 Leg., διοίκησις.

Read διοίκησις.

7 ‹παρασχεῖν› (in the Greek version) · printed under col 996 Leg., συναίνεσιν.

Read συναίνεσιν.

8 ‹εὐσεβείας› (in the Greek version) · printed under col 996 Leg., ἀποκηρύττητε.

Read ἀποκηρύττητε.

9 ‹κοινωνὸς› (in the Greek version) · printed under col 996 Forte, ἔσται.

Perhaps ἔσται.

Ancient version (Greek)

ἀπολαύσει βασιλείας· ἄλλος γὰρ λόγος τῶν κοσμικῶν ἐστι πραγμάτων, καὶ ἄλλος τῶν θείων, καὶ μὴ παρ' ἐκείνην τὴν πέτραν, ἥντινα ὁ δεσπότης ἐν τῷ θεμελίῳ τέθηκεν, ἔστω ἰσχυρὸν οἷον δή ποτε κατασκεύασμα. Τὰ ἴδια ἀπολλυσιν, ὁ τῶν μὴ κεχρεωστημένων ἐπιθυμῶν. Ἀρκέσει τῷ προλεχθέντι, ὅτι βοηθείᾳ τῆς σῆς εὐσεβείας, καὶ σπουδῇ τῆς ἐμῆς συναινέσεως τῆς τοσαύτης πόλεως τὴν ἐπισκοπὴν κατέσχε, μὴ ἀπαξιώσῃ ἔχειν βασιλίδα πόλιν, ἥντινα ἀποστολικὸν θρόνον ποιῆσαι οὐ δύναται· ἀλλ' οὐδέτινι τρόπῳ ἐλπίσει, ὅπερ διὰ τὸ προσκροῦσαι ἑτέροις, δύναται αὐξηθῆναι. Τὰ γὰρ προοίμια τῶν ἁγίων ἐκκλησιῶν τοῖς τῶν πατέρων κανόσι, καὶ τῆς σεπτῆς συνόδου τῆς ἐν Νικαίᾳ τοῖς δόγμασι τετυπωμένα, ἐξ οὐδεμιᾶς δύναται ἀναιδείας παρασπασθῆναι· οὔτε μὴν οὐδεμιᾷ καινότητι ἐναλλάττεσθαι. Ἐν ᾧπερ ἔργῳ ἐπαμύνοντος τοῦ Χριστοῦ πιστῶς ἐκβιβασθησομένῳ, ἀναγκαῖόν ἐστιν ἐπίμονον παρασχεῖν με σπουδήν. Ἐπειδήπερ διοικήσεως μοι ἐγκεχείρισται, καὶ εἰς ἐμὴν τείνει κατηγορίαν, εἰ τῶν πατρικῶν δογμάτων οἱ κανόνες, οἵτινες ἐν τῇ συνόδῳ τῇ ἐν Νικαίᾳ εἰς διοίκησιν πάσης τῆς ἐκκλησίας, πνεύματος Θεοῦ διδάσκοντος, τετύπωνται, ἐμοῦ, ὅπερ ἀπείη, συνδυάζοντος, παρασαλευθεῖεν. Καὶ μείζων εἴη παρ' ἐμοὶ ἑνὸς ἀδελφοῦ γνώμη, ἤπερ ἁπάσης τῆς οἰκίας τοῦ δεσπότου ἡ κοινὴ λυσιτέλεια. Καὶ διὰ τοῦτο γινώσκων τὴν ἔνδοξόν σου γαληνότητα τῇ ἐκκλησιαστικῇ σπουδάζειν ὁμονοίᾳ, καὶ τοῖς τῇ εἰρηνοποιῷ ἑνώσει ἁρμόζουσιν εὐσεβῆ παρασχεῖν σύναισιν, δέομαι, καὶ σπουδαιοτάτῃ αἰτήσει ὑμᾶς παρακαλῶ, ὅπως τὰς ἐπιχειρήσεις τὰς ἀναιδεῖς, τὰς ἐναντίας τῇ ἑνώσει καὶ τῇ εἰρήνῃ τῶν Χριστιανῶν, ἀπὸ πάσης συναινέσεως τῆς ὑμετέρας εὐσεβείας ἀποκηρύξητε, καὶ τοῦ ἐμοῦ ἀλελφοῦ Ἀνατολίου τὴν ἐπιβλαβῆ ἑαυτῷ, εἰ ἐπιμένοι, ἐπιθυμίαν σωτηριωδῶς ἐπίσχητε, ἵνα μὴ τούτων, ἅπερ τῇ ὑμετέρᾳ δόξῃ καὶ τοῖς χρόνοις ἐχθρὰ τυγχάνει, ἐπιθυμῶν, μείζων θελήσῃ εἶναι τῶν ἤδη ὄντων πρώτων, καὶ ἐπ' ἀδείας ἐκείνῳ εἴη, ὅσαις ἂν ἐθέλοι, ἐκλάμπειν ἀρεταῖς, ὧν οὐχ ἑτέρως κοινωνὸς ἐστιν, εἰ μὴ διαθέσει μᾶλλον ἐθέλοι κοσμεῖσθαι, ἤπερ ἀμβιτίονι ἐκτείνεσθαι. Ταύτην δὲ τὴν ἀναιδῆ ἐπιθυμίαν οὐδέποτε μὲν ὤφειλεν ἐν τῇ αὐτοῦ ἔχειν τῇ ψυχῇ, ἀλλ' ὁπηνίκα αὐτῷ οἱ ἀδελφοὶ, καὶ συνεπίσκοποι ἐμοὶ, οἱ ὑπὲρ ἐμοῦ πράττοντες, ἀντέβησαν, ἀπὸ τῆς παρανόμου τόλμης κἂν ἐκ τῆς αὐτῶν ὤφειλεν ἀργῆσαι ἀντιλογίας· καὶ γὰρ καὶ τῆς ὑμετέρας