PL 54 · cols. 997–1000

Leo the Great, Letters

Letter CV

ut inexcusabilior esset praesumptio quae se nec increpata cohiberet.

[…] so that the presumption which would not restrain itself even when rebuked should be the more inexcusable.

CAP. V. — Unde quia convenit fidei vestrae vel gloriae, ut sicut haeresis, Deo per vos agente, destructa est, ita etiam omnis ambitus retundatur; agite, quod et Christianae est probitatis et regiae, ut praedictus episcopus pareat Patribus, consulat paci, neque sibi aestimet licuisse quod Antiochenae Ecclesiae sine ullo exemplo, contra instituta canonum episcopum ordinare praesumpsit; quod nos amore reparandae fidei et pacis studio retractare cessavimus. Abstineat ergo ab ecclesiasticarum injuria regularum, et illicitos declinet excessus: ne se ab universali Ecclesia, dum inimica paci tentat, abscidat. Quem opto magis irreprehensibiliter agentem diligere, quam in hac praesumptione, quae illum ab omnibus separare poterit, perdurare. Frater autem et coepiscopus meus Lucianus, cum filio meo Basilio diacono clementiae vestrae ad me scripta portavit, omni devotione partes susceptae legationis implevit; quia non est aestimandus negotio defuisse, quem potius causa deseruit. Data undecimo kalendas Junii Herculano clarissimo consule.

CH. V. — Therefore, since it befits your faith and glory that, just as heresy has been destroyed, God working through you, so also all ambition should be blunted, act, as belongs to Christian and to royal uprightness, so that the aforesaid bishop may obey the Fathers, take thought for peace, and not reckon that it was lawful for him to have presumed, without any precedent and against the institutes of the canons, to ordain a bishop for the Church of Antioch; which we, out of love for restoring the faith and zeal for peace, have forborne to reopen. Let him therefore refrain from injuring the rules of the Church, and shun unlawful excesses: lest, while he attempts things hostile to peace, he cut himself off from the universal Church. I desire rather to love him acting irreproachably than [to see him] persist in this presumption, which will be able to separate him from all. My brother and fellow bishop Lucian, with my son Basil the deacon, has brought me your Clemency's letter, and has fulfilled with all devotion the duties of the embassy he undertook; for he is not to be thought to have failed the business, whom rather the cause failed. Given on the eleventh day before the Kalends of June, in the consulship of the most illustrious Herculanus.

EPISTOLA CV.

LETTER CV.

AD PULCHERIAN AUGUSTAM

TO PULCHERIA AUGUSTA

De ambitu Anatolii.

On the ambition of Anatolius.

Leo episcopus PULCHERIAE Augustae.

Leo, bishop, to PULCHERIA Augusta.

CAP. I. — Sanctis et Deo placitis clementiae vestrae studiis defensam contra haereticos catholicam fidem, et universae Ecclesiae redditam pacem, ineffabiliter cum vestra pietata gaudemus: gratias agentes misericordi et omnipotenti Deo, quod exceptis his qui magis dilexerunt tenebras quam lucem (Joan. III, 19), neminem passus est evangelica veritate fraudari: ut abstersa erroris caligine, in omnium cordibus

CH. I. — We rejoice inexpressibly with your Piety that by the holy and God-pleasing efforts of your Clemency the Catholic faith has been defended against the heretics and peace restored to the universal Church: giving thanks to the merciful and almighty God that, except for those who loved darkness rather than light (John 3:19), He has suffered no one to be defrauded of the truth of the Gospel: so that, the mist of error having been wiped away, in the hearts of all […]

Editors' notes and page, col. 997

Footnotes

(a) ‹nec increpata› · printed under col 997

Duo Vat. collect. 21 coerceret.

Two Vatican [manuscripts] of collection 21, coerceret.

(b) ‹fidei vestrae› · printed under col 997

Particulam vel a Quesnello expunctam, ex omnibus nostris codicibus atque Sichardo revocavimus. Ex Graeco, et gloriae.

The particle vel, struck out by Quesnel, we have restored from all our manuscripts and Sichard. From the Greek, et gloriae.

Addidimus nos ex iisdem codicibus et Graeco textu.

We have added nos from the same manuscripts and the Greek text.

(d) ‹inimica paci tentat,› · printed under col 997

Al., abscedat.

Otherwise, abscedat.

(e) ‹legationis implevit;› · printed under col 997

Ratisp. cod. qui non aestimandus est negotio defuisse, quem causa deseruit. Vat. Hisp. et Isid., quem novimus negotio non defuisse, quem potius causa deseruit.

The Regensburg manuscript: qui non aestimandus est negotio defuisse, quem causa deseruit. The Vatican Spanish and Isidorian: quem novimus negotio non defuisse, quem potius causa deseruit.

(f) ‹Data› · printed under col 997

Solus Vindebon. collect. 5 habet XII kal. Junii.

Only the Vienna [manuscript] of collection 5 has the twelfth day before the Kalends of June.

(g) ‹EPISTOLA› (heading of Letter CV) · printed under col 997

Alias 79. Quae autem antea 105 erat, nunc 134. Scripta 22 Maii an. 452.

Otherwise 79. But the one that was formerly 105 is now 134. Written 22 May in the year 452.

(h) ‹AD PULCHERIAN AUGUSTAM› · printed under col 997

Reperitur in mss. collect. 12, 18, 19 et 24, ac in exemplari Sichardi.

It is found in the manuscripts of collections 12, 18, 19 and 24, and in Sichard's copy.

(i) ‹catholicam fidem, et› · printed under col 997

Cod. Ratisp., universali.

The Regensburg manuscript, universali.

(j) ‹gratias agentes› · printed under cols 997–998

Editi ante Quesn. cum mss. collect. 12 et 24, misericordiae omnipotentis Dei.

The editions before Quesnel, with the manuscripts of collections 12 and 24, misericordiae omnipotentis Dei.

Editors' prose

Synopsis. — I. Plenam esse fidei victoriam in qua superant tam qui ceciderunt quam qui steterunt. — II. Nihil valere posse contra canones Nicaenos, qui soli firmandae paci sufficiunt. — III. Anatolio Flavianum exemplo esse debere: et per se ruere quod Nicaenae synodo contrarium est. — IV. Ut ipsa Anatolium a proposito revocet hortatur.

Synopsis. — I. That the victory of the faith is complete, in which both those who fell and those who stood firm overcome. — II. That nothing can prevail against the Nicene canons, which alone suffice to establish peace. — III. That Flavian ought to be an example to Anatolius: and that what is contrary to the synod of Nicaea falls of itself. — IV. He exhorts her to recall Anatolius from his purpose.

Page

running head: 997 EPISTOLA C… (across the page; only its left part was rendered)
marginal letters: A ‹tisse: ut inexcusabilior›; B ‹quam in hac praesumptione›; C ‹Nihil valere posse› (beside the synopsis); D ‹bus nostris codicibus› (in the footnote band)
old-edition numerals: 1153 after ‹Antiochenae Ecclesiae›
signature: none
other: col 997 opens with the tail of resti-|tisse, set whole at the end of c995. Letter CIV ends in this column (Data … consule); two full-width Greek lines below it close the Greek version of CIV (from col 998) and are NOT set here (left for n998). The heading of Letter CV (not full width) follows in this column, then its synopsis, address and ch. I. Last word cordi-|bus set whole at the end of c997, completed from the head of the lower half of col 998.

PL 54:998

purissimum lumen oriretur, nec de infirmis quorumdam animis tenebrosus ille exsultaret inimicus, quem non solum hi qui illaesi steterunt, sed etiam hi quos fecerat mutare, superaverunt: ut, errore abolito, per totum mundum fides vera regnaret, et omnis lingua confiteretur, quoniam Dominus Jesus Christus in gloria est Dei Patris (Philip. II, 11).

[…] the purest light might arise, and that that dark enemy might not exult over the weak souls of certain men, the enemy whom not only those who stood unharmed but also those whom he had made to change have overcome: so that, error being abolished, the true faith might reign through the whole world, and every tongue might confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:11).

Confirmato autem in unitate Evangelii universo orbe terrarum, et in eumdem sensum directis cordibus omnium sacerdotum, optimum fuerat, supra illa, propter quae sancta est synodus congregata, et quae secundum pietatis vestrae studium probabili sunt fine conclusa, nihil quod tanto bono contrarium esset, inferri, nec per occasionem episcopalis concilii id importune appeti, quod non licuit concupisci.

But now that the whole world has been confirmed in the unity of the Gospel, and the hearts of all the priests have been directed into the same mind, it would have been best that, beyond those matters for which the holy synod was assembled and which were brought to a commendable end in accordance with the zeal of your Piety, nothing contrary to so great a good should be brought in, and that nothing should be importunely sought through the occasion of an episcopal council which it was not lawful even to desire.

CAP. II. — Frater enim et coepiscopus meus Anatolius parum considerans quanto pietatis vestrae beneficio

CH. II. — For my brother and fellow bishop Anatolius, too little considering by how great a kindness of your Piety […]

Editors' notes and page, col. 998

Footnotes

(j) continued from col 997, set in n997

(k) ‹lumen oriretur,› · printed under col 998

Cod. Venetus collect. 12, ne de infirmis. Ratisp., nec de infirmitatis (forte, infirmatis) quorumdam animis.

The Venice codex of collection 12, ne de infirmis. The Ratisbon [codex], nec de infirmitatis (perhaps infirmatis) quorumdam animis.

(l) ‹sed etiam› · printed under col 998

Adjecimus hi ex ms. Ratisponensi.

We have added hi from the Ratisbon manuscript.

(m) ‹lingua confiteretur,› · printed under col 998

Idem Ratisp., quia Dominus Jesus in gloria.

The same Ratisbon [codex], quia Dominus Jesus in gloria.

(n) ‹terrarum, et› · printed under col 998

Sic melius ex eodem Ratisp. Quesnellus, in eodem sensu Caeterae editiones, in eodem spiritu sensus.

So, better, from the same Ratisbon [codex]. Quesnel, in eodem sensu. The other editions, in eodem spiritu sensus.

(o) ‹episcopalis concilii› · printed under col 998

Ita cum Grimanico nostri codd. Ratisp et Ven. collect. 12. Alias, id in commune.

So, with the Grimani [codex], our codices of Ratisbon and Venice of collection 12. Elsewhere, id in commune.

1 ‹πράττοντος› (in the Greek version) · printed under col 998 Deest hic aliquid, puta ἠφάνισται, aut quid simile.

Something is lacking here, say ἠφάνισται, or something similar.

2 ‹ἐπίσκοπος› (in the Greek version; the call is printed indistinctly and resembles 3) · printed under col 998 Locus plane corruptus, cui ut aliquam sanitatem afferas, legere debes φειδέσθω τῶν πατέρων, προνοήσῃ τῆς εἰρήνης. Neque mireris si vertit interpres, φειδέσθω τῶν πατέρων; namque pro parcat Patribus, quod in textu est, legit, ut putamus, pareat Patribus

The passage is plainly corrupt; to bring some soundness to it you must read φειδέσθω τῶν πατέρων, προνοήσῃ τῆς εἰρήνης. And do not wonder that the translator renders φειδέσθω τῶν πατέρων; for in place of parcat Patribus, which is in the text, he read, as we suppose, pareat Patribus

3 ‹ἀναψηλαφῆσαι› (in the Greek version) · printed under col 998 Forte, ἠργήσαμεν.

Perhaps ἠργήσαμεν.

Ancient version (Greek)

εὐσεβείας αἱ συλλαβαὶ, καὶ τὰ αὐτοῦ γράμματα σημαίνει τοὺς πρεσβευτὰς τῆς ἀποστολικῆς καθέδρας, καθὼς ἐχρῆν, δικαιοτάτῃ ἀντιῤῥήσει ἀντιβεβηκέναι, ὥστε μὴ παραίτησιν ἔχειν τὴν ἐπιχείρησιν, ἥτις ἑαυτὴν οὐδὲ ἐκτυπωθεῖσα ἐπέσχεν. Ὅθεν ἐπειδὴ ἁρμόζει τῇ ἡμετέρᾳ πίστει καὶ δόξῃ, ἵνα καθ' ὃν τρόπον αἱ αἱρέσεις δι' ὑμῶν, τοῦ Θεοῦ πράττοντος οὕτω καὶ πᾶσα ἀμβιτίων ἐκκοπείη ὅπερ καὶ τῆς Χριστιανῶν ἐστιν εὐδοκιμήσεως, καὶ τῆς βασιλικῆς. Καὶ ὁ προλεχθεὶς ἐπίσκοπος φειδέσθω τέρων προνοήσει τῆς εἰρήνης, καὶ μὴ ἐξεῖναι ἑαυτῷ πάντα ἀπολαμβανέτω. Ἐπειδήπερ τῇ Ἀντιοχέων ἐκκλησίᾳ ἄνευ τινὸς ὑποδείγματος παρὰ τοὺς κανόνας ἐπίσκοπον χειροτονῆσαι ἐτόλμησεν· ὅπερ ἡμεῖς ἔρωτι τοῦ ἀνανεωθῆναι τὴν πίστιν, καὶ σπουδῇ τῆς εἰρήνης ἀναψηλαφῆσαι ἠρτήσαμεν. Ἀποσχέσθω τοίνυν ἀπὸ τῆς τῶν ἐκκλησιαστικῶν κανόνων ὕβρεως, καὶ τὰς παρανόμους ἐκκλινάτω παραβάσεις· ἵνα μὴ ἑαυτὸν ἀπὸ τῆς καθολικῆς ἐκκλησίας, ἕως οὗ ἔχθρα τῇ εἰρήνῃ ἐπιχειρεῖ, ἀποσχίσῃ· ὅντινα εὐχομ⟨ε⟩ν μᾶλλον ἀδιαβλήτως πράττοντα φιλεῖν, ἤπερ ταύτῃ προσκαρτερεῖν τῇ τόλμᾳ, ἥτις αὐτὸν δύναται ἀπὸ πάντων χωρίσαι. Ὁ ἀδελφὸς δὲ ὁ ἐμὸς, καὶ συνεπίσκοπος Λουκιανὸς, ὃς μετὰ τοῦ ἐμοῦ τέκνου Βασιλείου τοῦ διακόνου τῆς ὑμετέρας γαληνότητος γράμματα πρὸς ἐμὲ ἐβάστασε. πάσῃ τῇ καθοσιώσει τὴν ἐνταλθεῖσαν αὐτοῖς πρεσβείαν ἐπλήρωσεν, ὃς οὐκ ἂν λογισθείη ἀπολελεῖφθαι τοῦ πράγματος, ὅντινα μᾶλλον ἡ ὑπόθεσις ἀπολελοιπεν. Ἐδόθη πρὸ ἕνδεκα Καλανδῶν Ἰουνίων ὑπατείας Ἑρκουλάνου τοῦ λαμπροτάτου.

Page

running head: 997 EPISTOLA CV. 998 (across the page)
marginal letters: A ‹εὐσεβείας αἱ συλλαβαὶ› (Greek version); B ‹κανόνων ὕβρεως› (Greek version); C ‹regnaret, et omnis›; D ‹beside the second line of note (k), nec de infirmitatis›
old-edition numerals: 1154 after ‹τινὸς› (Greek version); 1155 after ‹per totum›
signature: none
other: the upper part of col 998 is the end of the Greek version of Letter CIV; its last three lines (πάσῃ τῇ καθοσιώσει … λαμπροτάτου.) are printed full width across both columns below the end of the Latin of CIV in col 997, and are set here in reading order after the column's Greek, as the second paragraph above (E38 did not set them). Letter CV's Latin resumes in col 998 below those lines, after the tail -bus of cordi-|bus (set whole at the end of c997); the c998 rail stands there. Col 998 ends be-|neficio, set whole at the end of c998_b; col 999 begins after the tail -neficio. The lacuna φειδέσθω τέρων is printed so (the editors' note 2 calls the passage corrupt). ⟨ε⟩ in εὐχομ⟨ε⟩ν: the letter is broken to a dot.

PL 54:999

et mei favoris assensu Constantinopolitanae Ecclesiae sacerdotium fuerit consecutus, non tam de adeptis gavisus, quam de immodicis appetendis supra mensuram sui honoris accensus est; credens huic tam intemperanti cupiditati posse prodesse quod ei quorumdam consensum suum praebuisse dicitur extorta subscriptio; cum tamen destruendis mox conatibus, contradictio fratrum et coepiscoporum meorum vice mea agentium fideliter et laudabiliter obviaret.

[…] and with the assent of my favour obtained the priesthood of the Church of Constantinople, was not so much glad of what he had gained as inflamed to seek immoderate things beyond the measure of his honour; believing that it could profit so intemperate a desire that an extorted subscription of certain men is said to have given him their consent; although the opposition of my brothers and fellow bishops, acting faithfully and laudably in my place, withstood these efforts, which were soon to be undone.

Quoniam contra statuta paternorum canonum, quae ante longissimae aetatis annos in urbe Nicaena spiritualibus sunt fundata decretis, nihil cuique audere conceditur: ita ut si quis diversum aliquid decernere velit, se potius minuat quam illa corrumpat. Quae si, ut oportet, a cunctis pontificibus intemerata serventur, per universas Ecclesias tranquilla erit pax et firma concordia: nullae de mensura honorum dissensiones, nullae de ordinationibus lites, nullae de privilegiis ambiguitates, nulla erunt de alieni usurpatione certamina; sed aequo jure charitatis, rationabilis et morum et officiorum ordo servabitur; et ille vere erit magnus, qui fuerit totius ambitionis alienus dicente Domino: Quicumque voluerit inter vos major fieri, sit vester minister; et quicumque voluerit inter vos primus esse, erit vester servus: sicut Filius hominis non venit ministrari; sed ministrare (Matth. XX, 26; Marc. X, 43). Et tamen haec illis tunc insinuabantur qui de pusillo volebant crescere, et de infimis ad summa transire. Constantinopolitanae vero praesul Ecclesiae, quid amplius quam assecutus est concupiscit? aut quid illi satisfaciet si tantae urbis magnificentia et claritudo non sufficit? Superbum nimis est et immoderatum ultra proprios terminos tendere, et antiquitate calcata alienum jus velle praeripere, atque ut unius crescat dignitas, tot metropolitanorum impugnare primatus, quietisque provinciis, et olim sanctae synodi Nicaenae moderatione dispositis, bellum novae perturbationis inferre:

For against the statutes of the fathers' canons, which were founded by spiritual decrees in the city of Nicaea many ages ago, no one is permitted to venture anything: so that if anyone wishes to decree something different, he diminishes himself rather than corrupts them. If these are kept inviolate by all the bishops, as they ought to be, there will be tranquil peace and firm concord throughout all the Churches: there will be no disagreements over the measure of honours, no disputes over ordinations, no uncertainties over privileges, no contests over the usurping of what belongs to another; but by the equal law of charity a reasonable order both of conduct and of offices will be kept; and he will truly be great who is a stranger to all ambition, as the Lord says: Whoever wishes to become greater among you, let him be your servant; and whoever wishes to be first among you shall be your slave: just as the Son of Man came not to be served, but to serve (Matt. 20:26; Mark 10:43). And yet these things were then urged upon men who wished to grow from something small and to pass from the lowest to the highest. But the bishop of the Church of Constantinople, what more than he has obtained does he covet? Or what will satisfy him if the magnificence and renown of so great a city are not enough? It is too proud and immoderate to reach beyond one's own bounds, and, trampling on antiquity, to wish to seize the right of another, and, that the dignity of one may grow, to assail the primacies of so many metropolitans, and to bring the war of a new disturbance upon quiet provinces, ordered long ago by the moderation of the holy synod of Nicaea:

Editors' notes and page, col. 999

Footnotes

(a) ‹anchor: "quorumdam consensum"› · printed under col 999

Vox suum a Quesnello addita nostris etiam codd. confirmatur. Apud Sichardum, prodesse quorumdam consensum, quem ei praebuisse dicitur.

The word suum (their), added by Quesnel, is confirmed by our manuscripts too. In Sichard: that the consent of certain men, which it is said to have given him, would profit.

(b) ‹anchor: "coepiscoporum meorum"› · printed under col 999

Sic Ratisp. cum Quesn., ante quem legebatur, vicem meam. Mox obviarit in Ratisp.

So the Regensburg manuscript with Quesnel, before whom the reading was vicem meam (my place [in the accusative]). Shortly after, obviarit (withstood) in the Regensburg manuscript.

Vulgati ante Quesn., addere.

The printed editions before Quesnel: addere (to add).

(d) ‹anchor: "firma concordia: nullae"› · printed under col 999

Iidem vulgati cum mss. collect. 24, de mensuris harum. Quesnelli lectionem nostri codd. Ratisp. et Ven. approbant.

The same printed editions, with the manuscripts of collection 24: over the measures of these. Our Regensburg and Venice manuscripts support Quesnel's reading.

(e) ‹anchor: "nulla erunt"› · printed under col 999

In iisdem vulg., de aliena. Omnes nostri codd. et Sichardus Quesnelli emendationem confirmant.

In the same printed editions: de aliena (over another's [usurpation]). All our manuscripts and Sichard confirm Quesnel's emendation.

(f) ‹anchor: "alieni usurpatione certamina"› · printed under col 999

Editi ante Quesn. cum Sichardo: sed ea quae jure charitatis rationabilis est, et morum et officiorum servabitur unanimitas. Cod. Victor. a Quesn. in notis allegatus, et unus noster Fesulanus eamdem lectionem praeferunt, omissa tantum ultima voce, unanimitas. Idem est in Vat. Reginae 139 collect. 24, qui solum in fine habet, et officiorum mensura servabitur. Secuti sumus lectionem praestantiorum codd. Grim. collect. 18 et Ratisp. collect. 19, et Vat. ac Venet. collect. 12, quam lectionem satis bonam atque perspicuam haud scimus cur Quesnellus deseruerit, ut hanc aliam ex universis variantibus proprio, ut videtur, marte compactam supponeret: Sed is qui jure charitatis rationabilis est, et morum et officiorum ordo servabitur.

The editions before Quesnel, with Sichard: but that unanimity which is reasonable by the law of charity, both of conduct and of offices, will be kept. The Saint-Victor codex cited by Quesnel in his notes, and one of ours, the Fiesole manuscript, give the same reading, omitting only the last word, unanimitas (unanimity). The same is in Vatican Reginae 139 of collection 24, which only at the end has and the measure of offices will be kept. We have followed the reading of the better manuscripts, the Grimani of collection 18 and the Regensburg of collection 19, and the Vatican and Venice of collection 12; we do not know why Quesnel abandoned this reading, which is good and clear enough, to substitute this other one, put together, it seems, by his own effort out of all the variants: But he who is reasonable by the law of charity, and the order both of conduct and of offices will be kept.

(g) ‹anchor: "Constantinopolitanae vero"› · printed under col 999, continued under col 1000

Vulgati ante Quesn, praesuli Ecclesiae (quia amplius quam assecutus est concupiscit) quid illi, etc. Sichardus, praesul Ecclesiae (quoniam amplius), et reliqua, ut in iisdem vulgatis. Nostri codices Quesnelli emendationem approbant.

The printed editions before Quesnel: to the bishop of the Church (because he covets more than he has obtained) what [will satisfy] him, etc. Sichard: the bishop of the Church (since more), and the rest as in the same printed editions. Our manuscripts support Quesnel's emendation.

(h) ‹anchor: "velle praeripere"› · printed under col 1000

Ratisp. et hic paulo post, utque.

The Regensburg manuscript here too, a little after: utque (and that).

Page

running head: 999 S. LEONIS MAGNI EPISTOLAE. (printed across the page with 1000)
marginal letters: A ‹neficio et mei›; B ‹erit pax et firma›; C ‹tantae urbis magnificentia›; D printed in the gutter beside the footnotes, at note (e)
old-edition numerals: 1156 after ‹et ille vere›
signature: none
other: col 999 opens with the second half of "beneficio", hyphenated from col 998 and set whole there

PL 54:1000

atque ut venerabilium Patrum decreta solvantur, quorumdam episcoporum proferre consensum, cui tot annorum series negavit effectum. Nam sexagesimus fere annus hujus conniventiae esse jactatur, qua se praedictus episcopus aestimat adjuvari, frustra cupiens id sibi prodesse quod etiam si quisquam ausus est velle, nullus tamen potuit obtinere.

and, so that the decrees of the venerable Fathers may be undone, to bring forward the consent of certain bishops, to which the course of so many years has denied effect. For it is boasted that this is almost the sixtieth year of this connivance, by which the aforesaid bishop reckons himself helped, vainly desiring that to profit him which, even if anyone has dared to wish it, no one has yet been able to obtain.

CAP. III. — Agnoscat cui successerit viro, et repulso omni spiritu elationis, Flaviani fidem, Flaviani modestiam, Flaviani humilitatem, quae illum usque ad confessoris gloriam proxevit, imitetur. Cujus si velit splendere virtutibus, laudabilis erit, et in omni loco plurimum dilectionis acquiret, non ambiendo humana, sed promerendo divina.

CHAP. III. — Let him recognize what man he has succeeded, and, driving off every spirit of pride, let him imitate the faith of Flavian, the modesty of Flavian, the humility of Flavian, which advanced him even to the glory of a confessor. If he wishes to shine with his virtues, he will be praiseworthy, and in every place will gain very much love, not by canvassing for human things, but by deserving divine ones.

Hac autem observantia meum quoque illi animum spondeo copulandum, et apostolicae sedis dilectionem, quam Constantinopolitanae Ecclesiae semper impendit, nulla mutabilitate violandam. Quia si interdum immoderati praesules aliquas incidunt culpas, Ecclesiarum tamen Christi integritas perseverat. Consensiones vero episcoporum, sanctorum canonum apud Nicaeam conditorum regulis repugnantes, unita nobiscum vestrae fidei pietate in irritum mittimus, et per auctoritatem beati Petri apostoli, generali prorsus definitione cassamus, in omnibus ecclesiasticis causis his legibus obsequentes quas ad pacificam observantiam omnium sacerdotum, per trecentos decem et octo antistites Spiritus sanctus instituit: ita ut etiam si multo plures aliud quam illi statuere decernant, in nulla reverentia sit habendum, quidquid fuerit a praedictorum constitutione diversum.

By this observance, moreover, I pledge that my mind too will be joined to him, and that the love of the apostolic see, which it has always bestowed on the Church of Constantinople, will be violated by no change. For if at times immoderate bishops fall into some faults, yet the integrity of the Churches of Christ endures. But the agreements of bishops that conflict with the rules of the holy canons established at Nicaea, with the piety of your faith united to us, we make void, and by the authority of the blessed apostle Peter we annul by an altogether general definition, obeying in all ecclesiastical cases those laws which the Holy Spirit instituted through the three hundred and eighteen bishops for the peaceful observance of all priests: so that, even if many more should decree something other than what they established, whatever differs from the constitution of the aforesaid is to be held in no reverence.

CAP. IV. — Prolixitatem itaque epistolae meae, qua necesse habui explicare quid sentiam, rogo ut per fratrem et coepiscopum meum Lucianum, quid quantum in ipso est) sollicitudinem susceptae legationis est fideliter exsecutus, et per filium meum Basilium

CHAP. IV. — The length of my letter, therefore, in which I have found it necessary to set out what I think, I ask that, through my brother and fellow bishop Lucian, who (as far as in him lay) has faithfully carried out the charge of the embassy he undertook, and through my son Basil

Editors' notes and page, col. 1000

Footnotes

(g) continued from col 999 (printed at the head of this column's notes), set in n999

(h) printed under this column; its call is in col 999, set in n999

(i) ‹anchor: "annus hujus"› · printed under col 1000

Vulg. antiquiores cum Sichardo, jactantiae.

The older printed editions, with Sichard: of this boasting.

(j) ‹anchor: "spiritu elationis"› · printed under col 1000

Voces Flaviani fidem optimus Ratisp. adjiciendas suggessit.

The excellent Regensburg manuscript suggested that the words Flaviani fidem (the faith of Flavian) be added.

(k) ‹anchor: "promerendo divina"› · printed under col 1000

Sic cum Quesnello mss. Grim., Ratisp. et Venet. Antiqui vulg. Leonis cum Sichardo: Haec autem observantia eum quoque illi animum spondet copulandum, et apostolicae sedis dilectionem, quam Constantinopolitanae Ecclesiae semper impendimus, nulla mobilitate violandam. Idem est in ms. cod. Vat. collect. 24, qui solum pro eum habet meum. Vulg. Concilior.: Haec autem observantia uniuscujusque illi animum spondet. etc., ut in iisdem Leonis editionibus.

So, with Quesnel, the Grimani, Regensburg and Venice manuscripts. The old printed editions of Leo, with Sichard: This observance, moreover, pledges that that mind too will be joined to him, and that the love of the apostolic see, which we have always bestowed on the Church of Constantinople, will be violated by no fickleness. The same is in the Vatican manuscript codex of collection 24, which only has meum (my) for eum (that). The printed Councils: This observance, moreover, pledges the mind of each one to him, etc., as in the same editions of Leo.

(l) ‹anchor: "Ecclesiarum tamen Christi"› · printed under col 1000

Edit., integra gratia. Ex Ratisponensi optimam lectionem inseruimus.

The editions: integra gratia (unimpaired grace). We have inserted the best reading from the Regensburg manuscript.

(m) ‹anchor: "generali prorsus definitione"› · printed under col 1000

Vide nostras observationes in not. 2 Quesn, Mox in editis ante Qnesn, deerat vox causis, quam etiam in nostris mss. invenimus. In Ratisp. deest his.

See our observations on Quesnel's note 2. Shortly after, in the editions before Quesnel, the word causis (cases) was missing, which we have found in our manuscripts too. In the Regensburg manuscript his (those) is missing.

(n) ‹anchor: "legibus obsequentes quas"› · printed under col 1000

Ita Ratisp. et Grim. Alias, ad pacificationem omnium sacerdotum. Cod. Venet. collect. 12, ad pacem omnium sacerdotum.

So the Regensburg and Grimani manuscripts. Elsewhere: for the pacification of all priests. The Venice codex of collection 12: for the peace of all priests.

(o) ‹anchor: "multo plures"› · printed under col 1000

Vulgati ante Quesn., alii quam illi statuere decernerent, vel (ut in ms. Veneto) decernere voluerint.

The printed editions before Quesnel: should decree other things than they established, or (as in the Venice manuscript) should have wished to decree.