Migne Reading Room
PL 54 · cols. 477–486
Sermones S. Leoni Magno attributi (Appendix ad primam partem operum S. Leonis Magni), I-XX
Sermon I
SERMONES S. LEONI MAGNO ATTRIBUTI.
SERMONS ATTRIBUTED TO SAINT LEO THE GREAT.
SERMO I.
SERMON I.
Seu Tractatus adversus errores Eutychetis et aliorum haereticorum.
Or Treatise against the errors of Eutyches and of other heretics.
CAP. I. — Ad Ecclesiae filios instruendos addendum est nostri Sermonis obsequium. Non enim timemus ne spiritales et eruditi nota fastidiant, ad quorum fructum pertinet aliis insinuare quod ipsi cum magna sui utilitate didicerunt. Fiat ergo per corda omnium, dispensatio munerum divinorum, et servitutem oris nostri docti indoctique non spernant. Adsit etiam nostrae fidei ipsius largitas de cujus majestate loqui tentamus, ut ad profectum totius Ecclesiae suae et vos capaces et nos faciat abundantes. Cum igitur ad intelligendam dignitatem Spiritus sancti oculos mentis intendimus, nihil diversum ab excellentia Patris et Filii cogitemus: quia in nullo ab unitate sua discrepat divinae Trinitatis essentia. Sempiternum est Patri, coaeterni sibi Filii esse genitorem. Sempiternum est Filio, intemporaliter a Patre esse progenitum. Sempiternum quoque est Spiritui sancto
CHAP. I. — For the instruction of the sons of the Church the service of our discourse must be added. For we do not fear that the spiritual and the learned will disdain what is known to them, since it belongs to their own fruit to impart to others what they themselves have learned with great profit to themselves. Let there be, therefore, through the hearts of all, a dispensing of the divine gifts, and let not the learned and the unlearned spurn the service of our mouth. May there be present to our faith also the bounty of Him of Whose majesty we attempt to speak, that for the advancement of His whole Church He may make both you capable and us abounding. When, therefore, we direct the eyes of the mind to understanding the dignity of the Holy Spirit, let us think nothing different from the excellence of the Father and the Son: because in nothing does the essence of the divine Trinity diverge from its own unity. It is everlasting for the Father to be the begetter of the Son coeternal with Himself. It is everlasting for the Son to have been begotten of the Father timelessly. It is everlasting also for the Holy Spirit
Editors' notes and page, col. 477
Footnotes
(a) ‹anchor: Cap. I. —› · call in col 477
Ex serm. 2 de Pentec., cap. 1, 2 et 3 fere integro transcriptum, verbum e verbo.
Copied from sermon 2 on Pentecost, chapters 1, 2 and 3, almost entire, word for word.
(printed under page 244)
(b) ‹anchor: pertinet aliis› · call in col 477
Ita duo nostri codices et editi ante Quesnellum, apud quem, insinuari, ut in serm. 2 de Pentecoste, cap. 1.
So our two codices and the editions before Quesnel, in whom it reads insinuari, as in sermon 2 on Pentecost, chapter 1.
(printed under page 244)
(c) ‹anchor: munerum divinorum, et› · call in col 477
Sic ex iisdem mss., quibus concinit lectio ejusdem sermonis. Vulg., sermonem.
So from the same manuscripts, with which the reading of that same sermon agrees. The common text has sermonem.
(printed under page 244)
(d) ‹anchor: majestate loqui› · call in col 477
Al., gestimus. Vossius.
Elsewhere, gestimus. Vossius.
(printed under page 244)
(e) ‹anchor: sua discrepat› · call in col 477
Al., Divinitatis essentia, Vossius.
Elsewhere, Divinitatis essentia. Vossius.
(printed under page 244)
Editors' prose
ADMONITIO IN TRACTATUM SEQUENTEM.
NOTICE ON THE FOLLOWING TREATISE.
Hic tractatus e Vaticano codice 2346 a Gerardo Vossio Tungrensi primum editus, et insertus inter Miscellanea sanctorum aliquot Patrum subjecta editioni S. Gregorii Thaumaturgi Mogunt. an. 1604, in aliis subinde S. Leonis editionibus locum habuit. Notavit autem Vossius in eo ms. hunc titulum minus congruum praeferri : Leo papa primae sedis episcopus ad Flavianum de erroribus Eutychetis ; perinde ac si ipsa esset epistola ad Flavianum Constantinopolitanum episcopum directa. Nos eumdem tractatum reperimus in alio cod. Vat. Reginae Sueciae 139, saeculi circiter XIV, qui Leonis Opera continet. Haec autem eidem inscriptio est pag. 160 : Fides Leonis papae, quam S. Gregorius in epistolis suis mirabiliter laudat, ita dicens : « Quisquis fidem S. Leonis papae, auget vel minuit, vel usque ad minimum atomum pleniter non amplectitur, ullo modo non episcopus est dicendus, sed anathemate plectendus est. » Quae tamen S. Gregorius non de hoc tractatu, sed de celebri ad Flavianum epistola scripsit. Similiter post eum tractatum haec annotatio ibidem ponitur ; Canones praecipiunt in prima synodo legendas epistolas B. Leonis papae, quae scripsit ad Flavianum de errore Eutychis. Eumdem etiam tractatum nacti sumus in ms. Vat. 551, quem diversum a codice Vossii patebit ex nonnullis variantibus, ac praesertim ex notatione ultima. Est codex XII circiter saeculi, et Hieronymi Epistolas continet, quibus hic tractatus praemittitur cum hoc titulo : Leo papa primae sedis episcopus ad (et additum posteriori manu) Flavianum, ubi primae manus scriptura deleta fuerat. Subjicitur postea notatio : Haec est illa fides quam S. Gregorius, etc., ac dein : Canones praecipiunt, etc., ut in Vat. Reginae.
This treatise, first published by Gerardus Vossius of Tongeren from the Vatican codex 2346, and inserted among the Miscellanea of several holy Fathers appended to the edition of St Gregory Thaumaturgus, Mainz, in the year 1604, thereafter had a place in other editions of St Leo. Now Vossius noted that in that manuscript this rather unsuitable title is set at its head: "Leo the pope, bishop of the first see, to Flavian, on the errors of Eutyches"; just as if it were the very letter addressed to Flavian, bishop of Constantinople. We have found the same treatise in another codex, Vatican, of the Queen of Sweden, 139, of about the fourteenth century, which contains the Works of Leo. And this is the heading it bears there, on page 160: "The faith of Pope Leo, which St Gregory wonderfully praises in his letters, speaking thus: 'Whoever adds to or takes from the faith of St Leo the pope, or does not fully embrace it down to the smallest atom, is in no way to be called a bishop, but is to be struck with anathema.'" St Gregory, however, wrote these words not of this treatise, but of the celebrated letter to Flavian. Likewise, after that treatise this annotation is placed in the same codex: "The canons prescribe that in the first synod there be read the letters of blessed Leo the pope, which he wrote to Flavian on the error of Eutyches." We have also come upon the same treatise in the manuscript Vatican 551, which will be seen to be different from the codex of Vossius from several variants, and especially from the last note. It is a codex of about the twelfth century, and contains the Letters of Jerome, before which this treatise is placed with this title: "Leo the pope, bishop of the first see, to" (and, added by a later hand) "Flavian", where the writing of the first hand had been erased. Afterwards the note is subjoined: "This is that faith which St Gregory," etc., and then: "The canons prescribe," etc., as in the Vatican codex of the Queen.
Quesnellus hunc tractatum veluti certo spurium in appendicem rejiciendum credidit eo nomine quod centonem ex Leonis scriptis consutum habuerit. Omnia enim hinc inde ex variis S. pontificis textibus ad verbum descriptis nunc ex Sermonibus nunc ex Epistolis sumpta sunt, quae indicantur in margine. Vossius post indicatos fontes unde hic tractatus compactus fuit, haec subjicit : Quae vel ideo loca per nos collata hic adducere visum est, ut constet hanc veram S. Leonis esse doctrinam. An autem praesens hic tractatus ita ab ipso S. Leone sit conscriptus, an ab aliis sit ex ejus doctrina confectus, curiose hic indagandum haud videtur. Unum sane hoc ex Epistolis S. Leonis exploratum habemus, quod eadem saepe in aliis atque aliis repetantur : At inscriptionis falsitas suspicionem primum ingerit ; dein difficultatem faciunt nonnulli textus qui veluti rationem antecedentium praeferunt, cum antecedentibus autem non satis cohaerent, ut potissimum liquebit ex notatione 38. Igitur de centone, quem aliquis minus perite congessit, dubitari non posse credimus ; ac proinde hunc tractatum in appendice in quam fuerat a Quesnello conjectus, relinquendum putavimus. Primum autem locum huic centoni dedimus, eo quod opera hujusmodi mediae cujusdam conditionis inter sincera et supposititia sint ; neque enim a Leone omnino alienum est, quod ex ejusdem verbis constat atque sententiis ; neque rursus omnino ipsius proprium, quod ab alio concinnatum fuit. Vossius licet uno codice in hoc tractatu edendo usus sit, aliquas tamen variantes annotavit in margine, quas ex lectione Sermonum, vel Epistolarum sumpsit, easque solas posteriores editiones exhibent. Nos ex duobus mss. paulo ante allegatis Vat. et Regio alias subjiciemus, vel opportunum fuerit, indicata veteri lectione, transferemus in textum.
Quesnel believed that this treatise ought to be relegated to the appendix as certainly spurious, on the ground that he held it to be a cento stitched together from Leo's writings. For everything in it has been taken from here and there, from various texts of the holy pontiff copied out word for word, now from the Sermons, now from the Letters, which are indicated in the margin. Vossius, after indicating the sources from which this treatise was put together, subjoins the following: "We have thought fit to adduce here these passages collated by us for this reason also, that it may be established that this is the true teaching of St Leo. But whether this present treatise was written in this form by St Leo himself, or was made up by others out of his teaching, does not seem to need curious inquiry here. This one thing we certainly hold as ascertained from the Letters of St Leo, that the same things are often repeated in one and another of them." But the falsity of the heading first raises suspicion; then a difficulty is made by certain passages which present themselves as though giving the reason for what precedes, yet do not sufficiently cohere with what precedes, as will be most clearly evident from note 38. Therefore we believe that there can be no doubt that it is a cento, which someone compiled with little skill; and accordingly we have judged that this treatise should be left in the appendix into which it had been cast by Quesnel. We have, however, given the first place to this cento, because works of this kind are of a certain middle condition between the genuine and the supposititious; for that is not altogether foreign to Leo which consists of his own words and thoughts; nor, on the other hand, is that altogether his own which was arranged by another. Although Vossius used a single codex in editing this treatise, he nevertheless noted in the margin some variants, which he took from the reading of the Sermons or of the Letters, and these alone the later editions exhibit. We shall subjoin others from the two manuscripts cited a little above, the Vatican and the Queen's, or, [where] it shall be opportune, we shall transfer them into the text, the old reading being indicated.
<!-- note: The Admonitio is printed across the full page width (spanning cols 477–478), beginning directly below the unit title SERMONES S. LEONI MAGNO ATTRIBUTI and its rule, and ending with "transferemus in textum." immediately above the heading SERMO I (Seu Tractatus adversus errores Eutychetis et aliorum haereticorum), after which Leo's attributed text begins in two columns with footnotes (a)–(k) at the page foot. It is complete on this page; nothing runs over from a previous column or into the next. In the original, the editors' own words are in italic and the quoted titles, annotations and Vossius's words in roman; the English marks the quoted matter with quotation marks. Readings affected by scan wear and set as the evident printed word: "Flavianum" (twice, one letter blurred), "Vat. Reginae" (t resembling l), "pag. 160" (first digit damaged), "antecedentibus" and "satis" (letters deformed in the image; a turned-letter misprint "antecedentibns" is possible), "exhibent". "vel opportunum fuerit" is set as printed (one would expect "vel, si opportunum fuerit"); the English supplies [where]. -->
Page
- running head: 477 SERMONES S. LEONI MAGNO ATTRIBUTI. — SERM. I. 478
- marginal letters: A ‹SERMO I.› (stands between the columns level with the caption, at the head of the two-column part); B ‹Sempiternum est Filio, intemporaliter›
- old-edition numerals: 395 before ‹SERMO I.›
- other: The title SERMONES S. LEONI MAGNO ATTRIBUTI is printed across both columns and set once here. Below it stands the full-width ADMONITIO IN TRACTATUM SEQUENTEM (two paragraphs, about 27 full-width lines, across cols 477-478): editors' prose (the Ballerini's), NOT set in this file. Foot notes (a)-(e) belong to this column, not set. Spaces before colons as Migne prints them are closed up.
Spiritum esse Patris et Filii: ut numquam sine Filio Pater, nunquam Filius sine Patre, nunquam Pater et Filius sine Spiritu sancto fuerint; et omnibus existentiae gradibus exclusis, nulla ibi persona sit anterior, nulla posterior. Hujus enim beatae Trinitatis incommutabilis Divinitas una est in substantia, indivisa in opere, consors in voluntate, par in omnipotentia, aequalis in gloria. De qua cum Scriptura sancta sic loquitur ut aut in factis aut in verbis aliquid designet, quid singulis videatur convenire personis, non perturbatur fides catholica, sed docetur: ut per proprietatem aut vocis aut operis insinuetur nobis veritas Trinitatis, et non dividat intellectus quod distinguit auditus. Ob hoc enim quaedam sive sub Patris, sive sub Filii, sive sub Spiritus sancti appellatione promuntur, ut confessio fidelium in Trinitate non erret. Quae cum sit inseparabilis, numquam intelligeretur Trinitas esse, si semper inseparabiliter diceretur. Bene ergo ipsa difficultas loquendi cor nostrum ad intelligentiam trahit, et per infirmitatem nostram coelestis doctrina nos
to be the Spirit of the Father and the Son: so that never was the Father without the Son, never the Son without the Father, never the Father and the Son without the Holy Spirit; and, all degrees of existence being excluded, no person there is prior, none later. For of this blessed Trinity the unchangeable Godhead is one in substance, undivided in operation, concordant in will, equal in omnipotence, alike in glory. And when holy Scripture speaks of it in such a way that, whether in deeds or in words, it marks out something which seems to befit the persons singly, the Catholic faith is not disturbed but taught: so that through what is proper either to a word or to a work the truth of the Trinity may be made known to us, and the understanding may not divide what the hearing distinguishes. For this reason certain things are brought forth under the name whether of the Father, or of the Son, or of the Holy Spirit, that the confession of the faithful may not go astray concerning the Trinity. Since it is inseparable, it would never be understood to be a Trinity if it were always spoken of inseparably. Rightly, therefore, the very difficulty of speaking draws our heart to understanding, and through our weakness the heavenly teaching
Editors' notes and page, col. 478
Footnotes
(f) ‹anchor: persona sit› · call in col 478
Cod. Vat. Reg., prior, et delet verbum sit.
The Vatican Reginensis codex has prior, and deletes the word sit.
(printed under page 244)
(g) ‹anchor: beatae Trinitatis› · call in col 478
Al., et incommutabilis Deitatis una est substantia. Vossius.
Elsewhere, et incommutabilis Deitatis una est substantia. Vossius.
(printed under page 244)
(h) ‹anchor: Scriptura sancta sic› · call in col 478
Mss. Vat. Reg., loquatur.
The Vatican Reginensis manuscripts have loquatur.
(printed under page 244)
(i) ‹anchor: verbis aliquid› · call in col 478
Al., assignet quod singulis videatur convenire personis. Vossius.
Elsewhere, assignet quod singulis videatur convenire personis. Vossius.
(printed under page 244)
(j) ‹anchor: ut confessio› · call in col 478
Idem Vossius. Alias, credentium.
The same Vossius. Elsewhere, credentium.
(printed under page 244)
(k) ‹anchor: si semper› · call in col 478
Duo nostri codd., inseparabilis.
Our two codices have inseparabilis.
(printed under page 244)
Page
- running head: 477 SERMONES S. LEONI MAGNO ATTRIBUTI. — SERM. I. 478
- marginal letters: A ‹Spiritum esse Patris et Filii›; B ‹loquendi cor nostrum›
- old-edition numerals: 396 after ‹nostrum›
- other: The upper part of the page is the full-width title and ADMONITIO IN TRACTATUM SEQUENTEM (editors' prose, not set; see col 477). 'ant in factis' is worn type for 'aut', set as intended. The page prints both 'numquam' and 'nunquam'; kept as printed. The column ends mid-sentence at 'doctrina nos'. Foot notes (f)-(k) belong to this column, not set.
adjuvat: ut quia in deitate Patris, Filii et Spiritus sancti nec singularitas est nec diversitas cogitanda, vera unitas et vera Trinitas possit quidem mente simul sentiri, sed non possit simul ore proferri. Fundata igitur, dilectissimi, in cordibus nostris hac fide, salubriter credimus quod tota simul Trinitas una virtus est, una majestas, una substantia, indiscreta operatio, inseparabilis dilectio, indifferens potestas, simul implens omnia, simul continens universa. Quod enim est Pater, hoc est et Filius, hoc est et Spiritus sanctus; et vera Deitas in nulla esse aut minor aut major potest. Quae sic in tribus est confitenda personis, ut et solitudinem non recipiat Trinitas, et unitatem servet aequalitas.
helps us: so that, since in the godhead of the Father, the Son and the Holy Spirit neither singleness nor diversity is to be thought, the true unity and the true Trinity can indeed be perceived together by the mind, but cannot be uttered together by the mouth. With this faith, then, dearly beloved, founded in our hearts, we believe to our salvation that the whole Trinity together is one power, one majesty, one substance, an undivided operation, an inseparable love, an undiffering might, together filling all things, together containing the universe. For what the Father is, that the Son also is, that the Holy Spirit also is; and the true Godhead can in none be either less or greater. It is to be confessed in three persons in such a way that the Trinity does not admit solitariness, and the equality preserves the unity.
CAP. II. — Numquam enim ab omnipotentia Patris, et Filii. Spiritus sancti est discreta majestas. Et quidquid in dispositione omnium rerum agit divina moderatio ex totius venit providentia Trinitatis. Una est ibi benignitas misericordiae, una censura justitiae; nec aliquid est in actione divisum, ubi nihil est in voluntate diversum. Quae ergo illuminat Pater, illuminat Filius, illuminat Spiritus sanctus. Cumque alia sit persona missi, alia mittentis, alia promittentis, simul nobis et unitas manifestatur et Trinitas; ut essentia habens aequalitatem, et non recipiens solitudinem, et ejusdem substantiae et non ejusdem intelligatur esse personae. Quod ergo salva cooperatione inseparabilis Deitatis, quaedam Pater, quaedam Filius, quaedam proprie Spiritus sanctus exsequitur, nostrae redemptionis dispositio, nostrae salutis est ratio. Si enim homo ad imaginem et similitudinem Dei factus (Gen. I), in suae naturae honore mansisset, nec diabolica fraude deceptus, a lege sibi posita per concupiscentiam deviasset, creator mundi creatura non fieret: neque aut sempiternus temporalitatem subiret, aut aequalis Deo Patri Filius Deus formam servi, et similitudinem carnis peccati assumeret. Sed quia invidia diaboli mors intravit in orbem terrae (Sap. II), et aliter solvi captivitas humana non potuit, nisi causam nostram ille susciperet sine majestatis suae damno, et verus homo fieret, et solus peccati contagium non haberet: divisit sibi opus nostrae reparationis misericordia Trinitatis, ut Pater propitiaretur, Filius propitiaret, Spiritus sanctus igniret. Si igitur duce gratia, dilectissimi, fideliter sapienterque noscamus, quid Patri, quid Filio, quid Spiritui sancto in reparatione nostra proprium, quidve commune sit; ea quae pro nobis humiliter et corporaliter gesta sunt, ita procul dubio suscipiemus, ut nihil indigum de una atque eadem Trinitatis gloria sentiamus. Quamvis enim nulla mens ad cogitandum de Deo, nulla ad loquendum lingua sufficiat, tamen quantumcumque illud est quod humano intellectu de essentia paternae Deitatis attingitur, nisi unum atque idem est, cum vel de Unigenito ejus, vel de Spiritu sancto cogitatur, non pie sapitur, sed nimis carnaliter caligatur, et ipsum quod de Patre congruenter sentiri videbatur, amittitur: quia de tota Trinitate receditur, si in ea unitas non tenetur. Nulla autem ratione vere est unum, quod aliqua est
CHAP. II. — For never is the majesty of the Holy Spirit separated from the omnipotence of the Father and of the Son. And whatever the divine governance does in the ordering of all things comes from the providence of the whole Trinity. One there is the kindness of mercy, one the severity of justice; nor is anything divided in action where nothing is diverse in will. What things, therefore, the Father enlightens, the Son enlightens, the Holy Spirit enlightens. And since the person of the one sent is one, that of the sender another, that of the promiser another, both the unity and the Trinity are made manifest to us together; so that the essence, possessing equality and not admitting solitariness, may be understood to be both of the same substance and not of the same person. That, therefore, while the co-operation of the inseparable Godhead is preserved, the Father carries out certain things, the Son certain things, the Holy Spirit certain things as His own, is the ordering of our redemption, is the plan of our salvation. For if man, made to the image and likeness of God (Gen. 1), had remained in the honour of his own nature, and had not, deceived by the devil's fraud, strayed through concupiscence from the law laid down for him, the Creator of the world would not become a creature: nor would the Everlasting undergo temporality, nor would God the Son, equal to God the Father, take on the form of a servant and the likeness of the flesh of sin. But because by the envy of the devil death entered into the world (Wis. 2), and human captivity could not otherwise be loosed unless He took up our cause without loss of His own majesty, and became true man, and alone had not the contagion of sin: the mercy of the Trinity divided for itself the work of our restoration, so that the Father should be propitiated, the Son should propitiate, the Holy Spirit should enkindle. If, then, with grace leading, dearly beloved, we come to know faithfully and wisely what is proper to the Father, what to the Son, what to the Holy Spirit in our restoration, and what is common; we shall without doubt so receive the things which were done for us in humility and in the body, that we think nothing unworthy concerning the one and the same glory of the Trinity. For although no mind suffices for thinking about God, no tongue for speaking, yet however much it is that is attained by human understanding concerning the essence of the Father's Godhead, unless it is one and the same when thought is given either to His Only-begotten or to the Holy Spirit, there is no devout wisdom but an all too carnal darkening, and the very thing which seemed to be fittingly thought concerning the Father is lost: because one departs from the whole Trinity if unity is not held in it. But by no reckoning is that truly one which by any
Editors' notes and page, col. 479
Footnotes
(a) ‹anchor: nostris hac fide,› · call in col 479
Editi et codex Vat. addunt, qua uti etiam legitur in laudato serm. 2 de Pent., c. 3. Sed abest a ms. Vat. Regio, et melius. Secus enim sententia contextus maneret suspensa, quod in sermone non accidit; ubi potius ex his quae subjiciuntur illud relativum necessarium est.
The editions and the Vatican codex add qua, as is also read in the sermon cited, 2 on Pentecost, ch. 3. But it is absent from the Vatican Reginensis manuscript, and better so. For otherwise the sense of the passage would be left hanging, which does not happen in the sermon; there, rather, that relative is required by what follows.
(printed under page 245)
(b) ‹anchor: una substantia,› · call in col 479
Al., indiscreta opere, inseparabilis dilectione, indifferens potestate, etc. Vossius.
Elsewhere, indiscreta opere, inseparabilis dilectione, indifferens potestate, etc. Vossius.
(printed under page 245)
(c) ‹anchor: vera Deitas› · call in col 479
Al., in nullo sese aut minor, aut major est. Vossius. — Exinde caeterae editiones hanc lectionem, licet sit in utrisque nostris codd., rejiciunt in marginem, cum prava sit; et substituerunt lectionem sermonis laudati, quae optima est.
Elsewhere, in nullo sese aut minor, aut major est. Vossius. — Hence the other editions relegate this reading to the margin, though it stands in both our codices, since it is faulty; and they have substituted the reading of the sermon cited, which is the best.
(printed under page 245)
(d) ‹anchor: Cap. II. —› · call in col 479
Ex serm. 3 de Pentec., c. 1, 2, 3 et 4.
From sermon 3 on Pentecost, chs. 1, 2, 3 and 4.
(printed under page 245)
(e) ‹anchor: intravit in orbem› · call in col 479
Al., terrarum. Vossius.
Elsewhere, terrarum. Vossius.
(printed under page 245)
(f) ‹anchor: ille susciperet› · call in col 479
Idem Voss. Alias, qui sine majestatis, etc.
The same Vossius. Elsewhere, qui sine majestatis, etc.
(printed under page 245)
(g) ‹anchor: pro nobis humiliter› · call in col 479
In utroque nostro codice desunt voces et corporaliter, quas ex serm. 3 de Pentecoste Vossius supplevit.
In both our codices the words et corporaliter are wanting; Vossius supplied them from sermon 3 on Pentecost.
(printed under page 245)
(h) [printed "(b)"] ‹anchor: atque idem est,› · call in col 479
Ita ex nostris codd., quibus concinit lectio Sermonis laudati. Vossius autem et caeterae editiones in textu cum id de Unigenito ejus, et de Spiritu sancto cogitatur: nostram autem lectionem in margine exhibent.
So from our codices, with which the reading of the sermon cited agrees. Vossius, however, and the other editions have in the text cum id de Unigenito ejus, et de Spiritu sancto cogitatur; but they show our reading in the margin.
(printed under page 245)
Page
- running head: 479 APPENDIX AD PRIMAM PARTEM OPERUM S. LEONIS MAGNI. 480 (left half seen: '479 APPENDIX AD PRIMAM PARTEM OP…')
- marginal letters: A ‹adjuvat: ut quia in deitate›; B ‹justitiae; nec aliquid est in actione›; C ‹non potuit, nisi causam nostram›; D ‹Trinitate receditur, si in ea unitas›
- old-edition numerals: 397 after ‹damno, et›
- other: Worn type set as intended: 'ant aequalis' (aut), 'Dcitatis' (Deitatis). 'in nulla esse aut minor aut major potest' and 'Quae ergo illuminat' kept as printed. The column begins and ends mid-sentence ('aliqua est'). Foot notes (a)-(f) belong to this column, not set.
inaquaelitate diversum. Cum ergo ad confitendum Patrem, et Filium, et Spiritum sanctum aciem mentis intendimus, procul ab animo formas visibilium rerum, et aetates temporalium naturam, procul corpora locorum, et loca corporum repellamus. Discedat a corde, quod spatio extenditur, quod fine concluditur, et quidquid nec semper ubique, nec totum est. Cogitatio de Deitate Trinitatis concepta, nihil per distantiam intelligat, nihil per gradus quaerat; aut si quid dignum Deo senserit, nulli hoc ibi audeat negare personae.
inequality diverse. When, therefore, we direct the gaze of the mind to confessing the Father, and the Son, and the Holy Spirit, let us drive far from the soul the forms of visible things and the ages of temporal natures, far the bodies of places and the places of bodies. Let there depart from the heart what is stretched out in space, what is enclosed by a limit, and whatever is neither always everywhere nor whole. Let the thought conceived concerning the Godhead of the Trinity understand nothing by way of distance, seek nothing by way of degrees; or, if it has perceived anything worthy of God, let it not dare to deny this to any person there.
CAP. III. — Hanc autem fidem non terrena sapientia reperit, nec opinio humana persuasit; sed ipse unigenitus Filius docuit, ipse Spiritus sanctus instituit: de quo nihil est aliter, quam de Patre et de Filio sentiendum: quia licet non sit Pater, non sit Filius, non tamen est a Patre, Filioque divisus. Et sicut propriam habet in Trinitate personam, ita unam habet in Patris, et Filii Deitate substantiam, omnia implentem, omnia continentem, et cum Patre, et Filio universa moderantem in saecula. Quid enim tam adversatur prophetis, tam repugnat Evangeliis, tam denique est apostolicis rebelle doctrinis, quam in Domino Jesu Christo ex Maria virgine, genito, et sempiterno Patri intemporaliter coaeterno, unam ac singularem praedicare naturam? Quia si hominis tantum intelligenda est, ubi est quae salvat Deitas? si tantummodo Dei, ubi est quae salvatur humanitas? Fides autem catholica, quae omnibus resistit erroribus etiam istas simul impietates refutat, damnans Nestorium divina ab homine dividentem, detestans Eutychen in divinis humana vacuantem: quoniam veri Dei Filius, Deus verus, unitatem et aequalitatem habens cum Patre, et cum Spiritu sancto idem verus homo esse dignatus est, nec conceptu virginis matris sejunctus a carne, nec partu: sic humanitatem sibi uniens, ut Deus incommutabiliter permaneret: sic Deitatem homini impertiens, ut eum glorificatione non consumeret, sed augeret. Qui enim factus est in forma servi, in forma Dei esse non destitit; nec aliter in altero, sed unus in utroque est. Nullis dispensationum varietatibus fides nostra turbetur, sed sive in miraculis virtutum, sive in contumeliis passionum et Deum qui homo est, et hominem credamus esse qui Deus est. Verus itaque Deus et verus homo unus est Christus, dives in suis, pauper in nostris; dona accipiens, et dona diffundens; particeps mortalium, et vivificatio mortuorum: ut in nomine Jesu Christi omne genu flectatur.
CHAP. III. — Now this faith earthly wisdom did not discover, nor did human opinion commend it; but the only-begotten Son Himself taught it, the Holy Spirit Himself established it: concerning Whom nothing is to be thought otherwise than concerning the Father and the Son: because although He is not the Father, is not the Son, yet He is not divided from the Father and the Son. And as He has His own person in the Trinity, so He has one substance in the Godhead of the Father and of the Son, filling all things, containing all things, and with the Father and the Son governing the universe for ever. For what is so opposed to the prophets, so contrary to the Gospels, so rebellious, finally, against the apostolic teachings, as to preach in the Lord Jesus Christ, begotten of the virgin Mary and timelessly coeternal with the everlasting Father, one single nature? For if it is to be understood as that of man only, where is the Godhead which saves? If only that of God, where is the humanity which is saved? But the Catholic faith, which withstands all errors, refutes these impieties also together, condemning Nestorius who divides the divine from the man, abhorring Eutyches who empties out the human in the divine: since the Son of the true God, true God, having unity and equality with the Father and with the Holy Spirit, deigned to be the same true man, neither at the conception by the virgin mother separated from the flesh, nor at the birth: so uniting humanity to Himself that He remained unchangeably God: so imparting Godhead to man that He did not consume him by glorification, but increased him. For He Who was made in the form of a servant did not cease to be in the form of God; nor is He one thing in the one and another in the other, but one in both. Let our faith be troubled by no varieties of the dispensations, but whether in the miracles of the mighty works or in the insults of the sufferings, let us believe both that He Who is man is God, and that He Who is God is man. True God, therefore, and true man is the one Christ, rich in what is His, poor in what is ours; receiving gifts and pouring forth gifts; sharer with mortals and the quickening of the dead: so that in the name of Jesus Christ every knee should bow.
CAP. IV. — Nesciens igitur Eutyches quid deberet de Verbi Dei incarnatione sentire, neque volens in sanctarum Scripturarum latitudine laborare, illam saltem communem confessionem sollicito recepisset auditu, qua fidelium universitas profitetur, credere se in Deum Patrem omnipotentem, et in Jesum Christum Filium ejus unicum Dominum nostrum, qui conceptus est de Spiritu sancto et Maria virgine. Quibus tribus sententiis, omnium fere haereticorum machinae destruuntur. Cum enim Deus et omnipotens Pater creditur, sempiternus eidem Filius demonstratur,
CHAP. IV. — Eutyches, therefore, not knowing what he ought to think concerning the incarnation of the Word of God, and not willing to labour in the breadth of the holy Scriptures, should at least have received with attentive hearing that common confession by which the whole body of the faithful professes that it believes in God the Father almighty, and in Jesus Christ His only Son our Lord, Who was conceived of the Holy Spirit and the virgin Mary. By these three statements the engines of almost all heretics are destroyed. For when God is believed to be both almighty and Father, the Son is shown to be everlasting with Him,
Editors' notes and page, col. 480
Footnotes
(i) ‹anchor: per gradus quaerat;› · call in col 480
Al., at si quid de Deo dignum senserit. Vossius.
Elsewhere, at si quid de Deo dignum senserit. Vossius.
(printed under page 245)
(j) ‹anchor: Cap. III. —› · call in col 480
Ex serm. 3 de Pentec., cap. 6, et serm. 6 de Jejunio septimi mensis, cap. 2 et 3.
From sermon 3 on Pentecost, ch. 6, and sermon 6 on the Fast of the Seventh Month, chs. 2 and 3.
(printed under page 245)
(k) ‹anchor: Cap. IV. —› · call in col 480
Epist. 28, ad Flavian., cap. 2.
Letter 28, to Flavian, ch. 2.
(printed under page 245)
(l) ‹anchor: de Spiritu sancto› · call in col 480
Vossius. Al., ex Maria.
Vossius. Elsewhere, ex Maria.
(printed under page 245)
(m) ‹anchor: machinae destruuntur.› · call in col 480
Al., Cum enim Deus et omnipotens et aeternus creditur, consempiternus eidem Filius demonstratur. Voss.
Elsewhere, Cum enim Deus et omnipotens et aeternus creditur, consempiternus eidem Filius demonstratur. Vossius.
(printed under page 245)
Page
- running head: 479 APPENDIX AD PRIMAM PARTEM OPERUM S. LEONIS MAGNI. 480
- marginal letters: A ‹inaquaelitate diversum. Cum ergo›; B ‹implentem, omnia continentem›; C ‹factus est in forma servi›; D ‹nae destruuntur. Cum enim Deus›
- old-edition numerals: 398 after ‹si tantummodo›
- other: UNSURE: 'temporalium naturam' is printed where the sense wants 'naturarum'; kept as printed, Englished as 'natures'. The last word 'demonstra-tur,' is hyphenated across the column break and set whole here with its comma (the 'tur,' stands at the head of col 481). The column begins mid-sentence. Foot notes (g), (b) [so lettered on the page, for (h)], (i)-(m) stand under this column; their calls (g), (h) are in col 479, (i)-(m) in col 480; not set.
in nullo a Patre differens: quia de Deo Deus, de omnipotente omnipotens, de aeterno natus est coaeternus: non posterior tempore, non inferior potestate, non dissimilis gloria, non divisus essentia. Idem vero sempiterni genitoris unigenitus sempiternus, natus est de Spiritu sancto, ex Maria virgine. Quae nativitas temporalis, illi nativitati divinae et sempiternae nihil minuit, nihil contulit; sed totam se reparando homini, qui erat deceptus, impendit, et ut mortem vinceret, et diabolum qui habebat mortis imperium, sua virtute destrueret.
differing in nothing from the Father: because God from God, almighty from almighty, He was born coeternal from the eternal: not later in time, not lower in power, not unlike in glory, not divided in essence. And the same everlasting only-begotten of the everlasting begetter was born of the Holy Spirit, from the virgin Mary. This birth in time took nothing from, added nothing to, that divine and everlasting birth; but spent itself wholly on restoring man, who had been deceived, both that He might conquer death, and that by His own power He might destroy the devil, who held the dominion of death.
CAP. V. — In quo etiam conflictu pro nobis inito, magno et mirabili aequitatis jure certatum est, dum omnipotens Deus cum saevissimo hoste non in sua majestate, sed in nostra humilitate congreditur, objiciens ei eamdem formam eamdemque naturam mortalitatis quidem nostrae participem, sed peccati totius expertem. Non enim superare nos possemus peccati et mortis auctorem, nisi naturam nostram ille susciperet et suam faceret, quem nec peccatum contaminare, nec mors potuit detinere. Conceptus quippe est de Spiritu sancto, intra uterum Virginis matris, quae illum ita salva virginitate edidit, quemadmodum salva virginitate concepit An forte ideo putavit haereticus ille Dominum nostrum Jesum Christum non nostrae esse naturae, quia missus angelus ad Virginem ait: Et virtus Altissimi obumbrabit tibi; ideoque et quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. I): ut quia conceptus Virginis divini fuit operis, non de natura concipientis fuerit caro concepti? Sed non ita intelligenda est illa generatio singulariter mirabilis et mirabiliter singularis, ut per novitatem creationis proprietas remota sit generis. Fecunditatem enim Virgini Spiritus sanctus dedit, veritas autem corporis de corpore sumpta est, et aedificante sibi sapientia domum (Prov. IX), Verbum caro factum est, et habitavit in nobis (Joan. I), hoc est in ea carne quam sumpsit ex homine, et quam spiritus vitae rationalis animavit. Verbum igitur Dei Deus, Filius Dei, qui in principio erat apud Deum, per quem facta sunt omnia, sine quo factum est nihil, propter liberandum hominem ab aeterna morte factus est homo, ita se ad susceptionem humilitatis nostrae sine diminutione majestatis suae inclinans, ut manens quod erat, assumensque quod non erat, veram servi formam ei formae in qua Deo Patri est aequalis uniret, et tanto foedere naturam utramque consereret, ut nec inferiorem consumeret glorificatio, nec superiorem minueret assumptio.
CHAP. V. — In this conflict also, entered upon for our sake, the contest was fought by a great and wonderful law of fairness, in that almighty God engages the most savage enemy not in His own majesty but in our lowliness, setting against him the same form and the same nature, sharing indeed in our mortality, but free from all sin. For we could not overcome the author of sin and death unless He took up our nature and made it His own, Whom neither sin could defile nor death hold fast. For He was conceived of the Holy Spirit within the womb of the Virgin mother, who brought Him forth with her virginity intact just as she conceived Him with her virginity intact. Or did that heretic perhaps think our Lord Jesus Christ not to be of our nature for this reason, that the angel sent to the Virgin says: And the power of the Most High shall overshadow you; and therefore also that holy thing which shall be born of you shall be called the Son of God (Luke 1): as though, because the Virgin's conceiving was a divine work, the flesh of the One conceived was not from the nature of her who conceived? But that generation, singularly wonderful and wonderfully singular, is not to be so understood that through the newness of the creating the proper character of the kind was removed. For the Holy Spirit gave fruitfulness to the Virgin, but the reality of the body was taken from her body, and, Wisdom building herself a house (Prov. 9), the Word was made flesh and dwelt among us (John 1), that is, in that flesh which He took from a human being and which the spirit of rational life animated. The Word of God, therefore, God, the Son of God, Who in the beginning was with God, through Whom all things were made, without Whom nothing was made, for the sake of freeing man from eternal death was made man, so bending Himself to take up our lowliness without diminution of His own majesty, that, remaining what He was and assuming what He was not, He united the true form of a servant to that form in which He is equal to God the Father, and joined both natures in so close a bond that glorification did not consume the lower, nor assumption lessen the higher.
CAP. VI. — Salva igitur proprietate utriusque naturae, et in unam coeunte personam, suscepta est a majestate humilitas, a virtute infirmitas, ab aeternitate mortalitas; et ad revolvendum conditionis nostrae debitum natura inviolabilis naturae est unita passibili, ut quod nostris remediis congruebat, unus atque idem mediator Dei et hominum homo Christus Jesus, et mori posset ex uno, et mori non posset ex altero. Integra ergo perfectione veri hominis, perfectaque natura, verus natus Deus est, totus in suis et totus in nostris. Nostra autem dicimus,
CHAP. VI. — The proper character of each nature, therefore, being preserved and coming together into one person, lowliness was taken up by majesty, weakness by power, mortality by eternity; and to discharge the debt of our condition the inviolable nature was united to the passible nature, so that, as suited our remedies, one and the same mediator of God and men, the man Christ Jesus, both could die from the one and could not die from the other. In the entire perfection, therefore, of true man, and in a perfect nature, true God was born, whole in what is His and whole in what is ours. And we call ours
Editors' notes and page, col. 481
Footnotes
(a) ‹anchor: deceptus, impendit,› · call in col 481
Al., ut et mortem. Vossius.
Elsewhere, ut et mortem. Vossius.
(printed under page 246)
(b) ‹anchor: Cap. V. —› · call in col 481
Ex serm. 1 de Nativit. Dom., cap. 1.
From sermon 1 on the Nativity of the Lord, ch. 1.
(printed under page 246)
(c) ‹anchor: congreditur, objiciens› · call in col 481
Supplevimus ei ex nostris mss. et e sermone 1 de Nativitate, c. 1.
We have supplied ei from our manuscripts and from sermon 1 on the Nativity, ch. 1.
(printed under page 246)
(d) ‹anchor: totius expertem.› · call in col 481
Ex cap. 2 epist. 28, ad Flavianum.
From ch. 2 of letter 28, to Flavian.
(printed under page 246)
(e) ‹anchor: virginitate concepit› · call in col 481
Ex fine ejusdem capitis.
From the end of the same chapter.
(printed under page 246)
(f) ‹anchor: rationalis animavit.› · call in col 481
Ex serm. 1 de Nativ., cap. 2.
From sermon 1 on the Nativity, ch. 2.
(printed under page 246)
(g) ‹anchor: morte factus› · call in col 481
Supplevimus verbum est necessarium ex eodem serm. 1 de Nativit. c. 2.
We have supplied the necessary word est from the same sermon 1 on the Nativity, ch. 2.
(printed under page 246)
(h) ‹anchor: Cap. VI. —› · call in col 481
Ex epist. 28, ad Flavianum, cap. 3.
From letter 28, to Flavian, ch. 3.
(printed under page 246)
(i) ‹anchor: ex altero.› · call in col 481
Al., In integra ergo veri hominis perfectaque natura. Vossius
Elsewhere, In integra ergo veri hominis perfectaque natura. Vossius.
(printed under page 246)
Page
- running head: 481 SERMONES S. LEONI MAGNO ATTRIBUTI. — SERM. I. 482 (left half seen: '481 SERMONES S. LEONI MAGNO ATT…')
- marginal letters: A ‹[demonstra]tur, in nullo a Patre differens›; B ‹nostram ille susciperet et suam faceret›; C ‹Dei Deus, Filius Dei, qui in principio›; D ‹fectaque natura, verus natus Deus est›
- old-edition numerals: 399 after ‹sed in›; 400 after ‹Deus est,›
- other: The column's first printed syllable is 'tur,', the end of 'demonstratur,' hyphenated across the break; the word is set whole in col 480 and this file begins at 'in nullo'. 'superare nos possemus' kept as printed. Misprints kept as printed (Q5a): 'ad revolvendum conditionis nostrae debitum' (for resolvendum, as in epist. 28, cap. 3, from which the passage is taken; the English follows resolvendum); no stop is printed after 'virginitate concepit' before the call (e) and 'An forte'. The column ends mid-sentence at 'dicimus,'. Foot notes (a)-(i) belong to this column; notes (j), (k), (l) printed beneath it have their calls in col 482; none set.
quae in nobis ab initio Creator condidit, et quae reparanda suscepit. Nam illa quae deceptor intulit et homo deceptus admisit nullum habuerunt in Salvatore vestigium. Nec quia communionem humanarum subiit infirmitatum, ideo nostrorum fuit particeps delictorum. Assumpsit formam servi sine corde peccati, humana augens, divina non minuens, quia exinanitio illa qua se invisibilis visibilem praebuit, et Creator ac Dominus omnium unus voluit esse mortalium, inclinatio fuit miserationis, non defectio potestatis. Proinde qui manens in forma Dei fecit hominem, idem in forma servi factus est homo. Tenet enim sine defectu proprietatem suam utraque natura. Et sicut forma servi Dei formam non adimit, ita forma Dei formam servi non minuit. Nam quia gloriabatur diabolus hominem, sua fraude deceptum, divinis caruisse muneribus, et immortalitatis dote nudatum, duram mortis subiisse sententiam, seque in malis suis quoddam de praevaricatoris consortio invenisse solatium, Deum quoque, justitiae exigente ratione, erga hominem, quem in tanto honore condiderat, propriam mutasse sententiam: opus fuit secreti dispensatione consilii, ut incommutabilis Deus (cujus voluntas non potest sua benignitate privari) primam erga nos pietatis suae dispensationem sacramento occultiore compleret, et homo diabolicae iniquitatis versutia actus in culpam contra Dei propositum non periret.
those things which the Creator established in us from the beginning, and which He took up to be restored. For those things which the deceiver brought in and man, deceived, admitted had no trace in the Saviour. Nor, because He entered into fellowship with human weaknesses, was He therefore a sharer in our transgressions. He assumed the form of a servant without the stain of sin, increasing what is human, not lessening what is divine, because that emptying by which the Invisible showed Himself visible, and the Creator and Lord of all willed to be one of mortals, was a bending down of compassion, not a failing of power. Accordingly He Who, remaining in the form of God, made man, the same was made man in the form of a servant. For each nature keeps its own proper character without loss. And as the form of a servant does not take away the form of God, so the form of God does not lessen the form of a servant. For because the devil was boasting that man, deceived by his fraud, had been bereft of the divine gifts and, stripped of the endowment of immortality, had come under the hard sentence of death, and that he himself had found in his own evils a certain solace from the companionship of the transgressor, and that God also, the principle of justice demanding it, had changed His own judgement towards man, whom He had created in such great honour: there was need of the dispensation of a secret counsel, so that the unchangeable God (Whose will cannot be deprived of its own kindness) might fulfil the first dispensation of His loving-kindness towards us by a more hidden mystery, and that man, driven into fault by the cunning of the devil's wickedness, might not perish contrary to God's purpose.
CAP. VII. — Ingreditur ergo haec mundi infirma Filius Dei, de coelesti sede descendens, et a paterna gloria non recedens, novo ordine, nova nativitate generatus. Novo ordine, quia invisibilis in suis, visibilis est factus in nostris. Incomprehensibilis, voluit comprehendi. Ante tempora manens, coepit esse ex tempore. Universitatis Dominus servilem formam obumbrata majestatis suae immensitate, suscepit. Impassibilis Deus, non dedignatus est homo esse passibilis et immortalis, mortis legibus subjacere. Nova autem nativitate generatus, quia inviolata virginitas concupiscentiam nescivit, carnis materiam ministravit. Assumpta est de matre Domini natura non culpa: nec in Domino Jesu Christo, ex utero Virginis genito, quia nativitas est mirabilis, ideo nostrae naturae est dissimilis. Qui enim verus est Deus, idem verus est homo. Et nullum in hac unitate est mendacium, dum invicem sunt et humilitas hominis et altitudo Deitatis. Sicut enim Deus non mutatur miseratione, ita homo non consumitur dignitate: agit enim utraque forma cum alterius communione quod proprium est, Verbo scilicet operante quod Verbi est, et carne exsequente quod carnis est. Unum horum coruscat miraculis, aliud succumbit injuriis. Et sicut Verbum ab aequalitate paternae gloriae non recedit, ita caro naturam nostri generis non reliquit. Unus enim idemque est, quod saepe dicendum est, vere Dei Filius, et vere hominis Filius. Deus per id quod in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; homo per id quod Verbum caro factum est, et habitavit in nobis (Joan. I). Quem utique sicut hominem
CHAP. VII. — The Son of God, therefore, enters these weak places of the world, coming down from His heavenly seat and not withdrawing from the Father's glory, begotten in a new order, by a new birth. In a new order, because, invisible in what is His, He was made visible in what is ours. The Incomprehensible willed to be comprehended. Abiding before the ages, He began to be from a point of time. The Lord of the universe took up the form of a servant, the immensity of His majesty being veiled. The impassible God did not disdain to be passible man, and, immortal, to be subject to the laws of death. And begotten by a new birth, because inviolate virginity knew not concupiscence, yet supplied the matter of the flesh. From the Lord's mother nature was assumed, not fault: nor in the Lord Jesus Christ, begotten from the womb of the Virgin, is the nature unlike ours because the birth is wonderful. For He Who is true God, the same is true man. And there is no falsehood in this unity, while the lowliness of man and the loftiness of Godhead are each in the other. For as God is not changed by His compassion, so man is not consumed by the dignity: for each form does what is proper to it in communion with the other, the Word, namely, working what belongs to the Word, and the flesh carrying out what belongs to the flesh. One of these flashes with miracles, the other sinks under injuries. And as the Word does not withdraw from equality with the Father's glory, so the flesh did not abandon the nature of our kind. For He is one and the same, which must often be said, truly Son of God and truly Son of man. God through this, that in the beginning was the Word, and the Word was with God, and the Word was God; man through this, that the Word was made flesh and dwelt among us (John 1). Whom assuredly, as the man
Editors' notes and page, col. 482
Footnotes
(j) ‹anchor: homo deceptus› · call in col 482
Ita emendandum fuit ex epistola 28, ad Flavianum. Al., amisit
It had to be emended thus from letter 28, to Flavian. Elsewhere, amisit.
(printed under page 246)
(k) ‹anchor: Creator ac Dominus› · call in col 482
Al., omnium rerum. Vossius.
Elsewhere, omnium rerum. Vossius.
(printed under page 246)
(l) ‹anchor: utraque natura.› · call in col 482
Al., Et sicut formam servi Dei forma non adimit, ita formam Dei servi forma non minuit. Sic Vossius ex vulgato epistolae 28, ad Flavianum, cap. 3, et ex serm. 3 de Nativ., c. 2, qui tamen sermo in duobus Vat. basilicae codd. in uno Vat. et alio Bon. textus lectionem praefert.
Elsewhere, Et sicut formam servi Dei forma non adimit, ita formam Dei servi forma non minuit. So Vossius, from the common text of letter 28, to Flavian, ch. 3, and from sermon 3 on the Nativity, ch. 2; yet that sermon, in two codices of the Vatican basilica, in one Vatican codex and another of Bologna, shows the reading of our text.
(printed under page 246)
(m) ‹anchor: quoddam de› · call in col 482
Al., praevaricationis. Vossius.
Elsewhere, praevaricationis. Vossius.
(printed under page 246)
(n) ‹anchor: Cap. VII. —› · call in col 482
Ex epist. 28, ad Flavianum, cap. 4.
From letter 28, to Flavian, ch. 4.
(printed under page 246)
(o) ‹anchor: Ingreditur› · call in col 482
Particulam ergo a Quesnello omissam ex nostris mss. adjecimus. Mox, pro infirma, editi in margine. Al., infima.
We have added from our manuscripts the particle ergo, omitted by Quesnel. Next, for infirma, the editions have in the margin: elsewhere, infima.
(printed under page 246)
(p) ‹anchor: materiam ministravit.› · call in col 482
Al., Assumpta est igitur de matre. Vossius.
Elsewhere, Assumpta est igitur de matre. Vossius.
(printed under page 246)
(q) ‹anchor: est mirabilis, ideo› · call in col 482
Al., nostra est natura dissimilis. Vossius.
Elsewhere, nostra est natura dissimilis. Vossius.
(printed under page 246)
(r) ‹anchor: paternae gloriae› · call in col 482
Al., non recessit. Vossius.
Elsewhere, non recessit. Vossius.
(printed under page 246)
(s) ‹anchor: in nobis (Joan. I).› · call in col 482
Ex epist. 28, ad Flavianum, cap. 4, paucis omissis.
From letter 28, to Flavian, ch. 4, with a few things omitted.
(printed under page 246)
Page
- running head: 481 SERMONES S. LEONI MAGNO ATTRIBUTI. — SERM. I. 482
- marginal letters: A ‹quae in nobis ab initio Creator›; B ‹consortio invenisse solatium›; C ‹lata virginitas concupiscentiam nescivit›; D ‹homo per id quod Verbum caro›
- old-edition numerals: 401 after ‹nostrae naturae›
- other: 'sine corde peccati' Englished by the intended 'sorde' (stain). 'ideo nostrae naturae est dissimilis' and the comma in 'passibilis et immortalis, mortis legibus' kept as printed. The column begins and ends mid-sentence ('sicut hominem'). Foot notes: calls (j)-(s) fall in this column; notes (j), (k) and the first part of (l) are printed under col 481, the rest under this column; not set.
diabolica tentat astutia, eidem, sicut Deo angelica famulantur obsequia. Esurire, sitire, lassescere, atque dormire, evidenter humanum est. Sed quinque panibus quinque millia hominum saturare, largiri Samaritanae aquam vivam, cujus haustus bibenti praestat ne ultra jam sitiat, et supra dorsum maris plantis non subsidentibus ambulare, et elationes fluctuum increpata tempestate consternere sine ambiguitate divinum est. Sicut ergo (ut multa praeteream) non ejusdem naturae est, flere miserationis affectu Lazarum amicum mortuum, et eumdem remoto quatriduanae aggere sepulturae, ad vocis imperium excitare redivivum, aut in cruce pendere et in noctem luce conversa omnia elementa tremefacere, aut clavis transfixum esse, et paradisi portam fidei latronis aperire; ita non ejusdem naturae est, dicere: Ego et Pater unum sumus (Joan. X); et dicere: Pater major me est (Ibid. XIV). Quamvis enim in Domino Jesu Christo Dei, et hominis una persona sit, aliud tamen est unde in utroque communis est contumelia, aliud unde communis est gloria. De nostro enim illi est minor Patre humanitas, de Patre illi est aequalis cum Patre Divinitas.
the devil's cunning tempts, so to the same, as God, the services of angels minister. To hunger, to thirst, to grow weary and to sleep is plainly human. But to satisfy five thousand men with five loaves, to bestow on the Samaritan woman living water, a draught of which grants the drinker to thirst no more, and to walk upon the back of the sea with feet that do not sink, and to lay low the swellings of the waves by rebuking the storm, is without ambiguity divine. As, therefore (to pass over many things), it does not belong to the same nature to weep with the feeling of compassion for a dead friend Lazarus, and, the mound of a four days' burial being removed, to raise the same man to life again at the command of His voice; or to hang on the cross and, the light being turned to night, to make all the elements tremble; or to be pierced with nails and to open the gate of paradise to the faith of the thief; so it does not belong to the same nature to say: I and the Father are one (John 10); and to say: The Father is greater than I (John 14). For although in the Lord Jesus Christ there is one person of God and of man, yet that whence the insult is common in both is one thing, and that whence the glory is common is another. For from what is ours He has the humanity less than the Father, from the Father He has the Divinity equal with the Father.
CAP. VIII. Propter hanc ergo unitatem personae in utraque natura intelligendam, et Filius hominis legitur descendisse de coelo, cum Filius Dei carnem de ea Virgine de qua est natus assumpserit. Et rursus Filius Dei crucifixus dicitur ac sepultus, cum haec non in Divinitate ipsa, qua Unigenitus, consempiternus et consubstantialis est Patri, sed in naturae humanae sit infirmitate perpessus. Unde unigenitum Filium Dei, crucifixum, et sepultum, omnes etiam in Symbolo confitemur, secundum illud Apostoli dictum: Si enim cognovissent, numquam Dominum majestatis crucifixissent (I Cor. II): quia Ecclesia catholica hac fide vivit, hac proficit, ut in Domino Jesu Christo, nec sine vera Divinitate humanitas, nec sine vera humanitate credatur Divinitas. Cum autem in Concilio Eutyches profiteretur ex duabus naturis fuisse Dominum nostrum ante adunationem, post adunationem vero unam naturam confiteretur; miror tam absurdam, tamque perversam ejus professionem nulla judicantium increpatione reprehensam; et sermonem nimis insipientem, nimisque blasphemum, ita omissum, quasi nihil quod offenderet, esset auditum: cum tam impie duarum naturarum ante incarnationem Unigenitus Dei Filius fuisse dicatur, quam nefarie postquam Verbum caro factum est, natura in eo singularis asseritur. Quod non Eutyches ideo vel recte vel tolerabiliter aestimet dictum, quia nulla est sententia confutatum. Tunc enim fructuosissime vera fides defenditur, cum etiam a sectatoribus suis opinio falsa damnatur.
CHAP. VIII. On account, therefore, of this unity of person to be understood in both natures, the Son of man is read to have come down from heaven, although the Son of God took flesh from that Virgin of whom He was born. And again the Son of God is said to have been crucified and buried, although He suffered these things not in the Divinity itself, by which the Only-begotten is coeternal and consubstantial with the Father, but in the weakness of human nature. Hence we all confess in the Creed also the only-begotten Son of God crucified and buried, according to that saying of the Apostle: For if they had known, they would never have crucified the Lord of majesty (1 Cor. 2): because the Catholic Church lives by this faith, advances by this faith, that in the Lord Jesus Christ neither the humanity is believed without true Divinity, nor the Divinity without true humanity. But when Eutyches in the Council professed that our Lord had been of two natures before the union, but after the union confessed one nature; I marvel that so absurd and so perverse a profession of his was reproved by no rebuke of the judges; and that an utterance exceedingly foolish and exceedingly blasphemous was so passed over as though nothing had been heard that could offend: since it is as impious to say that the Only-begotten Son of God was of two natures before the incarnation as it is wicked to assert a single nature in Him after the Word was made flesh. And let Eutyches not reckon this to have been said either rightly or tolerably on the ground that it was refuted by no sentence. For the true faith is then most fruitfully defended when a false opinion is condemned even by its own followers.
CAP. IX. — Inter haec ergo quantum Nestorius a veritate deviavit, Deitatem Verbi ab assumpti hominis substantia separando, tantum a recto tramite etiam iste discessit, qui unigenitum Dei Filium sic de utero beatae Virginis praedicat natum, ut humani quidem corporis speciem gesserit, sed humanae carnis veritas Verbo unita non fuerit. De quo prodigio falsitatis, qui non videat quae opinionum monstra nascantur? Negatur enim mediatoris Dei et hominum
CHAP. IX. — Amid these things, therefore, as far as Nestorius strayed from the truth by separating the Godhead of the Word from the substance of the assumed man, so far has this man also departed from the right path, who preaches the only-begotten Son of God to have been so born from the womb of the blessed Virgin that He bore indeed the appearance of a human body, but the reality of human flesh was not united to the Word. From which portent of falsehood, who would not see what monsters of opinions are born? For there is denied of the mediator of God and men
Editors' notes and page, col. 483
Footnotes
(a) ‹anchor: evidenter humanum est.› · call in col 483
Al., Sed et de quinque.
Elsewhere, Sed et de quinque.
(printed under page 247)
(b) ‹anchor: excitare redivivum, aut› · call in col 483
Al., in ligno. Voss.
Elsewhere, in ligno. Vossius.
(printed under page 247)
(c) ‹anchor: et paradisi› · call in col 483
Al., portas. Voss.
Elsewhere, portas. Vossius.
(printed under page 247)
(d) ‹anchor: Cap. VIII.› · call in col 483
Ex epist. 28, ad Flavianum, cap. 5.
From letter 28, to Flavian, ch. 5.
(printed under page 247)
(e) ‹anchor: credatur Divinitas.› · call in col 483
Ex epist. 38, ad Flavianum, cap. 6.
From letter 38 [so printed; letter 28], to Flavian, ch. 6.
(printed under page 247)
(f) ‹anchor: asseritur. Quod› · call in col 483
Al., ne Eutyches. Voss.
Elsewhere, ne Eutyches. Vossius.
(printed under page 247)
(g) ‹anchor: dictum, quia› · call in col 483
Editi addunt vestra, uti in epistola 28, ad Flavianum, c. 6, legitur. Sed codices hanc vocem omittiunt; et hic quidem omittenda est, quippe non perinde Auctor hoc loco Flavianum alloquitur, ut in epistola accidit. Eadem de causa in antecedentibus illa epistolae verba: Cum autem ad interrogationem examinis vestri Eutyches responderit dicens: Confiteor ex duabus naturis, etc., aliter elata fuerunt sic: Cum autem in concilio Eutyches profiteretur ex duabus naturis, etc.
The editions add vestra, as is read in letter 28, to Flavian, ch. 6. But the codices omit this word; and here indeed it should be omitted, since the Author is not addressing Flavian in this place as he does in the letter. For the same reason, in what precedes, those words of the letter, Cum autem ad interrogationem examinis vestri Eutyches responderit dicens: Confiteor ex duabus naturis, etc., were put differently, thus: Cum autem in concilio Eutyches profiteretur ex duabus naturis, etc.
(printed under page 247)
(h) ‹anchor: sententia confutatum.› · call in col 483
Ex epist. 28, ad Flavianum, cap. 6, multis omissis.
From letter 28, to Flavian, ch. 6, with much omitted.
(printed under page 247)
(i) ‹anchor: Tunc› · call in col 483
Haec ratio cum antecedentibus non congruit, uti congruit in laudata epistola ad Flavianum cum iis quae hic praetermissa sunt.
This reasoning does not fit with what precedes, as it does fit, in the cited letter to Flavian, with the things that have been passed over here.
(printed under page 247)
(j) ‹anchor: Cap. IX. —› · call in col 483
Ex epist. 35, ad Julianum episc. Coens., cap. 1 et 2.
From letter 35, to Julian, bishop of Cos, chs. 1 and 2.
(printed under page 247)
Page
- running head: 483 APPENDIX AD PRIMAM PARTEM OPERUM S. LEONIS MAGNI. 484 (left half seen: '483 APPENDIX AD PRIMAM PARTEM OP…')
- marginal letters: A ‹diabolica tentat astutia›; B ‹tumelia, aliud unde communis est gloria›; C ‹duabus naturis fuisse Dominum nostrum›; D ‹de utero beatae Virginis praedicat natum›
- old-edition numerals: 402 after ‹crucifixum,›
- other: Worn type set as intended: 'ambignitate' (ambiguitate), 'Coucilio' (Concilio), 'cognovis⟨s⟩ent' (one s faint). CAP. VIII. is printed without the dash. 'Quod non Eutyches' kept as printed. The last word 'homi-num' is hyphenated across the column break and set whole here; 'num' heads col 484. The column begins mid-sentence. Foot notes (a)-(g) and the calls (h), (i), (j) belong to this column (notes (g) end, (h), (i), (j) are printed under col 484); not set.
hominis Jesu Christi, necesse est ut multis impietatibus impleatur, eumque aut Apollinaris sibi vindicet, aut Valentinus usurpet, aut Manichaeus obtineat, quorum nullus in Christo Jesu humanae carnis credidit veritatem. Qua utique non recepta, non solum quod secundum carnem atque animam rationalem, qui erat in forma Dei, manens idem in forma servi, homo natus denegatur, sed etiam quod crucifixus est, et mortuus, ac sepultus, quodque die tertia a mortuis resurrexit, et quod ad dexteram Dei Patris sedens, ad judicandos vivos et mortuos in eo corpore sit venturus, in quo est judicatus, abnuitur: quia haec redemptionis nostrae sacramenta vacuantur, si Christus veram veri hominis, totamque naturam suscepisse non creditur. An quia manifesta erant signa divina, falsa dicentur documenta corporea? et testimonia utriusque naturae valebunt, ut creator intelligatur, non valebunt ut creatura salvetur? Quod Deitatis est caro non minuit, quod carnis est Deitas non peremit. Idem enim et sempiternus ex Patre, et temporalis ex matre: in sua virtute inviolabilis, in nostra infirmitate passibilis; in Deitate Trinitatis cum Patre et cum Spiritu sancto unius ejusdemque naturae; in susceptione autem hominis, non unius substantiae, sed unius ejusdemque personae: ut idem esset dives in paupertate, omnipotens in abjectione, impassibilis in supplicio, immortalis in morte. Nec enim Verbum aut in carnem aut in animam aliqua sui parte conversum est, cum simplex et incommutabilis natura Deitatis tota in sua sit semper essentia, nec damnum sui recipiens nec augmentum; et sic assumptam naturam beatificans, ut glorificata in glorificante permaneat. Cur autem inconveniens aut impossibile videatur ut Verbum et caro atque anima unus Jesus Christus et unus Dei hominisque sit Filius, si caro et anima quae dissimilium naturarum sunt, unam faciunt etiam sine Verbi incarnatione personam, cum multo facilius sit ut hanc unitatem sui atque hominis Deitatis praestet potestas, quam ut eam in substantiis suis obtineat solius humanitatis infirmitas? Nec verbum igitur in carnem, nec in Verbum, caro mutata est, sed utrumque in uno manet, et unus in utroque est, non diversitate divisus, nec permixtione confusus. Nec alter ex Patre, alter ex matre, sed idem aliter ex Patre, ante omne principium, aliter de matre in fine saeculorum: ut esset mediator Dei et hominum homo Christus Jesus (I Tim. II), in quo inhabitaret plenitudo Divinitatis corporaliter (Coloss. II): quia assumpti non, assumentis provectio est, quod Deus †illum exsaltavit, et donavit illi nomen quod est super omne nomen (Philip. II).
the man Jesus Christ, it must needs be that he is filled with many impieties, and that either Apollinaris claims him for himself, or Valentinus seizes him, or Manichaeus holds him, none of whom believed the reality of human flesh in Christ Jesus. And when this is not accepted, not only is it denied that, according to flesh and rational soul, He Who was in the form of God, remaining the same in the form of a servant, was born man, but it is also rejected that He was crucified, and died, and was buried, and that on the third day He rose from the dead, and that, sitting at the right hand of God the Father, He will come to judge the living and the dead in that body in which He was judged: because these mysteries of our redemption are made void if Christ is not believed to have taken up the true and entire nature of true man. Or because the divine signs were manifest, shall the bodily proofs be called false? And shall the testimonies of both natures avail that the Creator be understood, and not avail that the creature be saved? What belongs to the Godhead the flesh did not lessen; what belongs to the flesh the Godhead did not destroy. For the same is both everlasting from the Father and temporal from His mother: inviolable in His own power, passible in our weakness; in the Godhead of the Trinity of one and the same nature with the Father and with the Holy Spirit; but in the taking up of man, not of one substance, but of one and the same person: so that the same was rich in poverty, almighty in abasement, impassible in torment, immortal in death. For the Word was not converted in any part of Himself either into flesh or into soul, since the simple and unchangeable nature of the Godhead is always whole in its own essence, receiving neither loss nor increase of itself; and so beatifying the assumed nature that, glorified, it abides in the One glorifying. But why should it seem unfitting or impossible that the Word and flesh and soul should be one Jesus Christ and one Son of God and of man, if flesh and soul, which are of unlike natures, make one person even without the incarnation of the Word, since it is much easier that the power of the Godhead should effect this unity of itself and of man than that the weakness of humanity alone should maintain it in its own substances? Neither, therefore, was the Word changed into flesh, nor the flesh into the Word, but each remains in the one, and the one is in each, not divided by diversity, nor confused by mingling. Nor is there one from the Father, another from the mother, but the same in one way from the Father before every beginning, in another way of the mother at the end of the ages: that He might be the mediator of God and men, the man Christ Jesus (1 Tim. 2), in Whom should dwell the fullness of the Divinity bodily (Col. 2): because it is the advancement of the assumed, not of the One assuming, that God exalted Him, and gave Him the name which is above every name (Phil. 2).
CAP. X. — Nativitas enim Domini secundum carnem, quamvis habeat quaedam propria quibus humanae conditionis initia transcendat, sive quod solus ab inviolata Virgine sine concupiscentia carnis est conceptus et natus, sive quod ita e visceribus matris est editus, ut fecunditas pareret et virginitas permaneret, non alterius tamen naturae erat ejus caro nostrae, nec alio illi quam caeteris hominibus anima est inspirata principio, quae excelleret, non diversitate generis, sed sublimitate virtutis.
CHAP. X. — For the birth of the Lord according to the flesh, although it has certain things proper to it by which it surpasses the beginnings of the human condition, whether in that He alone was conceived and born of an inviolate Virgin without concupiscence of the flesh, or in that He was so brought forth from His mother's womb that fruitfulness gave birth and virginity remained, yet His flesh was not of a nature other than ours, nor was the soul breathed into Him from any other beginning than into other men, a soul which should excel not by diversity of kind, but by loftiness of power.
Editors' notes and page, col. 484
Footnotes
(k) ‹anchor: Cap. X. —› · call in col 484
Ex epist. 35, ad Julianum, episc. Coens., cap. 3.
From letter 35, to Julian, bishop of Cos, ch. 3.
(printed under page 247)
(l) ‹anchor: erat ejus caro› · call in col 484
Sic ex duobus nostris codd. vulg., nostra.
So from our two codices. The common text has nostra.
(printed under page 247)
Page
- running head: 483 APPENDIX AD PRIMAM PARTEM OPERUM S. LEONIS MAGNI. 484
- marginal letters: A ‹[homi]num hominis Jesu Christi›; B ‹quod carnis est Deitas non peremit›; C ‹cum multo facilius sit›; D ‹matris est editus, ut fecunditas›
- old-edition numerals: 403 after ‹ut creator›
- other: The column's first printed syllable is 'num.' (with a stray point), the end of 'hominum' set whole in col 483; this file begins at 'hominis'. UNSURE: '†illum' in the Philippians quotation: the type is damaged and looks like 'dium'/'dlum'. Worn type set as intended: 'incommutabilis' (printed with a broken l), 'aut in animam'. 'non alterius tamen naturae erat ejus caro nostrae' kept as printed (no 'quam'; the Ballerini's note (l) confirms the reading). The column ends at a full stop. Foot notes (k), (l) belong to this column; the notes (g) end, (h), (i), (j) printed under it have their calls in col 483; not set.
Nihil enim carni suae habebat adversum, nec discordia desideriorum gignebat compugnantiam voluntatum. Sensus corporei vigebant sine lege peccati, et veritas affectionum sub moderamine Deitatis et mentis, nec tentabatur illecebris, nec cedebat injuriis. Verus homo vero unitus est Deo; nec secundum existentem prius animam deductus est e coelo, nec secundum carnem creatus ex nihilo, eamdem gerens in Verbi Deitate personam, et tenens communem nobiscum in corpore animaque naturam. Non enim esset Dei hominumque mediator, nisi idem Deus idemque homo in utroque et unus esset et verus. Deinde non Deum tantum dicimus Christum, sicut haeretici Manichaei, nec hominem tantum sicut haeretici Photiniani; nec ita hominem, ut aliquid ei desit quod ad humanam certum est pertinere naturam, sive animam, sive mentem rationabilem, sive carnem, quae non de femina sumpta sit, sed facta de Verbo, in carnem converso atque mutato: quae tria falsa et vana Apollinaristarum haereticorum tres varias protulerunt partes. Nec dicimus quod beata Virgo Maria hominem sine Deitate conceperit, qui creatus a Spiritu sancto, postea sit susceptus a Verbo, quod Nestorium praedicantem merito justeque damnavimus; sed dicimus Christum Dei Filium, Deum verum, natum de Deo Patre, sine ullo initio temporis, eumdemque hominem verum natum de matre homine, certa plenitudine temporis; nec ejus humanitatem, qua major est Pater, minuere aliquid ei naturae quae aequalis est Patri. Hoc autem utrumque unus est Christus, qui verissime dixit et secundum Deum: Ego et Pater unum sumus (Joan. X); et secundum hominem: Pater major me est (Joan. XIX).
For it had nothing opposed to His flesh, nor did discord of desires beget a conflict of wills. The bodily senses were vigorous without the law of sin, and the reality of His affections, under the governance of Godhead and mind, was neither tempted by allurements nor gave way to injuries. True man was united to true God; neither, as to the soul, brought down from heaven as one existing beforehand, nor, as to the flesh, created out of nothing, bearing the same person in the Godhead of the Word, and holding a nature common with us in body and soul. For He would not be the mediator of God and men unless the same God and the same man were in both one and true. Next, we do not call Christ God only, as the Manichaean heretics do, nor man only, as the Photinian heretics do; nor man in such a way that anything is lacking to Him which certainly belongs to human nature, whether soul, or rational mind, or flesh which was not taken from a woman but made from the Word converted and changed into flesh: which three false and empty things the three differing parties of the Apollinarian heretics have put forward. Nor do we say that the blessed Virgin Mary conceived a man without Godhead, who, created by the Holy Spirit, was afterwards taken up by the Word, which Nestorius preached and we have deservedly and justly condemned him for; but we say that Christ the Son of God, true God, was born of God the Father without any beginning of time, and the same, true man, was born of a human mother at the determined fullness of time; and that His humanity, by which the Father is greater, takes nothing away from that nature which is equal to the Father. And both of these the one Christ is, Who said most truly both according to God: I and the Father are one (John 10); and according to man: The Father is greater than I (John 14).
CAP. XI. — Quamvis ergo in uno Domino nostro Jesu Christo, vero Dei atque hominis Filio, Verbi et carnis una persona sit, et utraque essentia communes habeat actiones, intelligendae tamen sunt ipsorum operum qualitates, et sincerae fidei contemplatione cernendum est ad quae provehatur humilitas infirmitatis, et ad quae inclinetur altitudo virtutis: quid sit quod caro sine Verbo non agit, et quid sit quod Verbum sine carne non efficit. Sine Verbi enim potentia non conciperet virgo nec pareret, et sine veritate carnis obvoluta pannis infantia non jaceret. Sine Verbi potentia non fieret redintegratio debilium et vivificatio mortuorum, et sine veritate carnis nec cibus jejunio nec somnus esset necessarius fatigato. Postremo sine Verbi potentia non se Dominus Patri profiteretur aequalem, et sine veritate carnis non idem diceret Patrem esse majorem, cum catholica fides utrumque suscipiat, utrumque defendat, quae secundum proprietatem divinae humunaeque substantiae unum Dei Filium et hominem credit et Verbum. Quamvis ergo ab illo initio, quo in utero virginis Verbum caro factum est (Joan. I), nihil umquam inter divinam humanamque substantiam divisionis exstiterit, et per omnia incrementa corporea unius personae fuerint totius temporis actiones, ea ipsa tamen quae inseparabiliter facta sunt nulla permixtione confundimus, sed
CHAP. XI. — Although, therefore, in our one Lord Jesus Christ, true Son of God and of man, there is one person of the Word and of the flesh, and each essence has its actions in common, yet the qualities of the works themselves must be understood, and by the contemplation of sincere faith it must be discerned to what the lowliness of weakness is advanced, and to what the loftiness of power is bent down: what it is that the flesh does not do without the Word, and what it is that the Word does not effect without the flesh. For without the power of the Word the virgin would neither conceive nor bear, and without the reality of the flesh the infancy would not lie wrapped in swaddling clothes. Without the power of the Word there would be no restoring of the infirm and quickening of the dead, and without the reality of the flesh neither food would be needful to one fasting nor sleep to one wearied. Lastly, without the power of the Word the Lord would not profess Himself equal to the Father, and without the reality of the flesh the same would not say that the Father is greater, since the Catholic faith accepts both, defends both, which according to the proper character of the divine and of the human substance believes the one Son of God to be both man and Word. Although, therefore, from that beginning in which in the womb of the virgin the Word was made flesh (John 1), nothing of division ever existed between the divine and the human substance, and through all the bodily growth the actions of the whole time were those of one person, yet those very things which were done inseparably we do not confuse by any mingling, but
Editors' notes and page, col. 485
Footnotes
(a) ‹anchor: gignebat compugnantiam› · call in col 485
Ita Quesnellus et nostri codies. Al., voluptatum.
So Quesnel and our codices. Elsewhere, voluptatum.
(printed under page 248)
(b) ‹anchor: idemque homo› · call in col 485
Sic iidem codices et epist. 35, ad Julianum, c. ult. Editi perperam, in utraque.
So the same codices and letter 35, to Julian, last chapter. The editions wrongly have in utraque.
(printed under page 248)
(c) ‹anchor: esset et verus.› · call in col 485
Ex epist. 59, ad clerum et pleb. Constantinop.
From letter 59, to the clergy and people of Constantinople.
(printed under page 248)
(d) ‹anchor: Apollinaristarum haereticorum› · call in col 485
Al., tres partes varie protulerunt. Voss.
Elsewhere, tres partes varie protulerunt. Vossius.
(printed under page 248)
(e) ‹anchor: ejus humanitatem,› · call in col 485
Al., qua minor est Patre. Voss.
Elsewhere, qua minor est Patre. Vossius.
(printed under page 248)
(f) ‹anchor: minuere aliquid› · call in col 485
Al., ejus naturae. Voss.
Elsewhere, ejus naturae. Vossius.
(printed under page 248)
(g) ‹anchor: Cap. XI. —› · call in col 485
Ex serm. 13, cap. 4, de Pass.; epist. 124, ad Palaest., cap. 5; et epist. 165, ad Leon Aug., c. 6.
From sermon 13 on the Passion, ch. 4; letter 124, to the Palestinians, ch. 5; and letter 165, to Leo Augustus, ch. 6.
(printed under page 248)
(h) ‹anchor: diceret Patrem› · call in col 485
Vulgati hic inserunt se, refragantibus utrisque nostris mss.
The common editions insert se here, against both our manuscripts.
(printed under page 248)
Page
- running head: 485 SERMONES S. LEONI MAGNO ATTRIBUTI. — SERM. I. 486 (left half seen: '485 SERMONES S. LEONI MAGNO ATT…')
- marginal letters: A ‹Nihil enim carni suae habebat adversum›; B ‹Apollinaristarum haereticorum›; C ‹ipsorum operum qualitates›; D ‹que substantiam divisionis exstiterit›
- old-edition numerals: 404 after ‹nec cedebat›; 405 after ‹credit et Verbum.›
- other: The English gives the reference as John 14 (the page prints XIX). Worn type set as intended: 'paunis' (pannis), 'nun se' (non se), 'um⟨q⟩uam' (umquam, the q damaged). The column ends mid-sentence at 'confundimus, sed'. Foot notes (a)-(h) belong to this column; notes (i), (j), (k) printed beneath it have their calls in col 486; not set.
quid cujusque formae sit ex operum qualitate sentimus. Nec divina enim humanis praejudicant, nec humana divinis: cum ita in idipsum utraque concurrant, ut in eis nec proprietas absumatur, nec persona geminetur. Quamvis ergo unus sit Dominus Jesus Christus, et verae Deitatis veraeque humanitatis in ipso una prorsus eademque persona sit, neque hujus unitionis soliditas ulla possit divisione sejungi; exaltationem tamen, quia illum exaltavit Deus, et donavit illi nomen, quod est super omne nomen, ad eam intelligimus pertinere formam, quae ditanda erat tantae glorificationis augmento. In forma quippe Dei, aequalis erat Filius Patri, et inter genitorem atque unigenitum nulla erat in essentia discretio, nulla in majestate diversitas, nec per incarnationis mysterium aliquid decesserat Verbo, quod Dei Patris munere redderetur. Forma autem servi, per quam impassibilis Deitas, sacramentum magnae pietatis implevit, humana humilitas est, quae gloria divinae potestatis evecta est in tantam unitatem, ab ipso conceptu virginis Deitate et humanitate connexa, ut nec sine homine divina, nec sine Deo agerentur humana. Propter quod sicut Dominus majestatis dicitur crucifixus, ita qui ex sempiternitate aequalis est Deo, dicitur exaltatus. Nec interest ex qua Christus substantia nominetur; cum inseparabiliter manente unitate personae, idem sit et totus hominis filius propter carnem, et totus Dei Filius propter unam cum Patre Deitatem. Quidquid ergo in tempore accepit Christus, secundum hominem accepit, cui quae non habuit, conferuntur. Nam secundum potentiam Verbi, indifferenter omnia quae habet Pater, etiam Filius habet: et quae in forma servi a Patre accepit, eadem in forma Patris etiam ipse donavit.
we perceive from the quality of the works what belongs to each form. For neither do the divine things prejudice the human, nor the human the divine: since both so concur in one that in them neither is the proper character consumed nor the person doubled. Although, therefore, the Lord Jesus Christ is one, and in Him the person of true Godhead and of true humanity is altogether one and the same, and the solidity of this union cannot be sundered by any division; yet the exaltation, because God exalted Him and gave Him the name which is above every name, we understand to belong to that form which was to be enriched by the increase of so great a glorification. For in the form of God the Son was equal to the Father, and between the Begetter and the Only-begotten there was no distinction in essence, no diversity in majesty, nor through the mystery of the incarnation had anything departed from the Word which should be restored by the gift of God the Father. But the form of a servant, through which the impassible Godhead fulfilled the mystery of great loving-kindness, is human lowliness, which was lifted up by the glory of the divine power into so great a unity, Godhead and humanity being joined from the very conception by the virgin, that neither were the divine things done without the man, nor the human things without God. Wherefore, as the Lord of majesty is said to have been crucified, so He Who from eternity is equal to God is said to have been exalted. Nor does it matter from which substance Christ is named; since, the unity of person abiding inseparably, the same is both wholly son of man on account of the flesh, and wholly Son of God on account of the one Godhead with the Father. Whatever, therefore, Christ received in time, He received according to the man, on whom are conferred the things which he did not have. For according to the power of the Word, the Son also has without difference all things which the Father has: and what in the form of a servant He received from the Father, the same in the form of the Father He Himself also gave.
CAP. XII. — Eam fidem, cum plurimi haereticorum impugnarent, Nestorius, et Eutyches, diversa quidem assertione, sed simili impietate conati sunt irrumpere. Anathematizetur ergo Nestorius, qui beatam Virginem hominis tantummodo credidit genitricem, ut aliam personam carnis, aliam faceret Deitatis: cum ita intra virginea viscera Verbum caro sit factum, ut per ineffabile sacramentum uno conceptu unoque partu secundum veritatem atque unionem utriusque naturae, eadem virgo et ancilla Domini esset, et mater. Percellatur quoque Eutyches eodem anathemate, qui negata humanae carnis atque animae veritate, totum Dominum nostrum Jesum Christum unius asseruit esse naturae, tamquam Verbi Deitas ipse se in carnem animamque converterit. Quae mendacia tam sacrilega, per totum mundum, sanctorum Patrum damnata sunt sententiis. Fides autem catholica singularis atque vera, justificans impium, et creans justum, ad humanitatis suae tracta participem, in illo acquirit salutem in quo solo homo invenerit innocentem. Eam fidem secundum propheticam, evangelicam, apostolicam, et salutaris symboli doctrinam. Nicaena Synodus instituit, examen Chalcedonense confirmavit, orbis terrarum celebrat atque veneratur. Eamdem, dilectissimi, pio et laudabili amore defendite, immo fideliter firmiterque retinete, ac constanter asserite. Quoniam.
CHAP. XII. — That faith, while very many of the heretics were assailing it, Nestorius and Eutyches, by differing assertion indeed but with like impiety, tried to break into. Let Nestorius, therefore, be anathematized, who believed the blessed Virgin to be the mother of a man only, so as to make one person of the flesh, another of the Godhead: whereas the Word was so made flesh within the virginal womb that, through an ineffable mystery, by one conceiving and one bearing, according to the reality and the union of both natures, the same virgin was both handmaid of the Lord and mother. Let Eutyches too be struck down by the same anathema, who, denying the reality of human flesh and soul, asserted our whole Lord Jesus Christ to be of one nature, as though the Godhead of the Word had itself turned itself into flesh and soul. These falsehoods, so sacrilegious, have been condemned throughout the whole world by the sentences of the holy Fathers. But the Catholic faith, single and true, justifying the ungodly and creating the just, drawn to the sharer of its own humanity, gains salvation in Him in Whom alone man has found one who is innocent. That faith, according to the prophetic, evangelical and apostolic teaching and that of the saving creed, the Nicene Synod established, the Chalcedonian examination confirmed, the whole world celebrates and venerates. The same, dearly beloved, defend with devout and praiseworthy love; nay, hold it faithfully and firmly, and steadfastly assert it. For,
Editors' notes and page, col. 486
Footnotes
(i) ‹anchor: persona geminetur.› · call in col 486
Ex laudata epist. 124, ad Palaest., cap. 8.
From the letter cited, 124, to the Palestinians, ch. 8.
(printed under page 248)
(j) ‹anchor: decesserat Verbo,› · call in col 486
Al., quod ei Patris. Voss.
Elsewhere, quod ei Patris. Vossius.
(printed under page 248)
(k) ‹anchor: humilitas est, quae› · call in col 486
Vulgati in margine notant, in gloriam, ex lectione epistolae 124, ad Palaestinos, c. 7. Cod. Vat. Reg., gloriam divinae potestatis adepta est in tanta unitate, ab ipso concepta, etc. Cod. Vaticanus, gloria divinae potestatis invecta est in tanta unitate, etc.
The common editions note in the margin in gloriam, from the reading of letter 124, to the Palestinians, ch. 7. The Vatican Reginensis codex has gloriam divinae potestatis adepta est in tanta unitate, ab ipso concepta, etc. The Vatican codex has gloria divinae potestatis invecta est in tanta unitate, etc.
(printed under page 248)
(l) ‹anchor: CAP. XII. —› · call in col 486
Ex epist. 124, ad Palaest., cap. 1.
From letter 124, to the Palestinians, ch. 1.
(printed under page 248)
(m) ‹anchor: esset, et mater.› · call in col 486
Ex eadem epist., cap. 3.
From the same letter, ch. 3.
(printed under page 248)
(n) ‹anchor: converterit. Quae› · call in col 486
Al., impietatis mendacia. Voss.
Elsewhere, impietatis mendacia. Vossius.
(printed under page 248)
(o) ‹anchor: solo homo› · call in col 486
Al., se invenit innocentem. Voss.
Elsewhere, se invenit innocentem. Vossius.
(printed under page 248)
(p) ‹anchor: invenerit innocentem.› · call in col 486
Convenit hic sensus cum ep. 165, cap. ult., sed alia ratione effertur, hicque potior locus est, in quo centonis auctor aliquid adjecit.
The sense here agrees with letter 165, last chapter, but it is put in a different way; and this is the chief place in which the author of the cento has added something.
(printed under page 248)
(q) ‹anchor: firmiterque retinete,› · call in col 486
Verba, ac constanter asserite, in utrisque mss. desunt; cumque a Vossio ex Leonis ep. 165 sumi nequiverint, eo quod aliis verbis epistola efferatur, ut notatione praecedenti observavimus, palam fit cod. Vaticanum, ex quo ille hunc tractatum exscripsit, alium fuisse ab illis duobus quibuscum hunc tractatum contulimus.
The words ac constanter asserite are wanting in both manuscripts; and since Vossius could not have taken them from Leo's letter 165, because the letter is worded differently, as we observed in the preceding note, it becomes plain that the Vatican codex from which he copied out this treatise was a different one from those two with which we have collated this treatise.
(printed under page 248)
Page
- running head: 485 SERMONES S. LEONI MAGNO ATTRIBUTI. — SERM. I. 486
- marginal letters: A ‹quid cujusque formae sit›; B ‹gloria divinae potestatis evecta est›; C ‹beatam Virginem hominis tantummodo›; D ‹tuit, examen Chalcedonense confirmavit›
- old-edition numerals: 406 after ‹beatam Virginem›
- other: The column's last printed syllable is 'Quo-', the first part of a word hyphenated across the break into col 487, whose first line opens 'niam.' (with a full point, perhaps a worn comma); the word is set whole here with its point, as 'Quoniam.', and translated here (checked against the head of col 487 by Q2a, 2026-10-12). Misprint kept as printed: 'ipse se' after 'Verbi Deitas' (the sense wants 'ipsa'; the page reads e, confirmed by Q2a; the earlier UNSURE mark in the source is removed). 'doctrinam. Nicaena' is printed with a full point where the sense wants a comma; kept. 'exaltationem tamen, quia illum' and 'in quo solo homo invenerit innocentem' kept as printed; the English of 'ad humanitatis suae tracta participem ... innocentem' is literal and the sense is strained (the compiler's patchwork). Worn type set as intended: 'in⟨e⟩ffabile' (ineffabile), 'homine' (printed with a broken o). Foot notes: calls (i)-(q) fall in this column; notes (i), (j) and the start of (k) are printed under col 485, the rest under this column; note (q) runs on at the foot of page 249 (under col 487), and its tail is set above from that foot (added by Q2a). Italic markup removed from the foot notes (j), (k), (n), (o), (q) under the unit rule; the tail of (q) re-read at the foot of page 249 and found as set (Q6a, 2026-10-12).