Letter 9147: Your letters were a genuine consolation to me, and I want you to know it.

I received the writing of your love, which, seasoned with the honey of love in my own perception, was sweet to the taste. With how great an inspiration are they full of life, the things that are brought forth through the grace of the spirit! In them there appeared no cultivation of eloquence, no swelling of words, but, holding the very root of truth and of charity, through everything that they said they breathed out a love of the heavenly fatherland. In them, however, your love was eager to seek from me that I should write a little book of exhortation for this purpose. But it is necessary that you know, dearest son, that I am pressed by such great pains of gout and by such great tumults of cares, that, although I do not remember that I was ever anything, I yet see myself very much not to be the one I was. But that your charity, even beyond your fiftieth year, still confesses itself to be subject to youthful desires, in this too you fulfill the precept of the divine oracle, which is written: 'The just man is in the beginning the accuser of himself.' Nor however do I doubt that you suffer greater ambushes of the cunning enemy, you who have prepared greater wars against him. For that one seeks out the contrivances of deception so much the more ardently, the more fervently he knows you to burn for the heavenly fatherland. For we, who lead our life among many, even though fearful and timid, yet because we have set up war against the ancient enemy, stand as if in battle-line; but you, who lead the solitary life, what else should I call you than single combatants [monomachi], who in the fervor of virtue have hastened to go out even before the battle-line? Why then, when the enemy assails us severally, does he expect himself to be assailed singly? And we indeed, who live among men, are often tempted by the cunning enemy through men; but you, who lead the way of the present life outside the throng of men, must suffer struggles so much the greater, by as much as the master of temptations himself approaches you. For you cannot be free for prayers and the praises of God without some interruption of time, because even if the intention is continually ready [...] it is. Yet the very weakness of humanity lies near at hand [...] and away from the exercise of its own zeal it finds the mind idle, [and] to it [...] certain things [...] of past deeds become decently present to remembrance [and] resound to thought, and, if any things [...] it sets before the eyes of the heart, so that [...] which concerning the present [...] deeds it does violence [...]. And the deceived mind often [...] afflicted itself through penitence, so that truly [...] my scars have rotted from the face [...] is of the wound, but of the effort. The scar therefore [...] which now through penitence has been healed. Often what we have never done, through the enemy [...] however insensibly in this the delight [...] yet it wearies the unhappy soul [...] certain darknesses of our heart, which in this life [...]; these things are to be sought, except [the] helper in [the] proper time [...]. But very gladly I received that your [...] the faith and doctrine of the Eastern church [...] perhaps their [own] judgment differed among themselves [...]. Whence I desired your love to be certain [...] of the church with one judgment, one doctrine [hold] the faith [...] and the holy Synod of Chalcedon so [...] let no one be reckoned to be a bishop, who of that same [...]. For from this it is, that, as often as in the four principal [sees] they send to one another synodal letters in turn, in which [...] they declare that they keep [it] with the other general synods [...] we judge to be struck with anathema, if anyone concerning [...] presumes to add anything to it. For [...] the synod is therefore received by us, because, as a follower in all things of that same synod, it preserves its honor and authority. Whence it is necessary that your most sweet love in this -- that it lives especially in good morals, that it afflicts itself through abstinence, that it presses on more vehemently toward the doctrine of God -- should think on this more studiously, lest, following the error of the schismatics, it be found divided from the holy universal church. And what would so many labors profit, if it [the soul] were not found in the unity of the faith, which before the eyes of almighty God especially guards the soul in good acts? For from this it is said: 'One is my dove, my perfect one.' From this the Lord says to Moses: 'There is a place beside me, and you shall stand upon the rock.' What is the place, which is not in God, since all things are contained by him through whom they were created? But nevertheless there is a place with him, namely the unity of the holy church, in which one stands upon the rock, while the solidity of his confession is humbly held. Concerning which place it is added: 'Then you shall see my back parts.' For standing in the rock, that is in the holy church, we shall see the back parts of God, when now those things which are promised at the end, the joys of the heavenly fatherland, are contemplated. But perverse men, who, on the occasion of the Three Chapters having been seized upon, flee from ecclesiastical discipline, dread to be reproved for their carnal acts, are unwilling to be subject to the precepts of the apostolic see, and reprove us as if concerning the faith, which they themselves do not know. And while they are neither upright in the faith nor intent on good works, they strive to seem to contend for the faith. And so it happens that daily they become worse, while in them grows thick the fault, which, as though from the zeal of fervor, seeks to seem even praiseworthy. But according to that which is written: 'From their works you shall know them' -- let your charity attend to their life and regard the merit of their intention. For, that I may speak briefly to your love concerning the same matter, the holy Synod of Chalcedon spoke up to the definition of the faith and the bringing forth of the canons concerning general causes. For after the bringing forth of the canons it took care to settle the special contests of bishops. The letter, however, in which in it the most reverend Ibas denies it to be his own, because it lies in the last part of the synod, you recognize. Which letter, namely, asserts Nestorius to have been condemned unheard and without inquiry having been made, but suspects Cyril to have fallen into the dogma of Apollinaris. And if the whole foregoing text of the aforesaid synod is read, in which Cyril was still held doubtful on account of the twelve chapters which he had not yet expounded, consider in this very letter, because it is read, that between the Eastern bishops and blessed Cyril peace had been celebrated. If therefore after the concord of peace, after the satisfaction of the doubt being removed, this same letter was written, it is established that it is not catholic, which calls the father, catholic and praised in the whole volume of the synod, a heretic. These things I have said in few words, because, the causes from which especially your charity has doubt in this matter, I have not found in the letters. [Apparatus and editor's note:] How greatly this letter is opposed to that same synod is found, namely because the holy synod both denounces Nestorius, as he is, a heretic, and venerates blessed Cyril as a catholic father. The letter therefore which defends him who was condemned by the synod and accuses him who is venerated by the synod, is without doubt proved to be opposed to the definition of the holy synod. But because its defenders are accustomed to say that Ibas wrote this at the time [...]. For he who is not calmed by the definition of so many fathers is without doubt opposed by his judgment to the church. [In the interpolated (P) version a passage follows on the lapsed and on penance:] For your holiness has asked of us that I should write something to you concerning the priestly office after a lapse [...] of being raised up again, since you say concerning this canon you have read diverse and divided opinions -- some that there is a possibility of rising again, others by no means; therefore we, venerating the most general [councils] which, beginning from Nicaea with the remaining four [...], because following that very thing we agree unanimous in all opinions. For we too, following the fathers who preceded us, do not disagree with their sacred doctrine, God being the author. Beginning therefore from the head down to the fourth minister of the altar, we know this form to be observed: that, as the greater precedes the lesser in honor, so also in crime; and to whom the greater fault attends, let the greater punishment be involved, and after penance let it be believed to be fruitful. For what does it profit to sow wheat and not gather the fruit, or to build a house and not be allowed to dwell in it? After worthy satisfaction it is to be believed that one can return to honor, the prophet saying: 'Shall not he who falls add, that he may rise again?' and: 'He who is turned away, shall he not return?' This too he says to the sinner: 'On whatever day you, being converted, shall groan, then you shall be saved.' Whence the psalmist also says: 'Create in me a clean heart, O God, renew a right spirit in my inward parts. Cast me not away from your face, and take not your holy spirit from me.' For when he asked that he be not cast away from God, on account of the fault of the lapsed [...] the king and prophet alike, having seized another's wife, trembling feared; the prophet, declaring his disgrace, doing penance, added: 'Restore to me the joy of your salvation, and strengthen me with a princely spirit.' For if he had not made himself worthy of God by penance, he would by no means have preached to others. For he says: 'I will teach the unjust your ways, and the wicked shall be converted to you.' For when the prophet saw his sins cleansed through penance, he did not hesitate by preaching to heal others, and he was eager to offer a sacrifice of himself to God, when he said: 'A sacrifice to God is a troubled spirit.' -- For these things this might suffice; but every opinion, the more it is confirmed by the testimonies of the sacred scriptures, the more easily it is believed. For concerning this the prophet says: 'I do not wish the death of the sinner, but that he be converted and live.' Concerning this it is said of those who sin: 'A sinner, on whatever day he, being converted, shall groan, all his iniquities are delivered to oblivion.' For if our redeemer, who came not to destroy sinners but to justify them, in oblivion forsook the offenses of those who sin, who of men should reserve things to be condemned, when the apostle says: 'If God justifies, who is he that condemns?' Running back to the fountain of mercy, let us bring forth the evangelical opinion: 'I shall rejoice,' he says, 'over one sinner doing penance more than over ninety-nine just, who do not need penance,' and the lost sheep is to be carried back to the fold on the shoulder, the ninety-nine not erring being left behind. If the erring sheep, after being found, is carried back to the fold on the shoulder, why, after the punishment [...] is it recalled to the ministry of the church, which is ours? Which is more grievous: to commit a carnal offense, of which among many few are found [...], or, fearing, to deny the Son of God? In which matter [...] we know this very blessed prince of the apostles, Peter, to whose body we unworthy ones now sit, to have lapsed. But after the denial penance followed, and after penance mercy was given, because he did not put away from the apostolate him who foretold that he would deny himself three times. Let these things said suffice for you, dearest son, that you may not doubt that he whom you see wash away his sins with weeping in the sight of the divinity obtains mercy, because he despises no sinner who has returned, who came to redeem sinners with his own blood. [Returning to the genuine text:] Concerning the ordinations of the pontiffs of the apostolic see, however, your charity asks whether after the most blessed Hormisdas anything has been added. But let it know that the ordinations of prelates have been set forth down to the times of Pope Vigilius. Aloe, moreover, incense, storax, and balsam to be offered for the bodies of the holy martyrs we have sent through the bearer of the present letter who carries them. At the very end of the letter you have asked what is to be answered to those who ask your love concerning the souls of little children who die without the grace of baptism, saying: 'If the body is held by original guilt, whence shall the soul, which is given by God, be guilty, which has not yet consented to the body in an actual fault?' But concerning this matter let your most sweet love know that the inquiry concerning the origin of the soul has been no small matter handled among the holy fathers [...]. [The interpolated section on images follows:] Your request greatly pleased us, that we should direct to you through your deacon Dulcidius an image of him whose image you seek before your eyes, because you seek that one in your heart with the whole intention, whose image you have endeavored to see -- if it happens that you go to the bath or to the church, it prepares the way in advance hastily for those going forward, that you may withdraw cheerful from the vision. We know that you do not ask for an image of our Savior in order, as it were, to worship it as God, but that, for the remembrance of the Son of God, you may grow warm in his love, whose image you desire to see. And we indeed do not prostrate ourselves before that very thing as if before the divinity, but we adore him whom through the image we remember, either born or suffering or sitting on the throne. And while the picture itself, as if it were writing, leads back our mind to the memory of the Son of God, it either gladdens our soul concerning the resurrection or soothes it concerning the passion. And therefore we have directed to you two little panels: an image of the Savior and of the holy Mother of God Mary, [and] of the blessed apostles Peter and Paul, through the aforesaid son of ours the deacon, and one cross, [and] a key by way of blessing; defended by that same malign one [against whom], by whose holy wood you believe yourself protected, so that thus he may protect you with it, who in that assertion [...] suggests to you. Remember that you may persevere in your good acts, [and] may kindle others in the love of him, on account of whose love you have made yourself dwell solitary, so that the malice of his life [...], which suggests to you in the heart, [being] driven back may blaze up in other minds as though with torches, for whose love you wish even to end your life -- may he himself protect you to the end, who deigned to redeem the whole world, Jesus Christ our Lord, who is unto the ages.

Dilectionis tuae scripta* suscepi'', quac° ia meo seDso amoria melle^ condita sapuerunt*. quanta adspiratione' vitae plena sunt, quae< per gratism apiritus pro- feruntur! Non in eia cultus eloquentiae, non verbonim typhus'' apparebant', sed* aoUm veritalis atque caritatia radicem tenentia per' omne" quod locuta sunt caclestis patriac amorem flabant"''. IX, 146 in litiUo: Romitno defonaori C* 1 (c/. tji. praeced.), ted rtete in ind. ») SicilM eodd. n. *•) ab Cl. ") oA om. CS. ^) cogitatiane CS. >) poiwaxaoriiR C 1. 2, ird torr. C3. ledMt eodd. n., ttd eorr. C2. B) pcrsiiaBa eodd. «., led eorr. C2. >■) om. ii qnid C I. 2, qiu leriimit: Tanc qae mt; Tnnc quw u cst C3. ') indeccntur C2. ,GoogIe In eie vero tua a mc dilectio petere studuit, ut ad banc° libellum exhortatoriumi' Bcribere deberemi. Sed scire te neceaBe est, fili cariBeime, quia tantis podagrac' dolo- ribus ' tanlisqiie curorum tumnltibus premor, ut, quamvlB numquam me aliquid (uisse reminiscar, valde tamen me videam non esee qui' fuerim*. Quod autem" ee' tua i caritas et" ultra aetatem quinquageoariam adhuc* iuvenalibuB* desideriis aeserit' eub- iacere, in hoc quoque diTini oraculi imples* proeceptum, quod' ecriptum eet: 'lustUBri in principio accuaator est sui'. Nec tamen dubito maioree te hostis callidi ineidias'* perpeti, qui<= maiora contro eum bella praeparoeti*'. Tanto quippe illc deceptionis molimina ardcntius exquirif, quanto te^ caelesti patriae ferventiue'iDbiftre' cognoscit''. ii) lios enim', qui vitam cum pluribus ducimus, etai formidolosi ac timidi, tamen quia contra antiquum hostem bellum^ proposuimus, quaei inacic' stamue; vos autem, qui sohtariam vitam ducitis, quid ahud quam monomachoe™ dixerim, qui fervorc virtutie etiam" antc aciem cxire festinastis*'? Cur ergo cum noQi' singulariter boBtis impctat*<, a quo sc impeti'' singulariter qpectat*? Et nos quidem, qui inter homines vivimus, sacpc pcr ts homineB a' calHdo boste temptamur; vob autem", qui viam* vitae proescntis cxtra hominum frequentiam ducitie, tanto maiora cortamina pati nccesse cst, quanto ad voa ipsc* temptationum magieter' accedit. Neque enim vacaro orationibus ac laudibua Bci sinc aliqua interruptione temporis>' 'poteetia, quia etsi intentio continuo prompta ") le Pa 3; tx Imnc corr. linnc (ttm. ad) /'62. p) eionilturiuiii CI. i) icriberein (jiro acr. deb.) C. M ') Miiti podagri (podari Pa I) P£. Pa I. •) quod P. ') t(a ti fuerimus torr.Bl; (aiPaS. ^) Pa 1 oia. ') ota. E 1. •) Deinde vero quod uilra aet quiiiqungemuriucn vestra car. adhuc Pa 2. ^) iuvenal. C. Pb. Sl.p', Md corr. 111. 03 m \xiv«ni\. 7) adnemnt Pai; BBueria AJ. (>*I. ■) implet Pal. ^J, itd eorr. Hl; impleiPA. C. p* i; implelur Pad. ■) quo Rl.~ dicit (pro scr. Mt) Pa2. *•) iniidiis Pa I. <") D«r6a qui v«ipie prMp. om, q' 1. ^) exquinint Pal. <) de aid. P. C (ted qn&uti>qB de Pb I) et patriu M iti patria (ita PaH) eorr. C2. f) fervenUiu om. Pa2. b) inlacere P6 1; in hac re C L ■•) cognaiciB Pal. <) ila Rl. C. ^*; enim et nos Fal; etenim dob Pa2; no» quidem Ph. ^) bella, »1 videtur,Bl; om. hae verb. Pa 2. ') in acie oni. Pa. ™) Ua icr. Oiusanv., qui „oclo codd." cUat ; iDonachox eodd. n., ted eorreetor B3 add. in marg,: monacbus slngnlarie, Dionomachui aulem aingularii; certatur interpretatur. ") etiam ferv. v. Pa. ") ex featiDeUn corr. feitinatis m. 1 et festinaatia m. 3 C2. p) om. non Pal, M 4) inpediatP. ^) inpedi Pai; impediri Pa:t. *) eupectat P. <) bomiiiem (ont. s) P. "^hijcp*!. ') qui iam Pa. ') ipee om. Pb 3. ■) magisler lemptationum Pa. r) verba temparis uijue exer- citatione tnn. C. ■) non po4l. add. R S. JX, 147. Haec epislida exstat »» lrt6u« oollectionibue R, C, P, farma genuina in B et C, inter- polaia in P. Sed tn P wn ad corpua epielulaTvm pertinere, sed posiea adnexa e»*e videtw (cf. K N. A. III p. 481. 532J; et eandem formam, quam P, exhUttnt Vat. Reg. mT a. VIII—X, quae amiirtet etiam coUectionem cawoniim Chietinam (cf. JfaaswM, Gesch. d. Litt. u. d. Qu. d. can. R. 1 1 B i e cc), cod.Gand.506 s. X—XIfcf. 3Iaa»sen,Mbl Lat. iur. can. ms. I v 2), cad. Far. 1565 (Hl), Pseuda-Isidorus (ef. Hinsdtius, Decret. Fseudoisid. p. CVI: God. Pur. int. suppL Lat. 340 s. X. Val. 3791; sed Bolomag. I5!v E. s. XI oontinet fragmentum in cxtremDni — {«rcjpienda pertingat formae RC). Sparia farma non v> aotism citatur a Hrabatw JUaivro, sed exstal etiam in cod. Pal s. VIII. Antiquisstmam autem, ut videtur, mentionem kuiut formae inf erpolatoe invenk» m ep. Uadriani papae a. 794 ad Carolum M. rtg, (Manai XIII C.793 cf. 796.807} : S. OregonDu egregius doctor et papa ia epietola aua, quam in pmerato concilio douiiDi StepbaDi papae UemlfDs episcopuB prov. Galliaram ciTitntiii protulit, ubi inter cetera Secnndinuni xerTam Dei inclDBuro GftUiae docuit dicens: Suimus quia tu imaginem Salvatoria notttri ideo dod ))Gtiii, ut etc. is — pec CDioB saDctum lignum munituDi te esse credia. fortasse twK, a. 760, haec epittula interpolala est. Nam ex hoc tempore et additamentum de lapsis et additamentum de imaginibus txplioari potest. — Akia» esse Seatndum servum Dei in ep. VI, 34. 63. VH, 10 oommemoratum, alium kunc Seeundinum >ncfti*uin credo: cf. ep. VI, 24 n. 0. Sed Secundum abbatem, de cuiua quaestionibus tn q>. XIV, 12 €igitur, alium esse ac nostrwn affirmare non aasim. Etiam hunc dbbatem et Secuttdum aerTum Christi do Tridento (Paul. M diac. IJI, 29. 1 V, 27. 40), qui de Langdbardorum gtsUs xripsU , eundem esse verisimHe est. I) Cum hoc initio cf ep. XIV, IJ. l)e Gregorii morho cf ep. IX, 232. X, 14. XI, 20 etc. (Lau 1 1. p. 2M). yGoogle cst. ipsa tamen humanitatis infirmitas ad* iaceat atquc ab'' studii Bui exercitatione' otiosam mentem inTenerit, ad eam sub q quaedam* ei de geBtis praeteritis ad memoi decenter' cogitationi^ reeonat et, si qua ( cordis oculis opponits, ut', quam de praeeei actis" Tiolet". Et decepta mens'* saepe in i,6.per" paenitentiam afBixit, ita ut vere cun tcrioratae sunt' cicatricee meae a facie in est vubicris, eed eonati. Cicatrix ergo ad quod iam' per paenitentiam sanatum^ est. Sacpc quod numquam" fecimua, por hoet cumquc iuBenBibiliter in hoc delectatio" sul taedet tamcn^ infcliccm animum'' quaedai cordis nostri tencbrac, quas in hac vita vole: hacc quaercnduB cst, niBi adiutor in oportui Valde autem libcntcr accepi, quod taa" an'' Orientis ccclesiae fidcm atquo doctrinai fortasse carum' ecnsus intcr semctipsas' pro Unde ccrtam dilcctioncm tuam eHso desidcn ecclcgiae uno sensu, una doctrina fidem t sanctamquc Cbalcedonenscm ' synodum ita nullus CBBC cpiscopus reputetnr', qui eiusdc Hinc cBt cnim, ut, quoticoB in quattuor' pra< dalcs sibi cpistolas''* vicissim mittant", in qi cum aliis gcncralibus synodis cUBtodirc fatci tbcmate plcctendos'' ducimue, si quis de 1 aliquid in ea addere prscBUmit'"''. Nam sy ■) »n.. ad Pa I; iii Pa 3. l-) revelavitur Pa. quiddam Pa2. f) Mut itH C. e) veria Hudit; '} hoc eerb, om. V. ^) cugitflUuiiis H I. p*, led corr. Jta.- ut Pb2; e p* i. ") Iraiiwictii C 2, ud tt C2 m. rec. ") deceptun meulem Pb. p) iu< lectioiie Fa 1. It 3, aed aupraier. vei dilectatione corr. ■) verba unde UfpK dicat uni. Pa, pro guiAiw acr. F deviam C3 m. 2. ») «eiuper Fb 3. ») deterii. corr. Bl; rractura, ntd aqiraKr. iigura R3. ") i leclioaem Pa I; ex delectionem corr. R3. ■) BDin aaepem (i't saspe corr. C3I quam numq. C; s. quod nu •) dilectiu Cl. fecll Po2. b) otn. hoc verb. C. R I, nd corr. R l in Don ; uon Pb. !■) haec fl i. C ") quid e'. ") lua ■ Pa2. ") nua ma. Pa i oM. e •, ted erad. p ■ 3. ') (requirat et add. Fa2) <k ipB.is C; HemetipaH Pa 2. ") propriiu Pb I. ^) 6 raae om. FaJ. ») memuriae Baiicti Pa2. J) <j putelur C3. ••) eidem Pal. il modi C 1. Pal; emittant Pb; Invjlantur Pai. k) Calcid. Pi fflcut — prsesumiL ") in plecteDdum corr. R3. praesumsre p * i. 1) qui P, led eorr. Fa 2. ') 2) De Iribti» oi,iilu1ig cf. cji. V, .ifi »i. XIV. i yGoogle idcirco a nobiR recipitur', quia eiusdem synodi in omiiibiis eequax" honorcm ilMus* auctoritatemquo " custodit. Unde necesse est, ut duIciBsima mihi tua dilectio in hoc', quod praecipue in bonis^ moribus vivit', quod ae per abstinentiam affligit, quod doc- trinae Dei vehementius inaigdt, hoc studioeius* cogitet'', ne errorem'' sciamaticorum se- 1 quens a sancta universali ecclesia^ diviBa" posait inveniri. Et quid'' tot laboresB pro- denmt'', si io unitate (idei inventa' non fuerit^, quae antc Dci omnipotentis ' oculos in bouis actibua'" animam praecipue custodit"? Hinc enim dicitur: 'Una cst columba mea, cwk. «. i. perfecta mca'. Hinc ad Moysen Dominus" dicit": 'Est locus pencs mc, et stabis superi^^od. u.ii. petram'. Quis'' est locus, qui non sit in Deo', dum cuncta ab* ipso" per quem creata 10 sunt continentur? Sed tamen est locus apud eum, videlicet sanctae ecclesiae unitas, in qua super' petram statur", dum confeesionis eius* soliditas'' humiliter' tenetur'. De" quo loco subiungitur: 'Tunc videbis posteriora raea'''. In petra enim, id est inii>"i.3i,M- sancta ecclesia, stantes Dei posteriora' videbimus^, quando iam ea, quae in fine pro- missa sunt, caelestis patriae gaudia" contemplantur^ Fer^ersi» autem bomines'', qui 11 trium capitulorum occasione repperta eccieaiasticam disciplinam fugiunt, de suis car- naUbus actibus reprebendi pertimeaeunt, subesse' sedis apoatolicae praeceptis'' nolunt' et nos quasi de fide reprebendunt, quam ipsi uesciunt. Et dum neque in fide recti eunt' noque in bonis" operibus intenti, stndent, ut certare pro fide videantur". Sicque fit, ut cotidie deteriores fiant, dum in eis culpa grossescit", quae quasi de zelo fervoris^ K vidcri" etiam laudabifis^ appctit. Sed iuxta hoc" quod scriptum eat: 'Ex operibu8M»nii. i, w. corum cognoscetis' eos' vitam eorum tua caritas attendat et meritum intentionis aspiciat". Ut enim' dilectioni tuae de" eadem» re breviter loquar, sancta Chalce- donensis'' synodus usque ad definitionem fidei et prolationem' canonum de* gencrali- bus'* causis locuta est. Nam post prolationem canonum* specialia" episcoporum corta- « mina'' sopirc* curavit, Epistolam vero quum' in ea reverentissimus Ibas denegat suam, quia' in extrema partc synodi iaceat, agnoscis^ Quae' videlicct epistola Nestorium'' inauditum ct inquisitione non facta damnatum asserit, Cyrillum' vero'" in Apollenaris" dogma cccidisse suspicatur". Et si totus superior'' textusi pracdictae' synodi legitur*, K bonorem /'. ") auct. et PaJ. ') id P. J) nobin Pa. ') vlvnt Pa. •) te «tudiuDUii corr. C2 m. 2. ">) cjigital C, ud corr. Ca m. 3. ") errorei C. l'al; errore Ph. i) tjccleaine C(; tan. hoe mrb. Pa2. •) diversa PaS. t) qui P, td corr. Pb 2. 8) laburis Pbl.2, itd curr. Fb2: labvribus Pa. "i) proderit Pa2. <) inTeriUte C I. *■) rueriul, ut viiUtur, Pa. >) oiDnip. Uei P. ™) iii b. acl. oni. Pa2. ") cuHtodiuiit Pb. Pa S. ") Duminus bit, «d <UUrum crad. Cl; liiiii; iterum u («crf. erad. iteruni) etc. C2: hinc itenun dum. ad Mtiinen 1'. P) lut P. •!) peuis meae Pa l. ') qui PaJ. •) iu deum Fa. ') iii 1'. ") yw. q* 1. ') euprH P (ex super corr. Pb2), td om. Pa2. 10 lemplaotur Jt. C, ted m coDtempUbimur oorr. R I, m cuntemplunur 113; coDterapIabuulur Pb. Fa I; mw' t«mpbmiii Pa2. S) per verbB Fal; per haec verha Pa2. ^) omua Pal; ainnes Pa2. ') verba ■ubeose — noluDt am. P a. k) sedi apoBt. {om. praecepliB) Pb. ') iilit R S. Fb I. Pa2. ■") boDibuK Pa i. B) studeaiitur Pa 3. •>) crescit Pa S. P) Tevori» Fb 1. 1) lieri Pa 2. ') Uud&bibis Fb /. •) hi Pal; id Pa2. ') tierba eor. cogu. ota. Pb2; cognoscitis R I. C. FaS, kA corr. R 1. C2 m.2. ti ") wpicipixt C/, om. hoc verb. C 3. ">) et in C, «d C3 del. in, "•) de om. C. *) ipoa Pa2 — eadem re C2. J) (Woid. Fa. Pb 2. Q'2.3; Calced. ccl. >) preUtionem Pa2. •) rerba de geoer. — canonam oni. Pa2. *•) gentlibDB Fb 1. «) speciali C2. q*I. ^) certamin^ q* I ct ex certamioa eorr. C3 m. 2. ") suhire Pa. *) qui Pa S. 8) ila p* /; quun SS. C; om. hoc owi. Q*2.3; qno PaS; quae Pa2. Pb /; q:H te P6 2. i') agnoscit C; cugnoBcis Pa. ') ueque Pb. Fa2. M k) Nealeriuni, ttd arrr. C2; Nintorium FaS; Nintori eum Fb2. ■) Cirillam PaS. Fb2; Cyrullum PbS. ■) vir Pa I. ") Ua C. R S. Q* 2.3, led m Apollin. eorr. 02; Apolliu. ceL •>) «uitpicat Pal. P) Buperiua RJ. Q*. C. P, led eorr Rt. •*) tozus FaS. ') predkti Pa. Pb7. •) m legatur corr. R S. Beg. Greo. II. 19 yGoogle Vt. 10, s. 146 GREOORIl I. REG18TR1 quantum haec epistoU eidem aynodo' adversatur", invenitur, «^uia^ scilicet aancta syno- du8 et Nestorium, sicut eat, hereticum denuntiat et beatum Cyrillum patrem cathoU- cum veneratur'. Epietola ergo quae"' illum defendit qui a Bynodo damnatus est et eum aocusat qui a Byuodo veneratur', procul dubio de&iitioni' sanctae synodi probatur adversa*. 9ed quia' eiua defenaores aolent dicere, quod hanc Ibas eo tempore scripait, i veneratuB fl; veaerHlua eat P. f) definitionia Rl. q' I. Pa, ttd corr. B I. •) adverBari C. f*. — 8t- guentia omnia deiuM Jn P, ubi lequuniur, quae infra adieripla nml.* •) quae C. * Qui enitn tantorum patruin diffinitis» non sedatur'', sententia" procul dubio advera»tur<> w eoclesiae •, Nam tua siinctitas inde a.* nobi»'' requiriTit, ut tibi de sacerdotali onicio post lapnuDi resur- gendi' ..,.", dani dicin de hoc canone^ diversos*! te legiaac divisHsque" jtententiaa. aliaa resurgendi nlia« npquaqunm posse, ideo nos, generalissima qai' a Nicaena incipientes com reliquis quattnor vene- mranr, quia ipnom sequentes in cunctas sententias nnianimes coDcordamurs. Nam et noa proecedeDtes H nobii patrea sequimur, qnia auctore'' Deo a sacra doctrina illonim non discordamne. A cspite itaqne incipientea usque in quartum altaris ministruni hane> formam servandam^ cognoscimus, nt, qni' mino- rem maior praecedit in™ honore, ita et in crimine; ct cui inaior aequitur culpa, maior implicetur vin- dicta, et post paenitcntia» credatur" esse fructuoea. Quid enim prodest triticum seminare et fructumP Ds non colligere aut domum construere et non illici habitAre? Post dignam satishctioaem credi- ^ 9 posse redire' ad honorem propheta dicente: 'Numquid qui cadit, non adiciet», nt reeurgat?' el: '■*'■ s*iis-'Qui avemaB est', non revertetury' Id et peccatori" ait; 'In quacumque die' converaus* ingemoeris, ]■■. M.l!t. tuDOi ealvus erisT'. Unde et peulmjeta ait: 'Cor mundum crea in me, Deus, spiritum rectum innova in vieceribuB meis'. Ne proicias me a focie tua, spiritum sanctum tuuni ne auferas a me'. Dum enim petiit, ne a Deo protceretur, pro lapsi culpa* alienam rex et propbeta simul rapnissei* uiorem treme- ^ lud, 14. fartoe oxpavit; propheta indicante flagitium suum, paenitentiam agens addidit: 'Redde mibi laetitiam Balutarie toi, et spirito principali conlimia mc'. 8i enim ee dignum Deo poeDitentia" non fecieset'', oe- Ibll 11. quaquam aliis praedicaret*. Ait' enim: 'Doceam iniquos vias tuase. et impii ad te convertentur'. Dnm enim peccata nua prospexit propheta mundata'' per> paeDitentiam ^, non dubitavit praedicando curare Ibid. i(. atiena et sacriGcium de semetipeo otferre Deo studuit, cum dicebat; 'Sacrificiumi Deo spiritus contribu- ^ latus', — Ad hoec ieta sufScerant; sed omnis sententia qoo^^ plus sacrie scripturis testimoniie confirmatnr, Kuoh.ie.ii. fociliue creditur. De hoc enim propheta dicit: 'Nolo mortem peccatorie, eed ut convertatur et vivat'. Ibld. II. De boc peccantibus dicitur": 'Peccator in quacumque die conyersus ingemuerit, omnes iniquitatee eius in obliTioDe° tradunturP'. Si enim redemptor noster, qni peccatoree non perdere sed iustificare venit, in oblivione peccantium<i delicta dereliquit'. quis* hominum condemnanda reservet*, cum apoetoltu *> Kun. «,13. dicat: '8i Deus iuatificat. quie est, qui condemnet?' Ad fontem mieericordioe recurrentee evangeliaun" Lnc. ib, I. proferamne sententiam: 'Gaudebo"'. inquit 'euper unum peccatorem* paenitentiaro agentem qoam ") diffinitaPoJ: definilam Paa,- difloiU PftT. ">) servatnr Po i. P4 7; eervat Pa2; reddatur Pft 3. Pb2. ■) om. Pa. Pb. 7. ") noi Pa2. ") disceremus pott saceid. add. Pa2. — auctoritatett «o ncriberemus ti«i nni. addend. ett cudi edd. — dum dicii tnn, Pa 3. <l) diversas codd.H. *) divisas Pal; scio diverwmquB Pn 2. noa a generali synodo Pa 2. B) concordantur Pb. ^) aclore Pa 1. ') hoc eodd. n. ^) forma servanda (serveuda Pb t) codd. ». ') quiaPn:!. ») sed Pal. Pb. °) itaPb2; pienitentiam eet. ") creditur Pa 2. p) fructu Pa I; fructus Pa 3. i| in ilJam corr. Pa 2; illuc Pa 1. ') poMidere Pb I. •) «diciat P6 ;. t) Bst oni. Po a. ^)ilaPb2: ideui peccati i^a /; id et peccariP6;; idem prophela Pa 3. «S ') om. die Po ;. ■) eonversua om. Pa2. •■) tunc om. Pa 3. y) salvaveri» Pb. •) meus Pb I. •) ita Pal. Pbl; lapsu culpae eo qu<id i'n:f. *>) rapuisset Po ^. c) per paeiiitentiam Pa 2; (dignam I). Pb) paenitentiam cet. ^) fecisae Pa I. •) predicare Po /. f) aut Po I. e) fmaa Po ;. >•] man- davit Pb 1: om. Pa2. >) poat Pa 3. ^) Aic add. esse muudata Pa3. W ui-Hlir^iim Ph i. n1 ni>». ,GoogIe quo adhac CyriUus propter duodecim capitula quse necdum exposuerat dubius bsbe- batur, in ipsa hac epietola perpende, quia legitur, quod inter*' orientales episcopos et beatum Cyrilium pax fuerit celebrata. Si ergo poet concOFdicim pacis, post Batis- factionem amotae dubitationis haec eadem epietola° eoripta est, constat, quia non est i catholica, quae patrem'' catholicum atque in toto eynodi voluminc laudatnm hereticum appellat. Haec paucis dixi, quia', ex quibus praecipue caueis hac' in re dubitationem tna caritae habet, in epistolis non inveni. De ordinationibaB vero apoetolicae sedis pontificum, utrum post beatisBimum Or- miedam* aliqua sint addita, veetra caritaa requirit. Sed usque ad TigUii papae tem- 10 pora expositas ordinationes praeeulum esse cognoBcat"'. Aloa' vero, thymiama^, storacem et balsamum Banctorum martynim corporibns offerenda latore praesentium deferente transmisimue. In extremom vero epistolae requisieti, quid eie' reepondendum sit qui dileclaonem tuam de parvulonim animabue requirunt qui aine gratia baptiematis'' moriuntur, dicene: n Si corpne originali tenetur" culpa, unde anima quae a" Deo datur rea eriti>, quae ad- huc in actuaU delictoi non coneeneit' corpori? Sed hac de re dulciseima nuhi tua caritas sciat, quia de origine animae inter sanctos patres requisitio non parra versata •i) in p*i. «) (uproMr. s. Ib^ B3. ^) partem Cl; mpratcr. hic I. Cyrillum B3. •) ea qtu» wrr. Cl. hanc JtJ. q'1.4, led corr. B I. b) iia R}; HonaUtun Cl; Honnisdain C2 «i ro». e( eet. K >■) cogDoscU p* 3.3. '} slU C; ilug Q't; aloe R3. ^) thymiaDmm p*. *) ex ei corr. Rl; Me add. In marg.: difldllimB aia questio Rl. ■») Lspl. gr. C. ") tenet Cl. ") om., tedpoil. add. hoe verb. Rl; >d e* !. P) revertil C, led in revertitur eorr. C2 m. 2. i) ex dilectu corr. Ri. ') ita CI (ex con- aenlit). C3. p*; coDMneerit R I. 4) De qua coUKtione agaiur, n««cto. De duabus formi» „Hadrianae" (cf. Maamen, Ge»di. elc. § 5S8. etiper* XCVIIIl ioetosy, qni non indigent paenitentia', et ovem perditam' XCVIIII non erraiitibtiH relicti* bamero od' ovile reportandam*. Si ofis erraDs poet'' inventionein ad ofile humero reportatDr^, cur poflt^ poenun )d> eccJeniae' ministerium oonB refocetur'', quod ent nostri? Quid gniTiuR est K carnale delictum admittere. qnod sine'' quoruni niultis pauci' inveniuDtur'', uut' Dci filiuni timendo"' negare? In quo vero hnnc ipaumn beatum" principem apostolomm Petrum, ad cnine nuncP corpuB iadigni Bedemus, lapsum exeet cognoacimut. Sed post negationem paenitentia aecuta cst et post paenitentium miaericordia data. qnia illnm ab apostolatu'' non dtatulit. qui ante ae iiMiura negare praediiit. Tibi haec*. fili cariwime>, dictA sutSciant, ut illumi' quem consptcie delicta' fletu delere 35 in conapectu diviiutatia non" dubitee'' mieericordiani conaequi, quia nullum' peccantem reversumi despicit, qui peccatoreB aanguine auo redimere venit. Jmaginie* eiua quam* nobie tibi dirigendam^ per Dulcidiumi^ diaconem tnum rogaati, valde Dobia tua poetnlatio placuit, quia illum in corde^ tota intentione qnaeris. cuiua tmagiDem prae oculia «) snpra Pa2. J) instis Pb. •) verba perdilam — ad om.Pal — perdieam Pi J — ad om. Pfi 7. M ») portavit Pa3. >>) prseter Pbl.a. Pal, ted corr. Pb3; proptw Po 2. ") report&ntur Pbl; predict* XCVUU noD errsntibuB relictaa hic add. Fal. ^) propler paenitiun Pal; pneter p. cet. *) id Pa; sd Pb. I) in ecda Pa2 {om. miniBt.) B) uon ofn. Pat. *>] Siont iu apocalrpsi dicitur de luiniitro eccleBiae: 'Memento unde caeciderU et sge paenitentiam et prima opera &c' add. Pa3. ') Sic vel tint. retHtuendut eue videtur locut corruptu* Quod eat nootri qui (om. Fat) gravi Buut (budI erad. Fb2) camale 45 delictuura (dilecto Pal) admittit (in adraittunt corr. Pbi). Quud aiiie quod (quo Pal. Fb2) multis pauci Aixv. l Pal, Pbl. 2. Quod eat enim grHviua camale dolictum umitti Fa3. ^) cerfto «ine — iiiveiiiuntur om. Pa2. 1) an Pa2. ") cum iaramcnto add, Fa2. °) bac ipta Pal; ad haec ipaum Ph. *>) beata Pal. U Pol; delecta Fa2. ") non om. Pa2. «) dubltasPal. 7) nulle Pbl.2, «il eorr.Pb.2. •) iioii, ut videlur, add. Pal. Pb. ■) imagines ei quoa Pal. Fb7; imaginem eiui (eorr. in ei veru Pb 2) quam Fbl.2; imaginem usquam Pb3; imaginea eius qnas Pa2. >>) dirigendiim Pbl.2; dmgeDdas eet. ') Dul- cedinm Fa2. ^) in corde om, Fa2. 2} Haee tMfue tlfaiderae cilatUur ab Hadriimo papa in ep. Carolo M. miata a. 794 (I-E. 2483). 19* yGoogle ,GoogIe qni Tidere conatitr, si MmtingitP ndi balnetini ire aut' ad ecclesiam, praecedere' featine' Tiam" tendentibuH* {iraepanitv, ut de viaione hilaria recedat. ScimuB*, quia tu^ iniaginem Salvatoria nOBtri ideo non petifl, ut qnasi Deiim colaa, Red ob recordationem i* filii Dei in eius amorc recnlencaK, cuins te< imaKinem videre deHidemB'. Et nos quidem dou^ qnasi ante diTinituteni ante ipsam< proster- nimur^, sed illnm adoramna quem< per imaginem ant natnm aut pasaum rel in throno aedentem re- cordamur. Et dum noa ipaa pictura quasi acriptura ad memoriam filium' Dei TeducimuaR, animnm noHtmmh aut de reanrrectiono laetificat aut da pasaione emalcat'. Ideoque direiimus tibi aurtariaa)' duas, imaginem SalTatoris et^ eanctae Dei genitricia Hariae. beati Petri et'^ Pauli apoatoli" per eupra- dictum filinm noatrum diaconera, et unam crucem, claTejn°' pro lienedictione; ab ipeo malignoP derensua, cuiua sancto ligno te emei munitum' credia, ut eic eo te< protegat, qui' in illa'' aseertione* te auggerit, rccordare, ut' bonts tuia' actibus iierseTeiunar alios in eius acccndas aroore, per quem Bolitarinm te fecisti habitare, ut vitae' eiua malitia, quae* te in cordeb euggerit, retro acta aliia meDtibne qnoBi facibus inardeacat*', pro cuius amore Titami^ etiam velia finire, ipse te protegat usque in fiaem, qui cunctuin mundnm eat dignatua redimere Icbub Cbriatua dominua uoster. qni eat in gaecnla. ■) tendentibua om. Fbl.2, ^tii se add. *) preparet Pal. *) tu om. Pa. >) recordationia Fa 1. Fbl.S, 4td eorr. PbS. ') cuiua [d«i. te) Fb J. S; qnos te Fa 1. >) consideraB Fbl.S. >>) non om. PaS. <) ipaum Pbl.3; ipaie Fal; ipM FaS. *) noB prosteruimus Pa2. •) quoa Pal. f) fllii PaS. «) redacamua Pbl; rediicil Po2. ") animua nostro Pal. I) emulcet FaS. k) om. hoe verb. Pa2. ') om. et Pa 1. °>) et em. Pa I. ■>) apottnlia Fa 1; apoBtolorum FaS. ") clavem- qne Fa 2. p) ad ipaa maligno Pa 1. PbS; ipia ■ msligno Pa 3; ab ipm nmligno Pb I. i) ita Pa 2, Mtd om. easc; cuiua sanctuni lignuni te e. Pat. Fbl.S. ') moiiitum Pal. Pb2, Kd eorr. Pb2. •) te OB. Fbl.2. ') per quem Fa2. ■>] iuuile Pal. Pbl.2, ted i'n unilo eorr. FbS; iuvenilia, ul videttir, Pa3. •) useratione Pbl; semper (om. tc) PaS. ") in add. PaS. ») tuis am. PaS. f) per- ■everatDB Pal. ') vita Fal; vitata Fa2. «) c|ui Pa. ") cordee (om.in) Pal; iieqnltiae tibi Fa2. ') Ua Pal; inardeacaB eet. <') vite Pal. 3) Haie wqut recordamur citantwr ^tidem.