Letter 237: Part of the papal correspondence surrounding the Acacian Schism (484-519), the major breach between Rome and...

Hormisdas to Justin Augustus. 1. Among those matters pertaining to the unity of the Church, on account of which God chose the rule of your clemency, which you have set down in writing, this too, venerable emperor, your zeal for the faith, in which you declare yourselves to be manifoldly earnest, has added: that the petitions of certain persons were joined to be conveyed to the notice of my humility, so that from them I might learn either what question was arising, or might render from myself, for the removal of the ambiguity of the consultation you have proposed, an answer befitting religious knowledge. I read everything with the solicitude that was fitting; and although it could have sufficed for the fullness of a reply if I were to write back only those things which were defined by the ancients, nevertheless, that I might requite the affection of your religious purpose, I judged that the deference of my own discourse also should not be withheld. 2. For what is there that paternal instruction omits, when the poisons of Nestorius and Eutyches were emerging? Nearly all impieties, when those who devised such abominable doctrines arose, the synodical decrees, agreeing together as one, suppressed; nor did any place whatever remain further, the seeds of so dire a treachery being cut off, either to believe that Christ our Lord existed without the reality of flesh, or that the same was not both God and man, proceeding from the inviolate fruitfulness of a mother's womb: since one of them, by denying the dispensation by which we have been saved, would, so far as in him lies, render it void; while the other, by a contrary opinion but a like impiety, would exclude in the same our Lord Jesus Christ the divine power from true lowliness; neither the one recalling that Christ showed his flesh to be handled, nor the other mindful of the Gospel which says the Word was made flesh, in whose ears the voice of the Lord ought unfailingly to have resounded, by which he said and taught: No one ascends into heaven, except he who descended from heaven, the Son of man who is in heaven. Often have these things been comprehended also in many sentences of our predecessors; yet neither will your clemency, though they have already been said, be able to take with distaste their being known repeated, nor is it shame to us to recall again those things which were preached by our predecessors. For it is not possible that there should be diversity of preaching where there is one form of truth; nor will it be judged foreign to the matter, if with those with whom we agree in faith, we also be in concord in doctrine. Let there be unrolled again to the pious ears of your gentleness the synodical decrees and the constitutions of blessed Pope Leo, agreeing with the sacred faith: you will find the same things in them which you review in ours. What therefore is there, after that fountain of the faithful statutes, that, however curious a searcher may inquire, is anything more—if indeed he keeps to the bounds of the faith? There is no need for things made full by addition or perfected by instruction: unless perchance someone prefers to doubt rather than to believe, to contend rather than to know, to follow doubtful things rather than to keep the decrees. 3. For if the Trinity is God, that is the Father and the Son and the Holy Spirit, but God is one, the lawgiver saying specifically: Hear, O Israel, the Lord your God is one God—whoever holds otherwise, must necessarily either divide the Divinity into many, or specifically fasten the passion upon the very essence of the Trinity, and—which be far from the minds of the faithful—that is, either to introduce more gods after the manner of profane heathenism, or to transfer perceptible suffering to that nature which is foreign to all suffering. The holy Trinity is one; it is not multiplied in number, it does not increase by augmentation; nor can it either be comprehended by understanding, or, in that which is God, be sundered by separation. Who therefore would attempt to thrust a profane division into that secret of the eternal and impenetrable substance, which no nature of any visible or invisible creatures was able to investigate, and to recall the secrets of the divine mystery to the reckoning of human custom? Let us adore the Father and the Son and the Holy Spirit, the substance of the Trinity undistinguished yet distinctly, incomprehensible and unutterable, where, although the account of the persons admits number, yet the unity does not admit it of the essence; yet so that we keep what is proper to the divine nature, and keep what is proper to each person: so that neither is singularity denied to the persons of the Divinity, nor is this, which is proper to the names, transferred to the essence. Great is the holy and incomprehensible mystery of the Trinity: God the Father, God the Son, God the Holy Spirit, the undivided Trinity; and yet it is known that it is proper to the Father, that he begot the Son; proper to the Son of God, that he should be born from the Father equal to the Father; proper to the Holy Spirit, that he should proceed from the Father and the Son under one substance of the Godhead. 4. It is proper also to the Son of God, that according to that which is written—in the last times the Word should become flesh and dwell among us—so within the womb of holy Mary the virgin, mother of God, the natures of both being united without any confusion, he who before the ages was the Son of God should become the son of man, and be born in time after the manner of man, opening at birth the mother's womb, and yet not dissolving the virginity of the mother by the power of the Godhead. A mystery plainly worthy of a God being born, that he should preserve the bringing-forth without corruption, who made the conception to be without seed, keeping what was from the Father, and representing what he took from the mother. For whence was it that, lying in the manger, he was seen in heaven; wrapped in swaddling-cloths, he was adored by the magi; brought forth among animals, he was announced by angels; scarcely having passed out of infancy, both announcing the mystic doctrine without any teacher, amid the rudiments of the years of childhood bringing forth heavenly signs of powers? For he is the same God and man—not, as is said by the unbelievers, under the introduction of a fourth person; but the very Son of God, God and man, the same power and weakness, lowliness and majesty, redeeming and sold, set upon the cross and bestowing the kingdoms of heaven: so of our weakness, that he could be slain; so of unbegotten power, that he could not be consumed by death. He was buried according to that which, as man, he willed to be born, and according to that which was like to the Father he rose again: suffering wounds and savior of the sick, alone of the dead and giver of life to the dying, descending to the lower regions and not withdrawing from the bosom of the Father; whence also the soul, which he laid down by reason of the common condition, by his singular power and admirable might he straightway took up again. 5. That these things are so, and that no doubt ought to be entertained—that is, lest our Lord Jesus Christ should either be believed not to be God amid the sufferings of the body, or to be God only and not also man amid the stupendous works of his miraculous powers—he formed us by the proposed example of two apostles, declaring himself to be God, Christ our Lord, by the faith of Peter, and man by the doubting of Thomas. For what did it profit, that he wished to inquire of his disciples whom men said that he was, except that, when Peter answered: You are the Christ, the Son of God, he might make known that this was not disclosed by flesh and blood, but revealed by God the Father inspiring it, and that through the testimony of the praised response the faith of the truth made manifest might come to be? What did it profit, that when the Lord appeared after the resurrection, Thomas only should either be absent from the rest or alone be in doubt, except that the world might believe what the doubting disciple had searched out; so that, while by the hands of one man he allowed himself to be touched, by the whole company of the faithful what it was might be recognized? Therefore the doubt was not interposed for the disapproval of the disciple, but the instruction of posterity was sought. Does it not also look to something else, that the same Lord joined himself to Cleophas with another disciple, when, going toward Emmaus, they were speaking of him—and although they had come to know of the resurrection of the Lord through the women who first had come to the tomb, yet, that through their doubting he might give firmness of believing to future ages, beginning from Moses and all the prophets, he interpreting showed that the Christ must suffer and so enter into his glory, and that there was in him a human nature through the passion, and a divine through the glory? 6. By manifold examples of the holy Scriptures are these things insinuated, nor are they spoken as things unknown to your religious conscience, venerable emperor. For the faith itself, which is constantly asserted by you, renders to you this gift, that it both implants in your senses the affection of itself, and pours in the knowledge through which it may be more diligently asserted. And yet it pertains to the dispensation entrusted to me, that I too should not keep silent things known even among those who know: so that, by the preaching of catholics succeeding to itself through the changes of the times, what is unfailingly asserted may step by step be believed without end. 7. More widely could I have discoursed of these things, which pertain to the deity and humanity of our Lord Jesus Christ and the two natures united in him without confusion, according to the definitions of the ancients, if there were any disputing to be done against those who dissent from these things. But since both the synodical constitutions and the doctrines of blessed Pope Leo are in the hands of all, I judged it more fitting to have touched lightly upon a few things rather than to unroll all matters. But now it is enough to acknowledge and to beware, so to think of the property and the essence, that it may be known what we ought to render to the person, what to the substance: which they who unbecomingly are ignorant of, or by cunning impiety dissemble, while they omit what is proper to the Son, stretch threefold snares against the unity. But if the things which have been foretold are held fixed by strong roots, neither is there a departure from the paternal tradition, and questions are constantly met. Given on the eighth day before the Kalends of April, in the consulship of Valerius, most illustrious man.

Hormisdae papae ad Justiuum imperatorem. 1* ^^ ^* SO. InlerrogcUus , num ChrUlum unum de Triniiate crucifixum profiteri necesse sit, respondet, ad confutationem errorum Nestorii et Eutychetis post synodica decreta et beati papae Leonis constituta nihil amplius desiderandum (n, 1 e/ 2). Quare ad horum formam brevihus repetit, quid in Trinitate unum^ quid singulis personis proprium sit {n. 3) ; deinde quomodo Verbo propria sit carnis susceptio^ atque in Christo sine confusione unitae Dei hominisque naturaCy demum quid in eo personae quid substantiae deferenduni, expUcat (n. 4 et 5). Haec jam sufficere existimat, ui propositis quaestionibus et latentibus insidiis obvietur (n. 6 et 7). Hormisda Justino Augusto. 1. Inter ea, quae ad unitatem Ecclesiae pertinentia '), propter quam Deus clementiae vestrae elegit imperium, in litteras contu- listis; hoc quoque, venerabilis imperator, cura fidei, cui multipliciter vos studere declaratis, adjecit, ut aliquorum preces perferendae ad humilitatis meae notitiam jungerentur, quibus vel quid quaestionis ^P- ^29 oriretur agnoscerem, vel ad submovendum propositae consultationis ambiguum responsum a me religiosae scientiae conveniens reddere- tur. Legi omnia soUicitudine qua decebat; et licet ad responsi ple- nitudinem sufficere potuisset, si illa tantum quae a*^) veteribus sunt definita rescriberem, tamen ut religiosi propositi vestri remunerarer affectum, non subtrahendum credidi mei quoque sermonis obsequium. 2. Quid enim est, quod emergentibus Nestorii et Eutychetis yenenis paterna omittit instructio? Pene omnes impietates cum in- ®) 6' a^ correctionis. Non dubitamus, quin scripserit interpres, ut exstat in c* seq., correctionibus. Sed graecum taig Ttai^Btaig latiiio verbo institutionibus rectius reddidisset. Simile ejus peccatum epist. 131 n. 2 et 3 notavimus. — Mox ed. alloquiis, ') Clarius: hoc igitur conducere existimantes ... ui^ vel hanc igitur habentes opportuniiatem, qua fraiemis et apertis apicibus vestram sanciitatem alloquamur , ro* gamuSy ut magis ac magis pro piissimo etc, 137 *) b' c' periineni, O^ pertinei. Mox c^ seq. haec quoque et omitt. meae, Deinde i' consuUationis ambiium, a. 521. ventoribus tam nefandorum dogmatum convenientia in unum sjno- dica decreta presserunt^ nec ulterius remansit locus uUus tam dins perfidiae seminibus amputatiS; aut Christum Dominum nostnun cre- dere sine camis fuisse veritate, aut eumdem non et^) Deum et hominem de matemi uteri intemereta fecunditate prodiisse: quum alter eorum dispensationem qua salvati sumus negando, quantum in se est; irritam faceret, alter opinione contraria sed impietate con- simili in eodem Domino nostro Jesu Christo potestatem divinam a vera humilitate^) secluderet; neque ille recordatus, quia palpandam ^"g^ carnem suam Christus ostendit, neque ille evangelii memor Verbum Joh.iyU. carnem factiun esse dicentis, cui vox Domini indeficienter insonare Joh.3,13. debuerat, qua dixit et docuit: Nemo ascendit in caelum, nisi qui de coelo descendit Filius hominis qui est in coelo. Saepe haec et multis praecedentium^) sunt comprehensa sententiis; sed nec dementia vestra, licet jam dicta sint, fastidiose poterit repetita cognoscere, nec nobis pudor est, ea quae sunt a praedecessoribus nostris praedi- cata revolvere. Neque enim possibile est, ut sit diversitas praedi- cationis, ubi una est forma veritatis; nec ab re judicabitur alienum; si cum his, cum quibus convenimus fide, congruamus et di^mate. Revolvantur piis mansuetudinis vestrae auribus decreta synodica et beati papae Leonis convenientia sacrae fidei constituta: eadem in- venietis in iUiS; quae recensetis^) in nostns. Quid ergo est posi illum fontem fideliimi statutorum quod^) amplius, si tamen fidei te^ minos servat, quamlibet curiosus scrutator inquirat? Non^) opus ®) 6* H h* i' recensetiSy J* recenseritis j aL recensueritis. Jectione) plehis aut institutione perfectis, ubi cum c' a' i' loco plebis refltitmmos ptenis, Similem Leonis papae ad Leonem Augustum pro ipso condlio Calche' donensi respondentis eeutentiam Facundus lib. 2 cap. 6 laudat his verbiB enim- tiatam: Perfectio incrementum et adjectioneni plenitudo non recipit, Sed et hoe ipsum idem papa ad eumdem imperatorem variis epistolis, puta 145, 148, 156, 162 et 164 inculcare non desinit. Haec Hormisda adTersus Scjthaa monaclioi eloquitur, qui CaJchedonensiB synodi definitionem, uisi ei adjiceretmr wmm e* Tiinitatc pro nobis crucifixum esse , imperfectara volebant. Quamquam eomm »• cius ac facile princepfl Johanncs Maxcntius in confessionc de Christo qaatoor aut adjectione plenis aut institutione perfectis : nisi forte mavult a. 521. quisquam dubitare quam credere, certare quam nosse, sequi dubia quam servare decreta. 3. Nam si Trinitas Deus, hoc est Pater et Filius et Spiritus sanctus; Deus autem unuS; specialiter legislatore dicente: Audi^ /^'Deut.6 4. raely Dominus Deus tuus Deus unus est: qui aKter habet; necesse est aut Divinitatem in multa dividat^); aut specialiter passionem ipsi essentiae Trinitatis impingat^ et^ quod absit a fidelium mentibus^ hoc est; aut plures deos more profanae gentilitatis inducere^ aut sensibilem poenam ad eam naturam quae aliena est ab omni pas- sione transferre. Unus'®) est sancta Trinitas, non multiplicatur numero, non crescit augmento; nec potest aut intelligentia compre- hendi, aut hoc quod Deus est discretione sejungi. Quis ergo illi secreto aetemae impenetrabilisque substantiae; quod neque^^) ulla visibilium vel invisibilium creaturarum potuit investigare natura, profanam divisionem tentet ingerere, et divini arcana mysterii re- vocare ad calculum moris humani? Adoremus Patrem et Filium et Spiritum sanctum, indistinctam distincte, incomprehensibilem et in- enarrabilem substantiam Trinitatis, ubi etsi admittit numerum ratio personarum, unitas tamen non admittit essentiae^^), ita tamen ut servemus divinae propria naturae, servemus propria unicuique per- sonae: ut*^) nec personis Divinitatis singularitas denegetur, nec ad essentiam hoc, quod est propriimi nomiuum, transferatur. Magnum est sanctae et incomprehensibile mysterium Trinitatis, Deus Pater, synodos nominatimque quae a Calchedonenfli definita sunt se suscipere profes- 8U8 subdit: Anaihematizamus autem omnes^ si quis dubitat aut retractat aui imper^ fecta judicat, ») Ita H J 0. G» a« seq. dividens. ") 0 cc hic add. separationem, h^ singularitatem, quod rectius abest a G* H® H' et 5 mss. a^, subaudita voce numerum. J non amittit essentiam, J*° i* non amiiit essentiae separationem, Neque Aeneam Parisiensem aliter legisse proba- bile est, licet apud eum nunc cum mss. J legatur: non amittit essentiam. Nam yeteres ammittit pro admittit pingere solent, ei essentiam loco essentiae iacile sub- stituerunt, qui quo pacto haec vox cum verbo antecedente construeretur , per- spectum non habebant. >3) a^ seqf. omitt. ut; mox H^ singularitas gcneretur. BPISTOLAE BOMAN. POMTIF. I. 61 962 8. HOBHISDAE PAPAE a.521. Deus FiliuS; Deus Spiritus sanctus, Triuitas indivisa: et tamen no- tum est, quia proprium est Patris^ ut generaret Filinm^ popriiun Filii Dei; ut ex Patre Patri nasceretur aequalis^^)^ proprinm Spiritos sancti^ ut de Patre et Filio procederet sub una substaniia Deitatis. 4. Poprium quoque Filii Dei; ut juxta id, quod scriptum est, Joh.1,14. m novissimis temporibus Verbum caro fieret et habitaret in nobis: ita intra viscera sanctae Mariae virginis genitricis Dei unitis utriusque^^) sine aliqua confusione naturis^ ut qui ante tempora erat Filius Dei, fieret filius hominis, et nasceretur ex tempore hominis more, mairis yulvam natus aperiens^^), et virginitatem matris Deitatis rirtute non solvens. Dignum plane Deo nascente mysterium^ ut servaret partom sine corruptione, qui conceptum fecit esse sine semine^ seryans qiiod ex Patre erat^ et repraesentans quod ex matre suscepit. Nam unde'*) jacens in praesepio videbatur in coelo; involutus pannis adorabatnr a magis; inter animalia editus ab angelis nuntiatus^^)^ vix egressud infautiam et annuntians mysticam sine instituente ^^) doctrinamy inter rudimenta annorum pueriUum edens coelestium signa yirtatam? Idem enim Deus et homo^ non^ ut ab infidelibus dicitur, sub quartae introductione personae: sed ipse Dei Filius Deus et homo, idem^) virtus et infirmitas, humilitas et majestas, redimens et yendituSy in cruce positus et coeli regna largitus: ita nostrae infirmitatis^^), ut posset interimi; ita ingenitae potentiae, ne posset morte consumi. Sepultu^ est juxta id^ quod homo voluit nasci, ei juxta id quod Patri erat similis resurrexit: patiens Yubierum et sal- vator aegrorum, unus^^) defunctorum et vivificator obeuntiumy ad in- ferna descendens et a Patris gremio non recedens; unde et animam, '^) G^ J' a^ seq. utriusque^ al. utrisque (c* h' i*). Mox G' a* seq. ex temporf, al. in iempore (J> J« 0> V« c» h» i«). Qi ]if< 119 ji j2 Qi j^ij ]gt vero nostra lectio consentanea est yerbis Lacae S, SS dicentis, Mariam in templo filium obtulisse, sicui scriptum est in lege DosHUd, qm omne masculinum adaperiens vulvam etc. lis autem, quae sabnectnntur, aalTa tt de Mariae virginitate fides Ecclesiae. ") G' H« J« J'' hi add. unde, quod ed. omittunt 1«) Ita G» H« H»» h'; H« J 0 c» i« nuntiatur, c' c'» nuntiabatur^ «0) a' sequ. id est, H J 0 h« i« idem. '') Editi infirmitatis particeps ut possit ... poientiae domimus, ne possit: CMti* gantur ex msa. (G* H J 0). quam pro communi conditione posuit, pro singulari virtute et ad-a. 521. mirabili potentia^^) mox resumpsit. 5. Haec ita esse nec ullam dubitationem oportere recipere, id^*) est; ne Dominus noster Jesus Ghristus aut inter corporis passiones Deus non esse crederetur^ aut ne Deus tantum^ non etiam homo^ inter opera mirabilium stupenda yirtutum, proposito nos duorum apostolorum informavit exemplo^ Deum esse se Ghristum Dominum nostrum Fetri fide; hominem Thomae dubitatione declarans. Quid enim intererat; ut quem se homines dicerent^ discipulos suos vellet inquirere, nisi ut respondente Petro: Tu e$ Christus Filius Dei «'«'^ ?^^ notum faceret^^), non hoc d'e came et sanguine proditum, sed a Patre Deo inspirante revelatiun, et per testimonium laudatae respon- sionis fides patef actae ^^) fieret veritatis? Quid intererat, ut appa- rente post resurrectionem Domino, Thomas tantum^') aut deesset ^^^'^- 20 24 88 ceteris aut solus ambigeret, nisi ut mimdus crederet, quod ambigens * discipulus explorasset; ut dum unius manibus se pateretur tangi, ab^^) universitate fidelium; quid esset, posset agnosci? Non ergo ad im- probandum discipulum interposita est dubitatio, sed quaesita poste- ritatis instructio. Anne aliud spectat^^), quod se idem Dominus ^^^- Cleophae cum alio discipulo, quum ad Emmaum tendentes de se ' loquerentur, inseruit, et quamquam de resurrectione Domini per muliereS; quae primae ad monumentum convenerant, agnovissent, tamen ut per eorum dubitationem daret credendi futuris saeculis firmitatem, incipiens a Moyse ei omnibus prophetis, oportuisse pati Chri- stum, et ita intrare in gloriam suam, interpretatus'^) ostendit, et per passionem humanam naturam, et divinam in eo esse per gloriam? 6. Multiplicibus ^^) haec sanctarum Scripturarum insinuantur exemplis, nec apud religiosam conscientiam ^^) tuam, venerabilis im- *■) a* seq. paiieniia; emendantur ex aliis libri8 (6* H JO h^ i'). *') In aliquot mas. et i* fateretttr non, moxque H* h^ i' sed Patre. *•) a' seq. ad universitatem; moxque c' c' cum sequioribuB mna. ad exploran- (fum , H^ a' ad tmplorandum. ") Veteres codices (ut et c* c* h') more antiquo expectat. Subinde plerique mss. Cleopae. >«) Ita H J 0 h' c' c* i«; G< a' mulHplicibus . . . iestantur exemplis nec; c« c^ c*» tnultipHciter ... testificatus exemplis. Haec apud, H^ Ne apud. 5*) H* prima manu clementiam tuam, sec. cur. conscientiam. 61* a. 521. perator^ tamquam ignota dicuntur. Fides enim ipsa, quae a te con- stanter asseritur, tibi reddit hoc muneris^ ut sensibus tuis et affe- ctum sui inserat^^)^ et scientiam^ per quam diligentius asseratur, infundat. £t tamen^^) interest dispensationis mihi creditae, ut ego quoque vel apud scientes nota non taceam: ut succedente sibi per yices temporum catholicorum praedicatione; sensim quod indeficien- ter asseritur sine fine credatur. ^ 7. Latius haeC; quae ad deitatem humanitatemque Domini nostri Jesu Christi pertinent et in eo unitas duas sine confusione naturas, potuissem secundum veterum definita disserere^ si esset adTersmn eos^ qui his dissentiunt^ disputandum. Bed quum in manibus omnimn sint et synodica constituta et beati papae Leonis dogmata, perstrin- xisse potius pauca quam evolyere credidi convenientius univeraa. Nunc vero agnoscere satis est et cayerC; ita proprietatem et essen- tiam cogitandam^ ut sciatur, quid personae, quid nos oporteat de- ferre substantiae : quae qui indecenter ignorant aut callida impietate dissimulant^ diun omittunt quod^) sit proprium Filii^ trinae tendnnt '^) H^ h* 00 guid sit. Beotias in mss. et i* fuod sit, quasi id quad tU. Deinde o^ o* oom J 0 H» in (H^ omiti in) Tnnitate tendunt insidias unitati (0 S- vinitati). Perstringitur hic seutentia Scytharum monaohonun, qoatenas inucai ex Trinitate passum tadta Filii proprietate dicentes trinae insidias struerent nnitati dantes nimirum ocoasioiiem, ut vel tres inducerentur Dii, vel passio Deitsti attribueretor. Nota, trinam unitatem etiam ab HormiBda asseri, eaque locotione, quae Hinomaro (Op. tom. I pag. 450) fruBtra displicuit, trium peraonanun iu una substantia fidem intelligi. Hormisdae praeiverant Gregorius Naz. cann. S de prinoipiis v. 46, et Augustinus lib. de moribuB Eccl. n. 14, et confssB. yn^ 7; eumdem seoutus est Pelagius I epist. 10 n. 2, nt alioB multos taceam. Kon ab re erit observare, Fulgentium lib. de inoamat. et grat. ad Petrum et sodot, qui de sententia, num unus ez Trinitate orucifizuB dicendos easet, ipoam inter- rogaverant, eadem methodo atqne oautione, qua Hormisda mmc utitur, re^on- disse. Nusquam euim eis oonoedit unum de Triuitate incamatam aut cmcifizam simplioiter dicendum , sed ubi fidem adversus Nestorianos EutychianoBqae locu- lenter ezpliouit, taudem oap. 10 n. 18 condudit: Jgitur non Trinitas, id esi mon simul Paier ei Filius et Spiritus sanctus, nec solus Pater aui solus SpiriiuSf sed solus FiliuSy id est Ule quem in unitate naturae Pater coaetemum siM fllium et eost- qualem genuit , id est una ex Trinitate persona^ Chtistus Dei Fitius unicus, mi nos tal' vos faceret, came conceptus et natus est de ventre virginis matris: ChriBtam conBolto nou unum de Irinilatey sed unam de Trinitate personam profitens, ut onmem insi- diis locum praecluderet: quia, ut Ferrandus epist. ad Anatolium diac. c. 12 ob- servat, et Pater unus de Trinitate et Spiritus sanctus unus de Trimtaie. Qaodrca Ferrandus idem non nisi certis conditionibus permittit, ut dicatur aiMcf dt Tri- nitate, si nimirum adjungatur id est Filius, una persona de tribus persoms, passas est secundum camem quam suscepit ex nobiSy ut dignaretur passionem tolermre pro nobis. Subinde et Dionysius Eziguus praefat. in epistolam Prodi ad Annenoi, Cliristum unimi ez Trinitate apte ooutra Theodori MopsveBteni diAcipaloB ac Nestoriauos pracdicari, eaque locutione Proclum haereticoB reviciBBe, docoit BPI8T0LAB 137. 138. 965 insidias unitati. Sed si^ quae praedicta sunt^ validis teneantur fixa a. 621. radicibus, nec a patema traditione receditur et constanter quaestio- nibus obviatur. Data VIIP®) Calendas Apriles, Valerio viro cla- rissimo consule.