{"slug":"tmp782.tmp782.opp-lat1","id":"latin:ogl-pl:tmp782.tmp782.opp-lat1","title":"Collectio Prima Excerptorum ex Libro Nestorii. Marii Translationes","title_source":"Collectio Prima Excerptorum ex Libro Nestorii. Marii Translationes","author":"Marius Mercator","genre":"hagiography","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:59:19Z","cost_usd":0.005475},"source":{"registry_id":"latin:ogl-pl:tmp782.tmp782.opp-lat1","work_id":"tmp782.tmp782.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp782/tmp782/tmp782.tmp782.opp-lat1.xml"},"stats":{"passages":62,"english_words":13520,"coptic_letters":0,"source_letters":55726,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp782/tmp782/tmp782.tmp782.opp-lat1.xml"}],"checks":{"work":"tmp782.tmp782.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":62,"translated":62,"commentary_passages":0,"commentary_units":0,"english_words":13520,"source_letters":55725,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 62 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":62},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SYNODI EPHESINAE ACTIO a VI. In qua continetur COLLECTIO PRIMA EXCERPTORUM ex libro nestorii\n\nOblata Patribus Ephesinae synodi a Petro primiaerio notariorum, Interprete, ut credi potest, Mario Mercatore.\n\nPost consulatum DD, NN. Fl. Theodosii xiii et Fl Valentiniani imperatorum Augustorum xi kal.","english":"ACTION VI OF THE SYNOD OF EPHESUS. In which is contained the FIRST COLLECTION OF EXCERPTS from the book of Nestorius\n\nPresented to the Fathers of the Synod of Ephesus by Peter, chief of the notaries, in a translation by, as may be believed, Marius Mercator.\n\nAfter the consulship of the most illustrious lords Flavius Theodosius, thirteenth, and Flavius Valentinian, emperors and Augusti, eleventh, on the Kalends.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Augusti, qui dies est secundum AEgyptios epiphii 23, jussu augustissimorum piissimorumque principum synodo congregata in Ephesiorum metropoli, et sedentibus in episcopio reverentissimi et religiosissimi episcopi Memnonis sanctissimis et Deo dilectissimis episcopis Cyritto Alexandritae agente etiam sanctissimi et religiosissimi episcopi Romanae Ecclesiae et Juvenale Hierosolymorum, et Memnone Ephesiorum, et Flaviano Philipporum agente etiam vicem Rufi sanctissimi episcopi Thessalonicae, et Firmo Coesarcae Cappadociae primae, et Theodoto Ancyrae Calatia, et AEacio episcopo Melitines, et Perigene Cofinthi Graeciae, et Cyro Aphrodisiados Cariae, et Valerio Iconii, et Hesychio Parii, et Hellanico Rhodii, et Dinato Nicopoleos Epiri veteris, et Eutheario Dyrrachii Epiri novae, et Perherbio Farmuli, et Eudoxio Comatus Lyciae, et Sylvano Cheretaponti Phrygiae, et Veternam Perga Pamphylia, et Amphilocio Sides, et Epiphanio Cratiae Honoriados, et Gregorio Cessasunthis Ponti Polemoniaci, et Sinicione Codron, et Iconio Cortinos Cretae, et Dalmatio Cyzici, et Docimesio Maroneae Thraciae, et Joanne Proconesi, et Daniele Coloniae secundae Cappadociae, et Romano Raphiae, et Pautiniano Majumae, et Paulo Anthedonis, et Fido Joppe, et Joanne Sycamazonis, et Theodoro Gadorum, et Leloio Libyadis, et Apelle Justes, ei Theodoro Ariddelon, et Petro Parembolae, et Joanne Augustopoleos, et Saida","english":"On the twenty-third day of August, according to the Egyptian reckoning of Epiphi, by the command of the most august and most pious princes, the synod was assembled in the metropolis of the Ephesians, and there sat in the bishop's residence of the most reverend and most religious bishop Memnon the most holy and God-beloved bishops: Cyrillus of Alexandria, with the most holy and most religious bishop of the Roman Church also acting, and Juvenalis of Jerusalem, and Memnon of Ephesus, and Flavianus of Philippi, with the most holy bishop Rufus of Thessalonica also acting in his stead, and Firmus of Caesarea in Cappadocia Prima, and Theodotus of Ancyra in Galatia, and Aeacius bishop of Melitene, and Perigenes of Corinth in Greece, and Cyrus of Aphrodisias in Caria, and Valerius of Iconium, and Hesychius of Paros, and Hellanicus of Rhodes, and Dinatus of Nicopolis in Epirus Vetus, and Eutherius of Dyrrachium in Epirus Nova, and Perherbius of Farmulus, and Eudoxius of Comatus in Lycia, and Silvanus of Cheretapon in Phrygia, and Veternam of Perga in Pamphylia, and Amphilochius of Side, and Epiphanius of Cratia in Honorias, and Gregorius of Cessasunta in Pontus Polemoniacus, and Sinicion of Codron, and Iconius of Cortina in Crete, and Dalmatius of Cyzicus, and Docimesius of Maronea in Thrace, and Joannes of Proconnesus, and Daniel of Colonia Secunda in Cappadocia, and Romanus of Raphia, and Pautinianus of Majuma, and Paulus of Anthedon, and Fidus of Joppe, and Joannes of Sycamazon, and Theodorus of Gadora, and Leloius of Libya, and Apelles of Justes, and Theodorus of Ariddela, and Petrus of Parembole, and Joannes of Augustopolis, and Saidas","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Phoenus, er Rufino Gabon, e/ Anysio Thebarum, et Calliterate Naupacti, et Domnino Opuntis, et Nicia Megaron, er Agatocleo Colonicae, et Felice Apolloniae et Bellidis, et Theodoro Dodonae, et Andurio Cerronesi Cretae, et Cyrillo Cydone Cherronesi, et Paulo Lappe, et Zenobio Cnosi, et Luciano Toperi Trachiae, et Nepio Maximianopoleos, et Secundino Lamiae, et Dione Thebarum Thessaliae, et Theodoro Eschinei, et Martyrio Listron, et Thomas Derbes, et Athanasio Parosithi, et Themistio Jassi, et Aphetoneto Heracliae, et Phileto Amyzonis, et Apella Cybirae, et Spudasio Ceramon, et Archelao Myndi, et Pania Arpason, et Promachio Alydon, et Philippo Pergamorum Asiae et Maximo Cymae, et Dorotheo Myrincae, et Maximo Assi, et Euporo Pepon, et Alexandro Arcadiopoleos, et Euthico Theodosiopoleos, et Rodone Palaeaspoleos, et Eutropio Evason, et Aphobio Colaes, et Nestorio Sion, et Heracleonte Tralleon, et Theodoro Myses, et Theodoro Anineti, et Timotheo Briullon, et Theodosio Mauttauron, et Tichico Citeron, et Eusebio Euthalio Colophonis.","english":"Phoenus, and Rufinus Gabon, and Anysius of Thebes, and Callistratus of Naupactus, and Domninus of Opus, and Nicias of Megara, and Agathocles of Colonica, and Felix of Apollonia and Bellidis, and Theodore of Dodona, and Andurius of Cerrones in Crete, and Cyril of Cydon in Chersonese, and Paul of Lappe, and Zenobius of Cnossus, and Lucian of Toperi in Trachia, and Nepius of Maximianopolis, and Secundinus of Lamia, and Dione of Thebes in Thessaly, and Theodore of Eschine, and Martyrius of Listron, and Thomas of Derbe, and Athanasius of Parosithus, and Themistius of Jassus, and Aphetonetus of Heraclia, and Philetus of Amyzon, and Apellas of Cybira, and Spudasius of Ceramon, and Archelaus of Myndus, and Panias of Arpason, and Promachius of Alydon, and Philip of Pergamum in Asia and Maximus of Cyme, and Dorotheus of Myrinca, and Maximus of Assus, and Euporus of Pepon, and Alexander of Arcadiopolis, and Euthycus of Theodosiopolis, and Rodon of Palaeaspolis, and Eutropius of Evason, and Aphobius of Colaes, and Nestorius of Sion, and Heracleon of Tralleon, and Theodore of Myse, and Theodore of Aninetus, and Timothy of Briullon, and Theodosius of Mauttauron, and Tychicus of Citeron, and Eusebius Euthalius of Colophon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"et Modesto Aneon, et Theosebio Prienes, et Eusebio Prienes, et Eusebio Magnetiae Sipiae, et Sapricio Paphi Cypri, et Zenone Curii Ceretii Constantiae, et Evagrio Solon, et Caesario Chorepiscopo, et Triboniano Aspendi Pamphyliae, et Nucetio Seleges, et Solone Paraliae, et Acacio Cotenon, et Nesio Corybrassi,et Matidiano Coracensium, et Nectario Senon, et Eutropio Ettennon, et Tariano Lyrbes, et Eusebio Asponon Galatiae, et Philumeno Cinnes, et Strategio et Eusebio Heraliae Honori, et Paralio Audrapone Hellespontiadis, et Sylbano Ceratapon, et Hermogene Rinocuroron, et Evoptio Ptolemaidos Pentapoleos, et Eusebio Pelusii, et Adesphio Onopheos, et Paulo Phravoneos, et Phaebammone Copa, et Machario Metelos, et Adelphio Saeos, et Macedonio Xeos, et Marino Heliopoleos, et Metrodoro Leonthon, et Machario Anteon, et Petro Oxyrinchi, et Strategio Athribidis, et Athanasio Parali, et Sylvano Cophriteos, et Joanne Hephestii, et Aritlobu Thmueos, et Theone Sethroitu, et Lampetio Casii, et Cyro Achaeorum, et Publio Olbiae, et Samuele Dysteos, et Zenobio burchae et Tenone Theucyron, et Sopatro Septimiaces, et Eusebio Nitupoleos, et Heraclida Heracleo, et chrisadrio Aphroditus, et Andrea Hermupoleos magni, et Sabino Panos, et Abraham Ottracines, et Hierace Aphnau, et Alypio Selae, et Alexandro Cleopatridos, et Isaac Tuna, et Ambone Butu, et Heracleo Thyneos, et Isaac Etearchiensi, et Heraclio","english":"and Modestus of Aneon, and Theosebius of Priene, and Eusebius of Priene, and Eusebius of Magnesia of Sipylus, and Sapricius of Paphos in Cyprus, and Zeno of Curium of Ceretium of Constantia, and Evagrius of Soli, and Caesarius the Chorepiscopus, and Tribonianus of Aspendus in Pamphylia, and Nucetius of Seleges, and Solon of Paralia, and Acacius of Cotenon, and Nesius of Corybrassus, and Matidianus of the Coracensians, and Nectarius of Senon, and Eutropius of Ettennon, and Tarianus of Lyrbe, and Eusebius of Asponon in Galatia, and Philumenus of Cinnes, and Strategius and Eusebius of Heralia of Honori, and Paralius of Audrapone in the Hellespont, and Sylbanus of Ceratapon, and Hermogenes of Rinocuroron, and Evoptius of Ptolemais in the Pentapolis, and Eusebius of Pelusium, and Adesphius of Onopheos, and Paul of Phravoneos, and Phaebammon of Copa, and Macharius of Metelos, and Adelphius of Saeos, and Macedonius of Xeos, and Marinus of Heliopolis, and Metrodorus of Leonthon, and Macharius of Anteon, and Peter of Oxyrinchus, and Strategius of Athribis, and Athanasius of Paralia, and Sylvanus of Cophriteos, and John of Hephestius, and Aristobulus of Thmueos, and Theon of Sethroitu, and Lampetius of Casium, and Cyrus of the Achaeans, and Publius of Olbia, and Samuel of Dysteos, and Zenobius of Burcha, and Tenon of Theucyron, and Sopater of Septimiaces, and Eusebius of Nitupolis, and Heraclides of Heracleo, and Chrisadrius of Aphroditus, and Andrew of Hermupolis the Great, and Sabinus of Panos, and Abraham of Ottracines, and Hierax of Aphnau, and Alypius of Selae, and Alexander of Cleopatris, and Isaac of Tuna, and Ambon of Butu, and Heracleus of Thyneos, and Isaac of Etearchia, and Heraclius","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Thamiatidos, et Theona Psincus, et Ammonio Panephysi, et Bessula diacono Carthaginis, et Arcadio et Projecto sanclissimis epiteopis et legatis, et sanctissimo presbytero Philippo apostolicae sedis Romanorum et legato, Petrus presbyter Alexandriae et primcerius notariorum dixit: Sancta et ingens synodus vestra omnem adhibens providentiam rectae et apostolicae: fidei et dogmatum veritatis, consulens autem paci et statui Ecclesiarum definitionem protulit, quam prae manibus habentes, si videbitur sanctitati vestrae, recitabimus.\n\nSancta synodus dixit: Definitio prolata a sancta et a mundana synodo percenseatur et actis praesentibus inseratur.\n\nNicensis synodus hanc fidem exposuit.\n\nCredimus in unum Deum Patrem omnipotentem, omnium visibilium et invisibilium factorem. Et in unum Dominum Jesum Christum Filium Dei, natum ex Patre unigenitum, hoc est, ex Patris substantia, Deum de Deo, lumen de lumine, Deum verum de Deo vero, natum, nou factum, ejusdem cum Patre substantiae, per quem omnia facta sunt quae in coelo et quae in terra; qui propter nostram salutem descendit, incarnatus et homo factus, passus, et resurrexit tertia die, et ascendit in coelos, venturus judicare vivos et mortuos. Et in Spiritum sanctum.","english":"of Thamiatis, and Theon of Psincus, and Ammonius of Panephysis, and Bessula the deacon of Carthage, and Arcadius and Projectus, most holy bishops and legates, and the most holy presbyter Philip, legate of the apostolic see of the Romans, Peter the presbyter of Alexandria and chief of the notaries, said: Your holy and great synod, exercising all providence for the right and apostolic faith and the truth of the doctrines, and consulting for the peace and the state of the Churches, has brought forth a definition, which, holding in our hands, if it shall seem good to your holiness, we will read aloud.\n\nThe holy synod said: Let the definition brought forth by the holy and universal synod be reviewed and inserted into the present acts.\n\nThe synod of Nicaea set forth this faith.\n\nWe believe in one God the Father almighty, maker of all things visible and invisible. And in one Lord Jesus Christ the Son of God, born of the Father, only-begotten, that is, from the substance of the Father, God from God, light from light, true God from true God, born, not made, of the same substance as the Father, through whom all things were made, both in heaven and on earth; who for our salvation descended, was incarnate and became man, suffered, and rose again on the third day, and ascended into the heavens, and will come to judge the living and the dead. And in the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Eos autem qui aiunt, Erat quando non fuerat, et antequam nasceretur non erat, et quod ex nihilo factus est vel ex alia substantia, perhibentes esse aut visibilem aut mutabilem Filium, anathematizat apostolica Ecclesia.\n\nHuic quidem sanctae fidei omnes convenit assentiri. Habet enim proprie et sufficienter ad utilitatem totius orins terrarum. Quoniam vero quidam sunt qui cum hanc assimulent confiteri et huic assentiri, depravent tamen vim sententiarum et ad suum interpretentur arbitrium, et corrumpant etiam veritatem, pestilento filii et erroris, opus fuit necessario etiam sanctorum Patrum et orthodoxorum proferre sententias, quae insinuare possent quemadmodum et ipsi intellexerunt fidem et aliis praedicare confisi sunt; ut fieret manifestum omnes qui rectam et immaculatam habeant fidem, eo modo oportere eam intelligere et interpretari et praedicare.","english":"But those who say, \"There was when he was not,\" and \"Before he was born he was not,\" and that he was made from nothing or from another substance, asserting that the Son is either visible or mutable—the apostolic Church anathematizes.\n\nIt is fitting that all assent to this holy faith. For it is properly and sufficiently equipped for the benefit of the whole world. But since there are some who, while pretending to confess and assent to it, nevertheless distort the force of its statements and interpret them according to their own judgment, and even corrupt the truth—a pestilent work of sons of error—it was necessary also to bring forward the opinions of the holy Fathers and the orthodox, which could show how they themselves understood the faith and were confident to preach it to others; so that it might become manifest that all who hold the right and immaculate faith ought to understand, interpret, and preach it in that manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Petrus presbyter Alexandriae et primicerius notariorum dixit: Quoniam prae manibus habemus libros sanctorum et religiosissimorum Patrum et episcoporum et diversorum martyrum, excerpsimus autem ex his pauca capitula, si videbitur, recitabimus.\n\nFlavianus episcopus Philipporum dixit: Haec quoque perlecta inserantur. Et recitata sunt hoc modo. Petri sanctissimi episcopi et martyris ex libro de Deitate.\n\nQuoniam certe gratia et veritas per Jesum Christum facta est (Joan. i, 17); unde et gratia sumus salvati (Ephes. ii, 8,9) juxta apostolicum dictum. Et hoc, inquit, non ex vobis, neque ex operibus, nequis glorietur. Voluntate Verbum caro factum est (Joan. i, 14), et habitu inventum ut homo (Philipp. ii, 7). Non est tamen a Deitate destitutum. Neque enim ut a sua gloria et virtute desisteret: Cum esset dives, pauper est factus (II Cor. viii, 9); sed et ut mortem pro nobis peccatoribus ipse sustineret: Justus pro injustis et ut nos offerret Deo, mortuus quidem carne, vivificatus autem spiritu (I Pet. iii, 18). Et post alia. Unde et evangelista asserit veritatem dicens: Verbum caro factum est, et habitavit in nobis (Joan. i, 14). Scilicet ex quo angelus Virginem salutavit dicens: Ave, gratia plena, Dominus tecum (Luc. i, 28). Dominus autem tecum dixit Gabriel, pro eo quod est Deus Verbum tecum.","english":"Peter, presbyter of Alexandria and chief of the notaries, said: Since we have at hand the books of the holy and most religious Fathers and bishops and of various martyrs, and we have excerpted from them a few short chapters, if it seems good, we shall read them aloud.\n\nFlavianus, bishop of Philippi, said: Let these too, having been read through, be inserted. And they were read aloud in this way. From the book of the most holy bishop and martyr Peter, On the Godhead.\n\nSince indeed grace and truth came through Jesus Christ (John 1:17); whence also we are saved by grace (Eph. 2:8-9), according to the apostolic saying. And this, he says, not of yourselves, nor of works, lest anyone should boast. By his will the Word was made flesh (John 1:14), and found in fashion as a man (Phil. 2:7). Yet he was not deprived of the Godhead. For neither did he cease from his own glory and power: though he was rich, he became poor (2 Cor. 8:9); but also that he himself might endure death for us sinners: the just for the unjust, that he might offer us to God, put to death indeed in the flesh, but made alive in the spirit (1 Pet. 3:18). And after other things. Whence also the evangelist asserts the truth, saying: The Word was made flesh, and dwelt among us (John 1:14). Namely, from the time when the angel greeted the Virgin, saying: Hail, full of grace, the Lord is with thee (Luke 1:28). But Gabriel said, the Lord is with thee, in that God the Word is with thee.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":8,"ref":"p8","source":"Demonstrat enim id nasci in vulva et carnem futurum, juxta quod scriptum est: Spiritus sanctus superveniet in te, virtus Altissimi obumbrabit tibi; ideoque quod nascetur sanctum, vocabitur Filius Dei (Ibid., 35). Et porro post alia. Deus autem Verbum, viro absente, voluntate Dei, qui omnia facile operatur, factum est in vulva Virginis caro,non egens viri operatione aut praesentia. Viro enim efiicacior fuit Dei virtus inumbrans Virgini, superveniente etiam simul Spiritu sancto.\n\na Athanasii sanctissimi episcopi Alexandriae ex libro adversus Arianos.\n\nMulti igitur sancti fuerunt et puri ab omni peccato. Jeremias vero et ab utero sanctificatus est; et Joannes, cum adhuc esset in utero, exsultavit in gaudio voce Mariae Theotoco (Ibid., 44). Et tamen regnavit mors ab Adam usque ad Moysen, etiam in eos qui non peccaverunt in similitudinem praevaricationis Adae (Rom. v, 14). Sic quoque nihilominus manebant homines corruptibiles et mortales et passionum suae capaces. Nunc vero cum Deus Verbum factum est homo, et sua fecit ea quae sunt propria carnis nostrae; jam non passiones corpus contingunt propter Verbum quod fuit in corpore, sed ab ipso quidem contritae sunt; homines vero non juxta suas passiones peccatores sunt et mortales, sed juxta Verbi virtutem resurgunt immortales et incorruptibiles et aeterni.","english":"For he shows that this is born in the womb and will become flesh, according to what is written: The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and therefore what is born holy will be called the Son of God (Ibid., 35). And further, after other things. But God the Word, without a man, by the will of God, who works all things easily, was made flesh in the womb of the Virgin, not needing a man's work or presence. For the power of God, overshadowing the Virgin, was more effective than a man, with the Holy Spirit also coming upon her at the same time.\n\nFrom the book of the most holy Athanasius, bishop of Alexandria, against the Arians.\n\nMany therefore were holy and pure from every sin. But Jeremiah was sanctified even from the womb; and John, while he was still in the womb, exulted with joy at the voice of Mary the Theotokos (Ibid., 44). And yet death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam's transgression (Rom. 5:14). So likewise men nonetheless remained corruptible and mortal and capable of their own passions. But now, since God the Word has become man, and has made his own the things that are proper to our flesh, passions no longer touch the body because of the Word that was in the body, but have been crushed by him; and men are not sinners and mortal according to their own passions, but by the power of the Word they rise again immortal and incorruptible and eternal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Unde etiam carne nata ex Maria Theotoco, ipse dicitur natus qui praestat ut alii nascerentur, ut nostram in se generationem transferret, et nos Jam non ut terra tantum abeamus in terram, sed ut coelesti Verbo conjuncti, ab eo ipso sublevemur in coelum. Recte igitur etiam alias corporis passiones? in semet transtulit; ut non ut homines, sed ut Verbo adhaerentes, e fieremus aeternae vitae participes. Non enim jam juxta priorem generatione morimur in Adam, sed nostra generatione et omni carnali fragilitate translata in Verbum resurgimus ex terra, soluta maledictione peccati propter eum qui pro nobis factus est maledictio.\n\nEjusdem epistola ad Epictetum.\n\nQuomodo autem vel dubitare ausi sunt qui dicuntur esse Christiani, si Dominus qui processit ex Maria Filius quidem sit Dei substantia et natura, carnaliter vero ex semine Oavid et ex carne sanctae Mariae? Qui porro adeo audaces fuerunt ut dicerent Christum, qui carne sit passus et crucifixus, non esse Dominum et Salvatorem et Deum et Filium Patris? Vel quomodo volunt se nominare Christianos qui dicunt in hominem sanctum, quemadmodum etiam in unumquemque prophetarum, supervenisse Verbum, ac non magis ipsum hominem lactum cum corpus sumpsisset ex Maria; et alium esse Christum et alium Dei Verbum quod ante Mariam et ante saecula erat Filius Patris? Aut quomodo possunt esse Christiani qui dicunt aliud esse Filium et aliud Dei Verbum?","english":"Hence also, when the flesh was born from Mary the God-bearer, he himself is said to have been born who grants that others be born, so that he might transfer our generation into himself, and we might no longer go away into the earth as mere earth, but, joined to the heavenly Word, might be lifted up by him into heaven. Rightly, therefore, he also transferred the other sufferings of the body into himself, so that we might become partakers of eternal life, not as men, but as those adhering to the Word. For we no longer die in Adam according to the former generation, but, with our generation and all carnal frailty transferred into the Word, we rise again from the earth, the curse of sin having been dissolved on account of him who for us was made a curse.\n\nFrom the same, the letter to Epictetus.\n\nBut how did those who are said to be Christians dare even to doubt, if the Lord who came forth from Mary is indeed Son of God in substance and nature, but carnally from the seed of David and from the flesh of holy Mary? Moreover, who were so bold as to say that Christ, who suffered and was crucified in the flesh, is not the Lord and Savior and God and Son of the Father? Or how do those who say that the Word came upon a holy man, just as also upon each one of the prophets, and not rather that he himself took a body from Mary, wish to call themselves Christians—and that one is Christ and another is the Word of God who was before Mary and before the ages the Son of the Father? Or how can they be Christians who say that the Son is one thing and the Word of God another?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Item post alia. Absit ut haec putatione facta esse dieamus, ut nonnulli existimarunt. Nam vere homine facto Salvatore, totius hominis facta est salus. Nam si putatione Verbum fuisset in corpore, juxta quod illi dicunt, putatione autem quod dicitur tantum phantasia quaedam est, invenietur salus nostra et resurrectio hominum facta per i diocesin, non veritate, juxta scelestissimum Manichaeum. At vero si non per phantasiam salus nostra, nec corporis tantum, sed totius hominis animae et corporis salus est facta; humanum ergo natura quod ex Maria factum est juxta Scripturas et verum erat Salvatoris.\n\nj Julii sanctissimi episcopi Romae epistola ad Prosdocium.\n\nPraedicatur autem ad consummationem fidei et incarnatus ex Virgine Maria Dei Filius, qui habitavit in hominibus, non in homine operatus. Hoc enim de prophetis est et apostolis. Perfectus Deus in carne, et homo perfectus in spiritu. Non duo lilii: unus quidem naturalis Filius qui assumpsit hominem, · alter vero homo mortalis assumptus a Deo, sed unus unigenitus in coelo, unigenitus in terra Deus.","english":"Likewise, after other things. Far be it from us to say that these things were done by mere appearance, as some have supposed. For when the Savior truly became man, the salvation of the whole man was accomplished. For if the Word had been in the body by appearance, according to what they say, and what is said by appearance is merely a kind of fantasy, then our salvation and the resurrection of men will be found to have been accomplished by a mode of appearance, not in truth, according to the most wicked Manichaeus. But if our salvation was not by fantasy, and salvation was accomplished not of the body only but of the whole man, of soul and body, then what was made of Mary according to the Scriptures was of human nature and was truly the Savior's.\n\nj The letter of Julius, most holy bishop of Rome, to Prosdocius.\n\nBut unto the consummation of the faith it is preached that the Son of God was incarnate of the Virgin Mary, who dwelt among men, not who worked in a man. For this is [the teaching] of the prophets and apostles. Perfect God in the flesh, and perfect man in the spirit. Not two sons: one indeed the natural Son who assumed the man, but the other a mortal man assumed by God, but one only-begotten in heaven, one only-begotten on earth, God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Felicis episcopi sanctissimi Romae et martyris ex epistola ad Maximinum episcopum et ad clerum Alexandrioe Ecclesiae.\n\nDe incarnatione vero Verbi et de fide, credimus in Dominum nostrum Jesum Christum natum ex Virgine Maria. Hic enim est Filius Dei aeternus et Verbum, et non ita homo a Deo assumptus, ut esset alius praeter ipsum. Neque enim hominem assumpsit Dei Filius ut esset alius praeter ipsum: sed cum esset Deus perfectus, factus est simul et homo perfectus, incarnatus ex Virgine.\n\nTheophili sanctissimi episcopi Alexandriae ex paschali epistola quinta.\n\nSunt enim nunc miraculorum veterum reliquiae, ne parum credant quod Dei virtus potest facere ut virgo pariat, in qua fuit vivum Dei Verbum propter nostram similitudinem. Aliter enim nos alloqui proprius ipse non poterat; et nec ex voluptate et somno, quemadmodum et in aliis hominibus, corpus accipiat, accepit ejus consimile, natus ex Virgine, homo quidem apparens juxta nos et in forma servili, rebus vero probatur esse omnium artifex et Dominus, opera faciens Dei.","english":"From the letter of Felix, most holy bishop of Rome and martyr, to Maximus the bishop and to the clergy of the Church of Alexandria.\n\nConcerning the incarnation of the Word and concerning the faith, we believe in our Lord Jesus Christ, born of the Virgin Mary. For this is the eternal Son of God and the Word, and he was not so assumed as a man by God that he should be another besides him. For the Son of God did not assume a man so that he should be another besides him; but since he was perfect God, he was made at the same time also perfect man, incarnate of the Virgin.\n\nFrom the fifth paschal letter of Theophilus, most holy bishop of Alexandria.\n\nFor there are now remnants of the ancient miracles, lest they believe too little that the power of God can bring it about that a virgin give birth, in whom the living Word of God was for the sake of our likeness. For otherwise he himself could not speak to us more intimately; and nor did he receive a body from pleasure and sleep, as also in other men, but he received a body like theirs, born of the Virgin, appearing indeed as a man among us and in the form of a servant, but proved by deeds to be the craftsman and Lord of all things, doing the works of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ejusdem, ex epistola paschali sexta.\n\nQuemadmodum summi artificum non in pretiosa tantum materia vim susae artis ostendunt, sed et si in luto vel cera solertiam suam demonstrent, multo magis videntur esse laudabiles; sic etiam Deus Verbum, optimus, omnium artifex, vivum, efficax, qui ordinatione congrua cuncta composuit, non coelesti quadam corporis assumpta materia ad nos venit, sed in luto magnitudinem suse artis ostendit, corrigens hominem qui est fictus ex luto, ipse ex Virgine homo novus procedens, generationis quidem ratione dissimilis, aliis vero omnibus absque peccato similis nostri (Hebr. iv, 15), natus, pannis involutus, lacte nutritus, infans in praesepio repositus, naturae nostrae fragilitatem sustinens propter priores causas; sed cum adhuc infans esset, Satanam et ejus perterrefecit exercitum, magos provocans ad poenitentiam, et eoa armans ad contemptum ejus qui illos miserat regis.","english":"From his sixth Paschal letter.\n\nJust as the greatest of craftsmen display the power of their art not only in precious material, but show their skill even in clay or wax, and are considered all the more praiseworthy, so too God the Word, the best craftsman of all things, living and effective, who arranged all things in fitting order, did not come to us by assuming some heavenly material for a body, but displayed the greatness of his art in clay, setting right the man who was formed from clay, himself coming forth from the Virgin as a new man, born indeed unlike us in the manner of his generation, but in all other respects like us apart from sin (Heb. 4:15), wrapped in swaddling clothes, fed on milk, laid as an infant in a manger, enduring the frailty of our nature for the reasons previously stated; yet while he was still an infant, he terrified Satan and his army, summoning the magi to repentance and arming them to despise the king who had sent them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Cypriani sanctissimi episcopi ex libro de Misericordia.\n\nMulta et magna sunt, fratres charissimi, beneficia divina quibus in salutem nostram Dei Patris et Christi larga et copiosa clementia et operata sit et semper operetur; quod conservandis ac vivificandis nobis Pater Filium misit ut reparare nos posset; quodque Filius missus est, et hominis Filius esse voluit ut Dei filios faceret. Humiliavit se, ut populum qui prius jacebat erigeret. Vulneratus est, ut vulnera nostra curaret. Servivit, ut ad libertatem servientes extraheret. Mori sustinuit, ut immortalitatem mortalitas exhiberet.\n\nAmbrosii sanctissimi episcopi Mediolanensis.\n\nSi mihi non credunt, credant Apostolo dicenti: Postquam vero venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege (Gal. iv, 4). Filium, inquit, suum, non unum ex multis, non communem, sed suum. Suum cum dicit, generationis aeternae proprietatem significavit. Hunc postea factum ex muliere astruxit, ut factura non Divinitatis, sed assumptionis corporis ascriberetur. Factum es muliere per carnis susceptionem, factum sub lege per observantiam legis. Generatio autem illa coelestii ante legem, ista post legem.","english":"From Cyprian, most holy bishop, from the book On Mercy.\n\nMany and great are the divine benefits, dearly beloved brothers, by which the generous and abundant mercy of God the Father and of Christ has worked and always works for our salvation; in that, to preserve and give us life, the Father sent the Son that he might restore us; and in that the Son was sent, and willed to be the Son of Man that he might make us sons of God. He humbled himself, that he might raise up the people who previously lay low. He was wounded, that he might heal our wounds. He served, that he might draw servants out to freedom. He endured to die, that mortality might display immortality.\n\nFrom Ambrose, most holy bishop of Milan.\n\nIf they do not believe me, let them believe the Apostle saying: But after the fullness of time had come, God sent his Son, made of a woman, made under the law (Gal. 4:4). His Son, he says—not one of many, not a common son, but his own. When he says his own, he signified the property of an eternal generation. This one, he afterward declared, was made of a woman, so that the making might be ascribed not to the Divinity, but to the assumption of the body. Made of a woman through the taking on of flesh, made under the law through observance of the law. But that heavenly generation was before the law, this one after the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Ejusdem.\n\nSileant igitur inanes de sermonibus quaestiones, quoniam regnum Dei, sicut scriptum est, non in persuasione verbi est, sed in ostensione virtutis (I Cor. ii, 4). Servemus locutionem Divinitatis et carnis. Unus in utroque loquitur Filius, quia in eodem utraque natura est, et non in uno semper loquitur modo. Intende in eo nunc gloriam Dei, nunc hominis passiones: quia quasi Deus loquitur quae sunt divina, quia Verbum est; quasi homo quae sunt humana, quia e in mea substantia loquebatur: Hic est panis vivus qui de coelo descendit (Joan. vi, 51). Panis hic caro est, sicut ipse dixit; Hic panis quem ego dabo, caro mea est (Ibid., 52). Hic est qui descendit, hic est quem Pater sanctificavit et misit in hunc mundum (Joan. x, 36). Et ipsa littera docet nos sanctificatione non Divinitatem eguisse, sed carnem.\n\nGregorii majoris episcopi Nazianzi.","english":"Of the same.\n\nLet vain questions therefore be silent, since the kingdom of God, as it is written, is not in persuasion of word, but in demonstration of power (1 Cor. 2:4). Let us keep the language of the Godhead and of the flesh. The one Son speaks in both, because both natures are in the same one, and he does not always speak in one and the same manner. Attend to him now in the glory of God, now in the passions of a man: because as God he speaks the things that are divine, because he is the Word; as man the things that are human, because he was speaking in my substance: This is the living bread that came down from heaven (John 6:51). This bread is flesh, as he himself said; The bread that I will give is my flesh (ibid., 52). This is he who came down, this is he whom the Father sanctified and sent into this world (John 10:36). And the letter itself teaches us that it was not the Godhead that needed sanctification, but the flesh.\n\nOf Gregory the Great, bishop of Nazianzus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Non decipiant homines nec decipiantur, hominem carentem sensu existimantes Dominicum, ut ipsi aiunt, immo vero Dominum nostrum et Deum. Nou enim hominem a Deitate separamus; sed unum eumdemque affirmamus; antea quidem non hominem, sed Deum et filium dumtaxat et ante saecula sine corpore et omnibus corporalibus, postea vero et hominem assumptum pro salute nostra, passibilem carne, impassibilem Deitate, comprehensibilem corpore, incomprehensibilem Deitate, eumdem terrenum et coelestem, visibilem et intelligibilem, capabilem et qui capi non posset, ut perfectum hominem, eumdem etiam Deum, ut homo totus repararetur, qui cecidit in peccatum. Si quis Mariam non existimet Theotocon, procul est a Divinitate. Si quis per Virginem tamquam per fistulam transcurrisse ac non in ipsa formatum divina simul humanaque ratione, divina quidem quod absque viro, humana vero quod more partus; si quis formatum dicit hominem, postea Deum induisse, detestandus est. Neque enim generatio Dei haec est, sed generationis fuga. Si quis duos filios inducit, unum quidem ex Deo Patre, alterum vero ex matre, ac non unum eumdemque, excidat adoptione quae est recte credentibus promissa. Gemina enim natura Deus et homo, quia et anima et corpus. Filii vero non duo, nec Dei. Neque enim hic duo homines sunt, licet Paulus ita quod est intra hominem et quod est extra appellarit (II Cor. iv, 16).","english":"Let not people deceive or be deceived, thinking the Lord—as they themselves say, but in truth our Lord and God—to be a man devoid of sense. For we do not separate the man from the Godhead, but affirm one and the same: before, indeed, not a man, but God and Son only, and before the ages without body and apart from all bodily things; afterward, however, also a man assumed for our salvation, passible in the flesh, impassible in the Godhead, comprehensible in the body, incomprehensible in the Godhead, the same both earthly and heavenly, visible and intelligible, capable of being contained and yet unable to be contained, as a perfect man, the same also God, so that the whole man who fell into sin might be restored. If anyone does not consider Mary to be Theotokos, he is far from the Godhead. If anyone holds that he passed through the Virgin as through a channel and was not formed in her by a divine and at the same time human principle—divine, indeed, in that it was without a man, but human in that it was according to the manner of birth—if anyone says that a man was formed and afterward put on God, he is to be detested. For this is not the generation of God, but a flight from generation. If anyone introduces two sons, one indeed from God the Father, but the other from the mother, and not one and the same, let him fall away from the adoption promised to those who believe rightly. For God and man are a twin nature, because there is both soul and body. But there are not two sons, nor of God. For here there are not two men, although Paul called what is within the man and what is outside (2 Cor. 4:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Et si est breviter dicendum, aliud quidem et aliud ex quibus Salvator (neque enim idem est visibile et invisibile, nec temporarium simile est ei quod est ante tempora), non alius vero et alius, absit. Nam utraque in commixtione sunt, Deus incarnatus et homo Deitate sacratus, vel quoquo modo quis voluerit nominare. Aio autem aliud et aliud, contra quam est in Trinitate. Ibi enim alius et alius est, ne substantias confundamus, non aliud vero et aliud. Unum enim idemque tria sunt et similia Deitate. Si quis tamquam in propheta per gratiam operatum dicit, ac non per substantiam conjunctum et concretum; inanis sit divinae operationis, immo plenus adversae. Si quis non adorat crucifixum, anathema sit et inter a Theoctonos numeretur. Si quis ex operibus consummatum aut post baptisma aut post resurrectionem ex mortuis adoptionem meruisse dicit juxta paganos, qui naperpapot inducunt, anathema sit. Quidquid enim oritur aut crescit aut consummatur, non est Deus, etsi propter incrementum quod paulatim fit ita dicatur.","english":"And if it must be said briefly, one thing and another are the elements of which the Savior consists (for the visible is not the same as the invisible, nor is the temporal like that which is before the ages), but he is not one person and another person—far be it. For both are in the mixture: God incarnate and man sanctified by the Godhead, or however one wishes to name it. I say \"one thing and another,\" contrary to what is the case in the Trinity. For there it is one person and another, lest we confuse the substances, but not one thing and another. For the three are one and the same and alike in Godhead. If anyone says that he acted as in a prophet through grace, and was not united and concreted by substance, let him be empty of the divine operation—rather, full of the adverse one. If anyone does not adore the crucified, let him be anathema and be numbered among the God-slayers. If anyone says that from works he was perfected, or that after baptism or after the resurrection from the dead he merited adoption according to the pagans, who introduce a mere man, let him be anathema. For whatever is born or grows or is perfected is not God, even if on account of the increase that happens little by little it is so called.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Basilii sanctissimi episcopi Caesareae Cappadociae primae.\n\nNeque tantum coelum et terra et aequorum latitudo, et quae in aquis vivunt, nec terrestria animalia, nec stellae, nec aer, nec horae temporum, et elementorum varia diversaque ordinatio, virtutis ipsius eminentiam probare possunt quantum quod potuerit Deus, qui capi non potest, absque carnis passione conjungi cum morte, ut nobis passione sua impassibilitatera donaret.\n\nGregorii sanctissimi episcopi Nusae.\n\nHoc, inquit, sentite et de vobis, quod etiam in Christo Filio Dei; qui cum esset in forma Dei non rapinam arbitratus est ut esset aequalis Deo, sed se exinanivit formam servi accipiens (Philipp. ii, 5-7). Quid in Deo servi forma pauperius? Quid in rege humilius quam ad participatum nostrae naturae pauperrimae voluntarie devenisse? Rex regnantium et Dominus dominantium servilem formam induitur. Judex omnium dominantibus tributum penset, at Dominus creaturae deducitur in speluncam. Qui omnia comprehendit, coeoenaculi non invenit locum, sed in praesepio mutorum animalium projicitur. Mundus et sincerus humanae naturae patitur sordem, et per omnem nostram gradiens paupertatem, usque ad experimentum pervenit mortis. Videtis modum voluntariae paupertatis. Vita mortem gustare dignatur, judex adducitur in judicium, vitae omnium Dominus subit suffragium judicantis, Rex coelestium principatuum manus carnificum non repellit.","english":"Of the most holy Basil, bishop of Caesarea in the first Cappadocia.\n\nNeither heaven and earth and the breadth of the seas, nor the creatures that live in the waters, nor the animals of the land, nor the stars, nor the air, nor the hours of the seasons, nor the varied and diverse ordering of the elements can prove the eminence of his power as much as this: that God, who cannot be contained, was able, without the passion of the flesh, to be joined to death, so that by his passion he might grant us impassibility.\n\nOf the most holy Gregory, bishop of Nyssa.\n\nThis, he says, think also in yourselves, which was also in Christ the Son of God; who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant (Philippians 2:5-7). What is poorer in God than the form of a servant? What is humbler in a king than to have come voluntarily to a sharing of our poorest nature? The King of kings and Lord of lords puts on the servile form. The Judge of all pays tribute to the rulers, and the Lord of creation is led into a cave. He who comprehends all things found no place in the guest-chamber, but is cast into the manger of mute animals. The pure and sincere one suffers the filth of human nature, and passing through all our poverty, he comes even to the experience of death. You see the measure of his voluntary poverty. Life deigns to taste death, the Judge is brought to judgment, the Lord of the life of all submits to the verdict of the judge, the King of the heavenly principalities does not repel the hands of the executioners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Ad haec, inquit, exemplum humilitatis videat modum.\n\nAttici episcopi Constantinopoleos.\n\nHodie Christus Dominus clementiae generationem suscepit. Nam divinae dignitatis jam antea habuerat, et adjecit porro clementiae. Verbum exinanitur, quod natura e inexinanibile est. Se enim exinanivit formam servi accipiens (Ibid., 7). Incarnandis in carne fit. Nam Verbum caro facium est (Joan. i, 14). Qui tractari non potest propter incorporalem naturam, contrectatur. Qui initium non habet, fit sub initio corporali. Perfectus crescit, invertibilis proficit, dives in coenaculo fit. Qui comprehendit nubibus coelum, pannis involvitur. Rex ponitur in praesepio.\n\nIconii episcopi.\n\nNam quia idem est et Rex et Deus, et mortalitatem propter corporis dispensationem gustavit, dona sunt argumenta mysterii. Aurum offerunt, agnoscunt enim regem. Offerunt thus, Deus est enim cui offerunt. Adjiciunt etiam myrrham, propter eam quae est in mysterio mortalitatem passionis.","english":"To these things, he says, let him see the example of humility and its measure.\n\nOf Atticus, bishop of Constantinople.\n\nToday Christ the Lord received the generation of mercy. For he had already possessed it by divine dignity, and he further added mercy. The Word is emptied, which by nature is incapable of being emptied. For he emptied himself, taking the form of a servant (Ibid., 7). He becomes incarnate in the flesh. For the Word was made flesh (John 1:14). He who cannot be handled because of his incorporeal nature is touched. He who has no beginning comes under a bodily beginning. Being perfect, he grows; being incapable of change, he advances; being rich, he becomes one in an upper room. He who encompasses the heaven with clouds is wrapped in swaddling clothes. The King is laid in a manger.\n\nOf the bishop of Iconium.\n\nFor because the same one is both King and God, and tasted mortality because of the dispensation of the body, they are gifts that are tokens of the mystery. They offer gold, for they acknowledge a king. They offer frankincense, for it is God to whom they offer. They add myrrh as well, because of the mortality of the passion that is in the mystery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Ejusdem\n\nNam nisi ille fuisset carnaliter procreatus, tu numquam fuisses spiritaliter recreatus; et nisi ille sustinuisset formam servilem, numquam tu adoptionis esses gloriam consecutus. Ideo in terram coelestis b, ut tu terrenus recipiaris in coelum. Ideo Christus se evacuavit ut nos omnes ex ipsius plenitudine accipiamus (Ibid., 16). Illius mors tua immortalitas facta est. Domini passio servi facta est altitudo. Tu vero beneficium in blasphemiam rapis.\n\nAttici episcopi Constantinopoleos.\n\nSiquidem dubium facit Unigeniti incarnatio et Virginis partus et communio passionem, es pasibulum, et mors, et passio, is doceatur et sciat haec omnia causas fuisse salutis mundanae, sed ne haec quidem indigna esse divina clementia. Nam si turpe est Deo in virgine habitare, turpius etiam virginem facere. Si vero virginem fingere contumeliam esse non duxit, nec habitare in ea turpitudinem judicavit. Et si pati malum est, passionibus liberare quantum est? Igitur et mortuus est immortalis morte, et mortem morte damnavit, et resurrexit, resurrectionem largiens nobis. Et haec omnia sustinet non natura Deilatis, sed assumptione carnis; Deitate quidem manens intactus juxta suam naturam, omnia vero perferens et patiens ut vitae aeternae nobis dux et auctor existeret.","english":"Of the same author.\n\nFor unless he had been born in the flesh, you would never have been recreated in the spirit; and unless he had endured the form of a servant, you would never have obtained the glory of adoption. Therefore the heavenly one came down to earth, so that you, an earthly being, might be received into heaven. Therefore Christ emptied himself, so that we all might receive from his fullness (Ibid., 16). His death became your immortality. The passion of the Lord became the exaltation of the servant. But you turn the benefit into blasphemy.\n\nOf Atticus, bishop of Constantinople.\n\nIf indeed the incarnation of the Only-Begotten and the birth from the Virgin and the sharing of the passion make it doubtful—the suffering, and the death, and the passion—let him be taught and know that all these things were the causes of the world's salvation, but that not even these things are unworthy of divine clemency. For if it is shameful for God to dwell in a virgin, it is even more shameful to make a virgin. But if he did not consider it a reproach to fashion a virgin, neither did he judge it a disgrace to dwell in her. And if to suffer is an evil, how great is it to free from sufferings? Therefore the immortal one died by death, and by death condemned death, and rose again, bestowing resurrection upon us. And he endures all these things not by the nature of the Godhead, but by the assumption of the flesh; remaining indeed untouched in his Godhead according to his own nature, but bearing and suffering all things, so that he might exist as our guide and author of eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"ACTIO DE CONFESSIONE CHARISII PRES- BYTERI.\n\ne Juxta piissimorum augustissimorumque principum Theodosii et Valentiniani congregata Ephesiorum metropoli ex omni prope orbe terrarum hac sanctissima synodo religiosissimorum episcoporum omnium sanctarum Ecclesiarum, et agente concilium et decernente ut firma maneret fides exposita per Spiritum sanctum a sanctis Patribus qui tunc temporis Nicaeae convenerant numero trecenti decem et octo, et disponente quae ad hanc rem pertinerent competentibus modis, Charisius quidam nomine presbyter et dispensator sanctae Ecclesiae Philadelphiae civitatis asseruit quosdam ex Lydia oriundos haereticos voluisse quidem suum errorem deponere, converti vero ad veritatis lumen et imbui catholicae Ecclesiae piis rectisque voluisse dogmatibus; deinde eos qui ad veritatem deducendi erant in pejorem inductos errorem et tamquam ex fovea in profundiorem foveam cecidisse.","english":"PROCEEDINGS CONCERNING THE CONFESSION OF CHARISIUS THE PRESBYTER.\n\nBy the decree of the most pious and most august princes Theodosius and Valentinian, this most holy synod of the most religious bishops of all the holy Churches was assembled in the metropolis of Ephesus from almost the whole world, both conducting the council and decreeing that the faith should remain firm which was set forth by the Holy Spirit through the holy Fathers who at that time had gathered at Nicaea, three hundred and eighteen in number, and arranging in fitting ways the matters pertaining to this affair. A certain Charisius by name, presbyter and steward of the holy Church of the city of Philadelphia, asserted that certain heretics originating from Lydia had indeed wished to lay aside their error, and had wished to be converted to the light of truth and to be imbued with the pious and right doctrines of the catholic Church; but then those who were to be led to the truth were induced into a worse error and fell, as it were, from a pit into a deeper pit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Asseruit namque Antonium et Jacobum habentes nomina presbyterorum de Constantinopoli descendisse cum epistolis commendatitiis Anastasii cujusdam et Photii, qui tunc temporis haeretico Nestorio adhaerebant, qui et ipsi nomina habebant presbyterorum; et cum deceat magis apostolicam et evangelicam fidei traditionem, quam etiam Patres exposuerunt qui Nicaeae convenerunt, eis praeponi qui ab errore convertuntur in veritatem et qui e tenebris in lucem cupiunt pervenire, obtulisse nescio quam impiissimorum dogmatum expositionem tamquam ordine symboli compositam, et ei subscribere illos miseros compulisse, et in hoc omnem impietatis excessisse mensuram. Et ut haec quae dicta sunt possint evidentius apparere, infra scriptus est etiam libellus oblatus a memorato presbytero Charisio, et impiae illius et pessimae fidei expositio de incarnatione unigeniti Filii Dei cum subscriptione etiam illorum qui decepti sunt.","english":"For he asserted that Antonius and Jacobus, bearing the names of presbyters, had come down from Constantinople with commendatory letters of a certain Anastasius and Photius, who at that time were adhering to the heretic Nestorius, and who themselves also bore the names of presbyters; and that, whereas the apostolic and evangelical tradition of the faith, which the Fathers also who assembled at Nicaea set forth, ought rather to be preferred to those who are converted from error to the truth and who desire to pass from darkness into light, they had offered some exposition of most impious doctrines, composed as it were in the order of a creed, and had compelled those wretched men to subscribe to it, and in this had exceeded every measure of impiety. And so that these things which have been said may be able to appear more clearly, there is written below also the libellus offered by the aforementioned presbyter Charisius, and the exposition of that impious and most wicked faith concerning the incarnation of the only-begotten Son of God, together with the subscription also of those who were deceived.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Libellus Charisii.\n\nSanctissimae et Deo dilectae synodo mundanae quae in Ephesiorum metropolim congregata est a Charisio presbytero et dispensatore Ecclesiae Philadelphiae. Est quidem omnibus sapientibus exoptandum honorem debitum et convenientem patribus et maxime spiritalibus et praeceptoribus semper deferre. Si vero contigerit ut hi qui docere debeant, ea discentibus de fide garriant quae aures omnium mentesque laedere possint, necesse est ordinem commutare, et eos qui perverse docere contendant a discipulis magis redargui. Sed quoniam inter eos est Nestorius numerandus, malae suae opinionis fructus decerpsit, et qui de fide Christi pessime existimans et docens saepe quae eum docere non convenit, omnem orbem terrae conturbavit; adeo ut etiam pii principes censere cogantur hanc vestram sanctissimam synodum convenire, et rectae fidei dogmata confirmare: quod etiam sua clementia Dominus Deus indulsit ut ob supradictam causam vos omnes huc, Patres sanctissimi, conveniatis.","english":"The Libellus of Charisius.\n\nTo the most holy and God-beloved worldwide synod gathered in the metropolis of the Ephesians, from Charisius, presbyter and steward of the Church of Philadelphia. It is indeed to be desired by all the wise always to render the honor that is due and fitting to fathers, and especially to spiritual fathers and teachers. But if it should happen that those who ought to teach prattle to their students about the faith such things as can wound the ears and minds of all, it is necessary to change the order, and those who strive to teach perversely ought rather to be refuted by their disciples. But since Nestorius is to be counted among these, he has plucked the fruits of his own evil opinion, and he who, thinking and teaching the worst about the faith of Christ and often teaching what it did not befit him to teach, has thrown the whole world into confusion; so much so that even the pious princes are compelled to decree that this most holy synod of yours be convened and that the dogmas of the right faith be confirmed: which indeed the Lord God in his clemency has granted, that for the aforementioned cause you all, most holy Fathers, should assemble here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Hujus causa ego ad vestrae sanctitatis genua provolutus affirmo, quod non solum ipse Nestorius, verum etiam impietatis ipsius particeps Anastasius et Pholius presbyteri eaindem etiam in aliis civitatibus fidem pessimam, disseminari cupientes, Jacobo cuidam sui simili favorem prostiterunt et praestant, ad colloquii societatem eum adhibentes et mensae, quem etiam per litteras tamquam orthodoxum gloriosissimis Lydiae episcopis commendarunt; qui talia admittit quae sanctitatem vestram, si ea cognoverit, commovebunt justas in eum compelentesque poenas haec ferre, nec non etiam in eos qui ei patrocinantur et favent. Nam cum Philadelphiam civitatem Lydiae adventasset, simpliciores quosdam clericos decepit; et illa fide spreta quam Patres Nicaeae ediderunt, fidei alterae immo vero perlidiae subscribere compulit: et hoc illi simplicitate sua a facere et subscribere hoc modo: Huic rectae fidei assentimur. Quae expositio haereticae blasphemiae plenissima integra est cum subscriptione eorum quibus subreptum est; et quaeso ut ea coram vestra sanctimonia recitentur, ut intelligatur quomodo illi rectam fidem vertere conati sunt: nec non etiam litteras supra dictorum (recitari postulo) per quas Jacobum quidem haereticum, qui talia ausus esi, orthodoxum esse testantur, me vero tamquam haereticum communicatione et ministerio submoverunt pietatis dogmata relinentem, sicut in subditis apparebit.","english":"For this reason I, prostrate at the knees of your holiness, affirm that not only Nestorius himself, but also Anastasius and the presbyters Pholius, sharers in his impiety, desiring to spread that same most wicked faith even in other cities, have shown and continue to show favor to a certain Jacob, one like themselves, admitting him to the fellowship of their conversation and table, whom they also commended by letters as orthodox to the most glorious bishops of Lydia; he commits such things as, if your holiness comes to know them, will move you and compel you to bring just and fitting punishments upon him, and also upon those who patronize and favor him. For when he had come to the city of Philadelphia in Lydia, he deceived certain simpler clerics; and, despising that faith which the Fathers at Nicaea set forth, he compelled them to subscribe to another faith—or rather to utter destruction—and this they did in their simplicity and subscribed in this manner: \"We assent to this right faith.\" That exposition, full of heretical blasphemy, is complete together with the subscription of those who were surreptitiously deceived; and I ask that it be read aloud in the presence of your holiness, so that it may be understood how they have attempted to overturn the right faith; and also (I request that there be read) the letters of the aforesaid men, by which they testify that Jacob—a heretic who dared such things—is orthodox, while me, as a heretic, they have removed from communion and ministry, though I retain the dogmas of piety, as will appear in what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"His etenim recitatis, sanctitas vestra comperiet qualia sint ea quae illi adversum rectam fidem scelera commiserunt, quae per vestram sanctitatem penitus destruet Deus.\n\nCharisii confessio.\n\nCredo in unum Deum Patrem omnipotentem. Creatorem omnium, visibilium et invisibilium factorem. Et iu unum Dominum Jesum Christum Filium ejus unigenitum, Deum de Deo, lumen de lumine, Deum verum de Deo vero, similis cum Patre substantiae: qui propter nos et nostram salutem descendit de coelis, incarnatus est, natus est ex sancta Virgine, homo factus est, crucifixus est pro nobis, mortuus est, resurrexit tertia die, ascendit in coelos, venturus ju.licaie vivos et mortuos. Et in Spiritum veritatis paraclitum, similis substantiae cum Patre et Filio. Et in sanctam Ecclesiam catholicam, et in resurrectionem mortuorum, et in vitam aeternam. Ego Charisius obtuli libellum, sicut suora dictum est, et subscripsi manu mea.","english":"When these things have been read, your holiness will discover what sort of crimes those men have committed against the right faith, which God will utterly destroy through your holiness.\n\nThe confession of Charisius.\n\nI believe in one God, the Father almighty, Creator of all things, maker of things visible and invisible. And in one Lord Jesus Christ, his only-begotten Son, God from God, light from light, true God from true God, of the same substance with the Father; who for us and for our salvation came down from the heavens, was incarnate, was born of the holy Virgin, was made man, was crucified for us, died, rose again on the third day, ascended into the heavens, and is to come to judge the living and the dead. And in the Spirit of truth, the Paraclete, of the same substance with the Father and the Son. And in the holy catholic Church, and in the resurrection of the dead, and in eternal life. I, Charisius, have presented this document, as is stated above, and have subscribed it with my own hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"SYMBOLUM e NESTORIANUM.\n\nQuisquis vel nunc primum instituitur ecclesiasticorum dogmatum scientia, vel ex quolihet haeretico errore in veritatem desiderat commigrare, eum discere convenit et confiteri quod: Credimus in unum Deum Patrem aeternum, qui neque postea coepit esse, sed antea et semper erat Deus, neque postea factus est Pater quod semper erat Deus et Pater. Credimus autem et in unum Filium Dei unigenitum ex substantia Patris, ut certe Filium, et ex substantia ejus cujus est et esse creditur Filius. Et in Spiritum sanctum, qui est ex Dei substantia: qui non est Filius, sed Deus per substantiam, ulpote ejusdem substantiae cujus est Deus et Pater, ex quo est per substantiam. Nos enim, inqnit, non spiritum mundi accepimus, sed spiritum qui est ex Deo (I Cor. ii, 12); ab omni quidem creatura eum separans, Deo vero conjungens, ex quo est per substantiam praecipua quadam propriaque ratione praeter omnem aliam creaturam; quam non ex substantia sed ex causa operationis a Deo credimus factam. Et neque FlHmn putamus, neque per Filium essentiam cepisse. Confitemur autem ipsum per se Patrem perfectum sua persona, et Filium simili modo, et item Spiritum sanctum, salva manente nobis ratione pietatis, ut Patrem et Filium et Spiritum sanctum non tres diversas substantias esse credamus, sed unam eamdemque similitudinem Deitatis.","english":"THE SYMBOL OF FAITH FROM THE NESTORIANS.\n\nWhoever is now for the first time being instructed in the knowledge of ecclesiastical doctrines, or desires to migrate from any heretical error whatsoever into the truth, ought to learn and confess this: We believe in one God the Father eternal, who did not begin to be afterward, but before and always was God, nor afterward became Father, because he was always God and Father. But we also believe in one only-begotten Son of God from the substance of the Father, so that he is truly Son, and from the substance of him whose Son he is and is believed to be. And in the Holy Spirit, who is from the substance of God: who is not the Son, but God by substance, inasmuch as he is of the same substance as God and the Father, from whom he is by substance. For we, he says, have not received the spirit of the world, but the spirit which is from God (1 Cor. 2:12); separating him indeed from every creature, but joining him to God, from whom he is by substance in a certain preeminent and proper manner beyond every other creature; which creature we believe was made by God not from his substance but from the cause of his working. And we do not think that he is the Son, nor that he received his essence through the Son. But we confess that the Father himself is perfect in his own person, and the Son in like manner, and likewise the Holy Spirit, while the reason of our piety remains intact for us, so that we believe the Father and the Son and the Holy Spirit are not three distinct substances, but one and the same likeness of the Godhead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Scire autem convenit etiam de dispensatione quam pro nostra salute in Domino Christo Dominus Deus implevit, quod Deus Verbum hominem perfectum assumpsit ex semine Abrabam et ex David juxta praedicationem sanctarum Scripturarum, ejus naturae cujus et illi fuerant ex quorum semine erat, hominem natura perfectum, ex anima rationali et humana earne compositum; quem hominem nostrae naturae consimilem Spiritus sancti virtute in vulva Virginis fictum factum ex muliere, factum sub lege (Gal. iv, 4), ut omnes redimat a legis servitute, consecutos adoptionem quae est ohm repromissa, maestimabiliter sibi conjunxit, et mortem quidem experiri more hominum fecit, suscitavit vero a mortuis, et evexit in coelos, et sedere fecit ad dexteram Dei. Unde cum sit supra omnem principatum et potestatem et dominationem, er supra omne nomen nominandum, non in hoc tantum saecuto, sed etiam in futuro (Ephes. i, 21), ab omni creatura accepit venerationem et tribuente. Et neque duos dicimus filios neque dominus, quorum unus Filius per substantiam Deus Verbum unigenitas Fillus Patris, cui iste conjunctus, et habens filietatis participatum, etiam filii appellatione communicat, et Dominus per substantiam est Deus Verbum, cui iste conjunctus honori communicat.","english":"But it is also fitting to know concerning the dispensation which the Lord God fulfilled in the Lord Christ for our salvation: that God the Word assumed a perfect man from the seed of Abraham and from David, according to the preaching of the holy Scriptures, of the same nature as those from whose seed he was—a man perfect by nature, composed of a rational and human soul and flesh; this man, like our nature, formed by the power of the Holy Spirit in the womb of the Virgin, made of a woman, made under the law (Gal. 4:4), so that he might redeem all from the servitude of the law, those who had obtained the adoption which was once promised, he joined to himself in an inestimable manner, and he allowed him to experience death according to the manner of men, but raised him from the dead, and carried him up into the heavens, and made him sit at the right hand of God. Hence, since he is above every principate and power and dominion, and above every name that is to be named, not only in this age but also in the one to come (Eph. 1:21), he received veneration from every creature, and gives it. And we do not say that there are two sons nor two lords, of whom one is the Son by substance, God the Word, the only-begotten Son of the Father, to whom this one is joined, and having a participation in sonship, he also shares in the appellation of son; and the Lord by substance is God the Word, to whom this one is joined and shares in honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Et propterea neque duos dicimus lilios neque duos dominos; quia cum sit manifestus is qui est per substantiam Dominus et Filius, inseparabilem habens cum eo conjunctionem; hic quoque qui pro nostra salute assumptus est, conrefertur, id est,, nuncupatione Filii et Domini, non quemadmodum unusquisque nostrum, qui per se ipsum filius est (unde et multi filii juxta beatum dicitur Paulum [Gal. iii, 26], sed solus is habens praecipuam conjunctionem ad Deum Verbum, filietatis domiuationisque particeps, adimit quidem opinionem duorum filiorum et dominorum, praebet vero nobis conjunctionem ad Deum Verbum omnem habere de eo fidem et opinionem; pro quibus et venerationem, a utpote Dei relatio, ab omni accioit creatura.\n\nUnum igitur dicimus Filium et Dominum Jesum Christum, per quem omnia facta sunt; primitus quidem Deum Verbum intelligentes, qui est per substantiam Filius Dei et Dominus; deinde inducentes etiam assumptum filium de Nazareth, quem unxit Deus spiritu et virtute (Act. x, 38), quasi conjunctione ad Deum Verbum filietatis dominationisque participem; qui etiam secundus Adam juxta beatum Paulum vocatur (1 Cor. xv, 45), quasi ejusdem quidem naturae qua Adam, demonstrans autem nobis statum futurum, et qui tantam ab illo habet differentiam, quanta esse debeat inter eum qui futuri status arcana bona subministravit, et inter illum qui praesentium malorum dedit initium.","english":"And therefore we do not call them two sons or two lords; because while he who is Lord and Son by substance is manifest, having an inseparable conjunction with him, this one also who was assumed for our salvation is conjoined, that is, by the appellation of Son and Lord, not as each one of us, who is a son by himself (whence also many sons are spoken of according to blessed Paul [Gal. 3:26]), but he alone, having a preeminent conjunction to God the Word, is a partaker of sonship and lordship, and indeed takes away the opinion of two sons and lords, but offers us conjunction to God the Word, so as to have every faith and opinion concerning him; for which things also veneration, as being the relation of God, from every creature.\n\nWe therefore say one Son and Lord, Jesus Christ, through whom all things were made; first indeed understanding God the Word, who is by substance the Son of God and Lord; then introducing also the assumed son from Nazareth, whom God anointed with the Spirit and power (Acts 10:38), as by conjunction to God the Word a partaker of sonship and lordship; who is also called the second Adam according to blessed Paul (1 Cor. 15:45), as being indeed of the same nature as Adam, but demonstrating to us the future state, and who has as great a difference from him as there ought to be between him who supplied the hidden good things of the future state, and him who gave the beginning of the present evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"Simili modo etiam secundus homo vocatur (Ibid., 47), quasi qui secundum statum nobis monstrant, quoniam prioris status princeps fuit Adam, illius mortalis et passibilis et omnium dolorum plenissimi, in quo etiam similitudinem ipsius accepimus. Secundum vero monstravit nobis Dominus Jesus, qui de coelis in futurum apparens, omnes nos in communionem suam perducet: Primus enim home, inquit, est ex terra terrenus, secundus homo de coelo coelestis (Ibid.): id est, inde venturus ut nos omnes ad similitudinem sui perduceret. Unde infert: Qualis terrenus, tales etiam terreni; et qualis coelestis, tales etiam coelestes. Et sicut portavimus imaginem terreni, portemus et imaginem coelestis (Ibid., 48, 49). In eo apparens et in eo omnibus conspicienda qui judicandi sunt, occulta et invisibilis faciet judicium divina natura. Tempora enim ignorantioe despiciens Deus, nunc annuntiat hominibus ut omnes poenitentiam agant, eo quod statuit diem in qua judicaturus est orbem in viro quem statuit, fidem praebens omnibus, suscitans eum a mortuis (Act. xvii, 30, 31). Haec est ecclesiasticorum dogmatum assertio; et quisquis contra haec credat, anathema sit. Quisquis non accipit salutarem poenitentiam, anathema sit. Qui sanctum diem Paschae non facit juxta morem catholicae Ecclesiae, anathema sit.","english":"In similar manner he is also called the second man, as those who show us according to the state, since the prince of the former state was Adam, mortal and passible and fullest of all sorrows, in whom we also received his likeness. But the Lord Jesus showed us the second, who, appearing from the heavens in the future, will lead us all into his communion: For the first man, he says, is from the earth, earthly; the second man is from heaven, heavenly: that is, he will come from there to lead us all to his likeness. Hence he adds: As was the earthly one, such also are the earthly; and as was the heavenly one, such also are the heavenly. And just as we have borne the image of the earthly one, let us also bear the image of the heavenly one. Appearing in him and in him to be seen by all who are to be judged, the divine nature will make judgment hidden and invisible. For God, despising the times of ignorance, now announces to men that all should repent, because he has appointed a day on which he will judge the world in the man whom he has appointed, giving faith to all, raising him from the dead. This is the assertion of the ecclesiastical dogmas; and whoever believes contrary to these things, let him be anathema. Whoever does not accept saving repentance, let him be anathema. Whoever does not observe the holy day of Pascha according to the custom of the catholic Church, let him be anathema.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Budius Vinici Philadelpheus Tessarescaedecatites agnovi veram fidem orthodoxiae, et rogavi sanctissimum episcopum Theophanium, et accessi ad sanctissimam et catholicam Ecclesiam, et anathematizo omnem haeresim, et maxime Tessarescaedecatitarum, in qua ante errabam, et assentio suprascriptae expositioni rectae fidei, anathematizans et eos qui non faciunt sanctum diem Paschae juxta morem catholicae et apostolicae Ecclesiae. Et juro per sanctam et homousion Trinitatem et per pietatem, et victoriam DD. NN. Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum. Et si quid ex his labefactavero, subjacebo legum severitati. Et recitatae mihi expositioni subscripsi per Esycum Philadelphium curialem, propterea quod litteras nescirem.\n\nEsytius Cerdanepi Philadelpheus curialis Tessarescaedecatites agnovi veram fidem orthodoxiae, et rogans accessi ad sanctam catholicam Ecclesiam; et anathematizo omnem haeresim, et maxime Tessarescaedecatitarum, et assentio suprascriptae expositioni rectae fidei, anathematizans et eos qui non faciunt sanctum diem Paschae juxta sanctam et catholicam et apostolicam Ecclesiam. Et juro per sanctam et homousion Trinitatem, et pietatem et victoriam Christi amantium principum Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum. Si quid autem ex his labefactavero, subjacebo legum severitati. Et subscripsi manu mea.","english":"Budius Vinicius Philadelphius, a Quartodeciman, I have acknowledged the true faith of orthodoxy, and I have asked the most holy bishop Theophanes, and I have come to the most holy and catholic Church, and I anathematize every heresy, and especially that of the Quartodecimans, in which I formerly erred, and I assent to the above-written exposition of the right faith, anathematizing also those who do not keep the holy day of Pascha according to the custom of the catholic and apostolic Church. And I swear by the holy and consubstantial Trinity and by the piety and victory of our lords Flavius Theodosius and Flavius Valentinian, perpetual Augusti. And if I shall have violated any of these things, I shall be subject to the severity of the laws. And I have subscribed to the exposition read to me through Esycus the Philadelphian curialis, because I did not know letters.\n\nEsytius, son of Cerdanepis, a Philadelphian curialis, a Quartodeciman, I have acknowledged the true faith of orthodoxy, and asking, I have come to the holy catholic Church; and I anathematize every heresy, and especially that of the Quartodecimans, and I assent to the above-written exposition of the right faith, anathematizing also those who do not keep the holy day of Pascha according to the holy and catholic and apostolic Church. And I swear by the holy and consubstantial Trinity, and by the piety and victory of the Christ-loving princes Flavius Theodosius and Flavius Valentinian, perpetual Augusti. If, however, I shall have violated any of these things, I shall be subject to the severity of the laws. And I have subscribed with my own hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Rufinus Philadelpheus Tessarescaedecatites agnovi veram fidem orthodoxiae, et rogans accessi ad sanctam et catholicam Ecclesiam, anathematizans omnem haeresim, et maxime Tessarescaedecatitarum, et assentio cum omni familia suprascriptae expositioni rectae fidei, anathematizans eos qui non faciunt sanctum diem Paschae juxta sanctam et catholicam et apostolicam Ecclesiam. Et juro per sanctam et homousion Trinitatem, et per pietatem et victoriam Christi amantium principum Fl. Theodosii et Valentiniani perpetuorum Augustorum. Si quid autem labefactavero, subjacebo cum omni familia legum severitati. Et recitata mihi expositione explicita, subscripsi meo arbitrio et voluntate.\n\nEugenius e Disphiladelpheus Tessarescaedecatites agnovi cum omni familia veram fidem orthodoxiae, et rogavi sanctissimum episcopum Theophanium, et accessi ad sanctissimam et catholicam Ecclesiam; et anathematizo omnem haeresim, et maxime Tessarescaedecatitarum, et eos qui non faciunt sanctum diem Paschae juxta sanctam et catholicam et apostolicam Ecclesiam. Et assentio cum omni familia suprascriptae expositioni rectae fidei. Et juro per sanctam et homousion Trinitatem, et pietatem et victoriam Christi amantium principum Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum. Si quid autem ex his labefactavero, subjacebo cum omni familia legum severitati.","english":"Rufinus Philadelpheus, a Quartodeciman, I have acknowledged the true faith of orthodoxy, and having asked, I have come to the holy and catholic Church, anathematizing every heresy, and especially that of the Quartodecimans, and I assent with my whole household to the above-written exposition of the right faith, anathematizing those who do not keep the holy day of Pascha according to the holy and catholic and apostolic Church. And I swear by the holy and homoousian Trinity, and by the piety and victory of the Christ-loving princes Flavius Theodosius and Valentinian, perpetual Augusti. If, however, I shall have violated anything, I shall be subject with my whole household to the severity of the laws. And when the exposition had been read out and set forth to me, I subscribed with my own judgment and will.\n\nEugenius of Disphiladelphia, a Quartodeciman, I have acknowledged with my whole household the true faith of orthodoxy, and I have asked the most holy bishop Theophanes, and I have come to the most holy and catholic Church; and I anathematize every heresy, and especially that of the Quartodecimans, and those who do not keep the holy day of Pascha according to the holy and catholic and apostolic Church. And I assent with my whole household to the above-written exposition of the right faith. And I swear by the holy and homoousian Trinity, and by the piety and victory of the Christ-loving princes Flavius Theodosius and Flavius Valentinian, perpetual Augusti. If, however, I shall have violated anything of these things, I shall be subject with my whole household to the severity of the laws.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Recitata mihi et placita expositione, subscripsi manu mea.\n\nFaustinus laicus Disphiladelpheus Tessarescaedecalita agnovi veram fidem orthodoxiae, et rogavi sanectissimum episcopum Theophanium, et accessi ad sanctissimam et catholicam Ecclesiam; et anathematizo omnem haeresim, et maxime Tessarescaedecatitarum, in qua ante errabam. Et assentio suprascriptae expositioni rectae fidei, anathematizans etiam eos qui non faciunt sanctum diem Paschae juxta morem sanctae catholicae Ecclesiae. Et juro per sanctam homousion Trinitatem, et per pietatem et victoriam principum Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum. Si quid autem ex his labefactavero, subjacebo legum severitati. Et recitata mihi expositione, accessi cum omni familia, et subscripsi manu mea.\n\nDamalius et Alexander per manum a Euprepii filii Theodori reverentissimi diaconi agnovimus orthodoxiam, et rogavimus sanctissimum episcopum Theophanium, et accessimus ad catholicam Ecclesiam, anathematizantes omnem haeresim, et maxime Tessarescaedecatitarum, in qua ante errabamus, et eos qui non faciunt sanctum diem Paschae juxta morem orthodoxorum. Et recitata nobis expositione, juravimus per venerabile jusjurandum sanctissimae Trinitatis, et per victoriam et salutem dominorum nostrorum Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum nihil ex suprascriptis labefactaturos.","english":"Having had the exposition read to me and having approved it, I have subscribed with my own hand.\n\nI, Faustinus, a layman of Disphiladelphia, a Quartodeciman, have acknowledged the true faith of orthodoxy, and I have asked the most holy bishop Theophanes, and I have come to the most holy and catholic Church; and I anathematize every heresy, and especially that of the Quartodecimans, in which I formerly erred. And I assent to the above-written exposition of the right faith, anathematizing also those who do not keep the holy day of Pascha according to the custom of the holy catholic Church. And I swear by the holy consubstantial Trinity, and by the piety and victory of the lords Fl. Theodosius and Fl. Valentinian, perpetual Augusti. If, however, I shall have violated any of these things, I shall be subject to the severity of the laws. And having had the exposition read to me, I have come with my whole household, and I have subscribed with my own hand.\n\nWe, Damalius and Alexander, through the hand of Euprepius, son of Theodore, the most reverend deacon, have acknowledged the orthodoxy, and we have asked the most holy bishop Theophanes, and we have come to the catholic Church, anathematizing every heresy, and especially that of the Quartodecimans, in which we formerly erred, and those who do not keep the holy day of Pascha according to the custom of the orthodox. And having had the exposition read to us, we have sworn by the venerable oath of the most holy Trinity, and by the victory and safety of our lords Fl. Theodosius and Fl. Valentinian, perpetual Augusti, that we will violate nothing of the above-written things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Et credentes cum familiis nostris subscripsimus.\n\nFl. Nymphidianus Disphiladelpheus scholasticus omnibus dogmatibus et moribus Tessarescaedecatitarum, qui non admittunt dogmata orthodoxorum, renuntio, et protiteor communicare fidei orthodoxorum in omnibus et eam admittere.\n\nPolychronius Tatiani et Philadelpheus per manum Fl. Esyci Cerdaliheli Philadelphei curialis, propterea quod tarde scriberem, agnovi orthodoxiam; et rogans sanctissimum episcopum Theophanium, accessi ad catholicam Ecclesiam, anathematizans omnem haeresim et maxime Tessarescaedecatitarum, in qua ante errabam, et eos qui non faciunt sanctum diem Paschae juxta morem orthodoxorum. Et recitata mihi expositione, juravi per venerabile jusjurandum sanctissimae Trinitatis, et per victoriam et salutem dominorum Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum, nihil me ex suprascriptis labefactaturum. Et credo cum omni familia, et placent mihi omnia suprascripta. Polychronius mutuatus sum manum (Esycii). i","english":"And we, believing, have subscribed together with our households.\n\nI, Flavius Nymphidianus, a scholasticus of Disphiladelphia, renounce all the doctrines and customs of the Quartodecimans, who do not accept the doctrines of the orthodox, and I profess to be in communion with the faith of the orthodox in all things and to accept it.\n\nI, Polychronius, son of Tatianus and a Philadelphian, through the hand of Flavius Esycius Cerdalihelus, a Philadelphian curialis, because I was slow to write, have acknowledged orthodoxy; and asking the most holy bishop Theophanes, I have come over to the catholic Church, anathematizing every heresy and especially that of the Quartodecimans, in which I formerly erred, and those who do not keep the holy day of Pascha according to the custom of the orthodox. And when the exposition had been read to me, I swore by the venerable oath of the most holy Trinity, and by the victory and safety of the lords Flavius Theodosius and Flavius Valentinianus, perpetual Augusti, that I would undermine nothing of the above-written. And I believe with my whole household, and all the above-written things are pleasing to me. I, Polychronius, have borrowed the hand (of Esycius).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Eustathius Marcelli Philadelpheus aurifex Tessarescaedecatitarum, agnovi orthodoxiam; et rogans sanctissimum Theophanium episcopum, accessi meo arbitrio et voluntate ad sanctissimam Dei et catholicam et orthodoxorum Ecclesiam, anathematizans omnem haeresim, et maxime Tessarescaedecatitarum, et eos qui non faciunt sanctum diem Paschae juxta morem orthodoxorum. Et juravi per sanctam Trinitatem, et per pietatem Christi amantium principum Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum, si quid ex suprascriptis labefactavero, subjacere me legum severitati. Et subscripsi manu mea.\n\nEutytius Disphiladelpheus agnovi orthodoxiam; et rogans sanctissimum episcopum Theophanium, accessi meo arbitrio et voluntate ad sanctissimam Dei et catholicam et orthodoxam Ecclesiam, anathematizans omnem haeresim, et maxime Tessarescaedecatitarum, et eos qui non faciunt sanctum diem Paschae juxta morem orthodoxorum. Et juravi per sanctam Trinitatem, et per pietatem Christi amantium principum Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum, si quid ex his suprascriptis labefactavero, subjacere me legum severitati. Et subscripsi manu mea.","english":"Eustathius of Marcellus of Philadelphia, a goldsmith of the Quartodecimans, I have acknowledged the orthodox faith; and having asked the most holy bishop Theophanes, I have come of my own judgment and will to the most holy Church of God, catholic and of the orthodox, anathematizing every heresy, and especially that of the Quartodecimans, and those who do not keep the holy day of Pascha according to the custom of the orthodox. And I have sworn by the holy Trinity, and by the piety of the Christ-loving princes Flavius Theodosius and Flavius Valentinianus, perpetual Augusti, that if I should violate any of the things written above, I am subject to the severity of the laws. And I have subscribed with my own hand.\n\nEutychius of Disphiladelphia, I have acknowledged the orthodox faith; and having asked the most holy bishop Theophanes, I have come of my own judgment and will to the most holy Church of God, catholic and orthodox, anathematizing every heresy, and especially that of the Quartodecimans, and those who do not keep the holy day of Pascha according to the custom of the orthodox. And I have sworn by the holy Trinity, and by the piety of the Christ-loving princes Flavius Theodosius and Flavius Valentinianus, perpetual Augusti, that if I should violate any of these things written above, I am subject to the severity of the laws. And I have subscribed with my own hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Stratonicus Emonii Philadelpheus Tessarescaedecatites agnovi orthodoxiam; et rogans sanctissimum episcopum Theophanium, accessi ad sanctam Dei catholicam et apostolicam Ecclesiam, anathematizans omnem haeresim, et maxime Tessarescaedecatitarum, et eos qui non faciunt sanctum diem Paschae juxta morem orthodoxorum. Et juravi per sanctam Trinitatem, et per pietatem Christi amantium principum Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum, si quid de suprascriptis labefactavero, subjacere me legum severitati. Et subscripsi per nepotem meum Alexandrum, propterea quod litteras nescirem.\n\nTheodoretus et Alexander et e Philadelpheus subscripsimus per unum ex nobis Alexandrum, et agnovimus orthodoxiam; et rogantes sanctissimum episcopum Theophanium, accessimus ad sanctam Dei catholicam et apostolicam orthodoxam Ecclesiam. Et anathomatizamus omnem haeresim, et maxime eorum qui non faciunt sanctum diem Paschae juxta morem orthodoxorum. Et juravimus per sanctam Trinitatem, et per pietatem et victoriam dominorum nostrorum Fl. Theodosii et Fl. Valentiniani perpetuorum augustorum, si quid de suprascriptis labefactaverimus, subjacere nos legum severitati. Et recitata nobis hac expositione, subscripsimus.","english":"I, Stratonicus, son of Emonius, of Philadelphia, a Quartodeciman, have acknowledged the orthodox faith; and having asked the most holy bishop Theophanes, I have come to the holy catholic and apostolic Church of God, anathematizing every heresy, and especially that of the Quartodecimans, and those who do not keep the holy day of Pascha according to the custom of the orthodox. And I have sworn by the holy Trinity, and by the piety of the Christ-loving princes Flavius Theodosius and Flavius Valentinianus, perpetual Augusti, that if I should violate anything of the above-written, I am subject to the severity of the laws. And I have subscribed through my grandson Alexander, because I did not know letters.\n\nWe, Theodoretus and Alexander, of Philadelphia, have subscribed through one of us, Alexander, and have acknowledged the orthodox faith; and having asked the most holy bishop Theophanes, we have come to the holy catholic and apostolic orthodox Church of God. And we anathematize every heresy, and especially that of those who do not keep the holy day of Pascha according to the custom of the orthodox. And we have sworn by the holy Trinity, and by the piety and victory of our lords Flavius Theodosius and Flavius Valentinianus, perpetual Augusti, that if we should violate anything of the above-written, we are subject to the severity of the laws. And this exposition having been read to us, we have subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Marinus Evethi per manum a Neorii lectoris orthodoxorum agnovi orthodoxiam; et rogans sanctissimum episcopum Theophanium, aceossi ad sanctam Dei catholicam et apostolicam Ecclesiae. Et anathematizo omnem haeresim, et eos qui non faciunt sanctum diem Paschae juxta morem orthodoxorum. Et juravi per sauctam Trinitatem, et per pietatem et victoriam dominorum nostrorum Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum, et juravi per venerabile jusjurandum si quid de suprascriptis labefactavero, subjacere me legum severitati. Et subscripsi.\n\nPadicius Philadelpheus subscripsi manu mea, et agnovi orthodoxiam; et rogans sanctissimum episcopum Theophanium, accessi ad sanctam Dei catholicam et apostolicam orthodoxorum Ecclesiam, anathematizans omnem haeresim, et maxime Tessarescaedecatitarum, et eos qui non faciunt sanctum diem Pasehae juxta morem orthodoxorum. Et juravi per venerabile jusjurandum, si quid de suprascriptis labefactavero, subjacere me legum severitati. Et recitata mihi expositione subscripsi manu mea.","english":"I, Marinus, son of Evethius, through the hand of Neorius the lector of the orthodox, have acknowledged the orthodox faith; and having asked the most holy bishop Theophanes, I have come to the holy catholic and apostolic Church of God. And I anathematize every heresy, and those who do not keep the holy day of Pascha according to the custom of the orthodox. And I have sworn by the holy Trinity, and by the piety and victory of our lords Flavius Theodosius and Flavius Valentinian, perpetual Augusti, and I have sworn by the venerable oath that, if I should violate anything of the above-written, I am subject to the severity of the laws. And I have subscribed.\n\nI, Padicius of Philadelphia, have subscribed with my own hand, and I have acknowledged the orthodox faith; and having asked the most holy bishop Theophanes, I have come to the holy catholic and apostolic Church of God of the orthodox, anathematizing every heresy, and especially that of the Quartodecimans, and those who do not keep the holy day of Pascha according to the custom of the orthodox. And I have sworn by the venerable oath that, if I should violate anything of the above-written, I am subject to the severity of the laws. And when the exposition had been read to me, I subscribed with my own hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Cyriacus Philadelpheus, unus de haeresi Novatianorum, agnovi orthodoxiam; et rogans sanctissimum episcopum Theophanium, accessi ad sanctam Dei catholicam et apostolicam Ecclesiam, anathematizans omnem haeresim, et maxime Catharon. Et juravi per venerabile jusjurandum, si quid de suprascriptis labefactavero, subjacere me legum severitati. Et recitata mihi expositione, subscripsi per Eusebium Galliopistri.\n\nEusenius Philadelpheus, nauta, agnovi orthodoxiam; et regans sanctissimum episcopum Theophanium, accessi ad sanctam Dei catholicam orthodexorum Ecclesiam, anathematizans omnem haeresim. Et juravi per venerabile jusjurandum nihil me de suprascriptis labefactare. Et subscripsi manu mea.\n\nDiomedes habitans in vico Caccaba agnovi orthodoxiam; et rogans sanctissimum episcopum Theophanium, accessi voluntate mea ad sanctam Dei catholicam et apostolicam Ecclesiam orthodoxorum, anathematizans omnem haeresim et maxime Tessarescaedecatitarum, in qua antea errabam. Et juro per sanctam et hemousion Trinitatem, et per victoriam et per pietatem dominorum perseveraturum me in suprascriptis et nihil labefactaturum et in omnibus servaturum orthodoxorum fidem. Et si fuero deprehensus labefactans aliquid de placitis, subjacebo legum severitati. Et audita expositione, subscripsi manu mea.","english":"Cyriacus of Philadelphia, one of the heresy of the Novatians, have acknowledged the orthodoxy; and having asked the most holy bishop Theophanes, I have come to the holy catholic and apostolic Church of God, anathematizing every heresy, and especially that of the Cathari. And I have sworn by the venerable oath that, if I should undermine anything of the things written above, I am subject to the severity of the laws. And when the exposition had been read to me, I subscribed through Eusebius, son of Galliopistrus.\n\nEusenius of Philadelphia, a sailor, have acknowledged the orthodoxy; and having asked the most holy bishop Theophanes, I have come to the holy catholic Church of God of the orthodox, anathematizing every heresy. And I have sworn by the venerable oath that I will undermine nothing of the things written above. And I have subscribed with my own hand.\n\nDiomedes, dwelling in the village of Caccaba, have acknowledged the orthodoxy; and having asked the most holy bishop Theophanes, I have come of my own will to the holy catholic and apostolic Church of God of the orthodox, anathematizing every heresy and especially that of the Tessarescaedecatitae, in which I formerly erred. And I swear by the holy and consubstantial Trinity, and by the victory and by the piety of the lords, that I will persevere in the things written above and will undermine nothing and will in all things keep the faith of the orthodox. And if I shall have been found undermining anything of the things that have been determined, I shall be subject to the severity of the laws. And when the exposition had been heard, I subscribed with my own hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Julianus Disphiladelpheus agnovi orthodoxiam, et accessi ad sanctam Dei catholicam et apostolicam Ecclesiam, anathematizans omnem haeesim, et maxime Tessarescaedecatitarum. Et juravi venerabile jusjurandum, si quid de suprascriptis labefactavero, subjacere ma legum severitati. Et e aegvetans subscripsi per Martyrium lectorem.\n\nEutychius de vico Aulaeis, primus Tessarescaedecatitarum haereseos, agnovi veram fidem orthodoxioe; et rogans sanctissimum episcopam Theophanium et reverentissimum episcopum Jacobum et reverentis simum presbyterum et dispensatorem Charisium, accessi ad sanctam catholicam et apostolicam Ecclesiam, anathematizans omnem haeresim, et maxime Tessarescaedecatitarum, in qua ante errabum; et assentio suprascriptae expositioni rectae fidei, anathematizans eos qui nen faciunt sanctum diem Paschae juxta morem catholicae et apostolicae sanctae Ecclesiae. Et juravi per sanctam et homousion Trinitatem, et per pietatem et victoriam dominorum Flavii Theodosii et Flavii Valentiniani perpetuorum Augustorum: si quid vero de suprascriptis labefactavero, subjacebo legum severitati. Et subscripsi manu mea.","english":"I, Julianus of Philadelphia, have acknowledged the orthodoxy, and I have come to the holy catholic and apostolic Church of God, anathematizing every heresy, and especially that of the Quartodecimans. And I have sworn a venerable oath that, if I should violate anything of the above-written, I shall be subject to the severity of the laws. And assenting, I have subscribed by the hand of Martyrius the reader.\n\nI, Eutychius from the village of Aulaeis, first [leader] of the heresy of the Quartodecimans, have acknowledged the true faith of orthodoxy; and having asked the most holy bishop Theophanes and the most reverend bishop Jacob and the most reverend presbyter and steward Charisius, I have come to the holy catholic and apostolic Church, anathematizing every heresy, and especially that of the Quartodecimans, in which I formerly erred; and I assent to the above-written exposition of the right faith, anathematizing those who do not celebrate the holy day of Pascha according to the custom of the holy catholic and apostolic Church. And I have sworn by the holy and consubstantial Trinity, and by the piety and victory of the lords Flavius Theodosius and Flavius Valentinian, perpetual Augusti: that if I should violate anything of the above-written, I shall be subject to the severity of the laws. And I have subscribed with my own hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Patricius presbyter de vice Parasiosili per manum Maximi compresbyteri, eo quod litieras nescirem, agnovi veram fidem orthodoxiae; et rogavi religiosissismum episcopum Theophanium ei reverentissimum presbyterum Charisium, et rogavi quam maturias communicare sanctae Dei catholicae et apostolicae Ecclesioe orthodoxorum; et anathematizo omnem haeresim, et maxime Tessarescaedecatitarum, eos qui non faciunt sanctum diem Paschae juxta morem Ecclesiae. Et juravi per sanctam et viviticam Trinitatem, et per pietatem et victoriam DD. NN. Fl. Theodosii et Fl. Valentiniani perpetuorum Augustorum, si quid de his labefactavero, subjacere me legum severitati.\n\nZenon a de territorio Sagari poeta Tessarescaedecatitarum haereseos, agnovi veram idem orthodoxiae; et rogans sanctissimum episcopum Theophanium et reverentissimum Chorepiscopum Jacobum et reverentissimum presbyterum et dispensatorem Charisium, accessi ad sanctissimam et catholicam Ecclesiam, anathematizans omnem haeresim, et maxime Tessarescaedecatitarum, in qua ante errabam. Et assentio superscriptae expositioni orthodoxorum, anathematizans eos qui non faciunt sanctum diem Paschae juxta morem catholicae; Ecclesiae. Et juro per sanctam et homousion Trinitatem, et victoriam DD. NN. Fl. Theodosii et Fl. Valentiniani perpetuorum augustorum. Si quid autem de suprascriptis labefactavero, subjacebo legum severitati.","english":"Patricius, presbyter in place of Parasiosilus, through the hand of Maximus, fellow presbyter, because I did not know letters, have acknowledged the true faith of orthodoxy; and I asked the most religious bishop Theophanus and the most reverend presbyter Charisius, and I asked to communicate as soon as possible with the holy catholic and apostolic Church of God of the orthodox; and I anathematize every heresy, and especially that of the Quartodecimans, those who do not keep the holy day of Pascha according to the custom of the Church. And I have sworn by the holy and life-giving Trinity, and by the piety and victory of our lords Flavius Theodosius and Flavius Valentinianus, perpetual Augusti, that if I should undermine any of these things, I am subject to the severity of the laws.\n\nZenon, from the territory of Sagaris, a poet of the heresy of the Quartodecimans, have acknowledged the same true faith of orthodoxy; and asking the most holy bishop Theophanus and the most reverend chorepiscopus Jacobus and the most reverend presbyter and steward Charisius, I have come to the most holy and catholic Church, anathematizing every heresy, and especially that of the Quartodecimans, in which I formerly erred. And I assent to the above-written exposition of the orthodox, anathematizing those who do not keep the holy day of Pascha according to the custom of the catholic Church. And I swear by the holy and consubstantial Trinity, and by the victory of our lords Flavius Theodosius and Flavius Valentinianus, perpetual Augusti. But if I should undermine any of the above-written things, I shall be subject to the severity of the laws.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Hanc manum ei commodavi Flavius Palladius, quod praesens litteras nesciret.\n\nHis igitur recitatis, decrevit sancta synodus aliam fidem nulli licere proferre vel conscribere vel componere, praeter illam quoe constituta est sanctis Patribus qui Nicaea in sancto Spiritu convenerunt: illos vero qui audeant fidem alienam vel componere vel proferre volentibus convertere ad agnitionem veritatis ex paganismo, sive ex Judaismo, sive ex aliqualibet haeresi, eos, sive episcopi sint aut clerici, alienos esse episcopos episcopatu, clericos clericatu; si vero laici sint, anathema esse. Simili modo si qui deprehensi forent, sive episcopi, sive clerici, vel laici, vel credentes vel docentes ea quae scripta sunt in expositione quae a Charisio presbytero prolata est de incarnatione unigeniti Filii-Dei, aut certe scelerata et perversa Nestorii dogmata, quae etiam infra scripta sunt, eos subjacere sententiae sanctae mundanae synodi; ut sit perspicuum episcopum quidem alienum futurum episcopatu et fore depositum; clericum vero simili modo a clericatu summovendum; si vero laicus sit, et eum fore anathema, sicut supra dictum est.","english":"I, Flavius Palladius, lent him my hand, since he was present and did not know letters.\n\nWhen these things had therefore been read out, the holy synod decreed that it be permitted to no one to bring forward or write or compose another faith besides that which was established by the holy Fathers who assembled at Nicaea in the Holy Spirit. But those who dare to compose or bring forward a foreign faith for those wishing to be converted to the knowledge of the truth from paganism, or from Judaism, or from any heresy whatsoever—these, whether they be bishops or clerics, are to be alien to the episcopate as bishops, and to the clerical office as clerics; but if they be laymen, they are to be anathema. In like manner, if any should be found—whether bishops, or clerics, or laymen—either believing or teaching the things which are written in the exposition concerning the incarnation of the only-begotten Son of God which was brought forward by the presbyter Charisius, or certainly the wicked and perverse dogmas of Nestorius, which are also written below, that they be subject to the sentence of the holy worldly synod; so that it may be clear that a bishop indeed is to be alien to the episcopate and is to be deposed; but a cleric in like manner is to be removed from the clerical office; but if he be a layman, he too is to be anathema, as has been said above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"EXCERPTA.\n\nEx libro ipsius Nestorii, ex auatermone xvi, de dogmate.\n\nQuoties igitur sancta Scriptura dictura est vel generationem Christi ex beata Virgine vel mortem, nusquam Deum dicit, sed aut Christum aut Jesum aut Dominum; quoniam hoec tria naturas indicant duas, modo hanc, modo illam, modo utramque. Est autem tale quod dico. Quoties nobis generationem ex Virgine Scriptura commemorat, quid dicit? Misit Deus Filium suum (Gal. iv, 4). Non dicit: Misit Deus Verbum, Sed utitur eo nomine quod naturas indicat duas. Quia enim Filius homo est et Deus, dicit, Misit Deus Filium suum factum ex muliere; ut si audieris factum ex muliere, pudeat etiam nomen positum quod naturas indicat duas, ut generatione quidem ex beata Virgine Filium voces. Filium enim peperit Dei Virgo. Quoniam vero Filius Dei duplex est In naturis, non peperit quidem Filium Dei, sed peperit hominem qui est filius propter conjunctum Filium.","english":"EXCERPTS.\n\nFrom the book of Nestorius himself, from the sixteenth homily, on doctrine.\n\nWhenever, then, holy Scripture is about to speak of the generation of Christ from the blessed Virgin or of his death, it nowhere says \"God,\" but either \"Christ\" or \"Jesus\" or \"Lord\"; since these three names indicate two natures, now this one, now that one, now both. What I say is of this sort. Whenever Scripture recounts to us the generation from the Virgin, what does it say? \"God sent his Son\" (Gal 4:4). It does not say, \"God sent the Word,\" but uses that name which indicates two natures. For since the Son is man and God, it says, \"God sent his Son, made of a woman\"; so that if you hear \"made of a woman,\" you may be ashamed even at the name that has been applied, which indicates two natures, so that by the generation from the blessed Virgin you may call him Son. For the Virgin bore the Son of God. But since the Son of God is twofold in natures, she did not indeed bear the Son of God, but bore the man who is a son because of the united Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Ejusdem ex quaternione xxi.\n\nVide quid accidat, haeretice. Non invideo nomen Virgini. Fateor enim Reverendam esse eam quae e conceperit Deum, per quam transierit Dominus omnium, per quam justitiae sol illuxerit; sed porro suspicor plausum. Quomodo hoc quod dixi transierit? Non dixi transierit pro eo quod est natus. Neque enim tam cito meorum egomet obliviscor. Transisse Deum per Virginem a Scriptura perdoctus sum; a natum, non edoctus sum.\n\nItem post alia. Nusquam divina Scriptura Deum ex Virgine asserit natum, sed Jesum Christum, Filium, Dominum. Haec omnes confiteamur. Quae enim docuit divina Scriptura qui non statim accipit, miser est: Surge, et accipe puerum et matrem ejus (Matth. ii, 13). Haec angelorum vox est, immo tua. Fortasse generationem ipsius noverat archangelus: Surge et accipe puerum et matrem ejus. Non dixit: Surge, et accipe Deum et matrem ejus.","english":"From the same, from quaternion 21.\n\nSee what happens, heretic. I do not begrudge the name to the Virgin. For I confess that she is to be revered who conceived God, through whom the Lord of all passed, through whom the sun of righteousness shone; but further, I suspect the applause. How is it that I said \"passed through\"? I did not say \"passed through\" in the sense of \"was born.\" For I do not so quickly forget my own words. That God passed through the Virgin I have been thoroughly taught by Scripture; that he was born, I have not been taught.\n\nLikewise after other things. Nowhere does divine Scripture assert that God was born of the Virgin, but Jesus Christ, the Son, the Lord. Let us all confess these things. For whoever does not immediately accept what divine Scripture has taught is wretched: \"Rise, and take the child and his mother\" (Matt. 2:13). This is the voice of angels, or rather your own. Perhaps the archangel knew his generation: \"Rise and take the child and his mother.\" He did not say: \"Rise, and take God and his mother.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Ejusdem ex quaternione xix.\n\nQuid igitur dicebamus? Ne timeas accipere Mariam conjugem tuam; quod enim in ea natum est (sive natum sive factum dixerimus, sensui nihil nocet), quod enim in ea natum est, ex Spiritu sancto est (Matth. i, 20). Si dixerimus quod Deus Verbum natum est in carne. Est enim aliud simul esse cum nascente, aliud nasci. Quod enim in ea natum est, ex Spiritu sancto est; hoc est, Spiritus sanctus creavit id quod est in ea. Viderunt igitur Patres,utpote scientes sanctarum Scripturarum, quod si eum qui incarnatus est natum dixerimus, invenietur Deus Verbum creatura Spiritus sancti, aut duos patres habens. Si vero factum dixerimus, invenietur Deus Verbum creatura Spiritus sancti. Fugientes igitur generationis dictionem, dixerunt ita: Qui descendit propter nostram salutem et incarnatus est. Quid est incarnatus? non conversus a Deitate in carnem. Quod dixerunt incarnatus ex Spiritu sancto, secuti sunt evangelistam. Nam cum evangelista venisset in, fugit generationem de Verbo dicere, et dixit incarnationem. Audi ubi: Et Verbum caro factum est (Joan. i, 14). Non dixit Verbum per carnem factum. Ubi enim aut apostoli aut evangelista; Filii faciunt mentionem, non dicunt natum ex muliere. Adverte quaeso ubi dicunt nomen Filii; et quod natum est ex muliere, dicunt natum; ubi vero Verbi faciunt mentionem, nemo audet dicere generationem per humanitatem.","english":"From the same, from quaternion 19.\n\nWhat then were we saying? Do not be afraid to take Mary as your wife; for what has been born in her (whether we say \"born\" or \"made,\" it does no harm to the sense)—for what has been born in her is from the Holy Spirit (Matt. 1:20). If we say that God the Word was born in the flesh. For it is one thing to be together with one who is being born, and another thing to be born. For what has been born in her is from the Holy Spirit; that is, the Holy Spirit created what is in her. The Fathers, therefore, as men knowledgeable in the holy Scriptures, saw that if we say that he who was incarnated was born, God the Word will be found to be a creature of the Holy Spirit, or to have two fathers. But if we say \"made,\" God the Word will be found to be a creature of the Holy Spirit. Avoiding, therefore, the word \"generation,\" they said thus: \"Who for our salvation descended and was incarnated.\" What is \"was incarnated\"? Not converted from divinity into flesh. In saying \"was incarnated\" from the Holy Spirit, they followed the evangelist. For when the evangelist had come to this point, he avoided saying \"generation\" of the Word, and spoke of incarnation. Hear where: And the Word was made flesh (John 1:14). He did not say the Word was made through the flesh. For where either the apostles or the evangelist make mention of the Son, they do not say \"born of a woman.\" Note, I ask, where they speak the name of the Son; and what is born of a woman, they call \"born\"; but where they make mention of the Word, no one dares to speak of generation through the humanity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Audi beatum Joannem evangelistam cum venisset ad Verbum et ejus; audi quid dicat: Verbum caro factum est, hoc est, assumpsit carnem; et habitavit in nobis, hoc est, nostram induit naturam; et habitavit in nobis, et vidimus gloriam ipsius Filii. Non dixit: Vidimus generationem Verbi.\n\nEx quaternione xv.\n\nIta etiam Christum secundum carnem propter conjunctionem quam habet cum Deo Verbo, Deum nominamus, scientes esse hominem qui apparet. e Audi utraque Paulum praedicantem: Ex Judaeis, inquit, Christum secundum carnem, qui est supra omnes Deus (Rom. ix, 5). Prius hominem confitetur, deinde conjunctione ad Deum dicit Deum eum qui apparet, ne quis Christianitatem hominis putet esse cultricem.\n\nEjusdem ex quaternione xxvii.\n\nSed quemadmodum dicebamus Deum omnium opi-\n\nficem et Deum Mosen: Deum enim, inquit, posui te Pharao (Exod. vii, 1); et filium Dei, Filius enim, inquit, primogenitus mihi Israel; et quemadmodum dicimus christum Saul: Non enim, inquit, imponam manum meam super ipsum, quod christus Dominus est (I Reg. xxiv, 7); similiter et Cyrum: Haec dicit, inquit, Dominus christo meo Cyro (Isa. xlv, 1); et Babylonium sanctum: Ego enim, inquit, praecipio ipsis sanctificatis, et ego duco ipsos (Isa. xiii, 3); ita dicimus et Dominum Christum et Deum et Filium et sanctum; sed communio quidem omnium similis est, dignitas vero non eadem.","english":"Hear the blessed John the evangelist, when he had come to the Word and to his [nature]; hear what he says: The Word was made flesh, that is, he took flesh; and dwelt among us, that is, he put on our nature; and dwelt among us, and we saw the glory of him, the Son. He did not say: We saw the generation of the Word.\n\nFrom quaternion 15.\n\nSo too we name Christ according to the flesh God, because of the conjunction he has with God the Word, knowing that the one who appears is a man. Hear Paul preaching both: From the Jews, he says, is Christ according to the flesh, who is above all, God (Rom. 9:5). First he confesses the man, then by conjunction with God he calls the one who appears God, lest anyone think that Christianity is a worshiper of a man.\n\nFrom the same, from quaternion 27.\n\nBut just as we were saying that God is the maker of all things, and God [said] to Moses: For I have set you as God to Pharaoh (Exod. 7:1); and son of God, for, he says, Israel is my firstborn son; and just as we call Saul christ: For, he says, I will not lay my hand upon him, because he is the Lord's christ (1 Sam. 24:7); and similarly Cyrus: Thus, he says, says the Lord to my christ Cyrus (Isa. 45:1); and the Babylonian a saint: For, he says, I command those who are sanctified, and I lead them (Isa. 13:3); so we call the Lord Christ both God and Son and saint; but the fellowship of all is similar, yet the dignity is not the same.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ejusdem ex quaternione xv.\n\nHoc autem sentite in vobis quod et in Christo Jesu, qui cum in forma Dei esset, se exinanivit formam servi accipiens (Philipp. ii, 5-7). Non dicit: Hoc sentite in vobis quod et in Deo Verbo, quod cum in forma Dei esset, formam servi accepit. Sed cum dicat Christum quasi duarum naturarum appellationem, sine periculo eum et formam servi quam accepit et Deum nominavit, cum ea sine peccato dicatur de naturarum duplici et separabili ratione.\n\nEjusdem ex quaternione xvi.\n\nUt in nomine, inquit, Jesu omne genu flectatur coelestium et terrenorum et infernorum, et omnis lingua confiteatur quia Dominus Jesus Christus in gloria est Dei Patris (Ibid., 10, 11). Propter illum qui portavit, eum qui portatus est colo; propter invisibilem veneror eum qui apparet: numquam ab eo qui apparet Dens separatur. Ideo nec ego honorem separo. Separo naturas, sed unam facio venerationem.","english":"From the same, from the fifteenth quaternion.\n\nHave this mind in you which was also in Christ Jesus, who, though he was in the form of God, emptied himself, taking the form of a servant (Philippians 2:5-7). He does not say: Have this mind in you which was also in God the Word, who, though he was in the form of God, took the form of a servant. But since he calls him Christ, as it were an appellation of two natures, without danger he named him both the form of a servant which he took and God, since this is said of him without sin according to the twofold and separable account of the natures.\n\nFrom the same, from the sixteenth quaternion.\n\nThat, he says, at the name of Jesus every knee should bow, of things in heaven and on earth and under the earth, and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (ibid., 10-11). Because of him who bore, I worship him who was borne; because of the invisible one, I venerate him who appears: never is God separated from him who appears. Therefore I do not separate the honor either. I separate the natures, but I make the veneration one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Ejusdem ex quaternione xvii, de dogmate.\n\nErat quidem Deus Verbum et ante incarnationem Filius et Deus cum Patre. Sumpsit vero novissimis temporibus servi formam. Sed cum sit et antea Filius, et ita vocetur post assumptionem, non potest vocari divisus Filius, ne duos filios constituamus. Sed quia illi conjunctus est qui erat a principio Filius, a quique ipsi conjunctus est, non potest secundum dignitatem filietatis, aio, non secundum naturas. Propterea Deus Verbum nominatur Christus, quia habet conjunctionem cum Christo perpetuam.\n\nEjusdem ex quaternione xv.\n\nInconfusam igitur servemus naturarum conjunctionem, confiteamur in homine Deum, colamus quadam divina conjunctione cum Deo omnipotenti coadorandum hominem.\n\nEjusdem ex quaternione vi.\n\nConsiderate et quid bis continuo inferatur: Ut mi- Sericors, inquit, fieret et fidelis pontifex ad Deum, qui in eo quod passus est ipse tentatus, potens est illi qui lentatur auxiliari (Heb. ii, 17, 18). Ergo qui passus est, pontifex misericors. Passibile autem templum, non vivificus templi ejus quod passum est Deus","english":"From the same, from the seventeenth quaternion, on doctrine.\n\nHe was indeed God the Word even before the incarnation, and Son and God with the Father. But in the last times he took the form of a servant. Yet since he was also Son before, and is so called after the assumption, he cannot be called a divided Son, lest we establish two sons. But because he who was Son from the beginning is joined to him, and he is joined to him, this cannot be according to the dignity of sonship, I say, not according to the natures. Therefore God the Word is named Christ, because he has a perpetual conjunction with Christ.\n\nFrom the same, from the fifteenth quaternion.\n\nLet us therefore preserve the unconfused conjunction of the natures; let us confess God in the man; let us worship the man, to be co-worshipped with God the Almighty by a certain divine conjunction.\n\nFrom the same, from the sixth quaternion.\n\nConsider also what is stated twice in succession: That he might become, it says, a merciful and faithful high priest before God, who in that he himself suffered being tempted, is able to help him who is tempted (Heb. 2:17-18). Therefore he who suffered is the merciful high priest. But the temple is passible, not the life-giving God of his temple which suffered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Ejusdem ex quaternione xvii.\n\nUt sciatis, inquit, quanta erat conjunctio Divinitatis, cion etiam in infante caro Dominica cerneretur. Erat enim idem infans et infantis Dominus. Laudastis vocem; sed nolite eam parum curiose laudare. Dixi enim quod idem erat infans et habitator infantis.\n\nEjusdem ex quaternione i\n\nCommunes enim sunt Trinitatis operationes et tantum substantiis dividendae. Unigeniti vero praeclara gloria aliquando Patri assignatur: Est enim, inquit, Pater meus qui clarificat me (Joan. viii, 34); aliquando Spiritui, Spiritus enim, inquit, veritatis clarificabit me (Joan. xvi, 14), aliquando Christi potestati.\n\nEjusdem ex quaternione xvi.\n\nHic est qui dicit: Deus, Deus meus, ut quid me dereliquisti (Matth. xxvii, 46)? Hic est qui tridui gustavit mortem. Adoro vero eum cum Deitate, quasi divinae auctoritatis cooperatorem.","english":"From the same, from the seventeenth quaternion.\n\nSo that you may know, he says, how great was the conjunction of the Divinity, [so that] even in the infant the Lord's flesh might be discerned. For the same infant was both infant and the infant's Lord. You have praised the voice; but do not praise it with too little care. For I said that the same was both the infant and the inhabitant of the infant.\n\nFrom the same, from the first quaternion.\n\nFor the operations of the Trinity are common and must be divided only by their substances. But the glorious glory of the Only-begotten is sometimes assigned to the Father: For, he says, my Father who glorifies me (John 8:54); sometimes to the Spirit: For, he says, the Spirit of truth will glorify me (John 16:14); sometimes to Christ's power.\n\nFrom the same, from the sixteenth quaternion.\n\nThis is he who says: God, my God, why have you forsaken me (Matt. 27:46)? This is he who tasted death for three days. But I adore him together with the Deity, as a cooperator of divine authority.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Et post alia. Propter illum qui portavit, eum qui portatus est colo, et propter occultum veneror apparentem. Numquam ab eo qui apparet Deus separator. Ideo nec ego ab eo honorem separo. Separo naturas, sed unam facio venerationem. Non est Deus ipse per se, qui est fictus ex Spiritu; non Deus ipse per se, qui est sepultus in monumento. Nam si ita esset, essemus certe hominum mortuorumque cultores. Sed quia in assumpto Deus est, ex eo qui assumpsit is qui assumptus est, quasi assumenti conjunctus, nuncupatur Deus.\n\nEjusdem ex quaternione tertio in haereticis, cum ac Spiritu diceret\n\nQuomodo enim sit servus, inquit, qui cum Filio operatur et Patre? Et si quis requirat opera Spiritus, inveniet ea non distantia operibus Patris et Filii, non quia una Deitas dividatur, sed quia divina Scriptura ea quae sunt unius virtutis singulis substantiis dis pertiat, ut Trinitatis similitudo ex temporibus operum coeperit. Deus Verbum factum est caro et habitavit in nobis (Joan. i, 14). Considere sibi fecit assumptum hominem Pater (Ephes. ii, 6). Dixit enim Dominus Domino meo, sede ad dexteram meam (Ps. cix, 1). Ejus qui assumptus est gloriam clarificavit Spiritus: Quando enim venerit Spiritus veritatis, ipse me clarificabit (Joan. xvi, 14).","english":"And after other things. Because of him who carried, I worship him who was carried; and because of the hidden one I venerate the one who appears. Never is God separated from him who appears. Therefore I do not separate honor from him either. I separate the natures, but I make the veneration one. He is not God himself by himself, who was formed by the Spirit; he is not God himself by himself, who was buried in the tomb. For if it were so, we would certainly be worshippers of dead men. But because God is in the one assumed, from him who assumed, the one assumed is, as it were, joined to the assumer, and is called God.\n\nFrom the same, from the third quaternion, against the heretics, when he said also concerning the Spirit:\n\nFor how, he says, can he be a servant who works with the Son and the Father? And if anyone seeks the works of the Spirit, he will find them not distant from the works of the Father and the Son, not because the one Deity is divided, but because divine Scripture distributes the things that belong to one power among the individual substances, so that the likeness of the Trinity may begin from the times of the works. The Word was made flesh and dwelt among us (John 1:14). The Father made the assumed man to sit with him (Ephesians 2:6). For the Lord said to my Lord, Sit at my right hand (Psalm 110:1). The Spirit glorified the glory of him who was assumed: For when the Spirit of truth comes, he will glorify me (John 16:14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ejusdem ex quaternione vi.\n\nCum de Christo diceret quod missus esset denuntiare captivis remissionem (Luc. iv, 18), quasi Apostolus addidit hoc etiam et dixit: Hic qui fidelis factus est pontifex (Hebr. ii, 17). Factus est enim hic, non perpetuo antea fuerat. Hic qui paulatim in pontificis profecit, haeretice, dignitatem. Audi vocem tibi hoc evidentius declamantem: Qui in diebus, inquit, carnis suae preces supplicationesque ad eum qui posset illum salvum a morte facere, cum clamore valido et lacrymis efferens; et exauditus pro sua reverentia, quidem cum esset Filius, didicit ex illis quae passus est obedientiam; et consummatus, factus est omnibus obtemperantibus sibi causa salutis aeternae (Hebr. v, 7-9). Consummatur autem id quod paulatim proficit, haeretice. a De quo etiam et Joannes in Evangeliis cla- Mat: Jesus proficiebat oetate et sapientia et gratia (Luc. ii, 52). Quibus congrue etiam Paulus dicens: Consummatus, inquit, factus est obtemperantibus sibi causa salutis oeternoe, appellatus a Deo pontifex secundum ordinem Melchisedech (Hebr. v, 9, 10).","english":"From the same, from the fourth book.\n\nWhen he was speaking of Christ, that he had been sent to proclaim remission to captives (Luke 4:18), he added this also, as if the Apostle had said it: This one who was made faithful, a high priest (Heb. 2:17). For he was made this, he was not so perpetually beforehand. This one who advanced gradually in the dignity of high priest—heretic that you are—hear the voice declaring this to you more plainly: Who, it says, in the days of his flesh, offering up prayers and supplications to him who was able to save him from death, with loud crying and tears; and having been heard for his reverence, although he was the Son, he learned obedience from the things he suffered; and being made perfect, he became to all who obey him the cause of eternal salvation (Heb. 5:7-9). But that which advances gradually is made perfect—heretic that you are. Of whom also John says in the Gospels: Jesus advanced in age and wisdom and grace (Luke 2:52). To which Paul also fittingly says: Being made perfect, he says, he became to those who obey him the cause of eternal salvation, being called by God a high priest according to the order of Melchisedech (Heb. 5:9-10).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Et post alia. Pontifex, inquit, vocatur. Cur igitur diversa sentis Paulo? Cur impassibilem Deum Verbum corpore terreno commiscens, passibilem pontificem facis?\n\nEjusdem ex quaternione VII.\n\nUnde, fratres, sanctoe vocationis coelestis participes, considerate apostolum et pontificem confessionis nostroe Jesum fidelem ei qui fecit ipsum (Hebr. III, 1, 2).\n\nEt post alia. Cum sit igitur nobis hic solus pontifex, condolens sive cognatus et firmus, de ejus fide nusquam depellamini. Ipse enim nobis ex promissa benedictione ex semine Abrahae mi(??)sus est, utpole pro se et suo genere corporis sacrificium offerens. Notandum quod confiteatur omnem pontificem sacrificio indigere; et com excipiat Christum quasi non indigentem, in his, inquit, eum pro se offerre et gerere sacrificium.\n\nEjusdem ex quaternione IV.\n\nAudite igitur et dicta diligenter inspicite: Qui manducat, inquit, cornem meam (Joan. vi, 56). Memento quod de carne dicamus, et quod non a me nardis nomen fingitur, ne videar illis falsus interpres. Qui manducat, inquit, carnem meam et bibit sanguinem meum. Numquid dixit: Qui manducat Deitatem meam, et qui bibit Deitatem meam? Qui manducat carnem meam, et qui bibit sanguinem meum, in me manet, ei ego in ipso.","english":"And after other things. He is called, he says, a high priest. Why, then, do you think differently from Paul? Why, mixing the impassible God the Word with an earthly body, do you make him a passible high priest?\n\nFrom the same, from the seventh quaternion.\n\nTherefore, brothers, partakers of the holy heavenly calling, consider the apostle and high priest of our confession, Jesus, faithful to him who made him (Heb. 3:1–2).\n\nAnd after other things. Since, therefore, this one alone is our high priest, compassionate or akin and steadfast, never be driven away from his faith. For he was sent to us from the promised blessing, from the seed of Abraham, as one offering sacrifice for himself and for his own kind of body. It is to be noted that he confesses that every high priest needs sacrifice; and when he receives Christ as one not needing it, he says that in these things he offers and performs sacrifice for himself.\n\nFrom the same, from the fourth quaternion.\n\nHear therefore, and carefully examine what is said: He who eats, he says, my flesh (John 6:56). Remember that we are speaking about flesh, and that the name is not invented by me from spices, lest I seem to them a false interpreter. He who eats, he says, my flesh and drinks my blood. Did he perhaps say: He who eats my Godhead, and he who drinks my Godhead? He who eats my flesh, and he who drinks my blood, remains in me, and I in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Et post alia. Sed ad e veniamus. Qui manducat carnem meam, et bibit sanguinem meum, in me manet, et ego in ipso. Mementote quod de carne dicamus: Sicut misit me vivus Pater (Ibid., 58), me qui appareo. Sed fortasse ego non recte interpretor. Videamus ex his quae sequuntur. Sicut misit me vivus Pater. Ille didi de Deitate, ego de humanitate. Videamus qui sit pravus interpres. Sicut misit me vivus Pater. Haereticus dicit quod Deitatem hic misit me Deum Verbum. Sicut misit me vivus Pater, juxta illos, et ego vivo Deus Verbum propter Patrem. Quid postea? Qui manducat me, et ille vivet. Quid manducamus? Deitatem, an carnem?\n\nEjusdem ex quaternione xvi.\n\nEt tamen, inquit, si lotum novum scrutatus fueris Testamentum, nusquam in eo invenias mortem Deo assignatam, sed aut Christo, aut Filio, aut Domino. Nam Christus et Filius et Dominus cum de Unigenito a sancta Scriptura dicitur, naturas duas ostendit; et aliquando significat Deitatem, aliquando humanitatem, aliquando utrumque. Ut cum Paulus scribens praedicat: Cum inimici essemus, reconcilia(??) sumus Deo per mortem Filii ejus (Rom. v, 10), humanitatem significat Filii. Porro eum idem dicat ad Hebraeos: Deus tocutus est nobis in Filio, per quem et soecula fecit (Hebr. i, 2), Deitatem Filii significat. Neque enim caro fecit saecula, quae post multa saecula facta est.","english":"And after other things. But let us come to the point. He who eats my flesh and drinks my blood abides in me, and I in him. Remember that we are speaking about the flesh: As the living Father sent me, me who appear. But perhaps I do not interpret correctly. Let us see from what follows. As the living Father sent me. He spoke of the Godhead, I of the humanity. Let us see who is the corrupt interpreter. As the living Father sent me. The heretic says that here the Godhead sent me, God the Word. As the living Father sent me, according to them, so I, God the Word, live because of the Father. What then? He who eats me, he also shall live. What do we eat? The Godhead, or the flesh?\n\nFrom the same, from quaternion XVI.\n\nAnd yet, he says, if you search the New Testament as a whole, you will nowhere find death assigned to God, but either to Christ, or to the Son, or to the Lord. For when Christ and Son and Lord are spoken by holy Scripture of the Only-Begotten, it shows two natures; and sometimes it signifies the Godhead, sometimes the humanity, sometimes both. As when Paul in writing proclaims: When we were enemies, we were reconciled to God through the death of his Son, he signifies the humanity of the Son. But when the same writer says to the Hebrews: God has spoken to us in the Son, through whom he also made the ages, he signifies the Godhead of the Son. For the flesh did not make the ages, which was made after many ages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Et post alia. Non Deitas fratrem habuit Jacobum; nec Dei Verbi denuntiamus mortem, Dominicum sanguinem et corpus manducantes\n\nEjusdem ex quaternione XXIII.\n\nVideo, inquit, populum nostrum habere ingentem reverentiam et ardentissimam pietatem, sed in dogmate e ignorantia labi. Id autem non esse crimen populi, sed, ut honeste dicamus, non habuisse reiro doctores tempus accurate vobis dogmata demonstrandi.\n\nEcce hic plane confitetur neminem ante se talia populo proedicasse.\n\nCyrillus episcopus Alexandriae subscripsi.\n\nArcadius episcopus et legatus sedis apostolicae subscripsi.\n\nJuvenalis episcopus Jerosolymorum subscripsi.\n\nProjectus episcopus legatus sedis apostolicae subscripsi.\n\nPhilippus presbyter sedis apostolicae et legatus subscripsi.\n\nFirmus episcopus Caesareae subscripsi.\n\nTheodotus episcopus Ancyrae subscripsi.\n\nBerenianus episcopus Pergeorum metropoleos subscripsi per Timotheum episcopum.","english":"And after other things. The Godhead did not have James as a brother; nor do we proclaim the death of God the Word, while eating the Lord's blood and body.\n\nFrom the same, from the twenty-third quire.\n\nI see, he says, that our people have great reverence and most ardent piety, but in doctrine they fall into ignorance. And that this is not the people's fault, but, to speak honestly, that the teachers did not have time to demonstrate the doctrines accurately to you.\n\nBehold, here he plainly confesses that no one before him had preached such things to the people.\n\nI, Cyril, bishop of Alexandria, have subscribed.\n\nI, Arcadius, bishop and legate of the apostolic see, have subscribed.\n\nI, Juvenal, bishop of Jerusalem, have subscribed.\n\nI, Projectus, bishop, legate of the apostolic see, have subscribed.\n\nI, Philip, presbyter of the apostolic see and legate, have subscribed.\n\nI, Firmus, bishop of Caesarea, have subscribed.\n\nI, Theodotus, bishop of Ancyra, have subscribed.\n\nI, Berenianus, bishop of the metropolis of Perge, have subscribed through Timothy the bishop.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Severus episcopus Synnandon subscripsi.\n\nPerigenes episcopus Corinthi subscripsi.\n\nIconius episcopus Cortines Cretes subscripsi\n\nMennon episcopus Ephesi subscripsi.\n\nReginus episcopus Constantiae Cyprius subscripsi.\n\nAcacius episcopus Militensis subscripsi.\n\nPalladius episcopus Amasiae subscripsi.\n\nHere(??)us episcopus Myron subscripsi.\n\nValerianus episcopus Iconii subscripsi.\n\nPius episcopus Pissi(??)ontiorum metropoleos subscripsi.\n\nCyrus (??) episcopus Apbrodisiados subscripsi.\n\nAmphilocius episcopus Sidenorum metropoleos subscripti.\n\nM(??)onius episcopus Leclesiae quae est Sardibos Lydiae subscripsi.\n\nHellanicus episcopus Chrodisu(??) subscripsi.\n\nDalmatius episcopus Cizyci subscripsi.\n\nFlavianus episcopus Philipporum subscripsi.\n\nAristonicus episcopus Laodociae subscripsi.\n\nParalius misericordia Dei episcopus Andrapon subscripsi.","english":"Severus, bishop of Synnada, subscribed.\nPerigenes, bishop of Corinth, subscribed.\nIconius, bishop of Cortina in Crete, subscribed.\nMennon, bishop of Ephesus, subscribed.\nReginus, bishop of Constantia in Cyprus, subscribed.\nAcacius, bishop of Miletus, subscribed.\nPalladius, bishop of Amasia, subscribed.\nHereus, bishop of Myra, subscribed.\nValerianus, bishop of Iconium, subscribed.\nPius, bishop of the metropolis of the Pissiountians, subscribed.\nCyrus, bishop of Aphrodisias, subscribed.\nAmphilochius, bishop of the metropolis of the Sidenians, subscribed.\nMonius, bishop of the church which is at Sardis in Lydia, subscribed.\nHellanicus, bishop of Rhodes, subscribed.\nDalmatius, bishop of Cyzicus, subscribed.\nFlavianus, bishop of Philippi, subscribed.\nAristonicus, bishop of Laodicea, subscribed.\nParalius, by the mercy of God bishop of Andrapa, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Olympius episcopus Claudiopoleos subscripsi per episcopos Epipbanium et Thersebium.\n\nDinastos episcopus Nicopoleos Epiricus subscripsi.\n\nDomninus episcopus civitatis Cutiae subscripsi.\n\nEustasius episcopus civitatis Docimi subscripri.\n\nEpiphanius episcopus Gratiae subscripsi.\n\nGregorius episcopus Caesarasunitis subscripsi.\n\nHelladius episcopus Cadramiti subscripsi.\n\nAnisius episcopus civitatis Thebarum Graeciae subscripsi.\n\nDomninus episcopus civitatis Opunti subscripsi.\n\nCallicrates episcopus civitatis Magnerensium subscripsi.\n\nNitius episcopus civitatis Magnerensium subscripsi.\n\nGallinicus episcopus Apamiae subscripsi.\n\nPetrus minimus episcopus civitatis Prutes subscripsi.\n\nEuprepius episcopus Byses subscripsi.\n\nDio episcopus civitatis Thebarum subscripsi.\n\nPerebius episcopus saltuum Thessalonicensium subscripsi.\n\nPaullus episcopus civitatis Anthedonis subscripsi.","english":"Olympius, bishop of Claudiopolis, subscribed through the bishops Epiphanius and Thersebius.\n\nDinastos, bishop of Nicopolis in Epirus, subscribed.\n\nDomninus, bishop of the city of Cutia, subscribed.\n\nEustasius, bishop of the city of Docimum, subscribed.\n\nEpiphanius, bishop of Gratia, subscribed.\n\nGregorius, bishop of Caesarea, subscribed.\n\nHelladius, bishop of Cadramitum, subscribed.\n\nAnisius, bishop of the city of Thebes in Greece, subscribed.\n\nDomninus, bishop of the city of Opus, subscribed.\n\nCallicrates, bishop of the city of the Magnesians, subscribed.\n\nNitius, bishop of the city of the Magnesians, subscribed.\n\nGallinicus, bishop of Apamea, subscribed.\n\nPetrus, least bishop of the city of Prutes, subscribed.\n\nEuprepius, bishop of Byses, subscribed.\n\nDio, bishop of the city of Thebes, subscribed.\n\nPerebius, bishop of the pastures of Thessalonica, subscribed.\n\nPaullus, bishop of the city of Anthedon, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Theódorus episcopus civitatis Aninesiorum subscripsi.\n\nEusebius episcopus Heracliae subscripsi.\n\nJoannes episcopus Lesbi Selenicatorum subscripsi.\n\nTheonas episcopus civitatis Hierbae subscripsi.\n\nSinecion episcopus Codrinae civitatis subscripsi.\n\nTribonianus episcopus Ecclesiae quae est in Primopoli subscripsi.\n\nMartyrius episcopus civitatis Illistron subscripsi.\n\nNesius episcopus Corybrasi subscripsi\n\nAcacius episcopus Cotennensis subscripsi.\n\nAblabius episcopus civitatis Amorii subscripsi.\n\nHeracle(??)n, qui et Theopanius, episcopus Traillon subscripsi.\n\nPhilippus episcopus Pergami subscripsi.\n\nDaphnus episcopus civitatis Magnesiae Maeandri subscripsi.\n\nEusebius episcopus Magnesiae civitatis Sipili subscripti.\n\nAnderius minimus episcopus Cherronensis subscripsi.\n\nPaullus minimus episcopus civitatis Lampenes subscripsi.\n\nEutropius episcopus minimus civitatis Evazon subscripsi.","english":"Theodorus, bishop of the city of Aninesii, subscribed.\n\nEusebius, bishop of Heraclea, subscribed.\n\nJohn, bishop of Lesbus of the Selenicani, subscribed.\n\nTheonas, bishop of the city of Hierba, subscribed.\n\nSinecion, bishop of the city of Codrina, subscribed.\n\nTribonianus, bishop of the church which is in Primopolis, subscribed.\n\nMartyrius, bishop of the city of Illistron, subscribed.\n\nNesius, bishop of Corybrasus, subscribed.\n\nAcacius, bishop of Cotennum, subscribed.\n\nAblabius, bishop of the city of Amorium, subscribed.\n\nHeracleon, who is also Theopanius, bishop of Traillon, subscribed.\n\nPhilip, bishop of Pergamum, subscribed.\n\nDaphnus, bishop of the city of Magnesia on the Maeander, subscribed.\n\nEusebius, bishop of the city of Magnesia Sipili, subscribed.\n\nAnderius, least bishop of Cherronesus, subscribed.\n\nPaullus, least bishop of the city of Lampene, subscribed.\n\nEutropius, least bishop of the city of Evazon, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Severus minimus episcopus provinciae Pisidiae civitatis Sozopoleos subscripsi.\n\nSilvanus episcopus civitatis Chaeretapon subscripsi.\n\nCommodus minimus episcopus Tripoleos subscripsi.\n\nConstantius episcopus civitatis Diocletianorum subscripsi.\n\nNestorius episcopus Sponsus subscripsi.\n\nAphobius minimus episcopus Coloe subscripsi.\n\nPhoscus episcopus civitatis quae est in Thvatireno subscripsi.\n\nPaullus episcopus Daldianorum subscripsi.\n\nLimenius episcopus civitatis Ettenorum subscripsi.\n\nDorotheus episcopus civitatis Myrenes subscripsi.\n\nTheodorus episcopus Attaliae subscripsi.\n\nAphonetus minimus episcopus Heracleotanorum Lamtupoleos suhscripsi.\n\nSpudasius minimus episcopus Cerami subscripsi.\n\nPhiletus minimus episcopus Amizonis subscripsi.\n\nDocimasius episcopus civitatis Maroniae subscripsi.\n\nEu(??)epius episcopus civitatis Maximianupoleos subscripsi.","english":"Severus, least bishop of the province of Pisidia, of the city of Sozopolis, subscribed.\n\nSilvanus, bishop of the city of Chaeretapa, subscribed.\n\nCommodus, least bishop of Tripolis, subscribed.\n\nConstantius, bishop of the city of the Diocletiani, subscribed.\n\nNestorius, bishop of Sponsus, subscribed.\n\nAphobius, least bishop of Coloe, subscribed.\n\nPhoscus, bishop of the city that is in the Thvatirene district, subscribed.\n\nPaullus, bishop of the Daldiani, subscribed.\n\nLimenius, bishop of the city of the Etteni, subscribed.\n\nDorotheus, bishop of the city of Myrene, subscribed.\n\nTheodorus, bishop of Attalia, subscribed.\n\nAphonetus, least bishop of the Heracleotae of Lamtupolis, subscribed.\n\nSpudasius, least bishop of Cerami, subscribed.\n\nPhiletus, least bishop of Amizon, subscribed.\n\nDocimasius, bishop of the city of Maronia, subscribed.\n\nEu(??)epius, bishop of the city of Maximianupolis, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Euthalius episcopus civitatis Colophoniae subscripsi.\n\nLucianus episcopus civitatis Toperi subscripsi.\n\nRufinus episcopus civitatis Gaborum subscripsi.\n\nRomanus episcopus civitatis Raphiae subscripsi.\n\nPhidus episcopus Prae subscripsi.\n\nEsicius episcopus civitatis Parii subscripsi.\n\nTimotheus episcopus civitatis Termae et Eudociades Subscripsi.\n\nEucharius episcopus civitatis Direci subscripsi.\n\nEvagrius episcopus civitatis Selorum Cypri subscripsi.\n\nNectarius episcopus civitatis Nasorum subscripsi.\n\nAgathocles episcopus civitatis Caronae subscripsi.\n\nJanes episcopus civitatis subscripsi.\n\nAEdesius episcopus Syndorum subscripsi.\n\nSecundianus episcopus civitatis Calamiae subscripsi.\n\nNunechius episcopus civitatis Elegen subscripsi.\n\nMatidianus episcopus Coraceasii subscripsi.\n\nCyrillus episcopus Coelorum subscripsi per manum Hellesponti presbyteri.","english":"Euthalius, bishop of the city of Colophonia, subscribed.\n\nLucianus, bishop of the city of Toperus, subscribed.\n\nRufinus, bishop of the city of Gabora, subscribed.\n\nRomanus, bishop of the city of Raphia, subscribed.\n\nPhidus, bishop of Prae, subscribed.\n\nEsicius, bishop of the city of Parium, subscribed.\n\nTimotheus, bishop of the city of Termae and Eudocias, subscribed.\n\nEucharius, bishop of the city of Direcus, subscribed.\n\nEvagrius, bishop of the city of Selorum in Cyprus, subscribed.\n\nNectarius, bishop of the city of Nasus, subscribed.\n\nAgathocles, bishop of the city of Carona, subscribed.\n\nJanes, bishop of the city, subscribed.\n\nAedesius, bishop of Syndorum, subscribed.\n\nSecundianus, bishop of the city of Calamia, subscribed.\n\nNunechius, bishop of the city of Elegen, subscribed.\n\nMatidianus, bishop of Coraceasium, subscribed.\n\nCyrillus, bishop of Coelorum, subscribed through the hand of Hellespontus the presbyter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Sapritius episcopus Paphi Cypri subscripsi.\n\nThemistius minimus episcopus civitatis Hiasi subscripsi.\n\nPromachius minimus episcopus civitatis Liundorum subscripsi.\n\nEudoxius episcopus civitatis Homati subscripsi.\n\nLibanius episcopus civitatis Palaeaspoleos subscripsi.\n\nTrajanus episcopus civitatis Lyrbae subscripsi.\n\nAlexander episcopus Arcadiopoleos subscripsi\n\nTheodorus episcopus Nisae subscripsi.\n\nTitius minimus episcopus civitatis Erlidetorum subscripsi.\n\nEugenius episcopus civitatis Apolliniados subscripsi.\n\nAetius episcopus civitatis Poeoniorum Hellesponti subscripsi.\n\nTimotheus episcopus civitatis Germae Hellesponti subscripsi.\n\nArchelaus episcopus Myndri subscripsi.\n\nApellas minimus episcopus Cybrae subscripsi.\n\nPhiladelphius minimus episcopus Gratianupoleos subscripsi.\n\nEuterius minimus episcopus Strationiceorum Lydae subscripsi.","english":"Sapritius, bishop of Paphos in Cyprus, subscribed.\n\nThemistius, least bishop of the city of Hiasi, subscribed.\n\nPromachius, least bishop of the city of the Liundi, subscribed.\n\nEudoxius, bishop of the city of Homati, subscribed.\n\nLibanius, bishop of the city of Palaeaspolis, subscribed.\n\nTrajanus, bishop of the city of Lyrba, subscribed.\n\nAlexander, bishop of Arcadiopolis, subscribed.\n\nTheodorus, bishop of Nisa, subscribed.\n\nTitius, least bishop of the city of the Erlidetae, subscribed.\n\nEugenius, bishop of the city of Apollonias, subscribed.\n\nAetius, bishop of the city of the Poeonians of the Hellespont, subscribed.\n\nTimotheus, bishop of the city of Germa of the Hellespont, subscribed.\n\nArchelaus, bishop of Myndrus, subscribed.\n\nApellas, least bishop of Cybra, subscribed.\n\nPhiladelphius, least bishop of Gratianopolis, subscribed.\n\nEuterius, least bishop of the Strationiceans of Lydia, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"(??)annes minimus episcopus Aureliopoleos subscripsi.\n\nMaximus minimus episcopus Cymae subscripsi.\n\nModestus episcopus civitatis Aneatorum subscripsi.\n\nTheodosius minimus episcopus civitatis Mastauron subscripsi.\n\nThomas episcopus Valentinianopoleos subscripsi.\n\nEusebius episcopus Aspanorum subscripsi.\n\nEuporius episcopus civitatis Pepon subscripsi.\n\nSadus episcopus Phoenus subscripsi.\n\nRhodon episcopus Palaeaspoleos subscripsi.\n\nDomnus episcopus civitatis Orcistis subscripsi.\n\nJoannes episcopus Augustopoleos subscripsi.\n\nPetrus episcopus Parembolarum subscripsi.\n\nNecyras episcopus Gazae subscripsi.\n\nZeno episcopus Cyri Cypris subscripsi.\n\nEvoptius episcopus Ptolomaidus Pentapoleos subscripsi.\n\nMacarius episcopus Metoliton subscripsi.\n\nEusebius episcopus Pelusii subscripsi.\n\nHermogenes episcopus Rinocororus subscripsi.\n\nMarinus episcopus Heliopoleos subscripsi.","english":"...annes, least bishop of Aureliopolis, subscribed.\n\nMaximus, least bishop of Cyme, subscribed.\n\nModestus, bishop of the city of the Aneati, subscribed.\n\nTheodosius, least bishop of the city of Mastaura, subscribed.\n\nThomas, bishop of Valentinianopolis, subscribed.\n\nEusebius, bishop of the Aspani, subscribed.\n\nEuporius, bishop of the city of Pepon, subscribed.\n\nSadus, bishop of Phoenus, subscribed.\n\nRhodon, bishop of Palaespoleos, subscribed.\n\nDomnus, bishop of the city of Orcistis, subscribed.\n\nJohn, bishop of Augustopolis, subscribed.\n\nPeter, bishop of Parembolae, subscribed.\n\nNecyras, bishop of Gaza, subscribed.\n\nZeno, bishop of Cyri in Cyprus, subscribed.\n\nEvoptius, bishop of Ptolemais of the Pentapolis, subscribed.\n\nMacarius, bishop of Metoliton, subscribed.\n\nEusebius, bishop of Pelusium, subscribed.\n\nHermogenes, bishop of Rhinocorura, subscribed.\n\nMarinus, bishop of Heliopolis, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Joannes episcopus Ephestus subscripsi.\n\nHeraclius episcopus Thamuateos subscripsi.\n\nTheon episcopus Heracleus et Thoitus subscripsi.\n\nSolo episcopus civitatis Corallion subscripsi.\n\nAlypius episcopus civitatis Seuleus subscripsi\n\nMacedonius episcopus Xoeos subscripsi.\n\nPetrus episcopus Oxyrinchi subscripsi.\n\nMetrodorus episcopus Leonton subscripsi.\n\nPaulus episcopus Fraboneoneos subscripsi.\n\nAmnonius episcopus Panephisi subscripsi.\n\nPublius episcopus Olbiorum subscripsi.\n\nJaracis episcopus Aphau subscripsi.\n\nSamuel episcopus Distheos subscripsi.\n\nSopater episcopus Libyae Septimiacae subscripsi.\n\nIsaac episcopus Tavae subscripsi.\n\nHeraclius episcopus Tineo subscripsi.\n\nThonas episcopus Psinchus subscripsi.\n\nCyrus episcopus Achaeorum subscripsi.\n\nEulogius episcopus Achaeorum subscripsi.\n\nAlexander episcopus Cleopatridos subscripsi.","english":"John, bishop of Ephesus, subscribed.\n\nHeraclius, bishop of Thmuis, subscribed.\n\nTheon, bishop of Heraclea and Thoitus, subscribed.\n\nSolo, bishop of the city of Corallion, subscribed.\n\nAlypius, bishop of the city of Seuleus, subscribed.\n\nMacedonius, bishop of Xois, subscribed.\n\nPeter, bishop of Oxyrhynchus, subscribed.\n\nMetrodorus, bishop of Leonton, subscribed.\n\nPaul, bishop of Fraboneoneos, subscribed.\n\nAmmonius, bishop of Panephysis, subscribed.\n\nPublius, bishop of the Olbiorum, subscribed.\n\nJaracis, bishop of Aphau, subscribed.\n\nSamuel, bishop of Distheos, subscribed.\n\nSopater, bishop of the Libyan Septimiaca, subscribed.\n\nIsaac, bishop of Tavae, subscribed.\n\nHeraclius, bishop of Tineo, subscribed.\n\nThonas, bishop of Psinchus, subscribed.\n\nCyrus, bishop of the Achaeans, subscribed.\n\nEulogius, bishop of the Achaeans, subscribed.\n\nAlexander, bishop of Cleopatris, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Silvanus episcopus Copritheos subscripsi. Ego autem Heraclius episcopus pro eo subscripsi quod aegrotaret.\n\nAdelphius Onupheus episcopus subscripsi.\n\nAbraham episcopus civitatis Ostracines subscripsi.\n\nAthanasius episcopus Paraliae subscripsi.\n\nAdelphios episcopus Caeos subscripsi.\n\nLampetius episcopus Casii subscripsi.\n\nChrysaorius episcopus Aphroditus subscripsi.\n\nAmon episcopus Butus subscripsi\n\nEuthitius episcopus Theodosiopoleos subscripsi.\n\nVenantius episcopus Hierapoleos metropoleos subscripsi a per notarium meum Theodorum.\n\nZenobius civitatis Barchae subscripsi.\n\nZeno episcopus civitatis Theucyron subscripsi.\n\nEusebius episcopus Nilupoleos subscripsi.\n\nHeraclides episcopus Heracleus ulterioris subscripsi.\n\nMarius episcopus Anteusus subscripsi.\n\nSabinus episcopus Panosus subscripsi.\n\nAthanasius episcopus civitatis Cepheorum subscripsi.","english":"I, Silvanus, bishop of Coprithis, subscribed. But I, Heraclius, bishop, subscribed on his behalf because he was ill.\n\nI, Adelphius Onupheus, bishop, subscribed.\n\nI, Abraham, bishop of the city of Ostracine, subscribed.\n\nI, Athanasius, bishop of Paralia, subscribed.\n\nI, Adelphius, bishop of Caeos, subscribed.\n\nI, Lampetius, bishop of Casium, subscribed.\n\nI, Chrysaorius, bishop of Aphroditus, subscribed.\n\nI, Amon, bishop of Butus, subscribed.\n\nI, Euthitius, bishop of Theodosiopolis, subscribed.\n\nI, Venantius, bishop of the metropolis of Hierapolis, subscribed through my notary Theodore.\n\nI, Zenobius, of the city of Barcha, subscribed.\n\nI, Zeno, bishop of the city of Theucyron, subscribed.\n\nI, Eusebius, bishop of Nilupolis, subscribed.\n\nI, Heraclides, bishop of Heraclea ulterior, subscribed.\n\nI, Marius, bishop of Anteus, subscribed.\n\nI, Sabinus, bishop of Panos, subscribed.\n\nI, Athanasius, bishop of the city of Cepheus, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Philumenus episcopus Cinnes subscripsi.\n\nFelix episcopus civitatis Apolloniensium subscripsi.\n\nTimotheus episcopus provinciae Scythiae civitatis Tomorum subscripsi.\n\nZenobius episcopus civitatis Conosi subscripsi.\n\nPaulinianus episcopus Majumae subscripsi.\n\nPhoebammon episcopus Coptu subscripsi.\n\nPabiscus episcopus Apollonos subscripsi.\n\nAndreas episcopus Thermupoleos subscripsi.\n\nFanias mininius episcopus civitatis Arpason subscripsi.\n\nTheosebius episcopus civitatis Prienes subscripsi.\n\nMaximus episcopus Casiae subscripsi.\n\nTheoctistus episcopus Photiae subscripsi.\n\nHermolaus minimus episcopus Attudeorum subscripsi.\n\nTheodorus episcopus Gadaron subscripsi manu AEtheri archidiaconi.\n\nAthanasius episcopus Pari insulae subscripsi.\n\nPaullus episcopus Orinmorum subscripsi.\n\nTimotheus episcopus Briulorum subscripsi.\n\nDaniel episcopus coloniae Cappadociae subscripsi.","english":"I, Philumenus, bishop of Cinnes, subscribed.\n\nI, Felix, bishop of the city of the Apollonians, subscribed.\n\nI, Timotheus, bishop of the city of Tomi in the province of Scythia, subscribed.\n\nI, Zenobius, bishop of the city of Conosus, subscribed.\n\nI, Paulinianus, bishop of Majuma, subscribed.\n\nI, Phoebammon, bishop of Coptus, subscribed.\n\nI, Pabiscus, bishop of Apollonos, subscribed.\n\nI, Andreas, bishop of Thermopylae, subscribed.\n\nI, Fanias, least bishop of the city of Arpason, subscribed.\n\nI, Theosebius, bishop of the city of Priene, subscribed.\n\nI, Maximus, bishop of Casia, subscribed.\n\nI, Theoctistus, bishop of Photia, subscribed.\n\nI, Hermolaus, least bishop of Attudeorum, subscribed.\n\nI, Theodorus, bishop of Gadaron, subscribed by the hand of Aetherius the archdeacon.\n\nI, Athanasius, bishop of the island of Paros, subscribed.\n\nI, Paullus, bishop of Orinmorum, subscribed.\n\nI, Timotheus, bishop of Briulorum, subscribed.\n\nI, Daniel, bishop of the colony of Cappadocia, subscribed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Asclepiades episcopus Trapezolitarum subscripsi.\n\nTheodorus episcopus civitatis Escinei subscripsi.\n\nBessula diaconus Ecclesiae Carthaginensis subscripsi.\n\nStephanus episcopus Cajupoleos Asiae subscripsi.\n\nCaesarius episcopus civitatis Arces subscripsi.\n\nTheodolus episcopus Ariddelon subscripsi.\n\nLetojus episcopus Libyadis subscripsi.\n\nAristocritus episcopus Olympi subscripsi.\n\ne Theodorus episcopus Ariddelon subscripsi.\n\nExpliciunt episcoporum nomina qui interfuerunt synodo contra Nestorium numero CXCIII.","english":"I, Asclepiades, bishop of the Trapezopolitans, subscribed.\n\nI, Theodorus, bishop of the city of Escineus, subscribed.\n\nI, Bessula, deacon of the Church of Carthage, subscribed.\n\nI, Stephanus, bishop of Cajupolis in Asia, subscribed.\n\nI, Caesarius, bishop of the city of Arces, subscribed.\n\nI, Theodolus, bishop of Ariddelon, subscribed.\n\nI, Letojus, bishop of Libya, subscribed.\n\nI, Aristocritus, bishop of Olympus, subscribed.\n\nAnd I, Theodorus, bishop of Ariddelon, subscribed.\n\nHere end the names of the bishops who were present at the synod against Nestorius, to the number of 193.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}