Letters of Leo the Great 159.0–167.6
Latin text: Migne, PL 54 (Latin text: Migne, Patrologia Latina, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 159
159.0PL 54:1135a
LEO episcopus NICETÆ Aquileiensi episcopo salutem, Regressus ad nos filius meus Adeodatus sedis nostræ diaconus, dilectionem tuam poposcisse memoravit, ut de his a nobis auctoritatem apostolicæ sedis accipere, quae quidem magnam difficultatem dijudicationis videntur afferre. Sed pro inspectione temporalium necessitatum adhibenda curatio est, ut vulnera quae hostilitatis adversitate illata sunt, religionis maxime ratione sanentur.
Leo, bishop, to Nicetas, bishop of Aquileia, greeting. My son Adeodatus, deacon of our see, on returning to us, reported that your love had asked to receive from us the authority of the apostolic see on matters that seem indeed to present great difficulty of judgment. But a remedy must be applied with a view to the necessities of the times, so that the wounds inflicted by the adversity of enemy attack may be healed above all by the rule of religion.
Notes and citation
Summary: Leo opens his reply to Nicetas of Aquileia on questions raised by the barbarian invasions.
- Compared after translation with NPNF² 12, Letter 159. OCR slips were corrected by logged corrections.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; joined words; split word): diconus,dilectionem → diaconus, dilectionem; de bis a nobis → de his a nobis; dijudi' cationis → dijudicationis; pro iaspectionetemporaMum → pro inspectione temporalium; hostilitatis adversilate → hostilitatis adversitate.
Cite (SBL): Leo, Ep. 159.0 (PL 54:1135a; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/159-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/159-0
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
159.1PL 54:1135a–1135 c
Cum ergo per bellicam cladem et per gravissimos hostilitatis incursus, ita quaedam dicatis divisa esse conjugia, ut abductis in captivitatem viris feminæ eorum remanserint destitutæ, quae cum viros proprios aut interemptos putarent, aut numquam a dominatione crederent liberandos, ad aliorum conjugium, solitudine cogente, transierint. Cumque nunc statu rerum, auxiliante Domino, in meliora converso, nonnulli eorum qui putabantur periisse, remeaverint, merito charitas tua videtur ambigere quid de mulieribus quæ aliis junctæ sunt viris, a nobis debeat ordinari. Sed quia novimus scriptum, quod a Deo jungitur mulier viro (Prov. XIX, 14), et iterum praeceptum agnovimus ut quod Deus junxit homo non separet (Matth. XIX, 6), necesse est ut legitimarum fædera nuptiarum redintegranda credamus, et remotis malis quae hostilitas intulit, unicuique hoc quod legitime habuit reformetur, omnique studio procurandum est ut recipiat unusquisque quod proprium est.
Since, then, you say that through the disaster of war and the most grievous incursions of the enemy some marriages have been so divided that, when the husbands were carried off into captivity, their wives remained destitute; and that these, thinking their own husbands either killed or never to be freed from the enemy's domination, have passed into marriage with others under the pressure of loneliness; and since now, the state of affairs having turned for the better with the Lord's help, some of those who were thought to have perished have returned, your love seems rightly to be in doubt about what we should ordain concerning the women who have been joined to other husbands. But since we know that it is written that a wife is joined to a husband by God, and again we recognize the precept that what God has joined man should not separate, we must hold that the covenants of lawful marriages are to be restored, and, the evils that the enemy brought having been removed, that each should have restored to him what he lawfully had; and every effort must be made that each receive back what is his own.
Prov 19:14 (quotation, high confidence) · Matt 19:6 (quotation, high confidence)
Notes and citation
Summary: Leo rules that when husbands return from captivity, the first, lawful marriages of wives who had remarried in the belief that their husbands were dead are to be restored.
- Compared after translation with NPNF² 12, Letter 159. Leo includes this letter of 458 in the corpus by editor's decision because it rules on remarriage during a spouse's captivity. Quotations: Prov 19:14 (LXX); Matt 19:6. Many OCR slips were corrected by logged corrections.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; joined words; footnote mark; OCR slips; joined words; joined words; OCR slip; leaked page number; OCR slips; split word): per be!lieam cladem et per gravissimos bostilitatis incursus, ite quaedam → per bellicam cladem et per gravissimos hostilitatis incursus, ita quaedam; utabductisin captivitatem viris femjnæ eorum remanserint destituta:, → ut abductis in captivitatem viris feminæ eorum remanserint destitutæ,; viros 1 331 proprios auH nteremptos putaren, → viros proprios aut interemptos putarent,; a dominalione → a dominatione; solitudineeogente → solitudine cogente; nonnulli eorum qai → nonnulli eorum qui; remeaverint,meritocharitastua → remeaverint, merito charitas tua; mulieribus que aliis janctæ → mulieribus quæ aliis junctæ; (1) quod a Deo jungitur,mulier viro (prov. XIX. 14) → quod a Deo jungitur mulier viro (Prov. XIX, 14); quod Deas junxil homo non separet (Mattk. XIX. 6) → quod Deus junxit homo non separet (Matth. XIX, 6); rediD- tegranda credzmus → redintegranda credamus; unicuiquc → unicuique; reformelur, omniquc → reformetur, omnique; ut re. cipiat → ut recipiat.
Topics: Divorce and remarriage, Marriage
Cite (SBL): Leo, Ep. 159.1 (PL 54:1135a–1135 c; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/159-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/159-1
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
159.2PL 54:1135c–1137 a
Nec tamen culpabilis judicetur, et tamquam alieni juris pervasor habeatur, qui personam ejus mariti, qui jam non esse existimabatur,assumpsit.Sic enim multa quae ad eos qui in captivitatem ducti sunt pertinebant in jus alienum transire potuerunt,et tamen plenum justitiæ est ut eisdem reversis propria reformentur.Quod si in mancipiis vel in agris, aut etiam in domibus ac possessionibus rite servatur,quanto magis in conjugiorum redintegratione faciendum est,ut quod bellica necessitate turbatum est pacis remedio reformetur?
Yet the one who took the place of the husband who was thought no longer to exist is not to be judged culpable, nor held as an invader of another's right. For in this way many things that belonged to those led into captivity could pass into another's right, and yet it is entirely just that on their return their own be restored to them. And if this is duly observed with slaves or fields, or even with houses and possessions, how much more must it be done in the restoration of marriages, so that what was disturbed by the necessity of war may be restored by the remedy of peace?
Notes and citation
Summary: Leo holds that the second husband is not guilty, but that, as with property, the returning husband's marriage must be restored.
- Compared after translation with NPNF² 12, Letter 159. The edition's manuscript apparatus, which leaked into the digital text and split the word “assumpsit”, was removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR slip; leaked manuscript apparatus splitting a word): culpabilis judictitur → culpabilis judicetur; propria rerormentur → propria reformentur; assum Vat. Hisp. et Isid. omittunt sedis nostræ. Postea a nobis deest in mss. Vat. Reg. collect. . Vindebon, collect. 5. Florent., S. Marci collect. 13, et in Justello. psit. → assumpsit..
Topics: Divorce and remarriage, Marriage
Cite (SBL): Leo, Ep. 159.2 (PL 54:1135c–1137 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/159-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/159-2
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
159.3PL 54:1137a
Et ideo, si viri post longam captivitatem reversi ita in dilectione suarum conjugum perseverent, ut eas cupiant in suum redire consortium,omittendum est et inculpabile judicandum quod necessitas intulit, et restituendum quod fides poscit.
And therefore, if the husbands who have returned after long captivity so persevere in love of their wives that they desire them to return to their fellowship, what necessity brought about must be passed over and judged blameless, and what faithfulness demands must be restored.
Notes and citation
Summary: Leo rules that if a returning husband wants his wife back, she is to return, and the second union, forced by necessity, is judged blameless.
- Compared after translation with NPNF² 12, Letter 159. The restoration depends on the returning husband's wish. A leaked page number was removed by a logged correction.
Notes on the original text
- Digital text corrected (joined words; OCR slip; leaked page number): dilectionesuarum conjugum persevereut → dilectione suarum conjugum perseverent; quod fides poscit. 1332 → quod fides poscit..
Topics: Divorce and remarriage, Marriage
Cite (SBL): Leo, Ep. 159.3 (PL 54:1137a; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/159-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/159-3
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
159.4PL 54:1137a–1137 b
Si autem aliquae mulieres ita posteriorum virorum amore sunt captæ, ut malint his cohaerere quam ad legitimum redire consortium,merito sunt notandæ; ita ut etiam ecclesiastica communione priventur:quæ de re excusabili contaminationem criminis elegerunt, ostendentes sibimet pro sua incontinentia placuisse, quod justa remissio poterat expiare. Redeant ergo in suum statum voluntaria redintegratione conjugia, neque ullo modo ad opprobrium malæ voluntatis trahatur, quod conditio necessitatis extorsit : quia sicut hae mulieres, quae reverti ad viros suos nolunt, impiae habendae sunt, ita illae quae in affectum ex Deo initum redeunt merito sunt laudandae.
But if some women are so captivated by love of their later husbands that they prefer to cleave to them rather than return to their lawful union, they are rightly to be censured, so that they are even deprived of ecclesiastical communion: for from a matter that was excusable they have chosen the defilement of a crime, showing that, because of their incontinence, they were pleased with what a just pardon could have expiated. Let marriages, then, return to their own state by voluntary restoration, and let what the condition of necessity extorted in no way be dragged into the reproach of an evil will; for just as those women who refuse to return to their husbands are to be held impious, so those who return to the affection begun from God are rightly to be praised.
Notes and citation
Summary: Leo rules that wives who refuse to return to their returning husbands, preferring their second husbands, are to be excommunicated.
- Compared after translation with NPNF² 12, Letter 159. OCR slips were corrected by logged corrections.
Notes on the original text
- Digital text corrected (OCR slip; joined words; split word): ecclesiastica oommunione → ecclesiastica communione; excusa- . bili → excusabili; ostendentessibimet → ostendentes sibimet; neque ulto modo → neque ullo modo; małæ voluntatis → malæ voluntatis.
Topics: Divorce and remarriage, Marriage, Church discipline and penance
Cite (SBL): Leo, Ep. 159.4 (PL 54:1137a–1137 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/159-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/159-4
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
159.5PL 54:1137b–1137 a
De his autem Christianis qui inter eos a quibus fuerant captivati immolatitiis cibis asseruntur esse polluti, consultationi charitatis tuae hoc etiam respondendum esse credidimus,ut paenitentiae satisfactione purgentur, quae non tam temporis longitudine quam cordis compunctione pensanda est. Et sive hoc terror extorserit, sive fames suaserit, non dubitetur abolendum, cum hujusmodi cibus pro metu aut indigentia, non pro religionis veneratione sit sumptus.
But concerning those Christians who are said to have been polluted with sacrificial foods among those by whom they had been taken captive, we have thought that the consultation of your love should be answered thus: that they be purged by the satisfaction of penance, which is to be weighed not so much by length of time as by compunction of heart. And whether terror extorted this or hunger persuaded it, let there be no doubt that [the fault] is to be wiped away, since food of this kind was taken from fear or want, not out of religious veneration.
Notes and citation
Summary: Leo rules that captives who ate sacrificial food under fear or hunger are to be restored after penance measured by compunction rather than time.
- Compared after translation with NPNF² 12, Letter 159. OCR slips were corrected by logged corrections.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): De his autem Christiania qui inter eos a. quibus → De his autem Christianis qui inter eos a quibus; esae polfuti → esse polluti; satisfaotione → satisfactione; temporis langitudine → temporis longitudine.
Topics: Ethics, Church discipline and penance
Cite (SBL): Leo, Ep. 159.5 (PL 54:1137b–1137 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/159-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/159-5
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
159.6PL 54:1137a–1137 b
His vero de quibus dilectio tua similiter nos credidit consulendos,qui ad iterandum baptismum vel metu coacti sunt vel errore traducti, et nunc se contra catholicæ fidei sacramentum egisse cognoscunt,ea custodienda est moderatio,qua in societatem nostram non nisi per poenitentiae remedium,et per impositionem episcopalis manus,communionis recipiant unitatem; tempora pænitudinis,habita moderatione,tuo constituente judicio, prout conversorum animos perspexeris esse devotos: pariter etiam habens senilis aetatis intuitum,et periculorum quorumque aut ægritudinis respiciens necessitates. In quibus si quis ita graviter urgeatur, ut dum adhuc pænitet,de salute ipsius desperetur,oportet ei per sacerdotalem sollicitudinem communionis gratia subveniri.
As for those about whom your love likewise believed we should be consulted, who were either compelled by fear or led astray by error to repeat baptism, and now recognize that they acted against the sacrament of the Catholic faith, this moderation must be kept: that they recover the unity of communion in our fellowship only through the remedy of penance and the imposition of the bishop's hand, the times of penance being fixed with moderation by your judgment, according as you see the minds of the converted to be devout; having regard equally to old age, and considering the needs arising from any dangers or illness. In these cases, if anyone is so gravely pressed that his life is despaired of while he is still doing penance, he must be helped with the grace of communion through priestly care.
Notes and citation
Summary: Leo rules that those who were rebaptized are to be received back through penance and the bishop's imposition of hands, with communion given in danger of death.
- Compared after translation with NPNF² 12, Letter 159. Leaked page numbers and OCR slips were corrected by logged corrections.
Notes on the original text
- Digital text corrected (OCR slip; footnote mark; joined words; joined words; OCR slip; leaked page number): similiternos eredidit → similiter nos credidit; et nunc se 1333 contra → et nunc se contra; custodienda eat moderatio → custodienda est moderatio; non niHi per → non nisi per; unitutem;tempora → unitatem; tempora; constituentejudicio → constituente judicio; etiam(0)habens → etiam habens; urgeatur, 1334 ut → urgeatur, ut; ipsiusdesperetur → ipsius desperetur.
Topics: Baptism, Eucharist, Rebaptism
Cite (SBL): Leo, Ep. 159.6 (PL 54:1137a–1137 b; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/159-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/159-6
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
159.7PL 54:1137b–1139 a
Nam hi qui baptismum ab hæreticis acceperunt,cum antea baptizati non fuissent, sola invocatione Spiritus sancti per impositionem manuum confirmandi sunt,quia formam tantum sumpserunt baptismi sine sanctificationis virtute Et hanc regulam,ut scitis,servandam in omnibus Ecclesiis prædicamus,ut lavacrum semel initum,nulla iteratione violetur,dicente Apostolo : Unus Dominus, una fides, unum baptisma.Cujus ablutio nulla iteratione temeranda est, sed,ut diximus,sola.sanctificatio Spiritus sancti invocanda est : ut quod ab hæreticis nemo accipit,a catholicis sacerdotibus consequatur.Hanc autem epistolam nostram,quam ad consultationem tuae fraternitatis emisimus, ad omnes fratres et comprovinciales tuos episcopos facies pervenire ut omnium observantiae data prosit auctoritas.Data XII kalendarum Aprilium, consulatu Majoriani Augusti.
For those who received baptism from heretics, when they had not been baptized before, are to be confirmed only by invocation of the Holy Spirit through the imposition of hands, because they received only the form of baptism without the power of sanctification. And this rule, as you know, we proclaim must be kept in all the churches: that the washing once entered be violated by no repetition, as the Apostle says, “One Lord, one faith, one baptism.” Its washing must be profaned by no repetition, but, as we have said, only the sanctification of the Holy Spirit is to be invoked, so that what no one receives from heretics he may obtain from Catholic priests. This our letter, which we have issued in response to the consultation of your brotherhood, you will cause to reach all your brothers and fellow bishops of your province, so that the authority given may benefit the observance of all. Given on the twelfth day before the Kalends of April, in the consulship of Majorian Augustus.
Eph 4:5 (quotation, high confidence)
Notes and citation
Summary: Leo rules that those baptized by heretics are not to be rebaptized but received by imposition of hands with invocation of the Holy Spirit; the letter is dated 21 March 458.
- Compared after translation with NPNF² 12, Letter 159 (NPNF has “the Lord says” where the Latin has “the Apostle says”; the Latin is followed). Date: 21 March 458. Quotation: Eph 4:5. Leaked page numbers and OCR slips were corrected by logged corrections.
Notes on the original text
- Digital text corrected (OCR garble at a line break; OCR slip; OCR slip; leaked page number; OCR slips; joined words; joined words; OCR slips): incocatione Spiritus 1335 sancti → invocatione Spiritus sancti; quiaformamtantum sumpserunt. haptismi → quia formam tantum sumpserunt baptismi; Eccle- Bus → Ecclesiis; dicentc Apostolo → dicente Apostolo; utta fides, "num baptisma → una fides, unum baptisma; fratreset → fratres et; episcopes facies → episcopos facies.
Topics: Baptism, Heresy, Rebaptism
Cite (SBL): Leo, Ep. 159.7 (PL 54:1137b–1139 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/159-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/159-7
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
Chapter 167
167.3PL 54:1203a
III. — De his qui altario ministrant et conjuges habent, utrum eis licito misceantur ? RESP.— Lex continentiæ eadem est ministris altaris quae episcopis atque presbyteris, qui cum essent laici sive lectores, licito et uxores ducere et filios procreare potuerunt. Sed cum ad prædictos pervenerunt gradus. caepit eis non licere quod licuit. Unde, ut de carnali fiat spirituale conjugium, oportet eos nec dimittere uxores, et quasi non habeant sic habere, quo et salva sit charitas connubiorum, et cessent opera nuptiarum.
III. — Concerning those who minister at the altar and have wives: may they lawfully have intercourse with them? Answer. — The law of continence is the same for the ministers of the altar as for bishops and presbyters, who, when they were laymen or lectors, could lawfully both marry wives and beget children. But when they reached the said grades, what had been lawful began to be unlawful for them. Hence, so that a carnal marriage may become a spiritual one, they ought not to put away their wives, and yet to have them as though they had them not, so that both the love of the marriages may be kept safe and the works of the nuptials may cease.
1 Cor 7:29 (allusion, high confidence)
Notes and citation
Summary: Deacons, like bishops and presbyters, must live in continence with their wives after ordination, without putting them away.
- “Ministers of the altar” are deacons (and subdeacons). Allusion: 1 Cor 7:29 (“as though they had none”). Leo forbids the clergy to put away (dimittere) their wives. OCR slips corrected.
Notes on the original text
- Digital text corrected (OCR slip; joined words; split word): conjugeshabent → conjuges habent; esseni laici → essent laici; ha bere → habere; cessot opera → cessent opera.
Topics: Church office, Marriage, Divorce and remarriage, Clerical celibacy and continence
Cite (SBL): Leo, Ep. 167.3 (PL 54:1203a; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/167-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/167-3
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
167.4PL 54:1203a–1205 a
IV.— De presbytero vel diacono qui filiam suam virginem illi viro in conjugium dederit qui jam habebat conjunctam mulierem, ex qua etiam filios susceperat. RESP. -Non omnis mulier juncta viro uxor est viri, quia nec omnis filius hæres est patris. Nuptiarum autem fœdera inter ingenuos sunt legitima et inter aequales ; multo prius hoc ipsum Domino constituente (Gen. II, 24) quam initium Romani juris existeret. Itaque aliud est uxor, aliud concubina; sicut aliud ancilla, aliud libera. Propter quod etiam Apostolus ad manifestandam harum personarum discretionem testimonium ponit ex Genesi, ubi dicitur Abrahae : Ejice ancillam et filium ejus : non enim hæres erit filius ancillæ cum filio meo Isaac (Galat. IV, 30; Gen. XXI, 10). Unde cum societas nuptiarum ita ab initio constituta sit, ut præter sexuum conjunctionem haberet in se Christi et Ecclesiæ sacramentum (Eph. v, 32) dubium non est eam mulierem non pertinere ad matrimonium, in qua docetur nuptiale non fuisse mysterium. Igitur cujuslibet loci clericus, si filiam suam viro habenti concubinam in matrimonium dederit, non ita accipiendum est quasi eam conjugato dederit; nisi forte illa mulier, et ingenua facta, et dotata legitime, et publicis nuptiis honestata videatur.
IV. — Concerning a presbyter or deacon who has given his virgin daughter in marriage to a man who already had a woman joined to him, from whom he had even received children. Answer. — Not every woman joined to a man is the man's wife, because not every son is his father's heir either. The bonds of marriage are lawful between the freeborn and between equals; the Lord established this very thing long before the beginning of Roman law existed. So a wife is one thing, a concubine another; just as a slave woman is one thing, a free woman another. For this reason the Apostle too, to make plain the distinction between these persons, sets down testimony from Genesis, where it is said to Abraham: “Cast out the slave woman and her son; for the son of the slave woman shall not be heir with my son Isaac.” Hence, since the fellowship of marriage was so established from the beginning that, besides the union of the sexes, it should have in it the sacrament of Christ and the church, there is no doubt that a woman does not belong to marriage in whom, it is shown, the nuptial mystery was not present. Therefore if a cleric of whatever place has given his daughter in marriage to a man who has a concubine, it is not to be taken as though he had given her to a married man; unless perhaps that woman should appear to have been made free, lawfully dowered, and honoured with a public wedding.
Gen 2:24 (allusion, high confidence) · Gal 4:30 (quotation, high confidence) · Gen 21:10 (quotation, high confidence) · Eph 5:32 (allusion, high confidence)
Notes and citation
Summary: A cleric who gives his daughter to a man with a concubine has not given her to a married man, since a concubine is not a wife unless freed, dowered, and publicly married.
- Leo distinguishes a lawful wife from a concubine (here a slave woman); the man's earlier union is therefore not a marriage, and his marriage to the cleric's daughter is not a second marriage. Quotations: Gen 2:24; Gal 4:30 (Gen 21:10); Eph 5:32. Stray note mark removed; OCR slips corrected.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; hyphen; joined words; OCR slip; joined words; OCR slips; split word; OCR slip; split words; OCR slip; stray note mark; split word): fi-liam → filiam; dederitqui jam habebat conjundam mulierem, ex etiam filios susceperat.. → dederit qui jam habebat conjunctam mulierem, ex qua etiam filios susceperat.; mulierjuncta virouxorest viri, quianecomnis filius hærs → mulier juncta viro uxor est viri, quia nec omnis filius hæres; aequales ; (0) multo prius hoc ipsum Domino consti. tuente → aequales ; multo prius hoc ipsum Domino constituente; cxi. steret → existeret; etiamApo . stolu3 → etiam Apostolus; barum personarum discr e tionem. → harum personarum discretionem; ancillam el filium → ancillam et filium; cuna filio → cum filio; Uade cum societas nuptiarum itaab → Unde cum societas nuptiarum ita ab.
Topics: Marriage, Divorce and remarriage
Cite (SBL): Leo, Ep. 167.4 (PL 54:1203a–1205 a; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/167-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/167-4
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
167.5PL 54:1205a
V. — De puellis quæ viris concubinas habentibus nupserint. RESP.- Paterno arbitrio viris junctæ carent culpa, si mulieres quae a viris habebantur in matrimonio non fuerunt.
V. — Concerning girls who have married men who have concubines. Answer. — Those joined to husbands by their father's decision are without fault, if the women whom the men had were not in marriage.
Notes and citation
Summary: Girls married by their fathers to men who had concubines are blameless, since the concubines were not wives.
Notes on the original text
- Digital text corrected (hyphen; joined words): haben-tibus → habentibus; virisjunctæ → viris junctæ.
Topics: Marriage, Divorce and remarriage
Cite (SBL): Leo, Ep. 167.5 (PL 54:1205a; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/167-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/167-5
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Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).
167.6PL 54:1205a
VI. - De his , qui mulieres ex quibus filios habent relinquant, et uxores accipiunt. RESP.–Quia aliud est nupta, aliud concubina ancillam a toro abjicere et uxorem certae ingenuitatis accipere, non duplicatio conjugii, sed profectus est honestatis. INQUIS VII. - De his qui in ægritudine pænitentiam accipiunt, et cum revaluerint, agere eam nolunt. RESP. — Culpanda est talium negligentia, sed non penitus deserenda : ut crebris cohortationibus incitati, quod necessarie expetierunt, fideliter exsequantur. Nemo enim desperandus est dum in hoc corpore constitutus est: quia non numquam quod diffidentia ætatis differtur, consilio maturiore perficitur. INQUIS. VIII. De his qui jam deficientes pœnitentiam accipiunt, et ante communionem moriuntur. RESP.–Horum causa Dei judicio reservanda est, in cujus manu fuit ut talium obitus usque ad communionis remedium differretur. Nos autem quibus viventibus non communicavimus, mortuis communicare non possumus.
VI. — Concerning those who leave the women by whom they have children and take wives. Answer. — Since a married woman is one thing and a concubine another, to cast a slave woman from one's bed and to take a wife of assured free birth is not a doubling of marriage but an advance in honourableness. Inquiry VII. — Concerning those who receive penance in sickness and, when they have recovered, are unwilling to do it. Answer. — The negligence of such men is to be blamed, but they are not to be abandoned altogether; so that, roused by frequent exhortations, they may faithfully carry out what they sought out of necessity. For no one is to be despaired of while he is placed in this body, because sometimes what is put off through the distrust of youth is accomplished by riper counsel. Inquiry VIII. — Concerning those who receive penance when already failing, and die before communion. Answer. — Their case is to be reserved to the judgment of God, in whose hand it was that the death of such men was put off until the remedy of communion. But we cannot hold communion with the dead with whom we did not hold communion while they lived.
Notes and citation
Summary: A man who leaves a slave concubine to marry a free wife has not married twice; penitents who recover must be urged to complete penance; those who die before reconciliation are left to God's judgment.
- Leo treats the union with a slave concubine as not a marriage, so dismissing her and marrying is not remarriage; stated as written. “Aetas” is rendered by context (the distrust of an earlier age); OCR slips corrected.
Notes on the original text
- Digital text corrected (OCR slip; hyphen; joined words; split and joined words): pænitentiamaccipiunt, etcum → pænitentiam accipiunt, et cum; exaequantur → exsequantur; num quam quoddiffidentia → numquam quod diffidentia; pœniten-tiam → pœnitentiam; Deijudicio reservanda est, incujus manufuit ut talium obitus usqueadcommunionis → Dei judicio reservanda est, in cujus manu fuit ut talium obitus usque ad communionis; quibusviventibus → quibus viventibus.
Topics: Marriage, Divorce and remarriage, Ethics
Cite (SBL): Leo, Ep. 167.6 (PL 54:1205a; trans. Sophia Scriptura, https://sophiascriptura.com/p/leo-epistulae/167-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/leo-epistulae/167-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-leo-epistulae-167-6) · Report an error
Translation: Translated by Claude from the Latin (PL 54); compared afterwards with NPNF² 12 (Letter 159).