1 Is it fanciful to trace an analogy between these words and the language of the Collect for Trinity Sunday (out of the Sacramentary of Gregory), "grace by the confession of a true faith to acknowledge the glory of the Eternal Trinity, and in the power of the Divine Majesty to worship the Unity ?"
1 In reading the Tome (Lett. XXVIII.) the reader is warned to remember that he must take no account of this letter, which did not reach Leo until later, and which is Acknowledged in Lett. XXXVI. dated a week after the Tome. Bright (n. 139). There are two versions of this letter also, the ancient one and a modern one by Joannes Cotelerius, which latter, as being a more exact reproduction of the Gk. original, we have taken as the basis of our English translation.
2 This is the Tome (Letter XXVIII.): it will be noticed that Flavian (in Lett. XXII.) had not asked for any instructions, but only that Leo should inform the bishops under his jurisdiction of Eutyches' deposition (chap. iv.). Flavian's second letter (XXVI.), however, does mention vestras sacras litteras, which he hopes will avoid the necessity of a council (chap. iii.). Leo himself seems to be conscious of this: for in Letter XXXIII., chap. 2, he twice pointedly puts in the word "seems," as if Flavian had not expressed himself quite clearly: "the points which he seems to have referred to us," and "this error which ,seems to have arisen."
1 The original word (imperitia) "implies that a recluse like Eutyches (an archimandrite of a convent) ought never to have entered into a nice controversy like the present: he has not enough savoir faire, and his knowledge is not quite up to date, is a little old-fashioned.
6 Knowledge of and belief in the principles of the Faith as contained in the Creed (symbolum) have of course always been required before Baptism from very early times. Leo here calls catechumons regenerandi, just as those who are being baptized are spoken of as , renascentes (e.g. Lett. XVII. 8), those who have been baptized as renati (passim) and the rite itself as sacramentum regenerationis (e.g. Lett. IX. 2)
18 Is. ix. 6 "The angel of the great counsel" (magni consilii angelus) is a translation of the LXX. (which in the rest of the verse either represents a very different original text, or contents itself with a loose paraphrase), and is again repeated in the "Counsellor" (Consiliarius), two words farther on (which is also the Vulgate reading).
19 This was the third dogma of Apollinaris (more fully stated in Lett. CXXIV. 2 and CLXV. 2) that our Lord's acts and sufferings as man belonged entirely to His Divine nature, and were not really human at all.
24 A famous passage quoted by Hooker Eccl. Pol. v. 53,2, and Liddon Bampt. Lect., p. 267. Compare Serm. lxii. 1 quod...in unam personam concurrat proprietas utriusque substantioe (Bright), also xxii. 2, xxiii. 2.