8 The word is civilia, in which Brissonius thinks be sees en allusion either to the opposition between civil law and, proetor's law (to which Anastasius had appealed), or else to the technical meaning of the word in jurisprudence as equivalent to `Legitimate0' or `fair0'. The latter is more likely.
11 . 1 Cor. vii. 29. A reference to this passage will show that S. Paul does not limit himself to the clergy in what he says: for an interesting note on the text (written, of course from the Roman standpoint), the reader is referred to Hurter's edition in loc., who adduces some valuable illustrations from Epiphanius, Jerome, &c.
13 This method of electing the metropolitan will at once strike the reader: the electors apparently are (I) the bishops of the province (who are not eligable for the office); (2) the clergy ol the diocese (who alone are eligible); and (3) the laity of the diocese. Only if one remember how limited each diocese was in extent, can one realise the working of the method.
1 This Turribius was a man of learning and zeal, Bishop of Astoria (Astorga) in Spain (province of Gallicia): canonized by the Roman Church and commemorated on April 16 (Hurter). The date of the letter is given as 21 Jul., 447.
2 Hurter distinguishes these three documents thus: (1) epistola, the private letter of Turribius to Leo; (2) commonitorium, the detailed statement (under 16 heads) of the Priscillianist errors; and (3) libellus, Turribius' refutation of each head. This heresy was of Spanish origin having been broached by Priscillian about 380. Their views will be seen in the sequel.
6 See above n. 6. Quesnel draws attention to the fact that Leo's refutation of the Priscillianist heresy, which here follows, was adopted (almost) word for word by the first council of Bracara (Braga, in Portugal), held in 563, as a sufficient exposition of their own position.
9 This Pantheistic view was not, of course, a new one, nor pseudo- Christian in its origin, as Leo himself shows. Cf. Virg., Georg. IV. 219-227, and Aen. vi. 724-727.The philosophi quidam to which he makes reference are the Pythagoreans, and following them with modifications the Platonists and the Stoics.
13 i.e., that evil is not anything positive, but only the negation or absence of good which is positive, just as black is not itself a colour, but only the absence of colour, whereas white is the presence (in due proportions) of all the colours of the spectrum.
15 Plasmationem, a vile hybrid, being the Greek pla/sma. with a Latin ending ( -atio ); for which apparently the Low Latin of the Vulgate is responsible. Cf. Ps.cxix. 73, "et plasmaverunt me " (quoted below, chap. x.).