Cartes i sermons (inclòs el Tom a Flavià)
- Idioma:
- anglès
- Traducció:
- C. L. Feltoe
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~210.000 paraules · 1.006 passatges
Cita aquesta obra
- APALleó I el Gran. (n.d.). Letters and Sermons (incl. the Tome to Flavian) [Cartes i sermons (inclòs el Tom a Flavià)] (C. L. Feltoe, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/ca/works/leo-i/letters-and-sermons-incl-the-tome-to-flavian
- MLALleó I el Gran. Letters and Sermons (incl. the Tome to Flavian) [Cartes i sermons (inclòs el Tom a Flavià)]. Translated by C. L. Feltoe. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/leo-i/letters-and-sermons-incl-the-tome-to-flavian.
- ChicagoLleó I el Gran. Letters and Sermons (incl. the Tome to Flavian) [Cartes i sermons (inclòs el Tom a Flavià)]. Translated by C. L. Feltoe. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/leo-i/letters-and-sermons-incl-the-tome-to-flavian.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
Cartes i sermons de Lleó el Gran, entre ells el Tom a Flavià, la carta que fixa com s'ha d'entendre que Crist sigui Déu i home alhora.
Context i història
El Tom és del 449 i va tenir una conseqüència immediata: al concili de Calcedònia, el 451, es va llegir en veu alta i els bisbes van aclamar-lo dient que Pere havia parlat per boca de Lleó. La fórmula de les dues naturaleses en una persona que en va sortir és la que encara defineix la cristologia de la major part de les esglésies —i la que va provocar la separació de les que no la van acceptar. Els sermons són una altra cosa: breus, pensats per ser dits, i útils per veure com es predicava a la Roma del segle V.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
oftenest hitherto in the Eastern) portion of His Church. Politically, intellectually, and theologically the period in which this great character grew up, lived and worked, was one of transition: the Roman Empire, learning and thought, paganism were each alike at the last gasp, and neither in Church nor State was there any other at all of Leo's caliber. This consideration will account for the wonderful influence, partly for good and partly for bad, which his master-mind and will was permitted to exercise on the after-ages of Christendom. During his early manhood the Pelagian controversy was raging, and it is thought that the acolyte name Leo, whom Augustine mentions in his letters on this subject as employed by pope Zosimus to carry communications between Rome and the African church, is the future Pope. Under Celestine, who was pope from 422 to 432, he was archedeacon of Rome, and he seems already to have made a name for himself: for Cassian, the Gallican writer whom he had urged to write a work on the Incarnation, in yielding to his suggestion, calls him "the ornament of the Roman Church and of the Divine ministry," and S. Cyril (in 431, the date of the Council of Ephesus) appeals to Leo (as Leo has himself recorded in Letter CXIX., chap. 4) to procure the pope's support in stopping the ambitious designs of Juvenal, bishop of Jerusalem. Under the next pope, Sixtus (432-440), we hear of him in Prosper' s Chronicon (under the year 439) again in connexion with Pelagianism: he seems to have stirred up the vigilance of the pope against the crafty designs of one Julius of Eclanum, who, having been deprived of his bishopric for holding that heresy, was attempting to be restored without full proof of orthodoxy.