PL 54 · cols. 141–147

Leo the Great, Sermons

Sermons I–III

SERMG PRIMUS.

SERMON 1.

De Natali ipsius S. Leonis I; habitus in die ordinationis suae.

On the Birthday of St Leo himself, 1; delivered on the day of his ordination.

Laudem Domini loquatur os meum (Ps. CXLIV, 21), et nomen sanctum ejus anima mea ac spiritus, caro et lingua benedicat. Quia non verecundae, sed ingratae mentis indicium est, beneficia tacere divina; et satis dignum est a sacrificiis Dominicae laudis obsequium consecrati pontificis inchoare. Qnia in humilitate nostra memor fuit nostri (Ps. CXXXV, 23) Dominus, et benedixit nobis: quia fecit mihi mirabilia magna solus (Ibid., 4), ut praesentem me crederet vestrae sanctitatis affectio, quem fecerat necessitas longae peregrinationis absentem.

Let my mouth speak the praise of the Lord (Ps. 144:21), and let my soul and spirit, flesh and tongue bless His holy name. For it is the mark not of a modest but of an ungrateful mind to keep silent about the divine benefits; and it is most fitting that the service of a consecrated pontiff should begin with the sacrifices of the Lord’s praise. For in our lowliness the Lord has been mindful of us (Ps. 135:23), and has blessed us; for He alone has done great wonders for me (ibid., 4), so that the affection of your holiness believed me present, whom the necessity of a long journey had made absent.

Ago igitur Deo nostro gratias, et semper acturus sum pro omnibus quae retribuit mihi. Vestri quoque favoris arbitrium debita gratiarum actione concelebro, evidenter intelligens, quantum mihi possint reverentiae, amoris et fidei studia vestrae dilectionis impendere, animarum vestrarum salutem pastorali sollicitudine cupienti, qui tam sanctum de me, nullis admodum praecedentibus meritis, judicium protulistis. Obsecro igitur per misericordias

I give thanks, therefore, to our God, and will always give thanks for all that He has rendered to me. With due thanksgiving I also celebrate the judgement of your favour, clearly understanding how much the zeal of reverence, love and faith of your affection can bestow on me, who with pastoral solicitude desire the salvation of your souls, you who, with no merits of mine whatever going before, have pronounced so holy a judgement concerning me. I beseech you, therefore, by the mercies […]

Editors' notes and page, col. 141

Footnotes

(a) ‹SERMG PRIMUS.› · printed under col 141 (call stands before the sub-caption De Natali)

Ita inscribitur in aliquot praestantioribus codicibus, ac praesertim in antiquissimo Vaticano 3836, nec non in alio perantiquo Vat. Longobardicis, ut vocant, litteris exarato. Concinit etiam haec inscriptio cum antiqua appellatione diei ordinationis, quem natalitium vocat ipse S. Leo serm. 4, c. 4, et diem natalem nominant similiter Xystus III, epist. ad Cyrillum num. 3, ac epist. 2, ad Joannem Antiochenum, Paulinus Nolanus epist. 20, ad Delphinum num. 2, nec non Hilarus papa epist, 2, ad Ascanium, cap. 2. In antiquis etiam sacramentariis, ac praesertim in vetustissimo ms. Veronensi 80, quod Romanum fuit, et Leonis aevum redolet, Missa diei anniversarii consecrationis pontificum hunc titulum praefert: In Natali episcoporum. In posterioribus autem codd. huic et sequentibus sermonibus inscriptio est: De ordinatione sua, vel De assumptione sua; in vulgatis vero. In anniversario die assumptionis ejus. Titulus peculiaris legitur in mss. tertiae collectionis, ex quibus prima editio profecta est, nimirum: In assumptione sua ad pontificatum gratiarum actionis sermo I.. In tabula ms. Casanatensis collectionis secundae, sermo B. Leonis papae in die ordinationis suae factus. Tandem in cod. Vallicell. A, 7, De laudibus apotolorum; sequens vero sermo, De Natali S. Petri apostoli.

It is so inscribed in some of the better codices, and especially in the very ancient Vatican 3836, and also in another very old Vat. written in Lombardic letters, as they call them. This inscription also agrees with the ancient name of the day of ordination, which St Leo himself calls natalitium (serm. 4, ch. 4), and which Xystus III likewise names the dies natalis (letter to Cyril, no. 3, and letter 2, to John of Antioch), as do Paulinus of Nola (letter 20, to Delphinus, no. 2) and also Pope Hilarus (letter 2, to Ascanius, ch. 2). In the ancient sacramentaries too, and especially in the very old Verona manuscript 80, which was Roman and savours of Leo’s age, the Mass of the anniversary day of the consecration of pontiffs bears this title: On the Birthday of Bishops. In the later codices, however, the inscription of this and the following sermons is: On his ordination, or On his assumption; and in the printed editions: On the anniversary day of his assumption. A peculiar title is read in the manuscripts of the third collection, from which the first edition derived, namely: Sermon 1 of thanksgiving on his assumption to the pontificate. In the table of the Casanatensis manuscript of the second collection: Sermon of blessed Pope Leo delivered on the day of his ordination. Finally, in cod. Vallicell. A, 7: On the praises of the apostles; and the following sermon: On the Birthday of St Peter the Apostle.

(b) ‹sed ingratae mentis› · printed under col 141

Codex Vaticanus Longobard., vitium.

The Vatican Lombardic codex [has] vitium.

Alias consecrationis Post pauca duo codd. Vallicell, omittunt mihi ante vocem mirabilia.

Elsewhere consecrationis. A little further on, two Vallicelliana codices omit mihi before the word mirabilia.

(d) ‹ut praesentem me› · printed under col 141, continued under col 142

Editi cum aliquot codd. habebant cerneret. Substituimus crederet ex aliis mss, ac praecipue ex Vat. Longobard, nec non ex antiquissimo Vat. 3836, cum haec lectio congruentior visa sit. Mox quidam codd. pro faceret habent fecit.

The printed editions, with some codices, had cerneret. We have substituted crederet from other manuscripts, and especially from the Vat. Lombardic and also from the very ancient Vat. 3836, since this reading seemed more fitting. Next, some codices have fecit for faceret.

(e) ‹pro omnibus quae› · printed under col 142

Sic plerique et vetustissimi Romani codices, Editi, tribuit.

So most, and the oldest, Roman codices. The printed editions [have] tribuit.

(f) ‹evidenter intelligens› · printed under col 142

Prima editio: Quantum mihi profuit et reverentiae amoris et fidei studia vestrae dilectioni impendere, Idem habetur in Vat. Longobard., ubi solum loco verbi profuit legitur possent.

The first edition: Quantum mihi profuit et reverentiae amoris et fidei studia vestrae dilectioni impendere. The same is found in the Vat. Lombardic, where only, in place of the word profuit, possent is read.

(g) ‹Obsecro igitur› · printed under col 142

Alias, per misericordiam.

Elsewhere, per misericordiam.

Editors' prose

sermonem non patiebatur. Secundus vero sermo Honorabilem recitatus fuit in die anniversario, recurrente, uti Leo ait, per suum ordinem die, quo me Dominus episcopalis officii voluit habere principium. Difficultas quam Garnerius obtrudit ex voce sermonis apud nos secundi provehit, si S. Leo unum saltem annum in pontificali sede transegisset, levis est, quae cum unius litterae emendatione facile tollatur scribendo provexit, e librariorum oscitantia potuit proficisci. Forte etiam provexit in nonnullis emendatioribus codicibus legebatur; sed cum hic sermo junctus fuit cum priore, qui diem ipsum ordinationis respicit, in tempus praesens traducta fuit lectio, ut cohaerentia cum antecedentibus servaretur. Eamdem ratione scriptum fuisse videtur, ipse mihi fiet, quod pontificatus initio convenit, pro ipse est, quod in nonnullis mss. exemplaribus custoditum, uti anniversario diei magis conveniens, restituimus. Unionem vero duorum sermonum in unum nemo miretur: nam in ipsis Leonis codicibus alia ejusdem generis exempla reperimus. Sic in mss. libris collectionum primae et secundae, duo sermones de jejunio decimi mensis, tertius et quartus in unum coeunt. Forte cum primus sermo visus esset brevior quam usitatae lectiones divini officii postularent, duos simul conjungere in aliquibus lectionariis etiam antiquioribus placuit ex quibus eadem conjunctio in plerasque collectiones manavit.

[…] sermon did not allow. The second sermon, Honorabilem, was delivered on the anniversary day, “the day recurring,” as Leo says, “in its order, on which the Lord willed me to have the beginning of the episcopal office.” The difficulty which Garnier presses from the word provehit in the sermon that is second in our edition, if St Leo had spent at least one year in the pontifical see, is slight, since it is easily removed by the emendation of a single letter, by writing provexit; [provehit] could have arisen from the carelessness of copyists. Perhaps provexit was even read in some of the more correct codices; but when this sermon was joined with the earlier one, which concerns the very day of ordination, the reading was changed to the present tense, so that consistency with what went before might be kept. By the same reasoning, it seems, ipse mihi fiet was written, which suits the beginning of a pontificate, in place of ipse est, which is preserved in some manuscript copies, and which we have restored as better suited to the anniversary day. Let no one be surprised at the union of two sermons into one: for in the very codices of Leo we find other examples of the same kind. Thus in the manuscript books of the first and second collections the two sermons on the fast of the tenth month, the third and fourth, run together into one. Perhaps, since the first sermon seemed shorter than the customary readings of the divine office required, it was thought good in some lectionaries, even rather ancient ones, to join the two together, and from these the same conjunction spread into most of the collections.

Synopsis. — S. Leo absens electus gratias pro beneficio rependit, et Ecclesiae suae preces sollicite postulat.

Synopsis. — St Leo, elected while absent, returns thanks for the benefit, and earnestly asks for the prayers of his Church.

Page

running head: 141 SERMO II. 142 (one head across the full width of page 76)
marginal letters: A ‹SERMG PRIMUS.›; B ‹cerat necessitas longae peregrinationis absentem.›; C ‹(footnote a) ad Cyrillum num. 3, ac epist. 2, ad Joannem An-›; D ‹(footnote b) Codex Vaticanus Longobard.›
old-edition numerals: 7 before SERMG PRIMUS
signature: (none)
other: the top of page 76 carries the end of the editors' Admonitio in full-width lines (set above under Editors' prose; its first word completes lon-giorem, set whole in n140); below it the page is in two columns, col 141 holding the caption and Sermo I to per misericordias

PL 54:142

Domini, juvate votis quem desideriis expetistis, ut et Spiritus gratiae maneat in me, et judicia vestra non fluctuent. Praestet in commuue nobis omnibus pacis bonum, qui vobis unanimitatis studia infudit: ut omnibus diebus vitae meae, in omnipotentis Dei servitium, et ad vestra paratus obsequia, cum fiducia possim Dominum deprecari: Pater sancte, conserva eos in nomine tuo, quos dedisti mihi (Joan. XVII, 11): semperque proficientibus vobis ad salutem, magnificet anima mea Dominum, et in futuri retributione judicii ita mihi apud justum Judicem sacerdotii mei ratio subsistat (I Thess. II, 19), ut vos mihi per bona opera vestra sitis gaudium, vos corona, qui bona voluntate sincerum praesentis vitae testimonium praestitistis. Per Christum Dominum nostrum.

[…] of the Lord, help with your prayers him whom you have sought with your desires, that both the Spirit of grace may remain in me and your judgements may not waver. May He Who poured into you the zeal for unanimity grant to us all in common the good of peace: so that all the days of my life, ready for the service of almighty God and for your service, I may with confidence entreat the Lord, “Holy Father, keep in Thy name those whom Thou hast given me” (John 17:11); and that, as you continually advance towards salvation, my soul may magnify the Lord, and in the recompense of the judgement to come the account of my priesthood may so stand before the just Judge (1 Thess. 2:19) that you, through your good works, may be my joy, you my crown, who with good will have borne sincere witness to [my] present life. Through Christ our Lord.

SERMO II.

SERMON 2.

De Natali ejusdem II; habitus in anniversario ordinationis suae.

On the Birthday of the same, 2; delivered on the anniversary of his ordination.

CAP. I. — Honorabilem mihi, dilectissimi, hodiernum

CHAP. I. — Honourable to me, dearly beloved, […] this day […]

Editors' notes and page, col. 142

Footnotes

(h) ‹nobis omnibus pacis bonum› · printed under col 142

Erat in editis: Qui nobis unanimitatis studia infudit.. At Vat. 3836, unanimitatis vocem postponit voci studia, syntaxi plane Leonina. Vobis autem emendavimus non tam ex prima editione, quam ex codice Longorbardico ac tribus aliis Vaticanis, eo quod eligentium unanimitatem Leo indicare videatur. In his tamen codd, habetur etiam vobis in anteriori membro: Praestet in commune vobis omnibus pacis bonum; ubi pacem tum sibi tum auditoribus communem Leonem praecari arbitramur †Iidem mss. cum prima editione humanitatis pro unanimitatis praeferunt. Lectionem nostram confirmat cod. Vallicel. 26.

The printed editions had: Qui nobis unanimitatis studia infudit. But Vat. 3836 puts the word unanimitatis after the word studia, a plainly Leonine syntax. We have corrected to vobis, however, not so much from the first edition as from the Lombardic codex and three other Vatican ones, because Leo seems to be indicating the unanimity of those who elected [him]. In these codices, however, vobis is also found in the earlier clause: Praestet in commune vobis omnibus pacis bonum; where we judge that Leo prays for a peace common both to himself and to his hearers. The same manuscripts, with the first edition, prefer humanitatis to unanimitatis. Our reading is confirmed by cod. Vallicel. 26.

(i) ‹testimonium praestitistis.› · printed under col 142

Hanc clausulam ex illis codicibus adjecimus, qui sermonem hoc loco finiunt, ut in praemissa admonitione diximus.

We have added this clause from those codices which end the sermon at this point, as we said in the admonition placed before.

(j) ‹before CAP. I. of Sermo II› · printed under col 142, continued under col 143

Jungebatur hic sermo, inserta hoc loco particula igitur, cum sermone antecedenti. Cur separavimus, in admonitione, quam antecedenti sermoni praefiximus, dictum est. Mox pro fecit prima editio habet facit.

This sermon used to be joined to the preceding sermon, with the particle igitur inserted at this point. Why we have separated them has been said in the admonition which we prefixed to the preceding sermon. Next, for fecit the first edition has facit.

Editors' prose

Synopsis. — I. Nemini vel de justitia sua praesumemdum, vel de misericordia Dei diffidendum. — II. Conventus episcoporum in anniversario die consecrationis Romani pontificis, quem Petri haeredem Ecclesia tamquam Petrum suscipit.

Synopsis. — I. No one should either presume on his own righteousness or despair of God’s mercy. — II. The assembly of bishops on the anniversary day of the consecration of the Roman pontiff, whom, as Peter’s heir, the Church receives as Peter.

Page

running head: shared with col 141 (one full-width head: 141 SERMO II. 142)
marginal letters: A ‹Domini, juvate votis›; B ‹minum nostrum.›; C ‹(footnote f) amoris et fidei studia›; D ‹(footnote i) monitione diximus.›
old-edition numerals: 8 before Praestet
signature: (none)
other: the caption SERMO II. with its sub-caption and synopsis stands in col 142 only (not across both columns)

PL 54:143

diem fecit divina dignatio: quae dum humilitatem meam in summum gradum provexit, quod neminem suorum sperneret. demonstravit. Unde etsi necessarium est trepidare de merito, religiosum est tamen gaudere de dono: quoniam qui mihi oneris est auctor, ipse est administrationis adjutor; et ne sub magnitudine gratiae succumbat infirmus, dabit virtutem, qui contulit dignitatem. Recurrente igitur per suum ordinem die quo me Dominus episcopalis officii voluit habere principium, vera mihi in gloriam Dei causa est laetandi: qui mihi, ut multum a me diligeretur, multa dimisit; et ut mirabilem faceret gratiam suam, in eum munera sua contulit, in quo meritorum suffragia non invenit. Quo opere suo Dominus, qui cordibus nostris insinuat, quidve commendat, nisi ut de justitia sua nemo praesumat, et de ipsius misericordia nemo diffidat, quae tunc evidentius praeeminet, quando peccator sanctificatur, et abjectus erigitur. Neque enim de qualitate nostrorum operum pendet coelestium mensura donorum: aut in isto saeculo, in quo tota vita tentatio est (Job. VII, 1), hoc unicuique retribuitur, quod meretur: ubi si iniquitates Dominus observaret, nullus judicium ipsius sustineret.

[…] has the divine condescension made: for in raising my lowliness to the highest rank, it showed that it despised none of its own. Hence, although it is necessary to tremble on account of merit, it is yet a religious duty to rejoice on account of the gift; since He Who is the author of my burden is Himself the helper in its administration; and lest the weak man sink under the greatness of the grace, He Who conferred the dignity will give the strength. The day, therefore, recurring in its order, on which the Lord willed me to have the beginning of the episcopal office, is for me a true cause of rejoicing to the glory of God, Who, that He might be much loved by me, has forgiven me much; and, that He might make His grace wonderful, has conferred His gifts on one in whom He found no support of merits. By this work of His what does the Lord instil into our hearts, and what does He commend, except that no one should presume on his own righteousness, and no one despair of His mercy, which then stands out more evidently when the sinner is sanctified and the downcast is raised up? For the measure of the heavenly gifts does not depend on the quality of our works; nor in this world, in which the whole of life is a trial (Job 7:1), is each one repaid what he deserves: where, if the Lord were to mark iniquities, no one would endure His judgement.

CAP. II. — Magnificate ergo, dilectissimi, Dominum mecum, et exaltemus nomen ejus in invicem (Ps. XXXIII, 4), ut tota ratio celebritatis hodiernae ad landem sui referatur auctoris. Nam quod proprie ad affectum animi mei pertinet, confiteor me plurimum de omnium vestrum devotione gaudere. Cumque hanc venerabilium consacerdotum meorum splendidissimam frequentiam video, angelicum nobis in tot sanctis sentio interesse conventum. Nec dubito nos abundantiore hodie divinae praesentiae gratia visitari, quando simul adsunt, et uno lumine micant tot speciosissima tabernacula Dei, tot membra excellentissima corporis Christi. Nec abest, ut confido, ab hoc coetu etiam beatissimi apostoli Petri pia dignatio et fida dilectio; nec vestram devotionem ille

CHAP. II. — Magnify the Lord with me, therefore, dearly beloved, and let us exalt His name together (Ps. 33:4), so that the whole meaning of today’s celebration may be referred to the praise of its Author. For as to what properly belongs to the feeling of my own heart, I confess that I rejoice very greatly at the devotion of you all. And when I see this most splendid throng of my venerable fellow priests, I feel that in so many saints an angelic assembly is present with us. Nor do I doubt that we are visited today with a more abundant grace of the divine presence, when so many most beautiful tabernacles of God, so many most excellent members of the body of Christ, are present together and shine with one light. Nor is the kindly condescension and faithful love of the most blessed apostle Peter absent from this gathering either, as I trust; nor has he […] your devotion […]

Editors' notes and page, col. 143

Footnotes

(a) ‹in summum gradum› · printed under col 143

Legebatur provehit. Emendationem unius litterae mutatione necessarium, ut in admonitione ostendimus, nulli licet codices suffragentur, facere vel inviti debuimus.

The reading was provehit. The emendation, necessary by the change of one letter, as we showed in the admonition, we were obliged to make even against our will, although no codices support it.

(b) ‹quoniam qui mihi› · printed under col 143

Sic antiquissimus Vat. 3836, et unus Vat. collect. 5. Lectionarium Vallicell. A 7, mss. Casin, honoris auctor, ipse est. Quesnellus, oneris est auctor, ipse mihi fiet; in margine autem pro lectione oneris laudat cod. Reg., et Victor. notat vero in codice Regio legi, ipse est, pro ipse mihi fiet. Caeteri editi eamdem Quesnelli lectionem, exhibent, excepto honoris loco oneris.

So the very ancient Vat. 3836 and one Vat. of collection 5. The Vallicelliana lectionary A 7 and the Monte Cassino manuscripts [have] honoris auctor, ipse est. Quesnel [has] oneris est auctor, ipse mihi fiet; in the margin, however, he cites cod. Reg. and Victor. for the reading oneris, and notes that in the Regius codex ipse est is read for ipse mihi fiet. The other printed editions present the same reading as Quesnel, except honoris in place of oneris.

Cod. Vat. Longobard., episcopatus. Dein Massonus in Leonis Vita legit principatum pro principium, quod in nullis non solum editionibus, sed nostris etiam codicibus reperimus.

Cod. Vat. Lombardic [has] episcopatus. Then Masson, in his Life of Leo, reads principatum for principium, which we find not only in no editions but in none of our codices either.

(d) ‹diffidat, quae tunc› · printed under col 143

Vat. 3836, evidenter prominet. Post pauca, meritorum nostrorum, pro nostrorum operum in cod. Vallicell.

Vat. 3836 [has] evidenter prominet. A little further on, meritorum nostrorum for nostrorum operum in cod. Vallicell.

(e) ‹nullus judicium› · printed under col 143

Sic ex Lectionario Vallicell. et ee ms. Longobard, alioque Vat. Al., suum.

So from the Vallicelliana lectionary and from the Lombardic manuscript and another Vat. Elsewhere, suum.

(f) ‹splendidissimam› · printed under col 143, continued under col 144

Codd. Reg. et Vict. Quesnelli, atque unus ex nostris Vat., frequentationem. Hoc porro loco Quesnellus et in synopsi hujus capitis, et in postilla ad marginem editionis secundae notaverat, episcoporum conventus in octava consecrationis Romani pontificis propterea quod sermonem hunc in eadem octava habitum crederet. Sed et hunc sermonem, et conventum episcoporum in anniversario consecratipnis die habitos, in admonitione ostendimus. Mox esse pro interesse in cod. Vallicell.

Quesnel’s codices Reg. and Vict., and one of our Vat., [have] frequentationem. At this point, moreover, Quesnel had noted, both in the synopsis of this chapter and in a marginal gloss of the second edition, an assembly of bishops on the octave of the consecration of the Roman pontiff, because he believed this sermon was delivered on that same octave. But we have shown in the admonition that both this sermon and the assembly of bishops were held on the anniversary day of the consecration. Next, esse for interesse in cod. Vallicell.

Page

running head: 143 S. LEONIS MAGNI SERMONES. 144 (one head across page 77; 143 at the left)
marginal letters: A ‹diernum diem fecit›; B ‹tia sua nemo praesumat›; C ‹dissimam (f) frequentiam video›; D ‹(footnote b) oneris est auctor›
old-edition numerals: 9 after quoniam
signature: (none)
other: col 143 opens with the second half of ho-diernum, set whole at the end of col 142; the continuation of footnote (j) of col 142 heads the notes under col 143

PL 54:144

deseruit, cujus vos reverentia congregavit. De vestro itaque et ipse gaudet affectu, et in consortibus honoris sui observantiam Dominicae institutionis amplectitur, probans ordinatissimam totius Ecclesiae charitatem quae in Petri sede Petrum suscipit, et a tanti amore pastoris nec in persona tam imparis tepescit haeredis. Ut ergo haec pietas, dilectissimi quam erga humilitatem meam unanimiter exhibetis, fructum sui studii consequatur, misericordissimam Dei nostri clementiam supplices obsecrate, ut in diebus nostris expugnet impugnantes nos, muniat fidem nostram, augeat dilectionem, augeat pacem, meque servulum suum, quem ad ostendendas divitias gratiae suae gubernaculis Ecclesiae voluit praesidere, sufficientem tanto operi, et utilem vestrae aedificationi dignetur efficere, et ad hoc tempora nostrae servitutis extendere, ut proficiat devotioni, quod fuerit largitus aetati, per Christum Dominum nostrum. Amen.

[…] forsaken, he whose reverence has assembled you. He too, then, rejoices at your affection, and in the sharers of his honour embraces the observance of the Lord’s institution, approving the most well-ordered charity of the whole Church, which in Peter’s see receives Peter, and does not cool from its love of so great a shepherd even in the person of so unequal an heir. That this dutiful affection, then, dearly beloved, which you unanimously show towards my lowliness, may obtain the fruit of its zeal, humbly beseech the most merciful clemency of our God that in our days He may overthrow those who assail us, strengthen our faith, increase love, increase peace; and that He may deign to make me, His little servant, whom He willed to preside at the helm of the Church in order to display the riches of His grace, sufficient for so great a work and useful for your edification, and to extend the time of our service to this end, that what He has granted to [my] years may profit devotion: through Christ our Lord. Amen.

SERMO III [Al. II].

SERMON 3 [Otherwise 2].

De Natali ipsius III; habitus in anniversario die assumptionis ejusdem ad summi pontificii munus.

On his own Birthday, 3; delivered on the anniversary day of his elevation to the office of supreme pontiff.

CAP. I. — Quoties nobis misericordia Dei donorum suorum dies renovare dignatur, justa, dilectissimi, et rationabilis causa est laetandi, si officii origo suscepti ad laudem sui referatur auctoris. Hanc enim observantiam omnibus quidem sacerdotibus congruam, sed mihi necessariam maxime esse cognosco qui respiciens ad exiguitatis meae tenuitatem, et ad suscepti muneris magnitudinem, etiam ego illlud propheticum debeo proclamare: Domine, audivi auditum tuum, et timui; consideravi opera tua, et expavi. Quid

CHAP. I. — Whenever the mercy of God deigns to renew for us the days of His gifts, there is just and reasonable cause, dearly beloved, for rejoicing, if the origin of the office undertaken is referred to the praise of its Author. For I recognize that this observance, though befitting all priests, is most of all necessary for me, who, looking at the slightness of my littleness and at the greatness of the charge undertaken, must I too cry out that prophetic word: “Lord, I have heard Thy hearing, and was afraid; I considered Thy works, and trembled.” What […]

Editors' notes and page, col. 144

Footnotes

(g) ‹deseruit, cujus› · printed under col 144

Ita correximus ex mss. antiquissimo Vatic., Vallicell. et duobus aliis Vat., cum antea minus congrue in plerisque editis legeretur nos. Paulo post cod. Longobard., in consortiis, pro consortibus.

So we have corrected from the manuscripts, the very ancient Vatic., the Vallicell. and two other Vat., whereas before, less fittingly, nos was read in most of the printed editions. A little after, cod. Longobard. [has] in consortiis for consortibus.

(h) ‹fructum sui studii consequatur› · printed under col 144

Prima editio, misericordem. Cod. Valficell., Domini nostri. Mox exorate, pro obsecrate in tribus Vaticanis.

The first edition [has] misericordem. Cod. Vallicell. [has] Domini nostri. Next, exorate for obsecrate in three Vatican [codices].

(i) ‹muniat fidem› · printed under col 144

Ita praestantiores codd. Vat. 3836, et Longobardicus, cum legeretur in editis: Muniat fidem vestram, multiplicet devotionem ac dilectionem augent pacem. Codd. Vallicell. et Casin. ac Vat. 541, collect. 4, nostram lectionem praeferunt, hac una exceptione, multiplicet dilectionem

So the better codices, Vat. 3836 and the Lombardic, whereas the printed editions read: Muniat fidem vestram, multiplicet devotionem ac dilectionem, augeat pacem. Codd. Vallicell. and Casin. and Vat. 541, collection 4, prefer our reading, with this one exception: multiplicet dilectionem.

(j) ‹utilem vestrae› · printed under col 144

Ita omnes nostri novem codices et duo Quesnelli Regius et Gaudi vall. Editi, defensioni.

So all nine of our codices, and two of Quesnel’s, the Regius and the Gaudi vall. [sic]. The printed editions [have] defensioni.

(k) ‹esse cognosco› · printed under col 144

Al., quoniam. QUESN. — Ita etiam tres nostri codices Vaticani.

Elsewhere, quoniam. QUESNEL. — So also three of our Vatican codices.

Editors' prose

Synopsis. —. Ad Deum referendus honor sacerdotii. Hujus figura in Melchisech praecessit; utriusque discrimen. — II. Quam impar tanto oneri humana infirmitas. Christus Ecclesiam semper regit. Soliditas fidei Petri permanet. — III. Petri elogia, qui Ecclesiae curam etiam nunc non deserit. Quo sensu petra et fundamentum. — IV. Petrus in successoribus honorandus: Primas omnium episcoporum. Profectus gregis laus pastoris

Synopsis. — [I.] The honour of the priesthood is to be referred to God. Its figure went before in Melchizedek; the difference between the two. — II. How unequal human weakness is to so great a burden. Christ always rules the Church. The firmness of Peter’s faith endures. — III. The praises of Peter, who even now does not abandon the care of the Church. In what sense [he is] rock and foundation. — IV. Peter is to be honoured in his successors: the primate of all bishops. The progress of the flock is the praise of the shepherd.

Page

running head: S. LEONIS MAGNI SERMONES. 144 (one head across page 77, continued from col 143)
marginal letters: A ‹deseruit, cujus›; B ‹tioni dignetur efficere›; C ‹rationabilis causa est laetandi›; D ‹(footnote g) Ita correximus›
old-edition numerals: 10 after quae in (before Petri sede); 11. after exiguitatis
signature: (none)
other: the caption SERMO III [Al. II]. with its sub-caption and synopsis stands in col 144 only; the synopsis is printed without the numeral I. and runs together non de serit (set deserit); it ends without a stop

PL 54:145

enim tam insolitum, tam pavendum, quam labor fragili, sublimitas humili, dignitas non merenti? Et tamen non desperamus neque deficimus, quia non de nobis, sed de illo praesumimus, qui operatur in nobis. Unde et Davidicum psalmum, dilectissimi, non ad nostram elationem, sed ad Christi Domini gloriam consona voce cantavimus. Ipse est enim de quo prophetice scriptum est: Tu es sacerdos in aeternum secundum ordinem Melchisedech (Psal., CIX,): hoc est, non secundum ordinem Aaron, cujus sacerdotium per propaginem sui seminis currens, temporalis ministerii fuit, et cum veteris Testamenti lege cessavit; sed secundum ordinem Melchisedech, in quo aeterni Pontificis forma praecessit. Et dum quibus parentibus sit editus non refertur, in eo ille intelligitur ostendi, cujus generatio non potest enarrari.

[…] is so unusual, so fearful, as labour for the frail, loftiness for the lowly, dignity for the undeserving? And yet we do not despair nor lose heart, because we presume not on ourselves but on Him Who works in us. Hence also, dearly beloved, we have sung the psalm of David with harmonious voice, not to our own exaltation but to the glory of Christ the Lord. For it is He of Whom it is written prophetically, “Thou art a priest for ever according to the order of Melchizedek” (Ps. 109): that is, not according to the order of Aaron, whose priesthood, running on through the propagation of his seed, was a temporal ministry and ceased with the law of the Old Testament; but according to the order of Melchizedek, in whom the form of the eternal Pontiff went before. And while it is not related of what parents he was born, in him is understood to be shown the One Whose generation cannot be declared.

Denique cum hujus divini sacerdotii sacramentum etiam ad humanas pervenit functiones, non per generationum tramitem curritur, nec quod caro et sanguis creavit, eligitur; sed cessante privilegio patrum, et familiarum ordine praetermisso, eos rectores Ecclesia accipit, quos Spiritus sanctus preparavit; ut in populo adoptionis Dei, cujus universitas sacerdotalis atque regalis est, non praerogativa terrenae originis obtineat unctionem, sed dignatio coelestis gratiae gignat antistitem.

Finally, when the sacrament of this divine priesthood reached human functions as well, its course does not run through the line of generations, nor is that chosen which flesh and blood have produced; but, the privilege of fathers ceasing and the order of families being passed over, the Church receives as rulers those whom the Holy Spirit has prepared; so that among the people of God’s adoption, the whole body of which is priestly and royal, it is not the prerogative of earthly origin that obtains the anointing, but the condescension of heavenly grace that begets the bishop.

CAP. II. — Quemvis ergo, dilectissimi, nos ad explendam nostri officii servitutem, et infirmi inveniamur et segnes, dum si quid devote et strenue agere cupimus, ipsius nostrae conditionis fragilitate tardamur; habentes tamen incessabilem propitiationem omnipotentis et perpetui Sacerdotis, qui similis nostri, aequalis Patri, divinitatem usque ad humana submisit, humanitatem usque ad divina provexit, digne et pie de ipsius constitutione gaudemus: quoniam etsi multis pastoribus curam suarum ovium delegavit ipse tamen dilecti gregis custodiam non reliquit. De cujus principali aeternoque praesidio, etiam apostolicae opis munimen accepimus, quod utique ab opere suo non vacat; et firmitas fundamenti, cui totius Ecclesiae superstruitur altitudo, nulla incumbentis sibi templi mole lacessit [F. leg. lassescit]. Soliditas enim illius fidei, quae in apostolorum principe est

CHAP. II. — Although, then, dearly beloved, we are found both weak and slow in fulfilling the service of our office, since, whenever we desire to do anything devoutly and vigorously, we are held back by the frailty of our very condition; yet, having the unceasing propitiation of the almighty and eternal Priest, Who, like us and equal to the Father, lowered His divinity even to human things and raised His humanity even to divine things, we rightly and dutifully rejoice in His ordinance: for although He has delegated the care of His sheep to many shepherds, He Himself has not abandoned the keeping of His beloved flock. From His chief and eternal protection we have received also the defence of the apostolic aid, which assuredly does not cease from its work; and the firmness of the foundation, on which the whole height of the Church is built, is troubled by no weight of the temple pressing upon it [perhaps read lassescit: grows weary under no weight]. For the firmness of that faith which was praised in the prince of the apostles […]

Editors' notes and page, col. 145

Footnotes

(a) ‹Quid enim› · printed under col 145

Codd. Bodleian. et Gaudiival. ad marginem, sollicitum. QUESN. — Ita quoque antiquissimus Vat. 3836.

Codd. Bodleian. and Gaudiival. [have] in the margin sollicitum. QUESNEL. — So also the very ancient Vat. 3836.

(b) ‹de quo prophetice› · printed under col 145

Duo mss. Vatt., dictum est.

Two Vatican manuscripts [have] dictum est.

Alias, currit QUEN.

Elsewhere, currit. QUESNEL.

(d) ‹terrenae originis› · printed under col 145, continued under col 146

Manifestum est, ni fallor, ex hoc loco materialem episcoporum unctionem jam tum in usu fuisse in ordinatione episcopali, apud Romanam saltem Ecclesiam, Siquidem apud Leonem idem est obtinere unctionem ac fieri episcopum; quod de sola spiritali unctione si intelligeretur, valde ambiguum esset. Est et in sermone sequenti, cap. 1, non absimilis mentio, magis tamen obscura, materialis unctionis. Vide etiam serm. 8 de Passione Dom, cap. 7: Nunc, inquit, et ordo clarior levitarum, et dignitas amplior seniorum, et sacratior est unctio sacerdotum. Ad exteriorem etiam sacerdotum unctionem manifeste alludit in subsequenti sermone, cum de spiritali omnium baptizatorum seu fidelium unctione sermonem facit c. 1: Omnes in Christo regeneratos sancti Spiritus unctio consecrat secerdotes. Et infra: Effuso benedictionis unguento, etc. QUESNELLUS.

It is clear from this passage, if I am not mistaken, that a material anointing of bishops was already then in use in episcopal ordination, at least in the Roman Church, since in Leo to obtain the anointing is the same as to become a bishop; which, if it were understood of a spiritual anointing only, would be very ambiguous. There is also in the following sermon, ch. 1, a not dissimilar mention of a material anointing, though more obscure. See also serm. 8 on the Passion of the Lord, ch. 7: “Now,” he says, “both the order of the Levites is more illustrious, and the dignity of the elders ampler, and the anointing of the priests more sacred.” He also clearly alludes to the outward anointing of priests in the following sermon, when he speaks of the spiritual anointing of all the baptized, that is, of the faithful, ch. 1: “The anointing of the Holy Spirit consecrates as priests all who are reborn in Christ.” And below: “The ointment of blessing having been poured out,” etc. QUESNEL.

(e) ‹etiam apostolicae opis› · printed under col 146

Editi ante Quesnellum, apostolici operis. Ille praetulit lectionem codd, Vict. et Gaudiival. Quibus quatuor nostri Vatt. suffragantur. Porro accipimus pro accepimus est in antiquissimo Vaticano.

The editions before Quesnel [have] apostolici operis. He preferred the reading of the codices Vict. and Gaudiival., which four of our Vatican [codices] support. Further, accipimus for accepimus is in the very ancient Vatican.

Page

running head: 145 SERMO III. 146 (one head across page 78; 145 at the left)
marginal letters: A ‹enim tam insolitum›; B ‹ostendi, cujus generatio›; C ‹omnipotentis et perpetui Sacerdotis›; D ‹(footnotes c–d) Alias, currit QUEN.›
old-edition numerals: 12 before ipse tamen dilecti gregis
signature: (none)
other: (none)

PL 54:146

laudata, perpetua est; et sicut permanet quod in Christo Petrus credidit, ita permanet quod in Petro Christus instituit. Cum enim, sicut evangelica lectione reseratum est, interrogasset Dominus discipulos, quem ipsum, multis diversa opinantibus, crederent, respondissetque beatus Petrus, dicens: Tu es Christus filius Dei vivi: Domini ait; Beatus es, Simon Bar-Jona, quia caro et sanguis non revelavit tibi, sed Pater meus qui in coelis est. Et ego dico tibi quia tu es Petrus, et super hanc Petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam. Et tibi dabo claves regni coelorum. Et quodcunque ligaveris super terram, erit ligatum et in coelis: et quodcumque solveris super terram, erit solutum et in coelis (Matth. XVI, 16-19).

[…] is perpetual; and as what Peter believed in Christ endures, so what Christ instituted in Peter endures. For when, as has been disclosed in the Gospel reading, the Lord had asked the disciples whom they believed Him to be, while many held various opinions, and blessed Peter had answered, saying, “Thou art the Christ, the Son of the living God,” the Lord says: “Blessed are you, Simon Bar-Jona, because flesh and blood has not revealed it to you, but My Father Who is in heaven. And I say to you that you are Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it. And I will give you the keys of the kingdom of heaven. And whatever you bind upon earth shall be bound also in heaven; and whatever you loose upon earth shall be loosed also in heaven” (Matt. 16:16–19).

CAP. III. — Manet ergo dispositio veritatis, et beatus Petrus in accepta fortitudine petrae perseverans, suscepta Ecclesiae gubernacula non reliquit. Sic enim prae caeteris est ordinatus, ut dum Petra dicitur, dum fundamentum pronuntiatur, dum regni coelorum janitor constituitur, dum ligandorum solvendorumque arbiter, mansura etiam in coelis judiciorum suorum definitione, praeficitur, qualis ipsi cum Christo esset societas, pee ipsa appellationum ejus mysteria nosceremus. Qui nunc plenius et potentius ea quae sibi commissa sunt peragit, et omnes partes officiorum atque curarum in ipso et cum ipso. per quem est glorificatus, exsequitur. Si quid itaque a nobis recte agitur, recteque discernitur, si quid a misericordia Dei quotidianis supplicationibus obtinetur, illius est operum atque meritorum, ejus in sede sua vivit potestas, et excellit auctoritas, Hoc enim obtinuit, dilectissimi, illa confessio, quae a Deo Patre apostolico inspirata cordi, omnia humanarum opinionum incerta transcendit, et firmitatem petrae, quae nullis impulsionibus quateretur, accepit. In universa namque Ecclesia, Tu es Christus Filius Dei vivi, quotidie Petrus dicit, et omnis lingua, quae confitetur Dominum, magisterio hujus vocis imbuitur. Haec fides diabolum vincit, et captivorum ejus vincula dissolvit. Haec erutos mundo inserit coelo et portae inferi adversus eam praevalere non possunt. Tanta enim divinitus soliditate munita est, ut eam

CHAP. III. — The disposition of the Truth therefore remains, and blessed Peter, persevering in the strength of the rock which he received, has not let go the helm of the Church which he took up. For he was ordained before the rest in such a way that, as he is called the Rock, as he is declared the foundation, as he is appointed doorkeeper of the kingdom of heaven, as he is set up as judge of what is to be bound and loosed, the determination of his judgements to stand even in heaven, we might learn through the very mysteries of his titles what kind of fellowship he had with Christ. And now he carries out more fully and more powerfully the things committed to him, and performs all the parts of his duties and cares in Him and with Him through Whom he has been glorified. If, therefore, anything is rightly done and rightly decided by us, if anything is obtained from the mercy of God by daily supplications, it is of his works and merits, whose power lives on in his see and whose authority excels. For this, dearly beloved, is what that confession obtained which, inspired by God the Father in the apostle’s heart, transcended all the uncertainties of human opinions and received the firmness of a rock that no assaults could shake. For throughout the whole Church Peter says every day, “Thou art the Christ, the Son of the living God,” and every tongue which confesses the Lord is instructed by the teaching of this utterance. This faith conquers the devil and loosens the bonds of his captives. This faith sets in heaven those rescued from the world, and the gates of hell cannot prevail against it. For it is fortified by God with such firmness that […] it […]

Editors' notes and page, col. 146

Footnotes

(f) ‹laudata,› · printed under col 146

Idem cod. Vat., perpetuat. Quesnelli annotationem huic loco subjectam, in observationes quae post Sermones edentur, rejecimus; ibique Leonis sententiam explicabimus.

The same Vat. codex [has] perpetuat. Quesnel’s annotation placed under this passage we have moved to the observations which will be published after the Sermons; and there we shall explain Leo’s meaning.

(g) ‹respondissetque beatus› · printed under col 146

Duo mss. Vatt. addunt, aposlolus.

Two Vatican manuscripts add apostolus.

(h) ‹claves regni coelorum. Et› · printed under col 146

Ms, Vatt. 3836. quaecunque ligaveris...,. erunt ligata. Et quaecunque solveris..... erunt soluta, Similis lectio occurrit etiam in sermone sequenti c.3.

The Vatican manuscript 3836 [has] quaecunque ligaveris … erunt ligata. Et quaecunque solveris … erunt soluta. A similar reading occurs also in the following sermon, ch. 3.

(i) ‹in accepta fortitudine› · printed under col 146

In eodem cod. et in alio Vat. vox petrae deest. Post pauca iidem mss., non relinquit.

In the same codex and in another Vat. the word petrae is missing. A little further on, the same manuscripts [have] non relinquit.

(j) ‹etiam in coelis› · printed under col 146

Vetutissimis cod. Vat., judiciorum definitione praefinitur; alius Vat., perficitur.

The very ancient Vat. codex [has] judiciorum definitione praefinitur; another Vat., perficitur.

(k) ‹recteque› · printed under col 146

Idem antiquissimus codex, decernitur, et forte melius.

The same very ancient codex [has] decernitur, and perhaps better.

Page

running head: SERMO III. 146 (one head across page 78, continued from col 145)
marginal letters: A ‹laudata, perpetua est›; B ‹CAP. III. — Manet ergo›; C ‹sede sua vivit potestas›; D ‹(footnote e) quatuor nostri Vatt. suffragantur›
old-edition numerals: 13 after quae a (before Deo Patre)
signature: (none)
other: the notes under col 146 open with the end of footnote (d) of col 145 (benedi-ctionis, hyphenated across the columns, set whole in n145)

PL 54:147

neque haeretica umquam corrumpere pravitas, nec pagana potuerit superare perfidia.

[…] that neither could heretical depravity ever corrupt it nor pagan faithlessness overcome it.

CAP. IV. — His itaque modis, dilectissimi, rationabili obsequio celebratur hodierna festivitas, ut in persona humilitatis meae ille intelligatur, ille honoretur, in quo et omnium pastorum sollicitudo cum commendatarum sibi ovium custodia perseverat, et cujus dignitas etiam in indigno haerede non deficit. Unde venerabilium quoque fratrum et consacerdotum meorum desiderata mihi et honoranda praesentia hinc sacratior est atque devotior, si pietatem hujus officii in quo adesse dignati sunt, ei principaliter deferunt, quem non solum hujus sedis praesulem, sed et omnium episcoporum noverunt esse primatem.

CHAP. IV. — In these ways, then, dearly beloved, today’s festival is celebrated with a reasonable service, so that in the person of my lowliness he may be understood, he may be honoured, in whom the solicitude of all the shepherds, together with the keeping of the sheep entrusted to them, endures, and whose dignity does not fail even in an unworthy heir. Hence the presence also of my venerable brothers and fellow priests, longed for by me and worthy of honour, is the more sacred and devout on this account, if they offer the dutiful regard of this office, at which they have deigned to be present, chiefly to him whom they know to be not only the prelate of this see but also the primate of all bishops.

Cum ergo cohortationes nostras auribus vestrae sanctitatis adhibemus, ipsum vobis, cujus vice fungimur, loqui credite: quia et illius vos affectu monemus, et non aliud vobis, quam quod docuit, praedicamus; obsecrantes, ut succincti lumbos mentis vestrae castam et sobriam vitam in timore Dei ducatis, nec concupiscentiis carnis mens principatus sui oblita, consentiat. Brevia et caduca sunt terrenarum gaudia voluptatum, quae ad aeternitatem vocatos, a semitis vitae vocantur avertere. Fidelis ergo et religiosus animus, ea quae sunt coelestia, concupiscat, et divinarum promissionum avidus, in amorem se incorruptibilis boni, et in apem verae lucis attollat. Certi autem estote, dilectissimi, quod labor vester, quo vitiis resistitis, et carnalibus desideriis repugnatis, placens in conspectu Dei est atque pretiosus, nec solum vobis, sed etiam mihi apud Dei misericordiam profuturus: quia de profectu Dominici gregis gloriatur cura pastoris. Corona enim mea, sicut Apostolus ait, et gaudium vos estis (I Thess. II, 19); si fides vestra, quae ab initio Evangelii in universo mundo praedicata est (Rom. I, 8), in dilectione et sanctitate permanserit. Nam licet omnem Ecclesiam, quae in toto est orbe terrarum, cunctis oporteat florere virtutibus, vos tamen praecipue

When, therefore, we address our exhortations to the ears of your holiness, believe that he himself whose place we fill is speaking to you: for it is with his affection too that we admonish you, and we preach to you nothing other than what he taught; beseeching you that, with the loins of your mind girded, you lead a chaste and sober life in the fear of God, and that the mind, forgetful of its sovereignty, may not consent to the lusts of the flesh. Short and perishable are the joys of earthly pleasures, which are called [vocantur; probably for conantur, “try”] to turn aside from the paths of life those who have been called to eternity. Let the faithful and religious soul, therefore, desire the things that are heavenly, and, eager for the divine promises, raise itself to the love of the incorruptible good and to the hope of the true light. Be assured, moreover, dearly beloved, that your labour, by which you resist vices and fight against carnal desires, is pleasing and precious in the sight of God, and will profit not only you but me also before the mercy of God: for the shepherd’s care glories in the progress of the Lord’s flock. “For you are my crown,” as the Apostle says, “and my joy” (1 Thess. 2:19), if your faith, which from the beginning of the Gospel has been proclaimed in the whole world (Rom. 1:8), remains in love and holiness. For although the whole Church, which is throughout the whole world, ought to flourish in all virtues, yet it befits you especially […]

Editors' notes and page, col. 147

Footnotes

(a) ‹haeretica umquam› · printed under col 147

Perrumpere edidit Quesnellus, tametsi notarit editos codices et Gaudiival. habere corrumpere. Nos editorum lectionem restituimus, quippe quam antiquiores mss. approbant.

Quesnel printed perrumpere, although he noted that the printed copies and Gaudiival. have corrumpere. We have restored the reading of the editions, since the older manuscripts approve it.

(b) ‹CAP. IV. — His› · printed under col 147

Duo Vatt., igitur pro itaque.

Two Vatican [codices have] igitur for itaque.

Ita restituimus ex vetustissimo Vaticano, cum alias editum esset, cujus etiam dignitas in indigno. In prima editione et in aliquot codd. deest etiam.

So we have restored from the very ancient Vatican, whereas elsewhere it had been printed cujus etiam dignitas in indigno. In the first edition and in some codices etiam is missing.

(d) ‹principaliter deferunt› · printed under col 147

Vat. 541, referunt, et forte melius, cum significetur honorem pontificibus delatum ad Petrum referri.

Vat. 541 [has] referunt, and perhaps better, since it is meant that the honour paid to the pontiffs is referred to Peter.

(e) ‹cujus vice fungimur› · printed under col 147

Vicem alicujus gerere, et vicarii antiqua locutione dicuntur etiam successores, qui non minori quam praecessor dignitate et potestate funguntur, ut pluribus antiquis testibus demonstrare possemus. Romani autem pontifices speciali modo dicti sunt fungi vice, aut vicarii Petri, ut intelligantur non suimet propriam obtinuisse, sed eamdem accepisse, in omnes successeres transfusam, dignitatem ac auctoritatem Petri, cujus, ut ait Leo hoc ipso in sermone c. 3, in sua sede, id est, in successoribus, vivit potestas, et excellit auctoritas; et cap. 4, cujus dignitas etiam in indigno haerede non deficit. Haec notare libuit ob postillam quam hoc loco Quesnellus posuerat: Primatus Petri, cujus Romani pontifices vicarii sunt.

In ancient usage successors too, who exercise no less dignity and power than their predecessor, are said to act in someone’s place and to be his vicars, as we could show from many ancient witnesses. The Roman pontiffs, however, have in a special manner been said to act in Peter’s place, or to be vicars of Peter, so that they may be understood to have obtained not a dignity and authority of their own, but to have received the same dignity and authority of Peter, transmitted to all his successors; of whom, as Leo says in this very sermon, ch. 3, in his see, that is, in his successors, the power lives on and the authority excels; and ch. 4, whose dignity does not fail even in an unworthy heir. We wished to note this because of the marginal gloss which Quesnel had placed at this point: The primacy of Peter, whose vicars the Roman pontiffs are.

(f) ‹vocatos,› · printed under col 148

Vat. 3836. a coelesti vita conantur avertere.

Vat. 3836 [has] a coelesti vita conantur avertere.

(g) ‹de profectu› · printed under col 148

Vict. cod. delet Dominici. QUESN,

The Vict. codex deletes Dominici. QUESNEL.