PL 54 · cols. 148–152

Leo the Great, Sermons

Sermon IV

inter caeteros populos decet meritis pietatis excellere, quos in ipsa apostolicae petrae arce fundatos; et Dominus noster Jesus Christus cum omnibus redemit, et beatus apostolus Petrus prae omnibus erudivit. Per eumdem Christum Dominum nostrum. Amen.

[…] to excel among the other peoples in the merits of piety, you whom, founded on the very citadel of the apostolic rock, both our Lord Jesus Christ has redeemed together with all, and the blessed apostle Peter has instructed before all. Through the same Christ our Lord. Amen.

SERMO IV [Al. III].

SERMON 4 [Otherwise 3].

De Natali ipsius IV; in anniversario die ejusdem assumptionis.

On his own Birthday, 4; on the anniversary day of his elevation.

CAP. I. — Gaudeo, dilectissimi, de religioso vestrae devotionis affectu, et Deo gratias ago, quod in vobis pietatem Christianae unitatis agnosco. Sicut enim ipsa frequentia vestra testatur, intelligitis hujus diei recursum ad communem laetitiam pertinere, et honorem celebrari totius gregis per annua festa pastoris. Nam licet universa Ecclesia Dei distinctis ordinata sit gradibus, ut ex diversis membris sacrati corporis subsistat integritas; omnes tamen, sicut ait Apostolus, in Christo unum sumus (Gal. IIII, 28); nec quisquam ab alterius ita est divisus officio, ut non ad connexionem pertineat capitis cujuslibet humilitas portionis, In unitate igitur fidei atque baptismatis, indiscreta nobis societas, dilectissimi, et generalis est dignitas, secundum illud beatissimi Petri apostoli sacratissima voce dicentis: Et ipsi tanquam lapides vivi superaedificamini in domos spiritales. sacerdotium sanctum, offerentes spiritales hostias acceptabiles Deo per Jesum Christum; et infra: Vos autem genus electum, regale sacerdotium, gens sancta, populus acquisitionis (I Petr. II,

CHAP. I. — I rejoice, dearly beloved, at the religious affection of your devotion, and I give thanks to God that I recognize in you the dutiful love of Christian unity. For, as your very throng bears witness, you understand that the return of this day belongs to the common joy, and that the honour of the whole flock is celebrated in the yearly feast of the shepherd. For although the whole Church of God is ordered in distinct ranks, so that the wholeness of the sacred body subsists from diverse members, yet, as the Apostle says, we are all one in Christ (Gal. 4:28); nor is anyone so divided from the office of another that the lowliness of any portion whatever does not belong to the connexion with the head. In the unity of faith and baptism, therefore, dearly beloved, we have an undivided fellowship and a common dignity, according to that saying of the most blessed apostle Peter, who says with most sacred voice, “And you yourselves, as living stones, are built up into spiritual houses, a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ”; and below, “But you are a chosen race, a royal priesthood, a holy nation, a people of acquisition” (1 Pet. 2, […]

Editors' notes and page, col. 148

Footnotes

(h) ‹SERMO IV [Al. III].› · printed under col 148 (call stands before the sub-caption De Natali)

In ms. 39 Casinensi, qui post alia aliorum Patrum Opera, duos tantum sermones S. Leonis continet. pag. 588, hic sermo profertur cum titulo: Incipit sermo de Cathedra T. Petri apostoli, quae celebratur VIII. kal. Martii; uti sane tertii nocturni lectiones, quae hac die in Romano Breviario vel hodie leguntur, ex hoc sermone sumptae sunt. In tabula autem Casanatensis ms. inscribitur: In natalitio B. Petri apostoli.

In Monte Cassino manuscript 39, which after other Works of other Fathers contains only two sermons of St Leo, p. 588, this sermon is presented with the title: Here begins the sermon on the Chair of St Peter the Apostle, which is celebrated on the eighth day before the Kalends of March; as indeed the lessons of the third nocturn, which are read on this day in the Roman Breviary even today, are taken from this sermon. In the table of the Casanatensis manuscript, however, it is inscribed: On the birthday of blessed Peter the Apostle.

(i) ‹omnes tamen,› · printed under col 148

Verba, sicut ait Apostolus, a Quesnello omissa, ex omnibus nostris codicibus et anterioribus editionibus revocavimus. Tres codd. Vatt. et editi ante Quesnellum habent: Nos tamen omnes, sicut ait Apostolus, in Christo Jesu unum sumus.

The words sicut ait Apostolus, omitted by Quesnel, we have brought back from all our codices and the earlier editions. Three Vatican codices and the editions before Quesnel have: Nos tamen omnes, sicut ait Apostolus, in Christo Jesu unum sumus.

(j) ‹humilitas portionis,› · printed under col 148

Vat. 3836, In unitatem.

Vat. 3836 [has] In unitatem.

(k) ‹beatissimi Petri apostoli› · printed under col 148

Ita omnes editiones, et codices nostri, inter quos antiquissimus Vaticanus, et laudatus Casinensis, qui duo solum pro secundum illud habent secundum Evangelium. Quesnellus vero expunctis vocibus sacratissima voce dicentis, unius codicis, quem non designat, auctoritate alia substituens, hunc locum sic expressit: Secundum illud beatissimi Petri apostoli, cui iste zermo debet famulari: Et ipsi tanquam lapides, etc.

So all the editions and our codices, among them the very ancient Vatican and the Monte Cassino codex cited, which two alone have secundum Evangelium for secundum illud. Quesnel, however, striking out the words sacratissima voce dicentis and substituting others on the authority of one codex, which he does not name, rendered this passage thus: Secundum illud beatissimi Petri apostoli, cui iste sermo debet famulari: Et ipsi tanquam lapides, etc.

Editors' prose

Synopsis. — I. Festivitatem hanc omnibus esse communem Christianis, qui et reges sunt et sacerdotes. — II. Quanta Petro prae caeteris sint collata: Ecclesiam in Petro, et in ejus fide fundatam. — III. Transivit in alios apostolos potestas clavium, quas Petrus accepit. Speciale privilegium Petri, cujus specialis cura a Domino suscipitur, et pro fide cujus proprie Christus oravit, ut firmitas quae per Christum Petro tribuitur, per Petrum apostolis conferatur. — IV. Petri precibus et sollicitudini deberi quidquid boni a successoribus ejus agitur.

Synopsis. — I. This festival is common to all Christians, who are both kings and priests. — II. How much was conferred on Peter before the rest: the Church founded on Peter and on his faith. — III. The power of the keys which Peter received passed to the other apostles. The special privilege of Peter, whose special care is undertaken by the Lord, and for whose faith Christ prayed in particular, so that the firmness which is given to Peter through Christ might be conferred on the apostles through Peter. — IV. Whatever good is done by his successors is owed to the prayers and solicitude of Peter.

Page

running head: S. LEONIS MAGNI SERMONES. 148 (one head across page 79, continued from col 147)
marginal letters: A ‹cipue inter caeteros›; B ‹Petro tribuitur (synopsis)›; C ‹atque baptismatis›; D ‹(footnote h) ex hoc sermone sumptae sunt›
old-edition numerals: 15 before ex diversis membris
signature: (none)
other: the caption SERMO IV [Al. III]. with sub-caption and synopsis stands in col 148 only; col 148 ends mid-reference, (I Petr. II,

PL 54:149

5, 9). Omnes enim in Christo regeneratos, crucis signum efficit reges, sancti vero Spiritus unctio consecrat sacerdotes: ut praeter istam specialem nostri ministerii servitutem, universi spiritales et rationabiles Christiani agnoscant se regii generis, et sacerdotalis officii esse consortes. Quid enim tam regium quam subditum Deo animum corporis sui esse rectorem? Et quid tam sacerdotale quam vovere Domino conscientiam puram, et immaculatas pietatis hostias de altari cordis offerre? Quod cum omnibus per Dei gratiam commune sit factum, religiosum tamen vobis atque laudabile est, de die provectionis nostrae quasi de proprio honore gaudere; ut unum celebretur in toto Ecclesiae corpore pontificii sacramentum, quod, effuso benedictionis ungumento, copiosus quidem in superiora profluxit, sed non parce etiam in inferiora descendit.

[…] 5, 9). For the sign of the cross makes all who are reborn in Christ kings, and the anointing of the Holy Spirit consecrates them priests: so that, besides this special service of our ministry, all spiritual and rational Christians may recognize that they are sharers in the royal race and in the priestly office. For what is so kingly as a mind subject to God being the ruler of its body? And what is so priestly as to vow to the Lord a pure conscience, and to offer the spotless victims of piety from the altar of the heart? Although this has by the grace of God been made common to all, yet it is religious and praiseworthy in you to rejoice in the day of our advancement as in your own honour; so that the one sacrament of the pontificate may be celebrated in the whole body of the Church, which, when the ointment of blessing was poured out, flowed down more copiously indeed upon the higher parts, but descended not sparingly upon the lower also.

CAP. II. — Cum itaque, dilectissimi, de consortio istius muneris magna sit nobis materia communium gaudiorum, verior tamen nobis et excellentior erit causa laetandi, si non in nostrae humilitatis consideratione remoremini; cum multo utilius multoque sit dignius ad beatissimi Petri apostoli gloriam contemplandam aciem mentis attollere; et hunc diem in illius potissimum veneratione celebrare, qui ab ipso omnium charismatum fonte tam copiosis est irrigationibus inundatus, ut cum multa solus acceperit, nihil in quemquam sine ipsius participatione transierit. Verbum caro factum jam habitabat in nobis (Joan. I, 14), et reparando humano generi totum se Christus impenderat. Nihil indispositum sapientiae, nihil erat arduum potestati. Famulabantur elementa, ministrabant spiritus, angeli serviebant, nec ullo modo poterat inefficax esse sacramentum, quod simul ipsius Deitatis unitas operabatur et Trinitas. Et tamen de toto mundo unus Petrus eligitur, qui et universarum gentium vocationi, et omnibus apostolis, cunctisque Ecclesiae Patribus praeponatur: ut

CHAP. II. — Therefore, dearly beloved, although in the fellowship of this office we have great matter for common joys, yet the cause of rejoicing will be truer and more excellent for us if you do not linger over the consideration of our lowliness; since it is much more profitable and much more fitting to raise the eye of the mind to contemplate the glory of the most blessed apostle Peter, and to celebrate this day chiefly in the veneration of him who was flooded from the very fountain of all graces with such copious streams that, though he alone received many things, nothing passed to anyone without his participation. The Word made flesh was already dwelling in us (John 1:14), and Christ had spent Himself wholly on restoring the human race. Nothing was out of order for [His] wisdom, nothing was hard for [His] power. The elements were at [His] service, spirits ministered, angels served, nor could the sacrament in any way be ineffective which the unity and at the same time the Trinity of the Godhead itself was working. And yet out of the whole world Peter alone is chosen, to be set over the calling of all the nations, and over all the apostles, and all the Fathers of the Church: so that […]

Editors' notes and page, col. 149

Footnotes

(a) ‹signum efficit reges, sancti› · printed under col 149

Particula vero deest in antiquissimo Vaticano, et in Casinensi, qui postremus pro consecrat habet efficit. Post pauca in Vat. laudato deest nostri.

The particle vero is missing in the most ancient Vatican [manuscript] and in the Monte Cassino one, the latter of which has efficit for consecrat. A little after, nostri is missing in the Vatican [manuscript] mentioned.

(b) ‹universi spiritales› · printed under col 149

Sic tres praestantiores nostri codices et prima editio. Reliqui vulgati ante Quesnellum, et alii mss. cum cod. Gaudiival., et rationabiles: quas voces Quesnellus expunxit, et margini apposuit.

So our three better codices and the first edition. The other printed editions before Quesnel, and other manuscripts together with the Gaudiival codex, [read] et rationabiles: which words Quesnel struck out and placed in the margin.

Ita tres mss. Vaticani et unus Bononiensis cum prima editione; et sane melius, cum S. Leo auditores laudet, qui de provectione seu ordinatione sua tanquam de proprio honore gaudebant. In caeteris editis et in nonnullis codd., nobis; in aliquibus mss. deest tamen.

So three Vatican manuscripts and one of Bologna, with the first edition; and certainly better, since St Leo is praising his hearers, who rejoiced in his advancement or ordination as in their own honour. In the other printed editions and in some codices, nobis; in some manuscripts tamen is missing.

(d) ‹quasi de proprio honore gaudere;› · printed under col 149

Vetustissimus Vaticanus omittit sequentia usque ad finem capitis. Paulo post de effuso in ms. Casinensi.

The most ancient Vatican [manuscript] omits what follows, up to the end of the chapter. A little after, de effuso in the Monte Cassino manuscript.

(e) ‹nihil in quemquam sine› · printed under col 149

Praetulimus lectionem praestantiorem codicum Vatt. et Cas. Aliqui mss. collectionis quartae cum editis pro ipsius habent, illius; alii, ejus.

We have preferred the better reading of the Vatican and Cassino codices. Some manuscripts of the fourth collection, with the printed editions, have illius for ipsius; others, ejus.

(f) ‹participatione transierit.› · printed under col 149

Erat in editis: Verbum enim caro factum fuerat, et habitabat jam in nobis, ut reparando humano generi totum se Christus impenderet. Magis placuit lectio vetustissimi Vaticani et Casinensis, quam etiam confirmant mss. collectionum quartae et quintae quoad postremam partem et reparando,.... impenderat.

The printed editions had: "For the Word had been made flesh, and was already dwelling in us, so that Christ might spend Himself wholly on restoring the human race." The reading of the most ancient Vatican and of the Cassino [manuscript] pleased [us] more, which the manuscripts of the fourth and fifth collections also confirm as to the last part, et reparando …. impenderat.

(g) ‹Famulabantur elementa,› · printed under cols 149–150; the note's letter is not printed: it opens with a guillemet at the foot of col 149 and runs on at the head of the notes under col 150

« Ita omnes editi et codices, excepto Casinensi, qui pro ministrabant habet adorabant. Quesnellus notavit sic legi non solum in editis, sed etiam in mss. Gaudiival. At quo fultus codice hanc lectionem excluserit, et in textu ediderit: Famulabanlur elementa, spiritus angelici serviebant, non docuit.

« So all the printed editions and codices, except the Cassino one, which has adorabant for ministrabant. Quesnel noted that it is read thus not only in the printed editions but also in the Gaudiival manuscripts. But on the support of what codex he excluded this reading and printed in the text Famulabanlur elementa, spiritus angelici serviebant ["the elements served, the angelic spirits did service"], he did not show.

Page

running head: 149 SERMO IV. (printed across both columns of the page; "SERMO IV." shared with col 150)
marginal letters: A ‹5, 9). Omnes enim›; B ‹ungumento, copiosus quidem›; C ‹nihil erat arduum potestati›; D ‹tanquam de proprio honore› (in the notes, note c)
old-edition numerals: 16 before ‹gaudiorum›
signature: none
other: (none)

PL 54:150

quamvis in populo Dei multi sacerdotes sint multique pastores, omnes tamen proprie regat Petrus, quos principaliter regit et Christus. Magnnm et mirabile, dilectissimi, huic viro consortium potentiae suae tribuit divina dignatio; et si quid cum eo commune caeteris voluit esse principibus, nunquam nisi per ipsum dedit quidquid aliis non negavit. Omnes deniqus apostolos Dominus quid de se homines opinentur interrogat; et tamdiu sermo respondentium communis est, quamdiu humanae ignorantiae ambiguitas explicatur. At ubi quid habeat sensus discipulorum exigitur, primus est in Domini confessione, qui primus est in apostolica dignitste. Qui cum dixisset: Tu es Christus Filius Dei vivi, respondit ei Jesus: Beatus es, Simon Bar Jona, quia caro et sanguis non revelavit tibi, sed Pater meus qui in coelis est (Matth. XVI, 16, 17); id est, ideo beatus es, quia te Pater meus docuit, nec terrena opinio te fefellit, sed inspiratio coelestis instruxit: et non caro nec sanguis, sed ille me tibi, cujus sum unigenitus Filius, indicavit.

[…] although among the people of God there are many priests and many shepherds, yet Peter properly rules all whom Christ also rules as their head. Great and wonderful, dearly beloved, is the share in its own power that the divine condescension bestowed on this man; and if it willed anything to be common to him and the other princes, it never gave except through him whatever it did not deny to others. In short, the Lord asks all the apostles what men think of Him; and the speech of those who answer is common just so long as the uncertainty of human ignorance is being set out. But when what the disciples themselves hold is demanded, he is first in confessing the Lord who is first in apostolic dignity. When he had said: Thou art the Christ, the Son of the living God, Jesus answered him: Blessed are you, Simon Bar Jona, because flesh and blood has not revealed it to you, but My Father Who is in heaven (Matt. 16:16, 17); that is, you are blessed for this reason, that My Father has taught you, and no earthly opinion has deceived you, but heavenly inspiration has instructed you: and not flesh nor blood, but He Whose only-begotten Son I am, has made Me known to you.

Et ego, inquit, dico tibi: hoc est, sicut Pater meus tibi manifestavit divinitatem meam, ita et ego tibi notam facio excellentiam tuam: Quia tu es Petrus: id est, cum ego sim inviolabilis petra, ego lapis angularis, qui facio utraque unum, Ego fundamentum praeter quod nemo potest aliud ponere (Ephes. II, 14 et 20); tamen tu quoque petra es, quia mea virtute solidaris, ut quae mihi potestate sunt propria, sint tibi mecum participatione communia. Et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam (Matth. XVI, 18). Super hanc, inquit, fortitudinem aeternum exstruam templum, et Ecclesiae meae coelo inferenda sublimitas in hujus fidei firmitate consurget.

And I, He says, say to you: that is, just as My Father has made My divinity manifest to you, so I too make your excellence known to you: That you are Peter: that is, although I am the inviolable rock, I the cornerstone Who make both one, I the foundation besides which no one can lay another (Eph. 2:14, 20); yet you too are a rock, because you are made solid by My strength, so that what is proper to Me by power may be common to you with Me by participation. And upon this rock I will build My Church, and the gates of hell shall not prevail against it (Matt. 16:18). Upon this strength, He says, I will build an eternal temple, and the loftiness of My Church, which is to be borne up into heaven, shall rise on the firmness of this faith.

CAP. III. — Hanc confessionem portae inferi non tenebunt, mortis vincula non ligabunt: vox enim ista, vox vitae est. Et sicut confessores suos in coelestia provehit, ita negatores ad inferna demergit. Propter

CHAP. III. — This confession the gates of hell shall not hold, the bonds of death shall not bind: for this voice is the voice of life. And as it carries its confessors up into the heavenly places, so it plunges its deniers down into hell. On account of […]

Editors' notes and page, col. 150

Footnotes

(h) ‹multi sacerdotes sint› · printed under col 150

Quesnellus expunxit voces, multique pastores, quae legebantur in editis, quatuor mss. allegans, qui his verbis carent. Nos vero non tam editorum omnium quam Romanorum et praestantiorum Italiae codicum auctoritate eas voces revocavimus.

Quesnel struck out the words multique pastores, which were read in the printed editions, citing four manuscripts that lack these words. We, however, have restored those words on the authority not so much of all the printed editions as of the Roman and the better Italian codices.

(i) ‹communis est, quamdiu› · printed under col 150

Ita Vaticanus antiquissimus et Casinensis. Alii Vaticani cum editis intelligentiae pro ignorantiae; sed explicatur constanter exhibent. Quesnellus ex quatuor mss. edidit, humanae intelligentiae ambiguitas perstitit; et notavit in Gaudiival. aeque ac in editis legi; explicatur. Si ignorantiae pro intelligentiae reperisset in antiquis codicibus, lectionem nostram facile antetulisset.

So the most ancient Vatican and the Cassino [manuscript]. Other Vatican [manuscripts], with the printed editions, [have] intelligentiae for ignorantiae; but they consistently show explicatur. Quesnel printed from four manuscripts humanae intelligentiae ambiguitas perstitit; and he noted that in the Gaudiival [manuscript], as in the printed editions, explicatur is read. Had he found ignorantiae for intelligentiae in the ancient codices, he would readily have preferred our reading.

(j) ‹qui primus› · printed under col 150

Quesnellus cum mss collectionis quintae, erat. Ex caeteris pluribus et praestantioribus mss. libris est restituimus, quod retinetur etiam in sermone 83, cap, 1, cui hic locus ab ipso Leone insertus fuit.

Quesnel, with the manuscripts of the fifth collection, [has] erat. From the other, more numerous and better manuscript books we have restored est, which is kept also in sermon 83, chap. 1, into which this passage was inserted by Leo himself.

(k) ‹ideo beatus es,› · printed under col 150

Secuti sumus praestantissimos codices Vat. et Casin Vulgati cum aliquot mss. habebant, quia Pater meus te docuit..... sed inspiratio coelestis te instruxit; et non caro et sanguis, etc.

We have followed the most excellent codices, the Vatican and the Cassino. The printed editions, with some manuscripts, had quia Pater meus te docuit ….. sed inspiratio coelestis te instruxit; et non caro et sanguis, etc.

Note (g), called in col 149, runs on at the head of the notes under this column; it is set whole in n149.

Page

running head: SERMO IV. 150 (shared with col 149)
marginal letters: A ‹quamvis in populo Dei›; B ‹et sanguis non revelavit›; C ‹18). Super hanc›; D ‹(i) Ita Vaticanus› (in the notes)
old-edition numerals: 17 after ‹qui primus est›
signature: none
other: (none)

PL 54:151

quod dicitur beatissimo Petro: Tibi dabo claves regni coelorum. Et quaecumque ligaveris super terram, erunt ligata et in coelis; et quaecumque solveris super terram, erunt soluta et in coelis (Matth. XIV 19). Transivit quidem etiam in alios apostolos jus potestatis istius, et ad omnes Ecclesiae principes decreti hujus constitutio commeavit; sed non frustra uni commendatur, quod omnibus intimetur. Petro enim ideo hoc singulariter creditur, quia cunctis Ecclesiae rectoribus Petri forma praeponitur. Manet ergo Petri privilegium, ubicumque ex ipsius fertur aequitate judicium. Nec nimia est vel severitas, vel remissio, ubi nihil erit ligatum, nihil solutum, nisi quod beatus Petrus aut solverit aut ligaverit.

[…] which it is said to most blessed Peter: To you I will give the keys of the kingdom of heaven. And whatever you bind on earth shall be bound also in heaven; and whatever you loose on earth shall be loosed also in heaven (Matt. 14:19 [read 16:19]). The right of this power did indeed pass to the other apostles as well, and the ordinance of this decree went out to all the princes of the Church; but it is not without purpose that what is made known to all is entrusted to one. For this is entrusted to Peter singly for this reason, that the pattern of Peter is set before all the rulers of the Church. The privilege of Peter therefore abides wherever judgement is given in accordance with his equity. Nor is there excess either of severity or of remission where nothing will be bound, nothing loosed, except what blessed Peter has either loosed or bound.

Instante autem passione sua, Dominus, quae discipulorum erat turbatura constantiam, Simon, inquit, Simon, ecce Satanas expostulavit vos, ut cerneret sicut triticum. Ego autem rogavi pro te, ne deficiat fides tua. Et tu aliquando conversus confirma fratres tuos, ut non intretis in tentationem (Luc. XXII, 31, 32). Commune erat omnibus apostolis periculum de tentatione formidinis, et divinae protectionis auxilio pariter indigebant, quoniam diabolus omnes exagitare, omnes cupiebat elidere; et tamen specialis a Domino Petri cura suscipitur, et pro fide Petri proprie supplicatur, tamquam aliorum status certior sit futurus, si mens principis victa non fuerit. In Petro ergo omnium fortitudo munitur, et divinae gratiae ita

But when His passion was at hand, which was going to shake the constancy of the disciples, the Lord says: Simon, Simon, behold, Satan has demanded you, that he might sift you as wheat. But I have prayed for you, that your faith may not fail. And you, when once you are converted, strengthen your brethren, that you may not enter into temptation (Luke 22:31, 32). The danger from the temptation of fear was common to all the apostles, and they stood equally in need of the help of divine protection, since the devil desired to harass them all, to crush them all; and yet a special care for Peter is undertaken by the Lord, and supplication is made particularly for the faith of Peter, as though the state of the others would be more secure if the mind of the prince were not overcome. In Peter, therefore, the strength of all is fortified, and the help of divine grace is so […]

Editors' notes and page, col. 151

Footnotes

(a) ‹in alios apostolos› · printed under col 151

« Ita mss. codd. Hincmarus Remensis opusc. 55, adversus Hincmarum Laudun. c. 20, et in ep. Caroli Calvi nomine ad Adrianum PP. opusc. 43. Et in ep. ad Joannem VIII PP nomine Caroli II imp. et cardin. Jacobatius in tract. de Concilio. In editis legitur vis. » Hactenus Quesnellus. Jus habent etiam Romani codices et Casinensis, quos contulimus. Facile autem fuit legere vis pro jus. In serm. 83, c. 2, quod hinc sumptum fuit, jus pariter legitur.

« So the manuscript codices; Hincmar of Reims, opusc. 55, against Hincmar of Laon, c. 20, and in the letter in the name of Charles the Bald to Pope Adrian, opusc. 43. And in the letter to Pope John VIII in the name of the Emperor Charles II, and Cardinal Jacobazzi in his treatise On the Council. In the printed editions vis is read. » Thus far Quesnel. The Roman codices and the Cassino one, which we have collated, also have jus. And it was easy to read vis for jus. In serm. 83, c. 2, which was taken from here, jus is likewise read.

(b) ‹non frustra uni› · printed under col 151

Vat. 544, commendavit.

Cod. Casinensis, proponitur.

The Cassino codex, proponitur.

(d) ‹praeponitur.› · printed under col 151

Prolixam annotationem Quesnelli huic loco subnexam, in observationibus post Sermones subjiciendis dabimus; eamque ad calculos revocantes, genuinam S. pontificis sententiam ex contextu exponemus. Post pauca pro fertur in antiquissimo Vat. legitur refertur.

Quesnel's lengthy annotation attached to this passage we shall give in the observations to be appended after the Sermons; and, bringing it to account, we shall set out the genuine meaning of the holy pontiff from the context. A little after, for fertur, refertur is read in the most ancient Vatican [manuscript].

(e) ‹turbatura constantiam,› · printed under col 151

Sic prima editio, et codd. Casinenses 39 et 126, Concinit lectio serm. 83, c. 3 Quesnelli et Rainaudi editiones: Simoni, inquit: Simon, ecce, etc.

So the first edition, and the Cassino codices 39 and 126. The reading of serm. 83, c. 3 agrees. The editions of Quesnel and Raynaud: Simoni, inquit: Simon, ecce, etc. ["He says to Simon: Simon, behold", etc.]

(f) ‹expostulavit vos, ut› · printed under col 151

Ita cum mss. codd. legit Hincmarus opusc. 33, huuc locum referens. In editis. cribaret. QUESN. — Prima tamen editio habet, cerneret, et similiter tres mss. Vaticani ac duo Casinenses, qui solum habent velut pro sicut. Codices collectionis 4 habent cribaret, et ita etiam legitur in serm. 83. c, 3. Paulo post in editis et aliquot inferioris uotae codd, ut non deficiat. Praetulimus praestantiores mss. Vat. 3836, et duos Casinenses, cum quibus congruit lectio serm. 83, cap. 3, in alio vetustissimo Vaticano 3835, et in Casinensi. Tres priores mss. mox omittunt aliquando; non tamen delevimus, quia in alio sermone 83 hoc adverbium ex optimis codicibus retinetur.

So, with the manuscript codices, Hincmar reads, opusc. 33, citing this passage. In the printed editions, cribaret. QUESNEL. — The first edition, however, has cerneret, and likewise three Vatican manuscripts and two of Cassino, which only have velut for sicut. The codices of collection 4 have cribaret, and so it is also read in serm. 83, c. 3. A little after, in the printed editions and some codices of lower standing, ut non deficiat. We have preferred the better manuscripts, Vat. 3836 and the two Cassino ones, with which agrees the reading of serm. 83, chap. 3, in another very ancient Vatican [manuscript], 3835, and in the Cassino one. The first three manuscripts shortly omit aliquando; we have not, however, deleted it, because in the other sermon, 83, this adverb is kept on the evidence of the best codices.

(g) ‹confirma fratres tuos,› · printed under cols 151–152

In sermone 83, c. 3, ne intretis in tentationem. Haec autem verba apud Lucam XXII, 32, in Graeco et Latino vulgato textu desunt; et solum post aliquanto leguntur v. 40. Olim vero lecta fuisse uno contextu etiam v. 32, non tantum liquet ex hoc Leonis loco, nec non etiam ex alio simili sermone 83, verum etiam ex auctore librorum de Vocatione omnium gentium lib. I, c. 24, et lib. II, c. 28, et ex Prospero in epist. ad Rufinum c. 10. qui tamen duo scriptores ante verba ne intretis, praemittunt, et rogate vel, et roga. Enimvero in quatuor antiquissimis mss. Evangeliorum libris Vercellensi, Veronensi, Corbeiensi, et Vindebonensi a nostro P. Josepho Blanchinio nuperrime editis, qui priscam lectionem referunt. haec additio pariter legitur: Et rogate ne intretis in tentationem, Hinc in Leonis textu adjicienda videntur haec verba, et rogate, quae tamen sine ullius Leoninae editionis aut codicis auctoritate noluimus inserere. Immo cum non uno tantum in sermone, sed in duobus haec verba constanter absint in omnibus editionibus omnibusque codicibus quos contulimus, ac praesertim in duobus antiquissimis Vaticanis ac certo Romanis unciali charactere exaratis, quorum unus hunc, alius alterum sermonem exhibet. Leonem sine iis verbis hunc evangelicum locum in suis libris legisse probabilissimum credimus.

In sermon 83, c. 3, ne intretis in tentationem. These words, however, are missing at Luke 22:32 in the Greek and in the Latin Vulgate text, and are read only somewhat later, at v. 40. But that they were once read in the same passage at v. 32 too is clear not only from this place of Leo, and also from the other, similar sermon 83, but also from the author of the books On the Calling of All Nations, bk. I, c. 24, and bk. II, c. 28, and from Prosper in the letter to Rufinus, c. 10; these two writers, however, put before the words ne intretis the words et rogate or et roga. Indeed, in four very ancient manuscript books of the Gospels, the Vercelli, Verona, Corbie and Vienna ones, very recently edited by our Fr Giuseppe Bianchini, which give the old reading, this addition is likewise read: Et rogate ne intretis in tentationem ["And pray that you may not enter into temptation"]. Hence the words et rogate seem to need adding in Leo's text; but without the authority of any edition or codex of Leo we have been unwilling to insert them. Rather, since these words are consistently absent not in one sermon only but in two, in all the editions and all the codices we have collated, and especially in the two very ancient Vatican [manuscripts], certainly Roman, written in uncial script, of which one gives this sermon and the other the other, we believe it most probable that Leo read this Gospel passage in his books without those words.

Page

running head: 151 S. LEONIS MAGNI SERMONES. (printed across both columns of the page; shared with col 152)
marginal letters: A ‹quod dicitur beatissimo Petro›; B ‹rum erat turbatura constantiam›; C ‹adversus Hincmarum Laudun.› (in the notes, note a); D ‹(f) Ita cum mss.› (in the notes)
old-edition numerals: 18 before ‹solveris super terram›
signature: none
other: (none)

PL 54:152

ordinatur auxilium, ut firmitas, quae per Christum Petro tribuitur, per Petrum apostolis conferatur.

[…] ordered, that the firmness which is bestowed on Peter through Christ may be conferred on the apostles through Peter.

CAP. IV. — Cum itaque, dilectissimi, tantum nobis videamus praesidium divinitus institutum, rationnabiliter et juste in ducis nostri meritis et dignitate laetamur, gratias agentes sempiterno Regi Redemptori nostro Domino Jesu Christo, quod tantam potentiam dedit ei quem totius Ecclesiae principem fecit, ut si quid etiam nostris temporibus recte per nos agitur, recteque disponitur, illius operibus, illius sit gubernaculis deputandum, cui dictum est: Et tu conversus confirma fratres tuos; et cui post resurrectionem suam Dominus ad trinam aeterni amoris professionem, mystica insinuatione ter dixit: Pasce oves meas (Joan. XXI, 17).

CHAP. IV. — Since, therefore, dearly beloved, we see so great a protection divinely established for us, we rejoice reasonably and justly in the merits and dignity of our leader, giving thanks to the eternal King, our Redeemer, the Lord Jesus Christ, that He gave such power to him whom He made prince of the whole Church, that if anything is rightly done and rightly ordered by us even in our times, it is to be credited to his works, to his steering, to whom it was said: And you, when converted, strengthen your brethren; and to whom the Lord after His resurrection, answering the threefold profession of eternal love, said three times with a mystical intimation: Feed My sheep (John 21:17).

Quod nunc quoque proculdubio facit, et mandatum Domini pius pastor exsequitur, confirmans nos cohortationibus suis, et pro nobis orare non cessans, ut nulla tentatione superemur. Si autem hanc pietatis suae curam omni populo Dei, sicut credendum est, ubique praetendit, quanto magis nobis alumnis suis opem suam dignabitur impendere, apud quos in sacro beatae dormitionis toro eadem qua praesedit carne requiescit? Illi ergo hunc servitutis nostrae natalitium diem, illi ascribamus hoc festum, cujus patrocinio sedis ipsius meruimus esse consortes, auxiliante nobis per omnia gratia Domini nostri Jesu Christi, qui vivit et regnat cum Deo Patre, et Spiritu sancto, in saecula saeculorum. Amen.

This he now also does without doubt, and as a devoted shepherd carries out the Lord's command, strengthening us by his exhortations and not ceasing to pray for us, that we may be overcome by no temptation. And if, as we must believe, he holds out this care of his devotion to all the people of God everywhere, how much more will he deign to spend his help on us, his foster-children, among whom he rests on the sacred couch of blessed sleep in the same flesh in which he presided? To him, then, let us ascribe this birthday of our service, to him this feast, by whose patronage we have been counted worthy to be sharers of his see, the grace of our Lord Jesus Christ helping us in all things, Who lives and reigns with God the Father and the Holy Spirit, for ever and ever. Amen.

Editors' notes and page, col. 152

Footnotes

(h) ‹Domino Jesu Christo,› · printed under col 152

Ita Vat. et Casinens. mss. Similiter habetur serm. 83, c. 4, in quem S. Leo haec traduxit. Al, qui.

So the Vatican and Cassino manuscripts. The same is found in serm. 83, c. 4, into which St Leo carried these words over. Others, qui.

(i) ‹principem fecit,› · printed under col 152

Ita omnes editi et codices quos vidimus. Nescimus autem qua auctoritate Quesnellus post verbum fecit, posito puncto et omissa particula ut, scripserit: Si quid etiam nostris temporibus... illius est operibus deputandum; nisi quia forte aliqui codices habent est pro sit, licet habeant, ut si quid.

So all the printed editions and the codices we have seen. We do not know, however, on what authority Quesnel, putting a full stop after the word fecit and omitting the particle ut, wrote: Si quid etiam nostris temporibus... illius est operibus deputandum; unless perhaps because some codices have est for sit, although they have ut si quid.

(j) ‹suam Dominus› · printed under col 152

Al., trini. Mss. duo Quesnelli.

Others, trini. Two manuscripts of Quesnel.

(k) ‹opem suam› · printed under col 152

Quatuor codices et editi ante Quesnellum, dignatur.

Four codices and the printed editions before Quesnel, dignatur.

(l) ‹sedis ipsius› · printed under col 152; the note's letter is printed as what looks like (f), the call in the text is (l)

M. Casin. 39, meruimus habere consortem.

Cassino ms. 39, meruimus habere consortem.

The end of note (g), called in col 151, is printed at the head of the notes under this column; it is set whole in n151.