PL 54 · cols. 168–171

Leo the Great, Sermons

Sermon XII

miseriam laborantis, evadit aeternum supplicium peccatoris.

[…] misery of one in distress escapes the eternal punishment of the sinner.

CAP. II. — Providenter igitur, dilectissimi, a sanctis Patribus pieque dispositum est, ut in diversis temporibus quidam essent dies qui devotionem fidelis populi ad collationem publicam provocarent; et quia ad ecclesiam maxime ab unoquoque opem quaerente decurritur, fieret ex possibilitate multorum, voluntaria et sancta collectio, quae per praesidentium curam necessariis serviret expensis. Ad cujus operis desideratum vobis, ut credimus, fructum dies vos vicinus invitat; accedentibus admonitionibus nostris, ut ad ecclesias regionum vestrarum sabbato proxime futuro misericordiae munera deferatis. Et quia hilarem datorem diligit Deus (I Cor. IX, 7), nemo sibi amplius quam substantia ejus permittit indicat. Inter se et pauperem aequus quisque sit judex. Removeat diffidentiam laeta et secura miseratio; et qui egeno subvenit, Deo se impendere quod largitur intelligat. De quibuslibet substantiis, quarum utique non una mensura est, potest esse par meritum, si inter diversas conferentium quantitates non sit minor cujusquam pietas quam facultas. Deus enim, apud quem non est acceptio personarum, similiter recipit et divitis munus et pauperis: quoniam novit quid singulas dederit, quidve non dederit; et in die retributionis non modus judicabitur censuum, sed qualitas voluntatum. Per Christum Dominum nostrum.

CHAP. II. — It was therefore providently and piously arranged by the holy Fathers that at various times there should be certain days which would call forth the devotion of the faithful people to a public contribution; and because it is above all to the church that everyone seeking help runs, there should be made, from the means of many, a voluntary and holy collection, which through the care of those presiding might serve necessary expenses. To the fruit of this work, desired by you, as we believe, the approaching day invites you; and our admonitions are added, that you bring the gifts of mercy to the churches of your districts on the coming Saturday. And since God loves a cheerful giver (1 Cor. 9:7 [i.e. 2 Cor. 9:7]), let no one impose on himself more than his substance permits. Let each be a fair judge between himself and the poor man. Let a glad and untroubled compassion remove distrust; and let him who succours the needy understand that he is spending on God what he bestows. From any substance whatever, whose measure is certainly not one, the merit can be equal, if among the different amounts of the contributors no one's piety is less than his means. For God, with Whom there is no respect of persons, receives alike both the gift of the rich man and that of the poor: since He knows what He has given to each and what He has not given; and on the day of retribution it is not the measure of fortunes that will be judged but the quality of wills. Through Christ our Lord.

SERMO XII [Al. XI].

SERMON XII [Al. XI].

De jejunio decimi mensis I.

On the Fast of the Tenth Month, I.

CAP. I. — Si fideliter, dilectissimi, atque sapienter creationis nostrae intelligamus exordium, inveniemus hominem ideo ad imaginem Dei conditum, ut imitator sui esset auctoris; et hanc esse nataralem nostri generis dignitatem, si in nobis quasi in quodam speculo divinae benignitatis forma resplendeat. Ad quam utique nos quotidie reparat gratia Salvatoris, dum quod cecidit in Adam primo, erigitur in

CHAP. I. — If, dearly beloved, we understand faithfully and wisely the beginning of our creation, we shall find that man was made to the image of God for this reason, that he might be an imitator of his Maker; and that this is the natural dignity of our race, if the form of the divine goodness shines back in us as in a kind of mirror. To this, indeed, the grace of the Saviour restores us daily, while what fell in the first Adam is raised up in […]

Editors' notes and page, col. 168

Footnotes

Intelliguntur ecclesiae diaconales, ut in admonitione sermoni 6 praemissa observavimus. Hinc male Quesnellus in postilla huic loco apposuit, ecclesiae parochiales, quibus titulares presbyteri, non autem diaconi praeerant.

The deaconry churches are meant, as we observed in the admonition prefixed to sermon 6. Hence Quesnel wrongly set against this place in a marginal note "parish churches", over which titular priests, not deacons, presided.

(d) ‹sit judex.› · printed under col 168

In editione laudata, remaneat diffidentia.

In the edition cited, "remaneat diffidentia" [let distrust remain].

(e) ‹De jejunio decimi mensis I.› · printed under col 168

In prima editione et in codd. collect. 3 hic sermo inscribitur, de Collectis sermo ejusdem VI, et de Jejunio decimi mensis I. Titulus pariter de Collectis additur sermoni sequenti, et hinc in caeteras editiones manavit. Sed perperam: nulla enim in hoc vel sequenti sermone collectarum fit mentio, uti fit in sex praecedentibus, qui vere ad collectas pertinent. Hic sane titulo de Collectis carent mss. caeterarum omnium collectionum, quae cum codd. lectionariis omnes hos sermones inscribunt: de Jejunio mensis decimi.

In the first edition and in the codices of collection 3 this sermon is titled "On the Collections, sermon VI of the same, and On the Fast of the Tenth Month, I". The title "On the Collections" is likewise added to the following sermon, and from there it passed into the other editions. But wrongly: for in this or the following sermon no mention is made of the collections, as there is in the six preceding, which truly concern the collections. Indeed the manuscripts of all the other collections lack this title "On the Collections"; together with the lectionary codices they all title these sermons "On the Fast of the Tenth Month".

(f) ‹creationis nostrae› · printed under col 168

Ms. Casin. collect. 1, intelligimus.

The Monte Cassino manuscript of collection 1 [reads] "intelligimus" [we understand].

(g) ‹gratia Salvatoris,› · printed under col 168

Duo mss. Lectionaria Basilicae S. Petri, et Vat. 541, collect. 4, ut quod cecidit in Adam primo, erigatur in secundo. In antiquissimo Lection. Vat. 3836, et pro dum.

Two manuscript lectionaries of the Basilica of St Peter, and Vatican 541 of collection 4, [read] "ut quod cecidit in Adam primo, erigatur in secundo" [so that what fell in the first Adam may be raised up in the second]. In the very ancient Vatican lectionary 3836, "et" for "dum".

Editors' prose

SYNOPSIS. — I. Homo ideo conditus, ut suum imitetur auctorem; et hoc Dei donum est. — II. Charitatem non Deum solum, sed et proximum complecti, ipsosque inimicos; quae Christianae charitatis latitudo est. — III. Omnibus Dei judiciis subditus quisque debet esse, nec minus de inopia quam de abundantia gratias agere. — IV. Jejunio, oratione et eleemosyna omnes virtutes comprehendi.

SYNOPSIS. — I. Man was made in order to imitate his Maker; and this is the gift of God. — II. Charity embraces not God alone but also one's neighbour, and even enemies; this is the breadth of Christian charity. — III. Everyone ought to be subject to all the judgements of God, and to give thanks no less for want than for abundance. — IV. All virtues are comprised in fasting, prayer and almsgiving.

Page

running head: S. LEONIS MAGNI SERMONES. 168 (spans cols 167–168)
marginal letters: A ‹miseriam laborantis›; B ‹IX, 7), nemo sibi›; C ‹SYNOPSIS. — I. Homo›; D (beside the footnotes, line ‹diaconi praeerant›)
old-edition numerals: 39 after ‹non una›
signature: none
other: the caption SERMO XII [Al. XI]. / De jejunio decimi mensis I. and the italic SYNOPSIS are printed within col 168 only (centred). "IN DIE" (before "retributionis") is printed in small capitals.

PL 54:169

secundo. Causa autem reparationis nostrae non est nisi misericordia Dei: quem non diligeremus, nisi nos prior ipse diligeret, et tenebras ignorantiae nostrae, suae veritatis luce discuteret. Quod per sanctum Isaiam Dominus praenuntians, ait: Adducam caecos in viam quam ignorabant, et semitas quas nesciebant faciam illos calcare. Faciam illis tenebras in lucem, et prava in directa. Haec verba faciam illis, et non relinquam eos (Isai. XLII, 16). Et iterum, Inventus sum, inquit, a non quaerentibus me, et palam apparui iis qui me non interrogabant (Isai. LXV, 1). Quod quomodo impletum sit, Joannes apostolus docet dicens: Scimus, quoniam Filius Dei venit, et dedit nobis sensum, ut cognoscamus verum, et simus in vero Filio ejus (I Joan. V, 20). Et iterum: Nos ergo diligamus Deum, quoniam ipse prior dilexit nos (I Joan. IV, 19).

[…] the second. And the cause of our restoration is nothing but the mercy of God: Whom we would not love unless He first loved us, and scattered the darkness of our ignorance by the light of His truth. Foretelling this through the holy Isaiah, the Lord says: I will lead the blind into the way that they knew not, and I will make them tread the paths that they did not know. I will make darkness into light for them, and crooked things straight. These words I will do for them, and I will not forsake them (Isa. 42:16). And again: I was found, He says, by those who did not seek Me, and I appeared openly to those who did not ask for Me (Isa. 65:1). How this has been fulfilled the apostle John teaches, saying: We know that the Son of God has come, and has given us understanding, that we may know the true One, and may be in His true Son (1 John 5:20). And again: Let us therefore love God, because He first loved us (1 John 4:19).

Diligendo itaque nos Deus, ad imaginem suam nos reparat, et ut in nobis formam suae bonitatis inveniat, dat unde ipsi quoque quod operatur operemur, accendens scilicet mentium nostrarum lucernas, et igne nos suae charitatis inflammans; ut non solum ipsum, sed etiam quidquid diligit diligamus. Nam si inter homines ea demum firma amicitia est, quam morum similitudo sociarit, cum tamen parilitas voluntatum saepe in reprobos tendat affectus, quantum nobis optandum atque nitendum est ut in nullo ab iis quae Deo sunt placita, discrepemus! De quo dicit propheta: Quoniam ira in indignatione ejus, et vita in voluntate ejus (Ps. XXIX, 6): quia non aliter in nobis erit dignitas divinae majestatis, nisi imitatio fuerit voluntatis.

By loving us, therefore, God restores us to His image, and so that He may find in us the form of His goodness, He gives us the means by which we too may do what He does, kindling, that is, the lamps of our minds, and setting us aflame with the fire of His charity; so that we may love not only Him but also whatever He loves. For if among men that friendship alone is firm which likeness of character has joined, though the sameness of wills often tends towards reprobate affections, how much must we desire and strive to differ in nothing from the things that are pleasing to God! Of which the prophet says: For wrath is in His indignation, and life in His will (Ps. 29:6): because the dignity of the divine majesty will not be in us otherwise than if there is imitation of His will.

CAP. II. — Dicente itaque Domino: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota mente tua; et diliges proximum tuum sicut teipsum (Matth. XXII, 37): suscipiat fidelis anima auctoris sui atque rectoris immarcescibilem charitatem, totamque se etiam ejus subjiciat voluntati, in cujus operibus atque judiciis nihil vacat a veritate justitiae, nihil a miseratione clementiae. Quoniam etsi magnis quis laboribus

CHAP. II. — Since, therefore, the Lord says: You shall love the Lord your God with your whole heart and with your whole mind; and you shall love your neighbour as yourself (Matt. 22:37): let the faithful soul take up an unfading charity towards its Maker and Ruler, and subject itself wholly to His will as well, in Whose works and judgements nothing is empty of the truth of justice, nothing of the compassion of clemency. For although someone be wearied by great labours […]

Editors' notes and page, col. 169

Footnotes

(a) ‹quem non diligeremus,› · printed under col 169

Plerique vulgati ante Quesnellum, nisi prius nos ipse.

Most printed editions before Quesnel [read] "nisi prius nos ipse" [unless He first (loved) us].

(b) ‹Isaiam Dominus› · printed under col 169

Ita duo codd. S. Petri et vetustissimus Vat. necnon Pauli Diaconi Homiliarium editionis Basileensis an. 1496. In editis ante Quesnellum erat denuntians; apud Quesn. vero cum mss. collect. 4 et 5, pronuntians, At ille correctionem optime conjiciens, notavit in margine, forte praenuntians.

So two codices of St Peter's and the very old Vatican, and also the Homiliary of Paul the Deacon in the Basel edition of the year 1496. In the editions before Quesnel it was "denuntians"; in Quesnel, with the manuscripts of collections 4 and 5, "pronuntians". But he, conjecturing the correction very well, noted in the margin "perhaps praenuntians".

Prima editio cum mss. collect. 3, per viam.

The first edition with the manuscripts of collection 3 [reads] "per viam" [by the way].

(d) ‹illis, et› · printed under col 169

Vat. 3836, non derelinquam.

Vatican 3836 [reads] "non derelinquam" [I will not abandon].

(e) ‹Joannes apostolus› · printed under col 169

Sic nostri codices et editi ante Quesnellum, qui pro docet posuit commemorat, uti est etiam in Homiliario Pauli Diaconi.

So our codices and the editions before Quesnel, who put "commemorat" [records] for "docet", as it is also in the Homiliary of Paul the Deacon.

(f) ‹Scimus, quoniam› · printed under col 169

Apud Paulum Diaconum, jam Filius Dei.

In Paul the Deacon, "jam Filius Dei" [the Son of God has now (come)].

(g) ‹suae charitatis› · printed under col 169

Antiquissimus Vaticanus, et unus S. Petri, inflammat.

The very ancient Vatican, and one of St Peter's, [read] "inflammat" [He sets aflame].

Page

running head: 169 SERMO XII. (spans cols 169–170)
marginal letters: A ‹secundo. Causa autem›; B ‹gendo itaque nos Deus›; C ‹CAP. II. — Dicente itaque›; D (beside the footnotes, line ‹(d) Vat. 3836›)
old-edition numerals: 40 before ‹Et iterum, Inventus sum›
signature: PATROL. LIV. (at the foot of col 169)
other: the column ends with "labori-", completed "bus" at the head of col 170; set whole here. Notes (h)–(l) printed under col 169 belong to calls in col 170 (see n170); (l) runs on under col 170.

PL 54:170

et multis fatigetur incommodis, bona est illi causa tolerandi, qui se adversis vel corrigi intelligit, vel probari. Charitatis vero istius pietas perfecta esse non poterit, nisi diligatur et proximus. Quo nomine non ii tantum intelligendi sunt qui nobis amicitia aut propinquitate junguntur, sed omnes prorsus homines, cum quibus nobis natura communis est, sive illi hostes sint, sive socii; sive liberi, sive servi. Unus enim nos Conditor finxit, unus nos Creator animavit; eodem cuncti coelo et aere, iisdem fruimur diebus et noctibus; cumque alii sint boni, alii mali; alii justi, alii injusti; Deus tamen omnibus largitor, omnibus est benignus, sicut Lycaoniis a Paulo et Barnaba apostolis dicitur de providentia Dei: Qni in praeteritis generationibus dimisit omnes gentes ingredi vias suas. Et quidem non sine testimonio semetipsum reliquit benefaciens eis, de coelo dans pluviam et tempora fructifera, et implens cibo et laetitia corda nostra (Act. XIV, 15, 16.) Dedit autem nobis majores diligendi proximi causas Christianae gratiae latitudo, quae se per omnes partes totius orbis extendens, dum neminem despectat, docet neminem negligendum. Et merito etiam inimicos diligi, et pro persecutoribus sibi praecipit supplicari (Matth. V. 44), qui ex omnibus quotidie gentibus, sacris olivae suae ramis germen inserens oleastri (Rom. XI, 17), de inimicis reconciliatos, de alienis adoptivos, de impiis facit justos; ut omne genu flectatur, coelestium, terrestrium, et infernorum; et omnis lingua confiteatur, quia Dominus Jesus Christus in gloria est Dei Patris (Philip. II, 10).

[…] and many hardships, the one who understands that he is being either corrected or proved by adversities has a good reason for enduring. But the devotion of this charity cannot be perfect unless one's neighbour also is loved. By this name are to be understood not only those who are joined to us by friendship or kinship, but absolutely all men, with whom we have a common nature, whether they be enemies or allies, free or slaves. For one Maker fashioned us, one Creator gave us life; we all enjoy the same sky and air, the same days and nights; and though some are good, others bad, some just, others unjust, yet God is bountiful to all, kind to all, as is said of the providence of God to the Lycaonians by the apostles Paul and Barnabas: Who in past generations allowed all nations to walk in their own ways. And yet He did not leave Himself without witness, doing good to them, giving rain from heaven and fruitful seasons, and filling our hearts with food and gladness (Acts 14:15–16). But the breadth of Christian grace has given us greater reasons for loving our neighbour; extending itself through all parts of the whole world, while it looks down on no one, it teaches that no one is to be neglected. And rightly does He command that even enemies be loved and that prayer be made to Him for persecutors (Matt. 5:44), Who daily from all nations, grafting the shoot of the wild olive onto the holy branches of His olive tree (Rom. 11:17), makes of enemies reconciled men, of strangers adopted sons, of the impious just men; that every knee should bend, of things in heaven, on earth and under the earth; and every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:10).

CAP. III. — Cum ergo Deus bonos nos esse velit, quia bonus est, nihil nobis debet de ejus judiciis displicere. Nam non per omnia illi gratias agere, quid est aliud quam ex quadam eum parte reprehendere? Audet enim plerumque humana insipientia adversus Creatorem suum, non solum de inopia, sed etiam de copia murmurare; ut et cum aliquid non suppetit, querula, et cum quaedam exuberant, sit ingrata. Multae messis dominus, horreorum suorum plenitudinem

CHAP. III. — Since, then, God wills us to be good because He is good, nothing in His judgements ought to displease us. For not to give Him thanks in all things, what else is it than to find fault with Him in some part? For human folly very often dares to murmur against its Creator not only about want but also about abundance; so that both when something is not at hand it is querulous, and when certain things overflow it is ungrateful. The master of a great harvest [scorned] the fullness of his barns […]

Editors' notes and page, col. 170

Footnotes

(h) ‹bona est› · printed under col 169

Prima editio et ms. Bonon., illa causa tolerandi, qua se adversis vel corrigi intelligat, vel probari.

The first edition and the Bologna manuscript [read] "illa causa tolerandi, qua se adversis vel corrigi intelligat, vel probari" [that reason for enduring, by which he understands that he is corrected or proved by adversities].

(i) ‹cum quibus nobis› · printed under col 169

Duo codd. S. Petri, mensura atque natura.

Two codices of St Peter's [read] "mensura atque natura" [measure and nature].

(j) ‹iisdem› · printed under col 169

Ita ex prima editione et duobus mss. Vat. et S. Petri. Alias, utimur.

So from the first edition and two manuscripts, the Vatican and St Peter's. Elsewhere, "utimur" [we use].

(k) ‹suas. Et quidem› · printed under col 169

Equidem in Homiliar. Pauli Diac.

"Equidem" in the Homiliary of Paul the Deacon.

(l) ‹implens cibo› · printed under col 169, continued under col 170

Hanc lectionem textui Graeco et Vulgato congruentem praetulimus ex antiquissimo Vaticano Lectionario, ex pervetusto Pauli Diaconi exemplo, nec non ex mss. collect. 4. Alias, justitia. Et mox tres nostri codd., corda vestra.

We have preferred this reading, agreeing with the Greek and Vulgate text, from the very ancient Vatican Lectionary, from a very old copy of Paul the Deacon, and also from the manuscripts of collection 4. Elsewhere, "justitia". And next, three of our codices [read] "corda vestra" [your hearts].

(m) ‹extendens,› · printed under col 170

Aequiorem credimus hanc lectionem primae editionis et mss. collect. 3. In caeteris editis, neminem despectat, dum docet. Codd. Vict., Corb., Thuan et Gaudiival. apud Quesnellum et noster Vat. 531, collect. 4, neminem desperat, dum docet. Alter Vat. 546 collect. 4, unus Vat. 544 collect. 5, duo S. Petri et Homiliar. Pauli Diac., neminem hominem desperat, dum docet. Tandem Vat. 3836, neminem hominum desperat, dum docet.

We believe this reading of the first edition and of the manuscripts of collection 3 to be fairer. In the other editions, "neminem despectat, dum docet". The St Victor, Corbie, de Thou and Gaudiival. codices in Quesnel, and our Vatican 531 of collection 4, [read] "neminem desperat, dum docet" [despairs of no one, while it teaches]. Another, Vatican 546 of collection 4, one Vatican 544 of collection 5, two of St Peter's and the Homiliary of Paul the Deacon, "neminem hominem desperat, dum docet". Finally Vatican 3836, "neminem hominum desperat, dum docet".

(n) ‹gentibus,› · printed under col 170

Legebatur fractis pro sacris non solum in editis, verum etiam in plerisque codicibus; et videbatur convenire cum testimonio Pauli ad Rom. XI, 17 et 19, ubi rami fracti memorantur. Sed praetulimus tria Romanae Ecclesiae Lectionaria Vat. 3836, et duo basilicae S. Petri; cum praesertim non in ramis fractis et abscisis, sed in ramis ex quibus isti abscisi fuerunt insitio fiat; hi autem rami olivae sancti appellantur ab Apostolo v. 16, non minus quam radix. Paulo post in Pauli testimonio prima editio et duo mss. S. Petri omittunt vocem Christus.

"Fractis" [broken] was read for "sacris" not only in the editions but also in most codices; and it seemed to agree with the testimony of Paul to the Romans 11:17 and 19, where broken branches are mentioned. But we have preferred three lectionaries of the Roman Church, Vatican 3836 and the two of the basilica of St Peter; especially since the grafting is made not onto the broken and cut-off branches, but onto the branches from which those were cut off; and these branches of the olive are called holy by the Apostle in verse 16, no less than the root. A little later, in Paul's testimony, the first edition and two manuscripts of St Peter's omit the word "Christus".

(o) ‹Audet› · printed under col 170

Supplevimus enim ex omnibus nostris codicibus et ex Homil. Pauli Diaconi.

We have supplied "enim" from all our codices and from the Homiliary of Paul the Deacon.

Page

running head: SERMO XII. 170 (spans cols 169–170)
marginal letters: A ‹bus et multis fatigetur›; B ‹Et quidem non sine testimonio›; C ‹quia bonus est, nihil›; D (beside the footnotes, line ‹dum docet. Tandem›)
old-edition numerals: 41 after ‹diebus et›
signature: 6 (at the foot of col 170)
other: the column opens with "bus", the end of "labori-bus" set whole in col 169. The column ends with "plenitu-", completed "dinem" at the head of col 171; set whole here.

PL 54:171

fastidivit (Luc. XII, 16), et ad copiam vindemiae affluentis ingemuit; nec de magnitudine fructuum gratulatus, sed de vilitate conquestus est. Si autem parcior fuerit in susceptis terra seminibus, et castigatiore proventu vites oleaeque defluxerint, accusantur anni, arguuntur elementa, et nec aeri parcitur, nec coelo, cum fideles et pios discipulos veritatis nihil magis commendet et muniat, quam perseverans in Deum, et indefessa laudatio, dicente Apostolo: Semper gaudete, sine intermissione orate; in omnibus grrtias agite. Haec enim voluntas Dei est in Christo Jesu in omnibus vobis (I Thess, V, 16). Hujus autem devotionis quemadmodum poterimus esse participes, nisi rerum varietas constantiam mentis exerceat? ut amor directus in Deum nec inter secunda superbiat, nec inter adversa deficiat. Quod placet Deo, placeat et nobis. De omni mensura munerum ejus gaudeamus. Qui bene usus est magnis, bene utatur et modicis. Tam nobis copia quam parcitate consulitur.

[…] scorned (Luke 12:16), and groaned at the plenty of an abundant vintage; he did not rejoice over the greatness of the crops, but complained of their cheapness. But if the earth has been rather sparing with the seeds it received, and the vines and olives have shed their fruit with a more meagre yield, the years are accused, the elements blamed, and neither the air is spared nor the sky, although nothing so commends and protects the faithful and devout disciples of the truth as persevering and unwearied praise towards God, as the Apostle says: Rejoice always, pray without ceasing; in all things give thanks. For this is the will of God in Christ Jesus in all of you (1 Thess. 5:16). And how shall we be able to share in this devotion unless the variety of things exercises the constancy of the mind? so that love directed to God may neither grow proud amid prosperity nor fail amid adversity. What pleases God, let it please us too. Let us rejoice in every measure of His gifts. Let him who has used great things well use modest things well also. We are provided for by plenty as much as by scarcity.

Nec in spiritalibus lucris angustia gravabimur fructuum, si fecunditas non arescat animorum. Oriatur de cordis agro, quod terra non edidit. Semper illi, quod largiatur, occurrit, cui bene velle non deficit. Ad omnia igitur, dilectissimi, opera pietatis, omnium nobis qualitas prosit annorum, nec benevolentiam christianam difficultas temporalis impediat. Novit Dominus vasa hospitalis viduae in opus pietatis suae vacuata complere (IV Reg. IV, 5); novit aquas in vina convertere (Joan. II, 9); novit de paucissimis panibus quinque millia esurientium saturare populorum (Joan. VI, 9). Et ille qui in pauperibus suis pascitur, quae potuit augere dando, potest multiplicare sumendo.

Nor in spiritual gains shall we be burdened by a scantiness of fruits, if the fruitfulness of our minds does not dry up. Let there spring from the field of the heart what the earth has not yielded. He always finds something to bestow in whom good will does not fail. For all works of piety, then, dearly beloved, let the character of all years profit us, and let no temporal difficulty hinder Christian benevolence. The Lord knows how to fill the vessels of the hospitable widow, emptied for the work of her piety (2 Kgs. 4:5); He knows how to turn water into wine (John 2:9); He knows how to satisfy five thousand of the hungry people from a very few loaves (John 6:9). And He Who is fed in His poor can multiply by receiving what He could increase by giving.

CAP. IV. — Tria vero sunt quae maxime ad religiosas pertinent actiones, oratio scilicet, jejunium, et eleemosyna, quibus exercendis omne quidem tempus acceptum, sed illud est studiosius observandum, quod apostolicis accepimus traditionibus consecratum; sicut etiam decimus hic mensis morem refert veteris instituti, ut tria illa de quibus locutus sum diligentius exsequamur. Oratione enim propitiatio Dei quaeritur, jejunio concupiscentia carnis exstinguitur, eleemosynis peccata redimuntur (Dan. IV, 24); simulque per omnia Dei in nobis imago renovatur,

CHAP. IV. — There are three things which pertain above all to religious actions, namely prayer, fasting and almsgiving, for the exercise of which every time is indeed acceptable, but that time is to be observed more zealously which we have received as consecrated by the apostolic traditions; just as this tenth month also brings back the custom of an ancient institution, that we should carry out more diligently those three things of which I have spoken. For by prayer the propitiation of God is sought, by fasting the concupiscence of the flesh is extinguished, by alms sins are redeemed (Dan. 4:24); and at the same time through all these the image of God in us is renewed,

Editors' notes and page, col. 171

Footnotes

(a) ‹defluxerint,› · printed under col 171

Duo mss. Vat. et prima editio, accusatur annus.

Two Vatican manuscripts and the first edition [read] "accusatur annus" [the year is accused].

(b) ‹fideles et› · printed under col 171

Vetustissimus Vat., pacis discipulos. In duobus autem mss. S. Petri: Cumque fidelis et pacis discipulus et veritatis, nihil magis commendet et moneat quam ut perseverans sit in Deum et indefessa laudatio, dicens: Semper gaudete, etc.

The very old Vatican [reads] "pacis discipulos" [disciples of peace]. But in two manuscripts of St Peter's: "And since the faithful disciple both of peace and of truth, nothing commends and admonishes more than that there be persevering and unwearied praise towards God, saying: Rejoice always", etc.

Ita ex nostris mss. ac prima editione nec non ex Homiliario Pauli Diaconi. Similiter etiam apud S. Paulum. Aliae editiones et Quesnellus, nobis.

So from our manuscripts and the first edition, and also from the Homiliary of Paul the Deacon. Likewise also in St Paul. Other editions and Quesnel [read] "nobis" [us].

(d) ‹placeat› · printed under col 171

Sic nostri codices. Editi, et omnibus nobis.

So our codices. The printed editions [read] "et omnibus nobis" [and to all of us].

(e) ‹lucris› · printed under col 171

Vatic. 3836, angusto gravabimur fructu.

Vatican 3836 [reads] "angusto gravabimur fructu" [we shall be burdened by a narrow yield].

(f) ‹quod terra› · printed under col 171

Sic tria Lectionaria Romana laudata not. 17. Alias, non dedit.

So the three Roman lectionaries cited in note 17. Elsewhere, "non dedit" [has not given].

(g) ‹viduae› · printed under col 171

Homiliar. Pauli Diac., copiis pietatis suae vacuata. Unus Vat. omittit suae. In prima editione desunt, in opus pietatis suae.

The Homiliary of Paul the Deacon [reads] "copiis pietatis suae vacuata" [emptied by the abundance of her piety]. One Vatican omits "suae". In the first edition the words "in opus pietatis suae" are lacking.

(h) ‹qui in pau-› · printed under col 171

Vocem pauperibus addidimus ex tribus memoatis Lectionariis,

We have added the word "pauperibus" from the three lectionaries mentioned.

(i) ‹omne quidem tempus› · printed under col 172

Homiliar. Pauli Diac., promptum.

The Homiliary of Paul the Deacon [reads] "promptum" [ready].

Page

running head: 171 S. LEONIS MAGNI SERMONES. (spans cols 171–172)
marginal letters: A ‹dinem fastidivit›; B ‹superbiat, nec inter adversa›; C ‹peribus suis pascitur›; D (beside the footnotes, line ‹lus et veritatis›)
old-edition numerals: 42 before ‹quam perseverans›
signature: none
other: the column opens with "dinem", the end of "plenitu-dinem" set whole in col 170; it ends with "re-", completed "novatur" at the head of col 172 and set whole here. "SEMPER ILLI" is printed in small capitals. Note (h) ends with a comma after "Lectionariis" and prints "memoatis" (probably memoratis); "not. 17" in note (f) is as printed.