PL 54 · cols. 172–175

Leo the Great, Sermons

Sermons XIII–XV

si et in laudem ejus semper parati, et ad purificationem nostram sine cessatione solliciti, et ad sustentationem proximi indesinenter simus intenti. Haec triplex observantia, dilectissimi, omnium virtutum comprehendit effectus. Haec ad imaginem et similitudinem Dei pervenit, et a Spiritu sancto inseparabiles facit. Quia in orationibus permanet fides recta; in jejuniis innocens vita, in eleemosynis mens benigna. Quarta igitur et sexta feria jejunemus; sabbato autem apud beatissimum apostolum Petrum vigilias celebremus; qui et orationes, et jejunia, et eleemosynas nostras precibus suis dignabitur adjuvare. Per Dominum nostrum Jesum Christum, qui cum Patre et sancto Spiritu vivit et regnat in saecula saeculorum. Amen.

[…] if we are always ready for His praise, and unceasingly careful for our purification, and constantly intent on the support of our neighbour. This threefold observance, dearly beloved, embraces the effects of all the virtues. It attains to the image and likeness of God, and makes [us] inseparable from the Holy Spirit. For in prayers right faith abides; in fasts an innocent life; in alms a kindly mind. Let us therefore fast on the fourth and sixth days of the week; and on Saturday let us celebrate the vigils at [the basilica of] the most blessed apostle Peter, who will deign to aid our prayers, our fasts and our alms by his intercessions. Through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

SERMO XIII [Al. XII].

SERMON XIII [Al. XII].

De Jejunio decimi mensis II.

On the Fast of the Tenth Month, II.

Quod temporis ratio et devotionis nostrae admonet consuetudo, pastorali vobis, dilectissimi, sollicitudine praedicamus, decimi mensis celebrandum esse jejunium, quo pro consummata perceptione omnium fructuum, dignissime largitori eorum Deo continentiae libamen offertur. Quid enim potest efficacius esse jejunio, cujus observantia appropinquamus Deo, et resistentes diabolo, vitia blanda superamus? Semper enim virtuti cibus jejunium fuit. De abstinentia prodeunt castae cogitationes, rationabiles voluntates, salubriora consilia. Et per voluntarias afflictiones caro concupiscentiis moritur, virtutibus spiritus innovatur. Sed quia non solo jejunio animarum nostrarum salus acquiritur, jejunium nostrum misericordiis pauperum suppleamus. Impendamus virtuti, quod subtrahimus voluptati. Fiat refectio pauperis, abstinentia jejunantis. Studeamus viduarum defensioni, pupillorum utilitati, lugentium consolationi, dissidentium paci. Suscipiatur peregrinus, adjuvetur oppressus, vestiatur nudus, foveatur aegrotus; ut quicumque nostrum de justis laboribus auctori bonorum omnium Deo sacrificium hujus pietatis obtulerit, ab eodem regni coelestis praemium percipere mereatur. Quarta igitur et sexta feria

What the reckoning of the season and the custom of our devotion admonish, we proclaim to you, dearly beloved, with pastoral solicitude: that the fast of the tenth month is to be celebrated, in which, for the completed gathering of all the fruits, an offering of continence is most fittingly made to God, their Giver. For what can be more effective than fasting, by the observance of which we draw near to God, and, resisting the devil, overcome alluring vices? For fasting has always been food for virtue. From abstinence come chaste thoughts, reasonable wills, more wholesome counsels. And through voluntary afflictions the flesh dies to its concupiscences, and the spirit is renewed in virtues. But since the salvation of our souls is not acquired by fasting alone, let us supplement our fast with works of mercy to the poor. Let us spend on virtue what we withdraw from pleasure. Let the abstinence of the one fasting become the refreshment of the poor man. Let us be zealous for the defence of widows, the benefit of orphans, the consolation of mourners, the peace of those at variance. Let the stranger be received, the oppressed helped, the naked clothed, the sick cherished; so that whoever of us, from just labours, has offered the sacrifice of this piety to God, the Author of all good things, may deserve to receive from Him the reward of the heavenly kingdom. On the fourth and sixth days of the week, therefore, […]

Editors' notes and page, col. 172

Footnotes

(j) ‹indesinenter› · printed under col 172

Ita plerique codices et editi ante Quesnellum, apud quem sumus intenti.

So most codices and the editions before Quesnel, in whom [it reads] "sumus intenti" [we are intent].

(k) ‹fides recta;› · printed under col 172

Sic melius ex Homiliario Pauli Diaconi plurali numero, aeque ac omnes editi et codices eodem numero mox efferunt, in eleemosynis; unde paulo post jejunia S. pontifex repetit. Alias in jejunio.

So better, in the plural number, from the Homiliary of Paul the Deacon, just as all the editions and codices shortly after give "in eleemosynis" in the same number; whence a little later the holy pontiff repeats "jejunia". Elsewhere "in jejunio".

(l) ‹dignabitur adjuvare› · printed under col 172

Post vocem adjuvare unus Vaticanus addit, diligentius ut invigilemus.

After the word "adjuvare" one Vatican adds "diligentius ut invigilemus" [that we may keep watch more diligently].

(m) ‹devotionis› · printed under col 172

Codices collect. 5, vestrae.

The codices of collection 5 [read] "vestrae" [your].

(n) ‹fructuum,› · printed under col 172

Variant hoc loco libri editi et mss. Alii enim, quos Quesnellus secutus est, habent, diligentissime; alii, dignissimo. Melior visa est lectio editionis primae et Rainaudi, quam alii codices confirmant.

The printed books and manuscripts vary at this place. For some, whom Quesnel followed, have "diligentissime" [most diligently]; others, "dignissimo" [to the most worthy]. The reading of the first edition and of Raynaud, which other codices confirm, seemed better.

(o) ‹Semper› · printed under col 172

Addidimus enim ex nostris codd.

We have added "enim" from our codices.

(p) ‹fuit.› · printed under col 172

Duo mss., De abstinentia denique.

Two manuscripts [read] "De abstinentia denique" [From abstinence, finally].

(q) ‹quia non› · printed under col 172

Unus ms. S. Petri, in solo jejunio.

One manuscript of St Peter's [reads] "in solo jejunio" [in fasting alone].

(r) ‹praemium› · printed under col 172

Idem codex, recipere.

The same codex [reads] "recipere" [to receive back].

Editors' prose

SYNOPSIS. — Jejunium mensis decimi cur institutum; ejusdem et Christianae erga pauperes misericordiae laus.

SYNOPSIS. — Why the fast of the tenth month was instituted; the praise of it and of Christian mercy towards the poor.

Page

running head: S. LEONIS MAGNI SERMONES. 172 (spans cols 171–172)
marginal letters: A ‹novatur, si et in laudem›; B (beside the caption ‹SERMO XIII›); C ‹afflictiones caro›; D (beside the footnotes, line ‹apud quem sumus intenti›)
old-edition numerals: 43 before ‹purificationem nostram›; 44 after ‹vestiatur›
signature: none
other: the column opens with "novatur", the end of "re-novatur" set whole in col 171. The caption SERMO XIII [Al. XII]. / De Jejunio decimi mensis II. and the italic SYNOPSIS are printed within col 172 only (centred). The call (l) is printed in parentheses after "adjuvare" before the full stop. "SEMPER" (before "enim virtuti") is printed in small capitals. The column ends mid-sentence at "Quarta igitur et sexta feria", continued in col 173.

PL 54:173

jejunemus; sabbato autem apud beatum Petrum apostolum pariter vigilemus, cujus suffragantibus meritis, quae poscimus, impetrare possimus, per Dominum nostrum Jesum Christum, qui cum Patre et sancto Spiritu vivit et regnat in saecula soeculorum. Amen.

[…] let us fast; and on the Sabbath let us keep vigil together at the church of the blessed apostle Peter, so that by the support of his merits we may obtain what we ask, through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO XIV [Al. XIII]

SERMON XIV [Otherwise XIII]

De Jejunio decimi mensis III.

On the Fast of the Tenth Month, III.

Cap. I. — In Dominico agro, dilectissiml, cujus operarii sumus, oportet nos prudenter atque vigilanter spiritalem exercere culturam, ut perseveranti industria, quae legitimis temporibus sunt exsequenda curantes, de sanctorum operum fruge laetemur. Quae si pigro otio et inerti desldia negligantur, terra nostra nihil generosi germinis pariet, et spinis ac tribulis obsita, non producet quae condenda sint horreis, sed quae urenda sint flammis. Ager autem iste, dilectissimi, rorante desuper gratia Dei, fide munitur, jejuniis exercetur, eleemosynis seritur, orationibus fecundatur, ut inter plantationes rigationesque nostras nullius amaritudinis radix pullulet, nec se incrementa cujusque noxiae stirpis attollant; sed enecato omnium semine vitiorum. coalescat seges laeta virtutum. Ad quam diligentiam omni quidem nos tempore pietas adhortatur, sed in his diebus qui huic operi sunt specialius praestituti, major animositas et cura est excitanda ferventior, ne quod pium est agere non indictum, impium sit negligere praedicatum.

Chap. I. — In the Lord's field, dearly beloved, whose labourers we are, we must carry on a spiritual cultivation prudently and vigilantly, so that, taking care with persevering diligence of what is to be carried out at the appointed times, we may rejoice in the fruit of holy works. If these are neglected through sluggish leisure and inert idleness, our land will bring forth nothing of noble growth, and, overgrown with thorns and thistles, it will produce not what is to be stored in barns but what is to be burned in flames. But this field, dearly beloved, while the grace of God bedews it from above, is fortified by faith, worked by fasts, sown by alms, made fruitful by prayers, so that among our plantings and waterings no root of any bitterness may sprout, nor the growths of any harmful stock raise themselves up; but, the seed of all vices having been killed, a glad crop of virtues may grow together. To this diligence piety indeed urges us at every time, but on these days which are more specially appointed for this work, a greater spirit and a more fervent care must be roused, lest what it is pious to do when not enjoined should be impious to neglect when proclaimed.

Cap. II. — Decimi itaque mensis jejunium, ad quod charitatem vestram religioso proposito novimus praeparatam, unanimiter, auxiliante Christo, celebrandum hortamur, monentes ut unusquisque secundum mensuram possibilitatis quam accepit a Deo, in bonis operibus enitescat. Quia et inimici nostri, qui nostra sanctificatione torquentur, in his diebus quos ad majorem observantiam nobis dispositos esse noverunt, vehementius saeviunt, et subtiliore insidiantur aestutia; ut alii immittendo metum inopiae

Chap. II. — Therefore we exhort that the fast of the tenth month, for which we know your charity to be prepared with religious purpose, be celebrated with one mind, Christ helping, admonishing that each one, according to the measure of ability which he has received from God, should shine forth in good works. For our enemies too, who are tormented by our sanctification, rage more vehemently on these days which they know to have been arranged for us for a greater observance, and lie in wait with subtler cunning; so that, by instilling in some the fear of want […]

Editors' notes and page, col. 173

Footnotes

(a) ‹De Jejunio decimi mensis III.› · printed under col 173

In editis ex codd. collect. 3 titulus hujus et sequentium sermonum hic est: De jejunio decimi mensis, et eleemosynis ejusdem. Additamentum ex caeteris mss. sustulimus.

In the editions taken from the manuscripts of collection 3 the title of this and the following sermons is this: "On the fast of the tenth month, and the alms of the same". We have removed the addition on the authority of the other manuscripts.

(b) ‹spinis ac tribulis› · printed under col 173

Sic ex Lectionario S. Petri. Al., subdita.

So from the Lectionary of St Peter's. Others [read] "subdita" [subjected].

Idem ms., exaratur.

The same manuscript [reads] "exaratur" [is ploughed].

(d) ‹sed enecato› · printed under col 173

Ita duo mss. Vat. et S. Petri Al., omni. Ex iisdem mss. et alio Bon., coalescat reposuimus pro convalescat.

So two Vatican manuscripts and that of St Peter's. Others [read] "omni". From the same manuscripts and another of Bologna we have restored "coalescat" [may grow together] in place of "convalescat" [may grow strong].

(e) ‹nos tempore› · printed under col 173

Alias, pietatis magister. Quesn. — Et infra duo codd. et prima editio, instituti pro praestituti.

Otherwise "pietatis magister" [the master of piety]. Quesnel. — And below two manuscripts and the first edition [read] "instituti" [instituted] for "praestituti" [appointed].

(f) ‹auxiliante Christo,› · printed under col 173

Ita ms. Bonon. et prima editio. Al. celebrantes. In ms. S. Petri, ut unanimiter auxiliante Christo celebremus, hortamur. Paulo post ms. S. Petri in nostra sanctificatione.

So the Bologna manuscript and the first edition. Others [read] "celebrantes" [celebrating]. In the manuscript of St Peter's, "ut unanimiter auxiliante Christo celebremus, hortamur" [we exhort that with one mind, Christ helping, we celebrate]. A little after, the manuscript of St Peter's [reads] "in nostra sanctificatione" [in our sanctification].

Editors' prose

Synopsis. — I. Ager cordis quibus modis colatur ac fecundetur. — II. Diabolum magis tunc in fideles saevire, cum bona opera vel indicuntur vel exercentur.

Synopsis. — I. By what means the field of the heart is cultivated and made fruitful. — II. That the devil rages more against the faithful at the time when good works are either enjoined or practised.

Page

running head: 173 SERMO[NES] (cropped at the column's right edge; shared head across the page)
marginal letters: A ‹jejunemus; sabbato autem›; B ‹curantes, de sanctorum operum›; C ‹pium est agere non indictum›; D ‹(b) Sic ex Lectionario› (in the footnote area)
old-edition numerals: 45 after ‹novimus›
signature: none
other: footnotes (g)–(j) printed under col 173 belong to calls in col 174; (j) runs on under col 174

PL 54:174

de largitatis expensis, aliis injiciendo tristitiam de labore jejunii, quamplurimos a consortio hujus devotionis abducan⟨t⟩. Contra quas tentationes, dilectissimi, vigilet in nobis pii cordis intentio, et a Christianis mentibus cogitationes diffidentiae repellantur. Modicum est enim quod pauperi satis est. Nec victus illius nec vestitus onerosus est. Vile enim est quod esurit; vile est quod sitit, et nuditas quae indiget operiri poscit, non ornari. Et tamen Dominus noster tam pius operum nostrorum arbiter, tam benignus est aestimator, ut etiam pro calice aquae frigidae sit praemium redditurus. Et quia justus inspector est animorum, non impendium solum operis, sed etiam affectum est remuneraturus operantis, per Christum Dominum nostrum.

[…] from the expenses of generosity, and by casting on others sadness over the labour of the fast, they may lead very many away from the fellowship of this devotion. Against these temptations, dearly beloved, let the attention of a pious heart keep watch in us, and let thoughts of distrust be driven back from Christian minds. For little is what suffices for the poor man. Neither his food nor his clothing is burdensome. For what he hungers for is cheap; what he thirsts for is cheap, and nakedness, which needs to be covered, asks to be clothed, not adorned. And yet our Lord is so kind a judge of our works, so benign an appraiser, that He will give a reward even for a cup of cold water. And because He is a just inspector of hearts, He will reward not only the outlay of the work but also the disposition of the worker, through Christ our Lord.

SERMO XV [Al. XIV].

SERMON XV [Otherwise XIV].

De Jujunio decimi mensis IV.

On the Fast of the Tenth Month, IV.

Cap. I. — Confidenter vos, dilectissimi, ad opera pietatis hortamur, quia experimentis didicimus, libenter vos suscipere quod monemus. Scitis namque, et Deo docente cognoscitis, ad aeternum vobis gaudium profuturam divinorum observantiam mandatorum. In quibus exsequendis quia humana fragilitas plerumque lassescit, et in multis per lubricum suae infirmitatis offendis, misericors et pius Dominus remedia nobis et adjutoria dedit, per quae veniam obtinere possimus. Quis enim tot illecebra mundi, tot insidia diaboli, tot denique pericula suae mutabilitatis evaderet, nisi clementia aeterni Regis mallet nos reparare quam perdere? Nam et qui jam redempti, jam regenerati, filii lucis effecti sunt, quandiu tamen in hoc mundo, qui totus in maligno positus est (I Joan. v, 19), detinentur; quamdiu infirmitati carnis corruptibilia et temporalia blandiuntur, non possunt istos dies sine tentatione transire. Nec facile cuiquam provenit tam incruenta victoria, ut inter multos hostes frequentesque conflictus, etiamsi sit liber a morte, sit quoque immunis a vulnere. Curandis

Chap. I. — Confidently, dearly beloved, we exhort you to works of piety, because we have learned by experience that you willingly take up what we urge. For you know, and by God's teaching you recognize, that the observance of the divine commandments will profit you for eternal joy. And because in carrying them out human frailty often grows weary, and in many things stumbles through the slipperiness of its own weakness, the merciful and kind Lord has given us remedies and aids through which we may obtain pardon. For who would escape so many allurements of the world, so many snares of the devil, and finally so many dangers of his own changeableness, unless the clemency of the eternal King preferred to restore us rather than to destroy us? For even those who, already redeemed, already regenerated, have been made sons of light, yet as long as they are detained in this world, which is wholly set in wickedness (1 John 5:19); as long as corruptible and temporal things flatter the weakness of the flesh, cannot pass through these days without temptation. Nor does so bloodless a victory easily befall anyone that, amid many enemies and frequent conflicts, even if he be free from death, he should also be immune from wounds. [For healing] […]

Editors' notes and page, col. 174

Footnotes

(g) ‹aliis› · printed under col 173

Sic ex Lectionario S. Petri, et duodus aliis mss. Vat. Al., immittendo.

So from the Lectionary of St Peter's, and two other Vatican manuscripts. Others [read] "immittendo" [instilling].

(h) ‹pauperi› · printed under col 173

Aliqui codd. sat est.

Some manuscripts [read] "sat est" [is enough].

(i) ‹Vile› · printed under col 173

In codice S. Petri omittitur enim.

In the manuscript of St Peter's "enim" [for] is omitted.

(j) ‹et nuditas› · printed under cols 173–174

Sic melius ex ms. S. Petri. Alias, quae indiget operiri, non poscit ornar.i

So, better, from the manuscript of St Peter's. Otherwise "quae indiget operiri, non poscit ornari" [which needs to be covered, does not ask to be adorned].

(k) ‹De Jujunio decimi mensis IV.› · printed under col 174

In mss. collect. 1 et 2, nec non in cod. Lectionario basilicae S. Petri hic sermo cum antecedenti conjungitur; sed perperam, cum ex contextu distinctio satis eluceat, quae ex aliis codicibus comprobatur. Forte cum antecedens sermo brevior aliquanto visus esset quam divinorum officiorum lectio olim postularet, hic alius adjectus fuit: uti accidisse pariter vidimus primo et secundo sermoni de Natali suo, qui eadem forte causa (repugnante licet contextu) iu unum coaluerunt. Confer admonitiouem primo sermoni praemissam.

In the manuscripts of collections 1 and 2, and also in the Lectionary manuscript of the basilica of St Peter, this sermon is joined to the preceding one; but wrongly, since the distinction is clear enough from the context, and is confirmed by other manuscripts. Perhaps, since the preceding sermon seemed somewhat shorter than the reading of the divine offices once required, this other was added to it: as we saw happened likewise to the first and second sermons "On his Birthday", which for perhaps the same reason grew together into one (though the context is against it). Compare the admonition prefixed to the first sermon.

(l) ‹pius Dominus› · printed under col 174

Al., remedia nobis ad victoriam dedit. Cod. Corb. Quesnelli.

Others [read] "remedia nobis ad victoriam dedit" [He gave us remedies for victory]. Quesnel's Corbie manuscript.

(m) ‹jam regenerati,› · printed under col 174

Tres codices, jam filii.

Three manuscripts [read] "jam filii" [already sons].

(n) ‹(I Joan. v, 19),› · printed under col 174

Ms. Bon. et prima editio, retinentur. Et iufra duo codd. cum prima edit., sine trepidatione, pro, sine tentatione.

The Bologna manuscript and the first edition [read] "retinentur" [are held back]. And below two manuscripts with the first edition [read] "sine trepidatione" [without alarm] for "sine tentatione" [without temptation].

(o) ‹victoria, ut› · printed under col 174

Ms. S. Petri, inter multos frequentesque conflictus.

The manuscript of St Peter's [reads] "inter multos frequentesque conflictus" [amid many and frequent conflicts].

Editors' prose

Synopsis. — I. Triplex orationis jejunii et eleemosynae remedium adversus tentationes diaboli et vulnera peccati. — II. Jejunii praeceptum, sicut et praeceptum dilectionis, non esse novae legis gratia abrogatum; eieem misericordiae opera esse jungenda.

Synopsis. — I. The threefold remedy of prayer, fasting and almsgiving against the temptations of the devil and the wounds of sin. — II. That the precept of fasting, like the precept of love, has not been abrogated by the grace of the new law; that works of mercy must be joined to it.

Page

running head: …ONE XV. 174 (left part cropped at the column's left edge; shared head across the page)
marginal letters: A ‹opiae dc largitatis expensis›; B ‹SERMO XV [Al. XIV].› (beside the caption); C ‹obtinere possimus›; D ‹ctio satis eluceat› (in the footnote area)
old-edition numerals: 46 after ‹profuturam›
signature: none
other: footnotes (g)–(j), called in this column, are printed under col 173

PL 54:175

igitur laesionibus quas saepe incidunt qui cum iuvisibili hoste confligunt, trium maxime remediorum est adhibenda medicina: in orationis instantia, in castigatione jejunii, in eleemosynae largitate: quae cum pariter exercentur, Deus propitiatur, culpa deletur, tentator eliditur. Et iis quidem praesidiis semper fidelis auima debet accingi, sed tunc studiosus praeparari, cum ii adsunt dies qui proprie sunt ad haec pietatis officia praestituti.

[…] the wounds, then, which those often incur who fight with an invisible enemy, the medicine of three remedies above all is to be applied: in the earnestness of prayer, in the chastening of fasting, in the generosity of almsgiving: and when these are practised together, God is propitiated, guilt is blotted out, the tempter is struck down. With these defences indeed the faithful soul ought always to be girded, but to be prepared more zealously at the time when those days are present which are properly appointed for these duties of piety.

Cap. II. — De quorum numero est etiam decimi hujus mensis solemne jejunium, quod non ideo negligendum est, quia de observantia veteris legis assumptum est, tamquam hoc de illis sit quae inter discretioues ciborum, inter baptismatum differentias et avium pecudumque hostias esse destiterunt. Illis enim quae rerum futurarum figuras gerebant, impletis, quae significaverunt finita sunt. Jejuniorum vero utilitatem novi Testamenti gratia non removit; et continentiam corpori atque animae semper profuturam pia observatione suscepit.

Chap. II. — Of their number is also the solemn fast of this tenth month, which is not on that account to be neglected, because it was taken over from the observance of the old law, as though it were one of those things which, among the distinctions of foods, among the differences of washings and the sacrifices of birds and cattle, have ceased to be. For when those things which bore the figures of things to come had been fulfilled, the things that signified them came to an end. But the grace of the New Testament has not removed the usefulness of fasts; and it has taken up with pious observance a continence that will always profit body and soul.

Quoniam sicut permanet apud intelligentiam Christianam: Dominum Deum tuum adorabis, et illi soli servies (Matth. IX, 10), et Diliges Dominum Deum tuum ex toto corde tuo (Matth. XXIII, 37); et, Diliges proximum tuum sicut teipsum (Ibid., 39), et caetera talium mandatorum: ita quod in eisdem libris de jejuniorum sanctificatione et curatione praeceptum est, nulla iuterpretatione vacuatur. In omni enim tempore, omnibusque vitae istius saeculi diebus, jejunia nos contra peccata faciunt fortiores, jejunia concupiscentias vincunt, tentationes repellunt, superbiam inclinant, iram mitignat, et omnes bonae voluntatis affectus ad maturitatem totius virtutis enutriunt; si tamen in societatem sibi benevolentiam charitatis assumaut, et in operibus misericordiae se prudenter exerceant. Jejunium enim sine eleemosyna non tam purgatio animae quam carnis afflictio est; magisque ad avaritiam quam ad continentiam referendum est, quando aliquis sic a cibo abstinet, ut etiam a pietate jejunet. Nostra ergo jejunia, dilectissimi, abundent fructibus largitatis, et in pauperes Christi benignis sint fecunda muneribus. Nec tardentur in hoc opere mediocres, quia parum sit quod possint de sua facultate decerpere. Novit Dominus omnium vires, et scit justus inspector de qua mensura quisque quid tribuat. Dissimiles quidem substantiae, similes erogationes habere non possunt: sed aequatur plerumque merito, quod distat impendio: quia potest esse par animus, etiam ubi impar

For just as there abides in Christian understanding: You shall adore the Lord your God, and Him alone shall you serve (Matt. 4:10), and You shall love the Lord your God with all your heart (Matt. 22:37); and, You shall love your neighbour as yourself (ibid., 39), and the rest of such commandments: so what is enjoined in the same books concerning the sanctification and the observance of fasts is made void by no interpretation. For at every time, and on all the days of the life of this world, fasts make us stronger against sins, fasts overcome desires, drive back temptations, bow down pride, soften anger, and nourish all the dispositions of a good will to the ripeness of complete virtue; provided, however, that they take to themselves in partnership the benevolence of charity and exercise themselves prudently in works of mercy. For fasting without almsgiving is not so much a purification of the soul as an affliction of the flesh; and it is to be put down rather to avarice than to continence when someone so abstains from food that he fasts from piety as well. Let our fasts, therefore, dearly beloved, abound in the fruits of generosity, and be fruitful in kindly gifts towards Christ's poor. Nor let those of moderate means be held back in this work because what they can take from their resources is little. The Lord knows the strength of all, and the just inspector knows out of what measure each gives what he gives. Unequal fortunes indeed cannot have equal outlays: but what differs in expense is often made equal in merit: because the mind can be equal even where [the means are] unequal […]

Editors' notes and page, col. 175

Footnotes

(a) ‹De quorum› · printed under col 175

Ita mss. duo Vat. et S. Petri, ac prima editio. Alias, ordine.

So two Vatican manuscripts and that of St Peter's, and the first edition. Otherwise "ordine" [in the order].

(b) ‹pecudumque hostias› · printed under col 175

Verbum esse a Quesnello sicut et in ms. Padiliron. expunctum ex caeteris omnibus editis nostrisque conicibus revocavimus. Et post pauca ms. Bon., corporum animique.

The word "esse", struck out by Quesnel as also in the Polirone manuscript, we have restored from all the other editions and our manuscripts. And a little after, the Bologna manuscript [reads] "corporum animique" [of bodies and soul].

Restituimus, Diliges Dominum Deum tuum ex toto corde tuo ex mss. collect. 5, ex cord. Padiliron. et libro Lectionario S. Petri, qui postremus infra habet, aliorum mandatorum pro talium mandatorum; et evacuatur pro vacuatur.

We have restored "Diliges Dominum Deum tuum ex toto corde tuo" [You shall love the Lord your God with all your heart] from the manuscripts of collection 5, from the Polirone manuscript and the Lectionary book of St Peter's; the last of these has below "aliorum mandatorum" [of other commandments] for "talium mandatorum" [of such commandments], and "evacuatur" for "vacuatur" [is made void].

(d) ‹In omni enim tempore,› · printed under cols 175–176

Ita ex codd. S. Petri et Padiliron., a quibus parum abest Quesnellus, omnibusque diebus vitae hujus saeculi. Caeterae editiones, omnique vita hujus saeculi. Similiter libri collect. 4 et 5, qui solum pro hujus habent istius.

So from the manuscripts of St Peter's and Polirone, from which Quesnel differs little, "omnibusque diebus vitae hujus saeculi" [and on all the days of the life of this world]. The other editions [read] "omnique vita hujus saeculi" [and in all the life of this world]. Likewise the books of collections 4 and 5, which only have "istius" for "hujus" [this].

(e) ‹in societatem› · printed under col 176

Al., suam. Quesnel.

Others [read] "suam" [their own]. Quesnel.

(f) ‹ut etiam› · printed under col 176

Sic mss. S. Petri et Padiliron. Quesnellus, a pietate se subducat. Alii editi cum codd. collect. 4 et 5, a pietate abstineat.

So the manuscripts of St Peter's and Polirone. Quesnel [reads] "a pietate se subducat" [withdraws himself from piety]. Other editions with the manuscripts of collections 4 and 5 [read] "a pietate abstineat" [abstains from piety].