PL 54 · cols. 180–184

Leo the Great, Sermons

Sermons XVII–XVIII

PL 54:180

omni errore sit libera, Per Christum Dominum notrum. Amen.

[…] all error may be free. Through Christ our Lord. Amen.

SERMO XVII [Al. XVI].

SERMON XVII [Otherwise XVI].

De Jejunio decimi mensis VI.

On the Fast of the Tenth Month, VI.

Cap. I. — Evangelicis sanctionibus, dilectissimi, multum auctoritatis praebet doctrlna legalis, cum quaedam de mandato Veteri ad novam observantiam transferuntur, et ex ipsa ecclesiastica devotione demonstratur, quod Dominus Jesus Christus non venit legem solvere, sed adimplere (Matth. V, 17). Cessantibus enin significationibus quibus Salvatoris nostri nuntiabatur adventus, et peractis figuris quas abstulit ipsa praesentia veritatis, ea quae vel ad regulas morum vel ad simplicem Dei cultum ratio pietatis instituit, in eadem apud nos forma in qua sunt condita perseverant; et quae utrique Testamento erant congrua, nulla sunt commutatione variata.

Chap. I. — To the ordinances of the Gospel, dearly beloved, the teaching of the Law lends much authority, when certain things are transferred from the Old commandment to the new observance, and it is shown by the very devotion of the Church that the Lord Jesus Christ came not to destroy the law but to fulfil it (Matt. 5:17). For now that the significations by which the coming of our Saviour was announced have ceased, and the figures have been accomplished which the very presence of the truth took away, those things which the principle of piety instituted either for the rules of conduct or for the simple worship of God continue among us in the same form in which they were established; and those things which were suited to both Testaments have been altered by no change.

Ex iis autem est etiam decimi mensis solemne jejunium, quod a nobis nunc annua est consuetudine celebrandum: quia plenum justitiae est atq⟨u⟩e pietatis, gratias divinae agere largitati pro fructibus quos in usus hominum secundum summae providentiae temperamentum terra produxit. Quod ut prompto animo nos facere monstremus, non solum continentiam jejunii, sed etiam eleemosynarum curam oportet assumi, ut de terra quoque cordis nostri germen justitiae et fructus charitatis oriatur, et misericordiam Dei pauperum ipsius miserando mereamur. Efficacissima enim est ad exorandum Deum postulatio, cui pietatis opera suffragantur, quoniam qui suum ab inope non avertit animum, cito ad se Domini convertit auditum, dicente Domino: estote misericordes, sicut et Pater vester misericors est; dimittite, et dimittetur vobis (Luc. VI, 36 37). Quid hac justitia benignius? Quib hac retributione clementius, ubi sententia judicaturi in potestate ponitur judicandi? Date, inquit, et dabitur vobis (Ibid., 38). Quam cito diffidentiae sollicitudo et avaritiae est amputata cunctatio, ut quod reddituram se promittit veritas, secura expendat humanitas.

Among these, moreover, is also the solemn fast of the tenth month, which is now to be celebrated by us by yearly custom: because it is full of justice and piety to give thanks to the divine generosity for the fruits which the earth has produced for the uses of men according to the tempering of the highest providence. And so that we may show that we do this with a ready mind, we must take up not only the continence of fasting but also the care of almsgiving, so that from the soil of our heart too the shoot of justice and the fruit of charity may spring up, and by taking pity on His poor we may merit the mercy of God. For most effective for entreating God is the petition which works of piety support, since he who does not turn his mind away from the needy swiftly turns the Lord's hearing towards himself, as the Lord says: Be merciful, as your Father also is merciful; forgive, and it shall be forgiven you (Luke 6:36–37). What is kinder than this justice? What more clement than this recompense, where the sentence of the one who is to judge is placed in the power of the one who is to be judged? Give, He says, and it shall be given to you (ibid., 38). How swiftly are the anxiety of distrust and the hesitation of avarice cut away, so that human kindness may spend without fear what the Truth promises that it will repay.

Editors' notes and page, col. 180

Footnotes

(j) ‹multum› · printed under col 180

Al., utilitatis Ita Gaudiival. Quesnelli, et duo nostri codd. Vat.

Others [read] "utilitatis" [of usefulness]. So Quesnel's "Gaudiival." [manuscript], and two of our Vatican manuscripts.

(k) ‹celebrandum:› · printed under col 180

Duo codd. et unus S. Petri cum prima editione, quare plenum.

Two manuscripts and the one of St Peter's with the first edition [read] "quare plenum" [wherefore full].

(l) ‹facere› · printed under col 180

Ms. S. Petri, demonstremus.

The manuscript of St Peter's [reads] "demonstremus" [we may demonstrate].

(m) ‹expendat› · printed under col 180

Idem codex, humilitas.

The same manuscript [reads] "humilitas" [humility].

Editors' prose

Synopsis. — I. Jejunium a lege veteri in novam translatum et Deo ex grati animi sensu deberi, et orationem efficaciorem efficere. — II. Pium fenus cum Deo exercendum; fenus vero quam injuste et impie ab hominibus exigatur. — III. Quilibet sequatur ex fenore eventus, semper mala et ratio fenerantis. — IV. Aliquorum abundantiam et aliorum inopiam ad hoc esse ordinatam, ut dives Dei bonitatem imitetur.

Synopsis. — I. That fasting, carried over from the old law into the new, is both owed to God from a sense of gratitude and makes prayer more effective. — II. That a pious usury is to be practised with God; but how unjustly and impiously usury is exacted by men. — III. Whatever outcome follows from usury, the reckoning of the usurer is always evil. — IV. That the abundance of some and the want of others is so ordered to this end, that the rich man may imitate the goodness of God.

Page

running head: …AGNI SERMONES. 180 (continuing S. LEONIS M- from col 179)
marginal letters: A ‹omni errore sit libera›; B ‹legem solvere, sed adimplere›; C ‹ut de terra quoque›; D ‹post prima editio› (in the footnote area)
old-edition numerals: 52 before ‹SERMO XVII›; 53 after ‹misericors est;›
signature: none
other: footnotes (g)–(i) printed here belong to calls in col 179, as does the end of (f); the text of this column ends above the footnotes at ‹humanitas.›; siglum "Gaudiival." in (j) as printed (UNSURE)

PL 54:181

Cap. II. — Constans esto, Christiane largitor: da quod accipias, sere quod metas, sparge quod colligas. Noli metuere dispendium, noli de dubio suspirare proventu. Substantia tua cum bene erogatur, augetur. Concupisce justum misericordiae lucrum, et aeterni quaestus sectare commercium. Munerator tuus vult te esse munificum, et qui dat ut habeas, manda⟨t⟩ ut tribuas, dicens: Date, et dabitur vobis. Amplectenda est tibi promissionis istius gratulanda conditio. Quamvis enim non habeas nisi quod acceperis, non potes tamen non habere quod dederis. Qui ergo pecunias amat, et multiplicare opes suas immodicis optat augmentis, hoc potius sanctum fenus exerceat, et hac usurarum arte ditescat, ut non hominum laborantium captet necessitates, ne per dolosa beneficia laqueos injiciat insolubilium debitorum, sed illius sit creditor, illius fenerator, qui dicit: Date, et dabitur vobis; et qua mensura mensi fueritis, eadem remetietur vobis. Infidelis autem et iniquus est etiam sibi, qui quod aestima⟨t⟩ diligendum non vult habere perpetuum. Quantalibet adjiciat, quantalibet condat et congerat, inops de hoc mundo et egenus abscedet, dicente David propheta: Quoniam cum interierit non accipiet omnia, neque descendet cum eo gloria ejus (Ps. XLVIII, 18). Qui si benignus esset animae suae, illi bona sua crederet qui et idoneus fidejussor est pauperum, et largissimus redditor usurarum. Sed injusta et impudens avaritia, quae beneficium se dicit praestare cum decipit, non credit Deo veraciter promittenti, et credit homini trepide paciscenti; dumque certiora existimat praesentia quam futura, merito in hoc frequenter incurrit, ut ei cupiditas injusti lucri non injusti causa sit damni.

Chap. II. — Be steadfast, Christian giver: give what you may receive, sow what you may reap, scatter what you may gather. Do not fear loss, do not sigh over an uncertain return. Your substance, when it is well expended, is increased. Covet the just gain of mercy, and pursue the commerce of eternal profit. Your Rewarder wants you to be bountiful, and He Who gives so that you may have commands you to bestow, saying: Give, and it shall be given to you. You must embrace the welcome condition of this promise. For although you have nothing except what you have received, yet you cannot fail to have what you have given. Whoever, then, loves money and wishes to multiply his wealth with immoderate increases, let him rather practise this holy usury, and grow rich by this art of interest: not to catch at the necessities of men in distress, nor through deceitful favours to cast the snares of debts that cannot be paid, but to be the creditor, the lender at interest, of Him Who says: Give, and it shall be given to you; and with what measure you have measured, with the same it shall be measured back to you. But he is faithless and unjust even to himself who does not wish to have for ever what he reckons worth loving. However much he adds, however much he stores and heaps up, he will depart from this world needy and poor, as David the prophet says: For when he dies he shall not take all things, nor shall his glory go down with him (Ps. 48:18). If he were kind to his own soul, he would entrust his goods to Him Who is both a sufficient surety for the poor and a most generous repayer of interest. But unjust and shameless avarice, which says it is doing a favour when it is deceiving, does not believe God Who promises truly, and believes man who bargains fearfully; and while it reckons present things more certain than future ones, it deservedly often falls into this, that the desire of unjust gain becomes for it the cause of a not unjust loss.

Cap. III. — Unde quilibet sequatur eventus, mala semper est ratio fenerantis, cui pecuniam et minuisse et auxisse peccatum est; ut aut miser sit amittendo quod dedit, aut miserior accipiendo quod non dedit. Fugienda prorsus est iniquitas fenoris: et lucrum quod omni caret humanitate vitandum est. Multiplicatur quidem facultas injustis et tristibus incrementis, sed mentis substantia contabescit: quoniam Fenus pecuniae funus est animae. Quid enim

Chap. III. — Hence, whatever outcome follows, the reckoning of the usurer is always evil, for whom it is a sin both to have diminished and to have increased his money; so that he is either wretched by losing what he gave, or more wretched by receiving what he did not give. The iniquity of usury must be utterly shunned: and gain that lacks all humanity must be avoided. Wealth is indeed multiplied by unjust and grievous increases, but the substance of the mind wastes away: since the usury of money is the funeral of the soul. For what […]

Editors' notes and page, col. 181

Footnotes

(a) ‹bene erogatur, augetur.› · printed under col 181

Secuti sumus lectionem optimam codicis S. Petri. Al., Et concupiscere justum misericordiae lucrum aeterni quaestus est sectari commercium.

We have followed the excellent reading of the manuscript of St Peter's. Others [read] "Et concupiscere justum misericordiae lucrum aeterni quaestus est sectari commercium" [And to covet the just gain of mercy is to pursue the commerce of eternal profit].

(b) ‹captet necessitates,› · printed under col 181

Ita emendavimus ex tribus mss. Vaticanis. Al., ne per dolosa officia laqueos incidat.

So we have emended from three Vatican manuscripts. Others [read] "ne per dolosa officia laqueos incidat" [lest through deceitful services he fall into snares].

Quantalibet adjiciat deerat in edit. Quesn. Restituimus ex aliis editionibus et ex omnibus nostris codicibus.

"Quantalibet adjiciat" [however much he adds] was lacking in Quesnel's edition. We have restored it from the other editions and from all our manuscripts.

(d) ‹cum interierit› · printed under col 181

Codex S. Petri, non sumet. Inferius, gloria domus ejus, pro gloria ejus in Vat. 544 collect. 5. Dein, pro Qui si, in prima editione, Quia si.

The manuscript of St Peter's [reads] "non sumet" [he shall not take up]. Lower down, "gloria domus ejus" [the glory of his house] for "gloria ejus" [his glory] in Vatican 544 of collection 5. Then, for "Qui si" [who, if], in the first edition "Quia si" [because if].

(e) ‹credit homini› · printed under col 181

Al., tepide. Quesnellus in margine.

Others [read] "tepide" [lukewarmly]. Quesnel in the margin.

(f) ‹sequatur eventus,› · printed under col 181

Prolixam Quesnelli notationem huic loco subjectam inter observationes quae post Sermones proferentur descriptam invenies.

Quesnel's lengthy note attached to this passage you will find transcribed among the observations which will be given after the Sermons.

Page

running head: 181 SERMO X… (cropped at the column's right edge; continued over col 182 as …O XVIII.)
marginal letters: A ‹Cap. II. — Constans esto›; B ‹dolosa beneficia laqueos›; C ‹existimat praesentia›; D ‹(b) Ita emendavimus› (in the footnote area, cropped)
old-edition numerals: 54 before ‹Multiplicatur›
signature: none
other: footnotes (g)–(i) printed under col 181 belong to calls in col 182; (i) runs on under col 182; the call for (c) is printed "(e)", so "(e)" appears twice in this column

PL 54:182

de hujusmodi hominibus sentiat Deus, sacratissimus propheta David manifestat: qui eum diceret, Domine, quis habitabit in tabernaculo tuo, aut quis requiescet in monte sancto tuo (Ps. XIV, 1)? responso divinae votis instruitur, et cum ad aeternam requiem pertinere cognoscit, qui inter alias piae conversationis regulas, pecuniam suam non dedit ad usuram; et a tabernaculo Dei ostenditur alienus, et a sancte monte ejus extraneus, qui dolosum quaestum de pecuniae suae captat usuris; et dum per aliena cupit damna ditari, aeterna dignus est egestate puniri.

[…] God thinks of men of this kind, the most holy prophet David makes plain: for when he said, Lord, who shall dwell in Thy tabernacle, or who shall rest on Thy holy mountain (Ps. 14:1)? he is instructed by the answer of the divine voice, and learns that he belongs to eternal rest who, among the other rules of a pious life, has not given his money at usury; and he is shown to be a stranger to the tabernacle of God and an outsider to His holy mountain who catches at deceitful profit from the interest on his money; and while he desires to be enriched through the losses of others, he deserves to be punished with eternal want.

Cap. IV. — Vos itaque, dilectissimi, qui ex toto corde promissionibus Domini credidistis, fugientes immundissimam avaritiae lepram, donis Dei pie et sapienter utimini. Et quoniam juste de ipsius largitate gaudetis, date operam ut possitis gaudiorum vestrorum habere consortes. Multis enim, quae vobis suppetunt, desunt, et in quorumdam indigentia, materia vobis data est divinae bonitatis imitandae: ut per vos etiam in alios beneficia divina transirent, et bene dispensantes temporalia, acquireretis aeterna. Quarta igitur et sexta feria jejunemus; sabbato autem apud beatissimum Petrum apostolum vigilemus, cujus orationibus nobis per omnia obtineatur divina protectio, per Christum Dominum nostrum. Amen.

Chap. IV. — You, therefore, dearly beloved, who have believed the promises of the Lord with your whole heart, fleeing the most unclean leprosy of avarice, use the gifts of God piously and wisely. And since you rightly rejoice in His generosity, take pains that you may have sharers in your joys. For many lack the things which you have in plenty, and in the need of certain people material has been given you for imitating the divine goodness: so that through you the divine benefits might pass on to others as well, and that by dispensing temporal things well you might acquire eternal ones. Let us therefore fast on the fourth and sixth days of the week; and on the Sabbath let us keep vigil at the church of the most blessed apostle Peter, by whose prayers may divine protection be obtained for us in all things, through Christ our Lord. Amen.

SERMO XVIII [Al. XVII].

SERMON XVIII [Otherwise XVII].

De jejunio decimi mensis VII.

On the Fast of the Tenth Month, VII.

Cap. I. — Praesidia, dilectissimi, sanctificandis mentibus nostris atque corporibus divinitus instituta, ideo cum dierum temporumque curriculis sine cessatione reparantur, ut infirmitatum nostrarum ipsa nos medicina commoneat. Natura quippe mutabilis, et de peccati labe mortalis, licet jam redempta, et sacro baptismate jam renata, in quantum est passibilis, in tantum est ad deteriora proclivis.

Chap. I. — The defences, dearly beloved, divinely instituted for sanctifying our minds and bodies, are renewed without ceasing with the courses of days and seasons for this reason, that the very medicine may remind us of our infirmities. For a nature that is changeable, and mortal from the stain of sin, although already redeemed and already reborn in holy baptism, is prone to worse things in so far as it is subject to suffering.

Editors' notes and page, col. 182

Footnotes

(g) ‹Et quoniam› · printed under col 181

Adjecimus adverbium juste ex Lectionario S. Petri.

We have added the adverb "juste" [rightly] from the Lectionary of St Peter's.

(h) ‹sabbato autem› · printed under col 181

Ms. S. Petri et Vat. collect. 5, ad beatissimum.

The manuscript of St Peter's and the Vatican manuscript of collection 5 [read] "ad beatissimum" [at the most blessed].

(i) ‹Praesidia,› · printed under cols 181–182

Addunt editi codices omnes et mss. aliqui, militiae Christianae, quae verba desiderantur in mss. codd. Regiis tribus, Corb. et Vict., quod ideo moneo, ne quis illorum omissionem typographis ascribat. Quesnellus. — Similiter ea verba desiderantur in antiquissimo Lectionario Vat. 3836, in alio veteri Vat. 1267, in duobus Vallicellanis, in Patavino eremitarum S. Augustini, in Veronensi, in Veneto S. Marci aliisque Lectionariis, nec non in Homiliar. Pauli Diac. Desunt quoque in mss. collect. 1, 2 et 5. At leguntur in codd. collect 3 et 4, atque in collecta pervetusti Sacramentarii Veronensis a P. Blanchinio editi, ubi Leonina, uti videtur, formula habetur: Praesidia militiae Christianae sanctis inchoare jejuniis.

All the printed copies and some manuscripts add "militiae Christianae" [of the Christian warfare], which words are lacking in three royal manuscripts, the Corbie and the St Victor; I mention this so that no one may ascribe their omission to the printers. Quesnel. — Likewise those words are lacking in the very ancient Vatican Lectionary 3836, in another old Vatican 1267, in two Vallicelliana manuscripts, in the Paduan one of the Hermits of St Augustine, in the Verona one, in the Venetian one of St Mark's and other Lectionaries, and also in the Homiliary of Paul the Deacon. They are also missing in the manuscripts of collections 1, 2 and 5. But they are read in the manuscripts of collections 3 and 4, and in a collect of the very old Verona Sacramentary published by Fr Bianchini, where a Leonine formula, as it seems, is found: "Praesidia militiae Christianae sanctis inchoare jejuniis" [to begin the defences of the Christian warfare with holy fasts].

(j) ‹de peccati labe mortalis,› · printed under col 182

Ita melius ex vetustissimo Vat. 3836, Patavino eremitarum 117, Veronensi 74, aliisque optimae notae Lectionariis, nec non in ms. Casinensi collect. 1. Erat in editis ex codd. collect. 3, 4 et 5, licet etiam jam redempta et sacro baptismate sit renata, in quantum est passibilis, in tantum est ad deteriora proclivis, corrumpereturque carnali desiderio, etc. In uno Vallicell., Corrumperetur enim carnali, etc.

So, better, from the very old Vatican 3836, the Paduan of the Hermits 117, Verona 74 and other Lectionaries of the best note, and also in the Monte Cassino manuscript of collection 1. In the editions from the manuscripts of collections 3, 4 and 5 there was "licet etiam jam redempta et sacro baptismate sit renata, in quantum est passibilis, in tantum est ad deteriora proclivis, corrumpereturque carnali desiderio" [although it is even now redeemed and reborn in holy baptism, in so far as it is subject to suffering it is prone to worse things, and would be corrupted by carnal desire], etc. In one Vallicelliana manuscript, "Corrumperetur enim carnali" [For it would be corrupted by carnal], etc.

Editors' prose

Synopsis I. — Animam licet regeneratam, et ex se in deteriora declivem, et ex Dei benignitate pluribus munitam esse praesidiis. — II. Communem toti Ecclesiae abstinentiam indici, ut et a parte et a soliditate diabolus superetur. — III. Sterilem arborem Christus damnavit, ut misericordiae opera commendaret. Ut homo Christianus impugnetur assidue, quaeque sint piorum arma contra invisibiles hostes.

Synopsis I. — That the soul, though regenerated, both inclines of itself to worse things and is fortified by the goodness of God with many defences. — II. That a common abstinence is enjoined on the whole Church, so that the devil may be overcome both in the part and in the whole. — III. Christ condemned the barren tree in order to commend works of mercy. How the Christian man is continually attacked, and what are the arms of the godly against invisible enemies.

Page

running head: …O XVIII. 182 (continuing SERMO X… from col 181; cropped at the left edge)
marginal letters: A ‹de hujusmodi hominibus›; B ‹gitate gaudetis, date operam›; C ‹elesiae abstinentiam› (beside the synopsis); D ‹quissimo Lectionario Vat.› (in the footnote area)
old-edition numerals: 55 before ‹Cap. I. — Praesidia›
signature: none
other: footnotes (g)–(i), called in this column, are printed under col 181 (the end of (i) here); the column's text ends above the footnotes at ‹proclivis.›; cropped line-ends of col 181's footnotes show at the left edge

PL 54:183

Corrumperetur carnali desiderio, nisi spiritali muniretur auxilio: quia sicut illi numquam deest unde corruat, ita semper praesto est unde subsistat, dicente Apostolo: Fidelis enim Deus, qui vos non patietur tentari supra id quod potestis, sed faciet proventum, ut possitis sustinere (I Cor. X, 13). Quamvis ergo Dominus protegat bellatores, et milites suos ille, qui potens est in praelio (Ps. XXIII, 8), cohortetur et dicat: Nolite timere, quia ego vici mundum (Joan. XVI, 33): sciendum tamen est, dilectissimi, hoc incitamento formidinem sublatam esse, non pugnam; et retuso aculeo timoris, causam manere certaminis, quod ab hoste versuto, terribiliter quidem furore persecutionis movetur, sed nocentius specie pacis infertur.

It would be corrupted by carnal desire, were it not fortified by spiritual help: because, just as it never lacks the means to fall, so the means by which to stand is always at hand, as the Apostle says: For God is faithful, Who will not allow you to be tempted beyond what you are able, but will make a way out, so that you may be able to bear it (1 Cor. 10:13). Although, then, the Lord protects His warriors, and He Who is mighty in battle (Ps. 23:8) encourages His soldiers and says: Do not fear, because I have overcome the world (John 16:33): yet it must be known, dearly beloved, that by this encouragement fear has been taken away, not the fight; and that, though the sting of fear has been blunted, the ground of the contest remains, which the crafty enemy stirs up terribly indeed by the fury of persecution, but brings on more harmfully under the appearance of peace.

Ubi enim in aperto sunt pugnae, in manifesto sunt et coronae. Et hoc ipsum alit atque accendit patientiae fortitudinem, quod sicut proxima est tribulatio, ita est et vicina promissio. Cessantibus vero publicis impugnationibus impiorum, et a caedibus se ac suppliciis fidelium diabolo continente, ne pertinacia crudelitatem, multiplicatio nostrorum fieret triumphorum, fremens adversarius cruentas inimicitias ad quietas convertit insidias: ut quos vincere fame et gelu, flammis ferroque non poterat, otio tepefaceret, cupiditatibus irretiret, ambitione inflaret, voluptate corrumperet.

For where the fights are in the open, the crowns too are in plain view. And this very thing nourishes and kindles the fortitude of patience, that just as the tribulation is close at hand, so too the promise is near. But when the public assaults of the ungodly have ceased, and the devil holds himself back from the slaughter and torments of the faithful, lest the persistence of cruelty should become a multiplication of our triumphs, the raging adversary has turned bloody hostilities into quiet snares: so that those whom he could not conquer by hunger and frost, by flames and sword, he might make lukewarm by ease, entangle with desires, puff up with ambition, corrupt with pleasure.

Cap. II. — Sed his atque aliis omnibus destruendis habet acies Christiana potentes munitiones et arma victricia, dum instruente milites suos Spiritu veritatis, mansuetudo iram, largitas avaritiam,

Chap. II. — But for destroying these and all other [snares] the Christian battle line has mighty fortifications and victorious arms, while, the Spirit of truth equipping His soldiers, gentleness [overcomes] anger, generosity avarice, […]

Editors' notes and page, col. 183

Footnotes

(a) ‹Fidelis enim› · printed under col 183

Codd. S. Petri et Veron., Dominus, Paulo post idem ms. Veronensis cum editione Rainaudi, faciet cum tentatione proventum.

The manuscripts of St Peter's and Verona [read] "Dominus" [the Lord]. A little after, the same Verona manuscript with Raynaud's edition [reads] "faciet cum tentatione proventum" [will make with the temptation a way out].

(b) ‹Dominus protegat› · printed under col 183

Codd. Victor. et Corb. Quesnelli cum nostro Vat. 544, bellaturos. Mox duo mss. S. Petri, et ille, qui potens est.

Quesnel's St Victor and Corbie manuscripts with our Vatican 544 [read] "bellaturos" [those who are to fight]. Soon after, two manuscripts of St Peter's [read] "et ille, qui potens est" [and He Who is mighty].

Codex Veronensis, per haec incitamenta.

The Verona manuscript [reads] "per haec incitamenta" [through these encouragements].

(d) ‹pugnam; et› · printed under col 183

Codices Gaudiival., Vict. et Regii duo apud Quesnellum, tres nostri Vat. et Veron., retunso: Corb. Quesn., reconso.

The "Gaudiival." and St Victor manuscripts and two royal ones in Quesnel, three of our Vatican ones and the Verona one [read] "retunso" [blunted]: Quesnel's Corbie, "reconso".

(e) ‹movetur, sed› · printed under col 183

In editis et plerisque mss., innocentibus. Quidam codices errorem in hac voce indicantes, monentibus. Legendum credimus cum ms. Ver., nocentius, quod adverbium contrapositum anteriori adverbio terribiliter, indicat pacis tempore certamen esse perniciosius, licet non ita terribile sit, uti furente persecutione.

In the editions and most manuscripts, "innocentibus" [against the innocent]. Some manuscripts, showing an error in this word, [have] "monentibus". We believe it should be read, with the Verona manuscript, "nocentius" [more harmfully], an adverb which, set against the preceding adverb "terribiliter" [terribly], shows that in time of peace the contest is more pernicious, though it is not so terrible as when persecution rages.

(f) ‹a caedibus› · printed under col 183

Pronomen se, quod supplevit Quesnellus, invenimus in plerisque et praestantioribus nostris codicibus.

The pronoun "se" [himself], which Quesnel supplied, we have found in most and in the better of our manuscripts.

(g) ‹triumphorum,› · printed under col 183

Ita Quesnellus cum nostris praestantioribus codicibus et Homiliario Pauli Diaconi. Caeteri editi cum mss. collect. 3, 4 et 5, fremit adversarius, et cruentas.

So Quesnel with our better manuscripts and the Homiliary of Paul the Deacon. The other editions with the manuscripts of collections 3, 4 and 5 [read] "fremit adversarius, et cruentas" [the adversary rages, and bloody].

(h) ‹fame et gelu,› · printed under col 183

Vocem flammis a Quesnello omissam revocavimus ex caeteris editis omnibusque nostris mss. Solum Homiliar. Pauli Diaconi cum duobus Vat., ferro flammisque. Paulo post verbum tepefaceret a Quesnello receptum approbant mss. Lectionar. duo S. Petri, et vetustissimum Vaticanum cum Homiliar. Pauli Diaconi. Caeteri editi et nonnulli codices praesertim collectionum posteriorum habent, tabefaceret. Utrumque in ms. Quesnelli Gaudiival.

The word "flammis" [flames], omitted by Quesnel, we have restored from the other editions and all our manuscripts. Only the Homiliary of Paul the Deacon with two Vatican manuscripts [reads] "ferro flammisque" [by sword and flames]. A little after, the word "tepefaceret" [make lukewarm], adopted by Quesnel, is approved by the two Lectionary manuscripts of St Peter's and the very old Vatican one with the Homiliary of Paul the Deacon. The other editions and some manuscripts, especially of the later collections, have "tabefaceret" [make waste away]. Both are in Quesnel's "Gaudiival." manuscript.

(i) ‹Sed his› · printed under col 183

Editiones ante Quesnellum addunt malis, uti invenimus in codd. inferioris notae collect. 3 et 4.

The editions before Quesnel add "malis" [evils], as we have found in manuscripts of lower note of collections 3 and 4.

(j) ‹arma victricia,› · printed under cols 183–184

Editiones Quesnello anteriores et mss. Vat. collect. 3, 4 et 5, Deo scilicet instruente milites suos, ut Spiritu veritatis mansuetudo iram... benignitas exstinguat invidiam. Sed antiquissimus Vaticanus, duo S. Petri, unus Veron. et exemplar Pauli Diaconi, ut in textu.

The editions earlier than Quesnel and the Vatican manuscripts of collections 3, 4 and 5 [read] "Deo scilicet instruente milites suos, ut Spiritu veritatis mansuetudo iram... benignitas exstinguat invidiam" [God, namely, equipping His soldiers, so that by the Spirit of truth gentleness (may overcome) anger... kindness may extinguish envy]. But the very old Vatican, the two of St Peter's, one of Verona and the copy of Paul the Deacon [read] as in the text.

Page

running head: 183 S. LEONIS MAG[NI] (cropped at the column's right edge; continued over col 184 as …GNI SERMONES.)
marginal letters: A ‹Corrumperetur carnali›; B ‹alit atque accendit›; C ‹(a) Codd. S. Petri› (in the footnote area); D ‹(g) Ita Quesnellus› (in the footnote area)
old-edition numerals: 56 after ‹persecutionis›
signature: none
other: (j) runs on under col 184

PL 54:184

benignitas exstinguit invidiam. Commutante (enim dextera Excelsi corda multorum, rediit in novitatem vetustas, et de famulis iniquitatis ministri prodiere justitiae. Subegit luxuriam continentia, humilitas arrogantiam propulsavit; et qui impudicitia sorduerant, castitate nituerunt. His autem conversionibus, dilectissimi, per providentiam gratiae Dei addita sunt sancta jejunia, quae in quibusdam diebus ab universa Ecclesia devotionem observantiae generalis exigerent. Quamvis enim pulchrum sit atque laudabile ut singula quaeque membra corporis Christi propriis ornentur officiis, excellentioris tamen est actionis sacratiorisque virtutis, cum in unum propositum piae plebis corda concurrunt: ut ille cui sanctificatio nostra supplicium est, non solum a parte, sed etiam a soliditate superetur.

[…] kindness extinguishes envy. For as the right hand of the Most High changes the hearts of many, oldness has returned into newness, and from servants of iniquity have come forth ministers of justice. Continence has subdued luxury, humility has driven off arrogance; and those who had been foul with unchastity have shone with chastity. And to these conversions, dearly beloved, by the providence of God's grace, have been added the holy fasts, which on certain days should require from the whole Church the devotion of a general observance. For although it is beautiful and praiseworthy that each of the members of Christ's body should be adorned with its own duties, yet it is of more excellent action and holier power when the hearts of the pious people run together into one purpose: so that he for whom our sanctification is a torment may be overcome not only in the part but also in the whole.

Cui nunc operi, dilectissimi, decimus mensis offertur, admonens quodammodo pro qualitate temporis sui ne quisquam frigore infidelitatis obtorpeat, sed potius charitatis spiritu convalescat. Quoniam et per ipsa elementa mundi, tamquam per publicas paginas, significationem divinae voluntatis accipimus; nec umquam cessat superua eruditio, quando etiam de iis quae nobis famulantur imbuimur.

To this work, dearly beloved, the tenth month now offers itself, admonishing us in a way, according to the character of its season, that no one should grow numb with the cold of unbelief, but should rather grow strong in the spirit of charity. For through the very elements of the world, as through public pages, we receive an indication of the divine will; and the heavenly instruction never ceases, since we are taught even by the things that serve us.

Cap. III. — Praeter illam namque apostolicam sententiam qua homines fructu pietatis carentes vacuis arboribus comparantur, etiam illa ficus nobis cavenda est de suae infecunditatis exemplo, quam Dominus Jesus, sicut Evangelium refert, nihil habentem quod esuriens sumeret, perpetua sterilitate

Chap. III. — For besides that apostolic saying by which men lacking the fruit of piety are compared to empty trees, that fig tree too is to be heeded by us as a warning from the example of its barrenness, which the Lord Jesus, as the Gospel relates, since it had nothing that He, being hungry, might take, with perpetual barrenness […]

Editors' notes and page, col. 184

Footnotes

(k) ‹Commutante› · printed under col 184

Ita ex omnibus nostris mss. et editis ante Quesnellum, qui cum Homiliar. Pauli Diac. pro enim praetulit ergo.

So from all our manuscripts and the editions before Quesnel, who with the Homiliary of Paul the Deacon preferred "ergo" [therefore] to "enim" [for].

(l) ‹dilectissimi,› (before per providentiam) · printed under col 184

Editi ante Quesnellum cum mss. trium collectionum posteriorum, providente gratia Dei. Quod porro de aliquibus jejuniis additur, quae in quibusdam diebus ab universa Ecclesia devotionem observantiae generalis exigerent, a nonnullis perinde sumitur ac si jejunia quatuor temporum, ad quae pertinet jejunium decimi mensis, ab universa Ecclesia, hoc tempore servaretur. Sed hoc loco, sicut etiam in alio simili serm. 89 seu quarti de jejunio septimi mensis cap. 2 (quod pariter testimonium pro eadem sententia allegatur). S. Leo generalem tantum doctrinam statuit, jejunia et alia pia opera publica, quae a tota Ecclesia, seu ab omnibus fiunt, efficaciora esse quam privata: quod verum est, etiamsi a particulari tantum Ecclesia aliquid dies jejunio aut aliis piis operibus generali observantia addicantur. Jejunium decimi aut septimi mensis, quod hoc tempore Romana profecto Ecclesia servabat, non aeque ab omnibus aliis Ecclesiis custoditum fuisse, late probat Ludovicus Muratorius in disquisitione de Quatuor Temporum jejuniis, tom. II Anecdot. Lat., pag. 248 et seqq. Confer annot. 4 in serm. 79.

The editions before Quesnel, with the manuscripts of the three later collections, [read] "providente gratia Dei" [God's grace providing]. Further, what is added about certain fasts, "which on certain days should require from the whole Church the devotion of a general observance", is taken by some as though the fasts of the four seasons, to which the fast of the tenth month belongs, were observed at this time by the whole Church. But in this passage, as also in another similar one, sermon 89 or the fourth on the fast of the seventh month, chapter 2 (which is likewise alleged as testimony for the same opinion), St Leo lays down only a general teaching, that fasts and other public pious works, which are done by the whole Church or by everyone, are more effective than private ones: which is true even if some days are assigned by a particular Church only to fasting or to other pious works by general observance. That the fast of the tenth or the seventh month, which the Roman Church certainly kept at this time, was not kept equally by all other Churches, Ludovico Muratori proves at length in his disquisition on the fasts of the Four Seasons, Anecdota Latina, vol. II, p. 248 and following. Compare note 4 on sermon 79.

(m) ‹concurrunt: ut› · printed under col 184

Perperam in editionibus post primam illi. Correximus ex antiquissimo Vaticano et duobus S. Petri ac Homil. Pauli Diaconi.

Wrongly, in the editions after the first, "illi" [to him]. We have corrected it from the very old Vatican manuscript and the two of St Peter's and the Homiliary of Paul the Deacon.

(n) ‹charitatis spiritu› · printed under col 184

Magis arrisit haec lectio auctoritate duorum ms. S. Petri et Lectionarii Veronensis, nec non primae editionis et Homiliar. Pauli Diac. Al., concalescat. Post pauca, accepimus pro accipimus legitur in duobus mss. S. Petri, in uno Bonon. et prima editione.

This reading pleased us more on the authority of the two manuscripts of St Peter's and the Verona Lectionary, and also of the first edition and the Homiliary of Paul the Deacon. Others [read] "concalescat" [may grow warm]. A little after, "accepimus" [we have received] for "accipimus" [we receive] is read in the two manuscripts of St Peter's, in one of Bologna and in the first edition.

(o) ‹Dominus Jesus, sicut› · printed under cols 184–185

Cod. Veron., Evangelista. Et infra post voces non refovet, aliquot mss. et editi ante Quesnellum addunt, egenum.

The Verona manuscript [reads] "Evangelista" [the Evangelist]. And below, after the words "non refovet" [does not refresh], some manuscripts and the editions before Quesnel add "egenum" [the needy man].