PL 54 · cols. 272–280

Leo the Great, Sermons

Sermons XLI–XLII

SERMO XLI [Al. XL].

SERMON 41 [Otherwise 40].

De Quadragesima III.

On Lent, III.

CAP. I. — Semper quidem nos, dilectissimi, sapienter et sancte vivere decet, et in id voluntates nostras actionesque dirigere, quod divinae novimus placere justitiae; sed cum ii appropinquant dies quos illustriores nobis salutis nostrae sacramentum fecerunt, diligentiore sollicitudine corda nostra sunt mundanda, et studiosius exercenda est disciplina virtutum: ut sicut ipsa mysteria quadam sui parte majora sunt, ita et nostra observantia superet in aliquo consuetudinem suam; et cui festivitas est celebranda sublimior, ipse quoque in ea reperiatur ornatior.

Ch. I. — It is fitting for us always, dearly beloved, to live wisely and holily, and to direct our wills and actions towards that which we know pleases the divine justice; but when those days draw near which the sacrament of our salvation has made more illustrious for us, our hearts must be cleansed with more diligent care, and the discipline of the virtues practised more zealously: so that, just as the mysteries themselves are in some part of them greater, so our observance too may in some respect surpass its usual custom; and he who has a loftier festival to celebrate may himself also be found more adorned for it.

Si enim rationabile et quodammodo religiosum videtur per diem festum in vestitu nitidiore prodire, et habitu corporis hilaritatem mentis ostendere; si ipsam quoque orationis domum propensiore tunc cura et ampliore cultu, quantum possumus, adornamus, nonne dignum est ut anima Christiana, quae verum vivumque Dei templum est, speciem suam prudenter exornet, et redemptionis suae celebratura sacramentum, omni circumspectione praecaveat ne ulla eam macula iniquitatis offuscet, aut duplicis cordis ruga dedecoret? Nam quid prodest honestatis formam praeferens cultas exterior, si interiora hominis aliquorum sordeant contaminatione vitiorum? Omnia igitur quae animi puritatem et speculum mentis obnubilant, abstergenda sedulo et quadam elimatione reddenda sunt clariora. Scrutetur quisque conscientiam suam, seque ante se statuat proprii censura judicii. Videat, si in secreto cordis sui

For if it seems reasonable and in some way religious to go out on a feast day in brighter clothing, and to show gladness of mind by the bearing of the body; if we also adorn the very house of prayer at that time, as far as we can, with more devoted care and ampler ornament, is it not fitting that the Christian soul, which is the true and living temple of God, should wisely adorn its own beauty, and, being about to celebrate the sacrament of its redemption, should guard with all circumspection lest any stain of iniquity darken it or the wrinkle of a double heart disfigure it? For what does outward adornment that displays a show of honour profit, if the inner parts of a man are soiled by the contamination of any vices? All things, therefore, that cloud the purity of the soul and the mirror of the mind must be diligently wiped away and made brighter by a kind of polishing. Let each one search his conscience, and set himself before himself for the verdict of his own judgement. Let him see whether in the secret of his heart

Editors' notes and page, col. 272

Footnotes

(d), (e), (f): calls in col 271, notes printed under col 272, set in n271

(g) ‹sapienter et› · printed under col 272

Auctoritate plurimorum et potiorum codd. revocavimus adverbium sancte, pro quo Quesnellus substituit juste, uti in aliquibus aliis mss. legitur. Post nonnulla post nomen corda codd. collect. 4 et 5 delent nostra.

On the authority of very many and better codices we have restored the adverb "sancte", for which Quesnel substituted "juste", as is read in some other manuscripts. A little further on, after the noun "corda", the codices of collections 4 and 5 delete "nostra".

(h) ‹in vestitu nitidiore prodire,› · printed under col 272

Duo codd. et exemplar Pauli Diac., et corporali habitu.

Two codices and the copy of Paul the Deacon [read] "et corporali habitu".

(i) ‹aliquorum sordeant› · printed under col 272

Al., contagione. Quesnellus in margine. — Et paulo post pro, elimatione, tres mss. Thuan. ab eodem laudati, eliminatione.

Others [read] "contagione": Quesnel in the margin. — And a little later, for "elimatione", three manuscripts of de Thou cited by the same [Quesnel read] "eliminatione".

(j) ‹quadam elimatione› · printed under col 272

Editi, radenda sunt. Scrutetur, etc. Praetulimus lectionem codicis S. Petri. Dein in Homil. Pauli Diac., atque ante se statuat proprii censuram judicii.

The editions [read] "radenda sunt. Scrutetur", etc. We have preferred the reading of the codex of St Peter's. Then in the Homiliary of Paul the Deacon, "atque ante se statuat proprii censuram judicii".

Editors' prose

Synopsis. — I. Quanta conscientiae puritate jejunium celebrari debeat? Quomodo se quisque examinare? — II. Audacia diaboli in tentatione Christi nos cautiores reddere debet, hoc praesertim tempore. — III. Miseratione jejunium sanctificari.

Synopsis. — I. With what purity of conscience the fast ought to be celebrated. How each one should examine himself. — II. The boldness of the devil in the temptation of Christ ought to make us more cautious, especially at this time. — III. The fast is sanctified by mercy.

Page

running head: S. LEONIS MAGNI SERMONES. 272 (printed across both columns of the page)
marginal letters: A ‹SERMO XLI [Al. XL].›; B ‹suetudinem suam; et cui›; C ‹mentis obnubilant›; D ‹beside footnote (f), clementiam›
old-edition numerals: 153 before ‹II. Audacia diaboli› (in the synopsis)
signature: none
other: the caption SERMO XLI [Al. XL]. / De Quadragesima III. is printed within col 272 only

PL 54:273

illam, quam Christus dat (Joan. XIV, 27), invenit pacem, si desiderium spiritus nulla concupiscentia carnis impugnat, si humilia non spernit, si alta non appetit, si iniquo non delectatur lucro, si immoderato rerum suarum non gaudet augmento, si denique aliena felicitate non uritur, aut inimici miseria non laetatur. Et cum harum perturbationum nihil in se forte repererit, sincero disquirat examine qualium cegitationum spe⟨c⟩ie frequentetur; et utrum nullis vanitatum imaginibus acquiescat, vel quam cito animum ab iis quae noxie blandiuntur abducat. Nam nullis illecebris commoveri, nullis cupiditatibus titillari, non est istius vitae, quae tota tentatio est (Job VII, 1), et qua nimirum vincitur, qui vinci ab eadem non veretur. Superbnm est enim de non peccandi facilitate praesumere, cum hoc ipsum praesumpsisse peccatum sit, dicente beato Joanne apostolo: Si dixerimus quia peccatum non habemus, nos ipsos seducimus et veritas in nobis non est (I Joan. I, 8).

[…] he finds that peace which Christ gives (John 14:27), whether no concupiscence of the flesh assails the desire of the spirit, whether he does not despise lowly things nor covet lofty ones, whether he takes no delight in unjust gain, nor rejoices in the immoderate increase of his possessions, whether, finally, he is not burned by another's good fortune, nor glad at an enemy's misery. And if perhaps he finds none of these disturbances in himself, let him inquire by sincere examination by what kind of thoughts he is frequented; and whether he gives assent to no images of vanities, or how quickly he draws his mind away from the things that harmfully allure it. For to be moved by no enticements, to be tickled by no desires, does not belong to this life, which is wholly temptation (Job 7:1), and by which he is certainly overcome who does not fear to be overcome by it. For it is proud to presume on the ease of not sinning, since to have presumed this very thing is sin, as the blessed apostle John says: If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8).

CAP. II. — Nemo igitur se fallat, dilectissimi, nemo se decipiat; neque ita quisquam de cordis sui puritate confidat, ut putet se nullis tentationum periculis subjacere; cum pervigil ille tentator eos acrioribus pulset insidiis, quos maxime viderit abstinere a peccatis. Nam a quo dolos suos contineat, qui ipsum quoque Dominum majestatis ausus est calliditatis suae fraude tentare? Viderat superbiam suam baptizati Domini Jesu humilitate calcatam; intellexerat quadraginta dierum jejunio omnem cupiditatem carnis exclusam, et tamen non desperavit de artibus suae malitiae spiritalis improbitas; tantumque sibi de naturae nostrae mutabilitate promisit, ut quem verum experiebatur hominem, praesumeret posse fieri peccatorem. Si ergo ab ipso Domino et Salvatore nostro deceptionum suarum diabolus non revocavit iusidias, quanto magis fragilitatem nostram impugnare praesumet, quos exinde vehementiore odio et invidia saeviore persequitur, ex quo ei in baptismo renuntiavimus, et ab illa cui dominabatur origine, in novam creaturam divina regeneratione transivimus! Unde quia dum mortali carne circumdamur, non desinit nobis hostis antiquus laqueos peccati ubique praetendere, et tunc maxime adversus Christi membra saevire, quando ab eis sunt sacratiora celebranda mysteria, merito doctrina Spiritus sancti hac eruditione imbuit populum Christianum, ut ad paschale festum quadraginta dierum se continentia praepararet. Cujus purificationis ratio jam nos ad observantiam suae salubritatis

Ch. II. — Let no one, therefore, mislead himself, dearly beloved, let no one deceive himself; nor let anyone so trust in the purity of his heart as to think that he is subject to no dangers of temptations; since that ever-watchful tempter assails with sharper snares those whom he has seen most abstaining from sins. For from whom will he hold back his wiles, who dared to tempt even the Lord of majesty Himself with the deceit of his cunning? He had seen his pride trodden down by the humility of the Lord Jesus in His baptism; he had understood that every desire of the flesh was shut out by the fast of forty days; and yet that spiritual wickedness did not despair of the arts of its malice; and it promised itself so much from the changeableness of our nature as to presume that He Whom it found to be true man could become a sinner. If, then, the devil did not withdraw the snares of his deceptions even from our Lord and Saviour Himself, how much more will he presume to attack our frailty, we whom he has persecuted with more vehement hatred and fiercer envy ever since we renounced him in baptism and passed over, by divine regeneration, from that origin over which he held dominion into a new creature! Therefore, since, while we are clothed in mortal flesh, the ancient enemy does not cease to spread the snares of sin before us everywhere, and to rage against the members of Christ most of all when the more sacred mysteries are to be celebrated by them, the teaching of the Holy Spirit has rightly imbued the Christian people with this instruction, that it should prepare itself for the paschal feast by a continence of forty days. The reason for this purification now [invites] us to the observance of its wholesomeness […]

Editors' notes and page, col. 273

Footnotes

(a) ‹repererit, sincero› · printed under col 273

Cod. Pauli Diac. addit, cordis, et pro disquirat, idem cod. et alius Rom. ac prima editio habent, discutiat.

The codex of Paul the Deacon adds "cordis", and for "disquirat" the same codex and another Roman one and the first edition have "discutiat".

(b) ‹commoveri, nullis› · printed under col 273

In eodem Pauli Diac. exemplo, tentationibus. Dein, nimium pro nimirum in uno Vat. Postea, peccasse sit, pro peccatum sit, apud Paulum Diac.

In the same copy of Paul the Deacon, "tentationibus". Then "nimium" for "nimirum" in one Vatican [manuscript]. Afterwards "peccasse sit" for "peccatum sit" in Paul the Deacon.

Cod. S. Petri inserit, ita. Mox pro viderit in prima editione habetur videt.

The codex of St Peter's inserts "ita". Next, for "viderit", the first edition has "videt".

(d) ‹ipsum quoque› · printed under col 273

Ms. S. Petri, Dominum majestatis sua fraude tentavit.

The manuscript of St Peter's [reads] "Dominum majestatis sua fraude tentavit".

(e) ‹intellexerat› · printed under col 274

Cod. S. Petri, quadraginta dierum spatio omnem concupiscentiam carnis exclusam. Exemplar Pauli Diac. pariter habet concupiscentiam.

The codex of St Peter's [reads] "quadraginta dierum spatio omnem concupiscentiam carnis exclusam". The copy of Paul the Deacon likewise has "concupiscentiam".

(f) ‹fragilitatem nostram impugnare› · printed under col 274

Melior haec lectio primae editionis et aliquot codicum, quam vulgata, praesumit.

This reading of the first edition and of some codices is better than the common one, "praesumit".

Page

running head: 273 SERMO XLII. ("SERMO XLII." printed across both columns of the page)
marginal letters: A ‹illam, quam Christus dat›; B ‹sumpsisse peccatum sit›; C ‹ravit de artibus suae›; D ‹ctrina Spiritus sancti›
old-edition numerals: 154 before ‹abducat›
signature: none
other: none

PL 54:274

invitat, et diligentiam nobis propositae castigationis indicit. Quanto enim sanctius quisque hos dies invenietur egisse, tanto probabitur Pascha Domini religiosius honorasse.

[…] invites, and enjoins on us diligence in the chastisement set before us. For the more holily each one is found to have spent these days, the more religiously will he be proved to have honoured the Pasch of the Lord.

CAP. III. — In diebus igitur sanctorum jejuniorum pietatis opera, quibus semper studendum est, abundantius exsequamur: Misericordes simus ad omnes, maxime autem ad domesticos fidei (Galat. VI, 10): ut in ipsis quoque eleemosynarum distributionibus, bonitatem Patris coelestis imitemur, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos (Matth. V, 45). Quamvis ergo fidelium praecipue sit adjuvanda paupertas, etiam illi tamen, qui nondum Evangelium receperunt, in suo labore miserandi sunt: quia in omnibus hominibus naturae est diligenda communio, quae nos e⟨t⟩iam iis benignos debet efficere, qui nobis quacumque sunt conditione subjecti, maxime si eadem gratia jam renati, et eodem sanguinis Christi pretio sunt redempti.

Ch. III. — In the days of the holy fasts, then, let us carry out more abundantly the works of piety, to which we must always be devoted: let us be merciful to all, but most of all to those of the household of the faith (Gal. 6:10): so that in the very distribution of alms, too, we may imitate the goodness of the heavenly Father, Who makes His sun rise upon the good and the bad, and sends rain upon the just and the unjust (Matt. 5:45). Although, then, the poverty of the faithful is chiefly to be relieved, yet those too who have not yet received the Gospel are to be pitied in their hardship: for in all men the fellowship of nature is to be loved, which ought to make us kind even to those who are subject to us in whatever condition, especially if they have already been reborn by the same grace and redeemed by the same price of the blood of Christ.

Simul enim et cum istis habemus, quod ad imaginem Dei conditi sumus, nec carnali origine a nobis, nec spiritali nativitate divisi sunt. Eodem Spiritu sanctificamur, eadem fide vivimus, ad eadem sacramenta concurrimus. Non spernatur haec unitas, nec vilis nobis sit tanta communio; sed hoc ipsum nos per omnia faciat mitiores. quod eorum utimur subjectione, cum quibus uni Domino eadem subjicimur servitute. Si qui ergo horum gravioribus dominos suos offendere delictis, indulgentiam nunc in diebus reconciliationis accipiant. Auferat miseratio severitatem, et venia deleat ultionem. Nullum custodia teneat, nullum carcer includat: quoniam Deus noster misericordiam suam hac conditione promisit, ut remittenda sibi is nosset peccata, propria qui remisisset aliena (Matth. XVIII, 33). Dissensionum materies, dilectissimi, et inimicitiarum aculei conterantur. Cessent odia, deficiant simultates, in unitatem dilectionis omnia Christi membra conveniant: Beati enim pacifici, quoniam filii Dei vocabuntur (Matth. V, 9); nec solum filii, sed etiam haeredes, cohaeredes autem Christi (Rom. VIII, 17), qui vivit et regnat in saecula saeculorum. Amen.

For we have this in common with them too, that we were made after the image of God, and they are not divided from us either by carnal origin or by spiritual birth. We are sanctified by the same Spirit, we live by the same faith, we come together to the same sacraments. Let this unity not be despised, nor let so great a fellowship be cheap to us; but let this very thing make us milder in all things, that we have the service of those with whom we are subject to the one Lord in the same servitude. If, then, any of these have offended their masters by graver faults, let them now, in the days of reconciliation, receive pardon. Let mercy take away severity, and forgiveness blot out vengeance. Let no custody hold anyone, no prison shut anyone in: for our God has promised His mercy on this condition, that he should know his own sins were to be forgiven him who had forgiven those of others (Matt. 18:33). Let the fuel of dissensions, dearly beloved, and the stings of enmities be crushed. Let hatreds cease, let grudges fail, let all the members of Christ come together into the unity of love: for blessed are the peacemakers, for they shall be called sons of God (Matt. 5:9); and not only sons, but also heirs, and co-heirs with Christ (Rom. 8:17), Who lives and reigns for ages of ages. Amen.

SERMO XLII [Al. XLI].

SERMON 42 [Otherwise 41].

De Quadragesima IV.

On Lent, IV.

Editors' notes and page, col. 274

Footnotes

(e), (f): calls in col 273, notes printed under col 274, set in n273

(g) ‹diligentiam nobis› · printed under col 274

Tres nostri codd., propositi castigatioris.

Three of our codices [read] "propositi castigatioris".

(h) ‹quia in omnibus› · printed under col 274

Vox hominibus, addita ex nostris mss. et editis ante Quesnellum.

The word "hominibus" has been added from our manuscripts and the editions before Quesnel.

(i) ‹cohaeredes autem Christi› · printed under col 274

Cod. S. Petri addit Domini nostri.

The codex of St Peter's adds "Domini nostri".

Editors' prose

Synopsis. — I. Quadragesimam purgandis animurum sordibus salubriter esse institutam. — II. Omnibus virtutibus studendum hoc tempore, quae ex voluntate pensantur. — III. Ex ipsa pietate insidiari diabolum; cujus tentationum erga Christum ordo et ratio explicantur. — IV. De perversa Manichaeorum abstinentia. — V. Eosdem in honorem solis et lunae die Dominica et feria secunda jejunare a participatione sanguinis Christi abstinere. etc. — VI. Uti per opera virtutum sanctificetur Quadragesima.

Synopsis. — I. That Lent was wholesomely instituted for cleansing the stains of souls. — II. All the virtues, which are weighed by the will, are to be pursued at this time. — III. That the devil lies in ambush from piety itself; the order and reason of his temptations against Christ are explained. — IV. On the perverse abstinence of the Manichaeans. — V. That they fast on the Lord's day and the second weekday in honour of the sun and moon, [and] abstain from partaking of the blood of Christ, etc. — VI. That Lent should be sanctified by the works of the virtues.

Page

running head: SERMO XLII. 274 (printed across both columns of the page)
marginal letters: A ‹invitat, et diligentiam›; B ‹rae est diligenda communio›; C ‹neat, nullum carcer›; D ‹beside the synopsis, pensantur. — III.›
old-edition numerals: 155 after ‹semper studendum est;›; 156 after ‹diabolum; cujus› (in the synopsis)
signature: none
other: the caption SERMO XLII [Al. XLI]. / De Quadragesima IV. is printed within col 274 only; the synopsis runs on to the head of col 275 (from "lunae die Dominica") and is set whole here

PL 54:275

CAP. I. — Praedicaturus vobis, dilectissimi, sacratissimum maximumque jejunium, quo aptius utar exordio, quam ut verbis Apostoli, in quo Christus loquebatur, incipiam, dicamque, quod lectum est: Ecce nunc tempus acceptabile, ecce nunc dies salutis (II Cor. VI, 2)? Quamvis enim nulla sint tempora quae divinis non sint plena muneribus, et semper nobis ad misericordiam Dei per ipsius gratiam praestetur accessus, nunc tamen omnium mentes majori studio ad spiritales profectus moveri, et ampliori fiducia oportet animari, quando ad universa pietatis officia, illius nos diei, in quo redempti sumus, recursus invitat: ut excellens super omnia passionis Dominicae sacramentum purificatis et corporibus et animis celebremus.

Ch. I. — As I am about to preach to you, dearly beloved, the most sacred and greatest fast, what more fitting opening could I use than to begin with the words of the Apostle, in whom Christ was speaking, and to say what has been read: Behold, now is the acceptable time, behold, now is the day of salvation (2 Cor. 6:2)? For although there are no times that are not full of divine gifts, and access to the mercy of God is always granted to us through His grace, yet now the minds of all ought to be moved with greater zeal to spiritual progress and animated with ampler confidence, when the return of that day on which we were redeemed invites us to all the duties of piety: so that we may celebrate the sacrament of the Lord's Passion, which excels above all things, with both bodies and souls purified.

Debebatur quidem tantis mysteriis ita incessabilis devotio et continuata reverentia, ut tales permaneremus in conspectu Dei, quales nos in ipso paschali festo dignum est inveniri. Sed quia haec fortitudo paucorum est, et dum carnis fragilitati austerior observantia relaxatur, dumque per varias actiones vitae hujus sollicitudo distenditur, necesse est de mundano pulvere etiam religiosa corda sordescere; magna divinae institutionis salubritate provisum est, ut ad reparandum mentium puritatem quadraginta nobis dierum exercitatio mederetur, in quibus aliorum temporum culpas et pia opera redimerent, et jejunia casta decoquerent.

There was indeed owed to such great mysteries so unceasing a devotion and so continuous a reverence that we should remain in the sight of God such as it is fitting for us to be found at the paschal feast itself. But because this strength belongs to few, and since, while the stricter observance is relaxed for the frailty of the flesh, and while care is stretched out through the various activities of this life, even religious hearts must needs be soiled by the dust of the world, it has been provided with the great wholesomeness of a divine institution that, for restoring the purity of our minds, an exercise of forty days should heal us, in which both works of piety might redeem, and chaste fasts burn away, the faults of other times.

CAP. II. Ingressuri igitur, dilectissimi, dies mysticos et jejuniorum remediis consecratos, praeceptis apostolicis obedire curemus, emundantes nos ab omni inquinamento carnis ac spiritus (II Cor. VII, 1): ut castigatis colluctationibus quae sunt inter utramque

Ch. II. Being about to enter, then, dearly beloved, upon the mystic days consecrated by the remedies of fasting, let us take care to obey the apostolic precepts, cleansing ourselves from every defilement of flesh and spirit (2 Cor. 7:1): so that, when the struggles that exist between the two […]

Editors' notes and page, col. 275

Footnotes

(a) ‹dilectissimi,› · printed under col 275

Unus ms. S. Petri, sacratissimum Quadragesimae jejunium.

One manuscript of St Peter's [reads] "sacratissimum Quadragesimae jejunium".

(b) ‹et dum carnis› · printed under col 275

Sic melius ex mss. S. Petri et quatuor aliis codd., quam in vulgatis, fragilitate.

So, better, from the manuscripts of St Peter's and four other codices, than "fragilitate" in the common editions.

Ita mss. duo Corb. et Reg. Bibl. antiquissimi, ut infra dicemus, quorum verborum loco haec in vulg. edit. leguntur: Et purificandis animis atque corporibus sacratius institutos; quae in illorum locnm substituta esse existimo ab iis qui hunc sermonem ad aliam solemnitatem accommodarunt, non totidem dinrum jejuniis consecratam. Quesn. — Haec emendatio confirmatur etiam Lectionariis S. Petri et Padiliron., ac Patavino S. Antonii, et mss. vetustiorum collectionum. Lectio autem rejecta, quae est in mss. collectionum posteriorum, nec non in Homil. Pauli Diac. aliena ab hoc loco vel ex eo cognoscitur, quod eadem sententia totidem fere verbis expressa pertinet ad serm 78, de jejunio Pentecostes, cap. I, ubi aptius de ipso jejunio, non vero de diebus mysticis dicitur: Solemne jejunium, quod animis corporibusque curandis salubriter institutum, etc., uti pariter legitur in collecta antiquissimi Sacramentarii Veronensis, quae quidem jejunio mensis IV, ibidem ascribitur, nimirum jejunio Pentecostes. Cum vero jam inde a temporibus Caroli Msgni Quadragesimam incoepisse a feria 4 Cinerum pluribus documentis liqueat, sub id forte tempus haec collecta a jejunio Pentecostes translata fuit ad Quadragesimae jejunium; et sicuti nunc legitur in sabbato ante primam Dominicam Quadragesimae, ita etiam per ea tempora eodem sabbato legobatur; unde in vulgato Gelasiano, cui quaedam additamenta accesserunt, collocatur feria 7 in Quinquagesima. Hinc autem fortassis lectio hujus collectae fuit inserta sermoni Leonino, qui vel olim legebatur in prima Dominica Quadragesimae, quemadmodum etiam nunc cum eadem lectione recitatur in secundo nocturno. Mox praeceptis apostolicis, pro praeceptis Apostoli, ex omnibus nostris codd. ex Homil. Pauli Diac. et nonnullis editionibus revocavimus.

So two very ancient manuscripts, of Corbie and of the Royal Library, as we shall say below, in place of which words the following are read in the common editions: "Et purificandis animis atque corporibus sacratius institutos"; which I judge to have been substituted in their place by those who adapted this sermon to another solemnity, not consecrated by fasts of as many days. Quesnel. — This emendation is confirmed also by the Lectionaries of St Peter's and of Padolirone, and by the Padua one of St Anthony, and by manuscripts of the older collections. But the rejected reading, which is in the manuscripts of the later collections and also in the Homiliary of Paul the Deacon, is recognized as foreign to this place even from the fact that the same sentence, expressed in almost as many words, belongs to Sermon 78, on the fast of Pentecost, ch. I, where it is said more fittingly of the fast itself, and not of mystic days: "Solemne jejunium, quod animis corporibusque curandis salubriter institutum", etc., as is likewise read in a collect of the very ancient Verona Sacramentary, which is there ascribed to the fast of the fourth month, that is, to the fast of Pentecost. But since it is clear from several documents that already from the times of Charlemagne Lent began on the fourth weekday of Ashes, perhaps about that time this collect was transferred from the fast of Pentecost to the fast of Lent; and just as it is now read on the Saturday before the first Sunday of Lent, so also in those times it was read on the same Saturday; hence in the common Gelasian [Sacramentary], to which certain additions have been made, it is placed on the seventh weekday in Quinquagesima. And from this perhaps the reading of this collect was inserted into Leo's sermon, which was formerly read, it may be, on the first Sunday of Lent, just as even now it is recited with the same reading in the second nocturn. Next, we have restored "praeceptis apostolicis", for "praeceptis Apostoli", from all our codices, from the Homiliary of Paul the Deacon and some editions.

Page

running head: 275 S. LEONIS MAGNI SERMONES. (printed across both columns of the page)
marginal letters: A ‹lunae die Dominica› (synopsis); B ‹sus invitat: ut excellens›; C ‹Cap. II. Ingressuri›; D ‹beside footnote (c), diliron., ac Patavino›
old-edition numerals: none
signature: none
other: the head of the column holds the end of the synopsis of Sermo XLII, continued from col 274 and set in n274

PL 54:276

substantiam, animus, quem sub Dei gubernaculis constitutum corporis sui decet esse rectorem, dominationis suae obtineat dignitatem: ut nemini dantes ullam offensionem, vituperationibus obloquentium non simus obnoxii. Digna enim ab infidelibus reprehensione carpemur, et nostro vitio linguae impiae in injuriam se religionis armabunt, si jejunantium mores a puritate perfectae continentiae discreparint. Non enim in sola abstinentia cibi stat nostri summa jejunii, aut fructuose corpori esca subtrahitur, nisi mens ab iniquitate revocetur et ab obtrectationibus lingua cohibeatur. Sic ergo nobis edendi est castiganda libertas, ut etiam aliae cupiditates eadem lege frenentur.

[…] substances have been chastened, the mind, which, set under the governance of God, ought to be the ruler of its body, may keep the dignity of its dominion: so that, giving no offence to anyone, we may not be exposed to the reproaches of slanderers. For we shall be torn by deserved censure from unbelievers, and through our fault impious tongues will arm themselves to the injury of religion, if the conduct of those who fast is at variance with the purity of perfect continence. For the sum of our fast does not consist in abstinence from food alone, nor is food withheld from the body fruitfully, unless the mind is called back from iniquity and the tongue restrained from detraction. So, then, we must chasten our freedom in eating in such a way that other desires too are bridled by the same law.

Mansuetudinis et patientiae, pacis et tranquillitatis hoc tempus est: in quo exclusa omnium contaminatione vitiorum, perpetuitas nobis est acquirenda virtutum. Nunc piarum mentium fortitudo donare culpas, negligere contumelias, et oblivisci assuescat injurias. Nunc fidelis animus per arma justitiae a dextris se exerceat et sinistris (II Cor. VI, 7): ut per gloriam et ignobilitatem, per infamiam et bonam famam, securam conscientiam constantemque probitatem nec laudes inflent, nec opprobria defatigent. Religiosorum modestia non sit moesta, sed sancta; nec inveniantur in eis ullarum murmura querelarum, quibus numquam desunt sanctorum solatia gaudiorum. Non timeatur inter opera misericordiae terrenarum diminutio facultatum. Semper dives est Christiana paupertas, quia plus est quod habet quam quod non habet. Nec pavet in isto mundo indigentia laborare, cui donatum est in omnium rerum Domino omnia possidere. Operantibus ergo quae bonae sunt, non est omnino metuendum ne eis desit facultas operandi; cum et in duobus nummis evangelicae illius viduae sit magnificata devotio (Luc. XXI, 2), et pro calice aquae frigidae praemium habeat gratuita largitio

This is the time of gentleness and patience, of peace and tranquillity: in which, with the contamination of all vices shut out, the perpetuity of the virtues is to be acquired by us. Now let the strength of devout minds grow accustomed to pardon faults, to disregard insults and to forget injuries. Now let the faithful soul exercise itself with the arms of justice on the right hand and on the left (2 Cor. 6:7): so that, through glory and dishonour, through ill repute and good repute, praises may not puff up, nor reproaches wear down, a secure conscience and a steadfast uprightness. Let the modesty of the religious not be gloomy but holy; nor let there be found among them the murmurs of any complaints, since they never lack the consolations of holy joys. Let not the diminishing of earthly means be feared amid the works of mercy. Christian poverty is always rich, because what it has is more than what it does not have. Nor does it fear to labour under want in this world, since it has been granted to possess all things in the Lord of all things. For those, then, who do what is good there is no need at all to fear that the means of doing it will fail them; since in the two coins of that widow of the Gospel devotion was magnified (Luke 21:2), and a freely given bounty has its reward for a cup of cold water

Editors' notes and page, col. 276

Footnotes

(d) ‹esca subtrahitur,› · printed under col 276

Tria mss. Lectionaria, nisi animus.

Three manuscript Lectionaries [read] "nisi animus".

(e) ‹edendi est› · printed under col 276

Sic duo mss. Quesnelli et totidem nostri S. Petri, aliique melioris notae. Editi cum codd. posteriorum collectionum, moderanda. In Lectionario Patav. antiqua et vera lectio retenta; at corrupta cognoscitur, ut nova reciperetur. Sic enim hic locus exhibetur: Edendi castigandique moderanda libertas.

So two manuscripts of Quesnel and as many of ours of St Peter's, and others of better mark. The editions, with the codices of the later collections, [read] "moderanda". In the Padua Lectionary the ancient and true reading has been kept; but it is seen to have been corrupted so that the new one might be admitted. For this place is given thus: "Edendi castigandique moderanda libertas".

(f) ‹nobis est› · printed under col 276

Sic magis placuit ex Lectionariis S, Petri, Padiliron., Patav., etc. In vulgatis, obtinenda. In uno Vat. et prima editione, observanda.

So it pleased us better, from the Lectionaries of St Peter's, of Padolirone, of Padua, etc. In the common editions, "obtinenda". In one Vatican [manuscript] and the first edition, "observanda".

(g) ‹quod non habet.› · printed under col 276

Cod. Patav., nec poterit Padiliron., nec potuit.

The Padua codex [reads] "nec poterit"; the Padolirone, "nec potuit".

(h) ‹in duobus› · printed under col 276

Homil. Pauli Diac., minutis. Mox pro magnificata, quod legimus in nostris Lectionariis, editi ante Quesnellum, laudata. Solum Padiliron., magis laudata.

The Homiliary of Paul the Deacon [reads] "minutis". Next, for "magnificata", which we read in our Lectionaries, the editions before Quesnel [read] "laudata". Only the Padolirone [reads] "magis laudata".

Page

running head: S. LEONIS MAGNI SERMONES. 276 (printed across both columns of the page)
marginal letters: A ‹que substantiam, animus›; B ‹contaminatione vitiorum›; C ‹nia possidere. Operantibus›; D ‹beside footnote (d), Tria mss. Lectionaria›
old-edition numerals: 157 after ‹religionis armabunt,›; 158 after ‹praemium habeat›
signature: none
other: none

PL 54:277

(Matth. X, 42). Ex affectibus enim piorum benignitatis mensusa taxatur: et numquam eum miserendi efficacia deserit, in quo misericordia ipsa non deficit. Experta est hoc vidua sancta de Sarepta, quae beato Eliae in tempore famis, unius diei cibum, quem solum habebat, apposuit (III Reg. XVII, 11), et prophetae esuriem necessitati suae praeferens, exiguum farinae et pusillum olei incunctanter expendit. Sed non defuit ei quod fideliter erogavit, et in vasis pia effusione vacuatis, fons novae facultatis exortus est: ut sanctis usibus non minueretur ejus substantiae plenitudo, cujus non fuerat formidata defectio.

[…] (Matt. 10:42). For the measure of kindness is reckoned from the dispositions of the devout: and the power to show mercy never forsakes him in whom mercy itself does not fail. The holy widow of Sarepta experienced this, who in the time of famine set before the blessed Elijah the food of a single day, which alone she had (1 Kgs. 17:11), and, putting the prophet's hunger before her own need, without hesitation spent her little flour and scant oil. But what she faithfully paid out did not fail her, and in the vessels emptied by her devout pouring a spring of new abundance arose: so that the fullness of that substance, the running out of which she had not feared, was not diminished by holy uses.

CAP. III. — His autem studiis, dilectissimi, ad quae vos voluntarie confidimus praeparatos, non ambigatis diabolum, qui omnium virtutum est adversarius, invidere et ad hoc vim suae malignitatis armare, ut pietati laqueos de ipsa pietate praetendat, et quos non potuerit dejicere per diffidentiam, conetur superare per gloriam. Vicinum est enim rectis actionibus superbiae malum, et de proximo semper virtutibus insidiatur elatio: quia difficile est ut laudabiliter viventem laus humana non capiat, nisi, ut scriptum est, qui gloriatur, in Domino glorietur (I Cor. X, 17). Cujus vero ille hostis nequissimus non audeat impugnare propositum? cujus non appetat violare jejunium? quando versutias suas, sicut evangelica lectione patefactum est, nec ab ipso mundi Salvatore continuit? Expavescens enim in illo quadraginta dierum noctiumque jejunium, explorare callidissime voluit utrum hanc continentiam donatam haberet an propriam: ut non metueret deceptionum suarum opera resolvenda, si Christus

Ch. III. — But do not doubt, dearly beloved, that the devil, who is the adversary of all virtues, envies these pursuits, for which we trust you are willingly prepared, and arms the force of his malignity to this end, that he may spread snares for piety out of piety itself, and may try to overcome through glory those whom he could not cast down through distrust. For the evil of pride is close neighbour to right actions, and elation always lies in wait for the virtues from near at hand: for it is difficult for human praise not to take hold of one who lives praiseworthily, unless, as it is written, let him who glories glory in the Lord (1 Cor. 10:17). But whose purpose would that most wicked enemy not dare to attack? whose fast would he not seek to violate? since, as has been disclosed by the Gospel reading, he did not hold back his wiles even from the very Saviour of the world. For, terrified at that fast of forty days and nights in Him, he wished most cunningly to find out whether He had this continence as a gift or as His own: so that he need not fear that the works of his deceptions would be undone, if Christ

Editors' notes and page, col. 277

Footnotes

(a) ‹misericordia ipsa› · printed under col 277

Prima editio, non defecit. Dein editi ante Quesn. et quidam codd. cum Homil. Pauli Diac., vidua illa, pro vidua sancta, quod in iisdem Lectionariis invenimus,

The first edition [reads] "non defecit". Then the editions before Quesnel and certain codices, with the Homiliary of Paul the Deacon, [read] "vidua illa" for "vidua sancta", which we found in the same Lectionaries.

(b) ‹et prophetae› · printed under col 277

Sic plerique nostri codd. et editi ante Quesnellum, apud quem cum ms. Patav. et Padilir., inediam. Quidam codd. posteriorum collect. pro necessitatis suae habent necessitatis suae angustiae.

So most of our codices and the editions before Quesnel, in whom, with the Padua manuscript and the Padolirone, [we find] "inediam". Certain codices of the later collections have, for "necessitatis suae", "necessitatis suae angustiae".

Praeferenda visa est lectio probatiorum quinque nosrrorum codicum, quae item est duorum Quesnelli. Facultatis vox apud Latinos sumitur pro ubertate et abundantia, quam forte quidam librarii non plane intelligentes substituerunt ubertatis, quod in aliis codicibus et editis legitur.

The reading of five of our more approved codices, which is likewise that of two of Quesnel's, seemed preferable. The word "facultas" is taken among Latin writers for plenty and abundance; not fully understanding which, certain copyists perhaps substituted "ubertatis", which is read in other codices and editions.

(d) ‹praeparatos,› · printed under col 277

Nonnullae editiones ante Quesnellianam, non ambigimus. Cod. Patav., non ambigitis. Mox, diabolum omnium virtutum adversarium est in mss. Vatt. collect. 4 et 5.

Some editions before Quesnel's [read] "non ambigimus". The Padua codex, "non ambigitis". Next, "diabolum omnium virtutum adversarium" is in the Vatican manuscripts of collections 4 and 5.

(e) ‹invidere› · printed under col 277

Cod. Patav., et ob suae malignitatis studium armari. Ms. Padiliron., et ad hoc suae malignitatis arma parare, Quesnellus studium posuit pro vim; quam vocem ex caeteris editis et melioribus codd. revocavimus.

The Padua codex [reads] "et ob suae malignitatis studium armari". The Padolirone manuscript, "et ad hoc suae malignitatis arma parare". Quesnel put "studium" for "vim"; which word we have restored from the other editions and the better codices.

(f) ‹explorare› · printed under col 277

Sic ex codd. S. Petri, Padiliron. et Patav. Al., callide. Paulo post in editis ante Quesn.. solvenda pro resolvenda, quod nostri mss, approbant.

So from the codices of St Peter's, of Padolirone and of Padua. Others [read] "callide". A little later, in the editions before Quesnel, "solvenda" for "resolvenda", which our manuscripts approve.

Page

running head: 277 SERMO XLII. ("SERMO XLII." printed across both columns of the page)
marginal letters: A ‹tio (Matth. X, 42)›; B ‹rius, invidere et›; C ‹ceptionum suarum opera›; D ‹beside footnote (d), collect. 4 et 5›
old-edition numerals: 159 after ‹utrum hanc›
signature: none
other: notes (g), (h) and (i) printed under this column have their calls in col 278 and are set in n278

PL 54:278

ejus esset conditionis cujus est corporis. Primo itaquo dolo scrutatus est an ipse esset substantiarum creator, qui rerum corporearum posset in quas vellet mutare naturas; secundo, an sub humanae carnis specie Divinitas obumbrata tegeretur, cui facile esset pervium sibi aerem facere, et terrena per vacuum membra librare. Sed cum illi Dominus justitiam maluisset opponere veri hominis, quam potentiam manifestare Deitatis, ad hoc convertit tertiae fraudis ingenium, ut eum in quo divinae potestatis signa cessaverant, dominandi cupiditate tentaret, et ad venerationem sui regna mundi pollicendo traduceret. Sed prudentiam diaboli stultam fecit sapientia Dei: ut superbus hostis de eo quod quondam ligaverat ligaretur, nec eum metueret persequi, quem pro mundo oportebat occidi.

[…] were of the same condition as His body. By the first deceit, therefore, he searched out whether He was Himself the creator of substances, Who could change the natures of bodily things into whatever He wished; by the second, whether the Godhead lay hidden, overshadowed, under the appearance of human flesh, for Whom it would be easy to make the air passable for Himself and to poise earthly limbs upon the void. But when the Lord had chosen to set against him the justice of a true man rather than to display the power of the Godhead, he turned the ingenuity of a third fraud to this: to tempt with the desire of dominion Him in Whom the signs of divine power had ceased, and to draw Him over to the worship of himself by promising the kingdoms of the world. But the wisdom of God made the prudence of the devil foolish: so that the proud enemy was bound by that with which he had once bound, and did not fear to persecute Him Who had to be slain for the world.

CAP. IV. — Hujus igitur adversarii dolos, non solum in illecebris gulae, sed etiam in proposito abstinentiae caveamus. Qui enim scivit humano generi mortem inferre per cibum, novit et per ipsum nocere jejunium; et ad contrariam fraudem, famulis utendo Manichaeis, sicut impulit interdicta praesumi, ita suadet concessa vitari. Utilis quidem est observantia, quae parco assueta victu, deliciarum cohibet appetitum; sed vae illorum dogmati, apud quos etiam jejunando peccatur! Damnant enim creaturarum naturas in Creatoris injuriam, et contaminari edentes asserunt iis quorum non Deum, sed diabolum conditorem esse definiunt; cum prorsus nulla sit substantia mala, nec ipsius mali sit ulla natura. Omnia enim bona bonus auctor instituit, et unus est universarum rerum creator, qui fecit coelum et terram

Ch. IV. — Let us therefore beware of the wiles of this adversary not only in the enticements of gluttony but also in the purpose of abstinence. For he who knew how to bring death upon the human race through food knows how to do harm through fasting itself too; and, using the Manichaeans as his servants for the opposite fraud, just as he drove [men] to take what was forbidden, so he urges them to shun what is allowed. Useful indeed is the observance which, accustomed to sparing fare, restrains the appetite for delicacies; but woe to the doctrine of those among whom sin is committed even by fasting! For they condemn the natures of creatures to the injury of the Creator, and assert that those who eat are defiled by the things whose maker they define to be not God but the devil; whereas there is absolutely no evil substance, nor has evil itself any nature. For the good Author established all things good, and there is one Creator of all things, Who made heaven and earth

Editors' notes and page, col. 278

Footnotes

(g) ‹an ipse esset› · printed under col 277

Cod. Patav. substantivarum rerum creator.

The Padua codex [reads] "substantivarum rerum creator".

(h) ‹rerum corporearum posset› · printed under col 277

Prima editio et ms. Bon., in quo vellet. Aliae editiones, in quae vellet; duo Vat., in quod; Patav., in quid. Congruentior visa est lectio duorum mss. S. Petri., cod. Padiliron. et exemplaris Pauli Diaconi. Paulo post, in tribus Lectionariis, et terrenos artus per inane librare.

The first edition and the Bologna manuscript [read] "in quo vellet". Other editions, "in quae vellet"; two Vatican, "in quod"; the Padua, "in quid". The reading of two manuscripts of St Peter's, of the Padolirone codex and of the copy of Paul the Deacon seemed more fitting. A little later, in three Lectionaries, "et terrenos artus per inane librare".

(i) ‹sapientia Dei:› · printed under col 277 (lettered "(l)" there), running on to col 278

Editi ante Quesn. et Homil. Pauli Diac., cum aliquot codd., ut superbus hostis hominem videns, quem aliquando superaverat, non metueret eum persequi, quem pro omnibus oportebat occidi. Lectionem a Quesnello inductam auctoritate duorum codd. optimae notae Corb. et Reg. retinuimus, cum confirmetur etiam potioribus nostris codd. S. Petri, Padiliron., Patav. et mss. Collect. 2, ex quibus omnibus pro mundo scripsimus, ubi apud Quesn. pro omnibus legitur.

The editions before Quesnel and the Homiliary of Paul the Deacon, with some codices, [read] "ut superbus hostis hominem videns, quem aliquando superaverat, non metueret eum persequi, quem pro omnibus oportebat occidi". We have kept the reading introduced by Quesnel on the authority of two codices of the best mark, of Corbie and the Royal [Library], since it is confirmed also by our better codices of St Peter's, of Padolirone, of Padua and the manuscripts of collection 2, from all of which we have written "pro mundo", where in Quesnel "pro omnibus" is read.

(j) ‹nocere jejunium;› · printed under col 278

Aliqui codd. posteriorum collect. cum editis ante Quesn., et ad contrariae fraudis effectum, famulis utendo Manichaeis, sicut per serpentem intulit interdicta praesumi, ita per famem suadet concessa vitari. Praetulimus lectionem quam Quesnellus e suis mss. substituit, quippe quam cohaerentem invenimus cum nostris superiori annotatione laudatis; qua lectione sicut expungendum fuit, per serpentem, ita etiam expungendum erat, per famem, quod tamen Quesnellus retinuit; deest autem in nostris codd., et ab ipso sensu videtur excludi.

Some codices of the later collections, with the editions before Quesnel, [read] "et ad contrariae fraudis effectum, famulis utendo Manichaeis, sicut per serpentem intulit interdicta praesumi, ita per famem suadet concessa vitari". We have preferred the reading which Quesnel substituted from his manuscripts, since we found it agreeing with ours cited in the preceding note; by which reading, just as "per serpentem" had to be struck out, so also "per famem" had to be struck out, which Quesnel nevertheless kept; but it is lacking in our codices and seems to be excluded by the sense itself.

(k) ‹Utilis quidem est› · printed under col 278

Editi, abstinentia. Maluimus observantia ex nostris optimae notae Lectionariis, cum praesertim haec vox pro jejunio sumpta apud Leonem frequenter occurrat, uti ex serm. 41, c. 1, serm. 49, c. 3, serm. 71, c. 1, serm. 75, c. 1, et serm. 86, c. 3, animadvertit Jacobus Acamius De antiquitate Sacramentarii Veronensis, pag. 89. In hoc ipso sermone, c. 5, de Manichaeis dicitur, qui sua maxime observantia polluuntur. Mox in Patav. ms. pro parco habetur parvo.

The editions [read] "abstinentia". We have preferred "observantia" from our Lectionaries of the best mark, especially since this word, taken for "fast", occurs frequently in Leo, as Jacobus Acamius has noted, On the Antiquity of the Verona Sacramentary, p. 89, from Sermon 41, ch. 1, Sermon 49, ch. 3, Sermon 71, ch. 1, Sermon 75, ch. 1, and Sermon 86, ch. 3. In this very sermon, ch. 5, it is said of the Manichaeans "qui sua maxime observantia polluuntur". Next, in the Padua manuscript, "parvo" is found for "parco".

(l) ‹Damnant enim creaturarum› · printed under col 278

Ita mss. S. Petri, Padiliron. et Patav. Homil. Pauli Diac., creatam naturam. Editi creaturarum naturam.

So the manuscripts of St Peter's, of Padolirone and of Padua. The Homiliary of Paul the Deacon [reads] "creatam naturam". The editions, "creaturarum naturam".

(m) ‹cum prorsus› · printed under col 278

Cod. Patav., nullum sit substantiae malum.

The Padua codex [reads] "nullum sit substantiae malum".

Page

running head: SERMO XLII. 278 (printed across both columns of the page)
marginal letters: A ‹ejus esset conditionis›; B ‹oportebat occidi.›; C ‹universarum rerum creator›; D ‹beside footnote (j), expungendum erat›
old-edition numerals: 160 after ‹etiam jejunando›
signature: none
other: the note answering call (i) is lettered "(l)" under col 277

PL 54:279

mare et omnia quae in eis sunt (Psal. CXLV, 6). Ex quibus quidquid homini ad cibum potumque concessum est, sanctum et mundum est in sui generis qualitate. Quod si immoderata aviditate sumatur, nimietas edaces et bibaces dedecorat, non cibi neque poculi natura contaminat. Omnia enim, sicut Apostolus ait, munda sunt mundis. Coinquinatis autem et infidelibus nihil est mundum, sed coinquinata sunt eorum mens et conscientia (Ad Tit. I. 15).

[…] the sea and all things that are in them (Ps. 145:6). Of these, whatever has been granted to man for food and drink is holy and clean in the quality of its kind. But if it is taken with immoderate greed, it is the excess that disgraces gluttons and drunkards; the nature of food or drink does not defile them. For all things, as the Apostle says, are clean to the clean. But to the defiled and unbelieving nothing is clean, but both their mind and conscience are defiled (Titus 1:15).

CAP. V. — Vos autem, dilectissimi, catholicae matris sancta generatio, quos in schola veritatis Dei Spiritus erudivit, libertatem vestram congrua ratione moderamini, scientes quoniam bonum est etiam a licitis abstinere, et cum castigatius vivendum est, ita discernere cibos ut usus eorum semoveatur, non natura damnetur. Nullo itaque vos contagio eorum error attingat, qui sua maxime observantia polluuntur, servientes creaturae potius quam Creatori (Rom. I, 26), et luminaribus coeli stultam abstinentiam devoventes: siquidem in honorem solis ac lunae prima et secunda Sabbati jejunare delegerunt, uno perversitatis suae opere bis impii, bis profani, qui jejunium suum et ad siderum cultum, et ad resurrectionis Dominicae instituere contemptum. Resiliunt enim a sacramento salutis humanae, et Christum Dominum nostrum, in vera naturae nostrae carne vere natum, vere passum, vere sepultum et vere suscitatum esse non credunt. Et ob hoc diem nostrae laetitiae, jejuniii sui moerore condemnant. Cumque ad tegendam infidelitatem suam nostris audeant interesse conventibus, ita in sacramentorum communione

Ch. V. — But you, dearly beloved, the holy offspring of the catholic mother, whom the Spirit of God has taught in the school of truth, govern your freedom with fitting reason, knowing that it is good to abstain even from lawful things, and, when one must live more strictly, so to distinguish foods that their use is set aside, not their nature condemned. Let no infection of the error of those people touch you, therefore, who are polluted chiefly by their very observance, serving the creature rather than the Creator (Rom. 1:26), and vowing a foolish abstinence to the lights of heaven: for they have chosen to fast on the first and second days of the week in honour of the sun and moon, twice impious, twice profane, by one work of their perversity, who have instituted their fast both for the worship of the stars and for contempt of the Lord's Resurrection. For they recoil from the sacrament of human salvation, and do not believe that Christ our Lord was truly born in the true flesh of our nature, truly suffered, was truly buried and truly raised. And for this reason they condemn the day of our gladness with the mourning of their fast. And since, to cover their unbelief, they dare to be present at our assemblies, in the communion of the sacraments they so […]

Editors' notes and page, col. 279

Footnotes

(a) ‹non cibi neque› · printed under col 279

Idem codex, potus.

The same codex [reads] "potus".

(b) ‹in schola veritatis› · printed under col 279

Ita cum Quesn. mss. S. Petri, Patav., Padiliron. et Casin. Al., Spiritus sanctus. Dein, congrua devotione in exemplo Pauli Diac,, pro congrua ratione.

So, with Quesnel, the manuscripts of St Peter's, of Padua, of Padolirone and of Monte Cassino. Others [read] "Spiritus sanctus". Then "congrua devotione" in the copy of Paul the Deacon, for "congrua ratione".

Ms. Patav., Padiliron. et Casin. addunt ut.

The Padua, Padolirone and Monte Cassino manuscripts add "ut".

(d) ‹natura damnetur.› · printed under col 279

Vulg. edit., Nulla itaque vos contagionis hujus aspergat impietas. Quesnelli lectionem sex nostri meliores codices confirmant. Solum Padilir., Patav. et Casin. habent quia sua pro qui sua.

The common edition [reads] "Nulla itaque vos contagionis hujus aspergat impietas". Six of our better codices confirm Quesnel's reading. Only the Padolirone, Padua and Monte Cassino have "quia sua" for "qui sua".

(e) ‹abstinentiam devoventes:› · printed under col 279

Erat in editis, quos nemo ambigat esse Manichaeos, qui in honorem solis ac lunae die Dominico et secunda feria deprehensi fuerint jejunare; uno (vel, uno enim) perversitatis suae opere bis impii, bis profani sunt, qui jejunium suum, et ad siderum cultum et ad resurrectionis Christi institue⟨r⟩e contemptum. Solum Quesnellus vulgatam lectionem secutus, ad illa, quos nemo ambigat esse Manichaeos, notavit: « Haec verba ex nota marginali suspicor in textum irrepsisse, quoniam et superflua videntur, et desiderantur in codd. mss. Corb. et Reg., in quibus eorum loco legitur: Siquidem (et consequenter) in honorem solis et lunae die Dominico et secunda feria jejunare delegerunt. » Hactenus ille. Nos quamplurium codicum observatione deteximus vulgatam lectionem esse in mss. trium posteriorum collectionum, ex quibus editiones profectae sunt. Lectio vero textui a nobis inserta, est in Lectionariis S. Petri, Padiliron. et Patav., nec non in codd. Casinen. collect. 1 et Barber. collect. 2, cum quibus congruunt duo Leetionaria a Quesnello allegata, exceptis vocibus prima et secunda Sabbati.

There stood in the editions: "quos nemo ambigat esse Manichaeos, qui in honorem solis ac lunae die Dominico et secunda feria deprehensi fuerint jejunare; uno" (or "uno enim") "perversitatis suae opere bis impii, bis profani sunt, qui jejunium suum, et ad siderum cultum et ad resurrectionis Christi instituere contemptum". Only Quesnel, having followed the common reading, noted at the words "quos nemo ambigat esse Manichaeos": "I suspect that these words crept into the text from a marginal note, since they both seem superfluous and are missing in the manuscript codices of Corbie and the Royal [Library], in which there is read in their place: 'Siquidem' (and so on) 'in honorem solis et lunae die Dominico et secunda feria jejunare delegerunt'." Thus far he. We, by examining very many codices, have discovered that the common reading is in the manuscripts of the three later collections, from which the editions derived. But the reading inserted by us into the text is in the Lectionaries of St Peter's, of Padolirone and of Padua, and also in the codices of Monte Cassino of collection 1 and the Barberini of collection 2, with which the two Lectionaries cited by Quesnel agree, except for the words "prima et secunda Sabbati".

(f) ‹instituere contemptum.› · printed under col 279, running on to col 280

Editi aute Quesnellum: Abdicant enim se sacramento salutis humanae, et Christum Dominum nostrum sicut in veritate carnis nostrae denegant natum, ita vere mortuum et resurrexisse non credunt. Ita codd. collect. posteriorum. Lectionem vero a Quesnello restitutam ex mss. Reg. et Corb. in praestantioribus mss. Lectionariis, et collectionibus superiori annotatione memoratis invenimus.

The editions before Quesnel: "Abdicant enim se sacramento salutis humanae, et Christum Dominum nostrum sicut in veritate carnis nostrae denegant natum, ita vere mortuum et resurrexisse non credunt". So the codices of the later collections. But the reading restored by Quesnel from the Royal and Corbie manuscripts we have found in the more excellent manuscript Lectionaries, and in the collections mentioned in the preceding note.

(g) ‹Et ob hoc diem› · printed under col 280

Ita meliores nostri codd., immo etiam mss. collect. 4 et 5. Editi, Salutis et laetitiae nostrae sui jejunii moerore

So our better codices, and indeed also the manuscripts of collections 4 and 5. The editions [read] "Salutis et laetitiae nostrae sui jejunii moerore".

(h) ‹audeant interesse› · printed under col 280

Sic iidem nostri optimae notae codd. Editi, mysteriis.

So the same codices of ours of the best mark. The editions [read] "mysteriis".

Page

running head: 279 S. LEONIS MAGNI SERMONES. (printed across both columns of the page)
marginal letters: A ‹ram, mare et omnia›; B ‹rum error attingat›; C ‹beside footnote (a), Idem codex, potus›; D ‹beside footnote (e), derantur in codd. mss. Corb.›
old-edition numerals: 161 after ‹uno perversitatis suae›
signature: none
other: the note answering call (c) is lettered "(e)"

PL 54:280

se temperant, ut interdum, ne penitus latere non possint, ore indigno Christi corpus accipiant, sanguinem autem redemptionis nostrae haurire omnino declinent. Quod ideo vestrae notum facimus sanctitati, ut vobis hujuscemodi homines et his manifestantur indiciis, et quorum deprehensa fuerit sacrilega simulatio, a sanctorem societate sacerdotali auctoritate pellantur. De talibus enim beatus Paulus apostolus Ecclesiam Dei provide monet, dicens: Rogamus autem vos, fratres, ut observetis eos qui dissensiones et offendicula praeter doctrinam quam diciscitis faciunt, et declinate ab illis. Hujuscemodi enim Christo Domino non serviunt, sed suo ventri; et per dulces sermones et benedictiones seducunt corda innocentium (Rom. XVI, 17).

[…] restrain themselves that at times, so as not to be wholly unable to lie hidden, they receive the body of Christ with unworthy mouth, but altogether decline to drink the blood of our redemption. We make this known to your holiness for this reason, that men of this kind may be made manifest to you by these signs as well, and that those whose sacrilegious pretence has been detected may be driven by priestly authority from the fellowship of the saints. For of such the blessed apostle Paul providently warns the Church of God, saying: Now we beseech you, brethren, to mark those who cause dissensions and stumbling-blocks contrary to the doctrine which you have learned, and turn away from them. For such do not serve Christ the Lord but their own belly; and by sweet words and blessings they lead astray the hearts of the innocent (Rom. 16:17).

CAP. VI. — His ergo, dilectissimi, admonitionibus nostris, quas auribus vestris contra exsecrandum errorem frequenter ingessimus, sufficienter instructi, sanctos Quadragesimae dies pia devotione suscipite, et ad promerendam misericordiam Dei per opera vos misericordiae praeparate. Iram exstinguite, odia delete, unitatem diligite, et sincerae vos humilitatis officiis invicem praevenite. Servis et his qui vobis subjecti sunt cum aequitate dominamini, nullus eorum aut claustris crucietur aut vinculis. Cessent vindictae, remittantur offensae; severitas lenitate, indignatio mansuetudine, discordia pace mutetur. Omnes nos modestos, omnes placidos, omnes experiantur benignos; ut jejunia nostra accepta sint Deo. Cui ita demum sacrificium verae abstinentiae et verae pietatis offerimus, si nos ab omni malitia contineamus

Ch. VI. — Sufficiently instructed, then, dearly beloved, by these admonitions of ours, which we have often pressed upon your ears against the accursed error, take up the holy days of Lent with devout devotion, and prepare yourselves by works of mercy to merit the mercy of God. Put out anger, blot out hatreds, love unity, and outdo one another in the offices of sincere humility. Rule your servants and those who are subject to you with equity; let none of them be tormented by confinement or by chains. Let vengeance cease, let offences be forgiven; let severity be changed into mildness, indignation into gentleness, discord into peace. Let all find us modest, all peaceable, all kind; so that our fasts may be acceptable to God. To Whom we offer the sacrifice of true abstinence and true piety only then, if we keep ourselves from all malice […]

Editors' notes and page, col. 280

Footnotes

(f) continued from col 279, set in n279

(g), (h): calls in col 279, notes printed under col 280, set in n279

(i) ‹se temperant,› · printed under col 280

Editi ante Quesnellum cum mss. posteriorum collectionum, ut interdum tutius lateant, ore indigno Christi corpus accipiunt, sanguinem autem redemptionis nostrae haurire omnino declinant. Quod ideo vestram scire volumus sanctitatem, ut, etc. Correctio a Quesnello inducta et a nobis retenta potioribus nostris codicibus vindicatur. Solum Patav., Padilir. et Casin. delent omnino.

The editions before Quesnel, with the manuscripts of the later collections, [read] "ut interdum tutius lateant, ore indigno Christi corpus accipiunt, sanguinem autem redemptionis nostrae haurire omnino declinant. Quod ideo vestram scire volumus sanctitatem, ut", etc. The correction introduced by Quesnel and kept by us is upheld by our better codices. Only the Padua, Padolirone and Monte Cassino delete "omnino".

(j) ‹hujuscemodi homines› · printed under col 280

Quidam codd., etiam his. Mss. S. Petri, Patav., Padiliron. et Casin., etiam in suis.

Certain codices [read] "etiam his". The manuscripts of St Peter's, of Padua, of Padolirone and of Monte Cassino, "etiam in suis".

(k) ‹sacrilega simulatio,› · printed under col 280

Editi ante Quesn. cum codd. non solum collect. 3, 4 et 5, etiam Lect. S. Petri et Padilir. addunt notati et proditi.

The editions before Quesnel, with the codices not only of collections 3, 4 and 5 but also the Lectionaries of St Peter's and of Padolirone, add "notati et proditi".

(l) ‹dicens:› · printed under col 280

Codd. Patav. et Padilir.: Rogo. Dein, quam audistis, pro quam dedicistis, in prima editione et ms. Bon., in quibus mox ab iis loco ab illis; codd. autem S. Petri duo totidem Vat. et unus Patav. et alius Padilir., ab his.

The Padua and Padolirone codices [read] "Rogo". Then "quam audistis", for "quam dedicistis", in the first edition and the Bologna manuscript, in which shortly after [there is] "ab iis" in place of "ab illis"; but two codices of St Peter's, as many Vatican, and one of Padua and another of Padolirone, "ab his".

(m) ‹auribus vestris contra› · printed under col 280

Ita Quesn. et nostri meliores codd. Alii editi, exsecrabilem sectam.

So Quesnel and our better codices. Other editions [read] "exsecrabilem sectam".

(n) ‹Iram exstinguite,› · printed under col 280

Quesnellus, odia declinate, unitatem diligite, et sincerae vos humilitatis honore invicem praevenite. Nullum autem codicem indicat, et solum notat in margine aliarum editionum lectionem, odia deponite, unanimitatem diligite, et sinceris vos humilitatis officiis invicem praevenite. Secuti sumus mss. S. Petri duo, Patav., Padilir. et Cosin.

Quesnel [reads] "odia declinate, unitatem diligite, et sincerae vos humilitatis honore invicem praevenite". But he points to no codex, and only notes in the margin the reading of other editions, "odia deponite, unanimitatem diligite, et sinceris vos humilitatis officiis invicem praevenite". We have followed the two manuscripts of St Peter's, and those of Padua, Padolirone and Monte Cassino.