PL 54 · cols. 400–403

Leo the Great, Sermons

Sermon LXXV

a carnalibus desideriis quae militant adversus animam (I Petr. II, 11). Cui autem nisi diabolo carnales militant voluptates, qui animas ad superna tendentes corruptibilium bonorum delectationibus obligare et ab illis sedibus de quibus ipse excidit gaudet abducere? Contra cujus insidias sapienter debet fidelis quisque vigilare, ut inimicum suum de eo quod tentatur possit elidere. Nihil autem est validius, dilectissimi, contra diaboli dolos, quam benignitas misericordiae et largitas charitatis, per quam omne peccatum aut declinatur aut vincitur. Sed hujus virtutis sublimitas non prius apprehenditur quam illud quod ei adversarium est subruatur. Quid autem tam inimicum misericordiae et operibus charitatis, quam avaritia, de cujus radice omnium malorum germen emergit? Quae nisi in suis fomitibus enecetur, necesse est ut in agro cordis illius, in quo hujus mali planta convaluit, spinae potius tribulique vitiorum, quam ullum verae virtutis semen oriatur. Resistamus ergo, dilectissimi, huic tam pestifero malo, et charitatem, sine qua nulla virtus potest nitere (I Cor. XIII) sectemur: ut per hanc, qua ad nos a Christus descendit, dilectionis viam, etiam nos ad ipsum possimus ascendere, cui est cum Deo Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.

[…] from carnal desires which war against the soul (1 Pet. 2:11). But for whom do carnal pleasures fight, if not for the devil, who delights to bind souls striving towards things above with the delights of corruptible goods, and to lead them away from those seats from which he himself fell? Against his snares every faithful person ought wisely to keep watch, so that he may dash down his enemy by means of that very thing by which he is tempted. And nothing, dearly beloved, is stronger against the wiles of the devil than the kindness of mercy and the bounty of charity, through which every sin is either avoided or overcome. But the height of this virtue is not attained before that which is opposed to it is undermined. And what is so hostile to mercy and to the works of charity as avarice, from whose root the shoot of all evils springs up? Unless it is killed in its kindling, it must be that in the field of that heart in which the plant of this evil has grown strong, the thorns and thistles of vices rather than any seed of true virtue will spring up. Let us therefore resist, dearly beloved, so pestilent an evil, and pursue charity, without which no virtue can shine (1 Cor. 13): so that by this way of love, by which Christ came down to us, we too may be able to ascend to Him, to Whom with God the Father and the Holy Spirit be honour and glory for ages of ages. Amen.

SERMO LXXV [Al. LXXIII].

SERMON 75 [otherwise 73]

De Pentecoste I.

On Pentecost, I

CAP. I. — Hodiernam solemnitatem, dilectissimi, in praecipuis festis esse venerandam, omnium catholicorum corda cognoscunt: nec dubium est quanta huic diei reverentia debeatur, quem Spiritus sanctus excellentissimo sui muneris miraculo consecravit. Nam ab illo die quo Dominus super omnem coelorum altitudinem ad dexteram Dei Patris consessurus ascendit, decimus iste est qui ab ejusdem resurrectione quinquagesimus nobis in eo a quo coepit illuxit, magna mysteria in se et veterum sacramentorum continens et novorum: quibus manifestissime declaratur, et gratiam praenuntiatam fuisse per legem, et legem impletam esse per gratiam. Sicut enim Hebraeo quondam populo ab Aegyptiis liberato, quinquagesimo die post immolationem agni lex data

CHAP. I. — That today's solemnity, dearly beloved, is to be venerated among the chief feasts, the hearts of all Catholics know: nor is there any doubt how great a reverence is owed to this day, which the Holy Spirit consecrated by the most excellent miracle of His gift. For from that day on which the Lord ascended above all the height of the heavens to sit at the right hand of God the Father, this is the tenth, which has dawned for us as the fiftieth from His resurrection, on the day from which it began, containing in itself great mysteries of both the old and the new sacraments: by which it is most plainly declared both that grace was foretold through the law and that the law was fulfilled through grace. For just as once, when the Hebrew people had been freed from the Egyptians, on the fiftieth day after the sacrifice of the lamb the law was given […]

Editors' notes and page, col. 400

Footnotes

(h) ‹Contra› · printed under col 400

Prima editio, hujus. Mox, in duobus vetustioribus codd., de eo potentatu possit elidere.

The first edition: hujus [of this one]. Shortly after, in two older codices: de eo potentatu possit elidere [may dash him down from that power].

(i) ‹per quam› · printed under col 400

Antiquissimus Vat., omne peccatum declinatur, et omittur, aut vincitur. Ms. Veron., omne peccatum aut minuitur, aut vincitur.

The most ancient Vatican manuscript: omne peccatum declinatur, and aut vincitur is omitted. The Verona manuscript: omne peccatum aut minuitur, aut vincitur [every sin is either diminished or overcome].

(j) ‹in quo› · printed under col 400

Cod. Veronen., hujusmodi planta.

The Verona codex: hujusmodi planta [a plant of this kind].

(k) ‹ad ipsum possimus› · printed under col 400

Idem codex addit, accedere atque.

The same codex adds accedere atque [approach and].

(l) ‹esse venerandam,› · printed under col 400

Antiquissimus Vat. 3835, omnia.

The most ancient Vatican manuscript 3835: omnia.

(m) ‹quo Dominus super› · printed under col 400

Idem codex omittit, omnem, et paulo post, in se.

The same codex omits omnem and, a little after, in se.

Editors' prose

SYNOPSIS — I. Christianam Pentecosten Mosaicae respondere — II. Quam velociter ac mirabiliter a Spiritu sancto edocti sint discipuli. — III. Perfecta personarum in SS. Trinitate aequalitas explicatur. — IV Macedonianorum error contra Spiritum sanctum, qui omnis boni fons et causa. — V. Omnia in Ecclesia per Spiritum sanctum sanctificari, ab eo et ipsa jejunia instituta.

SYNOPSIS — I. That the Christian Pentecost corresponds to the Mosaic one. — II. How swiftly and wonderfully the disciples were taught by the Holy Spirit. — III. The perfect equality of the persons in the Most Holy Trinity is explained. — IV. The error of the Macedonians against the Holy Spirit, Who is the source and cause of every good. — V. That all things in the Church are sanctified through the Holy Spirit, and that even the fasts were instituted by Him.

Page

running head: (S. LEONIS MA)GNI SERMONES. 400
marginal letters: A ‹a carnalibus desideriis›; B ‹emergit? Quae nisi in suis fomitibus›; C beside the synopsis ‹Macedonianorum error›; D ‹sime declaratur, et gratiam praenuntiatam›
old-edition numerals: 297 after ‹excellentissimo›
signature: none
other: the caption SERMO LXXV [Al. LXXIII]. / De Pentecoste I. is printed within col 400, followed by the synopsis. Notes (f) and (g) printed here belong to col 399 and are set in n399. The column ends on a whole word (data); Sermo LXXV continues in col 401

PL 54:401

est in monte Sina (Exod. XIX, 17); ita post passionem Christi, qua verus Dei Agnus occisus est, quinquagesimo a resurrectione ipsius die in apostolos plebemque credentium Spiritus sanctus illapsus est (⟨A⟩ct. II, 3): ut facile diligens Christianus agnoscat initia veteris Testamenti evangelicis ministrasse principiis, et ab eodem Spiritu conditum foedus secundum, a quo primum fuerat institutum.

[…] was on Mount Sinai (Exod. 19:17); so after the Passion of Christ, in which the true Lamb of God was slain, on the fiftieth day from His resurrection the Holy Spirit descended upon the apostles and the people of believers (Acts 2:3): so that the diligent Christian may readily recognize that the beginnings of the Old Testament served the first principles of the Gospel, and that the second covenant was founded by the same Spirit by Whom the first had been instituted.

CAP. II. — Nam, sicut apostolica testatur historia, dum complerentur dies Pentecostes, essentque omnes discipuli pariter in eodem loco, factus est repente de coelo sonus tamquam advenientis spiritus vehementis, et replevit totam domum, ubi erant sedentes. Et apparuerunt illis dispertitae linguae tamquam ignis, seditque supra singulos eorum. Et repleti sunt omnes Spiritu sancto, et coeperunt loqui aliis linguis, prout Spiritus sanctus dabat eloqui illis (Ibid., 1-4). O quam velox est sermo sapientiae, et ubi Deus magister est, quam cito discitur quod docetur! Non est adhibita interpretatio ad audiendum, non consuetudo ad usum, non tempus ad studium, sed spirante ubi voluit Spiritu veritatis (Joan. III, 8), propriae singularum gentium voces factae sunt in Ecclesiae ore communes.

Chap. II. — For, as the apostolic history testifies, when the days of Pentecost were being fulfilled, and all the disciples were together in the same place, there came suddenly from heaven a sound as of a mighty wind coming, and it filled the whole house where they were sitting. And there appeared to them parted tongues as of fire, and it sat upon each one of them. And they were all filled with the Holy Spirit, and they began to speak with other tongues, as the Holy Spirit gave them to speak (ibid. 1–4). O how swift is the word of wisdom, and where God is the master, how quickly what is taught is learned! No interpreting was applied for hearing, no habit for use, no time for study; but as the Spirit of truth breathed where He willed (John 3:8), the proper tongues of the several nations became common in the mouth of the Church.

Ab hoc igitur die tuba evangelicae praedicationis intonuit; ab hoc die imbres charismatum, flumina benedictionum, omne desertum et universam aridam rigaverunt; quoniam ad renovandam faciem terrae Spiritus Dei ferebatur super aquas (Genes. I, 2), et ad veteres tenebras abigendas, novae lucis fulgura coruscabant, cum micantium splendore linguarum, et verbum Domini lucidum, et eloquium conciperetur ignitum, cui ad creandum intellectum, consumendumque peccatum, et efficacia illuminandi, et vis inesset urendi.

From this day, therefore, the trumpet of the Gospel preaching thundered forth; from this day showers of graces, rivers of blessings, watered every desert and all the dry land; since to renew the face of the earth the Spirit of God was borne over the waters (Gen. 1:2), and to drive away the ancient darkness the lightnings of a new light flashed, when with the splendour of glittering tongues the word of the Lord was conceived, clear, and the speech fiery, in which there was both the power of enlightening, for creating understanding, and the force of burning, for consuming sin.

CAP. III. — Quamvis autem, dilectissimi, valde fuerit ipsa rei gestae forma mirabilis, nec dubium sit, in illo omnium humanarum vocum exsultante concentu, majestatem Spiritus sancti fuisse praesentem, nemo tamen aestimet in iis quae corporeis visa sunt oculis divinam ejus apparuisse substantiam. Natura enim invisibilis, et Patri Filioque communis, qualitatem muneris atque operis sui, qua voluit significatione monstravit, proprietatem

Chap. III. — But although, dearly beloved, the very form of the event was exceedingly wonderful, and there is no doubt that in that exultant harmony of all human voices the majesty of the Holy Spirit was present, yet let no one reckon that His divine substance appeared in the things that were seen with bodily eyes. For the nature that is invisible, and common to the Father and the Son, showed the quality of its gift and work by what signification it willed, [while] the property […]

Editors' notes and page, col. 401

Footnotes

(a) ‹post passionem› · printed under col 401

Sic ex nostris codd. et editis ante Quesn. qui pro Christi habet Domini. In prima editione utrumque desideratur.

So from our codices and the editions before Quesnel, who has Domini [of the Lord] in place of Christi [of Christ]. In the first edition both are wanting.

(b) ‹sicut apostolica testatur historia,› · printed under col 401

Al., Cum.

Another [reading], Cum [when].

Prima editio, variis linguis.

The first edition, variis linguis [in various tongues].

(d) ‹et vis inesset› · printed under col 401

Ita retinendum putavit Quesnellus, et suasit tota hujus textus series; licet tres ejusdem codd. Oxon., pro urendi haberent erudiendi. Idipsum et nos, etiamsi antiquissimus Vat. item habeat, erudiendi; et ms. Barber. 88 collect. 2 hunc locum ita efferat: Et efficacia illuminandi inesset et erudiendi.

Quesnel thought it should be kept thus, and the whole run of this text urged it; although three Oxford codices of his had erudiendi [of instructing] in place of urendi [of burning]. We [think] the same, even though the very ancient Vatican [codex] likewise has erudiendi; and the Barberini manuscript 88 of collection 2 gives this passage thus: Et efficacia illuminandi inesset et erudiendi [and there was in it the efficacy of enlightening and of instructing].

(e) ‹omnium humanarum vocum exsultante› · printed under col 401

Quesnellus ex suis codd., quibus nonnulli etiam nostri astipulantur, edidit, conventu. Edit. Paris. an. 1671, consensu. Melior visa est lectio anteriorum editionum aliis mss. probata, cum qua magis congruunt praecedentia, humanarum vocum.

Quesnel, from his codices, with which some of ours also agree, printed conventu [assembly]. The Paris edition of the year 1671, consensu [agreement]. The reading of the earlier editions, approved by other manuscripts, seemed better, and the preceding words, humanarum vocum [of human voices], agree with it better.

(f) ‹fuisse praesentem,› · printed under col 401, running into col 402

Revocavimus lectionem editorum ante Quesnellum, quippe quam in antiquissimo Vat. et in aliis nostris codd. reperimus, cum quibus scripsimus aestimet, pro vulgato existimet. Quesnellus autem sic: Nemo tamen in iis... divinam ejus putet apparuisse substantiam.

We have restored the reading of the editors before Quesnel, since we found it in the very ancient Vatican [codex] and in our other codices, with which we have written aestimet [reckon] for the common existimet [think]. Quesnel, however, thus: Nemo tamen in iis... divinam ejus putet apparuisse substantiam [yet let no one suppose that in those things... His divine substance appeared].

(g) ‹Natura enim invisibilis,› · printed under col 402

Sic nostri codd. et editi, excepto Quesnello, apud quem, et cum Patre et cum Filio.

So our codices and the printed editions, except Quesnel, in whom [it reads] et cum Patre et cum Filio [and with the Father and with the Son].

(h) ‹qualitatem muneris› · printed under col 402

Voces, atque operis, desunt in anquissimo Vat.

The words atque operis [and work] are wanting in the very ancient Vatican [codex].

Page

running head: 401 SERMO LXXV. (printed across the page, with 402)
marginal letters: A ‹est in monte Sina›; B ‹sancto, et coeperunt loqui›; C ‹298 verbum Domini lucidum›; D in the footnote area, beside ‹que desideratur› (note a)
old-edition numerals: 298 before ‹verbum Domini lucidum›
signature: none
other: none

PL 54:402

vero essentiae suae in sua Deitate continuit: quia sicut nec Patrem nec Filium, ita nec Spiritum sanctum humanus potest visus attingere. In Trinitate enim divina nihil dissimile, nihil impar est; et omnia quae de illa possunt substantia cogitari, nec virtute, nec gloria, nec aeternitate discreta sunt. Cumque in personarum proprietatibus alius sit Pater, alius sit Filius, alius Spiritus sanctus, non tamen alia Deitas nec diversa natura est. Siquidem cum et de Patre sit Filius unigenitus, et Spiritus sanctus Patris Filiique sit spiritus, non sicut quaecumque creatura, quae et Patris et Filii est, sed sicut cum utroque vivens et potens et sempiterne ex eo quod est Pater Filiusque subsistens. Unde, cum Dominus ante passionis suae diem discipulis suis sancti Spiritus sponderet adventum. Adhuc, inquit, multa habeo vobis dicere, sed non potestis illa portare modo. Cum autem venerit ille Spiritus veritatis, ille diriget vos in omnem veritatem. Non enim loquetur a semetipso, sed quaecumque audierit loquetur, et futura annuntiabit vobis. Omnia quae habet Pater mea sunt: propterea dixi, quia de meo accipiet et annuntiabit vobis (Joan. XVI, 12-15).

[…] of its essence, however, it kept within its own Deity: because, just as human sight cannot attain to the Father or the Son, so neither can it attain to the Holy Spirit. For in the divine Trinity nothing is unlike, nothing unequal; and all things that can be thought concerning that substance are distinguished neither in power, nor in glory, nor in eternity. And while in the properties of the Persons the Father is one, the Son another, the Holy Spirit another, yet it is not another Deity nor a different nature. For since the only-begotten Son is from the Father, and the Holy Spirit is the Spirit of the Father and of the Son, [He is so] not as any creature whatever, which belongs both to the Father and to the Son, but as living and powerful with both, and subsisting eternally from That which is the Father and the Son. Hence, when the Lord, before the day of His Passion, was promising His disciples the coming of the Holy Spirit: I have yet many things, He says, to say to you, but you cannot bear them now. But when that Spirit of truth comes, He will guide you into all truth. For He will not speak of Himself, but whatever He hears He will speak, and He will announce to you the things to come. All things that the Father has are Mine: therefore I said that He will receive of Mine and will announce it to you (John 16:12–15).

Non ergo alia sunt Patris, alia Filii, alia Spiritus sancti; sed omnia quaecumque habet Pater, habet et Filius, habet et Spiritus sanctus; nec umquam in illa Trinitate non fuit ista communio, quia hoc est ibi omnia habere, quod semper existere. Nulla ibi tempora, nulli gradus, nullae differentiae cogitentur: et si nemo de Deo potest explicare quod est, nemo audeat affirmare quod non est. Excusabilius enim est de natura ineffabili non eloqui digna, quam definire contraria. Quidquid itaque de sempiterna et incommutabili gloria Patris pia possunt corda concipere, hoc simul et de Filio, et de Spiritu sancto inseparabiliter atque indifferenter intelligant. Ideo enim hanc beatam Trinitatem unum confitemur Deum, quia in his tribus personis nec substantiae, nec potentiae, nec voluntatis, nec operationis est ulla diversitas.

So it is not that some things are the Father's, others the Son's, others the Holy Spirit's; but all things whatever the Father has, the Son also has, and the Holy Spirit also has; nor was there ever in that Trinity a time when this communion did not exist, because there, to have all things is the same as always to exist. Let no times, no degrees, no differences be thought of there: and if no one can explain concerning God what He is, let no one dare to assert what He is not. For it is more excusable not to speak worthily of the ineffable nature than to define things contrary to it. Whatever, therefore, devout hearts can conceive of the everlasting and unchangeable glory of the Father, let them understand the same at once, inseparably and without difference, of the Son and of the Holy Spirit. For this is why we confess this blessed Trinity to be one God: because in these three Persons there is no diversity whatever, neither of substance, nor of power, nor of will, nor of operation.

CAP. IV. — Sicut ergo detestamur Arianos, qui inter Patrem et Filium aliquam volunt esse distantiam, ita etiam Macedonianos pariter detestamur, qui licet Patri et Filio tribuant aequalitatem, Spiritum tamen sanctum inferioris putant esse naturae: non

Chap. IV. — Just as, therefore, we abhor the Arians, who wish there to be some distance between the Father and the Son, so also we abhor equally the Macedonians, who, although they grant equality to the Father and the Son, yet think the Holy Spirit to be of a lower nature: not […]

Editors' notes and page, col. 402

Footnotes

(f) continued from col 401, set in n401

(i) ‹proprietatem vero› · printed under col 402

Unus Vat., substantiae

One Vatican [codex], substantiae [of its substance].

(j) ‹cum utroque vivens et potens› · printed under col 402

Vulgati ante Quesn., et sempiternus, et ex eo quo est, etc. Similiter mss. collect. 4 et 5, in quibus tamen cum omittatur conjunctio et ante ex eo, lectio a Quesnello inducta et antiquissimo ms. nostro Vat. confirmata satis indicatur.

The printed editions before Quesnel, et sempiternus, et ex eo quo est [and everlasting, and from That which is], etc. Likewise the manuscripts of collections 4 and 5; but since in them the conjunction et [and] before ex eo is omitted, the reading introduced by Quesnel and confirmed by our very ancient Vatican manuscript is sufficiently indicated.

(k) ‹sed quaecumque› · printed under col 402

Vulgati ante Quesn. et mss. collect. posteriorum, audiet, non tamen antiquissimus Vat.

The printed editions before Quesnel and the manuscripts of the later collections [have] audiet [he will hear], but not the very ancient Vatican [codex].

(l) ‹in illa Trinitate› · printed under col 402

Ita ex nostris codicibus et prima editione. Alias, defuit.

So from our codices and the first edition. Elsewhere, defuit [was lacking].

(m) ‹nullae differentiae cogitentur:› · printed under col 402

Prima editio, ut si; et dein, incommutabili, pro ineffabili.

The first edition, ut si [so that if]; and then incommutabili [unchangeable] for ineffabili [ineffable].

(n) ‹Sicut ergo detestamur› · printed under col 402

Antiquissimus Vat., pro Arianos, praefert eos; et postea, omissis vocibus ita etiam, pro Macedonianos, habet illos pariter detestemur.

The very ancient Vatican [codex], in place of Arianos [the Arians], offers eos [them]; and afterwards, omitting the words ita etiam [so also], has, in place of Macedonianos, illos pariter detestemur [let us abhor those equally].

Page

running head: SERMO LXXV. 402 (printed across the page, with 401)
marginal letters: A ‹vero essentiae suae›; B ‹ventum. Adhuc, inquit›; C ‹finire contraria›; D in the footnote area, beside ‹(g) Sic nostri codd.›
old-edition numerals: 299 after ‹Nulla›
signature: none
other: none

PL 54:403

considerantes eam blasphemiam se incidere, quae neque in praesenti saeculo, neque in futuro sit remittenda judicio, dicente Domino: Quicumque dixerit verbum contra Filium Hominis, remittetur ei; qui autem dixerit contra Spiritum sanctum, non remittetur ei neque in hoc saeculo, neque in futuro (Matth. XII, 32). Permanens itaque in hac impietate sine venia est, quia exclusit eum a se per quem poterat confiteri; nec umquam perveniet ad indulgentiae remedium, qui patrocinaturum sibi non habet advocatum. Ab ipso enim est invocatio Patris, ab ipso sunt lacrymae poenitentium, ab ipso sunt gemitus supplicantium; et nemo potest dicere Dominum Jesum, nisi in Spiritu sancto (I Cor. XII, 3); cujus aequalem cum Patre et Filio omnipotentiam, unamque Deitatem evidentissime praedicat Apostolus, dicens: Divisiones quidem gratiarum sunt, idem autem Spiritus. Et divisiones ministrationum sunt, idem autem Dominus. Et divisiones operationum sunt, idem vero Deus, qui operatur omnia in omnibus (Ibid., 4-6).

[…] considering that they fall into that blasphemy which is not to be forgiven by the judgement either in the present age or in the one to come, as the Lord says: Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this age nor in the one to come (Matt. 12:32). So he who remains in this impiety is without pardon, because he has shut out from himself Him through Whom he could confess; nor will he ever arrive at the remedy of forgiveness who has no advocate to plead for him. For from Him is the calling upon the Father, from Him are the tears of penitents, from Him are the groans of suppliants; and no one can say "Lord Jesus" except in the Holy Spirit (1 Cor. 12:3); Whose omnipotence, equal with the Father and the Son, and one Deity, the Apostle most plainly proclaims, saying: There are divisions of graces, but the same Spirit. And there are divisions of ministries, but the same Lord. And there are divisions of operations, but the same God, Who works all things in all (ibid. 4–6).

CAP. V. — His, dilectissimi, aliisque documentis, quibus innumerabiliter divinorum eloquiorum coruscat auctoritas, ad venerationem Pentecostes unanimiter incitemur, exsultantes in honorem sancti Spiritus, per quem omnis Ecclesia catholica sanctificatur, omnis anima rationalis imbuitur; qui inspirator fidei, doctor scientiae, fons dilectionis, signaculum castitatis, et totius est causa virtutis. Gaudeant fidelium mentes, quod in toto mundo unus Deus, Pater, et Filius, et Spiritus sanctus, omnium linguarum confessione laudatur; quodque illa significatio, quae in specie ignis apparuit, et opere perseverat et munere. Ipse enim Spiritus veritatis facit domum gloriae suae luminis sui nitore fulgere, et in templo suo nec tenebrosum aliquid vult esse, nec tepidum. De qua ope atque doctrina etiam jejuniorum nobis atque eleemosynarum est collata purgatio. Nam hunc venerabilem diem sequitur saluberrimae observantiae consuetudo, quam utilissimam sibi omnes sancti semper experti sunt, et ad quam sedulo celebrandam, pastorali vos sollicitudine cohortamur: ut si quid macularum proximis diebus negligentia incauta contraxit, id et jejunii censura castiget, et devotio pietatis emendet. Quarta igitur et sexta feria jejunemus; sabbato autem in idipsum consueta devotione vigilias celebremus. Per Jesum

Chap. V. — By these, dearly beloved, and other proofs, in which the authority of the divine utterances shines forth innumerably, let us be stirred with one mind to the veneration of Pentecost, exulting in honour of the Holy Spirit, through Whom the whole Catholic Church is sanctified, every rational soul is imbued; Who is the inspirer of faith, the teacher of knowledge, the fount of love, the seal of chastity, and the cause of all virtue. Let the minds of the faithful rejoice that throughout the whole world one God, Father and Son and Holy Spirit, is praised by the confession of all tongues; and that that signification which appeared in the likeness of fire persists both in its work and in its gift. For the Spirit of truth Himself makes the house of His glory shine with the brightness of His light, and in His temple He wills there to be nothing dark, nothing lukewarm. By this help and teaching there has also been bestowed on us the cleansing of fasts and of almsgiving. For this venerable day is followed by the custom of a most wholesome observance, which all the saints have always found most useful to themselves, and to the diligent celebration of which we exhort you with pastoral solicitude: so that if careless negligence has contracted any stains in the recent days, both the discipline of fasting may chastise it and the devotion of piety amend it. Let us therefore fast on the fourth and sixth days of the week; and on the Saturday let us celebrate the vigils together with the accustomed devotion. Through Jesus […]

Editors' notes and page, col. 403

Footnotes

(a) ‹Ab ipso enim est› · printed under col 403

Prima editio, advocatio, sicut sermone sequenti cap. 4, sine Spiritus sancti advocatione.

The first edition, advocatio [advocacy], as in the following sermon, chap. 4, sine Spiritus sancti advocatione [without the advocacy of the Holy Spirit].

(b) ‹unamque Deitatem› · printed under col 403 (the note's letter is printed (p))

Antiquissimum Vat., evidentissime Apostolus praedicans dicit.

The very ancient Vatican [codex], evidentissime Apostolus praedicans dicit [the Apostle, proclaiming most plainly, says].

Al., splendore. QUESN. in margine.

Another [reading], splendore [splendour]. QUESNEL in the margin.

(d) ‹quam utilissimam sibi› · printed under col 403

Vetustissimus Vat., homines sancti.

The most ancient Vatican [codex], homines sancti [holy men].

(e) ‹Quarta igitur et› · printed under col 403

Idem codex, sexta sabbati.

The same codex, sexta sabbati [the sixth day of the week].

(f) ‹vigilias celebremus› · printed under col 403

Hanc clausulam sumpsimus ex eodem Romano codice. Al., Per Christum Dominum nostrum. Amen.

We have taken this closing clause from the same Roman codex. Another [reading], Per Christum Dominum nostrum. Amen [Through Christ our Lord. Amen].