PL 54 · cols. 404–410

Leo the Great, Sermons

Sermon LXXVI

PL 54:404

Christum Dominum nostrum, qui cum Patre et Spiritu sancto unus Deus vivit et regnat in saecula saeculorum. Amen.

[…] Christ our Lord, Who with the Father and the Holy Spirit, one God, lives and reigns for ever and ever. Amen.

SERMO LXXVI [Al. LXXIV].

SERMON 76 [Otherwise 74].

De Pentecoste II.

On Pentecost II.

CAP. I. — Plenissime quidem nobis, dilectissimi, causam atque rationem solemnitatis hodiernae divinorum eloquiorum textus ostendit, quo sanctum Spiritum quinquagesimo post Domini resurrectionem die, qui ab ascensione ejus est decimus. infusum Christi discipulis, sicut promissus sperabatur, agnovimus. Sed ad novos Ecclesiae filios instruendos, addendum est etiam nostri sermonis obsequium. Non enim timemus ne spirituales et eruditi nota fastidiant, ad quorum fructum pertinet ut quam plurimis insinuari velint quod ipsi cum magna sui utilitate didicerunt. Fiat ergo per corda omnium dispensatio munerum divinorum, et servitutem oris nostri docti indoctique non spernant: illi ut probent se amare quod norunt, isti ut ostendant se desiderare quod nesciunt. Huic enim praeparationi vestrae aderit ipsius largitas, de cujus loqui majestate tentamus, ut ad profectum totius Ecclesiae et vos capaces, et nos faciat abundantes.

Chap. I. — Most fully indeed, dearly beloved, has the text of the divine utterances shown us the cause and reason of today's solemnity, by which we know that the Holy Spirit, on the fiftieth day after the Lord's resurrection, which is the tenth from His ascension, was poured into the disciples of Christ, as He had been promised and was hoped for. But for the instruction of the Church's new sons, the service of our sermon must also be added. For we do not fear that the spiritual and learned will disdain things known to them, since it belongs to their fruit that they wish what they themselves have learned with great profit to themselves to be instilled into as many as possible. Let the dispensing of the divine gifts, then, take place through the hearts of all, and let the learned and the unlearned not scorn the service of our mouth: the former so as to prove that they love what they know, the latter so as to show that they desire what they do not know. For to this preparation of yours His bounty will be present, of Whose majesty we are attempting to speak, so that for the advancement of the whole Church He may make both you capable [of receiving] and us abundant [in giving].

CAP. II. — Cum igitur ad intelligendam dignitatem Spiritus sancti oculos mentis intendimus, nihil diversum ab excellentia Patris et Filii cogitemus: quia in nullo ab unitate sua discrepat divinae Trinitatis essentia. Sempiternum est Patri, coaeterni sibi Filii sui esse genitorem. Sempiternum est Filio, intemporaliter esse a Patre progenitum. Sempiternum quoque est Spiritui sancto, Spiritum esse Patris et Filii: et nunquam Pater sine Filio, numquam

Chap. II. — When, therefore, we direct the eyes of the mind to understanding the dignity of the Holy Spirit, let us think nothing different from the excellence of the Father and the Son: because in nothing does the essence of the divine Trinity differ from its own unity. It is everlasting for the Father to be the begetter of His Son, co-eternal with Himself. It is everlasting for the Son to have been begotten of the Father outside time. It is everlasting also for the Holy Spirit to be the Spirit of the Father and of the Son: and never [was] the Father without the Son, never […]

Editors' notes and page, col. 404

Footnotes

(g) ‹qui ab ascensione ejus est decimus› · printed under col 403

Lection. Padilir., missum. Post pauca, pro obsequium, in codice Vat. antiquissimo 3385, eloquium legitur.

The Polirone lectionary, missum [sent]. A little after, for obsequium [service], eloquium [discourse] is read in the very ancient Vatican codex 3385.

(h) ‹Non enim timemus› · printed under col 403

Vulgati ante Quesn. et inferioris notae codd., ut spiritales.

The printed editions before Quesnel and codices of lesser note, ut spiritales [that the spiritual].

(i) ‹insinuari velint› · printed under col 403, running into col 404

Cod. Padiliron., quae ipsi. Mox duo Lectionaria, Venetum 154, et Bergomense, nec non mss. collect. 5, cum magna humilitate. Postea, per corda hominum in prima editione.

The Polirone codex, quae ipsi [the things which they themselves]. Shortly after, two lectionaries, the Venetian 154 and that of Bergamo, as well as the manuscripts of collection 5, cum magna humilitate [with great humility]. Later, per corda hominum [through the hearts of men] in the first edition.

(j) ‹docti indoctique non spernant› · printed under col 404

In antiquissimo Vat. omittuntur sequentia usque ad verbum, nesciunt.

In the very ancient Vatican [codex] what follows is omitted up to the word nesciunt [they do not know].

(k) ‹Huic› · printed under col 404

Prima editio, pro enim habet etiam. Mox, pro vestrae, quod est in melioribus mss., vulgati Quesnello anteriores praeferunt, nostrae.

The first edition has etiam [also] in place of enim [for]. Shortly after, in place of vestrae [your], which is in the better manuscripts, the editions earlier than Quesnel offer nostrae [our].

(l) ‹de cujus loqui majestate› · printed under col 404

Idem vulgati cum mss. quibusdam, gestimus. Mox antiquissimus Vat., Ecclesiae suae.

The same editions, with certain manuscripts, gestimus [we are eager]. Shortly after, the very ancient Vatican [codex], Ecclesiae suae [of His Church].

(m) ‹Spiritus sancti› · printed under col 404

Plerique codices (non tamen antiquissimus Vat.) et editi ante Quesn., aciem.

Most codices (but not the very ancient Vatican) and the editions before Quesnel, aciem [the gaze].

(n) ‹ab unitate sua discrepat› · printed under col 404

Vulgati cum mss. collectionum posteriorum, Divinitatis essentia. Lectionem a nobis receptam et a Quesnello notatam in margine forte ex aliquo Lectionario, nostra quidem Lectionaria approbant. Dein, pro coaeterni plures codices et editi ante Quesnellum, consempiterni.

The printed editions with the manuscripts of the later collections, Divinitatis essentia [the essence of the Divinity]. The reading we have adopted, noted by Quesnel in the margin, perhaps from some lectionary, is approved at any rate by our lectionaries. Then, in place of coaeterni [co-eternal], several codices and the editions before Quesnel, consempiterni [co-everlasting].

Editors' prose

SYNOPSIS. — I. Et propter spiritales, et propter neophytos de Spiritu sancto esse disserendum. — II. Perfecte in omnibus aequales esse Trinitatis personas, etsi quaedam singulis tribuantnr. — III. In veteri Testamento datum esse Spiritum sanctum. — IV. Apostolis quoque ante Pentecosten fuisse datum, sine quo nemo bene orat. — V. Quid est quod discipuli portare nondum poterant? — VI. Quomodo ex Evangelio, Manichaeorum stultitia refellatur: et quo tempore Manes vixerit. — VII. Quam fatuum est dicere Spiritu sancto usque ad Manem Ecclesiam caruisse. — VIII. Spiritum sanctum Ecclesiae datum neget necesse est, qui veram Christo carnem abjudicat. — IX. Jejunia inter Spiritus sancti dona numerantur, et ex apostolica traditione indicuntur.

SYNOPSIS. — I. That the Holy Spirit must be discoursed on both for the sake of the spiritual and for the sake of the neophytes. — II. That the Persons of the Trinity are perfectly equal in all things, even if certain things are attributed to each singly. — III. That the Holy Spirit was given in the Old Testament. — IV. That He was given to the apostles also before Pentecost, and without Him no one prays well. — V. What is it that the disciples could not yet bear? — VI. How the folly of the Manichaeans is refuted from the Gospel: and at what time Manes lived. — VII. How foolish it is to say that the Church lacked the Holy Spirit until Manes. — VIII. He who denies Christ true flesh must necessarily deny that the Holy Spirit was given to the Church. — IX. Fasts are numbered among the gifts of the Holy Spirit, and are enjoined by apostolic tradition.

Page

running head: S. LEONIS MAGNI SERMONES. 404 (printed across the page, with 403)
marginal letters: A ‹Christum Dominum nostrum›; B ‹judicat. — IX. Jejunia› (in the synopsis); C ‹tutem oris nostri›; D in the footnote area, beside ‹5, cum magna humilitate› (note i)
old-edition numerals: 301 after ‹resurrectionem die,›
signature: none
other: none

PL 54:405

Filius sine Patre, numquam Pater et Filius fuerint sine Spiritu sancto; et omnibus existentiae gradibus exclusis, nulla ibi persona sit anterior, nulla posterior. Hujus enim beatae Trinitatis incommutabilis Deitas una est in substantia, indivisa in opere, concors in voluntate, par in potentia, aequalis in gloria. De qua cum sancta Scriptura sic loquitur, ut aut in factis aut in verbis aliquid assignet quod singulis videatur convenire personis, non perturbatur fides catholica, sed docetur: ut per proprietatem aut vocis aut operis insinuetur nobis veritas Trinitatis, et non dividat intellectus quod distinguit auditus. Ob hoc enim quaedam sive sub Patris, sive sub Filii, sive sub Spiritus sancti appellatione promuntur, ut confessio fidelium in Trinitate non erret; quae cum sit inseparabilis, numquam intelligeretur esse Trinitas, si semper inseparabiliter diceretur. Bene ergo ipsa difficultas loquendi cor nostrum ad intelligentiam trahit, et per infirmitatem nostram coelestis doctrina nos adjuvat: ut quia in Deitate Patris, et Filii, et Spiritus sancti nec singularitas est, nec diversitas cogitanda, vera unitas et vera Trinitas possit quidem simul mente aliquatenus sentiri, sed non possit simul ore proferri.

[…] the Son without the Father, never were the Father and the Son without the Holy Spirit; and, all degrees of existence being excluded, no Person there is earlier, none later. For the unchangeable Deity of this blessed Trinity is one in substance, undivided in work, concordant in will, equal in power, equal in glory. When holy Scripture speaks of it in such a way as to assign, either in deeds or in words, something that seems to befit the Persons singly, the Catholic faith is not disturbed but taught: so that through the property either of a word or of a work the truth of the Trinity may be instilled into us, and the understanding may not divide what the hearing distinguishes. For this is why certain things are brought forth under the name either of the Father, or of the Son, or of the Holy Spirit: that the confession of the faithful may not go astray concerning the Trinity; which, since it is inseparable, would never be understood to be a Trinity if it were always spoken of inseparably. Well, then, does the very difficulty of speaking draw our heart to understanding, and the heavenly teaching helps us through our weakness: so that, because in the Deity of the Father and of the Son and of the Holy Spirit neither singleness nor diversity is to be thought of, the true Unity and true Trinity can indeed to some degree be perceived together by the mind, but cannot be uttered together by the mouth.

CAP. III. — Fundata igitur, dilectissimi, hac fide in cordibus nostris, qua salubriter credimus quod simul tota Trinitas una virtus est, uua majestas, una substantia, indiscreta opere, inseparabilis dilectione indifferens potestate simul implens omnia, simul continens universa: quod enim Pater est, hoc est et Filius, hoc est et Spiritus sanctus; et vera Deitas in nullo esse aut major aut minor potest, quae sic in tribus est confitenda personis, ut et solitudinem non recipiat Trinitas, et unitatem servet aequalitas. Hac, inquam, dilectissimi, fide firmiter apprehensa, non ambigamus quod cum in die Pentecostes discipulos Domini Spiritus sanctus implevit, non fuit inchoatio muneris, sed adjectio largitatis: quoniam et patriarchae, et prophetae, et sacerdotes, omnesque sancti qui prioribus fuere temporibus, ejusdem sunt Spiritus sanctificatione vegetati; et sine hac gratia nulla umquam instituta

Chap. III. — This faith, therefore, dearly beloved, being grounded in our hearts, by which we believe to our salvation that the whole Trinity together is one power, one majesty, one substance, undivided in work, inseparable in love, without difference in might, together filling all things, together containing the universe: for what the Father is, that the Son is also, that the Holy Spirit is also; and true Deity cannot in anything be either greater or less, and it is to be confessed in three Persons in such a way that the Trinity does not admit solitude and the equality preserves the unity. With this faith, I say, dearly beloved, firmly grasped, let us not doubt that when on the day of Pentecost the Holy Spirit filled the Lord's disciples, it was not the beginning of the gift but an addition to the bounty: since both the patriarchs and the prophets and the priests, and all the saints who lived in former times, were quickened by the sanctification of the same Spirit; and without this grace no […] ever instituted […]

Editors' notes and page, col. 405

Footnotes

(a) ‹nulla› · printed under col 405

Duo Lectionaria Venet. et Bergom., sibi.

The two lectionaries, the Venetian and that of Bergamo, sibi [to itself].

(b) ‹Hujus enim beatae Trinitatis› · printed under col 405

Vulgati ante Quesn. et quidam codices, et incommutabilis Deitatis una est substantia. Mox, pro in potentia, al., in omnipotentia.

The printed editions before Quesnel and certain codices, et incommutabilis Deitatis una est substantia [and of the unchangeable Deity there is one substance]. Shortly after, for in potentia [in power], another [reading], in omnipotentia [in omnipotence].

Ita Quesnellus et prima editio cum nostris mss. Lectionariis. Al., convenisse.

So Quesnel and the first edition, with our manuscript lectionaries. Another [reading], convenisse [to have befitted].

(d) ‹ut confessio› · printed under col 405

Al., credentium.

Another [reading], credentium [of believers].

(e) ‹vera unitas et vera Trinitas› · printed under col 405

Prima editio cum duobus mss. Bon. et Vat., possit simul aliquatenus mente sentiri. Caeterae editiones ante Quesn., possit quidem aliquatenus mente sentire, vel sentiri.

The first edition, with two manuscripts, of Bologna and the Vatican, possit simul aliquatenus mente sentiri [can be perceived together to some degree by the mind]. The other editions before Quesnel, possit quidem aliquatenus mente sentire [can indeed to some degree perceive with the mind], or sentiri [be perceived].

(f) ‹Fundata igitur, dilectissimi,› · printed under col 405

Vulgati ante Quesn., in cordibus nostris fide, deleta voce hac; non tamen nostri codices.

The printed editions before Quesnel, in cordibus nostris fide [by faith in our hearts], with the word hac [this] deleted; but not our codices.

(g) ‹et vera Deitas› · printed under col 405

Quesnellus, in nullo sese aut minor aut major est. Anteriorum editionum lectionem nostris codd. confirmatam restituimus.

Quesnel, in nullo sese aut minor aut major est [in nothing is it either less or greater than itself]. We have restored the reading of the earlier editions, confirmed by our codices.

(h) ‹Spiritus sanctus implevit,› · printed under col 405

Antiquissimus Vat., non fuerit.

The very ancient Vatican [codex], non fuerit [was not].

(i) ‹ejusdem sunt Spiritus› · printed under col 405, running into col 406

Editi et plures codices addunt, sancti, quam vocem delevimus auctoritate vetustissimi Vaticani et Padiliron., ut vitetur cacophonia ob subsequentem vocem, sanctificatione.

The editions and several codices add sancti [Holy], a word we have deleted on the authority of the most ancient Vatican and the Polirone [codex], so that the cacophony caused by the following word, sanctificatione, may be avoided.

Page

running head: 405 SERMO LXXVI. (printed across the page, with 406)
marginal letters: A ‹quam Filius sine Patre›; B ‹lium in Trinitate non erret›; C ‹hoc est et Filius›; D in the footnote area, beside ‹commutabilis Deitatis› (note b)
old-edition numerals: 302 after ‹appellatione›
signature: none
other: none

PL 54:406

sacramenta, nulla sunt celebrata mysteria: ut eadem semper fuerit virtus charismatum, quamvis non eadem fuerit mensura donorum.

[…] sacraments, no mysteries were ever celebrated: so that the power of the graces has always been the same, although the measure of the gifts has not been the same.

CAP. IV. — Ipsi quoque beati apostoli ante passionem Domini sancto Spiritu non carebant, nec potentia hujus virtutis aberat ab operibus Salvatoris. Et cum discipulis daret infirmitatum curationem, et ejiciendorum daemonum potestatem (Luc. X, 19), ejus utique Spiritus largiebatur effectus, in quo ipsum immundis spiritibus imperantem Judaeorum negabat impietas, et divina beneficia diabolo deputabat. Unde taliter blasphemantes merito illam Domini excepere sententiam, qua ait: Omne peccatum et blasphemia remittetur hominibus: Spiritus autem blasphemia non remittetur hominibus. Et 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, 31-32).

Chap. IV. — The blessed apostles themselves also were not lacking the Holy Spirit before the Lord's Passion, nor was the might of this power absent from the works of the Saviour. And when He gave the disciples the healing of infirmities and power over the casting out of demons (Luke 10:19), He was surely bestowing the working of that Spirit in Whom the impiety of the Jews denied that He was commanding the unclean spirits, and ascribed the divine benefits to the devil. Hence those who blasphemed in this way deservedly received that sentence of the Lord in which He says: Every sin and blasphemy will be forgiven men: but the blasphemy of the Spirit will not be forgiven men. And 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. 12:31–32).

Unde manifestum est peccatorum remissionem sine Spiritus sancti advocatione non fieri, nec quemquam sine illo, sicut expedit, ingemiscere, aut sicut oportet, orare, dicente Apostolo: Quid enim oremus sicut oportet, nescimus; sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus (Rom. VIII, 26); et: Nemo potest dicere Dominum Jesum, nisi in Spiritu sancto (I Cor. XII, 3): quo vacuari nimis exitiabile est nimisque mortiferum, quia numquam veniam meretur, qui ab intercessore deseritur. Omnes igitur, dilectissimi, qui in Dominum Jesum crediderant, infusum sibi habebant Spiritum sanctum, et remittendorum peccatorum etiam tunc apostoli acceperant potestatem, quando post resurrectionem suam Dominus insufflavit, et dixit: Accipite Spiritum sanctum; quorum remiseritis peccata, remittentur eis; et quorum retinueritis, retinebuntur (Joan. XX, 22). Sed illi perfectioni, quae erat discipulis conferenda, major gratia et abundantior inspiratio servabatur, per quam et quae nondum acceperant sumerent, et excellentius possent habere quae sumpserant. Propter quod Dominus dicebat: Adhuc multa habeo vobis dicere: sed non potestis illa portare modo. Cum autem venerit Spiritus veritatis, ille diriget vos in

Hence it is plain that the remission of sins does not take place without the advocacy of the Holy Spirit, and that no one without Him groans as is expedient, or prays as he ought, as the Apostle says: For we do not know what we should pray for as we ought; but the Spirit Himself asks for us with unspeakable groanings (Rom. 8:26); and: No one can say "Lord Jesus" except in the Holy Spirit (1 Cor. 12:3): to be emptied of Whom is exceedingly ruinous and exceedingly deadly, because he never merits pardon who is deserted by the Intercessor. All, therefore, dearly beloved, who had believed in the Lord Jesus had the Holy Spirit poured into them, and the apostles had even then received the power of forgiving sins, when after His resurrection the Lord breathed on them and said: Receive the Holy Spirit; whose sins you forgive, they are forgiven them; and whose you retain, they are retained (John 20:22). But for that perfection which was to be conferred on the disciples a greater grace and a more abundant inspiration was being kept, through which they might both take up what they had not yet received and possess more excellently what they had taken up. For which reason the Lord said: I have yet many things to say to you: but you cannot bear them now. But when the Spirit of truth comes, He will guide you into […]

Editors' notes and page, col. 406

Footnotes

(i) continued from col 405, set in n405

(j) ‹ejus utique Spiritus largiebatur› · printed under col 406

Sic emendavimus ex antiquissimo Vat. et Padiliron. Al., effectum.

So we have corrected from the very ancient Vatican and the Polirone [codex]. Another [reading], effectum [the effect].

(k) ‹sine Spiritus sancti› · printed under col 406

Al., invocatione, in vulgatorum margine, sed non in nostris codd.

Another [reading], invocatione [invocation], in the margin of the printed editions, but not in our codices.

(l) ‹quo vacuari nimis› · printed under col 406

Quesnellus in margine et in antiquissimo Vat., perniciosum. Prima editio, exitiale, Ante pauca, vacare pro vacuari in ms. Padiliron.

Quesnel in the margin, and in the very ancient Vatican [codex], perniciosum [pernicious]. The first edition, exitiale [deadly]. A little before, vacare [to be empty] for vacuari [to be emptied] in the Polirone manuscript.

(m) ‹remittendorum peccatorum› · printed under col 406

Editi ante Quesn. cum mss, collectionum posteriorum, jam, pro etiam.

The editions before Quesnel, with the manuscripts of the later collections, jam [already] for etiam [even].

(n) ‹sed non potestis› · printed under col 406

In ms. Vat. collect. 5 deest vox, illa Dein in antiquiss. Vat. sic efferuntur sequentia evangelici textus: Cum autem venerit Spiritus veritatis, ille docebit vos omnem veritatem. Non enim loquetur a semetipso, sed quaecumque audiet loquetur et futura annuntiabit vobis: quoniam de meo accipiet et annuntiabit vobis.

In the Vatican manuscript of collection 5 the word illa [them] is wanting. Then in the very ancient Vatican [codex] the following words of the Gospel text are given thus: Cum autem venerit Spiritus veritatis, ille docebit vos omnem veritatem. Non enim loquetur a semetipso, sed quaecumque audiet loquetur et futura annuntiabit vobis: quoniam de meo accipiet et annuntiabit vobis [But when the Spirit of truth comes, He will teach you all truth. For He will not speak of Himself, but whatever He will hear He will speak, and He will announce to you the things to come: since He will receive of Mine and will announce it to you].

Page

running head: SERMO LXXVI. 406 (printed across the page, with 405)
marginal letters: A ‹sacramenta, nulla sunt›; B ‹Et quicumque dixerit verbum›; C ‹catorum etiam tunc apostoli›; D in the footnote area, beside ‹(j) Sic emendavimus›
old-edition numerals: 303 after ‹negabat›
signature: none
other: the call before ‹effectus› looks like (i) at zoom 4; the note it answers is lettered (j)

PL 54:407

omnem veritatem. Non enim loquetur a semetipso, sed quae audierit loquetur, et futura annuntiabit vobis. Ille me clarificabit, quia de meo accipiet et annuntiabit vobis (Joan. XVI, 12-14).

[…] all truth. For He will not speak of Himself, but what He hears He will speak, and He will announce to you the things to come. He will glorify Me, because He will receive of Mine and will announce it to you (John 16:12–14).

Quid ergo est quod Dominus promittens discipulis Spiritum sanctum, qui jam dixerat: Omnia quae audivi a Patre meo, nota feci vobis: Adhuc, inquit, multa habeo vobis dicere, sed non potestis illa portare modo. Cum autem venerit Spiritus ille veritatis, ille vos diriget in omnem veritatem? Numquid sese Dominus inferioris scientiae volebat intelligi, aut minus aliquid quam Spiritum sanctum a Patre didicisse? cum ipse sit Veritas, et nihil Pater dicere, nihil Spiritus possit docere sine Verbo, ideoque dictum sit: De meo accipiet (Joan. XVI, 14,): quoniam quod accipit Spiritus, Patre dante, dat Filius. Non itaque alia insinuanda erat veritas, nec alia praedicanda doctrina; sed oportebat capacitatem eorum qui docebantur augeri, et multiplicari constantiam illius charitatis quae omnem formidinem foras mitteret, et furorem persequentium non timeret. Quod utique apostoli, posteaquam Spiritus sancti nova abundantia sunt repleti, ardentius velle et efficacius posse coeperunt, proficientes a praeceptorum

What, then, does it mean that the Lord, promising the Holy Spirit to the disciples, He Who had already said: All things that I have heard from My Father I have made known to you, says: I have yet many things to say to you, but you cannot bear them now. But when that Spirit of truth comes, He will guide you into all truth? Did the Lord wish Himself to be understood to be of inferior knowledge, or to have learned from the Father something less than the Holy Spirit? when He Himself is the Truth, and the Father can say nothing, the Spirit can teach nothing, without the Word, and for this reason it was said: He will receive of Mine (John 16:14): since what the Spirit receives, the Father giving it, the Son gives. So it was not another truth that was to be instilled, nor another doctrine to be preached; but it was necessary that the capacity of those who were being taught should be increased, and that the constancy of that charity should be multiplied which would cast out all fear and would not dread the fury of persecutors. This the apostles, after they were filled with the new abundance of the Holy Spirit, certainly began to will more ardently and to be able to do more effectively, advancing from the knowledge of the precepts […]

Editors' notes and page, col. 407

Footnotes

(a) ‹sed non potestis› · printed under col 407

Addidimus illa ex ms. Casin. collect. 1 et Lectionariis Veneto et Padiliron., uti haec vox pariter legitur capite antecedenti.

We have added illa [them] from the Monte Cassino manuscript of collection 1 and the Venetian and Polirone lectionaries, just as this word is likewise read in the preceding chapter.

(b) ‹Spiritus ille veritatis,› · printed under col 407

In antiquissimo Vat., ille vos docebit omnem veritatem, quemadmodum idem codex praefert in textu capitis superioris. Confer annot. 22†.

In the very ancient Vatican [codex], ille vos docebit omnem veritatem [He will teach you all truth], as the same codex offers in the text of the previous chapter. Compare note 22†.

Vocem Spiritus, quae deerat in editis, et a contextu exigitur, supplevimus ex pluribus nostris codd., ac praesertim ex antiquissimo Vat. et duobus Lectionariis Bergomensi et Veneto. In Vat. collect. 5, nihil Pater, nihil Spiritus possit dicere sine Verbo. Mox, pro quoniam quod accipit Spiritus, in ms. Casinensi, et quia qui accipit donum Spiritus; ubi vox donum superaddita est posteriori manu. In ms. Veneto, pro quoniam, habetur pariter, et quia.

The word Spiritus [Spirit], which was missing in the printed editions and is required by the context, we have supplied from several of our codices, and especially from the very ancient Vatican and two lectionaries, that of Bergamo and the Venetian. In the Vatican [manuscript] of collection 5, nihil Pater, nihil Spiritus possit dicere sine Verbo [the Father can say nothing, the Spirit nothing, without the Word]. Shortly after, in place of quoniam quod accipit Spiritus [since what the Spirit receives], in the Monte Cassino manuscript, et quia qui accipit donum Spiritus [and because he who receives the gift of the Spirit]; where the word donum [gift] was added above by a later hand. In the Venetian manuscript, in place of quoniam, there is likewise et quia [and because].

(d) ‹foras mitteret,› · printed under col 407

Ms. Casinensis, ut furorem persequentium non timerent.

The Monte Cassino manuscript, ut furorem persequentium non timerent [so that they would not dread the fury of persecutors].

(e) ‹proficientes› · printed under col 407

In eodem ms. Casin. et in cod. Padiliron., ad praeceptorum scientiam, ad tolerantiam passionum, ut nullam jam tempestatem trepidantes, etc. In uno codice, sub nulla jam potestate trepidantes.

In the same Monte Cassino manuscript and in the Polirone codex, ad praeceptorum scientiam, ad tolerantiam passionum, ut nullam jam tempestatem trepidantes [to the knowledge of the precepts, to the endurance of sufferings, so that, no longer fearing any storm], etc. In one codex, sub nulla jam potestate trepidantes [no longer fearful under any power].

Page

running head: 407 S. LEONIS MAGNI SERMONES. (printed across the page, with 408)
marginal letters: A ‹omnem veritatem. Non enim›; B ‹Filius. Non itaque›; C in the footnote area, beside ‹codd., ac praesertim› (note c); D in the footnote area, beside ‹nem frequenter appellari› (note g)
old-edition numerals: 304 before ‹Quid ergo est›
signature: none
other: in note (b) the second digit of the annotation number is damaged (daggered)

PL 54:408

scientia ad tolerantiam passionum: ut sub nulla jam tempestate trepidantes, fluctus saeculi et elationes mundi fide supergrediente calcarent, et morte contempta, omnibus gentibus Evangelium veritatis inferrent.

[…] to the endurance of sufferings: so that, trembling no longer under any storm, they trampled on the waves of the age and the swellings of the world with a faith that rose above them, and, despising death, brought the Gospel of truth to all nations.

CAP. VI. — Quod vero addidit Dominus, dicens: Quaecumque audierit loquetur, et futura annuntiabit vobis (Joan. XVI, 13), non segni intellectu, dilectissimi, nec transitorio accipiamus auditu. Praeter alias enim veritatis locutiones quibus Manichaeorum confutatur impietas, hac apertissime sententia totum sacrilegae falsitatis dogma prosternitur.

Chap. VI. — But what the Lord added, saying: Whatever He hears He will speak, and He will announce to you the things to come (John 16:13), let us not receive, dearly beloved, with a sluggish understanding nor with a passing hearing. For besides the other sayings of the truth by which the impiety of the Manichaeans is confuted, by this sentence the whole doctrine of their sacrilegious falsehood is most plainly overthrown.

Nam ut magnum quemdam atque sublimem sequi viderentur auctorem, in magistro suo Mane sanctum apparuisse Spiritum crediderunt promissumque a Domino Paracletum non prius venisse quam hic infelicium deceptor oriretur: in quo ita Spiritus Dei manserit, ut non aliud fuerit Manes ipse quam spiritus qui per ministerium corporeae vocis et linguae discipulos suos in omnem induceret veritatem et numquam cognita praeteritorum secreta saeculorum reseraret. Quod quam falsum quamque sit vanum, ipsa evangelicae praedicationis declarat auctoritas. Manes ergo minister falsitatis diabolicae, et conditor

For, so that they might seem to follow some great and sublime author, they believed that the Holy Spirit appeared in their master Manes, and that the Paraclete promised by the Lord did not come before this deceiver of the unhappy arose: in whom the Spirit of God so abode that Manes himself was nothing other than the spirit who, through the ministry of a bodily voice and tongue, would lead his disciples into all truth and would unlock the never-known secrets of past ages. How false and how empty this is, the very authority of the Gospel preaching declares. Manes, then, the minister of diabolical falsehood, and founder […]

Editors' notes and page, col. 408

Footnotes

(f) ‹sacrilegae falsitatis dogma prosternitur.› · printed under col 407

In antiquissimo Vat. sic: Cujus discipuli ut magnum quemdam et sublimem, etc. Ita etiam prima editio, quae solum omittit particulam ut.

In the very ancient Vatican [codex] thus: Cujus discipuli ut magnum quemdam et sublimem [whose disciples, so that ... some great and sublime], etc. So too the first edition, which only omits the particle ut.

(g) ‹in magistro suo› · printed under col 407

Editi ante Quesn. cum mss. Vat. Collect. 5, Manichaeo. Alius Vat. et unus Vallicell. atque Casin., Mani, et similiter deinceps, ubi Manes nominabitur. Hic autem notandum est apud Patres Latinos Manem frequenter appellari Manichaeum, ut eruditis exploratum est. Porro Quesnelli annotationem in nomen Manes hic subjicimus: « Ita ms. codd., inquit, idque optime: Cum enim infamis iste haeresiarcha primum vocaretur non Urbicus, ut habet Augustinus lib. de Haeresibus haer. 46, sed Cubricus, quemodmodum legitur apud Epiphanium, Manis sibi nomen imposuit, furoris videlicet nomen quadam sibi providentia asciscens. Quod cum ejus postmodum discipuli animadverterent in Graecia, geminata littera n, Mannichaeum, quasi manna fundentem, appellaverunt. » Haec ille. Mox in prima editione verbo apparuisse praemittitur adverbium manifeste.

The editions before Quesnel, with the Vatican manuscripts of collection 5, Manichaeo. Another Vatican [manuscript], one of the Vallicelliana and one of Monte Cassino, Mani, and likewise hereafter wherever Manes is named. Here, moreover, it should be noted that among the Latin Fathers Manes is frequently called Manichaeus, as is well known to the learned. Further, we append here Quesnel's annotation on the name Manes: « So the manuscript codices, he says, and very rightly: for since that infamous heresiarch was first called not Urbicus, as Augustine has in the book On Heresies, heresy 46, but Cubricus, as is read in Epiphanius, he gave himself the name Manis, taking to himself, as it were by a certain providence, the name of madness. When his disciples afterwards noticed this in Greece, they doubled the letter n and called him Mannichaeus, as though pouring out manna. » So he. Shortly after, in the first edition the adverb manifeste [manifestly] is placed before the verb apparuisse [appeared].

(h) ‹in quo ita› · printed under col 407, running into col 408

Editi Spiritus sanctus. Praevaluit auctoritas quinque lectionariorum, nimirum antiquissimi Vat., duorum Vallicell., unius Veneti S. Marci, et Padiliron.

The editions, Spiritus sanctus [the Holy Spirit]. The authority of five lectionaries has prevailed, namely the very ancient Vatican, the two of the Vallicelliana, the one Venetian of St Mark's, and the Polirone.

(i) ‹praeteritorum secreta› · printed under col 408

Antiquissimus Vat. desiderat vocem, saeculorum.

The very ancient Vatican [codex] lacks the word saeculorum [of ages].

(j) ‹reseraret.› · printed under col 408

Hoc modo habent codices mss. Corbeiensis unus tresque Oxonienses; unde mirum quomodo irrepserit haec alia lectio, quam editiones priores exhibent: Quod quam sit ridiculum quamque vanum taederet ostendere, nisi adhuc quosdam non puderet hoc credere. Prior lectio sine dubio anteferenda, quia revera statim ostendit ex tempore quo Evangelium praedicatum erat, martyrumque sanguine consecratum, in octava persecutione, ante Manem Manichaeosque Spiritum sanctum Ecclesiae datum fuisse, inque fidelium corda diffusum. QUESNELLUS. — Lectio autem textui inserta nititur etiam nostro antiquissimo Vaticano et alio optimo Veneto, in quo solum pro falsum est ridiculum. Caeterum lectio aliarum editionum reperitur in mss. omnium quinque collectionum, ac praeterea in duobus Lectionariis Vallicell., in Padiliron. et Bergom. Leoninum etiam stylum sapit, cohaeretque veritati historicae, qua Manichaeos Romae detectos liquet.

The manuscript codices have it in this way, one of Corbie and three of Oxford; whence it is a wonder how this other reading crept in, which the earlier editions show: Quod quam sit ridiculum quamque vanum taederet ostendere, nisi adhuc quosdam non puderet hoc credere [How ridiculous and how empty this is it would be tedious to show, were some not still unashamed to believe it]. The former reading is without doubt to be preferred, because it at once really shows, from the time at which the Gospel had been preached and consecrated by the blood of martyrs, in the eighth persecution, that the Holy Spirit was given to the Church before Manes and the Manichaeans, and poured into the hearts of the faithful. QUESNEL. — The reading inserted in the text, however, rests also on our very ancient Vatican and another excellent Venetian [codex], in which only ridiculum stands for falsum. For the rest, the reading of the other editions is found in the manuscripts of all five collections, and besides in the two Vallicelliana lectionaries, in the Polirone and in that of Bergamo. It also savours of Leo's style, and coheres with the historical truth by which it is clear that the Manichaeans were detected at Rome.

(k) ‹Manes ergo› · printed under col 408

Editi ante Quesn., magister; quae lectio, ut videtur, congruentior, fulcitur mss. trium priorum collectionum et duobus nostris Lectionariis Vallicellanis, uno Bergomate, et alio Padiliron. Lectionem nihilominus a Quesnello inductam ex suis, ut credimus, Lectionariis, noluimus expungere, cum confirmetur non solum mss. Vatt. collect. 4 et 5, sed etiam duobus praestantioribus nostris Lectionariis Veneto ac praesertim vetustissimo Vaticano.

The editions before Quesnel, magister [master]; this reading, which seems more fitting, is supported by the manuscripts of the three earlier collections and by two of our lectionaries of the Vallicelliana, one of Bergamo, and another of Polirone. Nevertheless we did not wish to strike out the reading introduced by Quesnel from his lectionaries, as we believe, since it is confirmed not only by the Vatican manuscripts of collections 4 and 5 but also by two of our more excellent lectionaries, the Venetian and above all the most ancient Vatican.

(l) ‹et› (before ‹conditor›) · printed under col 408, running into col 409

Non quod primus fuerit obsceni Manichaeorum dogmatis parens, sed quod ab ipso per multas oras artesque terrarum dissipandi sui initium accepit. Caeterum primus somniorum illorum artifex fuit quidam Scythianus e regione Saracenorum oriundus, educatusque in Arabia, Palestinae finitima: qui moriens omnia sua Therbitho cuidam, unico quem habebat discipulo, commisit. Hic Therbitho nomen abdicans Buddas appellari voluit. Cujus haereditas infausta, cum post infamem ejus mortem in manus cujusdam anus venisset, ab illa relicta est Cubrico seu Mani, quem ad officia famularia servum coemerat; qui deinceps insana dogmata apud Persas, inter quos natus erat et vivebat, ad plurimum perniciem et interitum disseminavit. Plura vide apud S. Cyrillum Jerosclym. catechesi 6 illuminat., Philastrium Brixiensem, Epiphanium advers. haer. lib. II, tom. II, haeresi 60, et apud Augustinum haeresi 46. De eodem quasi primo sectae hujus auctore agit Euseb. Hist. lib. VII, cap. 31. QUESNELLUS.

Not that he was the first parent of the obscene doctrine of the Manichaeans, but that it received from him the beginning of its spreading through many shores and parts of the earth. For the rest, the first contriver of those dreams was a certain Scythianus, sprung from the region of the Saracens and educated in Arabia, bordering on Palestine: who at his death entrusted all his things to a certain Therbithus, the only disciple he had. This Therbithus, renouncing his name, wished to be called Buddas. His ill-omened inheritance, having come after his infamous death into the hands of a certain old woman, was left by her to Cubricus or Manes, whom she had bought as a slave for household services; who thereafter spread his insane doctrines among the Persians, among whom he had been born and was living, to the ruin and destruction of very many. See more in St Cyril of Jerusalem, Catechesis 6 to the illuminated, Philastrius of Brescia, Epiphanius against Heresies book 2, tome 2, heresy 60, and in Augustine, heresy 46. Eusebius treats of the same man as if the first author of this sect, History book 7, chap. 31. QUESNEL.

Page

running head: S. LEONIS MAGNI SERMONES. 408 (printed across the page, with 407)
marginal letters: A ‹ceptorum scientia ad tolerantiam›; B ‹Paracletum non prius venisse›; C in the footnote area, beside ‹Prior lectio sine dubio› (note j); D in the footnote area, beside ‹dimus, Lectionariis› (note k)
old-edition numerals: 305 before ‹deceptor oriretur›
signature: none
other: (f) and (g) are called in col 408 but printed under col 407

PL 54:409

superstitionis obscenae eo tempore damnandus innotuit, quo post resurrectionem Domini ducentesimus et sexagesimus annus impletus est, Probo imperatore Paulinoque consulibus, cum octava jam in Christianos persecutio desaeviret, et innumera martyrum millia ipsis suis victoriis probavissent impletum esse quod Dominus promiserat, dicens: Cum autem tradent vos, nolite cogitare quomodo aut quid loquamini. Dabitur enim vobis in illa hora quid loquamini. Non enim vos estis qui loquimini, sed spiritus Patris vestri qui loquitur in vobis (Matth. X, 19-20).

[…] of an obscene superstition, became known as one to be condemned at the time when the two hundred and sixtieth year after the Lord's resurrection was completed, when the emperor Probus and Paulinus were consuls, when the eighth persecution against the Christians was already raging, and countless thousands of martyrs had proved by their very victories that what the Lord had promised was fulfilled, saying: But when they deliver you up, do not think how or what you are to speak. For it will be given you in that hour what you are to speak. For it is not you who speak, but the Spirit of your Father Who speaks in you (Matt. 10:19–20).

CAP. VII. — Non ergo potuit promissio Domini per tot aetatum intervalla differri, nec ille Spiritus veritatis, quem mundus non accepit impiorum, ita septiformem illam donorum suorum continuit largitatem, ut tot Ecclesiae generationes sua inspiratione fraudaret, donec prodigiosus turpium mendaciorum signifer nasceretur cui nec hoc quidem tribui potest, quod vel exiguam divinae inspirationis accepit portionem: quoniam et hic de illa mundi exstitit parte, quae non potest Spiritum veritatis

Chap. VII. — The Lord's promise, therefore, could not be deferred through the intervals of so many ages, nor did that Spirit of truth, Whom the world of the impious did not receive, so withhold that sevenfold bounty of His gifts as to defraud so many generations of the Church of His inspiration, until a monstrous standard-bearer of foul lies should be born, to whom not even this can be attributed, that he received even a slight portion of divine inspiration: since he too came from that part of the world which cannot [receive] the Spirit of truth […]

Editors' notes and page, col. 409

Footnotes

(l) continued from col 408, set in n408

(a) ‹post resurrectionem Domini› · printed under col 409

Ita omnes quos vidimus, iique non pauci et praestantissimi codices, nimirum tum Lectionaria sex, tum mss. omnium quinque collectionum. Unus Oxoniensis a Quesnello laudatus, in margine exhibet numerum Romanis litteris CCL. De hoc vero anno, immo de toto hoc loco, qui variis difficultatibus chronologicis praesertim et historicis implicatur, plura dicenda erunt in observationibus ad hunc sermonem, ubi tres etiam satis prolixae Quesnelli annotationes describentur. Mox editi ante Quesnellum cum quibusdam codd., Probo imperatore Paulinoque consule

So all the codices we have seen, and they are not few and most excellent, namely both six lectionaries and the manuscripts of all five collections. One Oxford [codex] cited by Quesnel shows in the margin the number in Roman letters CCL [250]. About this year, indeed about this whole passage, which is entangled in various difficulties, chiefly chronological and historical, more will have to be said in the observations on this sermon, where three rather lengthy annotations of Quesnel will also be transcribed. Shortly after, the editions before Quesnel, with certain codices, Probo imperatore Paulinoque consule [Probus being emperor and Paulinus consul]

(b) ‹persecutio› · printed under col 409

Editi cum codd. collectionum posteriorum, ebulliret. At desaevisset praeferendum fuit, cum legatur non solum in mss. duarum praestantiorum collectionum 1 et 2 et in tribus mss. Oxoniensibus a Quesnello allegatis, verum etiam in omnibus nostris Lectionariis, ac praesertim in antiquissimo Vaticano. Cum vero de Valeriani persecutione jamdiu exacta et sub Gallieno exstincta sermo sit, ex observatione P. Ruinartii in praefatione ad Acta martyrum num. 54, legendum esset, desaevisset, ita ut facili amanuensium errore duplex ss in r mutatus fuerit. Sed nullo favente codice, textum immutare noluimus. Mox vocibus innumera martyrum millia indicantur non soli martyres persecutionis octavae, sed omnes qui in octo anterioribus persecutionibus pro Christo mortem oppetiere.

The editions, with the codices of the later collections, ebulliret [was boiling up]. But desaevisset had to be preferred, since it is read not only in the manuscripts of the two more excellent collections 1 and 2 and in three Oxford manuscripts cited by Quesnel, but also in all our lectionaries, and above all in the very ancient Vatican. Since, however, the talk is of the persecution of Valerian, long since past and extinguished under Gallienus, according to the observation of Fr Ruinart in the preface to the Acts of the Martyrs, no. 54, desaevisset [had raged] ought to be read, so that by an easy error of the copyists a double ss was changed into r. But since no codex supports it, we were unwilling to change the text. Shortly after, by the words innumera martyrum millia [countless thousands of martyrs] are meant not only the martyrs of the eighth persecution but all who met death for Christ in the eight earlier persecutions.

Editi ante Quesn, tanta per aetatum intervalla. Duo Lectionaria Vallicell., unum Padiliron. et cod. Casin. collect. 1, nec non mss. Vat. collect. 4 et 5, per tanta. Antiquissimus Vat. ac mss. collect. 2 textus lectionem a Quesnello inductam astruunt. Paulo post, non accipit in eodem antiquissimo Vat. et in Padiliron.

The editions before Quesnel, tanta per aetatum intervalla [through such great intervals of ages]. Two Vallicelliana lectionaries, one of Polirone and the Monte Cassino codex of collection 1, as well as the Vatican manuscripts of collections 4 and 5, per tanta [through such great]. The very ancient Vatican and the manuscripts of collection 2 support the reading of the text introduced by Quesnel. A little after, non accipit [does not receive] in the same very ancient Vatican and in the Polirone [codex].

(d) ‹continuit largitatem,› · printed under col 409, running into col 410

Ita Quesnellus cum tribus suis codd. Oxon. et uno Corb, ac nostro vetustissimo Vat. Editiones praecedentes, cum mss. omnium quinque collectionum et duobus Lectionariis Vallicell. et uno Padiliron. habent: Ut tot Ecclesiae generationes, sapientia et intellectu, consilio et fortitudine, scientia et pietate, atque ipso Dei timore fraudaret. Ob auctoritatem potissimum antiquissimi et certo Romani codicis Vat. Quesnellianam lectionem retinuimus.

So Quesnel, with three of his Oxford codices and one of Corbie, and our most ancient Vatican. The preceding editions, with the manuscripts of all five collections and two Vallicelliana lectionaries and one of Polirone, have: Ut tot Ecclesiae generationes, sapientia et intellectu, consilio et fortitudine, scientia et pietate, atque ipso Dei timore fraudaret [as to defraud so many generations of the Church of wisdom and understanding, counsel and fortitude, knowledge and piety, and the very fear of God]. Chiefly on the authority of the very ancient and certainly Roman Vatican codex we have kept Quesnel's reading.

(e) ‹signifer nasceretur› · printed under col 410

Parenthesi inclusa desunt in vetustissimo Vat., ubi forte melius aptiusque post verbum nasceretur, subjicitur, qui repletus spiritu diaboli, spiritui restitit Christi, etc. In una Vallicell. omittitur hoc. Mox in ms. Padiliron., probationem, pro portionem.

The words enclosed in the parenthesis are wanting in the most ancient Vatican [codex], where, perhaps better and more fittingly, after the word nasceretur there follows qui repletus spiritu diaboli, spiritui restitit Christi [who, filled with the spirit of the devil, resisted the Spirit of Christ], etc. In one Vallicelliana [codex] hoc [this] is omitted. Shortly after, in the Polirone manuscript, probationem [proof] for portionem [portion].

(f) ‹de illa› · printed under col 410

Intelligere videtur mundum impiorum, de quo initio hujus capitis dixit: Quem (Spiritum veritatis) mundus non accepit impiorum.

He seems to mean the world of the impious, of which he spoke at the beginning of this chapter: Whom (the Spirit of truth) the world of the impious did not receive.

Page

running head: 409 SERMO LXXV. (printed across the page, with 410; the page holds Sermo LXXVI)
marginal letters: A ‹ditor superstitionis obscenae›; B ‹tatem, ut tot Ecclesiae›; C in the footnote area, beside ‹immo de toto hoc loco› (note a); D in the footnote area, beside ‹cibus innumera martyrum millia› (note b)
old-edition numerals: 306 before ‹innumera martyrum›; 307 after ‹cui nec›
signature: none
other: none

PL 54:410

accipere). Repletus enim spiritu diaboli, Spiritui restitit Christi; et cum sanctis Dei hoc Paracleti doctrina contulerit, ut futura praedicerent, hic ne falsitates ejus ipse rerum processus argueret, sacrilegarum impudentiam fabularum in praeteritas retorsit aetates. Et quasi nihil nos de sempiternitate Creatoris, nihil de ordine creaturae lex sancta et divinitus inspirata prophetia docuisset, ni contumeliam Dei et in omnium bene conditarum injuriam naturarum, compugnantia mendaciorum monstra contexuit.

[…] receive). For, filled with the spirit of the devil, he resisted the Spirit of Christ; and whereas the teaching of the Paraclete conferred on the saints of God this, that they foretold things to come, this man, so that the very course of events should not convict his falsehoods, turned back the impudence of his sacrilegious fables upon past ages. And as though the holy Law and divinely inspired prophecy had taught us nothing about the everlastingness of the Creator, nothing about the order of creation, he wove together self-contradicting monsters of lies, to the insult of God and to the injury of all natures well founded.

Quibus tandem suas insinuaturus erat insanias, nisi multum insipientibus et nimium a lumine veritatis aversis, qui sive per ignorantiae caecitatem, sive per turpitudinis appetitum, ad illa non sacra, sed exsecramenta perveniunt, quae propter communem verecundiam non sunt nostro sermone promenda, cum jam abundantissime ipsorum sint confessione patefacta.

To whom, after all, was he going to instil his madness, except to those who are very foolish and too far turned away from the light of truth, who, whether through the blindness of ignorance or through the appetite for foulness, come to those things, not sacred rites but abominations, which for common decency are not to be brought out in our sermon, since they have already been most abundantly laid bare by their own confession.

CAP. XIII. — Nulli ergo vestrum, dilectissimi, suadeatur quod tantae impietatis auctorem Spiritus sanctus aliqua ex parte dignatus sit. Nihil ad istum

Chap. XIII. — Let none of you, then, dearly beloved, be persuaded that the Holy Spirit in any part deigned [to visit] the author of so great an impiety. Nothing to him […]

Editors' notes and page, col. 410

Footnotes

(d) continued from col 409, set in n409

(g) ‹Spiritui› · printed under col 410

Editi, resistit. Correximus ex antiquissimo Vat. et Vallicell. A 9, ac duobus aliis mss. Vatt. Mox, pro doctrina in antiquissimo Vat., dona, forte donum. Dein, in duobus Vallicell. et in Padiliron., futura. praedicarent.

The editions, resistit [resists]. We have corrected from the very ancient Vatican and Vallicelliana A 9, and two other Vatican manuscripts. Shortly after, in place of doctrina [teaching], in the very ancient Vatican, dona [gifts], perhaps donum [gift]. Then, in two Vallicelliana [codices] and in the Polirone, futura. praedicarent [they would proclaim things to come].

(h) ‹ipse rerum processus argueret,› · printed under col 410

Editiones ante Quesn. cum plerisque codd., ridendarum. Illius lectionem non expunximus, quia invenitur in antiquissimo Vat.

The editions before Quesnel, with most codices, ridendarum [laughable]. We have not struck out his reading, because it is found in the very ancient Vatican.

(i) ‹de ordine creaturae› · printed under col 410

Editi hic addunt, in universum mundum bene, uti est in mss. collect. 3, 4 et 5. Codex Casin. collect. 1, in universum mundum bona lex, sancta et divinitus inspirata prophetia. Codex Casanatensis collect. 2 et Lectionar. Padiliron. delent vocem, mundum· et sic habent, in universum bona lex et sancta, etc. Duo Lectionaria Vallicell., in universum bene lex sancta, etc. In tanta varietate, antiquissimi et Romani Lectionarii Vat. lectionem praetulimus.

The editions add here in universum mundum bene [well, for the whole world], as it is in the manuscripts of collections 3, 4 and 5. The Monte Cassino codex of collection 1, in universum mundum bona lex, sancta et divinitus inspirata prophetia [for the whole world the good law, holy and divinely inspired prophecy]. The Casanatense codex of collection 2 and the Polirone lectionary delete the word mundum, and have thus: in universum bona lex et sancta [for all, the good and holy law], etc. Two Vallicelliana lectionaries, in universum bene lex sancta [for all, well, the holy law], etc. Amid such variety we have preferred the reading of the very ancient and Roman Vatican lectionary.

(j) ‹contumeliam Dei› · printed under col 410

Quesnellus cum uno suo codice, cui suffragatur antiquissimus Vat. Praecedentes editiones cum plerisque mss., et in omnium injuriam naturarum inexplicabilium mendaciorum monstra contexuit. Prima editio cum codd. collect. 3 et 4 addit, bene conditarum, ut in textu; sed in reliquis, ut caeterae editiones.

Quesnel, with one codex of his, which the very ancient Vatican supports. The preceding editions, with most manuscripts, et in omnium injuriam naturarum inexplicabilium mendaciorum monstra contexuit [and to the injury of all natures he wove together monsters of inexplicable lies]. The first edition, with the codices of collections 3 and 4, adds bene conditarum [well founded], as in the text; but in the rest [it reads] as the other editions.

(k) ‹nisi multum› · printed under col 410

Editi ante Quesnellum cum codd. collect. posteriorum. incestis. Duo Vallicell., Padiliron. et Casinensis, inertibus, et satis bene; sed vocem, insipientibus, a Quesnello inductam retinuimus auctoritate vetustissimi Vat. Mox, a lumine pietatis in uno Vat. collect 5 et alio Bon., nec non in Padilironensi.

The editions before Quesnel, with the codices of the later collections, incestis [to the incestuous]. Two Vallicelliana [codices], the Polirone and the Monte Cassino, inertibus [to the sluggish], and well enough; but we have kept the word insipientibus [to the foolish], introduced by Quesnel, on the authority of the most ancient Vatican. Shortly after, a lumine pietatis [from the light of piety] in one Vatican [codex] of collection 5 and another of Bologna, and also in the Polirone.

(l) ‹ad illa› · printed under col 410

Prima editio cum mss. collect. 3 et 4, non sacra, sed exsecranda. Apud Quesnellum, non sacramenta, sed exsecramenta, quod in nullo codice reperimus. Editam lectionem non solum caeterae editiones cum mss. collect. 5, sed et nostri potiores codices Casin., duo Vallicell., Padiliron, et antiquissimus Vat. approbant.

The first edition, with the manuscripts of collections 3 and 4, non sacra, sed exsecranda [not sacred but execrable]. In Quesnel, non sacramenta, sed exsecramenta [not sacraments but execrations], which we have found in no codex. The printed reading is approved not only by the other editions with the manuscripts of collection 5, but also by our better codices, the Monte Cassino, two Vallicelliana, the Polirone, and the very ancient Vatican.

(m) ‹promenda, cum› · printed under col 410

Duo Vallicell. et Casin. delent jam.

Two Vallicelliana [codices] and the Monte Cassino delete jam [already].