PL 54 · cols. 411–414

Leo the Great, Sermons

Sermon LXXVII

prorsus de illa virtute pervenit, quam Ecclesiae suae Christus et promisit et misit. Dicente enim beato apostolo Joanne. Spiritus nondum erat datus, quia Jesus nondum erat clarificatus (Joan. VII, 39): Domini ascensio, dandi Spiritus fuit ratio, quem ille necesse est ut neget datum, qui ad concessum paternae dexterae verum in Christo hominem negat esse provectum. Nos autem, dilectissimi, ad beatam aeternitatem et animae et carnis per regenerationem sancti Spiritus adoptati, sacratissimum diei istius festum rationabili obsequio et casta laetitia celebremus, confitentes cum beato Paulo apostolo, quod Dominus Jesus Christus ascendens in altum, captivam duxit captivitatem, dedit dona hominibus (Ps. LXVII, 19; Ephes. IV, 8): ut Evangelium Dei per omne humanae vocis eloquium praedicetur, et omnis lingua confiteatur quia Dominus Jesus Christus in gloria est Dei Patris (Philip. II, 11).

[…] at all of that power which Christ both promised and sent to His Church. For as the blessed apostle John says: The Spirit was not yet given, because Jesus was not yet glorified (John 7:39): the Lord's ascension was the reason for the giving of the Spirit, and he must needs deny that the Spirit was given who denies that the true man in Christ was advanced to the session at the Father's right hand. But let us, dearly beloved, who have been adopted to the blessed eternity of both soul and flesh through the regeneration of the Holy Spirit, celebrate the most sacred feast of this day with reasonable service and chaste gladness, confessing with the blessed apostle Paul that the Lord Jesus Christ, ascending on high, led captivity captive, gave gifts to men (Ps. 67:19; Eph. 4:8): so that the Gospel of God may be preached in every utterance of the human voice, and every tongue may confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:11).

CAP. IX. Ad praesentem autem solemnitatem, dilectissimi, etiam illa nobis est adjicienda devotio, ut jejunium quod ex apostolica traditione subsequitur celebremus, quia et hoc inter magna sancti Spiritus dona numerandum est, quod nobis adversum illecebras carnis et insidias diaboli jejuniorum sunt collata praesidia, quibus omnes tentationes Deo adjuvante vincamus. Quarta igitur et sexta feria jejunemus; sabbato autem apud beatum Petrum apostolum vigilias celebremus, patrocinante eodem orationibus nostris, ut in omnibus misericordiam Dei obtinere mereamur, per Dominum nostrum Jesum Christum viventem et regnantem cum Patre et Spiritu sancto in saecula saeculorum. Amen.

Chap. IX. But to the present solemnity, dearly beloved, we must also add that devotion of celebrating the fast which follows by apostolic tradition, since this too is to be numbered among the great gifts of the Holy Spirit, that the defences of fasting have been conferred on us against the allurements of the flesh and the snares of the devil, by which, with God's help, we may overcome all temptations. Let us therefore fast on the fourth and sixth days of the week; and on the Saturday let us celebrate the vigils at the church of the blessed apostle Peter, who will support our prayers, so that in all things we may deserve to obtain the mercy of God, through our Lord Jesus Christ, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

SERMO LXXVII [Al. LXXV].

SERMON 77 [Otherwise 75].

De Pentecoste III.

On Pentecost III.

CAP. I. — Hodiernam, dilectissimi, festivitatem toto

Chap. I. — Today's festival, dearly beloved, […] with the whole […]

Editors' notes and page, col. 411

Footnotes

(a) ‹Dicente enim› · printed under col 411

Ex antiquissimo Vat. adjecimus voces, beato apostolo. Dein ex eodem et prima editione scripsimus erat, pro fuerat clarificatus.

From the very ancient Vatican [codex] we have added the words beato apostolo [the blessed apostle]. Then from the same and the first edition we have written erat [was] for fuerat clarificatus [had been glorified].

(b) ‹per regenerationem sancti Spiritus adoptati,› · printed under col 411

Editiones ante Quesn. cum mss. collect. posteriorum, sacratissimi istius festi diem. Cod. Padiliron., sacratissimi festi diem. Dein verba et casta laetitia desiderantur in antiquissimo Vat.

The editions before Quesnel, with the manuscripts of the later collections, sacratissimi istius festi diem [the day of this most sacred feast]. The Polirone codex, sacratissimi festi diem [the day of the most sacred feast]. Then the words et casta laetitia [and chaste gladness] are wanting in the very ancient Vatican.

Ita ex antiquissimo Vat. Caeterae editiones ignorant, dilectissimi, et pro illa, habent, ista. Editiones autem Quesnello anteriores pro adjicienda praeferunt assumenda; et mox, ante verbum celebremus, addunt, sancta observantia.

So from the very ancient Vatican [codex]. The other editions do not know dilectissimi [dearly beloved], and for illa [that] have ista [this]. The editions earlier than Quesnel, moreover, offer assumenda [to be taken up] for adjicienda [to be added]; and shortly after, before the word celebremus, they add sancta observantia [with holy observance].

(d) ‹quia et hoc inter› · printed under col 411

Editi, maxima. Praetulimus lectionem vetustissimi Vat. quam duo etiam mss. libri a Quesnello memorati confirmant. Paulo post in eodem Vat., pro illecebras, legitur, concupiscentiam; et Quesnellus forte ex aliquo suo codice, concupiscentias.

The editions, maxima [the greatest]. We have preferred the reading of the most ancient Vatican, which two manuscript books mentioned by Quesnel also confirm. A little after, in the same Vatican, concupiscentiam [concupiscence] is read in place of illecebras [allurements]; and Quesnel, perhaps from some codex of his, concupiscentias [concupiscences].

Editors' prose

SYNOPSIS. — I. Spiritum sanctum non inchoasse in Pentecoste sua dona, sed cumulasse, cum indivise Trinitas operetur. — II. Ex peccato ortum esse, ut opus reparationis nostrae inter se dividerent personae Trinitatis; et quomodo. — III. Eam partitionem nihil aequalitati et consubstantialitati personarum obesse. — IV. Nihil rebus creatis vel visibilibus affine cogitandum de Trinitate, quae tota aequalis est. — V. Cur discipulos de ejus ascensione gaudere Christus velit. — VI. Tres personas unum esse habere, unumque operari.

SYNOPSIS. — I. That the Holy Spirit did not begin His gifts at Pentecost but heaped them up, since the Trinity works undividedly. — II. That it arose from sin that the Persons of the Trinity divided the work of our restoration among themselves; and how. — III. That this division in no way hinders the equality and consubstantiality of the Persons. — IV. That nothing akin to created or visible things is to be thought of the Trinity, which is wholly equal. — V. Why Christ wishes the disciples to rejoice at His ascension. — VI. That the three Persons have one being and one working.

Page

running head: 411 S. LEONIS MAGNI SERMONES. (printed across the page, with 412)
marginal letters: A ‹prorsus de illa virtute›; B ‹omne humanae vocis eloquium›; C ‹ritu sancto in saecula saeculorum. Amen.›; D in the footnote area, beside ‹(a) Ex antiquissimo Vat.›
old-edition numerals: 308 after ‹ad beatam› (before ‹aeternitatem›); 309 in the synopsis, before ‹II. Ex peccato›
signature: none
other: the caption of Sermo LXXVII and its synopsis are printed within col 411 (not across the page)

PL 54:412

terrarum orbe venerabilem, ille sancti Spiritus consecravit adventus, qui post resurrectionem Domini quinquagesimo die in apostolos populumque credentium, sicut sperabatur, influxit (Act. II, 1). Sperabatur autem, quia illum Dominus Jesus spoponderat affuturum (Luc. XXIV, 49; Act. I, 4), non ut tunc primum esse sanctorum habitator inciperet, sed ut sacrata sibi pectora et ferventius accenderet, et copiosus inundaret; cumulans sua dona, non inchoans, nec ideo novus opere, quia ditior largitate. Numquam enim ab omnipotentia Patris, et Filii, Spiritus sancti est discreta majestas; et quidquid in dispositione omnium rerum agit divina moderatio, ex totius venit providentia Trinitatis. Una est ibi benignitas misericordiae, una censura justitiae; nec aliquid est in actione divisum, ubi nihil est in voluntate diversum. Quae ergo illuminat Pater, illuminat Filius, illuminat Spiritus sanctus; cumque alia sit persona missi, alia mittentis, alia promittentis, simul nobis et unitas manifestatur et Trinitas: ut essentia habens aequalitatem, et non recipiens solitudinem, et ejusdem substantiae, et non ejusdem intelligatur esse personae.

[…] world, venerable [festival] was consecrated by that coming of the Holy Spirit Who, on the fiftieth day after the Lord's resurrection, flowed into the apostles and the people of believers, as was hoped (Acts 2:1). And it was hoped, because the Lord Jesus had pledged that He would be present (Luke 24:49; Acts 1:4), not that He should then for the first time begin to be the indweller of the saints, but that He should both kindle more fervently and flood more abundantly the breasts consecrated to Him; heaping up His gifts, not beginning them, nor new in work because richer in bounty. For never has the majesty of the Holy Spirit been separated from the omnipotence of the Father and of the Son; and whatever the divine governance does in the ordering of all things comes from the providence of the whole Trinity. There is one kindness of mercy there, one strictness of justice; nor is anything divided in action where nothing is different in will. What the Father enlightens, therefore, the Son enlightens, the Holy Spirit enlightens; and while the Person of the One sent is one, that of the One sending another, that of the One promising another, at once both the Unity and the Trinity are manifested to us: so that the essence, having equality and not admitting solitude, may be understood to be both of the same substance and not of the same Person.

CAP. II. — Quod ergo salva cooperatione inseparabilis Deitatis, quaedam Pater, quaedam Filius, quaedam proprie Spiritus sanctus exequitur, nostrae redemptionis dispositio, nostrae salutis est ratio. Si enim homo ad imaginem et similitudinem Dei factus (Gen. I, 26) in suae honore naturae mansisset, nec diabolica fraude deceptus a lege sibi posita per concupiscentiam deviasset. Creator mundi creatura non fieret: neque aut sempiternus temporalitatem subiret, aut aequalis Deo Patri Filius Deus formam servi et similitudinem carnis peccati assumeret. Sed quia invidia diaboli mors introivit in orbem terrarum (Sap. II, 24), et aliter solvi captivitas humana non potuit, nisi causam nostram ille susciperet, qui sine majestatis suae damno et verus homo fieret, et solus peccati contagium non haberet; divisit sibi opus nostrae reparationis misericordia Trinitatis; ut Pater propitiaretur, Filius propitiaret, Spiritus sanctus igniret. Oportebat enim ut etiam salvandi aliquid pro se agerent, et conversis ad Redemptorem cordibus, ab inimici dominatione discederent

Chap. II. — That, therefore, while the co-operation of the inseparable Deity is preserved, the Father performs certain things, the Son certain things, and the Holy Spirit certain things properly, is the ordering of our redemption, the reason of our salvation. For if man, made in the image and likeness of God (Gen. 1:26), had remained in the honour of his nature, and had not, deceived by the devil's fraud, strayed through concupiscence from the law laid down for him, the Creator of the world would not have become a creature: neither would the Everlasting have undergone temporality, nor would God the Son, equal to God the Father, have taken the form of a servant and the likeness of sinful flesh. But because by the envy of the devil death entered into the world (Wis. 2:24), and human captivity could not be loosed otherwise than if He took up our cause Who, without loss to His majesty, would both become true man and alone not have the contagion of sin, the mercy of the Trinity divided among Itself the work of our restoration: that the Father should be propitiated, the Son should propitiate, the Holy Spirit should enkindle. For it was fitting that those who were to be saved should also do something on their own behalf, and, their hearts turned to the Redeemer, should depart from the domination of the enemy […]

Editors' notes and page, col. 412

Footnotes

(e) ‹ille sancti Spiritus consecravit adventus,› · printed under col 412

In antiquissimo Vat. 3835, qui post resurrectionem suam Dominus quinquagesimo die in apostolos plebemque credentium, sicut sperabatur, influxit.

In the very ancient Vatican 3835, qui post resurrectionem suam Dominus quinquagesimo die in apostolos plebemque credentium, sicut sperabatur, influxit [Who, the Lord, on the fiftieth day after His resurrection, flowed into the apostles and the people of believers, as was hoped].

(f) ‹quia illum Dominus Jesus› · printed under col 412

Editi ante Quesn. cum mss. collectionum posteriorum, promiserat.

The editions before Quesnel, with the manuscripts of the later collections, promiserat [had promised].

(g) ‹et copiosus› · printed under col 412

Prima editio et cod. Bon., corrupte, mundaret.

The first edition and the Bologna codex, corruptly, mundaret [should cleanse].

(h) ‹ubi nihil est in voluntate diversum.› · printed under col 412

Eadem editio et idem codex, Quem ergo.

The same edition and the same codex, Quem ergo [Whom therefore].

(i) ‹a lege sibi posita› · printed under col 412

Unus cod. Vat., post concupiscentias.

One Vatican codex, post concupiscentias [after concupiscences].

(j) ‹assumeret.› · printed under col 412

Quia vero in tribus nostris mss. et prima editione, in qua mox, intravit pro introivit.

Quia vero [but because] in three of our manuscripts and the first edition, in which shortly after [there is] intravit [entered] for introivit [went in].

(k) ‹nisi causam nostram› · printed under col 412

Ita melius ex antiquissimo Vat. et duobus exemplaribus Veron.

So, better, from the very ancient Vatican and two Verona copies.

(l) ‹conversis ad Redemptorem cordibus,› · printed under col 412

Prima editio et cod. Bon., ab nimia damnatione discederent. Caeterae editiones ante Quesn. ut in textu, hac una exceptione quod praeferunt desciscerent pro discederent.. Nostri tamen codices uti cum Quesnello edidimus.

The first edition and the Bologna codex, ab nimia damnatione discederent [should depart from excessive condemnation]. The other editions before Quesnel as in the text, with this one exception, that they offer desciscerent [should revolt] for discederent [should depart]. Our codices, however, [read] as we have printed with Quesnel.

Page

running head: S. LEONIS MAGNI SERMONES. 412 (printed across the page, with 411)
marginal letters: A ‹terrarum orbe venerabilem›; B ‹aliquid est in actione divisum›; C ‹concupiscentiam deviasset›; D in the footnote area, above ‹(e) In antiquissimo Vat. 3835›
old-edition numerals: 310 after ‹sempiternus›
signature: none
other: the last word of col 412, discederent, is hyphenated into col 413 (di-|scederent) and set whole in col 412

PL 54:413

quoniam, sicut Apostolus ait, misit Deus Spiritum Filii sui in corda nostra clamantem, Abba Pater (Galat. IV, 6.) Ubi autem Spiritus Domini, ibi libertas (II Cor. III, 17). Et, Nemo potest dicere Dominum Jesum, nisi in Spiritu sancto (I Cor. XII, 3).

[…] since, as the Apostle says, God has sent the Spirit of His Son into our hearts, crying, Abba, Father (Gal. 4:6). But where the Spirit of the Lord is, there is liberty (2 Cor. 3:17). And, No one can say the Lord Jesus, except in the Holy Spirit (1 Cor. 12:3).

CAP. III. — Si ergo duce gratia, dilectissimi, fideliter sapienterque noscamus quid Patri, quid Filio quid Spiritui sancto in reparatione nostra proprium quidve commune sit, ea quae pro nobis humiliter et corporaliter gesta sunt ita procul dubio suscipiemus, ut nihil indignum de una atque eadem Trinitatis gloria sentiamus. Quamvis enim nulla mens ad cogitandum de Deo, nulla ad loquendum lingua sufficiat, tamen quantumcumque illud est quod humano intellectu de essentia paternae Deitatis attingitur, nisi unum atque idem est, cum vel de Unigenito ejus, vel de Spiritu sancto cogitatur, non pie sapitur, sed nimis carnaliter caligatur, et ipsum quod de Patre congruenter sentiri videbatur, amittitur: quia de tota Trinitate receditur, si in ea unitas non tenetur. Nulla autem ratione vere est unum quod aliqua est inaequalitate diversum.

CHAP. III. — If therefore, with grace as our guide, dearly beloved, we learn faithfully and wisely what in our restoration is proper to the Father, what to the Son, what to the Holy Spirit, or what is common, we shall without doubt so receive the things that were done humbly and bodily for us as to think nothing unworthy of the one and the same glory of the Trinity. For although no mind suffices for thinking of God, no tongue for speaking, yet however much that may be which is reached by human understanding concerning the essence of the Father's Godhead, unless it is one and the same when the Only-begotten or the Holy Spirit is thought of, it is not understood piously but is darkened all too carnally, and even that which seemed to be rightly held about the Father is lost: for one departs from the whole Trinity if the unity in it is not held. But in no way is that truly one which is made different by any inequality.

CAP. IV. — Cum igitur ad confitendum Patrem, et Filium, et Spiritum sanctum aciem mentis intendimus, procul ab animo formas visibilium rerum et aetates temporalium naturarum, procul corpora locorum et loca corporum repellamus. Discedat a corde quod spatio extenditur, quod fine concluditur, et quidquid nec semper ubique, nec totum est. Cogitatio de Deitate Trinitatis concepta nihil per distantiam intellligat, nihil per gradus quaerat: ac si quid dignum de Deo senserit, nulli hoc ibi audeat negare personae, tamquam honorificentius Patri ascribat, quod Filio Spirituique non tribuat. Non est pietas Unigenito praeferre Genitorem; Filii contumelia Patris injuria est; quod uni demitur utrique detrahitur. Nam cum illis et sempiternitas sit communis et Deitas, nec omnipotens Pater, nec incommutabilis aestimatur, si aut minorem se genuit, aut quem non habuit, habendo profecit.

CHAP. IV. — When, therefore, we direct the gaze of the mind to confessing the Father, and the Son, and the Holy Spirit, let us drive far from the soul the forms of visible things and the ages of temporal natures, far the bodies of places and the places of bodies. Let there depart from the heart whatever is extended in space, whatever is enclosed by a limit, and whatever is neither always everywhere nor whole. Thought conceived concerning the Godhead of the Trinity should understand nothing by distance, seek nothing by degrees; and if it has perceived anything worthy of God, let it not dare to deny this to any Person there, as though it ascribed to the Father more honourably what it does not attribute to the Son and the Spirit. It is not piety to prefer the Begetter to the Only-begotten; an insult to the Son is an injury to the Father; what is taken from one is withdrawn from both. For since eternity and Godhead are common to them, the Father is reckoned neither almighty nor unchangeable if He either begot one less than Himself, or advanced by having one whom He did not have.

CAP. V. — Dicit quidem Dominus Jesus discipulis

CHAP. V. — The Lord Jesus indeed says to His disciples […]

Editors' notes and page, col. 413

Footnotes

(a) ‹in corda nostra› · printed under col 413

Prima editio et ms. Bon., in quo clamamus.

The first edition and manuscript Bon.: in quo clamamus [in whom we cry].

(b) ‹fideliter sapienterque› · printed under col 413

Duo mss. Vat., novimus.

Two Vatican manuscripts: novimus [we know].

Cod. Veronensis, Quod humanus intellectus... attingit.

The Verona codex: Quod humanus intellectus... attingit [what human understanding ... reaches].

(d) ‹nisi unum atque idem› · printed under col 413

Ita omnes nostri codices et editiones ante Quesnellum, qui nullo ms. indicato, forte ut clariorem sententiam efficeret, edidit, esse, cum de Unigenito. Editam vero a nobis lectionem confirmant etiam codices et editio tractatus contra Eutychem cap. 2, in quo hoc caput insertum legitur. Hic tractatus in appendice exhibebitur.

So all our codices and the editions before Quesnel, who, citing no manuscript, perhaps to make the sense clearer, printed esse, cum de Unigenito. The reading we have printed is confirmed also by the codices and the edition of the treatise against Eutyches, ch. 2, in which this chapter is found inserted. This treatise will be shown in the appendix.

(e) ‹amittitur: quia› · printed under col 413

Sic ex antiquissimo Vat. et duobus Veron. Al., a tota.

So from the very ancient Vatican [manuscript] and two Verona ones. Others: a tota [from the whole].

(f) ‹nihil per gradus quaerat:› · printed under col 413

Ita ex omnibus nostris codicibus. Editi, praemisso puncto, At si quid.

So from all our codices. The printed editions, with a full stop before it: At si quid [But if anything].

(g) ‹quod uni demitur utrique› · printed under col 413

Al., subtrahitur.

Others: subtrahitur [is taken away].

Page

running head: 413 SERMO LXXVII. 414 (across the page; "413 SERMO L" over this column)
marginal letters: A ‹scederent: quoniam, sicut›; B ‹ejus, vel de Spiritu sancto›; C ‹ac si quid dignum›; D beside footnote (d) ‹sententiam efficeret›
old-edition numerals: 311 after ‹per distantiam intellligat,›
signature: none
other: col opens with the tail "scederent:" of a word hyphenated from col 412 (left to col 412); footnotes (h) and (i) printed under this column belong to calls in col 414 and are set in n414

PL 54:414

suis, sicut evangelica lectione recitatum est: Si diligeretis me, gauderetis utique, quia ad Patrem vado, quia Pater major me est (Joan. XIV, 28); sed hoc illae aures, quae saepius audierunt: Ego et Pater unum sumus (Joan. X, 30); et qui me videt, videt et Patrem (Joan. XIV, 9); sine Deitatis accipiunt differentia, nec de illa hoc essentia intelligunt, quam sempiternam cum Patre et ejusdem naturae esse noverunt. Commendatur ergo etiam sanctis apostolis in incarnatione Verbi humana provectio, et qui denuntiato sibi Domini turbabantur abscessu, ad aeterna gaudia honoris sui incitantur augmento: Si diligeritis me, inquit, gauderetis utique, quia vado ad Patrem (Ibid., 28); hoc est, si perfecta scientia videretis quid vobis gloriae confertur per hoc quod ex Deo Patre genitus etiam ex homine matre sum natus, quod visibilem me invisibilis praebui, quod formam servi in forma Dei sempiternus accepi: Gauderetis, quia vado ad Patrem. Vobis enim haec praestatur ascensio, et super omnes coelos ad Patris dexteram collocanda vestra in me humilitas elevatur.

[…] as was read out in the Gospel reading: If you loved Me, you would surely rejoice, because I go to the Father, because the Father is greater than I (John 14:28); but those ears which have often heard, I and the Father are one (John 10:30), and, He who sees Me sees the Father also (John 14:9), take this without difference of Godhead, and do not understand it of that essence which they know to be everlasting with the Father and of the same nature. So to the holy apostles too the advancement of humanity in the incarnation of the Word is commended, and those who were troubled when the Lord's departure was announced to them are spurred on to eternal joys by the increase of their own honour: If you loved Me, He says, you would surely rejoice, because I go to the Father (ibid. 28); that is, if with perfect knowledge you saw what glory is conferred on you by this, that I, begotten of God the Father, was also born of a human mother, that being invisible I made Myself visible, that being everlasting in the form of God I took the form of a servant: you would rejoice, because I go to the Father. For this ascension is granted to you, and your lowliness in Me is raised up to be set above all the heavens at the right hand of the Father.

Ego autem: qui hoc sum cum Patre quod Pater est, individuus cum genitore parmaneo, et sic ab illo ad vos veniens non recedo, quemadmodum et vos ad illum rediens non relinquo. Gaudete ergo, quia vado ad Patrem, quia Pater major me est. Univi enim vos mihi, et factus sum filius hominis, ut vos filii Dei esse possitis. Unde licet unus in utroque sim, tamen quo vobis conformor, Patre sum minor; quo autem a Patre non dividor, etiam meipso sum major. Natura itaque quae minor est Patre, vadat ad Patrem, ut ibi sit caro ubi semper est Verbum; et una Ecclesiae catholicae fides, quem secundum humanitatem non diffitetur minorem, secundum Deitatem credat aequalem.

But I, who am the same with the Father as the Father is, remain undivided from My Begetter, and thus, coming from Him to you, I do not withdraw, just as, returning to Him, I do not leave you. Rejoice therefore, because I go to the Father, because the Father is greater than I. For I have united you to Myself, and have become the son of man, so that you may be sons of God. Hence, although I am one in both, yet in that by which I am conformed to you I am less than the Father; but in that by which I am not divided from the Father I am greater even than Myself. Let the nature, then, which is less than the Father go to the Father, so that the flesh may be where the Word always is; and let the one faith of the Catholic Church believe Him equal according to the Godhead whom it does not deny to be less according to the humanity.

CAP. VI. — Contemnatur igitur, dilectissimi, vana et caeca versutia haereticae impietatis, quae sibi hujus sententiae scaeva interpretatione blanditur: ac dicente Domino: Omnia quae habet Pater mea sunt (Joan. XVI, 15), non intelligit se Patri demere quidquid

CHAP. VI. — Let the vain and blind cunning of heretical impiety be despised, then, dearly beloved, which flatters itself by a perverse interpretation of this saying; and, when the Lord says, All things that the Father has are Mine (John 16:15), it does not understand that it takes away from the Father whatever […]

Editors' notes and page, col. 414

Footnotes

(h) ‹quia Pater major me est (Joan. XIV, 28); sed› · printed under col 413

Prima editio et cod. Bon., haec.

The first edition and codex Bon.: haec [these things].

(i) ‹cum Patre et› · printed under col 413, continued under col 414

Erat in editis, ejusdem naturae noverunt esse firma ratione. Quesnellus notavit in margine: «Tres has voces, esse firma ratione, omittit ms. Oxoniensis unus.» Nos vetustissimi Vaticani et Lectionarii Veronensis lectionem, quae hanc omissionem ex parte confirmat, secuti sumus.

In the printed editions it read: ejusdem naturae noverunt esse firma ratione [they know to be of the same nature by firm reason]. Quesnel noted in the margin: «These three words, esse firma ratione, one Oxford manuscript omits.» We have followed the reading of the very old Vatican [manuscript] and of the Verona Lectionary, which partly confirms this omission.

(j) ‹in incarnatione Verbi› · printed under col 414

Auctoritate eorumdem codicum delevimus adjectivum Dominici, quod hic insertum in editis, ex Leonis more, Verbo non additur.

On the authority of the same codices we have deleted the adjective Dominici [of the Lord], inserted here in the printed editions, [since], according to Leo's custom, it is not added to Verbo [Word].

(k) ‹Vobis enim› · printed under col 414

Ita melius ex iisdem codicibus, quam in editis, praestatur haec ascensio; id est in vestri gratiam haec ascensio efficitur, et ideo gaudendum, quia vado ad Patrem.

So, better, from the same codices than in the printed editions: praestatur haec ascensio [this ascension is granted]; that is, this ascension is accomplished for your sake, and therefore one must rejoice, because I go to the Father.

(l) ‹tamen› · printed under col 414

Antiquissimus Vat., quod vobis; et infra cum nonnullis aliis codd., nec non editis ante Quesnellum, quod autem a Patre. Quesnelli lectionem primae editionis, exemplo collect. 3, uti meliorem immutare noluimus.

The very ancient Vatican [manuscript]: quod vobis [in that ... to you]; and below, with some other codices, and also the editions before Quesnel: quod autem a Patre [but in that ... from the Father]. Quesnel's reading of the first edition, [supported] by the example of collection 3, we did not wish to change, as being better.

(m) ‹Natura itaque quae minor est Patre,› · printed under col 414

Ita ex omnibus nostris codicibus. Al. vadit. Mox in Veron. et duobus Vatt., et ibi sit caro; ac dein in vetustiss. Vat., ut una Ecclesiae catholicae fides, sine conjunctione et. Quae lectio praeferenda esset, si magis placeret antea legere, et ibi.

So from all our codices. Others: vadit [goes]. Just after, in the Verona and two Vatican [manuscripts]: et ibi sit caro [and the flesh may be there]; and then in the very old Vatican: ut una Ecclesiae catholicae fides [so that the one faith of the Catholic Church], without the conjunction et. This reading would be preferable if one preferred to read et ibi earlier.

(n) ‹quae sibi hujus› · printed under col 414

Editi ante Quesn. habebant, scientiae in textu, et in margine, sententiae, quam vocem ille textui inseruit, ut in nostris etiam mss. invenitur. Porro voci scaeva ille apposuit hanc notam in marginalem id est sinistra.

The editions before Quesnel had scientiae in the text, and in the margin sententiae, which word he inserted into the text, as it is found in our manuscripts also. Further, to the word scaeva he attached this marginal note: id est sinistra [that is, left-handed].