PL 54 · cols. 415–419

Leo the Great, Sermons

Sermons LXXVIII–LXXIX

Filio audet denegare, et ita in his quae humana sunt desipit, ut putet quod ideo Unigenito paterna defuerint, quia nostra suscepit. Non minuit in Deo misericordia potestatem, nec dilectae reconciliatio creaturae, sempiternae defectus est gloriae. Quae habet Pater, habet et Filius, et quae habet Pater et Filius, habet et Spiritus sanctus, quia tota simul Trinitas est unus Deus. Hanc autem fidem non terrena sapientia reperit, nec opinio humana persuasit, sed ipse unigenitus Filius docuit, ipse Spiritus sanctus instituit; de quo nihil est aliter quam de Patre et Filio sentiendum. Quia licet non sit Pater, non sit Filius, non tamen est a Patre Filioque divisus; et sicut propriam habet in Trinitate personam, ita unam habet in Patris et Filii Deitate substantiam, omnia implentem, omnia continentem, et cum Patre et Filio universa moderantem, cui est honor et gloria in saecula saeculorum. Amen.

[…] it dares to deny to the Son, and is so foolish in matters that are human as to think that the things of the Father were lacking to the Only-begotten because He took up ours. Mercy did not diminish power in God, nor was the reconciliation of the beloved creature a failing of everlasting glory. What the Father has, the Son also has, and what the Father and the Son have, the Holy Spirit also has, because the whole Trinity together is one God. Now this faith no earthly wisdom discovered, nor did human opinion persuade [us of it], but the only-begotten Son Himself taught it, the Holy Spirit Himself established it; concerning Whom nothing is to be thought otherwise than concerning the Father and the Son. For although He is not the Father, is not the Son, yet He is not divided from the Father and the Son; and as He has His own Person in the Trinity, so He has one substance in the Godhead of the Father and the Son, filling all things, containing all things, and with the Father and the Son governing the universe, to Whom be honour and glory for ever and ever. Amen.

SERMO LXXVIII [Al. LXXVI].

SERMON 78 [Otherwise 76].

De Jejunio Pentecostes I.

On the Fast of Pentecost, I.

CAP. I. — Hodiernam, dilectissimi, festivitatem

CHAP. I. — Today's festival, dearly beloved, […]

Editors' notes and page, col. 415

Footnotes

(a) ‹Filio audet› · printed under col 415

Ita antiquiss. Vat, cum duobus aliis Vaticanis et prima editione. Al., negare.

So the very ancient Vatican [manuscript], with two other Vatican ones and the first edition. Others: negare [to deny].

(b) ‹misericordia potestatem, nec› · printed under col 415

Editi cum quibusdam mss., delata reconciliatio. Correximus ex antiquiss. Vat et Veron.

The printed editions, with some manuscripts: delata reconciliatio [reconciliation brought]. We have corrected from the very ancient Vatican and the Verona [manuscripts].

Prima editio: Quae habet Pater, habet et Filius. habet et Spiritus Sanctus.

The first edition: Quae habet Pater, habet et Filius. habet et Spiritus Sanctus [What the Father has, the Son also has; the Holy Spirit also has].

(d) ‹cum Patre et Filio universa› · printed under col 415

Ita ex antiquiss. Vat. Vulgati ante Quesn. cum mss. collect. posteriorum, per infinita saecula saeculorum. Amen. Quesnellus vero, moderantem in saecula. Amen.

So from the very ancient Vatican. The editions current before Quesnel, with the manuscripts of the later collections: per infinita saecula saeculorum. Amen [through infinite ages of ages. Amen]. But Quesnel: moderantem in saecula. Amen [governing for ever. Amen].

(e) ‹SERMO LXXVIII [Al. LXXVI].› (call before the sub-caption De Jejunio Pentecostes I.) · printed under col 415, continued under col 416

Hic titulus praefertur in mss. 2, 3 et 5 collect. In prima editione et mss. 3 collect. hic sermo inscribitur: De Pentecoste sermo IV, eumque sane idem sermonis initium ipso Pentecostes die habitum prodit. In ms. Casinensi collect. 4 sub eodem titulo de Sancto Pentecoste censentur omnes etiam sermones sequentes 2, 3 et 4 de Jejunio Pentecostes; similisque codex exstitit apud Micrologum; quippe de Eccles. observat. cap. 25 S. Leonis Sermonum memorans librum, plures de Pentecoste in diversis annis fecisse tradit. Ex voce autem plures patet in eo ms. Sermonum libro omnes sermones de Jejunio Pentecostes sub titulo de Pentecoste fuisse comprehensos. Caeterum hoc jejunium intra Pentecostes octavam peractum antiqua locutione vocabatur jejunium mensis quarti; uti similiter in antiquissimo Sacramentario e manuscriptis capituli Veronensis edito a P. Josepho Blanchinio ac Leoni attributo, missa hujus jejunii propria (cujus aliquot nedum sententiae, sed etiam verba, cum sententiis et verbis primi hujus sermonis plane conveniunt, ut interius suis in locis annotabimus) profertur sub titulo. In jejunio mensis quarti. Qui titulus pariter servatur in Sacramentario Gelasiano cardinalis Thomasii lib. I, num. 83, nec non in Gregoriano, quod ex duobus antiquis et purioribus mss. Muratorius edidit. Hinc sequentium etiam sermonum titulus (si de Jejunio olim inscripti credantur, et non potius de Pentecoste) hic videtur fuisse: De jejunio mensis quarti, ut alii aliorum Quatuor temporum sermones inscribuntur: De Jejunio mensis septimi, vel decimi. Sine ulla vero auctoritate codicum nihil immutare voluimus.

This title is prefixed in manuscripts of collections 2, 3 and 5. In the first edition and manuscripts of collection 3 this sermon is inscribed: De Pentecoste sermo IV [On Pentecost, sermon 4], and indeed the very beginning of the sermon shows that it was delivered on the day of Pentecost itself. In the Cassino manuscript of collection 4, under the same title de Sancto Pentecoste [On Holy Pentecost], all the following sermons 2, 3 and 4 on the Fast of Pentecost are also reckoned; and a similar codex existed in the hands of Micrologus; for, mentioning the book of St Leo's Sermons in De Eccles. observat. ch. 25, he reports that he delivered several on Pentecost in different years. From the word plures [several] it is clear that in that manuscript book of Sermons all the sermons on the Fast of Pentecost were included under the title de Pentecoste. For the rest, this fast, kept within the octave of Pentecost, was called in the ancient phrase the fast of the fourth month; just as, likewise, in the very ancient Sacramentary edited from the manuscripts of the chapter of Verona by Fr Joseph Bianchini and attributed to Leo, the Mass proper to this fast (of which several not only thoughts but even words agree plainly with the thoughts and words of this first sermon, as we shall note further on in their places) is given under the title In jejunio mensis quarti [On the fast of the fourth month]. This title is likewise kept in the Gelasian Sacramentary of Cardinal Tommasi, bk. 1, no. 83, and also in the Gregorian, which Muratori edited from two ancient and purer manuscripts. Hence the title of the following sermons too (if they are believed to have been inscribed de Jejunio [On the Fast] of old, and not rather de Pentecoste) seems to have been this: De jejunio mensis quarti, as other sermons of the other Ember Days are inscribed: De Jejunio mensis septimi [On the Fast of the seventh month], or decimi [of the tenth]. But without any authority of the codices we have wished to change nothing.

Editors' prose

SYNOPSIS. — I. Instituta esse auctore Spiritu sancto jejunia, ut adversus inimicos suos Christiani validius pugnarent. — II. Contra eum qui liber est a carnalibus desideriis, inermem esse diabolum. — III. Post festa institutum esse jejunium, ut, et illorum fructus permaneat, et negligens circa illa plectatur. — IV. Jejunii, cui comes est misericordia, maximam esse vim.

SYNOPSIS. — I. That fasts were instituted with the Holy Spirit as their author, so that Christians might fight more strongly against their enemies. — II. That against him who is free from carnal desires the devil is unarmed. — III. That the fast was instituted after the feasts, so that both their fruit might remain and he who was negligent about them might be chastised. — IV. That the power of fasting, whose companion is mercy, is very great.

Page

running head: 415 S. LEONIS MAGNI SERMONES. 416 (across the page; "415 S. LEONIS MAG" over this column)
marginal letters: A ‹quid Filio audet›; B ‹tantiam, omnia implentem›; C beside footnote (b) ‹Correximus ex antiquiss.›; D beside footnote (e) ‹sub titulo de Pentecoste fuisse comprehensos›
old-edition numerals: 313 before ‹SERMO LXXVIII› in the caption
signature: none
other: caption SERMO LXXVIII [Al. LXXVI]. and sub-caption De Jejunio Pentecostes I. printed in this (left) column only, not across the page; set in c415_b. The synopsis is the editors' and is set here. "quid" at the head of the column completes "quid-" of col 414 and is set there.

PL 54:416

descensione sancti Spiritus consecratam sequitur, ut nostis, solemne jejunium, quod animis corporibusque curandis salubriter institutum, devota nobis est observantia celebrandum. Repletis namque apostolis virtute promissa, et in corda eorum Spiritu veritatis ingresso, non ambigimus inter caetera coelestis sacramenta doctrinae, hanc spiritalis continentiae disciplinam de Paracleti magisterio primitus fuisse conceptam: ut sanctificatae jejunio mentes conferendis sibi chrismatibus fierent aptiores. Aderat Christi discipulis protectio omnipotentis auxilii, et principibus nascentis Ecclesiae tota Patris Filiique Divinitas in praesentia sancti Spiritus praesidebat. Sed contra instantes impetus persequentium, contra minaces fremitus impiorum, non corporis fortitudine, nec carnis erat saturitate certandum; cum hoc maxime hominis interiora corrumpat, quod exteriora delectat; et tanto fiat rationalis anima purgatior, quanto fuerit substantia carnis afflictior.

[…] consecrated by the descent of the Holy Spirit, is followed, as you know, by the solemn fast, which, wholesomely instituted for the healing of souls and bodies, is to be celebrated by us with devout observance. For when the apostles had been filled with the promised power, and the Spirit of truth had entered into their hearts, we do not doubt that among the other mysteries of heavenly doctrine this discipline of spiritual continence was first conceived from the teaching of the Paraclete: so that minds sanctified by fasting might become fitter for the anointings to be conferred on them. The protection of almighty help was at hand for the disciples of Christ, and the whole Godhead of the Father and the Son presided over the leaders of the nascent Church in the presence of the Holy Spirit. But against the pressing assaults of the persecutors, against the threatening roars of the ungodly, the fight was to be fought not with strength of body nor with fullness of the flesh; since what most delights a man's outer parts corrupts his inner, and the rational soul becomes the purer the more the substance of the flesh has been afflicted.

CAP. II. — Hi itaque doctores, qui exemplis et traditionibus suis omnes Ecclesiae filios imbuerunt, tirocinium militiae christianae sanctis inchoavere jejuniis: ut contra spiritales nequitias pugnaturi, abstinentiae arma caperent, quibus vitiorum incentiva truncarent. Invisibiles enim adversarii et incorporales hostes non erunt contra nos validi, si nullis carnalibus desideriis fuerimus immersi. Cupiditas quidem nocendi in tentatore perpetua est, sed inermis

CHAP. II. — These teachers, therefore, who by their examples and traditions instructed all the sons of the Church, began the apprenticeship of Christian warfare with holy fasts: so that, being about to fight against spiritual wickedness, they might take up the arms of abstinence, with which to cut off the incitements of the vices. For the invisible adversaries and bodiless enemies will not be strong against us if we have been plunged in no carnal desires. The desire to harm is indeed perpetual in the tempter, but unarmed […]

Editors' notes and page, col. 416

Footnotes

(e) continued from col 415, set in n415

(f) ‹sequitur, ut nostis,› · printed under col 416

« Vel haec Leonis verba, inquit in annotatione Quesnellus, transcripsit Ecclesia in collecta quae primo Quadragesimae sabbato legitur, vel jam tunc in usu erat illa collecta in officiis ecclesiasticis, unde haec verba mutuatus sit auctor noster. Ex alterutro colligitur vel quo in pretio sit Leo in Ecclesia, vel quam antiquae sint collectae quibus hodie utitur Ecclesia in divinis Officiis. » Verius S. Leo nonnullarum orationum quae leguntur in divinis officiis auctor fuit, ut patet ex antiquissimo Sacramentario superius memorato; quod si non est omnino S. Leonis, non pauca tamen continere videtur a Leone lucubrata et in usu sacrorum officiorum recepta, ut in admonitione ad idem Sacramentarium tomo II ostendetur. Inter haec est oratio quae nunc legitur in primo Quadragesimae sabbato; at in eo Sacramentario ponitur: In Jejunio mensis quarti, id est in jejunio Pentecostes, ad quod hic quoque sermo pertinet. Oratio autem in eodem Sacramentario est haec: Adesto, Domine, supplicibus tuis, ut hoc solemne jejunium, quod animis corporibusque curandis salubriter institutum est, devoto servitio celebremus.

« Either the Church, says Quesnel in a note, transcribed these words of Leo into the collect which is read on the first Saturday of Lent, or that collect was already then in use in the ecclesiastical offices, whence our author borrowed these words. From either it is gathered either in what esteem Leo is held in the Church, or how ancient are the collects which the Church uses today in the divine Offices. » More truly, St Leo was the author of some prayers which are read in the divine offices, as is clear from the very ancient Sacramentary mentioned above; which, if it is not wholly St Leo's, yet seems to contain not a few things composed by Leo and received into the use of the sacred offices, as will be shown in the admonition to that same Sacramentary in volume II. Among these is the prayer which is now read on the first Saturday of Lent; but in that Sacramentary it is placed under In Jejunio mensis quarti [On the fast of the fourth month], that is, in the fast of Pentecost, to which this sermon also belongs. The prayer in the same Sacramentary is this: Be present, O Lord, to Thy suppliants, that we may celebrate with devout service this solemn fast, which has been wholesomely instituted for the healing of souls and bodies.

(g) ‹Aderat› · printed under col 416

Editi, quippe; sed melius ex Lectionario Veronensi, quidem, ut subsequens contextus ostendit.

The printed editions: quippe [for indeed]; but better, from the Verona Lectionary, quidem [indeed], as the following context shows.

(h) ‹tirocinium› · printed under col 416

In laudato Sacramentario, in alia missa in Jejunio mensis quarti alia oratio ex his verbis derivata cognoscitur: Concede nobis, Domine, praesidia militiae Christianae sanctis inchoare jejuniis, ut contra spiritales nequitias pugnaturi, continentiae muniamur auxiliis. Haec eadem oratio in Gelasianum card. Thomasii codicem traducta legitur lib. I, num. 83. Mox, sanctis inchoavere jejuniis, quod cum recitata oratione magis convenit, scripsimus ex ms. Lectionario Veronensi, pro eo quod legebatur in editis, sanctis jejuniis inchoarunt.

In the Sacramentary cited, in another Mass In Jejunio mensis quarti, another prayer derived from these words is recognized: Grant us, O Lord, to begin the defences of Christian warfare with holy fasts, that, being about to fight against spiritual wickedness, we may be fortified by the aids of continence. This same prayer is found carried over into Cardinal Tommasi's Gelasian codex, bk. 1, no. 83. Just after, sanctis inchoavere jejuniis, which agrees better with the prayer quoted, we have written from the manuscript Verona Lectionary, instead of what was read in the printed editions, sanctis jejuniis inchoarunt.

(i) ‹abstinentiae arma› · printed under col 416

Mss. collect. 3 et 5 atque editiones ante Quesn., raperent. Ms. collect. 4, reciperent.

Manuscripts of collections 3 and 5 and the editions before Quesnel: raperent [might seize]. The manuscript of collection 4: reciperent [might receive].

Page

running head: 415 S. LEONIS MAGNI SERMONES. 416 (across the page; "GNI SERMONES. 416" over this column)
marginal letters: A ‹descensione sancti Spiritus›; B ‹fortitudine, nec carnis›; C beside footnote (f) ‹« Vel haec Leonis verba›; D beside footnote (f) ‹mine, supplicibus tuis›
old-edition numerals: 314 after ‹Christi discipulis protectio›
signature: none
other: "iner-" at the foot of the column is completed by "mis" at the head of col 417; set whole as inermis here

PL 54:417

atque inefficax erit, si nihil in nobis unde contra nos pugnet invenerit. Quis autem hac fragili carne circumdatus, et in isto mortis corpore constitutus, etiam qui multum valideque profecerit, ita jam de sua salute securus sit, ut ab omnium se illecebrarum periculo credat alienum? Donet licet sanctis suis quotidianam gratia divina victoriam, non aufert tamen dimicandi materiam: quia et hoc ipsum de misericordia protegentis est, qui naturae mutabili, ne de confecto praelio superbiret, semper voluit superesse quod vinceret.

[…] and ineffectual it will be, if it finds nothing in us with which to fight against us. But who, surrounded by this frail flesh and set in this body of death, even one who has advanced much and strongly, can be so secure already about his salvation as to believe himself free from the danger of all allurements? Although divine grace grants its saints a daily victory, it does not take away the matter for fighting: for this very thing too comes from the mercy of the Protector, Who willed that there should always remain for mutable nature something to conquer, lest it grow proud over a battle finished.

CAP. III. — Igitur post sanctae laetitiae dies, quos in honorem Domini a mortuis resurgentis, ac deinde in coelos ascendentis, exegimus, postque perceptum sancti Spiritus donum, salubriter et necesarie consuetudo est ordinata jejunii: ut si quid forte inter ipsa festivitatum gaudia negligens libertas et licentia inordinata praesumpsit, hoc religiosae abstinentiae censura castiget: quae ob hoc quoque studiosius exsequenda est, ut illa in nobis quae hac die Ecclesiae divinitus sunt collata permaneant. Templum enim facti Spiritus sancti, et majore quam unquam copia divini fluminis irrigati, nullis debemus concupiscentiis vinci, nullis vitiis possideri, ut virtutis habitaculum nulla sit contaminatione pollutum.

CHAP. III. — Therefore after the days of holy joy which we have spent in honour of the Lord rising from the dead and then ascending into the heavens, and after the gift of the Holy Spirit has been received, the custom of fasting has been ordained wholesomely and necessarily: so that if perhaps, amid the very joys of the festivals, careless liberty and disordered licence has presumed anything, the censure of religious abstinence may chastise it: which is to be carried out the more zealously for this reason too, that those things which on this day were divinely conferred on the Church may remain in us. For having been made the temple of the Holy Spirit, and watered with a greater abundance of the divine river than ever, we ought to be overcome by no lusts, possessed by no vices, so that the dwelling-place of power may be polluted by no contamination.

CAP. IV. — Quod utique regente atque adjuvante Domino omnibus obtinere possibile est, si per jejunii purificationem, ac per misericordiae largitatem studeamus et peccatorum sordibus liberari, et charitatis

CHAP. IV. — This, with the Lord ruling and helping, is surely possible for all to attain, if through the purification of fasting and through the bounty of mercy we strive both to be freed from the filth of sins and […] of charity

Editors' notes and page, col. 417

Footnotes

(a) ‹etiam qui multum› · printed under col 417

Cod. Veronen. et Vat. collect. 5, valdeque.

The Verona codex and the Vatican [codex] of collection 5: valdeque [and greatly].

(b) ‹securus sit, ut› · printed under col 417

Ita ex nostris codd. Al., ab omni.

So from our codices. Others: ab omni [from every].

Eadem habet praefatio missae laudatae annotatione 2 in Sacramentario Veronensi: Vere dignum. Post illos enim sanctae laetitiae dies, quos in honorem Domini a mortuis resurgentis, et in coelos ascendentis exegimus; postque perceptum sancti Spiritus donum, necessario nobis haec jejunia sancta provisa sunt; ut pura conversatione viventibus, quae divinitus Ecclesiae collata sunt, permaneant. Per. Tanta hujus missae cum haec sermone concordia eumdem auctorem demonstrare videtur. Haec autem praefatio etiam in Gelasiano Sacramentario legitur.

The preface of the Mass cited in note 2, in the Verona Sacramentary, has the same things: Vere dignum [It is truly meet]. For after those days of holy joy which we have spent in honour of the Lord rising from the dead and ascending into the heavens, and after the gift of the Holy Spirit has been received, these holy fasts have necessarily been provided for us; so that for those who live in pure conduct the things divinely conferred on the Church may remain. Per [Through …]. So great an agreement of this Mass with this sermon seems to show the same author. This preface is also read in the Gelasian Sacramentary.

(d) ‹donum, salubriter et› · printed under col 417

Ms. Veron. salubriter necessaria.

The Verona manuscript: salubriter necessaria [wholesomely necessary].

(e) ‹purificationem, ac› · printed under col 417

Cod. Bon. et prima editio, per misericordiae opera.

Codex Bon. and the first edition: per misericordiae opera [through the works of mercy].

Page

running head: 417 SERMO LXXIX. 418 (across the page, completed from col 418; "417 SERMO L" over this column)
marginal letters: A ‹mis atque inefficax›; B ‹suetudo est ordinata jejunii›; C beside footnote (c) ‹Eadem habet praefatio›; D beside footnote (h) ‹monis clausulam praefert› (edge-cropped)
old-edition numerals: 315 after ‹qui naturae mutabili,›
signature: none
other: "mis" at the head of the column completes "iner-" of col 416 and is set there. Footnotes (f)–(l) printed under this column belong to calls in col 418 and are set in n418.

PL 54:418

fructibus esse fecundi. Quidquid enim in cibos pauperum, in curationes debilium, in pretia captivorum, et in quemlibet opera pietatis impenditur, non minuitur, sed augetur, nec unquam apud Deum perire poterit quod fidelis benignitas erogarit, dum quodcumque tribuit ad subsidium, id sibi recondit ad praemium. Beati enim misericordes, quoniam ipsorum miserebitur Deus (Matth. V, 7); neque delictorum memoria erit ubi testimonium pietatis affuerit. Quarta igitur et sexta feria jejunemus; sabbato autem apud beatissimum Petrum apostolum vigilias celebremus, cujus nos orationibus et a spiritalibus inimicis et a corporeis hostibus confidimus liberari. Per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

[…] to be fruitful in the fruits. For whatever is spent on food for the poor, on care for the sick, on the ransoms of captives, and on any work of piety whatever, is not diminished but increased; nor can what faithful kindness has paid out ever perish with God, since whatever it gives for relief it stores up for itself as a reward. For blessed are the merciful, because God will have mercy on them (Matt. 5:7); and there will be no remembrance of offences where the witness of piety is present. Let us fast therefore on the fourth and the sixth day; and on the Sabbath let us keep vigil at [the church of] the most blessed apostle Peter, by whose prayers we trust to be delivered both from spiritual enemies and from bodily foes. Through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

SERMO LXXIX [Al. LXXVII].

SERMON 79 [Otherwise 77].

De Jejunio Pentecostes II.

On the Fast of Pentecost, II.

CAP. I. — Dubitandnm non est, dilectissimi, omnem observantiam Christianam eruditionis esse divinae, et quidquid ab Ecclesia in consuetudinem est devotionis receptum, de traditione apostolica

CHAP. I. — It is not to be doubted, dearly beloved, that every Christian observance is of divine instruction, and that whatever has been received by the Church into the custom of devotion [comes] from apostolic tradition […]

Editors' notes and page, col. 418

Footnotes

(f) ‹in pretia captivorum,› · printed under col 417

Conjunctionem et a Rainaudo et Quesnello omissam, ex anterioribus editionibus et nostris codd. revocavimus.

The conjunction et, omitted by Raynaud and Quesnel, we have restored from the earlier editions and our codices.

(g) ‹dum quodcumque tribuit› · printed under col 417

Codex Veron omittit, ad subsidium; et post pauca habet, Quoniam ipsis miserebitur Deus.

The Verona codex omits ad subsidium [for relief]; and a little after has Quoniam ipsis miserebitur Deus [because God will have mercy on them].

(h) ‹a spiritalibus inimicis et› · printed under col 417

Prima editio, a corporalibus; et dein hanc sermonis clausulam praefert: Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. Amen.

The first edition: a corporalibus [from bodily]; and then it gives this close of the sermon: Through our Lord Jesus Christ, Thy Son, Who lives and reigns with Thee in the unity of the Holy Spirit, God, through all ages of ages. Amen.

(i) ‹SERMO LXXIX [Al. LXXVII].› (call before the sub-caption De Jejunio Pentecostes II.) · printed under col 417

In mss. libris collect. 3, qui superiorem sermonem inscripserunt: De Pentecoste sermo IV, huic titulus praefigitur: De Jejunio Pentecostes sermo I, et ita etiam in tabula primae editionis.

In the manuscript books of collection 3, which inscribed the preceding sermon De Pentecoste sermo IV, this title is prefixed to this one: De Jejunio Pentecostes sermo I [On the Fast of Pentecost, sermon 1], and so also in the table of the first edition.

(j) ‹omnem observantiam› · printed under col 417

Adjectivum Christianam praeteriit Quesnelli editio: revocavimus ex caeteris editionibus, quibus omnes nostri codices, uno excepto, favent.

Quesnel's edition passed over the adjective Christianam: we have restored it from the other editions, which all our codices but one support.

(k) ‹quidquid ab Ecclesia› · printed under col 417

Lectionar. Bergomen., consuetudine.

The Bergamo Lectionary: consuetudine [by custom].

(l) ‹est devotionis receptum,› · printed under col 417, continued under col 418

Haec conformia videntur Augustini doctrinae lib. IV de Baptismo cap. 24: Quod universa tenet Ecclesia, nec Conciliis institutum, sed semper retentum est, non nisi auctoritate apostolica traditum rectissime creditur. Displicet tamen nonnullis quod hanc apostolicae traditionis praerogativam Auctor tribuerit etiam jejunio Quatuor-Temporum, de quo hic agitur, cum hoc jejunium non semper universa Ecclesia servaverit. Sed quod in Romana Ecclesia antiqua observantia custodiebatur, apostolicae institutioni tribuendum communi locutione ac sensu inolevisse videtur; ac propterea. S. Hieronymus in ep. 71, ad Lucinium, n. 6, licet de observantiis quarumdam Ecclesiarum peculiaribus loqueretur, non dubitavit scribere: Unaquaeque provincia abundet in suo sensu, et praecepta majorum leges apostolicas arbitretur. Observavimus praeterea Leonem frequenter jejunia et alia Christianae pietatis opera apostolicae institutioni idcirco tribuere, quod jejunium et alias ejusdem generis observantias apostolica doctrina commendaverit, licet haec vel illa peculiaris jejunii aut alterius pii operis determinatio ab apostolis profecta non fuerit, sed ex apostolica eruditione a Patribus seu majoribus fuerit instituta. Ita collectas quasdam Romanae Ecclesiae proprias, quas prudenter a Patribus et utiliter ordinatas agnoscit serm. 4 de Collectis, c. 3, apostolicae institutioni nihilominus tribuit: quia, inquit serm. 3, beatissimi discipuli veritatis (id est apostoli) hoc divinitus inspirata commendavere doctrina, ut quoties caecitas paganorum superstitionibus suis esset intentior, tunc praecipue populus Dei orationibus et operibus pietatis instaret: occasione autem paganicae superstitionis eas collectas a Patribus institutas tradit. Similiter jejunium quatuor temporum mensis decimi a Patribus sancitum expresse docet S. Pontifex serm. 16, cap. 2, inquiens: Sancti Patres nostri divinitus inspirati decimi mensis sanxere jejunium; cum quibus non aliter conciliari potest apostolica traditio seu institutio, cui idem jejunium passim ab eodem ascribitur, nisi quia, ut ait serm. 81, cap. 1, inter omnia apostolicae instituta doctrinae, quae ex divinae eruditionis fonte manarunt, dubium non est.... hanc primum ab eis observantiam fuisse conceptam, ut sancti observatione jejunii omnium virtutum regulas inchoarent.

These things seem in conformity with the teaching of Augustine, On Baptism bk. 4, ch. 24: What the whole Church holds, and was not instituted by Councils but has always been retained, is most rightly believed to have been handed down only by apostolic authority. Some, however, are displeased that the Author has attributed this prerogative of apostolic tradition even to the Ember fast, which is treated here, since the universal Church did not always keep this fast. But it seems to have become established in common speech and sense that what was kept by ancient observance in the Roman Church should be attributed to apostolic institution; and for that reason St Jerome, in letter 71, to Lucinius, no. 6, although he was speaking of the particular observances of certain Churches, did not hesitate to write: Let each province abound in its own sense, and regard the precepts of the elders as apostolic laws. We have observed, moreover, that Leo frequently attributes fasts and other works of Christian piety to apostolic institution for this reason, that apostolic teaching commended fasting and other observances of the same kind, although this or that determination of a particular fast or of another pious work did not come from the apostles, but was instituted by the Fathers or elders out of apostolic instruction. So certain collects proper to the Roman Church, which in serm. 4 on the Collections, ch. 3, he acknowledges to have been ordained prudently and usefully by the Fathers, he nonetheless attributes to apostolic institution: because, he says in serm. 3, the most blessed disciples of the truth (that is, the apostles) commended this by divinely inspired teaching, that whenever the blindness of the pagans was more intent on its superstitions, then above all the people of God should press on with prayers and works of piety; and he reports that these collections were instituted by the Fathers on the occasion of pagan superstition. Similarly the holy Pontiff expressly teaches in serm. 16, ch. 2, that the Ember fast of the tenth month was sanctioned by the Fathers, saying: Our holy Fathers, divinely inspired, sanctioned the fast of the tenth month; with which the apostolic tradition or institution, to which the same fast is everywhere ascribed by him, cannot be reconciled otherwise than because, as he says in serm. 81, ch. 1, among all the institutions of apostolic teaching which flowed from the fount of divine instruction, there is no doubt .... that this observance was first conceived by them, that by the observance of the holy fast they might begin the rules of all the virtues.

Editors' prose

SYNOPSIS. — I. Jejunium Pentecostes, de traditione apostolica et institutione Spiritus sancti. — II. Quod discrimen inter fidelium jejunia et jejunia infidelium. — III. Quale jejunium, quod non a Spiritu sancto procedit, et ex quo gloria quaeritur humana. — IV. Ad Deum referendum esse jejunium, quia omnium desideriorum et operum bonorum auctor est.

SYNOPSIS. — I. The fast of Pentecost [comes] from apostolic tradition and the institution of the Holy Spirit. — II. What the difference is between the fasts of the faithful and the fasts of unbelievers. — III. What sort of fast that is which does not proceed from the Holy Spirit, and from which human glory is sought. — IV. That fasting is to be referred to God, because He is the author of all good desires and works.

Page

running head: 417 SERMO LXXIX. 418 (across the page; "LXXIX. 418" over this column)
marginal letters: A ‹fructibus esse fecundi›; B ‹culorum. Amen.›; C beside footnote (l) ‹quod in Romana Ecclesia›; D beside footnote (l) ‹discipuli veritatis›
old-edition numerals: 316 after ‹delictorum memoria erit ubi›
signature: none
other: caption SERMO LXXIX [Al. LXXVII]. and sub-caption De Jejunio Pentecostes II. printed in this (right) column only; set in c418_b. The synopsis is the editors' and is set here. Note (l) prints "ac propterea." with a stray full stop, as printed.

PL 54:419

et de sancti Spiritus prodire doctrina; qui nunc quoque cordibus fidelium suis praesidet institutis, ut ea omnes et obedienter custodiant et sapienter intelligant. Nam cum in die Pentecostes, quem a Pascha Domini quinquagesimum celebramus, promissus a Domino Spiritus sanctus expectantium mentes majore quam unquam copia et clariore praesentia suae majestatis impleverit, manifestissime patet inter caetera Dei munera, jejuniorum quoque gratiam, quae hodiernam festivitatem indivisa subsequitur, tunc fuisse donatam: ut sicut fuit concupiscentia initium peccatorum, ita sit continentia origo virtutum.

[…] and proceeds from the teaching of the Holy Spirit; Who now too presides over His institutions in the hearts of the faithful, so that all may both keep them obediently and understand them wisely. For since on the day of Pentecost, which we celebrate as the fiftieth from the Lord's Pasch, the Holy Spirit promised by the Lord filled the minds of those who were waiting with a greater abundance than ever and a clearer presence of His majesty, it is most plainly evident that among the other gifts of God the grace of fasts also, which follows today's festival without a break, was bestowed then: so that, as lust was the beginning of sins, so continence may be the origin of virtues.

CAP. II. — In exercendo autem hoc Dei munere, non ideo segniores esse debemus, quia et Judaei et haeretici saepe ab edendi libertate se continent, et apud ipsos paganos sunt quaedam vana jejunia. Aliud enim agit sub veritate ratio, aliud sub falsitate deceptio. Apud nos fides sanctificat etiam manducantem; apud illos infidelitas polluit jejunantem. Unde quia extra Ecclesiam catholicam nihil est integrum, nihil castum, dicente Apostolo: Omne quod non est ex fide, peccatum est (Rom. XIV, 23): cum divisis ab unitate corporis Christi nulla similitudine comparamur, nulla communione miscemur: quod utique nobis saluberrimum maximumque jejunium est. Ad virtutem enim continentiae nihil prius pertinet quam ab erroribus abstinere, quia tunc demum bene ambulatur, cum per viam veritatis inceditur. Nam quia angusta et ardua declinantes, proclivia et lata sectando, cito in perditionem deveniunt, melior est gradus lentior per iter rectum, quam velocitas festina per devium.

CHAP. II. — But in exercising this gift of God we ought not to be more sluggish because the Jews and the heretics also often restrain themselves from the freedom of eating, and among the pagans themselves there are certain vain fasts. For reason under the truth does one thing, deception under falsehood another. With us faith sanctifies even the one who eats; with them unbelief defiles the one who fasts. Hence, since outside the Catholic Church nothing is whole, nothing chaste, as the Apostle says, Everything that is not of faith is sin (Rom. 14:23), we are compared by no likeness, mingled in no communion, with those divided from the unity of the body of Christ: which is for us surely the most wholesome and greatest fast. For nothing belongs to the virtue of continence sooner than to abstain from errors, because one walks well only when one proceeds by the way of truth. For since those who turn aside from the narrow and steep [ways], by following the downward and broad ones, quickly come to perdition, a slower step along the straight road is better than hasty speed along a byway.

CAP. III. — Agnoscat ergo catholicus Christianus fructus jejunii sui, quod etiam inter maximas largitates sterilissimum erit, nisi de sancti Spiritus rigatione processerit. Cum enim dicat Apostolus nullas sibi virtutes sine charitate prodesse (I Cor. XIII, 1), idemque dicat charitatem Dei diffusam esse in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. V, 5): cavendum est ne bona quae facere sine bonitate non possumus, elatione perdamus. Nam omni se merito laude dispoliat qui de studiis industriae suae in se magis quam in Domino gloriatur (I Cor. I, 31; II Cor. X, 17; Jer.. IX, 23): cum beatus David doceat in sanctorum operibus Deum esse laudandum, dicens: Mirabilis Deus in sanctis suis, Deus Israel ipse dabit virtutem et fortitudinem

CHAP. III. — Let the Catholic Christian therefore recognize the fruits of his fast, which even amid the greatest bounties will be most barren unless it has proceeded from the watering of the Holy Spirit. For since the Apostle says that no virtues profit him without charity (1 Cor. 13:1), and the same says that the charity of God is poured out in our hearts through the Holy Spirit Who has been given to us (Rom. 5:5), we must beware lest by pride we lose the good things which we cannot do without goodness. For he strips himself of all praise, and deservedly, who glories in the efforts of his own industry in himself rather than in the Lord (1 Cor. 1:31; 2 Cor. 10:17; Jer. 9:23): since blessed David teaches that God is to be praised in the works of the saints, saying: God is wonderful in His saints; the God of Israel Himself will give power and strength

Editors' notes and page, col. 419

Footnotes

(a) ‹apud ipsos paganos sunt quaedam› · printed under col 419

Prima editio et cod. Bon.. nove. male. Indicantur autem jejunia a paganis facta ob vanam gloriam, quae idcirco sub falsitate deceptioni mox deputantur, Ita etiam Pharisaeorum jejunia, quae Auctor serm. 89, cap. 1, otiosa appellavit, ad humanam laudem captandam relata commemorat serm. 92, cap. 2, Mox tres nostri codices, Aliud autem agit.

The first edition and codex Bon.: nove [newly], wrongly. What is indicated are fasts kept by pagans for vainglory, which for that reason are presently assigned to deception under falsehood. So too the fasts of the Pharisees, which the Author called idle in serm. 89, ch. 1, he records in serm. 92, ch. 2, as directed to catching human praise. Just after, three of our codices: Aliud autem agit [but ... does one thing].

(b) ‹apud illos› · printed under col 419

Hujus loci sententia in observationibus illustrabitur.

The sense of this passage will be explained in the observations.

Quesnellus, Rainaudi editionem secutus, sanctitatem jejunii sui. Anteriorum editionum et nostrorum codicum lectionem praetulimus, cum praesertim nomen fructus adjectivo steritissimum, quod subjicitur, omnino congruat.

Quesnel, following Raynaud's edition: sanctitatem jejunii sui [the holiness of his fast]. We have preferred the reading of the earlier editions and of our codices, especially since the noun fructus [fruits] agrees perfectly with the adjective sterilissimum [most barren] which follows.

(d) called in col 420, set in n420