Leo the Great, Sermons

(d) ‹solemne jejunium› · printed under col 419, continued under col 420

Cod. Bon. et prima editio, ut in mandatis. Mox, potuerimus, pro poterimus in ms. Vat. collect. 5.

Codex Bon. and the first edition: ut in mandatis [so that in the commandments]. Just after, potuerimus [we shall have been able] for poterimus [we shall be able] in the Vatican manuscript of collection 5.

(e) ‹qui vivit et regnat› · printed under col 420

Quidam codd. addunt, cum Filio et Spiritu sancto.

Some codices add: cum Filio et Spiritu sancto [with the Son and the Holy Spirit].

(f) ‹SERMO LXXX [Al. LXXVIII].› (call before the sub-caption De Jejunio Pentecostes III.) · printed under col 420

Duos antecedentes sermones in festivitate Pentecostes habitos liquet: nam primus, Hodiernam festivitatem descensioni sancti Spiritus consecratam initio memorat, et secundus cap. 1, festivitatem hodiernam item appellat, quam jejuniorum gratia indivisa subsequitur. At hunc tertium sermonem ipso jejuniorum die habitum indicare videntur illa quibus initio sanctarum solemnitatum ordinem celebratum, et spiritualis laetitiae devotionem completam tradit.

It is clear that the two preceding sermons were delivered on the feast of Pentecost: for the first mentions at its beginning today's festival consecrated to the descent of the Holy Spirit, and the second, in ch. 1, likewise names today's festival, which the grace of fasts follows without a break. But that this third sermon was delivered on the very day of the fasts seems to be indicated by the words in which at its beginning he says that the order of the holy solemnities has been celebrated and the devotion of spiritual joy fulfilled.

(g) ‹per sacratissimorum dierum› · printed under col 420

Ita ex editis ante Quesn., apud quem, decursum.

So from the editions before Quesnel; in his: decursum [the course].

(h) ‹subtrahamus:› · printed under col 420

Vulgati ante Quesn., excepta prima editione, ita proficiat.

The editions current before Quesnel, except the first edition: ita proficiat [so may it profit].

SYNOPSIS. — Ita jejunandum esse, ut quod subtrahitur mensis, impendatur charitati, quae jejunio praecellit.

SYNOPSIS. — That one must fast in such a way that what is withdrawn from the tables is spent on charity, which surpasses fasting.

SYNOPSIS. — I. Peccati causam fuisse gulam, ideo abstinentia esse conterendum. — II. Tanto magis sapere interiorem hominem, quanto magis exterior a sensuum illecebris se continet. — III. Post indulgentiae tempora, ad jejunia recurrendum, ut negligentia vel castigetur, vel non obrepat. — IV. Per jejunium et bona opera mundari hominem a peccatis.

SYNOPSIS. — I. That gluttony was the cause of sin, and therefore it must be crushed by abstinence. — II. That the inner man is the wiser the more the outer man restrains himself from the allurements of the senses. — III. That after times of indulgence one must return to fasts, so that negligence may be either chastised or kept from creeping in. — IV. That man is cleansed from sins through fasting and good works.

(a) ‹quae ex divinae› · printed under col 421

Ita cum Quesnello nostri codices et similiter serm. 79, cap. 1: Dubitandum non est omnem observantiam Christianam eruditionis esse divinae. Caeterae editiones, institutionis.

So, with Quesnel, our codices, and similarly serm. 79, ch. 1: It is not to be doubted that every Christian observance is of divine instruction. The other editions: institutionis [of institution].

(b) ‹ad praecepta Dei› · printed under col 421

Prima editio, excipienda.

The first edition: excipienda [to be received].

(c) ‹ut foeda et› · printed under col 421

Duo codd. Vatt., imprudenti.

Two Vatican codices: imprudenti [imprudent].

(d) ‹Post concupiscentias tuas› · printed under col 421

Iidem duo mss., ne eas; et dein, pro avertere, unus ex iisdem collect. 5 et prima editio collect. 3 habent, vetare.

The same two manuscripts: ne eas [do not go]; and then, for avertere [turn away], one of the same, of collection 5, and the first edition of collection 3 have vetare [forbid].

(e) ‹sensibus› · printed under col 421

In iisdem codd., corporis.

In the same codices: corporis [of the body].

(f) ‹ad jejuniorum remedia› · printed under col 421

Prima editio et codex Bon., concurramus.

The first edition and codex Bon.: concurramus [let us run together].

(g) called in col 422, set in n422

(Sermo LXXXI synopsis, from "tia esse conterendum" to "a peccatis": continued from col 420, set in n420)

(g) ‹Custodienda igitur nobis› · printed under col 421

Verbum est et nostris mss. adjecimus.

The word est we have added from [printed "et"] our manuscripts.

(h) ‹desideriorum spiritalium fructus misericordiae› · printed under col 422

Sic nostri codices et omnes editiones, excepta Quesnelliana, in qua, nullo indicato codice, cultura.

So our codices and all the editions except Quesnel's, in which, with no codex cited, cultura [cultivation].

(i) ‹per opera pietatis› · printed under col 422

Prima editio, mundari ad omnium peccatorum sorde curemus. Quarta igitur et sexta feria, etc.

The first edition: mundari ad omnium peccatorum sorde curemus. Quarta igitur et sexta feria, etc. [let us take care to be cleansed from the filth of all sins. On the fourth, then, and the sixth day, etc.].

(j) ‹pro salute universorum gestum› · printed under col 422

Lectionarius codex Veron. S. Firmi Majoris, recolimus.

The lectionary codex of Verona, of St Firmus Major: recolimus [we recall].

(k) [printed as a second "(h)"] ‹exitus, ibi› · printed under col 422

His verbis Quesnellus longam annotationem subjecit, quam non inutili, ut speramus, disquisitione illustratam inter observationes invenies.

To these words Quesnel added a long annotation, which you will find among the observations, illustrated by a discussion not, we hope, without use.

(l) ‹veritatis. Isti sunt› · printed under col 422

Vox sancti addita ex antiquissimo Vat. 3835, ex laudato Veron. et ex Homil. Pauli Diac.

The word sancti [holy] has been added from the very ancient Vatican 3835, from the Verona [codex] cited, and from the Homiliary of Paul the Deacon.

SYNOPSIS. — I. Quantum Romae gloria per religionem, apostolorum ministerio, creverit. — II. Quomodo Romanum imperium Christi imperio servierit. — III. Cur Romae primaria Ecclesiae sedes constituta sit? — IV. Quanta Petri fortitudo et charitas Romam ingredientis. — V. Qui Petri labores, antequam Romam veniret. — VI. Petrum et Paulum Petro consociatum, duo praeclara divini seminis esse germina. — VII. In horum festo quantum laetandum.

SYNOPSIS. — I. How greatly the glory of Rome has grown through religion by the ministry of the apostles. — II. How the Roman empire served the empire of Christ. — III. Why the chief see of the Church was established at Rome. — IV. How great was the fortitude and charity of Peter in entering Rome. — V. What labours Peter had before he came to Rome. — VI. That Peter, and Paul joined with Peter, are two glorious shoots of the divine seed. — VII. How greatly one must rejoice on their feast.

(a) ‹per sacram beati› · printed under col 423

Hic observandum est quod licet sanctos Petrum et Paulum patres et veros pastores Romanae urbis Leo dixerit paulo ante, sedem tamen episcopalem uni Petro tribuit, ac per eam caput orbis Romam effectam tradit, cujus sedis causa toti orbi praesidet, adeo ut exinde latius praesideat religione divina, quam dominatione terrena. Quibus concinunt illa Prosperi in carmine de Ingratis: Sedes Roma Petri, quae pastoralis honore / Facta caput mundo, quidquid non possidet armis / Religione tenet. Similia leguntur apud auctorem de Vocat. omnium gentium, lib. II, cap. 16. Hinc autem primatus dignitas atque auctoritas, quae in totum orbem, etiam extra Romani imperii fines protenditur, ab imperiali urbe, cui episcopatus Petrus fuit affixus, originem habere non potuit, ut quidam heterodoxorum somniarunt.

It is to be observed here that although Leo a little before called Saints Peter and Paul the fathers and true shepherds of the city of Rome, yet he attributes the episcopal see to Peter alone, and says that through it Rome was made the head of the world, and that by reason of that see it presides over the whole world, so that from then on it presides more widely by divine religion than by earthly dominion. With these agree those lines of Prosper in the poem On the Ungrateful: Rome, the see of Peter, which, made head of the world by pastoral honour, holds by religion whatever it does not possess by arms. Similar things are read in the author of On the Calling of All Nations, bk. 2, ch. 16. Hence the dignity and authority of the primacy, which extends over the whole world, even beyond the bounds of the Roman empire, could not have had its origin from the imperial city to which Peter's episcopate was attached, as some of the heterodox have dreamed.

(b) ‹numquam negavit,› · printed under col 423

Antiquissimus Vaticanus codex idemque Romanus post verbum, negavit, haec addit: nobis etiam beatos apostolos et martyres in hac urbe pro custodia collocavit; quae forte verba uti Romanae urbis propria, in aliis mss. Lectionariis ad aliarum Ecclesiarum usum pertinentibus et exinde in collectionibus omissa fuerunt.

The very ancient Vatican codex, which is also Roman, after the word negavit adds this: nobis etiam beatos apostolos et martyres in hac urbe pro custodia collocavit [has also placed for us the blessed apostles and martyrs in this city for a guard]; which words, perhaps as being proper to the city of Rome, were omitted in other manuscript Lectionaries belonging to the use of other Churches, and thence in the collections.

(c) ‹atque coaeternum.› · printed under col 423

Edit. ante Quesn. cum mss. collect. 3 et 5, Verbum igitur caro factum. Emendationem Quesnelli approbant nostra Lectionaria aliique aliarum collectionum codices.

The editions before Quesnel, with the manuscripts of collections 3 and 5: Verbum igitur caro factum [The Word, then, made flesh]. Quesnel's emendation is approved by our Lectionaries and by other codices of other collections.

(d) ‹vicina et› · printed under col 423

Cod. Bon. et prima editio, continua.

Codex Bon. and the first edition: continua [continuous].

(e) ‹pervios haberet populos› · printed under col 423

Vetustiss. Vat., praedicatio regenerationis, quos.

The very old Vatican: praedicatio regenerationis, quos [the preaching of regeneration, whom].

(f) ‹sibi videbatur› · printed under col 423

Sic ex antiquissimo Vat. ex cod. Veron. et Paulo Diac. Al., assumpsisse. Mox ex iisdem mss. nec non ex aliis duobus collect. 4 et 5, respuerat, ubi prima editio habet, respueret, caeterae edit., respuebat.

So from the very ancient Vatican, from the Verona codex and Paul the Deacon. Others: assumpsisse [to have assumed]. Just after, from the same manuscripts and also from two others of collections 4 and 5: respuerat [had rejected], where the first edition has respueret, the other editions respuebat.

(g) ‹falsitatem. Unde› · printed under col 424

Duo mss. Vat. et prima editio, quanto, et dein, tanto. Postea pro, mirabilius, in antiquissimo Vat., misericordius.

Two Vatican manuscripts and the first edition: quanto [by how much], and then tanto [by so much]. Afterwards, for mirabilius [more wonderfully], in the very ancient Vatican: misericordius [more mercifully].

(g) called in col 423, set in n423

(h) ‹princeps apostolici ordinis,› · printed under col 424

Ex Sacramentario Romano omnium antiquissimo, quod tomo II dabitur, patet quasdam hujus sermonis sententias, ac etiam verba aliquot peculiaria fuisse traducta in praefationem diei natalis SS. Petri et Pauli num. 10, ut conferenti patebat.

From the Roman Sacramentary, the most ancient of all, which will be given in volume II, it is clear that some thoughts of this sermon, and even some particular words, were carried over into the preface of the feast day of SS. Peter and Paul, no. 10, as was evident to one comparing them.

(i) ‹Hic› · printed under col 424

Ita resposuimus non tam ex editis ante Quesn. quam ex sex nostris codicibus. Equidem participium conculcandae exigere videntur reliqua simili participio elata, dissolvendae, confutandus, destruenda. Quesnellus ex tribus suis codd. supposuit, colluctantes, pro quo melius et cohaerentius in antiquissimo Vat., colluctandae.

So we have restored, not so much from the editions before Quesnel as from six of our codices. Indeed the participle conculcandae [to be trampled down] seems to be required by the rest, expressed with a like participle: dissolvendae, confutandus, destruenda. Quesnel from three of his codices substituted colluctantes [struggling], for which the very ancient Vatican has, better and more coherently, colluctandae [to be struggled with].

(j) ‹hic omnium› · printed under col 424

Vulgati ante Quesn., sacrilegiorum cum antiquis. Vat. et mss. collect. 3 et 4. At in margine notant, sacrificiorum. Hanc vocem Quesnellus ex quatuor suis codd. textui inseruit; nec expunximus, quia eam invenimus in Lection. Veron., in codd. collect. 5 et in exemplari Pauli Diac. Paulo post, variis erroribus, pro vanis erroribus, magis placuit ex tribus optimis Lectionariis.

The editions current before Quesnel: sacrilegiorum [of sacrileges], with the very ancient Vatican and the manuscripts of collections 3 and 4. But in the margin they note sacrificiorum [of sacrifices]. Quesnel inserted this word into the text from four of his codices; nor have we struck it out, because we found it in the Verona Lectionary, in the codices of collection 5 and in the copy of Paul the Deacon. A little after, variis erroribus [by various errors], instead of vanis erroribus [by vain errors], pleased us more, from three excellent Lectionaries.

(k) ‹venire non metuis, et› · printed under col 424

In Homil. Pauli Diac., ut cum consorte gloriae tuae Paulo. . . . constantior quam supra mare gradiens, ingredereris. Id tamen nullis aliis mss. fulcitur, ac praeterea opponitur Leonis sententiae, qui Paulum aliarum adhuc Ecclesiarum ordinationibus occupatum tradens, Petrum cum eo Romam ingressum affirmare non potuit. Adde quod hoc capite indicat Petrum Romae fuisse sub Claudio, et cap. 6 eidem consociatum tradit Paulum sub Neronis imperio. Haec quoque sumpta videntur ex Chronico Prosperi, qno Leonem usum ostendemus in observat. ad serm. 77.

In the Homiliary of Paul the Deacon: ut cum consorte gloriae tuae Paulo . . . . constantior quam supra mare gradiens, ingredereris [that with Paul, the partner of your glory, ... more steadfast than when walking upon the sea, you should enter]. This, however, is supported by no other manuscripts, and moreover is opposed to Leo's meaning, who, in saying that Paul was still occupied with ordering other Churches, could not have affirmed that Peter entered Rome with him. Add that in this chapter he indicates that Peter was at Rome under Claudius, and in ch. 6 says that Paul was joined to him under the rule of Nero. These things too seem to be taken from the Chronicle of Prosper, which we shall show Leo used, in the observations on serm. 77.

(l) ‹vis amoris;› · printed under col 424, continued under col 425

Vulgati cum Lectionario Veron. et mss. posteriorum collectionum: Nec aestimabas terrori cedendum, dum horum saluti consulis, quos susceperas diligendos. Quesnellus hanc lectionem secutus, perinde ac Latinus Latinius, conjecit pro diligendos forte melius legendum, dirigendos: sed « vel litterulam, inquit, sine ms. cod. auctoritate immutare religio fuit; » et addit: « Canisii et Surii editio et ms. Victorin. (et duo nostri Vatt. ejusdem collect. 5) habent alendos; » quod et ad vulgatarum editionum marginem appositum est. Omnem diificultatem sustulit lectio textui a nobis inserta auctoritate antiquiss. Vat. et trium Lection. Vallicell., quae etiam cum antecedentibus formidinis et amoris probe cohaeret. Mox ardorem loco affectum in antiquissimo Vat.

The editions current, with the Verona Lectionary and the manuscripts of the later collections: Nec aestimabas terrori cedendum, dum horum saluti consulis, quos susceperas diligendos [Nor did you think you must yield to terror, while you care for the salvation of those whom you had undertaken to love]. Quesnel, following this reading, just as Latino Latini did, conjectured that for diligendos [to love] perhaps dirigendos [to direct] should better be read: but « I scrupled, he says, to change even a small letter without the authority of a manuscript codex; » and he adds: « The edition of Canisius and Surius and the Victorine manuscript (and two of our Vatican ones of the same collection 5) have alendos [to nourish]; » which has also been set in the margin of the current editions. All difficulty is removed by the reading inserted in the text by us on the authority of the very ancient Vatican and of three Vallicelliana Lectionaries, which also agrees well with the preceding formidinis [of fear] and amoris [of love]. Just after, ardorem [ardour] in place of affectum [affection] in the very ancient Vatican.

(note continued from col 424, set in n424) · its continuation is printed at the head of the notes under col 425

(a) ‹pascendis ejus› · printed under col 425

In eodem Vat., quem diligis.

In the same Vat., quem diligis [whom you love].

(b) ‹dona charismatum,› · printed under col 425

Tot pro atque, quod erat in editis, scripsimus ex antiquiss. Vat. cum Leoninae syntaxi melius congruat.

We have written tot in place of atque, which stood in the printed editions, from the very old Vat., since it agrees better with Leo's syntax.

(c) ‹Galatiam, Cappadociam,› · printed under cols 425–426

Haec vox Asiam desideratur in codd. mss. Thuanaeo, Corbeiensi, Oxoniensi et Sammagloriano. Unde merito additam esse suscpicamur, translatamque huc ex initio Epistolae primae beati Petri apostoli; ubi quatuor illis provinciis hic enumeratis adjungitur Asia, vel ex Hieronymi libro de Scriptoribus Ecclesiasticis, in Petro, unde haec mutuatus esse videtur Leo noster. Quidquid sit de aliis, potuit haec ejus esse sententia ex Ecclesiae forsitan Romanae traditione hausta, Evangelium Asianis a Petro non fuisse praedicatum. Et revera Paulo apostolo debere videntur Asianae Ecclesiae fidei suae semina, cum ex una parte de seipso hoc testetur Apostolus: Sic autem praedicavi Evangelium hoc, non ubi nominatus est Christus, ne super alienum fundamentum aedificarem; sed sicut scriptum est: Quibus non est annuntiatum de eo videbunt, et qui non audierunt intelligent. Propter quod et impediebar plurimum venire ad vos, et prohibitus sum usque adhuc. Ex altera vero parte testis est S. Irenaeus lib. III, cap. 3, ab illo gentium magistro fundatam esse Ephesi Ecclesiam totius provinciae praecipuam, a Joanne postmodum curatam. Plurimas certe ibidem Ecclesias fundatas esse ab eodem apostolo facile persuadent ea quae a S. Luca in Actis apostolorum referuntur, de peragratis a Paulo diversis Asiae provinciis, de triennali ejusdem illic mora et praedicatione. Libet hic Gregorii Magni locum adducere ex Homil. 17 in Evang.: In illo, inquit, tanto examine... unusquisque quid sit operatus, ostendetur. Ibi Petrus cum Judaea conversa, quam post se traxit, apparebit. Ibi Paulus conversum, ut ita dixerim, mundum ducens. Ibi Andreas post se Achaiam. Ibi Joannes Asiam, Thomas Indiam in conspectum sui judicis conversam ducet, etc. QUESNELLUS. Sed ad vindicandam lectionem vocis Asiam quatuor codd. a Quesnello laudatis opponimus non solum omnes codices quinque collectionum, verum etiam quatuor mss. Lectionaria, tria Vallicell. et antiquissimum Vat., quod cum sit certo Romanum, maximi habendum est. Non diffitemur tamen in exemplo Pauli Diac. et in Lection. Veron. eam vocem deesse.

This word Asiam is missing in the manuscripts of de Thou, of Corbie, of Oxford and of Saint-Magloire. Hence we rightly suspect that it was added, and carried over here from the beginning of the First Epistle of blessed Peter the apostle, where Asia is joined to the four provinces here enumerated, or from Jerome's book On Ecclesiastical Writers, under Peter, from which our Leo seems to have borrowed these things. Whatever may be the case with the others, this may have been his opinion, drawn perhaps from the tradition of the Roman Church: that the Gospel was not preached to the Asians by Peter. And in truth the Churches of Asia seem to owe the seeds of their faith to the apostle Paul, since on the one hand the Apostle testifies this of himself: "And so I have preached this Gospel, not where Christ was named, lest I should build upon another's foundation; but as it is written: They to whom it was not announced concerning Him shall see, and they who have not heard shall understand. For which reason also I was hindered very much from coming to you, and have been prevented until now." On the other hand, St Irenaeus, book III, chapter 3, is witness that the Church at Ephesus, the chief of the whole province, was founded by that teacher of the Gentiles and afterwards cared for by John. That very many Churches were founded in the same region by the same apostle is readily shown by what St Luke relates in the Acts of the Apostles about the various provinces of Asia travelled through by Paul, and about his three years' stay and preaching there. It is pleasing here to adduce a passage of Gregory the Great from Homily 17 on the Gospels: "In that so great examination," he says, "... what each one has wrought shall be shown. There Peter will appear with converted Judaea, which he drew after him. There Paul, leading, so to speak, a converted world. There Andrew [leading] Achaia after him. There John [leading] Asia, Thomas India, converted, into the sight of their judge," etc. QUESNEL. But to vindicate the reading of the word Asiam we set against the four manuscripts cited by Quesnel not only all the manuscripts of the five collections, but also four manuscript Lectionaries, three of the Vallicelliana and the very old Vatican one, which, being certainly Roman, is to be held of the greatest weight. We do not deny, however, that the word is missing in the copy of Paul the Deacon and in the Verona Lectionary.

(d) ‹evangelicae praedicationis› · printed under col 426

Sic melius ex laudato antiquis. Vat. et duobus Vallicell. Al., impleveras. Id autem ne referamus ad Epistolas quas Petrus in memoratas provincias misit, illud suadet quod S. pontifex hic ex contextu loquatur de rebus quae praecesserunt adventum ejus Romam sub Claudio; cum praesertim tum non distingueretur duplex Petri adventus in Urbem, ut ex Prosperi Chronico, quo Romani ejus aetatis utebantur, colligere licet. Prima autem Petri Epistola in eas provincias missa Romae scripta fuit, cum jam antea ille saltem transiens iisdem provinciis Evangelium praedicasset; alias nihil erat cur ad has potius quam ad alias provincias scriberet. Hinc evanescit ea Quesnelli conjectatio ad excludendum ab hoc sermone nomen Asiae, nimirum Leonem potuisse sentire Evangelium Asianis a Petro non fuisse praedicatum.

So, better, from the cited very old Vat. and two Vallicelliana manuscripts. Others, impleveras [you had filled]. That we should not refer this to the Epistles which Peter sent into the provinces named is urged by the fact that the holy pontiff here, from the context, speaks of the things that preceded his coming to Rome under Claudius; especially since at that time a twofold coming of Peter to the City was not distinguished, as may be gathered from the Chronicle of Prosper, which the Romans of his age used. Moreover, the First Epistle of Peter, sent into those provinces, was written at Rome, when he had already before, at least in passing, preached the Gospel in the same provinces; otherwise there was no reason why he should write to these rather than to other provinces. Hence that conjecture of Quesnel for excluding the name of Asia from this sermon vanishes, namely that Leo could have held that the Gospel was not preached to the Asians by Peter.

(e) ‹nec aut dubius› · printed under col 426

Ita ex pluribus et potioribus nostris codd. necnon ex Homil. Pauli diac. Al. in vulgatis, provectu. Mox Petrus de spatio suae aetatis non ignarus dici potuit: sive quia Christus, Joannis XXI, 19, praedixerat eum ad senectutem perventurum: Cum senior fueris; sive quia Petrus Ep. II, c. I, v, 14, scripsit: Certus quod velox est depositio tabernaculi mei, secundum quod et Dominus noster significavit mihi.

So from the more numerous and better of our manuscripts, and also from the Homiliary of Paul the Deacon. Others, in the printed editions, provectu. Next, Peter could be called not ignorant of the span of his life: either because Christ, John 21:19, had foretold that he would come to old age: "When you are older"; or because Peter wrote in Epistle II, chapter 1, verse 14: "Being certain that the laying aside of my tabernacle is swift, according as our Lord also has signified to me."

(f) ‹Paulus occurrens,› · printed under col 426

Haec lectio praeferenda fuit auctoritate antiquis. Vat. Al., eodem.

This reading had to be preferred on the authority of the very old Vat. Others, eodem [at the same].

(c) continued from col 425, set in n425

(d), (e), (f) printed under col 426 but called in col 425, set in n425

(g) ‹vitiorum inflammatus› · printed under col 426

Al., excessus.

Others, excessus.

(h) ‹posset exstingui:› · printed under col 426

Aptior contextui vox, quibus, quae habetur in prima editione et duobus mss. Vat., quam in vulg. cujus.

The word quibus, which is found in the first edition and two Vatican manuscripts, suits the context better than cujus in the printed editions.

(i) ‹aeternae. Pretiosa› · printed under col 426

Verbum est addidimus ex antiquissimo Vat. ms. Veron. et Homil. Pauli Diac. ac prima editione.

We have added the word est from the very old Vat., the Verona manuscript, the Homiliary of Paul the Deacon and the first edition.

(j) ‹in quantam sobolem› · printed under col 426

Sic cum Quesn. et prima editione praecipui nostri codices. Al., germinarint. Paulo post editiones ante Quesn. et aliqui mss., qui apostolicorum aemuli triumphorum; aeque bene.

So, with Quesnel and the first edition, our chief manuscripts. Others, germinarint. A little after, the editions before Quesnel and some manuscripts read qui apostolicorum aemuli triumphorum; equally well.

(a) ‹CAP. VII. —› · printed under col 427

Eaedem editiones cum cod Veron, et mss. collect. 3 et 5: De quorum praesidio.

The same editions, with the Verona manuscript and the manuscripts of collections 3 and 5: De quorum praesidio [In the protection of whom].

(b) ‹patrum merito est› · printed under col 427

Ita cum Quesnello nostri codd. Caeterae editionos, excellentius.

So, with Quesnel, our manuscripts. The other editions, excellentius [more excellently].

(c) ‹quasi geminum› · printed under col 427

Quesnellus ex quinque suis mss. posuit, construeret. Nulli nostri codices, nullae editiones id praeferunt; sed vel constituerit, vel constitueret. Primum praetulimus ex aliquot nostris potioris notae codicibus, ac praesertim ex antiquiss. Vat.

Quesnel, from five of his manuscripts, put construeret. None of our manuscripts and no editions offer that, but either constituerit or constitueret. We have preferred the first from several of our manuscripts of better repute, and especially from the very old Vat.

(d) called in col 428, printed under cols 427–428, set in n428

ADMONITIO IN SERMONEM SEQUENTEM.

ADMONITION ON THE FOLLOWING SERMON.

Monitum hoc loco in suis editionibus Quesnellus posuit, ut rationem afferret cur sequentem sermonem hinc subductum in appendicem rejecisst. Haec sunt ejus verba: « Sequitur in omnibus quae hucusque prodierant editionibus Sermo 2 in Natali apostolorum Petri et Pauli, cujus initium est: Exsultemus in Domino, etc., quem ideo a nostra removimus, quia exceptis exordio, quod Leonis proculdubio non est, et quinque circiter lineis, quae desumptae sunt ex sermone 2 (nunc 3) in Anniversario assumptionis, reliqua ex sermone 3 (nunc 4) in Anniversario ejusdem transcripta sunt. Locum tamen ei dabimus in appendicula. In unico mss. cod. qui Regiae Bibliothecae est, inventus est a nobis hic sermo, quem ad usum alicujus Ecclesiae particularis compactum esse inde manifestum est quod in ea exordii parte, ubi legimus: Beatum Petrum huic civitati dignatus est praerogare, habetur in ms. Cod.: Urbi Romae dignatus est, quae mutatio indicat eum Romae lectum non esse. » Ita ille.

Quesnel placed a notice at this point in his editions, to give the reason why he had withdrawn the following sermon from here and relegated it to the appendix. These are his words: "There follows, in all the editions that had appeared up to now, Sermon 2 on the Birthday of the Apostles Peter and Paul, whose beginning is Exsultemus in Domino, etc.; we have removed it from ours because, apart from the opening, which is without doubt not Leo's, and about five lines, which are taken from Sermon 2 (now 3) on the Anniversary of his elevation, the rest has been copied from Sermon 3 (now 4) on the Anniversary of the same. We shall, however, give it a place in the little appendix. This sermon was found by us in only one manuscript, which belongs to the Royal Library; and that it was put together for the use of some particular Church is clear from this, that in the part of the opening where we read Beatum Petrum huic civitati dignatus est praerogare [He deigned to bestow blessed Peter on this city as a privilege], the manuscript has Urbi Romae dignatus est [He deigned … on the city of Rome], a change which shows that it was not read at Rome." So he.

(d) ‹quia illos› · printed under cols 427–428

Voces et electio pares, desunt in antiquiss. Vat. Intelligitur autem electio ad apostolatum, quo pares fuerunt Petrus et Paulus, quia a Christo uterque apostolus electus fuit; quod primatui nihil praejudicat: nam, ut Leo tradidit serm. 4, cap. 2: Unus Petrus eligitur, qui . . . omnibus apostolis . . . praeponatur; et ep. 10, cap. 1, de apostolatu loquens, ad quem omnes apostoli vocati fuerunt, Hujus muneris sacramentum, inquit, ita Dominus ad omnium apostolorum officium pertinere voluit, ut in beatissimo Petro apostolorum omnium summo principaliter collocarit. Dein vero aequales illos tradidit non potestate primatus. sed fine, id est morte seu martyrio. Haec autem notanda fuere ob postillam Quesnellianae editionis huic loco affixam: Petrus et Paulus geminus oculus Ecclesiae, aliter alteri aequalis. Ipse etiam Quesnellus in opere inscripto: La discipline de l'Eglise, tom. I. pag. 96, altatis illis Apostoli ad Cor. II, cap. XII: Nihil minus fui ab iis qui sunt supra modum apostoli, fatetur totam banc aequalitatem respicere solum apostolatum, non vero primatum apostolatus: En tout cela l'égalité ne regarde précisément que l'apostolat, non la primauté de l'apostolat; et hunc quidem primatum non meri honoris, sed praecipue potestatis ac jurisdictionis primatum esse, ipsi etiam Galli theologi cum catholica Ecclesia fatentur; unde et Leo, paulo ante, cap. 5, non merum honorem, sed honorem potestatis ex divinis praeordinationibus Petro attributum agnovit.

The words et electio pares are missing in the very old Vat. By election, moreover, is understood election to the apostolate, in which Peter and Paul were equal, because each was chosen an apostle by Christ; and this in no way prejudices the primacy: for, as Leo teaches in Sermon 4, chapter 2, "Peter alone is chosen, who . . . is set over all the apostles . . ."; and in Letter 10, chapter 1, speaking of the apostolate to which all the apostles were called, he says: "The Lord willed the sacrament of this office so to belong to the duty of all the apostles that He placed it principally in the most blessed Peter, the highest of all the apostles." Then he teaches that they were equal, not in the power of primacy but in their end, that is, in death or martyrdom. These things had to be noted because of the marginal gloss attached to this place in Quesnel's edition: "Peter and Paul the twin eye of the Church, each equal to the other." Quesnel himself too, in the work entitled La discipline de l'Eglise, vol. I, p. 96, having cited those words of the Apostle in 2 Cor. 12, "I have been in nothing less than those who are apostles above measure", admits that this whole equality regards the apostolate alone, and not the primacy of the apostolate: "In all this the equality regards precisely only the apostolate, not the primacy of the apostolate"; and that this primacy is a primacy not of mere honour but chiefly of power and jurisdiction, the Gallican theologians themselves also admit with the Catholic Church; whence Leo too, a little before, in chapter 5, acknowledged not a mere honour but an honour of power attributed to Peter by divine foreordainings.

(e) ‹finis fecit aequales› · printed under col 428

His verbis, fecit aequales, clauditur sermo iste in mss. Corb., Thuan. et Sammagloriano, desideranturque subsequentia verba ad finem usque. Ex quibus conjiciat non nemo vel haec addita esse pro usu alicujus Ecclesiae, cujus speciales patroni erant, ut ibi legitur, apostoli Petrus et Paulus. Hoc enim usitatissimum esse non ignorant, qui evolvendis antiquis Lectionariis assuevere; vel, si Leonis sunt, hac parte minutum esse sermonem in codicibus ad illarum Ecclesiarum usum scriptis, quae apostolos istos pro specialibus patronis non habebant. QUESNELLUS. Eadem subsequentia verba nos quoque deesse reperimus non solum in Homil. Pauli Diaconi, verum etiam in mss. collect. 2, necnon in tribus Lectionariis Vallicell., in uno Veronens., ac praesertim in antiquissimo Vat., qui erat ad usum Romanae basilicae SS. Philippi et Jacobi. In hoc autem et in duobus Vallicell. post vocem, aequales, haec clausula subjicitur: Per Jesum Christum Dominum nostrum; cui est honor et gloria in saecula saeculorum. Amen. Soli codices trium collectionum posteriorum 3, 4 et 5 (quod viderimus) ea verba exhibent, quae sicut Quesnellus non ausus est expungere, ita nec nos audemus, cum praesertim nihil repugnans contineant, nec stylus a Leonino discrepet.

With these words, fecit aequales, this sermon closes in the manuscripts of Corbie, of de Thou and of Saint-Magloire, and the following words to the end are missing. From which someone might conjecture either that they were added for the use of some Church whose special patrons, as is read there, were the apostles Peter and Paul (for those accustomed to turning over old Lectionaries know this to be very common); or, if they are Leo's, that the sermon was shortened in this part in manuscripts written for the use of those Churches which did not have these apostles as special patrons. QUESNEL. We too find these same following words missing, not only in the Homiliary of Paul the Deacon, but also in the manuscripts of collection 2, and in three Vallicelliana Lectionaries, in one of Verona, and especially in the very old Vat., which was for the use of the Roman basilica of Saints Philip and James. In this one, moreover, and in two Vallicelliana manuscripts, after the word aequales this closing clause is added: "Through Jesus Christ our Lord, to Whom is honour and glory for ages of ages. Amen." Only the manuscripts of the three later collections 3, 4 and 5 (so far as we have seen) show those words; and just as Quesnel did not dare to strike them out, so neither do we, especially since they contain nothing inconsistent and the style does not differ from Leo's.

Nos ad haec aliquandiu ancipites fuimus. Dein vero expendentes hunc sermonem Leoni constanter attribui non solum in omnibus mss. quatuor diversae originis collectionum 1, 2, 3 et 4, verum etiam in quampluribus optimae notae Lectionariis tum Vaticanis, tum externis, quotquot hoc cum sermone reperimus, ipsum cum Quesnello a Leone abjudicare ausi non sumus; ac proinde in eo loco quem in anterioribus editionibus obtinebat relinquendum putavimus. Id potissimum exigere visa est auctoritas praestantissimi Lectionarii Vat. 3835, quod certe Romanum, nihil non sincerum Leoni tribuit; et ante annos mille exaratum vetustiorem adhuc originem satis prodit ex peculiari annotatione in praefatione descripta num. 6. qua S. pontifex coaeva ferme eidem formula, non sanctus, nec beatus, sed domnus appellatur. Hoc testimonium prae omnibus habendum. Etsi enim facile fuit errare in notandis aliarum Ecclesiarum auctoribus quoad sermones qui aliunde accipiebantur, non tamen facile invenietur erratum in nominibus auctorum propriae Ecclesiae, cum antiquiora et (ut in hoc codice accidit) vicina Leoni exemplaria exscriberentur. Tanta autem magis hujus Lectionarii auctoritas facienda est, quanta alia pars ejusdem Lectionarii signata num. 3836 Leoni suppositum detexit sermonem de Machabaeis, quem non Leoni.ut in aliis codicibus, et exinde in omnibus vulgatis, sed Augustino tribuit: adeo in Leonis nomine inscribendo duo haec antiquissima Romana Lectionaria accurata inveniuntur. Stylus quidem hujus sermonis plane Leoninus est; nec intelligimus quid in exordio Quesnellum affenderit, unde istud Leonis proculdubio non esse nulla ratione allata affirmaverit.

We were for some time in two minds about this. But then, weighing that this sermon is consistently attributed to Leo not only in all the manuscripts of the four collections of different origin, 1, 2, 3 and 4, but also in very many Lectionaries of the best repute, both Vatican and outside, as many as we have found with this sermon, we did not dare with Quesnel to deny it to Leo; and so we thought it should be left in the place which it held in the earlier editions. This was demanded above all by the authority of the most excellent Lectionary Vat. 3835, which, being certainly Roman, attributes to Leo nothing that is not genuine; and, written a thousand years ago, it sufficiently betrays a still older origin by the peculiar annotation described in the preface, no. 6, by which the holy pontiff is called, with a formula almost contemporary with him, not sanctus nor beatus but domnus. This testimony is to be held above all others. For although it was easy to go wrong in noting the authors of other Churches as regards sermons that were received from elsewhere, yet an error will not easily be found in the names of the authors of one's own Church, when older exemplars, and (as happened in this manuscript) ones near to Leo, were being copied. The authority of this Lectionary is to be esteemed all the more, inasmuch as another part of the same Lectionary, marked no. 3836, exposed the sermon on the Maccabees falsely ascribed to Leo, attributing it not to Leo, as in other manuscripts and thence in all the printed editions, but to Augustine: so accurate are these two very ancient Roman Lectionaries found to be in inscribing Leo's name. The style of this sermon is indeed plainly Leo's; nor do we understand what in the opening offended Quesnel, so that he asserted, with no reason given, that it is without doubt not Leo's.