PL 54 · cols. 437–440

Leo the Great, Sermons

Sermons LXXXVI–LXXXVII

tuis superari charitatis Christi flamma non potuit, et segnior fuit ignis qui foris ussit quam qui intus accendit. Servisti, persecutor, martyri, cum saevisti; auxisti palmam, dum aggeras poenam. Nam quid non ad victoris gloriam ingenium tuum reperit quando in honorem transierunt triumphi, etiam instrumenta supplicii? Gaudeamus igitur, dilectissimi, gaudio spiritali, et de felicissimo inclyti viri fine gloriemur in Domino, qui est mirabilis in sanctis suis (Ps. LXVII, 36), in quibus nobis et praesidium constituit et exemplum; atque ita per universum mundum clarificavit gloriam suam, ut a solis ortu usque ad occasum, leviticorum luminum coruscante fulgore, quam clarificata est Jerosolyma Stephano, tam illustris fieret Roma Laurentio. Cujus oratione et patrocinio adjuvari nos sine cessatione confidimus: ut quia omnes, sicut Apostolus ait: Quicumque volunt in Christo pie vivere, persecutionem patiuntur (II Tim. III, 12), corroboremur spiritu charitatis, et ad superandas omnes tentationes constantis fidei perseverantia muniamur. Per Dominum nostrum Jesum Christum, viventem et regnantem cum Patre et Spiritu sancto in saecula saeculorum. Amen.

[…] your [flames] could not overcome the flame of the charity of Christ, and the fire that burned outside was feebler than the one that kindled within. You served the martyr, persecutor, when you raged; you increased his palm while you heaped up his punishment. For what did your ingenuity not find for the glory of the victor, when even the instruments of torture passed into the honour of triumph? Let us therefore rejoice, dearly beloved, with a spiritual joy, and let us glory in the Lord over the most happy end of this renowned man, Who is wonderful in His saints (Ps. 67:36), in whom He has set for us both a protection and an example; and He has so glorified His glory throughout the whole world that, from the rising of the sun to its going down, by the flashing brightness of the Levitical lights, as Jerusalem was made glorious by Stephen, so Rome should become illustrious by Laurence. By his prayer and patronage we trust that we are helped without ceasing: so that, since all, as the Apostle says, who will live godly in Christ suffer persecution (2 Tim. 3:12), we may be strengthened by the spirit of charity, and fortified by the perseverance of a constant faith to overcome all temptations. Through our Lord Jesus Christ, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

SERMO LXXXVI [Al. LXXXIV].

SERMON 86 [Otherwise 84].

De Jejunio septimi mensis I.

On the Fast of the Seventh Month, I.

CAP. I. — Observantiam quidem vestram, dilectissimi, ita novimus esse devotam, ut animas vestras non solum legitimis, sed etiam voluntariis jejuniis excolatis. Verumtamen adjicienda est huic studio etiam nostrae admonitionis exhortatio, ut si qui sunt in hoc exercitio tardiores, in his saltem diebus communi abstinentiae se obedienter adjungant, in quibus nos oportet sacratissimam consuetudinem attentius celebrare, ut per humilitatem jejunii contra omnes hostes nostros divinum mereamur auxilium. Res enim est praecipui operis, quam et ex auctoritate indicimus, et ex charitate suademus: ut paululum edendi libertate compressa, castigationi corporum et pauperum studeamus alimoniae, quos qui reficit animam suam pascit,

Chapter I. — We know your observance, dearly beloved, to be so devout that you cultivate your souls not only with the prescribed fasts but also with voluntary ones. Yet to this zeal must be added also the exhortation of our admonition, so that if any are slower in this exercise, they may at least on these days obediently join themselves to the common abstinence, on which we must celebrate a most sacred custom more attentively, so that through the humility of fasting we may merit divine help against all our enemies. For it is a matter of special work, which we both enjoin by authority and urge out of charity: that, the freedom of eating being restrained a little, we should be zealous for the chastisement of our bodies and for the feeding of the poor; and whoever refreshes them feeds his own soul,

Editors' notes and page, col. 437

Footnotes

(the note running over from col 436, its last two lines at the head of col 437's footnotes) continued from col 436, set in n436

(a) ‹qui intus accendit› · printed under col 437

Melior et Leoninae syntaxi conformior visa est haec lectio quam invenimus non solum in prima editione et mss. collect. 3, verum etiam in duobus Lectionar. Vat. et Veron. et in exemplari Pauli Diac., quod solum pro aggeras habet exaggeras. Unus Vat., augeres. Vulgati sic: Saevisti persecutor in martyrem, saevisti et auxisti palmam, dum aggeras poenam.

This reading seemed better and more in keeping with Leo's syntax; we found it not only in the first edition and the mss. of collection 3, but also in two Lectionaries, the Vatican and the Verona one, and in the copy of Paul the Deacon, which alone has exaggeras for aggeras. One Vatican [ms.], augeres. The printed editions thus: Saevisti persecutor in martyrem, saevisti et auxisti palmam, dum aggeras poenam.

(b) ‹Nam quid non› · printed under col 437

Quesnellus, ad victoriae. Revocavimus aliarum editionum lectionem, quae et melior est, et in omnibus nostris mss. invenitur, nec non in illo inventa fuit quo usus est Paulus Diac.

Quesnel, ad victoriae. We have restored the reading of the other editions, which is both better and found in all our mss., and was also found in the one that Paul the Deacon used.

Homil. Pauli Diac., quando commenta tyrannidis tuae in honorem transierunt triumphi etiam inter tormenta supplicii.

The Homiliary of Paul the Deacon, quando commenta tyrannidis tuae in honorem transierunt triumphi etiam inter tormenta supplicii.

(d) ‹usque ad occasum› · printed under col 437

Idem. Homil., levitico numero, lumine coruscante fulgoris, quam clarificata. Prima editio et cod. Bon. glorificata, reliqua ut in textu.

The same Homiliary, levitico numero, lumine coruscante fulgoris, quam clarificata. The first edition and the Bon. ms. glorificata, the rest as in the text.

(e) ‹corroboremur spiritu› · printed under col 437

Eadem editio et cod. Bon., veritatis.

The same edition and the Bon. ms., veritatis.

(f) ‹omnes tentationes› · printed under col 438

Exemplum Pauli Diac., constantia fidei et perseverantia.

The copy of Paul the Deacon, constantia fidei et perseverantia.

(g) ‹perseverantia muniamur› · printed under col 438

Cod. Vat. Longobard., Per eum qui vivit et regnat in saecula saeculorum. Prima editio: Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus sancti per omnia saecula saeculorum. Amen.

The Vatican Lombard ms., Through Him Who lives and reigns for ever and ever. The first edition: Through our Lord Jesus Christ, Thy Son, Who lives and reigns with Thee in the unity of the Holy Spirit, world without end. Amen.

(h) ‹nostrae admonitionis› · printed under col 438

Lectionar. Venet. S. Marci 154, hortatio.

The Venice Lectionary of St Mark 154, hortatio.

(i) ‹corporum et pauperum› · printed under col 438 (the call stands before corporum)

Prima editio, corporis.

The first edition, corporis.

Editors' prose

SYNOPSIS. — I. Indicit jejunium ex auctoritate, suadet ex charitate, ut corpus castigetur et pauper adjuvetur. — II. Parum esse nulli auferre proprium, nisi et pauperi tuum largiaris.

SYNOPSIS. — I. He enjoins the fast by authority and urges it out of charity, so that the body may be chastised and the poor man helped. — II. That it is little to take from no one what is his own, unless you also bestow what is yours on the poor.

Page

running head: 437 SERMO LXXXVII. 438 (across the page, as printed, though the sermon beginning in col 437 is LXXXVI and LXXXVII begins in col 438)
marginal letters: A ‹tuis superari›; B ‹et patrocinio adjuvari›; C ‹non solum legitimis›; D beside footnote ‹(a) Melior›
old-edition numerals: 340 after ‹ut› (before ‹quia omnes›); 341 after ‹alimoniae,›
signature: none
other: the caption SERMO LXXXVI and its sub-caption and synopsis are printed in col 437 only, not across the page

PL 54:438

et temporales epulas in delicias mutat aeternas.

and changes temporal meals into eternal delights.

CAP. II. — In locum igitur malarum cupiditatum sanctorum desideriorum incrementa succedant. Cesset iniquitas, sed non sit otiosa justitia. Quem nullus patitur opprimentem, sentiat aliquis adjuvantem. Parum est enim non auferre aliena, nisi largiaris et propria. Sub oculis justi judicis sumus, qui novit quantam unicuique bene operandi dederit facultatem. Non vult otiosa esse munera sua, qui servis suis sic mensuras mysticorum distribuit talentorum, ut creditum qui liberaliter erogasset, augeret; qui steriliter servasset, amitteret (Matth. XXV, 28; Luc. XIX, 26). Et ideo, dilectissimi, quia septimi mensis jejunium celebrare nos convenit, sanctitatem vestram monemus ut quarta et sexta feria jejunemus; sabbato vero apud beatum Petrum Apostolum pariter vigilemus, cujus suffragantibus meritis ab omnibus tribulationibus mereamur absolvi: per Jesum Christum Dominum nostrum, qui vivit et regnat in saecula saeculorum. Amen.

Chapter II. — Therefore, in the place of evil desires let increases of holy desires succeed. Let iniquity cease, but let justice not be idle. Let him whom no one suffers as an oppressor be felt by someone as a helper. For it is little not to take what belongs to others, unless you also bestow what is your own. We are under the eyes of a just Judge, Who knows how great a capacity for doing good He has given to each. He does not wish His gifts to be idle, Who so distributed to His servants the measures of the mystical talents that he who had laid out liberally what was entrusted to him should increase it, and he who had kept it barrenly should lose it (Matt. 25:28; Luke 19:26). And therefore, dearly beloved, since it is fitting for us to celebrate the fast of the seventh month, we admonish your holiness that we fast on the fourth and sixth days of the week; and on the Sabbath let us keep vigil together at the church of the blessed Apostle Peter, so that by the support of his merits we may deserve to be set free from all tribulations: through Jesus Christ our Lord, Who lives and reigns for ever and ever. Amen.

SERMO LXXXVII. [Al. LXXXV.]

SERMON 87. [Otherwise 85.]

De Jejunio septimi mensis II.

On the Fast of the Seventh Month, II.

CAP. I. — Deus humani generis conditor et redemptor, qui nos ad promissiones vitae aeternae per semitas vult ambulare justitiae, quia non defuturae erant tentationes quae nobis in itinere virtutum insidiosis adversarentur occursibus, multis nos praesidiis, dilectissimi, quibus laqueos diaboli obtereremus, instruxit: inter quae hoc famulis suis saluberrimum contulit, ut contra omnes inimici dolos fortitudine se continentiae et operibus pietatis armarent. Ille enim qui ab initio primis hominibus interdicti cibi inseruit appetitum (Gen. III, 5), et male credulis per illecebram edendi omnium concupiscentiarum virus infudit, easdem fraudes retractare non desinit, et in natura, quam scit suis seminibus esse vitiatam, sationis suae germen inquirit, ut ad labefactanda studia virtutis, desiderium voluptatis accendat.

Chapter I. — God, the Creator and Redeemer of the human race, Who wills us to walk along the paths of justice towards the promises of eternal life, since temptations would not be lacking to oppose us on the road of virtues with treacherous encounters, has equipped us, dearly beloved, with many defences by which we might crush the snares of the devil: among which He has conferred on His servants this most wholesome one, that they should arm themselves against all the wiles of the enemy with the strength of continence and with works of piety. For he who from the beginning planted in the first men the appetite for the forbidden food (Gen. 3:5), and through the enticement of eating poured into those who wrongly believed him the poison of all concupiscences, does not cease to repeat the same frauds, and in a nature which he knows to have been vitiated by his seeds he looks for the shoot of his own sowing, so that he may kindle the desire of pleasure to undermine the pursuits of virtue.

Editors' notes and page, col. 438

Footnotes

(f), (g), (h), (i) printed under col 438 but called in col 437, set in n437

(j) ‹beatum Petrum Apostolum› · printed under col 438

Eadem editio omittit, pariter.

The same edition omits pariter.

(k) ‹mereamur absolvi› · printed under col 438

Haec clausula ex cod. Veneto apposita est.

This closing clause has been added from the Venice ms.

(l) ‹ambulare justitiae› · printed under col 438

Vulg., de futura tentatione, quae nobis... adversaretur. Magis placuit Lectio cod. Veneti.

The printed editions, de futura tentatione, quae nobis... adversaretur. The reading of the Venice ms. pleased us more.

(m) ‹praesidiis, dilectissimi› · printed under col 438

Editi, in quibus. Delevimus in auctoritate nostrorum codicum.

The printed editions, in quibus. We have deleted in on the authority of our mss.

(n) ‹esse vitiatam› · printed under col 438

Vulg. ante Quesn. addunt, et corruptam. Unus Vat. cod., esse incitatam et corruptam. Prima editio, quam scit suis seminibus incitatam, esse vitiatam. Quesnellianam lectionem caeteri nostri codd. confirmant.

The printed editions before Quesnel add et corruptam. One Vatican ms., esse incitatam et corruptam. The first edition, quam scit suis seminibus incitatam, esse vitiatam. Our other mss. confirm Quesnel's reading.

Editors' prose

SYNOPSIS. — I. Diabolo per continentiam esse resistendum, qui jacti in primis parentibus seminis fructum per illecebram edendi requirit in nobis. — II. Jejunium et alienae et propriae cujusque saluti plurimum prodesse. — III. Abundantiores sint eorum eleemosynae, qui nequeunt jejunare. — IV. Divitias in tuto collocari et augeri, cum pauperibus erogantur.

SYNOPSIS. — I. That the devil must be resisted through continence, who, through the enticement of eating, seeks in us the fruit of the seed cast into our first parents. — II. That fasting is of the greatest benefit both to the salvation of others and to each one's own. — III. Let the alms of those who cannot fast be more abundant. — IV. That riches are placed in safety and increased when they are laid out on the poor.

Page

running head: 437 SERMO LXXXVII. 438 (across the page, as printed)
marginal letters: A ‹et temporales epulas›; B ‹sabbato vero apud›; C ‹erant tentationes›; D beside footnote ‹(g) Cod. Vat.›
old-edition numerals: 342 after ‹Ille enim›
signature: none
other: the caption SERMO LXXXVII, its sub-caption and synopsis are printed in col 438 only

PL 54:439

Quoniam poena ipsius est provectio Christiana, nec potest eorum animos aliquo modo laedere, qui noverunt, auxiliante Domino, in sua carne regnare. Rationabili ergo moderatione sanctoque proposito frenandae sunt rebelles cupiditates, nec sinendum est ut castis et spiritalibus desideriis corporales concupiscentiae reluctentur. Agnoscat interior homo exterioris sui se esse rectorem, ut mens divino gubernata dominatu terrenam substantiam in bonae voluntatis cogat obsequium. Nec enim deest nobis ad hunc ordinem conservandum, misericordissimi Regis auxilium, qui nos saluberrimae observantiae ratione informavit, praefiniens nobis per temporum recursus quosdam jejuniorum dies in quibus castigatione corporum virtus roboraretur animorum.

For Christian progress is his punishment, and he cannot in any way harm the minds of those who know how, with the Lord's help, to reign in their own flesh. Therefore by reasonable moderation and holy purpose the rebellious desires must be bridled, and the concupiscences of the body must not be allowed to struggle against chaste and spiritual desires. Let the inner man recognize that he is the ruler of his outer self, so that the mind, governed by divine dominion, may compel its earthly substance into the obedience of a good will. Nor indeed is the help of the most merciful King lacking to us for preserving this order, Who has instructed us by the method of a most wholesome observance, appointing for us through the recurring seasons certain days of fasting on which, by the chastisement of the bodies, the strength of the souls might be made firm.

CAP. II. — Hujus autem remedii munus, dilectissimi, etiam in isto qui septimus est mense dispositum est, quod nos prompta convenit alacritate suscipere; ut praeter illam abstinentiam, qua quisque se peculiariter atque privatim secundum modum suae possibilitatis exercet, haec quae omnibus simul indicitur animosius celebretur. Nam in omni agone certaminis Christiani, utilitas continentiae plurimum valet, ita ut quidam saevissimorum spiritus daemonum, qui ab obsessis corporibus nullis exorcizantium fugantur imperiis, sola jejuniorum et orationum virtute pellantur, dicente Domino: Hoc genus daemoniorum non ejicitur nisi in jejunio et oratione (Matth. XVII, 20; Marc. IX, 28). Grata ergo est Deo et terribilis diabolo jejunantis oratio, nec latet quantum acquirat saluti suae, quae tantum praestat alienae.

Chapter II. — Now the gift of this remedy has been arranged also in this month, which is the seventh, and it is fitting for us to take it up with ready eagerness; so that, besides that abstinence in which each one exercises himself particularly and privately according to the measure of his ability, this one which is enjoined on all together may be celebrated with more spirit. For in every contest of the Christian struggle the usefulness of continence avails very greatly, so much so that certain spirits of the most savage demons, which are put to flight from possessed bodies by no commands of exorcists, are driven out by the power of fasts and prayers alone, as the Lord says: This kind of demons is not cast out except by fasting and prayer (Matt. 17:20; Mark 9:28). The prayer of one who fasts is therefore pleasing to God and terrible to the devil, and it is not hidden how much it gains for one's own salvation, when it affords so much to another's.

CAP. III. — In hac sane observantia, dilectissimi, quamvis omnes nos unanimiter oporteat esse devotos, si qui tamen sunt quorum voluntati aliqua obsistat infirmitas, laborem qui supra vires est corporum, redimant impendiis falcultatum. Multa enim sunt opera pietatis quae ipsam edendi necessitatem merito ampliore commendent, si jejunantium purificationem studio benignitatis acquirunt. Nam

Chapter III. — In this observance, dearly beloved, although it behoves us all to be devoted with one mind, yet if there are any whose will some infirmity opposes, let them redeem the labour which is beyond the strength of their bodies by expenditures of their means. For there are many works of piety which may commend even the necessity of eating by a fuller merit, if by the zeal of kindness they obtain the purification of those who fast. For

Editors' notes and page, col. 439

Footnotes

(a) ‹se esse rectorem› · printed under col 439

Revocavimus ut a Quesnello deletum ex anterioribus editionibus, pro quo duo mss. Vatt. habent et.

We have restored ut, deleted by Quesnel, from the earlier editions; in its place two Vatican mss. have et.

(b) ‹ad hunc ordinem› · printed under col 439

Ita cum Quesnello nostri codd. Al., observandum. Paulo post, formavit in duobus mss., pro informavit.

So our mss. with Quesnel. Others, observandum. A little after, formavit in two mss., for informavit.

Ex Lectionario Veneto addidimus, illam.

We have added illam from the Venice Lectionary.

(d) ‹valet, ita ut› · printed under col 439

In ms. Vat. collect. 5 omittitur, quidam. Post pauca cod. Venet. delet praepositionem in ante vocem jejunio in Matthaei textu.

In the Vatican ms. of collection 5 quidam is omitted. A little after, the Venice ms. deletes the preposition in before the word jejunio in the text of Matthew.

(e) ‹quamvis omnes› · printed under col 439

Unus cod. Vat., vos; et post pauca, obsistit in Lectionario Veneto pro, obsistat.

One Vatican ms., vos; and a little after, obsistit in the Venice Lectionary for obsistat.

(f) ‹merito ampliore› · printed under col 439

Ita omnes et editiones et codices, sed legendum, ni fallor, compensent. QUESNELLUS iu margine.

So all both editions and mss., but, unless I am mistaken, compensent should be read. QUESNEL in the margin.

(g) printed under col 439 and continued under col 440, but called in col 440: set in n440

Page

running head: 439 S. LEONIS MAGNI SERMONES. 440 (across the page)
marginal letters: A ‹dat. Quoniam poena›; B ‹CAP. II. — Hujus autem›; C ‹CAP. III. — In hac sane›; D beside footnote ‹(d) … pauca cod. Venet.›
old-edition numerals: 343 after ‹benignitatis›
signature: none
other: none

PL 54:440

cum ii qui nihil omittunt de humiliatione jejunii sub sterili fatigatione desudent, nisi se eleemosynarum qua possunt, erogatione sanctificent, dignum est ut in alimoniam pauperum abundantior sit eorum largitio, quorum ad abstinendum minor est fortitudo. Quod ergo quis in sua sibi infirmitate non denegat, alienae inopiae libenter impendat, et propriam necessitatem faciat sibi cum indigente communem. Non culpatur infirmus jejunium solvens, a quo cibum accipit pauper esuriens; nec escam sumendo polluitur, qui eleemosynam impertiendo mundatur, dicente Domino: Date eleemosynam, et ecce omnia munda sunt vobis (Luc. XI, 41).

since even those who omit nothing of the humiliation of fasting toil in a barren weariness unless they sanctify themselves by the bestowal of alms as far as they can, it is right that the bounty of those whose strength for abstaining is less should be more abundant for the feeding of the poor. What, therefore, anyone does not deny himself in his infirmity, let him willingly spend on another's want, and let him make his own need common to himself with the needy man. The sick man who breaks the fast is not blamed, if from him the hungry poor man receives food; nor is he defiled by taking food who is cleansed by imparting alms, as the Lord says: Give alms, and behold, all things are clean for you (Luke 11:41).

CAP. IV. — In quo opere, dilectissimi, etiam ii qui ab epularum delectatione se continent, fructus sibi debent misericordiae comparare, ut quod abundantius seminaverint, copiosius metant. Non enim umquam agricolae suo seges ista mentitur, aut incertam spem habet operis cultura pietatis. Quidquid hoc modo serentis manu spargitur, non aestus urit, non torrens trahit, non grando prosternit. Incolumes semper sunt omnes pietatis expensae; nec solum integrae manent, sed et modo augentur, et qualitate mutantur. De terrenis coelestia prodeunt, de parvis magna gignuntur, et temporale donum in praemium transit aeternum. Quisquis igitur divitias amas, quisquis multiplicari quae possides concupiscis, in haec lucra accendere, in haec rerum tuarum augmenta suspira, de quibus nihil fur abripit, nihil tinea corrumpit, nihil rubigo consumit (Matth. VI, 19). Noli desperare de fenore, noli de accipiente diffidere. Quod uni horum fecistis, mihi fecistis (Matth. XXV, 40), quis dicat, intellige; et apud quem opes tuas colloces, perspicacibus fidei oculis securus agnosce. Non dubitet de receptione, cui Christus debitor est. Non sit anxia liberalitas, nec triste jejunium: hilarem enim datorem diligit Deus (II Cor. IX,7), qui fidelis est in verbis suis, et abundanter largita retribuit, quae benigne largienda donavit Jesus

Chapter IV. — In this work, dearly beloved, even those who restrain themselves from the delight of feasts ought to procure for themselves the fruits of mercy, so that what they have sown more abundantly they may reap more copiously. For this crop never deceives its husbandman, nor does the cultivation of the work of piety have an uncertain hope. Whatever is scattered by the hand of the sower in this way, no heat burns, no torrent sweeps away, no hail lays low. All the expenditures of piety are always safe; they not only remain whole, but are both increased in measure and changed in quality. Heavenly things come forth from earthly ones, great things are born from small ones, and a temporal gift passes into an eternal reward. Whoever you are, therefore, who love riches, whoever you are who desire what you possess to be multiplied, be kindled towards these gains, sigh for these increases of your goods, from which no thief snatches anything, no moth corrupts anything, no rust consumes anything (Matt. 6:19). Do not despair of the interest, do not distrust the one who receives. Understand Who says: What you did to one of these, you did to Me (Matt. 25:40); and recognize, secure, with the clear-sighted eyes of faith, with Whom you place your wealth. Let him not doubt about repayment to whom Christ is debtor. Let generosity not be anxious, nor fasting sad: for God loves a cheerful giver (2 Cor. 9:7), Who is faithful in His words, and abundantly repays the things bestowed which He gave to be kindly bestowed, Jesus […]

Editors' notes and page, col. 440

Footnotes

(g) ‹humiliatione jejunii sub› · printed under col 439, continued under col 440

Id intelligetur ex serm. 18, de Jejunio mensis septimi, c. 3, ubi Leo ad eleemosynas cum jejunio jungendas hortaturus, sterile indicat, quod pietatis ac eleemosynae fructibus caret; qui fructus adeo Christianis necessarii sunt, ut ficum infecundam Dominus Jesus inquit, nihil habentem, quod esuriens sumeret, perpetua sterilitate damnaverit: quoniam qui esurientem non refovet, illi denegat cibum, qui quod pauperi est datum, sibi dixit impensum. Et hujus maledictionis arbores erunt, quibus a judicante dicetur: Discedite a me, etc. Esurivi enim, et non dedistis mihi manducare, etc. Sterile igitur vocatur jejunium, quod a jejunantibus cum ea qua possunt eleemosynarum erogatione non jungitur; quatenus eo fructu caret, quo qui expers est jejunio non suffragante damnabitur. Mox, pro ad abstinendum, codex Venet. habet, ad abstinentiam.

This will be understood from Sermon 18, On the Fast of the Seventh Month, ch. 3, where Leo, about to exhort that alms be joined with fasting, shows as barren that which lacks the fruits of piety and alms; which fruits are so necessary to Christians that the Lord Jesus, he says, condemned to perpetual barrenness the unfruitful fig tree, which had nothing that He, hungering, might take: since he who does not refresh the hungry man denies food to Him Who said that what is given to the poor man is spent on Himself. And the trees of this curse will be those to whom it will be said by the Judge: Depart from Me, etc. For I was hungry, and you did not give Me to eat, etc. So that fast is called barren which is not joined by those who fast with such bestowal of alms as they can make; inasmuch as it lacks that fruit, whoever is without which will be condemned, his fasting not availing him. Shortly after, for ad abstinendum the Venice ms. has ad abstinentiam.

(h) ‹Quod ergo› · printed under col 440

Vocem quis in mss. collect. 5 et a Quesnello omissam, ex anterioribus vulgatis et caeteris nostris antiquis libris revocavimus.

The word quis, omitted in the mss. of collection 5 and by Quesnel, we have restored from the earlier printed editions and our other old books.

(i) ‹misericordiae comparare, ut› · printed under col 440

Ita melius ex eodem cod. Veneto, quam in Vulgatis, qui.

So, better, from the same Venice ms., than in the printed editions, qui.

(j) ‹omnes pietatis expensae;› · printed under col 440

Prima editio, praemisso puncto, Non solum. Dein sed et modo scripsimus ex plerisque et potioribus nostris codd. Al., sed etiam modo.

The first edition, with a full stop before it, Non solum. Next, we have written sed et modo from most and the better of our mss. Others, sed etiam modo.

(k) ‹et temporale› · printed under col 440

Prima editio, damnum; eleemosyna enim temporali damno verti solet.

The first edition, damnum; for alms are usually reckoned a temporal loss.

(l) ‹mihi fecistis (Matth. XXV, 40),› · printed under col 440

Unus cod. Vat., quos dicat.

One Vatican ms., quos dicat.

(m) ‹opes tuas colloces,› · printed under col 440

Vulg., perspicacius. Cod. Vat. suggessit emendationem, quam Quesnellus suspicatus margini annotaverat, et ante eum Latinus Latinius in Biblioth. Sacra.

The printed editions, perspicacius. A Vatican ms. suggested the emendation, which Quesnel, conjecturing it, had noted in the margin, and before him Latino Latini in the Bibliotheca Sacra.

(n) ‹abundanter largita retribuit,› · printed under col 440

Prima editio, qui. Clausulam Jesus Christus, etc., adjecimus ex ms. Veneto. In prima editione haec alia clausula legitur: 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, qui. We have added the closing clause Jesus Christus, etc., from the Venice ms. In the first edition this other closing clause is read: Through our Lord Jesus Christ, Thy Son, Who lives and reigns with Thee in the unity of the Holy Spirit, God, world without end. Amen.