PL 38 · cols. 796–799

Augustine, Sermones 146-153 (Classis I, de Scripturis)

Sermons CXLVI–CXLVIII

SERMO CXLVI. De verbis Evangelii Joannis, Simon Joannis diligis me? etc. Cap. XXI, ℣. 15-17.

Sermon 146. On the words of the Gospel of John, Simon, son of John, do you love Me? etc. Chapter 21, verses 15-17.

CAPUT PRIMUM. — 1. Officium pastoris et ovium, Haereditas nostra, Deus ipse. Lectione hodierna animadvertit Charitas vestra, dictum esse Petro a Domino per interrogationem: Diligis me? Cui respondebat ille: Scis, Domine, quia amo te. Hoc secundo, hoc tertio; et ad singula verba respondentis dicebat Dominus, Pasce agnos meos. Commendabat Petro Christus agnos suos pascendos, qui pascebat et Petrum. Quid enim Petrus poterat praestare Domino, maxime jam immortale corpus gerenti, et in coelum ascensuro? Tanquam ei diceret, Amas me? In hoc ostende quia amas me, Pasce oves meas. Ergo, fratres, cum obedientia audite oves vos esse Christi: quia et nos cum timore audimus, Pasce oves meas. Si nos cum timore pascimus et timemus pro ovibus; ipsae oves quomodo pro se debent timere? Pertineat ergo ad nos cura, ad vos obedientia; ad nos vigilantia pastoralis, ad vos humilitas gregis. Quanquam et nos qui vobis videmur loqui de superiore loco, cum timore sub pedibus vestris sumus; quoniam novimus quam periculosa ratio de ista quasi sublimi sede reddatur. Proinde, charissimi, catholica germina, membra Christi, cogitate quale caput habeatis. Filii Dei, cogitate qualem Patrem inveneritis. Christiani, cogitate quae vobis haereditas promittatur. Non talis qualis in terra possideri a filiis non potest, nisi cum mortui fuerint parentes eorum. Nullus enim in terra possidet haereditatem patris, nisi mortui. Nos vivo Patre nostro possidebimus quod donabit: quia Pater noster mori non poterit. Plus addo, plus dico, et verum dico: ipse Pater erit haereditas nostra.

Chapter I. — 1. The duty of the shepherd and of the sheep. Our inheritance is God Himself. In today's reading your Charity noticed that it was said to Peter by the Lord by way of a question: Do you love Me? To which he answered: Thou knowest, Lord, that I love Thee. This a second time, this a third time; and at each word of the one answering the Lord said, Feed My lambs. Christ was entrusting to Peter His lambs to be fed, He Who was feeding Peter too. For what could Peter offer to the Lord, especially as He was now bearing an immortal body and was about to ascend into heaven? It is as if He were saying to him, Do you love Me? Show in this that you love Me: Feed My sheep. Therefore, brothers, hear with obedience that you are the sheep of Christ: for we too hear with fear, Feed My sheep. If we feed with fear and are afraid for the sheep, how ought the sheep themselves to be afraid for themselves? Let the care, then, belong to us, the obedience to you; to us the watchfulness of shepherds, to you the humility of the flock. And yet we too, who seem to you to speak from a higher place, are with fear beneath your feet; since we know how dangerous is the account that must be rendered of this seat that is, as it were, lofty. Therefore, dearest ones, catholic offshoots, members of Christ, consider what a Head you have. Sons of God, consider what a Father you have found. Christians, consider what inheritance is promised to you. Not such as cannot be possessed on earth by sons except when their parents have died. For no one on earth possesses the inheritance of a father, except of a dead one. We shall possess what He will give while our Father lives: for our Father will not be able to die. I add more, I say more, and I say what is true: the Father Himself will be our inheritance.

CAPUT II. — 2. Recens baptizatos cavere jubet a malis christianis et a schismaticis. Congruenter vivite, maxime vos, candidati Christi, recens baptizati, modo regenerati, sicut vos ante admonui, et modo dico, et sollicitudinem meam pronuntio; quia timorem mihi majorem ingessit praesens evangelica lectio: observate vos, nolite imitari malos christianos. Nolite dicere: Faciam hoc, quia multi fideles hoc faciunt. Hoc non est defensionem parare animae, sed comites ad gehennam inquirere. Crescite in hac area dominica: in hac invenietis bonos, qui et vobis placeant, si et vos boni fueritis. Numquid enim peculium nostrum estis? Haeretici et schismatici de furtis dominicis peculia sibi fecerunt, et greges non Christi, sed

Chapter II. — 2. He bids the newly baptized beware of bad Christians and of schismatics. Live fittingly, above all you, candidates of Christ, newly baptized, just now born again, as I admonished you before, and say now, and declare my anxiety; because the present Gospel reading has put a greater fear into me: watch yourselves, do not imitate bad Christians. Do not say: I will do this, because many of the faithful do this. This is not preparing a defence for the soul, but seeking companions for Gehenna. Grow on this threshing-floor of the Lord: on this you will find good men, who will please you too, if you too have been good. For are you our private property? Heretics and schismatics have made private property for themselves out of thefts from the Lord, and flocks not of Christ, but

Editors' notes and page, col. 796

Footnotes

(*) ‹anchor: not visible in the page-foot image (note to the sermon's title)› · call in col 796 Recognitus ad tres bn. quatuor cl. ad a. cb. f. fs. g. lr. m. pr. rm. vd.

Collated with three bn., four cl., and a. cb. f. fs. g. lr. m. pr. rm. vd. [manuscript sigla].

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(a) ‹anchor: not visible in the page-foot image› · call in col 796

Alias, de Verbis Domini 62.

Elsewhere numbered: On the Words of the Lord 62.

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Possidius in Indiculo, cap. 7, sermonem recenset his verbis : « Ex Evangelio ubi Dominus oves suas Petro commendat. »

Possidius, in his Indiculus, ch. 7, lists the sermon in these words: "From the Gospel where the Lord commends His sheep to Peter."

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suos contra Christum pascere voluerunt. Plane in ipsis depraedationibus suis titulum illius posuerunt, ut praedae ipsorum quasi defenderentur per titulum potentis. Quid facit Christus quando tales convertuntur, qui foris ab Ecclesia titulum ejus Baptismatis acceperunt? Ejicit praedatorem, titulum non deponit, et possidet domum: quia invenit ibi titulum suum. Quid opus est ut mutet nomen suum? Numquid attendunt quod ait Dominus Petro, Pasce agnos meos, pasce oves meas? Numquid dixit ei, Pasce agnos tuos: aut, Pasce oves tuas? Exclusis autem, quid dixit in Canticis canticorum ad Ecclesiam? Loquens sponsus ad sponsam ait, Nisi cognoveris temetipsam, pulchra inter mulieres, exi tu. Tanquam dicens, Non ego te ejicio, exi tu, nisi temetipsam cognoveris, pulchra inter mulieres, nisi cognoveris te in speculo Scripturae divinae; nisi attenderis, o mulier pulchra, speculum quod te falso nitore non fallit: nisi cognoveris quia de te dictum est, Super omnem terram gloria tua (Psal. LVI, 12); quia de te dictum est, Dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae (Psal. II, 8); et alia innumerabilia testimonia, quae catholicam Ecclesiam commendant. Nisi ergo cognoveris, partem non habes, haeredem te non potes facere. Ergo, exi tu in vestigiis gregum, non in societate gregis: et pasce haedos tuos (Cant. I, 7), non quomodo Petro dictum est, oves meas. Petro dicitur, oves meas; schismaticis dicitur, haedos tuos. Hic oves, ibi haedos: hic meas, ibi tuos. Recolite dexteram et sinistram judicis nostri: recolite ubi stabunt haedi, et ubi oves (Matth. XXV, 33): et apparebit vobis ubi dextera, ubi sinistra, candida et nigra, luminosa et tenebrosa, pulchra et deformis, acceptura regnum et inventura supplicium sempiternum.

wanted to pasture their own against Christ. Plainly, in their very plunderings they set up His title, so that their plunder might be defended, as it were, by the title of one who is powerful. What does Christ do when such men are converted, who received the title of His Baptism outside the Church? He casts out the plunderer, He does not remove the title, and He possesses the house: because He found His own title there. What need is there for Him to change His own name? Do they not attend to what the Lord says to Peter, Feed My lambs, feed My sheep? Did He say to him, Feed your lambs: or, Feed your sheep? But to those shut out, what did He say in the Song of Songs to the Church? The bridegroom, speaking to the bride, says, Unless you know yourself, fair one among women, go out. As if saying, It is not I who cast you out; go out, unless you know yourself, fair one among women, unless you know yourself in the mirror of divine Scripture; unless you attend, O fair woman, to the mirror which does not deceive you with a false lustre: unless you know that it was said of you, Over all the earth your glory (Ps. 56:12); that it was said of you, I will give you the nations as your inheritance, and as your possession the ends of the earth (Ps. 2:8); and other innumerable testimonies which commend the catholic Church. Unless, therefore, you know [yourself], you have no share, you cannot make yourself an heir. Therefore, go out in the footsteps of the flocks, not in the fellowship of the flock: and feed your kids (Song 1:7), not as it was said to Peter, My sheep. To Peter it is said, My sheep; to schismatics it is said, your kids. Here sheep, there kids: here Mine, there yours. Recall the right hand and the left of our Judge: recall where the kids will stand, and where the sheep (Matt. 25:33): and it will become clear to you which is the right, which the left, the white and the black, the bright and the dark, the beautiful and the deformed, the one about to receive the kingdom and the one about to meet everlasting punishment.

SERMO CXLVII. De eisdem verbis Evangelii Joannis, Simon Joannis, diligis me plus his? etc.. Cap. XXI, ℣ 15-19.

Sermon 147. On the same words of the Gospel of John, Simon, son of John, do you love Me more than these? etc. Chapter 21, verses 15-19.

CAPUT PRIMUM. — 1. Petri praesumptio et negatio. Apostolum Petrum primum omnium Apostolorum meministis in Domini passione fuisse turbatum. A se turbatum, sed a Christo innovatum. Fuit enim prius audax praesumptor, et postea factus est timidus negator. Promiserat se pro Domino moriturum, cum prius pro illo esset Dominus moriturus. Quando ergo dicebat, Tecum ero usque ad mortem; et, Animam meam pro te ponam: respondit ei Dominus, Animam tuam pro me pones? Amen dico tibi, priusquam gallus cantet, ter me negabis (Luc. XX, 33, 34, 55-61, et Joan. XIII, 37, 38; XVII, 25-27). Ventum est ad horam: et quia Deus erat Christus, homo autem Petrus, impleta est Scriptura, Ego dixi in pavore meo, Omnis homo mendax (Psal. CXV, 11). Dicit autem Apostolus,

Chapter I. — 1. Peter's presumption and denial. You remember that the Apostle Peter, first of all the Apostles, was thrown into confusion at the Lord's passion. Thrown into confusion by himself, but renewed by Christ. For at first he was a bold presumer, and afterwards he became a timid denier. He had promised that he would die for the Lord, when the Lord was first to die for him. When, therefore, he was saying, I will be with Thee even unto death; and, I will lay down my life for Thee: the Lord answered him, Will you lay down your life for Me? Amen I say to you, before the cock crows, you will deny Me three times (Luke 22:33, 34, 55–61, and John 13:37, 38; 18:25–27). The hour came: and because Christ was God, but Peter a man, the Scripture was fulfilled, I said in my fear, Every man is a liar (Ps. 115:11). But the Apostle says,

Editors' notes and page, col. 797

Footnotes

(1) ‹anchor: diligis me plus his› · call in col 797

In altero e Colb. Mss. hic sermo notatur, habitus sabbato Paschae : id est, uti habet codex Vict.; sabbato post Pascha.

In one of the Colbert manuscripts this sermon is marked "preached on the Saturday of Easter", that is, as the Victorine codex has it, "on the Saturday after Easter".

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(2) ‹anchor: a Christo innovatum› · call in col 797

Plures Mss. carent his verbis, A se turbatum, sed a Christo innovatum.

Several manuscripts lack the words "Troubled of himself, but renewed by Christ."

(*) ‹anchor: SERMO CXLVII› · call in col 797 Emendatus ad duos cl. ad tres cb. ad cs. d. n. t. v.

Corrected against two cl., three cb., and cs. d. n. t. v. [manuscript sigla].

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(a) ‹anchor: SERMO CXLVII› · call in col 797

Alias, de Sanctis 24.

Elsewhere numbered: On the Saints 24.

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PL 38:798

Quoniam Deus verax, omnis autem homo mendax (Rom. III, 4). Verax Christus, mendax Petrus.

Because God is truthful, but every man a liar (Rom. 3:4). Truthful is Christ, a liar Peter.

CAPUT II. — 2. Petri amor in Christum verus. Unitas omnium pastorum in Petro figurata. Modo quid? Interrogat eum Dominus, sicut audistis cum Evangelium legeretur, et dicit ei: Simon Joannis, diligis me plus his? Respondit ille, et dixit: Etiam, Domine, tu scis quia amo te. Et iterum Dominus hoc interrogavit, et tertio hoc interrogavit. Et respondenti dilectionem, commendavit gregem. Per singula enim dicebat Dominus Jesus Petro dicenti, Amo te. Pasce agnos meos, pasce oviculas meas. In uno Petro figurabatur unitas omnium pastorum, sed bonorum, qui sciant oves Christi pascere Christo, non sibi. Numquid modo Petrus mendax erat, aut amare se Dominum mendaciter respondebat? Veraciter hoc respondebat: hoc enim respondebat, quod in corde suo videbat. Quando autem dixerat, Animam meam pro te ponam, de futuris voluit praesumere viribus. Omnis autem homo qualis sit tunc cum loquitur, forte scit; qualis crastino futurus sit, quis scit? Revocabat ergo oculos suos ad cor suum Petrus, quando interrogabatur a Domino, et fidens respondebat quod ibi videbat: Etiam, Domine, tu scis quia amo te. Quod tibi dico, tu scis: quod hic video in corde meo, vides et tu. Non ausus est tamen dicere quod Dominus interrogaverat. Non enim simpliciter Dominus dixerat, Diligis me? sed addiderat, Plus his diligis me? id est, Plus me diligis quam isti? De aliis discipulis dicebat: ille non potuit dicere nisi, Amo te: non ausus est dicere, Plus his. Noluit iterum esse mendax. Suffecerat ei testimonium perhibere cordi suo: non debuit esse judex cordis alieni.

Chapter II. — 2. Peter's love for Christ true. The unity of all pastors figured in Peter. Now what? The Lord questions him, as you heard when the Gospel was being read, and says to him: Simon son of John, do you love Me more than these? He answered, and said: Yes, Lord, Thou knowest that I love Thee. And again the Lord asked this, and a third time He asked this. And to the one answering with love He entrusted the flock. For at each one the Lord Jesus said to Peter, as he said, I love Thee: Feed My lambs, feed My little sheep. In the one Peter was figured the unity of all pastors, but of the good ones, who know how to feed the sheep of Christ for Christ, not for themselves. Was Peter a liar now, or was he lying when he answered that he loved the Lord? He answered this truthfully: for he answered what he saw in his own heart. But when he had said, I will lay down my life for Thee, he wished to presume upon future strength. Every man perhaps knows what sort he is at the moment when he speaks; what sort he will be tomorrow, who knows? So Peter turned his eyes back to his heart when he was questioned by the Lord, and confidently answered what he saw there: Yes, Lord, Thou knowest that I love Thee. What I say to Thee, Thou knowest: what I see here in my heart, Thou too seest. Yet he did not dare to say what the Lord had asked. For the Lord had not simply said, Do you love Me? but had added, Do you love Me more than these? that is, Do you love Me more than these men do? He was speaking of the other disciples: he could say only, I love Thee: he did not dare to say, More than these. He did not wish to be a liar again. It had sufficed him to bear witness to his own heart: he ought not to be judge of another's heart.

CAPUT III. — 3. Petrus desertus a Christo, et post roboratus. Verax ergo Petrus, an verax in Petro Christus? Quando autem voluit Dominus Jesus Christus, deseruit Petrum, et inventus est homo Petrus: quando autem placuit Domino Jesu Christo, implevit Petrum, et inventus est Petrus verax. Veracem Petrum petra fecerat: Petra enim erat Christus (I Cor. X, 4). Et quid ei nuntiavit, quando tertio respondit amare se Christum, et tertio Dominus Petro suas oviculas commendavit? Praenuntiavit ei passionem suam. Cum esses, inquit, junior, cingebas te, et ibas quo volebas: cum autem senueris, extendes manus tuas, et alter te cinget, et feret quo tu non vis. Evangelista nobis exposuit quid dixerit Christus. Hoc autem dicebat, inquit, significans qua morte clarificaturus esset Deum: id est, quia pro Christo fuerat crucifigendus; hoc est enim, Extendes manus tuas. Ubi est ille negator? Deinde post haec ait Dominus Christus: Sequere me (Joan. XXI, 15-19). Non sic quomodo prius, quando vocavit discipulos. Nam et tunc dixit, Sequere me: sed tunc ad doctrinam, modo ad coronam, Numquid non quando negavit Christum, occidi timuit? Hoc timuit pati, quod passus est Christus. Sed jam timere non debuit. Videbat enim in carne viventem, quem viderat in ligno

Chapter III. — 3. Peter deserted by Christ, and afterwards strengthened. Was Peter then truthful, or was Christ truthful in Peter? When the Lord Jesus Christ willed, He deserted Peter, and Peter was found a man: but when it pleased the Lord Jesus Christ, He filled Peter, and Peter was found truthful. The rock had made Peter truthful: for the Rock was Christ (1 Cor. 10:4). And what did He announce to him, when the third time he answered that he loved Christ, and the third time the Lord entrusted His little sheep to Peter? He foretold to him his passion. When you were younger, He says, you used to gird yourself, and go where you wished: but when you have grown old, you will stretch out your hands, and another will gird you, and carry you where you do not wish. The Evangelist explained to us what Christ said. Now this He said, he says, signifying by what death he was to glorify God: that is, that he was to be crucified for Christ; for this is, You will stretch out your hands. Where is that denier? Then after these things the Lord Christ says: Follow Me (John 21:15–19). Not in the way as before, when He called the disciples. For then too He said, Follow Me: but then to teaching, now to the crown. Did he not, when he denied Christ, fear to be killed? He feared to suffer what Christ suffered. But now he ought not to fear. For he saw living in the flesh Him Whom he had seen on the tree

Editors' notes and page, col. 798

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 798

In Er. Lugd. Ven. Lov., Modo quidem interrogat eum Dominus. M.

In the Erasmus, Lyons, Venice and Louvain editions: "Now indeed the Lord questions him." M.

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(2) ‹anchor: pro Christo fuerat› · call in col 798

Sic plerique editi; in B., erat. M.

So most editions; in B., "erat". M.

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PL 38:799

pendentem. Resurgendo Christus abstulit mortis timorem: et quoniam abstulerat mortis timorem, merito interrogabat Petri amorem. Ter negaverat timor, ter confessus est amor. Trinitas negationis, desertio veritatis: trinitas confessionis, testimonium dilectionis.

hanging there. By rising again, Christ took away the fear of death; and since He had taken away the fear of death, He rightly asked about Peter's love. Three times fear had denied, three times love confessed. The threefold denial was a desertion of the truth; the threefold confession was a testimony of love.

SERMO CXLVIII. De verbis Actuum Apostolorum, cap. V, ℣. 4, Nonne mauens tibi manebat, etc., die Dominico octavarum Paschae dictus ad sanctos Martyres viginti.

Sermon 148. On the words of the Acts of the Apostles, chapter 5, verse 4, "While it remained, did it not remain yours," etc., preached on the Sunday of the octave of Easter at [the shrine of] the Twenty Holy Martyrs.

CAPUT PRIMUM. — 1. Ananiae et Sapphirae non severior correptio, mors temporalis. Cum lectio legeretur de libro qui inscribitur Actus Apostolorum, animadvertistis quid contigerit eis, qui cum villam vendidissent, subtraxerunt de pretio villae, et ante pedes Apostolorum, quasi totum pretium, posuerunt. Continuo correpti exspiraverunt ambo, vir et uxor ejus. Nonnullis videtur nimis severa ista fuisse correptio, ut propter pecuniam de re sua subtractam, homines morerentur. Non hoc Spiritus sanctus avaritia fecit, sed Spiritus sanctus mendacium sic punivit. Nam verba audistis beatissimi Petri, dicentis: Nonne manens tibi manebat, et venditum in tua erat potestate? Si nolles vendere, quis te cogeret? Si velles offerre dimidium, quis exigeret totum? Si enim dimidium offerendum erat, dimidium dicendum erat. Pro toto dimidium, hoc est puniendum mendacium. Non tamen videatur, fratres, severa correptio, mors temporalis. Atque utinam hucusque vindicta processerit. Quid enim magnum mortalibus contigit quandocumque morituris? Sed per illorum temporalem poenam Deus sciri voluit disciplinam. Credendum est autem quod post hanc vitam eis pepercerit Deus: magna est enim ejus misericordia. De mortibus autem quae contingunt ex vindicta, ait quodam loco apostolus Paulus, corripiens eos qui male tractabant corpus et sanguinem Christi, et dicens, Propterea in vobis multi infirmi et aegri, et dormiunt s⟨u⟩fficientes: id est, quantum sufficit ad disciplinam imponendam. Multi in vobis dormiunt, hoc est, moriuntur. Flagello enim Domini corripiebantur: aegrotabant, et moriebantur. Et subjecit post haec verba, et ait: Si enim nos ipsos judicaremus, a Domino non judicaremur. Cum judicamur autem, a Domino corripimur, ne cum mundo damnemur (I Cor. XI, 30-32). Quid si ergo huic viro et uxori ejus tale aliquid contigit? Correpti sunt mortis flagello, ne supplicio punirentur aeterno.

Chapter I. — 1. For Ananias and Sapphira, no severer correction than temporal death. When the reading was being read from the book entitled the Acts of the Apostles, you noticed what happened to those who, having sold a farm, kept back part of the price of the farm and laid [the rest] at the feet of the Apostles as if it were the whole price. Immediately on being rebuked they both expired, the man and his wife. To some this correction seems to have been too severe, that people should die on account of money kept back from what was their own. The Holy Spirit did not do this out of avarice; rather, the Holy Spirit punished the lie in this way. For you heard the words of the most blessed Peter, saying: While it remained, did it not remain yours, and when it was sold, was it not in your power? If you did not wish to sell, who would have compelled you? If you wished to offer half, who would have demanded the whole? For if half was to be offered, half was to be declared. Half in place of the whole: this is the lie that had to be punished. Yet let not temporal death, brethren, seem a severe correction. And would that the punishment went no further than that! For what great thing has befallen mortals who were bound to die at some time anyway? But through their temporal punishment God wished His discipline to be known. It is to be believed, however, that after this life God spared them, for great is His mercy. Now concerning the deaths that come about by way of punishment, the apostle Paul says in a certain place, rebuking those who were treating the body and blood of Christ unworthily, and saying, For this reason many among you are weak and sick, and enough of you sleep: that is, as many as suffices for imposing discipline. Many among you sleep, that is, they die. For they were being chastised by the scourge of the Lord: they fell sick, and they died. And he added after these words, saying: For if we judged ourselves, we would not be judged by the Lord. But when we are judged, we are chastised by the Lord, so that we may not be condemned with the world (1 Cor. 11:30–32). What then if something of this kind happened to this man and his wife? They were chastised with the scourge of death, so that they might not be punished with eternal torment.

CAPUT II. — 2. Vota Deo reddenda. Hoc tantum attendat Charitas vestra, quia si Deo displicuit detrahere de pecunia quam voverant Deo, et utique illa pecunia usibus hominum fuerat necessaria: quomodo irascitur Deus, quando vovetur castitas, et non exhibetur; quando vovetur virginitas, et non exhibetur? Vovetur enim ad usus Dei, et non ad usus hominum. Quid est quod dixi, ad usus Dei? Quia de sanctis Deus

Chapter II. — 2. Vows are to be paid to God. Let your Charity attend to this alone: if it displeased God that they withheld part of the money which they had vowed to God, and that money had certainly been necessary for human uses, how angry is God when chastity is vowed and not delivered, when virginity is vowed and not delivered? For it is vowed for the uses of God, and not for the uses of men. What is it that I said, for the uses of God? Because from the saints God

Editors' notes and page, col. 799

Footnotes

(*) ‹anchor: not visible in the page-foot image (note to the sermon's title)› · call in col 799 Emendatus ad cb. gr. et ad Ulim. Par. I

Corrected against cb. gr. [manuscript sigla] and against the Ulimmerius, Paris I. [the final character is unclear in the scan].

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(a) ‹anchor: not visible in the page-foot image› · call in col 799

Alias, de Diversis 10.

Elsewhere numbered: On Various Subjects 10.

(*) ‹anchor: not visible in the page-foot image (note to the sermon's title)› · call in col 800 Emendatus ad gr. t. et ad Ulim. Par. Lov.

Corrected against gr. t. [manuscript sigla] and against the Ulimmerius, Paris and Louvain [editions].

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