PL 54 · cols. 695–702

Leo the Great, Letters

Letter XVI

ab haereticis constat insertas. Ex quibus scripturis diversa testimonia blasphemiis omnibus plena sub titulis suis ascripta digessi, quibus etiam, ut potui, pro sensus mei qualitate respondi.

[…] were, it is established, inserted by heretics. From these writings I have set out various testimonies, full of every blasphemy, written under their own headings, to which I have also replied, as far as I could, according to the measure of my understanding.

Cap. VII. — Quod ideo necesse habui paulo latius vestris auribus intimare, ut vel posthac nemo quasi inscius rerum dicat, se simpliciter hujusmodi libros vel habere, vel legere. Vestrae autem existimationis atque censurae merito fuerit universa perpendere, et ea quae sine ambiguitate veritati ac fidei contraria videritis, cum aliis fratribus vestris, quoscumque vobis zelus catholicae religionis vel pium studium sociaverit, illam excusationem spirituali gaudio resecare, et ignita divini verbi virtute compescere.

Chap. VII. — This I have therefore held it necessary to make known to your ears a little more fully, so that at least from now on no one may say, as if ignorant of the facts, that he has or reads books of this kind in all simplicity. But it will rightly belong to your judgement and censure to weigh everything, and, as regards those things which you have seen to be beyond doubt contrary to the truth and to the faith, together with your other brothers, whomever zeal for the catholic religion or pious devotion has joined to you, to cut off that excuse with spiritual joy and to restrain [them] by the fiery power of the divine word.

EPISTOLA XVI

LETTER XVI

AD UNIVERSOS EPISCOPOS PER SICILIAM CONSTITUTOS.

To all the bishops established throughout Sicily.

Leo episcopus, uuiversis episcopis per Siciliam constitutis in Domino salutem

Leo, bishop, to all the bishops established throughout Sicily, greeting in the Lord.

Divinis praeceptis et apostolicis monitis incitamur ut pro omnium Ecclesiarum statu impigro vigilemus affectu, ac si quid usquam reprehensioni invenitur

We are urged by divine precepts and apostolic admonitions to keep watch with unwearied care over the state of all the Churches, and, if anything anywhere is found […]

Editors' notes and page, col. 695

Footnotes

(a) ‹EPISTOLA XVI› (call before the caption) · printed under col 695

Scripta 21 Octobr. an. 447.

Written 21 October in the year 447.

(b) ‹AD UNIVERSOS EPISCOPOS› (call before the address caption) · printed under col 695

Hanc epistolam exhibent omnes antiquae collectiones usque ad 13 exceptis 2 et 4, nec non posteriores a 21 usque ad 24, et ex Dionysio fere integram Cresconius. Inter praecipuos codices, quibuscum illam contulimus, memorandi sunt potissimum antiquiores Vat. Regius collect. 1, alter Vat. collect. 3, Vindebon. collect. 5, et alius Vat. 5845, purus Dionysianus, et perantiquus Veronen. 60 Cresconii. Caeteros aliarum collectionum in annot. allegabimus.

All the ancient collections up to the 13th present this letter, except the 2nd and 4th, as do the later ones from the 21st to the 24th, and Cresconius [gives it] almost entire from Dionysius. Among the principal manuscripts with which we have collated it, the older ones deserve mention above all: the Vatican Regius of collection 1, another Vatican of collection 3, the Vienna one of collection 5, and another Vatican, 5845, a pure Dionysian, and the very ancient Verona 60 of Cresconius. The others, of other collections, we shall cite in the notes.

Titulos ex Dionysio sumptos ad codicum fidem relegimus, ex quibus supplevimus quintum, quem Quesnellus praetermiserat. In tabula collect. 5, num. 78, hic brevis titulus legitur: Ad episcopos Siciliae, ut in Epiphaniorum die baptisma non tradant.

We have re-read the headings taken from Dionysius against the authority of the manuscripts, and from them we have supplied the fifth, which Quesnel had passed over. In the table of collection 5, no. 78, this short title is read: "To the bishops of Sicily, that they should not administer baptism on the day of the Epiphany."

(d) ‹Siciliam constitutis› · printed under col 695

Voces in Domino salutem absunt in Vat. Reginae, et alio Vat.

The words "in Domino salutem" ("greeting in the Lord") are absent in the Vatican [manuscript] of the Queen and in another Vatican.

(e) ‹in Domino salutem› (call before "Divinis praeceptis") · printed under col 695

25. qui 1, Divinis praeceptis c. 2.

[Gratian, Causa] 25, q[uaestio] 1, [chapter] "Divinis praeceptis", c. 2.

(f) ‹apostolicis monitis› · printed under col 695

Ita cum anterioribus editis omnes nostri codices praeter Vat. Hisp. et Isid., qui cum Quesnello, informamur.

So [read] all our manuscripts, with the earlier editions, except the Vatican [manuscripts] of the Spanish [collection] and of Isidore, which with Quesnel [read] "informamur" ("we are instructed").

(g), (h), (i) called in col 696, printed under col 695: set in n696. (j) called in col 696, printed under col 695 (continuing under col 696): set in n696.

Editors' prose

Synopsis (Ex Dionysio Exiguo). — I. Quod prohibeatur in die Epiphaniorum baptisma celebrari. — II. Quod omnia nobis rerum ordine per incarnationem Domini nostri salutis sacramenta digesta sint. — III. Quod in baptismo mors proveniat interfectione [Hisp., infectione] peccati, et sepulturam triduanam imitetur trina demersio, et ab aquis elevatio sit velut resurrectio de sepulcro. — IV. Quod beatus Petrus in die Pentecostes virorum tria millia baptizaverit. — V. Quod duo tantum tempora, id est Pascha, et Pentecostes, ad baptizandum a Romanis pontificibus sint praefixa. — VI. Quod omni tempore hi qui necessitate mortis urgentur, [Al. additur id est, aegritudinis, obsidionis, persecutionis, naufragii] debeant baptizari. — VII. Ut de Sicilia terni annis singulis episcopi [Al. de episcopis ad diem tertium kalendarum Octobrium] Romam sociandi, synodo indissimulanter occurrant.

Synopsis (from Dionysius Exiguus). — I. That baptism is forbidden to be celebrated on the day of the Epiphany. — II. That all the sacraments of salvation have been ordered for us in the sequence of events through the incarnation of our Lord. — III. That in baptism death comes about by the slaying [Spanish (collection), "infection"] of sin, and the threefold immersion imitates the three days' burial, and the raising from the waters is like the resurrection from the tomb. — IV. That the blessed Peter baptized three thousand men on the day of Pentecost. — V. That only two seasons, that is Easter and Pentecost, have been fixed by the Roman pontiffs for baptizing. — VI. That at any time those who are pressed by the necessity of death [elsewhere is added: that is, of sickness, siege, persecution, shipwreck] ought to be baptized. — VII. That from Sicily three bishops each year [elsewhere: of the bishops, by the third day before the kalends of October], who are to be joined [with us] at Rome, should attend the synod without fail.

Page

running head: 695 S. LEONIS MAGNI (across the page with col 696)
marginal letters: A ‹ignorum ab haereticis›; B ‹(b) AD UNIVERSOS EPISCOPOS›; C ‹Leo episcopus, uuiversis›; D (in the footnotes) ‹Quesnellus praetermiserat›
old-edition numerals: 715 before ‹(a) EPISTOLA XVI›
signature: none
other: the column opens with "ignorum", the tail of a word hyphenated from col 694 (set there)

PL 54:696

obnoxinm, celeri sollicitudine, aut ab ignorantiae imperitia, aut a praesumptionis usurpatione revocemus. Manente enim Dominicae vocis imperio, quo beatissimus apostolus Petrus trina repetitione mysticae sanctionis imbuitur, ut Christi aves, qui Christum diligit, pascat; ipsius sedis, cui per abundantiam divinae gratiae praesumus, reverentia coarctamur, ut periculum desidiae, quantum possumus, declinemus: ne professio summi Apostoli, qua se amatorem Domini esse testatus est, non inveniatur in nobis; quia NEGLIGENTER pascens toties commendatum gregem, convincitur summum non amare pastorem (Joan. XXI, 17).

[…] liable to reproach, we should recall [it] with swift solicitude either from the unskilfulness of ignorance or from the usurpation of presumption. For since the command of the Lord's voice abides, by which the most blessed apostle Peter is imbued, through a threefold repetition, with the mystical charge that he who loves Christ should feed Christ's sheep, we are constrained by reverence for the very see over which, through the abundance of divine grace, we preside, to avoid the danger of sloth as far as we can: lest the profession of the chief Apostle, by which he testified that he was a lover of the Lord, be not found in us; since he who negligently feeds the flock so often commended [to him] is convicted of not loving the chief Shepherd (John 21:17).

Cap. I. De baptismo non in Epiphania, sed in festo paschali celebrando. — Cum ergo mihi de charitatis vestrae actibus fraterna affectione sollicito certis indiciis innotuerit, vos in eo quod inter sacramenta Ecclesiae principale est, ab apostolicae institutionis consuetudine discrepare, ita ut baptismi sacramentum numerosius in die Epiphaniae quam in paschali tempore celebretis; miror vos, vel praecessores vestros tam irrationabilem novitatem usurpare potuisse, ut confuso temporis utriusque mysterio nullam esse differentiam crederetis inter diem quo adoratus est Christus a magis, et diem quo resurrexit Christus a mortuis. Quam culpam nullo modo potuissetis incidere, si unde consecrationem honoris accipitis, inde legem totius observantiae sumeretis: et beati Petri apostoli sedes, quae vobis sacerdotalis mater est dignitatis, esset ecclesiasticae magistra rationis. A cujus vos regulis recessisse minore posset aequanimitate tolerari, si aliqua commonitionis nostrae increpatio praecessisset. Nunc autem quia non desperatur correctio, servanda est mansuetudo. Et licet VIX FERENDA sit in sacerdotibus excusatio quae praetendat inscientiam, malumus

Chap. I. On baptism, to be celebrated not at the Epiphany but at the paschal feast. — Since, then, it has become known to me by sure indications, anxious as I am with brotherly affection about the doings of your charity, that in that which is chief among the sacraments of the Church you depart from the custom of apostolic institution, so that you celebrate the sacrament of baptism in greater numbers on the day of the Epiphany than in the paschal season, I wonder that you, or your predecessors, could have usurped so irrational a novelty that, confusing the mystery of the two seasons, you believed there was no difference between the day on which Christ was adored by the magi and the day on which Christ rose from the dead. Into this fault you could in no way have fallen if you took the law of all observance from the same source from which you receive the consecration of your honour, and if the see of the blessed apostle Peter, which is for you the mother of priestly dignity, were the mistress of ecclesiastical method. That you have departed from its rules could be borne with less equanimity if some rebuke by way of our admonition had gone before. But now, because correction is not despaired of, gentleness must be kept. And although an excuse which pleads ignorance is scarcely to be borne in priests, we prefer […]

Editors' notes and page, col. 696

Footnotes

(g) ‹usurpatione revocemus.› · printed under col 695

Al., Monente vel Admonente. Vindebon. collect. 5, Monente Dominicae, deleto enim.

Elsewhere, "Monente" or "Admonente" ("[the Lord's voice] admonishing"). The Vienna [manuscript] of collection 5, "Monente Dominicae", with "enim" deleted.

(h) ‹praesumus, reverentia› · printed under col 695

Al., corhotamur duobus inferiorum collectionum mss. suffragantibus.

Elsewhere, "corhotamur" [i.e. "cohortamur", "we are exhorted"], with two manuscripts of the lesser collections supporting it.

(i) ‹possumus, declinemus: ne› · printed under col 695

Mss. collect. 21 et Veronens. Cresconii, promissio. Mox qui pro qua in Vat. collect. 3 et alio Vat. collect. 24.

The manuscripts of collection 21 and the Verona [manuscript] of Cresconius, "promissio" ("promise"). Next, "qui" for "qua" in the Vatican [manuscript] of collection 3 and another Vatican of collection 24.

(j) ‹testatus est,› · printed under col 695, continuing under col 696

Editi ante Quesn., repugnantibus omnibus nostris codicibus, vana inveniatur.

The editions before Quesnel, against all our manuscripts, "vana inveniatur" ("be found vain").

(k) ‹toties commendatum› · printed under col 696

Vat. Hisp. et Isid., ac Vercellensis Hadrian. et Cresconius, cum mss. collect. 21, addunt Dominicum.

The Vatican [manuscripts] of the Spanish [collection] and of Isidore, and the Vercelli [manuscript] of the Hadrian [collection] and Cresconius, with the manuscripts of collection 21, add "Dominicum" ("the Lord's [flock]").

(l) ‹vestrae actibus› · printed under col 696 (the siglum is printed "(j)")

Cod. Vat. collect. 3, paterna.

The Vatican manuscript of collection 3, "paterna" ("fatherly").

(m) ‹paschali tempore› · printed under col 696

Codices Hadrianeae collect. cum Justello, et mss. collect. 11 nec non Crescon., celebretur, Vindebon. Hisp., celebratur.

The manuscripts of the Hadrian collection with Justel, and the manuscripts of collection 11 and also Cresconius, "celebretur"; the Vienna [manuscript] of the Spanish [collection], "celebratur" ("is celebrated").

(n) ‹usurpare potuisse, ut› · printed under col 696

Crescon., confusis temporibus utriusque mysterii. Paulo post mss. Vat. Reg. et Vat. collect. 3 cum codd. collect. 24 et editis ante Quesnellum omittunt Christus ante voces a mortuis.

Cresconius, "confusis temporibus utriusque mysterii" ("the seasons of the two mysteries being confused"). A little after, the Vatican Regius manuscripts and the Vatican of collection 3, with the manuscripts of collection 24 and the editions before Quesnel, omit "Christus" before the words "a mortuis".

(o) ‹si unde› · printed under col 696

Ms. Vindebon. collect. 5, decorem honoris. Mox accepistis, Vulg. ante Quesn. cum Vat. Reg. collect. 1, Vindeb. collect. 5 et puro Dionysio Vat.

The Vienna manuscript of collection 5, "decorem honoris" ("the grace of your honour"). Next, "accepistis" ("you received"), the Vulgate [edition] before Quesnel, with the Vatican Regius of collection 1, the Vienna of collection 5 and the pure Dionysius of the Vatican.

(p) ‹sedes, quae› · printed under col 696

Vide not. 1 Quesn. et observat. nostram.

See Quesnel's note 1 and our observation.

(q) ‹regulis recessisse› · printed under col 696

Editi Quesnello anteriores cum mss. collect. 24, minus posset aequanimiter tolerari. Dein iidem editi, si aliqua commotionis nostrae increpatio non praecessisset, quae lectio praeferenda esset, si antea scriptum fuisset majore vel magis aequanimiter. Codd. collect. 24, si aliqua commonitionis nostrae pagina praecessisset. Vat. collect. 3 et Vindebon, collect. 5, secunda manu, si aliqua commotionis nostrae impatientia praecessisset.

The editions earlier than Quesnel, with the manuscripts of collection 24, "minus posset aequanimiter tolerari" ("could be borne less calmly"). Then the same editions, "si aliqua commotionis nostrae increpatio non praecessisset" ("if some rebuke from our indignation had not gone before"), a reading that would be preferable if "majore" or "magis aequanimiter" had been written before. The manuscripts of collection 24, "si aliqua commonitionis nostrae pagina praecessisset" ("if some page of our admonition had gone before"). The Vatican of collection 3 and the Vienna of collection 5, in a second hand, "si aliqua commotionis nostrae impatientia praecessisset" ("if some impatience of our indignation had gone before").

(r) ‹excusatio quae praetendat› · printed under col 696

In iisdem vulg. inscitiam cum uno nostro Vat. Reg. collect. 1, qui paulo post pro ratione praefert rationibus. Vercell et Crescon., maluimus tamen.

In the same Vulgate [editions], "inscitiam" ("ignorance"), with one of ours, the Vatican Regius of collection 1, which a little after has "rationibus" instead of "ratione". The Vercelli [manuscript] and Cresconius, "maluimus tamen" ("yet we preferred").

Page

running head: MAGNI EPISTOLAE. 696 (across the page with col 695)
marginal letters: A ‹venitur 716 obnoxinm›; B ‹vestrae actibus (l) fraterna›; C ‹posset aequanimitate 717›; D (in the footnotes) ‹(o) Ms. Vindebon.›
old-edition numerals: 716 after ‹venitur› (the tail of "invenitur", set whole in col 695); 717 after ‹aequanimitate›
signature: none
other: small capitals in the text: NEGLIGENTER, VIX FERENDA (set as printed)

PL 54:697

tamen et censuram necessariam temperare, et ratione vos apertissimae veritatis instruere.

[…] nevertheless both to temper the necessary censure and to instruct you by the reasoning of the most evident truth.

Cap. II. De servanda temporum et mysteriorum distinctione. — Semper quidem in aeterno consilio Dei mansit humani generis incommutabiliter praeordinata reparatio; sed ordo rerum per Jesum Christum Dominum nostrum temporaliter gerendarum, in Incarnatione Verbi sumpsit exordium. Unde aliud tempus est, quo annuntiante angelo (Luc. I, 26), beata virgo Maria fecundandam se per Spiritum sanctum credidit et concepit; aliud, quo salva integritate virginea, puer editus exsultante gaudio coelestium ministrorum pastoribus indicatur (Luc. II, 7); aliud, quo infans circumciditur (Ibid., 21); aliud, quo hostia pro eo legalis offertur; aliud cum tres magi claritate novi sideris incitati in Bethleem ab Oriente perveniunt (Matth. II, 11), et adoratum parvulum mystica munerum oblatione venerantur. Nec iidem sunt dies quibus impio Herodi, ordinata divinitus in Aegyptum translatione subtractus est (Ibid. 15), vel quibus ab Aegypto in Galilaeam, persecutore mortuo, revocatus est (Ibid., 20).

Chap. II. On keeping the distinction of seasons and mysteries. — The restoration of the human race, unchangeably foreordained, has indeed always abided in the eternal counsel of God; but the order of the things to be accomplished in time through Jesus Christ our Lord took its beginning in the Incarnation of the Word. Hence one time is that in which, at the angel's announcement (Luke 1:26), the blessed Virgin Mary believed that she was to be made fruitful through the Holy Spirit, and conceived; another, that in which, her virginal integrity preserved, the Child, being born, is made known to the shepherds amid the exultant joy of the heavenly ministers (Luke 2:7); another, that in which the Infant is circumcised (ibid., 21); another, that in which the legal victim is offered for Him; another, when three magi, stirred by the brightness of a new star, arrive in Bethlehem from the East (Matt. 2:11), and venerate the Little One they have adored with a mystical offering of gifts. Nor are they the same days on which He was withdrawn from wicked Herod by a divinely ordained removal into Egypt (ibid., 15), or on which, the persecutor being dead, He was called back from Egypt into Galilee (ibid., 20).

Inter has autem dispensationum varietates, accedunt augmenta corporea: crescit Dominus, sicut evangelista testatur, profectibus aetatis et gratiae (Luc. II, 52), per dies Paschae in templum Jerusalem cum parentibus venit (Ibid., 41), et cum abesset a societate redeuntium, sedens cum senioribus, et inter admirantes magistros disputans invenitur, rationemque remansionis suae reddens. Quid est, inquit quod me quaerebatis? Nesciebatis, quod in his quae Patris mei sunt oportet me esse (Ibid., 49)? signiflcans ejus se esse filium cujus esset et templum. Jam vero cum in annis majoribus apertius declarandus baptismnm praecursoris sui Joannis expetiit, quid Deitatis ejus remansit ambiguum quando baptizato Domino Jesu Spiritus sanctus in columbae specie super eum descendit, et mansit, audita de coelis Patris voce, dicentis: Tu es Filius meus dilectus, in te bene complacui (Matth. III, 17; Luc. III, 22; IX, 35). Quae omnia ideo quanta potuimus brevitate perstrinximus, ut notum sit dilectioni vestrae universos Christi dies innumeris consecratos fuisse virtutibus, et in cunctis ejus actionibus sacramentorum

Amid these varieties of the dispensations, moreover, bodily increases are added: the Lord grows, as the evangelist testifies, with advances in age and grace (Luke 2:52); in the days of the Pasch He comes to the temple at Jerusalem with His parents (ibid., 41); and when He was missing from the company of those returning, He is found sitting with the elders and disputing among the wondering teachers, and giving the reason for His staying behind. "Why is it," He says, "that you were seeking Me? Did you not know that I must be in the things that are My Father's?" (ibid., 49), signifying that He was the Son of Him Whose temple it also was. And indeed when, in His riper years, being about to be declared more openly, He sought the baptism of John His forerunner, what of His Godhead remained doubtful, when, the Lord Jesus having been baptized, the Holy Spirit descended upon Him in the form of a dove and remained, and the voice of the Father was heard from heaven, saying: "Thou art My beloved Son, in Thee I am well pleased" (Matt. 3:17; Luke 3:22; 9:35)? All these things we have touched on with as much brevity as we could, so that it may be known to your love that all the days of Christ were consecrated by innumerable mighty works, and that in all His actions [the mysteries] of the sacraments […]

Editors' notes and page, col. 697

Footnotes

(a) ‹dispensationum varietates,› · printed under col 697

Duo Vatt, collect. 21, succedunt.

Two Vatican [manuscripts] of collection 21, "succedunt" ("follow").

(b) ‹inveniatur, rationemque› · printed under col 697

Ms. Vindeb. Hisp., mansionis. Post pauca Vat. Reg. collect. 1 et Vindeb. collect. 5, Nescitis, pro Nesciebatis.

The Vienna manuscript of the Spanish [collection], "mansionis" ("of [His] stay"). A little after, the Vatican Regius of collection 1 and the Vienna of collection 5, "Nescitis" ("do you not know") for "Nesciebatis" ("did you not know").

Cod. Vindebon. prima manu, et unus rcentior Vat., in quo mihi bene complacui. Alius Vat. idem habet, sed delet bene.

The Vienna manuscript in the first hand, and one more recent Vatican, "in quo mihi bene complacui" ("in whom I am well pleased"). Another Vatican has the same, but deletes "bene".

(d), (e) called in col 698, printed under col 697: set in n698. (f) called in col 698, printed under col 697 (continuing under col 698): set in n698.

Page

running head: 697 EPISTOLA XVI. (across the page with col 698)
marginal letters: A ‹tamen et censuram›; B ‹Oriente perveniunt›; C ‹49)? signiflcans›; D (in the footnotes) ‹Nesciebatis.›
old-edition numerals: 718 after ‹declarandus›
signature: none
other: the last word of the column, "sacramento-", is completed at the head of col 698 and set whole here

PL 54:698

mysteria coruscasse; sed aliter quidque signis denuntiari, aliter rebus impleri; nec quaecumque numerantur in operibus Salvatoris ad tempus posse pertinere baptismatis. Nam si etiam illa quae post beati Joannis lavacrum a Domino gesta cognovimus sub indiscreto honore colamus, omnia tempora continuatis erunt deputanda festis, quia omnia sunt plena miraculis. Verum quia Spiritus sapientiae et intellectus ita apostolos, et totius Ecclesiae erudivit magistros, ut in Christiana observantia nihil inordinatum, nihil pateretur esse confusum, discernendae sunt causae solemnitatum, et in omnibus institutis Patrum principumque nostrorum rationabilis servanda distinctio: quia non aliter unus grex et unus pastor sumus, nisi, quemadmodum Apostolus docet, idipsum dicamus omnes; simus autem perfecti in eodem sensu et in eadem sententia (I Cor. I, 10).

[…] shone forth; but that each thing is announced in one way by signs and fulfilled in another by realities; and that not everything that is numbered among the works of the Saviour can pertain to the season of baptism. For if we were to honour with undiscriminating honour even the things which we know were done by the Lord after the washing given by the blessed John, all seasons would have to be reckoned as unbroken feasts, since all are full of miracles. But since the Spirit of wisdom and understanding so instructed the apostles and the teachers of the whole Church that He allowed nothing in Christian observance to be disordered, nothing to be confused, the reasons for the solemnities must be distinguished, and in all the institutions of our Fathers and leaders a reasonable distinction must be kept: for we are one flock and one shepherd in no other way than if, as the Apostle teaches, we all say the same thing, and are perfect in the same mind and in the same judgement (1 Cor. 1:10).

Cap. III. Cur in sola Paschae et Pentecostes solemnitate baptizetur. — Quamvis ergo et illa quae ad humilitatem et illa quae ad gloriam pertinent Christi, in unam concurrant eamdemque personam, totumque quidquid in illo et virtutis divinae est et infirmitatis humanae ad nostrae reparationis tendat effectum, proprie tamen in morte crucifixi, et in resurrectione mortui, potentia baptismatis novam creaturam condit ex veteri: ut in renascentibus et mors Christi operetur, et vita, dicente beato Apostolo: An ignoratis quia quicumque baptizati sumus in Christo Jesu, in morte ipsius baptizati sumus? Consepulti enim sumus cum illo per baptismum in mortem: ut quomodo surrexit Christus a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus. Si enim complantati facti sumus similitudini mortis ejus, simul et resurrectionis erimus (Rom VI, 35); et caetera quae latius magister gentium ad commendandum sacramentum baptismatis disputavit: ut appareret ex hujus doctrinae spiritu, regenerandis filiis hominum, et in Dei filios adoptandis, illum diem esse et illud tempus electum, in quo par similitudinem formamque mysterii ea quae geruntur in membris, his quae in ipso sunt capite gesta, congruerent; dum in baptismatis regula, et mors intervenit interfectione peccati, et sepulturam triduanam imitatur

Chap. III. Why baptism is given only at the solemnity of Easter and of Pentecost. — Although, then, both the things that pertain to the lowliness and those that pertain to the glory of Christ come together in one and the same Person, and the whole of whatever is in Him, both of divine power and of human weakness, tends to the accomplishing of our restoration, yet it is properly in the death of the Crucified and in the resurrection of the Dead that the power of baptism makes a new creature out of the old: so that in those who are reborn both the death of Christ and His life are at work, as the blessed Apostle says: "Do you not know that all of us who have been baptized in Christ Jesus have been baptized in His death? For we have been buried together with Him through baptism into death, so that as Christ rose from the dead through the glory of the Father, so we too may walk in newness of life. For if we have been planted together in the likeness of His death, we shall be [so] also in that of [His] resurrection" (Rom. 6:3–5); and the rest that the teacher of the Gentiles argued more fully to commend the sacrament of baptism: so that it might appear, from the spirit of this teaching, that for the regenerating of the sons of men and their adoption as sons of God that day and that season were chosen in which, through a likeness and form of the mystery, the things that are done in the members should accord with those that were done in the Head Himself; while in the rule of baptism both death comes about through the slaying of sin, and […] imitates the three days' burial […]

Editors' notes and page, col. 698

Footnotes

(d) ‹rebus impleri; sed aliter› (call before "quidque") · printed under col 697

Vindebon. collect. 5 et Vat. puri Dionysii ac Veron. Cresc. cum editis ante Quesn., quoque: apud Justellum quid quod. Mss. collect. 24 hanc vocem omittunt.

The Vienna [manuscript] of collection 5 and the Vatican of the pure Dionysius and the Verona of Cresconius, with the editions before Quesnel, "quoque" ("also"); in Justel, "quid quod". The manuscripts of collection 24 omit this word.

(e) ‹ad tempus› · printed under col 697

Verbum posse abest a Vat. Reg. collect. 1, a Vat. collect. 25 et ab editis ante Quesn. In mss. collect. Hisp. et Isid. et in cod. Veron. Cresc., potest. Post pauca recolamus in Vat. Reg. et secunda manu in Vindeb. collect. 5. Forte caeteri codices dimanant ab antiquioribus exemplaribus, in quibus omissae fuerunt litterae re, ob concursum similium litterarum in fine vocis antecedentis honore.

The word "posse" is absent from the Vatican Regius of collection 1, from the Vatican of collection 25 and from the editions before Quesnel. In the manuscripts of the Spanish and Isidorian collection and in the Verona manuscript of Cresconius, "potest". A little after, "recolamus" ("we should recall") in the Vatican Regius and, in the second hand, in the Vienna of collection 5. Perhaps the other manuscripts derive from older exemplars in which the letters "re" were omitted because of the meeting of similar letters at the end of the preceding word, "honore".

(f) ‹institutis … rationabilis› · printed under col 697, continuing under col 698

Vat. puri Dionysii, alius Cresc. 1347 atque mss. collect. 24 cum editis ante Quesn., servanda est discretio. Quidam codd., districtio.

The Vatican of the pure Dionysius, another of Cresconius, 1347, and the manuscripts of collection 24, with the editions before Quesnel, "servanda est discretio" ("discernment must be kept"). Some manuscripts, "districtio" ("strictness").

(g) ‹in eadem› · printed under col 698

Ita textus apostoli et plerique nostri codices. Exemplar Vat. collect. 25 ac tria alia a Quesnello in marg. laudata, scientia. Apud Justellum et Cresc. ac in alio Thuan., sapientia. In cod. Veron. Cresc. priori charactere sapientia, posteriori scientia.

So the text of the Apostle and most of our manuscripts. The Vatican copy of collection 25 and three others cited by Quesnel in the margin, "scientia" ("knowledge"). In Justel and Cresconius and in another, of de Thou, "sapientia" ("wisdom"). In the Verona manuscript of Cresconius, "sapientia" in the earlier script, "scientia" in the later.

(h) ‹totumque› · printed under col 698

Al., quod in illo.

Elsewhere, "quod in illo" ("what [is] in Him").

(i) ‹reparationis tendat effectum,› · printed under col 698

De Consecr. dist 4, Proprie in morte. c. 13.

[Gratian,] De consecratione, dist[inction] 4, [chapter] "Proprie in morte", c. 13.

(j) ‹in resurrectione› · printed under col 698

Editi ante Quesn. cum mss. Vat. Hisp. et Isid., ex mortuis. Paulo post iidem editi cum Vat. Reg. collect. 1 et Vindebon. collect. 5 ac Justello praemittunt nomen Paulo voci Apostolo.

The editions before Quesnel, with the Vatican manuscripts of the Spanish [collection] and of Isidore, "ex mortuis" ("from the dead"). A little after, the same editions, with the Vatican Regius of collection 1 and the Vienna of collection 5 and Justel, put the name "Paulo" before the word "Apostolo".

(k) ‹Consepulti› · printed under col 698

Particulam enim a Quesn. expunctam revocavimus ex mss. collect. 4 Dion., Hadrian., Hisp. et Isid. atque aliis. Dein Vindeb. Hisp., in morte.

The particle "enim", struck out by Quesnel, we have restored from the manuscripts of the four collections, the Dionysian, Hadrian, Spanish and Isidorian, and from others. Then the Vienna [manuscript] of the Spanish [collection], "in morte" ("in death").

(l) ‹adoptandis, illum diem› · printed under col 698

Vindeb. Hisp. et Veron. Cresc. cum Justello delent esse. Deerat etiam im Vindeb. collect. 5, sed antiqua manu suppletum.

The Vienna [manuscript] of the Spanish [collection] and the Verona of Cresconius, with Justel, delete "esse". It was also missing in the Vienna of collection 5, but was supplied by an ancient hand.

Page

running head: EPISTOLA XVI. 698 (across the page with col 697)
marginal letters: A ‹rum mysteria coruscasse›; B ‹tolus docet, idipsum›; C ‹tuis per gloriam Patris›; D (in the footnotes) ‹Exemplar Vat. collect. 25›
old-edition numerals: 719 after ‹dicente beato Apostolo:›
signature: none
other: the column opens with "rum", the tail of "sacramentorum" set whole in col 697

PL 54:699

trina demersio, et ab aquis elevatio, resurgentis instar est de sepulcro. Ipsa igitur operis qualitas docet celebrandae generaliter gratiae eum esse legitimum diem in quo orta est et virtus muneris et species actionis. Ad cujus rei confirmationem plurimum valet quod ipse Dominus Jesus Christus, postea quam resurrexit a mortuis, discipulis suis, in quibus omnes Ecclesiarum praesules docebantur, et formam et potestatem tradidit baptizandi, dicens: Euntes docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19). De quo utique eos etiam ante passionem potuisset instruere, nisi proprie voluisset intelligi regenerationis gratiam ex sua resurrectione coepisse.

[…] the threefold immersion, and the raising from the waters is like one rising from the tomb. The very character of the work, therefore, teaches that the lawful day for celebrating this grace generally is the one on which both the power of the gift and the form of the action arose. For the confirmation of this it counts for very much that the Lord Jesus Christ Himself, after He had risen from the dead, delivered to His disciples, in whom all the prelates of the Churches were being taught, both the form and the power of baptizing, saying: "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Matt. 28:19). He could certainly have instructed them about this even before His passion, had He not wished it to be understood in the proper sense that the grace of regeneration began from His resurrection.

Additur sane huic observantiae etiam Pentecostes ex adventu Spiritus sancti sacrata solemnitas, quae de paschalis festi pendet articulo. Et cum ad alios dies alia festa pertineant, haec semper ad eum diem qui resurrectione Domini est insignis occurrit: porrigens quodammodo auxiliantis gratiae manum, et eos quos a die Paschae aut molestia infirmitatis, aut longinquitas itineris, aut navigationis difficultas interclusit, invitans, ut quibuslibet necessitatibus impediti, desiderii sui effectum dono sancti Spiritus consequantur. Ipse enim unigenitus Dei in fide credentium et in virtute operum nullam inter se et Spiritum sanctum voluit esse distantiam, quia nulla est diversitas in natura, dicens: Rogabo ego Patrem, et alium Paracletum dabit vobis, ut vobiscum sit in aeternum Spiritus veritatis (Joan. XIV, 16). Et iterum: Paracletus autem Spiritus, sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et suggeret universa quaecumque dixi vobis (Ibid., 26). Et iterum: Cum venerit ille Spiritus veritatis, ille diriget vos in omnem veritatem (Joan. XVI, 13). Cum itaque veritas Christus sit, et Spiritus sanctus,

To this observance there is indeed added also the solemnity of Pentecost, hallowed by the coming of the Holy Spirit, which depends on the date of the paschal feast. And although other feasts belong to other days, this one always falls on the day that is marked out by the resurrection of the Lord: stretching out, as it were, the hand of helping grace, and inviting those whom the trouble of sickness, or the length of a journey, or the difficulty of sailing has shut out from the day of Easter, so that, hindered by whatever necessities, they may obtain the fulfilment of their desire through the gift of the Holy Spirit. For the Only-begotten of God Himself willed that there should be no distance between Himself and the Holy Spirit in the faith of believers and in the power of works, because there is no diversity in nature, saying: "I will ask the Father, and He will give you another Paraclete, that He may be with you for ever, the Spirit of truth" (John 14:16). And again: "But the Paraclete, the Holy Spirit, Whom the Father will send in My name, He will teach you all things, and will bring to your mind all things whatsoever I have said to you" (ibid., 26). And again: "When that Spirit of truth comes, He will direct you into all truth" (John 16:13). Since, therefore, Christ is the truth, and the Holy Spirit […]

Editors' notes and page, col. 699

Footnotes

(a) ‹baptizandi, dicens: Euntes› · printed under col 699

Cod. Vat, Reg. addit ergo. Editiones Quesnello anteriores cum Vindeb. collect. 5 et mss. collect. 24, ergo nunc.

The Vatican Regius manuscript adds "ergo" ("therefore"). The editions earlier than Quesnel, with the Vienna of collection 5 and the manuscripts of collection 24, "ergo nunc" ("therefore now").

(b) ‹est insignis occurrit:› · printed under col 699

Eaedem editiones cum mss. collect. 24 corrupte, porrigens quadammodo auxiliantis gratiae manum, ut hi quos a die Paschae... interclusit invitos, aut quibuslibet necessitatibus impeditos, desiderii, etc. Quesn. ex suis codicibus emendavit, quibus reliqui nostri favent.

The same editions, with the manuscripts of collection 24, corruptly: "porrigens quadammodo auxiliantis gratiae manum, ut hi quos a die Paschae ... interclusit invitos, aut quibuslibet necessitatibus impeditos, desiderii", etc. Quesnel corrected it from his manuscripts, which the rest of ours support.

Ms. Vindeb. Hisp. inserit Domini; post pauca delet ego.

The Vienna manuscript of the Spanish [collection] inserts "Domini" ("of the Lord"); a little after, it deletes "ego".

(d) ‹sit in aeternum› · printed under col 699

Cod. Vindeb. collect. 5, utrique Hisp. et Vat. Isid. nec non Veron. Crescon. cum Merlino, Justello, et aliis antiquioribus editis praemissa virgula, spiritum veritatis. Post pauca mittet Pater meus in quibusdam mss. et Justell. Ipse diriget vos in Vat. Reg.

The Vienna manuscript of collection 5, both Spanish ones and the Vatican of Isidore, and also the Verona of Cresconius, with Merlin, Justel and other older editions, with a comma placed before it, "spiritum veritatis" ("the spirit of truth", accusative). A little after, "mittet Pater meus" ("My Father will send") in some manuscripts and in Justel. "Ipse diriget vos" ("He Himself will direct you") in the Vatican Regius.

(e)–(j) called in col 700, printed under col 699: set in n700.

Page

running head: 699 S. LEONIS MAGNI (across the page with col 700)
marginal letters: A ‹trina demersio›; B ‹ticulo. Et cum ad alios›; C ‹(Ibid., 26). Et iterum›; D (in the footnotes) ‹spiritum veritatis. Post pauca›
old-edition numerals: 720 after ‹et alium›
signature: none
other: the last word of the column, "san-", is completed ("sanctus") at the head of col 700 and set whole here

PL 54:700

spiritus veritatis, nomenque Paracleti utrique sit proprium, non dissimile est festum ubi unum est sacramentum.

[…] the Spirit of truth, and the name of Paraclete is proper to each, the feast is not unlike where the sacrament is one.

Cap. IV. Ex apostolico exemplo baptisma in Pentecoste celebrari. — Hoc autem nos non ex nostra persuasione defendere, sed ex apostolica auctoritate servare, satis idoneo probamus exemplo, sequentes beatum apostolum Petrum, qui in ipso die quo omnem credentium numerum promissus Spiritus sancti replevit adventus, trium millium populum, sua praedicatione conversum, lavacro baptismatis consecravit. Quod sancta Scriptura, quae apostolorum actus continet, fideli historia docet dicens: His auditis compuncti sunt corde, et dixerunt ad Petrum et reliquos apostolos: Quid faciemus, viri fratres? Petrus vero ad illos: Poenitentiam, inquit, agite, et baptizetur unusquisque vestrum in nomine Jesu Christi, in remissionem peccatorum vestrorum; et accipietis donum Spiritus sancti. Vobis enim est repromissio, et filiis vestris, et omnibus qui longe sunt, quoscumque advocaverit Dominus Deus noster. Aliis etiam pluribus verbis testificatus est, et exhortabatur eos dicens: Salvamini a generatione ista prava. Qui ergo receperunt sermonem ejus, baptizati sunt, et appositae sunt illa die animae circiter tria millia (Act. II, 37-41).

Chap. IV. That by apostolic example baptism is celebrated at Pentecost. — That we do not defend this out of our own persuasion but keep it out of apostolic authority, we prove by a sufficiently fitting example, following the blessed apostle Peter, who on the very day on which the promised coming of the Holy Spirit filled the whole number of believers consecrated in the washing of baptism a people of three thousand, converted by his preaching. This the holy Scripture which contains the Acts of the apostles teaches in its faithful history, saying: "When they had heard these things they were pierced to the heart, and said to Peter and the rest of the apostles: What shall we do, men, brothers? But Peter [said] to them: Do penance, he said, and let each one of you be baptized in the name of Jesus Christ, for the remission of your sins; and you will receive the gift of the Holy Spirit. For the promise is to you, and to your children, and to all who are far off, whomever the Lord our God shall call. With many other words too he testified, and he exhorted them, saying: Be saved from this perverse generation. Those, then, who received his word were baptized, and there were added on that day about three thousand souls" (Acts 2:37–41).

Cap. V. In necessitatis casu omni tempore baptizandum. — Unde quia manifestissime patet baptizandis in Ecclesia electis haec duo tempora, de quibus locuti sumus, esse legitima, dilectionem vestram monemus ut nullos alios dies huic observantiae misceatis. Quia [Ed. Cap. VI] etsi sunt alia quoque festa, quibus multa in honorem Dei reverentia debeatur, principalis tamen et maximi sacramenti custodienda nobis est mystica et rationalis exceptio non interdicta licentia, qua in baptismo tribuendo

Chap. V. That in a case of necessity baptism is to be given at any time. — Hence, since it is most plainly evident that these two seasons of which we have spoken are the lawful ones for baptizing the elect in the Church, we admonish your love not to mix any other days into this observance. For [Ed. Cap. VI] although there are other feasts too, to which much reverence is owed in honour of God, yet for the chief and greatest sacrament a mystical and rational exception must be kept by us, without forbidding the liberty by which, in conferring baptism […]

Editors' notes and page, col. 700

Footnotes

(e) ‹nomenque Paracleti› · printed under col 699

Mss. Hisp. et Isid., utriusque.

The manuscripts of the Spanish [collection] and of Isidore, "utriusque" ("of each").

(f) ‹Pentecoste celebrari. —› (call before "Hoc autem") · printed under col 699

De consecr. dist. 4, Proprie in morte, §. Hoc autem, c. 13.

[Gratian,] De consecratione, dist[inction] 4, [chapter] "Proprie in morte", § "Hoc autem", c. 13.

(g) ‹trium millium› · printed under col 699

Non pauci codices, populorum.

Not a few manuscripts, "populorum" ("of peoples").

(h) ‹Vobis enim est› · printed under col 699

Codd. collec. 21, repromissio haec. Aliquanto post appositae sunt in illa die in utrisque Vindebon. collect. 5 et Hisp., in Vercell. Hadrian., in Veronen. Cresc., et apud Justellum.

The manuscripts of collection 21, "repromissio haec" ("this promise"). Somewhat after, "appositae sunt in illa die" ("there were added on that day") in both Vienna [manuscripts], of collection 5 and of the Spanish [collection], in the Vercelli [manuscript] of the Hadrian [collection], in the Verona [manuscript] of Cresconius, and in Justel.

(i) ‹electis haec› · printed under col 699

De Consecr., dist. 4, Duo tempora, c. 12.

[Gratian,] De consecratione, dist[inction] 4, [chapter] "Duo tempora", c. 12.

(j) ‹Quia [Ed. Cap. VI]› · printed under col 699

Particulam etsi pro si, quam subsequens particula tamen videtur exigere, a Quesnello licet exclusam restituimus ope mss. Vat. Reg. collect. 1, Vindebon collect. 5, secunda manu, et aliorum Vat, collect. 2, ac 24. Mss. Hisp. et Isid. omittunt tum etsi, tum si.

The particle "etsi" ("although") instead of "si" ("if"), which the following particle "tamen" ("yet") seems to require, we have restored, though Quesnel excluded it, with the help of the manuscripts: the Vatican Regius of collection 1, the Vienna of collection 5 in the second hand, and other Vatican ones of collections 2 and 24. The manuscripts of the Spanish [collection] and of Isidore omit both "etsi" and "si".

(k) ‹custodienda nobis est› · printed under col 700

Quesnellus, qui varias hujus loci lectiones profert not. 2, praetulit hanc mystica, et rationabilis exemplatio, eaque potissimum de causa, quia Dionysii et Cresconii esse credidit illam, quae in Justelli editione profertur. Nos vero textui inseruimus lectionem puri Dionysii Vat. 5845, quae praeterea confirmatur ne dum antiquo cod. Cresconiano Vat. 1347, sed etiam Vat. Reg. collect. 1, item Vat, collect. 3, alio cod. Dionysiano, quem Harduinus laudat. Idem habet etiam Vindeb. collect. 5 prima manu; secunda vero fuit emendata solum vox rationabilis pro rationalis. Codd. Hisp. et Isid. quos ex puro Dionysio profectos liquet, habent uti Thuan. et Trecopith. collect. 5 mystice, vel mysticae rationalis exceptio: quod ad nostram quidem lectionem accedit, discrepat autem quam maxime ab illa quam Quesnellus praetulit. Hanc in aliquot codd. coll. Hadrianae, quos Justellus secutus est, reperimus. Editi ante Quesn. cum Merlino et nonnullis codd., mysticae rationis exceptio. Unus Vercell. et Veronen. Crescon., mystica, et rationalis exemptio. Hic autem exceptio, seu exemptio, significat, praeter Pascha et Pentecosten, quae festa ob mysticam et rationabilem causam baptismati administrando assignata sunt, caeteros dies festos, cum eamdem causam non recipiant, mystica, et rationabili exceptione ab eo ministerio fuisse exemptos ac propterea hanc exceptionem esse servandam, nisi necessitas aliquo peculiari casu aliter postulet, ut in sequentibus additur.

Quesnel, who gives the various readings of this passage in note 2, preferred this one, "mystica, et rationabilis exemplatio", and chiefly for the reason that he believed the one given in Justel's edition to be that of Dionysius and Cresconius. We, however, have put into the text the reading of the pure Dionysius, Vatican 5845, which is moreover confirmed not only by the ancient Cresconian manuscript, Vatican 1347, but also by the Vatican Regius of collection 1, likewise by the Vatican of collection 3, [and] by another Dionysian manuscript which Hardouin cites. The Vienna of collection 5 also has the same in the first hand; in the second, only the word "rationabilis" was corrected in place of "rationalis". The manuscripts of the Spanish [collection] and of Isidore, which evidently derive from the pure Dionysius, have, like the de Thou and the Trecopithean of collection 5, "mystice, vel mysticae rationalis exceptio": which indeed comes near to our reading, but differs as much as possible from the one Quesnel preferred. This last we find in some manuscripts of the Hadrian collection, which Justel followed. The editions before Quesnel, with Merlin and some manuscripts, "mysticae rationis exceptio". One Vercelli [manuscript] and the Verona of Cresconius, "mystica, et rationalis exemptio". Here "exceptio", or "exemptio", means that, apart from Easter and Pentecost, which feasts were assigned to the administering of baptism for a mystical and reasonable cause, the other feast days, since they do not admit the same cause, have been exempted from that ministry by a mystical and reasonable exception, and that for this reason this exception is to be kept unless necessity in some particular case demands otherwise, as is added in what follows.

(l) ‹rationalis exceptio› · printed under col 700

De Consecr., dist. 4, Si qui necessitate, c. 16

[Gratian,] De consecratione, dist[inction] 4, [chapter] "Si qui necessitate", c. 16.

Page

running head: MAGNI EPISTOLAE. 700 (across the page with col 699)
marginal letters: A ‹ctus, spiritus veritatis›; B ‹illos: Poenitentiam›; C ‹festa, quibus multa›; D (in the footnotes) ‹stram quidem lectionem›
old-edition numerals: 721 before ‹Cap. V.›
signature: none
other: the column opens with "ctus", the tail of "sanctus" set whole in col 699; "[Ed. Cap. VI]" is printed in the text and set there

PL 54:701

quolibet tempore periclitantibus subvenitur. Ita enim ad has duas festivitates connexas sibimet atque cognatas, incolumium et in pacis securitate degentium libera vota differimus, ut in mortis periculo, in obsidionis discrimine, in persecutionis angustiis, in timore naufragii, nullo tempore, hoc verae salutis singulare praesidium cuiquam denegemus.

[…] help is given at any time to those in danger. For we defer to these two festivals, joined and akin to one another, the free wishes of those who are unharmed and living in the security of peace, in such a way that in peril of death, in the crisis of a siege, in the straits of persecution, in fear of shipwreck, at no time do we deny to anyone this singular safeguard of true salvation.

Cap. VI. Christi ad baptisma Joannis accedentis mysterium. — Si quis autem Epiphaniae festivitatem, quae in suo ordine debito honore veneranda est, ob hoc aestimat privilegium habere baptismatis, quia hoc quidam putant, quod in eadem die Dominus ad baptismum sancti Joannis accesserit; sciat illius baptismi aliam gratiam, aliam fuisse rationem; nec ad eamdem pertinuisse virtutem qua per Spiritum sanctum renascuntur, de quibus dicitur: Qui non ex sanguine, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt (Joan. I, 13.)

Chap. VI. The mystery of Christ coming to the baptism of John. — But if anyone reckons that the festival of the Epiphany, which in its own order is to be venerated with due honour, has the privilege of baptism for this reason, that some think that on that same day the Lord came to the baptism of Saint John, let him know that the grace of that baptism was a different one, and its reason a different one; and that it did not belong to the same power by which those are reborn through the Holy Spirit of whom it is said: "Who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:13).

Dominus enim nullius indigens remissione peccati, nec quaerens remedium renascendi, sic voluit baptizari (Matth. III, 15), quomodo et voluit circumcidi, hostiamque pro se emundationis offerri: ut qui factus fuerat ex muliere, sicut Apostolus ait, fieret et sub lege (Galat. IV, 4), quam non venerat solvere, sed implere (Matth. V, 17), et implendo finire sicut beatus Apostolus praedicat dicens: Finis autem legis Christus ad justitiam omni credenti (Rom. X, 4) Baptismi autem sui in se condidit sacramentum, quia in omnibus primatum tenens (Colos. I, 18) se docuit esse principium. Et tunc regenerationis potentiam sanxit, quando de latere ipsius profluxerunt sanguis redemptionis, et aqua baptismatis (Joan. XIX, 34). Sicut ergo vetus testamentum novi testificatio fuit, et lex per Mosen data est, gratia autem et

For the Lord, needing no remission of sin and not seeking the remedy of rebirth, willed to be baptized (Matt. 3:15) in the same way as He also willed to be circumcised, and a victim of purification to be offered for Him: so that He who had been made of a woman, as the Apostle says, should be made also under the law (Gal. 4:4), which He had come not to abolish but to fulfil (Matt. 5:17), and by fulfilling to bring to its end, as the blessed Apostle proclaims, saying: "But Christ is the end of the law, unto justice for everyone who believes" (Rom. 10:4). But the sacrament of His own baptism He founded in Himself, because, "holding the primacy in all things" (Col. 1:18), He taught that He is the beginning. And He ratified the power of regeneration at the moment when there flowed from His side the blood of redemption and the water of baptism (John 19:34). As, then, the Old Testament was the witness of the New, and "the law was given through Moses, but grace and […]"

Editors' notes and page, col. 701

Footnotes

(a) ‹verae salutis singulare› · printed under col 701

Editi ante Quesn. cum solis nostris mss. collect. 24 remedium.

The editions before Quesnel, with only our manuscripts of collection 24, "remedium" ("remedy").

(b) ‹accedentis mysterium. —› (call before "Si quis autem") · printed under col 701

De Consecr., dist. 4, Si quis autem Epiph.; et in Decret. IV, l. I.

[Gratian,] De consecratione, dist[inction] 4, [chapter] "Si quis autem Epiph[aniae]"; and in the Decretals IV, l. I.

Exemplar Vat. Dionysii cum Hisp. Isid. et duobus Cresconii mss., existimat.

The Vatican copy of Dionysius, with the Spanish and Isidorian [manuscripts] and two manuscripts of Cresconius, "existimat" ("thinks").

(d) ‹baptismatis, quia hoc› · printed under col 701

Vide not. 3 Quesn.

See Quesnel's note 3.

(e) ‹dicitur: Qui non› · printed under col 701

Unus cod. Vercell. et Vat. collect. 11, cum editis ante Quesnellum, ex sanguinibus. Mox Veron. Cresc. et Vat. collect. 24, ex voluptate carnis.

One Vercelli manuscript and the Vatican of collection 11, with the editions before Quesnel, "ex sanguinibus" ("of bloods"). Next, the Verona of Cresconius and the Vatican of collection 24, "ex voluptate carnis" ("of the pleasure of the flesh").

(f) ‹(Matth. III, 15), quomodo› · printed under col 701

Inseruimis particulam et ex Vat. Reg. collect. 1, ex puro Dionys. Vat., ex Vindeb. collect 5, quibus concinunt utraque mss. Hisp.. Vat., Isid. et duo codd. Cresconii. Merlinus cum ms. Vat. collect. 24, sicut voluit circumcidi. Paulo post quidam codd. cum antiquioribus editis, sed adimplere.

We have inserted the particle "et" ("also") from the Vatican Regius of collection 1, from the pure Dionysius of the Vatican, from the Vienna of collection 5, with which agree both Spanish manuscripts, the Vatican and the Isidorian, and two manuscripts of Cresconius. Merlin, with the Vatican manuscript of collection 24, "sicut voluit circumcidi" ("as He willed to be circumcised"). A little after, some manuscripts with the older editions, "sed adimplere" ("but to fulfil completely").

(g) ‹implendo finire› · printed under col 701

Mss. Vat., Hisp. ac Isid., et Veron. Cresc. cum Justello, et sicut. Vindebon. Hisp., sicut Apostolus ait dicens.

The Vatican manuscripts of the Spanish and Isidorian [collections], and the Verona of Cresconius, with Justel, "et sicut" ("and as"). The Vienna [manuscript] of the Spanish [collection], "sicut Apostolus ait dicens" ("as the Apostle says, saying").

(h) called in col 702, printed under col 701: set in n702. (i) called in col 702, printed under col 701 (continuing under col 702): set in n702.

Page

running head: 701 EPISTOLA XVI. (across the page with col 702)
marginal letters: A ‹quolibet tempore periclitantibus›; B ‹nec ad eamdem pertinuisse›; C ‹tiam sanxit, quando›; D (in the footnotes) ‹bus concinunt utraque›
old-edition numerals: 722 before ‹Cap. VI.›
signature: none
other: none

PL 54:702

veritas per Jesum Christum facta est (Joan. I, 17): sicut diversa sacrificia unam hostiam praeformarunt, et multorum agnorum occisio illius immolatione finita est, de quo dicitur: Ecce Agnus Dei, ecce qui tollit peccatum mundi (Joan. I, 29); sic et Joannes non Christus, sed Christi praevius; non sponsus, sed sponsi amicus, fuit adeo fidelis et non sua quaerens, sed quae Jesu Christi, ut se profiteretur ad solvenda calceamenta pedum ejus indignum (Matth. III, 11; Luc. III, 16): quoniam ipse quidem baptizaret in aqua in poenitentiam, ille autem baptizaturus esset in Spiritu sancto et igni (Ibid.); qui duplici potestate et vitam redderet, et peccata consumeret.

[…] truth came through Jesus Christ" (John 1:17): as the various sacrifices prefigured the one Victim, and the slaying of many lambs was ended by the immolation of Him of Whom it is said, "Behold the Lamb of God, behold Him Who takes away the sin of the world" (John 1:29); so too John, not the Christ but the forerunner of Christ, not the bridegroom but the friend of the bridegroom, was so faithful, and so far from seeking his own things rather than those of Jesus Christ, that he declared himself unworthy to loose the shoes of His feet (Matt. 3:11; Luke 3:16): since he himself baptized in water unto penance, but He was to baptize in the Holy Spirit and in fire (ibid.); He Who by a twofold power would both give back life and consume sins.

His itaque, fratres charissimi, tot ac tantis existentibus documentis, quibus omni ambiguitate submota, evidenter agnoscitis, in baptizandis electis, qui secundum apostolicam regulam et exorcismis scrutandi, et jejuniis sanctificandi, et frequentibus sunt praedicationibus imbuendi, duo tantum tempora, id est Pascha, et Pentecosten, esse servanda; hoc vestrae indicimus charitati, ut ab apostolicis institutis nullo ulterius recedatis excessu. Quia indultum post haec esse non poterit, si quisquam apostolicas regulas in aliquo crediderit negligendas.

Since, then, most dear brothers, there are so many and such great proofs, by which, all ambiguity being removed, you plainly recognize that in baptizing the elect, who according to the apostolic rule are to be examined by exorcisms, sanctified by fasts, and imbued by frequent preaching, only two seasons, that is Easter and Pentecost, are to be kept, we enjoin this upon your charity: that you depart from the apostolic institutions by no further transgression. For there can be no indulgence after this, if anyone should think that the apostolic rules may be neglected in any respect.

Cap. VII. De concilio quotannis Romae celebrando. — Quare illud primitus pro custodia concordissimae unitatis exigimus, ut, quia saluberrime a sanctis Patribus constitutum est, binos in annis singulis episcoporum debere esse conventus, terni semper ex vobis ad diem tertium kalend. Octobr. Romam fraterno concilio sociandi, indissimulanter occurrant: quoniam, adjuvante gratia Dei, facilius poterit provideri ut in Ecclesiis Christi nulla scandala, nulli nascantur errores, cum coram beatissimo apostolo Petro

Chap. VII. On the council to be held every year at Rome. — Wherefore we require this first of all, for the safeguarding of a most harmonious unity: that, since it was most wholesomely established by the holy Fathers that there ought to be two assemblies of bishops each year, three of you should always attend at Rome without fail, by the third day before the kalends of October, to be joined in brotherly council: for, with the help of the grace of God, it will more easily be provided that no scandals, no errors arise in the Churches of Christ, when in the presence of the most blessed apostle Peter […]

Editors' notes and page, col. 702

Footnotes

(h) ‹facta est (Joan. I, 17):› · printed under col 701

Editi ante Quesn., sic diversa. Mox praeformarunt (quod Quesnellus retinuisset libenter, nisi auctoritate Dionysii, Cresc. et quinque mss. substituendum putasset reformarunt, uti monuit not. 4) nos restituimus ex praestantissimis codd. Vat. Reg. collect. 1, alio Vat. collect. 3 aliisque pluribus trium aliarum collectionum 11, 21 et 24, quibus favet etiam Vindebon. collect. 5, in quo prima manu erat quidem reformarunt; sed ab antiquo amanuensi, qui codicem cum alio vetustiori contulit, emendatum fuit performaverunt. Post pauca quidam codices peccata mundi.

The editions before Quesnel, "sic diversa". Next, "praeformarunt" ("prefigured"), which Quesnel would gladly have kept had he not thought that, on the authority of Dionysius, Cresconius and five manuscripts, "reformarunt" should be substituted, as he noted in note 4, we have restored from the most excellent manuscripts, the Vatican Regius of collection 1, another Vatican of collection 3, and several others of three other collections, 11, 21 and 24; the Vienna of collection 5 also supports them, in which the first hand indeed had "reformarunt", but it was corrected to "performaverunt" by an ancient copyist who collated the manuscript with another older one. A little after, some manuscripts, "peccata mundi" ("the sins of the world").

(i) ‹secundum apostolicam› · printed under col 701, continuing under col 702

Duo codices Vatt. collect. 21, doctrinam. Vide not. 5 Quesn.

Two Vatican manuscripts of collection 21, "doctrinam" ("teaching"). See Quesnel's note 5.

(j) ‹praedicationibus imbuendi,› · printed under col 702

Vide not. 6 Quesn.

See Quesnel's note 6.

(k) ‹duo tantum› · printed under col 702

De Consecr., dist. 4, Duo tempora, c. 12.

[Gratian,] De consecratione, dist[inction] 4, [chapter] "Duo tempora", c. 12.

(l) ‹esse servanda; hoc› · printed under col 702

De Consecr., dist. 4, Hoc vestrae, c. 10.

[Gratian,] De consecratione, dist[inction] 4, [chapter] "Hoc vestrae", c. 10.

(m) ‹terni semper ex vobis› · printed under col 702

Quesnellus in margine ad diem XIII kal. Octobr. ex duobus codd, quos esse Thuan. ac Trecopithoean. collect. 5 colligimus ex nostro Vindebon. ejusdem collectionis, qui solus similiter praefert. Sequentem vero textum immutare noluimus ob Dionysii auctoritatem, quam omnes codd. Hadrian., Hisp., Isid. aliarumque posteriorum collectionum secuti sunt. Caeterum tres antiquissimae collectiones additamentum habent, sed lectione aliquantulum discrepant. Duo Quesnelli codd. Thuan. et Trecopithoean. collect. 5 post voces indissimulanter occurrant addunt, Quesnello teste, et haec a vobis consuetudo servetur. Noster Vindebon. ejusdem collectionis: Romae fraterno concilio, et indissimulanter occurrant, et per vos haec consuetudo servetur. Idem habet cod. Vat. Reg. collect. 1, et solum per oscitantiam librarii omissae fuerunt voces occurrant et per. Vat. collect. 2 paulo dissimiliter: ad diem VI kal. Octobr. Romae occurrant fraterno concilio, et indissimulanter a vobis haec consuetudo servetur. Vulgati quoque ante Quesn. cum mss. collect. 24. Romam fraterno concilio sociandi occurrant, et indissimulanter a vobis haec consuetudo servetur. Editio Nicolini in textu, et aliae nonnullae ad marginem, nescimus ex quo codice, indissimulanter concurrant: quod utique laboriosum non est, si vicissim inter vos haec consuetudo servetur. Cod. Vercell. et Justellus, lectione Dionysiana recepta, habent concurrant.

Quesnel [has] in the margin "ad diem XIII kal. Octobr." ("by the thirteenth day before the kalends of October"), from two manuscripts which we gather to be the de Thou and the Trecopithean of collection 5, from our Vienna [manuscript] of the same collection, which alone likewise gives it. But we did not wish to change the following text, because of the authority of Dionysius, which all the manuscripts of the Hadrian, Spanish and Isidorian and of other later collections have followed. For the rest, three very ancient collections have an addition, but differ somewhat in the reading. Quesnel's two manuscripts, the de Thou and the Trecopithean of collection 5, after the words "indissimulanter occurrant" add, on Quesnel's testimony, "et haec a vobis consuetudo servetur" ("and let this custom be kept by you"). Our Vienna [manuscript] of the same collection: "Romae fraterno concilio, et indissimulanter occurrant, et per vos haec consuetudo servetur" ("at Rome, for the brotherly council, and let them attend without fail, and let this custom be kept through you"). The Vatican Regius manuscript of collection 1 has the same, and only through the drowsiness of the copyist were the words "occurrant et per" omitted. The Vatican of collection 2, a little differently: "ad diem VI kal. Octobr. Romae occurrant fraterno concilio, et indissimulanter a vobis haec consuetudo servetur" ("let them attend at Rome by the sixth day before the kalends of October for the brotherly council, and let this custom be kept by you without fail"). The Vulgate [editions] also, before Quesnel, with the manuscripts of collection 24: "Romam fraterno concilio sociandi occurrant, et indissimulanter a vobis haec consuetudo servetur" ("let them attend at Rome, to be joined in brotherly council, and let this custom be kept by you without fail"). The edition of Nicolini in the text, and some others in the margin, from what manuscript we do not know, "indissimulanter concurrant: quod utique laboriosum non est, si vicissim inter vos haec consuetudo servetur" ("let them assemble without fail: which is certainly not burdensome, if this custom is kept among you in turn"). The Vercelli manuscript and Justel, having received the Dionysian reading, have "concurrant".