PL 54 · cols. 361–367

Leo the Great, Sermons

Sermons LXV–LXVI

et vivificatio mortuorum, et sine veritate carnis nec cibus jejuno, nec somnus esset necessarius fatigato. Postremo sine Verbi potentia non se Dominus Patri profiteretur aequalem (Joan. X, 30), et sine veritate carnis non idem diceret Patrem se esse majorem (Joan. XIV, 28): cum catholica fides utrumque suscipiat, utrumque defendat, quae secundum proprietatem divinae humanaeque substantiae, unum Dei Filium et hominem credit et Verbum. Multa sunt, dilectissimi, quae ad expositionem hujus quam praedicamus fidei de toto Scripturarum corpore possemus assumere, quia nihil saepius divinis commendatur eloquiis, quam Dei Filius secundum Deitatem sempiternus ex Patre, et idem secundum carnem temporalis ex matre. Sed ne charitatis vestrae fatigetur auditus, hodierno sermoni adhibendus est modus, ut quarta sabbati quae sunt adjicienda servemus, auxiliante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

[…] and the quickening of the dead, and without the truth of the flesh neither would food be necessary to Him when fasting, nor sleep when wearied. Lastly, without the power of the Word the Lord would not declare Himself equal to the Father (John 10:30), and without the truth of the flesh the same would not say that the Father is greater than He (John 14:28): since the catholic faith accepts both, defends both, which, according to the property of the divine and the human substance, believes the one Son of God to be both man and Word. There are many things, dearly beloved, that we could take from the whole body of the Scriptures for the exposition of this faith which we preach, because nothing is more often commended in the divine utterances than that the Son of God according to the Godhead is eternal from the Father, and the same according to the flesh is temporal from the mother. But lest the hearing of your charity be wearied, a limit must be set to today's sermon, so that we may keep for the fourth day of the week the things that are to be added, with the help of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO LXV [Al. LXIV].

SERMON 65 [Otherwise 64].

De Passione Domini XIV; habitus feria quarta.

On the Passion of the Lord, 14; delivered on the Wednesday.

Cap. I. — Sermonem, dilectissimi, de gloriosa Domiui nostri Jesu Christi passione promissum, ita exspectationi vestrae intelligo esse reddendum, ut officium disserendi et festo paschali serviat, et ausibus impii erroris occurrat. Qui enim Dei Filium veram nostrae carnis negant suscepisse naturam, inimici sunt fidei Christianae, et evangelicam praedicationem nimis impudenter impugnant: ut secundum ipsos crux Christi aut simulatio fuerit phantasmatis, aut supplicium Deitatis. Quod a cordibus piorum longe est repellendum, quia catholica integritas nec maculam perfidiae, nec rugam potest habere mendacii; quae unum Christum, sicut Deum, sic hominem confitetur, ut nec falsum hominem, nec Deum dicat fuisse passibilem. Quamvis ergo ab illo initio, quo in utero Virginis Verbum caro factum est

Chap. I. — The sermon, dearly beloved, promised on the glorious passion of our Lord Jesus Christ, I understand must be rendered to your expectation in such a way that the task of discoursing may both serve the paschal feast and meet the assaults of an impious error. For those who deny that the Son of God took up the true nature of our flesh are enemies of the Christian faith, and attack the gospel preaching with great impudence: so that according to them the cross of Christ was either the pretence of a phantom or the punishment of the Godhead. This is to be driven far from the hearts of the pious, because catholic integrity can have neither the stain of faithlessness nor the wrinkle of falsehood; for it confesses the one Christ as God and likewise as man, so as to say neither that the man was false nor that God was passible. Although, therefore, from that beginning, in which in the womb of the Virgin the Word was made flesh […]

Editors' notes and page, col. 361

Footnotes

(a) ‹non idem diceret Patrem› · printed under col 361

Ms. Vat. collect. 5 omittit se, et similiter omittitur in mss. tractatus adversus errores Eutychetis, c. 11, quod ex hoc sermone sumptum fuit. Hic tractatus in appendice edetur. Idem tamen pronomen se legitur in duabus memoratis epistolis.

A Vatican manuscript of the fifth collection omits se, and it is likewise omitted in the manuscripts of the treatise against the errors of Eutyches, chap. 11, which was taken from this sermon. This treatise will be published in the appendix. The same pronoun se, however, is read in the two letters mentioned.

(b) ‹cum catholica fides› · printed under col 361

Voces, utrumque suscipiat, a Quesnello omissas restituimus ex reliquis editis nostrisque mss. In laudatis etiam epistolis eaedem leguntur.

The words utrumque suscipiat, omitted by Quesnel, we have restored from the other editions and our manuscripts. The same words are read also in the letters cited.

Sic melius ex prima editione atque ex mss. collect. 3, et 4. Al., possimus.

So, better, from the first edition and from the manuscripts of the third and fourth collections. Others: possimus.

(d) ‹quae sunt adjicienda› · printed under col 361

Unus cod. S. Petri, reddamus; et cohaerenter quidem initio sequentis sermonis: sermonem... intelligo esse reddendum.

One manuscript of St Peter's: reddamus; and indeed consistently with the beginning of the following sermon: sermonem... intelligo esse reddendum.

(e) ‹et festo paschali› · printed under col 361

Ita ex duobus mss. S. Petri et alio Vercell. Al., conveniat.

So from two manuscripts of St Peter's and another, the Vercelli. Others: conveniat.

(f) ‹fuisse passibilem.› · printed under col 362

Eadem in ep. 124 c. 6 et ep. 165 c. 6.

The same in letter 124, chap. 6, and letter 165, chap. 6.

Editors' prose

SYNOPSIS. I. Eutychianos, cum veram carnem in Christo non agnoscunt, aut falsum in eo hominem credere, aut Deum passibilem. — II. Christum potentiam Deitatis continuisse, ut et salvaret et roboraret patiendo. — III. Veram fuisse Christi passionem; quem Deum negant Judaei, hominem Eutychiani. — IV. Omnia Christi mysteria veram in Christo carnem probant, sine qua non est primitiae dormientium. — V. Nisi vera sit caro Christi, in eo Divinitatem inhabitare corporaliter non posse.

SYNOPSIS. I. That the Eutychians, since they do not acknowledge true flesh in Christ, believe either that the man in Him was false, or that God was passible. — II. That Christ held back the power of the Godhead, so as both to save and to strengthen by suffering. — III. That the passion of Christ was real; the Jews deny that He is God, the Eutychians that He is man. — IV. That all the mysteries of Christ prove the true flesh in Christ, without which He is not the firstfruits of those who sleep. — V. That unless the flesh of Christ is real, the Godhead cannot dwell in Him bodily.

Page

running head: 361 SERMO LXV. 362 (across the page)
marginal letters: A ‹et vivificatio mortuorum›; B ‹dus est modus, ut quarta›; C ‹Cap. I. — Sermonem›; D ‹illo initio, quo in utero›
old-edition numerals: 251 before ‹Postremo›; 252 after ‹crux› (before Christi)
signature: PATROL. LIV. (foot of col 361)
other: note (f), whose call is in col 361, is printed under col 362

PL 54:362

(Joan. I, 14), nihil unquam inter divinam humanamque substantiam divisionis exstiterit, et per omnia incrementa corporea unius personae fuerint totius temporis actiones, ea ipsa tamen quae inseparabiliter facta sunt, nulla permixtione confundimus: sed quid cujus naturae sit ex operum qualitate sentimus; nec divina enim humanis praejudicant, nec humana divinis, cum ita in idipsum utraque concurrant, ut in eis nec proprietas absumatur, nec persona geminetur.

[…] (John 1:14), there has never been any division between the divine and the human substance, and through all the bodily growths the actions of the whole time were those of one person, yet we confound by no intermingling those very things which were done inseparably: but we perceive from the quality of the works what belongs to which nature; for neither do the divine things prejudice the human, nor the human the divine, since both so concur into one and the same that in them neither is the property consumed, nor the person doubled.

Cap. II. — Transcursis igitur iis quae passionem Domini praecesserunt, quid documentorum habeat sacramentum paschale tractemus. Nam exardescente ad effectum sui sceleris saevitia Judaeorum, cum Deus esset in Christo mundum reconcilians sibi (II Cor. V, 19), nulla vis templo corporis ejus, nisi ipse permitteret, potuisset inferri. Siquidem terribilis illa militum cohors, et a principibus et Pharisaeis missa cum gladiis et fustibus multitudo, ita una Domini voce perculsa fuit, ut cum turbae dixissent Jesum se quaerere Nazarenum, et ipse respondisset, Ego sum (Joan. XVIII, 5); nemo eorum subsisteret, sed omnes simul amisso membrorum officio retrorsum acti elisique corruerent. In quo utique divinae erat potestatis indicium, quae impiorum conatus, non armis contrariis, neque ullius creaturae potentis auxilio, sed sola verbi virtute prosterneret. Quia vero salvando humano generi alterius operis ratio congruebat, nec posset sanguis Christi pretium credentium fieri, si Redemptor se non sineret comprehendi, admisit in se impias manus, et cohibita est potentia Deitatis, ut perveniretur ad gloriam passionis. Cujus utique inanis fuisset species, et nulli profutura imago tolerantiae, nisi vera Divinitas veris se humanae carnis sensibus induisset: ut unus Dei atque hominis Filius, aliunde intemerabilis, aliunde passibilis, mortale nostrum per suum immortale renovaret. Et ideo moestitudine, ideo formidine non carebat, ut ad evincendas hujusmodi perturbationes, non solum nos sacramento susceptionis, sed etiam exemplo fortitudinis roboraret. Nam injusta videretur ejus ad patientiam cohortatio, cui nulla esset in nostra infirmitate communio.

Chap. II. — Passing over, then, the things which preceded the Lord's passion, let us consider what teachings the paschal sacrament holds. For when the fury of the Jews was blazing up to carry out their crime, since God was in Christ reconciling the world to Himself (2 Cor. 5:19), no force could have been brought against the temple of His body unless He Himself permitted it. For that terrible cohort of soldiers, and the multitude sent by the chief priests and Pharisees with swords and clubs, was so struck down by one word of the Lord, that when the crowds had said that they were seeking Jesus of Nazareth, and He had answered, I am He (John 18:5), none of them stood firm, but all at once, having lost the use of their limbs, were driven backward and fell dashed to the ground. In this there was assuredly a sign of divine power, which laid low the attempts of the ungodly, not with opposing arms, nor with the help of any mighty creature, but by the sole power of a word. But because the plan of another work befitted the saving of the human race, and the blood of Christ could not become the price of believers if the Redeemer did not allow Himself to be seized, He admitted the ungodly hands upon Himself, and the power of the Godhead was restrained, so that the glory of the passion might be reached. Its appearance would surely have been empty, and the image of endurance profitable to none, had not the true Godhead clothed Itself with the true senses of human flesh: so that the one Son of God and of man, inviolable in one respect, passible in another, might renew our mortality by His immortality. And therefore He was not without sadness, therefore not without fear, so that for overcoming disturbances of this kind He might strengthen us not only by the sacrament of His taking up [our nature], but also by the example of His fortitude. For His exhortation to patience would have seemed unjust if He had no fellowship in our weakness.

Cap. III. — Veras autem Domini passiones Isaias: propheta ipsius voce praenuntiat, dicens: Dorsum meum dedi in flagella, et maxillas meas in palmas; vultum autem meum non averti a confusione sputorum

Chap. III. — Now the prophet Isaiah foretells the true sufferings of the Lord in His own voice, saying: I gave My back to the scourges, and My cheeks to the palms; and I did not turn away My face from the shame of spittings […]

Editors' notes and page, col. 362

Footnotes

(g) ‹una Domini voce› · printed under col 362

Sic iidem S. Petri codd. Editi ante Quesnellum percussa est; Quesnellus, perculsa est.

So the same manuscripts of St Peter's. The editions before Quesnel: percussa est; Quesnel: perculsa est.

(h) ‹divinae erat potestatis› · printed under col 362

Prima epitio et cod. Bon., judicium. Ms. Vercell., quod pro quae.

The first edition and the Bologna manuscript: judicium. The Vercelli manuscript: quod for quae.

(i) ‹admisit in se impias manus, et› · printed under col 362

Eadem editio cum ms. Bon., cohibita est in se potentia Deitatis, ut perveniret, etc. Eadem lectio, omissis vocibus in se, erat in caeteris editionibus ante Quesnellum, qui pro perveniret correxit, perveniretur, uti praestantiores nostri codd. exhibent.

The same edition with the Bologna manuscript: cohibita est in se potentia Deitatis, ut perveniret, etc. The same reading, with the words in se omitted, was in the other editions before Quesnel, who corrected perveniret to perveniretur, as the better of our manuscripts show.

(j) ‹moestitudine, ideo› · printed under col 362

Unus cod. S. Petri et alius Bon. cum prima editione, fortitudine.

One manuscript of St Peter's and another, the Bologna, with the first edition: fortitudine.

(k) ‹ut ad evincendas› · printed under col 362

Editi, hujus mundi. Emendavimus ope duorum codicum S. Petri.

The editions: hujus mundi. We have emended with the help of two manuscripts of St Peter's.

Page

running head: 361 SERMO LXV. 362 (across the page)
marginal letters: A ‹(Joan. I, 14), nihil unquam›; B ‹19), nulla vis templo›; C ‹est potentia Deitatis›; D ‹vultum autem meum non averti›
old-edition numerals: 253 before ‹carebat›
signature: 12 (foot of col 362)
other: note (f), printed at the head of the notes under col 362, belongs to the call in col 361 and is set in n361

PL 54:363

(Isai. L, 6). Quod itaque Verbum caro patiebatur, non Verbi poena erat, sed carnis; cujus injuriae atque supplicia etiam ad impassibilem redundabant, ut merito ei dicantur illata, quae in ipsius sunt corpus admissa, dicente Apostolo: Si enim cognovissent, nunquam Dominum majestatis crucifixissent (I Cor. II, 8). Obcaecati enim Judaei malitia sua in quod prorupissent facinus nesciebant. Unde misericors Dominus Jesus, qui etiam interfectores suos vellet sua morte salvare, pro ignorantia saevientium de crucis altitudine supplicabat, dicens: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34). Nec intellectu enim cordis, nec auditu auris, nec oculorum intuitu sentiebant quem falsis testimoniis appetissent, quem affligi patibulo coegissent, dum in corpore hominis non agnoscunt substantiam Deitatis. Viderunt humilem, et non adoraverunt universitatis auctorem, nec intellexerunt potestatem judicaturi, despicientes mansuetudinem judicati: ut et persecutores veri Dei et negatores veri hominis una impietas sociaret; dum servi formam in Christo et Judaei aestimant solam, et haeretici asserunt falsam.

[…] (Isa. 50:6). What, then, the Word as flesh suffered was not the punishment of the Word, but of the flesh; yet its injuries and torments overflowed even to the Impassible, so that the things committed against His body are rightly said to have been inflicted on Him, as the Apostle says: For if they had known, they would never have crucified the Lord of majesty (1 Cor. 2:8). For the Jews, blinded by their malice, did not know into what crime they had broken out. Hence the merciful Lord Jesus, Who wished to save even His slayers by His death, made supplication from the height of the cross for the ignorance of those raging, saying: Father, forgive them, for they know not what they do (Luke 23:34). For neither by understanding of heart, nor by hearing of ear, nor by sight of the eyes did they perceive Whom they had assailed with false testimonies, Whom they had forced to be afflicted on the gibbet, while in the body of a man they do not recognize the substance of the Godhead. They saw Him lowly, and did not adore the author of the universe, nor did they understand the power of Him Who is to judge, despising the meekness of Him Who was judged: so that one impiety should unite both the persecutors of the true God and the deniers of the true man; while the Jews judge the form of a servant in Christ to be alone, and the heretics assert it to be false.

Cap. IV. — Dicant ergo isti phantasmatici Christiani, quae substantia Salvatoris affixo sit ligno, quae jacuerit in sepulcro, et revoluto monumenti lapide, quae tertia die caro resurrexerit, vel quale corpus Jesus discipulorum visui, clausis ad eos ostiis ingressus (Joan. XX, 19), intuterit, cum ad abigendum cernentium diffidentiam, inspici oculis, digitisque tractari patentes adhuc fixuras clavorum, et recens compuncti lateris vulnus exigeret (Luc. XXIV, 39). Ac si tanta in luce veritatis tenebras suas haeretica obduratio non relinquit, ostendant unde sibi spem vitae polliceantur aeternae, unde resurrectionis Christi se credant esse consortes. Non enim possunt cum Apostolo dicere: Christus resurrexit a mortuis, primitiae dormientium (I Cor. XV, 20), quia non sunt primitiae hominum, si non sunt de humanae stirpe naturae. Qui enim primus hominum resurrexit, ejus plenitudinis est portio quam praecessit: et pie creditur, hoc quod est in capite inchoatum, in membris quoque esse complendum: Quia sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur (Ibid., 22).

Chap. IV. — Let these phantasmatic Christians say, then, what substance of the Saviour was fixed to the wood, what lay in the sepulchre, and what flesh, the stone of the tomb being rolled back, rose again on the third day, or what kind of body Jesus presented to the sight of the disciples when He came in to them though the doors were shut (John 20:19), when, to drive away the distrust of those who saw, He required the still open prints of the nails and the wound of His side lately pierced to be looked at with the eyes and handled with the fingers (Luke 24:39). And if heretical obstinacy does not leave its darkness in so great a light of truth, let them show whence they promise themselves the hope of eternal life, whence they believe themselves to be sharers in the resurrection of Christ. For they cannot say with the Apostle: Christ has risen from the dead, the firstfruits of those who sleep (1 Cor. 15:20), because there are no firstfruits of men if they are not of the stock of human nature. For He Who rose first of men is a portion of that fullness which He went before: and it is piously believed that what was begun in the head is to be completed in the members also: For as in Adam all die, so also in Christ all will be made alive (ibid. 22).

Editors' notes and page, col. 363

Footnotes

(a) ‹Quod itaque› · printed under col 363

Tres mss. Quesnelli, et duo nostri Vatt. cum prima editione, Verbi caro.

Three of Quesnel's manuscripts, and two of our Vatican manuscripts with the first edition: Verbi caro.

(b) ‹nunquam Dominum› · printed under col 363

Ita cum Quesnello duo codd. S. Petri. Caeterae editiones cum ms. Vercell. et duobus Vatt., gloriae.

So, with Quesnel, two manuscripts of St Peter's. The other editions, with the Vercelli manuscript and two Vatican manuscripts: gloriae.

Cod. Vercell. et unus Vat., non enim sciunt.

The Vercelli manuscript and one Vatican manuscript: non enim sciunt.

(d) ‹mansuetudinem judicati: ut› · printed under col 363

Particula et addita fuit ex duobus nostris mss. S. Petri et Vercell. Mox pro asserunt falsam duo codd. Vatt. et Bon., cum prima editione, asserunt nullam.

The particle et was added from two of our manuscripts of St Peter's and the Vercelli. Shortly after, for asserunt falsam two Vatican manuscripts and the Bologna, with the first edition: asserunt nullam.

(e) ‹Cap. IV. —› · printed under col 363

Eadem in ep. 124 c. 6 et 165 c. 7.

The same in letter 124, chap. 6, and 165, chap. 7.

(f) ‹Dicant ergo isti› · printed under col 363

Editi ante Quesnellum et nostri codd., phantastici. At in epistola 134, c. 6, cui hic locus a Leone insertus fuit, phantasmatici legitur; et respiciuntur quidem illi quibus, ut dixit c. 1 hujus sermonis, Crux Christi simulatio fuit phantasmatis. Hinc Quesnelli emendationem recepimus.

The editions before Quesnel and our manuscripts: phantastici. But in letter 134, chap. 6, into which this passage was inserted by Leo, phantasmatici is read; and those are indeed in view for whom, as he said in chap. 1 of this sermon, the cross of Christ was the pretence of a phantom. Hence we have accepted Quesnel's emendation.

(g) ‹compuncti lateris vulnus› · printed under col 363, continued under col 364

Ita Quesnellus cum lectione epist. 134, c. 6. At nostri codd. et caeteri editi, exegerit. Mox Ac si pro At si melius scripsimus ex duobus mss. S. Petri, necnon ex cod. Vercell. ac prima editione.

So Quesnel, with the reading of letter 134, chap. 6. But our manuscripts and the other editions: exegerit. Shortly after, we have written, better, Ac si for At si from two manuscripts of St Peter's, and also from the Vercelli manuscript and the first edition.

(h) ‹Qui enim primus› · printed under col 364

Omnium pro hominum est in duobus codd. S. Petri.

Omnium for hominum is in two manuscripts of St Peter's.

(i) ‹ejus plenitudinis est portio› · printed under col 364

Ita Quesnellus cum prima editione et nonnullis nostris codd. At caeterae editiones et mss. S. Petri, necnon Vat. collect. 5, quae praecessit.

So Quesnel with the first edition and some of our manuscripts. But the other editions and the manuscripts of St Peter's, and also a Vatican manuscript of the fifth collection: quae praecessit.

Page

running head: 363 S. LEONIS MAGNI SERMONES. 364 (across the page)
marginal letters: A ‹(Isai. L, 6). Quod itaque›; B ‹Viderunt humilem›; C ‹39). Ac si tanta›; D (in the gutter at the level of notes (a)–(b))
old-edition numerals: 254 after ‹vulnus› (before exigeret)
signature: none
other: notes (h) and (i), whose calls are in col 363, are printed under col 364

PL 54:364

Cap. V. — Amplectentes igitur, dilectissimi, christianae spei unicum pignus, non divellamur a compage corporis Christi: In quo habitat, sicut Apostolus ait, omnis plenitudo Divinitatis corporaliter; et estis in illo repleti (Coloss. II, 9, 10). Nam cum incorporea sit substantia Dei, quomodo corporaliter in Christo habitat, nisi quia caro nostri generis, facta est caro Deitatis; et in illo sumus Deo repleti, in quo crucifixi, in quo sepulti, in quo sumus etiam suscitati; ut possimus cum Apostolo dicere: Nostra autem conversatio in coelis est: unde etiam Salvatorem exspectamus Dominum nostrum Jesum Christum, qui reformabit corpus humilitatis nostrae conforme fieri corpori gloriae suae (Philipp. III, 20, 21,) vivens et regnans cum Patre et cum Spiritu sancto in saecula saeculorum. Amen.

Chap. V. — Embracing, therefore, dearly beloved, the one pledge of Christian hope, let us not be torn away from the framework of the body of Christ: In Whom dwells, as the Apostle says, all the fullness of the Godhead bodily; and you are filled in Him (Col. 2:9, 10). For since the substance of God is incorporeal, how does it dwell bodily in Christ, unless because the flesh of our kind was made the flesh of the Godhead; and in Him we are filled with God, in Whom we were crucified, in Whom buried, in Whom also we have been raised; so that we can say with the Apostle: But our citizenship is in heaven: whence also we await the Saviour, our Lord Jesus Christ, Who will reform the body of our lowliness, made conformable to the body of His glory (Phil. 3:20, 21), Who lives and reigns with the Father and with the Holy Spirit for ages of ages. Amen.

SERMO LXVI [Al. LXII].

SERMON 66 [Otherwise 62].

De Passione Domini XV.

On the Passion of the Lord, 15.

Cap. I. Evangelica lectio, dilectissimi, quae sacratissimam Dominicae passionis reseravit historiam ita universae Ecclesiae nota est de communi frequenter auditu, ut rerum gestarum ordinem, tamquam sub vestris habitum oculis, singuli quique recolatis. Nec parum aestimandi sunt profecisse, qui de iis quae audiere non dubitant, ut etiamsi nondum liquide aliquod valeant Scripturarum capere sacramentum, firmissime tamen credant in divinis libris nullum esse mendacium. Quia ergo sincerae fidei promissa est intelligentiae plenitudo, erigat se ad promerendam sancti Spiritus eruditionem, illuminatarum mentium vigor; et non contentus sit facti ordinem nosse, nisi etiam ipsam rationem impensae sibi pietatis inspiciat: ut auctorem suum humana natura, sciendo quantum ab eo sit dilecta, plus diligat. Miserendi

Chap. I. The gospel reading, dearly beloved, which has opened the most sacred history of the Lord's passion, is so well known to the whole Church from common and frequent hearing, that each one of you recalls the order of the events as though it had taken place under your eyes. Nor are they to be reckoned to have made little progress who do not doubt the things they have heard, so that, even if they cannot yet clearly grasp some sacrament of the Scriptures, they nevertheless most firmly believe that in the divine books there is no falsehood. Since, therefore, the fullness of understanding has been promised to sincere faith, let the vigour of enlightened minds rise up to merit the instruction of the Holy Spirit; and let it not be content to know the order of what was done, unless it also looks into the very reason of the loving-kindness spent upon it: so that human nature, by knowing how much it has been loved by its author, may love Him more. Of showing mercy […]

Editors' notes and page, col. 364

Footnotes

(j) ‹Amplectentes igitur, dilectissimi,› · printed under col 364

Prima editio et cod. Bon., humanae spei. Quidam codices et in margine vulgat., Christianae fidei.

The first edition and the Bologna manuscript: humanae spei. Some manuscripts, and the printed editions in the margin: Christianae fidei.

(k) ‹De Passione Domini XV.› · printed under col 364

Vulgati hunc sermonem praeferebant habitum feria quarta, eo quod subjiciebatur sermoni nobis 64, qui incipit, Omnia quidem tempora, in cujus fine alius sermo feria quarta habendus promittitur. Sed perperam hunc sermonem illi fuisse subjectum ostendimus in admonitione praemissa sermoni 63.

The printed editions headed this sermon "delivered on the Wednesday", because it was subjoined to the sermon which is our 64, which begins Omnia quidem tempora, at whose end another sermon to be delivered on a Wednesday is promised. But we have shown in the admonition placed before sermon 63 that this sermon was wrongly subjoined to that one.

(l) ‹qui de iis quae› · printed under col 364

Editi ante Quesn. et mss. praestantiorum collectionum, audiunt. Mox scriptorum pro scripturarum in duobus mss. S. Petri.

The editions before Quesnel and the manuscripts of the better collections: audiunt. Shortly after, scriptorum for scripturarum in two manuscripts of St Peter's.

(m) ‹credant in divinis› · printed under col 364

Quidam codd., litteris.

Some manuscripts: litteris.

(g) continued from col 363, set in n363

Editors' prose

SYNOPSIS. — I. Gratuitam esse reparationis gratiam: a nullo exspectandam fuisse nisi a Christo, qui solus innocens solos in se credentes etiam in veteri Testamento justificavit. — II. Eadem mysteria in utroque Testamento; in uno velata, in altero revelata. — III. Pascha non rite celebrari nisi a credentibus. Miraculis, quae Christo moriente facta sunt, quemque erudiri. Mirabiles mortis Christi effectus. — IV. Quidquid factum est a Christo, nostri causa factum esse; a quo nos infidelitas exsortes facit. — V. Christi inimicos per ejus gratiam esse destructos.

SYNOPSIS. — I. That the grace of restoration is freely given: that it was to be expected from none but Christ, Who, alone innocent, justified those alone who believed in Him, even in the old Testament. — II. That the mysteries are the same in both Testaments; veiled in the one, revealed in the other. — III. That the Pasch is not rightly celebrated except by believers. That everyone is instructed by the miracles which took place when Christ died. The wonderful effects of Christ's death. — IV. That whatever was done by Christ was done for our sake; from which unbelief makes us have no share. — V. That the enemies of Christ are destroyed through His grace.

Page

running head: 363 S. LEONIS MAGNI SERMONES. 364 (across the page)
marginal letters: A ‹Cap. V. — Amplectentes›; B (in the gutter just above the caption SERMO LXVI); C ‹ter auditu, ut rerum gestarum›; D (in the gutter at the level of note (h))
old-edition numerals: 255 within the Synopsis, after ‹utroque Testamento;›
signature: none
other: notes (h) and (i) printed under col 364 belong to calls in col 363 (set in n363); the call of note (k) was not seen in the renders, anchored to the sub-caption by its sense; the word Miserendi, hyphenated at the foot of col 364 (Mi-|serendi), is set whole at the end of col 364

PL 54:365

enim nostri causam Deus nisi in sua bonitate non habuit; et mirabilior est secunda hominum generatio quam prima conditio: quia plus est in novissimis saeculis reparasse Deum quod perierat, quam a principio fecisse quod non erat. Libertatem itaque innocentiae naturalis, quam primorum parentum praevaricatione perdidimus, nulla per se sanctorum praecedentium merita receperunt, quia lata in transgressores sententia, omnem progeniem captivae posteritatis obstrinxit, et nemo exstitit exsors a damnatione, quia nullus fuit liber a crimine. Sed redemptio Salvatoris destruens opus diaboli, et rumpens vincula peccati, ita magnae pietatis suae disposuit sacramentum, ut usque ad consummationem quidem mundi praefinita generationum plenitudo decurreret, sed renovatio originis per justificationem indiscretae fidei ad omnia retro saecula pertineret. Incarnatio quippe Verbi, et occisio ac resurrectio Christi, universorum fidelium salus facta est, et sanguis unius justi hoc nobis donavit, qui eum pro reconciliatione mundi credimus fusum, quod contulit patribus, qui similiter credidere fundendum.

[…] for God had no cause of [having mercy on] us except in His own goodness; and the second generation of men is more wonderful than their first making, because it is more for God to have restored in the last ages what had perished than to have made in the beginning what was not. Therefore the freedom of natural innocence, which we lost through the transgression of our first parents, no merits of the saints who went before recovered of themselves, because the sentence passed upon the transgressors bound the whole progeny of a captive posterity, and no one stood exempt from the condemnation, since no one was free from the guilt. But the Saviour's redemption, destroying the work of the devil and breaking the chains of sin, so ordered the mystery of His great loving-kindness that the appointed fullness of the generations should indeed run its course until the consummation of the world, yet the renewal of our origin, through the justification of an undivided faith, should reach back to all past ages. For the incarnation of the Word, and the slaying and resurrection of Christ, became the salvation of all the faithful; and the blood of the one just Man has given to us, who believe that it was shed for the reconciliation of the world, what it conferred on the fathers, who in like manner believed that it would be shed.

CAP. II.— Nihil ergo, dilectissimi, ab antiquis significationibus in Christiana religione diversum est, nec unquam a praecedentibus justis, nisi in Domino Jesu Christo salvatio sperata est, dispensationibus quidem pro divinae voluntatis ratione variatis, sed in idipsum coruscantibus et legis testimoniis, et prophetiae oraculis, et oblationibus hostiarum: quia sic congruebat illos populos erudiri, ut quae revelata non caperent, obumbrata susciperent, et major Evangelii esset auctoritas, cui tot signis totque mysteriis, veteris Testamenti paginae deservissent; de quibus Dominus profitebatur, quod non venerat legem solvere, sed adimplere (Matth. V, 17). Ne itaque aestimet sibi prodesse Judaeus, quod in litterae carnaliter superficie demoratur, et iis Scripturis convincitur repugnare, quae apud nos veram sui obtinent dignitatem, dum et credimur praedictis, et ditamur impletis. Dicente enim Domino: Cum exaltatus fuero, omnia traham ad me (Joan. XII, 32), nihil legalium institutionum, nihil propheticarum resedit figurarum, quod non totum in Christi sacramenta transierit. Nobiscum est signaculum circumcisionis, sanctificatio

CHAP. II.— Nothing, therefore, beloved, in the Christian religion differs from the ancient signs, nor was salvation ever hoped for by the just who went before except in the Lord Jesus Christ; the dispensations were indeed varied according to the plan of the divine will, but they shone upon the same thing, both in the testimonies of the law and in the oracles of prophecy and in the offerings of victims: because it was fitting that those peoples should be taught in such a way that what they could not grasp revealed they might receive overshadowed, and that the authority of the Gospel might be the greater, which the pages of the Old Testament had served with so many signs and so many mysteries; concerning which the Lord declared that He had not come to destroy the law, but to fulfil it (Matt. 5:17). Let the Jew therefore not think that it profits him that he lingers carnally on the surface of the letter, and he is convicted of fighting against those Scriptures which with us hold their true dignity, while we are both accredited by what was foretold and enriched by what has been fulfilled. For since the Lord says: When I am lifted up, I will draw all things to Myself (John 12:32), nothing of the legal institutions, nothing of the prophetic figures has remained that has not passed wholly into the mysteries of Christ. With us is the seal of circumcision, the sanctification […]

Editors' notes and page, col. 365

Footnotes

(a) ‹anchor: nisi in sua› · printed under col 365

Ms. Vat. collect. 5, pietate.

A Vatican manuscript of collection 5 [reads] "pietate" [loving-kindness].

(b) ‹anchor: quam prima› · printed under col 365

Id est creatio, ut ex sequentibus liquet.

That is, "creation", as is clear from what follows.

Ita corruptum hunc locum emendavimus ope duorum codd. S. Petri et unius Bon. In prima editione et apud Quesnellum, sanguis unius Justi, quem nobis Pater donavit, qui eum pro reconciliatione mundi credimus fusum, hoc contulit patribus, etc. In aliis editionibus similiter, hac una exceptione quod pro qui eum habent quia eum.

We have thus emended this corrupt passage with the help of two manuscripts of St Peter's and one of Bologna. In the first edition and in Quesnel [it reads]: "sanguis unius Justi, quem nobis Pater donavit, qui eum pro reconciliatione mundi credimus fusum, hoc contulit patribus," etc. [the blood of the one Just One, whom the Father gave to us, we who believe it shed for the reconciliation of the world, conferred this on the fathers]. The other editions are similar, with this one exception, that for "qui eum" they have "quia eum".

(d) ‹anchor: dispensationibus› · printed under col 365

Supplevimus quidem ex duobus mss. S. Petri, alio Bon. et prima editione.

We have supplied "quidem" from two manuscripts of St Peter's, another of Bologna, and the first edition.

(e) ‹anchor: signis totque› · printed under col 365

Editi ante Quesn. addunt, miraculis atque.

The editions before Quesnel add "miraculis atque" [miracles and].

(f) ‹anchor: adimplere (Matth. V, 17).› · printed under col 365

Quidam codd. et editiones Quesnello anteriores, Non aestiment. Mox, qui in litterae habet prima editio cum cod. Bon.

Some manuscripts and the editions earlier than Quesnel [read] "Non aestiment" [let them not think]. Next, the first edition with the Bologna manuscript has "qui in litterae".

(g) ‹anchor: nihil legalium› · printed under col 365

Eaedem editiones cum mss. collect. 3 et 5, instructionum; codd. collect. 4, constitutionum.

The same editions, with the manuscripts of collections 3 and 5, [read] "instructionum" [instructions]; the manuscripts of collection 4, "constitutionum" [constitutions].

(h) call in col 366, printed under col 365, set in n366

Page

running head: 365 SERMO LXVI. 366 (across the page)
marginal letters: A ‹serendi enim nostri›; B ‹indiscretae fidei ad omnia›; C ‹esset auctoritas, cui tot›; D ‹beside footnote (c), below the text›
old-edition numerals: 256 after ‹Incarnatio quippe Verbi,›
signature: none
other: col opens with "serendi", the tail of "Mi-serendi" hyphenated from col 364 (set there)

PL 54:366

chrismatum, consecratio sacerdotum; nobiscum puritas sacrificii, baptismi veritas, honor templi, ut merito cessarint nuntii, postquam nuntiata venerunt; nec vacuatur reverentia promissionum, quia plenitudo manifesta est gratiarum. Verum quia, sicut ait Apostolus: Caecitas ex parte in Israel facta est, nec qui filii carnis, ii filii sunt promissionis (Rom. XI, 25), ineffabilis misericordia Dei Israeliticum sibi populum de omnibus nationibus fecit, et saxeo illo gentilium cordium rigore mollito, veros Abrahae filios de lapidibus excitavit (Matth. III, 9): ut conclusis omnibus sub peccato (Rom. XI, 32), qui carne nati sunt, spiritu renascantur, nec intersit quo patre sit quisque genitus, cum per indiscretam unius fidei confessionem et fons baptismatis faciat innocentes, et electio adoptionis confirmet haeredes.

[…] of the anointings, the consecration of priests; with us is the purity of the sacrifice, the truth of baptism, the honour of the temple, so that the messengers have rightly ceased, now that the things announced have come; nor is reverence for the promises made void, because the fullness of the graces is manifest. But since, as the Apostle says: Blindness in part has befallen Israel, and not those who are children of the flesh are the children of the promise (Rom. 11:25), the ineffable mercy of God has made for Himself an Israelite people from all nations, and, having softened that stony hardness of the hearts of the gentiles, has raised up true sons of Abraham from the stones (Matt. 3:9): so that, all having been shut up under sin (Rom. 11:32), those who were born in the flesh may be reborn in the spirit, and it may make no difference of what father each was begotten, since through the undivided confession of the one faith both the font of baptism makes them innocent and the election of adoption confirms them as heirs.

CAP. III. — Quid enim aliud egit agitque crux Christi, quam ut destructis inimicitiis, et reconcilietur mundus Deo, et per sacrificium immolati Agni veram in pacem cuncta revocentur? Non autem concordat Deo, qui ab ea quam in regeneratione sua edidit professione dissentit, et divini immemor pacti, inhaerere ostenditur renuntiatis, dum resilire invenitur a creditis. Frustra enim Christianum sibi nomen usurpat, et nequaquam aestimet se Pascha Domini celebrare, qui Jesum Christum in ea qua natus, et passus, et mortuus, ac sepultus est carne, resurrexisse non credit, et nostrae in illo naturae resuscitatas primitias non fatetur. Verus itaq. venerator Dominicae passionis sic crucifixum Jesum oculis cordis aspiciat, ut illius carnem suam esse cognoscat. Contremiscat in Redemptoris sui supplicio terrena substantia, rumpantur infidelium mentium petrae, et qui mortalitatis gravabantur sepulcris, discussa obstaculorum mole prosiliant. Appareant nunc quoque in civitate sancta, id est in Ecclesia Dei, futurae resurrectionis indicia, et quod gerendum est in corporibus, fiat in cordibus. Nulli infirmorum crucis est negata victoria; nec quisquam est cui non Christi auxilietur oratio. Quae si multis in ipsum saevientibus profuit, quanto magis eos qui ad ipsum convertuntur adjuvat? Sublata est ignorantia, temperata est difficultas, et igneam illam qua vitae regio erat inclusa romphaeam sacer Christi

CHAP. III. — For what else has the cross of Christ done and what else does it do, but that, enmities being destroyed, the world should both be reconciled to God and through the sacrifice of the slain Lamb all things be called back into true peace? But he is not in accord with God who dissents from the profession which he made in his regeneration, and, unmindful of the divine covenant, is shown to cling to what he renounced, while he is found to spring back from what he believed. For in vain does he usurp for himself the Christian name, and let him by no means think that he celebrates the Lord's Pasch, who does not believe that Jesus Christ rose again in that flesh in which He was born and suffered and died and was buried, and does not confess that in Him the first-fruits of our nature were raised up. Let the true worshipper of the Lord's passion, therefore, so look on the crucified Jesus with the eyes of the heart that he recognizes His flesh to be his own. Let the earthly substance tremble at the punishment of its Redeemer, let the rocks of unbelieving minds be burst, and let those who were weighed down by the tombs of mortality spring forth, the mass of obstacles shaken off. Let there appear now also in the holy city, that is, in the Church of God, the signs of the resurrection to come, and let what is to be done in bodies be done in hearts. To none of the weak has the victory of the cross been denied; nor is there anyone whom the prayer of Christ does not help. If it profited many who raged against Him, how much more does it help those who turn to Him? Ignorance has been taken away, difficulty has been tempered, and that fiery sword by which the region of life was shut in, the sacred […] of Christ […]

Editors' notes and page, col. 366

Footnotes

(h) ‹anchor: sanctificatio (col 365)› · printed under col 365

In iisdem editionibus et nonnullis codd. perperam, charismatum.

In the same editions and some manuscripts, wrongly, "charismatum" [of the gifts].

(i) ‹anchor: gratiarum. Verum› · printed under col 366

Quesnellus supplevit quia, quod in editis et aliquibus mss. deerat; at in aliis nostris codd. legitur.

Quesnel supplied "quia", which was lacking in the printed editions and some manuscripts; but it is read in our other manuscripts.

(j) ‹anchor: saxeo illo gentilium› · printed under col 366

Vox cordium desideratur in prima editione.

The word "cordium" [of the hearts] is lacking in the first edition.

(k) ‹anchor: per indiscretam› · printed under col 366

Ita Quesnellus cum duobus nostris mss. S. Petri et totidem Vat., ac prima editione. Caeterae editiones et quidam codices, hujus fidei.

So Quesnel, with two of our manuscripts of St Peter's and as many Vatican ones, and the first edition. The other editions and certain manuscripts [read] "hujus fidei" [of this faith].

(l) ‹anchor: Quid enim aliud› · printed under col 366

Prima editio et cod. Bon. habent tantum agit. Aliae editiones, excepta Quesnellia, cum mss. collect. 4 et 5, praeferunt tantum egit. Utrumque, uti iu textu et apud Quesnellum, est in mss. S. Petri.

The first edition and the Bologna manuscript have only "agit" [does]. The other editions, except Quesnel's, with the manuscripts of collections 4 and 5, give only "egit" [has done]. Both, as in the text and in Quesnel, are in the manuscripts of St Peter's.

(m) ‹anchor: per sacrificium› · printed under col 366

Sic reposuimus ex iisdem S. Petri codicibus. Alias, immaculati.

We have restored this from the same manuscripts of St Peter's. Elsewhere, "immaculati" [of the spotless (Lamb)].

(n) ‹anchor: non credit, et› · printed under col 366

Unus Vat. collect. 5, nostras in illo resuscitatas primitias.

One Vatican manuscript of collection 5 [reads] "nostras in illo resuscitatas primitias" [our first-fruits raised up in Him].

(o) ‹anchor: ad ipsum convertuntur› · printed under col 366

In prima editione, adjuvabit; in caeteris, adjuvit. Correximus ex mss. S. Petri, correctionemque suaserunt antecedentia, Christi auxilietur oratio, et convertuntur, quae tempus praesens malunt.

In the first edition, "adjuvabit" [will help]; in the others, "adjuvit" [helped]. We have corrected from the manuscripts of St Peter's, and the preceding words "Christi auxilietur oratio" and "convertuntur", which prefer the present tense, recommended the correction.

(p) ‹anchor: vitae regio erat› · printed under col 366

Forte, interclusa. Quesnellus in margine.

Perhaps "interclusa" [shut off]. Quesnel in the margin.

Page

running head: 365 SERMO LXVI. 366 (across the page)
marginal letters: A ‹chrismatum, consecratio›; B ‹centes, et electio adoptionis›; C ‹cognoscat. Contremiscat›; D ‹beside footnote (j), below the text›
old-edition numerals: 257 before ‹CAP. III.›
signature: none
other: none

PL 54:367

sanguis exstinxit. Verae luci, antiquae noctis cessit obscuritas. Invitatur ad paradisi divitias populus Christianus, et cunctis regeneratis ad amissam patriam patefactus est reditus, si nemo sibi illam viam facit claudi, quae fidei latronis potuit aperiri.

[…] blood has quenched. The darkness of the ancient night has given way to the true light. The Christian people is invited to the riches of paradise, and to all the regenerate the return to the lost fatherland has been opened, if no one causes that way to be shut to himself which could be opened to the faith of a thief.

CAP. IV. — Celebrantes igitur, dilectissimi, paschalis festi ineffabile sacramentum, agnoscamus, docente Spiritu Dei, ad cujus gloriae parcicipationem vocati et ad quam spem simus ingressi. Nec ita nos nunc anxie, nunc superbe praesentis vitae occupent actiones, ut non toto cordis affectu conformari Redemptori nostro per illius exempla nitamur. Nihil enim non ad nostram salutem aut egit aut pertulit, ut virtus quae inerat capiti inesset etiam et corpori. Nam primum ipsa illa substantiae nostrae in Deitate susceptio, qua Verbum caro factum est, et habitavit in nobis (Joan. I, 14), quem hominum misericordiae suae, nisi infidelem, reliquit exsortem? Et cui non communis natura cum Christo est, si assumentem recepit, et eo spiritu est regeneratus quo ille progenitus? Deinde quis in illo suas non agnoscat infirmitates? Quis perceptionem cibi, requietionem somni, sollicitudinem moestitudinis, lacrymas pietatis, non videat formae fuisse servilis? Quae quoniam ab antiquis sananda vulneribus, et a colluvione erat purganda peccati, ita Unigenitus Dei, etiam hominis factus est filius, ut et omni humanitatis veritate, et Divinitatis plenitudine non careret.

CHAP. IV. — Celebrating therefore, beloved, the ineffable mystery of the paschal feast, let us recognize, with the Spirit of God teaching us, to the participation of what glory we have been called and into what hope we have entered. Nor let the business of the present life so occupy us, now anxiously, now proudly, that we do not strive with the whole affection of the heart to be conformed to our Redeemer through His examples. For there is nothing that He did or endured that was not for our salvation, so that the power which was in the Head might be in the body also. For first, that very taking up of our substance into the Godhead, by which the Word was made flesh and dwelt among us (John 1:14), whom among men, except the unbeliever, did it leave without a share in His mercy? And to whom is not nature common with Christ, if he has received Him Who assumed it, and has been regenerated by that Spirit by which He was begotten? Next, who does not recognize his own infirmities in Him? Who does not see that the taking of food, the rest of sleep, the anxiety of sorrow, the tears of affection belonged to the form of a servant? And since this [form] had to be healed of its ancient wounds and cleansed from the filth of sin, the Only-begotten of God became also the son of man in such a way that He lacked neither the whole truth of humanity nor the fullness of the Godhead.

Sicut itaque nostrum est quod cum unione Deitatis peperit materna virginitas, ita nostrum est quod Judaica crucifixit impietas. Nostrum est quod exanime in sepulcro jacuit, et quod die tertia resurrexit, quodque super omnes altitudines coelorum ad dexteram paternae majestatis ascendit: ut si per viam mandatorum ejus incedimus, et si quae in humilitate corporea nostrae impendit saluti non erubescimus confiteri, nos quoque in gloriae ejus consortium provehamur: quoniam manifeste quod denuntiavit implebitur: Omnis qui confitebitur me coram hominibus, et ego confitebor eum coram Patre meo, qui in coelis est (Matth X, 32).

Just as, therefore, what the mother's virginity brought forth in union with the Godhead is ours, so what the impiety of the Jews crucified is ours. Ours is what lay lifeless in the tomb, and what rose again on the third day, and what ascended above all the heights of the heavens to the right hand of the Father's majesty: so that, if we walk in the way of His commandments, and if we do not blush to confess what He spent upon our salvation in bodily lowliness, we too may be carried up into the fellowship of His glory; since what He proclaimed will plainly be fulfilled: Everyone who confesses Me before men, I also will confess him before My Father, Who is in heaven (Matt. 10:32).

CAP. V. — Huic autem cohortationi nostrae adest atque auxiliatur gratia Dei, quae incarnationis Christi et mortis ac resurrectionis ejus inimicos, revelata per omnes Ecclesias veritate, destruxit; ut totius mundi fideles, cum apostolicae fidei auctoritate concordes, una nobiscum exsultatione gauderent, dicente

CHAP. V. — Now the grace of God is present to this exhortation of ours and aids it, [the grace] which, the truth having been revealed through all the Churches, has destroyed the enemies of the incarnation of Christ and of His death and resurrection; so that the faithful of the whole world, in agreement with the authority of the apostolic faith, might rejoice together with us with one exultation, as

Editors' notes and page, col. 367

Footnotes

(a) ‹anchor: claudi, quae› · printed under col 367

Sic ex duobus mss. S. Petri emendavimus. Al., fide.

We have emended thus from two manuscripts of St Peter's. Others [read] "fide" [by faith].

(b) ‹anchor: vocati et› · printed under col 367

In ms. Vat. collect. 5 hic omittitur praepositio ad. Mox prima editio, sumus, pro simus.

In the Vatican manuscript of collection 5 the preposition "ad" is omitted here. Next, the first edition [has] "sumus" for "simus".

In eodem codice forte melius, per ipsius.

In the same manuscript, perhaps better, "per ipsius" [through His own].

(d) ‹anchor: suae, nisi› · printed under col 367

Hujus loci sententiam et duas Quesnelli postillas in observationibus expendemus.

We shall weigh the sense of this passage and two marginal notes of Quesnel in the observations.

(e) ‹anchor: si assumentem› · printed under col 367

Ita melius ex codd. S. Petri praeterito tempore, ut exigere videntur sequentia, est regeneratus; et referendum est ad receptionem Christi per fidem, quae quidem praecedit regenerationem per baptisma. Vulg., recipit.

So, better, from the manuscripts of St Peter's, in the past tense, as the following words "est regeneratus" seem to require; and it is to be referred to the receiving of Christ through faith, which indeed precedes regeneration through baptism. The common text [has] "recipit" [receives].

(f) ‹anchor: ut et› · printed under col 367

Reposuimus, omni, quod Quesnellus omisit, ex cunctis nostris mss. et anterioribus editis.

We have restored "omni", which Quesnel omitted, from all our manuscripts and the earlier editions.

(g) ‹anchor: quod cum› · printed under col 368

In quibusdam editionibus et mss. collect. 5, unitione.

In certain editions and the manuscripts of collection 5, "unitione" [uniting].

(h) ‹anchor: quod exanime› · printed under col 368

Addidimus in sepulcro, ex duobus mss. S. Petri.

We have added "in sepulcro" [in the tomb] from two manuscripts of St Peter's.