3 Dies apostolicoe institutionis : this was, as note 6 explains, the octave of SS. Peter and Paul, but how far Leo actually attributes its institution to the Apostles themselves, is a little doubtful. In the next clause here he speaks of the Collection as a patribus ordinata (so too in Serm. VII. dies saluberime a sanctis patribus institutus, and Serm. XI. chap. 2: cf. Serm. X. chap. I, auctoritatem patrum); whereas in Sermon VIII. the day is said to be apostolicis traditionibus institutis, and in Serm. XI. chap. I, apostolicis didcimus institutis, and strongest of all the opening words of Serm. X. chap. I, apostolicoe traditionis instituta servantes ut diem quem illi ab impiorum consuetudine purgatum misericordioe operibus consecrarunt celebremus. Patres however often includes apostoli, e.g. Serm. LXXIII. chap. I, gratias agamus .... sanctorum patrum necessarioe tarditati, where patrum = apostoli aliique discipuli. The fact is, as Bright points out upon a similar matter (the origin of Lent), Leo "would be prone to make that claim for any institute of his own church (see Bingham xxi. I, 8.)" (n. 103.) On Serm. LXXIX. I the Ball. appropriately quote a dictum of S. Augustine's that what the universal Church had always held is correctly credited with the authority of the Apostles.
4 Regionum, viz. the seven regions into which Rome was then divided see n. 6, above.
5 The Ball. wish to alter this to Thursday (against mss.) to suit their calculations, by which as the detection of Manichaeism at Rome, mentioned in chap. iv., occurred after the 6th of July, 443, this sermon must have been delivered in 444.
1 See Serm. IX. n. 6, and chap. iii. n. 8.
2 i.e. apparently to do as you would be done by.
4 Ecclus. iii. 30. The purifying power of almsgiving is a favourite thought with Leo: cf. for instance Serm. XII. chap. 4, and XVIII. chap. 3, where he says, castigatio corporis et instantia orationis tunc veram obtinent puritatem cum eleemosynarum sanctificatione nituntur. In several places he compares its cleansing effect to the waters of baptism: e.g. Serm. XX. chap. 3, in eleemosynis virtus quoedam est instituta baptismatis, qui sicut aqua extinguit ignem, si eleemosyna peccatum - ut nemo diffidat regenerationis sibi nitorem etiam post multa peccata restitui, qui eleemosynarum studuerit purificatione mundare : and again in Serm. VII. he says, unusquisque - in usus atque alimoniam pauperum de vestris facultatibus conferatis scientes proeter illud regenerationis lavacrum, in quo universorum ablutoe sunt maculoe peccatorum, hoc remedium infirmitati humanoe divinitus esse donatum ut si quod culparum in hac terrena habitatione contrahitur, eleemosynis deleatur.
6 Tob. iv. 7 (one of the offertory sentences it will be remembered in the English Prayer-book).
1 That is the December or, as we should now call it, the Advent Embertide. Cf. Serm. XIX. chap. 2, where the four seasons, as arranged in Leo's day, are clearly set forth.
4 1 John v 20, and iv. 19 ( the latter loosely).
5 1 John v 20, and iv. 19 ( the latter loosely).
8 Acts xiv. 16, 17. For gladness (loetitia) others read righteousness (iustitia).
9 Despectat : others desperat (despairs of).
11 Viz. in S. Luke xii. 16-20.
7 Strong as this language undoubtedly is, it is perhaps almost justifiable, if the story which he proceeds to indicate is not only true but characteristic of the sect.
8 Exsecramentum, cf. Serm. LXXV. chap 7, ad illa non sacra sed exsecramenta perveniunt, quoe propter communem verecundiam non sunt nostro sermone promenda.
9 The Ball. quote Aug. (Conf. v. chap. 10) to show that Rome had long ago been infested with Manichees. They identify the disturbances Leo here speaks of with Genseric's invasion of Africa and occupation of Carthage in 438.
10 For a like injunction, cf. Serm. X., chap 4, where the presbyters are to be told.