RÖMISCHE HISTORISCHE MITTEILUNGEN - MGH-Bibliothek · composed are identified differently in the...

ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTENHISTORISCHES INSTITUT

BEll\! ÖSTERREICHISCHEN KULTURINSTITUT IN ROM

RÖMISCHEHISTORISCHE MITTEILUNGEN

HERAUSGEGEBEN VON

HERMANN FILLITZ UND OTTO KRESTEN

36. BAND

VERLAGDERÖSTERREICHISCHEN AKADEMIE DER WISSENSCHAFTEN

WIEN 1994

JOHN C. MOORE

THE SERMONS OF POPE INNOCENT ur

1. TEXTS AXD GEXERAL CHARACTER OF SERl\IOXS

Everyone does not agree about the sermons of Pope Innocent In.Whereas he has been judged eloquent by some writers of his day and ofours', other commentators have been as dismissive as Achille Luchairewho referred to the sermons - inaccurately - as no more than "theaccumulation of texts from Scripture of the Fa.thers", Whether or not hewas eloquent, his sermons, filling nearly 400 columns in Migne's "Patrolo-gia" (PL 217,309-687), deserve our attention. Even if they are mediocresermons, and at least some of them are, he was no mediocre pope, and hissermons can tell us about the man and how he saw things. Among otherthings, they show the impact of his Paris education. His method, style,and subject matter reflected his Paris background; and his emphasis inthe sermons on clerical reform and on the importance of preaching pro-vides a connection between his student days and his last great achieve-ment, the Fourth Lateran Council of 1215.

Although it is not the purpose of this article to provide a criticaledition of the sermons, an account of the manuscript tradition, or ahistory of the publication of the sermons, a few explanatory remarks arein order here".

I The author of the contemporary Gesta said he was sermone tarn vulgari quamlitterali disertus (PL 214, XVII); C. J. VAUSE uses as a chapter title "The Eloquence ofInnocent Ill" in: The Sermons of Innocent Ill: A Rhetorical Analysis. University ofCalifornia Ph. D. diss. Santa Barbara 1984, 77. VAUSE discusses Innocent's sermonsespecially from the point of view of rhetorical theory and provides enlightening com-parisons with other sermons of the day. She characterizes his world view as "mystical".

2 Quoted by VAl·SE, Sermons (cited n. 1) 9. VAUSE finds only one citation of aFather, St. Gregory; I would add one more, of St. Augustine (Cl:27 = PL 217,436).

3 The manuscript tradition for Innocent's sermons was the subject of an unpub-lished work by G. ScUPPA, I sermoni di Innocenzo Ill. Dissertation for the PontificiaUniversitä Lateranense, Rome 1961. This work has not been available to me, but itsconclusions have been summarized by 'Vilhelm hlKAMP and have been incorporatedinto what follows. blKMIP reports that there are over sixty manuscript collections ofthe

82 John C. )Ioorl'

Innocent's sermons are most readily available to us in the "Patrolo-gia", where we find them in four groups that I will call Collections 1,2,3and 4. Cl consists of twenty-nine sermons for the various liturgicalseasons; C2 consists of thirty-one sermons for various feast days, inclu-ding Christmas, Easter, and individual saints (two of these, C2:17 and 18,should probably be combined)'. C3 consists of twelve sermons for com-mons of saints. C4 is an odd assortment of seven sermons, several of whichare probably mislabelled, and one of which (C4:5) is not byInnocent ata1l5•

Except for C4:5, which he took from Cod. Ottob. lat. 132, Mignederived his edition from previously published editions, at least one ofwhich had used as its source Cod. Vat. lat. 7006• The first 96 folios of Cod.Vat. lat. 700 (hereafter, VL) contain the prologue and 77 numberedsermons attributed to Innocent Ill. This collection seems to have beencompiled shortly after his death. It is used here as a corrective, or at leasta complement, for Migne's edition". There are a number of differencesbetween the "Patrologia" and VL, as is indicated in Appendix I. Amongthose differences are: (1) the order of the sermons is different; (2) severalsermons in the "Patrologia" are not in VL, including C4:5, mentionedabove; (3) one sermon in VL is not in the "Patrologia"; it is published inAppendix 11 of this article; (4) the occasions for which the sermons werecomposed are identified differently in the "Patrologie," and VL (seeAppendix I). Finally, the text in the "Patrologia" contains many minorvariations from VL, but neither text is perfect (see below, n. 45). In bothcases, passages have clearly been omitted inadvertently.

sermons extant. W. hlKAllP, Das Kirchenbild Innocenz' Ill. (1198-1216) (Plipste undPapsttum 22). Stuttgart 1983, 64-67; IDEM, Sermo ultimus, quem fecit DominusInnocentius papa tercius in Lateranensi concilio generali. RQ 70 (1975) 150-151.

, See hlKAllP, Kirchenbild (cited n. 3) 141.6 C4:5 is identical to a model sermon of Alain of Lilie (seeSumma de arte prtudica-

toria, PL 210, 189-191). This fact was apparently first noted by 1tL-T. D'AL\'ERNV,Alain de Lilie: Textes inedits. Paris 1965, 116, n. 26, cited by hlKAMP, Kirchenbild(cited n. 3) 65, n. 461. According to hlKAllP (ibid.), Sct'PPA denies the authenticity ofpart or all of these sermons (in addition to C4:5): C2:11 (PL 217, 497-540), C2:15(PL 217,525-530), C3:7 (PL 217,621-628), C3:9 (PL 217,633-640). hlKAMP affirmsthe authenticity ofC2:11.

6 PL 217, 309-310. The two manuscripts are in the Vatican Library; I have hadaccess only to microfilms. Cod. Ottob.lat. 132contains the prologue and 31 sermons, allof which are attributed to Innocent Ill.

1 Folios 97-147 contain assorted commentaries and sermons, including five ser-mons found among the 77 at the beginning of the manuscript. See Appendix I,ScHNEYER, nos. 19,34,58,59, and 82.

The Sermons of Pope Innocent III 83

Migne's edition was used by Schneyer in his "Repertorium", where henumbers the sermons 1 to 79, using the same order as the "Patrologia".Schneyer also cites five additional sermons (numbers 80 to 84) that arenot found in the "Patrologia'".

The sermons are preceded by a prologue or letter to a Cistercian abbotnamed Arnulphus (Arnaud), in which Innocent says he has compiled thecollection of sermons at the request of Arnaud". But which of the sur-viving sermons were included in the original collection is not at all clear.The VL collection is not itself the original one, since it concludes Expli-ciunt sermones domini lnnocentii tercii pape, cuius anima cum angelisrequiescat. Amen (f. 96V

). My own guess is that Innocent's collectionconsisted of approximately the first seventy of the sermons in VL, thosethat are for "the season" (VL, numbers 1-36), those for feasts of indivi-dual saints (VL, numbers 37-56), and those for the commons of saints(VL, numbers 57--u8). This organization conforms to other collections ofthe day, de tempore and de sanciis'", Three sermons for the dedication ofchurches (VL, numbers 69-71) mayor may not have been part of theoriginal collection, but the remaining sermons (VL, numbers 72-77) wereprobably added by later compilers and were published by Migne in C411•

The sermons contain evidence that they were actually given and werenot just written for publication or as a personal spiritual exercise. Thereare occasional phrases indicating that Innocent has become aware he isrunning on too long and must cut the sermon short (Cl: 11 =PL 217,363).There are parenthetical references to his audience: "I know, brothers andsons, that you like the literal exposition, but I think that you are going tolike the spiritual exposition even more" (Cl:14 = PL 217,380). Innocentreferred occasionally to material he had presented in previous sermons(Cl:7 = PL 217, 341; Cl:18 = PL 217,393). He sometimes referred to thechurch in which the sermon was being preached (Cl:18 = PL 217, 396;Cl:21 = PL 217, 410)12. In a sermon for Holy Thursday, he said the

8 J. B. SCHNEYER,Repertorium der lateinischen Sermones des Mittelalters für dieZeit von 1150-1350 (Beitrlige zur Geschichte der Philosophie und Theologie des Mittelal-ters XLIII/4). Münster 1972, 42--48.

• They were collected for Arnaud, not by him as stated by M. MACCARRONE,Innocent Ill. Dictionnaire de SpiritualiU VII (1971) 1771, and repeated by J. LoNGERE,La predication medievale, Paris 1983, 80.

10 LoNGERE,La predication medievale (cited n. 9) 87-93.11 According to hIKAMP,Sct"PA believes there was an early collection, ca. 1202 to

1204, and then later sermons were added: Kirchenbild (cited n. 3) 64-ß5.1% Itmust be acknowledged that these references could have been included even

though the author did not intend to deliver the sermons, since the pope was always

84 John C. Moore

ceremony was being abbreviated because of the throngs of people and ofhis own busy schedule (Cl:19 = PL 217, 400). These same traits mayindicate that the form we have is based on stenographic notes takenduring the sermon, as seems to have been the case with other sermonssurviving from this period".

The sermons vary in length. The shortest occupies less than twocolumns in the Migne edition and would take about six minutes to deliver(Cl:19 = PL 217, 397-400). One of the longest occupies about ninecolumns and would take about forty minutes to deliver (C2:12 = PL 217,505-514)14.

Schneyers's catalog shows manuscript collections of Innocent's ser-mons at over thirty depositories throughout Europe, suggesting that theywere widely distributed and used". Later users were to include Petrarchand 8t. Peter Canisius'". The survival and extended influence of thesermons was encouraged by an abbreviated breviary compiled by a papalchaplain and called by its modern editor the "Ordinal of the Court of theRoman Church". The Ordinal outlined prayers and readings to be used forthe different hours of the Office, according to the liturgical calendar. Insuggesting readings, the compiler added to the customary readings fromthe sermons of 8ts. Augustine, Leo, and Gregory selections from thesermons of Innocent Ill. About twenty eight of Innocent's sermons arecited in the Ordinal (ten of them now found in Cl, twelve in C2, and sevenin C3 - none from C4, providing a further indication that the sermons inC4 were not part ~f the original compilation}". By giving Innocent thesame status as the great Latin Fathers, the chaplain showed a somewhatinflated regard for Innocent's sermons, a failure shared by Innocent

expected to appear at certain "station" churches on certain feast days. See 1\1.ANDRIEU,Le pontifical romain au moyen-äge I. Le pontifical romain du XII" sieole(StT 86). Vatican City 1938, 228-249; II: Le pontifical de la curie romaine au XIII"siecle (SIT 87). Vatican City 1940,455-479.

13 For example, the sermons of Stephen Langton. See P. B. ROBERTs,Studies inthe Sermons of Step hen Langton. Toronto 1968, 95--97.

1< For readers who want the estimated time on other sermons, I recommend aboutthirty seconds for an inch of text in a PL column.

15 Repertorium (cited n. 8) 43-44, 48-49.16 W. hlKAMP,"Virginitas quam ornavit humilitas". Die Verehrung der Gottes-

mutter in den Sermones Papst Innocenz' Ill. Lateranum n. s. 46 (1980)345-347.17 S. J. P. VANDIJK, The Ordinal ofthe Papal Court from Innocent III to Boniface

VIII and Related Documents (Spicilegium Friburgense XXII). Fribourg 1975, XXI.For the list of references to Innocent's sermons, see ibid., n. 3.


himself if the chaplain did his work with the pope's approval", Innocent'ssuccessor Honorius III was not so impressed, and he removed the refe-rences to Innocent's sermons in his revision of the breviary!". In any case,the existence of the Ordinal shows that the compiler assumed that thesermons were easily available to whoever used the Ordinal, since only ascriptural cue was provided for each sermon. The user was expected to goto the sermon collection, find the sermon, and select appropriate pas-sages. The combined evidence, then, suggests that Innocent's sermons. found a very wide audience.

* **

11. DATeW OF SERMO~S

The problem of dating is twofold. Each sermon, if delivered, had itsown date. For most of the sermons we know what part of the year(Christmas, for example), but not which year. Secondly, there is thequestion of when the compilation accomplished by Innocent himself wascompleted. S. J. P. Van Dijk's dating of the compilation in the years1213-1216 is based on an error and is therefore unfounded'", IfInnocent's sermon at Lateran IV was in the original compilation, then thecompilation must be dated after November of 1215; but there is somejustification for dating the collection sometime in the years 1201-1205and for considering at least the sermon from Lateran IV to be a lateraddition".

First of all, Innocent's "Book of Sermons" is mentioned in the OesiaInnocentii PP. Ill, a work that covers events only up to about 120822•

18 Although VANDIJK believes the work was compiled during Innocent's pontifi-cate (ibid., XXI; S. J. P. VANDIJK-J. H. WALKER,The Origins of the Modern RomanLiturgy: The Liturgy of the Papal Court and the Franciscan Order in the ThirteenthCentury. London 1960, 96-99), I do not find his arguments entirely convincing. Itremains possible, I think, that the Ordinal was created after Innocent's death.

ID VANDIJK, Ordinal (cited n. 17) XXIV.l!O VANDIJK-WALKER,Origins (cited n. IS) 97-99;VAN DIJK, Ordinal (cited n. 17)

XXI. In the former work, he notes that 1212 was the year Arnaud became abbot ofCiteaux, but he is unaware that the previous abbot was also named Arnaud (see below,n.23).

21 This conclusion is close to SCtTPPA's,as reported by hIKAMP,that the collectionwas completed no earlier than 1202 and no later than 1204: Kirchenbild (cited n. 3) 64.

22 PL 214, XVII.

86 John C. Moore

Secondly, Innocent's prologue was addressed to Abbot Arnaud of Citeaux(PL 217,309-310). During Innocent's pontificate, there were two Cister-cian abbots named Arnaud, the first being abbot from 1201 to 1211/1212,the second from 1212 to 121723

• We can therefore be certain thatInnocent's prologue was written no earlier than 1201, although of coursethe sermons would have been composed before the compilation. In thesame prologue, he referred to a Nicholas, "my chaplain and your monk."We know of no papal chaplain named Nicholas after 120524

• There areother reasons for dating the compilation in the years 1201-1205. Thereare a number of occasions for which two or three different sermons areprovided; but none of those occasions has more than three sermons. Thefact that there are three sermons for the Nativity, for example, meansthat if the sermons were actually delivered, they were composed over aperiod of at least three years and could not have been put into a collectionbefore 1201. On the other hand, the fact that no more than three sermonsare provided for anyone occasion suggests an early rather than a lateoompilation'". Another fact suggesting composition of the sermons wellbefore Lateran IV is that Innocent did not restrict the word "sacrament,":to the seven defined at Lateran IV. Rather, he used it in a much moregeneral sense; and when referring to the mystical significance of the

23 J. M. CANIVEZ,Citeaux (Abbaye). DllGE XII (1953) 18-19.24 See the list ofInnocent's chaplains compiled in R.ELZE,Die päpstliche Kapelle

im 12. und 13. Jahrhundert. ZRg Kan. 36 (1950) 184-185, repr. in: IDEM,Päpste-Kaiser- Könige und die mittelalterliche Herrschaftssymbolik. London 1982. The onlypapal chaplain named Nicholas we know of became cardinal bishop of Tusculum inDecember, 1204, and thereafter played an important role as papal diplomat. See W.MALECZEK,Papst und Kardinalskolleg von 1191 bis 1216. Die Kardinäle unter Coe1estinIll. und Innocenz Ill. (Publikationen des Historischen Instituts beim ÖsterreichischenKulturinstitut in Rom 1/6). Vienna 1984, 147-151. A manuscript index ofInnocent'sRegisters, compiled by F. Kempf and available at the Austrian Historical Institute inRome, lists one Nicholas, referred to assubdiacono nostro in Reg. 7:98 =PL 215, 382, inJune of 1204. VANDIJK identifies Innocent's chaplain with a Nicholas found inCistercian sources for 1204 and 1205 (Origins [cited n. 18] 98, n. I, citing CANIVEZ,Statuta I 304, no. 42 and I 306, no. 45).

25 Sermon C2:31 (=PL 217,589-596, but mislabelled 32) was given to the monksof Subiaco, and one is tempted to use it to date the collection. The only time we arecertain that Innocent visited Subiaco was in the late summer of 1202. It remains true,however, that there were many other times when he might have been there. Moreover,C2:31 is not found in VL, raising the suspicion that it was not part of Innocent's originalcompilation. For Innocent's visit to Subiaco, see L. DELlSLE,Itineraire d'Innocent IIIdresse d'apres les actes de ce pontife. Bibliotheque de l'Ecale des Chartes 18 (4tb series:tome 3) (1857) 500-534, especially 509.


number seven, he never referred to the sacraments'". And finally, severalof the sermons contain references to the papal plenitude of power, refe-rences similar to those used in the letters ofInnocent's early years, but notin the letters of the later years", Taken together, all these considerationsprove nothing, but they create a likelihood that Innocent's collectionwas compiled sometime in the period 1201-1205.

* **

Ill. METHOD A~D STYLE

In the early decades of the thirteenth century, there developed aprescribed format for sermons consisting of a scriptural text called thetheme, an oratorical flourish called a protheme, development throughdivisions and distinctions, illustrative stories called exempla, peroration,and closingformulae28• But in Innocent's day, there was still some flexibi-lity, and his sermons did not characteristically include the protheme; nordid he make use of exempla other than biblical stories. Still, his sermonswere "thematic sermons" of the sort that was standard for preachers whohad studied or taught at Paris. In one sermon, Innocent explicitly de-scribed the method of preaching he employed (C2:22 = PL 217,557 to558)29. Speaking of the net that Peter was told to put into the sea, he said:

" ... the net is to be understood as preaching. For the net is connectedwith diverse strings and cords, and preaching is strengthened by

26 See below, n. 37. The term "transubstantiation" does not appear in the sermonsbut that seems to be of no significance. M.MACCARRONEhas pointed out that Innocentused the term occasionally, but not always, from the time that he was a cardinal. SeeM. MACCARRONE,Studi su Innocenzo Ill. Padua 1972,393 and n. 2.

2'1 The Sermons are discussed below. "Almost all of Innocent's ideas about ec-clesiastical authority and papal power can be found in the letters and arengas of thefirst two years of his pontificate", and the characteristic phrases are not found afterInnocent's tenth year (1207) (K. PENNINGTON,Popes and Bishops: The Papal Monar-chy in the Twelfth and Thirteenth Centuries. Philadelphia 1984,48, citing K. SCHATZ,Papsttum und partikularkirchliche Gewalt bei Innocenz Ill. [1l98-1216]. AIIP 8[1970] 61-111, especially 64).

28 See A. LEOOYDELA MARCHE,La chaire franeaise au moyen äge. Paris 1886(repr,1974),289-305; J. J.M URPHY,Rhetoric in the Middle Ages. Berkeley 1974,311-344; J.W. O'MALLEY,Praise and Blame in Renaissance Rome: Rhetoric, Doctrine, and Reformin the Sacred Orators of the Papal Court c. 1450-1521. Durham 1979,44,51-76.

29 He also offered theoretical remarks on preaching in his prologue to the sermons(PL 217,309-312).

88 John C. Moore

diverse authorities and arguments" (rationibus). "For the thoughtfulpreacher should form the sermon according to the diversity of subjectmatter and audience" (rerum et personarum), "so that sometimes hespeaks of the virtues, at others of the vices; occasionally of rewards,occasionally of punishments; now about mercy, then about justice;sometimes simply, sometimes subtly; using historical, allegorical,analogical, and tropological interpretations; through authorities andarguments; with similitudes and exempla ... ".

The method so described is entirely consistent with a treatise onpreaching written some years before by the Paris master Alain of Lille30,and Innocent's sermons are very similar in style and content to those ofother Paris products of the late twelfth century". By way of contrast, thelegal interest that he presumably acquired in Bologna and which hedisplayed in his decretals is scarcely to be found in the serrnons'".

In each sermon, Innocent began with a scriptural passage commonlydrawn from the liturgy of the day. He would then begin a series ofdivisions, usually based on the several parts of the quotation, anddistinctions, usually based on the four meanings of Scripture: historical,allegorical, tropological, and anagogicaP3. But there are other distinctionsas well. Almost any word - peace, for example, or Jerusalem - could bemodified with interior, exterior, above and below. There were otherstandard distinctions that he used again and again. If the text mentionedsleep, he was likely to speak of the three kinds of sleep of life (from nature,grace, glory)· and the three kinds of sleep of death (corporal, spiritual,

30 De arte praedicatoria,PL 210,111-198. For Alain, seeD'ALVERNY,Alain (citedn. 5); P. GLORIEUX,Alain of LilIe. New Catholic Encyclopedia 1 (1967) 239-240;MURPHY,Rhetoric (cited n. 28) 303-309.

31 J. LONGERE,<Euvres oratoires de maitres parisiens au XII· siecle: etude histo-rique et doctrinale 1. Paris 1975, 46-56. et passim; P. B. ROBERTS(ed.), SelectedSermons of Step hen Langton. Toronto 1980, 5-7.

32 He does quote from canon law in one sermon (04:3 = PL 217, 663). For thesignificance of the passage, see R. L. BENSON,The Bishop- Elect: A Study in Ecclesiasti-cal Office. Princeton 1968, 160-161 and n. 41. On the question of Innocent's legaleducation, see K. PENNINGTON'Sreview OfIMKAlIP'SKirchenbild (cited n. 3), publishedin: ZRg Kan. 72 (1986) 417-428, and my: Lotario dei Conti di Segni (Pope InnocentIll) in the 1180s. AllP 29 (1991) 255-258.

33 See H. CAPLAN,The Four Senses of Scriptural Interpretation and the MedievalTheory of Preaching. Speculum 4 (1929) 282-290, repr. in: Of Eloquence, edd. A.KING-H. NORTH.Ithaca 1970, 93-104. CAPLANquotes Hugh of St. Cher's convenientsummary of the meaning of these four senses: historia docetquid factum, tropologia quidfaciendum, allegoria quid intelligendum, anagoge quid appetendum (Of Eloquence 99).


eternal); and closely related were the three kinds of spiritual death (fromnegligence, ignorance and concupiscence) (C1:2 =PL 217, 321; C2:1O=PL217, 495). Temptation provided a rich fund of distinctions. There werethree who tempted: God, who always tempted to good; the devil, whoalways tempted to evil; man who tempted to both good and evil. Therewere seven aspects of temptation to be considered: person, place, time,cause, mode, order, and end, and each of these should be considered forboth the temptor and the temptee (C1:13 = PL 217, 371-376)34. Nearlyevery point made was buttressed with a scriptural quotation, althoughOvid, Horace and Juvenal appear from time to time.

The distinctions were frequently numbered, and the numbers them-selves had many "spiritual" meanings". The two fishes in the miracle ofthe loaves and fishes (John 7) brought to mind the two lives (contempla-tive and active), the two peoples (Jews and Gentiles), the two testaments(old and new) (C1:17 =PL 217,391). Besides the Trinity and the virtues offaith, hope, and charity, three meant all sorts of things, including thethree virtues of prayer, fasting, and alms-giving and their correspondingvices of vainglory, gluttony, and avarice (Cl:ll = PL 217, 363-364).Four meant the four elements, the four cardinal virtues (Cl :29 = PL 217,450; et passim). Five meant the five ages of man'" and the five hours of theday (Cl:IO =PL 217, 353-354). Six meant the six works of mercy (C1:8 =PL 217,350). Seven meant, among other things, the seven capital sins, theseven petitions of the Lord's prayer, the seven gifts of the Holy Spirit(C1:11 =PL 217, 363-365p7. It was in a sermon full of complex numerical

:u A standard device for scriptural explication: quis, quibus, ubi,quando, quomodo,andquid. See H. CAPLA1'~,Rhetorical Invention in Some Mediaeval Tractates on Preaching.Speculum 2 (1927) 284-295, repr. in: Of Eloquence (cited n. 33) 79--92, especially 87.

:IS On numerical composition and apothegms, see E. R. CuRTIUS,European Litera-ture and the Latin Middle Ages, trans. W. R. TRASK.New York 1953, 501-514.Innocent sometimes offered "scientific" instruction on numbers and their operations,including the distinction among deficient, perfect, and superabundant numbers (Cl:11 =PL 217, 357-366; C2:3 =PL 217, 459-466; C3:1 =PL 217, 595-602).

36 Here Innocent followed Gregory the Great in referring to the five ages of man,rather than alternative schemes available, such as St. Augustine's six. See J. A.BURROW,The Ages of Man: A Study in Medieval Writing and Thought. Oxford 1986,61--65,80--86. Elsewhere, however, he used the equally common division into the fourages of man: boyhood, adolescence, youth, and old age (senectus), omitting decrepitude(senium) (C3:1O=PL 217, 641). For this, see BURROW19--24.

37 The idea that there are only seven sacraments never appears in these sermons; heusually used the word sacrament in a much more general way, meaning little more than"sign" (e. g., C2:12 = PL 217,512). The idea of seven sacraments, adopted at LateranIV, was clearly not part of Innocent's thinking when he composed these sermons.

90 John C.l\Ioore

arrangements that Innocent finally commented on the need to "finish upbriefly" (Cl:11 =PL217,363).

Innocent had a special fondness for a threefold series of paralleldistinctions, called a tricolon, and used by many preachers of the twelfthcentury". His treatment of temptation, mentioned above, is an abbrevia-ted example. Closely related are what D. L. d'Avray calls "clusters ofconcepts (or near equivalents)" like corde, ore, opere - in thought, word,and deed. Topoi of this sort continued to flourish in thirteenth-centurysermons".

Even when Innocent tried to abandon the method of formaldistinctions, he seemed almost unable to do so. In one sermon he began,"I have often spoken" (locutus sum) "to you through divisions anddistinctions for the sake of scientific instruction. Now, however, I amspeaking" (locutus sum) "to you through admonitions and exhortationsfor the sake of formation of life, which is in Christ Jesus"; but whatfollowed was still rather academic and didactic, based on the three waysin which Paul was led by God (C2:9 = PL 217, 489-494).

Although Innocent greatly preferred the "mystical" senses of Scrip-ture, he did pay some attention to its historical or literal meaning. In asermon on John the Baptist's understanding of Jesus, he offered a ratherinformal, down-to-earth, and very effective interpretation based on acareful, literal interpretation of the gospel text (Cl:5 =PL 217,333-338).In another sermon, he revealed his general conception of the developmentof human history, referring to its four stages. Adam to Moses, Moses to theIncarnation, Incarnation to Ascension, and Ascension to the end of theworld (C3:9 = PL 217,634)40, although elsewhere he referred to the sixstages, to be followed by the seventh in which Christ would be seen face toface (Cl:18 = PL 217, 395). In dealing with the literal or historicalmeaning of his text, Innocent occasionally showed some historical so-phistication, distinguishing between what could be established historical-ly and what could be known through faith, as he did in a discussion of the

38 LONGERE,(Euvres oratoires (cited n. 31) 155-56.39 The Preaching of the Friars: Sermons Diffused from Paris before 1300. Oxford

1985,248-249.40 SCUPPAchallenges the authenticity of this sermon (see n. 5). The text has

obviously been miscopied by MIGNEor his source, but these four stages are clearlyenumerated. This fourfold scheme, as well as Augustine's sixfold scheme, was wellknown in the twelfth century. See BURROW,The Ages of Man (eited n. 36), 27, 80-87.BURROWcites A. LUNEAu,L'Histoire du salut chez les Peres de l'eglise: La Doctrine desages du monde. Paris 1964.


lineage of Jesus (C2:11 = PL 217, 501-502). Occasionally, he offeredhistorical explanations of the liturgy being celebrated", In a sermon forthe Purification of the Virgin, he asked why lit candles were carried on thefeast. His conjectural answer was that there had been an ancient paganceremony in which people carried candles in commemoration of Ceres'searching at night for her kidnapped daughter, Proserpina. He said thatthe holy fathers, being unable to root out the custom, had transformed itso that the candles honored Mary rather than Ceres or Proserpina (C2:12=PL 217,510)42. Similarly, he explained that customs associated with thefeast of John -the Baptist - girls singing with cymbals and wearingcrowns, boys collecting and burning bones - had non-Christian originsbut were now wholesome practices (C2:19 = PL 217, 541).

At other times, his "historical" interpretations became exceedinglyliteral, such as when he set out to prove from scriptural texts that Jesushad risen from the dead, and in the process felt obliged to answer ques-tions such as: Was the risen Christ clothed, and if so, where did the clothescome from 1Where was he during the forty days on earth when he was notappearing to the disciples? (Cl:20 =PL 217, 403-404). At the same timethat he engaged in discussions of this sort, he also frequently made adisclaimer, saying that one should not press too far in trying to penetratethe sacred mysteries (ibid.).

Innocent turned less to history, however, than to grammar, rhetoric,logic, and etymology, sometimes discussing the Greek and Hebrew rootsof words (e. g. C3:9 =PL 217, 633-640)43. Distinctions based on grammaror logic would then be buttressed with scriptural quotations. He used thelogical distinction between necessary and contingent truth to explain theroles of Martha (the active life) and Mary (the contemplative life) (C2:27 =PL 217,580-581). When Scripture says the Word was made flesh, ratherthan soul, it is using, he said, the rhetorical device of synecdoche (C2:1 =PL 217, 453). Elswhere he used the rhetorical term "metaplasm" (C2:12 =PL 217, 511). Both terms were common in grammatical and rhetoricalworks available in the twelfth century". One of his favorite rhetorical

41 In his treatise on the mass, he frequently looked to the historical developmentof the liturgy and the role played by his predecessors in that evolution (e. g. De sacroaltaris mysterio, PL 217, SIO-SIl).

42 IMKAMPpoints out that Innocent was mistaken about the date of the pagan feast:"Virginitas" (cited n. 16) 368-370.

43 The Greek script inPL is not found in VL or OL. Note thatScUPPA challenges theauthenticity of this sermon (see n. 5).

44 MURPHY,Rhetoric (cited n. 28) 32-36et passim. "Donatus defines 'metaplasm'as a change in a word for the sake of metrical ornament" (ibid. 33).

92 John C. Moore

devices was a string of contraries. In heaven, there will be life withoutdeath, day without night, certitude without chance, security withoutfear, joy without sorrow, tranquillity without labor, beauty withoutdeformity, strength without weakness, and so forth (C2:3 =PL 217,464 to465; C3:5 = PL 217,616-617).

In another sermon, he played an elaborate grammatical game basedon the name Iesus. The three vowels, which can give sound by themselves,represent the divinity of Jesus (three for the Trinity); the two consonants,which cannot give sound by themselves, represent his humanity, bodyand soul. Innocent played on the word's inflection and declension, saying,"Would you like to hear how Jesus inflected and declined himself? Ifyoudon't believe me, believe the Apostle, who said that he emptied himselfand took on the form of a slave, that is, he bent low" (inflexit), "he loweredhimself' (declinavit). The game went on at length (C2:4 = PL 217, 465 to470).

Although originality was not necessarily a virtue in papal sermons,Innocent did claim it once. When preaching on the parable of the stewardaccused of dissipating his master's goods (Luke 16), Innocent said, "Youhave often heard how this parable can be understood .... Let us departfrom the explanations of others and see what is to be set forth by us"(Cl :26 = PL 217,427). The rather far-fetched interpretation that followedseems to justify his claim to originality. But in general, Innocent's ser-mons probably contain very little that is original. The sources of many ofhis ideas and figures are well known, and the chances are good that manyof those passages for which we can find no antecedants were in fact part ofthe lore of the day.

At their best, Innocent's presentations were concise and comprehen-sive statements of the major doctrines of Christianity, elaborated in thetheological framework of the day. In a sermon for the first Sunday ofAdvent, his text was Galatians 4:4-5: "When the fullness of time came,God sent his son, born of a woman, born subject to the law, to redeem thesubjects of the law ... ". The text, he said, requires us to distinguishamong four things: the time, the person, the mode, and the cause of theIncarnation. The time was right, coming only after man had proven hisinability to live justly under the law of nature or the law of Moses and haddemonstrated his need for the law of grace. As for the person, why did theFather not come himself, or send the Spirit? A discussion of the Trinityfollows to show the aptness of the Son's being sent. As for the mode, he wasborn of a virgin, subject to the law. But which law, for there is a law ofnature and a law of Scripture, a law of grace and a law of fault? He wasmade under the law of Scripture, so that he could redeem those who were


under the law of fault, saving the law of nature through the law of grace".Why did he not simply decree the redemption of man rather than subjecthimself to human life? Because his divine nature required both justice andmercy, and saving man through the Incarnation was his way of being bothjust and merciful. God himself became man; he could thereby mediatebetween God and man because he bore the nature of each in his singleperson. Throughout the sermon, Innocent supported his argument withquotations from Scripture; he offered not only conventional explanationsbut also the "more subtile and more secret" explanations. The sermon isan elegant and effective review of basic Christian belief, neatly anchoredto the single passage from Galatians (Cl:l = PL 217, 313-320)46.

On the other hand, some of the sermons are almost mechanicalapplications of the standard recipe. Sermon Cl:3 is not much more than alisting of the seven meanings of "night" in Scripture, each with a suppor-ting scriptural quotatiori (PL 217, 323-328). Handbooks of distinctionsorganized alphabetically were available at the time. One could look up aword like "sleep" and find a list of different meanings, together withappropriate quotations from the Bible'", Some of Innocent's sermons

45 This passage provides a good example of how the texts in both VL and P L arecorrupted. VL reads: Est auiem ut prelibavi lex nature lex grafie et lex culpe [...]factus est[omnino?] Christus sub lege scripture ut redimeret eos qui erant sub lege culpe reperanslegem nature per leqem gratie (f. 2', col. b).PL reads: Est auiem, ut prohem,lexnaturae etlex scripturae; lex qratiae, et lex culpae [...]. Factus est ergo sub legepeccati Christus, utredimeret eos,qui erant sub legeculpae, reparans eos,qui erant sub legescripturae, per legemgratiae. Combining the two provides a coherent meaning. A few lines earlier, the text inPL has omitted several crucial words found in VL. PL reads: Secundus modus fuit, uthomofieret non defemina, sed demasculo, sicut Eva. Tertiusfuit, ut homofieret demasculo,sicut Christus; quem decebat ut secundum humanitatem nascereiur de matre sine matre(cols. 317-318). VL reads: Secundusfuit ut homofieret non defemina sed de masculo uteva. Tertius extitit ut homo fieret defemina et de masculo et abel. Quartus pestabat [1] uthomo fieret de femina non de masculo sicut Christus quem decebat ut secundum humani-tatem nasceretur de matre sine patre (f.2·, cos. a-b).

46 Other examples of sermons that seem to me to be effective are: C2:9 = PL 217,489-494; C2:12 =PL 217, 505-514; C2:14 =PL 217, 521-526; C2:17 =PL 217, 533to 540; C3:11 = PL 217, 641-646; as well as the sermon in Appendix 11, designed fora mixed audience on Easter Sunday.

47 B. SMALLEY,The Study ofthe Bible in the Middle Ages. Notre Dame 1964 (repr.of 1952 ed.], 246-248; R.A. ROl'SE-l\1.A. ROUSE,Preachers, Florilegia and Sermons:Studies on the l\Ianipulus florum of Thomas of Ireland. Toronto 1979, 7-9; EIDEM,Statim invenire: Schools, Preachers, and New Attitudes to the Page, in: Renaissance

94 John C. Moore

seem to be little more than quick compilations from such a handbook.Perhaps these sermons were the hasty product of an unusually busy time;perhaps they were the abbreviations of a less thorough stenographer; orperhaps they were sermons intended for laity who would not appreciate orprofit from some of his more subtle discourses, and who would not beaware that he was offering standard fare from a preachers' cookbook".But their inclusion in the collection shows that Innocent's editorial stan-dards were rather lax.

* **

IV. AUDlEXCE

Innocent's prologue tells us that some of the sermons were delivered toboth clergy and laity, both in Latin and in the vernacular (PL 217,311 to312). We have the sermons only in their Latin form; and most seem to beaimed at a well educated, clerical audience. Innocent addressed his audi-ences with four titles: dilectissimi, charissimi, [raires, and filii. When heusedfratres et filii he was presumably distinguishing between the prelatesand the others in his audience; but there are occasions when he called non-prelatesfratres, so we cannot use the forms of address as a sure indicationof the audience". Only one of all the sermons has the common touch; andit is of doubtful authenticity. We will return to it later. It is also true thatthere is never any suggestion that women were present in his audience. Ifthey were, they were left to their own devices to find what spiritual foodthey could in the sermons.

In speaking to the clergy, his favorite theme was their moral failings,and here too he is very similar to other preachers with Parisian back-

and Renewal in the Twelfth Century, edd. R. L. BENSON-G.CONSTABLE.Cambridge!Mass. 1982,212-218. For an example of one of these handbooks (though evidentlynot the one used by Innocent), see Alain of Lille's Liber in distinctionibus dictionumtheologicalium, PL 210, 687-1012.

48 For possible examples, Cl: 15 = PL 217,381-386 (a sermon in which Innocentreferred to how busy he was); C3:3 = PL 217, 605-610 .

•» When he preached to the monks at Subiaco about the contemplative life, headdressed them asjratreJJ (C2:31=PL 217, 589-596). See also Cl:29 =PL 217, 441-450.


grounds50• In an Ash Wednesday sermon, he elaborated Isaiah 58:6 on the"bonds of impiety". He distinguished among three bonds of impiety:heretics, sinners, and the damned. Then within sinners, he distinguishedagain. The bonds of impiety were concupiscence of the flesh pursuingpleasure, concupiscence of the eyes pursuing riches, and pride of lifepursuing honors. He continued (paraphrase):

"We clergy are especially bound by these three bonds. The bonds oflust hold us so that we are not ashamed to keep girls publicly in ourhouses - where recently some women were shamefully seized, vio-lently removed, severely whipped - to the great infamy of the clergy,the great shame of the priesthood. Those who are not clean of unionwith women cannot worthily take the sacred bread. Shameful to talkabout, but most shameful to do; it should be talked about so that itwill not be done. Indeed they spend the night in their chamber withthe son of Venus; in the morning they offer at the altar the son of theVirgin. At night they embrace Venus; in the morning they venerate theVirgin5l• The bonds of avarice so bind us that many are not ashamed toplay the merchant. They refrain from criticizing sinners lest they losetheir oblations, tithes, and first-fruits, and they invade the parishes ofothers. The bonds of pride are such that we wish to be more proud thanhumble ... " (CI:12 =PL 217, 368).

Elsewhere, Innocent warned that when clergy turned from virtue,teachers were most likely to worship knowledge, priests were most likelyto worship dignities (Cl :13 = PL 217, 376). In other sermons, Innocentstressed that prelates need not only virtue, but also good reputations(Cl:26 = PL 217, 427-428; C2:21 = PL 217, 549); and the prelate whogives bad example to his flocks "condemns himself and destroys thepeople" (C2:20 = PL 217, 547). Clergy were held to higher standards thanthe laity: "Many offenses are minor in underlings but grave in prelates;many are venial in laypeople but mortal in clergy" (C4:1 = PL 217, 649).

Innocent frequently referred to the importance of preaching, a mes-sage obviously intended for the clergy. The man who learns through con-

60 LoNGERE, illuvres oratoires (cited n. 31) 1371-390.61 An almost identical passage appears in hisDe miseria humanae conditionis. See

Lotharii Cardinalis (Innocentii Ill) de miseria humane conditionis, ed. M. l\IA~ARRO-NE. Lugano 1955,56 (1122).

96 John C. Moore

templation has the duty of then interrupting his contemplation to preachfor the utility of his neighbors. This is the significance of the miracle of theseven loaves (Mark 8). The bread is to be shared with all the faithful,although the fragments gathered up after the people had eaten representedthe arcane mysteries open only to the contemplative (Cl:17 = PL 217, 391).

A lay audience is indicated by the content and style of other sermons.In a sermon on the story of Zachaeus (Cl:29 = PL 217, 441-450), theshort publican who climbed a tree to see Jesus, Innocent used thisdivision: Zachaeus faced four obstacles: he was a publican, he was rich, hewas short, and there was a crowd in his way. Zachaeus found remedies foreach. To overcome the dangers of riches, he gave half his wealth to thepoor. To compensate for his sins as a publican, he paid four-fold those hehad cheated. To overcome his shortness, he climbed the tree; and toescape the crowd he ran ahead (just as we should choose the tree - thecross - and run ahead of evil men and evil thoughts).

Jesus enters the house of Zachaeus; but there are three kinds of houses:one of God, one of man, and one of demons. The house of demons has prideas its roof, concupiscence as its door, avarice as its floor, and four kinds of sinfor its walls (fragility, simplicity, security, malignancy}", The house of man(or of nature) has reason as its foundation, memory as its roof, intellect as itsdoor, will as its floor, and the four walls are fear, hope, joy and sorrow. Thehouse of God or of grace has faith as its foundation, love as its roof,obedience as its door, humility as its floor, the four cardinal virtues for itswalls, and mercy and hospitality for its windows".

While praising Zachaeus for his alms-giving, Innocent warned againsttwo kinds of illegitimate alms-giving. Ifwealth has been acquired in suchan illegal way that true ownership is not acquired, then the wealth cannotbe given in alms. Furthermore, those who merely give directly to the pooras they see fit - instead of giving priests their due tithes and first-fruits- are sinning gravely. These caveats and the less academic tone of thesermon definitely indicate a lay audience.

Another sermon probably given to the laity was a lengthy tre~tmentof the story of the proud Pharisee who went to the front of the temple to

62 Elsewhere, these sins are explained somewhat more fully. There are sins ofsimplicity through ignorance, of fragility through impotence, of security throughnegligence, of malignity through envy (C2:23 = PL 217, 557-562). Security hereprobably means something like presumption or over-confidence. These four sins arecounterparts to the virtues of prudence, fortitude, temperance, and justice (C2:24 =PL 217, 563). See also C2:26 =PL 217, 574; C3:3 =PL 217, 607.

53 For further discussion of this image, see below, p. 102.


pray, while the humble sinner cowered in the back (Luke 18). The sermonis addressed to "Christian, whoever you are", and it is remarkably free ofnumbers and distinctions. Innocent warned against the pride of thePharisee and analyzed the penitence of the sinner. Using the secondperson singular throughout, he reminded the listener that the Phariseewas condemned not for his fasting and tithing, but for his pride. ThenInnocent achieved dramatic effect by adopting the persona of the humblesinner:

"I stand at a distance because I am confused and embarrassed. I amafraid to try for heaven and I dread approaching the altar .... So whatshould I do? I am unable to flee and afraid to go forward. Butnecessity overcomes diffidence, boldness conquers fear. Therefore, Ifinally say" (like the prodigal son), "I will rise up and go to my father,and I will say to him, 'Father, I have sinned against heaven and beforeyou, and I am not worthy to be called your son'" (Luke 15:18-19)(C2:6 = PL 217,476,478).

Innocent went on to warn the penitent to confess properly, giving allthe necessary details, for just as a tumor must be opened up to drain if thepatient is to be healthy, so also must the sick soul be opened throughconfession.

In a sermon on suffering as a temporary prelude to eternal glory,Innocent adopted an unusually informal tone, appropriate for a layaudience, and even offered this very pragmatic reason for believing in thefinal resurrection: if it is false, there is no harm in believing it; but if it isreal, there is great harm in denying it (C3:8 = PL 217, 633).

An altogether exceptional sermon is one given on Good Friday, usingthe text of Pilate asking the crowd, "Whom do you choose, Barabbas orJesus?" (Matt. 27:17; C2:l5 = PL 217, 525-530). It was, perhaps, itsexceptional character that led Scuppa to deny its authenticity (see above,n. 5); and its absence from VL 700 also creates doubts. The sermon isdescribed here, but caveat lector.

The sermon was obviously addressed to laymen, and it is the leastacademic and didactic of all the sermons. In simple terms, the authorreviewed the historical setting that gave rise to Pilate's question anddeplored the crowd's rejection of Jesus. But, he said, the question is putnot only to the ancient Jews but to the Christian people, and the choicenow is between harlots and Christ. And, he said, if you want to know howand when you reject Christ and choose a harlot, remember the time ofyour confession and communion.

98 John C. Moore

"Let's imagine someone coming to a priest, confessing his sins andsaying, «I confess, lord, that I have sinned; I have offended my father andmother, I have lied, I have borne false witness, I have taken the goods ofothers in violent thefte. The priest answers, «Do you repent for having donethese things, and do you wish to renounce them!». He answers, «From myheart 1 repent and 1 freely renounce them). And the priest says, «See if youhave done anything else. Tell me if you have ever touched a woman». Theman says, «Who is there, lord, who doesn't do that? Who is there whoabstains from that sin ?). The priest says, «Don't talk that way, my friend,don't talk that way. Unless you confess that sin like the others, unless youpromise to reform concerning that sin just like the others, you should knowfor certain that you can neither receive worthily the communion of Christnor, after this temporal life, reach eternal life. Confess this sin, then,promise to reform, and so receive communion). The man answers, «Oh mylord, 1 am a very weak man; 1 cannot abstain from woman; and therefore 1do not dare promise what 1 know 1 cannot carry out», (The Bible says)«swear and carry out your oath to the Lord your God, and it is better not toswear than to swear and then fail to carry out your oath). The priest says,«I am not asking you to carry out an oath - which you have not made -but to fulfill what you have promised. In baptism, did you not renounce thedevil and his works? Is not fornication a work of the devil? So if, followingour counsel, you promise not to fornicate, you are doing what you ought todo; and even if you do not promise you still have the same obligation ....But you say, 'I am not able', ... but 1 believe that you are ... if you loveGod as much as you love your eye. Look, I ask you a question; give me atrue answer. If rising temptation provoked you to lust, if the devil insti-gated it, if the flesh titillated, if a woman even presented herself and offeredherself completely for sin, then in that heat of temptation, if you knew forcertain that you would lose an eye if you went with her, tell me, for the sakeof God, what would you do? .... Wouldn't you abhor that woman?Wouldn't you even drive her off with blows? Note what you are alwayssaying, 'I would abstain if 1 could'. Look, you are able when you fear foryour eye. How can you abstain for the sake of your eye, but not for the sakeof God, unless you love your eye more than you love God? ... ).

o sons of men, listen to what your friend answers, look at what hechooses: «If! am not able to receive communion unless 1 promise chastity,I would rather defer communion) .... What has this son of man said to thepriest, ... except, «Not Christ, but the harlot)".

From there, the author took the sermon to a predictable conclusion,urging his listeners to reject fornication and choose Christ. No other


sermon is as direct and forceful as this one, although it displays lesserudition and intellectual dexterity. Doubts about Innocent's authorshipare difficult to avoid.

Although some of the sermons were evidently delivered to laity, theyreveal very little about the moral or doctrinal concerns distinctive of thelaity of the time. Occasionally Innocent's distinctions did reflect thepractical moral concerns that his teachers at Paris had addressed. Hedistinguished, for example, between two kinds of wealth acquired throughevil actions. Wealth acquired through military conquest and joculatione(frivolous entertainment l] could be given as alms, since ownership wastruly acquired through those sins. Wealth acquired through theft orusury, however, had to be returned to the victim and therefore could notbe given as alms (Cl:26 = PL 217, 432; Cl:29 = PL 217, 447). The sermonin Appendix 11 is a fairly direct appeal to the laity to practice the corporalworks of mercy. As a general rule, however, these sermons do not show theinterest in practical moral matters that characterized many of the Parismasters": Moreover, other preachers of the day prepared sermons adstatus, sermons aimed at people occupying various places in life:merchants, married people, lawyers, and so forth", but we find virtuallynothing of this sort in Innocent's sermons. There is a single brief allusionto the lives of students (C3:9 = PL 217, 638)56and one to the lives ofbusinessmen (C3:12 = PL 217, 645-647). Generally speaking, most ad-monitions directed specifically to the laity concentrated on sexual sinsand on the duty to contribute to the clergy".

Although he made marriage the theme of much that he wrote", it wasmarriage as symbol that fascinated him, the marriage between Christ andthe church and the marriage between the bishop and his church, not themarriage between the ordinary men and women of his day. One of hisopinions about real marriage was indicated when he said that the marriageof Zachariah and Elizabeth represented the union of soul and body. "Asthe husband chastises and rules the wife, so should the spirit chastise and

M J. W. BALDWIN,Masters, Princes, and Merchants: The Social Views of Peter theChanter & His Circle I.Princeton 1970,49 et passim. On usury, see ibid. 307-308.

65 LECO¥DELA l\IARCHE,La chaire (cited 0.28) 208, 276-277; LONGERE,<Euvresoratoires I (cited n. 31) 39(}-410. See also Alain of Lille's handbook on preaching, Dearte praedicatoria, PL 210,185-195.

68 SCUPPAchallenges the authenticity of this sermon (see n. 5).57 For the latter, see C2:20 = PL 217, 548. Among the many different kinds of

"fasting" he identifies are first-fruits, tithes, and oblations (Cl:11 = PL 217, 363).58 hlKAMP,Kirchenbild (cited n. 3), passim.

100 John C. Moore

rule the flesh, lest it be wanton and fall into the sin" (reatum) "of forni-cation" (C2:19 = PL 217, 542). Contemporary women appear in thesesermons only as occasions of sin.

* *

*V. SUBJECf MATTER

Much of the substance of the sermons has already been discussed.Innocent's principal subject matter was the basic truths of Christianity astaught in his day: the Trinity, the Incarnation, the Redemption, the LastThings", Almost equally important was his emphasis on moral reform,especially of the clergy. He stressed the moral failings of the clergy, theneed to preach, the need for laity to be chaste and to contribute to thechurch. Surprisingly missing are references to the crusades'". Except forthe masterful sermon at Lateran IV (C4:6 = PL 217, 673--680), where hewas calling for a crusade, the subject never appears in any of his sermons.In one place, where he discusses the four meanings of Jerusalem (above inheaven, below in route, interior in the soul, exterior in Palestine), hemakes no reference to the contemporary city or its status (Cl:18 =PL 217,396; see also C3:2 = PL 217, 601-606).

Among the other themes that do run through the sermons, we mightnote Innocent's conceptions of human nature or human psychology, ofsociety, and of the papal office.

In his portrayal of human nature, Innocent did not try to give acompletely consistent idea of the human constitution and how the processof salvation operated within the human psychology. Throughout, ofcourse, he assumed that man was made up of body and soul. The body inturn was made up of the four elements earth, water, fire, and air (and therisen body would correspondingly have the properties of clarity, subtility,agility, and impassibility: Cl:14 =PL 217, 380; C3:5 =PL 217,616). Likeother preachers from Paris, Innocent used occasionally (C3:5 = PL 217,

59 VAl'SE, Sermons (cited n. 1) 78-79. An interesting fact is that Innocent'sdoctrine on Mary and original sin was contrary to the later dogma of the ImmaculateConception. See C2:12 =PL 217, 506; C2:28 =PL 217, 581; hIKAMP, "Virginitas" (citedn.16)355--359,367--368.

60 For Innocent's efforts to promote the crusades through the preaching of others,see P. J. COLE,The Preaching of the Crusades to the Holy Land, 1095--1270. Cam-bridge/Mass.1991,8o--97.


616--(17) but not consistently the traditional idea of the three facultiesof the soul, as defined by St. Augustine and propagated by Peter Lom-bard: intellect, memory, and will'", In one place, he used those three plusreason to make up four parts of the "house of nature" (Cl :29 = PL 217,450)62.l\1orecommonly, Innocent spoke of three natural forces of the soul:the rational (which discerns between good and bad), the irrascible (whichrejects the bad), and the concupiscible (which pursues the good) (e. g. Cl:8 =PL 217,347; C3:5 =PL 217, 616)63.Where "mind" fits in all this is notentirely clear. It was presumably a faculty of the soul, although hefrequently seemed to identify the intellect with the heart and the memorywith the mind (C2:20 = PL 217, 545). There were also four naturalaffections of the mind: sorrow, joy, fear, and hope. Sorrow should temperjoy and joy should temper sorrow. Fear tempers hope, lest we presume toomuch; hope tempers fear lest we despair (Cl:6 = PL 217, 337-342).Elsewhere, mind has four virtues: faith, hope, perseverence, and patience(C3:4 = PL 217, 612).

As for the virtues and vices operating within the human constitution,there was general agreement in Innocent's time on what the virtues andvices were, but there seems to have been no consensus about how theyshould be organized with reference to one another. Although the fourcardinal virtues (justice, fortitude, prudence, and temperance) were ofpagan origin, twelfth-century thinkers received them via the Christianfathers" and were quite willing to give these virtues at least a logicalprimacy, making mere sub-species of the Christian virtues. In his treatiseon virtues and vices, for example, Alain of Lille organized his treatmentaround the cardinal virtues, making religion a species of justice and thenfaith, hope, and charity species of religion". As for the vices, Alain and

61 See O. Lo'ITIN, Psychologie et morale aux XII" et XIII" siecles I. Problemes depsychologie. Louvain--Gem bloux 21957, 483.

62 Innocent's contemporary Alain of Lilie spoke of three powers, intellect, reason,and memory, in hisDe virtutibus et de vitiis et de donis spiritus sancti, edited by Lo'ITIN in:Psychologie (cited n. 61) VI. Problemes d'histoire litteraire de 1160 A 1300. Gembloux1960,48.

83 The same formulation was used by Innocent's contemporary Stephen Langtonin his Quaestiones, quoted by Lo'ITIN, Psychologie (cited n. 61) I 57-59. Innocent saidthat the natural forces of the soul (rational, irascible, concupiscible) would be matchedin the glorified spirit with cognitio, dileciio, delectatio (CI:18 = PL 217, 397-398).

M LoNGERE, <Euvres oratoires I (cited n. 31) 353-354.65 De virtutibus 52-53.

102 John C. Moore

nearly everyone else adopted the seven capital or principal vices listed byGregory the Great: vainglory, anger, envy, acedia (sloth/boredom), ava-rice, gluttony, and lust'".

These virtues and vices appear constantly in Innocent's sermons inconjunction with his conception of the human constitution; but he pre-ferred elaborate visual metaphors to conceptual clarity and consistency.In a description of the crown of martyrs, Innocent made each jewel avirtue or faculty. The four principal stones are the cardinal virtues (herecalled "political"), attended by four lesser stones representing the naturalaffections sorrow and joy, fear and hope. Justice directs hope, prudencemitigates sorrow, temperance forms joy, and fortitude comforts fear.Three special stones are the theological virtues of faith, hope, and charity,each attended by two flowers: faith by sincerity and truth, hope bypatience and perseverance, charity by benignity and largess (fear of theLord is also featured, accompanied by obedience and reverence as flo-wers). The natural forces of the soul are minor gems acted upon by thetheological virtues: faith illumines the rational force of the soul, hopestrengthens the irrascible force, and charity informs the desiring force(C3:5 = PL 217,615-616). Innocent never bothered to explain how hopewas both a natural affection and a theological virtue",

As indicated above; Innocent also used the image of a house forsimilar purposes". The house of man (or of nature) has as its componentparts reason, memory, intellect, will, fear, hope, joy, and sorrow. Thehouse of God (or of grace) has faith, love, obedience, humility, the fourcardinal virtues, mercy, and hospitality (Cl:29 = PL 217, 450)69. Again,Innocent did not explain how these two houses became one or how theywere related to the house of demons, with its pride, concupiscence, ava-rice, and four kinds of sin (ibid.). The virtues and vices are listed, but littleattention is given to how they operate, to how virtues are encouraged andvices discouraged. His purpose seems to have been to use visual meta-

66 Ibid. 69; LONGERE, (Euvres oratoires I (cited n. 31) 282-283.67 And as mentioned above, Innocent also included hope as one of the four "virtues

of the mind" along with faith, perseverance, and patience (C3:4 = PL 217, 612).68 A common topos, dating from at least the time of Gregory the Great (seeLoNGERE,

<Euvres oratoires I [cited n. 31] 280). Peter the Chanter said that the edifice of the spirithad lectio for its foundation, disputatio for its walls, and praedicatio for its roof (H. CAPLAN,Classical Rhetoric and the Medieval Theory of Preaching, in: Of Eloquence [cited n. 33]124 [1970 repr. of 1961 revision of 1933 original], citing Verb. Abb., PL 205, 25).

69 A more elaborate version of this house, a veritable mansion with seven columns,four windows, and much more, is in C2:12 = PL 217, 512-514.


phors merely to keep the virtues and vices alive in the awareness of hislisteners.

Innocent came closest to an examination of how the human persona-lity worked when he discussed confession. He was very interested in thissacrament, and this interest clearly reflected his Parisian background?",Confession turned up frequently in his sermons, sometimes when he wasaddressing clergy, sometimes when he was addressing laity. In a sermonclearly aimed at the laity, he explained that penitence requires contritionof heart, confession of mouth, and works of satisfaction": and the peni-tent must provide all the necessary details about his sin: place, time,number, and much more (C2:6 =PL 217,479-480). He gave three stagesof penitence: first a subtle inquisition into the number and kinds of vices,then a sorrowful recalling of the magnitude and circumstances of thefailings, and then grave contrition (C2:12 = PL 217, 512). He seemedespecially interested in the practical matter of how the confession shouldbe conducted, and he was very concerned that it be thorough and detailed(C3:7 =PL 217, 621-628; C4:1 =PL 217, 652)'2. The steward of the gospelparable asked the debtors how much they owed (Luke 16:1-8); andInnocent took that mystically for the priest asking the penitent thequality and quantity of his sins, "lest in his confusion the sinner suppressthat information, since the confession can be drawn out more easilythrough interrogation". The questioning should not, however, give thesinner any ideas he did not have before (Cl:26 = PL 217, 430). Smallwonder that Lateran IV, under Innocent's leadership, provided that allthe faithful must confess their sins annually. And it is probably noaccident that Innocent's milieu that stressed the confessor's careful que-stioning of the sinner would also turn more and more to the inquisitorialjudicial system, with its emphasis on confession as its principal form ofproof3•

70 On the interest in confession at Paris (one that produced three handbooks forconfessors around the time ofInnocent's pontificate), see BALDWIN,Masters (cited n.54) I 50-59; J. LoNGERE'Sintroduction to: Petrus Pictaviensis, «Summa de confessio-ne- Compilatio praesens (CCC.l/51). Turnhout 1980, VII-IX; L. E.BOYLE,SummaeConfessorum, in: Les genres Iitteraires dans les sources theologiques medievales,Louvain-Ia-neuve 1982,227-237; LoNGERE,(Euvres oratoires I (cited n. 31) 255-274.

71 A common theme among the preachers from Paris (ibid.).72 SCUPPAchallenges the authenticity ofC3:7 (see n. 5).73 See R. M. FRAHER,Preventing Crime in the High Middle Ages: The Medieval

Lawyers' Search for Deterrence, in: Popes, Teachers, and Canon Law in the MiddleAges, edd. J. R. SWEENEV-S.CHODOROW.Ithaca 1989,212-233.

104 John C.l\Ioore

Innocent's conception of the structure of society, as found in thesermons, shows the same lack of interest in contemporary lay society thatwe saw in his treatment of the laity and the same indifference to coherenttheory that we saw in his presentation of the human constitution. Herelied on patristic formulae rather than his own observations or contem-porary theory. He made no use of the threefold division of society intoprayers, fighters and workers and in this he was like the other preachers ofhis day 74.Rather, like other preachers, he used Augustine's division of thefaithful into these orders: prelates, continents, and married, representedby Noah, Daniel, and Job (Cl:14 = PL 217,380; C2:8 = PL 217, 487; C2:21 = PL 217, 555)75.In effect, Christian society consisted of those whoprovided spiritual direction and all the rest, the latter divided accordingto their marital status. In an Easter sermon, composed for a mixedaudience, Noah, Daniel and Job represent the laity, the religious, and theclergy; and here Innocent gave fuller treatment of their functions. Hedescribed the ointment each of the three orders brings to the tomb. Thelaity bring the six works of mercy, the religious bring prayer, meditationand reading, and the clergy combine the two. In this sermon, Innocentpointed out that none of the orders is guaranteed salvation; the goodmembers of each will be saved (see Appendix II). Elsewhere, the faithfulare identified as beginners, proficients, and perfects (incipientes, pro-jicientes, perjicientes:'Cl:22 = PL 217,414). In this case, the faithful arethought of not in terms of their social roles, but in terms of their indivi-dual progress in the spiritual journey to perfection. In still anothersermon, he spoke of four states: clerics, penitents, innocents, and confes-sors (C3:9 = PL 217,635)76.

Innocent's references to Jews also show little interest in contemporarysociety. The references are frequent, but they are usually to the Jews of

74 LONGERE,<Euvres oratoires I (cited n. 31) 409. In one instance, a passing remarkapproximated this division: "There are four species of persons: priest, prince, people,and spirit" (C4:1 = PL 217, 649), although VL reads: sacerdos et 8ynagoga princep« etanima (f. 90').

76 LONGERE,<Euvres oratoires I (cited n. 31) 178; G. DUBY, The Three Orders:Feudal Society Imagined, trans. A. GOLDHAMMER.Chicago 1980,82 and 364, n. 2, wherehe cites G. FOLLIET,Les trois categories des chretiens, Survie d'un theme augustinien.Annee theologique augu8tinienne 14 (1954) 81-96. In C2:20 = PL 217, 546, Innocentsaid that the three orders of sheep to be tended by prelates were virgins, continents, andmarried, in effect distinguishing between the two groups of unmarried faithful. Heprobably adopted this idea in order to have a threefold division of those below theprelates. It is derived from St. Jerome (DUBY, Three Orders 81-82).

76 SCUPPAchallenges the authenticity of this sermon (see n. 5).


the biblical period. Occasionally, however, his remarks had a relevance forthe Jews of his day. He noted that the Jews in his own day were stillscandaJized by the idea that God could be crucified (CI:5 = PL 217, 336).In speaking on Luke 4, where Jesus cured Peter's mother-in-law offevers,Innocent said that Peter's wife was the church and that his mother-in-lawwas therefore the synagogue. The synagogue was afflicted with the feversof error and envy - envy because the synagogue saw that the church nowhad the kingdom and the priesthood, the temple and the altar, the lawand prophecy. But how would this mother-in-law be healed? Innocentoffered here a series of those biblical texts indicating the ultimate salvationof the Jews. The sermon showed both sides ofInnocent's attitudes towardthe Jews, that their status should certainly be below that of Christians,but that they should nonetheless be tolerated, since there was a divinepromise that they would one day be converted (Cl:16 = PL 217, 386 to387). It must be stressed, however, that most of his remarks about theJews had little to do with his own day.

We find little about the popular heresies of his day. Only once did hemention Catharism by name (C4:3 =PL 217, 663). A few passages seem tobe aimed at contemporary popular heresies (CI:5 = PL 217, 335; Cl:7 =PL 217, 343; C3:2 =PL 217, 605, C4:1 =PL 217, 65(}-651). But elsewherehis references to heresy are general, to historic or academic heresies,rather than to the popular heresies that he surely saw as a major threat toChristendom (Cl:8 = PL 217,350; Cl:12 = PL 217, 367; CI:16 = PL 217,389)77.For some reason, this curious reticence is also found among otherParisian preachers 78.

Innocent's conception of his office has been, and will no doubt con-tinue to be, an inexhaustible subject of discussion. Here, I will offer only afew observations on how it appears in the sermons. First of all, he wascapable of discussing his office without stressing the magnitude of his ownpower and responsibility. In his sermon on "good shepherd" Sunday, heexpressed his personal anxiety that he might not measure up to thestandard of the good shepherd, although there was to be sure an assertionof authority in his explanation of the good shepherd's staff: it is sharp at

77 Two references to Manichees could be understood as references to contempora-ry Cathars (C2:11 = PL 217,501; C2:20 = PL 217, 545). VAUSE considers Innocent'sdoctrinal statements to be implicit refutations ofCatharism (Sermons [cited n. 1) 79),which of course they were; but the paucity of direct references to the heresies of theday is still striking.

78 LoNGERE, <Euvres oratoires I (cited n. 31) 420-430.

106 John C. Moore

the end so that the shepherd can jab the slow and fat sheep; it is straightin the middle so that he can support the sick and infirm sheep; it is curvedat the top so that he can regather the sheep who stray (Cl:21 = PL 217,410). Furthermore, papal authority is not a major theme of the sermons ingeneral nor does Innocent often seem preoccupied with asserting thatauthority?", It appears appropriately in sermons on the feast days ofsainted popes (C2:7 = PL 217, 481-484; C2:13 = PL 217, 513-522), onfeast days of St. Peter (C2:2O-22 = PL 217, 543-558; C2:24 = PL 217,561-566); on days celebrating the consecration of a pontiff (C4:2-4 =PL 217,653-672)80. On the other hand, he did preach on papal authoritymuch more than other preachers of his day, so far as we can tell", andwhen he did so, he pressed his claims with the same full force that onefinds in his letters.

The substance of these claims can be found in the sermons justmentioned, but also in a sermon where Innocent does seem to introducethe subject rather gratuitously (Cl:18 = PL 217, 393-398). Speaking of agolden rose the pope carried on Laetare Sunday in Lent, he said:

"The bearer of this flower is the vicar of the Savior, that is, the Romanpontiff, indeed the successor of Peter, the vicar of Jesus Christ. For

79 See VAUSE,Sermons (cited n. I) 6f., 84 et passim.80 The first four sermons in C4 are problematic, partly because of the titles given

them in both PL and VL. C4:1 is labelled In consecraiione pontificis in PL, Inconsecratione Romani pontificis in VL, but it has no reference to the pope at all. It israther a sermon on the priesthood in general, and was probably composed for theconsecration of a bishop. C4:2 is labelled In consecratione pontijicis maximi in PL, Inanniversatione Romani pontijicis in VL. In this sermon, Innocent frequently referredto himself and to his office, and he delivered it either on the day of his consecration oron an anniversary. H. TILLMANNthinks that it was used on the day of consecration, indisagreement with MACCARRONE(Pope Innocent Ill, trans. W. SAX.Amsterdam 1980,40, n. 4). C4:3 is labelled In consecratione pontificis in both PL and VL, but in itInnocent clearly says that the occasion is the anniversary of his consecration. TILL-MANNargues that it is from his first anniversary (ibid.). C4:4 is labelled In consecrationepontijicis in PL and Ad clerum in VL. Most of the sermon is about the responsibilitiesof prelates; but in the last part, Innocent discusses the ways in which the pope's officeis different from that of other prelates.

81 The papacy appears rarely in sermons of preachers outside of Rome. See J. G.BOUGEROL,La Papaute dans les sermons medievaux franeais et italiens, in: The ReligiousRoles of the Papacy: Ideals and Realities, 1150-1300, ed. C.Rv AN. Toronto 1989, 249; P.B. ROBERTS,The Pope and the Preachers, in: Religious Roles 291. Fifty years earlier, theCistercian Guerric of Igny composed three sermons for the feast of Sts. Peter and Paulwithout a single reference to the papacy: Guerric of Igny, Liturgical Sermons, 2 vols.,trans. by the monks ofl\lount Saint Bernard Abbey. Spencer 1970-1971: n 147-166.


Jesus said to Peter, «You will follow me»" (John 13:36), "which is notto be understood so much in the species of martyrdom as in the orderof teaching" (magisterii). "He said, «Y ou shall be called Cephas»"(John 1:42), "which comes from head" (caput). "And «the man is thehead of the woman, Christ is the head of the man, and God is the headof Christ»" (I Cor. 11:3). "For as the plenitude of the senses abounds inthe head, and some part of the plenitude is in the other members, soothers have been called to a part of the solicitude. But only Peter hasbeen assumed to the plenitude of power, so that he may be shown to bethe vicar of him who said of himself in the gospel, «All power in heavenand on earth has been given to me»" (Matt. 28:18). "Whence God spokespiritually to Peter: .Whatever you bind on earth shall be bound inheaven, and whatever you loose on earth shall be loosed in heavens"(Matt. 16:19) (Cl :18 = PL 217,395).

The reference to the plenitude of power and the erroneous etymologyfor Cephas exemplify the characteristic language of the letters from thevery early years of his pontificate and from his other "papal" sermons":

One sermon differs from all other writings of Innocent by making adirect reference to the Donation of Constantine. Speaking on the feast ofPope St. Silvester, Innocent said that Constantine had given the popeimperial authority over the west. With his pontifical authority, he said,the pope institutes patriarchs, primates, metropolitans, and other ecclesi-astical officals; with his royal authority, he institutes senators, prefects,judges, and other secular officials. "For the Roman pontiff uses theregnum as a sign of imperial authority, and he uses the miter as a sign ofpontifical authority. But he uses the miter always and everywhere, theregnum neither always nor everywhere, since the pontifical authority isprior in time, is greater in dignity, and is more widely diffused than theimperial" (C2:7 = PL 217, 481-482). This sermon, before a Romanaudience, is the only known occasion when he claimed to be the beneficiaryof the Donation of Constantine'".

The sermons also provide one noteworthy instance of papal power inpractice. At the end of a sermon on the wedding feast of Cana, he granted thecongregation an indulgence of one year, just as Jesus turned water into wine,so that they could celebrate joyfully and depart satisfied (C1:8=PL 217, 350).

82 For a careful review ofInnocent's conception of his office and of his characteri-stic language, see PENNINGTON,Popes and Bishops (cited n. 27) 43-74 et passim,especially p. 54, n. 34, and p. 59.

83 O. HAGENEDER,Das Sonne-Mond-Gleichnis bei Innocenz Ill. MIÖa 65 (1957) 356.

108 John C. Moore

Innocent clearly hoped on occasion to persuade his Roman audiencethat the presence of the papacy in Rome was to their great advantage andenhanced dignity. In a sermon on the feast of Sts. Peter and Paul,Innocent stressed how much better off the city of Rome was under popesthan it had been under emperors (C2:21 = PL 217,556). The whole worldrejoiced to have Peter as father, but the city in particular was glorified inhaving him as patron. Through him, Rome was now the teacher of truth,whereas it had been the head of error. The Roman prince himself was nowsubject to Rome's magisterium. Coelestial authority now flourished whereformerly terrestial power had flourished. Rome's judgment was nowobserved in heaven as well as on earth. In another sermon for the samefeast, Innocent said God especially loved the city of Rome. He had madeit a sacerdotal and a royal city, an imperial and an apostolic city, giving itnot only dominion over bodies but also magisterium over souls. It wasfounded according to the flesh by two brothers, Romulus and Remus, butit was founded according to the spirit by two brothers in the faith, Peterand Paul (C2:22 = PL 217, 555--558).

The sermons contain some allusions to limitations on the pope. That apope could fall short of his high calling was clear from what Innocent saidabout prelates in general and about his own need for the prayers of hislisteners (e. g. C2:7 = PL 217, 481). He also acknowledged that a popecould be guilty of heresy, though he thought it unlikely (C4:2 = PL 217,656; C4:3 =PL 217,665); and he implied that he could mistakenly apply asentence to a just man when exercising his power of "binding and loosen-ing" (C2:21 = PL 217,554).

That human frailty could be found even in popes was dramaticallyclear from the failings of St. Peter himself. In a work written before he wasmade pope, Innocent used Petrine texts in the New Testament to defendthe primacy of the Roman pontiff; but he conspicuously omitted anyreference to Peter's triple denial of Christ". Perhaps he thought it tactlessor indiscreet for a young cleric to mention those failings in the very courtof Peter's vicar. But as pope, he frequently turned to the subject in hissermons. On the feast of St. Peter in Chains, Innocent said that Peter'scaptivity was a symbolic expression of his becoming captive to the devilby denying Christ three times; his deliverance from prison representedGod's forgiving grace (C2:24 = PL 217, 564). On the feast of St. Peter(C2:20 = PL 217, 545), Innocent spoke of the saint's emotions afterthe resurrection, when Jesus pointedly asked him whether he lovedJesus more than the others, and then required him to answer three times.

tu De sacro altaris mysterio, PL 217, 773-916, especially 778-779.


Peter, conscious of how he had earlier boasted that he would neverabandon Jesus, aware of his later defection, now answered prudently andcautiously. Although Peter sinned in fear, Innocent recalled, he laterbore the name of Christ before kings and princes (CI:23 = PL 217, 417):and his sin was somewhat mitigated because he sinned in deed, not inbelief. Peter denied Christ with his mouth, not with his heart (C4:4 =PL 217, 670).

Innocent's sense of his own limitations and perhaps a hint of realpersonal humility appear in his sermons. He commonly referred to himselfin the first person singular, abandoning the papal "we" of his formalcorrespondence. In one sermon, he complained that necessity often stoodin the way of utility, and that in that season of Lent, when he should bepreaching to the people even more than usual, the press of duties kept himfrom doing so (CI:15 = PL 217, 381). When speaking of the parable inwhich the mercenary abandons the flock while the good shepherd gives hislife, he said, "The point of this parable ... terrifies me, brothers and sons,since woe is me if perchance I am pastor in name but mercenary in deed, ifthe merit does not conform to the office, if the life does not conform to thespeech" (Cl:21 = PL 217, 405). Speaking of the dignity, sanctity, andusefulness of Pope St. Silvester, he said, "Alas! How many there are in thechurch today who are high in office but vile in merit: how many others areuseless. Grant that I may not be one of these ... " (C2:7 = PL 217, 481).About to address the mystery of the Incarnation, he said, "When Iconsider carefully who I am who speaks, and who he is of whom I speak, Ithink it would be better to be silent" (C2:14 = PL 217, 521). And havingdiscussed the sins of Peter, he remarked that the universal church shouldpray without ceasing for the supreme pontiff (C2:24 = PL 217,563). Thissort of personal claim of unworthiness was a standard rhetorical device,but since Innocent rarely used it, it seems more sincere when he did. Apassage noticeably free of distinctions and authorities may reflect hisfrequently expressed concern about the press of his duties as pope and thespiritual dangers that resulted:

"But when the soul is distracted by mundane, human occupations andperplexed by secular concerns, then it is alienated from itself, as ifremoved to a distant region, since it is not led back to considerationsof God and of self. .. " (C2:24 = PL 217,565).

There will always be disagreement about the character of Innocent;but in my opinion, these passages reflect sincere spiritual concern.

* **

llO John C.l\Ioore

VI. CO~CLUSlO~

Assessing the sermons of Innocent In is necessarily a somewhatsubjective task. One fairly safe conclusion is that their quality is mixed.Some are mechanical applications of the division/distinction method, withlittle apparent thought given to the subject. Some are masterful summa-ries of basic Christian doctrine of the day, fortified with one citation afteranother from his truly remarkable knowledge of the Bible. Some arepedantic and dry; a few show his own passion and anxiety. The sermonscharacteristically lack the warm and personal tone that we find in thesermons of St. Bernard, and we do not find the engaging and down-to-earth exempla that appear in the sermons of some of his contemporaries-Stephen Langton and Jacques de Vitry, for example. Still, Innocent'ssermons were rightly preserved. Besides their own intrinsic merit, theyhad in their favor the lofty office of the preacher and probably a spiritedand forceful delivery. He made enough of an impression that stories abouthis preaching were still current years later for Salimbene to incorporate inhis chronicle. There we read that Innocent was accustomed to preach witha book open before him. When his chaplains asked him why, since a man ofhis erudition had no need of a book, he said he did so as an example tothem, so that they would not be too proud to learn. Another time,Innocent noticed a scholar making fun of his sermon and had him sum-moned afterwards to explain. The story that follows, in which the scholar,a necromancer, brings back to life a certain archbishop, makes us wonderabout the rest ofSalimbene's stories; nevertheless, Innocent the preacherhad made his impression".

If the reviews oflnnocent as preacher are mixed, his reviews as editormust be harsher. If he really had a hand in selecting the sermons toinclude in the compilation for Abbot Arnaud, he was a self-indulgenteditor, perhaps unconsciously corrupted by the thought, almost true, thatif the pope says it, it must be worth preserving. Furthermore, the samepedantic and academic streak that made some of the sermons rather aridintellectual exercises should have objected to the inconsistencies in thepresentation of human faculties and their integration with virtues andvices. The same mind that composed the comprehensive and orderlysermons should have rejected the slap-dash and mechanical sermons.

86 The Chronicle ofSalimbene de Adam, trans. J. L. BAIRD.Binghamton 1986,5 to7 (Latin text: MGR SS XXXII 31). TILLMANNlists a number of places where contem-poraries referred to Innocent's sermons: Pope Innocent III (cited n. 80) 216-217, n. 12.


Finally, any assessment of Innocent's sermons is complicated by thefact that we have fewer than eighty sermons from a long career of prea-ching, and most ofthem probably from his early years as pope. Perhaps hegave many other sermons, now lost, referring to the events of the day-attacking heretics and Hohenstaufen, promoting crusades, commentingon particular local events' and their moral implications. Perhaps he recei-ved fish-mongers and physicians and preached to them about their stationin life. We do not know. We can only say that his surviving sermonspresent a man immersed in the clerical culture he had grown up in,showing little interest in the concerns oflay people, especially lay women.

--, He preferred the clerical audiences that could appreciate the learning andintellectual dexterity he had developed at Paris. In this regard, he couldnot be more different from his protege Francis of Assisi. But he alsopreferred to address the clergy because in his view they were the necessaryagents in accomplishing the moral reform of Christendom. That he ardent-ly pursued that reform is, I believe, certain, whatever moral shortcuts hemayor may not have taken. His attempt to improve the quality of theclergy is a powerful theme uniting his correspondence, his sermons, and hisgreat council of 1215. His constant goal was that the clergy be bothvirtuous and well instructed. In his actions, he dealt harshly with heretics,infidels, and ordinary sinners; but in his sermons, the greater responsibi-lity for the evils of the day seemed to lie with the failures of the clergy.

* **

ApPEXDIX I: COLLATIO~ OF SERlIIOXSOF POPE Isxocsxr Ill.

The following tables use these abbreviations: SR is SCHNEYER'S"Repertorium",PL is l\fIGNE'S"Patrologia", VL is Cod. Vat.lat. 700, and OL is Cod. Ottob.lat.132. ThePL numbers (No.) are explained in the early pages of this article. In Table B, SS refers tothe scriptural quotation that usually begins a sermon; Occ. refers to the occasion forwhich the sermon was intended, according to the label in each source. In some instances,the occasion is identified only as the same as the previous one in that collection, and thatsituation is indicated in the tables. ScHNEYER'Soccasions, identified by codes, arenormally identical to those inPL; the exceptions are indicated. Inc. is the incipit of eachsermon. Insofar as possible, sermons (and the Prologue) are here listed according to thenumbers in ScHNEYER'S"Repertorium", which reproduces the order found in PLo - Ata late stage of editing this article, I was able to examine another manuscript collection ofInnocent's sermons: Cod. Vat. lat. 10902, hereafter referred to as VL 10902. It is notincorporated into Table A, but it is included in Table B, although with less completeinformation than for the other sources.

112 John C.Moore

Table A (Short Table of Equivalences)

SR PL PL VL OL SR PL PL VL OLNo. No. Co!. No. No. No. No. Col. No. No.

Pro!. 309 42 C2:13 513 40745 19 II 43 C2:14 521 41 17

1 Cl:l 313 1 44 C2:15 5252 Cl:2 319 2 2 45 C2:16 529 423 Cl:3 323 4 46 C2:17 5334 Cl:4 327 3 1 47 C2:18 539 445 Cl:5 333 5 48 C2:19 541 43 186 Cl:6 337 6 3 49 C2:20 543 477 Cl:7 341 7 50 C2:21 547 458 Cl:8 345 13 51 C2:22 555 46 199 Cl:9 351 15 52 C2:23 557 49 2010 Cl:10 353 16 9 53 C2:24 561 48II Cl:ll 357 17 10 54 C2:25 565 5012 Cl:12 367 18 55 C2:26 571 51 2113 Cl:13 371 20 56 C2:27 575 5214 Cl:14 375 21 57 C2:28 581 53 2215 Cl:15 381 22 58 C2:29 585 5516 Cl:16 385 23 59 C2:30 587 56 2317 Cl:17 389 24 60 C2:31 58918 Cl:l8 393 25 61 C3:1 593 5719 Cl:19 397 26 12 62 C3:2 601 58 2420 Cl:20 399 29 13 63 C3:3 605 59 2521 Cl:21 405 30 64 C3:4 609 63 2622 Cl:22 409 31 14 65 C3:5 613 6523 Cl:23 415 32 15 66 C3:6 617 6124 Cl:24 419 33 67 C3:7 621 62 2725 Cl:25 421 34 68 C3:8 627 6026 Cl:26 427 35 69 C3:9 633 6427 Cl:27 433 69 70 C3:10 639 66 2828 Cl:28 439 70 30 71 C3:11 641 6729 Cl:29 441 71 72 C3:12 645 68 2930 C2:1 451 8 4 73 C4:1 649 7331 C2:2 455 9 74 C4:2 653 7432 C2:3 459 10 5 75 C4:3 659 7533 C2:4 465 II 8 76 C4:4 665 7634 C2:5 469 28 77 C4:5 671 3135 C2:6 473 36 78 C4:6 673 7736 C2:7 481 37 79 C4:7 679 7237 C2:8 483 12 6 8038 C2:9 489 38 8139 C2:1O 493 39 16 82 2740 C2:11 497 54 8341 C2:12 505 14 7 84

The Sermons of Pope Innocent HI 113

Table B (Long Table of Equivalences)

This table was compiled using the software program REFLEX. At a late stage of theediting of this article, however, I was able to examine Cod. Vat.lat. 10902 (VL 10902),and have belatedly added that information to the table, indicating where the sermonsin that manuscript differ from the other sources. The sermons in VL 10902 are notnumbered in the manuscript, but I have included the numbers used in the catalog:Codices Vaticani Latini. Codices 10876-11000, ed. 10. Bapt. BORINO.Vatican 1955.

SR No.: SR Occ.:

PL No.: Pro!. PL Col.: 309 PL Occ.: (Prologue)

VL No.: VL Fo!.: I' VL Occ.: (Prologue)

OL No.: OL Fo!.: 3' OL Occ.: (Prologue)

SR SS: SR Inc.:

PL SS: (Prologue) PL Inc.: Proplieta docei auetorilas

VL SS: (Prologue) VL Inc.: Propheia docet auciorita»

OL SS: (Prologue) OL Inc.: Propheta docet auetoritos

Comment: Prologue = letter to Abbot Arnaldus, introducing sermons.VL 10902: Fo!. I'.

SR No.: SR Occ.:

PL No.: PL Col.: 745 PL Occ.:

VL No.: 19 VL Fol.: 25' VL Occ.: Same = Beginning of Lent

OL No.: 11 OL Fol.: 30' OL Occ.: S. de Helqmosina

SR SS: SR Inc.:

PL SS: Date eleemosynam PL Inc.: Nemo enim dignius

VL SS: Date elerrwsinam VL Inc.: Nemo dignius possei

OL SS: Date elymosinam OL Inc.: Nemo mim dignius possei

Comment: Appears in PL as first 5 (of 6) chapters of Libellu«de Eleemoejna.VL 10902: Fol. 58'-66', between No. 17 and No. 18.

SR No.: I SR Occ.: Tl

PL No.: CI:I PL Col.: 313 PL Occ.: First Sunday Advent

VL No.: I VL Fo!. P VL Occ.: First Sunday Advent

OL No.: OL Fol. OL Occ.:

SR SS: Cum venit pleniiudo SR Inc.: In propositis verbis

PL SS: Cum venit plenitudo PL Inc.: In propositis verbis

VL SS: Cum venit plenitudo VL Inc.: In propositis verbis

OL SS: OL Inc.:

VL 10902: Fol. 2', No. 1.

114 John C. Moore

SR No.: 2 SR Occ.: TlPL No.: CI:2 PL Col.: 319 PL Occ.: Same = First Sunday AdventVL No.: 2 VL Fol.: 3' VL Occ.: Same = First Sunday AdventOL No.: 2 OL Fol.: 6' OL Occ.: First Sunday Advent

SR SS: Hora est SR Inc.: Significatio somniPL SS: Hora estjam PL Inc.: Significatio somniVL SS: Hora est jam VL Inc.: Significatio somniOL SS: Hora estjam OL Inc.: Significatio somni

VL 10902: Fol. 7', No. 2.

SR No.: 3 SR Oce.: TIPL No.: CI:3 PL Col.: 323 PL Oce.: Same = First Sunday of AdventVL No.: 4 VL Fol.: 5' VL Occ.: Same = AdventOL No.: OL Fol.: OL Oee.:

SR SS: Aspiciebam in vi8u SR Inc.: Daniel prophetaPL SS: Aspiciebam in visu PL Inc.: Daniel prophetaVL SS: Aspiciebam in visu VL Inc.: Daniel prophetaOL SS: OL Inc.:

VL 10902: not included.

SR No.: 4 SR Oce.: T2PL No.: CI:4 PL Col.: 327 PL Oce.: Second Sunday AdventVL No.: 3 VL Fol.: 4' VL Oce.: AdventOL No.: 1 OL Fol.: 3' OL Oce.: Second Sunday Advent

SR SS: Ecce veniet propheta SR Inc -,: Propheta magnusPL SS: Ecce veniet propheta PL Inc.: Propheta magnusVL SS: Ecce veniet propheta VL Inc.: Propheta magnusOL SS: Ecce venit propheta OL Inc.: Propheta magnus

VL 10902: Fol. 9', No. 3. Occ.: same = First Sunday Advent.

SR No.: 5 SR Oee.: T2PL No.: CI:5 PL Col.: 333 PL Oee.: Same = Second Sunday AdventVL No.: 5 VL Fol.: 6' VL Oce.: Second Sunday AdventOL No.: OL Fol.: OL Oce.:

SR SS: Cum audisset Joannes SR Inc.: MirumfortassePL SS: Cum audisset Joannes PL Inc.: MirumfortasseVL SS: Cum audisset Joannes VL Inc.: Mirum [ortasseOL SS: OL Inc.:

VL 10902: Fol. 12', No. 4.


SR No.: 6 SR Occ.: T3PL No.: Cl:6 PL Col.: 337 PL Occ.: Third Sunday AdventVL No.: 6 VL Fol.: 7' VL Occ.: Third Sunday AdventOL No.: 3 OL Fol.: 7' OL Occ.: Third Sunday Advent

SR SS: Gaudete in Domine (sic) SR Inc.: Sacrosanctum RedemptorisPL SS: Gaudete in Domino PL Inc.: Sacrosanctum RedemptorisVL SS: Gaudete in Domino VL Inc.: Sacrosanctum RedemptorisOL SS: Gaudete in Domino OL Inc.: Sacrosanctum Christi

VL 10902: Fol. 15', No. 5.

SR No.: 7 SR Occ.: T3PL No.: CI:7 PL Col.: 341 PL Occ.: Same = Third Sunday AdventVL No.: 7 VL Fol.: 8' VL Occ.: Fourth Sunday AdventOL No.: OL Fo!.: OL Occ.:

SR SS: Ego baptizo vos SR Inc.: Apostolica sedes quaePL SS: Ego baptizo vos PL Inc.: Aposiolica sedes quaeVL SS: Ego baptize vos VL Inc.: Apostolica sedes queOL SS: OL Inc.:

VL 10902: Fo!. 17', No. 6. Occ.: Same = Third Sunday Advent.

SR No.: 8 SR Occ.: TI2 = Second Sunday after EpiphanyPL No.: Cl:8 PL Col.: 345 PL Occ.: First Sunday after EpiphanyVL No.: 13 VL Fo!.: 15' VL Occ.: DominicaliOL No.: OL Fo!.: OL Occ.:

SR SS: Die tertia nuptiaePL SS: Die tertia nuptiaeVL SS: Die tertia nuptiaeOL SS:

SR Inc.: Quia spiritus estPL Inc.: Quia spiritus estVL Inc.: Quia spiritus estOL Inc.:

Comment: Marriage feast at Cana.VL 10902: Fo!. 35', No. 12.

SR Nr.: 9 SR Occ.: TI6PL No.: Cl:9 PL Co!.: 351 PL Occ.: SeptuagesimaVL No.: 15 VL Fol.: 19' VL Occ.: SeptuagesimaOL No.: OL Fo!.: OL Occ.:

SR SS: Occupatio magna creata SR Inc.: Mater omnium hominumPL SS: Occupatio magna ereata PL Inc.: Mater omnium hominumVL SS: Occupatio magna creata VL Inc.: Mater omnium hominumOL SS: OL Inc.:

VL 10902: Fol. 44', No. 14.

116

SR No.: 10PL No.:CI:1O PL Col.: 353VL No.: 16 VL Fol.: 20'OL No.: 9 OL Fol.: 23'

John C. Moore

SR SS: Simile est regnumPL SS: Simile est regnumVL SS: Simile est regnumOL SS: Simile est regnum

VL 10902: Fol. 45', No. 15.

SR Occ.: Tl6PL Occ.: Same = SeptuagesimaVL Occ.: Same = SeptuagesimaOL Occ.: Septuagesima

SR Inc.: Haec parobolafratresPL Inc.: Haec parabolafratresVL Inc.: Hee parabolafratresOL Inc.: /lee parabolafratres

SR No.: 11 SR Occ.: T18/4PL No.:CI:ll PL Col.: 357 PL Occ.: Ash WednesdayVL No.: 17 VL Fol.: 21' VL Occ.: Beginning of LentOL No.: 10 OL Fol.: 25' OL Occ.: Capite ieiunii (Ash Wednesday)

SR SS: Tu cum jejunaveris SR Inc.: Dignitas jejuniiPL SS: Tu cum jejunaveris PL Inc.: Diqnitas jejuniiVL SS: Cum tu ieiunas VL Inc.: Dumitas ieiunii

VL 10902: Fol. 48", No. 16.

SR No.: 12 SR Occ.: T18/4PL No.:CI:12 PL Col.: 367 PL Occ.: Same = Ash WednesdayVL No.: 18 VL Fol.: 24' VL Oce.: Beginning of LentOL No.: OL Fol.: OL Occ.:

SR SS: Hoc est majus SR Inc.: Si digne volumusPL SS: Hoe est majus PL Inc.: Si digne volumusVL SS: Hoe est majus VL Inc.: Si digne volumusOL SS: OL Inc.:

VL 10902: Fol. 55', No. 17.

SR No.: 13 SR Occ.: TI9PL No.:CI:13 PL Col.: 371 PL Oce.: First Sunday LentVL No.: 20 VL Fol.: 28' VL Occ.: First Sunday LentOL No.: OL Fol.: OL Oce.:

SR SS: Ductus est Jesus SR Inc.: Tres sunt quiPL SS: Ductus est Jesus PL Inc.: Tres sunt quiVL SS: VL Inc.:OL SS: OL Inc.:

VL 10902: Fol. 66', No. 18.


SR No.: 14PL No.:CI:14 PL Col.: 375VL No.: 21 VL Fol.: 30'OL No.: OL Fol.

SR Occ.: TI9/Sabb.PL Oce.: Sabbato Quatuor TemporumVL Occ.: Second Sunday LentOL Occ.:

SR SS: Assumpsit Jesus Petrum SR Inc.: QuiaJidelis estPL SS: Assumpsit Jesus Petrum PL Inc.: QuiaJidelis estVL SS: Assumpsit Jesus Petrum VL Inc.: QuiaJidelis estOL SS: OL Inc.:

VL 10902: Fol. 69', No. 19. Occ.: In secunda ebdomada quadragesima.

SR No.: 15 SR Occ.: T21PL No.:CI:15 PL Col.: 381 PL Occ.: Third Sunday LentVL No.: 22 VL Fo!.: 31' VL Occ.: Third Sunday LentOL No.: OL Fo!.: OL Occ.:

SR SS: Cum immundus spiritus SR Inc.: Saepe necessiiasPL SS: Cum immundus spiritus PL Inc.: Saepe necessitasVL SS: Cum immundus spiritus VL Inc.: Sepe necessiiasOL SS: OL Inc.:

VL 1902: Fo!. 73', No. 20.

SR No.: 16 SR Occ.: T19/5PL No.:CI:16 PL Col.: 385 PL Occ.: Feria 5 after First Sunday LentVL No.: 23 VL Fo!.: 32' VL Occ.: Station Sts. Cosmas and DamianOL No.: OL Fo!.: OL Occ.:

SR SS: Surgens Jesus de synagoga SR Inc.: Mulla nobis et magnaPL SS: Surgens Jesus de synagoga PL Inc.: Mulla nobis et magnaVL SS: Surgens Jesus de synagoga VL Inc.: Mulla nobis et magnaOL SS: OL Inc.:

VL 10902: Fol. 75', No. 21. Oce.: QuintaJeria epdomade mediane.

SR No.: 17 SR Oce.: T22PL No.:C1:17 PL Co!.: 389 PL Occ.: Fourth Sunday LentVL No.: 24 VL Fo!.: 33' VL Oce.: Fourth Sunday LentOL No.: OL Fol. OL Occ.:

SR SS: Est puer unus hic SR Inc.: Tria nobis praecipuePL SS: Est puer unus hic PL Inc.: Tria nobis praecipueVL SS: Est puer unus hie VL Inc.: Tria nobis precipueOL SS: OL Inc.:

VL 10902: Fol. 78', No. 22.

118 John C. Moore

SR No.: 18 SR Occ.: T22 = Fourth Sunday LentPL No.:Cl:18 PL Col.: 393 PL Occ.: Laetare SundayVL No.: 25 VL Fol.: 34' VL Occ.: Fifth Sunday LentOL No.: OL Fol.: OL Occ.:

SR SS: Laetare Jerusalem SR Inc.: Hodierna sollemnitasPL SS: Laeiare Jerusalem PL Inc.: Hodierna solemnitasVL SS: Letare ierusalem VL Inc.: Hodiema sollempnitasOL SS: OL Inc.:

VL 10902: Fol. 80', No. 23.

SR No.: 19 SR Occ.: T25PL No.:Cl:19 PL Col.: 397 PL Occ.: Lord's SupperVL No.: 26 VL Fol.: 35' VL Occ.: Holy ThursdayOL No.: 12 OL Fol.: 36' OL Occ.: Lord's Supper

SR SS: Qui lotus est SR Inc.: Triplex est laoacrumPL SS: Qui lotus est non PL Inc.: Triplex est laoacrumVL SS: Qui lotus est non VL Inc.: Triplex est laoacrumOL SS: OL Inc.:

Comment: Also: VL Fol. 135'.VL 10902: Fol. 83', No. 24.

SR No.: 20 SR Occ.: T29PL No.:Cl:20 PL Col.: 399 PL Occ.: First Sunday after EasterVL No.: 29 VL Fol.: 37' VL Occ.: ResurrectionOL No.: 13 OL Fol.: 37' OL Occ.: Resurrection

SR SS: Post passionem suam SR Inc.: Volensfratres carissimiPL SS: Post passionem suam PL Inc.: Volensfratres charissimiVL SS: Post passionem suam VL Inc.: Volofratres karissimiOL ss: Post passionem suam OL Inc.: Volof. k. voloVL 10902: Fol. 86', No. 26. Occ.: Same = Easter.

SR No.: 21 SR Occ.: T30PL No.:Cl:21 PL Col.: 405 PL Occ.: Second Sunday after EasterVL No.: 30 VL Fol.: 39' VL Occ.: DominicalisOL No.: OL Fol.: OL Occ.:

SR SS: Ego sum pastor bonus SR Inc.: Parabolicae similitudinisPL SS: Ego sum pastor bonus PL Inc.: Parabolicae similitudinisVL SS: Ego sum pastor bonus VL Inc.: Parabolice similitudinis.OL SS: OL Inc.:

VL 10902: Fol. 94', No. 28.

The Sermons of Pope Innocent III H9

SR No.: 22 SR Occ.: T36PL No.:Cl:22 PL Col.: 409 PL Occ.: AscensionVL No.: 31 VL Fol.: 40' VL Occ.: AscensionOL No.: 14 OL Fol.: 41' OL Occ.: Ascension

SR SS: Ascendens Christus SR Inc.: Tres olim solemnitatesPL SS: Aseemdens Christus PL Inc.: Tres olim solemnitatesVL SS: Ascendens Christus VL Inc.: Tres enim olim soll...OL SS: Ascendens Christus OL Inc.: Tree enim solempnitates

VL 10902: Fol. 96-, No. 29.

SR No.: 23 SR Occ.: T39PL No.:Cl:23 PL Col.: 415 PL Occ.: PentecostVL No.: 32 VL Fo!.: 41' VL Occ.: PentecostOL No.: 15 OL Fo!.: 43' OL Occ.: Pentecost

SR SS: Liquifacta est terra SR Inc.: Duplex est liquefactioPL SS: Liquefacta est terra PL Inc.: Duplex est liquefactioVL SS: Liquefacta est terra VL Inc.: Dupplex est liquefactioOL SS: Liquefacta est terra OL Inc.: Duplex est liquefacio

VL 10902: Fol. 99', No. 30.

SR No.: 24 SR Occ.: T39PL No.:Cl:24 PL Co!.: 419 PL Occ.: Same = PentecostVL No.: 33 VL Fol.: 42' VL Occ.: Same = PentecostOL No.: OL Fol.: OL Occ.:

SR SS: Joannes quidem bapt ... SR Inc.: Duplex enim nobisPL SS: Joannes quidem bapt ... PL Inc.: Duplex enim nobisVL SS: Johannes quidem bapt... VL Inc.: Dupplex vero baptismusOL SS: OL Inc.:

VL 10902: Fol. 102', No. 31.

SR No.: 25 SR Occ.: T39PL No.:Cl:25 PL Co!.: 421 PL Occ.: Same = PentecostVL No.: 34 VL Fo!.: 43' VL Occ.: Same = PentecostOL No.: OL Fol.: OL Occ.:

SR SS: De ezceleo misit iqnem SR Inc.: Sunt ecclesiae perPL SS: De excelso misit ignem PL Inc.: Sunt Ecclesiae perVL SS: De excelso misit ignem VL Inc.: Verba sunt ecclesieOL SS: OL Inc.:

VL 10902: Fo!. 104', No. 32. Inc.: Verba sunt eclesie.

120 John C. Moore

SR No.: 26 SR Occ.: T49PL No.:Cl:26 PL Col.: 427 PL Occ.: Ninth Sunday after Oct. of Pent.VL No.: 35 VL Fol.: 44- VL Occ.: dominiallisOL No.: OL Fo!.: OL Occ.:

SR SS: llomo quidam erat dives SR Inc.: Qualiter autem haecPL SS: Homo quidam erat dives PL Inc.: Qualiter autem haecVL SS: Homo quidam erat dives VL Inc.: Qualiter her perabolaOL SS: OL Inc.:

VL 10902: Fo!. 107-, No. 33. Occ.: De uillico iniquitatis.

SR No.: 27 SR Occ.: CllPL No.:Cl:27 PL Co!.: 433 PL Occ.: Dedication of churchVL No.: 69 VL Fol.: 84' VL Occ.: Dedication of churchOL No.: OL Fo!.: OL Occ.:

SR SS: Introibo Domine inPL SS: Introibo Domine inVL SS: Introibo Domine inOL SS:

VL 10902: Fo!. 236', No. 69.

SR Inc.: Universorum Dominus etPL Inc.: Universorum Dominus etVL Inc.: Universorum Dominus conditorOL Inc.:

SR No.: 28 SR Occ.: C12PL No.:Cl:28 PL Co!.: 439 PL Occ.: Consecration of altarVL No.: 70 VL Fo!.: 85' VL Occ.: Dedication of churchOL No.: 30 OL Fo!.: 71' OL Occ.: Consecration (of church)

SR SS: Nescitis quia corpora SR Inc.: Si desideratis fieriPL SS: Nescitis quia corpora PL Inc.: Si desideratis fieriVL SS: Nescitis quia corpora VL Inc.: Si desideratis fieriOL SS: Nescitis quia corpora OL Inc.: Si desideratis fieri

Comment: For OL, "of church" provided by table of contents.VL 10902: Fo!. 239', No. 70. Occ.: Consecration of temple.

SR No.: 29 SR Occ.: C12PL No.:Cl:29 PL Co!.: 441 PL Occ.: Same = Consecration of altarVL No.: 71 VL Fo!.: 85" VL Occ.: Dedication of churchOL No.: OL Fo!.: OL Occ.:

SR SS: Egressus Jesus SR Inc.: Duo sunt RedemptorisPL SS: Egressus Jesus PL Inc.: Duo sunt RedemptorisVL SS: Egressus Jesus VL Inc.: Duo sunt redemptorisOL SS: OL Inc.:

VL 10902: Fo!. 241', No. 71. Occ.: Consecration of church.


SR No.: 30 SR Occ.: T6PL No.: C2:1 PL Col.: 451 PL Occ.: NativityVL No.: 8 VL Fol.: 9' VL Occ.: NativityOL No.: 4 OL Fol.: 9' OL Occ.: Fourth Sunday Advent

SR SS: Verbum carofactum est SR Inc.: Juxta communem 8ensumPL SS: Verbum carofactum est PL Inc.: Juxta communem 8en8umVL SS: Verbum carofactum est VL Inc.: Juxta communem U8umOL SS: Verbum carofactum est OL Inc.: Juxta communem UBum

VL 10902: Fol. 20., No. 7.

SR No.: 31 SR Occ.: T6PL No.: C2:2 PL Col.: 455 PL Occ.: Same = NativityVL No.: 9 VL Fol.: 10' VL Occ.: Same = NativityOL No.: OL Fol.: OL Occ.:

SR SS: Novumfaciet Dominae SR Inc.: No-vum in sacra scripturePL SS: Novumfaciet Dominu8 PL Inc.: Novum in sacra ScriptumVL SS: Novum faciet Dominus VL Inc.: Novum in sacra scripluraOL SS: OL Inc.:

VL 10902: Fol. 23', No. 8.

SR No.: 32 SR Occ.: T6PL No.: C2:3 PL Col.: 459 PL Occ.: Same = NativityVL No.: 10 VL Fol.: 11v VL Occ.: Same = NativityOL No.: 5 OL Fol.: H' OL Occ.: Nativity

SIt SS: Puer natus est nobis SR Inc.: Sicut tres in Chri8toPL SS: Puer natus est nobis PL Inc.: Sicut tres in ChristoVL SS: Puer natus est nobis VL Inc.: Sicut tres in ChrietoOL SS: Puer natus est nobis OL Inc.: Sicut tree in Christo

VL 10902: Fol. 25', No. 9.

SR No.: 33 SR Occ.: T8PL No.: C2:4 PL Col.: 465 PL Occ.: CircumcisionVL No.: 11 VL Fol.: 13' VL Occ.: CircumcisionOL No.: 8 OL Fol.: 21' OL Occ.: S. de innoceniibus

SR SS: Postquam consummati SR Inc.: Quia circumci8umPL SS: Posiquam consummati PL Inc.: Quia circumcisumVL SS: Postquam consummati VL Inc.: Quia circumcisumOL SS: Postquam consummati OL Inc.: Quia eircumeisoum (sic)

VL 10902: Fol. 28v, No. 10.

122 John C. Moore

SR No.: 34 SR Occ.: T38 = Vigil of PentecostPL No.: C2:5 PL Col.: 469 PL Occ.: ResurrectionVL No.: 28 VL Fol.: 36' VL Occ.: ResurrectionOL No.: OL Fol.: OL Occ.:

SR SS: Haec dies quam fecit SR Inc.: Cum omnes diesfaciatPL SS: Haec dies quam fecit PL Inc.: Cum omnes diesfaciatVL SS: Hec dies quam fecit VL Inc.: Cum omnes diesfaciatOL SS: OL Inc.:

Comment: Also: VL Fol. 136'-137V• SR. Occ. probably meant to be T28 (Resurrec-

tion).VL 10902: Fol. 84', No. 25.

Occ.: T51 = Eleventh Sunday after PentecostOcc.: DominicalisOcc.: DominicalisOcc.:

SR SS: Duo homines ascenderuni SR Inc.: Licei pharisaeus inPL SS: Duo homines aseenderum PL Inc.: Licet Pharisaeus inVL SS: Duo homines ascenderuni VL Inc.: Lieet Phariseus inOL SS: OL Inc.:VL 10902: Fol. 113', No. 34. Occ.: Eleventh Sunday after Pentecost. The second partof the sermon found in PL is presented in.VL 10902 as a separate sermon: Fol. 114\No. 35. Occ.: Eleventh Sunday after Pentecost; SS: Stans a longe publicanus; Inc.:Quoniam pleros.

SR No.: 35 SRPL No.: C2:6 PL Col.: 473 PLVL No.: 36 VL Fol.: 46' VLOL No.: OL Fol.: OL

SR No.: 36 SR Occ.: S13PL No.: C2:7 PL Col.: 481 PL Occ.: St. SilvesterVL No.: 37 VL Fol.: 48' VL Occ.: St. SilvesterOL No.: OL Fol.: OL Occ.:

SR SS: Ecce sacerdos magnus SR Inc.: Tria nobis in verbisPL SS: Ecce sacerdos magnus PL Inc.: Tria nobis in verbisVL SS: Ecce sacerdos magnus VL Inc.: Tria nobis in verbisOL SS: OL Inc.:VL 10902: Fol. 119', No. 36.

SR No.: 37 SR Occ.: TI0PL No.: C2:8 PL Col.: 483 PL Occ.: EpiphanyVL No.: 12 VL Fol.: 14' VL Occ.: EpiphanyOL No.: 6 OL Fol.: 13v OL Occ.: Epiphany

SR SS: Videntes stellamMagi SR Inc.: Sacrcsanctum conjugiumPL SS: Videntes stellam magi PL Inc.: Sacrosanctum conjugiumVL SS; Videntes stellam magi VL Inc.: Sacroeanctum coniugiumOL SS: Videntes stellam magi OL Inc.: Sacrumsanctum coniugiumVL 10902: Fol. 32', No. H.


SR No.: 38 SR Occ.: S20PL No.: C2:9 PL Col.: 489 PL Occ.: Conversion of St. PaulVL No.: 38 VL Fol.: 49r VL Occ.: Conversion of St. PaulOL No.: OL Fol.: OL Occ.:

SR SS: Nemo venit ad me SR Inc.: Saepe locutue sumPL SS: Nemo venit ad me PL Inc.: Saepe loculus sumVL SS: Nemo venit ad me VL Inc.: Sepe locutus sumOL SS: OL Inc.:

VL 10902: Fol. 121', No. 37.

SR No.: 39 SR Occ.: S20PL No.:C2:1O PL Col.: 493 PL Occ.: Same = Conversion of St. PaulVL No.: 39 VL Fol.: 50' VL Occ.: Same = Conversion of St. PaulOL No.: 16 OL Fo!.: 45' OL Occ.: Conversion of St. Paul

SR SS: Nolo mortem peccatoris SR Inc.: Huius sententiaePL SS: Nolo mortem peccatoris PL Inc.: Hujus sententiaeVL SS: Nolo mortem peccaioris VL Inc.: Huius sentensieOL SS: Nolo mortem peccatoris OL Inc.: Huius sententie

VL 10902: Fol. 125', No. 38.

SR No.: 40 SR Occ.: S65PL No.:C2:11 PL Col.: 497 PL Occ.: Nativity of MaryVL No.: 54 VL Fol.: 67' VL Occ.: Nativity of MaryOL No.: OL Fo!.: OL Occ.:

SR SS: Egredietur virga SR Inc.: In verbis propositiePL SS: Egredietur virga PL Inc.: In verbis propositisVL SS: Egredietur virga VL Inc.: In verbis proposdieOL SS: OL Inc.:

Comment: Authenticity questioned; see n. 5.VL 10902: Fol. 192', No. 54.

SR No.: 41 SR Occ.: S21PL No.:C2:12 PL Col: 505 PL Occ.: PurificationVL No.: 14 VL Fol.: 17r VL Occ.: PurificationOL No.: 7 OL Fol.: 16' OL Occ.: Purification

SR SS: Ecce egomitto angelum SR Inc.: Rex regum etDominusPL SS: Ecce egomitto angelum PL Inc.: Rex regum et DominusVL SS: Ecce mitto angelum VL Inc.: Rex regum etDominusOL SS: Ecce egomitto angelum OL Inc.: Rex regum etDominus

VL 10902: Fo!. 38', No. 13.

124 John C. Moore

SR No.: 42 SR Occ.: S25PL No.:C2:13 PL Col.: 513 PL Occ.: St. GregoryPL No.: 40 VL Fol.: 51' VL Occ.: St. GregoryOL No.: OL Fol.: OL Occ.:

SR SS: Statuit illi Dominus SR Inc.: Tria nobis circaPL SS: Statuit illi Dominus PL Inc.: Tria nobis circaVL SS: Statuit ei Dominus VL Inc.: Tria nobis circaOL SS: OL Inc.:

VL 10902: Fol. 129', No. 39. Inc.: Testamentum est proprie.

SR No.: 43 SR Occ.: S28PL No.:C2:l4 PL Col.: 521 PL Occ.: AnnunciationVL No.: 41 VL Fol.: 52' VL Occ.: Discovery of Holy CrossOL No.: 17 OL Fol.: 47' OL Occ.: Annunciation

SR SS: Nemo ascendit in caelum SR Inc.: Cum diligenter intendoPL SS: Nemo ascendit in caelum PL Inc.: Cum diligenter intendoVL SS: Nemo ascendit in celum VL Inc.: Cum diligenter attendoOL SS: Nemo ascendit in celum OL Inc.: Cum diligenter attendo

VL 10902: Fol. 134', No. 40. Occ.: Annunciation.

SR No.: 44 SR Occ.: T26PL No.:C2:15 PL Col.: 525 PL Occ.: Good FridayVL No.: VL Fol.: VL Occ.:OL No.: OL Fol.: OL Occ.:

SR SS: Quem vultis dimittam SR Inc.: Verba ista carissimiPL SS: Quem vultis dimittam PL Inc.: Verba ista charissimiVL SS: VL Inc::OL SS: OL Inc.:

Comment: Authenticity questioned; see n. 5.VL 10902: not included.

SR No.: 45 SR Occ.: S44PL No.:C2:16 PL Col.: 529 PL Occ.: St. John the BaptistVL No.: 42 VL Fol.: 53' VL Occ.: St. John the BaptistOL No.: OL Fol.: OL Occ.:

SR SS: Inter naios mulierum SR Inc.: Qui laudat et quiPL SS: Inter natos mulierum PL Inc.: Qui laudat et quiVL SS: Inter natos mulierum VL Inc.: Qui laudat et glorificatOL SS: OL Inc.:

VL 10902: Fol. 139', No. 41.


SR No.: 46 SR Occ.: S44PL No.:C2:17 PL Col.: 533 PL Occ.: Same = St. John the BaptistVL No.: VL Fol.: VL Occ.:OL No.: OL Fol.: OL Occ.:

SR SS: A diebus JoannisPL SS: A diebus JoannisVL SS:OL SS:

SR Inc.: Mirumfortasse videturPL Inc.: Mirum fortasse videturVL Inc.:OL Inc.:

Comment: This is a continuation ofC2:18; should be combined.

SR No.: 47 SR Occ.: S44PL No.:C2:18 PL Col: 539 PL Occ.: Same = St. John the BaptistVL No.: 44 VL Fol.: 55' VL Occ.: Same = St. John the BaptistOL No.: OL Fo!.: OL Occ.:

SR SS: A diebus JoannisPL SS: A diebus JoannisVL SS: A diebus iohannisOL SS:

SR Inc.: Regnum caelorum sivePL Inc.: Regnum coelorum siveVL Inc.: Regnum celorum vimOL Inc.:

Comment: C2:17 is a continuation of this sermon.VL 10902: Fol. 144', No. 43.

SR No.: 48 SR Occ.: S44PL No.:C2:19 PL Col.: 541 PL Occ.: Same = St. John the BaptistVL No.: 43 VL Fo!.: 54' VL Occ.: Same = St. John the BaptistOL No.: 18 OL Fo!.: 49' OL Occ.: St. John the Baptist

SR SS: Elisabeth umr tua SR Inc.: Quod legimus etPL SS: Elisabeth uxor tua PL Inc.: Quod legimus etVL SS: Elisabelh uxor lua VL Inc.: Quod legimus etOL SS: lIelisabelh uxor lua OL Inc.: Quod legimus et

VL 10902: Fol. 142', No. 42. Occ.: Same = St. John the Baptist.

SR No.: 49 SR Occ.: S46 = Sts. Peter and PaulPL No.:C2:20 PL Col.: 543 PL Occ.: St. PeterVL No.: 47 VL Fol.: 59" VL Occ.: St. PeterOL No.: OL Fol.: OL Occ.:

SR SS: Dixit Jesus Simoni SR Inc.: Lied omnes aposioliPL SS: Dixit Jesus Simoni PL Inc.: Lied omnes apostoliVL SS: Dixit iesus simoni VL Inc.: Lied omnes apostoliOL SS: OL Inc.:

VL 10902: Fol. 158r, No. 46. Occ.: Nativity of St. Peter.

126 John C. Moore

SR No.: 50 SR Occ.: S46PL No.:C2:21 PL Col.: 547 PL Occ.: Sts. Peter and PaulVL No.: 45 VL Fol.: 57' VL Occ.: St. PeterOL No.: OL Fol.: OL Occ.:

SR SS: Interrogabat Jesus SR Inc.: Quia corde crediturPL SS: Interrogabat Jesus PL Inc.: Quia corde crediturVL SS: Interogabat iesus VL Inc.: Quia corde crediturOL SS: OL Inc.:

VL lO902: Fol. 150', No. 44. Occ.: St. Peter

SR No.: 51 SR Occ.: S46PL No.:C2:22 PL Col.: 555 PL Occ.: Same = Sts. Peter and PaulVL No.: 46 VL Fol.: 58' VL Occ.: St. PeterOL No.: 19 OL Fol.: 50' OL Occ.: Sts. Peter and Paul

SR SS: Cum Jesus ascendissei SR Inc.: Si aquae multaePL SS: Cum Jesus aecendiesei PL Inc.: Si aquae multaeVL SS: Duc in altum et lapsate VL Inc.: Si aque multeOL SS: Duc in altum et laxate OL Inc.: Si aquae multe

VL lO902: Fol. 156', No. 45. Occ.: Same = Sts. Peter and Paul. SS: Duc in altum.

SR No.: 52 SR Occ.: S49PL No.:C2:23 PL Col.: 557 PL Occ.: St. Mary MagdaleneVL No.: 49 VL Fol.: 61' VL Occ.: St. Mary MagdaleneOL No.: 20 OL Fol.: 52' OL Occ.: St. Mary Magdalene

SR SS: Ubi abundavit delictum SR Inc.: Propositum vobis apostoliPL SS: Ubi abundavit delictum PL Inc.: Propositum vobis apostoliVL SS: Ubi habundavit delictum VL Inc.: Propositum verbum nobisOL SS: Ubi habundavit delictum OL Inc.: Propositum nobis apostoli

VL 10902: Fol. 170', No. 48. Occ.: Same = St.l\Iary Magdalene. Inc.:lncorde, in ore, inopere per ignorantiam.

SR No.: 53 SR Occ.: S52PL No.:C2:24 PL Col.: 561 PL Occ.: St. Peter in chainsVL No.: 48 VL Fol.: 60' VL Occ.: St. Peter in chainsOL No.: OL Fol.: OL Occ.:

SR SS: Misit Herodes rex SR Inc.: Quia plane videmusPL SS: Misit Herodes rex PL Inc.: Quia plane videmusVL SS: Misit Heredes rex VL Inc.: Quia plane videmusOL SS: OL Inc.:

VL lO902: Fol. 173', No. 49.


SR No.: 54 SR Occ.: S56PL No.:C2:25 PL Col.: 565 PL Occ.: St. LawrenceVL No.: 50 VL Fol.: 62' VL Occ.: St. LawrenceOL No.: OL Fol.: OL Occ.:

SR SS: Probasti Domine cor SR Inc.: Tria sunt quae beatum L ..PL SS: Probasti Domine cor PL Inc.: Tria sunt quae B. L ..VL SS: Probasti cor meum VL Inc.: Tria sunt que beatum 1..OL SS: OL Inc.:

VL 10902: Fol. 176', No. 50.

SR No.: 55 SR Occ.: S56PL No.:C2:26 PL Col.:571 PL Occ.: Same = St. LawrenceVL No.: 51 VL Fo!.: 63' VL Occ.: Same = St. LawrenceOL No.: 21 OL Fol.: 53' OL Occ.: St. Lawrence

SR SS: Facies craticulam SR Inc.: Tres craticulasPL SS: Facies eratieulam PL Inc.: Tres craticulasVL SS: Eaciee craticulam VL Inc.: Tree craticulasOL SS: Facies craticulam OL Inc.: Tres craiiculae

VL 10902: Fol. 181', No. 51.

SR No.: 56 SR Occ.: S59PL No.:C2:27 PL Col.: 575 PL Occ.: AssumptionVL No.: 52 VL Fol.: 64' VL Occ.: AssumptionOL No.: OL Fol.: OL Occ.:

SR SS: Intravit Jesus in SR Inc.: Castellum illud quodPL SS: Intravit Jesus in PL Inc.: Castellum illud quodVL SS: Intravit iesus in VL Inc.: Castellum illud estOL SS: OL Inc.:

VL 10902: Fol. 185', No. 52.

SR No.: 57 SR Occ.: S59PL No.:C2:28 PL Co!.: 581 PL Occ.: Same = AssumptionVL No.: 53 VL Fol.: 66' VL Occ.: Same = AssumptionOL No.: 22 OL Fol.: 56' OL Occ.: Assumption

SR SS: Quae est isia quae SR Inc.: Cum aurora sit finisPL SS: Quae est ista quae PL Inc.: Cum aurora sit finisVL SS: Que est ist que VL Inc.: Cum aurora sit finisOL SS: Que est ista que OL Inc.: Cum aurora sit finis

VL 10902: Fol. 189', No. 53.

128 John C. Moore

SR No.: 58 SR Oee.: S65PL No.:C2:29 PL Col.: 585 PL Oee.: Nativity of l\IaryVL No.: 55 VL Fol.: 68' VL Oee.: Nativity of MaryOL No.: OL Fo!.: OL Oee.:

SR SS: In oculis suis quasi SR Inc.: Verbaquae locutus sumPL SS: In occulis suis quasi PL Inc.: Verbaquae loculus sumVL SS: In occulis suis quasi VL Inc.: Verbaque locuius sumOL SS: OL Inc.:

Comment: Also: VL Fol. 134'-135'.VL 10902: Fol. 198', No. 55. Oee.: Item in assumptione, although the occasion of theprevious sermon is given as the nativity ofl\lary.

SR No.: 59 SR Oee.: S79PL No.:C2:30 PL Col.: 587 PL Oee.: All SaintsVL No.: 56 VL Fol.: 69' VL Oee.: All SaintsOL No.: 23 OL Fol.: 57' OL Oee.: All Saints

SR SS: Duo Seraphim clamabant SR Inc.: Duo Seraphim quorumPL SS: Duo seraphim clamabant PL Inc.: Duo seraphim quorumVL SS: Duo seraphin clamabani VL Inc.: Duo seraphin quorumOL SS: Duo seraphyn clamabant OL Inc.: Duo seraphyn quorum

Comment: Also: VL Fo!. 135'.VL 10902: Fol. 200', No. 56.

SR No.: 60 SR Oee.: S79 = All SaintsPL No.:C2:31 PL Col.: 589 PL Oee.: To monks at SubiaeoVL No.: VL Fol.: VL Oee.:OL No.: OL Fo!.: OL Oee.:

SR SS Beati mundo cordePL SS: Beati mundo cordeVL SSOL SS

SR Inc.: Plana sed plena suntPL Inc.: Plana sed plena suntVL Inc.:OL Inc.:

Comment: Wrongly numbered 32 in PLoVL 10902: Fol. 228', No. 66. Oee.: Same = one confessor.


SR No.: 61 SR Occ.: C2P~ No.: C3:1 PL Co!.: 595 PL Occ.: ApostlesVL No.: 57 VL Fo!.: 69' VL Occ.: ApostlesOL No.: OL Fo!.: OL Occ.:

SR SS: Nimis honoraii sunt SR Inc.: In quo plus passetPL SS: Nimis honoraii sunt PL Inc.: In quo plus passetVL SS: Nimis honoraii sunt VL Inc.: In quo plus passetOL SS: OL Inc.:

VL 10902: Fol. 201', No. 57. Occ.: Nativity of an apostle.

SR No.: 62 SR Occ.: C2PL No.: C3:2 PL Col.: 601 PL Occ.: ApostlesVL No.: 58 VL Fo!.: 7lr VL Occ.: ApostlesOL No.: 24 OL Fo!.: 58' OL Occ.: Apostles

SR SS: Nisi Dominus SR Inc.: Rex regum fratresPL ss: Nisi Dominus PL Inc.: Rex regumfratresVL SS: Nisi dominus VL Inc.: Rex regumfratresOL SS: Nisi dominus OL Inc.: Rex regumf. k.

VL 10902: Fol. 205r, No. 58.

SR No.: 63 SR Occ.: C3PL No.: C3:3 PL Col.: 605 PL Occ.: EvangelistsVL No.: 59 VL Fol.: 71' VL Occ.: EvangelistsOL No.: 25 OL Fol.: 60' OL Occ.: Evangelists

SR SS: Fluvius egrediebatur SR Inc.: Quadruplex in sacraPL SS: Fluvius egrediebatur PL Inc.: Quadruplex in sacraVL SS: Fluvius egrediebatur VL Inc.: Quadruplex in sacraOL SS: Fluvius egredievatur OL Inc.: Quadruplex in sacra

VL 10902: Fol. 207', No. 59.

SR No.: 64 SR Occ.: C4PL No.: C3:4 PL Col.: 609 PL Occ.: One MartyrVL No.: 63 VL Fo!.: 76' VL Occ.: Several MartyrsOL No.: 26 OL Fol.: 62' OL Occ.: One Martyr

SR SS: Qui vult venire post me SR Inc.: Volentibus ire postPL SS: Qui vult venire post me PL Inc.: Volentibus ire postVL SS: Qui vult venire ad me VL Inc.: Valentibus ire postOL SS: Qui vult post me venire OL Inc.: Volentibus ire post

VL 10902: Fo!. 221', No. 63.

130 John C. Moore

SR No. 65 SR Occ.: C4PL No.: C3:5 PL Col.: 613 PL Occ.: One martyrVL No.: 65 VL Fol.: 79' VL Occ.: One martyrOL No.: OL Fol.: OL Occ.:

SR SS: Posuisti Domine super SR Inc.: Duplex est coronaPL SS: Posuisti Domine super PL Inc.: Duplex est coronaVL SS: Posuisti domine super VL Inc.: Dupplex est coronaOL SS OL Inc.:

VL 10902: Fol. 224', No. 64.

SR No.: 66 SR Occ.: C5PL No.: C3:6 PL Col.: 617 PL Occ.: Several MartyrsVL No.: 61 VL Fol.: 74' VL Occ.: Several MartyrsOL No.: OL Fol.: . OL Occ.:

SR SS: Isti sunt qui venerunt SR Inc.: Duplex tribulatio [ratresPL SS: Isti sunt qui venerunt PL Inc.: Duplex tribulatio fratresVL SS: Isti sunt qui venerunt VL Inc.: Dupplex tribulatio fratresOL SS: OL Inc.:

VL 10902: Fol. 214', No. 61.

SR No.: 67 SR Occ.: NonePL No.: C3:7 PL Col.: 621 PL Occ.: Severall\lartyrsVL No.: 62 VL Fol.: 75' VL Occ.: Severall\lartyrsOL No.: 27 OL Fol.: 65' OL Occ.: Several Martyrs

SR SS: Tamquam aurum in SR Inc.: Dioersae nobis [ornacesPL SS: Tanquam aurum in PL Inc.: Diversas nobis [ornacesVL SS: Tanquam aurum in VL Inc.: Diuersas nobis [omacesOL SS: Tanquam aurum in OL Inc.: Diversas nobis [ornacee

Comment: Authenticity questioned; see n. 5..VL 10902: Fol. 217', No. 62.

SR No.: 68 SR Occ.: C5PL No.: C3:8 PL Col.: 627 PL Occ.: Severall\lartyrsVL No.: 60 VL Fol.: 72' VL Occ.: Several MartyrsOL No.: OL Fol.: OL Occ.:

SR SS: Non sunt condignaePL SS: Non sunt condignaeVL SS: Non sunt condigneOL SS:

VL 10902: Fol. 210', No. 60.

SR Inc.: Vas electionis et doctorPL Inc.: Vas electionis et doctorVL Inc.: Vas eleclionis et doctor

,The Sermons of Pope Innocent In 131

SR No.: 69 SR Occ.: C5PL No.: C3:9 PL Col.: 633 PL Occ.: MartyrsVL No.: 64 VL Fol.: 78' VL Occ.: MartyrsOL No.: OL Fol.: OL Occ.:

SR SS: Anima mea turbata SR Inc.: Planaus est JeremiaePL SS: Anima mea turbata PL Inc.: Planaus est JeremiaeVL SS: Anima mea turbata VL Inc.: Planetue est ieremieOL SS: OL Inc.:

Comment: Authenticity questioned; see n. 5.VL 10902: not included.

SR No.: 70 SR Occ.: C6PL No.:C3:1O PL Col.: 639 PL Occ.: One confessorVL No.: 66 VL Fol.: 80' VL Occ.: One confessorOL No.: 28 OL Fo!.: 68' OL Occ.: Confessors

SR SS: Vigilate quia nescitis SR Inc.: Duobus modis animaPL SS: Vigilate quia nescitis PL Inc.: Duobus modis animaVL SS: Vigilale quia nescitie VL Inc.: Duobus modis animaOL SS: Vigilate quia nescitis OL Inc.: Duobus modis anima

VL 10902: Fol. 226', No. 65.

SR No.: 71 SR Occ.: C7PL No.:C3:11 PL Co!.: 641 PL Occ.: ConfessorsVL No.: 67 VL Fol.: 82' VL Occ.: ConfessorsOL No.: OL Fol.: OL Occ.:

SR SS: Nolite timere pusillue SR Inc.: Gum dicat alibiPL SS: Nolite timere pusillus PL Inc.: Gum dicat alibiVL SS: Nolite timere pusillus VL Inc.: Gum dicat alibiOL SS: OL Inc.:

VL 10902: Fol. 232', No. 67. Occ.: One confessor.

SR No.: 72 SR Occ.: C8PL No.:C3:12 PL Col.: 645 PL Occ.: One virginVL No.: 68 VL Fol.: 83' VL Occ.: VirginsOL No.: 29 OL Fol.: 70' OL Occ.: Virgins

SR SS: Simile est regnum SR Inc.: Regnum caelorum cuiuePL SS: Simile est regnum PL Inc.: Regnum coelorum cujusVL SS: Simile est regnum VL Inc.: Regnum celorum cuiusOL SS: Simile est regnum OL Inc.: Regnum celorum cuius

VL 10902: Fol. 234', No. 68. Occ.: One virgin.

132 John C. ~[oore

SR No.: 73 SR Occ.: CI5 = Election and confirmation of pontiffPL No.: C4:1 PL Co!.: 649 PL Occ.: Consecration of pontiffVL No.: 73 VL Fo!.: 90' VL Occ.: Consecration of Roman pontiffOL No.: OL Fo!.: OL Occ.:

SR SS: Si sacerdos qui SR Inc.: Verba quae locutusPL SS: Si sacerdos qui PL Inc.: Verba quae loculusVL SS: Si sacerdos qui VL Inc.: Verba que loculusOL SS: OL Inc.:

VL 10902: Fo!. 253', No. 73. Occ.: item in synodo.

SR No.: 74 SR Occ.: Consecration ofpont. max.PL No.: C4:2 PL Co!.: 653 PL Occ.: Consecration ofpont. max.VL No.: 74 VL Fo!.: 91' VL Occ.: Anniversary of Roman pont.OL No.: OL Fo!.: OL Occ.:

SR SS: Quis puias estfidelis SR Inc.: Qualis debeat essePL· SS: Quis putas estfidelis PL Inc.: Qualis debeat esseVL SS: Quis putas ne fidelis VL Inc.: Qualis debeat esseOL SS: OL Inc.:Comment: Day or anniversary of Innocent's consecration.VL 10902: Fo!. 256', No. 74. Occ.: Anniversary of consecration of Roman pontiff.

SR No.: 75 SR Occ.: CI5 = Election and consecration of pontiffPL No.: C4:3 PL Col.: 659 PL Occ.: Consecration of pontiffVL No.: 75 VL Fo!.: 92Y VL Occ.: Consecration of pontiffOL No.: OL Fo!.: OL Occ.:

SR SS: Qui habet sponsam SR Inc.: Paranymphus ait istaPL SS: Qui habet sponsam PL Inc.: Paranymphus ait istaVL SS: Qui habet sponsam VL Inc.: Paranymphus ait istaOL SS: OL Inc.:

Comment: Anniversary of Innocent's consecration.VL 10902: Fo!. 260', No. 75. Occ. not included.

SR No.: 76 SR Occ.: CI5 = Election and consecration of pontiffPL No.: C4:4 PL Co!.: 665 PL Occ.: Consecration of pontiffVL No.: 76 VL Fo!.: 94' VL Occ.: Ad eierumOL No.: OL Fo!.: OL Occ.:

SR SS: Vos estis sal terrae SR Inc.: Veritas quaefalliPL SS: Vos estis sal terrae PL Inc.: Veritas quaefalliVL SS: Vos esiis sal terre VL Inc.: Veritas quefalliOL SS: OL Inc.:VL 10902: Fo!. 264', No. 76. Occ. not included ..

The Sermons of Pope Innocent In 133

SR No.: 77 SR Occ.: NonePL No.: C4:5 PL Col.: 671 PL Occ.: Ad ClaustralesVL No.: VL Fol.: VL Occ.:OL No.: 31 OL Fol.: 72' OL Occ.: Ad claustrales

SR SS: None SR Inc.: Ad claustrales loquensPL SS: None PL Inc.: Ad claustrales loquensVL SS: VL Inc.:OL SS: None OL Inc.: Ad claustrales loquensComment: Identical to a sermon of Alan of Lilie (see Summa de arte praedicatoria,PL 210, 189-191).VL 10902: not included.

SR No.: 78 SR Occ.: To Lateran CouncilPL No.: C4:6 PL Col.: 673 PL Occ.: To Lateran CouncilVL No.: 77 VL Fol.: 95' VL Occ.: To Lateran CouncilOL No.: OL Fol.: OL Occ.:

SR SS: Desiderio desideravi SR Inc.: Quia mihi viverePL SS: Desiderio desideravi PL Inc.: Quia mihi vivereVL SS: Desiderio desideravi VL Inc.: Quia mihi vivereOL SS: OL Inc.:

VL 10902: Fol. 267', No. 77.

SR No.: 79 SR Occ.: To Lateran IVPL No.: C4:7 PL Col.: 679 PL Occ.: To Lateran IVVL No.: 72 VL Fol.: 88' VL Occ.: Ad eierumOL No.: OL Fol.: OL Occ.:

SR SS: Si dormiatis inter SR Inc.: Duo aunt nobis adPL SS: Si dormiatis inter PL Inc.: Duo aunt nobis adVL SS: Si dormiatis inter VL Inc.: Duo aunt nobis adOL SS: OL Inc.:

VL 10902: Fo!. 247', No. 72. Occ.: In synodo.

SR No.: 80 SR Occ.: 846 = Sts. Peter and Paul

PL No.: PL Col.: PL Occ.:

VL No.: VL Fol.: VL Occ.:

OL No.: OL Fo!.: OL Occ.:

SR SS: Beatus es Simon SR Inc.: Verba quae locutus

PL SS: PL Inc.:

VL SS: VL Inc.:

OL SS: OL Inc.:

Comment: Ms. Madrid, Nac. 501 (ScHNEYER).


134 John C. )Ioore

SR No.: 81 SR Occ.: S46 = Sts. Peter and PaulPL No.: PL Col.: PL Occ.:VL No.: VL Fa!.: VL Occ.:OL No.: OL Fa!.: OL Occ.:

SR SS: Interrogavit Jesus SR Inc.: Inter virtutes fides

PL SS: PL Inc.:VL SS: VL Inc.:OL SS: OL Inc.:

Comment: Ms. Madrid, Nac. 501 (ScHNEYER).


SR No.: 82 SR Occ.: T27 = Vigil of EasterPL No.: PL Col.: PL Occ.:VL No.: 27 VL Fol.: 35Y VL Occ.: ResurrectionOL No.: OL Fa!.: OL Occ.:

SR SS: MariaMagdalena SR Inc.: Quoniam ea quae sanctae mulieresPL SS: PL Inc.:VL SS: Maria magdalene VL Inc.: Quoniam que mulieresOL SS: OL Inc.:Comment: Ms. Madrid, Nac. 501 (ScHNEYER). Also: VL Fol. 135·-136Y

•

VL 10902: Fol. 92', No. 27. Occ.: Same = resurrection.

SR No.: 83 SR Occ.: Ad clerosPL No.: PL Col.: PL Occ.:VL No.: VL Fol.: VL Occ.:OL No.: OL Fol.: OL Occ.:

SR SS: None SR Inc.: 0 clerici nos pereuiimusPL SS: PL Inc.:VL SS: VL Inc.:OL SS: OL Inc.:

Comment: Ms. Clm 4636: Fa!. 6P, 62' (ScHNEYER).


SR No.: 84 SR Occ.: TI = First Sunday of AdventPL No.: PL Col.: PL Occ.:VL No.: VL Fol.: VL Occ.:OL No.: OL Fa!.: OL Occ.:

SR SS: None SR Inc.: Quattuor redemptoris

PL SS: PL Inc.:VL SS: VL Inc.:OL SS: OL Inc.:Comment: Ms. Clm 4636: Fa!. 6P, 62' (ScHNEYER).

VL 10902: not included


VL 10902:Fo!. 162'-170', No. 47:this sermon is not found in the other sources used inthis table.Occ.: Nativity of St. Mary ~Iagadalene; SS: Rogabat iesum quidam phariseus; Inc.:Hodiernam sollepnitatem,fratres karissimi, cum multa reverentia.

* *

*

ApPEXDIX 11

This sermon is number 27 in Vat.lat. 700, 35'-36' (SCHNEYERno. 82).Of the 77numbered sermons presented at the beginning of that manuscript as sermons ofInnocent Ill, it is the only one that is not printed in the "Patrologia". In the textsbelow, abbreviations have been extended; my comments are enclosed (like this); myadditions to the text are enclosed (like this); uncertain readings are enclosed [likethial]'. Capitalization and punctuation approximates the manuscript text. Trans-lations of biblical passages are based on the Revised Standard Version.

A. Latin text

Sermo In Resurrectione domini.

Moria magdalene et maria iacobi et salome emerunt aromata ut venientesungerent ihesum (~Iark 16:1). Quoniam que mulieres corporaliter eqisseleguntur. nos debemus spiritual iter adimplere. Considerandum est nobis quesunt moral iter adimplete iste tres mulieres. que aromata que emerunt. a quoemerunt. et quo precio. Quid inde fecerunt. et qualiter ungerent inde ihesum.Tres iste mulieres designant tres vitas. laicalem. regularem. etclericalem. Vitalaicorum activa est et secularis. vita religiosorum contemplativa et spiritualis.vita clericorum quasi mixta est et communis. que partim est secularis in

I At a late stage in the editing of this article, I was able to examine anotherthirteenth-century manuscript of this sermon, a microfilm of Codex Vaticanus latinus10902, fol. 92'-94'. There are many minor variant readings there that I have notincorporated here; but I have used that version to confirm or correct my reading ofCod. Vat. lat. 700. The catalog describing Cod. Vat. lat. 10902is: Codices VaticaniLatini. Codices 10876---ll000,ed. 10. Bapt. BORINO.Vatican 1955, ll8-120. BORINO(loc. cit. ll9) makes this reference to an edition of this sermon "ed, ex hoc cod.Franciscus Segna card. in libello qui inscribitur Leoni PP. XIII Sacri Principatus AnnoXXVI, Romae 1903";but that edition has not been available to me.

136 John c. ~Ioore

quantum mundana possideni. et partim est spiritualis in quantum divinaministrant. Isle tres vile alibi designantur in evangelio ubi dicitur. Duo suntin agro. duo in mola. duo in lecto. unus assumetur et alter relinqueiur (Luke17:34-35). Mola que iugiter volvitur significat munduni qui semper mutta-tur. Unus in mola. suni laici qui cum multis laboribus et angustiis rebusmundanis utuniu», leetue designat quietem. unde in leclo sutü religiosi quioccupationibus seculi derelictis in contemplationis otio delectantu». Inagro vero sunt clerici qui nunc (in curis secularibus laborant nunc}2 inspirituali suaoitate quiescunt. tanquam illi qui in agro. cultura nunc segetisfatiscutü. nunc arborum umbra delectantur. Verum in omni ordine quidamsunt boni et quidam sunt mali. Non de quolibet ordine dicitur quod unusassumeiur et alter relinquetur. quia bonus assumetur ad gloriam. et malu»relinquetur ad penam. Unde nemo cuiuscumque sit ordinis (fol. 36') deeperet.quia potest salvari si emat aromata ut unguat ihesum, Nam. in omni gente quifacit iusticiam acceptus est deo. Desiqnantur auiem et iste tree vite per illo« treeviros quos vidit iexechiel propheta in visione salvandos (EzechieI14:14).Noevidelicet daniel et iob. Noe qui archam in diluvio gubernavit. designat clericosqui requni ecclesiam in hoc mundo. Daniel qui tanquam. vir desideriorumcontemplationi vacabat. designat reZigiosos. qui toto desiderio ceZestibus eon-templandis inherent. lob qui habebat uxorem prolem greges. et armenta.famulos et ancillas. designat laicos qui talia possident in hoe mundo. Aro?natavero sunt bona opera. que suaviter flagrant eelestium odore virtutum. Dequibus salomon inquit in canticis. Surge Aquilo et veni Auster perfla ortummeum et fluant aromata illius (Song of Songs 4:16). Aquilo namquam quiventus est frigidus. designat diabolum qui eongelatus est in malo. De quo etlegitur. quod ab Aquifone pandetur omne malum (Jeremiah 1:14). Austerautem qui ventus est calidus spiritum sanctum significat qui mentes fideliumad caritatem accendit. Nam caritas diffusa est in cordibus nostris per spiritumsanctum qui datus est nobis (Rom. 5:5). Ortus autem est animus in quotanquam herbe fructifere sunt plantate virtutes. A it ergo ut Aquilo fugiat etauster adveniat. quatinus recedat diabolus et spiritus sanctus aceedat. quiperflet ortum et conspiret animum et sic aromata fluunt. id est bona operaprocedunt. Hee aromata emuntur ab illo de quo iacobus apostolus ait. Omnedatum optimum et omne donum perfectum desursum est descendens a patreluminum (James 1:17). Sine meinquit nichil potestisfacere quia non potestpalmesferrefructuma semetipso nisi ?nanserit in vite (John 15:4-5). Porrocum ipse bonorum nostrorum non egeat ut pote super omnes et in omnibusdives. hoc solum pretium si tamen did debet exigit. et requirit a nobis. ut ei pro

2 Vat.lat. 10902:in seculari anxietate laborant et.


suis beneficiis rependamus grates et laudes. Que si de corde puro. et conscien-tia bona et fide nonficta procedant (I Tim. 1:5) super aurum et argentum etlapides preiiosos illas acceptat. Cave igitur christiane ne alio quovis pretioquodlibet bonum ab illo te credas emisee quod si forte tuis meritis et virtutibusaliquod bonum quodcumque sit illud ascribas iniuriam ei facis a quo bonacuncta procedunt. sed de omnibus bonis acceptis referas ei laudes et grates aquo illa misericorditer accepisti. Quid enim (col. b) habes quod non acceperis(I Cor. 4:7). Unde illorum arrogantiam peniius deiecisti qui dicunt labianostra a nobis suni quis nosier est dominus (Psalm II [12]:5). Quia siforsamhoc dixeris omni bono re reddas indignum. Ceterum sicut sutü diverse mulie-res. ita diversa unquenta conficiunt ex quibus ungunt diverso modo ihesum.Laid siquidem sex debent species aromaticas assumere ad conficiendumunguentum id est sex opera pietatis que christus in iudicio commendabit.Esurivi et dedistis mihi manducare. Sitivi et dedisti mihi bibere. hoepes eramet collegistis me. Nudus et cooperuisiis me. lnfirmus et visitastis me. In carcereeram et venistis ad me (~Iatt. 25:35-36). Quantum auiem finite (sic)3odorifera hec aromata ipse ihesus illorum odore delectatus. ostendit. Veniteinquit benedieti patris mei possidete reqnum quod vobis paratum ab originemundi (Matt. 25:34). Ad eonfieiendum autem unquetum. (sic) ex aromatibusistis oleum misericordie est necessarium. quod eamaritanus superinfundensvulneribus saueiati. ut calores refrigeret. dolores mitiget. et tumores. Si ergosentis calorem ire dolorem odii vel tumorem superbie unque hoc unguentoihesum ut saneris. Quia nichil amplius valet ad vitia mentis curanda quamopera pietatis. Religiosi vero qui propria renuntiaverunt omnia licet nonhabeant unde confieiant hoc unguentum alia causa (sic)4 emere debent aroma-ta ex quibus suum unguentum conficiant. videlicet orationem meditationem etlectionem. devotion is balsamo intermixto. ut contemplationis conficiaturunguentum quod quam suave sit novit ille plenius qui confecit. Vos autemseculares homines audire potestis sed nondum sentire valetis. quoniam ani-malis homo non percipit ea que sunt spiritus dei (I Cor. 2:14) tamquam simulaudiat cantilenam cuius tamen non percipit melodiam. Quam magna inquitmultitudo dulcedinis tuae domine quam abscondisti timentibus te (Psalm 30[31]:20 [19]). Quam illi iam ex parte degustant qui licetad hue corpore suntinterra. iam tam animo sunt in celo. cum paulo dicentes. Nostra conversatio incelis est (Phil. 3:20). manna illud absconditum (cf. Heb. 9:4) in lectionemeditatione ac oratione gustando. Clerici vero ex his duobus unguentis con-fieere debent tertium ut nunc ad pedes domini sedeant cum maria et audiant

3 Vat. lat. 10902:sinto4 Vat.lat. 10902: tarnen.

138 John C. Moore

verbum illius. nunc cum martha circa [requens mynisterium (Luke 10:40) utexerceant opera caritatis. Ceterum vita laiealle debet unquere pedes. Et regula-ris capud. et clericalis corpus ihesu. Pedes enim christi sunt pauperes. capuddivinitas. et corpus ecclesia. sicut multis exemplis ostenditur in scripturis.(36V

) Ipse quidem ihesus modo sedet in celo et pedes eius ambulant superterram. Hii sunt pauperes christi quoe laicalis vita exemplo marie magdalenedebet unguere operibus pietatis dicenie propheta. frange esurienti panemtuum et eqenos vagosque induc in domum tuam etc. (Isaiah 58:7) Si hocfecistichristi pedes unxisti. Capud autem iMSU intelligitur ipsa divinitas. quiasecundum apostolum capud mulieris vir. capud viri christus. capud christideus (I Cor. 11 :3).Hoc capud quod est universorum principium regularis vitadebet unguere contemplationis unguento ut terrenis postpositie evolet ad celes-tia de virtute in virtute m ascendens. donee deum deorum videat in syon. Petatigitur. querat. et pulset (cf. Luke 11:9). Petat orando. querat meditando. etpulset leqendo ut viam accipiat. ut vitam inveniat. ut veritas sibi aperiatur.ille videlicet qui est via veritas et vita ihesus christus dominus nosier. viapetentibus in oratione humili et devota. vita querentibus in meditatione sim-plici et discreta. veritas pulsantibus in locutione" fideli et studiosa. Ceterumvita clericalis debet ungere corpus iMSU quod est ecclesia. fovendo illam verbopariter et exemplo (cf. Luke 24:19). ut imittetur eum qui cepitfacere et docere..Quoniam qui fecerit et docuerit hie magnus vocabitur in regno celorum (Matt.5:19). His enim unguentis vult ungi ihesus. qui propterea chrisius dicitur idest unetue. non solum a patre qui unxit eum oleo letitie pre consortibus suis(Psalm 44 [45]:8) hoc (sic)6 a suis quoquefidelibus ut omnes currant in odoreunguentorum suorum (Songs .ofSongs 1:3). Ipso prestante qui est super omniabenedictus in secula seculorum. Amen .

B. English translation

Sermon for the Resurrection of the Lord.

"Maria Magdalene, and Mary the mother of James, and Salome,bought spices, so that they might go and anoint Jesus" (Mark 16:1). Sincewe should carry out spiritually what we read that these women didcorporeally, we should first consider what was done morally: these threewomen, what spices they bought, from whom they bought them and atwhat price, what they did then, and how they then anointed Jesus.

6 Vat. Iat. 10902: lertione.6 Vat. Iat. 10902:sed.


These three women signify the three lives: lay, regular, and clerical.The life oflaymen is active and secular: the life of religious is contemplativeand spiritual; the life of clergymen is rather mixed and shared, partlysecular inasmuch as they possess wordly things and partly spiritualinasmuch as they administer divine things.

These three lives are signified elsewhere in the gospel where it is said,there are two in the field, two at the mill, and two in bed, "One will be takenand the other left" (Luke 17:34-35). The mill, which turns constantly,signifies the world, which is always changing. One at the mill- these are thelaity, who use wordly things, with great labor and difficulty. The bedsignifies rest. Hence, in bed are the religious, who, having abandonedsecular occupations, take delight in the leisure of contemplation. And in thefield are the clerics who (sometimes labor with secular concerns), at othertimes rest in spiritual sweetness; just as those in a field are sometimesdrooping while tending the crops, at other times taking delight in the shadeof the trees. But in every order, some are good and some are bad. When it issaid that one is taken and another is left, it is not referring to any particularorder, since the good man is taken to glory and the bad man is left forpunishment. Consequently, no one, regardless of his order, should despair,since he is able to be saved ifhe buys spices in order to anoint Jesus. For inevery group, he who acts righteously is acceptable to God.

These three lives, however, are also signified by the three men whomthe prophet Ezechiel saw in a vision as saved, namely, Noah, Daniel, andJob (Ezechiel14:14). Noah, who guided the ark in the flood, signifies theclergy who rule the church in this world. Daniel, who as a man in con-templation was free of all desires, signifies the religious who with totaldesire cling to the contemplation of heavenly things. Job, who had wife,off-spring, flocks, oxen, servants and handmaidens, signifies the laity,who possess such things in this world.

The spices, however, are the good works that sweetly perfume theheavens with the fragrance of virtues. Solomon speaks of these in thecanticles: "Awake, 0 north wind, and come, 0 south wind! Blow upon mygarden, let its fragrance be wafted abroad" (Song of Songs 4:16). For thenorth wind, which is a cold wind, signifies the devil, who has been frozen inevil. It is also written that every evil is revealed by the north wind. Thesouth wind, however, which blows warm, symbolizes the Holy Spirit, whoenflames the minds of the faithful to love. For love has been poured outinto our hearts through the Holy Spirit, who has been given to us. Thegarden, however, is the soul, in which virtues have been planted likefruitful grasses. He says, therefore, that the north wind flees and the southwind comes, inasmuch as the devil departs and the Holy Spirit ap-

140 John C. Moore

proaches; he blows upon the garden and inspires the soul, and so spicesflow and good works come forth.

These spices are bought from him of whom James the Apostle says,"Every best endowment and every perfect gift is from above, comingdown from the Father of lights" (James 1:17). "Apart from me", he says,"you can do nothing" since "the branch cannot bear fruit by itself, unlessit abides in the vine" (John 15:4-5). Further, since he is not in want of ourgoods, as he is rich above all and in all things, it should be said that hedemands and requires from us this set price alone, that in return for hisbenefactions, we offer him thanks and praise. If these proceed from a pureheart, from a good conscience, and from genuine faith, he accepts themover gold and silver and precious gems. Beware, therefore, Christian, lestyou believe that you have bought from him any good whatsoever at anyother price, because if perchance you ascribe any good thing, whatever itmay be, to your own merits and virtues, you do injury to him from whomall goods proceed. Rather, for all the good things received, offer praise andthanks to him from whom, in his mercy, you have received them. For whatdo you have that you will not have received? Consequently, you havecompletely discarded the arrogance of those who say, "Our lips are withus; who is our master?" (Psalm 11 [12]:5); since if perchance you shouldsay this, you would return an indignity for every good thing.

But as there are diverse women, so they make diverse ointments withwhich they anoint Jesus in different ways. Laymen should indeed take sixkinds of spices to make the ointment, that is, the six works of piety thatChrist will commend in judgment. "1 was hungry and you gave me food, Iwas thirsty and you gave me drink, 1 was a stranger and you welcomedme, 1was naked and you clothed me, 1was sick and you visited me, 1wasin prison and you came to me" platt. 25:35-36). These sweet-smellingperfumes having been offered, Jesus himself shows how much he delightsin their fragrance: "Come", he says, "0 blessed of my Father, inherit thekingdom prepared for you from the foundation of the world" (Matt. 25:34).And for making this ointment from these spices, the oil of mercy isnecessary. It is the same oil that the Samaritan poured on the wounds ofthe injured man so that he might cool the hot pain and sooth the tumors.If therefore you feel the heat of anger, the pain of hatred, or the tumor ofpride, anoint Jesus with this ointment so that you may be healed, sincenothing works better for avoiding the vices of the mind than good works.

But Religious, who have renounced all possessions, although they donot have anything with which to make this ointment, should buy otherperfumes from which to make their own ointment, namely prayer, medi-tation, and reading. Hence, the balsam of devotion having been mixed, the


unguent of contemplation may be made. He who has made it has knownmore fully how sweet it is. You secular men, however, are able to listen butcannot yet hear, since the animal-like man does not perceive those thingsthat are of the spirit of God, just as another hears a song but does notperceive the melody. "0 how abundant", he says, "is thy sweetness, whichthou hast laid up for those who fear thee" (Psalm 30 [31]:20 [19]). Thatsweetness is partly tasted already by those who, although in the body onearth, are to some degree already in heaven in the spirit, saying with Paul,"Our conversation in heaven" (Phil. 3:20) is that manna hidden (Heb. 9:4) inthe savoring of reading, meditation, and prayer.

From these two ointments, however, the clergy should make a thirdointment, so that now they sit at the feet ofthe Lord with Mary and listento his word, now, with Martha, they are busy with many things (Luke10:40) as they perform the works of charity.

Moreover, the lay life should anoint the feet of Jesus, the regular lifethe head, and the clerical life the body. For the feet of Christ are the poor,the head is the divinity, and the body is the church, as is shown in manyinstances in scripture. Indeed, Jesus himself sits in heaven and his feetwalk the earth. The poor of Christ are those whom the lay life, followingthe example ofl\lary Magdalene, should anoint with works of piety, as theprophet says, "Share your bread with the hungry and bring the homelesspoor into your house, etc." (Isaiah 58:7). Ifyou have done this, you haveanointed the feet of Christ. The head of Jesus is understood to be hisdivinity, since according to the apostle, man is the head of woman, Christis the head of man, and God is the head of Christ (I Cor. 11:3). This head,which is the principle of all things, the regular life should anoint with theointment of contemplation so that, earthly things set aside, it may fly toheavenly things, ascending from virtue to virtue until it sees the God ofgods in Zion. It asks, therefore; it seeks; and it knocks (cf. Luke 11:9). Itasks by praying, it seeks by meditating, and it knocks by reading, so thatit may learn the way, so that it may discover the life, and so that the truthmay be opened to it. That very Jesus, our lord, who is the way, the truthand the life, is the way to those asking in humble and devout prayer, thelife to those seeking in simple and discreet meditation, the truth to thoseknocking in faithful and diligent study.

Moreover, the clerical life should anoint the body of Jesus, that is thechurch, supporting her equally with word and example (cf. Luke 24: 19) sothat it may imitate him who began to act and to teach. The man who hasso acted and taught, he will be called great in the kingdom of heaven.

Jesus wishes to be anointed with these ointments,} esus who is for thisvery reason called Christ; that is, he is anointed not only by the father,

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who anoints him with the oil of gladness above his fellows (Psalm 44 [45]),but also by his faithful, so that all may run after in the fragrance of hisointments (Song of Songs 1:3). In the preminent one who is blessed aboveall things, world without end. Amen.

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Address of author:Prof. John C. MOOREDepartment of History115 Hofstra UniversityUSA-11550 Hempstead/New York

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