Giovanni Perrone, S.J. (3 March 1794 – 28 August 1876), born in Chieri, Piedmont, was an Italian Jesuit priest, theologian, and the dominant figure of the Roman School of dogmatic theology in the nineteenth century. Summoned to teach at the Pontifical Roman College (the Gregorian University) from 1824, he taught dogmatic theology there for the greater part of fifty years. Advisor to Popes Gregory XVI and Pius IX, he was consultor to various Roman Congregations, active in the suppression of the errors of Georg Hermes, and one of the principal theological architects of the dogmatic definition of the Immaculate Conception (1854). He was prominent at the Ultramontane side at Vatican Council I. His principal work, the Praelectiones Theologicae, passed through thirty-four editions in nine volumes and was the standard seminary textbook of Catholic dogmatic theology throughout Europe from 1835 until the eve of the First Vatican Council.
His work bearing on the themes compiled below is: Tractatus de Incarnatione, forming Part III (Volumen III) of the Praelectiones Theologicae quas in Coll. Rom. S.J. habebat Joannes Perrone e Societate Jesu, 1ª Editio Tusca, Prati: Ex Officina Raynerii Guasti, 1845; and the same Tractatus de Incarnatione forming Volumen VI of the Praelectiones Theologicae, post Secundam Romanam Editio, Viennae: Typis et Sumptibus Congregationis Mechitaristicae, 1842. Both editions are paginated and numbered by section (§) consistently throughout; all passages below are cited to their section number (§) and chapter.
All English translations below are the work of the compiler of this page and are made directly from the original primary texts cited in the Sources section at the foot of this page. No word of the original has been altered; every passage quoted appears in Perrone’s published writings exactly as cited.
The passages reproduced here bear on the following themes: Deicide — the Jews as the sole efficient cause of the perpetrated killing of God, whose penalties they still suffer; the reprobation and worldwide dispersal of the Jewish people as punishment for the rejected and slain Messiah; the abrogation of the Mosaic religion and cult as one of the foretold offices of the Messiah, now fulfilled; the rejection and dispersion of the Synagogue in fulfilment of prophecy; the Jews as involuntary witnesses to Christian truth, carrying the sacred books to their own confusion; the malice and inveterate hatred of Caiphas and the Sanhedrin; the iterative killing of the prophets as the pattern culminating in the death of Christ; and the Jews as a living document of divine justice. Perrone’s framework was entirely pre-Nostra Aetate (1965).
I. The Abrogation of the Mosaic Cult and the Rejection of the Synagogue as Foretold Offices of the Messiah
Tractatus de Incarnatione, Pars I, Cap. II, §128 (De Epocha et Officiis Promissi Messiae, Propositio IV)
[Perrone opens Proposition IV, which demonstrates that the offices foretold of the Messiah prove He has already come. He enumerates the three principal such offices as they appear in the prophets.]
Original:
« Ejusmodi munia ac officia a promisso Messia juxta prophetas obeunda praecipua sunt: abrogatio veteris cultus et sacerdotii ac novi substitutio; gentium ad veri Dei cognitionem et amorem vocatio, ac Judaici populi rejectio atque dispersio. Si igitur ostenderimus, tum duo haec munia juxta prophetas a futuro Messia adimplenda, tum jamdiu adimpleta fuisse, propositum obtinebimus: porro utrumque certissime constat. »
Translation:
“The principal offices and functions to be discharged by the promised Messiah according to the prophets are: the abrogation of the old worship and priesthood and the substitution of a new one; the calling of the nations to the knowledge and love of the true God; and the rejection and dispersal of the Jewish people. If, therefore, we shall have shown both that these two offices were to be fulfilled by the future Messiah according to the prophets, and that they have long since been fulfilled, we shall have obtained our purpose — and both are with the utmost certainty established.”
II. The Dispersal of the Jewish People as Punishment for the Rejection and Murder of the Messiah
Tractatus de Incarnatione, Pars I, Cap. II, §127
[In the course of proving that the epoch of Daniel’s seventy weeks compels the admission that the Messiah has long since come, Perrone draws out the full consequence: the cessation of legal sacrifice and the dispersal of the Jewish people as punishment for their rejection and murder of the Messiah.]
Original:
« in medio hebdomadis septuagesimae, imo et templi ipsius destructio, populi judaici dispersio in poenam rejecti Messiae ac necis ipsi illatae; cum igitur ab octodecim saeculis sacrificia legalia cessaverint una cum mosaico sacerdotio, ac nova religio, novus cultus, novum sacrificium per universum orbem obtineant, manifestum est Messiam jamdiu advenisse, ac per ipsum tum veterem cultum abrogatum, tum novum suffectum esse. »
Translation:
“In the middle of the seventieth week — indeed, even the destruction of the Temple itself — the dispersal of the Jewish people as punishment for the rejected Messiah and the murder inflicted upon Him; since, therefore, for eighteen centuries the legal sacrifices have ceased together with the Mosaic priesthood, and a new religion, a new worship, a new sacrifice obtain throughout the whole world, it is manifest that the Messiah has long since come, and that through Him the old worship was abrogated and the new one substituted.”
III. The Rejection and Dispersal of the Synagogue Foretold in Prophecy as Punishment for the Repudiated Messiah
Tractatus de Incarnatione, Pars I, Cap. II, §129
[Immediately after establishing the calling of the Gentiles as a messianic office, Perrone turns to the corresponding prophetic theme of Jewish rejection and dispersal.]
Original:
« Porro, sicut extra omnem dubitationis aleam gentium vocatio ad veri Numinis cultum per futurum Messiam constituta est, ita nec minus clara vaticinia sunt, quae populi judaici ac synagogae rejectionem et dispersionem portendunt, et quidem in poenam repudiati Messiae. »
Translation:
“Furthermore, just as the calling of the nations to the worship of the true God through the future Messiah is established beyond all shadow of doubt, so too there are no less clear prophecies which foretell the rejection and dispersal of the Jewish people and of the Synagogue, and that as punishment for the repudiated Messiah.”
IV. Eighteen Centuries of Captivity: The Blood of the Slain Saviour Falls Back upon the Heads of Those Who Shed It
Tractatus de Incarnatione, Pars I, Cap. III, §194
[Having demonstrated the illegality and cruelty of the trial and passion of Christ, Perrone draws the theological consequence: the worldwide reprobation and dispersal of the Jews is the direct divine punishment for the rejected and slain Messiah, and the Jews’ own self-imprecation has fallen upon their heads.]
Original:
« Hinc, quod consequens est, Judaeorum reprobatio ac per orbem dispersio ut poena reprobati Messiae, Luc. XXI, 24, spectari unice debent. Cujus quidem miserandae captivitatis, per XVIII saecula perdurantis, testes nos ipsi sumus; ac ita sanguis interfecti Servatoris in eorum, qui illum interfecerunt, caput recidit, ut sibi ipsi, Matth. XXVII, 25, fuerant imprecati. »
Translation:
“Hence, as a consequence, the reprobation of the Jews and their worldwide dispersal as the punishment of the rejected Messiah (Luke 21:24) must be regarded as the sole explanation of this. Of this pitiable captivity, now lasting for eighteen centuries, we ourselves are witnesses; and thus the blood of the slain Saviour has fallen back upon the heads of those who slew Him, as they had themselves imprecated upon themselves (Matt. 27:25).”
V. “They Alone Were the Cause of the Perpetrated Deicide, Whose Penalties They Still Suffer”
Tractatus de Incarnatione, Pars I, Cap. III, §198
[In refuting the rationalist Salvador’s argument that the Jewish authorities were legally entitled to condemn Jesus under Mosaic law, Perrone concludes with a direct pronouncement on Jewish responsibility for deicide.]
Original:
« Quod si Judaei ad haec non attendentes praecipiti judicio in Christum talia docentem exarserunt, ipsi viderint; ipsi soli extiterunt causa patrati deicidii, cujus adhuc poenas luunt. Debuissent enim omnia accurate perpendere atque examinare, quae supra rationis captum credenda ipsis proponebantur; debuissent saltem suspicari, arcanum aliquod sub tali doctrina latere. »
Translation:
“But if the Jews, not attending to these things and acting with precipitate judgement, blazed up against Christ who taught such things — let them see to it themselves; they alone were the cause of the perpetrated deicide, whose penalties they still suffer. For they ought to have carefully weighed and examined all the things that were proposed to them to be believed above the grasp of reason; they ought at least to have suspected that some mystery lay beneath such a doctrine.”
VI. Whether or Not They Had Killed Christ, the Jews Would Always Have Been Deicides
Tractatus de Incarnatione, Pars I, Cap. III, §209
[In answering a rationalist objection that attributes the death of Christ not strictly to the Jews but to the fulfilment of Christ’s own prophecies, Perrone delivers his most paradoxical statement on the guilt of deicide.]
Original:
« Non proprie Judaei, sed vaticinia Christum interfecerunt; Jesus saepe praedixerat mortem suam; hinc, sive Judaei eum interfecissent sive non, semper deicidae fuissent. Etenim eum occidendo fuissent deicidae, ut patet; non interficiendo tanto magis deicidae fuissent, falsitatis arguendo ipsius vaticinia. »
Translation:
“Not properly the Jews, but the prophecies killed Christ; Jesus had often foretold His own death; hence, whether the Jews had killed Him or not, they would always have been deicides. For, by killing Him they were deicides, as is plain; by not killing Him they would have been deicides all the more, since they would have been convicting His prophecies of falsehood.”
VII. The Inveterate Hatred and Malice of the Sanhedrin
Tractatus de Incarnatione, Pars I, Cap. III, §207
[Perrone demolishes the argument that the Sanhedrin acted under any pretence of legality, and characterises the motivations of the Jewish leaders.]
Original:
« cum scilicet in illo concilio actum haud sit de quopiam judicio, sed de conspiratione in Christum Jesum ob tot signa quae patrabat, in qua sacerdotes illi malignitate, invidiae et odio inveterato, quo adversus Jesum exaestuabant, culmen posuerunt, Joan. XII, 10 et 19; co magis, quod concilium fecerunt, ut Jesum dolo tenerent et occiderent, Matth. XXVI, 4; Marc. XIV, 1. Improba plane malitia et nequitia, qua sibi non minus quam universae genti extremam perniciem consciverunt! »
Translation:
“Since what was done in that council was not any kind of judicial proceeding, but a conspiracy against Christ Jesus on account of the many signs He worked, in which those priests placed the crowning act of the malice, envy, and inveterate hatred with which they burned against Jesus (John 12:10 and 19) — the more so because they held council to seize Jesus by guile and to kill Him (Matt. 26:4; Mark 14:1). Outright, egregious malice and wickedness, by which they brought the utmost ruin upon themselves no less than upon the whole nation!“
VIII. Caiphas: Author in Chief of the Death of Christ
Tractatus de Incarnatione, Pars I, Cap. III, §206
[Perrone refutes the rationalist argument that Caiphas acted as a mere legal officer, and establishes his role as the prime mover of the decision to kill Christ.]
Original:
« Sed falsum insuper est, Caipham ab ejusmodi dissidiis adductum fuisse, ut se Jesu accusatorem constitueret. Etenim loco cit. nec verbum de dissensionibus est aut de periculo inde toti genti Judaeorum imminente; sed cum pharisaei ac sacerdotes dixissent: Si dimittimus eum sic, omnes credent in eum; et venient Romani, et tollent nostrum locum et gentem, Joan. XI, 48, Caiphas in horum dictorum confirmationem addidit: Vos nescitis quidquam, nec cogitatis, quia expedit vobis, ut unus moriatur homo pro populo, et non tota gens pereat, ibid. 49 et 50. Quibus verbis, etsi ipse id nec sciret nec suspicaretur, Caiphas prophetiam edidit, sed contrario omnino sensu ab eo, quo ipse verba protulerat, ut patefecit eventus. Quare non se Christi accusatorem constituit, ut autumat Salvador, sed auctorem praecipuum se constituit interfectionis Christi. Etenim ab illo die, ut addit s. Joannes, cogitaverunt ut interficerent eum, ibid. 50. »
Translation:
“But it is moreover false that Caiphas was driven by such dissensions to constitute himself the accuser of Jesus. For in the passage cited there is not a word about dissensions or about any danger thence threatening the whole nation of the Jews; but when the Pharisees and priests had said: If we let him alone thus, all will believe in him; and the Romans will come and take away our place and nation (John 11:48), Caiphas, in confirmation of these words, added: You know nothing; nor do you consider that it is expedient for you that one man should die for the people, and that the whole nation perish not (ibid. 49–50). By these words, although he himself neither knew nor suspected it, Caiphas uttered a prophecy, but in a sense altogether contrary to that in which he had himself uttered the words, as the event made plain. Wherefore he did not constitute himself the accuser of Christ, as Salvador imagines, but constituted himself the principal author of the death of Christ. For from that day, as St. John adds, they devised how they might put him to death (ibid. 50).”
IX. The Jews Have Scarcely Ever Failed to Persecute and Deliver to Death Their Own Prophets
Tractatus de Incarnatione, Pars I, Cap. III, §201 (§Resp. 1)
[In the course of refuting the argument that the Jews acted lawfully in the case of Christ, Perrone establishes a pattern of prophetic persecution as the characteristic mark of the Jewish people.]
Original:
« Compertum siquidem est, ex Judaeorum historia ut suo loco ostendimus, vix aliquem inter ipsos extitisse prophetam, quem persecuti non fuerint nec morti tradiderint; atque eadem ratione statim excepisse Christum ipso suae praedicationis exordio, nuper vidimus. Nec aliter scribae, pharisaei ac sacerdotes exceperunt Joannem Baptistam, etsi ut prophetam tantum ac praecursorem Christi se patefecerit, Matth. XI, 18; XXI, 25 et seqq.; Luc. VII, 30, 33. »
Translation:
“For it is established, from the history of the Jews as we have shown in its proper place, that scarcely any prophet arose among them whom they did not persecute and deliver to death; and that by the same method they immediately received Christ at the very outset of His preaching, we have just seen. Nor did the scribes, Pharisees, and priests receive John the Baptist otherwise, although he presented himself only as a prophet and precursor of Christ (Matt. 11:18; 21:25 et seq.; Luke 7:30, 33).”
X. St. Jerome: “Remember the Voice of Your Fathers — His Blood Be upon Us and upon Our Children”
Tractatus de Incarnatione, Pars I, Cap. II, §151
[Perrone quotes at length from St. Jerome’s Epistle CXXIX to Dardanus, which he cites as a patristic authority for the argument that the prolonged and unprecedented captivity of the Jews is the direct divine punishment for their supreme crime.]
Original (Jerome, quoted and endorsed by Perrone):
« Multa, Judaee, scelera commisisti, cunctis circa te servisti nationibus. Ob quod facinus? Utique propter idololatriam. Quumque servivisses crebro, misertus tui est Deus, et misit judices et salvatores, qui te … liberarunt. Novissime sub regibus offendisti Deum, et omnis tua provincia, gente babylonica vastante, deleta est. Per septuaginta annos templi solitudo permansit. … Ad extremum sub Vespasiano et Tito Urbs capta, templumque subversum est. Deinde civitatis usque ad Hadrianum principem per quinquaginta annos mansere reliquiae. Post eversionem templi, paulo minus per quadringentos annos et Urbis et templi ruinae permanent. Ob quod tantum facinus? Certe non colis idola, sed etiam serviens Persis atque Romanis, et captivitatis pressus jugo, ignoras alienos deos. Quomodo clementissimus quondam Deus, qui numquam tui oblitus est, nunc per tanta spatia temporum miseriis tuis non adducitur, ut solvat captivitatem? … Ob quod, inquam, facinus et tam execrabile scelus avertit a te oculos suos? Ignoras? Memento vocis parentum tuorum; Sanguis ejus super nos et super filios nostros; et: Non habemus regem nisi Caesarem. Habes quod elegisti: usque ad finem mundi serviturus es Caesari, donec gentium introeat plenitudo, et sic omnis Israel salvus fiat. » (Hieronymus, Epist. CXXIX ad Dardanum, n. 7)
Translation:
“Many are the crimes you have committed, O Jew; you have served all the nations around you. For what offence? For idolatry, certainly. And when you had served often, God had mercy on you and sent judges and saviours who… freed you. At last, under the kings, you offended God, and all your land was laid waste by the Babylonian nation. For seventy years the desolation of the Temple persisted. … At the last, under Vespasian and Titus, the City was taken and the Temple overthrown. Then, as far as the era of Hadrian, the ruins of the city endured for fifty years. After the destruction of the Temple, for nearly four hundred years the ruins of both City and Temple persist. For what so great a crime? Certainly you do not worship idols, but serving even Persians and Romans and weighed down under the yoke of captivity, you know not alien gods. How is it that the most clement God, who never forgot you, is now, over so vast a space of time, not moved by your miseries to dissolve the captivity? … For what, I say, crime and so execrable an outrage has He averted His eyes from you? Do you not know? Remember the voice of your parents: His blood be upon us and upon our children; and: We have no king but Caesar. You have what you chose: to the end of the world you shall serve Caesar, until the fulness of the Gentiles shall have entered in, and so all Israel shall be saved.”
XI. St. Augustine: The Jews Are Dispersed through All Nations That They May Carry the Sacred Books to Their Own Confusion — Their Face Is Like That of a Blind Man Looking into a Mirror
Tractatus de Incarnatione, Pars I, Cap. III, footnote to §157–158
[As he introduces the third chapter — proving that Jesus of Nazareth is the true Messiah — Perrone cites at length Augustine’s celebrated argument on the apologetic value of the Jewish dispersion, quoted from the Enarrationes in Psalmos. Perrone endorses the argument as one that “St. Augustine often made, and repeated elsewhere.”][]
Original (Augustine, quoted and endorsed by Perrone):
« Dispersi sunt per omnes gentes, nusquam habentes stabilitatem, nusquam certam sedem. Propterea autem adhuc Judaei sunt, ut libros nostros portent ad confusionem suam. Quando enim volumus ostendere prophetatum Christum, proferimus paganis istas litteras. Et ne forte dicant dari ad fidem, quia nos illas Christiani composuimus, ut cum Evangelio, quod praedicamus, finxerimus prophetas, per quos praedictum videretur quod praedicamus; hinc eos convincimus, quia omnes ipsae litterae, quibus Christus prophetatus est, apud Judaeos sunt, omnes ipsas litteras habent Judaei. Proferimus codices ab inimicis, ut confundamus alios inimicos. … Codicem portat Judaeus, unde credat Christianus. Librarii nostri facti sunt, quomodo solent servi post dominos codices ferre, ut illi portando deficiant, isti legendo proficiant. … Sic enim apparent Judaei de Scriptura Sancta, quam portant, quomodo apparet facies caeci de speculo; ab aliis videtur, ab ipso non videtur. » (S. Augustinus, Enarr. in Psal. LVI, n. 9)
Translation:
“They are dispersed through all nations, nowhere having stability, nowhere a fixed abode. And yet they remain Jews so that they may carry our books to their own confusion. For when we wish to show that Christ was foretold, we bring forward these writings to the pagans. And lest perhaps they say that we Christians, for the sake of lending credit to our faith, composed them ourselves, and invented prophets through whom it might seem that what we preach was predicted — by this we confute them, because all those writings by which Christ was foretold are in the possession of the Jews; the Jews hold all those writings. We bring forward the codices of the enemies, that we may confound other enemies. … The Jew carries the codex from which the Christian believes. Our Jews have become our librarians, just as servants are wont to carry books behind their masters, so that the former, by carrying, grow weary and the latter, by reading, grow wise. … For thus the Jews appear in relation to the Sacred Scripture they carry, just as the face of a blind man appears in a mirror: it is seen by others, but he does not see it.” (St. Augustine, Enarrationes in Psalmos LVI, n. 9)
XII. The Jews as a Living Document of Divine Justice
Tractatus de Incarnatione, Pars I, Cap. II, §155
[In refuting the Jewish argument that God’s providential care for Israel proves the Messiah has not yet come, Perrone makes the counter-argument that the conservation of the Jewish nation amid its punishment serves a precise theological function in the economy of Christian apologetics.]
Original:
« ex ipsius jugi conservatione non pauca emolumenta in christianam religionem proveniunt. Nam habemus testes de Scripturarum V. F. ac praesertim vaticiniorum, quae Messiam spectant, authenticitate; vivum inde ac juge documentum habemus divinae in nos misericordiae ac severitatis, et divinae justitiae in Judaeos; ineluctabile demum inde habemus testimonium divinitatis religionis christianae, ac divinae revelationis ex jugi vaticiniorum adimplemeto, quod nulli cavillationi ac subtilitati subest incredulorum hominum. »
Translation:
“From the very continued conservation of that people, no small benefits accrue to the Christian religion. For we have witnesses to the authenticity of the books of the Old Testament, and in particular of the prophecies bearing on the Messiah; from it we have a living and perpetual document of the divine mercy and severity towards us, and of divine justice towards the Jews; from it, finally, we have an irrefutable testimony to the divinity of the Christian religion and of divine revelation, derived from the continued fulfilment of the prophecies, which is beyond all cavilling and subtlety of unbelieving men.”
XIII. The Sceptre Has Departed from Juda: The Extinction of Jewish Political Sovereignty as Proof That the Messiah Has Come
Tractatus de Incarnatione, Pars I, Cap. II, Propositio III and its Proof; Cap. III, §215
[The proof from Jacob’s oracle — “The sceptre shall not be taken away from Juda… till he come that is to be sent” (Gen. 49:10) — is central to Perrone’s demonstration that the Messiah came at the time of Christ. After extensively arguing the passage, Perrone concludes that since the sceptre has long since departed from Juda, the Messiah must long since have come — and, as a corollary, draws out the hopeless condition of the Jews who still await Him.]
Original (§215):
« Ex his autem non modo adversus Hebraeos colligitur, inani ipsos ac fallaci prorsus spe duci, dum adhuc praestolantur venturum eum, qui jamdiu venit; verum etiam eo adductos esse, ut absoluta impotentia detineantur ostendendi alium quempiam praeter Jesum esse Messiam. … post universalem dispersionem Judaei amiserunt, atque ita tribus omnes ac familiae permixtae sunt, ut omnino nequeant determinare ad quamnam tribum, multo minus ad quam familiam quispiam pertineat. Posteri autem David a Romanis ita omnes sunt deleti, ut nemo superstes manserit. Patet proinde, non solum nullam superesse posse Judaeis spem futuri Messiae, sed omnem iis ademptam ac praeclusam viam esse ad alium praeter Jesum Nazarenum agnoscendum. »
Translation:
“From these considerations it is gathered, not only against the Hebrews, that they are led by a vain and altogether deceptive hope so long as they still await one who came long ago; but also that they are held by absolute incapacity to show that any other than Jesus is the Messiah. … after the universal dispersal, the Jews lost all record of their genealogies, and so all the tribes and families are so intermingled that they cannot determine in any way to which tribe a person belongs, still less to which family. And all the descendants of David were so completely wiped out by the Romans that no survivor remained. It is manifest, therefore, that not only does no hope remain to the Jews of a future Messiah, but that every road has been taken away from them and closed off, to the recognition of any other than Jesus of Nazareth.“
Sources
All passages below were read and verified directly from the two uploaded plain-text OCR extractions of the primary editions, the full PDFs of which are freely accessible at the Internet Archive links cited below. English translations are the work of the compiler of this page.
Primary Works — Editions Consulted
- Tractatus de Incarnatione, in: Praelectiones Theologicae quas in Coll. Rom. S.J. habebat Joannes Perrone e Societate Jesu in eod. Coll. Theologiae Professor. Prima Editio Tusca, novissimis cl. Auctoris curis ornatior. Volumen III. Prati: Ex Officina Raynerii Guasti, 1845. Full scan (Internet Archive, University of Toronto – Robarts Library): https://archive.org/details/praelectionesthe03perr. Direct PDF: https://ia600308.us.archive.org/4/items/praelectionesthe03perr/praelectionesthe03perr.pdf. The specific passages above are located in the following sections of this edition: §127–129 (Cap. II, Prop. IV — dispersio in poenam; synagogae rejectio); §151 (Cap. II — Jerome, Epist. CXXIX, on the Jewish punishment); §155 (Cap. II — vivum documentum divinae justitiae in Judaeos); §194 (Cap. III — Judaeorum reprobatio ac per orbem dispersio; sanguis interfecti Servatoris in caput recidit); §198 (Cap. III — ipsi soli extiterunt causa patrati deicidii); §201 (Cap. III — vix aliquem prophetam quem non morti tradiderint); §206 (Cap. III — Caiphas auctorem praecipuum interfectionis Christi); §207 (Cap. III — improba malitia et nequitia); §209 (Cap. III — sive Judaei eum interfecissent sive non, semper deicidae fuissent); §215 (Cap. III — no hope remains to the Jews of a future Messiah).
- Tractatus de Incarnatione, in: Praelectiones Theologicae quas in Collegio Romano S.J. habebat Joannes Perrone e Societate Jesu. Editio post Secundam Romanam diligentius emendata et novis accessionibus ab ipso Auctore locupletata. Volumen VI: Continet Tractatus de Incarnatione et de Cultu Sanctorum. Viennae: Typis et Sumptibus Congregationis Mechitaristicae, 1842. Full scan (Internet Archive, Harold B. Lee Library, Brigham Young University): https://archive.org/details/praelectionesthe67perr. Direct PDF: https://dn790006.ca.archive.org/0/items/praelectionesthe67perr/praelectionesthe67perr.pdf. This edition contains the same text, section numbers, and passages as the 1845 Prato edition throughout; it was used for cross-verification of all passages cited above.
Secondary Reference and Bibliographical Sources
- Wikipedia, “Giovanni Perrone”: https://en.wikipedia.org/wiki/Giovanni_Perrone
- Open Library entry for Praelectiones Theologicae, vol. III (1845 Prato ed.): https://openlibrary.org/books/OL24784460M/Praelectiones_theologicae