PL 54 · cols. 157–162

Leo the Great, Sermons

Sermons VI–IX

SERMO VI [Al V].

SERMON VI [Al. V].

De Collectis I.

On the Collections, I.

Multis divinarum Scripturarum testimoniis edocemur quantum eleemosynarum meritum et quanta sit virtus. Certum est enim unumquemque nostrum animae suae benefacere, quoties misericordia sua inopiae succurrit alienae. Prompta ergo, dilectissimi, et facilis apud nos largitas esse debet, si credimus id sibi unumquemque praestare quod indigentibus tribuit. Thesaurum enim suum condit in coelo qui Christum pascit in paupere. Benignitatem itaque in hoc et dispensationem divinae pietatis agnosce. Idcirco

We are taught by many testimonies of the divine Scriptures how great is the merit and how great the power of almsgiving. For it is certain that each one of us does good to his own soul whenever by his mercy he relieves another's want. Ready and easy, therefore, dearly beloved, ought our bounty to be, if we believe that each man bestows on himself what he gives to the needy. For he who feeds Christ in the poor man lays up his treasure in heaven. Recognize, then, in this the kindness and the dispensation of the divine goodness. For this reason […]

Editors' notes and page, col. 157

Footnotes

(none) Notes (a) and (b) printed under this column are called in col 158 and are set in n158.

Editors' prose

The ADMONITIO IN SEQUENTES SERMONES DE COLLECTIS, begun in n156, runs on here in full-width lines across cols 157 and 158 from the head of the page down to the caption of Sermo VI; its continuation is set here once. collectae ejusmodi incurrisse videntur. Initio auiem Julii supertitiosus fuerat dies pridie nonas, quo pagani praecipua solemnitate Apollinares ludos peragebant, in quos etiam celebrandos conferebant nummos. Post Cannensem nimirum cladem instituti fuerunt ex Martii clari vatis carmine, cujus in libris haec inventa Livius recitat lib. XXV, c. 12. Hostes, Romani, si expellere vultis..... Apollini vovendos censeo ludos, qui quotannis comiter Apollini fiant, cum populus dederit ex publico partem, privati ut conferant pro se suisque; iis ludis faciendis praeerit praetor. Hoc carmine invento et ad senatum delato censuerunt Patres Apollini ludos vovendos, faciendosque a praetore Urbis. Hic autem in circo maximo cum facturus esset, edixit ut populus per eos ludos stipem Apollini, quantum commodum essset, conferret. Initio nulla statuta die hi ludi edebantur. At A. U. C. 546, Pr Varus praetor urbanus lege ad populum lata jussus est certum diem statuere. Itaque ipse primus, inquit Livius l. XXVII, ita vovit, fecitque ante diem III nonas Quintiles. Is deinde solemnis servatus. Ex duobus autem antiquis calendariis Maffeiano et Blanchiniano corrigenuus Livii textus. et pro III nonas legendum est II nonas Quintiles: quod pariter confirmat tertium calendarium marmori insculptum et Amiterni repertum, a Muratorio editem tom. I Thesaurii Inscript. pag. 101. Solum calendarium, non tamen ex marmore, sed ex manuscripto Caesareo vulgatum a Lambecio, quod aetate etiam posterius, tribus laudatis praeferendum non est, III nonas ponit. Id autem librariorum lapsu facile contingere potuit. Bollandistae tom. VI Junii parte II, huic calendario, quod Lambecius primus ediderat, e regione apposuerunt aliud antea ineditum calendarium a Polemio Silvio Leonis nostri aetate conscriptum in quo oeque ac in calendariis marmoreis II non memorati ludi assignantur. Una dies initio his ludis constituta, dein eosdem repetitos, sive continuatos in plures dies, ex aliquot veterum testimoniis qui alios et alios dies memorant, collegit Norisius in Cenotaphiis Pisanis dissert. 2, cap. 6, et ante ipsum Manutius de Legibus Romanorum, et Comment. in ep. 1, lib. XVI, ad Atticum. Ex calendario autem Romano, quod primo Ecclsstae saeculo insculptum in museo Capitolino servatur, et a Francisco Blanchinio sditum fuit tom. II Anastasii pag. 305 tab. c, nec non ex Maffeiano sapius recuso, discimus Apollinares ludos inchoasse II non. Julias, et continuasse usque ad IV idus, seu usque ad diem ejusdem mensis duodecimam. in calendario lambeciano iidem ludi Appollinares notantur etiam III idus ejusdem mensis, id est die 13. Id explicatur ex Cicerone ep. 4, l. XVI, ad Atticum, ubi venationem memorat postridie ludos Apollinares, quae velut appendix ludorum Apollinarium habebatur. Hinc calendarium Blanchinianum III id habet In Circo et Maffeianum cum Amiternino eodem die, Ludi in Circo.

[…] collections of this kind seem to have fallen at the beginning of July. At the beginning of July the day before the Nones had been a superstitious day, on which the pagans held the Apollinarian games with special solemnity, and for the celebration of these they also contributed money. They were instituted, namely, after the disaster of Cannae, from the song of the famous seer Marcius, whose words found in his books Livy recites, bk. XXV, c. 12: "Romans, if you wish to drive out the enemy ..... I judge that games must be vowed to Apollo, to be held each year with good cheer for Apollo; when the people have given a part from the public purse, let private persons contribute for themselves and their families; the praetor shall preside over the holding of those games." This song having been found and brought before the senate, the Fathers decreed that games should be vowed to Apollo and held by the praetor of the City. And when he was about to hold them in the Circus Maximus, he proclaimed that during those games the people should contribute an offering to Apollo, as much as was convenient. At first these games were held on no fixed day. But in the year of the City 546, P. Varus, the urban praetor, was ordered by a law carried before the people to fix a set day. "Accordingly he himself first," says Livy, bk. XXVII, "so vowed them, and held them on the third day before the Nones of Quintilis. Thereafter it was kept as a solemn day." From two ancient calendars, however, the Maffei and the Bianchini, Livy's text must be corrected, and for III nonas one must read II nonas Quintiles: which a third calendar, carved in marble and found at Amiternum, published by Muratori in vol. I of the Thesaurus of Inscriptions, p. 101, likewise confirms. Only the calendar published by Lambeck, not from marble but from an imperial manuscript, which is also later in date and is not to be preferred to the three cited, puts III nonas. And this could easily have come about through a slip of the copyists. The Bollandists, in vol. VI of June, part II, set opposite this calendar, which Lambeck had been the first to publish, another calendar not previously published, composed by Polemius Silvius in the age of our Leo, in which, just as in the marble calendars, the said games are assigned to II non. That one day was fixed for these games at first, and that they were afterwards repeated or continued over several days, Noris gathered, in the Cenotaphia Pisana, dissert. 2, cap. 6, from several testimonies of the ancients which mention different days; and before him Manutius, On the Laws of the Romans, and in the Commentary on ep. 1, bk. XVI, to Atticus. From the Roman calendar, moreover, which, carved in the first century of the Church, is kept in the Capitoline Museum and was published by Francesco Bianchini in vol. II of Anastasius, p. 305, table c, and also from the Maffei calendar, often reprinted, we learn that the Apollinarian games began on II non. Jul. and continued until IV idus, that is, until the twelfth day of the same month. In the Lambeck calendar the same Apollinarian games are noted also on III idus of the same month, that is, the 13th. This is explained from Cicero, ep. 4, bk. XVI, to Atticus, where he mentions a hunt on the day after the Apollinarian games, which was regarded as a kind of appendix to the Apollinarian games. Hence the Bianchini calendar has at III id. "In the Circus", and the Maffei calendar, with the Amiternum one, on the same day, "Games in the Circus".

Hac ergo superstitione ab antiquis Patribus in pium usum conversa, primus collectarum dies fuisse videtur II nonas Julii, qui est dies octavae SS. Petri et Pauli; isque ante aliquanto erat indicendus, ut populus ad collectionem sese opportune pararet; ac proinde hos sermones inter diem natalem et octavam SS. apostolorum habitos fuisse verisimillimum est. Quod si tres ex his sermonibus in divinorum officiorum usum assumpti, diebus Dominecis 2, 3 et 4 post natale apostolorum assignati inveniuntur in laudato Lectionario Vallicellano, id posteriori tempore accidit, at Dominicus dies singulis assignaretur; quemadmodum etiam sermo 84, qui ad octavam Aposolorum pertinet, in eodem Lectionario Dominica 6 post eorumdem natale legendus describitur.

This superstition, then, having been turned to a pious use by the ancient Fathers, the first day of the collections seems to have been II nonas Julii, which is the day of the octave of SS. Peter and Paul; and it had to be announced somewhat beforehand, so that the people might prepare themselves for the collection in good time; and accordingly it is most likely that these sermons were delivered between the birthday and the octave of the holy apostles. And if three of these sermons, taken up for use in the divine offices, are found assigned to the 2nd, 3rd and 4th Sundays after the feast of the apostles in the Vallicelliana Lectionary cited, that happened at a later time, so that a Sunday might be assigned to each; just as sermon 84 too, which belongs to the octave of the apostles, is copied in the same Lectionary to be read on the 6th Sunday after their feast.

Ex his porro, quae hactenus constituimus, facile est annum singulorum indicare. Cum enim S. pontifex Romanae Ecclesiae praefuerit ab an. 440 usque ad an. 461, primus et quintus sermo annis distinctis recitati, in quibus indicitur prima collecta die Dominico, assignandi sunt an. 441, vel 447, vel 452, vel 458; his enim annis dies sexta Julii ex tittera Dominicali E incidit in Dominicam. Secundus sermo, qui denuntiat primam collectam feria secunda, ascribendus est an. 442, vel 453, vel 459, in quibus dies II nonas Julias fuit feria secunda: similique ratione tertius sermo, qui designat tertiam feriam adjudicandus est an. 443, vel 448, vel 454, in quibus idem dies fuit feria tertia, ac sermo sextus, qui praefert diem sabbati, habitus fuit an. 446, vel 457, cum dies sextus Jnlii in sabbatum incidit.

From what we have so far established, moreover, it is easy to indicate the year of each. For since the holy pontiff presided over the Roman Church from the year 440 to the year 461, the first and fifth sermons, delivered in different years, in which the first collection is announced for a Sunday, are to be assigned to the year 441, or 447, or 452, or 458; for in these years the sixth day of July, by the Dominical letter E, fell on a Sunday. The second sermon, which announces the first collection for the second feria, is to be ascribed to the year 442, or 453, or 459, in which the day II nonas Julias was the second feria; and by similar reasoning the third sermon, which designates the third feria, is to be assigned to the year 443, or 448, or 454, in which the same day was the third feria; and the sixth sermon, which shows the Sabbath day, was delivered in the year 446 or 457, when the sixth day of July fell on the Sabbath.

Unus dies feriae quartae, qui sermone quarto designatur, cum alio charactere ejusdem sermonis non videtur congruere. Nam hic sermo manifeste habitus fuit cum sub initium detecti erroris Romae ageretur adversus Manichaeos, unde ad hos deferendos apud presbyteros S. pontifex auditores excitat cap. 4. Id autem mense Julio convenit soli anno 444, nam anno 443 Manichaei eo mense nondum detecti fuerant; serius vero hunc sermonem producere usque ad annum 449, vel 455, vel 460, in quibus dies sextus Julii concurrit cum feria quarta hoc sermone designata, Manichaeismi Romae detecti initia nequaquam sinunt. Haec difficultas de indicata a Leone alia superstitiosa solemnitate, cujus prima dies, eidemque alligata prima collectio anno 444, inciderit in feriam quartam, suspicionem injecerat. At cum nulla alia paganorum solemnitas, quae perinde congrueret, inventa nobis fuerit, nulli autem ethnicae superstitioni magis conveniant caeteri omnes horum sermonum characteres, quam ludis Apollinaribus, qui die sexta Julii inchoabantur; mendum in feriae quartae notationem sermone quarto irrepsisse arbitramur. Perfacile autem fuit amanuensium allucinatione feriam quartam legere, aut scribere pro feria quinta; quae sane an, 444 concurrit cum die secundo nonas Julii.

Only the day of the fourth feria, which is designated in the fourth sermon, does not seem to agree with another feature of the same sermon. For this sermon was plainly delivered when, at the beginning of the discovery of the error, proceedings were being taken at Rome against the Manichees; whence in chap. 4 the holy pontiff urges his hearers to report them to the presbyters. And in the month of July this fits the year 444 alone, for in the year 443 the Manichees had not yet been discovered in that month; while the beginnings of the discovery of Manichaeism at Rome by no means allow this sermon to be put later, to the year 449, or 455, or 460, in which the sixth day of July coincides with the fourth feria designated in this sermon. This difficulty had raised the suspicion that Leo had indicated some other superstitious solemnity, whose first day, and the first collection tied to it, fell in the year 444 on the fourth feria. But since no other solemnity of the pagans that would fit equally well has been found by us, and all the other features of these sermons suit no heathen superstition better than the Apollinarian games, which began on the sixth day of July, we judge that an error has crept into the notation of the fourth feria in the fourth sermon. And it was very easy, through a slip of the copyists, to read or write feria quarta for feria quinta; which indeed in the year 444 coincides with the second day before the Nones of July.

SYNOPSIS. — Eleemosynae commendatione praemissa, Dominicam collectarum adesse monet.

SYNOPSIS. — Having first commended almsgiving, he gives notice that the Sunday of the collections is at hand.

Page

running head: 157 SERMO VI. 158 (one head across the page, shared with col 158)
marginal letters: A ‹SERMO VI [Al V].› (printed in the gutter at the caption line, shared with col 158)
old-edition numerals: 27 before ‹SERMO VI [Al V].›
signature: none
other: the upper part of the page is the editors' admonition in full-width lines; Sermo VI's caption, sub-caption and synopsis stand in this column only, below the admonition.

PL 54:158

enim te abundare voluit, ut per te alius non egeret, et per ministerium operis tui pauperem ab egestatis labore, teque a peccatorum multitudine liberaret. O mira providentia et bonitas Creatoris, ut uno facto duobus vellet esse succursum!

[…] He willed you to abound, that through you another might not be in need, and that through the ministry of your work He might free the poor man from the hardship of want, and you from the multitude of your sins. O wonderful providence and goodness of the Creator, that by one deed He willed help to be given to two!

Ventura igitur Dominica dies, collectarum futura est,. Hortor et moneo sanctitatem vestram, ut singuli quique et pauperum, memineritis et vestri, et pro possibilitate virium vestrarum intelligatis in egentibus Christum, qui tantum nobis pauperes commendavit, ut se in ipsis vertiri ac suscipi testaretur, et pasci Chistus Dominus noster (Matth. XXV, 40), qui cum Patre, et sancto Spiritu vivit et regnat in saecula saeculorum Amen.

The coming Sunday, then, will be the day of the collections. I exhort and admonish your holiness that each and every one of you remember both the poor and yourselves, and, according to the capacity of your means, recognize Christ in the needy, Who so commended the poor to us that He testified that He is clothed and received in them, and fed, Christ our Lord (Matt. 25:40), Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

Editors' notes and page, col. 158

Footnotes

(a) ‹O mira providentia› · printed under col 157

Voces et bonitas desunt in prima editione.

The words et bonitas are missing in the first edition.

(b) ‹vertiri ac suscipi› · printed under cols 157–158

Ms. Vallic., testetur. Mox in eodem codice omittuntur voces, cum Patre et Spiritu sancto.

The Vallicelliana manuscript, testetur. Shortly after, in the same codex, the words cum Patre et Spiritu sancto are omitted.

Editors' prose

(none) The admonition printed across the full width of the upper part of this page is set in n156 and n157.

Page

running head: SERMO VI. 158 (shared with col 157)
marginal letters: A ‹enim te abundare› (in the gutter, shared with col 157)
old-edition numerals: 28 before ‹in egentibus Christum›
signature: none
other: Sermo VI ends in this column.

PL 54:159

SERMO VII [Al. VI].

SERMON VII [Al. VI].

De Collectis II.

On the Collections, II.

Notum vobis, dilectissimi, et familiare mandatum pastorali praedicamus hortatu, ut in opere misericordiae studeatis esse devoti. Quod etiam si nunquam a vestra sanctitate negligitur, nunc tamen promptius est et impensius exsequemdum: quia primus collectarum dies saluberrime a sanctis Patribus institutus hoc exigit ut unusquisque, prout votivum atque possibile est, in usus atque alimoniam pauperum de vestris facultatibus conferatis scientes praeter illud regenerationis lavacrum, in quo universorum ablutae sunt maculae peccatorum, hoc remedium infirmitati humanae divinitus esse donatum ut si quid culparum in hac terrena habitatione contrahitur, eleemosynis deleatur. Eleemosynae enim opera charitatis sunt, et scimus quod charitas operit multitudinem peccatorum (I Petr. IV, 8; Prov. X, 12). Proinde dilectissimi, in secundam feriam spontaneas collectas vestras sollicite praeparate, ut quidquid vobis de temporalibus substantiis desumpseritis, id multiplicatum in aeterna retributione sumatis.

We proclaim to you, dearly beloved, with pastoral exhortation a command known and familiar to you, that you be zealous to be devoted in the work of mercy. And even if this is never neglected by your holiness, yet now it must be carried out more readily and more earnestly: because the first day of the collections, most wholesomely instituted by the holy Fathers, requires this, that each of you, as far as he wishes and is able, contribute from your means for the uses and sustenance of the poor, knowing that, besides that laver of regeneration in which the stains of the sins of all have been washed away, this remedy has been divinely given to human weakness, that if any fault is contracted in this earthly dwelling, it may be blotted out by alms. For alms are works of charity, and we know that charity covers a multitude of sins (1 Pet. 4:8; Prov. 10:12). Therefore, dearly beloved, prepare your voluntary collections carefully for the second feria, so that whatever you take for this from your temporal goods, you may receive multiplied in the eternal recompense.

SERMO VIII [Al. VII].

SERMON VIII [Al. VII].

De Collectis III.

On the Collections, III.

Christianae pietatis est, dilectissimi, ut quae apostolicis sunt traditionibus instituta, perseveranti devotione serventur. Nam illi beatissimi discipuli, veritatis, hoc divinitus inspirata commendavere doctrina ut quoties caecitas paganorum superstitionibus suis esset intentior, tunc praecipue populus Dei orationibus et operibus pietatis instaret. Quoniam immundi spiritus, quantum gentilium errore laetantur, tantum verae religionis observantia, atteruntur et augmenta justitiae urunt impietatis auctorem. Cujus impia et profana commenta, ne sacratis Deo vero cordibus aliquid pollutionis inferrent, beatus magister gentium praecavebat, cum voce apostolica diceret: Nolite jugum cum infidelibus ducere. Quae enim participatio justitiae cum iniquitate? aut quae societas luci ad tenebras (II Cor. VI] 14)? Et deinde vocem prophetici spiritus addidit, dicens: Exite exite de medio eorum, et separamini, dicit Dominus, et immumdum ne tetigeritis (Ibid., 17; Isai. LII, 11). Unde quoniam ad

It belongs to Christian piety, dearly beloved, that what has been instituted by apostolic traditions should be kept with persevering devotion. For those most blessed disciples of the truth commended this by divinely inspired teaching, that whenever the blindness of the pagans was more intent on its superstitions, then above all the people of God should press on with prayers and works of piety. For the unclean spirits, as much as they rejoice in the error of the Gentiles, so much are they worn down by the observance of the true religion, and the growth of justice burns the author of impiety. That his impious and profane devices might not bring any pollution into hearts consecrated to the true God, the blessed teacher of the Gentiles took precautions, when he said with apostolic voice: Do not bear the yoke with unbelievers. For what participation has justice with iniquity? Or what fellowship has light with darkness (2 Cor. 6:14)? And then he added the voice of the prophetic spirit, saying: Go out, go out from the midst of them, and be separate, says the Lord, and do not touch what is unclean (ibid., 17; Isa. 52:11). Whence, since […]

Editors' notes and page, col. 159

Footnotes

(a) ‹in usus atque› · printed under col 159

Prima editio, eleemosynam.

The first edition, eleemosynam.

(b) ‹feriam spontaneas› · printed under col 159

Al., collectiones. Ita etiam ms. Gaudiival. apud Quesnellum, et tres nostri Vaticani, pro quo perperam alius Vat., collationes.

Others, collectiones. So also the Gaudiival manuscript in Quesnel, and our three Vatican [manuscripts]; for which another Vatican [manuscript] wrongly [has] collationes.

Vulgati addunt praepositionem in, quam melius delevimus ex ms. Vallicell. Nonnulli codd. et vulgati ad marginem, super institutionibus suis. Prima editio, in superstitionibus eorum.

The printed editions add the preposition in, which we have done better to delete on the authority of the Vallicelliana manuscript. Some codices, and the printed editions in the margin, super institutionibus suis. The first edition, in superstitionibus eorum.

(d) ‹verae religionis observantia,› · printed under col 159; the note's letter is printed as d without parentheses

Vat. collect. quintae, observantiam reverentur. Cod. Vallicell. pro atteruntur habet conteruntur.

A Vatican [manuscript] of the fifth collection, observantiam reverentur. The Vallicelliana codex has conteruntur for atteruntur.

(e) ‹vocem prophetici spiritus› · printed under col 159

Ita cum potioribus et plerisque nostri codd. editiones anteriores Quesnello, apud quem adderet.

So, with the better and most of our codices, the editions before Quesnel; in whose [edition], adderet.

Editors' prose

SYNOPSIS. — Eleemosynam alterum esse lavacrum a peccatis, et opus maximae charitatis.

SYNOPSIS. — That almsgiving is a second washing from sins, and a work of the greatest charity.

SYNOPSIS. — Collectas occasione paganarum superstitionum esse insitutos, a quibus ne pauper quidem excluditur; eleemosyna cruciari daemones; pauperes a collectarum fructu non esse alienos.

SYNOPSIS. — That the collections were instituted on the occasion of pagan superstitions, and not even the poor man is excluded from them; that demons are tormented by almsgiving; that the poor are not strangers to the fruit of the collections.

Page

running head: 159 S. LEONIS MAGNI SERMONES. (printed across both columns; shared with col 160)
marginal letters: A ‹SERMO VII [Al. VI].›; B ‹in hac terrena habitatione›; C ‹Christianae pietatis est›; D ‹spiritus addidit, dicens›
old-edition numerals: 29 before ‹deleatur›
signature: none
other: Sermo VII begins at the head of this column and ends in it; Sermo VIII begins lower in the same column. Both captions, sub-captions and synopses are printed within this column only. The first synopsis stands after the sub-caption De Collectis II, the second after De Collectis III.

PL 54:160

destruendas antiqui hostis insidias in die quo impii sub idolorum suorum nomine diabolo serviebant, providentissime in sancta Ecclesia prima est instituta collectio: volumus dilectionem vestram tertia feria per omnes regionum vestrarum Ecclesias cum voluntariis oblationibus eleemosynarum convenire. In quo opere et si non est omnium aequalis facultas, debet esse par pietas: quoniam fidelium largitas non de muneris pensatur pondere, sed de benevolentiae quantitate. Habeant ergo in hoc misericordiae commercio etiam pauperes lucrum, et ad sustentationem egentium de quantacumque substantia aliquid quod eos non contristet excerpant. Sit dives munere cepiosior, dum pauper animo non sit inferior. Quamvis enim major speretur redditus de majore semente, potest tamen etiam de exigua satione multus fructus provenire justitiae. Justus enim est judex noster et verax, qui neminem fraudat mercede meritorum. Et ideo nos curam pauperum vult habere, ut in futurae retributionis examine, misericordibus, quam promisit, misericordiam largiatur Christus Deus noster, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

[…] for destroying the snares of the ancient enemy, on the day on which the ungodly served the devil under the name of their idols, the first collection was most providently instituted in the holy Church: we wish your love to assemble on the third feria through all the churches of your regions with voluntary offerings of alms. In this work, even if the means of all are not equal, the devotion ought to be equal: since the bounty of the faithful is weighed not by the weight of the gift but by the measure of goodwill. Let the poor too, then, have gain in this commerce of mercy, and for the support of the needy let them take out of whatever substance they have something that will not distress them. Let the rich man be more abundant in his gift, provided the poor man is not inferior in spirit. For although a greater return is hoped for from a greater sowing, yet much fruit of justice can come even from a small sowing. For our Judge is just and true, Who cheats no one of the reward of his merits. And therefore He wills us to have care of the poor, so that in the examination of the future recompense Christ our God may bestow on the merciful the mercy He has promised, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

SERMO IX [Al. VIII].

SERMON IX [Al. VIII].

De Collectis IV.

On the Collections, IV.

CAP. I. — Misericordia, dilectissimi, et justitia Dei formam retributionum suarum a mundi constitutione dispositam, per doctrinam Domini nostri Jesu Christi benignissima nobis expositione reseravit, ut acceptis rerum significationibus, quae futura credimus, jam quasi gesta nosceremus. Sciebat enim Redemptor noster atque Servator quantos fallacia diaboli per totum mundum sparsiset errores, et quam multis superstitionibus maximam sibi partem humani generis subdidisset. Sed ne ultra per ignorantiam veritatis creatura ad imaginem Dei condita in praecipitia perpetuae mortis ageretur, evangelicis paginis judicii sui inseruit qualitatem, quae omnem hominem a callidissimi hostis revocaret insidiis; cum jam nulli esset incognitum quae bonis speranda praemia, et quae malis essent timenda supplicia. Incentor namque ille auctorque peccati primum superbus ut

CHAP. I. — The mercy and the justice of God, dearly beloved, have through the teaching of our Lord Jesus Christ disclosed to us, in a most kindly exposition, the form of His recompenses, laid down from the foundation of the world, so that, having received the signs of the things which we believe are to come, we might know them already as though accomplished. For our Redeemer and Saviour knew how many errors the deceit of the devil had spread through the whole world, and by how many superstitions he had subjected the greatest part of the human race to himself. But lest the creature made in the image of God should any longer be driven through ignorance of the truth over the precipices of everlasting death, He set in the pages of the Gospel the character of His judgement, to call every man back from the snares of the most cunning enemy; since now no one could be unaware what rewards are to be hoped for by the good, and what punishments are to be feared by the wicked. For that instigator and author of sin, proud at the first, so that […]

Editors' notes and page, col. 160

Footnotes

(f) ‹quantitate. Habeant› · printed under col 160

Addidimus ergo, quod desirabatur, ex duobus msse Vatic. et Lectionario Vallicellano.

We have added ergo, which was lacking, from two Vatican manuscripts and the Vallicelliana Lectionary.

(g) ‹potest tamen› · printed under col 160

Ex iisdem mss. nec non ex editione Antuerp. an. 1583, adjecimus etiam.

From the same manuscripts, and also from the Antwerp edition of the year 1583, we have added etiam.

(h) ‹quae futura credimus,› · printed under col 160

Unus Vat. et prima editio, tamquam gesta.

One Vatican [manuscript] and the first edition, tamquam gesta.

(i) ‹judicii suis inseruit› · printed under col 160

Latinns Latinius, in Bibliotheca sacra et profana, p. 74, corrigendum censuit aequitatem, vel aequalitatem. In cod. Bon., aequalitatem habetur.

Latino Latini, in the Bibliotheca sacra et profana, p. 74, judged that it should be corrected to aequitatem or aequalitatem. In the Bologna codex aequalitatem is found.

(j) ‹quae malis essent› · printed under col 160

Vulgati cum plerisque mss, inferenda. Melior visa est lectio codicis Vallicellani, cum vox timenda voci speranda Leonino more opponatur.

The printed editions, with most manuscripts, inferenda. The reading of the Vallicelliana codex seemed better, since the word timenda is set against the word speranda in Leo's manner.

Editors' prose

SYNOPSIS. — I. Evangelica luce gentilitiae superstitionis tenebras repelli, a quibus omnia manant flagitia. — II. Ideo futurum judicium a Christo praedicitur, ut misericordiae largitate peccata redimantur. — III. Collectas institutionis esse apostolicae: occasione paganicae superstitionis esse ordinatas; verecundos maxime pauperes esse sublevandos. — IV. Haereticos prodere Deo imprimis gratum. Manichaeorom dogmata.

SYNOPSIS. — I. That by the light of the Gospel the darkness of heathen superstition, from which all crimes flow, is driven back. — II. That the future judgement is foretold by Christ for this purpose, that sins may be redeemed by the bounty of mercy. — III. That the collections are of apostolic institution; that they were ordained on the occasion of a pagan superstition; that the bashful poor above all are to be relieved. — IV. That to report heretics is especially pleasing to God. The doctrines of the Manichees.

Page

running head: S. LEONIS MAGNI SERMONES. 160 (shared with col 159)
marginal letters: A ‹destruendas antiqui hostis›; B ‹semente, potest tamen›; C ‹prodere Deo imprimis› (in the synopsis); D ‹nem a callidissimi hostis›
old-edition numerals: 30 before ‹Habeant›; 31 after ‹timenda›
signature: none
other: Sermo VIII ends in this column with Amen; Sermo IX's caption, sub-caption and synopsis are printed within this column only.

PL 54:161

caderet, deinde invidus ut noceret, quia in veritate non stetit (Joan. VIII, 44), totam vim suam in mendacio collocavit, omniaque deceptionum genera de hoc venenatissimo artis suae fonte produxit: ut ab illo bono, quod ipse propria elatione perdiderat, spem humanae devotionis excluderet, eosque in consortium damnationis suae traheret, ad quorum ipse reconciliationem pertinere non posset. Quisquis igitur hominum quibuslibet impietatibus Deum laesit, hujus fraude traductus, hujus est nequitia depravatus. Facile enim in omnia flagitia impulit, quos religione decepit. Sciens autem Deum non solum verbis, sed etiam factis negari, multis quibus auferre non potuit fidem, sustulit charitatem; et agro cordis ipsorum avaritiae radicibus occupato, spoliavit fructu operum quos non privavit confessione labiorum.

[…] fell, then envious so as to do harm, because he stood not in the truth (John 8:44), he placed his whole strength in falsehood, and brought forth every kind of deception from this most venomous fountain of his art: so that from that good which he himself had lost through his own pride he might shut out the hope of human devotion, and drag into the fellowship of his damnation those to whose reconciliation he himself could not attain. Whoever of men, therefore, has offended God by any impieties whatever, has been led astray by his fraud and depraved by his wickedness. For he easily drove into every shameful deed those whom he deceived in religion. And knowing that God is denied not only by words but also by deeds, from many from whom he could not take away faith he took away charity; and having filled the field of their heart with the roots of avarice, he despoiled of the fruit of works those whom he did not deprive of the confession of the lips.

CAP. II. — Propter has ergo, dilectissimi, versutias hostis antiqui, scire nos voluit ineffabilis benignitas Christi, quid in die retributionis de universitate hominum esset decernendum, ut dum in hoc tempore legitimorum remediorum medicina praebetur, dum elisis reparatio non negatur, et qui diu fuerunt steriles, possunt tandem esse fecundi, praeveniatur disposita censura justitiae, et nunquam a cordis oculis divinae discretionis imago discedat. Veniet enim in majestatis suae gloria Dominus, sicut ipse praedixit (Matth. XXV, 31), aderitque cum eo radians in splendoribus suis innumerabilis angelicarum multitudo legionum. Congregabuntur ante thronum potentiae ejus omnium gentium populi; et quidquid hominum universis saeculis toto orbe terrarum progenitum est, in conspectu judicantis astabit. Separabuntur ab injustis justi, a nocentibus innocentes; et cum praeparatum sibi regnum, recensitis misericordiae operibus, filii pietatis acceperint, exprobrabitur duritia sterilitatis injustis; et nihil habentes sinistri commune cum dextris, in ignem ad diaboli et angelorum ejus tormenta dispositum, omnipotentis judiciis damnatione mittentur, cum illo habituri poenae communionem, cujus elegerunt facere voluntatem. Quis igitur istam sortem aeternorum cruciatuum non pavescat? Quis mala nunquam finienda non timeat? Sed cum ideo denuntiata sit severitas,

CHAP. II. — Because of these wiles of the ancient enemy, therefore, dearly beloved, the ineffable kindness of Christ willed us to know what was to be decreed concerning the whole of mankind on the day of retribution, so that, while in this time the medicine of lawful remedies is offered, while restoration is not denied to the fallen, and those who have long been barren can at last be fruitful, the appointed sentence of justice may be forestalled, and the image of the divine judgement may never depart from the eyes of the heart. For the Lord will come in the glory of His majesty, as He Himself foretold (Matt. 25:31), and with Him will be the innumerable multitude of the angelic legions, radiant in their splendours. Before the throne of His power the peoples of all nations will be gathered; and whatever of men has been begotten in all ages over the whole world will stand in the sight of the Judge. The just will be separated from the unjust, the innocent from the guilty; and when the sons of goodness, their works of mercy having been reviewed, have received the kingdom prepared for them, the hardness of barrenness will be reproached to the unjust; and those on the left, having nothing in common with those on the right, will be sent by the judgements of the Almighty, in condemnation, into the fire prepared for the torments of the devil and his angels, to share the punishment of him whose will they chose to do. Who then would not dread this lot of eternal torments? Who would not fear evils never to be ended? But since severity has been proclaimed for this reason,

Editors' notes and page, col. 161

Footnotes

(a) ‹posset. Quisquis› · printed under col 161

Emendavimus ex ms. Vallic. In caeteris nostris codd. et in omnibus editis legebatur: Qaidquid igitur hominum quibuslibet impietatibus Deum laesit, hujus fraude traductum, hujus est nequitiae depravatum.

We have emended from the Vallicellian manuscript. In our other codices and in all the printed editions it read: "Whatever of men, therefore, has offended God by any impieties whatever, [is a thing] led astray by his fraud, depraved by his wickedness."

(b) ‹flagitia impulit, quos› · printed under col 161

In addunt duo codd. collect. 4, et alius collect. 5, et edit. Antuerp. ms. Vallic., in religione suscepit.

Two codices of collection 4, and another of collection 5, and the Antwerp edition add "in"; the Vallicellian manuscript [has] "in religione suscepit" [he received in religion].

Cod. Bon. cum prima editione, districtionis, non male.

The Bon. codex, with the first edition, [reads] "districtionis" [of strictness], not badly.

Page

running head: 161 SERMO IX. (spans cols 161–162)
marginal letters: A ‹caderet, deinde invidus›; B ‹liavit fructu operum›; C ‹quidquid hominum universis›; D (beside the footnotes, line ‹fraude traductum›)
old-edition numerals: 32 after ‹istam›
signature: none
other: footnotes (d), (e), (f) printed under col 161 belong to calls in col 162 (see n162); (f) runs on under col 162. Footnote (a) prints "Qaidquid" (probably Quidquid).

PL 54:162

ut misericordia quaereretur, in diebus praesentibus cum misericordiae est largitate vivendum, ut homini post periculosam negligentiam, ad pietatis opera revertenti, possibile sit ab hac sententia liberari. Hoc enim agit potentia judicis, hoc gratia Servatoris, ut relinquat impius vias suas, et ab iniquitatis suae consuetudine peccator abscedat. Misereantur pauperum, qui sibi volunt parcere Christum. Faciles sint in alimenta miserorum, qui cupiunt ad societatem pervenire felicium. Non sit vilis homini homo, nec in quoquam despiciatur illa natura, quam rerum conditor suam fecit. Cui enim laborantium licet negare quod Christus sibi profitetur impendi? Juvatur conservus, et gratiam refert Dominus. Cibus egeni, regni coelestis est pretium; et largitor temporalium haeres efficitur aeternorum. Unde autem exigua ista impendia tanta aestimari taxatione meruerunt, nisi quia pondera operum charitatis lance pensantur, et cum amatur ab homine quod Deus diligit, merito in ejus ascenditur regnum, in cujus transitur affectum?

[…] that mercy might be sought, in the present days we must live with the largess of mercy, so that it may be possible for a man who, after a dangerous negligence, returns to the works of goodness, to be freed from this sentence. For this is what the power of the Judge, this is what the grace of the Saviour brings about: that the impious man should forsake his ways, and the sinner depart from the habit of his iniquity. Let those who want Christ to spare them have pity on the poor. Let those who desire to come into the company of the happy be ready in feeding the wretched. Let man not be cheap to man, nor let that nature be despised in anyone which the Creator of things made His own. For to which of those in hardship may one deny what Christ declares to be spent on Himself? The fellow servant is helped, and the Lord returns the thanks. The food of the needy man is the price of the heavenly kingdom; and the giver of temporal things becomes the heir of eternal ones. And how have these slight outlays deserved to be valued at so great an assessment, unless because the weights of works are weighed in the balance of charity, and when what God loves is loved by man, one rightly ascends into the kingdom of Him into Whose affection one passes?

CAP. III. — Ad horum ergo operum, dilectissimi, piam curam dies nos apostolicae institutionis invitat, in quo sanctarum collationum prima collectio est prudenter a Patribus et utiliter ordinata: ut quia in hoc tempore gentilis quondam populus superstitiosius daemonibus serviebat, contra profanas hostias impiorum, sacratissima nostrarum eleemosynarum celebraretur oblatio. Quod quia incrementis Ecclesiae fructuosissimum fuit, placuit esse perpetuum. Unde hortamur sanctitatem vestram ut per Ecclesias regionum vestrarum quarta feria de facultatibus vestris, quantum suadet possibilitas et voluntas, ad expensas misericordiae conferatis, ut possitis illam beatitudinem promereri, in qua sine fine gaudebit qui intelligit super egenum et pauperem (Ps. XL, 1), Ad quem intelligendum, dilectissimi, sollicita benignitate vigilandum est, ut quem modestia tegit, et verecundia praepedit, invenire possimus. Sunt enim qui palam poscere ea quibus indigent erubescunt; et malunt miseria tacitae egestatis affligi quam publica petitione confundi. Intelligendi ergo isti sunt, et ab occulta necessitate sublevandi, ut hoc ipso amplius gaudeant, cum et paupertati eorum consultum fuerit, et pudori. Recte autem in egeno

CHAP. III. — To the devout care of these works, therefore, dearly beloved, we are invited by the day of the apostolic institution, on which the first collection of the holy contributions was wisely and profitably ordained by the Fathers: so that, since at this time the once heathen people used to serve the demons more superstitiously, the most sacred offering of our alms might be celebrated against the profane victims of the impious. And because this was most fruitful for the growth of the Church, it was resolved that it should be perpetual. Hence we exhort your holiness that through the churches of your districts, on the fourth day of the week, you contribute from your means, as far as ability and will suggest, to the expenses of mercy, so that you may merit that blessedness in which he will rejoice without end who understands concerning the needy and the poor (Ps. 40:1). To understand him, dearly beloved, we must keep watch with attentive kindness, so that we may find him whom modesty hides and bashfulness holds back. For there are those who blush to ask openly for the things they need, and would rather be afflicted with the misery of silent want than be put to shame by a public petition. These, then, must be understood and relieved from their hidden need, so that they may rejoice the more for this very thing, that both their poverty and their shame have been provided for. And rightly in the needy man […]

Editors' notes and page, col. 162

Footnotes

(d) ‹hoc gratia› · printed under col 161

Vallicell., Salvatoris.

The Vallicellian [codex has] "Salvatoris" [of the Saviour].

(e) ‹societatem pervenire› · printed under col 161

Felicium vocem oppositam voci miserorum substituimus loco vocis fidelium, quatuor mss. et edit. Antuerpiensis auctoritate futili. Pro pervenire legunt aliqui codd., pertinere.

We have substituted the word "felicium" [of the happy], set against the word "miserorum" [of the wretched], in place of the word "fidelium" [of the faithful], on the authority of four manuscripts and the Antwerp edition, it being worthless. For "pervenire" some codices read "pertinere".

(f) ‹sanctarum› · printed under col 161, continued under col 162

Editi cum plerisque mss., collectionum. Melius in Vallicellano, cum vox collationum optime respondeat, et referatur ad eleemosynarum oblationem, de qua post pauca fit mentio. In prima editione habetur, sanctarum collectionum prima collatio; non displicet.

The printed editions with most manuscripts [read] "collectionum". Better in the Vallicellian, since the word "collationum" [contributions] corresponds best and refers to the offering of alms, of which mention is made a little later. In the first edition there is "sanctarum collectionum prima collatio" [the first contribution of the holy collections]; it is not displeasing.

(g) ‹impiorum,› · printed under col 162

Secuti sumus lectionem primae editionis, quam mss. collectionis 3 et Lectionar. Vallicell. confirmant. Aliae editiones, sacratissima a nobis nostrarum, etc. Quesnellus, sacratissime.

We have followed the reading of the first edition, which the manuscripts of collection 3 and the Vallicellian lectionary confirm. Other editions [read] "sacratissima a nobis nostrarum", etc. Quesnel [reads] "sacratissime".

(h) ‹regionum vestrarum› · printed under col 162

Legendum, quinta feria, ut in admonitione diximus; sed nullo codice opitulante, textum immutare noluimus.

One should read "quinta feria" [on the fifth day of the week], as we said in the admonition; but since no codex supports it, we have been unwilling to change the text.

(i) ‹voluntas,› · printed under col 162

Ex Vallicellano et aliis duobus codicibus, nec non ex prima editione inseruimus praepositionem ad, quae commode indicat quod traditur serm. 11, c. 2: Sancta collectio, quae per praesidentium curam necessariis serviret expensis.

From the Vallicellian and two other codices, and also from the first edition, we have inserted the preposition "ad", which aptly indicates what is related in sermon 11, chapter 2: "A holy collection, which through the care of those presiding might serve necessary expenses."

(j) ‹verecundia› · printed under col 162

Prima editio, impedit.

The first edition [reads] "impedit".

(k) ‹et malunt› · printed under col 162

Cod. Vallic., molestia.

The Vallicellian codex [reads] "molestia" [with the trouble].

(l) ‹occulta necessitate› · printed under col 162

Mss. collect. 4 et 5, revelandi.

Manuscripts of collections 4 and 5 [read] "revelandi" [to be disclosed].

(m) ‹Recte› · printed under col 162

Sic Lectionar. Vallicell. et mss. collect. 5, cum Antuerpiensi editione. Alias, enim in egeno.

So the Vallicellian lectionary and the manuscripts of collection 5, with the Antwerp edition. Elsewhere, "enim in egeno".