PL 54 · cols. 212–215

Leo the Great, Sermons

Sermon XXVI

usque ad crucem, fecit ut in ipso omnes vivificarentur. Ille cupidus honoris angelici, naturae suae perdidit dignitatem; hic infirmitatis nostrae suscipiens conditionem, propter quos ad inferna descendit, eosdem in coelestibus collocavit. Postremo illi per elationem lapso dictum est: Terra es, et in terram ibis (Genes. iii, 19; huic per subjectionem exaltato dictum est: Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum (Ps. cix, 1).

[…] even to the cross, brought it about that in Him all should be made alive. The one, covetous of angelic honour, lost the dignity of his own nature; this One, taking up the condition of our weakness, set in the heavenly places the very ones for whose sake He went down to the underworld. Finally, to the one, fallen through pride, it was said: Earth you are, and into earth you shall go (Gen. 3:19); to this One, exalted through submission, it was said: Sit at My right hand, until I make Thine enemies the footstool of Thy feet (Ps. 109:1).

Cap. VI. — Haec Domini nostri opera, dilectissimi, non solum sacramento nobis utilia sunt, sed etiam imitationis exemplo, si in disciplinam ipsa remedia transferantur, quodque impensum est mysteriis, prosit et moribus: ut meminerimus nobis in humilitate et mansuetudine Redemptoris nostri esse vivendum: quoniam, sicut ait Apostolus, si compatimur, et conregnabimus (Rom. viii, 16). Frustra enim appellamur Christiani, si imitatores non simus Christi, qui ideo se viam dixit esse (Joan. xiv, 6), ut conversatio magistri sit forma discipulis, et illam humilitatem eligat servus, quam sectatus est Dominus; qui vivit et regnat in saecula saeculorum. Amen.

Chap. VI. — These works of our Lord, dearly beloved, are profitable to us not only as a sacrament but also as an example for imitation, if the remedies themselves are carried over into discipline, and what has been bestowed on the mysteries profits our conduct also: so that we remember that we must live in the humility and meekness of our Redeemer: since, as the Apostle says, if we suffer with Him, we shall also reign with Him (Rom. 8:16). For in vain are we called Christians if we are not imitators of Christ, Who said that He is the way (John 14:6) for this reason, that the manner of life of the master might be the pattern for the disciples, and that the servant might choose that humility which the Lord followed; Who lives and reigns for ever and ever. Amen.

SERMO XXVI [Al. XXV].

SERMON 26 [otherwise 25].

In Nativitate Domini VI.

On the Nativity of the Lord, 6.

Cap. I. — Omnibus quidem diebus, dilectissimi, atque temporibus, animis fidelium divina meditantium Domini et Salvatoris nostri ex matre Virgine ortus occurrit, ut mens ad confessionem sui auctoris erecta, sive in gemitu supplicationis, sive in exsultatione landis, sive in sacrificii oblatione versetur. nihil crebrius, nihilque fidentius spiritali attingat intuitu, quam quod Deus Dei Filius, genitus de Patre coaeterno, idem etiam partu est natus humano. Sed hanc adorandam in coelo et in terra nativitatem nullus nobis dies magis quam hodiernus insinuat, et nova etiam in elementis luce radiante, coram sensibus nostris mirabilis sacramenti ingerit claritatem. Non solum enim in memoriam, sed in conspectum quodammodo redit angeli Gabrielis cum Matia stupente colloquium, et conceptio de Spiritu sancto tam mire

Chap. I. — On all days indeed, dearly beloved, and at all times, the birth of our Lord and Saviour from the Virgin mother comes to the minds of the faithful who meditate on divine things, so that the mind, raised up to the confession of its Author, whether it is engaged in the groaning of supplication, or in the exultation of praise, or in the offering of sacrifice, may reach with its spiritual gaze nothing more often and nothing more confidently than this: that God the Son of God, begotten of the co-eternal Father, was also Himself born by a human birth. But no day commends to us this nativity, to be adored in heaven and on earth, more than today, and, as a new light shines even in the elements, it presses the brightness of the wonderful mystery upon our senses. For not only into memory, but in a manner into sight, there returns the conversation of the angel Gabriel with the astonished Mary, and the conception by the Holy Spirit, as wonderfully

Editors' notes and page, col. 212

Footnotes

(d) ‹impensum est› · printed under col 211

Codd. S. Petri, mysterium.

The St Peter's codices: mysterium.

(e) ‹Frustra› · printed under col 211

Tres codd., autem pro enim; et dein, sumus pro simus.

Three codices: autem instead of enim; and then sumus instead of simus.

(f) ‹conversatio magistri› · printed under cols 211–212

Ita ex mss. S. Petri. Item in ms. Vat. collect. 5 habetur discipulis. Erat in editis, forma esset discipuli, et illam humilitatem eligeret servus. Dein in mss. S. Petri; Qui vivit et regnat cum Deo Patre omnipotente et Spiritu sancto in saecula saeculorum. Amen. In codd. Vat. collect. 4: Qui vivit et regnot cum Deo Patre in unitate Spiritus sancti Deus per omnia saecula saeculorum.

So from the St Peter's manuscripts. Likewise in the Vatican manuscript of collection 5 discipulis is found. In the editions it was: forma esset discipuli, et illam humilitatem eligeret servus. Then in the St Peter's manuscripts: Who lives and reigns with God the Father almighty and the Holy Spirit for ever and ever. Amen. In the Vatican codices of collection 4: Who lives and reigns with God the Father in the unity of the Holy Spirit, God, through all ages of ages.

(g) ‹In Nativitate Domini VI› · printed under col 212

M. S. Peiri: Sermo S. Leonis papae centra haereticos de Nalivitate Domini.

The St Peter's manuscript: A sermon of St Leo the pope against the heretics, on the Nativity of the Lord.

(h) ‹sive› · printed under col 212

Idem codex S. Petri. in exaltatione.

The same St Peter's codex: in exaltatione.

(i) ‹nihil crebrius› · printed under col 212

Ita cum Quesn. mss. S. Petri. Anteriores editiones, nihilque magis fidenter.

So, with Quesnel, the St Peter's manuscripts. The earlier editions: nihilque magis fidenter.

(j) ‹luce radiante› · printed under col 212

Editi, totam. Magis placuit lectio mss. S. Petri et unius Vat.

The editions: totam. The reading of the St Peter's manuscripts and of one Vatican [manuscript] was preferred.

(k) ‹colloquium› · printed under cols 212–213

Ita emendavit Quesnellus, nullum ms. significans. Emendationem et conceptio invenimus in mss. S. Petri et aliis codd.; additio antem vocum Hodie enim est in mss. collect. 5. Erat in editis cum quibusdam mss., et conceptione de Spiritu sancto tam mire promissa quam credita, auctor mundi editus est.

So Quesnel emended, indicating no manuscript. The emendation et conceptio we have found in the St Peter's manuscripts and other codices; but the addition of the words Hodie enim is in the manuscripts of collection 5. In the editions, with certain manuscripts, it was: et conceptione de Spiritu sancto tam mire promissa quam credita, auctor mundi editus est.

Editors' prose

Synopsis. — I. Nativitatis et infantiae Christi mysteria mumquam non esse recolenda. — II Ecclesiam, dum Christi ortum veneratur, suum eelebrare. — III. Quae sit pax quam Christus sine semine nascens targitur. — IV. Qui filius Dei est, Deum imitetur, Dei gratiae voluntatique serviat. — V. Natalis Domini, natalis est pacis. Pax mundi et electorum qualis.

Synopsis. — I. The mysteries of the nativity and infancy of Christ are never not to be recalled. — II. The Church, while it venerates the birth of Christ, celebrates its own. — III. What the peace is which Christ, born without seed, bestows. — IV. Let him who is a son of God imitate God, and serve the grace and will of God. — V. The birthday of the Lord is the birthday of peace. Of what kind the peace of the world and of the elect is.

Page

running head: AGNI SERMONES. 212 (end of the page head S. LEONIS MAGNI SERMONES.)
marginal letters: A ‹diens usque ad crucem›; B ‹vivendum: quoniam›; C ‹Cap. I. — Omnibus quidem›; D ‹colloquium, et conceptio›
old-edition numerals: 87 after ‹prosit et moribus:›
signature: none
other: the caption SERMO XXVI [Al. XXV]. with its sub-caption and the Synopsis are printed within col 212 (not across both columns); the word Frustra is printed in small capitals

PL 54:213

promissa quam credita. Hodie enim auctor mundi editus est utero virginali, et qui omnes naturas condidit, ejus est factus Filius quam creavit. Hodie Verbum Dei carne apparuit vestitum, et quod nunquam fuit humauis oculis visibile, coepit etiam manibus esse tractabile. Hodie genitum in nostrae carnis animaeque substantia Salvatorem angelicis vocibus didicere pastores; et apud Dominicorum praesules gregum hodie evangelizandi forma praecondita est: ut nos quoque cum coelestis militiae dicamus exercitu: Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis (Luc. ii, 14).

[…] promised as it was believed. For today the Author of the world was brought forth from a virginal womb, and He Who founded all natures was made the Son of her whom He created. Today the Word of God appeared clothed in flesh, and what was never visible to human eyes began to be tangible to hands as well. Today the shepherds learned from the voices of angels that the Saviour was born in the substance of our flesh and soul; and today the pattern of evangelizing was laid down beforehand among the leaders of the Lord's flocks: so that we also may say with the army of the heavenly host: Glory to God in the highest, and on earth peace to men of good will (Luke 2:14).

Cap. II — Quamvis igitur illa infantia quam Fillii Dei non est dedignata majestas, in virum perfectum aetatis adjectione provecta sit, et consummato passionis et resurrectionis triumpho, omnes susceptae pro nobis humilitatis transierint actiones, renovat tamen nobis hodierna festivitas nati Jesu ex Maria Virgine sacra primordia; et dum Salvatoris nostri adoramus ortum, invenimur nos nostrum celebrare principium. Generatio enim Christi origo est populi Christiani, et natalis capitis natalis est corporis. Habeant licet singuli quique vocatorum ordinem suum, et omnes Ecclesiae filii temporum sint successione distincti, universa tamen summa fidelium, fonte orta baptismatis, sicut cum Christo in passione crucifixi, in resurrectione resuscitati, in ascensione ad dexteram Patris collocati, ita cum ipso sunt in hac nativitate congeniti. Quisquis enim hominum in quacumque mundi parte credentium regeneratur in Christo, interciso originalis tramite vetustatis, transit in novum hominem renascendo; nec jam in propagine habetur carnalis patris, sed in germine Salvatoris, qui ideo filius hominis est factus, ut nos filii Dei esse possimus. Nisi enim ille ad nos hac humilitate deseenderet, nemo ad illum ullis suis meritis perveniret. Nihil hic vocatorum cordibus caliginis inferat terrena sapientia, nec se contra altitudinem gratiae Dei, mox in ima rediturus, terrenarum cogitationum pulvis attollat. Impletum est in fine saeculorum quod erat ante tempora aeterna dispositum; et sub praesentia rerum, signis cessantibus figurarum, lex et prophetia veritas facta est: ut Abraham fieret omnium gentium pater, et in semine ejus daretur mundo promissa benedictio; nec hi tantum essent Israelitae, quos sanguis et caro genuisset, sed in possessionem haereditatis fidei filiis praeparatae, universitas adoptionis intraret. Nec obtrepant ineptarum calumniae quaestionum, nec effectus divini operis ratiocinatio humana discutiat; nos cum Abraham credimus Deo, nec haesitamus diffidentia (Rom. iv, 20), sed plenissime scimus quoniam quod promisit Dominus, potens est facere.

Chap. II — Although, then, that infancy which the majesty of the Son of God did not disdain has advanced by the addition of years to the perfect man, and, the triumph of the passion and resurrection being accomplished, all the actions of the lowliness taken up for us have passed away, yet today's festival renews for us the sacred beginnings of Jesus born of the Virgin Mary; and while we adore the birth of our Saviour, we find that we are celebrating our own beginning. For the generation of Christ is the origin of the Christian people, and the birthday of the head is the birthday of the body. Although each of those called has his own order, and all the sons of the Church are distinguished by the succession of times, yet the whole sum of the faithful, sprung from the font of baptism, just as they were crucified with Christ in the passion, raised in the resurrection, set at the Father's right hand in the ascension, so are they born together with Him in this nativity. For whoever of men, in whatever part of the world, among believers is regenerated in Christ, the path of his original oldness being cut off, passes into the new man by being reborn; and he is no longer reckoned in the stock of his fleshly father, but in the offspring of the Saviour, Who was made the son of man for this reason, that we might be able to be sons of God. For unless He had come down to us in this humility, no one would reach Him by any merits of his own. Let earthly wisdom bring no darkness here into the hearts of those called, and let not the dust of earthly thoughts, soon to return to the depths, raise itself against the height of the grace of God. What was disposed before eternal times has been fulfilled at the end of the ages; and in the presence of the realities, the signs of the figures ceasing, the law and prophecy have become truth: so that Abraham should become the father of all nations, and in his seed the promised blessing should be given to the world; and that those should not alone be Israelites whom blood and flesh had begotten, but the whole body of the adopted should enter into possession of the inheritance prepared for the sons of faith. Let not the cavils of foolish questions clamour against it, nor human reasoning pick apart the effect of the divine work; we with Abraham believe God, and do not waver through distrust (Rom. 4:20), but know most fully that what the Lord has promised He is able to do.

Editors' notes and page, col. 213

Footnotes

(k) continued from col 212, set in n212

(a) ‹Hodie› · printed under col 213

Vox genitum desideratur in ms. Vat. collect. 5.

The word genitum is wanting in the Vatican manuscript of collection 5.

(b) ‹ita cum ipso› · printed under col 213

Editi, summus. Anteponendam credidimus lectioem duorum mss. S. Petri et unius Vat.

The editions: summus. We have judged the reading of two St Peter's manuscripts and of one Vatican [manuscript] to be preferred.

Vulgati, Israel. Correximus ex mss. S. Petri.

The printed [editions]: Israel. We have corrected from the St Peter's manuscripts.

(d) ‹Nec obtrepant› · printed under col 213

Aliqui codd., Non obstrepant.

Some codices: Non obstrepant.

(e) ‹quod promisit› · printed under col 214

Mss. S. Petri, Deus.

The St Peter's manuscripts: Deus.

Page

running head: 213 SERMO (the page head reads SERMO XXVI. across both columns)
marginal letters: A ‹promissa quam credita›; B ‹nis et resurrectionis triumpho›; C ‹nem renascendo›; D ‹fidei filiis praeparatae› (cropped at the gutter)
old-edition numerals: 88 after ‹Verbum Dei›; 89 before ‹Nec obtrepant›
signature: none
other: the call before Israelitae is printed (e) or (c) (type unclear); its note is (c); the note (k) of col 212 ends at the head of this column's footnotes

PL 54:214

Cap. III. — Nascitur ergo, dilectissimi, non de carnis semine, sed de Spiritu sancto Salvator, quem primae transgressionis condemnatio non teneret. Unde ipsa collati muneris magnitudo dignam a nobis exigit suo splendore reverentiam. Ideo enim, sicut beatus Apostolus docet, non spiritum hujus mundi accepimus, sed spiritum qui ex Deo est, ut sciamus quae a Deo donata sunt nobis (I Cor. ii, 12): Qui non aliter pie colitur, nisi id ei quod ipse tribuit offeratur. Quid autem in thesauro Dominicae largitatis ad honorem praesentis festi tam congruum possumus invenire, quam pacem, quae in nativitate Domini prima ese angelico praedicata concentu? Ipsa enim est quae parit filios Dei, nutrix dilectionis et genitrix unitatis; requies beatorum, et aeternitatis habitaculum; cujus hoc opus proprium et speciale beneficium est, ut jungat Deo quos secernit de mundo. Unde Apostolus ad hoc bonum nos incitat, dicens: Justificati ergo ex fide, pacem habeamus ad Deum (Rom. v, 1) Cujus sententiae brevitate omnium fere mandatorum continetur effectus: quia ubi fuerit venitas pacis, nihil ibi potest deesse virtutis. Quid est, autem, dilectissimi, pacem habere ad Deum, nisi velle quod jubet, et nolle quod prohibet? Si enim humanae amicitiae pares animos et similes expetunt voluntates, nec umquam diversitas morum ad firmam potest pervenire concordiam, quomodo divinae particeps erit pacis, cui ea placent quae Deo displicent, et iis appetit delectari quibus illum novit offendi? Non est iste animus filiorum Dei, nec talem sapientiam recipit adoptiva nobilitas. Genus electum et regium, regenerationis suae respondeat dignitati, diligat quod diligit pater, et in nullo ab auctore suo dissentiat, ne iterum dicat Dominus: Filios genui et exaltavi, ipsi autem spreverunt me. Agnovit bos possessorem suum, et asinus praesepe domini sui; Israel autem me non cognovit, et populus meus me non intellexit (Isai. i, 2, 3).

Chap. III. — The Saviour, then, dearly beloved, is born not of the seed of the flesh but of the Holy Spirit, so that the condemnation of the first transgression should not hold Him. Hence the very greatness of the gift bestowed demands from us a reverence worthy of its splendour. For, as the blessed Apostle teaches, we have received not the spirit of this world, but the spirit which is from God, that we may know the things that have been given to us by God (1 Cor. 2:12): and He is not piously worshipped otherwise than by offering Him what He Himself has granted. And what can we find in the treasury of the Lord's bounty so fitting for the honour of the present feast as peace, which at the Lord's nativity was first proclaimed by the angelic choir? For it is she that brings forth sons of God, the nurse of love and the mother of unity; the rest of the blessed and the dwelling-place of eternity; whose proper work and special benefit is this, that she joins to God those whom she separates from the world. Hence the Apostle urges us to this good, saying: Being justified therefore by faith, let us have peace towards God (Rom. 5:1). In the brevity of this sentence the effect of almost all the commandments is contained: because where the truth of peace is, nothing of virtue can be lacking there. But what is it, dearly beloved, to have peace towards God, except to will what He commands and not to will what He forbids? For if human friendships seek equal minds and like wills, and diversity of character can never arrive at firm concord, how will he be a partaker of the divine peace who is pleased by what displeases God, and seeks to take delight in the things by which he knows He is offended? That is not the mind of the sons of God, nor does the nobility of adoption admit such wisdom. Let the chosen and royal race answer to the dignity of its regeneration, let it love what the Father loves, and in nothing dissent from its Author, lest the Lord say again: I have begotten sons and exalted them, but they have despised Me. The ox has known his owner, and the ass his master's manger; but Israel has not known Me, and My people has not understood Me (Isa. 1:2–3).

Cap. IV. — Magnum est, dilectissimi, hujus muneris sacramentum, et omnia dona excedit hoc donum, ut Deus hominem vocet filinm, et homo Deum nominet patrem: per has enim appellationes sentitur et discitur quis ad tantam altitudinem ascendat affectus. Nam si in progenie carnali et stirpe terrena claris parentibus genitos vitia malae conversationis obscurant, et ipso majorum suorum lumine soboles indigna confunditur; in quem exitum venient, qui propter amorem mundi a generatione Christi non metuunt abdicari? Si autem ad humanam pertinet laudem ut patrum decus in prole respleudeat, quanto magis gloriosum est ex Deo natis in auctoris sui imaginem refulgere, et illum in se qui eos generavit ostendere, dicente Domino: Sic

Chap. IV. — Great, dearly beloved, is the mystery of this gift, and this gift exceeds all gifts: that God should call man His son, and man should name God his Father: for through these names it is perceived and learned what affection ascends to so great a height. For if, in carnal progeny and earthly lineage, the vices of evil living darken those born of illustrious parents, and an unworthy offspring is put to shame by the very lustre of its forebears; to what end will they come who, for love of the world, do not fear to be disowned from the generation of Christ? But if it belongs to human praise that the glory of fathers should shine again in their offspring, how much more glorious is it for those born of God to shine forth in the image of their Author, and to show forth in themselves Him Who begot them, as the Lord says: So

Editors' notes and page, col. 214

Footnotes

(f) ‹beatus Apostolus› · printed under col 214

In iisdem codd. S. Petri. docuit.

In the same St Peter's codices: docuit.

(g) ‹Quid› · printed under col 214

Supposuimus autem pro enim ex mss. S. Petri et quibusdam Vat.

We have put autem in place of enim, from the St Peter's manuscripts and certain Vatican [manuscripts].

(h) ‹ex Deo› · printed under col 214

Al., natos. Mox eos ex codd. S. Petri et Vat. scripsimus. Al., illos.

Otherwise, natos. Shortly after, we have written eos from the St Peter's and Vatican codices. Otherwise, illos.

Page

running head: O XXVI. 214 (end of the page head SERMO XXVI.)
marginal letters: A ‹Cap. III. — Nascitur ergo›; B ‹lum; cujus hoc opus›; C ‹et regium, regenerationis›; D ‹soboles indigna confunditur›
old-edition numerals: 90 after ‹stirpe terrena›
signature: none
other: note (e) printed at the head of this column's footnotes belongs to col 213 and is set in n213; the words Qui non and ubi fuerit are printed in small capitals

PL 54:215

luceat lumen vestrum coram hominibus, ut videant opera vestra bona, et magnificent Patrem vestrum qui in coetis est (Matth. v, 16); et insidiante diabolo et angelis ejus, hoc innumeris tentationibus laboratur, ut hominem ad superna nitentem, aut adversa terreant, aut secunda corrumpant; sed major est qui in nobis est quam qui adversum nos est, pacem cum Deo habentibus, ac semper Patri toto corde dicentibus, Fiat voluntas tuas (Matth. vi, 10), nulla praevalere certamina, nulli possunt nocere conflictus. Accusantes enim nosmetipsos confessionibus nostris, et consensum animi carnis concupiscentiis denegantes, inimicitias quidem adversum nos ejus, qui peccati auctor est, commovemus, sed inexpugnabilem cum Deo pacem gratiae ipsius serviendo firmamus, ut Regi nostro non solum obedientia subjiciamur, sed etiam judicio copulemur. Quoniam si in eadem sententia sumus, si quod vult volumus, et quod improbat improbamus, ipse jam pro nobis omnia bella conficiet, ipse qui dedit velle, donabit et posse: ut simus cooperatores operum ejus, et propheticum illud cum fidei exsultatione dicamus: Dominus illuminatio mea et salus mea; quem timebo? Dominus defensor vitae meae; a quo trepidabo (Ps. xxvi, 1)?

[…] let your light shine before men, that they may see your good works and magnify your Father Who is in heaven (Matt. 5:16); and, while the devil and his angels lie in wait, the effort is made by countless temptations that adversity should terrify, or prosperity corrupt, the man striving towards the things above; but greater is He Who is in us than he who is against us, and for those who have peace with God and who always say to the Father with their whole heart, Thy will be done (Matt. 6:10), no struggles can prevail, no conflicts can harm. For, accusing ourselves in our confessions and denying the consent of the mind to the lusts of the flesh, we do indeed stir up against us the enmity of him who is the author of sin, but we make firm an unconquerable peace with God by serving His grace, so that we may be not only subject to our King by obedience but also united to Him by judgement. For if we are of the same mind, if we will what He wills and disapprove what He disapproves, He Himself will finish all the wars for us; He Who gave the willing will also grant the being able: so that we may be fellow workers in His works, and may say with the exultation of faith that prophetic word: The Lord is my light and my salvation; whom shall I fear? The Lord is the defender of my life; of whom shall I be afraid (Ps. 26:1)?

Cap. V. — Qui ergo non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt (Joan. i, 13), offerant Patri pacificorum concordiam filiorum, et in primogenitum novae creaturae, qui venit non suam, sed mittentis facere voluntatem, universa adoptionis membra concurrant: quoniam gratia Patris non discordes neque dissimiles, sed unum sentientes unumque amantes, adoptavit haeredes. Ad unam reformatos imaginem oportet animam habere conformem. Natalis Domini natalis est pacis: sic enim ait Apostolus: Ipse est pax nostra, qui fecit utraque unum (Ephes. ii, 14); quoniam sive Judaeus, sive gentilis, per ipsum habemus accessum in uno Spiritu ad Patrem (Ib., 18); qui ante passionis diem voluntaria dispositione praelectum, discipulos suos hac praecipue doctrina informavit, ut diceret: Pacem meam do vobis, pacem meam relinquo vobis (Joan. xiv, 27). Et ne sub nomine generali pacis suae qualitas lateret, adjecit: Non quemadmodum mundus dat ego do vobis. Habet,

Chap. V. — Let those, then, who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:13), offer to the Father the concord of peacemaking sons, and let all the members of the adoption run together into the Firstborn of the new creation, Who came to do not His own will but the will of Him Who sent Him: since the grace of the Father has adopted as heirs not those who are discordant or unlike, but those who are of one mind and one love. Those reformed to one image ought to have a soul conformed to it. The birthday of the Lord is the birthday of peace: for so says the Apostle: He is our peace, Who has made both one (Eph. 2:14); since, whether Jew or gentile, through Him we have access in one Spirit to the Father (ibid., 18); Who, before the day of His passion, [a day] chosen beforehand by His voluntary disposition, instructed His disciples above all in this teaching, saying: My peace I give to you, My peace I leave to you (John 14:27). And lest under the general name the quality of His peace should lie hidden, He added: Not as the world gives do I give to you. [The world] has,

Editors' notes and page, col. 215

Footnotes

(a) ‹luceat› · printed under col 215

Quaedam antiquae editiones, lux vestra. Dein ex cod. S. Petri et uno Vat., magnificent scripsimus, pro glorificent; simlliter enim legitur serm. 38, cap. 3, et serm. 43, cap. 4.

Certain old editions: lux vestra. Then, from the St Peter's codex and one Vatican [codex], we have written magnificent instead of glorificent; for it is read likewise in Sermon 38, chap. 3, and Sermon 43, chap. 4.

(b) ‹illud cum› · printed under col 215

In ms. Vat. collect. 5 deest fidei.

In the Vatican manuscript of collection 5, fidei is missing.

Ms. S. Petri, nec ex voluptate carnis, nec ex voluptate viri. Sic etiam apud Hilarium lib. i de Trinitate, n. 10, in vetustissimo codice ejusdem basilicae S. Petri.

The St Peter's manuscript: nec ex voluptate carnis, nec ex voluptate viri. So also in Hilary, On the Trinity, book 1, no. 10, in a very ancient codex of the same basilica of St Peter.

(d) ‹filiorum› · printed under col 215

In ms. Bonon. et Vat., ac prima editione, etiam in primogenitum.

In the Bologna and Vatican manuscripts, and in the first edition: etiam in primogenitum.

(e) ‹natalis est pacis› · printed under col 215

Ms. S. Petri et prima editio: Sicut enim.

The St Peter's manuscript and the first edition: Sicut enim.

(f) ‹doctrina› · printed under col 215

Editi et aliquot codd. addunt sua, quod delevimus ex ms. S. Petri et prima editione.

The editions and some codices add sua, which we have deleted on the evidence of the St Peter's manuscript and the first edition.