PL 54 · cols. 226–233

Leo the Great, Sermons

Sermons XXIX–XXX

universos admonet dicens: Videte ne quis vos decipiat per philosophiam et inanem fallaciam, secundum traditionem hominum, et non secundum Christum: quia in ipso inhabitat omnis plenitudo Divinitatis corporaliter, et estis repleti in illo (Colos. II, 8-10). Non dixit spiritaliter, sed corporaliter, ut veram intelligamus substantiam carnis, ubi est plenitudinis Divinitatis inhabitatio corporalis (Ephes. I, 23): qua utique tota etiam repletur Ecclesia, quae inhaerens capiti, corpus est Christi (Coloss. I, 24): qui vivit et regnat cum Patre et Spiritu sancto Deus in saecula saeculorum. Amen.

[…] admonishes all, saying: See that no one deceives you through philosophy and empty deceit, according to the tradition of men, and not according to Christ: for in Him dwells all the fullness of the Godhead bodily, and you are filled in Him (Col. 2:8–10). He did not say spiritually, but bodily, so that we may understand the true substance of the flesh, where there is the bodily indwelling of the fullness of the Godhead (Eph. 1:23): with which indeed the whole Church also is filled, which, cleaving to the head, is the body of Christ (Col. 1:24): Who lives and reigns with the Father and the Holy Spirit, God for ever and ever. Amen.

SERMO XXIX [Al. XXVIII].

SERMON 29 [Otherwise 28].

In Nativitate Domini IX.

On the Nativity of the Lord, 9.

CAP. I. — Excedit quidem, dilectissimi, multumque supereminet humani eloquii facult⟨a⟩tem divini operis magnitudo; et inde oritur difficultas fandi, unde adest ratio non tacendi: quia in Christo Jesu Filio Dei non solum ad divinam essentiam, sed etiam ad humanam spectat naturam, quod dictum est per prophetam: Generationem ejus quis enarrabit (Isa. LIII, 8)? Utramque enim substantiam in unam convenisse personam, nisi fides credat, sermo non explicat; et ideo nunquam materia deficit laudis, quia numquam sufficit copia laudatoris. Gaudeamus igitur quod ad eloquendum tantum misericordiae sacramentum impares sumus, et cum salutis nostrae altitudinem non valemus explicare, sentiamus nobis bonum esse quod vincimur. Nemo enim ad cognitionem veritatis magis propinquat, quam qui intelligit in rebus divinis, etiamsi multum proficiat, semper sibi superesse quod quaerat. Nam qui se ad id in quod tendit pervenisse praesumit, non quaesita reperit, sed in inquisitione defecit. Ne autem infirmitatis nostrae perturbemur angustiis, evangelicae nos et propheticae adjuvant voces, quibus ita accendimur

CHAP. I. — The greatness of the divine work indeed exceeds, dearly beloved, and far surpasses the power of human speech; and the difficulty of speaking arises from the very source from which comes the reason for not keeping silent: for in Christ Jesus the Son of God not only to the divine essence, but also to the human nature, applies what was said through the prophet: Who shall declare His generation (Isa. 53:8)? For that both substances came together into one person, speech does not unfold unless faith believes; and therefore the matter for praise never fails, because the resources of him who praises are never sufficient. Let us rejoice, then, that we are unequal to uttering so great a mystery of mercy, and since we cannot unfold the height of our salvation, let us feel that it is good for us to be overcome. For no one draws nearer to the knowledge of truth than he who understands that in divine things, however much he advances, there always remains something for him to seek. For he who presumes that he has reached the goal towards which he strives does not find what he sought, but has failed in the search. But so that we may not be troubled by the narrowness of our weakness, the voices of the Gospels and the prophets help us, by which we are so kindled […]

Editors' notes and page, col. 226

Footnotes

(f) ‹ne quis vos› · printed under col 226

Ita nostri codices cum prima editione et Quesnelliana. Concinit cum lectione serm. 30, c. 3. In aliis editis, seducat. Postea scripsimus inhabitat, pro habitat, ex ms. S. Petri; cum haec lectio magis congruat sequentibus. Divinitatis in habitatio corporalis. nec non lectioni laudati sermonis 30, c. 3.

So our manuscripts, with the first edition and Quesnel's. It agrees with the reading of Sermon 30, ch. 3. In other editions, seducat [lead astray]. Afterwards we have written inhabitat [dwells in] for habitat [dwells], from the manuscript of St Peter's, since this reading agrees better with what follows, Divinitatis inhabitatio corporalis [the bodily indwelling of the Godhead], and also with the reading of the cited Sermon 30, ch. 3.

(g) ‹SERMO XXIX [Al. XXVIII].› · printed under col 226

Unus codex S. Petri, De Nativitate Domini contra haereticos. Alius ms. ejusdem basilicae, Contra Judaeos et haereticos de Incarnatione Domini.

One manuscript of St Peter's: On the Nativity of the Lord, against the heretics. Another manuscript of the same basilica: Against the Jews and heretics, on the Incarnation of the Lord.

(h) ‹ad eloquendum› · printed under col 226

Ita ex duobus mss. S. Petri. Bon. et prima editione. Al., tantae. Mox ex iisdem S. Petri codd. et Padibron., non valemus explicare, praetulimus lectioni vulgatae, promere non valeamus. In Veronensi codice, promere non valemus. Mox in laudato ms. Padiliron., magis appropinquat.

So from two manuscripts of St Peter's, the Bon. and the first edition. Others, tantae. Just after, from the same manuscripts of St Peter's and the Padolirone one, we have preferred non valemus explicare [we cannot unfold] to the common reading, promere non valeamus [we may not be able to bring forth]. In the Verona manuscript, promere non valemus. Just after, in the cited Padolirone manuscript, magis appropinquat [draws nearer].

(i) ‹Nam› · printed under col 226

In mss. S. Petri, Bon., et prima editione, si se; et paulo post, in iisdem et in cod. Veron., deficit pro defecit. Quo tendit, pro in quod tendit in Vat. collect. 5. Mox, non quaesitum, in cod. Padiliron,

In the manuscripts of St Peter's, the Bon., and the first edition, si se [if … himself]; and a little after, in the same and in the Verona manuscript, deficit [fails] for defecit [has failed]. Quo tendit [whither he strives], for in quod tendit, in a Vatican manuscript of Collection 5. Just after, non quaesitum [not what was sought], in the Padolirone manuscript,

Editors' prose

SYNOPSIS. — I. Quae pax ab angelis nuntietur nascente Christo. — II. Mysteria quoad dispensationem solum corporalem transisse. Dixit Dominus Domino meo expenditur. — III. In adoptantis misericordia gloriandum. Infantiam Christi esse honorandam.

SYNOPSIS. — I. What peace is announced by the angels when Christ is born. — II. That the mysteries have passed away only as regards the bodily dispensation. "The Lord said to my Lord" is examined. — III. That we must glory in the mercy of Him Who adopts. That the infancy of Christ is to be honoured.

Page

running head: SERMO XXIX. (across cols 225–226; col number 226 at right)
marginal letters: A ‹universos admonet dicens›; B ‹Christo. — II. Mysteria› (beside the Synopsis); C ‹impares sumus›; D ‹pro Haec, dilectissimi› (in the footnotes)
old-edition numerals: 102 after ‹Non dixit›; 103 after ‹evangelicae›
signature: none
other: note (i) ends with a comma after "Padiliron" as printed, with no continuation under col 227

PL 54:227

et docemur, ut nobis Nativitatem Domini, qua Verbum caro factum est (Joan. I, 14), non tam praeteritam recolere, quam praesentem videamur inspicere. Quod enim pastoribus pro gregum suorum custodia vigilantibus nuntiavit angelus Domini, etiam nostrum implevit auditum; et ideo Dominicis ovibus praesumus, quia verba divinitus edita cordis aure servamus, tamquam et in hodierna festivitate dicatur: Ecce ego evangelizo vobis gaudium magnum, quod erit omni populo, quia natus est vobis hodie Salvator, qui est Christus Dominus, in civitate David (Luc. II, 10). Cujus praedicationis summitati exsultatio innumerabilium jungitur angelorum (ut excellentius fieret testimonium, cui militiae coelestis multitudo concineret) in honorem Dei una benedictione dicentium: Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis (Luc. II, 14).

[…] and taught, that we seem not so much to recall as past the Nativity of the Lord, by which the Word was made flesh (John 1:14), as to behold it present. For what the angel of the Lord announced to the shepherds keeping watch over their flocks has filled our hearing also; and we preside over the Lord's sheep for this reason, that we keep with the ear of the heart the words divinely uttered, as though it were said on today's feast also: Behold, I bring you good tidings of great joy, which shall be to all the people, for to you is born this day a Saviour, Who is Christ the Lord, in the city of David (Luke 2:10). To the summit of this proclamation is joined the exultation of innumerable angels (so that the testimony might become more excellent, with which the multitude of the heavenly host sang in concert), saying with one blessing to the honour of God: Glory to God in the highest, and on earth peace to men of good will (Luke 2:14).

Dei ergo gloria est ex matre Virgine Christi nascentis infantia, et reparatio humani generis merito in laudem sui refertur auctoris: quia et ipse beatae Mariae missus a Deo Gabriel angelus dixerat: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi; ideoque et quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. I, 35). In terra autem illa pax conceditur, quae homines efficit bonae voluntatis. Quo enim Spiritu de intemeratae matris visceribus nascitur Christus hoc de sanctae Ecclesiae utero renascitur Christianus cui vera pax est, a Dei voluntate non dividi, et in his solis quae Deus diligit delectari.

The glory of God, then, is the infancy of Christ born of a virgin mother, and the restoration of the human race is rightly referred to the praise of its author: since the angel Gabriel himself, sent from God to blessed Mary, had said: The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you; and therefore also the holy thing that shall be born of you shall be called the Son of God (Luke 1:35). And on earth that peace is granted which makes men of good will. For by the Spirit by which Christ is born from the womb of an undefiled mother, by the same the Christian is reborn from the womb of holy Church, for whom true peace is not to be divided from the will of God, and to delight only in those things which God loves.

CAP. II. — Natalem igitur, dilectissimi, diem Domini celebrantes, qui ex omnibus praeteritorum temporum diebus electus est, licet dispensatio actionum corporalium, sicut aeterno consilio fuerat praeordinata, transierit, totaque Redemptoris humilitas in gloriam paternae majestatis evecta sit, ut in nomine Jesu omne genu flectatur coelestium, terrestrium, et infernorum, et omnis lingua confiteatur, quia Dominus Jesus in gloria est Dei Patris (Philipp. II, 10, 11), indesinenter tamen ipsum partum salutiferae Virginis adoramus, et illam Verbi et carnis indissolubilem copulam non minus suscipimus in praesepe

CHAP. II. — Celebrating, then, dearly beloved, the birthday of the Lord, which was chosen out of all the days of past times, although the dispensation of His bodily actions, as it had been preordained by eternal counsel, has passed, and the whole lowliness of the Redeemer has been raised into the glory of the Father's majesty, so that at the name of Jesus every knee should bow, of things in heaven, on earth and under the earth, and every tongue confess that the Lord Jesus is in the glory of God the Father (Phil. 2:10–11), yet we unceasingly adore that very childbearing of the saving Virgin, and we embrace that indissoluble union of the Word and the flesh no less in the manger […]

Editors' notes and page, col. 227

Footnotes

(a) ‹et docemur, ut› · printed under col 227

Sic plerique nostri codd. et Quesn. Al. nos.

So most of our manuscripts and Quesnel. Others, nos [we].

(b) ‹nuntiavit angelus› · printed under col 227

Vocem Domini supplevimus ex duobus codd. S. Petri, et Veron) ac Padiliron.

We have supplied the word Domini [of the Lord] from two manuscripts of St Peter's, and the Verona and Padolirone ones.

Aliqui codd. et prima editione reservamus. Dein Ecce ego adjecimus ex duobus mss. S. Petri, ex Bon. et prima editione. In alio codice S. Petri deest ego. Mox in tribus codd. et prima editione legitur natus est nobis pro natus est vobis; quae postrema lectio a nobis retenta, evangelico textui congruit.

Some manuscripts and the first edition, reservamus [we keep back]. Then we have added Ecce ego [Behold, I] from two manuscripts of St Peter's, from the Bon. and the first edition. In another manuscript of St Peter's ego is lacking. Just after, in three manuscripts and the first edition natus est nobis [is born to us] is read for natus est vobis [is born to you]; the latter reading, kept by us, agrees with the Gospel text.

(d) ‹in honorem Dei› · printed under col 227

Mss. S. Petri., Bon. et prima editio, una voce. Dein iidem S. Petri codd. et Veron. ac Padiliron., gloria in altissimis.

The manuscripts of St Peter's, the Bon. and the first edition, una voce [with one voice]. Then the same manuscripts of St Peter's and the Verona and Padolirone ones, gloria in altissimis [glory in the highest].

(e) ‹quia et› · printed under col 227

In vulgatis, ipse. Emendavimus cum prima editione ex mss. S. Petri., Veron. et Bon. ac Padiliron. Post nonnulla, conditur pro conceditur est in mss. Vat. posteriorum collect. 4 et 5.

In the common editions, ipse [he himself] [without et]. We have corrected with the first edition from the manuscripts of St Peter's, the Verona, the Bon. and the Padolirone. A little further on, conditur [is founded] for conceditur [is granted] is in the Vatican manuscripts of the later Collections 4 and 5.

(f) ‹renascitur Christianus› · printed under col 227

In prima editione post vocem Christianus puncto apposito, sie legitur. Cui vera pax est a Dei voluntate non dividi, non dubitet et iis solis quae Deus diligit, delectari. In ms. Padilir., Cui vera pax est in Dei voluntate, si non dubitet his solis quae, etc.

In the first edition, with a full stop placed after the word Christianus, it reads thus: Cui vera pax est a Dei voluntate non dividi, non dubitet et iis solis quae Deus diligit, delectari [Let him for whom true peace is not to be divided from the will of God not hesitate to delight also in those things alone which God loves]. In the Padolirone manuscript, Cui vera pax est in Dei voluntate, si non dubitet his solis quae, etc. [For whom true peace is in the will of God, if he does not hesitate in those things alone which, etc.]

(g) ‹in gloriam› · printed under col 228

Tres codd. et prima editio, aeternae majestatis. At textus Scripturae, qui subjicitur, habet in gloria est Dei Patris: et paulo post scribitur paternae altitudinis.

Three manuscripts and the first edition, aeternae majestatis [of the eternal majesty]. But the text of Scripture which follows has in gloria est Dei Patris [is in the glory of God the Father]; and a little after it is written paternae altitudinis [of the Father's height].

(h) ‹Dominus Jesus› · printed under col 228

Mss. Veron. et Palidiron. addunt Christus, ut apud S, Paulum.

The Verona and Padolirone manuscripts add Christus, as in St Paul.

(i) ‹non minus› · printed under col 228

Editi, suscipimus. Quesnellus corruptionem suspicatus annotavit in margine: Forte suspicimus. Emendationem optimam ac textui inserendam probavere codices Casinensis et Padiliron.

The editions, suscipimus [we receive]. Quesnel, suspecting a corruption, noted in the margin: Perhaps suspicimus [we look up to]. The Cassino and Padolirone manuscripts have confirmed the emendation as excellent and fit to be inserted into the text.

Page

running head: S. LEONIS MAGNI SERMONES. (across cols 227–228; col number 227 at left)
marginal letters: A (at the head, cut at the scan's edge) ‹et docemur›; B ‹minibus bonae voluntatis›; C ‹porum diebus electus est›; D ‹(c) Aliqui codd.› (in the footnotes)
old-edition numerals: 104 after ‹in gloria› (inside the Philippians quotation)
signature: none
other: although note (i) calls suspicimus the emendation to be inserted, the text of col 227 prints suscipimus (checked at zoom 5); set as printed

PL 54:228

Jacentem; quam in throno paternae altitudinis considentem. Immutabilis enim Deitas, quamvis intra semetipsam et claritatem suam et potentiam contineret, non ideo tamen non erat inserta nascenti, quia humano aspectui non patebat: ut per veri hominis inusitata primordia ille agnosceretur genitus, qui regis David et Dominus esset et filius. Ipse enim prophetico spiritu cantat, dicens: Dixit Dominus Domino meo: Sede a dextris meis (Ps. CIX, 1). Quo testimonio, sicut Evangelium refert, confutata est impietas Judaeorum. Nam cum Jesu interrogante Judaeos, cujus filium dicerent Christum? respondissent, David, confestim Dominus caecitatem illorum arguens ait: Quomodo ergo David in spiritu vocat eum Dominum, dicens: Dixit Dominus Domino meo: Sede a dextris meis (Matth. XXII, 43)?

[…] lying, than seated on the throne of the Father's height. For the unchangeable Godhead, although it kept both its brightness and its power within itself, was not for that reason not joined to Him Who was being born, because it was not open to human sight: so that through the unwonted beginnings of a true man He might be recognized as born Who was both the Lord and the son of King David. For David himself sings in the prophetic spirit, saying: The Lord said to my Lord: Sit at My right hand (Ps. 109:1). By this testimony, as the Gospel relates, the impiety of the Jews was refuted. For when, on Jesus asking the Jews whose son they said the Christ was, they had answered, David's, at once the Lord, reproving their blindness, said: How then does David in the spirit call Him Lord, saying: The Lord said to my Lord: Sit at My right hand (Matt. 22:43)?

Interclusistis vobis, o Judaei, iutelligentiae viam, et dum solam naturam carnis aspicitis, tota vos veritatis luce privastis. Exspectantes enim, secundum vestrae persuasionis fabulosa figmenta, David filium de sola stirpe corporea, dum spem vestram in homine tantum constituistis, Deum Dei Filium repulistis: ut quod nobis profiteri gloriosum est, vobis prodesse non possit. Nam et nos interrogati cujus filius sit Christus, voce Apostoli confitemur quod factus est ex semine David secundum carnem (Rom. I, 3); et de ipso initio evangelicae praedicationis instruimur, legentes: Liber generationis Jesu Christi, filii David (Matth. I, 1). Sed ideo a vestra impietate discernimur, quia quem ex progenie David hominem novimus natum eumdem, secundum quod Verbum caro factum est (Joan. I, 14), Deum Deo Patri credimus coaeternum. Unde si teneres, o Israel, tui nominis dignitatem, et propheticas denuntiationes non obcaecato corde percurreres, Isaias tibi evangelicam panderet veritatem, et non surdus audires divina inspiratione dicentem: Ecce Virgo accipit in utero, et pariet filium, et vocabunt nomen ejus Emmanuet, quod est interpretatum, Nobiscum Deus (Isai. VII, 14; Matth. I, 23). Quem si in tanta proprietate sacri nominis non videbas, in Davidica saltem voce didicisses, ne contra testificationem

You have shut off from yourselves, O Jews, the way of understanding, and while you look only at the nature of the flesh, you have deprived yourselves of the whole light of truth. For, expecting, according to the fabulous inventions of your persuasion, a son of David from a merely bodily stock, while you placed your hope in a man only, you rejected God the Son of God: so that what it is glorious for us to profess cannot profit you. For we too, when asked whose son Christ is, confess with the voice of the Apostle that He was made of the seed of David according to the flesh (Rom. 1:3); and we are instructed from the very beginning of the Gospel preaching, reading: The book of the generation of Jesus Christ, the son of David (Matt. 1:1). But we are distinguished from your impiety in this, that the same one whom we know to have been born a man of the stock of David, according as the Word was made flesh (John 1:14), we believe to be God, coeternal with God the Father. Hence, if you held fast, O Israel, to the dignity of your name, and did not run through the prophetic announcements with a blinded heart, Isaiah would lay open to you the Gospel truth, and you would not be deaf in hearing him say by divine inspiration: Behold, a Virgin conceives in the womb, and shall bear a son, and they shall call His name Emmanuel, which is interpreted, God with us (Isa. 7:14; Matt. 1:23). And if you did not see Him in so great a propriety of the sacred name, you should at least have learned from the voice of David, so that against the testimony […]

Editors' notes and page, col. 228

Footnotes

(j) ‹non ideo tamen non erat› · printed under col 228

Sic plerique et potiores codices Al., conserta.

So most and the better manuscripts. Others, conserta [joined together].

(k) ‹naturam carnis› · printed under col 228

Quatuor codd., inspicitis.

Four manuscripts, inspicitis [you look into].

(l) ‹quod nobis› · printed under col 228

Sic duo mss. S. Petri, alius Padiliron. et Casinensis. Al., confiteri.

So two manuscripts of St Peter's, another, the Padolirone, and the Cassino one. Others, confiteri [to confess].

(m) ‹hominem novimus natum› · printed under col 228

Editionum Quesnello anteriorum syntaxim quae item est nostrorum codicum, restituimus. Quesnellus delevit hoc loco eumdem, et transtulit ante vocem Deum. Aliquando post in ms. Padiliron., non surdis auribus audires.

We have restored the syntax of the editions before Quesnel, which is also that of our manuscripts. Quesnel deleted eumdem [the same] in this place and moved it before the word Deum. Some way after, in the Padolirone manuscript, non surdis auribus audires [you would hear with ears not deaf].

(n) ‹Ecce Virgo› · printed under col 228

Cod. Veron., concipiet; dein in editis ante Quesn. et in quibusdam mss., vocabitur pro vocabunt.

The Verona manuscript, concipiet [shall conceive]; then in the editions before Quesnel and in some manuscripts, vocabitur [shall be called] for vocabunt [they shall call].

Page

running head: S. LEONIS MAGNI SERMONES. (across cols 227–228; col number 228 at right)
marginal letters: A ‹Jacentem; quam in throno›; B ‹meis (Matth. XXII, 43)? Interclusistis›; C ‹Deo Patri credimus›; D ‹tudinis. (h) Mss. Veron.› (in the footnotes)
old-edition numerals: 105 after ‹Ecce Virgo›
signature: none
other: none

PL 54:229

tionem novi et veteris Testamenti Jesum Christum David filium denegares, quem David Dominum non fateris.

[…] of the New and Old Testament you should deny that Jesus Christ is the son of David, Whom you do not confess to be David's Lord.

CAP. III. — Quapropter, dilectissimi, quoniam per ineffabilem gratiam Dei Ecclesia fidelium gentium consecuta est, quod carnalium Jndaeorum Synagoga non meruit, dicente David: Notum fecit Dominus salutare suum, in conspectu gentium revelavit justitiam suam (Ps. XCVII, 2); et Isaia similiter praedicante: Populus qui sedebat in tenebris vidit lucem magnam: qui habitabant in regione umbrae mortis, lux orta est eis (Isai. IX, 2); et iterum: Gentes qui te non noverunt invocabunt te, et populi qui te nescierunt ad te confugient (Isai. LV, 5): exsultemus in die salutis nostrae, et per novum Testamentum in consortium ejus assumpti, cui dicitur a Patre per prophetam: Filius meus es tu, ego hodie genui te. Postula a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae (Ps. II, 7, 8); in adoptantis nos misericordia gloriemur:

CHAP. III. — Therefore, dearly beloved, since through the ineffable grace of God the Church of the faithful Gentiles has obtained what the Synagogue of the carnal Jews did not deserve, as David says: The Lord has made known His salvation, in the sight of the Gentiles He has revealed His justice (Ps. 97:2); and as Isaiah likewise proclaims: The people that sat in darkness has seen a great light: to those who dwelt in the region of the shadow of death a light has arisen (Isa. 9:2); and again: Nations that have not known Thee shall call upon Thee, and peoples that knew Thee not shall flee to Thee (Isa. 55:5): let us exult on the day of our salvation, and, taken up through the New Testament into the fellowship of Him to Whom it is said by the Father through the prophet: Thou art My Son, this day have I begotten Thee. Ask of Me, and I will give Thee the nations for Thine inheritance, and the ends of the earth for Thy possession (Ps. 2:7–8), let us glory in the mercy of Him Who adopts us:

quia, sicut Apostolus ait, Non accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptationis filiorum, in quo clamamus, Abba, Pater (Rom. VIII, 15). Dignum est enim atque conveniens, ut testantis Patris voluntas ab adoptionis filiis impleatur; et dicente Apostolo, Si compatimur, et conglorificabimur (Ibid., 17), sint humilitatis Christi comparticipes, qui sunt futuri gloriae cohaeredes (Rom. VIII, 17). Honoretur in infantia sua Dominus, nec ad Deitatis referantur injuriam exordia et incrementa corporea: quoniam naturae incommutabili nec addidit aliquid nostra natura, nec minuit; sed qui in similitudine carnis peccati dignatus est hominibus esse conformis, in unitate Deitatis Patri permanet aequalis; cum quo et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

for, as the Apostle says, You have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons, in which we cry, Abba, Father (Rom. 8:15). For it is fitting and proper that the will of the Father Who testifies should be fulfilled by the sons of adoption; and, since the Apostle says, If we suffer with Him, we shall also be glorified with Him (ibid., 17), that those who are to be co-heirs of the glory should be sharers in the lowliness of Christ (Rom. 8:17). Let the Lord be honoured in His infancy, and let not His bodily beginnings and growth be referred to the injury of the Godhead: since our nature neither added anything to the unchangeable nature nor diminished it; but He Who in the likeness of sinful flesh deigned to be conformed to men remains equal to the Father in the unity of the Godhead; with Whom and the Holy Spirit He lives and reigns for ever and ever. Amen.

SERMO XXX [Al. XXXI].

SERMON 30 [Otherwise 31].

In Nativitate Domini X.

On the Nativity of the Lord, 10.

Editors' notes and page, col. 229

Footnotes

(a) ‹Dominum non› · printed under col 229

Idem ms. Veron.. fatereris.

The same Verona manuscript, fatereris [you would confess].

(b) ‹Dei Ecclesia› · printed under col 229

In prima editione omittitur fidelium.

In the first edition fidelium [of the faithful] is omitted.

Ita ex mss. S. Petri, et Bon. ac prima editione. Al., nesciunt.

So from the manuscripts of St Peter's, the Bon. and the first edition. Others, nesciunt [know not].

(d) ‹Patris voluntas› · printed under col 229

Codd. S. Petri, ab adoptivis filiis. Ms. Padilir., ut tanti Patris voluntas adoptivis filiis impleatur.

The manuscripts of St Peter's, ab adoptivis filiis [by the adopted sons]. The Padolirone manuscript, ut tanti Patris voluntas adoptivis filiis impleatur [that the will of so great a Father may be fulfilled for the adopted sons].

(e) ‹qui sunt› · printed under col 229

Quesnellus cum Rainaudo, futurae. Emendavimus ex caeteris editis, nostrisque codicibus, inter quos soli codd. posteriorum collect. 4 et 5 utrumque praeferunt, futuri, futurae.

Quesnel with Raynaud, futurae [of the future (glory)]. We have corrected from the other editions and our manuscripts, among which only the manuscripts of the later Collections 4 and 5 offer both, futuri, futurae.

(f) ‹sed qui› · printed under col 229

Sic ex ms. Padiliron. Vulg., similitudinem.

So from the Padolirone manuscript. The common editions, similitudinem [into the likeness] [accusative].

Editors' prose

SYNOPSIS. — I. Utramque Christi generationem ineffabilem esse. — II. Diversi errores circa incarnationem Verbi. — III. Divininatis plenitudinem corporaliter Christum inhabitasse. — IV. Conceptionem Christi inter omnes esse singularem. — V. Utriusque in Christo naturae proprietates expenduntur. — VI. Christum Patri et matri consubstantialem, ex utroque nos salvare. — VII. Unam Christi fidem omnes omnium saeculorum fideles salvare. Genealogia Christi apud Matthaeum et Lucam, cur diversa.

SYNOPSIS. — I. That both generations of Christ are ineffable. — II. Various errors concerning the incarnation of the Word. — III. That the fullness of the Godhead dwelt bodily in Christ. — IV. That the conception of Christ is unique among all. — V. The properties of each nature in Christ are examined. — VI. That Christ, consubstantial with the Father and with His mother, saves us from both. — VII. That the one faith of Christ saves all the faithful of all ages. Why the genealogy of Christ in Matthew and in Luke differs.

Page

running head: SERMO XXX. (across cols 229–230; col number 229 at left)
marginal letters: A ‹tionem novi et veteris›; B ‹Filius meus es tu›; C ‹nec minuit; sed qui›; D ‹(a) Idem ms. Veron.› (in the footnotes)
old-edition numerals: 106 before ‹SERMO XXX›
signature: none
other: the Synopsis runs over into the head of col 230 (from "omnium saeculorum fideles"); it is set here whole. The caption prints [Al. XXXI] (checked at zoom 6), where the sequence leads one to expect XXIX.

PL 54:230

CAP. I. — Saepe, ut nostis, dilectissimi, de excellentia festivitatis hodiernae officium vobis sermonis salutaris impendimus; nec ambigimus ita cordibus vestris divinae pietatis resplenduisse virtutem, ut quod vobis fide est insitum, id sit etiam intelligentia comprehensum. Sed quia Domini Salvatorisque nostri nativitas, non solum secundum deitatem de Patre, sed etiam secundum carnem de matre, ita facultatem humani excedit eloquii, ut merito ad utrumque referatur, quod dictum est: Generationem ejus quis enarrabit (Isai. LIII, 8)? in eo ipso quod digne non potest explicari, semper exuberat ratio disserendi: non quia liberum sit diversa sentire, sed quia dignitati materiae nulla potest lingua sufficere. Magnitudo Igitur sacramenti, in salutem humani generis ante saecula aeterna dispositi, in saeculorum fine reserati, integritati suae nec auferri aliquid patitur, nec inferri; et sicut propria non amittit, ita aliena non recipit. Sed multi opinionum suarum sequaces, et quod nondum intellexerunt, paratiores docere quam discere, sicut ait Apostolus, circa fidem naufragaverunt (I Tim. I, 19); quornm pravas compugnantesque sententias brevi significatione perstringam: ut errorum tenebris a veritatis luce discretis, et religiose honorentur beneficia divina, et scienter caveantur humana mendacia.

CHAP. I. — Often, as you know, dearly beloved, we render to you the office of a salutary sermon on the excellence of today's feast; nor do we doubt that the power of the divine goodness has so shone forth in your hearts that what has been implanted in you by faith has also been grasped by understanding. But since the nativity of our Lord and Saviour, not only according to the Godhead from the Father, but also according to the flesh from the mother, so exceeds the power of human speech that what was said is rightly referred to both: Who shall declare His generation (Isa. 53:8)? — in that very thing which cannot be worthily unfolded, the matter for discourse always abounds: not because it is free to think differently, but because no tongue can be equal to the dignity of the subject. The greatness, then, of the mystery, arranged for the salvation of the human race before eternal ages and unlocked at the end of the ages, suffers nothing to be taken from its integrity nor added to it; and as it does not lose what is its own, so it does not receive what is foreign. But many, followers of their own opinions, and readier to teach what they have not yet understood than to learn, have, as the Apostle says, made shipwreck concerning the faith (1 Tim. 1:19); whose perverse and mutually conflicting views I shall touch upon in a brief account: so that, the darkness of errors being separated from the light of truth, the divine benefits may be both reverently honoured and human lies knowingly guarded against.

CAP. II. — Quidam enim ex documentis nativitatis Domini nostri Jesu Christi quae eum verum hominis filium demonstrabant, nihil ipsum amplius quam hominis filium crediderunt, non putantes ipsi ascribendam esse deitatem, quem et primordia infantiae, et incrementa corporea, et passionum usque ad crucem mortemque conditio, non dissimilem caeteris mortalibus approbassent. Alii vero virtutum admiratione permoti, et originis novitatem, et dictorum factorumque potentiam, ad divinam intelligentes pertinere naturam, nihil illi putaverunt nostrae inesse substantiae, totumque illud quod corporeae fuit actionis et formae, aut de sublimioris generis prodiisse materia, aut simulatam carnis speciem habuisse, ut videntium et tangentium sensus ludificatoria imagine fallerentur. Fuit autem in quibusdam errantibus etiam illa persuasio, qua conarentur asserere ex ipsa Verbi substantia quiddam in carnem fuisse conversum,

CHAP. II. — For some, from the evidences of the nativity of our Lord Jesus Christ which showed Him to be a true son of man, believed Him to be nothing more than a son of man, not thinking that Godhead was to be ascribed to Him Whom the beginnings of infancy, and bodily growth, and the condition of sufferings even to the cross and death, had proved to be not unlike other mortals. Others, moved by admiration of His mighty works, and understanding that the newness of His origin and the power of His words and deeds belonged to the divine nature, thought that nothing of our substance was in Him, and that all that was of bodily action and form had either come forth from matter of a loftier kind, or had had a feigned appearance of flesh, so that the senses of those who saw and touched were deceived by an illusory image. There was also among certain of those who erred that persuasion by which they tried to assert that something of the very substance of the Word had been turned into flesh,

Editors' notes and page, col. 230

Footnotes

(g) ‹dilectissimi,› · printed under col 229

In duobus mss. S. Petri ac in prima editione, de excellentissima festivitatis hodiernae solemnitate.

In two manuscripts of St Peter's and in the first edition, de excellentissima festivitatis hodiernae solemnitate [on the most excellent solemnity of today's feast].

(h) ‹auferri aliquid patitur,› · printed under cols 229–230

Editi ante Quesnel., cum aliquot nostris codd., nec augeri. Quesnelli lectionem approbant duo mss. S. Petri.

The editions before Quesnel, with some of our manuscripts, nec augeri [nor to be increased]. Two manuscripts of St Peter's confirm Quesnel's reading.

(i) ‹caveantur› · printed under col 230

Sic emendavimus ex quinque codd. et prima editione. Al., mundana.

So we have corrected from five manuscripts and the first edition. Others, mundana [worldly].

(j) ‹Domini› · printed under col 230

Addidimus nostri ex quatuor codd. et prima editione.

We have added nostri [our] from four manuscripts and the first edition.

(k) ‹nihil ipsum amplius› · printed under col 230

Unus ms. S. Petri, quam hominem crediderunt. Cod. Bon. et prima editio, credebant. Dein ipsi pro illi reposuimus ex tribus nostris codd. et prima editione. Porro notavit Quesnellus dignitatem pro Deitatem legi in editis. Sed prima editio cum nostris quoque mss. habet Deitatem.

One manuscript of St Peter's, quam hominem crediderunt [than a man they believed]. The Bon. manuscript and the first edition, credebant [they believed] [imperfect]. Then we have restored ipsi for illi [to him] from three of our manuscripts and the first edition. Further, Quesnel noted that dignitatem [dignity] is read for Deitatem [Godhead] in the editions. But the first edition, with our manuscripts too, has Deitatem.

(l) ‹ad crucem› · printed under col 230

Al., mortisque conditio. QUESN. in margine. — Mox similem pro non dissimilem, et approbasset pro approbassent in uno S. Petri et alio Vat.

Others, mortisque conditio [and the condition of death]. QUESNEL in the margin. — Just after, similem [like] for non dissimilem [not unlike], and approbasset for approbassent, in one [manuscript] of St Peter's and another Vatican.

Editors' prose

(Synopsis of Sermo XXX, begun in col 229, continued at the head of this column from "nium saeculorum fideles"; set whole in n229)

Page

running head: SERMO XXX. (across cols 229–230; col number 230 at right)
marginal letters: A ‹nium saeculorum fideles› (Synopsis); B ‹tati materiae nulla potest›; C ‹quam hominis filium crediderunt›; D ‹nec augeri. Quesnelli› (in the footnotes)
old-edition numerals: 107 before ‹Domini nostri Jesu Christi›
signature: none
other: text prints "deitatem" in lower case twice in this column; set as printed

PL 54:231

sum, natumque Jesum ex Maria Virgine, nihil maternae habuisse naturae; sed et quod erat Deus, et quod erat homo, utrumque ad id pertinuisse quod Verbum est: ut scilicet in Christo et per diversitatem substantiae falsa fuerit humanitas, et per defectum mutabilitatis non vera divinitas.

[…] and that Jesus, born of the Virgin Mary, had nothing of His mother's nature; but that both what He was as God and what He was as man belonged to that which the Word is: so that, of course, in Christ the humanity was false through the difference of substance, and the divinity not true through the defect of changeableness.

CAP. III. — Has ergo, dilectissimi, aliasque impietates diabolica inspiratione conceptas, et in multorum noxam pervasa perditionis effusas, olim catholica fides, cujus Deus et magister est et auxiliator, obtrivit, exhortante et instruente nos Spiritu sancto per legis testificationem, per vaticinia prophetarum, et per evangelicam tubam apostolicamque doctrinam, ut constanter intelligenterque credamus quia, sicut ait beatus Joannes, Verbum caro factum est, et habitavit in nobis (Joan. I, 14). In nobis utique, quos sibi Verbi divinitas coaptavit, cujus caro de utero Virginis sumpta nos sumus. Quae si de nostra, id est vere humana, non esset, Verbum caro factum non habitasset in nobis. In nobis autem habitavit, quia naturam nostri corporis suam fecit, aedificante sibi Sapientia domum (Prov. IX, 1), non de quacumque materia, sed de substantia proprie nostra, cujus assumptio est manifestata, cum dictum est: Verbum caro factum est, et habitavit in nobis.

CHAP. III. — These, then, dearly beloved, and other impieties conceived by diabolical inspiration, and poured out through the pathways of perdition to the harm of many, the catholic faith, whose teacher and helper is God, long ago crushed, the Holy Spirit exhorting and instructing us through the testimony of the law, through the oracles of the prophets, and through the Gospel trumpet and the apostolic teaching, so that we may believe steadfastly and with understanding that, as blessed John says, The Word was made flesh, and dwelt in us (John 1:14). In us, indeed, whom the divinity of the Word fitted to itself, Whose flesh, taken from the Virgin's womb, we are. If this were not of ours, that is, truly human, the Word made flesh would not have dwelt in us. But He dwelt in us because He made the nature of our body His own, Wisdom building herself a house (Prov. 9:1), not from any matter whatever, but from the substance that is properly ours, the taking up of which was made manifest when it was said: The Word was made flesh, and dwelt in us.

Huic autem sacratissimae praedicationi etiam beati Pauli apostoli doctrina concordat, dicentis: Videte ne quis vos decipiat per philosophiam et inanem fallaciam secundum traditionem hominum secundum elementa mundi, et non secundum Christum: qaia in ipso inhabitat omnis plenitudo divinitatis corporaliter, et estis repleti in illo (Coloss. II, 8-10). Totum igitur corpus implet tota divinitas; et sicut nihil deest illius majestatis, cujus habitatione repletur habitaculum, sic nihil deest corporis, quod non suo habitatore sit plenum. Quod autem dictum est, Et estis repleti in illo, nostra utique significata natura, ad quos illa repletio non pertineret, nisi Dei Verbum nostri sibi generis et animam et corpus unisset.

With this most sacred proclamation the teaching of the blessed apostle Paul also agrees, when he says: See that no one deceives you through philosophy and empty deceit according to the tradition of men, according to the elements of the world, and not according to Christ: for in Him dwells all the fullness of the Godhead bodily, and you are filled in Him (Col. 2:8–10). The whole Godhead, then, fills the whole body; and as nothing of that majesty is lacking by whose indwelling the dwelling-place is filled, so nothing of the body is lacking that is not full of its indweller. And in what was said, And you are filled in Him, our nature is surely signified, to whom that filling would not pertain unless the Word of God had united to Himself both a soul and a body of our race.

CAP. IV. — Agnoscendum sane, dilectissimi, et toto corde est confitendum, quod haec generatio qua et Verbum et caro, id est ⟨D⟩eus et homo, unus Dei Filius unusque Christus efficitur, supra omnem originem humanae creationis excellit. Nec enim aut Adae

CHAP. IV. — It must indeed be acknowledged, dearly beloved, and confessed with the whole heart, that this generation by which both the Word and flesh, that is, God and man, become one Son of God and one Christ, surpasses every origin of human creation. For neither Adam's […]

Editors' notes and page, col. 231

Footnotes

(a) ‹sum,› · printed under col 231

Quaedam editiones ante Quesnellum cum ms. Vat. collet. 5, natoque Jesu ex Maria Virgine nihil maternae fuisse naturae. Alii codd. et prima editio ut in textu.

Certain editions before Quesnel, with a Vatican manuscript of Collection 5, natoque Jesu ex Maria Virgine nihil maternae fuisse naturae [and that in Jesus, born of the Virgin Mary, there was nothing of the mother's nature]. Other manuscripts and the first edition as in the text.

(b) ‹catholica fides,› · printed under col 231

Sic emendavimus ex duobus mss. S. Petri, et alio Bon., ac prima editione. Al., cui Deus. Dein ex iisdem codd. et alio Vat. ac prima editione addidimus nos post vocem instruente.

So we have corrected from two manuscripts of St Peter's, and another, the Bon., and the first edition. Others, cui Deus [to which God]. Then from the same manuscripts, another Vatican and the first edition, we have added nos [us] after the word instruente.

Unus cod. S. Petri, sibi deitas cooptavit, cujus caro de utero Virginis sumpta nos facimus. Cooptavit est etiam in uno cod. Vat. Dein de nostro pro de nostra in prima editione.

One manuscript of St Peter's, sibi deitas cooptavit, cujus caro de utero Virginis sumpta nos facimus [the Godhead co-opted to itself, whose flesh, taken from the Virgin's womb, we make]. Cooptavit [co-opted] is also in one Vatican manuscript. Then de nostro for de nostra in the first edition.

(d) ‹habitavit,› · printed under col 231

Ita cum duobus mss. S. Petri. Al., qui.

So with two manuscripts of St Peter's. Others, qui [who].

(e) ‹sacratissimae› · printed under col 231

Prima editio, assertioni.

The first edition, assertioni [assertion].

(f) ‹non secundum Christum:› · printed under col 231

Sic emendavimus ex duobus mss. S. Petri, et duobus Vat. collect. 4 et 5, et congruit lectioni serm. 28, c. 7. Editi, in Christo habitat.

So we have corrected from two manuscripts of St Peter's, and two Vatican ones of Collections 4 and 5, and it agrees with the reading of Sermon 28, ch. 7. The editions, in Christo habitat [dwells in Christ].

(g) ‹nihil deest› · printed under col 231

Duo codd. S. Petri, illi majestati, et postea, corpori.

Two manuscripts of St Peter's, illi majestati [to that majesty], and afterwards, corpori [to the body].

Page

running head: S. LEONIS MAGNI SERMONES. (across cols 231–232; col number 231 at left)
marginal letters: A ‹sum, natumque Jesum›; B ‹(c) sibi Verbi divinitas›; C ‹(Coloss. II, 8-10). Totum igitur›; D ‹maternae fuisse naturae› (in the footnotes)
old-edition numerals: 108 after ‹substantia proprie›
signature: none
other: the call (c) before "sibi" is faint and looks like (e)

PL 54:232

de limo terrae formatio, aut Evae de viri de carne plasmatio (Gen. II, 7, 22) aut caeterorum hominum de utriusque sexus permixtione conditio Jesu, Christi potest ortui comparari. Genuit Abraham senex divinae promissionis haeredem, et transgressa fecunditatis annos sterilis Sara concepit (Gen. XXI, 2). Jacob dilectus est a Deo, antequam natus, et praeveniente gratia voluntarias actiones ab hispida congeniti fratris asperitate discretus (Gen. XXV. 25; Malach. I, 3; Rom. IX, 13). Jeremiae dicitur: Priusquam te formarem in utero, novi te; et antequam exires de vulva, sanctificavi te (Jerem. I, 5). Anna diu fecunditatis aliena, Samuelem prophetam, quem Deo offerret, enixa est (I Reg. I, 20), ut et partu clara esset et voto. Zacharias sacerdos de Elizabeth sterili sanctam suscepit prolem (Luc. I, 24), et praecursor Christi futurus Joannes, spiritum propheticum intra viscera matris accepit, et nondum editus puer, genitricem Domino signo clausae exsultationis ostendit (Ibid., 14). Magna haec omnia, et divinorum operum sunt plena miraculis; sed hoc ipso moderatius stupenda, quo plura.

[…] formation from the slime of the earth, nor Eve's fashioning from the flesh of the man (Gen. 2:7, 22), nor the making of other men from the union of both sexes, can be compared with the birth of Jesus Christ. Abraham in old age begot the heir of the divine promise, and barren Sarah conceived when the years of fruitfulness were past (Gen. 21:2). Jacob was loved by God before he was born, and by prevenient grace was set apart, [before] any voluntary actions, from the rough harshness of his twin brother (Gen. 25:25; Mal. 1:3; Rom. 9:13). To Jeremiah it is said: Before I formed you in the womb, I knew you; and before you came forth from the womb, I sanctified you (Jer. 1:5). Anna, long a stranger to fruitfulness, brought forth the prophet Samuel, whom she was to offer to God (1 Sam. 1:20), so that she was made illustrious both by her childbearing and by her vow. Zachary the priest received a holy offspring from the barren Elizabeth (Luke 1:24), and John, the future forerunner of Christ, received the prophetic spirit within his mother's womb, and, a child not yet born, showed the mother of the Lord by a sign of enclosed exultation (ibid., 14). All these things are great, and full of the miracles of divine works; but they are the less to be wondered at for this very reason, that they are more than one.

Nativitas autem Domini nostri Jesu Christi omnem intelligentiam superat. et cuncta exempla transcendit; nec potest ulli esse comparabilis, quae est inter omnia singularis. Electae Virgini, olimque de semine Abrahae ac de radice Jesse per propheticas voces et per mystica signa promissae, deuuntiatur ab archangelo sine damno pudoris beata fecunditas, sacram virginitatem nec conceptu violatura nec partu. Superveniente quippe in eam Spiritu sancto, et Altissimi obumbrante virtute (Luc. I, 35), incommutabile Dei Verbum de incontaminato corpore habitum sibi humanae carnis assumpsit: quae et nullum contagium de concupiscentia carnis traheret, et nihil eorum quae ad animae corporisque naturam pertinent, nou haberet.

But the nativity of our Lord Jesus Christ surpasses all understanding and transcends all examples; nor can it be comparable to any, since it is unique among all. To the chosen Virgin, promised long ago from the seed of Abraham and from the root of Jesse through prophetic voices and through mystical signs, a blessed fruitfulness without loss of chastity is announced by the archangel, which would violate her sacred virginity neither in conception nor in childbirth. For, the Holy Spirit coming upon her, and the power of the Most High overshadowing her (Luke 1:35), the unchangeable Word of God took to Himself from an undefiled body the garment of human flesh, which should both draw no contagion from the concupiscence of the flesh and lack nothing of the things that belong to the nature of soul and body.

CAP. V. — Recedant itaque procul, atque in tenebras suas eant haereticarum monstra opinionum, et insanarum sacrilegia falsitatum; nos exsultans in laudem Dei coelestium multitudo, et instructi ab angelis docuere pastores; ut cognitis naturae utriusque documentis, et Verbum in Christo homine, et Christum hominem adoremus in Verbo. Nam si, ut Apostolus ait, qui adhaeret Domino, unus spiritus est

CHAP. V. — Let the monstrosities of heretical opinions, then, withdraw far off and go into their own darkness, and the sacrileges of insane falsehoods; the multitude of heavenly beings exulting in the praise of God, and the shepherds instructed by angels, have taught us, so that, the evidences of both natures being known, we may adore both the Word in the man Christ and Christ the man in the Word. For if, as the Apostle says, he who cleaves to the Lord is one spirit […]

Editors' notes and page, col. 232

Footnotes

(h) ‹intra viscera matris› · printed under col 232

Accepit ex quatuor mss. et prima editione revocavimus pro acceperat, quod legebatur in caeteris editis et mss. cod, etc. 5, illud enim magis congruit antecedentibus, concepit, enixa est, suscepit. Eadem ratione ex duabus mss. S. Petri et prima editione mox restituimus ostendit pro ostenderat.

We have brought back accepit [received] from four manuscripts and the first edition in place of acceperat [had received], which was read in the other editions and manuscripts, cod, etc. 5; for the former agrees better with what precedes, concepit, enixa est, suscepit. For the same reason, from two manuscripts of St Peter's and the first edition, we have just after restored ostendit [showed] for ostenderat [had shown].

(i) ‹sed hoc ipso› · printed under col 232

Edit ante Quesnell. ms. immoderatius.

The editions before Quesnel, [and a] manuscript, immoderatius [more immoderately].

(j) ‹nec potest› · printed under col 232

In Vat. mss. collectionum posteriorum et in editis ante Quesn., ullis. Anteposuimus ulli auctoritate duorum codd. S. Petri; ex quibus nec non ex aliis duobus Vat. ac prima editione dein scripsimus, inter omnia, id est exempla, pro inter omnes.

In the Vatican manuscripts of the later collections and in the editions before Quesnel, ullis [to any] [plural]. We have preferred ulli on the authority of two manuscripts of St Peter's; from which, and also from two other Vatican ones and the first edition, we then wrote inter omnia [among all things], that is, examples, for inter omnes [among all men].

(k) ‹est inter omnia singularis.› · printed under col 232

Edit., Electae namque Virgini de semine, etc. Meliorem credidimus lectionem mss. S. Petri; ad quam videtur accedere cod. Casiu., Electae Virgineo jamque de semine.

The editions, Electae namque Virgini de semine, etc. [For to the chosen Virgin from the seed]. We have judged the reading of the manuscripts of St Peter's better; to which the Cassino manuscript seems to come near, Electae Virgineo jamque de semine.

(l) ‹Recedant› · printed under col 232

Adverbium itaque restituimus ex aliquibus mss. et prima editione. Mox duo codd. S. Petri pro eant repetunt recedant.

We have restored the adverb itaque [then] from some manuscripts and the first edition. Just after, two manuscripts of St Peter's repeat recedant [let them withdraw] in place of eant [let them go].

Page

running head: S. LEONIS MAGNI SERMONES. (across cols 231–232; col number 232 at right)
marginal letters: A ‹de limo terrae formatio›; B ‹suscepit prolem›; C ‹bile Dei Verbum›; D ‹editis et mss. cod, etc. 5› (in the footnotes)
old-edition numerals: 109 after ‹moderatius stupenda,›
signature: none
other: none

PL 54:233

(I Cor. vi, 17), quanto magis Verbum caro factum unus est Christus? ubi nihil est alterius naturae, quod non sit utriusque. Non ergo infirmemur in consilio misericordiae Dei, quae nos et innocentiae reformat et vitae; nec quia in Salvatore nostro manifesta cognoscimus geminae signa naturae, aut in gloria Dei de veritate carnis, aut in humilitate hominis de Deitatis majestate dubitemus. Idem est in forma Dei, qui formam suscepit servi. Idem est incorporeus manens, et corpus assumens. Idem est in sua virtute inviolabilis, et in nostra infirmitate passibilis. Idem est a paterno non divisus throno, et ab impiis crucifixus in ligno. Idem est super coelorum altitudines victor mortis ascendens, et usque ad consummationem saeculi universam Ecclesiam non relinquens. Idem postremo est, qui in eadem, qua ascendit, carne venturus, sicut judicium sustinuit impiorum, ita judicaturus est de omnium actione mortalium. Unde ne plurimis testimoniis immoremur, unum sufficit ex Evangelio beati Joannis adhiberi, quo ipse Dominus noster dicit: Amen, amen dico vobis, quia venit hora, et nunc est, quando mortui audient vocem Filii Dei; et qui audierint, vivent. Sicut enim Pater habet vitam in semetipso, sic dedit et Filio vitam habere in semetipso: et potestatem dedit ei judicium facere, quia filius hominis est (Joan. v, 25, 26). Ergo sub una sententia ostendit quia idem Filius Dei atque filius hominis est. Unde apparet quemadmodum Christum Dominum in unitate personae credere debeamus, qui cum sit Filius Dei, per quem facti sumus, etiam filius hominis per assumptionem carnis est factus, ut moreretur, sicut ait Apostolus, propter delicta nostra, et resurgeret propter justificationem nostram (Rom. iv, 25).

[…] (1 Cor. 6:17), how much more is Christ, the Word made flesh, one? In Him there is nothing of the one nature that is not of both. Let us not, then, grow weak in the counsel of God's mercy, which restores us both to innocence and to life; nor, because in our Saviour we recognize manifest signs of a twofold nature, let us doubt either the reality of the flesh in the glory of God, or the majesty of the Godhead in the lowliness of the man. The same One Who is in the form of God took the form of a servant. The same One remains incorporeal and takes a body. The same One is inviolable in His own power and capable of suffering in our weakness. The same One is not separated from the Father's throne and is crucified by the ungodly on the wood. The same One ascends above the heights of the heavens as victor over death and does not leave the universal Church until the consummation of the world. The same One, finally, is He Who will come in the same flesh in which He ascended, and, as He underwent the judgement of the ungodly, so He will judge the conduct of all mortals. Therefore, that we may not linger over very many testimonies, it is enough to bring forward one from the Gospel of blessed John, in which our Lord Himself says: Amen, amen I say to you, that the hour comes, and now is, when the dead shall hear the voice of the Son of God; and those who hear shall live. For as the Father has life in Himself, so He has given to the Son also to have life in Himself: and He has given Him power to do judgement, because He is the son of man (John 5:25, 26). In a single sentence, therefore, He shows that the same One is Son of God and son of man. From this it is plain how we ought to believe Christ the Lord in the unity of a person: that He, while He is the Son of God, through Whom we were made, also became son of man by the assumption of flesh, that He might die, as the Apostle says, for our sins, and rise again for our justification (Rom. 4:25).

Cap. VI. — Haec confessio, dilectissimi, nullus metuit contradictiones, nullis cedit erroribus. Agnoscimus enim misericordiam Dei ab initio promissam, et ante saecula praeparatam, per quam solam resolvi captivitatis humanae vincula potuerunt, quibus primum hominem omnemque ejus posteritatem malesuadus peccati auctor obstrinxerat, et propaginem dedititiam originali sibi praejudicio vindicabat. Quia igitur justificandis hominibus hoc principaliter opitulatur, quod Unigenitus Dei etiam filius hominis esse dignatus est, ut ὁμοούσιος Patri Deus, id

Ch. VI. — This confession, dearly beloved, fears no contradictions and yields to no errors. For we acknowledge the mercy of God promised from the beginning and prepared before the ages, by which alone the bonds of human captivity could be loosed, with which the ill-counselling author of sin had bound the first man and all his posterity, and claimed his surrendered offspring for himself by the original prejudgement. Since, therefore, what chiefly helps men to be justified is this, that the Only-begotten of God deigned to become also son of man, so that, being God homoousios with the Father, that […]

Editors' notes and page, col. 233

Footnotes

(a) ‹Non ergo infirmemur› · printed under col 233

Sic nostri codd. et Quesnellus. Alii editi, in consiliis. Paulo post pro manifeste, quod erat in editis, Quesnellus scripsit, manifesta,, quod in nostris quoque mss. inventum retinuimus.

So our codices and Quesnel. Other editions, "in consiliis" [in the counsels]. Shortly after, for "manifeste", which stood in the editions, Quesnel wrote "manifesta", which we have retained, having found it in our manuscripts also.

(b) ‹de Deitatis majestate dubitemus› · printed under col 233

Duo codd. S. Petri. Idem homo est in forma Dei, qui formam recepit servi. Recepit est etiam in duobus Vatieanis.

Two codices of St Peter's: "The same man is in the form of God who received the form of a servant." "Recepit" is also in two Vatican [manuscripts].

Tres codd. addunt, haec; prima editio cum ms. Bon., hos.

Three codices add "haec"; the first edition with the Bologna manuscript, "hos".

(d) ‹sententia ostendit quia› · printed under col 233

Quesnellus inseruit vocem idem, quam reperimus in prima editione et aliquibus mss.

Quesnel inserted the word "idem", which we have found in the first edition and in some manuscripts.

(e) ‹credere debeamus› · printed under col 233

Qui pro quia revocavimus ex prima editione et duobus mss. S. Petri, nec non ex uno Vat. et Bon.

We have restored "qui" for "quia" from the first edition and two manuscripts of St Peter's, and also from one Vatican and the Bologna [manuscript].

(f) ‹dilectissimi, nullus› · printed under col 233, running over to col 234

In quatuor codd. et prima editione, invenit. Retinuimus lectionem vulgatam, quam in aliis mss. etiam antiquis deprehendimus, eo quod confessio fidei de Christo plures quidem contradictionee nacta est, at nullas metuit.

In four codices and the first edition, "invenit" [finds]. We have retained the common reading, which we have found in other manuscripts, ancient ones too, because the confession of faith concerning Christ has indeed met with many contradictions, but fears none.

(g) ‹per quam› · printed under col 234

Quesnellus adidit vocem solam ex ms. Corb. et Gaudiival. Eamdem in quatuor nostris mss. reperimus, nec non in prima editione. Dein malesuadus, in quibusdam mss. et prima editione a nobis inventum Quesnellus recepit. In aliis editis et in ms. S. Petri malesuasor legitur.

Quesnel added the word "solam" from the Corbie manuscript and the Gaudiival. [manuscript]. We have found the same in four of our manuscripts, and also in the first edition. Then Quesnel adopted "malesuadus", found by us in certain manuscripts and in the first edition. In other editions and in the manuscript of St Peter's "malesuasor" is read.