PL 54 · cols. 234–239

Leo the Great, Sermons

Sermons XXXI–XXXII

est unius substantiae, idem homo verus et secundum carnem matri consubstantialis existeret; utroque gaudemus, quia non nisi utroque salvamur: in nullo dividentes visibilem ab invisibili, corporeum ab incorporeo, passibilem ab impassibili, palpabilem ab impalpabili, formam servi a forma Dei; quia etsi unum manet ab aeternitate, aliud coepit a tempore; quae tamen in unitatem convenerunt, nec separationem possunt habere, nec finem; dum exaltans et exaltatus, glorificans et glorificatus, ita sibimet inhaeserunt, ut sive in omnipotentia, sive in contumelia, nec divina in Christo careant humanis, nec humana divinis.

[…] is, of one substance, the same One should exist as true man and, according to the flesh, consubstantial with His mother, we rejoice in both, because only by both are we saved: in nothing dividing the visible from the invisible, the corporeal from the incorporeal, the passible from the impassible, the palpable from the impalpable, the form of the servant from the form of God; because, although the one remains from eternity, the other began in time; yet, having come together into unity, they can have neither separation nor end; since the exalting and the exalted, the glorifying and the glorified, have so cleaved to one another that, whether in omnipotence or in shame, neither do the divine things in Christ lack the human, nor the human the divine.

Cap. VII. — Hoc credentes, dilectissimi, veri Christiani sumus, veri Israelitae, et in consortium filiorum Dei veraciter adoptati: quia et omnes sancti qui Salvatoris nostri tempora praecesserunt, per hanc fidem justificati, et per hoc sacramentum Christi sunt corpus effecti, exspectantes universalem credentium redemptionem in semine Abrahae, de quo dicit Apostolus: Abrahae dictae sunt repromissiones, et semini ejus. Non dicit, Et seminibus, quasi in multis, sed quasi in uno, Et semini tuo, qui est Christus (Galat. iii, 16).

Ch. VII. — Believing this, dearly beloved, we are true Christians, true Israelites, and truly adopted into the fellowship of the sons of God: for all the saints too who went before the times of our Saviour were justified through this faith and through this sacrament were made the body of Christ, awaiting the universal redemption of believers in the seed of Abraham, of which the Apostle says: To Abraham were the promises made, and to his seed. He does not say, And to seeds, as of many, but as of one, And to your seed, which is Christ (Gal. 3:16).

Propter quod Matthaeus evangelista, ut promissionem ad Abraham factam ostenderet in Christo esse completam, generationum ordinem percurrit, et in quo omnibus gentibus disposita fuisset benedictio, demonstravit. Lucas quoque evangelista ab ipso Domini ortu seriem generis sui sursum versus retexuit (Luc. iii, 23), ut etiam illa saecula quae diluvium praevenerant, et huic sacramento doceret fuisse connexa, omnesque ab initio successionum gradus, ad eum in quo uno erat salus omnium, tetendisse. Non ergo dubitandum est quia praeter Christum non est aliud nomen sub coelo datum hominibus, in quo nos oporteat salvos fieri (Act. iv, 12); qui cum Patre et Spiritu sancto aequalis in Trinitate vivit et regnat in saecula saeculorum. Amen.

For this reason Matthew the evangelist, to show that the promise made to Abraham was fulfilled in Christ, runs through the order of the generations and demonstrated in Whom the blessing had been ordained for all nations. Luke the evangelist also unwove the series of His descent upwards from the very birth of the Lord (Luke 3:23), so as to teach that even those ages which had preceded the flood were also connected with this sacrament, and that all the steps of the successions from the beginning had tended towards Him in Whom alone was the salvation of all. There is no doubt, then, that apart from Christ there is no other name under heaven given to men in which we must be saved (Acts 4:12); Who, equal with the Father and the Holy Spirit in the Trinity, lives and reigns for ages of ages. Amen.

SERMO XXXI [Al. XXX].

SERMON XXXI [Al. XXX].

In solemnitate Epiphaniae Domini nostri Jesu Christi I.

On the Solemnity of the Epiphany of our Lord Jesus Christ, I.

Editors' notes and page, col. 234

Footnotes

(f) continued from col 233, set in n233

(g) printed under col 234; its call is in col 233, set in n233

(h) ‹formam› · printed under col 234

Ms. S. Petri, hominis.

The manuscript of St Peter's, "hominis" [of a man].

(i) ‹ita sibimet› · printed under col 234

Duo codd. S. Petri, inhaerent.

Two codices of St Peter's, "inhaerent" [cleave].

(j) ‹Hoc credentes, dilectissimi,› · printed under col 234

Adjectivum veri inseruimus ex mss. S. Petri, uno Bon. et prima editione.

We have inserted the adjective "veri" from the manuscripts of St Peter's, one of Bologna and the first edition.

(k) ‹Et semini tuo,› · printed under col 234

Tres codd. et prima editio, quod est. Paulo post percucurrit pro percurrit est in duobus nostris mss. et in prima editione.

Three codices and the first edition, "quod est". Shortly after, "percucurrit" for "percurrit" is in two of our manuscripts and in the first edition.

(l) ‹quae diluvium› · printed under col 234

Sic duo mss. S. Petri. Al., praevenerunt. Dein in duobus cod. et prima editione, esset salus.

So two manuscripts of St Peter's. Others, "praevenerunt". Then in two codices and the first edition, "esset salus".

Editors' prose

Synopsis. — I. Christus natus ab omnibus vult agnosci, dat signum stellae, simulque donum iutelligendi et requirendi. — II. Frustra Herodes in Christum saevit. Magi fidem suam muneribus protestantur. —

Synopsis. — I. Christ, being born, wills to be acknowledged by all; He gives the sign of the star, and at the same time the gift of understanding and of seeking. — II. Herod rages against Christ in vain. The Magi declare their faith by their gifts. — [continued in col 235]

Page

running head: SERMO XXXI. 234 (across both columns of the page; the page number over this column)
marginal letters: A ‹est unius substantiae›; B ‹sortium filiorum Dei›; C ‹rant, et huic sacramento›; D ‹est, at nullas metuit.› (footnote area)
old-edition numerals: 111 before ‹Cap. VII. — Hoc credentes›
signature: 8
other: the caption SERMO XXXI [Al. XXX] and its sub-caption are printed within this column only, not across the page; the synopsis runs over into col 235

PL 54:235

Cap. I. — Celebrato proxime die quo intemerata virginitas humani generis edidit Salvatorem, Epiphaniae nobis, dilectissimi, veneranda festivitas dat perseverantiam gaudiorum, ut inter cognatarum solemnitatum vicina sacramenta, exsultationis vigor et fervor fidei non tepescat. Ad omnium enim hominum spectat salutem, quod infantia Mediatoris Dei et bominum jam universo declarabatur mundo, cum adhuc exiguo detineretur oppidulo. Quamvis enim Israeliticam gentem, et ipsius gentis unam familiam delegisset, de qua naturam universae humanitatis assumeret, noluit tamen intra maternae habitationis angustias ortus sui latere primordia; sed mox ab omnibus voluit agnosci, qui dignatus est pro omnibus nasci. Tribus igitur magis in regione Orientis stella novae claritatis apparuit, quae illustrior caeteris pulchriorque sideribus, facile in se intuentium oculos animosque converteret: ut confestim adverteretur non esse otiosum, quod tam insolitum videbatur. Dedit ergo aspicientibus intellectum, qui praestitit signum; et quod fecit intelligi, fecit inquiri, et se inveniendum obtulit inquisitus.

Ch. I. — The day having very lately been celebrated on which inviolate virginity brought forth the Saviour of the human race, the venerable festival of the Epiphany, dearly beloved, grants us a continuance of joys, so that amid the neighbouring sacraments of kindred solemnities the vigour of exultation and the fervour of faith may not grow lukewarm. For it concerns the salvation of all men that the infancy of the Mediator of God and men was already being declared to the whole world while He was still kept in a tiny little town. For although He had chosen the Israelite nation, and one family of that nation, from which to assume the nature of all humanity, yet He did not will the first beginnings of His birth to lie hidden within the narrow bounds of His mother's dwelling; but He Who deigned to be born for all willed soon to be acknowledged by all. To three magi, therefore, in the region of the East, there appeared a star of new brightness, which, being more brilliant and more beautiful than the other stars, would easily turn the eyes and minds of those who beheld it towards itself: so that it was at once perceived that what seemed so unwonted was not idle. He Who furnished the sign, therefore, gave understanding to those who looked on it; and what He caused to be understood He caused to be sought, and, being sought, He offered Himself to be found.

Cap. II. — Sequuntur tres viri superni luminis ductum, et praevii fulgoris indicium intenta contemplatione comitantes, ad agnitionem veritatis, gratiae splendore ducuntur, qui humano sensu significatum sibi regis ortum aestimaverunt in civitate regia esse

Ch. II. — The three men follow the leading of the heavenly light, and, accompanying the indication of the brightness going before them with intent contemplation, are led by the splendour of grace to the knowledge of the truth; they, by human reckoning, supposed that the birth of the king signified to them was to be, in the royal city, […]

Editors' notes and page, col. 235

Footnotes

(a) ‹Celebrato› · printed under col 235

Proximo est in editis, ut in aliquot mss. Proxime in duobus mss. S. Petri, atque in codd. 1 et 2 collectionum; et hanc lectionem praeferendam duximus. Festivitas enim Natalis Domini, quae ab Epiphania duodecim diebus distat, proxime quidem, non autem proximo die celebrata dici potuisse videtur. Sermone sequenti Leo dixit cap. 1: Brevi intervallo temporis post solemnitatem Nativitatis Christi festivitas declarationis ejus illuxit. Emendationem confirmat Homiliarium Pauli Diaconi antiquae editionis Basileensis, in quo habetur, Proxime festivitatis die, seu ex editione Surii, Proxime celebrato die. In hoc Homilario mox praeterea legitur intemerata virginitas Mariae, ut in canone missae Natalis Domini habetur, de qua in annotatione sequenti.

"Proximo" is in the editions, as in some manuscripts. "Proxime" in two manuscripts of St Peter's, and in codices 1 and 2 of the collections; and we have judged this reading to be preferred. For the feast of the Lord's Nativity, which is twelve days distant from the Epiphany, could, it seems, be said to have been celebrated lately, but not on the next day. In the following sermon, ch. 1, Leo said: "After a short interval of time from the solemnity of Christ's Nativity the feast of His manifestation has shone forth." The emendation is confirmed by the Homiliary of Paul the Deacon in the old Basel edition, in which one has "Proxime festivitatis die", or, from the edition of Surius, "Proxime celebrato die". In this Homiliary, moreover, one reads shortly after "intemerata virginitas Mariae", as is found in the canon of the Mass of the Lord's Nativity, concerning which see the following note.

(b) ‹humani generis› · printed under col 235

In canone missae Nativitatis Comini: Communicantes et diem sacratissimum celebrantes quo beatae Mariae intemerata virginitas huic mundo edidit Salvatorem. Eadem pene verba, et insuper vox sacratissimum Leoni perquam familiaris; qui c. 4 sermonis consequentis sacratissimus dies hic ipse dicitur; unde probabile evadit, quod et aliunde confirmatur, multa in ecclesiasticis officiis ac rctibus. ac praesertim in praefationibus et canone, esse a Leone nostro vel composita, vel in melius mutata. Quesnellus.

In the canon of the Mass of the Nativity of the Lord: "Communicating, and celebrating the most sacred day on which the inviolate virginity of blessed Mary brought forth the Saviour to this world." Almost the same words; and besides, the word "sacratissimum" is very familiar to Leo; in ch. 4 of the following sermon this very day is called "the most sacred day"; whence it becomes probable, as is also confirmed from elsewhere, that many things in the Church's offices and rites, and especially in the prefaces and the canon, were either composed by our Leo or changed by him for the better. Quesnel.

Cod. S. Petri, solemnitas.

The codex of St Peter's, "solemnitas".

(d) ‹omnium enim hominum› · printed under col 235

Ms. Vercell., spectab⟨a⟩t. Mox in prima editione, infantia Salvatoris ac Mediatoris.

The Vercelli manuscript, "spectabat". Shortly after, in the first edition, "the infancy of the Saviour and Mediator".

(e) ‹qui dignatus est› · printed under col 235

Praepositionem pro adjecimus ex mss. S. Petri et Vercell.

We have added the preposition "pro" from the manuscripts of St Peter's and Vercelli.

(f) ‹quod tam insolitum› · printed under col 235

Al., videretur. Dein, inquisitus (quae vox respondet verbo antecedenti inquiri) praetulimus ex mss. S. Petri ac prima editione. Al., requisitus.

Others, "videretur". Then we have preferred "inquisitus" (which word answers to the preceding verb "inquiri") from the manuscripts of St Peter's and the first edition. Others, "requisitus".

(g) ‹Sequuntur› · printed under col 235

Cod. Vercell. addit, igitur.

The Vercelli codex adds "igitur".

(h) call in col 236; the note is printed under col 235 and set in n236

Editors' prose

III. Malitiam Herodis in infantium bonum Christus ordinat. Quas in Deo infante virtutes initari debeamus.

[Synopsis, continued from col 234:] III. Christ orders the malice of Herod to the good of the infants. Which virtues we ought to imitate in God as an infant.

Page

running head: 235 S. LEONIS MAGNI … (across both columns of the page; the page number over this column)
marginal letters: A ‹III. Malitiam Herodis›; B ‹habitationis angustias›; C ‹(a) Proximo est in editis› (footnote area); D ‹sacratissimus dies› / ‹simum Leoni perquam› (footnote area)
old-edition numerals: 112 before ‹Cap. I. — Celebrato›
signature: none
other: text of Leo ends near mid-column; the lower half of the column is footnotes

PL 54:236

quaerendum. Sed qui servi susceperat formam, et non judicare venerat, sed judicari, Bethleem praelegit nativitati, Jerosolymam passioni. Herodes vero audiens Judaeorum principem natum, successorem suspicatus expavit; et molitus necem salutis auctori, falsum spopondit obsequium. Quam felix foret, si magorum imitaretur fidem, et converteret ad religionem quod disponebat ad fraudem! O caeca stultae aemulationis impietas, quae perturbandum putas divinum tuo furore consilium! Dominus mundi temporale non quaerit regnum, qui praestat aeternum. Quid incommutabilem dispositarum rerum ordinem vertere, et aliorum facinus praeoccupare conaris? Mors Christi non est temporis tui, Ante condendum est Evangelium, ante praedicandum est Dei regnum, ante sanitates donandae, ante sunt facienda miracula. Cur, quod alieni futurum est operis, tui vis esse criminis? et non habiturus effectum sceleris, in solum te reatum praecipitas voluntatis? Nihil hac molitione proficis, nihil peragis.

[…] sought. But He Who had taken the form of a servant, and had come not to judge but to be judged, chose Bethlehem beforehand for His birth, Jerusalem for His passion. Herod, however, hearing that the prince of the Jews was born, suspected a successor and was terrified; and, plotting death for the Author of salvation, he promised a false homage. How happy he would have been had he imitated the faith of the magi, and turned to religion what he was arranging for deceit! O blind impiety of foolish jealousy, which think that the divine counsel is to be thrown into confusion by your fury! The Lord of the world, Who bestows an eternal kingdom, does not seek a temporal one. Why do you try to overturn the unchangeable order of things arranged, and to anticipate the crime of others? The death of Christ does not belong to your time. First the Gospel must be established, first the kingdom of God must be preached, first healings must be bestowed, first miracles must be done. Why do you wish what is to be the work of another to be your own crime? And, though you will not have the effect of the wicked deed, why do you hurl yourself into the guilt of the will alone? You gain nothing by this plotting, you accomplish nothing.

Qui voluntate natus est, sui arbitrii potestate morietur. Consummant ergo magi desiderium suum, et ad puerum Dominum Jesum Christum eadem stella praeeunte perveniunt. Adorant in carne Verbum, in infantia sapientiam, in infirmitate virtutem, et in hominis veritate Dominum majestatis; atque ut sacramentum fidei suae intelligentiaeque manifestent, quod cordibus credunt, muneribus protestantur. Thus Deo, myrrham homini, aurum offerunt regi, scienter divinam humanamque naturam in unitate

He Who was born by His will shall die by the power of His own choice. The magi, then, fulfil their desire, and, the same star going before them, come to the child, the Lord Jesus Christ. They adore the Word in the flesh, wisdom in infancy, power in weakness, and the Lord of majesty in the reality of a man; and, to make manifest the sacrament of their faith and understanding, they declare by gifts what they believe in their hearts. They offer incense to God, myrrh to the man, gold to the king, knowingly, the divine and human nature in unity […]

Editors' notes and page, col. 236

Footnotes

(h) ‹falsum› · printed under col 235, running over to col 236

Quesnellus, spondet, cum codicibus duarum collect. 4 et 5. Retinuimus lectionem auteriorum edit. quam Lectionaria S. Petri, Vercell. et antiquiores collectiones praeferunt.

Quesnel, "spondet", with the codices of the two collections 4 and 5. We have retained the reading of the earlier editions, which the Lectionaries of St Peter's and Vercelli and the older collections present.

(i) ‹impietas,› · printed under col 236

Mss. quatuor Vat. Bon. et prima editio per interrogationem efferunt, quid. Vestutitiorum codd. et editionum lectionem retinuimus.

Four manuscripts, Vatican [and] Bologna, and the first edition put it as a question, "quid". We have retained the reading of the older codices and editions.

(j) ‹vertere, et› · printed under col 236

Prima editio, alienum facinus.

The first edition, "alienum facinus".

(k) ‹Dominum majestatis;› · printed under col 236

Sic ex ms. S, Petri, cui concinit Homil. Pauli Diaconi, et ut, Al., utque sacramentum.

So from the manuscript of St Peter's, with which the Homiliary of Paul the Deacon agrees, "et ut"; others, "utque sacramentum".

(l) ‹aurum offerunt regi,› · printed under col 236, running over to col 237

Quatuor Lectionaria, duo S, Petri, unum Vercell. et aliud Venetum, nec non Homiliarium Pauli Diaconi, ac praeterea exemplaria, omnium quinque collectionum contulimus. Scilicet pro scienter exhibet editio prima cum mss. coll. 3 et 4. Scientes et venerandam non male in cod. Ven., in Homil. Pauli Diac. et in prima Quesu. edit. Scientes et venerantes perperam in ms. Vercel. Retinuimus scienter et venerantes cum caeteris editionibus atque codd. Dein pro in unitate duo codd. S. Petri et mss. collect. 2 habent, in homine. Aliorum codicum omniumque editionum lectionem haud deserendam putavimus, cum sensus mox explicendus vocibus in unitate optime congruat. Tandem editi cum solis mss. coll. 5 habebant, in persona, pro in potestate, quam lectionem ex omnibus Lectionariis caeterisque collectionibus, et Homil. Pauli Diac. inseruimus; id etiam approbante sensu totius contextus, qui est hujusmodi. Magi cum obtulerunt thus Deo, naturam divinam; cum myrrham homini. naturam humanam; cum vero aurum regi, utramque naturam simul in unitate venerati sunt: quia etsi suae sunt cuique naturae proprietates, regia tamen dignitas, seu potestas Christo uti Deo et uti homini competebat: unde quod erat in substantiis (id est naturis) proprium, non erat in potestate diversum. Hanc Leonis mentem explicant alia ejusdem testimonia. Nam serm. 21, c. 2: Deus verus, inquit, et homo verus, in unitatem Domini temperatur; et serm. 46, c. 1: Filius Dei idemque filius hominis unus est Dominus.

We have collated four Lectionaries, two of St Peter's, one of Vercelli and another of Venice, and also the Homiliary of Paul the Deacon, and besides these copies of all five collections. For "scienter" the first edition, with the manuscripts of collections 3 and 4, shows "scilicet". "Scientes et venerandam", not badly, in the Venice codex, in the Homiliary of Paul the Deacon and in Quesnel's first edition. "Scientes et venerantes", wrongly, in the Vercelli manuscript. We have retained "scienter et venerantes" with the other editions and codices. Then, for "in unitate", two codices of St Peter's and the manuscripts of collection 2 have "in homine". We have thought that the reading of the other codices and of all the editions should by no means be abandoned, since the sense to be explained shortly agrees best with the words "in unitate". Finally, the editions, with the manuscripts of collection 5 alone, had "in persona" for "in potestate", a reading which we have inserted from all the Lectionaries and the other collections and the Homiliary of Paul the Deacon; the sense of the whole context also approving it, which is of this kind. When the magi offered incense to God, they venerated the divine nature; when myrrh to the man, the human nature; but when gold to the king, they venerated both natures together in unity: for although each nature has its own properties, yet the royal dignity, or power, belonged to Christ both as God and as man: whence what was proper in the substances (that is, the natures) was not diverse in the power. Other testimonies of the same [Leo] explain this mind of Leo's. For in Sermon 21, ch. 2, he says: "True God and true man are blended into the unity of the Lord"; and in Sermon 46, ch. 1: "The Son of God and likewise the son of man is one Lord."

Page

running head: S. LEONIS MAGNI SERMONES. 236 (across both columns of the page; the page number over this column)
marginal letters: A ‹quaerendum. Sed qui servi›; B ‹dum est Dei regnum›; C ‹quam Lectionaria S. Petri› (footnote area); D ‹lectionem haud deserendam› (footnote area)
old-edition numerals: 113 before ‹converteret ad religionem›
signature: none
other: text of Leo ends near mid-column; the lower half of the column is footnotes

PL 54:237

venerantes: qui quod erat in substantiis proprium, non erat in potestate diversum.

[…] venerating: for He, in what was proper to the substances, was not diverse in power.

Cap. III. — Reversis autem magis in regionem suam, translatoque Jesu Aegyptum ex admonitione divina, exardescit frustra in meditationibus suis Herodis insania. Necaria omnes in Bethleem parvulus jubet, et quoniam quem metuat nescit infantem, generalem sententiam in suspectam sibi tendit aetatem. Sed quod rex impius eximit mundo, Christus inserit coelo; et quibus nondum sanguinis sui impendit redemptionem, jam martyrii tribuit dignitatem. Erigite igitur, dilectissimi, fideles animos ad coruscantem gratiam luminis sempiterni, et impensa humanae salutis sacramenta venerantes stndium vestrum iis quae pro vobis gesta sunt subdite. Diligite castimoniae puritatem, quia Christus virginitatis est filius. Abstinete vos a carnalibus desideriis, quae militant adversus animam (I Petr. ii, 11), quemadmodum nos praesens B. apostolus suis, ut legimus, verbis hortatur.

Ch. III. — Now when the magi had returned to their own country, and Jesus had been carried into Egypt at the divine warning, the madness of Herod blazes up in vain in its designs. He orders all the little ones in Bethlehem to be killed, and, since he does not know which infant he should fear, he extends a general sentence against the age suspected by him. But those whom the ungodly king removes from the world, Christ plants in heaven; and on those for whom He has not yet spent the redemption of His blood He already bestows the dignity of martyrdom. Lift up, therefore, dearly beloved, your faithful souls to the flashing grace of the everlasting light, and, venerating the sacraments bestowed for human salvation, submit your zeal to the things which have been done for you. Love the purity of chastity, because Christ is the Son of virginity. Abstain from carnal desires, which war against the soul (1 Pet. 2:11), as the blessed apostle, present, exhorts us in his own words, as we read.

Malitia parvuli estote (I Cor. xiv, 20), quia Dominus gloriae mortalium se conformavit infantiae. Sectamini humilitatem, quam Dei Filius dissipulos suos docere dignatus est (Matth. xi, 29). Induite vos virtutem patientiae, in qua animas vestras possitis acquirere: quoniam qui cunctorum est redemptio, ipse est omnium fortitudo. Quae sursum sunt sapite, non quae super terram (Coloss. iii, 2). Per viam veritatis et vitae constanter incedite; nec vos impediant terrena, quibus sunt parata celestia; per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

In malice be little children (1 Cor. 14:20), because the Lord of glory conformed Himself to the infancy of mortals. Follow humility, which the Son of God deigned to teach His disciples (Matt. 11:29). Put on the virtue of patience, in which you may gain your souls: since He Who is the redemption of all is Himself the strength of all. Mind the things that are above, not the things that are upon the earth (Col. 3:2). Walk steadfastly along the way of truth and life; and let not earthly things hinder you, for whom heavenly things are prepared; through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO XXXII [Al. XXXI].

SERMON XXXII [Al. XXXI].

In Epiphaniae solemnitate II.

On the Solemnity of the Epiphany, II.

Cap. I. — Gaudete in Domino, dilectissimi, iterum dico, gaudete (Philip. iv, 4): quoniam brevi intervallo temporis post solemnitatem nativitatis Chisti, festivitas

Ch. I. — Rejoice in the Lord, dearly beloved, again I say, rejoice (Phil. 4:4): since after a short interval of time following the solemnity of Christ's nativity the feast […]

Editors' notes and page, col. 237

Footnotes

(l) continued from col 236, set in n236

(a) ‹exardescit› · printed under col 237

Editi cum mss. posteriorum collect., frustrata, Melior visa est lectio codd. S. Petri, Vercell. et Veneti.

The editions, with the manuscripts of the later collections, "frustrata". The reading of the codices of St Peter's, Vercelli and Venice seemed better.

(b) ‹Necaria omnes› · printed under col 237

Praepositionem in adjecimus ex iisdem codd. S. Petri, et uno Vat.

We have added the preposition "in" from the same codices of St Peter's and one Vatican [codex].

Sic ex duobus mss. S. Petri, prima editione atque codd. collect. 2, 8 et 4. Editi cum mss. collect. 1 et 5, ac Lectionar. Vercell. et Veneto, saevitiam. Mox exemit pro eximit in cod. Bon. et prima editione. Dein, impertivit pro impendit in Vercell.

So from two manuscripts of St Peter's, the first edition and the codices of collections 2, 8 and 4. The editions, with the manuscripts of collections 1 and 5 and the Vercelli and Venice Lectionaries, "saevitiam". Shortly after, "exemit" for "eximit" in the Bologna codex and the first edition. Then "impertivit" for "impendit" in the Vercelli [codex].

(d) ‹et› [before impensa] · printed under col 237

Editi, impensa saluti humanae gratiae sacramenta Codd. Vat. collect. 4 et 5 cum Lectionar. Veneto omittunt gratiae. Secuti sumus mss. S. Petri, Vercell. et Homil. Pauli Diac,

The editions, "the sacraments of grace bestowed for human salvation". The Vatican codices of collections 4 and 5, with the Venice Lectionary, omit "gratiae". We have followed the manuscripts of St Peter's, Vercelli and the Homiliary of Paul the Deacon.

(e) ‹quia Christus› · printed under col 238

Quesnellus notavit in margine: Al., Virginis; et ita in cod. Veneto S. Marci.

Quesnel noted in the margin: others, "Virginis" [of the Virgin]; and so in the Venice codex of St Mark's.

Editors' prose

Synopsis. — I. Herodes Christum natum mundo nuntiat, cum e mundo tentat auferre. Christus in Aegytum exsulans, saluti Aegyptum praeparat. — II. Quantum debeamus Deo, caecitas Judaeorum demonstrat, qui non agnoverunt, ut crucifigerent. — III. Felicior infantium ignorantia quam sacerdotum Judaeorum scientia. Christus infantium parvulorum de sua consecrat infantia. — VI. Magorum vocatio, vocationis nostrae primordia. Eorum munera quisque debet aemulari, ut Christo salutem nostram operanti cooperemur.

Synopsis. — I. Herod announces the born Christ to the world when he tries to take Him out of the world. Christ, in exile in Egypt, prepares Egypt for salvation. — II. How much we owe to God the blindness of the Jews shows, who did not recognize [Him], so that they crucified [Him]. — III. The ignorance of the infants happier than the knowledge of the priests of the Jews. Christ consecrates the infancy of the little ones by His own infancy. — VI. The calling of the magi, the beginnings of our calling. Everyone ought to emulate their gifts, that we may cooperate with Christ as He works our salvation.

Page

running head: 237 SERMO XXXII. (across both columns of the page; the page number over this column)
marginal letters: A ‹venerantes: qui quod erat›; B ‹(e) virginitatis est filius›; C ‹saeculorum. Amen.›; D ‹46, c. 1: Filius Dei› (footnote area)
old-edition numerals: 114 before ‹ad coruscantem gratiam›; 115 before ‹VI. Magorum vocatio› (in the synopsis)
signature: none
other: the caption SERMO XXXII [Al. XXXI] and its sub-caption are printed within this column only; the word festivi-/tas is hyphenated across the break to col 238 and set whole here

PL 54:238

declarationis ejus illuxit; et quem inilio die virgo peperit, in hoc mundus agnovit. Verbum enim caro factum (Joan. i, 14) sic susceptionis nostrae temperavit exordia, ut natus Jesus, et credentibus manifestus, et persequentibus esset occultus. Jam tunc ergo coeli enarraverunt gloriam Dei (Ps. xviii, 1) et in omnem terram sonus veritatis exivit (Rom. x. 18), quando et pastoribus exercitus angelorum Salvatoris editi annuntiator apparuit (Luc. ii, 13), et magos ad eum adorandum praevia stella perduxit (Matth. ii, 2): ut a solis ortu usque ad occasum veri regis generatio coruscaret, cum rerum fidem et regna Orientis per magos discerent, et romanum imperium non lateret. Nam et saevitia Herodis, volens primordia suspecti sibi regis extinguere, huic dispensationi nesciens serviebat; ut dum atroci intentus facinori, ignotum sibi puerum indiscreta infantium caede persequitur, annuntiatum coelitus Dominatoris ortum insignior ubique fama loqueretur, quam promptiorem ad narrrndum diligentioremque faciebat et supernae significationis novitas, et cruentissimi persecutoris impietas. Tunc autem Aegypto Salvator illatus est, ut gens antiquis erroribus dedita, jam ad vicinam salutem per ocultam gratiam vocaretur; et quae nondum ejecerat ab animo superstitionem, jam reciperet veritatem.

[…] of His manifestation has shone forth; and He Whom the virgin bore on that day, the world has recognized on this. For the Word made flesh (John 1:14) so tempered the beginnings of His taking up of our [nature] that Jesus, when born, was both manifest to believers and hidden from persecutors. Already then, therefore, the heavens declared the glory of God (Ps. 18:1) and the sound of truth went out into all the earth (Rom. 10:18), when both an army of angels appeared to the shepherds as herald of the Saviour now brought forth (Luke 2:13), and a star going before led the magi to adore Him (Matt. 2:2): so that the birth of the true King might shine out from the rising of the sun to its setting, since the kingdoms of the East learned the truth of events through the magi, and it was not hidden from the Roman empire. For the savagery of Herod too, wishing to extinguish the first beginnings of a king he suspected, was unknowingly serving this dispensation; so that, while, intent on an atrocious crime, he pursues a child unknown to him with an indiscriminate slaughter of infants, a more notable report might everywhere tell of the birth of the Ruler announced from heaven, a report which both the novelty of the heavenly sign and the impiety of the most bloodthirsty persecutor made readier and more diligent in the telling. At that time, moreover, the Saviour was brought into Egypt, so that a nation given over to ancient errors might now be called by hidden grace to a salvation close at hand; and that she who had not yet cast superstition out of her mind might already receive the truth.

Cap. II. — Merito igitur, dilectissimi, dies iste manifestatione Domini consecratus specialem in toto mundo obtinuit dignitatem, quae in cordibus nostris digno debet splendore clarescere, ut rerum gestarum ordinem non solum credendo, sed etiam intelligendo veneremur. Quantam enim gratiarum actionem debeamus Domino pro illuminatione gentium, probat obcaecatio Judaeorum. Quid enim tam caecum, quid tam lucis alienum, quam illi sacerdotes et scribae Israelitarum fuerunt? qui percontantibus magis, et Herode quaerente, ubi Christus secundum Scripturarum testimonium nasceretur (Matth. ii, 4), hoc responrunt de prophetico eloquio, quod indicabat stella de coelo. Quae utique poterat magos Jerosolymis praetermissis usque ad cunabula pueri, sicut postmodum fecit, sua significatione perducere; nisi ad confutandam Judaeorum duritiam pertinuisset, ut non solum ductu sideris, sed etiam ipsorum professione innotesceret nativitas Salvatoris. Jam ergo ad eruditionem gentium propheticus sermo transibat,

Ch. II. — Rightly, therefore, dearly beloved, has this day, consecrated by the manifestation of the Lord, obtained a special dignity in the whole world, a dignity which ought to shine with a worthy splendour in our hearts, so that we may venerate the order of the events not only by believing but also by understanding. For how great a thanksgiving we owe to the Lord for the enlightenment of the Gentiles, the blinding of the Jews proves. For what was so blind, what so estranged from light, as those priests and scribes of the Israelites were? Who, when the magi asked and Herod inquired where, according to the testimony of the Scriptures, the Christ was to be born (Matt. 2:4), answered this from the prophetic word, which the star from heaven was pointing out. The star could certainly, as it afterwards did, have led the magi by its signal right to the child's cradle, passing Jerusalem by; had it not served to confute the hardness of the Jews, that the birth of the Saviour should become known not only by the guidance of the star but also by their own declaration. Already, therefore, the prophetic word was passing over to the instruction of the Gentiles, […]

Editors' notes and page, col. 238

Footnotes

(e) call in col 237; the note is printed under col 238 and set in n237

(f) ‹supernae› · printed under col 238

Mss. S. Petri et prima editio, signationis.

The manuscripts of St Peter's and the first edition, "signationis".

(g) ‹Tunc autem› · printed under col 238

Editi inserunt particulam etiam, quam delevimus ope mss. S. Petri, Bon., Veron. et primae editionis.

The editions insert the particle "etiam", which we have deleted with the help of the manuscripts of St Peter's, Bologna, Verona and the first edition.

(h) ‹per ocultam gratiam› · printed under col 238

Ita mss. quinque Quesnelli et praestantiores nostri S. Petri, Casin., Veron., Casanat. et Barber. Al. in editis ante Quesn. et in nonnulis codd., signaretur. Prima editio pro, jam ad vicinam salutem, habet, jam vicina ad salutem; et similiter in cod. S. Petri, ubi solum omittitur jam. Paulo post, susciperet, pro reciperet in ms. S. Petri.

So five manuscripts of Quesnel and our better ones, of St Peter's, Monte Cassino, Verona, the Casanatense and the Barberini. Others, in the editions before Quesnel and in some codices, "signaretur". The first edition, for "jam ad vicinam salutem", has "jam vicina ad salutem"; and likewise in the codex of St Peter's, where only "jam" is omitted. Shortly after, "susciperet" for "reciperet" in the manuscript of St Peter's.

(i) ‹probat› · printed under col 238

Ms. Petri, excaecatio; et similiter cap. 4.

The manuscript of [St] Peter's, "excaecatio"; and likewise in ch. 4.

(j) ‹confutandam› · printed under col 238

In eomdem cod., eorum duritiam. Paulo ante, confundendam pro confutandam, in ms. Veron,

In the same codex, "eorum duritiam". A little before, "confundendam" for "confutandam", in the Verona manuscript.

Page

running head: SERMO XXXII. 238 (across both columns of the page; the page number over this column)
marginal letters: A ‹tas declarationis ejus›; B ‹sciens serviebat›; C ‹veneremur. Quantam enim›; D ‹(e) Quesnellus notavit› (footnote area)
old-edition numerals: 116 before ‹quod indicabat stella›
signature: none
other: the column opens with -tas, the end of festivitas hyphenated from col 237 (set whole there)

PL 54:239

et praenuntiatum antiquis oraculis Christum alienigenarum corda discebant; cum Judaeorum infidelitas veritatem ore proferret, et mendacium corde retineret. Noluerunt enim agnoscere oculis quem de sacris indicaverant libris: ut quem non adorabant in infantiae infirmitate humilem, postea crucifigerent in virtutum sublimitate fulgentem.

[…] and the hearts of foreigners were learning of Christ foretold by ancient oracles; while the unbelief of the Jews uttered the truth with the mouth and kept falsehood in the heart. For they would not recognize with their eyes Him Whom they had pointed out from the sacred books: so that Him Whom they did not adore when lowly in the weakness of infancy, they afterwards crucified when shining in the sublimity of His mighty works.

Cap. III. — Quae ista, Judaei, tam imperita in vobis scientia est, et tam indocta doctrina? Interrogati ubi Christus nasceretur (Matth.) ii, 4), veraciter et memoriter dicitis quod legistis: In Bethleem Judae (Ibid., 5). Sic enim scriptum est per prophetam: Et tu, Bethleem terra Juda, non es minima inter principes Juda. Ex te enim exiet princeps qui regat populum meum Israel (Mich. v, 2.) Hunc principem natum, et pastoribus angeli (Luc. ii, 13), et vobis nuntiavere pastores (Ibid. 18). Hunc principem natum longinquae Orientalium gentium nationes insolito novi sideris splendore didicerunt. Et ne de loco editi regis ambigerent, vestra eruditio prodidit quo stella non docuit.

Ch. III. — What is this knowledge in you, Jews, so unskilled, and this doctrine so untaught? Asked where the Christ was to be born (Matt. 2:4), you say truly and from memory what you have read: In Bethlehem of Judah (ibid. 5). For so it is written by the prophet: And you, Bethlehem, land of Judah, are not the least among the princes of Judah. For out of you shall come forth a prince who shall rule My people Israel (Mic. 5:2). That this prince was born, both the angels announced to the shepherds (Luke 2:13) and the shepherds to you (ibid. 18). That this prince was born, the distant nations of the Eastern peoples learned by the unwonted splendour of a new star. And lest they should be uncertain of the place of the newborn king, your learning made known whither [to go], which the star did not teach.

Cur vobis viam quam aliis aperitis obstruitis? Cur in vestra infidelitate residet dubium quod ex vestra fit responsione manifestum? Locum nativitatis de Scripturarum testimonio demonstratis, praesentiam temporis de coeli et terrae attestatione cognoscitis; et tamen ubi ad persequendum animus Herodis exarsit, ibi ad non credendum vester sensus obduruit. Felicior ergo ignorantia infantium quos persecutor occidit (Matth. ii, 16), quam vestra scientia, quam in sua perturbatione consulit. Vos noluistis regnum ejus recipere, cujus oppidum potuistis ostendere. Illi potuerunt pro eo mori, quem nondum poterant confiteri. Ita Christus, ne ullum ei tempus esset absque miraculo, ante usum linguae potestatem Verbi tacitus exercebat; et quasi jam diceret: Sinite parvulos venire ad me, talium est enim regnum coelorum (Matth. xix, 14: nova gloria coronabat infantes, et de initiis suis parvulorum primordia consecrabat: ut disceretur neminem hominum divini incapacem esse sacramenti, quando etiam illa aetas gloriae esset apta martyrii.

Why do you block for yourselves the way which you open to others? Why does there remain in your unbelief a doubt about what is made manifest by your own answer? You point out the place of the birth from the testimony of the Scriptures, you recognize that the time is at hand from the witness of heaven and earth; and yet, where the mind of Herod blazed up to persecute, there your understanding hardened itself not to believe. Happier, then, the ignorance of the infants whom the persecutor killed (Matt. 2:16) than your knowledge, which he consulted in his agitation. You would not receive the kingdom of Him Whose town you were able to point out. They were able to die for Him Whom they could not yet confess. Thus Christ, that no time of His might be without a miracle, was silently exercising the power of the Word before the use of the tongue; and, as if He were already saying: Allow the little ones to come to Me, for of such is the kingdom of heaven (Matt. 19:14), He was crowning infants with a new glory, and consecrating the first beginnings of little ones with His own beginnings: that it might be learned that no one among men is incapable of the divine sacrament, since even that age was fit for the glory of martyrdom.

Cap. IV. — Agnoscamus ergo, dilectissimi, in magis adoratoribus Christi, vocationis nostrae fideique primitias, et exsultantibus animis beatae spei initia celebremus. Exinde enim in aeternam haereditatem coepimus iniroire; exinde nobis Christum loquentia Scripturarum arcana patuerunt; et veritas, quam Judaeorum obcaecatio non recipit, omnibus nationibus

Ch. IV. — Let us therefore recognize, dearly beloved, in the magi, the adorers of Christ, the first-fruits of our calling and faith, and with exulting souls let us celebrate the beginnings of blessed hope. For from then on we began to enter into the eternal inheritance; from then on the hidden things of the Scriptures, speaking of Christ, lay open to us; and the truth, which the blinding of the Jews does not receive, to all nations […]

Editors' notes and page, col. 239

Footnotes

(a) ‹quem de sacris› · printed under col 239

Sic ex mss. S. Petri, ad quos accedit cod. Vat. collect. 5, ubi legitur, indicaverunt. Al., indicabant.

So from the manuscripts of St Peter's, to which is added the Vatican codex of collection 5, where one reads "indicaverunt". Others, "indicabant".

(b) ‹non es minima› · printed under col 239

Prima editio et cod Veron., in principibus. Mox eadem editio cum mss. S. Petri, Veron. et Bon., exiet dux, pro, exiet princeps.

The first edition and the Verona codex, "in principibus". Shortly after, the same edition, with the manuscripts of St Peter's, Verona and Bologna, "exiet dux" for "exiet princeps".

Duo mss. et prima editio, non poterant. Mox ex decem nostris codd. et prima editione, Ita Christus reposuimus, pro, Itaque Christus. Porro duo codd. Vat. et prima editio, ut nullum, loco ne ullum. Deinde exercebat, pro exerebat in mss. S. Petri, Bon., Veron. et prima editione.

Two manuscripts and the first edition, "non poterant". Shortly after, from ten of our codices and the first edition, we have restored "Ita Christus" for "Itaque Christus". Further, two Vatican codices and the first edition, "ut nullum" in place of "ne ullum". Then "exercebat" for "exerebat" in the manuscripts of St Peter's, Bologna, Verona and the first edition.

(d) ‹in magis› · printed under col 239

Cod. S. Petri, adorantibus Cristum.

The codex of St Peter's, "adorantibus Cristum" [adoring Christ].

(e) call in col 240; the note begins under col 239 and is set in n240