PL 54 · cols. 257–262

Leo the Great, Sermons

Sermons XXXVII–XXXVIII

SERMO XXXVII [Al. XXXVI].

SERMON XXXVII [Otherwise XXXVI].

In Epiphaniae solemnitate VII.

On the Solemnity of the Epiphany, VII.

CAP. I.— Memoriae rerum ab humani generis Salvatore gestarum, magnam nobis, dilectissimi, confert utilitatem, si quae veneramur credita, suscipiamus imitanda. In dispensationibus enim sacramentorum Christi, et virtutes sunt gratiae, et incitamenta doctrinae: ut quem confitemur fieri spiritu, operum quoque sequamur exemplo. Nam etiam ipsa primordia, quae Dei Filius per matrem Virginem nascendo suscepit, ad provectum nos pietatis instituunt. Simul enim apparet cordibus rectis in una eademque persona et humana humilitas, et divina majestas. Quem cunae testantur infantem, coelum et coelestia suum loquuntur auctorem. Puer corporis parvi, Dominus et Rector est mundi; et genitricis gremio continetur, qui nullo fine concluditur. Sed in his nostrorum vulnerum est curatio, et nostrae dejectionis erectio: quia nisi in unum tanta diversitas conveniret reconciliari Deo humana natura non posset.

CHAP. I. — The memory of the things done by the Saviour of the human race confers great profit on us, dearly beloved, if what we venerate as believed we take up as to be imitated. For in the dispensations of the sacraments of Christ there are both powers of grace and incitements of teaching, so that Him Whom we confess to be made in the spirit we may also follow by the example of our works. For even the very beginnings which the Son of God took on by being born through a virgin mother train us for progress in piety. For at one and the same time there appear to upright hearts, in one and the same person, both human lowliness and divine majesty. Him Whom the cradle attests to be an infant, heaven and the things of heaven declare to be their Author. The Child of little body is the Lord and Ruler of the world; and He is held in His mother's lap Who is enclosed by no limit. But in these things lies the healing of our wounds and the raising up of our downcast state: for unless so great a diversity came together into one, human nature could not be reconciled to God.

CAP. II.— Legem ergo vivendi remedia nobis nostra sanxerunt: et inde data est moribus forma, unde mortuis est impensa medicina. Nec immerito cum tres magos ad adorandum Jesum novi sideris claritas deduxisset, non eum imperantem daemonibus, non mortuos suscitantem, n⟨o⟩n caecis visum, aut claudis gressum, aut mutis eloquium reformantem, nec in aliqua divinarum virtutum actione viderunt; sed puerum silentem, quietum, et sub matris sollicitudine constitutum; in quo nullum quidem appareret de potestate signum, sed magnum praeberetur de humilitate miraculum. Ipsa itaque species sacrae infantiae, cui se Deus Dei Filius aptarat, praedicationem auribus intimandam, oculis ingerebat, ut quod adhuc vocis non proferebat

CHAP. II. — Our remedies, therefore, have laid down for us a law of living: and a pattern has been given to our conduct from the same source from which medicine has been bestowed on the dead. Nor was it without reason that, when the brightness of a new star had led the three magi to adore Jesus, they did not see Him commanding demons, not raising the dead, not restoring sight to the blind or walking to the lame or speech to the dumb, nor in any action of divine powers; but a Child silent, quiet, and placed under His mother's care; in Whom there appeared indeed no sign of power, but a great miracle of humility was displayed. The very sight, then, of the sacred infancy, to which God the Son of God had fitted Himself, was pressing upon the eyes a preaching that was to be made known to the ears, so that what […] of voice was not yet bringing forth

Editors' notes and page, col. 257

Footnotes

(a) ‹si quae veneramur› · printed under col 257

Unus ms. Vat. et alius Bon. ac prima editio, condita.

One Vatican ms. and another of Bologna, and the first edition: "condita" [founded].

(b) ‹nascendo suscepit,› · printed under col 257

Tres mss. Vat. et prima editio, ad profectum.

Three Vatican mss. and the first edition: "ad profectum".

Sic cum Quesnello et prima editione omnes nostri codices. Al., Puer corpore parvus, mundi Rector et Dominus.

So all our codices, with Quesnel and the first edition. Others: "The Child small in body, Ruler and Lord of the world".

(d) ‹Nec immerito› · printed under col 257

Tres mss. Vat. addunt, quia.

Three Vatican mss. add "quia" [because].

(e) ‹aut mutis eloquium reformantem,› · printed under col 257

Nec, pro vel, quod erat in vulgatioribus editis et aliquibus mss. substituimus ex duobus codd. S. Petri et prima editione.

"Nec", in place of "vel", which stood in the more common editions and in some mss., we have substituted from two codices of St Peter's and the first edition.

(f) ‹in quo nullum› · printed under col 257

In editis, apparet et praebetur. Emendavimus ex prima editione et duobus codd. S. Petri ac uno Bonon., cum praesertim hanc lectionem ipse contextus efflagitet.

In the printed editions: "apparet" and "praebetur". We have corrected from the first edition and two codices of St Peter's and one of Bologna, especially since the context itself demands this reading.

(g) ‹praedicationem auribus intimandam,› · printed under col 257, last word under col 258

In excusis ante Quesn. et in uno Vat., oculisque gerebat, corrupte. Quesnelli emendationem in caeteris nostris codd. et in prima editione reperimus. Solum inferebat et ingerebat in uno Vat. et duobus S. Petri. Post verbum ingerebat legebatur in omnibus editis ac plerisque mss., et quod adhuc vocis non proferebat sonus, visionis jam decebat effectus. Quesnellus nihil indicans correxit, ut in ms. S. Petri invenimus.

In the editions printed before Quesnel and in one Vatican ms.: "oculisque gerebat", corruptly. Quesnel's emendation we have found in our other codices and in the first edition. Only "inferebat" and "ingerebat" in one Vatican ms. and two of St Peter's. After the word "ingerebat" there was read in all the editions and most mss. "et quod adhuc vocis non proferebat sonus, visionis jam decebat effectus". Quesnel, indicating nothing, corrected it, as we have found in the ms. of St Peter's.

Editors' prose

SYNOPSIS. — I. Opere imitari necesse est quod fide creditur. Mysteria Christi, et sacramenta sunt, et exempla.—II. Infantia Christi, quae lex est vivendi, nihil nisi crucem et humilitatem praedicat.—III. Tota Christi fortitudo, humilitas; quae tota sapientiae Christianae disciplina, et cujus infantia est magistra. — IV. In quo sita sit infantia Christiana, ad quam nos Christi infantia invitat.

SYNOPSIS. — I. What is believed by faith must be imitated in deed. The mysteries of Christ are both sacraments and examples. — II. The infancy of Christ, which is the law of living, preaches nothing but the cross and humility. — III. The whole strength of Christ is humility; which is the whole discipline of Christian wisdom, and of which infancy is the teacher. — IV. In what Christian infancy consists, to which the infancy of Christ invites us.

Page

running head: 257 SERMO XXXVII. (across the page; "SERMO X" over col 257, "XXXVII." over col 258)
marginal letters: A ‹SERMO XXXVII [Al. XXXVI]›; B ‹mordia, quae Dei Filius›; C ‹claritas deduxisset›; D ‹stri codices. Al.› (in the footnotes)
old-edition numerals: 136 before ‹SERMO XXXVII›; 137 before ‹quidem›
signature: none
other: the italic Synopsis (editors') follows the caption; the last word of note (g) ("nimus.") is printed at the head of the notes under col 258

PL 54:258

sonus, visionis jam duceret effectus. Tota enim victoria Salvatoris, quae et diabolum superavit et mundum, humilitate coepta, humilitate confecta est. Dispositos dies sub persecutione inchoavit, et sub persecutione finivit; nec puero tolerantia passionis, nec passuro defuit mansuetudo puerilis: quia unigenitus Dei Filius sub una majestatis suae inclinatione suscepit, ut et homo vellet nasci, et ab hominibus posset occidi.

[…] the sound […], the effect of the sight was already bringing about. For the whole victory of the Saviour, which overcame both the devil and the world, was begun in humility and completed in humility. He began His appointed days under persecution, and under persecution He ended them; neither did endurance of suffering fail the Child, nor childlike meekness Him Who was to suffer: for the only-begotten Son of God took upon Himself, in one single stooping of His majesty, both to will to be born a man and to be able to be slain by men.

CAP. III.— Si igitur omnipotens Deus causam nostram nimis malam humilitatis privilegio bonam fecit et ideo destruxit mortem et mortis auctorem, quia omnia quae persecutores intulere non renuit, sed obediens Patri crudelitates saevientium mitissima lenitate toleravit; quantum nos humiles, quantum oportet esse patientes, qui si quid laboris incidimus, nunquam nisi nostro merito sustinemus! Quis enim gloriabitur castum se habere cor, aut mundum se esse a peccato (Prov. xx, 9)? et dicente beato Joanne: Si dixerimus quia peccatum non habemus, nos ipsos seducimus, et veritas in nobis non est (I Joan. I, 3); quis invenietur ita immunis a culpa, ut in eo non habeat vel justitia quod arguat, vel misericordia quod remittat?

CHAP. III. — If, then, almighty God made our exceedingly bad cause good by the privilege of humility, and destroyed death and the author of death for this reason, that He did not refuse all that the persecutors inflicted, but, obedient to the Father, bore the cruelties of those who raged with the mildest gentleness; how humble, how patient ought we to be, who, if we fall into any hardship, never endure it except by our own desert! For who will boast that he has a chaste heart, or that he is clean from sin (Prov. 20:9)? And since blessed John says: If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:3); who will be found so free from fault that there is not in him either something for justice to rebuke or something for mercy to forgive?

Unde tota, dilectissimi, Christianae sapientiae disciplina, non in abundantia verbi, non in astutia disputandi, neque in appetitu laudis et gloriae, sed in vera et voluntaria hnmilitate consistit. quam Domiuus Jesus Christus ab utero matris usque ad supplicium crucis, pro omni fortitudine et elegit et docnit. Nam cum discipuli ejus inter se, ut ait evangelista, disquirerent quis eorum major esset in regno coelorum: vocavit parvulum, et statuit eum in medio corum, et dixit: Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum coelorum. Quicumque ergo humiliaverit se sicut puer iste, hic major erit in regno coelorum (Matth. xviii, 1-6; Luc. ix, 46-48). Amat Christus infantiam, quam primum et animo suscepit et corpore. Amat Christus infantiam, humilitatis magistram, innocentiae regulam mansuetudinis formam. Amat Christus infantiam, ad quam majorum dirigit mores, ad quam senum,

Hence the whole discipline of Christian wisdom, dearly beloved, consists not in abundance of words, not in cleverness of disputing, nor in the desire of praise and glory, but in true and voluntary humility, which the Lord Jesus Christ, from His mother's womb to the punishment of the cross, both chose and taught in place of all strength. For when His disciples, as the evangelist says, were inquiring among themselves which of them was greater in the kingdom of heaven: He called a little child, and set him in their midst, and said: Amen I say to you, unless you are converted and become as little children, you will not enter into the kingdom of heaven. Whoever therefore humbles himself as this child, he will be greater in the kingdom of heaven (Matt. 18:1–6; Luke 9:46–48). Christ loves infancy, which He first took up both in soul and in body. Christ loves infancy, the teacher of humility, the rule of innocence, the pattern of meekness. Christ loves infancy, to which He directs the ways of the grown, to which […] of the old

Editors' notes and page, col. 258

Footnotes

(g) continued from col 257, set in n257 (its last word "nimus." heads the notes of this column)

(h) ‹et mundum,› · printed under col 258

Erat in editis et in nonnullis mss, humilitate est concepta, humilitate est conf⟨ec⟩ta; quae syntaxis a Leone videtur aliena. Correctionem suggesserunt duo mss. S.Petri.aliena.Correctionem suggesserunt duo mss. S.Petri.alius Venetus. Vallicel.et Casin., hoc discrimine, quod unus S. Petri habet concepta pro coepta. Venetus autem, de humilitate. In codice Casanat, prima manu desunt verba, humilitate confecta, quae suppleta fuerunt manu posteriori, eademque manu pro coepta emendatum concepta.

In the editions and in some mss. there stood "humilitate est concepta, humilitate est confecta"; a construction which seems foreign to Leo. The correction was suggested by two mss. of St Peter's [a line printed twice in this printing: "aliena. Correctionem suggesserunt duo mss. S. Petri."], another Venetian, the Vallicelliana and the Monte Cassino [codices], with this difference, that one of St Peter's has "concepta" for "coepta"; the Venetian, however, "de humilitate". In the Casanatense codex the words "humilitate confecta" are lacking in the first hand; they were supplied by a later hand, and by the same hand "coepta" was corrected to "concepta".

(i) ‹unigenitus Dei› · printed under col 258

Vox Filius addita ex mss. S. Petri.

The word "Filius" has been added from the mss. of St Peter's.

(j) ‹discipuli ejus› (note printed with the letter "(l)") · printed under col 258

Editi et nonnulli cod., intra se. Saniorem lectionem suppeditarunt laudati mss. S. Petri et alius Vat.

The editions and some codices: "intra se". The sounder reading was supplied by the aforesaid mss. of St Peter's and another Vatican [ms.].

(k) ‹statuit eum in medio corum,› · printed under col 258

Prima editio, et ait: Amen, amen dico vobis. Dein, sicut parvulus iste, hic major est, in eadem editione et in duobus mss. S. Petri. Unus Vat., sicut puer iste, hic major est.

The first edition: "et ait: Amen, amen dico vobis". Then "sicut parvulus iste, hic major est" in the same edition and in two mss. of St Peter's. One Vatican [ms.]: "sicut puer iste, hic major est".

(l) ‹Amat Christus infantiam,› · printed under col 258

Quam primam, in duobus Vat.

"Quam primam", in two Vatican [mss.].

(m) ‹Amat Christus infantiam,› (the third) · printed under col 258

Quae in editis ante Quesnellum, sicut etiam in ms. Gaudiival, apud eumdem, et in uno nostro Vat. At prima editio cum caeteris codd. ut in textu.

"Quae" in the editions before Quesnel, as also in the Gaudiival ms., in the same [Quesnel], and in one of our Vatican [mss.]. But the first edition with the other codices as in the text.

Page

running head: SERMO XXXVII. 258 (across the page; "XXXVII." over col 258)
marginal letters: A ‹sonus, visionis›; B ‹oportet esse patientes›; C ‹major esset in regno›; D ‹duo mss. S.Petri.alius Venetus› (in the footnotes)
old-edition numerals: 138 before ‹disputandi›
signature: none
other: in note (h) a line is printed twice ("aliena. Correctionem suggesserunt duo mss. S.Petri."), set as printed; in (h) the letters "ec" of confecta are blotted; note (j) is printed with the letter "(l)"; the text prints "(j)" at its call

PL 54:259

reducit aetates; et eos ad suum inclinat exemplum, quos ad regnum sublimat aeternum.

[…] He brings back the ages; and He bends to His own example those whom He raises up to the eternal kingdom.

CAP. IV. — Ut autem plene valeamus agnoscere quomodo apprehendi possit tam mira conversio, et in puerilem gradum qua nobis mutatione redeundum sit, doceat nos beatus Paulus, et dicat: Nolite pueri effici sensibus, sed malitia parvuli estote (I Cor. xiv, 20.(Non ergo ad ludicra infantiae et imperfecta nobis primordia revertendum est, sed aliquid quod etiam graves annos deceat inde sumendum, ut velox sit commotionum transitus, citus ad pacem recursus: nulla sit memoria offensionis, nulla cupiditas dignitatis; amor sociae communionis, aequalitas naturalis.

CHAP. IV. — But that we may be able fully to recognize how so wonderful a conversion can be grasped, and by what change we must return to the state of a child, let blessed Paul teach us, and say: Do not become children in understanding, but in malice be little ones (1 Cor. 14:20). We must not, then, return to the games of infancy and its imperfect beginnings, but take from it something which befits even the grave years: that the passing of disturbances be swift, the return to peace quick; that there be no memory of offence, no desire for rank; [but] love of shared fellowship, natural equality.

Magnum enim bonum est noscere non nosse et maligna non sapere: quia inferre ac referre injuriam, muudi hujus prudentia est; nemini autem malum pro malo reddere, Christianae est aequanimitatis infantia. Ad hanc vos, dilectissimi, similitudinem parvulorum mysterium hodiernae festivitatis invitat; et hanc vobis humilitatis formam adoratus a magis puer Salvator insinuat: qui ut imitatoribus suis quid gloriae pararet ostenderet, ortus sui tempore editos martyrio consecravit: ut in Bethleem, ubi Christus natus est; geniti, per communionem aetatis consortes fierent passionis. Ametur igitur humilitas, et omnia fidelibus videtur elatio. Alter alterum sibi praeferat, et nemo quod suum est quaerat, sed quod alterius: ut cum in omnibus abundaverit affectus benevolentiae, in nullo virus inveniatur invidiae: quoniam qui se exaltat humiliabitur, et qui se humiliat exaltabitur (Luc. xiv, 11): eodem ipso testante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat Deus in saecula saeculorum. Amen.

For it is a great good not to know how to harm and not to have a taste for malicious things: for to inflict and to return injury is the prudence of this world; but to render to no one evil for evil is the infancy of Christian equanimity. To this likeness of little children, dearly beloved, the mystery of today's festival invites you; and this pattern of humility the Child Saviour, adored by the magi, commends to you: Who, to show what glory He was preparing for His imitators, consecrated by martyrdom those born at the time of His birth, so that those begotten in Bethlehem, where Christ was born, might through fellowship of age become sharers of His passion. Let humility, then, be loved, and let all pride be shunned by the faithful. Let each prefer the other to himself, and let no one seek what is his own, but what is another's: so that, when the affection of goodwill abounds in all, the poison of envy may be found in none: for he who exalts himself will be humbled, and he who humbles himself will be exalted (Luke 14:11): as our Lord Jesus Christ Himself bears witness, Who with the Father and the Holy Spirit lives and reigns, God, for ages of ages. Amen.

Editors' notes and page, col. 259

Footnotes

(a) ‹tam mira› · printed under col 259

Ita cum Quesnello prima editio et codd, S. Petri. Al., confessio.

So, with Quesnel, the first edition and the codices of St Peter's. Others: "confessio".

(b) ‹qua nobis› · printed under col 259

Sic cum Quesn. quatuor nostri codices. Al., imitatione. Postea mss. Bonon. et prima editio, docet . . . et dixit, pro doceat . . . et dicat.

So, with Quesnel, four of our codices. Others: "imitatione". Afterwards the Bologna mss. and the first edition: "docet . . . et dixit" in place of "doceat . . . et dicat".

In excusis ante Quesn. et in Gaudiival, ejusdem, sicut et in aliquot nostris codd., lubrica. Latinus Latinius in bibliotheca sacra et profana conjecit legendum, ludicra: quam lectionem a Quesnello receptam ms. S. Petri et alio codice approbatam reperimus; sicut idem codices approbant, revertendum est, pro redeundum est, quod et in editis et in aliis mss. occurrit.

In the editions printed before Quesnel and in the Gaudiival [ms.] of the same [Quesnel], as also in some of our codices: "lubrica". Latinus Latinius, in his Bibliotheca sacra et profana, conjectured that "ludicra" should be read: a reading, adopted by Quesnel, which we have found confirmed by the ms. of St Peter's and another codex; just as the same codices confirm "revertendum est" in place of "redeundum est", which occurs both in the editions and in other mss.

(d) ‹graves annos deceat› · printed under col 259

Aliquot editiones cum nonnullis codd., inde sumendum est. Velox ad commotionem transitus. Cod. Casanat collect. 2, inde sumendum est. Velox commotionem transitus; et ita Quesnellus nec non editio Antuerpiensis an. 1683. Tres mss. Vat. collect. 4 et 5, inde sumendus est velox commotionum transitus. Sanior visa est lectio primae editionis et codicis Bon. quam textui inseruimus: in eo scilicet parvuli malitia erimus, si, ut in parvulis accidit, irae commotiones facile transeant, et ad pacem citus sit reditus, et nulla sit memoria offensionis, etc. Cod. Casin. collect. 1 ad hanc lectionem accedit, ubi legitur: Inde sumendum est. Sit velox commotionum transitus Id magis placeret, nisi superflua et durior repetitio verbi est post participia revertendum est, a Leone videretur aliena.

Some editions with several codices: "inde sumendum est. Velox ad commotionem transitus". The Casanatense codex of collection 2: "inde sumendum est. Velox commotionem transitus"; and so Quesnel, and also the Antwerp edition of the year 1683. Three Vatican mss. of collections 4 and 5: "inde sumendus est velox commotionum transitus". Sounder seemed the reading of the first edition and of the Bologna codex, which we have inserted in the text: namely, that we shall be little ones in malice in this, if, as happens with little children, the stirrings of anger pass easily, and the return to peace is quick, and there is no memory of offence, etc. The Monte Cassino codex of collection 1 comes close to this reading, where one reads: "Inde sumendum est. Sit velox commotionum transitus". This would please more, were it not that the superfluous and harsher repetition of the word "est" after the participles "revertendum est" seemed foreign to Leo.

(e) ‹amor sociae› · printed under col 259

Editi, dilectionis Congruentior lectio optimorum codd. S. Petri et unius Vallicel.

The printed editions: "dilectionis". The more fitting reading is that of the excellent codices of St Peter's and of one of the Vallicelliana.

(f) ‹non nosse› · printed under col 260

Editi, et ad maligna. Delevimus ad ope eorumdem mss.

The printed editions: "et ad maligna". We have deleted "ad" with the help of the same mss.

(g) ‹Christianae est› · printed under col 260

Sic omnes nostri codd. et editiones ante Quesnellum, qui nullo ms. indicato scripsit, aequanimitas infantiae. Post pauca, prima editio et ms. Bon., ad hunc nos, et infra, nobis pro vobis.

So all our codices and the editions before Quesnel, who, indicating no ms., wrote "aequanimitas infantiae". A little after, the first edition and the Bologna ms.: "ad hunc nos", and below, "nobis" for "vobis".

(h) ‹ut› (call printed "(b)") · printed under col 260

Duo codd. S. Petri. Intra Bethleem.

Two codices of St Peter's: "Intra Bethleem" [within Bethlehem].

Page

running head: 259 S. LEONIS MAGNI SERMONES. (across the page; "S. LEONIS MA" over col 259)
marginal letters: A ‹reducit aetates› (cropped at the gutter); B ‹est; nemini autem›; C ‹11): eodem ipso testante›; D ‹mendum est. Velox ad commotionem› (in the footnotes)
old-edition numerals: 139 before ‹bonum›
signature: none
other: Sermo XXXVII ends in this column ("Amen."); the rest of the column holds footnotes only. The call before "in Bethleem" is printed "(b)" (a second b); it answers note (h). Notes (f), (g), (h) are printed under col 260.

PL 54:260

SERMO XXXVIII [Al. XXXVII.)

SERMON XXXVIII [Otherwise XXXVII].

In Epiphaniae solemnitate VIII.

On the Solemnity of the Epiphany, VIII.

CAP. I. — Causam, dilectissimi, et rationem solemnitatis hodiernae saepe vobis et evangelica narratio, et observantiae consuetudo patefecit; nec necesse est ita nunc, quae inter Salvatoris nostri humana primordia sunt gesta, replicari, ut de splendore novi sideris, de magis magorumque numeribus, de saevitia Herodis et de interfectione infantium disseramus; cum, sicut nostis, et in stellae fulgore Dei gratia, et in tribus viris vocatis gentium, et in rege impio crudelitas paganorum, et in occisione infantium cunctorum martyrum forma praecesserit.

CHAP. I. — The cause and reason of today's solemnity, dearly beloved, both the gospel narrative and the custom of its observance have often laid open to you; nor is it necessary now that the things done among the human beginnings of our Saviour be so gone over again that we discourse on the splendour of the new star, on the magi and the gifts of the magi, on the savagery of Herod and on the slaying of the infants; since, as you know, in the brightness of the star the grace of God, in the three men the calling of the gentiles, in the impious king the cruelty of the pagans, and in the slaughter of the infants the pattern of all the martyrs went before.

Sed quia in sacratissimo die reddendum exspectationi vestrae est sacerdotalis sermonis officium, nitamur, ut possumus adjuvante Spiritu Dei, eo per intelligentiae semitas pervenire, ut cognoscamus sacramentum praesentis festi ad omnium fidelium tempora pertinere; nec ullo modo habentur insolitum, quod in dispensatione ordine adoratur antiquum.

But since on this most sacred day the office of priestly discourse must be rendered to your expectation, let us strive, as we can with the help of the Spirit of God, to arrive by the paths of understanding at this: that we recognize that the sacrament of the present feast belongs to the times of all the faithful; and that what is adored as ancient in the order of the dispensation should in no way be held unaccustomed.

CAP. II.— Quamvis ergo omnis anima Christiana nihil indignum debeat de Filii Dei majestate sentire, et transcensis incipientis fidei rudimentis oporteat unumquemque ad sublimiora proficere, non

CHAP. II. — Although, then, every Christian soul ought to think nothing unworthy of the majesty of the Son of God, and, the rudiments of beginning faith having been passed over, it behoves each one to advance to higher things, […] not

Editors' notes and page, col. 260

Footnotes

(f), (g), (h) of col 259 are printed at the head of the notes under this column; set in n259

(i) ‹In Epiphaniae solemnitate VIII.› · printed under col 260

Totidem verbis hic sermo legitur inter Augustinianos olim serm. 33 de Tempore, nunc autem in appendice serm. 133, ubi editores Benedictini notant eum esse Leonis papae, ipsique in omnibus mss. attribui. Ex hac appendice aliquot variantes excerpentur.

This sermon is read in as many words among the Augustinian [sermons], formerly as sermon 33 de Tempore, but now in the appendix as sermon 133, where the Benedictine editors note that it is Pope Leo's and is attributed to him in all the mss. From this appendix some variants will be excerpted.

(j) ‹hodiernae saepe› · printed under col 260

Cod. Bon. et prima editio, nobis.

The Bologna codex and the first edition: "nobis".

(k) ‹nihil indignum› · printed under col 260

Sic cum Quesnello et prima editione omnes nosnostri codd., excepto Veronen., qui cum caeteris editis, habeat. Dein, pro transcensis, unus cod. S. Petri, transcursis.

So, with Quesnel and the first edition, all our codices, except the Verona one, which, with the other editions, [has] "habeat". Then, for "transcensis", one codex of St Peter's: "transcursis".

(l) ‹ad sublimiora proficere,› · printed under col 260

Editi omittunt non, quam particulam ex codicibus S. Petri uti congruentiorem adjecimus. Ex eo enim quod anima Christiana nihil indignum debeat de Filii Dei majestate sentire, etc., illud consequi posse videtur, humanae mentis infirmitatem trepidare de ipsa naturae nostrae communione, ac si indigna sit Filio Dei, etc. Leo autem affimat, quamvis primum illud sit verum, non tamen necesse esse hoc secundum. Similiter ex iisdem S. Petri codd. scripsimus, accepit hristus pro eo quod alias legitur, accipit Christum. Codices Venet. et Vallic., accepit Christum. Mox. in cod. Veron. omittitur corporea.

The editions omit "non", a particle which we have added from the codices of St Peter's as more fitting. For from the fact that the Christian soul ought to think nothing unworthy of the majesty of the Son of God, etc., this might seem able to follow: that the weakness of the human mind trembles at the very sharing of our nature, as though it were unworthy of the Son of God, etc. But Leo affirms that, although the first is true, the second is nevertheless not necessary. Likewise from the same codices of St Peter's we have written "accepit [C]hristus" in place of what is read elsewhere, "accipit Christum". The Venetian and Vallicelliana codices: "accepit Christum". Next, in the Verona codex "corporea" is omitted.

Editors' prose

SYNOPSIS. — I. Stella gratiam, magi omnes gentes, Herodes paganos, infantes occisi martyres figurant. Omnium est temporum praesens festivitas. — II. Sola fidei luce attingi posse Christi Dei hominisque mysterium, reparando homini necessarium. — III. Gratiae necessitas. Homo bona agens, a Deo habet et effectum operis, et initium voluntatis. Sanctis timendum ne ipsis operibus pietatis elati, deserantur ope gratiae. Quibus signis quisque experiri potest an in ipso Deus habitet? IV. Ex charitate in primis habitatorem cordis Deum cognovimus. Charitati quantum laborandum.

SYNOPSIS. — I. The star figures grace, the magi all the nations, Herod the pagans, the slain infants the martyrs. The present festival belongs to all times. — II. That the mystery of Christ, God and man, necessary for restoring man, can be reached by the light of faith alone. — III. The necessity of grace. Man, doing good, has from God both the effect of the work and the beginning of the will. The saints must fear lest, puffed up by the very works of piety, they be deserted by the help of grace. By what signs can each one test whether God dwells in him? IV. By charity above all we know God as the indweller of the heart. How much we must labour for charity.

Page

running head: S. LEONIS MAGNI SERMONES. 260 (across the page; "AGNI SERMONES." over col 260)
marginal letters: A ‹SERMO XXXVIII›; B ‹humana primordia sunt gesta›; C ‹nihil indignum›; D ‹nostri codd., excepto Veronen.› (in the footnotes)
old-edition numerals: 140 before ‹Quibus signis› (inside the Synopsis)
signature: none
other: Sermo XXXVIII's caption is printed in col 260 only, not across the page; the caption closes its bracket with ")"; note (i) is printed "i)"; in (k) "nos-" at line end is followed by "nostri" (a repeated syllable), set joined as printed

PL 54:261

necesse est tamen infirmitatem mentis humanae, dum verum hominem accepit Christus, de ipsa naturae nostrae communione trepidare, et per initia vel incrementa corporea ad agnitionem unius cum Patre Deitatis difficulter accedere. Sed ubi inter caligantes cogitationes radius supernae lucis refulserit, cunctantes fidei moras splendor veritatis abrumpat: ut cor liberum, et a visibilibus absolutum, lumen intelligentiae tamquam ducem stellam sequatur: quia, sicut Apostolus ait, Dominus Jesus Christus in gloria est Dei Patris (Philip. ii, 11). ut quem venerabatur in cunis humiliter jacentem, ipsum sine diffidentia adoret cum Patre regnantem. Haec autem manifestatio, dilectissimi, quae haesitantium nebulas dissolvit animarum, et ita facit innotescere Dei Filium, ut de hoc, qnod idem est etiam hominis filius, nihil patiantur obstaculi, ad praesentis festi pertinet dignitatem; et vera est infantia Salvatoris declaratio Deitatis, quando carnis sensus ab humanis ad divina transfertur; ut quos deprimunt experimenta infirmitatum, erigant signa virtutum: quia tali auxilio et natura nostra indigebat et causa, ut reparare humanum genus nec sine majestate posset humilitas, nec sine humilitate majestas.

[…] is it necessary, however, that the weakness of the human mind, since Christ took on true man, should tremble at the very sharing of our nature, and should with difficulty approach, through bodily beginnings and growth, the acknowledgement of the one Godhead with the Father. But when a ray of the light from above has shone out amid darkened thoughts, let the splendour of truth break off the hesitating delays of faith: so that the heart, free and released from visible things, may follow the light of understanding as its guiding star: for, as the Apostle says, the Lord Jesus Christ is in the glory of God the Father (Phil. 2:11). so that Him Whom it venerated lying humbly in the cradle, it may adore without mistrust reigning with the Father. And this manifestation, dearly beloved, which dissolves the mists of hesitating souls, and makes the Son of God known in such a way that they suffer no obstacle from the fact that the same is also the son of man, belongs to the dignity of the present feast; and the infancy of the Saviour is a true declaration of the Godhead, when the perception of the flesh is carried over from human things to divine; so that those whom the experiences of weaknesses press down, the signs of powers may raise up: for both our nature and our cause needed such help, that neither could humility restore the human race without majesty, nor majesty without humility.

CAP. III. — Jam vero cum in singulorum fidelium profectibus divinorum elucet custodia mandatorum, impleturque quod dictum est: Sic luceat lumen vestrum coram hominibus, ut videant opera vestra bona, et magnificent Patrem vestrum qui in coelis est (Matth. v, 16): quis illic non praesentem intelligat Deitatem, ubi veram videt apparere virtutem? quae utique sine Deo nulla est, nec proprietatem obtinet Deitatis, nisi spiritu sui vegetetur auctoris. Dicente enim discipulis suis Domino, Sine me nihil potestis facere (Joan. xv, 5), dubium non est hominem bona agentem ex Deo habere et effectum operis et initium

CHAP. III. — Now indeed, when in the progress of the individual faithful the keeping of the divine commandments shines forth, and what was said is fulfilled: So let your light shine before men, that they may see your good works, and magnify your Father Who is in heaven (Matt. 5:16): who would not understand that the Godhead is present there, where he sees true virtue appear? which assuredly is nothing without God, and does not hold the property of the Godhead unless it is quickened by the Spirit of its Author. For since the Lord says to His disciples, Without Me you can do nothing (John 15:5), there is no doubt that a man who does good has from God both the effect of the work and the beginning

Editors' notes and page, col. 261

Footnotes

(a) ‹lucis refulserit,› · printed under col 261

In append. August., cunctantis fidei moras.

In the Augustinian appendix: "cunctantis fidei moras".

(b) ‹(Philip. ii, 11).› · printed under col 261

Ita nostri codices cum prima editione et append. Aug. Alii editi, quem ut.

So our codices, with the first edition and the Augustinian appendix. Other editions: "quem ut".

Sic scripsimus ex iisdem codd. et editis ante Quesnellum, qui cum append. Aug. posuit, sine differentia. Cum autem adversus fidei trepidationes sermo sit, sine diffidentia procul dubio praeferendum fuit.

So we have written from the same codices and the editions before Quesnel, who, with the Augustinian appendix, put "sine differentia". But since the discourse is against the tremblings of faith, "sine diffidentia" was beyond doubt to be preferred.

(d) ‹Sic luceat› · printed under col 261

Prima editio et append. Aug. cum quibusdam codd., lux vestra. At alii mss., lumen vestrum, uti habetur etiam serm. 26, c. 4. Dein, glorificent, pro magnificent in ms. Bon. et prima editione.

The first edition and the Augustinian appendix, with some codices: "lux vestra". But other mss.: "lumen vestrum", as is also found in sermon 26, ch. 4. Then "glorificent" for "magnificent" in the Bologna ms. and the first edition.

(e) ‹praesentem intelligat› · printed under col 261

Sic Quesnellus cum append. Aug. et similiter codd. S. Petri. Al., majestatem. Paulo post, Deitatis sex nostri codd. cum prima editione et Quesnelliana nec non append. Aug. Aliae editiones, dignitatis.

So Quesnel with the Augustinian appendix, and likewise the codices of St Peter's. Others: "majestatem". A little after, "Deitatis" six of our codices, with the first edition and Quesnel's, and also the Augustinian appendix. Other editions: "dignitatis".

(f) ‹hominem bona agentem› · printed under col 261

Ita quinque nostri codd. probae notae cum prima editione atque append. Aug. Al., a Deo. Dein, initium bonae voluntatis, in prima editione et ms. Bon.

So five of our codices of good repute, with the first edition and the Augustinian appendix. Others: "a Deo". Then "initium bonae voluntatis" in the first edition and the Bologna ms.

Page

running head: 261 SERMO XXXVIII. (across the page; "SERMO X" over col 261)
marginal letters: A ‹necesse est tamen›; B ‹filius, nihil patiantur›; C ‹sine Deo nulla est›; D ‹codd. S. Petri. Al., majestatem› (in the footnotes)
old-edition numerals: 141 before ‹adoret›
signature: none
other: notes (g), (h), (i) printed under this column have their calls in col 262 and are set in n262

PL 54:262

voluntatis. Unde et Apostolus copiosissimus fidelium cohortator, Cum timore, inquit, et tremore vestram sal⟨u⟩tem operamini: Deus est enim qui operatur in vobis et velle et operari pro bona voluntate (Philip. ii, 12). Et haec sanctis causa est tremendi atque metuendi ne ipsis operibus pietatis elati deserantur ope gratiae et ramaneant in infirmitate naturae. Qui autem experiri cupit an in ipso Deus habitet, de quo dicitur: Mirabilis Deus in sanctis suis (Ps. lxvii, 36), sincero examine cordis sui interiora discutiat et sagaciter quaerat qua humilitate resistat superbiae, qua benevolentia obluctetur invidiae, quam non capiatur adulantium linguis, quamque bonis delectetur alienis; an pro malo non cupiat malum reddere. malitque inultas oblivisci injurias, quam imaginem et similitudinem sui Conditoris amittere, qui omnes ad cognitionem sui generalibus incitans donis, pluit super justos et injustos, et solem suum oriri facit super bonos et malos (Matth. v. 45).

[…] of the will. Hence the Apostle too, a most abundant exhorter of the faithful, says: With fear and trembling work out your salvation: for it is God Who works in you both to will and to do according to good will (Phil. 2:12). And this is the cause for the saints to tremble and fear, lest, puffed up by the very works of piety, they be deserted by the help of grace and remain in the weakness of nature. But whoever desires to test whether God, of Whom it is said: God is wonderful in His saints (Ps. 67:36), dwells in him, let him examine the inner parts of his heart with sincere scrutiny and shrewdly seek out with what humility he resists pride, with what benevolence he struggles against envy, how far he is not taken in by the tongues of flatterers, and how much he delights in the good things of others; whether he does not desire to return evil for evil, and would rather forget injuries unavenged than lose the image and likeness of his Creator, Who, urging all to the knowledge of Himself by His general gifts, rains upon the just and the unjust, and makes His sun rise upon the good and the bad (Matt. 5:45).

CAP. IV.— Ac ne in multis laboret sollicitae discretionis inspectio, ipsam matrem virtutum omnium charitatem in secretis suae mentis inquirat, et si eam dilectioni Dei et proximi toto corde intentam repererit, ita ut etiam inimicis suis eadem velit tribui quae sibi optat impendi; quisquis hujusmodi est, Deum et rectorem et habitatorem sui esse non dubitet: quem tanto magnificentius recipit, quanto magis non in se, sed in Domino gloriatur (I Cor. i, 31): quoniam quibus dicitur: Regnum Dei intra vos est (Luc. xvii, 21), nihil non illius agunt spiritu, cujus reguntur imperio. Scientes igitur, dilectissimi, quoniam charitas Deus est (I Joan. iv, 16), qui operatur omnia in omnibus (I Cor. xii, 6), sectamini charitatem, ita ut in unum castae dilectionis affectum universorum fidelium corda concurrant Transeuntia nos et vana non occupent; constanti desiderio ad

CHAP. IV. — And lest the scrutiny of careful discernment labour over many things, let him search out in the secret places of his mind charity itself, the mother of all virtues, and if he finds it intent with his whole heart on the love of God and of his neighbour, so that he wishes the same things to be granted even to his enemies which he desires to be bestowed on himself; whoever is of this kind, let him not doubt that God is both his ruler and his indweller: Whom he receives the more magnificently, the more he glories not in himself but in the Lord (1 Cor. 1:31): since those to whom it is said: The kingdom of God is within you (Luke 17:21), do nothing that is not by the Spirit of Him by Whose command they are ruled. Knowing therefore, dearly beloved, that God is charity (1 John 4:16), Who works all things in all (1 Cor. 12:6), pursue charity, so that the hearts of all the faithful may run together into the one affection of chaste love. Let passing and vain things not occupy us; with constant desire towards

Editors' notes and page, col. 262

Footnotes

(g) ‹Deus est enim qui operatur› · printed under col 261

Unus cod. Vat. et alius Bon. ac prima editio, in nobis.

One Vatican codex and another of Bologna, and the first edition: "in nobis".

(h) ‹sagaciter quaerat qua humilitate› · printed under col 261

Ms. S. Petri et codd. Veron. ac Padiliron., repugnet.

The ms. of St Peter's and the Verona and Polirone codices: "repugnet".

(i) ‹Ac ne in multis laboret› (note printed with the letter "(l)") · printed under col 261

Potior haec lectio, quae in prima editione et in Antuerpiensi an. 1583 ac in append. Aug nec non in aliquot nostris codicibus invenitur, quam aliarum editionum, solitae. Editores Benedictini aliam insignem variantem in notatione subjiciunt; ms. Navarr. et Corb., Ac ne in multis in vanum laboret, sollicite discretionem inspiciat.

This reading, which is found in the first edition and in the Antwerp one of the year 1583 and in the Augustinian appendix, and also in some of our codices, is better than that of the other editions, "solitae". The Benedictine editors add another notable variant in their annotation; the Navarre and Corbie mss.: "Ac ne in multis in vanum laboret, sollicite discretionem inspiciat".

(j) ‹suae mentis inquirat,› · printed under col 262

Sic Quesnellus cum nostro ms. Padiliron et app. Aug. Caeterae editiones cum aliquot nostris codd, et si in ea dilectionem Dei et proximi toto corde intente repererit. Ms. S. Petri, toto intento corde repererit.

So Quesnel with our Polirone ms. and the Augustinian appendix. The other editions, with some of our codices: "et si in ea dilectionem Dei et proximi toto corde intente repererit". The ms. of St Peter's: "toto intento corde repererit".

(k) ‹Deum et rectorem et› · printed under col 262

Al., inhabitatorem.

Others: "inhabitatorem".

(l) ‹Regnum Dei› · printed under col 262

Cod. Bon. et prima editio, intra nos.

The Bologna codex and the first edition: "intra nos".

(m) ‹(Luc. xvii, 21),› · printed under col 262

Hic locus in codd. et edit. mirifice variat. Prima editio cum codice Victor. Quesnelli et duobus nostris Vat. ac Bon., hi nimirum illius aguntur spiritu. Quesnellus ex ms. Corb. praetulit, non nisi illius aguntur spiritu, quod similiter legitur in append. Aug. Codices Barber., Padiliron. et Venetus, nihilominus illius aguntur spiritu; et paulo aliter in Casinensi, Vallicel, atque Casanatens, nihil non illius aguntur spiritu. Praetulimus lectionem editorum ante Quesn. quippe quae duobus Lectionariis S. Petri e alio Veron. ac ms. Vat. collect. 5 confirmatur, optimamque etiam sententiam reddit, cum nihil non, apud probatissimos scriptores, omnes vel omnia significet.

This passage varies remarkably in the codices and editions. The first edition, with Quesnel's St Victor codex and two of our Vatican [mss.] and the Bologna one: "hi nimirum illius aguntur spiritu". Quesnel preferred, from the Corbie ms., "non nisi illius aguntur spiritu", which is likewise read in the Augustinian appendix. The Barberini, Polirone and Venetian codices: "nihilominus illius aguntur spiritu"; and a little differently in the Monte Cassino, Vallicelliana and Casanatense [codices]: "nihil non illius aguntur spiritu". We have preferred the reading of the editors before Quesnel, since it is confirmed by two Lectionaries of St Peter's, another of Verona, and the Vatican ms. of collection 5, and also gives an excellent sense, since "nihil non", in the most approved writers, signifies "all men" or "all things".

(n) ‹qui operatur omnia› · printed under col 262

Ms. Bon. et prima editio, in nobis.

The Bologna ms. and the first edition: "in nobis".

(o) ‹fidelium corda concurrant› · printed under col 262

Ita nostri decem codd. et editiones ante Quesnellum, qui ex uno ms. Corb. textui inseruit: Transeant a nobis humana, ne nos occupent. Notavit autem lectionem vulgatam reperire in cod. Gaudiival, et pro vana, al. legi ima. In append. Aug., et forte melius: Transeant a nobis vana, et ne nos occupent; constanti, etc.

So ten of our codices and the editions before Quesnel, who from a single Corbie ms. inserted into the text: "Transeant a nobis humana, ne nos occupent". He noted, however, that the common reading is found in the Gaudiival codex, and that for "vana" others read "ima". In the Augustinian appendix, and perhaps better: "Transeant a nobis vana, et ne nos occupent; constanti", etc.