PL 54 · cols. 267–271

Leo the Great, Sermons

Sermon XL

ergo in quempiam ita cupiditate ultionis exarsit, ut eam aut carceri tradiderit, aut vinculis illigaverit, absolutionem non solum insontis, sed etiam ejus qui poena dignus videtur acceleret: ut ita Dominicae orationis regula fidenter utatur, dicens: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. (Matth. vi, 12). Quam partem petitionum ita Dominus speciali insinuatione commendat, quasi totius orationis effectus in hac conditione consistat: Si enim, inquit, dimiseritis hominibus peccata eorum, dimittet et Pater vester vobis, qui in coelis est. Si autem non dimiseritis hominibus, nec Pater vester dimittet vobis peccata vestra (Ibid. 14).

[…], then, has so burned with the desire of vengeance against someone that he has handed him over to prison or bound him with chains, let him hasten the release not only of the innocent, but also of him who seems deserving of punishment: so that he may thus confidently use the rule of the Lord's Prayer, saying: Forgive us our debts, as we also forgive our debtors (Matt. 6:12). This part of the petitions the Lord commends with such special emphasis, as though the effect of the whole prayer consisted in this condition: For if, He says, you forgive men their sins, your Father Who is in heaven will also forgive you. But if you do not forgive men, neither will your Father forgive you your sins (ibid. 14).

CAP. VI. — Proinde, dilectissimi, memores infirmitatis nostrae, quia facile in quaelibet delicta prolabimur, hoc potissimum remedium, et istam efficacissimam vulnerum nostrorum curationem nullatenus negligamus. Remittamus, ut remittatur nobis, demus veniam, quam rogamus; et non studeamus vindicari, qui nobis precamur ignosci. Pauperum gemitus surdo non transeamus auditu, et misericordiam indigentibus prompta benignitate praestemus, ut misericordiam in judicio mereamur invenire. Ad quam perfectionem qui studium suum gratia Dei adjutus intenderit, hic sanctum jejunium fideliter peraget (I Cor. v, 8), hic a fermento malitiae veteris alienus, in azymis sinceritatis et veritatis ad beatum Pascha perveniet, et per novitatem vitae digne laetabitur in sacramento reformationis humanae: per Christum Dominum nostrum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

CHAP. VI. — Therefore, dearly beloved, mindful of our weakness, since we easily slip into any faults whatever, let us by no means neglect this chief remedy, this most effective healing of our wounds. Let us forgive, that we may be forgiven; let us give the pardon which we ask; and let us not seek to be avenged, we who pray to be pardoned. Let us not pass over the groans of the poor with a deaf ear, and let us show mercy to the needy with ready kindness, that we may deserve to find mercy in the judgement. Whoever, helped by the grace of God, has directed his effort to this perfection will keep the holy fast faithfully (1 Cor. 5:8); he, a stranger to the leaven of the old malice, will come to the blessed Pasch in the unleavened bread of sincerity and truth, and through newness of life will worthily rejoice in the sacrament of human renewal: through Christ our Lord, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO XL [Al. XXXIX].

SERMON XL [Otherwise XXXIX].

De Quadragesima II.

On Lent, II.

Editors' notes and page, col. 267

Footnotes

(a) ‹ut eam aut carceri› · printed under col 267

Sic melius ex ms. S. Petri, quam traderet et illigaret, ut in editis habebatur.

So, better, from the ms. of St Peter's, than "traderet" and "illigaret", as was found in the editions.

(b) ‹speciali insinuatione commendat,› · printed under col 267

Quasi pro ut melius substituimus ex Lectionariis S. Petri.

We have substituted "quasi" for "ut", as better, from the Lectionaries of St Peter's.

Potissimum pro potentissimum magis placuit ex iisdem S. Petri codd. et uno Vat. Paulo ante pro, quia facile, aliqui codd. habent, qua facile. Paulo post, ut remittat, loco, ut remittatur: et dein, optamus pro precamur in mss. S. Petri.

"Potissimum" in place of "potentissimum" seemed better, from the same codices of St Peter's and one Vatican [ms.]. A little before, for "quia facile", some codices have "qua facile". A little after, "ut remittat" in place of "ut remittatur": and then "optamus" for "precamur" in the mss. of St Peter's.

(d) ‹precamur ignosci.› · printed under col 267

Quesnellus notavit in margine sequentem periodum deesse in mss. Corb. et Thuan.

Quesnel noted in the margin that the following sentence is lacking in the Corbie and de Thou mss.

(e) ‹sanctum jejunium fideliter› · printed under col 267

Codd. S. Petri, peragit.

The codices of St Peter's: "peragit".

Editors' prose

SYNOPSIS. — I Semper in hac vita proficiendum esse. — II. In id maxime enitendum Quadragesimae tempore, quo magis saevit diabolus. — III. Cur Christus

SYNOPSIS. — I. That in this life we must always make progress. — II. That we must strive for this above all in the time of Lent, when the devil rages more. — III. Why Christ […]

Page

running head: 267 S. LEONIS MAGNI SERMONES. (across the page; "S. LEONIS MAG" over col 267)
marginal letters: A ‹ergo in quempiam›; B ‹cacissimam vulnerum›; C ‹Amen.› (end of Sermo XXXIX); D ‹(d) Quesnellus notavit› (in the footnotes)
old-edition numerals: 148 before ‹SERMO XL›
signature: none
other: Sermo XXXIX ends in this column; the caption of Sermo XL is printed in this column only; its Synopsis runs on to the head of col 268 (the rest is set in n268); notes (f), (g), (h), printed under this column, have their calls in col 268 and are set in n268

PL 54:268

CAP. I. — Licet nobis, dilectissimi, appropinquante festivitate paschali jejunium quadragesimale ipse legitimi temporis recursus indicat, cohortatio tamen etiam nostri sermonis adhibenda est, quae, auxiliante Domino, nec inutilis sit pigris, nec onerosa devotis. Nam cum omnem observantiam nostram ratio istorum dierum poscat augeri, nemo est (ut confido) de vobis, qui se ad opus bonum non gaudeat incitari. Natura enim nostra, manente adhuc mortalitate, mutabilis, etiamsi ad summa quaeque virtutum studia provehatur, semper tamen sicut potest habere quo recidit, ita potest habere quo crescat. Et haec est perfectorum vera justitia, ut numquam praesumant se esse perfectos, ne ab itineris nondum finiti intentione cessantes, ibi incidant deficiendi periculum, ubi proficiendi deposuerint appetitum. Quia ergo nemo nostrum, dilectissimi, tam perfectus et sanctus est, ut perfectior sanctiorque esse non possit, omnes simul sine differentia graduum, sine discretione meritorum, ab iis in quae pervenimus, in ea quae nondum apprehendimus, pia aviditate curramus, et ad mensuram consuetudinis nostrae necessariis aliquid addamus augmentis. Parum enim religiosus alio tempore demonstratur, qui in his diebus non religiosior invenitur.

CHAP. I. — Although, dearly beloved, as the paschal festival approaches, the very return of the appointed season announces to us the Lenten fast, yet the exhortation of our discourse too must be applied, which, with the Lord's help, may be neither useless to the slothful nor burdensome to the devout. For since the reason of these days demands that all our observance be increased, there is no one among you (as I trust) who does not rejoice to be stirred up to good work. For our nature, while mortality still remains, is changeable, and even if it is advanced to all the highest pursuits of the virtues, yet always, just as it can have somewhere to fall back, so it can have somewhere to grow. And this is the true justice of the perfect, that they never presume themselves to be perfect, lest, ceasing from the purpose of a journey not yet finished, they fall into the danger of failing at the point where they have laid aside the desire of advancing. Since, then, none of us, dearly beloved, is so perfect and holy that he cannot be more perfect and holier, let us all together, without difference of rank, without distinction of merits, run with holy eagerness from the things to which we have attained to those which we have not yet grasped, and let us add something by necessary increases to the measure of our custom. For he is shown to be little religious at another time who is not found more religious in these days.

CAP. II. — Unde opportune auribus nostris lectio apostolicae praedicationis insonuit, dicens: Ecce nunc tempus acceptum, ecce nunc dies salutis (II Cor. vi, 2). Quid enim acceptius hoc tempore, quid salubrius his diebus, in quibus vitiis bellum indicitur, et omnium virtutum profectus augetur? Semper quidem tibi, o anima Christiana, vigilandum contra salutis tuae adversarium fuit, ne ullus pateret locus tentatoris insidiis; sed modo tibi major cautio

CHAP. II. — Hence the reading of the apostolic preaching has sounded opportunely in our ears, saying: Behold, now is the acceptable time, behold, now is the day of salvation (2 Cor. 6:2). For what is more acceptable than this time, what more salutary than these days, in which war is declared on vices and the progress of all virtues is increased? Always indeed, O Christian soul, you have had to keep watch against the adversary of your salvation, lest any opening lie exposed to the snares of the tempter; but now greater caution […] for you

Editors' notes and page, col. 268

Footnotes

(f) ‹qui se› · printed under col 267

Ita cum prima editione aliaque Coloniensi an. 1547, aliquot nostri codd., et melius quam apud Quesnellum cum aliis vulgatis atque mss. ad opus horum. In sequenti periodo cod. Padiliron., potest habere quo recedat.

So, with the first edition and another, the Cologne one of the year 1547, some of our codices, and better than in Quesnel, with other common editions and mss.: "ad opus horum". In the following sentence the Polirone codex: "potest habere quo recedat".

(g) ‹consuetudinis nostrae› · printed under col 267

Plerique codices cum editis ante Quesnellum, necessarii aliquid addamus augmenti. Retulimus Quesnellianam lectionem, quam mss. S. Petri et Padiliron approbant.

Most codices, with the editions before Quesnel: "necessarii aliquid addamus augmenti". We have restored Quesnel's reading, which the mss. of St Peter's and Polirone confirm.

(h) ‹auribus nostris› · printed under col 267, continued under col 268

Et quidem eadem lectio Paulinae epistolae, quae hodie et in primo nocturno et in missa per totam Ecclesiam auribus fidelium insonat. Unde et officii ecclesiastici antiquitas probatur et refellitur error Theodemari abbatis Casinensis, seu Pauli Diaconi ejus nomine ad Carolum Magnum imperatorem scribentis. Necdum eo tempore, quo S. Benedictus scribebat suam Regulam, in Romana Ecclesia, sicut nunc inquit, leguntur, sacras Scripturas legi morem fuisse. Ex Gelasio aliisque falsa probatur opinio a doctissimo Mabilonio in disquisitione de Cursu Gallicano pag. 385. Accedit Leo Gelasio pluribus annis antiquior, tum hoc loco, tum pluribus aliis, ut sermonis 41 (nunc 42) seu de Quadrag. 4 initio: Praedicaturus, inquit,... quo aptius utar exordio, quam ut verbis Apostoli... incipiam, dicamque quod lectum est: Ecce nunc tempus acceptabile, etc.; Sermonis 50 (nunc 52), qui primus de Passione Dom., initium indicat lectam eo die fuisse passionis historiam ex Evangelio; quae et feria 4 esse iteratam significant ultima fere verba sermonis 3, de Passione, prima serm. 13 (nunc 15), quae hanc universae Ecclesiae consuetudinem tribuit. Vide et serm. 18, cap. 2, et serm. 19, cap. 1, ubi observat ex more decursam esse evangelicam de Passione lectionem, et serm. 2 de Resurrectione, seu potius in die Sabbati sancti, et serm. 94 (nunc 51) in evangelium de Transfiguratione Domini. QUESNELLUS. — Mox pro acceptum prima editio cum aliquibus mss. habet acceptabile, uti legitur etiam serm. 42, cap. 1.

And indeed it is the same reading of the Pauline epistle which today, both in the first nocturn and at Mass, sounds in the ears of the faithful throughout the whole Church. Hence both the antiquity of the ecclesiastical office is proved and the error is refuted of Theodemar, abbot of Monte Cassino, or of Paul the Deacon writing in his name to the emperor Charlemagne: that not yet at the time when St Benedict was writing his Rule was it the custom in the Roman Church, as, he says, they are read now, for the sacred Scriptures to be read. From Gelasius and others the opinion is proved false by the most learned Mabillon in his disquisition on the Gallican Course, p. 385. Leo, older than Gelasius by many years, adds his witness, both in this place and in many others, as at the beginning of sermon 41 (now 42), or the 4th on Lent: "Being about to preach," he says, "... what more fitting opening could I use than to begin with the words of the Apostle ..., and to say what has been read: Behold, now is the acceptable time", etc.; the beginning of sermon 50 (now 52), which is the first on the Passion of the Lord, indicates that the history of the passion from the Gospel was read on that day; and that it was repeated on the fourth feria is signified by almost the last words of sermon 3 on the Passion, the first words of sermon 13 (now 15), which attributes this custom to the universal Church. See also sermon 18, ch. 2, and sermon 19, ch. 1, where he observes that the gospel reading on the Passion was gone through according to custom, and sermon 2 on the Resurrection, or rather on the day of Holy Saturday, and sermon 94 (now 51) on the gospel of the Transfiguration of the Lord. QUESNEL. — Next, for "acceptum" the first edition with some mss. has "acceptabile", as is also read in sermon 42, ch. 1.

Editors' prose

esuriens non mutavit lapides in panem? — IV. Non sterilem esse debere Quadragesimae inediam. — V. Miserationem et clementiam principum imitandam esse Quadragesimae tempore.

[…] when hungry did not change the stones into bread? — IV. That the Lenten abstinence ought not to be barren. — V. That the compassion and clemency of princes is to be imitated in the time of Lent.

Page

running head: S. LEONIS MAGNI SERMONES. 268 (across the page; "AGNI SERMONES." over col 268)
marginal letters: A ‹esuriens non mutavit› (in the Synopsis); B ‹scat. Et haec est›; C ‹Ecce nunc tempus acceptum›; D ‹bis Apostoli... incipiam› (in the footnotes)
old-edition numerals: 149 before ‹Ecce nunc tempus›
signature: none
other: the column opens with the end of the Synopsis of Sermo XL (begun in col 267); "ET HAEC EST" is printed in small capitals (set plain); col 268 ends mid-sentence ("major cautio"), continuing in col 269

PL 54:269

et sollicitior est adhibenda prudentia, quando idem hostis tuus acriori saevit invidia. Nunc enim in toto mundo potestas ei antiquae dominationis aufertur, et innumera illi captivitatis vas⟨a⟩ rapiuntur. Renuntiatur atrocissimo praedoni a popul⟨i⟩s ⟨omn⟩ium nationum, omniumque linguarum, et nullum jam genus hominum reperitur, quod non tyrannicis legibus reluctetur, dum per omnes fines terrarum regeneranda in Christo multorum millium millia praeparantur; et appropinquante novae creaturae ortu, spiritalis nequitia ab iis quos possidebat extruditur. Fremit ergo exspoliati hostis impius furor, et novum quaerit lucrum, quia jus perdidit antiquum. Captat indefessus et pervigil, si quas reperiat oves a sacris gregibus negligentius evagantes, quas per procliva voluptatum et per devexa luxuriae in diversoria mortis inducat. Inflammat itaque iras, nutrit odia, acuit cupiditates, irridet continentiam, incitat gulam.

[…] and a more careful prudence must be applied, when the same enemy of yours rages with a keener envy. For now throughout the whole world the power of his ancient dominion is being taken from him, and countless vessels of his captivity are being snatched away from him. The most savage robber is being renounced by the peoples of all nations and of all tongues, and now no race of men is found that does not struggle against his tyrannical laws, while throughout all the ends of the earth thousands of many thousands are being prepared to be regenerated in Christ; and as the birth of the new creature draws near, spiritual wickedness is thrust out of those whom it possessed. So the impious fury of the despoiled enemy rages, and he seeks new gain, because he has lost his ancient right. Tireless and ever watchful, he lies in wait for any sheep he may find straying too carelessly from the sacred flocks, to lead them down the slopes of pleasures and the descents of luxury into the lodgings of death. And so he inflames anger, feeds hatreds, sharpens desires, mocks continence, stirs up gluttony.

CAP. III. — Quem enim tentare non audeat, qui nec ab ipso Domino nostro Jesu Christo conatus suae fraudis abstinuit? Nam, sicut evangelica patefecit historia, cum Salvator noster, qui erat verus Deus, ut verum se hominem etiam demonstraret, et impias opiniones totius erroris excluderet, post quadraginta dierum noctiumque jejunium, infirmitatis nostrae in se recepisset esuriem, gavisus diabolus signum se in eo passibilis atque mortalis invenisse naturae, ut exploraret potentiam, quam timebat: Si Filius Dei, inquit, es, dic ut lapides isti panes fiant (Matth. IV, 3). Poterat utique istud Omnipotens, et facile erat ut ad Creatoris imperium, in quam juberetur speciem cujuslibet generis creatura transiret; sicut, cum voluit, in convivio nuptiali aquam mutavit in vinum (Joan. II, 9): sed hoc magis salutiferis dispositionibus congruebat, ut superbissimi hostis astutia, non potentia Deitatis a Domino, sed humilitatis mysterio vinceretur. Denique fugato diabolo, et in omnibus artibus suis tentatore frustrato,

Ch. III. — For whom would he not dare to tempt, who did not hold back the attempts of his deceit even from our Lord Jesus Christ Himself? For, as the Gospel history has disclosed, when our Saviour, Who was true God, in order to show Himself also true man and to shut out the impious opinions of every error, had after a fast of forty days and nights taken upon Himself the hunger of our weakness, the devil, rejoicing that he had found in Him a sign of a nature capable of suffering and mortal, in order to probe the power which he feared, said: If Thou art the Son of God, command that these stones become loaves (Matt. 4:3). The Almighty could certainly have done this, and it was easy for a creature of any kind to pass, at the Creator's command, into whatever form it was bidden; just as, when He willed, He changed water into wine at the wedding feast (John 2:9): but it better suited His saving dispositions that the cunning of the proudest enemy should be overcome by the Lord not by the power of the Godhead but by the mystery of humility. At length, when the devil had been put to flight and the tempter frustrated in all his arts,

Editors' notes and page, col. 269

Footnotes

(a) ‹et sollicitior› · printed under col 269

Editi, assumenda prudentia est. Praetulimus mss. S. Petri, ex quibus etiam paulo post terrarum scripsimus pro terrae, confirmante cod. Padiliron.

The editions [read] "assumenda prudentia est". We have preferred the manuscripts of St Peter's, from which a little later we also wrote "terrarum" for "terrae", with the Padolirone codex confirming it.

(b) ‹quos possidebat› · printed under col 269

Ita ex iisdem codd. S. Petri et uno Vat. Alii cum editis, excluditur. Paulo post, pro perdidit, duo mss. Vat., perdit.

So from the same codices of St Peter's and one Vatican [manuscript]. Others, with the editions, [read] "excluditur". A little later, for "perdidit", two Vatican manuscripts [read] "perdit".

Unus ms. S. Petri et alius Vat. cum quibusdam editis, per proclivia. Mox, movet cupiditates, loco acuit cupiditates in uno ms. Vat.

One manuscript of St Peter's and another Vatican one, with certain editions, [read] "per proclivia". Next, "movet cupiditates" in place of "acuit cupiditates" in one Vatican manuscript.

(d) ‹Domino nostro Jesu Christo› · printed under col 269

Ita cum Quesn. unus codex S. Petri, et alius Padiliron. Al., conatum.

So, with Quesnel, one codex of St Peter's and another of Padolirone. Others [read] "conatum".

(e) ‹sicut evangelica› · printed under col 269

Sic ex prima editione et nonnullis mss. Vat. et Padiliron., idque magis placet quam vulgata lectio, patefecit; nam apertius indicat tunc quoque ante sermonem in missa lectum fuisse Evangelium Matthaei de tentatione Christi in deserto, uti nunc in prima Dominica Quadragesimae legitur.

So from the first edition and some Vatican and Padolirone manuscripts, and this pleases more than the common reading "patefecit"; for it shows more openly that then too the Gospel of Matthew on the temptation of Christ in the desert was read at Mass before the sermon, as it is now read on the first Sunday of Lent.

(f) ‹quadraginta dierum› · printed under col 269

Exemplar Pauli Diaconi omittit, noctiumque.

The copy of Paul the Deacon omits "noctiumque".

(g) ‹Poterat› · printed under col 269

Sic cum Quesn. duo codd. S. Pefri et unus Vat. Al., itaque.

So, with Quesnel, two codices of St Peter's and one Vatican. Others [read] "itaque".

(h) ‹cujuslibet generis› · printed under col 269

Al., natura in editionum margine, ac in Homil. Pauli Diaconi et cod. Padiliron.

Others [read] "natura", in the margin of the editions, and in the Homiliary of Paul the Deacon and the Padolirone codex.

(i) ‹in convivio› · printed under col 269

Ita nostri codd. et editi ante Quesnellum, apud quem, nuptiarum, uno nostro Padilir. suffragante.

So our codices and the editions before Quesnel, in whom [we find] "nuptiarum", with one of our [codices], the Padolirone, supporting it.

(j) ‹magis salutiferis› · printed under col 269, running on to col 270

Al., dispensationibus, uti in Homil. Pauli Diac. et in duobus mss. Vat. At codd. S. Petri, ut in textu; qui etiam pro nequissimi, quod legebatur in editis, praeferunt, superbissimi, juxta emendationem Quesnellianam. Id autem magis placuit, cum humilitatis mysterium daemonis superbiae S. pontifex opponat.

Others [read] "dispensationibus", as in the Homiliary of Paul the Deacon and in two Vatican manuscripts. But the codices of St Peter's [read] as in the text; and they also, for "nequissimi", which was read in the editions, offer "superbissimi", in accordance with Quesnel's emendation. This pleased more, since the holy pontiff sets the mystery of humility against the pride of the demon.

(k) ‹non potentia Deitatis› · printed under col 270

Addidimus a Domino. ex duobus Lectionariis S. Petri, in quibus mox legitur, et in omnibus artibus suis tentatore frustrato, uti post Quesnellum edidimus, cum in caeteris editionibus et in aliquot codd. ac in Homil. Pauli Diac. habeatur, et omnibus artibus callidi tentatoris elisis.

We have added "a Domino" from two Lectionaries of St Peter's, in which there is read shortly after "et in omnibus artibus suis tentatore frustrato", as we have printed following Quesnel, whereas in the other editions and in some codices and in the Homiliary of Paul the Deacon there is found "et omnibus artibus callidi tentatoris elisis".

Page

running head: 269 SERMO XL. ("SERMO XL." printed across both columns of the page)
marginal letters: A ‹et sollicitior est›; B ‹inducat. Inflammat itaque›; C ‹quam juberetur speciem›; D ‹beside footnote (d), Padiliron. Al., conatum›
old-edition numerals: 150 after ‹Nam, sicut›
signature: none
other: none

PL 54:270

accesserunt ad Dominum angeli, et ministrabant ei; ut veri hominis et veri Dei, et apud dolosas interrogationes inviolata esset humanitas, et apud sancta obsequia manifesta Divinitas. Confundantur itaque filii diaboli atque discipuli, qui repleti inspiratione viperea, simplices quosque decipiunt, negantes in Christo utramque veram esse naturam, dum aut Deitatem homine, aut hominem Deitate dispoliant, cum unius temporis gemino documento utraque falsitas sit perempta: quia et per famem corporis perfecta humanitas, et per famulantes angelos demonstrata est perfecta Divinitas.

angels came to the Lord and ministered to Him; so that in Him Who was true man and true God the manhood might stand unviolated before the deceitful questionings, and the Godhead be made manifest in the holy services. Let the sons and disciples of the devil therefore be confounded, who, filled with a viper's inspiration, deceive all the simple, denying that both natures in Christ are true, while they strip either the Godhead of the man or the man of the Godhead, since by the twofold proof of a single moment both falsehoods have been destroyed: for both by the hunger of the body perfect manhood, and by the ministering angels perfect Godhead, was shown.

CAP. IV. — Quia ergo, dilectissimi, sicut Redemptoris nostri magisterio edocti sumus, non in solo pane vivit homo, sed in omni verbo Dei (Matth. IV, 4; Deut. VIII, 3); dignumque est ut populus Christianus in quantacumque abstinentia constitutus, magis desideret se Dei verbo quam cibo satiare corporeo, prompta devotione et alacri fide suscipiamus solemne jejunium, non sterili inedia, quam plerumque et imbecillitas corporis et avaritiae morbus indicit, sed in larga benevolentia celebrandum: ut scilicet simus de illis de quibus ipsa Veritas dicit: Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Matth. V, 6). Deliciae igitur nostrae sint opera pietatis, et illis cibis qui nos ad aeternitatem nutriunt impleamur. Laetemur in refectionibus pauperum, quos impendia nostra satiaverint. Jucundemur in vestitu eorum quorum nuditatem indumentis necessariis texerimus. Sentiant humanitatem nostram aegritudines decumbentium, imbecillitates debilium, labores exsulum, destitutio pupillorum, et desolatarum moestitudo viduarum: in quibus juvandis nemo est qui non aliquam possit exsequi benevolentiae portionem. Nulli enim parvus est census, cui magnus est animus; nec de rei familiaris modo mensura miserationis pendet aut pietatis. Numquam merito caret, etiam in tenui facultate, bonae voluntatis

Ch. IV. — Since, then, dearly beloved, as we have been taught by the instruction of our Redeemer, man lives not by bread alone, but by every word of God (Matt. 4:4; Deut. 8:3); and it is fitting that the Christian people, in however great an abstinence it is placed, should desire to be filled with the word of God rather than with bodily food, let us take up the solemn fast with ready devotion and eager faith, to be kept not with a barren going-without, which weakness of body and the disease of avarice often impose, but with generous kindness: so that we may be among those of whom the Truth Himself says: Blessed are those who hunger and thirst for justice, for they shall be filled (Matt. 5:6). Let works of piety, then, be our delights, and let us be filled with those foods which nourish us for eternity. Let us rejoice in the refreshment of the poor whom our outlay has satisfied. Let us delight in the clothing of those whose nakedness we have covered with needful garments. Let the sicknesses of the bedridden, the infirmities of the weak, the toils of exiles, the destitution of orphans and the grief of desolate widows feel our kindness: in helping these there is no one who cannot carry out some portion of benevolence. For no one's means are small whose heart is great; nor does the measure of mercy or of piety depend on the size of one's estate. Never, even with slender means, does [the wealth] of a good will lack merit […]

Editors' notes and page, col. 270

Footnotes

(j) continued from col 269, set in n269

(k) call in col 269; the whole note is printed under col 270, set in n269

(l) ‹Confundantur› · printed under col 270

Tres mss., igitur.

Three manuscripts [read] "igitur".

(m) ‹per famem corporis› · printed under col 270

Cod. Bon. et prima editio, vera humanitas. Dein ibidem et in tribus codd., manifesta divinitas

The Bologna codex and the first edition [read] "vera humanitas". Then in the same place, and in three codices, "manifesta divinitas".

(n) ‹avaritiae morbus› · printed under col 270

Prima editio, inducit. Postea, scllicet deest in aliquot mss.

The first edition [reads] "inducit". Afterwards, "scilicet" is lacking in some manuscripts.

(o) ‹ad aeternitatem› · printed under col 270

Exemplar Pauli Diac., nutriant.

The copy of Paul the Deacon [reads] "nutriant".

(p) ‹et desolatarum› · printed under col 270

Ita apud Quesn. et in mss. S. Petri. Al., lamenta. Paulo post in uno cod. S. Petri, non aliquam habere possit, pro non aliquam possit exsequi.

So in Quesnel and in the manuscripts of St Peter's. Others [read] "lamenta". A little later, in one codex of St Peter's, "non aliquam habere possit", for "non aliquam possit exsequi".

(q) ‹rei familiaris modo› · printed under col 270

Lectionem editorum ante Quesn. auctoritate praestantiorum codicum revocavimus. Solum prima editio praefert, ac pietatis. Quesnellus, mensura pendet pietatis; et paulo aliter ms. Venetus, pendet mensura pietatis.

We have restored the reading of the editors before Quesnel on the authority of the better codices. Only the first edition offers "ac pietatis". Quesnel [reads] "mensura pendet pietatis"; and, a little differently, the Venice manuscript "pendet mensura pietatis".

Page

running head: SERMO XL. 270 ("SERMO XL." printed across both columns of the page)
marginal letters: A ‹to, accesserunt ad Dominum›; B ‹Deut. VIII, 3); dignumque›; C ‹labores exsulum›; D ‹beside footnote (k), tentatoris elisis›
old-edition numerals: 151 before ‹angelos demonstrata est›
signature: none
other: none

PL 54:271

opulentia. Majora quidem impendia sunt divitum, et minora mediocrum; sed non discrepat fructus operum, ubi idem est affectus operantium.

[…] wealth. The outlays of the rich are indeed greater, and those of people of middling means smaller; but the fruit of the works does not differ where the disposition of those who work them is the same.

CAP. V. — In ista autem, dilectissimi, exercendarum opportunitate virtutum, sunt et aliarum insignia coronarum, quae nullo horreorum dispendio, nulla diminutione pecuniae capiantur; si repellatur lascivia, si abdicetur ebrietas, et carnalis concupiscentia castitatis legibus edometur; si odia transeant in dilectionem, si inimicitiae convertantur in pacem, si tranquillitas exstinguat iram, si mansuetudo remittat injuriam, si denique dominorum atque servorum tam ordinati sint mores, ut et illorum potestas mitior, et istorum sit disciplina devotior.

Ch. V. — But in this opportunity for exercising the virtues, dearly beloved, there are also the insignia of other crowns, which may be won with no expense to the granaries and no lessening of money: if wantonness is driven back, if drunkenness is renounced, and carnal concupiscence is tamed by the laws of chastity; if hatreds pass over into love, if enmities are turned into peace, if calm puts out anger, if gentleness forgives injury, if, finally, the conduct of masters and of servants is so ordered that the power of the former is milder and the discipline of the latter more devoted.

Hac igitur observantia, dilectissimi, obtinebitur misericordia Dei, et abolito pe⟨c⟩catorum reatu, religiose venerandum Pascha celebrabitur. Quod et Romani orbis piissimi imperatores sancta dudum instituta observatione custodiunt, qui in honorem Dominicae Passionis et Resurrectionis altitudinem suae potestatis inclinant, et constitutionum suarum severitate mollita, multarum culparum reos faciunt relaxari; ut in diebus, quibus mundus salvatur miseratione divina, etiam ipsorum supernae bonitatis imitatrix sit aemulanda clementia. Imitentur igitur Christiani populi principes suos, et ad domesticam indulgentiam regiis incitentur exemplis. Non enim privatas leges fas est austeriores esse quam publicas. Remittantur culpae, vincula solvantur, deleantur offensae, pereant ultiones: ut sacra festivitas per divinam atque humanam gratiam, omnes laetantes, omnes habeat innocentes: per Dominum nostrum Jesum Christum, qui cum Patre et Spi⟨r⟩itu sancto vivit et regnat Deus per infinita saecula saeculorum. Amen.

By this observance, therefore, dearly beloved, the mercy of God will be obtained, and, the guilt of sins having been done away, the Pasch that is to be religiously venerated will be celebrated. This the most pious emperors of the Roman world also keep by an observance long since holily established, who in honour of the Lord's Passion and Resurrection bend down the height of their power and, softening the severity of their decrees, cause those guilty of many offences to be set free; so that in the days in which the world is saved by divine mercy, their clemency too, imitating the heavenly goodness, may be emulated. Let Christian peoples, then, imitate their princes, and be spurred to indulgence at home by royal examples. For it is not right that private laws should be harsher than public ones. Let faults be forgiven, bonds loosed, offences blotted out, vengeances perish: so that the sacred festival, through divine and human grace, may have all rejoicing and all innocent: through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns, God, through infinite ages of ages. Amen.

Editors' notes and page, col. 271

Footnotes

(a) ‹minora mediocrum; sed› · printed under col 271 (the call is printed "(n)" in the text)

Duo mss. S. Petri, non distat. Dein pro idem est, exemplar Pauli Diac., non dissidet, unus Vat., non deest.

Two manuscripts of St Peter's [read] "non distat". Then, for "idem est", the copy of Paul the Deacon [reads] "non dissidet", one Vatican [manuscript] "non deest".

(b) ‹sunt et aliarum› · printed under col 271

Editi ante Quesn., insignia opera coronarum; unus Vat. et Padiliron., insignia virtutum.

The editions before Quesnel [read] "insignia opera coronarum"; one Vatican [manuscript] and the Padolirone, "insignia virtutum".

Licet Romanae Urbis sit in duobus codd. S. Petri, iisque concinat in voce Urbis cod. Venetus, expungere tamen noluimus lectionem vulgatam, quam praeferunt ms. Casin. collect. 1, et codd. trium posteriorum collect. 3, 4 et 5; nam Romani quidem orbis, non autem Romanae Urbis imperatores appellari solent. Codex etiam Venetus cum habeat, Romani, Urbis pro Orbis perperam scriptum indicat. Mss. collect. 2 aliter habent; Quod et Romana Urbs et piissimi imperatores... custodiunt. At sequens contextus solis imperatoribus convenit, Dein mss. Ven., Casin. collect. 1 et alii collect. 2, sancta dudum instituta custodiunt; ubi cum accusativus antecedens quod alium accusativum sancta instituta respuat, in cod. Casin. posteriori manu emendatum fuit, institutione; cui lectioni affinis est alia vulgata, et nonnullorum codd., sancta antiquitus observatione custodiunt. Lectionem vero duorum codd. S. Petri uti meliorem textui inseruimus; ex quibus etiam deinde scripsimus, in honorem Dominicae Passionis et Resurrectionis. In editis ante Quesn. deerat, et Resurrectionis; apud hunc vero, in honorem Passionis et Resurrectionis Christi, sicut et in ms. Veneto reperimus.

Although "Romanae Urbis" stands in two codices of St Peter's, and the Venice codex agrees with them in the word "Urbis", we were nevertheless unwilling to strike out the common reading, which the Monte Cassino manuscript of collection 1 offers, and the codices of the three later collections 3, 4 and 5; for the emperors are usually called emperors of the Roman world, but not of the Roman City. The Venice codex too, since it has "Romani", shows that "Urbis" was wrongly written for "Orbis". The manuscripts of collection 2 have it otherwise: "Quod et Romana Urbs et piissimi imperatores ... custodiunt". But the following context suits the emperors alone. Then the Venice manuscript, the Monte Cassino one of collection 1 and others of collection 2 [read] "sancta dudum instituta custodiunt"; where, since the preceding accusative "quod" rejects another accusative, "sancta instituta", in the Monte Cassino codex it was corrected by a later hand to "institutione"; akin to this reading is the other common one, also that of some codices, "sancta antiquitus observatione custodiunt". But we have put the reading of two codices of St Peter's into the text as the better; from them we also then wrote "in honorem Dominicae Passionis et Resurrectionis". In the editions before Quesnel "et Resurrectionis" was lacking; in him, however, [there is] "in honorem Passionis et Resurrectionis Christi", as we also found in the Venice manuscript.

(d) ‹multarum culparum reos› · printed under col 272

Editiones cum quibusdam codd., praecipiunt relaxari. Duo Lectionaria S. Petri non deserenda credidimus. Confer hac de re observationem in serm. 45, inter observationes post appendicem subjiciendas.

The editions, with certain codices, [read] "praecipiunt relaxari". We believed that the two Lectionaries of St Peter's should not be abandoned. Compare on this matter the observation on Sermon 45, among the observations to be placed after the appendix.

(e) ‹miseratione divina,› · printed under col 272

In iisdem S. Petri mss, et in Veneto, etiam ipsorum sit honoranda clementia. Imitentur ergo. Vulgata lectio, quae est etiam quamplurium codicum, sequentibus magis congruit.

In the same manuscripts of St Peter's, and in the Venice one, [the reading is] "etiam ipsorum sit honoranda clementia. Imitentur ergo". The common reading, which is also that of very many codices, agrees better with what follows.

(f) ‹divinam atque humanam› · printed under col 272

Si ex mss, S. Petri. Quesnellus, miserationem, quod in ms. Vat. collect. 5 reperire licuit. Caeteri editi et aliquot codd., benignitatem; unus Vat,, clementiam.

So from the manuscripts of St Peter's. Quesnel [reads] "miserationem", which it was possible to find in a Vatican manuscript of collection 5. The other editions and some codices [read] "benignitatem"; one Vatican, "clementiam".