PL 54 · cols. 285–290

Leo the Great, Sermons

Sermons XLIV–XLV

manus explet ministri, et benignitas servi munus est Domini? Qui cum ad effectus misericordiae suae adjutore non egeat, ita suam omnipotentiam temperavit, ut laboribus hominum per homines subveniret. Et merito Deo gratiae referuntur de pietatis officiis, cujus opera videntur in famulis. Propter quod ipse Dominus discipulis ait: Sic luceat lumen vestrum coram hominibus, ut videant opera vestra bona et magnificent Patrem vestrum, qui est in coelis (Matth. v, 16); qui cum eodem Patre et Spiritu sancto vivit et regnat Deus in saecula saeculorum. Amen.

[…] does the hand of the minister fulfil, and is the kindness of the servant not the gift of the Lord? He, though He needs no helper for the effects of His mercy, has so tempered His omnipotence that He should relieve the labours of men through men. And rightly are thanks given to God for works of piety, since His works are seen in His servants. For which reason the Lord Himself says to the disciples: 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 with the same Father and the Holy Spirit lives and reigns, God, for ever and ever. Amen.

SERMO XLIV [Al. XLIII].

SERMON 44 [Otherwise 43].

De Quadragesima VI.

On Lent, 6.

Cap. I — Semper quidem, dilectissimi, misericordia Domini plena est terra (Ps. xxxii, 5); et unicuique fiidelium ad colendum Deum ipsa rerum natura doctrina est, dum coelum et terra, mare et omnia quae in eis sunt, bonitatem et omnipotentiam sui protestantur auctoris, et famulantium elementorum mirabilis pulchritudo justam ab intellectuali creatura gratiarum exigit actionem. Sed cum ad istos recurritur dies, quos specialius reparationis humanae sacramenta signarunt, et qui vicino ordine atque contiguo festum paschale praecedunt, diligentius nobis praeparatio religiosae purificationis indicitur. Quamvis enim in quolibet tempore innocens vita sit multorum et plurimos Deo bonorum actuum consuetudo commendet non adeo tamen de conscientiae integritate fidendum est, ut humanam fragilitatem inter scandala tentationesque degentem nihil potuisse arbitremur, quo laederet eam, indicere; cum propheta excellentissimus dicat: Quis gloriabitur castum se

Ch. 1 — Always indeed, dearly beloved, the earth is full of the mercy of the Lord (Ps. 32:5); and to each of the faithful the very nature of things is a teaching for the worship of God, while heaven and earth, the sea and all that is in them, bear witness to the goodness and omnipotence of their Maker, and the wonderful beauty of the serving elements demands from the intellectual creature a just thanksgiving. But when we come round again to these days, which the sacraments of human restoration have marked more especially, and which go before the paschal feast in near and adjoining order, a more diligent preparation of religious purification is enjoined upon us. For although at any time the life of many is innocent, and the habit of good actions commends very many to God, yet we must not so far trust in the integrity of conscience as to think that nothing by which it might be harmed could have befallen human frailty living amid scandals and temptations; since the most excellent prophet says: Who shall boast that he has a chaste […]

Editors' notes and page, col. 285

Footnotes

(a) ‹anchor: omnipotentiam temperavit› · printed under col 285

Quaedam editiones, ut et laboribus..... et merito Deo gratiae referrentur... cujus opera viderentur. Similiter Quesnellus, qui solum omisit particulam et ante laboribus. Idem etiam in Homil. Pauli Diac. et app. Aug., ubi solum habetur videntur loco viderentur. Lectionarii Veneti lectionem et interpunctionem praetulimus.

Some editions [read] "ut et laboribus ..... et merito Deo gratiae referrentur ... cujus opera viderentur". Likewise Quesnel, who omitted only the particle "et" before "laboribus". The same also in the Homiliary of Paul the Deacon and the appendix of Augustine, where only "videntur" is found in place of "viderentur". We have preferred the reading and punctuation of the Venice Lectionary.

(b) ‹anchor: Sic luceat› · printed under col 285

Prima editio et codd. collectionum 4 et 5, lux vestra; et dein, glorificent pro magnificent in uuo S. Petri et alio Vat. Omnes editi, ut videntes opera vestra bona magnificent. Magis placuit lectio cod. Veneti S. Marci, quippe quae cohaeret cum simili lectione sermonis 26, cap. 4, et sermonis 45, c. 3.

The first edition and the codices of collections 4 and 5 [read] "lux vestra"; and then "glorificent" for "magnificent" in one of St Peter's and another Vatican [codex]. All the editions [read] "ut videntes opera vestra bona magnificent". The reading of the Venice codex of St Mark's pleased us more, since it agrees with a similar reading of sermon 26, ch. 4, and of sermon 45, ch. 3.

In prima edttione et in mss. collect. 3 hic titulus habetur: De passione et resurrectione Domini sermo I, et similiter in duobus sequentibus, qui inscribuntnr sermo II et III. Sed in mss. S. Petri continuatur titulus: De jejunio Quadragesimae; in aliis vero: De Quadragesima.

In the first edition and in the manuscripts of collection 3 this title is found: "On the Passion and Resurrection of the Lord, sermon 1", and similarly in the two following, which are headed "sermon 2" and "3". But in the manuscripts of St Peter's the title is continued: "On the Lenten fast"; in others: "On Lent".

(d) ‹anchor: famulantium› · printed under col 285

Ms. Vat., astrorum atque elementorum; in allio Vat., astrorum atque, supplentur in margine.

A Vatican manuscript [reads] "astrorum atque elementorum" (of the stars and elements); in another Vatican one, "astrorum atque" are supplied in the margin.

(e) ‹anchor: et plurimos› · printed under col 285

Deo ex editis ante Quesn. et nostris mss. revocavimus.

We have recalled "Deo" from the editions before Quesnel and our manuscripts.

(f) ‹anchor: fidendum est› · printed under col 285

Editiones post primam et ante Quesnellianam cum mss. collect. 5, ut humana fragilitate inter scandala tentationesque degente. Prima editio omittit eum.

The editions after the first and before Quesnel's, with the manuscripts of collection 5, [read] "ut humana fragilitate inter scandala tentationesque degente". The first edition omits "eum" [sic].

(g) call in col 286, printed under col 285, set in n286

Editors' prose

Synopsis. — I. Quadragesimae maxime tempore purganda esse vetustatis vitia, a quibus nemo immunis. — II. Jejuniis conjungi debere animi integritatem, pacis unitatem, et eleemosynae largitatem, a qua nemo excluditur. — III. Humilitatis et lenitatis spiritu superbiae et vindictae studium pellendum.

Synopsis. — I. That the vices of the old nature, from which no one is immune, are to be purged above all in the season of Lent. — II. That integrity of mind, the unity of peace and the generosity of almsgiving, from which no one is excluded, ought to be joined to fasting. — III. That the zeal of pride and vengeance is to be driven out by the spirit of humility and gentleness.

Page

running head: 285 | SERMO (continued in col 286)
marginal letters: A ‹manus explet ministri›; B ‹beside the synopsis, "excluditur"›; C ‹rum et plurimos Deo›; D ‹beside footnote (b), "Marci, quippe quae"›
old-edition numerals: 167 before ‹SERMO XLIV›
signature: none
other: the caption's note call was read at zoom 4 as (e); the notes show it is (c). Misprints in the notes as printed: uuo (uno), edttione, inscribuntnr, allio, "Anton,," in (g)

PL 54:286

habere cor, aut mundum se esse a peccato (Prov. xx, (9? Et iterum: Ab occultis meis munda me, Domine, et ab alienis parce servo tuo (Ps. xviii, 13). Si autem, quod experimentis probatur, talis conditio est eorum qui concupiscentiis renituntur, qui iracundiae motibus reluctantur, et ipsarum quoque cogitationum arcana castigant, ut et numquam possint in cordibus suis non invenire quod reprobent, et saepe aut fallantur occultis, aut graventur alienis; considerandum est hoc in tempore attentius, quae vitia, quae aegritudines, quantaque sint vulnera, quibus austerior sit adhibenda medicina: ut illius sacramenti, per quod solvuntur opera diaboli, non inveniantur alieni. Paschali quippe festivitatis hoc proprium est, ut tota Ecclesia remissione gaudeat peccatorum, quae non in eis tantum fiat qui sacro baptismate renascuntur, sed etiam in eis qui dudum in adoptivorum sorte numerantur. Quamvis enim principaliter novos homines faciat regenerationis ablutio, quia tamen superest omnibus contra rubiginem mortalitatis quotidiana renovatio, et inter profectuum gradus nullus est qui non semper melior esse debeat, generaliter annitendum est ut in die redemptionis nemo inveniatur in vitiis vetustatis.

[…] heart, or that he is clean from sin? (Prov. 20:9). And again: From my hidden [sins] cleanse me, O Lord, and from those of others spare Thy servant (Ps. 18:13). But if, as is proved by experience, such is the condition of those who resist concupiscences, who struggle against the motions of anger, and who chastise even the secret places of their thoughts, that they can never fail to find in their hearts something to reprove, and are often either deceived by hidden [faults] or weighed down by those of others, then we must consider more attentively at this season what vices, what sicknesses, and how great are the wounds to which a more severe medicine must be applied, so that we may not be found strangers to that sacrament through which the works of the devil are undone. For this is proper to the paschal festival, that the whole Church rejoices in the remission of sins, which takes place not only in those who are reborn by holy baptism, but also in those who have long been numbered in the lot of the adopted. For although the washing of regeneration principally makes men new, yet because there remains for all a daily renewal against the rust of mortality, and among the degrees of progress there is no one who ought not always to be better, we must all strive that on the day of redemption no one be found in the vices of the old nature.

Cap. II. — Quod ergo, dilectissimi, in omni tempore unumquemque convenit facere Christianum, id nunc sollicitius est et devotius exsequendum, ut apostolica institutio quadraginta dierum jejuniis impleatur, non ciborum tantummodo parcitate, sed privatione maxime vitiorum. Nam cum ob hoc castigatio ista sumatur, ut carnalium desideriorum fomites subtrahantur, nullum magis sectandum est continentiae genus, quam ut semper simus ab injusta voluntate sobrii, et ab inhonesta actione jejuni. Quae devotio non omittit aegros, non secernit invalidos: quia etiam in languido atque inutili corpore potest animi integritas reperiri, si ubi fuit sedes pravitatis, ibi confirmentur

Ch. 2. — What, then, dearly beloved, it befits every Christian to do at all times, that must now be carried out more carefully and more devoutly, so that the apostolic institution of the forty days may be fulfilled by fasts, not only by sparing use of food, but above all by privation of vices. For since this chastisement is undertaken for this purpose, that the kindlings of carnal desires may be withdrawn, no kind of continence is more to be pursued than that we should always be sober from unjust will and fasting from dishonourable action. This devotion does not pass over the sick, it does not set apart the infirm: because even in a languid and useless body integrity of mind can be found, if where the seat of depravity was, there are established […]

Editors' notes and page, col. 286

Footnotes

(g) ‹anchor: mundum se esse› · printed under col 285

Ms. Patav. S. Anton,, a peccatis.

The Padua manuscript of St Anthony's [reads] "a peccatis" (from sins).

(h) ‹anchor: arcana castigant, ut› · printed under col 286

Particula et in aliquot mss. probae notae desideratur.

The particle "et" is lacking in some manuscripts of good repute.

(i) ‹anchor: graventur alienis› · printed under col 286

Editi ante Quesnellum et fere omnes codices nostri omittunt verba, considerandum est hoc in tempore attentius, et post voces, aut graventur alienis, sic prosequuntur: Quae in aliis vitia, etc., ita ut S. Leo hoc loco arguere videatur a minori ad majus, seu ab iis qui concupiscentiis renituntur, ad alios, qui non perinde dimicant. At in hanc sententiam legendum esset, quantaque erunt, ut interrogandi vis eliciatur. Cum vero omnes editiones et mss. habeant, sint, retinenda fuit Quesnelli lectio, etsi illam in uno ms. Casinensi collect. 1, caeteroquin optimae notae reperire potuimus.

The editions before Quesnel and almost all our codices omit the words "considerandum est hoc in tempore attentius", and after the words "aut graventur alienis" continue thus: "Quae in aliis vitia", etc., so that St Leo would seem in this place to argue from the lesser to the greater, that is, from those who resist concupiscences to others who do not fight in the same way. But on this understanding one would have to read "quantaque erunt", so that the force of a question is brought out. Since, however, all editions and manuscripts have "sint", Quesnel's reading had to be retained, although we have been able to find it [only] in one Monte Cassino manuscript of collection 1, otherwise of the best repute.

(j) ‹anchor: quia tamen› · printed under col 286

Erat in editis, semper necessaria est omnibus. In Vat. collect. 4, semper est ab omnibus, mendose. Correximus ex duobus mss. S. Petri et Patav., quibus concinunt codd. collect. 2. et 5. Mox profectuum loco provectuum ex omnibus nostris codicibus et editis ante Quesn. Sola editio Parisiensis an. 1671, inter perfectum et imperfectum gradus.

In the editions it was "semper necessaria est omnibus". In a Vatican [codex] of collection 4, "semper est ab omnibus", faultily. We have corrected from two manuscripts of St Peter's and the Padua one, with which the codices of collections 2 and 5 agree. Next, "profectuum" in place of "provectuum", from all our codices and the editions before Quesnel. Only the Paris edition of the year 1671 [has] "inter perfectum et imperfectum gradus".

(k) ‹anchor: non semper› · printed under col 286

Duo codd. S. Petri, melior esse se debeat. Dein, in die regenerationis et redemptionis in duobus mss. Vat. collect. 4. Quesnelli annotationem in hunc locum inter observationes invenies.

Two codices of St Peter's [read] "melior esse se debeat". Then "in die regenerationis et redemptionis" in two Vatican manuscripts of collection 4. You will find Quesnel's annotation on this place among the observations.

(l) ‹anchor: nunc sollicitius est› · printed under col 286

Codd. Vat. collect. 4 addit, et diligentius.

The Vatican codex of collection 4 adds "et diligentius" (and more diligently).

(m) ‹anchor: Nam cum› · printed under col 286

Ita cum Quesnello duo mss. S. Petri. Al., ad hoc.

So, with Quesnel, two manuscripts of St Peter's. Others [read] "ad hoc".

Page

running head: SERMO XLIV. | 286 (printed across the page with col 285)
marginal letters: A ‹habere cor, aut mundum›; B ‹eis tantum fiat qui sacro baptismate›; C ‹subtrahantur, nullum magis›; D ‹beside footnote (i), "tinenda fuit Quesnelli"›
old-edition numerals: 168 after ‹arcana castigant, ut›
signature: none
other: some letters in note (i) and (j) are blotted but legible; the word hyphenated across the break to col 287 ("confir-mentur") is set whole here

PL 54:287

fundamenta virtutis. Et ideo infirmae carnis ista sufficit aegritudo, quae saepe mensuram voluntariae afflictionis excedit, tantum ut mens officii sui impleat partes, et quae corporea epulatione non utitur, nulla iniquitate pascatur. Rationabilibus autem sanctisque jejuniis nulla utilius quam eleemosynarum opera copulantur, quae uno misericordiae nomine multas laudabiles pietatis continent actiones, ut omnium fidelium pares animi esse possint etiam inter impares facultates. Dilectio enim quae simul Deo hominique debetur, nullis umquam ita impeditur obstaculis, ut non ei semper bene velle sit liberum. Dicentibus quippe: Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis (Luc. ii, 14), non solum virtute benevolentiae, sed etiam pacis bono beatus efficitur, quicumque aliis quacumque miseria laborantibus charitate compatitur. Latissima enim sunt opera pietatis, quae ipsa sui varietate id veris conferunt Christiauis, ut in distributione eleemosynarum non solum divites et abundantes, sed etiam medioeres et pauperes, suas habeant portiones; et qui largitatis sunt viribus inaequales, mentis tamen affectione sint similes.

[…] the foundations of virtue. And therefore this sickness of the weak flesh, which often exceeds the measure of voluntary affliction, is enough, provided only that the mind fulfils the parts of its duty, and, not using bodily feasting, is fed by no iniquity. And with reasonable and holy fasts no works are more usefully joined than those of almsgiving, which under the one name of mercy contain many praiseworthy acts of piety, so that the minds of all the faithful can be equal even amid unequal means. For the love that is owed at once to God and to man is never so hindered by any obstacles that it is not always free to will well. For as they say: Glory to God in the highest, and on earth peace to men of good will (Luke 2:14), whoever with charity suffers along with others labouring under any misery whatever is made blessed not only by the virtue of benevolence but also by the good of peace. For the works of piety are very broad, and by their very variety they confer this on true Christians, that in the distribution of alms not only the rich and wealthy but also those of middling means and the poor have their portions; and those who are unequal in the power of giving are yet alike in the affection of the mind.

Nam cum sub oculis Domini multi in gazophylacio ex opulentia sua multa conferrent, vidua quaedam duos intulit nummos (Luc. xxi, 2; Marc. xii, 42), et tali Jesu Christi testimonio meruit coronari, ut in tam parvo muneris modo omnium fuerit collationi digna praeferri: quia inter magna eorum dona, quibus multa residebant, illius quod fuit exignum, fuit totum. Si vero aliquis tantae paupertatis coarctatur angustiis, ut nec ad duo aera inopi impartienda sufficiat, habet in praeceptis Domini unde impleat bonae voluntatis officium. Siquidem qui sitienti pauperi calicem aquae frigidae ministrarit, mercedem est sui operis adepturus (Matth. x, 42): tanta servis suis Domino ad obtinendum regnum suum praeparante compendia, ut etiam praebitio aquae, cujus usus gratuitus atque communis est, praemio non careret. Quod ne ulla intercluderet difficultas. de aqua frigida forma est proposita pietatis: ne putaret se mercede cariturum, cui de calefactione potus lignorum impendium defuisset. De quo tamen calice non frustra admonet Dominus ut in nomine ipsius praebeatur: quia haec, quae per se se sunt vilia, fides effiicit pretiosa, et quae ab infidelibus ministrantur, etsi fuerint sumptu magna. omni tamen justificatione sunt vacua.

For when, under the eyes of the Lord, many were putting much into the treasury out of their abundance, a certain widow brought in two coins (Luke 21:2; Mark 12:42), and deserved to be crowned with such a testimony from Jesus Christ that in so small a measure of gift she was found worthy to be preferred to the contribution of all: because among the great gifts of those to whom much remained, what was hers was small, but it was all. And if anyone is constrained by the straits of such poverty that he is not able even to give two coppers to the needy, he has in the precepts of the Lord the means to fulfil the duty of good will. For whoever gives a cup of cold water to a thirsty poor man will obtain the reward of his work (Matt. 10:42): so great are the short ways the Lord prepares for His servants to obtain His kingdom that even the giving of water, whose use is free and common, should not lack a reward. And lest any difficulty should shut this off, the pattern of piety has been set forth in cold water, so that he who lacked the cost of wood for heating a drink should not think he would go without the reward. Yet it is not for nothing that the Lord admonishes that this cup be given in His name: because faith makes precious these things which in themselves are cheap, and things ministered by unbelievers, even if they are great in cost, are nevertheless empty of all justification.

Cap. III. — Celebraturi igitur Pascha Domini, dilectissimi, ita vos sanctis exercete jejuniis, ut ab omnibns perturbationibus liberi ad festa sacratissima veniatis. Snperbiae spiritus, de quo sunt omnia orta peccata humilitatis amore pellatur; et qui elatione tumuerant, mansuetudine migitentur. Quorum vero animos aliqua exasperavit offensio. reconciliati

Ch. 3. — Being about to celebrate the Pasch of the Lord, then, dearly beloved, so exercise yourselves in holy fasts that you may come free from all disturbances to the most sacred feasts. Let the spirit of pride, from which all sins have arisen, be driven out by love of humility; and let those who had swollen with elation be softened by meekness. And those whose minds some offence has exasperated, being reconciled […]

Editors' notes and page, col. 287

Footnotes

(a) ‹anchor: nullis umquam› · printed under col 287 (the call is (a) in the text; the note is marked with an asterisk)

Particulam ita addidimus ex duobus mss. S. Petri et Vat. collect. 4 et 5, eaque ipso contextu exigitur.

We have added the particle "ita" from two manuscripts of St Peter's and the Vatican [manuscripts] of collections 4 and 5, and it is demanded by the context itself.

(b) ‹anchor: charitate› · printed under col 287

In mss. collect. 4, copulatur et compatitur.

In the manuscripts of collection 4, "copulatur et compatitur" (is joined and suffers with).

Sic ex mss. S. Petri. Al., condigna.

So from the manuscripts of St Peter's. Others [read] "condigna" (fully worthy).

(d) ‹anchor: exasperavit offensio.› · printed under cols 287–288

Ita cum Quesn. duo codd. S. Petri. Al., reconcilatione.

So, with Quesnel, two codices of St Peter's. Others [read] "reconcilatione" [sic] (by reconciliation).

Page

running head: 287 | S. LEONIS MAGNI SERMONES. (printed across the page with col 288; the column number's 7 is broken and looks like 281)
marginal letters: A ‹mentur fundamenta virtutis›; B ‹ria laborantibus charitate›; C ‹pertatis coarctatur angustiis›; D ‹sunt vacua.›
old-edition numerals: 169 after ‹misericordiae nomine›
signature: none
other: the calls (c) and (d) look like (e) and (d) in the scan; the call letters of the notes are read in sequence; "reconcilatione" in note (d) is hyphenated across the column break (recon- / cilatione) and is set whole here

PL 54:288

sibimet in unitatem studeant redire concordiae. Nemini malum pro malo reddentes, et donantes invicem vobis, sicut Christus donavit nobis (Rom. xii, 17), humanas inimicitias pace delete; et si qui de subditis vestris ant claustra custodiae, aut vincula meruerunt, misericorditer relaxentur: ut qui quotidianae indulgentiae remediis indigemus, non difficulter peccatis ignoscamus alienis. Dicentes enim ad Dominum Patrem nostrum: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribns nostris (Matth. vi, 12), certissimum est quod cum aliorum delictis veniam tribuimus, nobis divinam clementiam praeparamus. Per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

[…] let them strive to return to one another into the unity of concord. Rendering to no one evil for evil, and forgiving one another as Christ has forgiven us (Rom. 12:17), blot out human enmities with peace; and if any of those subject to you have deserved either the confinement of custody or chains, let them be mercifully released: so that we who need the remedies of daily pardon may without difficulty forgive the sins of others. For since we say to the Lord our Father: Forgive us our debts, as we also forgive our debtors (Matt. 6:12), it is most certain that when we grant pardon to the offences of others, we prepare the divine clemency for ourselves. Through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

SERMO XLV [Al. XLIV].

SERMON 45 [Otherwise 44].

De Quadragesima VII.

On Lent, 7.

Cap. I. — Virtus, dilectissimi, et sapientia fidei Christianae, amor Dei est, et amor proximi; neque ullo caret pietatis officio, cui studium est colere Dominum, et juvare conservum. Harum autem affectionum duplex unitas omni quidem est tempore exercenda, et proficienter augenda, sed nuac incrementis amplioribus dilatanda, ut quadraginta dierum jejunium, quod festi paschalis est praevium, interiorem cordis auditum illius vocis instar moveat, qua verbis Isaiae prophetae Joannes Baptista dicebat: Parate viam Domini, rectas facite semitas ejus (Isai. xl, 3; Matth. iii, 3). Sive enim illam partem populi cogitemus quae dudum certamina evangelici agonis ingressa, per spiritalis stadii cursum indesinenter tendit ad palmam; sive illam quae lethalium conscia peccatorum, per reconciliationis auxilium festinat ad veniam; sive illam quae sancti Spiritus regeneranda baptismate, vetustate Adam exui, et Christi cupit novitate vestiri, apte et utiliter omnibus dicitur Parate viam Domini, rectas facite semitas ejus. Quae autem viae Domini, quaeve sint semitae, ejusdem praedicatoris cohortatione discamus, qui divinae gratiae opera et dona promittens, futurarnm commutationum reserabat effectus, addens sententiam prophetici sermonis. et dicens: Omnis vallis implebitur, et omnis mons et collis humiliabitur; erunt prava in directa, et aspera in vias planas (Isa. xl, 4). Vallis itaque mansuetudinem humilium, mons et collis elationem indicat snperborum. Sed quia, sicut Veritas dicit, qui se humiliat, exaltabitur, et qui

Ch. 1. — The virtue and wisdom of the Christian faith, dearly beloved, is the love of God and the love of neighbour; and he whose zeal is to worship the Lord and to help his fellow servant lacks no office of piety. The twofold unity of these affections is indeed to be exercised at every time and to be increased with progress, but now it must be enlarged with fuller increments, so that the fast of forty days, which is the forerunner of the paschal feast, may move the inner hearing of the heart like that voice with which John the Baptist said, in the words of the prophet Isaiah: Prepare the way of the Lord, make straight His paths (Isa. 40:3; Matt. 3:3). For whether we think of that part of the people which, having long since entered the contests of the gospel struggle, strains unceasingly towards the palm through the course of the spiritual race; or of that which, conscious of deadly sins, hastens to pardon through the help of reconciliation; or of that which, to be regenerated by the baptism of the Holy Spirit, desires to be stripped of the oldness of Adam and clothed with the newness of Christ, it is fittingly and profitably said to all: Prepare the way of the Lord, make straight His paths. But what the ways of the Lord are, and what His paths, let us learn from the exhortation of the same preacher, who, promising the works and gifts of divine grace, disclosed the effects of the changes to come, adding the sentence of the prophetic word and saying: Every valley shall be filled, and every mountain and hill shall be brought low; the crooked shall become straight, and the rough ways plain (Isa. 40:4). The valley, then, signifies the meekness of the humble; the mountain and hill, the elation of the proud. But because, as the Truth says, he who humbles himself shall be exalted, and he who […]

Editors' notes and page, col. 288

Footnotes

(d) continued from col 287, set in n287

(e) ‹anchor: aut vincula› · printed under col 288

Prima editio, meruerint.

The first edition [reads] "meruerint".

(f) ‹anchor: praeparamus.› · printed under col 288

Ita duo Lectionaria S. Petri aliique codices. Editi. Per Christum Dominum nostrum. Amen.

So two Lectionaries of St Peter's and other codices. The editions [read]: "Through Christ our Lord. Amen."

(g) ‹anchor: est praevium› · printed under col 288

Mss. S. Petri, interiore cordis auditu.

The manuscripts of St Peter's [read] "interiore cordis auditu" (in the inner hearing of the heart).

Editors' prose

Synopsis. — I. Omnes, sive justos, sive peccatores sive catechumenos, parare Domino viam debere per Quadragesimam. — II. Misericordiae et veritati ad imitationem Dei, fidei et charitati instandum Quadragesimae tempore. — III, Christo impendi, quod pro Christo praebetur. — IV. Omnium virtutum exercitio incumbendum hoc tempore.

Synopsis. — I. That all, whether the just, or sinners, or catechumens, ought to prepare the way for the Lord through Lent. — II. That in the season of Lent we must press on in mercy and truth, in imitation of God, and in faith and charity. — III. That what is given for Christ is spent on Christ. — IV. That at this season we must apply ourselves to the exercise of all the virtues.

Page

running head: S. LEONIS MAGNI SERMONES. | 288 (printed across the page with col 287)
marginal letters: A ‹sibimet in unitatem›; B ‹beside the caption SERMO XLV›; C ‹amplioribus dilatanda›; D ‹opera et dona promittens›
old-edition numerals: 170 after ‹si qui de subditis›; 171 after ‹prophetici sermonis.›
signature: none
other: the synopsis prints "III," with a comma, as set

PL 54:289

se exaltat, humiliabitur (Luc. xiv, 11; et xviii, 14), merito et vallibus adimpletio, et montibus est annuntiata depresssio: ut et plana nihil offensionis, et directa nihil habeant pravitatis. Quamvis enim angusta et ardua sit via, quae ducit ad vitam (Matth. vii, 14), non tamen in ea difficulter incedit, quem veritas confirmat et pietas; nec caret delectatione gradiendi, cujus iter efficit virtutum petra solidum, non vitiorum arena succiduum.

[…] exalts himself shall be humbled (Luke 14:11; and 18:14), rightly both a filling up has been announced for the valleys and a lowering for the mountains: so that the level ways may have nothing to stumble on, and the straight ways nothing crooked. For although the way that leads to life is narrow and steep (Matt. 7:14), yet he whom truth and piety strengthen does not walk in it with difficulty; nor does he lack delight in walking whose road the rock of virtues makes solid, not the sand of vices giving way.

Cap. II. — Verum ut plenius noverimus per cujusmodi vias nobis sit ad Dei promissa tendendum audiamus David prophetam quid doceat: Universae viae Domini, misericordia et veritas (Ps. xxiv, 10). Forma igitur conversationis fidelium ab exemplo venit operum divinorum; et merito Deus imitationem sui ab eis exigit quos ad imaginem et similitudinem suam fecit. Cujus utique gloriae dignitate non aliter potiemur quam si in nobis et misericordia inveniatur et veritas. Per quae enim ad salvandos Salvator advenit, per haec ad salvantem debent properare salvati: ut nos et misericordia Dei misericordes, et veritas faciat esse veraces.

Ch. 2. — But that we may know more fully by what kind of ways we must strive towards the promises of God, let us hear what the prophet David teaches: All the ways of the Lord are mercy and truth (Ps. 24:10). The pattern of the manner of life of the faithful, then, comes from the example of the divine works; and rightly does God require imitation of Himself from those whom He made to His image and likeness. And we shall certainly attain the dignity of His glory in no other way than if both mercy and truth are found in us. For by the things through which the Saviour came to save, by these those who are saved ought to hasten to the Saviour: so that the mercy of God may make us merciful, and His truth truthful.

Sicut itaque per viam veritatis mens justa, ita per viam misericordiae ambulat mens benigna. Nec tamen umquam itinera ista divisa sunt, quasi horum bonorum singula diversis tramitibus expetantur, et aliud sit misericordia crescere, aliud veritate proficere. Non est misericors, veritatis alienus; nec justitiae capax est, pietatis extraneus. Neutra virtute utitur qui non utraque ditatur. Charitas robur fidei, fides fortitudo est charitatis. Et tunc verum nomen ac verus est fructus ambarum, cum insolubilis manet utriusque connexio. Ubi enim non simul fuerint, simul desunt, quia invicem sibi et juvamen et lumen sunt, donec desiderium credulitatis impleat remuneratio visionis, et incommutabiliter videatur et ametur, quod nunc et sine fide non diligitur, et sine dilectione non creditur. Quia ergo, sicut Apostolus ait, in Christo Jesu neque circumcisio aliquid valet, neque praeputium, sed fides, quae per dilectionem operatur (Galat. v, 6), simul atque conjunctim et charitati studeamus et fidei. Hic est enim quidam efficacissimus geminarum alarum volatus, quo ad

And so, as the just mind walks by the way of truth, so the kindly mind walks by the way of mercy. Yet these roads are never divided, as though each of these goods were sought by different paths, and it were one thing to grow in mercy and another to advance in truth. He is not merciful who is a stranger to truth; nor is he capable of justice who is alien to piety. He uses neither virtue who is not enriched with both. Charity is the strength of faith, faith the fortitude of charity. And the name of both is true, and the fruit of both is true, when the bond between them remains indissoluble. For where they are not together, they are lacking together, because they are to each other both help and light, until the reward of vision fulfils the desire of belief, and that is seen and loved unchangeably which now is neither loved without faith nor believed without love. Since, then, as the Apostle says, in Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith, which works through love (Gal. 5:6), let us devote ourselves at once and jointly both to charity and to faith. For this is, as it were, a most effective flight of twin wings, by which […]

Editors' notes and page, col. 289

Footnotes

(a) ‹anchor: merito› · printed under col 289

Ita ex nostris codd. atque editis ante Quesnellum apud quem, et vallis adimpletio et montis.

So from our codices and the editions before Quesnel, in whom [is read] "et vallis adimpletio et montis".

(b) ‹anchor: Salvator advenit› · printed under col 289

Quesnellus cum Rainaudo addidit et. Delevimus ex caeteris editis nostrisque codd. Mox pro salvati prima editio habet salvandi.

Quesnel, with Raynaud, added "et". We have deleted it on the basis of the other editions and our codices. Next, for "salvati" the first edition has "salvandi".

Sic cum Quesn. duo codd. S. Petri et quatuor Vat. Al., diversa sunt.

So, with Quesnel, two codices of St Peter's and four Vatican ones. Others [read] "diversa sunt".

(d) ‹anchor: misericordia crescere› · printed under col 289

Editi hic repetunt et Delevimus auctoritate duorum codd. Vat.

The editions here repeat "et". We have deleted it on the authority of two Vatican codices.

(e) ‹anchor: capax est› · printed under col 289

Sic quinque nostri mss. cum Quesnello. Al., veritatis. Mox, nec utraque virtute perperam habebant editiones Quesnello anter⟨i⟩ores cum plerisque codd. Is, forte sensu exigente, emendavit, nec alterutra, quod tamen in nullo ms. reperimus. Veram lectionem neutra obtulit Lectionarius liber ms. Patavinus S. Justinae.

So five of our manuscripts with Quesnel. Others [read] "veritatis". Next, the editions earlier than Quesnel, with most codices, wrongly had "nec utraque virtute". He, perhaps as the sense required, emended to "nec alterutra", which however we have found in no manuscript. The true reading "neutra" was offered by the manuscript Lectionary book of St Justina's at Padua.

(f) ‹anchor: et› (before "sine dilectione") · printed under cols 289–290

Hujus propositionis, sine dilectione non creditur, sensum ex ipsius Leonis mente propositum ex nostris observationibus colliges, ubi etiam annotationem hic a Quesnello subjectam describemus atque expendemus.

The sense of this proposition, "it is not believed without love", as set out according to Leo's own mind, you will gather from our observations, where we shall also transcribe and weigh the annotation placed here by Quesnel.

Page

running head: 289 | SERMO XLV. (printed across the page with col 290)
marginal letters: A ‹se exaltat, humiliabitur›; B ‹nem sui ab eis exigit … similitu-›; C ‹verus est fructus ambarum›; D ‹beside footnote (b), "prima editio habet"›
old-edition numerals: 172 after ‹sine fide›
signature: none
other: in note (e) one letter of "anteriores" has dropped out (supplied in ⟨ ⟩)

PL 54:290

promerendum et videndum Deum puritas mentis attollitur, ne onere curarum carnalium deprimatur. Nam qui ait: Sine fide impossibile est placere Deo (Hebr. xi, 6); idem dicit: Si habuero omnem fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum (I Cor. xiii, 2) Unde ut sacramentorum paschalium divina mysteria digno suscipiantur officio, duo haec, in quibus omnium praeceptorum doctrina concurrit, studiosius appetantur, quibue singuli quique fidelium et sacrificium Deo efficiantur et templum. Instet fides sperare quod credit; instet charitas propitiare quod diligit: utrumque amantis est, utrumque credent⟨i⟩s. Et cui intelligentiae concessionne subjicimur, eidem pietatis imitatione jungamur. Vox Dei est: Sancti estote, quia ego sanctus sum (Lev. xi, 44; et xx, 7); et vox Domini est: Estote misericordes, sicut in Pater vester misericors est (Luc. vi, 36).

[…] the purity of the mind is raised up to deserving and seeing God, lest it be weighed down by the burden of carnal cares. For he who says: Without faith it is impossible to please God (Heb. 11:6), the same says: If I have all faith, so that I remove mountains, but have not charity, I am nothing (1 Cor. 13:2). Hence, that the divine mysteries of the paschal sacraments may be received with worthy service, let these two, in which the teaching of all the precepts meets, be sought the more zealously, by which each and every one of the faithful is made both a sacrifice and a temple to God. Let faith press on to hope for what it believes; let charity press on to win the favour of what it loves: both belong to the one who loves, both to the one who believes. And to Him to Whose understanding we are subjected by surrender, let us be joined by the imitation of His goodness. The voice of God is: Be holy, because I am holy (Lev. 11:44; and 20:7); and the voice of the Lord is: Be merciful, as your Father also is merciful (Luke 6:36).

Cap. III. Ac ne dubitemus Deo tribui quod impenditur indigenti, dispensatores eleemosynarum quae commercia ineant audiamus, Domino dicente quae futura sit judicii sui forma, cum dicet ad dexteram collatis: Venite, benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi. Esurivi enim, et dedistis mihi manducare. Sitivi, et dedistis mihi bibere. Peregrinus eram, et collegistis me. Nudus eram, et cooperuistis me. Infirmus, et visitastis me. In carcere eram, et venistis ad me (Matth. xxv, 34-36). Quaerentibus autem justis quando aut qualiter potuerint ista dependere, respondens Rex dicet illis: Amen, amen dico vobis, quamdiu fecistis haec uni ex minimis fratribus meis, mihi fecistis (Ibid., 40). Quid hoc opere fructuosius? quid hac humanitate felicius? quae utique laude sua fraudanda non esset si propter ipsam naturae communionem juvando homini ab homine praestaretur. Sed quia quod non ex fidei procedit fonte, ad praemia aeterna non pervenit; alia est conditio operum coelestium, alia terrenorum. Mundana benevolentia in iis quos adjuvat, habet finem; Christiana pietas in suum transit auctorem; in ipsum dicimur benigni, quem in nobis confitemur operari, dicente Domino: Sic luceat lumen vestrum coram hominibus, ut videant opera vestra

Ch. 3. And lest we doubt that what is spent on the needy is given to God, let us hear what commerce the dispensers of alms engage in, as the Lord says what the form of His judgement will be, when He will say to those placed at His right hand: Come, blessed of My Father, possess the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me to eat. I was thirsty, and you gave Me to drink. I was a stranger, and you took Me in. I was naked, and you covered Me. Sick, and you visited Me. I was in prison, and you came to Me (Matt. 25:34–36). And when the just ask when or how they could have rendered these things, the King will answer and say to them: Amen, amen I say to you, as long as you did these things to one of the least of My brethren, you did it to Me (ibid., 40). What is more fruitful than this work? what more blessed than this humanity? which certainly would not have to be cheated of its praise if it were rendered to man by man for the sake of helping, on account of the very communion of nature. But because what does not proceed from the fount of faith does not attain to the eternal rewards, the condition of heavenly works is one thing, that of earthly works another. Worldly benevolence has its end in those whom it helps; Christian piety passes on to its Author; we are said to be kind towards Him Whom we confess to be at work in us, as the Lord says: So let your light shine before men, that they may see your works

Editors' notes and page, col. 290

Footnotes

(f) continued from col 289, set in n289

(g) ‹anchor: nihil sum (I Cor. xiii, 2) Unde› · printed under col 290

Particulam ut, quae deerat in editis ante Quesnellum, ab hoc autem praefixa fuit voci ligno, hoc loco inseruimus ex duobus mss. S. Petri.

The particle "ut", which was lacking in the editions before Quesnel, but was prefixed by him to the word "ligno", we have inserted in this place from two manuscripts of St Peter's.

(h) ‹anchor: cui intelligentiae› · printed under col 290

Quesnellus, consensione, repugnantibus non solum anterioribus editis, sed etiam omnibus nostris codd. Intelligentiae non consensio, quae voluntati competit, sed concessio in cessionis significationem recte tribuitur, uti apud Apostolum: Captivantes intellectum in obsequium fidei.

Quesnel [reads] "consensione", against not only the earlier editions but also all our codices. To the understanding is rightly attributed not "consent", which belongs to the will, but "concession", in the sense of yielding, as in the Apostle: "bringing the understanding into captivity to the obedience of faith".

(i) ‹anchor: ad dexteram› · printed under col 290

Editi, collocandis. Melius ex mss. S. Petri et alio Vat. collect. 5, collocatis.

The editions [read] "collocandis" (to be placed). Better, from the manuscripts of St Peter's and another Vatican one of collection 5, "collocatis" (placed).

(j) ‹anchor: justis quando› · printed under col 290

Aut pro et magis placuit ex tribus nostris codicibus.

"Aut" for "et" pleased us more, from three of our codices.

(k) ‹anchor: quamdiu fecistis› · printed under col 290

Addimus haec ex mss. S. Petri.

We add "haec" from the manuscripts of St Peter's.

(l) ‹anchor: hac humanitate› · printed under col 290

Quidam editi ante Quesn., facilius.

Some editions before Quesnel [read] "facilius" (more easily).

(m) ‹anchor: ab homine› · printed under col 290

Ita ex duobus mss. S. Petri. Al., praeberetur.

So from two manuscripts of St Peter's. Others [read] "praeberetur".

(n) ‹anchor: in ipsum› · printed under col 290

Al., dicamur; et dein pro confitemur, al., fatemur.

Others [read] "dicamur"; and then for "confitemur", others "fatemur".