PL 54 · cols. 291–296

Leo the Great, Sermons

Sermons XLVI–XLVII

bona, et magnificent Patrem vestrum qui in coelis est (Matth. v, 16).

[…] good, and glorify your Father Who is in heaven (Matt. 5:16).

Cap. IV. — Gaude igitur, mens fidelium, et gloriam tuam in ejus gloria qui in te operatur agnoscens de ipsa paschali festivitate fervesce. Debiti enim tui est, ut ei qui pro omnibus passus est parata sis compati: quoniam pia vita sanctorum numquam aliena est cruci Christi, dum continuentiae clavis desideria carnis configit,, et corporeas cupiditates virtute Spiritus in se habitantis interficit. Difficile est quemquam in se non habere quod perimat. Exstinguenda est iracundia, mortificanda est superbia, destruenda luxuria, radix quoque avaritiae altius persequenda est: ut omnium malorum germen excidi valeat, si eorum potuerit fomes evelli.

Ch. 4. — Rejoice, then, O mind of the faithful, and, recognizing your glory in the glory of Him Who works in you, be fervent over the paschal festival itself. For it is your due that you be ready to suffer with Him Who suffered for all: since the devout life of the saints is never a stranger to the cross of Christ, while with the nails of continence it fastens the desires of the flesh, and slays the bodily cupidities by the power of the Spirit dwelling within it. It is hard for anyone not to have in himself something to put to death. Anger must be extinguished, pride must be mortified, lust destroyed, and the root of avarice too must be pursued more deeply: so that the seed of all evils may be cut out, if their kindling can be torn away.

Cum autem hac diligentia indesinenter sit animus excolendus, et utendum ita sit corpore, ut rectori suo necessarium praebeat natura inferior famulatum, nunc maxime frenis continentiae caro moderanda est, et quiquid sublimibus desideriis obviat, amputandum. Dum enim congruis purificationibus ad celebrandum Pascha Domini utraque substantia praeparatur, profutura omni tempore consuetudo nutritur. Severa in subditos imperia detumescant, cesset vindicta peccati, et rei criminum ad hos dies pervenisse se gaudeant, in quibus sub sanctis piisque principibus etiam publicarum austeritas remittitur ultionum. Aboleantur odia, deficiant simultates, pacis et benevolentiae multiplicetur affectus, et qui potuit malitia pollui, studeat benignitate purgari. Quoniam judicium Dei, sicut immitibus vehemens, ita erit misericordibus clemens; et detrusis in ignem gehennae propter inhumanitatem sinistris, dextros eleemosynarum pietate laudatos (Matth. xxv, 34, 42), aeterna coelestis regni beatitudo suscipiet. Per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

And since the mind must be cultivated unceasingly with this diligence, and the body must be so used that the inferior nature renders the necessary service to its ruler, now above all the flesh must be governed with the reins of continence, and whatever stands in the way of lofty desires must be cut off. For while both substances are prepared by fitting purifications for celebrating the Pasch of the Lord, a habit is nourished that will profit at every time. Let severe commands towards subjects subside, let the punishment of sin cease, and let those guilty of crimes rejoice that they have reached these days, in which, under holy and pious princes, even the severity of public punishments is remitted. Let hatreds be abolished, let feuds fail, let the affection of peace and benevolence be multiplied, and let him who could be polluted by malice strive to be purged by kindness. For the judgement of God, as it will be vehement towards the unmerciful, so will it be clement towards the merciful; and while those on the left are thrust into the fire of Gehenna for their inhumanity, the eternal blessedness of the heavenly kingdom will receive those on the right, praised for the piety of their almsgiving (Matt. 25:34, 42). Through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

SERMO XLVI [Al. XLV].

SERMON 46 [Otherwise 45].

De Quadragesima VIII.

On Lent, 8.

Editors' notes and page, col. 291

Footnotes

(a) ‹anchor: de ipsa paschali› · printed under col 291

Al., solemnitate. Post pauca erat in editis paratus sis. Praetulimus parata sis, non solum ex aliquot mss., verum etiam quia referri videtur ad femininum nomen mens.

Others [read] "solemnitate". A little further on the editions had "paratus sis". We have preferred "parata sis", not only from some manuscripts, but also because it seems to refer to the feminine noun "mens".

(b) ‹anchor: in subditos› · printed under col 291

Codd. collect. 4, imperia non sint.

The codices of collection 4 [read] "imperia non sint".

Confer observationes nostras, ubi annotatio Quesnelli describetur.

Compare our observations, where Quesnel's annotation will be transcribed.

(d) ‹anchor: in quibus› · printed under col 291

Particulam sub pro a ex mss. S. Petri reposuimus.

We have restored the particle "sub" in place of "a" from the manuscripts of St Peter's.

(e) ‹anchor: benevolentiae multiplicetur› · printed under col 291

Tres nostri codd. et prima editio, effectus.

Three of our codices and the first edition [read] "effectus".

(f)–(i) calls in col 292, printed under col 291, set in n292

Editors' prose

Synopsis. — I. Non solum vitia, sed et errores esse repellendos; geminamque agnoscendam in Christo naturam. — II. In omnibus actionibus Christi varia elucere utriusque naturae testimonia. — III. Quae de Christo incarnato sint credenda. — IV. Non solum eleemosynis, sed et offensarum remissione jejunium et orationem fructuosa reddi.

Synopsis. — I. That not only vices but errors too must be repelled; and that a twofold nature must be acknowledged in Christ. — II. That in all the actions of Christ various testimonies of both natures shine out. — III. What is to be believed about Christ incarnate. — IV. That fasting and prayer are made fruitful not only by almsgiving but also by the forgiveness of offences.

Page

running head: 291 | S. LEONIS MAGNI SERMONES. (printed across the page with col 292)
marginal letters: A ‹sta bona, et magnificent›; B ‹Cum autem hac diligentia›; C ‹sicut immitibus vehemens›; D ‹beside footnote (a), "quot mss., verum"›
old-edition numerals: 174 before ‹SERMO XLVI›
signature: none
other: the synopsis of Sermo XLVI begins in col 291 and ends at the head of col 292 ("eleemosynis … reddi."); set whole here

PL 54:292

Cap. I. — Devotionis quidem vestrae, dilectissimi, novimus hunc esse fervorem, ut in jejuniis, quae Domini Pascha praecurrunt, multi nostros praeveniatis hortatus. Sed quia utilitas continentiae non solum carnis castigationi, verum etiam mentis necessaria est puritati, observantiam vestram sic cupimus esse perfectam, ut sicut a desideriis carnis reciditis voluptates, ita ab animi sensibus excludatis errores. Nam paschali festo, in quo omnia religionis nostrae sacramenta concurrunt, is vera et rationabili purificatione se praeparat, cujus cor nulla infidelitate polluitur, Dicente enim Apostolo: Omne quod non est ex fide, peccatum est (Rom. xiv, 23), inutilia erunt et vana eorum jejunia quos illusionibus suis mendacii pater decipit (Joan. viii, 41), et vera Christi caro non pascit. Sicut ergo divinis mandatis sanaeque doctrinae toto corde famulandum est ita omni prudentia ab impiis est sensibus abstinendum. Tunc enim mens sanctum agit atque spiritale jejunium, cum erroris cibos atque venena adjicit falsitatis; quae dolosus ac versutus inimicus nunc insidiosius ingerit, quando ipso venerandae festivitatis recursu omnis Ecclesia ad intelligenda salutis suae mysteria generaliter commonetur.

Ch. 1. — We know indeed, dearly beloved, that such is the fervour of your devotion that in the fasts which run before the Lord's Pasch many of you anticipate our exhortations. But because the usefulness of continence is necessary not only for the chastisement of the flesh but also for the purity of the mind, we desire your observance to be so perfect that, as you cut off pleasures from the desires of the flesh, so you shut out errors from the perceptions of the soul. For he prepares himself for the paschal feast, in which all the sacraments of our religion meet, with a true and reasonable purification, whose heart is polluted by no unbelief. For since the Apostle says: Whatever is not of faith is sin (Rom. 14:23), the fasts of those will be useless and vain whom the father of lies deceives with his illusions (John 8:41), and whom the true flesh of Christ does not feed. As, then, we must serve the divine commandments and sound doctrine with the whole heart, so with all prudence we must abstain from ungodly notions. For then the mind keeps a holy and spiritual fast, when it casts away the foods of error and the poisons of falsehood; which the crafty and cunning enemy now thrusts in more insidiously, when by the very return of the venerable festival the whole Church is generally admonished to understand the mysteries of its salvation.

Is enim resurrectionis Christi verus confessor et cultor est, qui et de passione ejus non confunditur, et de corporea nativitate non fallitur. Nam quidam erubescentes Evangelium crucis Christi, ut audentius avacuarent susceptum pro mundi redemptione supplicium, ipsam verae carnis in Domino negavere naturam, non intelligentes impassibilem Dei Verbi atque incommutabilem Deitatem, ita inclinatam ad humanam salutem, ut et potenter propria non amitteret, et misericorditer nostra susciperet. Duplicis itaque in Christo formae una persona est, et Filius Dei, idemque filius hominis, unus est Dominus, conditionem servilem consilio pietatis recipiens, non lege necessitatis incurrens: quia potestate factus est humilis, potestate passibilis, potestate mortalis; ut ad destruendum peccati mortisque dominatum, et poenae capax esset substantia infirmitatis, et nihil gloriae suae perderet natura virtutis.

For he is the true confessor and worshipper of Christ's resurrection who is neither ashamed of His passion nor deceived about His bodily birth. For certain men, ashamed of the Gospel of the cross of Christ, in order more boldly to make void the punishment undertaken for the redemption of the world, denied the very nature of true flesh in the Lord, not understanding that the impassible and unchangeable Godhead of the Word of God was so inclined towards human salvation that it both by its power did not lose what was its own and in mercy took up what is ours. Of the twofold form in Christ, therefore, there is one Person, and the Son of God, the same also the son of man, is one Lord, receiving the condition of a servant by the counsel of goodness, not incurring it by the law of necessity: for by His power He was made humble, by His power passible, by His power mortal; so that, for destroying the dominion of sin and death, the substance of weakness might be capable of punishment, and the nature of power might lose nothing of its glory.

Editors' notes and page, col. 292

Footnotes

(f) ‹anchor: fervorem, ut› · printed under col 291

Particulam in addidimus ex duobus mss. S. Petri.

We have added the particle "in" from two manuscripts of St Peter's.

(g) ‹anchor: utilitas› · printed under col 291

Sic cum Quesnello ex iisdem S. Petri codd. et duobus Vat. Al., abstinentiae.

So, with Quesnel, from the same codices of St Peter's and two Vatican ones. Others [read] "abstinentiae".

(h) ‹anchor: perfectam, ut› · printed under col 291

Editi ante Quesn., sicut desiderii, vel desideriis carnis rescenditis voluptates. Textus lectio est in codd. S. Petri et in Vat. collect. 5.

The editions before Quesnel [read] "sicut desiderii", or "desideriis carnis rescenditis voluptates". The reading of the text is in the codices of St Peter's and in the Vatican [codex] of collection 5.

(i) ‹anchor: paschali festo› · printed under cols 291–292

Ita duo mss. S, Petri. Editi et aliqui codd., in quod; apud Quesn., quo.

So two manuscripts of St Peter's. The editions and some codices [read] "in quod"; in Quesnel, "quo".

(j) ‹anchor: mendacii pater› · printed under col 292

Unus ms. S. Petri et Vat. collect. 4, decepit.

One manuscript of St Peter's and the Vatican [codex] of collection 4 [read] "decepit" (deceived).

(k) ‹anchor: Tunc enim› · printed under col 292

Vocem mens, quae in Quesnello deest, ex caeteris editis nostrisque codd. revocamus.

The word "mens", which is missing in Quesnel, we recall from the other editions and our codices.

(l) ‹anchor: generaliter› · printed under col 292

Sic Quesn. cum editione Antuerp. an 1583, et plerique nostri codd. Al., commovetur.

So Quesnel with the Antwerp edition of the year 1583, and most of our codices. Others [read] "commovetur" (is stirred).

(m) ‹anchor: Deitatem› · printed under col 292

Prima editio, ita inclinatam ad humanam naturam et ad ejus salutem. Aliae editiones ante Quesn., ita se inclinantem ad humanam naturam et ad ejus salutem. Quesnellus, ita inclinatam ad humanam naturam, omissis et ad ejus salutem; cum tamen salutis mentio potissimum exigatur ab antecedentibus, susceptum pro mundi redemptione supplicium, ad quae hic locus refertur. Secuti sumus exemplaria S. Petri et duo Vat.

The first edition [reads] "ita inclinatam ad humanam naturam et ad ejus salutem". Other editions before Quesnel, "ita se inclinantem ad humanam naturam et ad ejus salutem". Quesnel, "ita inclinatam ad humanam naturam", omitting "et ad ejus salutem"; although mention of salvation is especially required by what precedes, "the punishment undertaken for the redemption of the world", to which this place refers. We have followed the exemplars of St Peter's and two Vatican ones.

(n) ‹anchor: pietatis recipiens.› · printed under col 292

Ita Quesn. cum uno ms. Petri. Al., nec legem.

So Quesnel with one manuscript of Peter's. Others [read] "nec legem".

Editors' prose

(synopsis of Sermo XLVI, continued from col 291, set in n291)

Page

running head: S. LEONIS MAGNI SERMONES. | 292 (printed across the page with col 291)
marginal letters: A ‹eleemosynis, sed et (synopsis)›; B ‹suis mendacii pater›; C ‹supplicium, ipsam verae carnis›; D ‹beside footnote (j), "Unus ms. S. Petri"›
old-edition numerals: 175 after ‹incommutabilem›
signature: none
other: none

PL 54:293

Cap. II. — Cum itaque, dilectissimi, legentes vel audientes Evangelium, quaedam in Domino nostro Jesu Christo cognoscitis subjeeta injuriis, quaedam illustrata miraculis, ita ut in eodem nunc humana appareant, nunc divina resplendeant; nolite quidquam horum ascribere falsitati, tamquam in Christo aut sola sit humanitas, aut sola Divinitas; sed utrumque fideliter credite, utrnmque humiliter adorate: ut in unitate Verbi et carnis non sit ulla divisio, nec quia manifesta fuerunt in Jesu signa divina, falsa videantur documenta corporea. Vera et copiosa sunt in ipso utriusque testimonia naturae, ad hoc ex divini consilii altitudine concurrentia, ut Verbo inviolabili non separato a carne passibili particeps per omnia intelligatur et Deitas carnis, et caro Deitatis.

Chap. II. — When therefore, dearly beloved, reading or hearing the Gospel, you learn that some things in our Lord Jesus Christ were subjected to injuries and some made illustrious by miracles, so that in the one same [Person] now human things appear, now divine things shine forth, do not ascribe any of these to falsehood, as though in Christ there were either humanity alone or Divinity alone; but believe both faithfully, adore both humbly: so that in the unity of the Word and the flesh there be no division at all, and that the bodily proofs may not seem false because divine signs were manifest in Jesus. True and abundant in Him are the testimonies of both natures, concurring to this end by the depth of the divine counsel, that, the inviolable Word not being separated from the passible flesh, both the Godhead may be understood as sharing in all things with the flesh, and the flesh with the Godhead.

Mens igitur Christiana, fugax mendacii, discipula veritatis, evangelica utere fidenter historia, et quae visibiliter sunt gesta per Dominum, tamquam ipsa cum apostolis aggregata, nunc spiritali intellectu, nunc corporeo discerne conspectu. Da homini quod de muliere puer nascitur; da Deo quod nec conceptu laeditur virginitas materna, nec partu. Formam servi obvolutam pannis, jacentem in praesepio cognosce; sed annuntiatam ab angelis, declaratam ab elementis, adoratam a magis formam Domini confitere Humanum intellige, quod non declinavit nuptiale convivium; divinum approba, quod aquam convertit in vinum (Joan. ii, 9). Nostra tibi innotescat affectio, cur mortuo amico fletus impenditur; divina potentia sentiatur, cum idem post quatriduanam jam foetidus sepulturam, salo vocis imperio vivificatus erigitur (Joan. ix, 39). Lutum de sputo et terra fieri, corporei fuit operis (Joan. ix, 6); sed illinc superlitos caeci oculos illuminari, non dubium est illius fuisse virtutis, quae quod principiis naturae non dederat, ad manifestationem suae gloriae reservarat. Veri est hominis fatigationem corpoream somni quiete relevare (Marc. iv, 11): sed veri Dei est, vim saevientium procellarum praecepti increpatione compescere. Cibos esurientibus apponere (Joan. vi, 38), humanae benignitatis est, et socialis est animi; sed quinque panibus et duobus piscibus quinque milia virorum, exceptis mulieribus et parvulis, satiare, quis negare audeat opus esse Deitatis? quae cooperantibus secum verae carnis officiis, et se homini, et hominem sibi inesse monstrabat: quia non aliter in humana natura sanari poterant originalis vulnera vetustatis, nisi de utero Virginis carnem sibi assumente Dei Verbo, in una eadem persona simul et caro nasceretur et Verbum.

Christian mind, therefore, fleeing from falsehood, disciple of truth, use the Gospel history with confidence, and the things that were visibly done by the Lord, as though you yourself were gathered with the apostles, discern now with spiritual understanding, now with bodily sight. Grant to man that a boy is born of a woman; grant to God that the mother's virginity is not injured either by conception or by birth. Recognize the form of a servant wrapped in swaddling clothes, lying in a manger; but confess as the form of the Lord [that form] announced by angels, declared by the elements, adored by the magi. Understand as human that He did not decline the wedding feast; acknowledge as divine that He turned water into wine (John 2:9). Let our affection be made known to you, why weeping is spent over a dead friend; let divine power be perceived, when that same [friend], already foul after a burial of four days, is raised up, brought to life by the sole command of a voice (John 9:39). To make clay from spittle and earth was the work of a body (John 9:6); but that the smeared eyes of the blind man were enlightened from it, there is no doubt that this was of that power which had reserved for the manifestation of its own glory what it had not given at the beginnings of nature. It belongs to a true man to relieve bodily weariness by the rest of sleep (Mark 4:11); but it belongs to the true God to curb the force of raging storms by the rebuke of a command. To set food before the hungry (John 6:38) is a matter of human kindness and of a companionable spirit; but to satisfy five thousand men, besides women and children, with five loaves and two fishes, who would dare to deny to be the work of the Godhead? which, the offices of true flesh working together with it, showed both that it was in the man and that the man was in it: because in human nature the wounds of the original old state could not be healed otherwise than by the Word of God taking flesh to Himself from the Virgin's womb, so that in one and the same Person both the flesh and the Word should be born together.

Cap. III. — Hanc, dilectissimi, incarnationis Dominicae fidem, per quam tota Ecclesia corpus est

Chap. III. — This faith, dearly beloved, in the Lord's incarnation, through which the whole Church is the body […]

Editors' notes and page, col. 293

Footnotes

(a) ‹anchor: Vera et copiosa sunt› · printed under col 293

Editi ante Quesn. et non pauci mss., in Christo.

The editions before Quesnel and not a few manuscripts [read] "in Christo" [in Christ].

(b) ‹anchor: fidenter historia, et› · printed under col 293

Ita cum Quesnello quidam nostri codd. Anteriores editiones, quae fideliter et visibiliter. Editio Antuerpiensis an. 1583, quae fideliter et universaliter, et in margine, visibiliter.

So [read] some of our manuscripts, with Quesnel. The earlier editions [read] "quae fideliter et visibiliter" [which faithfully and visibly]. The Antwerp edition of the year 1583 [reads] "quae fideliter et universaliter" [which faithfully and universally], and in the margin "visibiliter" [visibly].

In duob. mss. S. Petri, da Verbo.

In two manuscripts of St Peter's, "da Verbo" [grant to the Word].

(d) ‹anchor: humanae benignitatis› · printed under col 293, running over into the foot of col 294

Verbum est uti superfluum omititur in quibusdam mss. Dein operantibus pro cooperantibus est in prima editione.

The word "est" is omitted as superfluous in some manuscripts. Next, "operantibus" [working] for "cooperantibus" [working together] is in the first edition.

Page

running head: 293 SERMO XLVII. (one head centred across the page, cols 293–294)
marginal letters: A ‹Cap. II. — Cum itaque›; B ‹veritatis, evangelica utere›; C ‹erigitur (Joan. ix, 39)›; D ‹aliter in humana natura›
old-edition numerals: 176 after ‹non dederat,›
signature: none
other: the note-call printed "(e)" at the head of note (c) in the foot is a worn "(c)"

PL 54:294

Christi inconcusso corde servantes ab omnibus haereticorum jejunate mendaciis, et ita vobis misericordiae opera credite profutura, ita fructuose habendam continentiae puritatem, si mentes vestrae nulla pravarum opinionum constaminatione sorduerint. Abjicite exosa Domino sapientiae mundanae argumenta per quam nemo ad cognitionem veritatis potuit pervenire, et hoc fixum habete in animo, quod dicitis in Symbolo. Credite consempiternum Patri Filium Dei, per quem facta sunt omnia, et sine quo factum est nihil (Joan. i, 3), secundum carnem quoque in fine temporum generatum. Credite hunc corporaliter crucifixum, mortuum, suscitatum et super altitudines coelestium dominationum elevatum, in Patris dextera constitutum, ad judicandum vivos et mortuos in eadem carne, quo ascendit, venturum. Hoc enim universis fidelibus Apostolus praedicat dicens: Si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens; quae sursum sunt sapite, non quae super terram. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Cum enim Christus apparuerit vita vestra, tunc et vos apparebitis cum ipso in gloria (Coloss. iii, 1-4).

[… of] Christ, keeping it with unshaken heart, fast from all the falsehoods of heretics, and believe that the works of mercy will profit you, and the purity of continence will be held fruitfully, only if your minds have not been soiled by any contamination of perverse opinions. Cast away the arguments of worldly wisdom, hateful to the Lord, through which no one has been able to come to the knowledge of the truth, and hold this fixed in your mind which you say in the Creed. Believe the Son of God coeternal with the Father, through Whom all things were made, and without Whom nothing was made (John 1:3), begotten also according to the flesh at the end of the times. Believe that He was bodily crucified, dead, raised up, and lifted above the heights of the heavenly dominions, set at the right hand of the Father, and that He will come to judge the living and the dead in the same flesh in which He ascended. For this the Apostle preaches to all the faithful, saying: If you have risen with Christ, seek the things that are above, where Christ is, sitting at the right hand of God; mind the things that are above, not the things upon the earth. For you are dead, and your life is hidden with Christ in God. For when Christ, your life, shall appear, then you also shall appear with Him in glory (Col. 3:1–4).

Cap. IV, — Habentes ergo, dilectissimi, tantae promissionis fiduciam, estote non solum spe, sed etiam conversatione coelestes. Et quamvis omni tempore studendum sit santificationi et mentis et corporis, nunc tamen in istis quadraginta dierum jejuniis, sollicitioribus vos pletatis operibus expolite, non solum in distribuendis eleemosynis, quae magnum habent emendationis effectum, sed etiam in remittendis offensionibus et peccatorum reatibus relaxandis: ut conditio quam inter se et hominem Deus posuit, non resistat orantibus. Dicentes enim, secundum doctrinam Domini: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. vi, 12), debemus toto corde implere quod dicimus. Tunc enim fiet omnino quod in consequentibus postulamus, ut in tentationem non inducamur, et a maelis omnibus liberemur: per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

Chap. IV. — Having therefore, dearly beloved, the assurance of so great a promise, be heavenly not only in hope but also in manner of life. And although at every time we must be zealous for the sanctification both of mind and of body, yet now in these fasts of forty days polish yourselves with more careful works of piety, not only in distributing alms, which have a great effect of amendment, but also in forgiving offences and remitting the guilt of sins: so that the condition which God has set between Himself and man may not stand against those who pray. For since we say, according to the Lord's teaching: Forgive us our debts, as we also forgive our debtors (Matt. 6:12), we must fulfil with our whole heart what we say. For then that will be wholly done which we ask in what follows, that we be not led into temptation and be delivered from all evils: through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

SERMO XLVII [Al. XLVI].

SERMON XLVII [Al. XLVI].

De Quadragesima IX.

On Lent, IX.

Cap. I. — In omnibus, dilectissimi, solemnitatibus

Chap. I. — Among all the solemnities, dearly beloved, […]

Editors' notes and page, col. 294

Footnotes

(d) continued from col 293, set in n293

(e) ‹anchor: exosa Domino› · printed under col 294

In editis ante Quesn. et aliquot mss., mundanae argumenta scientiae.

In the editions before Quesnel and some manuscripts, "mundanae argumenta scientiae" [the arguments of worldly knowledge].

(f) ‹anchor: magnum habent› · printed under col 294

Aliqui codd. posteriorum collectionum, emundationis.

Some manuscripts of the later collections [read] "emundationis" [of cleansing].

(g) ‹anchor: SERMO XLVII [Al. XLVI].› · printed under col 294 (the call stands before the sub-caption De Quadragesima IX.)

In prima editione et mss. collect. 3 haec inscriptio praefigitur: De Festo Paschali Sermo I, et similiter duo sequentes sermones dicti Sermo II et III.

In the first edition and the manuscripts of collection 3 this title is prefixed: "On the Paschal Feast, Sermon I", and likewise the two following sermons are called "Sermon II" and "III".

Editors' prose

Synopsis. — I. Majorum, id est, qaadragesimalium jejuniorum tempore per crucis tolerantiam ad paschale festum Christianos praeparari. — II. Non solam probitatem servandam, sed et fidem; maxime vero Divinitatis et humanitatis in Christo. — III. Misericordia et offensarum maxime remissione Deum placari.

Synopsis. — I. That in the time of the greater, that is the Lenten, fasts Christians are prepared for the paschal feast through the endurance of the cross. — II. That not uprightness alone is to be kept, but faith also; and above all [faith in] the Godhead and the manhood in Christ. — III. That God is appeased by mercy and above all by the forgiveness of offences.

Page

running head: SERMO XLVII. 294 (one head centred across the page, cols 293–294)
marginal letters: A ‹Christi inconcusso corde›; B ‹mortuos in eadem carne›; C ‹in remittendis offensionibus›; D ‹chale festum Christianos (synopsis)›
old-edition numerals: 177 after ‹eleemosynis, quae›
signature: none
other: caption SERMO XLVII [Al. XLVI]. with sub-caption (g) De Quadragesima IX. printed in col 294 only, after the end of Sermo XLVI; synopsis follows it; the stop after "III" at the end of note (g) is faint and could be a comma

PL 54:295

Christianis non ignoramus paschale sacramentum esse praecipuum, cui condigne et congrue suscipiendo totius quidem nos temporis instituta praeformant; sed devotionem nostram praesentes vel maxime dies exigunt, quos illi sublimissimo divinae misericordiae sacramento scimus esse contiguos. In quibus merito a sanctis apostolis per doctrinam Spiritus sancti majora sunt ordinata jejunia, ut per commune consortium crucis Christi etiam nos aliquid in eo quod propter nos gessit ageremus, sicut Apostolus ait: Si compatimur, et conglorificabimur (Rom. viii, 17; II Tim. ii, 12).

[…] Christian, we are not unaware that the paschal mystery is the chief, for receiving which worthily and fittingly the ordinances of the whole [year's] time do indeed shape us beforehand; but the present days above all demand our devotion, which we know to be next to that most sublime mystery of the divine mercy. In these, rightly, the greater fasts were ordained by the holy apostles through the teaching of the Holy Spirit, so that through a common fellowship in the cross of Christ we too might do something in that which He did for our sake, as the Apostle says: If we suffer with [Him], we shall also be glorified with [Him] (Rom. 8:17; 2 Tim. 2:12).

Certa atque secura est exspectatio promissae beatitudinis, ubi est participatio Dominicae passionis. Nemo non est, dilectissimi, cui per conditionem temporis societas hujus gloriae denegetur, tanquam tranquillitas pacis vacua sit occasione virtutis. Apostolus enim praedicat, dicens: Omnes qui pie volunt vivere in Christo, persecutionem patientur (II Tim. iii, 12); et ideo numquam deest tribulatio persecutionis, si numquam desit observantia pietatis, Dominus ipse in exhortationibus suis dicit: Qui non accipit crucem suam, et sequitur me, non est me dignus (Matth. x, 38); nec dubitare debemus hanc vocem non solum ad discipulos Christi, sed ad cunctos fideles, totamque Ecclesiam pertinere, quae salutare suum in his ut aderant universaliter audiebat.

Certain and secure is the expectation of promised blessedness where there is a sharing in the Lord's passion. There is no one, dearly beloved, to whom by the condition of the time the fellowship of this glory is denied, as though the tranquillity of peace were empty of occasion for virtue. For the Apostle preaches, saying: All who will to live piously in Christ shall suffer persecution (2 Tim. 3:12); and therefore the tribulation of persecution is never lacking, if the observance of piety is never lacking, [as] the Lord Himself says in His exhortations: He who does not take up his cross and follow Me is not worthy of Me (Matt. 10:38); and we ought not to doubt that this saying pertains not only to the disciples of Christ, but to all the faithful and to the whole Church, which heard its salvation universally in those who were present.

Sicut ergo totius est temporis pie vivere, ita totius est temporis crucem ferre: merito unicuique sua dicitur, quia propriis modis atque mensuris ab unoquoque toleratur. Unum nomen est persecutionis, sed non una est causa certaminis, et plus plerumque periculi est in insidiatore oculto quam in hoste manifesto. Beatus Job alternantibus bonis ac malis mundi hujus eruditus pie veraciterque dicebat: Nonne tentatio est vita hominis super terram (Job vii, 1)? quoniam non solis doloribus corporis atque suppliciis anima fidelis impetitur, verum etiam salva incolumitate membrorum, gravi morbo urgetur, si carnis voluptate mollitur. Sed cum caro concupiscit adversus spiritum, spiritus autem adversus carnem, praesidio crucis Christi mens rationalis instruitur: nec

As, then, it belongs to the whole of time to live piously, so it belongs to the whole of time to bear the cross: rightly is it called each one's own, because it is borne by each in his own ways and measures. The name of persecution is one, but the cause of the conflict is not one, and there is more danger for the most part in a hidden plotter than in an open enemy. Blessed Job, taught by the alternating good and evil things of this world, said piously and truly: Is not the life of man upon earth a temptation (Job 7:1)? since the faithful soul is attacked not only by pains and tortures of the body, but even while the limbs are safe and sound it is pressed by a grave disease, if it is softened by the pleasure of the flesh. But when the flesh lusts against the spirit, and the spirit against the flesh, the rational mind is armed with the defence of the cross of Christ: nor […]

Editors' notes and page, col. 295

Footnotes

(a) ‹anchor: temporis instituta› · printed under col 295

Ita cum Quesnello septem nostri codices. Al., reformant.

So [read] seven of our manuscripts, with Quesnel. Others [read] "reformant" [reshape].

(b) ‹anchor: Dominicae passionis.› · printed under col 295

Sic ex duobus mss. S. Petri. Editi anfe Quesnellum cum quibusdam mss., Nemo est; iste autem, Nemo enim est, uti in uno cod. Veneto et duobus Patav. S. Antonii, et S. Justinae, ubi enim minus videtur congruere, et forte non in enim mutatum fuit. Locutione autem apud Latinos probae notae non infrequenti, nemo cum negativis particulis jungitur, quae nihil officiunt, sed vim sententiae adaugent, ita ut nemo non idem fortius significet ac nemo.

So [we read] from two manuscripts of St Peter's. The editions before Quesnel, with some manuscripts, [read] "Nemo est"; he, however, [reads] "Nemo enim est", as in one Venice manuscript and two of Padua, of St Anthony and of St Justina, where "enim" seems less fitting, and perhaps "non" was changed into "enim". By a turn of speech not infrequent among Latin writers of good standing, "nemo" is joined with negative particles, which take nothing away but increase the force of the sentence, so that "nemo non" signifies the same as "nemo", more strongly.

Editiones anteriores Quesn., Dominus enim in exhortationibus, perperam. Emendationem Quesnelli quinque nostri condd. probant.

The editions earlier than Quesnel [read] "Dominus enim in exhortationibus" [for the Lord in the exhortations], wrongly. Five of our manuscripts support Quesnel's emendation.

(d) ‹anchor: Sicut ergo totius est› · printed under col 295

Ita Quesnellus et quidam nostri mss. Al., corporis. Prima editio etiam in secundo commate habet corporis crucem ferre.

So Quesnel and some of our manuscripts. Others [read] "corporis" [of the body]. The first edition also has in the second clause "corporis crucem ferre" [to bear the cross of the body].

(e) ‹anchor: crucem ferre:› · printed under col 295

Editante Quesn., merito ferri unicuique sua detur. Melior Quesnelli lectio, quae est in exempl. S. Petri.

The editions before Quesnel [read] "merito ferri unicuique sua detur" [rightly is each one's own given him to bear]. Quesnel's reading, which is in the copies of St Peter's, is better.

(f) ‹anchor: adversus spiritum,› · printed under col 295, running over into the foot of col 296

Secuti sumus omnos anteriores editiones et nostros codices. Quesn., et spiritus adversus carnem, et mox delevit Christi.

We have followed all the earlier editions and our manuscripts. Quesnel [reads] "et spiritus adversus carnem" [and the spirit against the flesh], and soon after deleted "Christi".

Page

running head: 295 S. LEONIS MAGNI SERMONES. (one head centred across the page, cols 295–296)
marginal letters: A ‹bus Christianis non ignoramus›; B ‹tas hujus gloriae denegetur›; C ‹una est causa certaminis›; D ‹videtur congruere (footnote b)›
old-edition numerals: 178 after ‹per conditionem temporis›
signature: none
other: small capitals CERTA and NUMQUAM in the text are set in ordinary case; the printed "Editante" in note (e) is a misprint for "Editi ante"

PL 54:296

cupiditatibus noxiis illecta consentit, quoniam continentiae clavis et Dei timore transfigitur. In bono ergo proposito constitutis inimicitiae dissimilium diabolo instigante non desunt, et facile in odia prorumpunt, quorum improbi mores detestabiliores fiunt comparatione rectorum. Iniquitas cum justitia non habet pacem, temperantiam odit ebrietas, falsitati nulla est cum veritate concordia; non amat superbia mansuetudinem, petulantia verecundiam, avaritia largitatem: et tam pertinaces hahet dlversitas ista conflictus, ut etiamsi exterius conquiescat, ipsa tamen piorum cordium penetralia inquietare non desinat; ut verum sit quod qui voluerint in Christo pie vivere persecutionem patiuntur (II Tim. iii, 12); et verum sit quod omnis haec vita tentatio est (Job vii, 1). Ipsis experimentis suis uusquisque fidelis edoctus, Christi cruce armetur, ut Christo dignus habeatur.

[…] does it, enticed, consent to harmful desires, since it is pierced through with the nails of continence and the fear of God. For those, then, who are set in a good purpose, the enmities of those unlike them are not lacking at the devil's instigation, and they readily break out into hatreds, since their wicked ways become more detestable by comparison with the upright. Iniquity has no peace with justice, drunkenness hates temperance, falsehood has no concord with truth; pride does not love meekness, nor wantonness modesty, nor avarice generosity: and this diversity has conflicts so stubborn that, even if it is quiet outwardly, it yet does not cease to disquiet the very inmost recesses of pious hearts; so that it is true that those who will to live piously in Christ suffer persecution (2 Tim. 3:12); and it is true that all this life is a temptation (Job 7:1). Let every faithful man, taught by his own experiences, be armed with the cross of Christ, that he may be held worthy of Christ.

Cap. II. — Per istum vero agonem, dilectissimi, ad praemia aeterna tendentibus, in eo maxime diaboli insidiatur astutia, ut quorum pervertere non potest probitatem, subruat fidem. In aliam enim transfertur viam, quisquis a confessione veritatis abducitur, totusque ejus cursus abscessio est, et tanto erit morti vicinior, quanto fuerit a catholica luce longinquior. Quod etiam in diebus nostris per suam patiuntur incuriam, qui de spiritu olim destructi erroris olimque damnati veterem insaniam conceperunt, qui geminam in Christo audent negare naturam, aut non suscepta carnis scilicet veritate, aut in carnem Deitate conversa; ut aut secundum Manichaeum nulla ejus sit resurrectio, cujus nulla est passio, aut secundum Apollinarem ipsa Deitas Verbi mutabilis ipsa sit facta passibilis. Hoc autem sentire, hoc auribus Christianae plebis ingerere, quid aliud est, quam ipsa religionis nostrae fundamenta convellere, et quod verus Filius Dei, verus sit filius hominis, denegare? In quo solo est humani generis restitutio testificata per legem, promissa per Prophetas, et omnibus veteris Testamenti significationibus nuntiata: ut magnum illud et saeculis omnibus profuturum dlvinae misericordiae sacramentum, quod

Chap. II. — But through this contest, dearly beloved, the cunning of the devil lies in wait for those who strive towards the eternal rewards chiefly in this, that he may undermine the faith of those whose uprightness he cannot pervert. For whoever is led away from the confession of the truth is transferred onto another road, and his whole course is a departing, and he will be the nearer to death the farther he is from the Catholic light. This, too, those suffer in our days through their own carelessness who, from the spirit of an error long since destroyed and long since condemned, have conceived the old madness, who dare to deny the twofold nature in Christ, either, forsooth, because the reality of the flesh was not taken up, or because the Godhead was turned into flesh; so that either, according to Manichaeus, there is no resurrection of Him Who had no passion, or, according to Apollinaris, the very Godhead of the Word, being mutable, itself became passible. But to hold this, to thrust this upon the ears of the Christian people, what else is it than to tear up the very foundations of our religion, and to deny that the true Son of God is truly the Son of man? In Whom alone is the restoration of the human race, attested by the law, promised by the Prophets, and announced by all the signs of the Old Testament: so that that great mystery of the divine mercy, which was to profit all ages, which […]

Editors' notes and page, col. 296

Footnotes

(f) continued from col 295, set in n295

(g) ‹anchor: constitutis inimicitiae› · printed under col 296

Eorum scilicet qui sunt dissimiles moribus. In sequentibvs porro nihil discessimus a lectione editorum ante Quesnellum confirmata omnibus nostris codicibus, quos inter sunt quinque Lectionaria optimae notae. Ille autem forte clarius explicaturns Leonis sententiam nullo ms. allegato edidit, ut facile in odia prorumpant; et postea justorum pro rectorum.

That is, of those who are unlike in their ways. In what follows, moreover, we have not departed at all from the reading of the editions before Quesnel, confirmed by all our manuscripts, among which are five Lectionaries of the best standing. He, however, perhaps to explain Leo's meaning more clearly, printed, citing no manuscript, "ut facile in odia prorumpant" [so that they readily break out into hatreds]; and afterwards "justorum" [of the just] for "rectorum" [of the upright].

(h) ‹anchor: ut Christo› · printed under col 296

Quaedam editiones et Vat. collect. 3, dignior.

Some editions and the Vatican [manuscript] of collection 3 [read] "dignior" [more worthy].

(i) ‹anchor: a catholica› · printed under col 296

Sic Quesnellus cum quatuor nostris mss. Al., fide. Paulo ante quidam codd. pro morti habent tenebris, forte melius.

So Quesnel with four of our manuscripts. Others [read] "fide" [faith]. A little before, some manuscripts have "tenebris" [darkness] for "morti" [death], perhaps better.

(j) ‹anchor: conceperunt,› · printed under col 296

Duo codd. S. Petri et unus Venetus, qua geminam.

Two manuscripts of St Peter's and one of Venice [read] "qua geminam" [by which (they dare to deny) the twofold].

(k) ‹anchor: ipsa religionis› · printed under col 296

Vocem nostrae, quam omisit Quesnellus, restituimus ex caeteris editionibus omnibusque nostris cedicibus.

The word "nostrae" [our], which Quesnel omitted, we have restored from the other editions and all our manuscripts.

(l) ‹anchor: veteris Testamenti› · printed under col 296

Codd. S. Petri, mysteriis.

The manuscripts of St Peter's [read] "mysteriis" [mysteries].