PL 54 · cols. 305–312

Leo the Great, Sermons

Sermons L–LI

sua lege decernit. Beati vero misericordes, quoniam ipsorum miserebitur Deus (Matth. v, 7): qui in judiciis suis et justus est et benignus; ad hoc quosdam sub aliorum esse potestate permittens, ut sub aequa moderatione servetur et utilitas disciplinae, et mansuetudo clementiae; et nemo audeat alterius delictis veniam denegare, quam pro suis optat accipere.

[…] decrees by His own law. But blessed are the merciful, for God will have mercy on them (Matt. 5:7): He Who in His judgements is both just and kind, permitting some to be under the power of others to this end, that under a fair moderation both the usefulness of discipline and the gentleness of clemency may be preserved; and that no one may dare to deny to another's offences the pardon which he wishes to receive for his own.

Cap. VI. — Dicente autem Domino, Beati pacifici, quoniam filii Dei vocabuntur (Matth. v, 9), deponantur omnium discordiarum odiorumque certamina; nec putet se quisquam in paschali festo habiturum esse consortium, qui fraternam pacem redintegrare neglexerit. Apud summum enim Patrem, qui non fuerit in charitate fratrum, non habebitur in numero filiorum. In distributione quoque eleemosynarum, et pauperum cura, pinguescant Christiana jejunia; et quod suis quisque deliciis subtrahit, debilibus impendat et egenis. Detur opera ut omnes Deo uno ore benedicant, et qui aliquam dat portionem substantiae suae, intelligat se ministrum esse misericordiae divinae, qui partem pauperis in manu posuit largientis: ut peccota quae aut baptismi aquis, aut poenitentiae lacrymis abluuntur, etiam eleemosynis deleantur, dicente Scriptura: Sicut aqua exstinguit ignem, ita eleemosyna exstinguit peccatum (Eccli. III, 33). Per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

Chap. VI. — And since the Lord says, Blessed are the peacemakers, for they shall be called sons of God (Matt. 5:9), let the contests of all discords and hatreds be laid aside; and let no one think that he will have fellowship in the paschal feast who has neglected to restore brotherly peace. For with the Father on high, he who has not been in the charity of the brethren will not be counted in the number of the sons. In the distribution of alms also, and in the care of the poor, let Christian fasts grow rich; and what each withdraws from his own delights, let him spend on the weak and the needy. Let effort be made that all may bless God with one mouth, and let him who gives some portion of his substance understand that he is a minister of the divine mercy, [of Him] Who has placed the poor man's share in the hand of the giver: so that sins which are washed away either by the waters of baptism or by the tears of penance may also be blotted out by alms, as Scripture says: As water extinguishes fire, so alms extinguish sin (Sir. 3:33). Through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

SERMO L [Al. XLIX].

SERMON 50 [Otherwise 49].

De Quadragesima XII.

On Lent, 12.

Cap. I. — Appropinquante, dilectissimi, solemnitate paschali, adest praecurrentis consuetudo jejunii, quod nos quadraginta dierum numero ad sanctificationem corporis et mentis exerceat. Suscepturi enim festorum omnium maximum festum, ea nos debemus observantia praeparare, ut in cujus sumus resurrectione

Chap. I. — As the paschal solemnity approaches, dearly beloved, the custom of the fast that runs before it is at hand, to exercise us by the number of forty days for the sanctification of body and mind. For as we are about to receive the greatest feast of all feasts, we ought to prepare ourselves by such observance that, [being those] in whose resurrection we are […]

Editors' notes and page, col. 305

Footnotes

(a) ‹ut peccota quae› · printed under col 305

Vocem aut addidimus ex ms. S. Petri. Mox in mss. Vat. collect. 4 et 5, etiam eleemosyna delelantur.

We have added the word aut from the manuscript of St Peter's. Shortly after, in the Vatican manuscripts of collections 4 and 5, etiam eleemosyna delelantur [sic, for deleantur: "may also be blotted out by alms", singular].

(b) ‹solemnitate paschali› · printed under col 305, continued under col 306

Ita duo Lectionaria mss. Patav., unum Eremitanorum, aliud S. Justinae, codex Casin. collect. 1, et mss. collect. 2. Non absimiliter in serm. praecedenti c. 1: Appropinquante enim festivitate paschali, adest maximum sacratissimumque jejunium. Erat in editis ante Quesn. ut et in aliquibus mss.: sic est praecurrenda consuetudo jejunii, ut nos quadraginta dierum numerus ad sanctificationem corports et mentis exerceat. Hanc autem lectionem ille repudians notavit: Quae lectio catholicos scriptores incautos impulit in sensum a Leonis mente alienum, cum haec interpretati sunt de quatuor dierum jejunio qui Dominicae primae Quadragesimae nunc praemittuntur, ut numerus quadragenarius compleatur. Porro ex duobus mss. Thuan. et Corb. hanc aliam lectionem textui inseruit: Praecurramus eam consueto jejunio, quod nos, etc. Sed lectionem nostram confirmant etiam illi codices in quibus cum lectione quae erat in vulgatis, pro sic est legitur adest.

So the two manuscript Lectionaries of Padua, one of the Eremitani, the other of St Justina, the Monte Cassino codex of collection 1, and the manuscripts of collection 2. Not unlike this in the preceding sermon, ch. 1: For as the paschal festival approaches, the greatest and most sacred fast is at hand. In the editions before Quesnel, as also in some manuscripts, there stood: thus the custom of fasting is to run before, so that the number of forty days may exercise us for the sanctification of body and mind. But he, rejecting this reading, noted: This reading drove unwary Catholic writers into a sense foreign to Leo's mind, when they interpreted it of the fast of four days which is now placed before the first Sunday of Lent, so that the number forty may be completed. Further, from two manuscripts, the Thuanus and the Corbie, he inserted this other reading into the text: Let us run before it with the customary fast, which [exercises] us, etc. But our reading is confirmed also by those codices in which, along with the reading that stood in the common editions, adest is read in place of sic est.

Editors' prose

SYNOPSIS. — I. Ad paschale convivium debere quemque se praeparare per discussionem conscientiae et emendationem vitae. — II. Misericordiam exercendam, a vitiis jejunandum, rebus coelestibus esse inhaerendum. — III. Ad paschale sacramentum, quod in remissionem peccatorum conditum est, quemque praeparari, cum illud remissione offensarum imitatur.

SYNOPSIS. — I. That each one ought to prepare himself for the paschal banquet by examination of conscience and amendment of life. — II. That mercy is to be practised, that we must fast from vices, that we must cleave to heavenly things. — III. That each one is prepared for the paschal sacrament, which was established for the remission of sins, when he imitates it by the remission of offences.

Page

running head: 305 SERMO L. (spread across cols 305–306: "305 SERM" over col 305, "MO L. 306" over col 306)
marginal letters: A ‹sua lege decernit›; B ‹numero filiorum. In distributione quoque eleemosy-›; C ‹Synopsis. — I. Ad paschale›; D ‹(b) Ita duo Lectionaria› (in the footnotes)
old-edition numerals: 189 before ‹SERMO L›
signature: none
other: caption SERMO L [Al. XLIX]. / De Quadragesima XII. printed within col 305 only (not across both columns)

PL 54:306

conresuscitati, in ipsius inveniamur passione commortui, dicente beato Paulo apostolo: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Cum Christus apparuerit vita vestra, tunc et vos apparebitis cum ipso in gloria (Colos. III, 3). Quae vero nobis est mortis cum Christo participatio, nisi ut desinamus esse quod fuimus? aut quae similitudo resurrectionis, nisi depositio vetustatis? Unde qui sacramentum suae reparationis intelligit, carnis se vitiis debet exuere, et omnes sordes abjicere peccatorum: ut intraturus nuptiale convivium, splendeat veste virtutum. Quamvis enim benignitas sponsi cunctos ad communionem regiarum invitet epularum, studendum est tamen universis vocatis, ut sacrorum ciborum munere non inveniantur indigni (Matth. XXII, 11). Abutuntur autem quidam patientia Dei, et qui non sunt in conscientia liberi, fiunt de longa impunitate securi: cum ideo differatur ultio, ut tempus possit habere correctio. Misericordiam igitur Dei nostri, quae non vult mortem peccatoris, sed tantum ut convertatur et vivat (Ezech. XVIII, 32, et XXXIII, 11), non ideo quisquam tardet amplecti, quia quod meruit non recepit. Neque enim quidquid differtur, aufertur; aut condemnationem evasit, qui indulgentiam non quaesivit. Cujus quidem implorandae non una omnibus causa est; quia multis modis multisque mensuris et peccatum a peccato, et crimen distat a crimine.

[…] raised again together, we may be found to have died together in His passion, as the blessed apostle Paul says: For you are dead, and your life is hidden with Christ in God. When Christ your life appears, then you also will appear with Him in glory (Col. 3:3). And what is our sharing in death with Christ, but that we cease to be what we were? or what is the likeness of the resurrection, but the laying aside of the old state? Hence he who understands the sacrament of his own restoration ought to strip himself of the vices of the flesh and cast away all the filth of sins, so that, being about to enter the wedding banquet, he may shine in the garment of virtues. For although the kindness of the Bridegroom invites all to share in the royal feast, yet all who are called must take care that they be not found unworthy of the gift of the sacred food (Matt. 22:11). But some abuse the patience of God, and those who are not free in conscience become secure from long impunity: whereas vengeance is deferred for this reason, that correction may have time. Let no one, therefore, be slow to embrace the mercy of our God, which wills not the death of the sinner, but only that he be converted and live (Ezek. 18:32, and 33:11), because he has not received what he deserved. For not everything that is deferred is taken away; nor has he escaped condemnation who has not sought pardon. Of imploring this there is not indeed one cause for all; for in many ways and by many measures both sin differs from sin, and crime from crime.

Sed quia universitas fidelium ad perfectam innocentiam et ad plenam debet tendere puritatem, ut eorum consortio mereatur ascribi, de quibus dicitur: Beati mundo corde, quoniam ipsi Deum videbunt (Matth. v, 8): omni instantia et virtute nitendum est, ut quidquid secretum conscientiae maculat, quidquid aciem mentis obscurat, diligentissimis emundationibus deleatur. Quamvis enim scriptum sit: Quis gloriabitur castum se habere cor, aut mundum se esse a peccato (Prov. XX, 9)? non tamen desperanda est apprehensio puritatis, quae dum semper petitur, semper accipitur, nec remanet judicio condemnandum, quod fuerit confessione purgatum.

But since the whole body of the faithful ought to strive towards perfect innocence and full purity, that it may deserve to be enrolled in the fellowship of those of whom it is said: Blessed are the clean of heart, for they shall see God (Matt. 5:8): we must strive with all earnestness and strength, that whatever stains the secret place of the conscience, whatever darkens the eye of the mind, may be blotted out by most diligent cleansings. For although it is written: Who will boast that he has a chaste heart, or that he is clean from sin (Prov. 20:9)? yet the attainment of purity is not to be despaired of, which, while it is always sought, is always received; nor does what has been cleansed by confession remain to be condemned at the judgement.

Cap. II. — Hoc illud est, dilectissimi, quod orantes omnes filii Ecclesiae ex doctrina Domini uniformiter dicunt: Dimitte nobis debita nostra sicut et nos

Chap. II. — This is that which all the sons of the Church, when they pray, say with one voice from the teaching of the Lord: Forgive us our debts as we also […]

Editors' notes and page, col. 306

Footnotes

(b) continued from col 305, set in n305

Prima editio et cod. Bon., morte. Dein editi ante Quesn. et aliqui mss., Cum enim Christus. Post pauca, vocem mortis a Quesnello insertam plures codd. ignorant.

The first edition and the Bonus codex, morte. Then the editions before Quesnel and some manuscripts, For when Christ. A little after, several codices do not know the word mortis inserted by Quesnel.

(d) ‹peccatorum: ut› · printed under col 306

Ms. Patav. S. Antonii, aditurus.

The Padua manuscript of St Anthony, aditurus ("about to approach").

(e) ‹Dei nostri,› · printed under col 306

Duo mss. S. Petri, quia non vult mortem peccatoris, sed tantum ut revertatur et vivat.

Two manuscripts of St Peter's, because He wills not the death of the sinner, but only that he return and live.

(f) ‹obscurat, diligentissimis› · printed under col 306

Prima editio, emendationibus.

The first edition, emendationibus ("amendments").

(g) ‹apprehensio puritatis,› · printed under col 306

Ita Corb. Alludit Leo ad illam Domini sententiam: Omnis qui petit, accipit. Quamobrem male in vulgatis editionibus: Quae dum semper appetitur, nec semper accipitur. Haec Quesnellus, cujus emendationem approbant etiam duo Lectionaria S. Petri, mss. collect. 2 et 5, quae hoc loco convenientia invenire satis duximus.

So the Corbie manuscript. Leo alludes to that saying of the Lord: Everyone who asks receives. Therefore the common editions read wrongly: Which, while it is always desired, is not always received. So Quesnel, whose emendation is approved also by the two Lectionaries of St Peter's and the manuscripts of collections 2 and 5, which we have thought it enough to find in agreement at this place.

Page

running head: 305 SERMO L. (spread across cols 305–306; "MO L. 306" over col 306)
marginal letters: A ‹surrectione conresuscitati›; B ‹niantur indigni (Matth.›; C ‹de, quoniam ipsi Deum videbunt›; D ‹tis, pro sic est legitur adest› (in the footnotes)
old-edition numerals: 190 after ‹(e) quae›
signature: none
other: none

PL 54:307

dimittimus debitoribus nostris (Matth. VI, 12): quia nemo tam sanctus, nemo tam justus est, qui in tempore hujus vitae, quae tota tentatio est, cujuscumque peccati remissione non egeat. Circumstant undique pericula innumerabilium delictorum (Job VII, 1), et per licitos usus ad immoderatos transitur excessus, dum per curam salutis irrepit delectatio voluptatis, et non sufficit concupiscentiae, quod potest satis esse naturae. Hinc habendi amor numquam satiandus exoritur; hinc cupiditas eminendi, quae vel stirpi suae innixa, vel soboli, nunc prolem habet superbiam, nunc parentem. His autem et aliis tentationibus, quarum multiplex est et infinita connexio, quae rectius virtus quam continentia opponitur, quae nutriendis atque servandis animi et corporis bonis, et incrementa praebet et roborat? Unde in coelestibus Ecclesiae disciplinis multum utilitatis afferunt divinitus instituta jejunia: ut dum continentiae legibus carnalis subjicitur appetitus, motus quoque interior temperetur, ac sicut corpus a cibis, ita mens ab iniquitate jejunet.

[…] forgive our debtors (Matt. 6:12): because no one is so holy, no one so just, that in the time of this life, which is wholly temptation, he does not need the remission of some sin or other. The dangers of countless offences surround us on every side (Job 7:1), and through lawful uses one passes over to immoderate excesses, while through care for health the delight of pleasure creeps in, and what can be enough for nature does not suffice for concupiscence. Hence arises the love of having, never to be satisfied; hence the desire of pre-eminence, which, leaning now on its own stock, now on its offspring, has pride now as its offspring, now as its parent. And to these and other temptations, whose interweaving is manifold and endless, what virtue is more rightly opposed than continence, which both gives increase to the goods of soul and body and strengthens them, by nourishing and preserving them? Hence among the heavenly disciplines of the Church the fasts instituted by God bring much profit: so that, while the carnal appetite is subjected to the laws of continence, the inward motion also may be tempered, and as the body fasts from food, so the mind may fast from iniquity.

Dominus enim dicit: Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Matth. v, 6). Habet ergo populus Dei spiritales epulas castasque delicias, quas salubriter expetit et laudabiliter concupiscit quoniam laudante et dicente propheta: Gustate et videte, quoniam suavis est Dominus (Ps. XXXIII, 9): quisquis dulcedinem justitiae et misericordiae Dei, quibus omni providentia ejus dispensantur, gustu cordis attigerit, et nullo umquam minuenda fastidio experimenta supernorum hauserit gaudiorum, corruptibilia et temporalia bona aeternorum admiratione despiciet: et in illo igne quem Dei accendit charitas, concalescet: ut algore in fervorem converso, et in lucem nocte mutata, uno opere in animis fidelium Spiritus sanctus et tenebras abigat, et peccata consumat.

For the Lord says: Blessed are those who hunger and thirst for justice, for they shall be satisfied (Matt. 5:6). The people of God therefore has spiritual banquets and chaste delights, which it seeks to its health and desires to its praise, since, as the prophet praises and says: Taste and see that the Lord is sweet (Ps. 33:9): whoever has touched with the taste of the heart the sweetness of the justice and mercy of God, by which [all things] are dispensed in the whole of His providence, and has drunk in the experience of the joys above, never to be lessened by any weariness, will despise corruptible and temporal goods in admiration of the eternal: and will grow warm in that fire which the charity of God kindles: so that, the cold being turned into fervour and the night changed into light, the Holy Spirit by one work in the souls of the faithful may both drive away darkness and consume sins.

Cap. III. — Unde quia tales fructus mater virtutum continentia parit, et jejunantes a vitiis ad ineffabilia oblectamenta perducit; studiosori nunc opere,

Chap. III. — Hence, since continence, the mother of virtues, brings forth such fruits, and leads those who fast from vices to unspeakable delights; now with more zealous effort […]

Editors' notes and page, col. 307

Footnotes

(a) ‹Hinc habendi amor numquam› · printed under col 307

Al. amandus. Quesnellus in margine.

Otherwise amandus ("to be loved"). Quesnel in the margin.

(b) ‹quae vel stirpi suae› · printed under col 307

Emendavimus ex duobus mss. S. Petri ac totidem Vat. Editi, innexa.

We have emended from two manuscripts of St Peter's and as many Vatican ones. The editions, innexa ("bound up").

Unum Lectionarium Vat., expetat et laudabiliter concupiscat.

One Vatican Lectionary, expetat et laudabiliter concupiscat (subjunctive: "may seek and may praiseworthily desire").

Page

running head: 307 S. LEONIS MAGNI SERMONES. (spread across cols 307–308: "307 S. LEONIS MAG" over col 307, "GNI SERMONES. 308" over col 308)
marginal letters: A ‹dimittimus debitoribus nostris›; B ‹incrementa praebet et roborat? Unde in coelestibus›; C ‹lia bona aeternorum admiratione despiciet›; D ‹(e) Mss. S. Petri, in eo› (in the footnotes)
old-edition numerals: 191 after ‹divinitus instituta›
signature: none
other: notes (d), (e), (f) and the start of (g), printed under col 307, belong to calls in col 308 and are set in n308

PL 54:308

dilectissimi, exsequamur praecepta coelestia: et quia totum paschale sacramentum, in remissionem est conditum peccatorum; quod celebrare optamus, imitemur. Misericors enim et justus Dominus ita promittit indulgentiam suam, ut eam etiam quibus partis, indicat. Exponens enim, qua regula Deo Patri nos voluerit supplicare: Si dimiseritis, inquit, hominibus peccata eorum, dimittet vobis et Pater vester, qui in coelis est, peccata vestra. Si autem non remiseritis hominibus, nec Pater vester remittet vobis peccata vestra (Matth. VI, 14). Justa prorsus et benigna conditio, qua divinae potentiae fit particeps homo, ut sententiam Dei ex suo libret arbitrio, et eo sibi judicio obstringat Dominum, quo judicaverit ipse conservum.

[…] dearly beloved, let us carry out the heavenly precepts: and since the whole paschal sacrament was established for the remission of sins, let us imitate what we desire to celebrate. For the merciful and just Lord so promises His pardon that He also shows by what [means] it is obtained. For in setting out by what rule He willed us to make supplication to God the Father, He says: If you forgive men their sins, your Father also, Who is in heaven, will forgive you your sins. But if you do not forgive men, neither will your Father forgive you your sins (Matt. 6:14). A condition truly just and kind, by which man is made a sharer in the divine power, so that he weighs out the sentence of God by his own decision, and binds the Lord to himself by that judgement by which he himself has judged his fellow servant.

Sive itaque circa subjectos, sive circa aequales, naturae parilitas diligatur: et quia nemo non peccat, nemo non parcat, non difficulter praestemus quod gratulanter accepimus: ut sive largitate eleemosynarum, sive indulgentia peccatorum, quanto magis fuerimus misericordes, tanto simus perfectius innocentes. Per Dominum nostrum Jesum Christum, qui vivit et regnat cum Patre et Spiritu sancto in saecula saeculorum. Amen.

Whether, therefore, towards those beneath us or towards our equals, let the equality of nature be loved: and since there is no one who does not sin, let there be no one who does not spare; let us not grudgingly grant what we have thankfully received: so that, whether by the bounty of alms or by the pardon of sins, the more merciful we have been, the more perfectly innocent we may be. Through our Lord Jesus Christ, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

SERMO LI [Al. XCIV].

SERMON 51 [Otherwise 94].

Sive HOMILIA habita sabbato ante secundam Dominicam Quadragesimae, de Evangelio secundum Matthaeum: In illo tempore: Assumpsit Jesus Petrum, et Jacobum, et Joannem fratrem ejus, et duxit eos in montem excelsum seorsum, et reliqua (Matth. XVII).

Or a HOMILY delivered on the Saturday before the second Sunday of Lent, on the Gospel according to Matthew: At that time: Jesus took Peter, and James, and John his brother, and led them up a high mountain apart, and the rest (Matt. 17).

Cap. I. — Evangelica lectio, dilectissimi, quae per

Chap. I. — The Gospel reading, dearly beloved, which through […]

Editors' notes and page, col. 308

Footnotes

(d) ‹quibus partis,› · printed under col 307

Sic Quesnellus cum prima editione et quibusdam nostris codd. Al. indaget, perperam. Mox, voluit pro voluerit in uno Vat.

So Quesnel, with the first edition and some of our codices. Otherwise indaget ("searches out"), wrongly. Shortly after, voluit for voluerit in one Vatican manuscript.

(e) ‹arbitrio, et› · printed under col 307

Mss. S. Petri, in eo.

The manuscripts of St Peter's, in eo ("in that").

(f) ‹quod gratulanter› · printed under col 307

Unus cod. S. Petri, accipimus.

One codex of St Peter's, accipimus ("we receive").

(g) ‹Amen.› (call before the caption SERMO LI) · printed under col 307, continued under col 308

Hic Sermo in vulgatioribus editis inter postremos Sermones post tractatum adversus haeresim Eutychis rejectus fuit. In omnibus autem mss. collectionibus, secunda excepta, collocatur post sermonem s2 de Quadragesima, et ante sermones de Passione, et ita etiam in prima editione. In Homiliario quoque Pauli Diac. inter sermones de Quadragesima describitur, itemque in mss. Lectionariis Vallicell. A. 16, et 26 Veneto 153, Chigiano S. Basil, Vat. 106, Veronensi et Tridentino. In solis codd. collect, 2 extra hunc ordinem idcirco ponitur, quod postremi sermones post confectam collectionem inventi et additi, suo loco inseri non potuerint; sicuti hac una de causa in fine ejusdem collectionis extra proprium locum descripti inveniuntur tres sermones De jejunio mensis septimi, cum antea suo loco sex alii ejusdem tituli praemissi fuerint. Enim vero hic sermo in tabula cod. Casanatensis, qui ad hanc secundam collectionem pertinet, inscribitur De jejunio sabbati mensis primi, quod ad Quadragesimae tempus spectat. Porro hunc sermonem habitum fuisse in sabbato ante secundam Dominicam Quadragesimae, non solum indicat inscriptio huic Sermoni praefixa in Hom. Pauli Diac., in Lectionariis Basil. S. Petri 106, Vallicell. A. 16, Tridentino et Veronensi, nec non in mss. collect. 2; verum etiam Capitularia Evangeliorum ostendunt, in quibus Evangelium de Transfiguratione Domini in eo tantum sabbato lectum proditur,

In the more common editions this Sermon was thrown back among the last Sermons, after the treatise against the heresy of Eutyches. But in all the manuscript collections, the second excepted, it is placed after the 12th [printed s2] sermon on Lent and before the sermons on the Passion, and so also in the first edition. In the Homiliary of Paul the Deacon too it is copied among the sermons on Lent, and likewise in the manuscript Lectionaries Vallicelliana A. 16, and 26 Venice 153, the Chigi, St Basil, Vatican 106, Verona and Trent. In the codices of collection 2 alone it is placed outside this order, for this reason, that the last sermons, found and added after the collection was completed, could not be inserted in their own place; just as, for this one reason, at the end of the same collection three sermons On the fast of the seventh month are found copied outside their proper place, although six others of the same title had been placed before in their own place. Indeed, in the table of the Casanatensis codex, which belongs to this second collection, this sermon is headed On the fast of the Saturday of the first month, which refers to the season of Lent. Further, that this sermon was preached on the Saturday before the second Sunday of Lent is shown not only by the heading prefixed to this Sermon in the Homiliary of Paul the Deacon, in the Lectionaries St Basil, St Peter's 106, Vallicelliana A. 16, Trent and Verona, and also in the manuscripts of collection 2; but the Capitularies of the Gospels also show it, in which the Gospel of the Transfiguration of the Lord is recorded as read on that Saturday only,

(h) ‹Matthaeum:› · printed under col 308, continued under col 309

In hanc formulam notavit Quesnellus in margine: Vix dubitandum quin istud evangelicae lectionis exordium ex recentioris breviarii codice transcriptum sit. Fallitur: idem enim exordium legitur non solum in mss. collectionum 2, 3, 4 et 5; verum etiam in Lectionariis libris XI et XII saeculi, qui ab antiquioribus originem ducunt. Potius recentior est titulus, quem Quesnellus cum caeteris editis recepit, inscribens hunc sermonem De transfiguratione Domini. Hoc enim titulus abest ab omnibus Lectionariis, nec non a mss. collect. 2, 4 et 5. Inscriptionem De Evangelio secundum Matthaeum, utpote congruentiorem, sumpsimus ex codd. collect. 5.

On this formula Quesnel noted in the margin: It can scarcely be doubted that this opening of the Gospel reading was copied from a codex of a more recent breviary. He is mistaken: for the same opening is read not only in the manuscripts of collections 2, 3, 4 and 5, but also in Lectionary books of the eleventh and twelfth centuries, which derive their origin from older ones. Rather it is the title that is more recent, which Quesnel took over with the other editions, heading this sermon On the Transfiguration of the Lord. For this title is absent from all the Lectionaries, and also from the manuscripts of collections 2, 4 and 5. The heading On the Gospel according to Matthew, as being more fitting, we have taken from the codices of collection 5.

Editors' prose

SYNOPSIS. — I. Fidem veram Christum et Deum confiteri et hominem: quae in Petro magna potestate remunerata est. — II. Christum ob id maxime esse transfiguratum, ut veritatem et virtutem suae carnis comprobaret. — III. Ut etiam crucis scandalum tolleret, spemque Ecclesiae suae confirmaret. — IV. Veteris et Novi Testamenti de Christo concordiam per Moysis et Eliae apparitionem significari. — V. Petri desiderium non improbum fuisse, sed inordinatum. — VI. Hic est filius meus, etc. explicatur. — VII. Ipsum audite expenditur. — VIII. Hoc testimonio Patris omnium infirmitatem roborari.

SYNOPSIS. — I. That the true faith confesses Christ both God and man: which in Peter was rewarded with great power. — II. That Christ was transfigured chiefly for this, that He might prove the truth and power of His flesh. — III. That He might also remove the scandal of the cross, and strengthen the hope of His Church. — IV. That the concord of the Old and New Testaments concerning Christ is signified by the appearance of Moses and Elijah. — V. That Peter's desire was not wicked, but out of order. — VI. This is My Son, etc., is explained. — VII. Hear Him is weighed. — VIII. That by this testimony of the Father the weakness of all is strengthened.

Page

running head: 307 S. LEONIS MAGNI SERMONES. (spread across cols 307–308; "GNI SERMONES. 308" over col 308)
marginal letters: A ‹dilectissimi, exsequamur›; B ‹les, naturae parilitas diligatur›; C ‹transfiguratum, ut veritatem› (in the Synopsis); D ‹Diac., in Lectionariis Basil.› (in the footnotes)
old-edition numerals: 192 after ‹naturae›
signature: none
other: caption SERMO LI [Al. XCIV]. with its italic sub-caption printed within col 308 only. The call (h) is printed as "(h)" in the text; the note's own siglum looks like "(b)" in worn italic.

PL 54:309

aures corporis interiorem mentium nostrarum pulsavit auditum, ad magni sacramenti nos intelligentiam vocat: quam aspirante gratia Dei facilius assequemur, si considerationem nostram ad ea quae paulo superius sunt narrata, referamus. Salvator enim humani generis Jesus Christus condens eam fidem quae et impios ad justitiam et mortuos revocat ad vitam, ad hoc discipulos suos doctrinae monitis et operum miraculis imbuebat, ut idem Christus et unigenitus Dei et hominis Filius crederetur. Nam unum horum sine altero non proderat ad salutem, et aequalis erat periculi, Dominum Jesum Christum, aut Deum tantummodo sine homine, aut sine Deo solum hominem credidisse, cum utrumque esset pariter confitendum: quia sicut Deo vera humanitas, ita homini inerat vera Divinitas. Ad confirmandam ergo hujus fidei saluberrimam cognitionem interrogaverat discipulos suos Dominus, inter diversas aliorum opiniones quid ipsi de eo crederent, quidve sentirent: ubi Petrus apostolus per revelationem summi Patris corporea superans et humana transcendens, vidit mentis oculis Filium Dei vivi, et confessus est gloriam Deitatis, quia non ad solam respexit substantiam carnis et sanguinis. Tantumque in hac fidei sublimitate complacuit, ut beatitudinis felicitate donatus sacram inviolabilis petrae acciperet firmitatem, super quam fundata Ecclesia portis inferi et mortis legibus praevaleret, nec in solvendis aut ligandis quorumcumque causis aliud ratum esset in coelis quam quod Petri sedisset arbitrio.

[…] has struck through the ears of the body upon the inner hearing of our minds, calls us to the understanding of a great sacrament: which, with the grace of God breathing upon us, we shall attain more easily if we turn our consideration to the things that were related a little before. For the Saviour of the human race, Jesus Christ, in founding that faith which recalls both the ungodly to justice and the dead to life, was instructing His disciples by the admonitions of His teaching and the miracles of His works to this end, that the same Christ might be believed to be both the Only-begotten of God and the Son of man. For one of these without the other did not avail for salvation, and it was of equal danger to have believed the Lord Jesus Christ either God only without man, or mere man without God, since both were equally to be confessed: because, just as true humanity was in God, so true Divinity was in the man. To confirm, therefore, the most wholesome knowledge of this faith, the Lord had asked His disciples what they themselves, amid the various opinions of others, believed or thought about Him: whereupon the apostle Peter, through the revelation of the Father on high, surpassing bodily things and transcending human things, saw with the eyes of the mind the Son of the living God, and confessed the glory of the Godhead, because he did not look to the substance of flesh and blood alone. And in this sublimity of faith he so pleased [the Lord] that, endowed with the happiness of blessedness, he received the sacred firmness of the inviolable rock, founded upon which the Church would prevail over the gates of hell and the laws of death, and in loosing or binding the causes of any whatever nothing would be ratified in heaven other than what had been settled by the judgement of Peter.

Cap. II. — Haec autem, dilectissimi, laudatae intelligentiae celsitudo instruenda erat de inferioris substantiae sacramento, ne apostolica fides ad gloriam confitendae in Christo Deitatis evecta, infirmitatis nostrae receptionem indignam impassibili Deo atque incongruam judicaret, et ita jam in ipso humanam crederet glorificatam esse naturam, ut nee supplicio posset affici, nec morte dissolvi. Et ideo dicente Domino quod oporteret eum ire Jerosolymam, et multa pati a senioribus et scribis ac principibus sacerdotum, et occidi, et tertia die resurgere (Matth. XVI, 21, et XX, 17-19), cum beatus Petrus, qui superno illustratus lumine, de ardentissima Filii Dei confessione fervebat, contumelias illusionum et crudelissimae mortis opprobrium religioso, ut putabat, et libero fastidio respuisset, benigna a

Chap. II. — But this loftiness of the praised understanding, dearly beloved, had to be instructed in the sacrament of the lower substance, lest the apostolic faith, raised up to the glory of confessing the Godhead in Christ, should judge the taking up of our weakness unworthy of the impassible God and unfitting, and should believe that the human nature in Him was already so glorified that it could neither be affected by punishment nor dissolved by death. And therefore, when the Lord said that He must go to Jerusalem, and suffer many things from the elders and scribes and chief priests, and be killed, and rise again on the third day (Matt. 16:21, and 20:17–19), when blessed Peter, who, enlightened by the light from above, was burning with a most ardent confession of the Son of God, had rejected the insults of mockery and the reproach of a most cruel death with a disdain religious, as he thought, and outspoken, by a kind […]

Editors' notes and page, col. 309

Footnotes

(h) continued from col 308, set in n308

(a) ‹ad ea quae› · printed under col 309

In Lectionar. Veneto 153 deest paulo. Dein, pro Jesus Christus, idem cod., Dominus Christus, et quidam Vat., Deus Christus.

In the Venice Lectionary 153 paulo is missing. Then, for Jesus Christus, the same codex has Dominus Christus, and a certain Vatican one Deus Christus.

(b) ‹hujus fidei› · printed under col 309

Duo Lectionar. mss. Vat. 1268, et Venet., salubritatem, et pro cognitionem, Quesnellus in margine, conditionem.

Two manuscript Lectionaries, Vatican 1268 and the Venice one, salubritatem ("wholesomeness"); and for cognitionem Quesnel in the margin has conditionem ("condition").

Unus cod., qui non.

One codex, qui non ("who did not").

(d) ‹laudatae intelligentiae› · printed under col 309

Cod. Ven., fortitudo.

The Venice codex, fortitudo ("strength").

(e) ‹infirmitatis nostrae› · printed under col 309

Prima edit. et ms. Bon., redemptionem.

The first edition and the Bonus manuscript, redemptionem ("redemption").

(f) ‹et ita jam› · printed under col 309

Ita ex Lection. Ven. et alio Vat. Editi, in Christo.

So from the Venice Lectionary and another Vatican one. The editions, in Christo ("in Christ").

Page

running head: 309 SERMO LI. (spread across cols 309–310: "309 SERM" over col 309, "MO LI. 310" over col 310)
marginal letters: A ‹aures corporis interiorem›; B ‹ita homini inerat vera Divinitas. Ad confirmandam›; C ‹telligentiae celsitudo instruenda›; D ‹ut putabat, et libero fastidio› (at the foot of the text, beside the footnote rule)
old-edition numerals: 193 after ‹mentium nostrarum›; 194 after ‹contumelias›
signature: none
other: notes (g), (h), (i), printed under col 309, belong to calls in col 310 and are set in n310

PL 54:310

Jesu increpatione correptus, et ad cupiditatem participandae cum eo passionis animatus est. Subsequens enim exhortatio Salvatoris hoc inspiravit, hoc docuit, ut volentes eum sequi, negarent se sibi, et pro spe aeternorum levissimum ducerent temporalium detrimentum: quia is demum animam suam salvam faceret, qui eam pro Christo perdere non timeret (Matth. XVI, 25). Ut ergo istam felicis constantiae fortitudinem toto apostoli corde conciperent, et nihil de suscipiendae crucis asperitate trepidarent, ut de supplicio Christi non erubescerent, nec pudendam sibi eam patientiam crederent, quae sic subitura erat saevitiam passionis, ut non amitteret gloriam potestatis: Assumpsit Jesus Petrum, et Jacobum, et fratrem ejus Joannem (Matth. XVII, 1), et conscenso cum eis seorsum monte praecelso, claritatem illis suae gloriae demonstravit: quia licet intellexissent in eo majestatem Dei, ipsius tamen corporis, quo Divinitas tegebatur, potentiam nesciebant. Et ideo proprie signanterque promiserat quosdam de astantibus discipulis non prius gustare mortem, quam viderent Filium hominis venientem in regno suo (Matth. XVI, 28), id est in regia claritate, quam specialiter ad naturam suscepti hominis pertinentem, his tribus viris voluit esse conspicuam. Nam illam ipsius Deitatis ineffabilem et inacessibilem visionem, quae in aeternam vitam mundis corde servatur, nullo modo mortali adhuc carne circumdati intueri poterant et videre.

[…] rebuke of Jesus he was corrected, and was encouraged to the desire of sharing His passion. For the exhortation of the Saviour that followed inspired and taught this, that those wishing to follow Him should deny themselves, and for the hope of eternal things should count the loss of temporal things as very slight: because he at last would save his soul who did not fear to lose it for Christ (Matt. 16:25). In order, then, that the apostles might conceive with their whole heart this strength of happy constancy, and might not tremble at all at the harshness of taking up the cross, that they might not be ashamed of the punishment of Christ, nor think shameful for themselves that patience which was to undergo the cruelty of the passion in such a way as not to lose the glory of power: Jesus took Peter, and James, and his brother John (Matt. 17:1), and, having gone up with them apart on a very high mountain, He showed them the brightness of His glory: because, although they had understood the majesty of God in Him, yet they did not know the power of that very body by which the Divinity was covered. And therefore He had properly and pointedly promised that some of the disciples standing by would not taste death before they saw the Son of man coming in His kingdom (Matt. 16:28), that is, in royal brightness, which, as belonging specially to the nature of the man He had assumed, He willed to be visible to these three men. For that ineffable and inaccessible vision of the Godhead itself, which is kept for the clean of heart unto eternal life, they, being still clothed in mortal flesh, could in no way behold and see.

Cap. III. — Aperit ergo Dominus coram electis testibus gloriam suam, et communem illam cum caeteris corporis formam tanto splendore clarificat, ut et facies ejus solis fulgori similis, et vestitus candori nivinm esset aequalis (Matth. XVII, 2). In qua transfiguratione illud quidem principaliter agebatur, ut de cordibus discipulorum crucis scandalum tolleretur; nec conturbaret eorum fidem voluntariae humilitas passionis, quibus revelata esset absconditae excellentia dignitatis. Sed non minore providentia spes sanctae Ecclesiae fnndabatur, ut totum corpus Christi agnosceret quali esset commutatione donandum, et ejus sibi honoris consortium membra promitterent, qui in capite praefulsisset. De quo idem Dominus dixerat, cum de adventus sui majestate loqueretur: Tunc justi fulgebunt sicut sol in regno Patris sui (Matth. XIII, 43); protestante hoc ipsum

Chap. III. — The Lord therefore opens His glory before chosen witnesses, and makes that bodily form which He shares with others bright with such splendour that His face was like the brilliance of the sun, and His clothing equal to the whiteness of snow (Matt. 17:2). In this transfiguration the chief aim was indeed that the scandal of the cross should be removed from the hearts of the disciples; and that the humility of the voluntary passion should not disturb the faith of those to whom the excellence of the hidden dignity had been revealed. But with no less providence the hope of holy Church was being founded, so that the whole body of Christ might recognize with what a change it was to be endowed, and the members might promise themselves the fellowship of that honour which had shone forth in the Head. Of which the same Lord had said, when He spoke of the majesty of His coming: Then the just will shine like the sun in the kingdom of their Father (Matt. 13:43); this very thing being attested by […]

Editors' notes and page, col. 310

Footnotes

(g) ‹animatus est. Subsequens› · printed under col 309

Cod. Venet. delet enim.

The Venice codex deletes enim.

(h) ‹ut de supplicio› · printed under col 309

Idem cod., Crucis non erubescerent.

The same codex, Crucis non erubescerent ("might not be ashamed of the Cross").

(i) ‹praecelso, claritatem› · printed under col 309, continued under col 310

Vocem illis, quae in anterioribus editionibus deerat, supplevit Quesnellus, uti eam in nostris mss. reperimus. Mox, qui licet intellexissent in exemplo Pauli Diac.

The word illis, which was missing in the earlier editions, Quesnel supplied, as we have found it in our manuscripts. Shortly after, qui licet intellexissent ("who, although they had understood") in the copy of Paul the Deacon.

(j) ‹in regia claritate, quam› · printed under col 310

Hic spiritaliter habent vulgati. Specialiter legendum indicavit Latinus Latinius in Bibliotheca sacra. Ita quidem reposuimus ex prima editione, nec non ex Lectionario Ven, aliisque nostris mss. libris, quorum quidam per abbreviationem praeferunt spaliter ab editoribus sumptum pro spiritaliter.

Here the common editions have spiritaliter ("spiritually"). Latinus Latinius in the Bibliotheca sacra indicated that specialiter should be read. So indeed we have restored it from the first edition, and also from the Venice Lectionary and our other manuscript books, some of which show by abbreviation spaliter, taken by the editors for spiritaliter.

(k) ‹ineffabilem et› · printed under col 310

Al., immarcescibilem. Quesnellus in margine.

Otherwise, immarcescibilem ("unfading"). Quesnel in the margin.

(l) ‹ut de cordibus› · printed under col 310

Cod. Venet., apostolorum.

The Venice codex, apostolorum ("of the apostles").

(m) ‹commutatione donandum,› · printed under col 310

Et pro ut, quod in antea editis occurrit, at ex praecedenti ut hoc loco superflue repetitur, scripsimus ex aliquibus mss. Vat. et Homil. Pauli Diaconi.

We have written et in place of ut, which occurs in the earlier editions and [printed at, probably for ac] is superfluously repeated at this place from the preceding ut, from some Vatican manuscripts and the Homiliary of Paul the Deacon.

(n) ‹sicut sol in regno› · printed under col 310

Cod. Ven. Patris mei.

The Venice codex, Patris mei ("of My Father").

Page

running head: 309 SERMO LI. (spread across cols 309–310; "MO LI. 310" over col 310)
marginal letters: A ‹Jesu increpatione correptus›; B ‹cum eis seorsum monte praecelso›; C ‹teris corporis formam tanto splendore›; D ‹(below the last text line, beside the start of the footnotes)›
old-edition numerals: 195 after ‹honoris consortium›
signature: none
other: none

PL 54:311

beato Paulo apostolo, et dicente: Existimo enim quod non sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis (Rom VIII, 18); et iterum: 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, 3, 4).

[…] the blessed apostle Paul, who also says: For I consider that the sufferings of this time are not worthy to be compared with the glory to come, which will be revealed in us (Rom. 8:18); and again: For you are dead, and your life is hidden with Christ in God. For when Christ your life appears, then you also will appear with Him in glory (Col. 3:3, 4).

Cap. IV. — Confirmandis vero apostolis et ad omnem scientiam provehendis, alia quoque in illo miraculo accessit instructio. Moses enim et Elias, lex scilicet et prophetae, apparuerunt cum Domino loquentes: ut verissime in illa quinque virorum praesentia compleretur quod dictum est: In duobus vel tribus testibus stat omne verbum (Deut. XIX, 15; Matth. XVIII, 16; Joan. VIII, 17; II Cor. XIII, 1; Heb. X, 28). Quid hoc stabilius, quid firmius verbo, in cujus praedicatione veteris et novi Testamenti concinit tuba, et cum evangelica doctrina, antiquarum protestationum instrumenta concurrunt? Astipulantur enim sibi invicem utriusque foederis paginae; et quem sub velamine mysteriorum praecedentia signa promiserant, manifestum atque perspicuum praesentis gloriae splendor ostendit: quia, sicut ait beatus Joannes, lex per Mosen data est, gratia autem et veritas per Jesum Christum facta est (Joan. I, 17); in quo et propheticarum promissio impleta est figurarum et legalium ratio praeceptorum, dum et veram docet prophetiam per sui praesentiam, et possibilia facit mandata per gratiam.

Chap. IV. — But for confirming the apostles and advancing them to all knowledge, another instruction also was added in that miracle. For Moses and Elijah, that is, the law and the prophets, appeared speaking with the Lord: so that in that presence of five men there might be most truly fulfilled what was said: In two or three witnesses every word stands (Deut. 19:15; Matt. 18:16; John 8:17; 2 Cor. 13:1; Heb. 10:28). What is more stable, what more firm than this word, in the preaching of which the trumpet of the Old and New Testament sounds together, and the instruments of the ancient testimonies concur with the teaching of the Gospel? For the pages of both covenants bear witness to each other; and Him Whom the preceding signs had promised under the veil of mysteries, the splendour of the present glory shows manifest and plain: because, as blessed John says, the law was given through Moses, but grace and truth came through Jesus Christ (John 1:17); in Whom both the promise of the prophetic figures and the purpose of the legal precepts have been fulfilled, since by His presence He teaches that the prophecy was true, and by grace makes the commandments possible.

Cap. V. — His ergo sacramentorum revelationibus Petrus apostolus incitatus, mundana spernens et terrena fastidiens, in aeternorum desiderium quodam mentis rapiebatur excessu; et gaudio totius visionis impletus, ibi cum Jesu optabat habitare, ubi manifestata ejus gloria laetabatur; unde et ait: Domine, bonum est nos hic esse: si vis, faciamus hic tria tabernacula, tibi unum, Moysi unum, et Eliae unum (Matth. XVII, 4). Sed huic suggestioni Dominus non respondit, significans non quidem improbum, sed inordinatum esse quod cuperet; cum salvari mundus nisi Christi morte non posset, et exemplo Domini in hoc vocaretur credentium fides, ut licet non oporteret de beatitudinis promissionibus dubitari, intelligeremus tamen inter tentationes hujus vitae prius nobis tolerantiam postulandam esse quam gloriam: quia tempora patiendi non potest felicitas praevenire regnandi.

Chap. V. — Stirred, therefore, by these revelations of the sacraments, the apostle Peter, spurning worldly things and disdaining earthly ones, was carried away in a kind of ecstasy of mind into the desire of eternal things; and, filled with joy at the whole vision, he wished to dwell with Jesus there where he rejoiced in His manifested glory; whence he also says: Lord, it is good for us to be here: if Thou wilt, let us make here three tabernacles, one for Thee, one for Moses, and one for Elijah (Matt. 17:4). But to this suggestion the Lord did not answer, signifying that what he desired was not indeed wicked, but out of order; since the world could not be saved except by the death of Christ, and by the Lord's example the faith of believers was being called to this, that, although there ought to be no doubt about the promises of blessedness, we should nevertheless understand that amid the temptations of this life we must ask first for endurance rather than for glory: because the happiness of reigning cannot come before the times of suffering.

Cap. VI. — Adhuc itaque eo loquente ecce nubes lucida obumbravit eos, et ecce vox de nube dicens:

Chap. VI. — And so, while he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice from the cloud saying: […]

Editors' notes and page, col. 311

Footnotes

(a) ‹abscondita est cum Christo› · printed under col 311

Idem cod. omittit voces in Deo.

The same codex omits the words in Deo.

(b) ‹lex scilicet› · printed under col 311

In Homil. Pauli Diac., et prophetia; et paulo post, stabit omne verbum, cum Lectionar. Vat. et duobus aliis codd.

In the Homiliary of Paul the Deacon, et prophetia ("and prophecy"); and a little after, stabit omne verbum ("every word will stand"), with the Vatican Lectionary and two other codices.

Unus cod. Vat., sperabat. Mox, ubi manifesta habent nonnullae editiones.

One Vatican codex, sperabat ("was hoping"). Shortly after, some editions have ubi manifesta.

(d) ‹inordinatum esse› · printed under col 311

Unus cod. Vat., quod peteret.

One Vatican codex, quod peteret ("what he was asking").

(e) ‹exemplo Domini in hoc› · printed under col 311

Quaedam editiones, laudaretur.

Some editions, laudaretur ("was being praised").

(f) ‹ut licet non oporteret› · printed under col 311

Unus cod. Vat., de futuris promissionibus. Cod. Ven., de beatitudinis promissione.

One Vatican codex, de futuris promissionibus ("about the future promises"). The Venice codex, de beatitudinis promissione ("about the promise of blessedness").

(g) ‹et ecce vox› · printed under col 311, continued under col 312

Homil. Pauli Diac., de coelo. Mox ex eodem Homil. omnibusque nostris mss. et editis ante Quesn. revocavimus vocem dilectus ab hoc expunctam.

The Homiliary of Paul the Deacon, de coelo ("from heaven"). Shortly after, from the same Homiliary and all our manuscripts and the editions before Quesnel, we have restored the word dilectus, struck out by him.

Page

running head: 311 S. LEONIS MAGNI SERMONES. (spread across cols 311–312: "311 S. LEONIS MAG" over col 311, "GNI SERMONES. 312" over col 312)
marginal letters: A ‹beato Paulo apostolo›; B ‹hoc stabilius, quid firmius verbo›; C ‹rena fastidiens, in aeternorum desiderium›; D ‹gnandi.› (end of Cap. V)
old-edition numerals: 196 after ‹inter tentationes›
signature: none
other: none

PL 54:312

Hic est Filius meus dilectus, in quo mihi bene complacui, ipsum audite (Ibid., 5). Praesens quidem erat in Filio Pater, et in illa Domini claritate, quam ad discipulorum temperarat aspectum, non separabatur ab Unigenito Genitoris essentia; sed ad commendandam proprietatem utriusque personae, sicut visui significavit Filium splendor ex corpore, sic auditui Patrem vox nuntiavit ex nube. Qua voce accepta, discipuli quod in faciem ceciderunt et timuerunt valde, non de Patris tantum, sed et de Filii majestate tremuerunt: altiori enim sensu unam utriusque intellexerunt Deitatem: et quia in fide non erat haesitatio, non fuit in timore discretio. Latum ergo illud et multiplex testimonium fuit, et plus in verborum virtute quam in sono vocis auditum est.

[…] This is My beloved Son, in Whom I am well pleased; hear Him (ibid., 5). The Father was indeed present in the Son, and in that brightness of the Lord, which He had tempered to the sight of the disciples, the essence of the Begetter was not separated from the Only-begotten; but to commend the distinctness of each Person, as the splendour from the body signified the Son to the sight, so the voice from the cloud announced the Father to the hearing. In that the disciples, when this voice was heard, fell on their faces and were greatly afraid, they trembled not at the majesty of the Father only, but also at that of the Son: for with a deeper sense they understood the one Godhead of both: and since in faith there was no hesitation, in fear there was no distinction. That testimony, therefore, was broad and manifold, and more was heard in the power of the words than in the sound of the voice.

Dicente enim Patre: Hic est Filius meus dilectus, in quo mihi bene complacui, ipsum audite; nonne evidenter auditum est: Hic est Filius meus, cui ex me et mecum esse, sine tempore est? Quia nec Genitor Genito prior, nec Genitus est Genitore posterior. Hic est Filius meus, quem a me non separat Deitas, non dividit potestas, non discernit aeternitas. Hic est Filius meus, non adoptivus, sed proprius; non aliunde creatus, sed ex me genitus; nec de alia natura mihi factus comparabilis, sed de mea essentia mihi natus aequalis. Hic est Filius meus, per quem omnia facta sunt, et sine quo factum est nihil (Joan. I, 3): quia omnia quae facio similiter facit, et quidquid operor, inseparabiliter mecum atque indifferenter operatur. In Patre enim est Filius, et in Filio Pater (Joan. X, 38), nec umquam unitas nostra dividitur. Et cum alius ego sim qui genui, alius ille quem genui, non aliud tamen de illo vobis cogitare fas est, quam de me sentire possibile est. Hic est Filius meus, qui eam quam mecum habet aequalitatem non rapina appetiit (Philip. II, 6), nec usurpatione praesumpsit; sed manens in forma gloriae meae, ut ad reparandum genus humanum exsequeretur commune consilium, usque ad formam servilem inclinavit incommutabilem Deitatem.

For when the Father says: This is My beloved Son, in Whom I am well pleased; hear Him; was it not plainly heard: This is My Son, for Whom to be from Me and with Me is without time? For neither is the Begetter prior to the Begotten, nor is the Begotten later than the Begetter. This is My Son, Whom Godhead does not separate from Me, power does not divide, eternity does not distinguish. This is My Son, not adopted, but My own; not created from elsewhere, but begotten of Me; not made comparable to Me from another nature, but born equal to Me from My essence. This is My Son, through Whom all things were made, and without Whom nothing was made (John 1:3): because all that I do He does likewise, and whatever I work, He works with Me inseparably and without difference. For the Son is in the Father, and the Father in the Son (John 10:38), and Our unity is never divided. And although I Who begot am one, and He Whom I begot is another, yet it is not lawful for you to think anything of Him other than what it is possible to think of Me. This is My Son, Who did not seek by robbery the equality which He has with Me (Phil. 2:6), nor presume upon it by usurpation; but, remaining in the form of My glory, in order to carry out the common counsel for restoring the human race, He bowed down the unchangeable Godhead even to the form of a servant.

Cap. VII. — Hunc ergo, in quo mihi per omnia bene complaceo, et cujus praedicatione manifestor, cujus humilitate clarificor, incunctanter audite: quia ipse est veritas et vita, ipse virtus mea atque sapientia. Ipsum audite, quem legis mysteria praenuntiaverunt, quem prophetarum ora cecinerunt. Ipsum audite, qui sanguine suo mundum redimit, qui diabolum ligat, et vasa ejus rapit, qui peccati chirographum

Chap. VII. — Him, therefore, in Whom I am well pleased in all things, and by Whose preaching I am made manifest, by Whose humility I am glorified, hear without hesitation: because He is the truth and the life, He is My power and wisdom. Hear Him, Whom the mysteries of the law foretold, Whom the mouths of the prophets sang. Hear Him, Who redeems the world by His blood, Who binds the devil and seizes his vessels, Who [tears up] the bond of sin […]

Editors' notes and page, col. 312

Footnotes

(g) continued from col 311, set in n311

(h) ‹sicut visui› · printed under col 312

Unus cod. Vat., significabat.

One Vatican codex, significabat ("was signifying").

(i) ‹Qua voce accepta, discipuli› · printed under col 312

Cod. Venet., quidem. Paulo post in Homil. Pauli Diac., De Fi⟨l⟩ii majestate timuerunt.

The Venice codex, quidem ("indeed"). A little after, in the Homiliary of Paul the Deacon, De Filii majestate timuerunt ("they were afraid of the majesty of the Son").

(j) ‹non fuit in timore discretio.› · printed under col 312

Ms. Venet., Laetum.

The Venice manuscript, Laetum ("joyful").

(k) ‹in verborum virtute quam› · printed under col 312

Aliqui mss. Vatt. omittunt praeposittonem in.

Some Vatican manuscripts omit the preposition in.

(l) ‹mihi factus› · printed under col 312

Cod. Ven. addit est; et postea delet mihi.

The Venice codex adds est; and afterwards deletes mihi.

(m) ‹quidquid operor,› · printed under col 312

Unus ms. Vat., similiter mecum.

One Vatican manuscript, similiter mecum ("likewise with Me").

(n) ‹Hunc ergo, in quo› · printed under col 312

Ita cum omnibus nostris mss. et editis ante Quesnellum, apud quem, mihi bene per omnia placeo. Mox cod. Venetus, deleta conjunctione et, habet, in cujus praedicatione.

So with all our manuscripts and the editions before Quesnel, in whom [one reads] mihi bene per omnia placeo. Shortly after, the Venice codex, deleting the conjunction et, has in cujus praedicatione ("in Whose preaching").