PL 54 · cols. 317–321

Leo the Great, Sermons

Sermons LIII–LIV

PL 54:317

nostrum Jesum Christum, cui est honor et gloria in saecula saeculorum. Amen.

[…] our Jesus Christ, to whom is honour and glory for ever and ever. Amen.

SERMO LIII [Al. LI.]

SERMON 53 [Otherwise 51].

De Passione Domini II. Habitus feria quarta.

On the Passion of the Lord, II. Delivered on the Wednesday.

Cap. I. — Exigit fides, dilectissimi, ut partem sermonis quam de Domini Passione promisimus, eodem nobis auxiliante reddamus: in quo nos orationibus vestris non ambigimus adjuvari. Ad commune enim pertinet lucrum, si potueritis me habere devotum: quia vestrae impenditur aedificationi quidquid nostrae tribuitur facultati. Post illud ergo impium Julae detestandumque commercium, quo ab eo, Judaeis persequentibus, mundi Redemptor est traditus, post illas sacrilegas illusiones, inter quas usque ad locum poenae ejus mansuetudo perducta est, crucifixi cum eo sunt, statutis utrinque patibulis, latrones duo: quorum unus ad id usque temporis par similisque consorti, insidiator viarum et saluti hominum semper infestus, usque ad crucem reus, fit Christi repente confessor; et inter illos acerrimos corporis animique cruciatus, quos simul et instantia et difficultas mortis augebat, mira conversione mutatus, Memento, inquit, mei, Domine, dum veneris in regnum tuum (Luc. xxiii, 42). Quae istam fidem exhortatio persuasit? quae doctrina imbuit? quis praedicator accendit? Non viderat prius acta miracula, cessaverat tunc languentium curatio, caecorum illuminatio, vivificatio mortuorum, ea ipsa quae mox erant gerenda, non aderant; et tamen Dominum confitetur et Regem, quem videt supplicii sui esse consortem, Inde ergo oriebatur hoc donum, unde accepit fides ipsa responsum; ait enim ei Jesus: Amen dico tibi, hodie mecum eris in paradiso (Ibid., 43). Excedit humanam conditionem ista promissio; nec tam de ligno crucis quam de throno editur potestatis. Ab illa altitudine praemium fidei datur, in qua chirographum humanae transgressionis aboletur: quia se a forma servi Dei forma non dirimit, dum etiam inter ipsa supplicia proprietatem unitatemque suam servavit et Deitas inviolabilis, et natura passibilis.

Chap. I. — Faith requires, dearly beloved, that the part of the sermon which we promised on the Lord's Passion we should render with the help of the same [Lord]: in which we do not doubt that we are aided by your prayers. For it belongs to the common gain if you are able to have me devoted: since whatever is granted to our ability is spent on your edification. So, after that impious and detestable bargain of Judas, by which the Redeemer of the world was betrayed by him, the Jews persecuting Him, after those sacrilegious mockeries, amid which His meekness was led as far as the place of punishment, two robbers were crucified with Him, gibbets being set up on either side: of whom one, up to that time equal and like to his companion, a waylayer of the roads and ever hostile to the safety of men, guilty right up to the cross, suddenly becomes a confessor of Christ; and amid those most bitter torments of body and soul, which both the nearness and the difficulty of death increased together, changed by a wonderful conversion, he says: "Remember me, Lord, when Thou comest into Thy kingdom" (Luke 23:42). What exhortation persuaded him to this faith? what teaching instructed him? what preacher kindled him? He had not seen the miracles done before; the healing of the sick had then ceased, the giving of light to the blind, the bringing to life of the dead; those very things which were soon to be done were not yet present; and yet he confesses as Lord and King Him whom he sees to be the companion of his own punishment. From thence, therefore, this gift arose, whence faith itself received its answer; for Jesus says to him: "Amen I say to you, today you will be with Me in paradise" (ibid., 43). This promise exceeds the human condition; and it is uttered not so much from the wood of the cross as from the throne of power. From that height the reward of faith is given, on which the bond of human transgression is blotted out: because the form of God does not sever itself from the form of the servant, while even amid the very punishments both the inviolable Godhead and the passible nature kept their own property and unity.

Cap. II. — Adjicitur ad confirmationem spei nostrae totius attestatio creaturae. Emittente spiritum Christo omnia elementa tremuerunt, densis tenebris splendor solis obductus, extraordinarie nocti subdidit

Chap. II. — To the confirmation of our hope is added the testimony of the whole creation. As Christ gave up His spirit, all the elements trembled; the splendour of the sun, covered over with thick darkness, in an extraordinary manner subjected to night […]

Editors' notes and page, col. 317

Footnotes

(note from col 316, "Jesum Christum Filium tuum ... habet eo") continued from col 316, set in n316

(a) ‹anchor: sui esse consortem,› · printed under col 317

Prima editio: Unde ergo oriebatur hoc donum, inde accepit, etc.

The first edition: "Whence then this gift arose, thence he received," etc.

(b) ‹anchor: ait enim ei Jesus:› · printed under col 317, continued under col 318

Eadem editio repetit, Amen amen. Postea sub finem capitis servant pro servavit est in aliquibus mss, et post unitatemque primae editionis exemplum, coll. 3 et unus codex Vaticanus coll. 4 delent suam.

The same edition repeats "Amen, amen". Afterwards, towards the end of the chapter, "servant" (keep) instead of "servavit" (kept) is in some manuscripts; and after "unitatemque" the copy of the first edition, [those of] collection 3 and one Vatican codex of collection 4 delete "suam".

Editors' prose

Synopsis. — I. Conversionem latronis, qui ad crucem usque reus, repente confessor Christi factus est, gratiae opus esse. — II. Omnes creaturas, cum testimonium Christo in cruce reddiderunt, sententiam in Judaeos protulisse. — III. Christianos humilitati et patientiae Christi conformes fieri debere; nec aliam esse viam ad aeterna.

Synopsis. — I. That the conversion of the robber, who, guilty right up to the cross, was suddenly made a confessor of Christ, is the work of grace. — II. That all creatures, when they gave testimony to Christ on the cross, pronounced sentence against the Jews. — III. That Christians ought to be made conformable to the humility and patience of Christ; and that there is no other way to eternal things.

Page

running head: "SERMO" (left half of a page-wide head "SERMO LIV.", completed over col 318)
marginal letters: A ‹num nostrum Jesum Christum›; B ‹habere devotum: quia vestrae›; C ‹buit? quis praedicator›; D ‹violabilis, et natura passibilis›
old-edition numerals: 202 after ‹reddamus:›
signature: none
other: none

PL 54:318

diem; stabilitatem suam terra profundis concussionibus labefactata non tenuit, et petrarum firmitas, confracta soliditate, dissiluit. Velum templi, quo priorum mysteria ulterius non erant obumbranda, discissum est; et multorum sanctorum corporibus excitatis, ad praemuniendam resurrectionis fidem, monumenta patuerunt (Matth. xxvii, 51-53; Marc. xv, 38; Luc. xxiii, 45, 46). In vos ergo, Judaei, coelum et terra sententiam tulit, vobis sol servitutem suam diemque subtraxit, vobis famulatum suum elementorum ordines denegarunt; et recedente a legibus suis ministerio creaturae, vestra obcaecatio, vestra est significata confusio. Vobis enim dicentibus: Sanguis ejus super nos et super filios nostros (Matth. xxvii, 25); merito hoc retributum est, ut quod vestri generis impia perdidit portio, assequatur hoc fidelis gentium plenitudo.

[…] the day; the earth, shaken by deep tremors, did not keep its stability, and the firmness of the rocks, its solidity broken, burst apart. The veil of the temple, by which the mysteries of former times were no longer to be overshadowed, was rent; and, the bodies of many saints being raised, the tombs lay open to fortify faith in the resurrection (Matt. 27:51–53; Mark 15:38; Luke 23:45, 46). Against you, therefore, O Jews, heaven and earth passed sentence; from you the sun withdrew its service and the day; to you the ranks of the elements refused their attendance; and in the withdrawal of the ministry of creation from its own laws your blindness, your confusion was signified. For since you said: "His blood be upon us and upon our children" (Matt. 27:25), it was deservedly repaid thus, that what the impious portion of your race lost, this the faithful fullness of the Gentiles should obtain.

Cap. III. — Nos ergo, dilictissimi, quibus Dominus noster Jesus Christus crucifixus, non scandalum, neque stultitia, sed Dei virtus Deique sapientia est (I Cor. i, 23); nos, inquam, spiritale semen Abrahae, non in prole servitutis geniti, sed in familia libertatis renati; pro quibus in manu ferti et brachio extento de oppressione Aegyptiae dominationis eductis, verus et immaculatus agnus immolatus est Christus (I Cor. v, 7); amplectamur salutaris Paschae mirabile sacramentum, et ad ejus imaginem, qui deformitati nostrae conformis factus est, reformemur. Erigamur ad eum qui pulverem abjectionis nostrae, corpus fecit gloriae suae; et ut resurrectionis ejus mereamur esse consortes, humilitati et patientiae ipsius per omnia congruamus. Magnis nominis militiam, magnae professionis suscepimus disciplinam. Sectatores Christi discedere a regia non licet via, sed dignum est temporalibus non occupari, ad aeterna tendentes. Et quia pretioso sanguine Christi redempti sumus, glorificemus et portemus Deum in corpore nostro (I Cor. vi, 20); ut ad ea quae fidelibus praeparata sunt pervenire mereamur, per Dominum nostrum Jesum Christum, cui est honor et gloria in saecula saeculorum. Amen.

Chap. III. — We, therefore, dearly beloved, to whom our Lord Jesus Christ crucified is not a stumbling-block nor foolishness, but the power of God and the wisdom of God (1 Cor. 1:23); we, I say, the spiritual seed of Abraham, not begotten in the offspring of servitude but reborn in the household of freedom; for whom, led out with a mighty hand and an outstretched arm from the oppression of Egyptian domination, Christ was sacrificed as the true and spotless Lamb (1 Cor. 5:7): let us embrace the wonderful sacrament of the saving Pasch, and be reformed to the image of Him Who was made conformable to our deformity. Let us be raised up to Him Who made the dust of our abasement the body of His glory; and that we may deserve to be sharers of His resurrection, let us agree with His humility and patience in all things. We have taken up the service of a great name, the discipline of a great profession. It is not lawful for the followers of Christ to depart from the royal road; rather it is fitting that those who strive towards eternal things should not be taken up with temporal ones. And since we have been redeemed by the precious blood of Christ, let us glorify and bear God in our body (1 Cor. 6:20), that we may deserve to arrive at those things which have been prepared for the faithful, through our Lord Jesus Christ, to whom is honour and glory for ever and ever. Amen.

SERMO LIV [Al. LII].

SERMON 54 [Otherwise 52].

De Passione Domini III. Habitus Dominico die.

On the Passion of the Lord, III. Delivered on the Lord's Day.

Editors' notes and page, col. 318

Footnotes

(b) continued from col 317, set in n317

Al., virtutem. Quesn.

Otherwise, "virtutem" (its power). Quesnel.

(d) ‹anchor: assequatur hoc› · printed under col 318

Prima editio, fidelium gentium. Mss. collect. 4 et 5, fidelis gentilium.

The first edition [reads] "fidelium gentium" (of the faithful Gentiles). The manuscripts of collections 4 and 5, "fidelis gentilium" (the faithful [fullness] of the heathen).

(e) ‹anchor: et brachio› · printed under col 318

Sic ex ms. S. Petri. Al., excelso.

So from the manuscript of St Peter's. Otherwise, "excelso" (uplifted).

(f) ‹anchor: pervenire mereamur,› · printed under col 318

Ita vetustissimus Vat. 3835. In ms. S. Petri. Per Christum Dominum nostrum, qui vivit et regnat in saecula saeculorum.

So the very ancient Vatican 3835. In the manuscript of St Peter's: "Through Christ our Lord, Who lives and reigns for ever and ever."

Editors' prose

Synopsis. — I. Crucis et redemptionis mysterium antiquitus praefiguratum, duas in Christo naturas exigere. — II. Distinctas esse utriusque proprietates voluntariasque humanae passiones. — III. Quam inique de bonitate Domini diffidit Judas, quem a corporis et sanguinis sui communione non repulerat. — IV. Tristitiam et formidinem nostram voluntarie a

Synopsis. — I. That the mystery of the cross and of redemption, prefigured of old, requires two natures in Christ. — II. That the properties of each are distinct, and the human sufferings voluntary. — III. How wickedly Judas, whom He had not repelled from the communion of His body and blood, distrusted the goodness of the Lord. — IV. That our sadness and fear [were] voluntarily […]

Page

running head: "O LIV." (right half of the page-wide head "SERMO LIV.", begun over col 317); column number 318
marginal letters: A ‹didit diem; stabilitatem›; B ‹merito hoc retributum›; C ‹riae suae; et ut›; D ‹tiquitus praefiguratum (synopsis)›
old-edition numerals: 203 after ‹ordines›
signature: none
other: in note (f) "Domiuum" printed in worn small italic, set as Dominum

PL 54:319

Cap. I. — Inter omnia, dilectissimi, opera misericordiae Dei quae ab initio saluti sunt impensa mortalium, nihil est mirabilius, nihilque sublimius, quam quod pro mundo crucifixus est Christus. Huic enim sacramento universa praecedentium saeculorum mysteria servierunt, et quidquid in hostiarum differentiis, in propheticis signis et legatibus institutis sacra dispensatione variatum est, hoc praenuntiavit dispositum, hoc promisit implendum: ut nunc imaginibus figurisque cessantibus hoc prosit credere jam effectum, quod antea profuit credidisse faciendum. In omnibus igitur, dilectissimi, quae ad Domini nostri Jesu Christi pertinent passionem, hoc catholica fides tradit, hoc exigit, ut in Redemptorem nostrum duas noverimus convenisse naturas, et manentibus proprietatibus suis, tantam factam unitatem utriusque substantiae, ut ab illo tempore quo sicut humani generis causa poscebat, in beatae Virginis utero Verbum caro factum est (Joan. i, 14), nec Deum illum sine hoc quod homo est, nec hominem sine hoc liceat cogitare quod Deus est. Exprimit quidem sub distinctis actionibus veritatem suam utraque natura, sed neutra se ab alterius connexione disjungit. Nihil ibi ab invicem vacat, tota est in majestate humilitas, tota in humilitate majestas; nec infert unitas confusionem, nec dirimit proprietas unitatem. Aliud est passibile, aliud inviolabile; et tamen ejusdem est contumelia, cujus et gloria. Ipse est in infirmitate qui et in virtute; idem mortis capax, et idem victor est mortis. Suscepit ergo totum hominem Deus, et ita se illi, atque illum sibi misericordiae et potestatis ratione conseruit, ut utraque alteri natura inesset, et neutra in alteram a sua proprietate transiret.

Chap. I. — Among all the works of God's mercy, dearly beloved, which from the beginning have been spent on the salvation of mortals, nothing is more wonderful and nothing more sublime than that Christ was crucified for the world. For all the mysteries of the preceding ages served this sacrament, and whatever was varied by the sacred dispensation in the differences of sacrifices, in prophetic signs and in legal institutions, foretold this as ordained and promised this as to be fulfilled: so that now, when images and figures cease, it profits to believe this as already accomplished, which before it profited to have believed as to be done. In all things, therefore, dearly beloved, which pertain to the passion of our Lord Jesus Christ, the catholic faith hands down this, and requires this, that we know two natures to have come together in our Redeemer, and, their properties remaining, so great a unity of both substances to have been made that, from the time when, as the cause of the human race demanded, the Word was made flesh in the womb of the blessed Virgin (John 1:14), it is permitted neither to think of Him as God without that which is man, nor as man without that which is God. Each nature indeed expresses its own reality under distinct actions, but neither disjoins itself from its connection with the other. Nothing there is void of the other: the humility is wholly in the majesty, the majesty wholly in the humility; and neither does the unity bring in confusion, nor does the property sever the unity. One thing is passible, another inviolable; and yet the insult belongs to the same One to Whom the glory also belongs. He it is Who is in weakness, Who is also in power; the same is capable of death, and the same is the victor over death. God therefore took up the whole man, and so joined Himself to him and him to Himself by a design of mercy and power, that each nature was in the other, and neither passed over into the other from its own property.

Cap. II. — Sed quia dispensatio sacramenti, ad reparationem nostram ante saecula aeterna dispositi, nec sine humana infirmitate, nec sine divina erat consummanda virtute: agit utraque forma cum alterius communione, quod proprium est, Verbo scilicet operante quod Verbi est, et carne exsequente quod carnis est. Unum horum corruscat miraculis, aliud succumbit injuriis. Illud ab aequalitate paternae gloriae non recedit, hoc naturam nostri generis non relinquit. Verumtamen etiam ipsa receptio

Chap. II. — But since the dispensation of the sacrament, ordained for our restoration before the eternal ages, was to be accomplished neither without human weakness nor without divine power, each form does what is proper to it in communion with the other: the Word, that is, performing what belongs to the Word, and the flesh carrying out what belongs to the flesh. One of these flashes with miracles, the other succumbs to injuries. The one does not withdraw from equality with the Father's glory; the other does not abandon the nature of our race. Nevertheless even the very reception […]

Editors' notes and page, col. 319

Footnotes

(a) ‹anchor: et quidquid› · printed under col 319

Praepositio in addita ex ms. Vat. 3835.

The preposition "in" is added from the Vatican manuscript 3835.

(b) ‹anchor: causa poscebat,› · printed under col 319

Ms. S. Petri, intra beatae Virginis uterum.

The manuscript of St Peter's [reads] "intra beatae Virginis uterum" (within the womb of the blessed Virgin).

Prima editio et cod. Bon., sub diversis et distinctis.

The first edition and the Bon. codex [read] "sub diversis et distinctis" (under diverse and distinct [actions]).

(d) ‹anchor: ut utraque alteri› · printed under col 319

Eadem editio et idem codex, naturae.

The same edition and the same codex [read] "naturae" (to the [other] nature).

(e) ‹anchor: consummanda virtute:› · printed under col 319

Eadem in epist. 28, ad Flavianum, c. 4.

The same [words] in Letter 28, to Flavian, ch. 4.

(f) ‹anchor: succumbit injuriis.› · printed under col 319

Correximus illud ex vetustissimo Vat. Al., Aliud.

We have corrected [to] "illud" from the very ancient Vatican [manuscript]. Otherwise, "Aliud".

(g), (h): called in col 320, printed under col 319; set in n320

Editors' prose

Christo fuisse susceptas. — V. Petri conversionem interioris Christi intuitus opus fuisse. — VI. Quantorum malorum Judaeis origo fuere clamores quibus Christum morti addixerunt.

[…] to have been taken up by Christ. — V. That the conversion of Peter was the work of Christ's inward look. — VI. Of how many evils for the Jews the cries by which they sentenced Christ to death were the origin.

Page

running head: "S. LEONIS MAG" (left half of the page-wide head "S. LEONIS MAGNI SERMONES.", completed over col 320)
marginal letters: A ‹Christo fuisse susceptas (synopsis)›; B ‹disse faciendum. In omnibus›; C ‹aliud inviolabile; et tamen›; D ‹litate paternae gloriae›
old-edition numerals: 204 after ‹saluti sunt›
signature: none
other: the synopsis of Sermo LIV (begun in col 318) ends at the head of col 319; its sentence IV runs over the column break

PL 54:320

passionum non ita est affectioni nostrae humilitatis exposita, ut a potentia sit Divinitatis abjuncta. Quidquid Domino illusionis et contumeliae, quidquid vexationis et poenae furor intulit impiorum, non de necessitate toleratum, sed de voluntate susceptum est: Venit enim Filius hominis quaerere et salvare quod perierat (Luc. xix, 10); et sic ad omnium redemptionem utebatur malitia persequentium, ut in mortis ejus resurrectionisque sacramento, etiam interfectores sui possent salvi esse, si crederent.

[…] of the sufferings is not so exposed to the affection of our humility as to be separated from the power of the Godhead. Whatever of mockery and insult, whatever of harassment and punishment the fury of the impious inflicted on the Lord, was not endured of necessity but undertaken of will: "For the Son of Man came to seek and to save what had perished" (Luke 19:10); and He so used the malice of His persecutors for the redemption of all that, in the sacrament of His death and resurrection, even His slayers could be saved, if they believed.

Cap. III. — Unde scelestior omnibus, Juda, et infelicior exstitisti, quem non poenitentia revocavit ad Dominum, sed desperatio traxit ad laqueum. Exspectasses consummationem criminis tui, et donec sanguis Christi pro omnibus peccatoribus funderetur, informis lethi suspendium distulisses. Cumque conscientiam tuam tot Domini miracula, tot dona terquerent, illa saltem te a praecipitio tuo sacramenta revocassent, quae in paschali coena jam de perfidia tua signo divinae scientiae detectus, acceperas. Cur de ejus bonitate diffidis, qui te a corporis et sanguinis sui communione non repulit, qui tibi ad comprehendendum se cum turbis et armatorum cohorte venienti pacis osculum non negavit (Matth. xxvi, 49)? Sed homo inconvertibilis, spiritus vadens et non revertens (Ps. lxxvii, 39), cordis tui secutus es rabiem, et stante diabolo a dextris tuis (Ps. cviii, 6), iniquitatem, quam in sanctorum omnium armaveras caput, in tuum verticem retorsisti: ut quia facinus tuum omnem mensuram ultionis excesserat, te haberet impietas tua judicem, te pateretur tua poena carnificem.

Chap. III. — Hence, Judas, you proved more wicked and more unhappy than all, since not repentance recalled you to the Lord, but despair dragged you to the noose. You should have waited for the consummation of your crime, and put off the hanging of a hideous death until the blood of Christ was shed for all sinners. And since so many miracles of the Lord, so many gifts, tormented your conscience, at least those sacraments should have called you back from your headlong fall which you had received at the paschal supper, already exposed concerning your treachery by a sign of divine knowledge. Why do you distrust the goodness of Him Who did not repel you from the communion of His body and blood, Who did not deny the kiss of peace to you as you came with the crowds and a cohort of armed men to seize Him (Matt. 26:49)? But, an unconvertible man, "a spirit going and not returning" (Ps. 77:39), you followed the rage of your heart, and with the devil standing at your right hand (Ps. 108:6) you turned back upon your own head the iniquity which you had armed against the head of all the saints: so that, since your crime had exceeded every measure of vengeance, your impiety might have you as its judge, your punishment suffer you as its executioner.

Cap. IV. — Cum igitur esset Deus in Christo mundum reconcilians sibi (II Cor. v, 19), et creaturam ad conditoris sui imaginem reformandam, Creator ipse gestaret; peractis miraculis operum divinorum, quae propheticus olim spiritus gerenda praedixerat: Tunc aperientur oculi caecorum, et aures surdorum audient; tunc saliet claudus ut cervus, et plana erit lingua mutorum (Isai. xxxv, 5); sciens Jesus adesse jam tempus gloriosae Passionis implendae, Tristis est, inquit, anima mea usque ad mortem (Matth. xxvi, 38); et iterum: Pater, si fieri potest, transeat a me calix iste (Ibid., v. 39). Quibus verbis quamdam formidinem profitentibus, nostrae infirmitatis affectus participando curabat, et poenalis experientiae metum

Chap. IV. — Since, then, God was in Christ reconciling the world to Himself (2 Cor. 5:19), and the Creator Himself was bearing the creature that was to be reformed to the image of its Maker; when the miracles of the divine works had been accomplished which the prophetic spirit had once foretold as to be done: "Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then the lame man shall leap like a hart, and the tongue of the dumb shall be plain" (Isa. 35:5); Jesus, knowing that the time was now at hand for fulfilling His glorious Passion, says: "My soul is sorrowful even unto death" (Matt. 26:38); and again: "Father, if it can be, let this cup pass from Me" (ibid., v. 39). By these words, which professed a certain fear, He was healing the affections of our weakness by sharing them, and the dread of penal experience […]

Editors' notes and page, col. 320

Footnotes

(g) ‹anchor: non ita est› · printed under col 319

Erat in editis nostrae affectioni. Postposuimus nostrae, uti adjectivum humilitatis, auctoritate memorati antiquissimi Vat. In uno ms. S. Petri, afflictioni pro affectioni.

In the editions it was "nostrae affectioni". We have placed "nostrae" after, as the adjective of "humilitatis", on the authority of the very ancient Vatican [manuscript] mentioned. In one manuscript of St Peter's, "afflictioni" (affliction) for "affectioni".

(h) ‹anchor: etiam interfectores› · printed under col 319

Ejus pro sui in Vat. laudato.

"Ejus" for "sui" in the Vatican [manuscript] cited.

(i) ‹anchor: a praecipitio tuo› · printed under col 320

Sacramenta ex antiquissimo Vat. et ex editis ante Quesnellum revocavimus. Mox in perfidia tua praefert codex S. Petri.

We have restored "sacramenta" from the very ancient Vatican [manuscript] and from the editions before Quesnel. Just after, the codex of St Peter's gives "in perfidia tua".

(j) ‹anchor: Sed homo› · printed under col 320

Quaedam editiones, incorruptibilis, vel corruptibilis. Dein pro et stante unus cod. S. Petri tu stante.

Some editions [read] "incorruptibilis" or "corruptibilis". Then, for "et stante", one codex of St Peter's [reads] "tu stante".

(k) ‹anchor: te haberet (call printed as "(h)")› · printed under col 320

Idem cod. S. Petri et prima editio, impietatis tuae.

The same codex of St Peter's and the first edition [read] "impietatis tuae".

(l) ‹anchor: et creaturam› · printed under col 320

Sic ex antiquissima Vat. nec non ex ms. S. Petri aliisque codd. Al., creatoris. Mox conditor pro creator in prima editione et cod. Bonon.

So from the very ancient Vatican [manuscript], and also from the manuscript of St Peter's and other codices. Otherwise, "creatoris". Just after, "conditor" for "creator" in the first edition and the Bologna codex.

(m) ‹anchor: et plana erit› · printed under col 320

Antiquissimus Vat., clara. Hoc Isaiae loco utrumque clara, vel plana apud Patres invenitur, ut ostendit P. Sabbatier.

The very ancient Vatican [manuscript reads] "clara" (clear). In this place of Isaiah both "clara" and "plana" are found among the Fathers, as P. Sabbatier shows.

Page

running head: "AGNI SERMONES." (right half of the page-wide head "S. LEONIS MAGNI SERMONES.", begun over col 319); column number 320
marginal letters: A ‹ceptio passionum›; B ‹guis Christi pro omnibus›; C ‹quia facinus tuum›; D ‹profitentibus, nostrae›
old-edition numerals: 205 before ‹omnium redemptionem›; 206 after ‹infirmitatis›
signature: none
other: the call of note (k) is printed "(h)" after "te haberet", a second (h) on this column

PL 54:321

subeundo penebat. In nobis ergo Dominus nostro pavore trepidabat, ut susceptionem nostrae infirmitatis indueret, et nostram inconstantiam suae virtutis soliditate vestiret. Venerat enim in hunc mundum dives atque misericors negotiator e coelis, et commutatione mirabili inierat commercium salutare, nostra accipiens, et sua tribuens, pro contumeliis honorem, pro doloribus salutem, pro morte dans vitam; et cui ad exterminationem persequentium poterant plusquam duodecim millia angelicarum servire legionum (Matth. xxvi, 53), malebat nostram recipere formidinem quam suam exercere potestatem.

[…] He was putting away by undergoing it. In us, therefore, the Lord trembled with our dread, so that He might put on the assumption of our weakness, and clothe our inconstancy with the solidity of His own strength. For He had come into this world from heaven as a rich and merciful merchant, and by a wonderful exchange had entered upon a saving bargain, receiving what is ours and granting what is His, giving honour for insults, salvation for sorrows, life for death; and He for Whom more than twelve thousand of angelic legions could have served for the destruction of His persecutors (Matt. 26:53) preferred to take on our dread rather than to exercise His own power.

Cap. V. — Quantum autem universis fidelibus hac humilitate collatum sit, primus beatissimus apostolus Petrus expertus est (Ibid, 75), qui, cum illum instantis saevitiae vehementior procella turbasset, ad reparationem vigoris celeri mutatione conversus est, sumens de exemplo remedium, ut tremefactum repente membrum rediret ad sui capitis firmitatem. Non enim posset domino servus, et magistro major esse discipulus (Matth. x, 24; Joan. xv, 20), qui humanae fragilitatis trepidationem non vinceret, nisi victor mortis ante timuisset.

Chap. V. — How much was conferred on all the faithful by this humility the most blessed apostle Peter first experienced (ibid., 75), who, when the more violent storm of the impending cruelty had troubled him, was turned by a swift change to the restoring of his vigour, taking the remedy from the example, so that the member suddenly made to tremble returned to the firmness of its head. For the servant could not be greater than his lord, nor the disciple than his master (Matt. 10:24; John 15:20), by not overcoming the trembling of human frailty, unless the Victor over death had first feared.

Respexit ergo Dominus Petrnm (Luc. xxii, 61), et inter calumnias sacerdotum, inter falsitates testium, inter caedentium et conspuentium injurias constitutus, illis turbatum discipulum convenit oculis, quibus eum praeviderat esse turbandum: et in illum ingressa est veritatis inspectio, ubi erat cordis facienda correctio; quasi quaedam illic vox Domini insonaret ac diceret: Quo abis, Petre? quid in tua recedis? ad me convertere, in me confide, me sequere: meae passionis hoc tempus est, nondum tui venit hora supplicii. Quid metuis, quod etiam ipse superabis? Non te confundat infirmitas quam recepi. Ego de tuo fui trepidus, tu de meo esto securus.

The Lord therefore looked upon Peter (Luke 22:61), and, set amid the calumnies of the priests, amid the falsehoods of the witnesses, amid the injuries of those who struck and spat upon Him, He met the troubled disciple with those eyes with which He had foreseen that he would be troubled: and the gaze of truth entered into him, where the correction of the heart was to be made; as if a certain voice of the Lord sounded there and said: "Where are you going, Peter? why do you withdraw into yourself? turn to Me, trust in Me, follow Me: this is the time of My passion; the hour of your punishment has not yet come. Why do you fear what you yourself also will overcome? Let not the weakness which I have taken on confound you. I was fearful with what is yours; be you secure with what is Mine."

Mane autem facto consilium inierunt omnes principes sacerdotum et seniores populi adversum Jesum, ut eum morti traderent (Matth. xxvii, 1). Hoc mane, Judaei, non ortus vobis lucis contigit, sed occasus, nec

"And when morning had come, all the chief priests and elders of the people took counsel against Jesus, to hand Him over to death" (Matt. 27:1). This morning, O Jews, brought you not the rising of the light but its setting, and […] not

Editors' notes and page, col. 321

Footnotes

(a) ‹anchor: In nobis ergo Dominus› · printed under col 321

Cod. S. Petri, nostro pallore trepidabat et susceptione se nostrae infirmitatis induerat ut nostram, etc.

The codex of St Peter's [reads] "nostro pallore trepidabat et susceptione se nostrae infirmitatis induerat ut nostram" (He trembled with our pallor, and had clothed Himself with the assumption of our weakness, so that our), etc.

(b) ‹anchor: misericors negotiator› · printed under col 321

Editi, coeli. Emendavimus ex mss. antiquissimo Vat. et S. Petri. Prima editio, et coeli commutatione. Post pauca sua tribuens scripsimus cum vetustioribus editionibus ac duobus laudatis codd. Quesnellus, sua retribuens.

The editions [read] "coeli". We have emended from the manuscripts, the very ancient Vatican and that of St Peter's. The first edition, "et coeli commutatione". A little after, we have written "sua tribuens" with the older editions and the two codices cited. Quesnel, "sua retribuens".

Idem antiquis. Vat., honores, et dein sanitates pro salutem.

The same very ancient Vatican [manuscript reads] "honores", and then "sanitates" (healings) for "salutem".

(d) ‹anchor: plusquam› · printed under col 321

Respicitur locus apud Matth. xxvi, 53, in quo licet nunc non legatur millia, sic tamen olim in nonnullis exemplaribus legebatur, uti videre est in antiquissimis Evangeliariis Veronensi, Brixiano et Forojuliensi a P. Blanchinio editis; unde etiam Augustinus in libro de Spiritu et Littera, c. 1 et 35, et Hilarius in psal. liii, num. 1, in psal. liv, n. 6, et lib. x de Trin. num. 42, similiter in suis codicibus legerunt.

The passage in Matt. 26:53 is in view, in which, although "millia" is not now read, it was nevertheless once so read in some copies, as may be seen in the very ancient Gospel-books of Verona, Brescia and Friuli edited by P. Bianchini; whence also Augustine in the book On the Spirit and the Letter, ch. 1 and 35, and Hilary on Psalm 53, no. 1, on Psalm 54, no. 6, and in book 10 On the Trinity, no. 42, read likewise in their codices.

(e) ‹anchor: primus beatissimus› · printed under col 321

Sic nostri codd. et editi ante Quesnellum, apud quem, Apostolus expertus est, cui cum. Antiquissimus Vat. praefert vocem Petrus, sed delet Apostolus.

So our codices and the editions before Quesnel, in whom [we read] "Apostolus expertus est, cui cum". The very ancient Vatican [manuscript] gives the word "Petrus", but deletes "Apostolus".

(f) ‹anchor: Petrnm (Luc. xxii, 61), et› · printed under col 321

Cod. S. Petri, inter seniorum calumnias.

The codex of St Peter's [reads] "inter seniorum calumnias" (amid the calumnies of the elders).

(g) ‹anchor: et in illum› · printed under col 321, continued under col 322

Sic antiquissimus Vat., codd. S. Petri et duo alii nostri codices Vatt. cum ms. Victorino, quem Quesn. ad marginem allegavit. Prima editio egressa est. Aliae editiones cum mss. collect. 4, conversa est.

So the very ancient Vatican [manuscript], the codices of St Peter's and two other Vatican codices of ours, with the Victorine manuscript which Quesnel cited in the margin. The first edition [reads] "egressa est". Other editions, with the manuscripts of collection 4, "conversa est".

(h) ‹anchor: quasi quaedam› · printed under col 322

Editi, illi. Correximus ex vetustissimo Vat. et cod. S. Petri.

The editions [read] "illi". We have corrected from the very ancient Vatican [manuscript] and the codex of St Peter's.

(i) ‹anchor: ac diceret:› · printed under col 322

Praetulimus lectionem antiquissimi Vat. Al., Quid habes Petre? Quid in tuam conscientiam recedit? Codex S. Petri, quid intus recedis, ubi intus pro in tua librarii lapsu scriptum videtur. Mox revertere pro convertere in mss. Vatt. collect. 4 et 5. Reconvertere sutem in alio Vat.

We have preferred the reading of the very ancient Vatican [manuscript]. Otherwise, "What is the matter, Peter? Why does he withdraw into his conscience?" The codex of St Peter's [reads] "quid intus recedis", where "intus" seems to have been written for "in tua" by a copyist's slip. Just after, "revertere" for "convertere" in the Vatican manuscripts of collections 4 and 5; and "reconvertere" in another Vatican [manuscript].