PL 54 · cols. 322–327

Leo the Great, Sermons

Sermons LV–LVI

vestris oculis solitus dies prodiit, sed impiis mentibus nox tetrae caecitatis incubuit. Hoc mane vobis templum et altaria diruit, legem et prophetas ademlt, regnum et sacerdotium sustulit, in luctum aeternum omnia vobis festa convertit. Inistis enim insanum cruentumque consilium, tauri pingues, vituli multi, frementes bestiae, canes rabidi, ut morti auctorem vitae et Dominum gloriae traderetis: et tanquam extenuanda esset furoris vestri immanitas, si ejus sententia qui provinciae vestrae praesidebat, uteremini, vinctum Jesum ad Pilati judicium deduxistis; ut clamoribus improbis trepido cognitore superato, interfectorem hominem eligeretis ad veniam, et Salvatorem mundi peteretis ad poenam.

[…] did the customary day come forth for your eyes, but the night of foul blindness lay upon your impious minds. This morning overthrew for you the temple and the altars, took away the law and the prophets, removed the kingdom and the priesthood, turned all your feasts into everlasting mourning. For you entered upon a mad and bloody counsel, fat bulls, many calves, raging beasts, mad dogs, to hand over to death the Author of life and the Lord of glory: and as though the savagery of your fury would be lessened if you used the sentence of him who governed your province, you led Jesus bound to the judgement of Pilate; so that, the fearful judge being overcome by your wicked clamours, you might choose a man who was a murderer for pardon, and demand the Saviour of the world for punishment.

Post hanc damnationem Christi quam exsecuta est Pilati praesidis magis ignavia quam potestas, qui lotis manibus et ore polluto, iisdem labiis Jesum misit ad crucem, quibus eum pronuntiaverat innocentem, multas illusiones Domino, sacerdotalibus serviens oculis, licentia popularis ingessit: et in mansuetudinem ejus qui haec sponte tolerabat, furens turba saevivit. Sed quia multum est, dilectissimi, ut omnia hodiernus sermo percurrat, in quartam feriam, qua lectio Dominicae Passionis iterabitur, residua differantur. Praestabit enim Dominus, orantibus vobis, ut ipsius dono, quod promittimus impleamus: per Dominum nostrum Jesum Christum, qui vivit et regnat in saecula saeculorum. Amen.

After this condemnation of Christ, which the cowardice of the governor Pilate carried out rather than his power (he who, with washed hands and polluted mouth, sent Jesus to the cross with the same lips with which he had pronounced Him innocent), the licence of the populace, serving the eyes of the priests, heaped many mockeries upon the Lord: and the raging crowd vented its savagery on the meekness of Him Who bore these things willingly. But since it is a great deal for today's sermon to run through everything, let the remainder be put off to the Wednesday, on which the reading of the Lord's Passion will be repeated. For the Lord, at your prayers, will grant that by His gift we may fulfil what we promise: through our Lord Jesus Christ, Who lives and reigns for ever and ever. Amen.

SERMO LV [Al. LIII].

SERMON 55 [Otherwise 53].

De Passione Domini IV. Feria quarta.

On the Passion of the Lord, IV. On the Wednesday.

Cap. I. — Exspectationi vestrae, dilectissimi, quod

Chap. I. — To your expectation, dearly beloved, what […]

Editors' notes and page, col. 322

Footnotes

(g) continued from col 321, set in n321

(h), (i): called in col 321, printed under col 322; set in n321

(j) ‹anchor: in luctum aeternum omnia› · printed under col 322

Addidimus vobis ex antiquissimo Vat. et ms. S. Petri.

We have added "vobis" from the very ancient Vatican [manuscript] and the manuscript of St Peter's.

(k) ‹anchor: interfectorem› · printed under col 322

Sic quidam nostri codices Vatt. ut Quesnellus conjecit notatione ad marginem, non ausus immutare lectionem vulgatam hominem.

So some of our Vatican codices, as Quesnel conjectured in a note in the margin, not daring to change the common reading "hominem".

(l) ‹anchor: damnationem Christi› · printed under col 322

Ita correximus ex mss. S. Petri et alio Lectionar. Vat. Accedit etiam antiquissimus Vat. 3835, in quo item legitur quam. Al., qua excusata est Pilati praesidis ignavia magis quam potestas.

So we have corrected from the manuscripts of St Peter's and another, a Vatican Lectionary. The very ancient Vatican 3835 also agrees, in which "quam" is likewise read. Otherwise: "by which the cowardice of the governor Pilate, rather than his power, was excused".

(m) ‹anchor: quibus eum› · printed under col 322

Aliqui mss. et prima editio, praenuntiaverat.

Some manuscripts and the first edition [read] "praenuntiaverat" (had proclaimed beforehand).

(n) ‹anchor: impleamus:› · printed under col 322

Antiquissimus Vat., Per eumdem Dominum nostrum Jesum Christum, cui est honor et gloria in saecula saeculorum. Amen.

The very ancient Vatican [manuscript reads]: "Through the same our Lord Jesus Christ, to Whom is honour and glory for ever and ever. Amen."

Editors' prose

Synopsis. — I. De crucifixione Christi, in qua per latrones electorum et reproborum discretio figuratur. — II. Imperitas esse Judaeorum in Christum blasphemias, cum praedictum esset, non eum descensurum, sed regnaturum a ligno. — III. In cruce, quae veri altaris sacramentum est, sanguine Christi chirographum peccati esse deletum, et latronem mirabiliter conversum. — IV. De aceto degustato, verbo Consummatum est, inclinatione capitis et morte Christi. — V. Charitate et puritate parari corda ad paschale festum celebrandum.

Synopsis. — I. On the crucifixion of Christ, in which the separation of the elect and the reprobate is figured by the robbers. — II. That the blasphemies of the Jews against Christ were ignorant, since it had been foretold that He would not come down, but would reign from the wood. — III. That on the cross, which is the sacrament of the true altar, the bond of sin was blotted out by the blood of Christ, and the robber wonderfully converted. — IV. On the vinegar tasted, the word "It is finished", the bowing of the head and the death of Christ. — V. That hearts are prepared by charity and purity for celebrating the paschal feast.

Page

running head: "O LV." (right half of the page-wide head "SERMO LV.", begun over col 321); column number 322
marginal letters: A ‹vestris oculis solitus›; B ‹sidis magis ignavia›; C ‹nes electorum (synopsis)›; D ‹beside note (i), "tua librarii lapsu"›
old-edition numerals: 208 before ‹SERMO LV›
signature: none
other: none

PL 54:323

debetur, Domino largiente reddendum est, promerentibus orationibus vestris, ut nos ad solvendum faciat idoneos, qui vos ad exigendum fecit intentos. Loquentes enim proxime de Domini passione, usque ad evangelicae historiae venimus locum, in quo Pilatus impiis Judaeorum clamoribus, ut Jesus crucifigeretur, cessisse narratur. Peractis itaque omnibus quae Divinitas fieri carnis velamine temperata permisit, Jesus Christus Filius Dei cruci quam etiam ipse gestarat, affixus est, duobus latronibus, uno ad dexteram ipsius, alio ad sinistram, similiter crucifixis: ut etiam in ipsa patibuli specie monstraretur illa quae in judicio ipsius omnium hominum est facienda discretio; cum et salvandorum figuram fides credendis latronis exprimeret, et damnandorum formam blasphemantis impietas praenotaret. Passio igitur Christi salutis nostrae continet sacramentum, et de instrumento quod iniquitas Judaeorum paravit ad poenam, potentia Redemptoris gradum nobis fecit ad gloriam: quam Dominus Jesus ita ad omnium hominum suscepit salutem, ut inter clavos quibus ligno tenebatur affixus, pro interfectoribus suis paternae clementiae supplicaret et diceret: Pater ignosce illis, quia nesciunt quid faciunt (Luc. xxiii, 34).

[…] is owed must be rendered by the Lord's bounty, your prayers meriting it, that He Who made you intent on demanding may make us fit to pay. For in speaking lately of the Lord's passion we came as far as the place in the Gospel history in which Pilate is related to have yielded to the impious clamours of the Jews that Jesus should be crucified. So, when all things had been accomplished which the Godhead, tempered by the veil of the flesh, permitted to be done, Jesus Christ the Son of God was fastened to the cross which He Himself had also carried, two robbers being likewise crucified, one at His right hand, the other at His left: so that even in the very appearance of the gibbet there might be shown that separation of all men which is to be made at His judgement; since the faith of the believing robber expressed the figure of those to be saved, and the impiety of the blaspheming one foreshadowed the form of those to be damned. The Passion of Christ, therefore, contains the sacrament of our salvation, and from the instrument which the iniquity of the Jews prepared for punishment the power of the Redeemer made for us a step to glory: [a Passion] which the Lord Jesus undertook for the salvation of all men in such a way that, amid the nails by which He was held fastened to the wood, He entreated the Father's clemency for His slayers and said: "Father, forgive them, for they know not what they do" (Luke 23:34).

Cap. II. — Principes autem sacerdotum, quibus indulgentiam Salvator petebat, supplicium crucis irrisionum aculeis exasperabant; et in quem manibus amplius saevire non poterant, linguarum tela jaciebant, dicentes: Alios salvos fecit seipsum non potest salvum facere. Si rex Israel est descendat nunc de cruce, et credimus ei (Matth. xxvii), 42). De quo erroris fonte, Judaei, de quo invidiae lacu, talium blasphemiarum venena potastis? Quis vobis magister tradidit, qnae doctrina persuasit, quod illum regem Israel, illum Dei Filium credere deberetis, qui se aut crucifigi non sineret, aut a confixione clavorum liberum excuteret? Non hoc vobis legis mysteria, non paschalis observantiae sacramenta, nec ulla unquam prophetarum ora cecinerunt; sed illud vere abundeque legistis, quod ad detestabilem vestri sceleris impietatem et ad voluntariam Domini pertinet passionem. Ipse enim per Isaiam loquitur: Dorsum meum dedi ad flagella, maxillas

Chap. II. — But the chief priests, for whom the Saviour was asking pardon, sharpened the punishment of the cross with the stings of mockeries; and on Him against Whom they could rage no further with their hands they hurled the darts of their tongues, saying: "He saved others; himself he cannot save. If he is the king of Israel, let him come down now from the cross, and we believe him" (Matt. 27:42). From what fountain of error, O Jews, from what pit of envy did you drink the poisons of such blasphemies? What master taught you, what doctrine persuaded you, that you ought to believe him the king of Israel, him the Son of God, who would either not allow himself to be crucified, or would shake himself free from the fixing of the nails? Not this did the mysteries of the law, not this the sacraments of the paschal observance, nor any mouths of the prophets ever sing to you; but you have read truly and abundantly that which pertains to the detestable impiety of your crime and to the voluntary passion of the Lord. For He Himself speaks through Isaiah: "I gave My back to the scourges, [My] cheeks […]

Editors' notes and page, col. 323

Footnotes

(a) ‹anchor: qui vos ad exigendum› · printed under col 323

Prima editio, facit.

The first edition [reads] "facit" (makes).

(b) ‹anchor: in quo Pilatus› · printed under col 323

Forte improbis legendum Latinus Latinius conjecit in Biblioth. sacr. et profana, uti in sermone superiori c. 6.

Latinus Latinius, in the Bibliotheca sacra et profana, conjectured that "improbis" should perhaps be read, as in the preceding sermon, ch. 6.

Prima editio, gesserat.

The first edition [reads] "gesserat".

(d) ‹anchor: fides credendis› · printed under col 323

Antiquissimus Vat. 3835 omittit latronis.

The very ancient Vatican 3835 omits "latronis".

(e) ‹anchor: potentia Redemptoris› · printed under col 323

Etsi nomen gaudium pro gradum a Quesnello substitutum, pluribus et potioribus nostris mss. confirmetur; antea editorum tamen lectionem gradum quam exemplar primae editionis collect. 3 approbat, revocavimus, tum quia congruentior est, tum quia serm. 51, cap. 7, similiter legitur: Per Crucis supplicium gradus vobis ascensionis parat ad regnum.

Although the noun "gaudium" (joy), substituted by Quesnel for "gradum" (step), is confirmed by more and better manuscripts of ours, we have nevertheless restored "gradum", the reading of the earlier editors, which the copy of the first edition of collection 3 approves, both because it is more fitting, and because in Sermon 51, ch. 7, we similarly read: "Through the punishment of the Cross He prepares for you steps of ascent to the kingdom."

(f) ‹anchor: pro interfectoribus suis› · printed under col 323

Antiquissimus Vat., paternam clementiam.

The very ancient Vatican [manuscript reads] "paternam clementiam".

(g) ‹anchor: irrisionum aculeis› · printed under col 323

Ita ms. S. Petri: alias asperabant.

So the manuscript of St Peter's: elsewhere "asperabant".

(h) ‹anchor: est descendat› · printed under col 323

Adverbium nunc desideratur in vetustissimo Vat.

The adverb "nunc" is lacking in the very ancient Vatican [manuscript].

(i) ‹anchor: De quo› · printed under col 323

Forte furoris, ut Latinus Latinius in Bibliotheca conjecit.

Perhaps "furoris" (of fury), as Latinus Latinius conjectured in the Bibliotheca.

(j) ‹anchor: qui se› · printed under col 323, continued under col 324

Vocem aut addidimus ex mss. S. Petri et antiquissimo Vat., in quo postremo post vocem liberum subjicitur corpus. Paulo post, Prophetarum oracula cecinerunt in quibusdam mss. Vatt.

We have added the word "aut" from the manuscripts of St Peter's and the very ancient Vatican [manuscript], in which, at the end, after the word "liberum", "corpus" is added. A little after, "Prophetarum oracula cecinerunt" (the oracles of the prophets sang) in some Vatican manuscripts.

(k) ‹anchor: ad flagella,› · printed under col 324

Idem Vat., maxillas autem meas, et mox in esca mea.

The same Vatican [manuscript reads] "maxillas autem meas", and just after "in esca mea".

Page

running head: "S. LEONIS MAG" (left half of the page-wide head "S. LEONIS MAGNI SERMONES.", completed over col 324)
marginal letters: A ‹debetur, Domino largiente›; B ‹formam blasphemantis›; C ‹quo erroris fonte›; D ‹beside note (b), "mone superiori"›
old-edition numerals: 209 after ‹pro›
signature: none
other: the reference is printed "(Matth. xxvii), 42)", set as printed

PL 54:324

meas ad palmas, faciem autem meam non averti a confusione sputorum (Isai. l, 6). Ipse per David, Dederunt, inquit, in escam meam fel, et in siti mea potaverunt me aceto (Ps. lxviii, 22). Et iterum: Circumdederunt me canes multi concilium malignantium obsedit me. Foderunt manus meas et pedes meos, dinumeraverunt omnia ossa mea. Ipsi vero consideraverunt et conspexerunt me, diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem (Ps. xxi, 17). Et ne sceleris tantum vestri videatur ordo praedictus, nulla autem potentia praenuntiata crucifixi, non quidem legistis, Dominus descendit de cruce; sed legistis: Dominus regnavit a ligno (Ps. xcv, 10).

[…] to blows, and I did not turn away My face from the shame of spitting" (Isa. 50:6). He Himself, through David, says: "They gave gall for My food, and in My thirst they gave Me vinegar to drink" (Ps. 68:22). And again: "Many dogs have encompassed Me; the council of the malignant has besieged Me. They dug My hands and My feet; they numbered all My bones. But they considered and gazed upon Me; they divided My garments among them, and upon My vesture they cast lots" (Ps. 21:17). And lest only the course of your crime should seem to have been foretold, and no power of the Crucified foretold, you did not indeed read, "The Lord came down from the cross"; but you read: "The Lord has reigned from the wood" (Ps. 95:10).

Cap. III. — Crux ergo Christi sacramentum veri et praenuntiati habet altaris, ubi per hostiam salntarem, naturae humanae celebraretur oblatio. Ibi sanguis immaculati agni antiquae praevaricationis pacta delebat: ibi tota diabolicae dominationis conterebatur adversitas, et de elatione superbiae victrix humilitas triumphabat; cum tam velox fidei esset effectus, ut de crucifixis cum Christo latronibus, qui in Christum Filium Dei credidit, paradisum justificatus intraverit. Quis tanti muneris explicet sacramentum? quis potentiam tam mirae commutationis enarret? Exiguo temporis puncto, longorum scelerum reatus aboletur; inter luctantis animae dura tormenta, haerens patibulo transit ad Christum; et cui propria impietas intulit poenam, Christi gratia dat coronam.

Chap. III. — The cross of Christ, therefore, holds the sacrament of the true and foretold altar, where through the saving victim the offering of human nature was to be celebrated. There the blood of the spotless Lamb was blotting out the compacts of the ancient transgression; there the whole hostility of the devil's domination was being crushed, and victorious humility was triumphing over the exaltation of pride; since the effect of faith was so swift that, of the robbers crucified with Christ, the one who believed in Christ the Son of God entered paradise justified. Who can unfold the sacrament of so great a gift? who can tell the power of so wonderful an exchange? In a tiny point of time the guilt of long crimes is abolished; amid the hard torments of a struggling soul, clinging to the gibbet he passes over to Christ; and to him on whom his own impiety brought punishment the grace of Christ gives a crown.

Cap. IV. — Hinc jam degustato aceto, Dominus, quod illa dabat vinea, quae ab auctoris sui plantatione degenerans (Matth. xxi, 38), conversa fuerat in amaritudinem vitis alienae, Consummatum est (Joan. xix, 30), ait; hoc est, completae sunt Scripturae: non est amplius quod de insania populi furentis exspectem; nihil minus pertuli quam me passurum esse praedixi. Peracta sunt mysteria infirmitatis, promantur documenta virtutis. Inclinato itaque capite emisit spiritum, et in corpus die tertio suscitandum, quietem placidi soporis admisit. Cui sacramento eum se vitae auctor impenderet, et ad tantam divinae majestatis inclinationem totius mundi compago quateretur, cum facinus impium omnis sui confusione

Chap. IV. — Then, having now tasted the vinegar which that vineyard was giving which, degenerating from the planting of its Author (Matt. 21:38), had been turned into the bitterness of a strange vine, the Lord says: "It is finished" (John 19:30); that is, the Scriptures are fulfilled: there is nothing more that I should await from the madness of the raging people; I have endured nothing less than I foretold that I should suffer. The mysteries of weakness are accomplished; let the proofs of power be brought forth. "And so, bowing His head, He gave up His spirit", and admitted the rest of a peaceful sleep into the body that was to be raised on the third day. When the Author of life was spending Himself on this sacrament, and the framework of the whole world was shaken at so great a bowing of the divine majesty, when by the confusion of its whole self […]

Editors' notes and page, col. 324

Footnotes

(j) continued from col 323, set in n323

(l) ‹anchor: canes multi› · printed under col 324

Emendavimus ex eodem Vat. Al. consilium, Dein conspexerunt pro inspexerunt scripsimus ex eodem codice et alio Vat. collect. 5. Prima editio, inspexerunt in me.

We have emended from the same Vatican [manuscript]. Otherwise, "consilium". Then we have written "conspexerunt" for "inspexerunt" from the same codex and another Vatican [manuscript] of collection 5. The first edition, "inspexerunt in me".

(m) ‹anchor: legistis, Dominus› · printed under col 324

Prima editio et tres codd., descendet.

The first edition and three codices [read] "descendet" (will come down).

(n) ‹anchor: et› (before "de elatione") · printed under col 324

Cod. S. Petri, de elisione.

The codex of St Peter's [reads] "de elisione" (over the crushing).

(o) ‹anchor: non est amplius quod› · printed under col 324

Sic correximus ex codice S. Petri. In codice Patav. S. Antonii errore librarii, ab insani, cum scribendum fuerit ab insania. Alii codd. et editi, insaniam. Prima autem editio, non est aliud quo insaniam populi.

So we have corrected from the codex of St Peter's. In the Padua codex of St Anthony, by a copyist's error, "ab insani", when "ab insania" should have been written. Other codices and the editions, "insaniam". But the first edition, "non est aliud quo insaniam populi".

(p) ‹anchor: impium omnis› · printed under col 324

Ms. S. Petri, sua confusione. Unus Vat., confessione pro confusione; natura pro creatura in prima editione.

The manuscript of St Peter's [reads] "sua confusione". One Vatican [manuscript], "confessione" (confession) for "confusione"; "natura" for "creatura" in the first edition.

Page

running head: "AGNI SERMONES." (right half of the page-wide head "S. LEONIS MAGNI SERMONES.", begun over col 323); column number 324
marginal letters: A ‹meas ad palmas›; B ‹tarem, naturae humanae›; C ‹tione degenerans›; D ‹beside the tail of note (j), "la cecinerunt"›
old-edition numerals: 210 before ‹humilitas triumphabat›
signature: none
other: none

PL 54:325

creatura damnaret, et manifestam in reos sententiam ipsa mundi elementa proferrent: qui vobis animus, Judaei, quae conscientia fuit; quando et vos judicium universitatis urgebat, et revocari ad se consummato scelere impietas vestra non poterat? Qualis confusio vos operuit? quae cor vestrum poena suscepit?

[…] creation was condemning the impious deed, and the very elements of the world were bringing forth a manifest sentence against the guilty: what mind, O Jews, what conscience had you, when the judgement of the universe was pressing upon you, and your impiety, its crime accomplished, could not be recalled to itself? What confusion covered you? what punishment took hold of your heart?

Cap. V. — Cum igitur, dilectissimi, tanta sit misericordia Dei, ut etiam de tali populo multos per fidem justificare dignatus sit, nosque sub veteris quondam ignorantiae profunda nocte pereuntes, in patriarcharum societatem, et in sortem electi generis adoptarit: ad altitudinem spei nostrae non segniter neque cum torpore curramus; sed prudenter ac fideliter cogitantes, de quali captivitate et quam misera servitute, quo pretio redempti, et quo brachio sumus educti, glorificemus Deum in corpore nostro; ut habitare eum in nobis, ex ipsa conversationis nostrae probitate monstremus. Et quia nihil est in omnium virtutum dignitate praestantius quam pietas misericordiae et puritas castitatis, his nos praesidiis specialius instruamus, ut charitatis opere ac nitore pudicitiae, tamquam duabus elevati alis, de terrenis mereamur esse coelestes. Quo desiderio quisquis gratia Dei adjutus impletur, et de profectu suo non in se, sed in Domino gloriatur, hic legitime honorat paschale sacramentum. Hujus limina vastator angelus sanguine agni et signo crucis praenotata non intrat. Is plagas Aegyptias non pavescit, et iisdem aquis hostes suos relinquit exstinctas quibus est ipse salvatus. Amplectamur itaque, dilectissimi, purificatis mentibus atque corporibus, salutis nostrae mirabile sacramentum, et ab omni fermento malitiae veteris emundati (I Cor. v, 7), Pascha Domini cum digna observantia celebremus: ut regente nos Spiritu sancto, a charitate Christi nullis tentationibus separemur, qui in sanguine suo pacificans omnia, et in altitudinem paternae gloriae se recepit, et humilitatem sibi servientium non reliquit, cui est honor et gloria in saecula saeculorum. Amen.

Chap. V. — Since, then, dearly beloved, so great is the mercy of God that He has deigned to justify through faith many even of such a people, and has adopted us, who were once perishing in the deep night of the old ignorance, into the fellowship of the patriarchs and the lot of the chosen race: let us run towards the height of our hope not sluggishly nor with torpor; but, considering prudently and faithfully from what captivity and how wretched a servitude, at what price we have been redeemed and by what arm led out, let us glorify God in our body, so that we may show by the very uprightness of our way of life that He dwells in us. And since in the dignity of all the virtues nothing is more excellent than the devotion of mercy and the purity of chastity, let us equip ourselves more especially with these defences, so that, raised up as it were on two wings, the work of charity and the brightness of modesty, we may deserve from earthly to become heavenly. Whoever, aided by the grace of God, is filled with this desire, and glories in his progress not in himself but in the Lord, he lawfully honours the paschal sacrament. The destroying angel does not enter his threshold, marked beforehand with the blood of the Lamb and the sign of the cross. He does not dread the plagues of Egypt, and leaves his enemies drowned in the same waters by which he himself has been saved. Let us therefore, dearly beloved, with purified minds and bodies, embrace the wonderful sacrament of our salvation, and, cleansed from all the leaven of the old malice (1 Cor. 5:7), let us celebrate the Lord's Pasch with worthy observance: so that, the Holy Spirit governing us, we may be separated by no temptations from the charity of Christ, Who, making peace for all things in His blood, both took Himself back into the height of the Father's glory and did not abandon the lowliness of those who serve Him, to Whom is honour and glory for ever and ever. Amen.

SERMO LVI [Al. LIV].

SERMON 56 [Otherwise 54].

De Passione Domini V. Die Dominica habitus

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

Editors' notes and page, col. 325

Footnotes

(a) ‹anchor: ipsa› (before "mundi elementa") · printed under col 325

Vox mundi adjecta est ex duobus praestantissimis codd. Vat. et S. Petri; ex quibus et aliis mss. ac nonnullis etiam editionibus quis vobis reposuimus pro qui vobis. Mox in vetustissimo Vaticano postrema hujus capitis verba sic efferuntur: Quae conscientia fuit? qualis confusio vos operuit? quae cor vestrum poena suscepit? quando et judicium vos universitatis urgebat, et revocare se a consummato scelere impietas vestra non poterat? Cum igitur, etc.

The word "mundi" has been added from two most excellent codices, the Vatican and that of St Peter's; from these and other manuscripts, and some editions as well, we have restored "quis vobis" for "qui vobis". Just after, in the very ancient Vatican [manuscript], the last words of this chapter are given thus: "What conscience had you? what confusion covered you? what punishment took hold of your heart? when the judgement of the universe was pressing upon you, and your impiety could not recall itself from the crime accomplished? Since, then," etc.

(b) ‹anchor: nosque› · printed under col 325

Idem Vat., sub veteri quondam ignorantiae nocte. Prima editio, sub veteri quondam ignorantiae profunda nocte.

The same Vatican [manuscript reads] "sub veteri quondam ignorantiae nocte". The first edition, "sub veteri quondam ignorantiae profunda nocte".

Al. in margine editorum, cum tempore, et ita nostri codd. collect. 5.

Otherwise, in the margin of the editors, "cum tempore" (with time), and so our codices of collection 5.

(d) ‹anchor: probitate monstremus.› · printed under col 325

Unus ms. Vat. et alius S. Petri, ut quia. Dein, et charitatis in prima editione, loco ut charitatis.

One Vatican manuscript and another of St Peter's [read] "ut quia". Then "et charitatis" in the first edition, in place of "ut charitatis".

(e) ‹anchor: non intrat.› · printed under col 325

In ms. S. Petri, ipsas plagas. Mox post vocem hostes addidimus suos ex antiquissimo Vat.

In the manuscript of St Peter's, "ipsas plagas". Just after, following the word "hostes", we have added "suos" from the very ancient Vatican [manuscript].

(f) ‹anchor: cum digna› · printed under col 325

Sic Quesnellus cum nostris codd. Anteriores editiones, observatione. Porro observantia pro jejunio apud Leonem frequens invenitur.

So Quesnel, with our codices. The earlier editions, "observatione". Moreover, "observantia" for the fast is frequently found in Leo.

Editors' prose

Synopsis — I. Salutem nostram esse in cruce positam;

Synopsis — I. That our salvation has been placed on the cross;

Page

running head: "SERMO" (left half of the page-wide head, completed over col 326)
marginal letters: A ‹creatura damnaret›; B ‹sumus educti, glorificemus›; C ‹mirabile sacramentum›; D ‹beside note (a), "fuit? qualis confusio"›
old-edition numerals: 211 before ‹ut habitare›
signature: none
other: the synopsis of Sermo LVI begins at the foot of col 325 and runs over into col 326; its word "posi-/tam", hyphenated over the break, is set whole here

PL 54:326

Cap. I. — Creator et Dominus omnium rerum Christus post inusitatum sacrae Virginis partum, post adorata magorum confessione cunabula, et post multiplicem doctrinam coelestis eloquii et variarum curationum medelas imperio verbi potentis effectas, dispensationem omnium sacramentorum omniumque virtutum salutifera passione consummat. Christianae igitur spei, dilectissimi, vera ratio et principalis causa crux Christi est: quae licet Judaeis sit scandalum, gentibus autem stultitia, nobis tamen Dei virtus est, Deique sapientia (I Cor. i, 23). Unde summum hoc et potentissimum divinae misericordiae sacramentum semper quidem in cordibus nostris cum tota sui dignitate retinendum est, sed nunc vivaciorem animi sensum et puriorem exigit mentis intuitum, quando nobis non solum recursu temporis, sed etiam textu evangelicae lectionis omne opus nostrae salutis ingeritur.

Chap. I. — Christ, the Creator and Lord of all things, after the unwonted childbearing of the holy Virgin, after the cradle adored by the confession of the Magi, and after the manifold teaching of heavenly discourse and the remedies of various healings wrought by the command of His mighty word, consummates the dispensation of all the sacraments and of all the powers by His saving passion. The true reason, therefore, dearly beloved, and the principal cause of Christian hope is the cross of Christ: which, though it is a stumbling-block to the Jews and foolishness to the Gentiles, is yet to us the power of God and the wisdom of God (1 Cor. 1:23). Hence this supreme and most powerful sacrament of the divine mercy is indeed always to be retained in our hearts with all its dignity, but now it requires a livelier sense of soul and a purer gaze of mind, when the whole work of our salvation is brought before us not only by the return of the season but also by the text of the Gospel reading.

Nihil ergo apud nos loci cogitationes habeant impiorum, nec integritatem sanae intelligentiae, aut Judaica offensio, aut gentilis corrumpat irrisio: ut quod pro nobis non solum humiliter, sed etiam sublimiter gestum est, aut secundum hominem impossibile, aut secundum Deum videatur indignum. Utrumque autem recipi, utrumque convenit credi: quia nemo hominum potest, nisi in utroque salvari. Justus enim et misericors Deus non sic jure suae voluntatis est usus, ut ad reparationem nostram, solam potentiam benignitatis exerceret: sed quia consequens fuerat ut homo faciens peccatum, servus esset peccati (Joan. viii, 34), sic medicina aegris, sic reconciliatio reis, sic redemptio est impensa captivis, ut condemnationis justa sententia justo liberatoris opere solveretur. Nam si pro peccatoribus sola se opponeret Deitas, non tam ratio diabolum vinceret quam potestas. Et rursum, si causam lapsorum sola ageret natura mortalium, non exueretur a conditione, quae libera non esset a genere. Unde

Let the thoughts of the impious, therefore, have no place among us, and let neither the Jewish offence nor the Gentile mockery corrupt the integrity of sound understanding: so that what was done for us not only humbly but also sublimely should seem either impossible according to man or unworthy according to God. Both, however, it is fitting to receive, both to believe: because no man can be saved except in both. For the just and merciful God did not so use the right of His will as to exercise for our restoration only the power of His kindness: but since it had followed that man, committing sin, should be the slave of sin (John 8:34), healing was bestowed on the sick, reconciliation on the guilty, redemption on the captives, in such a way that the just sentence of condemnation should be loosed by the just work of the Liberator. For if the Godhead alone interposed itself on behalf of sinners, it would not be reason so much as power that overcame the devil. And again, if mortal nature alone pleaded the cause of the fallen, it would not be released from the condition, since it would not be free by its descent. Hence […]

Editors' notes and page, col. 326

Footnotes

(g) ‹anchor: quia nemo hominum› · printed under col 326

Antiquissimus Vat. 3835, posset; alius Vat. collect. 5, possit.

The very ancient Vatican 3835 [reads] "posset"; another Vatican [manuscript] of collection 5, "possit".

(h) ‹anchor: misericors Deus› · printed under col 326

Cum corruptus esset hic locus, Quesnellus edidit, non sic munere, notans in margine: « Ita ope editionis Venetae anni 1505. quae ex antiquiori anni 1485 expressa est, emendatum; cum legeretur, non sic injuria, in omnibus excusis, et quos vidi mss. codicibus. » Prima pariter editio, ex qua sumpta fui Veneta an. 1485, cum codd. collect. 3, habet munere; sed neque hoc plane satisfacit. Veram lectionem, non sic jure, suppeditavit antiquissimus Vat. co⟨d⟩ex. Mox, exerceret pro exe⟨r⟩eret in prima editione.

Since this passage was corrupt, Quesnel printed "non sic munere", noting in the margin: "So emended with the help of the Venice edition of the year 1505, which was printed from an older one of the year 1485; whereas 'non sic injuria' was read in all the printed copies and in the manuscript codices which I have seen." The first edition likewise, from which the Venice [edition] of 1485 was taken, has "munere", with the codices of collection 3; but neither does this fully satisfy. The true reading, "non sic jure", was supplied by the very ancient Vatican codex. Just after, "exerceret" for "exereret" in the first edition.

(i) ‹anchor: ut condemnationis› · printed under col 326

Sic melius ex eodem Vat. Al., justae.

So, better, from the same Vatican [manuscript]. Otherwise, "justae".

(j) ‹anchor: natura mortalium,› · printed under col 326

Sic sex nostri codd., et melius quam erueretur, ut erat in editis; exui enim a conditione dicebatur pro liberari a servitute. Unde apud S. Zenonem l. i, tract. 10, n. 5, Multi conditionibus duris exuti; in quem locum plura annotavimus. Quesnellus in margine suspicatus est pro erueretur legendu⟨m⟩ forte erueret; dic, exueret.

So six of our codices, and better than "erueretur", as it was in the editions; for "exui a conditione" was said for "to be freed from servitude". Hence in St Zeno, book 1, tractate 10, no. 5, "Many stripped of hard conditions"; on which passage we have noted more. Quesnel in the margin suspected that for "erueretur" perhaps "erueret" should be read; say rather "exueret".

Editors' prose

in qua aequitate et potentia divinitate et humanitate certavit Christus. — II. De oratione Christi et duplicis voluntatis conflictu, qui ad nostram eruditionem ordinatus est. — III. De Christi erga Judam lenitate, scelerata Judae poenitentia, et hominis per Christum redemptione.

on which Christ contended with justice and power, with Godhead and humanity. — II. On the prayer of Christ, and the conflict of the two wills, which was ordered for our instruction. — III. On Christ's gentleness towards Judas, Judas's wicked repentance, and the redemption of man through Christ.

Page

running head: "O LVI." (right half of the page-wide head "SERMO LVI.", begun over col 325); column number 326
marginal letters: A ‹tam; in qua aequitate (synopsis)›; B ‹Dei virtus est›; C ‹sic jure suae voluntatis›; D ‹beside note (h), "1485 expressa est"›
old-edition numerals: 212 after ‹confessione›
signature: none
other: the synopsis of Sermo LVI continues from col 325 (its word "positam" set whole in n325); first synopsis line in faint type; in note (h) "fui" (for fuit?) set as printed, "co⟨d⟩ex" and "exe⟨r⟩eret" with damaged letters; in note (j) "legendu⟨m⟩" damaged

PL 54:327

oportuit in unum Dominum nostrum Jesum Christum et divinam et humanam convenire substantiam, ut mortalitati nostrae per Verbum carnem factum et origo novi hominis subvenire et passio.

[…] it was fitting that both the divine and the human substance should come together in the one Lord Jesus Christ, so that, through the Word made flesh, both the origin of the new man and the passion might come to the aid of our mortality.

Cap. II. — Cum igitur in Christo Jesu Judaeorum caecitas quae sunt divina non videat, gentilium sapientia quae sunt humana contemnat; illis adversus gloriam Domini calumniantibus, istis contra humilitatem superbientibus: nos Dei Filium, et in suis virtutibus, et in nostris infirmitatibus adoramus; nec erubescimus crucem Christi et inter contradicentium linguas nec de morte ipsius, nec de resurrectione dubitamus. Quoniam quod superbos ad infidelitatem trahit, hoc nos ad fidem dirigit; et quod apud illos est materia confusionis, hoc apud nos est causa pietatis. Admonitis igitur discipulis Dominus, ut contra vim tentationis instantis vigilanti oratione certarent, ipse Patri supplicans, ait: Pater, si possibile est, transeat a me calix iste. Verumtamen non sicut ego volo, sed sicut tu (Matth. xxvi, 39).

Chap. II. — Since, then, in Christ Jesus the blindness of the Jews does not see what is divine, [and] the wisdom of the Gentiles despises what is human; the former slandering against the glory of the Lord, the latter showing pride against His humility: we adore the Son of God both in His own powers and in our weaknesses; and we do not blush at the cross of Christ, and amid the tongues of those who contradict we doubt neither of His death nor of His resurrection. For what draws the proud to unbelief directs us to faith; and what is with them matter for confusion is with us a cause of devotion. Having therefore admonished the disciples to contend against the force of the impending temptation with watchful prayer, the Lord, Himself entreating the Father, said: "Father, if it is possible, let this cup pass from Me. Nevertheless not as I will, but as Thou [wilt]" (Matt. 26:39).

Prima petitio infirmitatis est, secunda virtutis: illud optavit ex nostro, hoc elegit ex proprio: nec enim aequalis Patri Filius omnia esse Deo possibilia nesciebat, aut ad suscipiendam crucem sine sua in hunc mundum voluntate descenderat, ut hanc diversarum affectionum compugnantiam perturbata quodammodo ratione pateretur. Sed ut suscipientis susceptaeque naturae esset manifesta distinctio, quod erat hominis, divinam desideravit potentiam; quod erat Dei, ad causam respexit humanam. Superiori igitur voluntati voluntas cessit inferior, et cito demonstratum est quid possit a trepidante orari, et quid non debeat a medente concedi. Quia enim nos quid oremus, sicut oportet, nescimus (Rom. viii, 26), et utile nobis est ne fiat plerumque quod volumus; Deus justus et bonus, quando ea quae nocitura sunt, petuntur, negando miseretur. Voluntatis ergo nostrae correctionem Dominus cum trina oratione firmasset, gravatis adhuc moerore discipulis, Dormite jam, inquit, et requiescite. Ecce appropinquavit hora, et Filius hominis tradetur in manus peccatorum. Surgite, eamus. Ecce appropinquavit qui me tradet (Matth. xxvi, 45, 40).

The first petition is of weakness, the second of power: the former He desired from what is ours, the latter He chose from what is His own: for the Son, equal to the Father, was not ignorant that all things are possible to God, nor had He descended into this world without His own will to undergo the cross, so as to suffer this conflict of diverse affections with His reason in some way disturbed. But in order that the distinction of the nature assuming and the nature assumed might be manifest, what was of man longed for the divine power; what was of God looked to the human cause. The lower will therefore yielded to the higher, and it was quickly shown what might be prayed for by one who trembles, and what ought not to be granted by one who heals. For since we do not know what we should pray for as we ought (Rom. 8:26), and it is often useful to us that what we wish should not be done, God, just and good, when things that would harm are asked for, shows mercy by refusing. When, therefore, the Lord had confirmed the correction of our will by a threefold prayer, He said to the disciples, still weighed down with grief: "Sleep now and take your rest. Behold, the hour has drawn near, and the Son of Man will be delivered into the hands of sinners. Rise, let us go. Behold, he who will betray Me has drawn near" (Matt. 26:45, 40).

Cap. III. — Inter ipsa autem verba Domini, qui praedicti fuerant, irruerunt, et cum gladiis et fustibus comprehensura Christum turba confluxit, ducem sequens Judam Iscarioth, qui privilegio perfidiae obtinuerat

Chap. III. — Amid these very words of the Lord those who had been foretold rushed in, and the crowd, with swords and clubs, streamed together to seize Christ, following as its leader Judas Iscariot, who by the privilege of his treachery had obtained […]

Editors' notes and page, col. 327

Footnotes

(a) ‹anchor: in Christo Jesu› · printed under col 327

Erat in excusis, Judaeorum duritia quae sunt divina, gentilium caecitas quae sunt humana contemnat. Duo Vatt. mss. collect. 4 et 5, et Lectionar. Patav. S. Antonii: Judaeorum caecitas, quae sunt humana contemnat; ubi caecitas Judaeis tribuitur, et per saltum a quae sunt divina ad quae sunt humana librarii transcurrerunt. Emendationem vetustissimus Vat. suggessit.

In the printed copies it was: "the hardness of the Jews [despises] what is divine, the blindness of the Gentiles despises what is human". Two Vatican manuscripts of collections 4 and 5, and the Lectionary of St Anthony of Padua: "the blindness of the Jews despises what is human"; where blindness is attributed to the Jews, and the copyists skipped over from "quae sunt divina" to "quae sunt humana". The very ancient Vatican [manuscript] suggested the emendation.

(b) ‹anchor: ipse› (before "Patri supplicans") · printed under col 327

In uno Vat deest Patri.

In one Vatican [manuscript] "Patri" is lacking.

Sic ex antiquissimo Vat. Al., in proprio.

So from the very ancient Vatican [manuscript]. Otherwise, "in proprio".

(d) ‹anchor: Surgite,› · printed under col 327

Prima editio, eamus hinc.

The first edition [reads] "eamus hinc" (let us go hence).

(e), (f), (g): called in col 328, printed under col 327; set in n328