PL 54 · cols. 328–336

Leo the Great, Sermons

Sermons LVII–LVIII

in facinore principatum. Huic ne criminis causa aliqua praeberet offensio, nulla est negata dignatio; sed illius spiritu inflammatus exarsit, cui ministerium sponte praebuit; et qualem habuit mentem, talem invenit et praesidem. Merito, sicut et propheta praedixerat, oratio ejus facta est in peccatum (Ps. cviii, 7): quoniam consummato scelere, tam perversa ipsius conversio fuit, ut etiam poenitendo peccaret. Admittit ergo in se Filius Dei impias manus, et quod saevientium furore agitur, patientis potestate completur. Hoc enim erat illud magnae pietatis sacramentum, quod Christus consectabatur injuriis: quas si aperta potentia et manifesta virtute propelleret, divina tantum exerceret, non humana curaret. In omnibus autem quae illi popularis et sacerdotalis insania contumeliose et procaciter inferebat, nostrae diluebantur maculae, nostrae expiabantur offensae: quia natura, quae in nobis rea semper fuerat atque captiva, in illo innocens patiebatur et libera; ut ad auferendum peccatum mundi, ille hostiam se Agnus offerret, quem et omnibus corporalis substantia jungeret, et ab omnibus spiritalis origo discerneret. Haec hodie, dilectissimi, auribus vestris insinuata sufficiant. Caetera in quartam feriam differantur, auxiliante Domino orationibus vestris, qui praestare dignabitur, ut quod promittimus impleamus: per eumdem Dominum nostrum, cui est honor et gloria in saecula saeculorum. Amen.

[…] the leadership in the crime. That no offence might furnish him any cause for the crime, no favour was denied him; but, inflamed by the spirit of him to whom he had offered his service of his own accord, he blazed up; and such a mind as he had, such a master he also found. Deservedly, as the prophet also had foretold, "his prayer was turned into sin" (Ps. 108:7): since, when the crime was accomplished, his turning was so perverse that he sinned even in repenting. The Son of God, therefore, admits impious hands against Himself, and what is done by the fury of the raging is fulfilled by the power of the One Who suffers. For this was that sacrament of great mercy, which Christ pursued through injuries: if He had driven these off by open power and manifest strength, He would have exercised only divine things, and not have cared for human ones. But in all the things which the madness of the people and of the priests inflicted on Him insultingly and wantonly, our stains were being washed away, our offences expiated: because the nature which in us had always been guilty and captive was in Him suffering innocent and free; so that, to take away the sin of the world, He might offer Himself as victim, the Lamb Whom bodily substance joined to all men, and a spiritual origin set apart from all. Let these things, dearly beloved, instilled into your ears today, suffice. Let the rest be put off to the Wednesday, the Lord aiding through your prayers, Who will deign to grant that we fulfil what we promise: through the same our Lord, to Whom is honour and glory for ever and ever. Amen.

SERMO LVII [Al. LV]

SERMON 57 [Otherwise 55]

De Passione Domini VI. Feria quarta.

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

Cap. I. — Sponsionis nostrae memores, dilectissimi, sanctitati vestrae reddimus quod debemus, affuturam sperantes gratiam Dei, ut inde nobis proveniat devotio, unde est incitata promissio. Comprehensus Christus Dominus a turbis quas principes sacerdotum et doctores legis armaverant, ut impleret

Chap. I. — Mindful of our pledge, dearly beloved, we render to your holiness what we owe, hoping that the grace of God will be present, so that the devotion may come to us from the same source from which the promise was prompted. Christ the Lord, seized by the crowds which the chief priests and the teachers of the law had armed, in order to fulfil […]

Editors' notes and page, col. 328

Footnotes

(e) ‹anchor: ministerium sponte› · printed under col 327

Antiquissimus Vat. addit se; et videtur legendum: cui ministrum sponte se praebuit.

The very ancient Vatican [manuscript] adds "se"; and it seems that we should read: "to whom he offered himself of his own accord as a minister".

(f) ‹anchor: Merito, sicut› · printed under col 327

In eodem Vat. desideratur et.

In the same Vatican [manuscript] "et" is lacking.

(g) ‹anchor: consummato scelere,› · printed under col 327

Ex eodem antiquissimo Vat. emendavimus. Al., tam perversa impii conversio.

We have emended from the same very ancient Vatican [manuscript]. Otherwise, "tam perversa impii conversio" (so perverse was the turning of the impious man).

(h) ‹anchor: furore agitur,› · printed under col 328

Ita ex eodem codice, ubi editi habebant: patienti potestate complevit.

So from the same codex, where the editions had: "patienti potestate complevit" (He fulfilled by a patient power).

(i) ‹anchor: sacramentum, quod› · printed under col 328

Prima editio et unus Vat. collect. 5, Christi consecrabatur injuriis.

The first edition and one Vatican [manuscript] of collection 5 [read] "Christi consecrabatur injuriis" (was consecrated by the injuries of Christ).

(j) ‹anchor: omnibus autem quae› · printed under col 328

Correctum ex vetustissimo Vat. Al., illa.

Corrected from the very ancient Vatican [manuscript]. Otherwise, "illa".

(k) ‹anchor: quae in nobis› · printed under col 328

Ita ex eodem ms. et bene; cum rea et captiva contraponantur innocenti et liberae Editi et alii codd., victa. Prima editio cum ms. Bon., vincta.

So from the same manuscript, and rightly, since "guilty" and "captive" are set against "innocent" and "free". The editions and other codices [read] "victa" (conquered). The first edition, with the Bon. manuscript, "vincta" (bound).

(l) ‹anchor: se Agnus offerret,› · printed under col 328

Prima editio, quem et omnibus corporalibus substantia jungeret, et ab omnibus spiritualibus origo discerneret. In duob. Vat. mss. collect. 4 et 5 habetur pariter, corporalibus.

The first edition [reads]: "Whom substance joined to all bodily beings, and origin set apart from all spiritual beings." In two Vatican manuscripts of collections 4 and 5 "corporalibus" is likewise found.

(m) ‹anchor: insinuata› · printed under col 328

Antiquissimus Vat., suffecerint.

The very ancient Vatican [manuscript reads] "suffecerint".

(n) ‹anchor: impleamus:› · printed under col 328

Hanc clausulam, quae deerat, adjecimus ex vetustissimo Vat. In alio cod. Vat. pro impleamus, legitur implere valeamus.

This closing clause, which was lacking, we have added from the very ancient Vatican [manuscript]. In another Vatican codex, for "impleamus", "implere valeamus" is read.

Editors' prose

Synopsis. — I. Christum voluntarie comprehensum noluisse defendi. — II. Christum iisdem verbis infidelium conscientias caedere, fidelium corda firmare: Caipham, dum vestem suam scidit, sacerdotali se honore spoliasse. — III. Quae caecitas sacerdotum, qui linguis crucifigunt Christum, et manus retrahere a caede videri volunt. Eorumdem circa pecuniam Judae caeca superstitio. — IV. Christum in cruce exaltatum omnes creaturas in suae passionis communionem traxisse. — V. Christianos tanto pretio redemptos a diaboli laqueis cavere debere, qui vana astrorum scientia homines deludit.

Synopsis. — I. That Christ, voluntarily seized, refused to be defended. — II. That Christ with the same words strikes the consciences of unbelievers and strengthens the hearts of the faithful: that Caiaphas, when he rent his garment, stripped himself of the priestly honour. — III. What blindness of the priests, who crucify Christ with their tongues and wish to appear to hold back their hands from slaughter. Their blind scrupulosity about the money of Judas. — IV. That Christ, lifted up on the cross, drew all creatures into the fellowship of His passion. — V. That Christians, redeemed at so great a price, ought to beware of the snares of the devil, who deludes men with the vain science of the stars.

Page

running head: "AGNI SERMONES." (right half of the page-wide head "S. LEONIS MAGNI SERMONES.", begun over col 327); column number 328
marginal letters: A ‹nuerat in facinore›; B ‹sacerdotalis insania›; C ‹noluisse defendi (synopsis)›; D ‹beside note (h)›
old-edition numerals: 214 before ‹quoniam consummato›; 215 after ‹quod debemus,›
signature: none
other: the call of note (m) stands after "insinuata"; the call of note (n) is printed "(n" with a broken parenthesis

PL 54:329

dispensationem, cohibuit potestatem; et beatum apostolum Petrum humana adversum irruentes animositate commotum, gladio abstinere praecepit (Matth. xxvi, 52). Superfluum enim erat ut qui nolebat praesidio angelicarum legionum juvari, vellet se unius discipuli oppositione defendi. Perpetraverit licet ferox turba quod voluit, et de sceleris sui exsultarit effectu; major tamen comprehensi virtus, quam comprehendentium fuit. Judaeorum enim caecitas nihil obtinuit, nisi ut sua impietate se perderet; Christi vero patientia hoc egit, ut omnes sua Passione salvaret.

[…] dispensation, He restrained His power; and He commanded the blessed apostle Peter, stirred by human indignation against those rushing upon them, to refrain from the sword (Matt. 26:52). For it was superfluous that He who was unwilling to be aided by the protection of the legions of angels should wish to be defended by the opposition of one disciple. Though the fierce crowd accomplished what it wished, and exulted at the effect of its crime, yet greater was the power of the one seized than of those seizing Him. For the blindness of the Jews obtained nothing except that it should destroy itself by its own impiety; but the patience of Christ brought this about, that He should save all by His Passion.

Cap. II. — Perducto autem Jesu ad Caipham principem sacerdotum, quo scribae et omnis sacerdotalis ordo convenerat (Matth. xxvi, 57), falsa adversum Dominum testimonia quaerebantur; sed inter inconditas et dissonas voces hoc Jesus mirabiliter elegerat, ut taceret. Caiphae tamen dicenti: Adjuro te per Deum vivum, ut dicas nobis si tu es Christus Filius Dei (Ibid., 63): ita veraci ac provida auctoritate respondit, ut iisdem verbis et infidelium conscientias caecaret, et credentium corda firmaret, ad omnem interrogationem ejus referens, Tu dixisti; addensque quod sequitur: Verumtamen dico vobis, amodo videbitis Filium hominis sedentem a dextris virtutis Dei, et venientem in nubibus coeli (Ibid., 64).

Chap. II. — Now when Jesus had been led to Caiaphas the chief of the priests, where the scribes and the whole priestly order had assembled (Matt. 26:57), false testimonies were sought against the Lord; but amid the disordered and discordant voices Jesus had wonderfully chosen this: to keep silent. Yet to Caiaphas, when he said: I adjure you by the living God, that you tell us whether you are the Christ, the Son of God (ibid., 63), He answered with such truthful and provident authority as by the same words both to blind the consciences of the unbelievers and to strengthen the hearts of the believers, replying to his whole questioning, You have said it; and adding what follows: Nevertheless I say to you, hereafter you will see the Son of Man sitting at the right hand of the power of God, and coming on the clouds of heaven (ibid., 64).

Caiphas autem ad exaggerandam auditi sermonis invidiam, scidit vestimenta sua: et nesciens quid hac significaret insania, sacerdotali se honore privavit. Ubi est, Caipha, rationale pectoris tui? ubi continentiae cingulum? ubi superhumerale virtutum? Mystico illo sacratotoque amictu ipse te spolias, et propriis manibus pontificalia indumenta discerpis, oblitus praecepti illius, quod legeras de principe sacerdotum: De capite suo cidarim non deponet, et vestimenta sua non disrumpet (Lev. xxi, 10). Tu vero, a quo jam alienabatur haec dignitas, ipse tibi es exsecutor opprobrii; et ad manifestandum finem veteris instituti, eadem disruptio sacerdotalem aufert ornatum, quae mox et templi discidit velum.

But Caiaphas, to heighten the odium of the word he had heard, tore his garments: and not knowing what this madness signified, he deprived himself of the priestly honour. Where, Caiaphas, is the breastplate of your chest? where the girdle of continence? where the shoulder-garment of the virtues? You strip yourself of that mystical and consecrated vesture, and with your own hands you tear apart the pontifical vestments, forgetful of that precept which you had read concerning the chief of the priests: He shall not put off the mitre from his head, and he shall not rend his garments (Lev. 21:10). But you, from whom this dignity was already being taken away, are yourself the executor of your own disgrace; and to make manifest the end of the old institution, the same rending takes away the priestly adornment which soon also tore the veil of the temple.

Cap. III. — Hinc jam, dilectissimi, inter multiplicatas illusiones nocte transacta, vinctum Jesum Pilato praesidi tradiderunt. Principes enim sacerdotum et seniores populi hoc consilio rem gerebant, ut ab actione sceleris sui viderentur immunes, subtrahentes opera manuum, et exerentes tela linguarum,

Chap. III. — From here now, dearly beloved, when the night had been passed amid multiplied mockeries, they handed Jesus over bound to Pilate the governor. For the chiefs of the priests and the elders of the people conducted the affair with this design, that they might seem free of the act of their crime, withdrawing the work of their hands, and thrusting forth the weapons of their tongues, […]

Editors' notes and page, col. 329

Footnotes

(a) ‹dispensationem› · printed under col 329

Editi, cohibet. Emendavimus ex antiquissimo Vat. 3835 et ex Lectionario S. Petri, in quo dispositionem, pro dispensationem.

The editions, cohibet ["restrains"]. We have emended from the very ancient Vat. 3835 and from the Lectionary of St Peter's, in which [is read] dispositionem for dispensationem.

(b) ‹de sceleris sui exsultarit› · printed under col 329

Editi, affectu. Correctionem praebuerunt duo laudati codices.

The editions, affectu. The two manuscripts cited supplied the correction.

In ms. S. Petri, ut tacendo vinceret.

In the manuscript of St Peter's, ut tacendo vinceret ["that by keeping silent He might conquer"].

(d) ‹et infidelium conscientias› · printed under col 329

Editi et aliqui codd., caederet. Et duobus memoratis mss. correximus: caecaret autem refertur ad illa Isaiae c. vi, v. 10: Excaeca cor populi hujus.

The editions and some manuscripts, caederet. We have corrected from the two manuscripts mentioned; and caecaret refers to those words of Isaiah, ch. 6, v. 10: Blind the heart of this people.

(e) ‹sedentem a dextris› · printed under col 329

In editis ante Quesn. desideratur virtutis.

In the editions before Quesnel virtutis is lacking.

(f) ‹et vestimenta sua› · printed under col 329

Codex S. Petri, non scindet.

The manuscript of St Peter's, non scindet ["shall not tear"].

(g) ‹finem veteris instituti› · printed under col 329

Sequentia supplevimus ex Lectionariis S. Petri et antiquissimo Vat. in quo altero solum legitur auferret pro aufert, in altero autem discindit loco discidit. Erat in vulgatis et aliis codd. quos vidimus: veteris instituti pertine⟨t⟩ eadem diruptio sacerdotii.

We have supplied what follows from the Lectionaries of St Peter's and the very ancient Vatican manuscript; in the one of these alone auferret is read for aufert, and in the other discindit in place of discidit. In the printed editions and other manuscripts that we have seen there stood: veteris instituti pertinet eadem diruptio sacerdotii ["to the old institution belongs the same rending of the priesthood"].

(h) ‹ab actione sceleris› · printed under col 330

Rainaudi et Quesnelli editiones delent sui: restituimus ex anterioribus editis, nostrisque codd.

The editions of Raynaud and Quesnel delete sui: we have restored it from the earlier editions and our manuscripts.

(i) ‹subtrahentes opera manuum, et› · printed under col 330

Quaedam editiones, exercentes, male: et aliquanto post totum facinus loco tantum facinus.

Some editions, exercentes, wrongly; and a little later totum facinus in place of tantum facinus.

Page

running head: 329 SERMO (one head across page 170: SERMO LVII., continued in col 330)
marginal letters: A ‹dispensationem (a), cohibuit›; B ‹tas et dissonas voces›; C ‹toque amictu ipse te›; D ‹(a) Editi, cohibet› (beside the footnotes)
old-edition numerals: 216 after vinctum Jesum
signature: PATROL. LIV.
other: (none)

PL 54:330

nolentes interficere, et clamantes, Crucifige, crucifige. Quid hac specie religionis injustius? quid hac clementiae simulatione crudelius? Qua lege, Judaei, quod vobis non licet facere, licet velle? qua ratione, quod corpora polluit, corda non laedit? Contaminari occisione ejus metuitis, cujus super vos et super filios vestros fundi sanguinem postulastis (Matth. xxvii, 25). Si non tantum facinus vestra impietas peragit, permittite praesidem judicare quod sentit. Sed vos etiam in ipsum graves atque violenti, in id eum declinare non sinitis, a quo ipsi mendaciter abstinetis. Peccaverit Pilatus faciendo quod noluit, in vestram tamen conscientiam confluit quidquid furor vester extorsit. Talis etiam illic vestra observantia fuit, ubi pretium, quod vobis Christi venditor reportavit, mitti in gazophylacium noluistis, caventes scilicet ne sacros loculos pecunia cruenta pollueret. Cujus cordis est ista simulatio? Sacerdotum conscientia capit quod templi arca non recipit (Matth. xxvii, 6). Refutatur illius sanguinis taxatio, cujus non timetur effusio. Quantislibet ita vos fallaciae circumtegatis umbraculis, initum est cum traditore commercium, quo justum sanguinem, sicut non licuit comparari sic non licuisset effundi.

[…] unwilling to kill, and crying out, Crucify, crucify. What is more unjust than this show of religion? what more cruel than this pretence of clemency? By what law, Jews, is it lawful to will what it is not lawful for you to do? by what reasoning does that which pollutes bodies not injure hearts? You fear to be defiled by the killing of Him whose blood you demanded to be poured out upon you and upon your children (Matt. 27:25). If your impiety is not carrying out so great a crime, allow the governor to judge as he thinks. But you, oppressive and violent even towards him, do not let him turn aside to that from which you yourselves falsely abstain. Pilate may have sinned in doing what he did not wish; yet whatever your fury extorted flows together into your conscience. Such too was your scrupulousness there, where you refused to have the price which the seller of Christ brought back to you put into the treasury, taking care, forsooth, that the bloodied money should not pollute the sacred coffers. Of what heart is this pretence? The conscience of the priests takes what the chest of the temple does not receive (Matt. 27:6). The valuation of that blood is refused, whose shedding is not feared. However much you cover yourselves thus with the shades of deceit, the bargain was struck with the betrayer, by which just blood, as it was not lawful for it to be bought, so it would not have been lawful for it to be shed.

Cap. IV. — Seditiosis igitur clamoribus Judaeorum cedente Pilato, in loco, cui nomen est Golgotha, crucifigitur Christus (Joan. xix, 17, 18). Per lignum erigitur lapsus in ligno, et gustu fellis et aceti diluitur esca peccati. Merito priusquam traderetur, dixerat Dominus: Cum exaltatus fuero, omnia ad me traham (Joan. xii, 3⟨2⟩): id est, totam causam humani generis agam, et olim perditam in integrum revocabo naturam. In me omnis infirmitas abolebitur, in me omnis plaga sanabitur. Exaltatum autem Jesum ad se traxisse omnis, non solum nostrae substantiae passione, sed etiam totius mundi commotione monstratum est. Pendente enim in patibulo creatore, universa creatura congemuit, et Crucis clavos omnia simul elementa senserunt. Nihil ab illo supplicio liberum fuit. Hoc in communionem sui et terram traxit et coelum, hoc petras rupit, monumenta aperuit, inferna reseravit, et densarum horrore tenebrarum radios solis abscondit. Debebat enim hoc testimonium suo mundus auctori, ut iu occasu conditoris sui vellent universa finiri. Sed patientia Dei servat rebus atque temporibus ordinem suum,

Chap. IV. — So, Pilate yielding to the seditious clamours of the Jews, in the place whose name is Golgotha, Christ is crucified (John 19:17, 18). By a tree the one who fell by a tree is raised up, and by the taste of gall and vinegar the food of sin is washed away. Rightly, before He was handed over, the Lord had said: When I am lifted up, I will draw all things to Myself (John 12:32): that is, I will take up the whole cause of the human race, and the nature once lost I will restore to wholeness. In Me all infirmity will be abolished, in Me every wound will be healed. And that Jesus, once lifted up, drew all things to Himself was shown not only by the suffering of our substance but also by the upheaval of the whole world. For as the Creator hung upon the gibbet, the whole creation groaned together, and all the elements at once felt the nails of the Cross. Nothing was free from that punishment. This drew both earth and heaven into communion with itself, this split the rocks, opened the tombs, unbarred the underworld, and with the dread of thick darkness hid the rays of the sun. For the world owed this testimony to its Author, that at the setting of their Maker all things should wish to be ended. But the patience of God keeps its order for things and times, […]

Editors' notes and page, col. 330

Footnotes

(j) ‹sicut non licuit comparari› · printed under col 330

Praeferenda visa est haec lectio ms. S. Petri. Al., ita debuit non effundi.

This reading of the manuscript of St Peter's seemed preferable. Others, ita debuit non effundi ["so it ought not to have been shed"].

(k) ‹clamoribus Judaeorum› · printed under col 330

Ita optime emendavit Quesnellus, ut habent etiam nostri codd. Caeteri editi, sedente.

So Quesnel emended excellently, as our manuscripts also have. The other editions, sedente.

(l) ‹crucifigitur Christus (Joan. xix, 17, 18).› · printed under col 330

Cod. Bon. Merito igitur per lignum.

The Bon. manuscript, Merito igitur per lignum ["Rightly therefore by a tree"].

(m) ‹sed etiam totius mundi› · printed under col 330

Sic ex antiquissimo Vat. et ms. S. Petri. Al. perperam commutatione.

So from the very ancient Vatican manuscript and the manuscript of St Peter's. Others wrongly, commutatione.

(n) ‹Hoc in communionem› · printed under col 330

Antiquissimus Vat., suam, et dein monumenta patefecit.

The very ancient Vatican manuscript, suam, and then monumenta patefecit.

(o) ‹solis abscondit. Debebat› · printed under col 330

Addidimus enim ex duobus praestantissimis Romanis codd. saepius memoratis.

We have added enim from the two most excellent Roman manuscripts often mentioned.

Page

running head: SERMO LVII. 330 (one head across page 170, continued from col 329)
marginal letters: A ‹rum, nolentes interficere›; B ‹tavit, mitti in gazophylacium›; C ‹generis agam, et olim›; D ‹Hinc jam, etc.›
old-edition numerals: 217 after monumenta aperuit,
signature: 11
other: below the last text line, beside D and above the footnotes, a stray line in italic is printed: Hinc jam, etc. (not Leo's text: the sentence ending ordinem suum, runs on at the head of col 331; apparently a compositor's leftover catch-line echoing Cap. III, Hinc jam, dilectissimi, in col 329); footnotes (h) and (i), called in col 329, are printed under col 330 and set in n329

PL 54:331

nosque in illum potius invitat affectum, ut eorum salutem petamus, quorum crimen horremus.

[…] and invites us rather to that disposition, that we should seek the salvation of those whose crime we abhor.

Cap. V. — Tanto igitur pretio, tantoque sacramento eruti de potestate tenebrarum, et ab antiquae captivitatis vinculis absoluti, date operam, dilectissimi, ut integritatem mentium vestrarum nulla diabolus arte corrumpat. Quidquid vobis contra Christianam fidem ingeritur, quidquid contra mandata Dei suadetur, de illius deceptionibus venit, qui vos innumeris dolis ab aeterna vita conatur avertere, captando quasdam occasiones infirmitatis humanae per quas incautas negligentesque animas in laqueos iterum suae mortis inducat.

Chap. V. — Rescued, then, from the power of darkness by so great a price and so great a mystery, and loosed from the bonds of the ancient captivity, take care, dearly beloved, that the devil corrupt the integrity of your minds by no art. Whatever is thrust upon you against the Christian faith, whatever is urged against the commandments of God, comes from the deceptions of him who tries with countless wiles to turn you away from eternal life, seizing upon certain occasions of human weakness through which he may lead careless and negligent souls again into the snares of his death.

Omnes ergo per aquam et Spiritum sanctum renati, recolant cui renuntiaverint, et qua professione jugum a se tyrannicae dominationis excusserint: nec in secundis quisquam, nec in adversis, ad mortiferum diaboli currat auxilium. Ille enim mendax est ab initio (Joan. viii, 44), et in sola viget arte fallendi, ut humanam ignorantiam falsae scientiae ostentatione decipiat, sitque eorum nunc malignus impulsor, quorum post futurus est improbus accusator. Anni vitae nostrae et actionum temporalium qualitates nec in natura elementorum, nec in stellarum effectibus, sed in summi et veri Dei potestate consistunt, cujus auxilium et misericordiam in omnibus quae recte cupimus, implorare debemus. Sicut enim illo, quod absit, offenso, nihil est praeter ipsum, quod nobis valeat suffragari; ita eodem propitio, nulla nobis nocebit advers⟨i⟩tas. Quoniam si Deus pro nobis, quis contra nos? qui filio suo proprio non pepercit, sed pro nobis omnibus tradidit eum, quomodo non etiam cum illo omnia nobis donabit (Rom. viii, 31, 32)? Qui vivit et regnat in saecula saeculorum. Amen.

Let all, then, who have been reborn through water and the Holy Spirit, recall whom they have renounced, and by what profession they have shaken off from themselves the yoke of tyrannical domination; and let no one, either in prosperity or in adversity, run to the deadly help of the devil. For he is a liar from the beginning (John 8:44), and is strong in the art of deceiving alone, so as to beguile human ignorance by the display of a false knowledge, and to be now the malicious instigator of those whose shameless accuser he will afterwards be. The years of our life and the qualities of our temporal actions rest neither in the nature of the elements nor in the influences of the stars, but in the power of the supreme and true God, Whose help and mercy we ought to implore in all that we rightly desire. For just as, when He is offended, which God forbid, there is nothing besides Him that can avail to support us, so when He is propitious no adversity will harm us. For if God is for us, who is against us? He Who did not spare His own Son, but delivered Him up for us all, how will He not also with Him give us all things (Rom. 8:31, 32)? Who lives and reigns for ever and ever. Amen.

SERMO LVIII [Al. LVI].

SERMON 58 [otherwise 56].

De Passione Domini VII; habitus die Dominico.

On the Passion of the Lord, 7; delivered on the Lord's Day.

Editors' notes and page, col. 331

Footnotes

(a) ‹nosque in illum potius› · printed under col 331

Sic antiquissimus Vat. Al., vocat.

So the very ancient Vatican manuscript. Others, vocat.

(b) ‹Tanto igitur pretio› · printed under col 331

Ita idem Vat. Al., tanto, sine que.

So the same Vatican manuscript. Others, tanto, without que.

Ex tribus nostris potioribus codd. reposuimus vobis pro nobis, et paulo post, qui vos pro qui nos.

From our three better manuscripts we have restored vobis for nobis, and a little after, qui vos for qui nos.

(d) ‹negligentesque animas in laqueos› · printed under col 331

Cod. Bon. et prima editio, tandem pro iterum. Ms. S. Petri utrumque praetermittit.

The Bon. manuscript and the first edition, tandem for iterum. The manuscript of St Peter's omits both.

(e) ‹ut humanam ignorantiam falsae› · printed under col 331

Duo mss. S. Petri et Vat., conscientiae, quae vox sumitur pro cognitione seu notitia communi cum aliis.

The two manuscripts of St Peter's and the Vatican, conscientiae, a word taken for knowledge or awareness shared with others.

(f) ‹misericordiam in omnibus› · printed under col 331

Editi et aliqui codd., quae obtinere cupimus. Magis placuit lectio memoratorum codicum.

The editions and some manuscripts, quae obtinere cupimus ["which we desire to obtain"]. The reading of the manuscripts mentioned was preferred.

(g) ‹offenso, nihil est› · printed under col 331

Addidimus praeter ipsum ex iisdem duobus codd. In alio Vat. legitur praeter, omisso perperam ipsum.

We have added praeter ipsum from the same two manuscripts. In another Vatican manuscript praeter is read, ipsum being wrongly omitted.

(h) ‹non etiam cum illo omnia nobis› · printed under col 331

Sic nostri potiores codices et quidam editi. Al. donavit.

So our better manuscripts and certain editions. Others, donavit.

(i) ‹SERMO LVIII [Al. LVI].› (call at the head of the sub-caption) · printed under col 331

Prima editio et codd. collect. 3, De Pascha Domini.

The first edition and the manuscripts of collection 3, De Pascha Domini ["On the Lord's Pasch"].

Editors' prose

Synopsis. — I. Cur in solemnitate paschali pati Christus elegerit. — II. Judaeos crimini intentos, ea quae legis

Synopsis. — I. Why Christ chose to suffer at the paschal solemnity. — II. That the Jews, intent on the crime, the things that were of the law […]

Page

running head: 331 S. LEONIS MAGNI (one head across page 171: S. LEONIS MAGNI SERMONES., continued in col 332)
marginal letters: A ‹nosque in illum potius›; B ‹nationis excusserint›; C ‹didit eum, quomodo›; D ‹(f) Editi et aliqui codd.› (beside the footnotes)
old-edition numerals: 218 before SERMO LVIII [Al. LVI].
signature: (none)
other: Sermo LVIII's caption and sub-caption are printed within col 331 (not across the page); the synopsis begins in col 331 and runs on into col 332; footnotes (j)-(m), printed under col 331, are called in col 332 and set in n332

PL 54:332

Cap. I. — Scio quidem, dilectissimi, paschale festum tam sublimis esse mysterii, ut non solum humilitatis meae tenuissimum sensum, sed etiam magnorum ingeniorum superet facultatem. Sed non ita mihi divini operis consideranda est magnitudo, ut vel diffidam, vel erubescam de servitute quam debeo; cum sacramentum salutis humanae non liceat taceri, etiamsi nequeat explicari. Auxiliantibus autem orationibus vestris, affuturam credimus gratiam Dei, quae inspirationis suae rore sterilitatem nostri cordis aspergat, ut linguae pastoralis officio, quae sancti gregis auribus sint utilia, proferantur. Dicente enim Domino bonorum omnium largitore: Aperi os tuum, et ego adimplebo illud (Ps. lxxx, 11), audemus eidem verbis propheticis dicere: Domine, labia mea aperies, et os meum annuntiabit laudem tuam (Ps. l, 17).

Chap. I. — I know indeed, dearly beloved, that the paschal feast is of so sublime a mystery that it surpasses not only the very slender understanding of my lowliness but even the capacity of great minds. But the greatness of the divine work is not so to be considered by me that I should either lose confidence or be ashamed of the service that I owe; since the mystery of human salvation may not be kept silent, even if it cannot be explained. With the help of your prayers, then, we believe that the grace of God will be present, to sprinkle the barrenness of our heart with the dew of its inspiration, so that by the office of the pastoral tongue those things may be brought forth which are profitable to the ears of the holy flock. For since the Lord, the Giver of all good things, says: Open your mouth, and I will fill it (Ps. 80:11), we dare to say to Him in the prophetic words: Lord, Thou wilt open my lips, and my mouth shall proclaim Thy praise (Ps. 50:17).

Incipientes igitur, dilectissimi, evangelicam de Passione Domini historiam retractare, divino intelligimus dispositum fuisse consilio, ut sacrilegi Judaeorum principes et impii sacerdotes, qui saeviendi in Christum occasiones saepe quaesiverant, non nisi in solemnitate paschali exercendi furoris sui acciperent potestatem. Oportebat enim ut manifesto implerentur effectu, quae diu fuerant figurato promissa mysterio: ut ovem significativam ovis vera removeret et ut uno expleretur sacrificio variarum differentia victimarum. Nam omnia illa quae de immolatione agni divinitus per Mosen fuerant praestituta, Christum prophetaverant, et Christi occisionem proprie nuntiaverant. Ut ergo umbrae cederent corpori, et cessarent imagines sub praesentia veritatis, antiqua observantia novo tollitur sacramento, hostia in hostiam

Beginning, then, dearly beloved, to go over again the Gospel history of the Lord's Passion, we understand that it was ordained by divine counsel that the sacrilegious chiefs of the Jews and the impious priests, who had often sought occasions of raging against Christ, should receive the power of exercising their fury only at the paschal solemnity. For it was fitting that those things should be fulfilled in manifest effect which had long been promised in a figurative mystery: that the true Sheep should remove the sheep that signified it, and that the diversity of various victims should be fulfilled by one sacrifice. For all those things which had been divinely prescribed through Moses concerning the immolation of the lamb had prophesied Christ, and had properly announced the slaying of Christ. So that the shadows might yield to the body, and the images cease in the presence of the truth, the ancient observance is taken away by a new mystery, victim into victim […]

Editors' notes and page, col. 332

Footnotes

(j) ‹Scio quidem, dilectissimi, paschale› · printed under col 331

Prima editio cum ms. Bon., festum tam solemne, et tam sublimis.

The first edition with the Bon. manuscript, festum tam solemne, et tam sublimis ["a feast so solemn and of so sublime …"].

(k) ‹salutis humanae non liceat› · printed under col 331

Sic cum Quesnello et prima editione nostri codd. Al., tacere.

So our manuscripts, with Quesnel and the first edition. Others, tacere.

(l) ‹sterilitatem nostri cordis› · printed under col 331

Ita cum eodem Quesn. ms. S. Petri, unus Vat. et Vercell. Caeterae editiones cum vetustissimo. Vat. et alio cod. collect. 5, abstergat.

So, with the same Quesnel, the manuscript of St Peter's, one Vatican and the Vercelli manuscript. The other editions, with the most ancient Vatican manuscript and another manuscript of collection 5, abstergat ["wipe away"].

(m) ‹et ego adimplebo illud (Ps. lxxx, 11), audemus› · printed under col 331

In prima edit. et ms. Vercell., eisdem.

In the first edition and the Vercelli manuscript, eisdem.

(n) ‹Judaeorum principes et impii› · printed under col 332

Idem Vercell. cod. omittit impii, et paulo post, sui.

The same Vercelli manuscript omits impii, and a little after, sui.

(o) ‹Oportebat enim ut manifesto implerentur effectu,› · printed under col 332

Antiquissimus Vat., quae diu prophetico fuerant promissa mysterio, ut ovem figuratam ovis vera removeret. Codex Vercellensis, ovemque pro ut ovem. At codd. basilicae S. Petri cum aliis non paucis vulgatam lectionem exhibent.

The very ancient Vatican manuscript, quae diu prophetico fuerant promissa mysterio, ut ovem figuratam ovis vera removeret ["which had long been promised in a prophetic mystery, that the true Sheep should remove the figurative sheep"]. The Vercelli manuscript, ovemque for ut ovem. But the manuscripts of the basilica of St Peter, with not a few others, show the common reading.

(p) ‹ovis vera removeret› · printed under col 332

Exemplar Pauli Diaconi, et uno, deleta particula ut, quae superfluere et ad nauseam fere repeti videtur. In Vat. 544, collect. 5, aliter hic locus effertur: et ut expleto sacrificio variarum victimarum differentia cessaret. Haec quidem concinunt cum illis sermonis sequentis cap. 7: Nunc etiam carnalium sacrificiorum varietate cessante, omnes differentias hostiarum una corporis et sanguinis tui implet oblatio. At cum mox in hoc sermone habeatur, cessarent imagines sub praesentia veritatis, lectionem vulgatam, quae et plurium et meliorum est codicum, haud immutandam putavimus.

The copy of Paul the Deacon, et uno, the particle ut being deleted, which seems superfluous and to be repeated almost to the point of nausea. In Vat. 544, of collection 5, this passage is given otherwise: et ut expleto sacrificio variarum victimarum differentia cessaret ["and that, the sacrifice being fulfilled, the diversity of various victims should cease"]. This indeed agrees with those words of the following sermon, ch. 7: Now too, the variety of carnal sacrifices ceasing, the one offering of Thy body and blood fulfils all the differences of victims. But since there follows shortly in this sermon, cessarent imagines sub praesentia veritatis, we thought the common reading, which is that of more and better manuscripts, should not be altered.

(q) ‹per Mosen fuerant› · printed under col 332

In duobus mss. S. Petri, et in Vercell., instituta. Mox prophetaverunt et nuntiaverunt in Homil. Pauli Diac. et in prima editione.

In the two manuscripts of St Peter's, and in the Vercelli manuscript, instituta. Next, prophetaverunt and nuntiaverunt in the Homiliary of Paul the Deacon and in the first edition.

(r) ‹veritatis, antiqua observantia› · printed under col 332, continued under col 333

Placuit sequi antiquissimum Vat. cui congruunt editi ante Quesnellum et plerique nostri codices, ac praesertim S. Petri. Quesnellus cum Vercell. Vat. collect. 4 et exemplo Pauli Diaconi, novo excluditur. Paulo post cum Quesnello retinuimus aufertur, uti legitur in codd. S. Petri, Vercell. et Homil. Pauli Diaconi. Antiquissimus Vat hoc loco habet excluditur. Caeterae editiones cum mss. collect. 3, 4 et 5, sanguinem sanguis excludit.

We chose to follow the very ancient Vatican manuscript, with which the editions before Quesnel and most of our manuscripts agree, and especially those of St Peter's. Quesnel, with the Vercelli manuscript, a Vatican manuscript of collection 4 and the copy of Paul the Deacon, novo excluditur. A little after, with Quesnel, we have kept aufertur, as is read in the manuscripts of St Peter's, the Vercelli manuscript and the Homiliary of Paul the Deacon. The very ancient Vatican manuscript has excluditur in this place. The other editions, with the manuscripts of collections 3, 4 and 5, sanguinem sanguis excludit.

Editors' prose

erant, omisisse. — III. Christum eo tempore corporis et sanguinis sacramentum condidisse, quo consilium de morte ejus habebatur: ejusdem in Judam benignitas, et Judae pervicacia. — IV. Judam corpore coenae affuisse, mente sceleri intentum. Christi sermo post coenam, oratio in horto, commune cum Patre de morte sua consilium. — V. Christi oratione et trepidatione nostram formidinem pelli.

[…] neglected. — III. That Christ instituted the sacrament of His body and blood at the time when counsel was being taken about His death: His kindness towards Judas, and the obstinacy of Judas. — IV. That Judas was present at the supper in body, in mind intent on the crime. Christ's discourse after the supper, His prayer in the garden, His common counsel with the Father about His death. — V. That by Christ's prayer and trembling our fear is driven away.

Page

running head: SERMONES. 332 (one head across page 171, S. LEONIS MAGNI SERMONES., continued from col 331)
marginal letters: A ‹erant, omisisse› (synopsis); B ‹quae inspirationis suae›; C ‹ut ovem significativam›; D ‹videtur. In Vat. 544› (beside the footnotes)
old-edition numerals: 219 before quae diu fuerant
signature: (none)
other: the synopsis of Sermo LVIII, begun in col 331, ends at the head of col 332 (set here from erant); footnotes (j)-(m) are printed under col 331

PL 54:333

transit, sanguine sanguis aufertur, et legalis festivitas dum mutatur, impletur.

[…] passes, blood is taken away by blood, and the festival of the law, while it is changed, is fulfilled.

Cap. II. — Unde cum scribas et seniores populi ad impium consilium pontifices congregarent, omniumque animos sacerdotum cura admittendi in Jesum sceleris occupasset, ipsi se doctores legis lege privarunt, et spontaneo defectu ritus sibi patrios sustulerunt. Incipiente enim festivitate paschali, qui ornare templum, mundare vasa, victimas providere, et legitimis purificationibus sacratiorem diligentiam adhibere debuerant, parricidalis odii furore concepto, ad unum opus vacant, et in unum facinus simili crudelitate conjurant, nil assecuturi supplicio innocentiae et condemnatione justitiae, nisi ut et nova mysteria non apprehenderent, et antiqua violarent. Providentibus ergo principibus, ne in die sancto tumultus oriretur, non festivitati, sed facinori studebatur; nec religioni serviebat haec cura, sed crimini. Diligentes enim pontifices et solliciti sacerdotes, seditiones turbarum fieri in praecipua solemnitate metuebant, non ut populus non peccaret, sed ne Christus evaderet.

Chap. II. — Hence, when the pontiffs gathered the scribes and the elders of the people to an impious council, and concern for committing the crime against Jesus had taken hold of the minds of all the priests, the teachers of the law deprived themselves of the law, and by a voluntary failing did away with their ancestral rites. For as the paschal festival was beginning, those who ought to have adorned the temple, cleansed the vessels, provided the victims, and applied a more hallowed diligence to the lawful purifications, having conceived the fury of a parricidal hatred, give themselves to one work and conspire with like cruelty in one crime, destined to gain nothing by the punishment of innocence and the condemnation of justice except that they should both fail to grasp the new mysteries and violate the old. So, as the chiefs took care that no tumult should arise on the holy day, zeal was spent not on the festival but on the crime; nor did this care serve religion, but wickedness. For the diligent pontiffs and anxious priests feared that riots of the crowds would arise at the principal solemnity, not so that the people should not sin, but so that Christ should not escape.

Cap. III. — At Jesus consilii sui certus, et in opere paternae dispositionis intrepidus, vetus Testamentum consummabat, et novum Pascha condebat. Discumbentibus enim secum discipulis ad edendam mysticam coenam, cum in Caiphae atrio tractaretur quomodo Christus posset occidi, ille corporis et sanguinis sui ordinans sacramentum, docebat qualis Deo hostia deberet offerri, ne ab hoc quidem mysterio traditore submoto; ut ostenderetur ulla injuria exasperatus, qui in voluntaria erat impietate praescitus. Ipse enim sibi fuit materia ruinae et causa perfidiae, sequens diabolum ducem, et nolens Christum habere rectorem. Dicens itaque Dominus:

Chap. III. — But Jesus, sure of His purpose and undaunted in the work of the Father's disposition, was bringing the Old Testament to its end and founding the new Pasch. For while the disciples reclined with Him to eat the mystical supper, and in the court of Caiaphas it was being discussed how Christ might be killed, He, ordaining the sacrament of His body and blood, was teaching what kind of victim ought to be offered to God, not even the betrayer being excluded from this mystery; so that it might be shown that he had [not] been provoked by any wrong, who was foreknown in his voluntary impiety. For he was to himself the matter of his ruin and the cause of his faithlessness, following the devil as leader and refusing to have Christ as ruler. So when the Lord said: […]

Editors' notes and page, col. 333

Footnotes

(a) ‹scribas et seniores populi› · printed under col 333

Sic ex vetustissimo Vat. Consilium habent etiam duo codd. S. Petri et exemplar Pauli Diac., et refertur ad illa Matthaei xxvi, 4: Et consilium fecerunt ut Jesum dolo tenerent, etc. Editi cum aliis mss., ad impietatis consilium. Cum Quesuellus notaverit in margine: Al. ad impium, hanc lectionem, quam nullae editiones praeferunt, in aliquibus suis codd. reperit. Paulo ante pro scribas et seniores in Vat. 544 est scribae et seniores, ita ut hae voces regant verbum congregarent.

So from the most ancient Vatican manuscript. Consilium is also in the two manuscripts of St Peter's and the copy of Paul the Deacon, and it refers to those words of Matthew 26:4: And they took counsel that they might seize Jesus by guile, etc. The editions, with other manuscripts, ad impietatis consilium. Since Quesnel noted in the margin: Others, ad impium, he found this reading, which no editions show, in some of his manuscripts. A little before, instead of scribas et seniores, Vat. 544 has scribae et seniores, so that these words govern the verb congregarent.

(b) ‹ritus sibi patrios› · printed under col 333

Ita Quesnellus et praestantiores nostri codices. Alii mss. cum antea editis abstulerunt. Postea, ordinare templum in antiquissimo Vaticano, et sagaciorem diligentiam in duobus mss. S. Petri et alio Vat.

So Quesnel and our more excellent manuscripts. Other manuscripts, with the earlier editions, abstulerunt. Afterwards, ordinare templum in the very ancient Vatican manuscript, and sagaciorem diligentiam in the two manuscripts of St Peter's and another Vatican.

Erat in editis et in pluribus mss., quid assecuturi. Magis congrua visa est lectio textui inserta ex duobus mss. S. Petri.

In the editions and in most manuscripts there stood quid assecuturi. The reading inserted in the text from the two manuscripts of St Peter's seemed more fitting.

(d) ‹supplicio innocentiae› · printed under col 333

Editi omittunt conjunctionem et, quam aptius adjecimus ex vetustissimo Vaticano: siquidem retinendas credidimus voces condemnatione justitiae, quae tamen absunt in mss. S. Petri et Vercell. Idem vero codex Vat. in sequentibus habet, nisi ut et nostrum Pascha non apprehenderent, et sua festa violarent.

The editions omit the conjunction et, which we have more fittingly added from the most ancient Vatican manuscript; since we believed the words condemnatione justitiae should be kept, though they are absent in the manuscripts of St Peter's and Vercelli. The same Vatican manuscript, in what follows, has nisi ut et nostrum Pascha non apprehenderent, et sua festa violarent ["except that they should both fail to grasp our Pasch and violate their own feasts"].

(e) ‹ne in die› · printed under col 333, continued under col 334

Editi ante Quesnellum festo pro sancto, et devotioni pro festivitati. Haec lectio praefertur non solum in codd. posteriorum collectionum, sed etiam in vetustissimo ms. Vaticano. Praetulimus lectionem codd. S. Petri, cum quibus concinunt ms. Vercell, et exemplar Pauli Diac. Quesnellus pariter ex suis codd. inseruit textui vocem sancto, et in margine: Al., festo, at retinuit devotioni.

The editions before Quesnel, festo for sancto, and devotioni for festivitati. This reading is shown not only in the manuscripts of the later collections but also in the most ancient Vatican manuscript. We have preferred the reading of the manuscripts of St Peter's, with which the Vercelli manuscript and the copy of Paul the Deacon agree. Quesnel likewise inserted the word sancto in the text from his manuscripts, and in the margin: Others, festo; but he kept devotioni.

(f) ‹nec religioni› · printed under col 334

Ms. Vercell., serviebatur hac cura.

The Vercelli manuscript, serviebatur hac cura.

(g) ‹in opere paternae› · printed under col 334

Exemplar Pauli Diac., dispensationis.

The copy of Paul the Deacon, dispensationis.

(h) ‹Discumbentibus enim› · printed under col 334

Vox secum addita ex mss. antiquissimo Vat. et Vercell. ac prima editione. Mox, possit occidi in codice Vercellensi.

The word secum is added from the manuscripts, the very ancient Vatican and the Vercelli, and from the first edition. Next, possit occidi in the Vercelli manuscript.

(i) ‹in voluntaria erat impietate› · printed under col 334

Sic Quesnellus ex quatuor suis codd. Regio, Vict., Thuan. et Corb. cum quibus conveniunt plerique nostri. Prima editio, praestitutus; aliae, perstiturus.

So Quesnel from four of his manuscripts, the Royal, St Victor, de Thou and Corbie, with which most of ours agree. The first edition, praestitutus; others, perstiturus.

Page

running head: 333 SERMO (one head across page 172: SERMO LVIII., continued in col 334)
marginal letters: A ‹stiam transit, sanguine›; B ‹(e) sancto tumultus oriretur›; C ‹juria exasperatus, qui›; D ‹scribae et seniores› (beside footnote (a))
old-edition numerals: 220 after metuebant,
signature: (none)
other: the notes under col 333 open with the end of footnote (r) of col 332, set in n332

PL 54:334

Amen dico vobis, quod unus vestrum me traditurus est (Matth. xxvi, 21), notam sibi proditoris sui conscientiam demonstravit: non aspera nec aperta impium increpatione confundens, sed leni ac tacita admonitione conveniens; ut facilius corrigeret poenitudo, quem nulla deformasset abjectio. Cur, infelix Juda, tanta benignitate non uteris? Ecce parcit ausibus tuis Dominus, et nulli te, nisi tibi, indicat Christus: nec nomen tuum, nec persona detegitur, sed veritatis et misericordiae verbo, cordis tantum tui arcana tanguntur. Non apostolici ordinis honor, non sacramentorum tibi communio denegatur. Redi in integrum, et deposito furore resipisce. Clementia invitat, salus pulsat, ad vitam vita te revocat.

Amen I say to you, that one of you is going to betray Me (Matt. 26:21), He showed that the mind of His betrayer was known to Him: not confounding the impious man with harsh or open rebuke, but addressing him with a gentle and silent warning; so that repentance might more easily correct one whom no rejection had disfigured. Why, unhappy Judas, do you not make use of such great kindness? Behold, the Lord spares your ventures, and Christ discloses you to no one but yourself: neither your name nor your person is uncovered, but only the secrets of your heart are touched by the word of truth and mercy. Neither the honour of the apostolic order nor communion in the sacraments is denied you. Return to wholeness, and lay aside your fury and come to your senses. Clemency invites, salvation knocks, Life calls you back to life.

Ecce immaculati et innocentes condiscipuli tui ad significationem facinoris expavescunt, et omnes sibi. non edito impietatis auctore, formidant. Contristati enim sunt, non de conscientiae reatu, sed de humanae mutabilitatis incerto, timentes ne minus verum esset quod in se quisque noverat, quam quod ipsa Veritas praevidebat. Tu autem in hac trepidatione sanctorum abuteris Domini patientia, et abscondi te tua credis audacia. Addis impudentiam sceleri, nec signo evidentiore terreris. Cumque se a cibo alii, in quo indicium Dominus posuerat, continerent, tu manum non retrahis a paropside, quia animum non avertis a crimine.

Behold, your spotless and innocent fellow disciples are terrified at the intimation of the crime, and all, since the author of the impiety has not been made known, fear for themselves. For they were saddened not by the guilt of conscience but by the uncertainty of human changeableness, fearing that what each knew in himself might be less true than what the Truth Himself foresaw. But you, amid this trembling of the saints, abuse the Lord's patience, and believe that you are hidden by your boldness. You add impudence to crime, and are not terrified by a clearer sign. And while the others kept themselves from the food in which the Lord had placed the indication, you do not withdraw your hand from the dish, because you do not turn your mind away from the crime.

Cap. I. — Secutum est itaque, dilectissimi, sicut Joannes Evangelista narravit, ut cum traditori suo Dominus manifestius designando panem porrexisset intinctum, totum Judam diabolus occuparet (Joan. xiii, 26); et quem malignis cogitationibus obligarat, jam ipso impietatis opere possideret. Corpore enim tantum cum coenantibus recumbebat, mente autem sacerdotum invidiam, testium falsitatem, et furorem

Chap. I. — It followed, therefore, dearly beloved, as John the Evangelist has related, that when the Lord, pointing him out more clearly, had held out the dipped bread to His betrayer, the devil took possession of the whole of Judas (John 13:26); and whom he had bound with malicious thoughts, he now possessed through the very work of impiety. For he reclined with those at supper in body only, but in mind […] the envy of the priests, the falsehood of the witnesses, and the fury […]

Editors' notes and page, col. 334

Footnotes

(j) ‹Ecce parcit› · printed under col 334

Unus Vat., auribus tuis.

One Vatican manuscript, auribus tuis ["your ears"].

(k) ‹Clementia invitat, salus pulsat,› · printed under col 334

In duobus codd. Vatt. deest ad vitam. In Vercell. abest te.

In two Vatican manuscripts ad vitam is lacking. In the Vercelli manuscript te is absent.

(l) ‹innocentes condiscipuli tui› · printed under col 334

Cod. Vercellensis addit, conscii sibi, scilicet de sua praesenti innocentia, ut in sequentibus exponitur. Et paulo post habet, de humanae mutabilitatis defectione incerti.

The Vercelli manuscript adds conscii sibi ["conscious in themselves"], that is, of their present innocence, as is explained in what follows. And a little after it has de humanae mutabilitatis defectione incerti.

(m) ‹in quo indicium› · printed under col 334

Editi, judicium; Quesnellus in margine notavit: forte, indicium. Id reperimus in duobus mss. S. Petri et in uno Vat., unde textui inseruimus. Post pauca, animum pro animam ex potioribus nostris codd. ex prima editione, ac Homil. Pauli Diac. revocavimus.

The editions, judicium; Quesnel noted in the margin: perhaps indicium. We found this in the two manuscripts of St Peter's and in one Vatican, whence we have inserted it in the text. Shortly after, we have restored animum for animam from our better manuscripts, from the first edition, and from the Homiliary of Paul the Deacon.

(n) ‹sicut Joannes Evangelista› · printed under col 334

Vetustissimus Vat., narraverat.

The most ancient Vatican manuscript, narraverat.

Page

running head: SERMO LVIII. 334 (one head across page 172, continued from col 333)
marginal letters: A ‹Amen dico vobis›; B ‹significationem facinoris›; C ‹xiii, 26); et quem malignis›; D ‹Vict., Thuan. et Corb.› (beside footnote (i))
old-edition numerals: 221 after immaculati et
signature: (none)
other: the text has Cap. I. where the sequence requires Cap. IV. (listed as a misprint); the notes under col 334 open with the end of footnote (e) of col 333 and contain its footnotes (f)-(i), all set in n333

PL 54:335

imperitae plebis armabat. Denique videns Dominus cui flagitio Judas esset intentus, Quod facis, inquit, fac citius (Joan. xiii, 27). Vox haec non jubentis est, sed silentis, nec trepidi, sed parati: qui habens omnium temporum potestatem ostendit se et moram non facere traditori, et sic ad redemptionem mundi paternam exsequi voluntatem, ut facinus quod a persequentibus parabatur nec impelleret, nec timeret.

[…] of the ignorant populace he was arming. Then the Lord, seeing to what outrage Judas was bent, said: What you are doing, do quickly (John 13:27). This is the voice not of one commanding but of one keeping silent, not of one afraid but of one ready: He who has power over all times showed that He was both causing no delay to the betrayer and thus carrying out the Father's will for the redemption of the world, so that He neither urged on nor feared the crime which was being prepared by His persecutors.

Postquam igitur Judas persuasus a diabolo discessit a Christo, seque a corpore apostolicae unitatis abscidit, nullo Dominus pavore turbatus, sed de sola redimendorum salute sollicitus, omne temporis spatium quod a persequentium vacabat incursu, mysticis sermonibus sacrataeque doctrinae, sicut Joannis Evangelio declaratur, impendit: elevans ad coelum oculos, et pro universa Ecclesia supplicans Patri, ut omnes quos dedisset, daturusque esset Filio Pater, unum fierent (Joan. xvii, 11), et in gloria Redemptoris individui permanerent; adjiciens postremo illam orationem qua ait: Pater, si fieri potest, transeat a me calix iste (Matth. xxvi, 39). Ubi non existimandum est quod Dominus Jesus passionem et mortem, cujus jam discipulis sacramenta tradiderat, voluerit declinare; cum ipse beatum apostolum Petrum devota fide et charitate ferventem, uti adversum persecutores gladio vetet, dicens: Calicem quem dedit mihi Pater, non vis ut bibam illum (Joan. xviii, 11)? certumque sit et quod secundum Evangelium Joannis Dominus ait: Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret: ut omnis qui credit in eum non pereat, sed habeat vitam aeternam (Joan. iii, 16); et quod de ipso ait apostolus Paulus: Christus nos dilexit, et tradidit semetipsum pro nobi⟨s⟩ hostiam Deo in odorem suavitatis (Ephes. v, 2). In salvandis enim omnibus per crucem Christi communis erat voluntas Patris et Filii, commune consilium; nec

So after Judas, persuaded by the devil, had departed from Christ and cut himself off from the body of the apostolic unity, the Lord, disturbed by no fear but anxious only for the salvation of those to be redeemed, spent all the space of time that was free from the onset of His persecutors in mystical discourses and sacred teaching, as is declared in the Gospel of John: raising His eyes to heaven and praying to the Father for the whole Church, that all whom the Father had given and would give to the Son might become one (John 17:11), and might remain undivided in the glory of the Redeemer; adding lastly that prayer in which He says: Father, if it is possible, let this cup pass from Me (Matt. 26:39). Here it is not to be thought that the Lord Jesus wished to decline the passion and death whose sacraments He had already handed on to the disciples; since He Himself forbids the blessed apostle Peter, burning with devoted faith and charity, to use the sword against the persecutors, saying: The cup which the Father has given Me, do you not wish that I should drink it (John 18:11)? and since it is certain also what the Lord says according to the Gospel of John: For God so loved the world that He gave His only-begotten Son, that everyone who believes in Him may not perish but have eternal life (John 3:16); and what the apostle Paul says of Him: Christ loved us, and delivered Himself up for us as a victim to God for an odour of sweetness (Eph. 5:2). For in saving all through the cross of Christ the will of the Father and of the Son was common, the counsel common; nor […]

Editors' notes and page, col. 335

Footnotes

(a) ‹Quod facis, inquit, fac› · printed under col 335

Celerius exhibent antiquissimus Vat. et duo alii collect. 4 et 5, nec non Vercell. cum exemplari Pauli Diaconi.

Celerius is shown by the very ancient Vatican manuscript and two others of collections 4 and 5, and also by the Vercelli manuscript with the copy of Paul the Deacon.

(b) ‹potestatem ostendit se› · printed under col 335

Plures codices cum editis ante Quesnellum delent conjunctionem et, quae tamen in Lectionario Vercellensi et in exemplo Pauli Diac. legitur. Mox, pro et sic, idem Vercell. habet, et se. Dein apud Paulum Diac., a persecutoribus, loco a persequentibus.

Several manuscripts, with the editions before Quesnel, delete the conjunction et, which is however read in the Vercelli Lectionary and in the copy of Paul the Deacon. Next, for et sic the same Vercelli manuscript has et se. Then in Paul the Deacon, a persecutoribus in place of a persequentibus.

Cod. Vercell., sicut Joannes evangelista declarat; ac dein, omissis vocibus, Filio Pater, habet, daturusque foret, in unum fierent.

The Vercelli manuscript, sicut Joannes evangelista declarat ["as John the evangelist declares"]; and then, omitting the words Filio Pater, it has daturusque foret, in unum fierent.

(d) ‹et in gloria› · printed under col 335

Duo Vatt. mss., redemptionis.

Two Vatican manuscripts, redemptionis.

(e) ‹cujus jam discipulis› · printed under col 335

Tres codd. Quesnelli, notitiam tradiderat. Exemplar Pauli Diac. et cod. Vercell., jam discipulis suis tradiderat notitiam.

Three of Quesnel's manuscripts, notitiam tradiderat. The copy of Paul the Deacon and the Vercelli manuscript, jam discipulis suis tradiderat notitiam.

(f) ‹certumque sit› · printed under col 335

Editi ante Quesn., quod et Dominus testatus est ipse dicens: Si enim Deus, etc. Prima editio, et quod Dominus, etc. Quidam codices, et quod Dominus ipse, etc. Secuti sumus lectionem Quesnellianam, quae est praestantiorum nostrorum codicum. Addidimus tantum conjunctionem et, quam cum lectione textui inserta praeferunt mss. S. Petri et alius Vat.

The editions before Quesnel, quod et Dominus testatus est ipse dicens: Si enim Deus, etc. The first edition, et quod Dominus, etc. Certain manuscripts, et quod Dominus ipse, etc. We have followed Quesnel's reading, which is that of our more excellent manuscripts. We have only added the conjunction et, which the manuscripts of St Peter's and another Vatican show together with the reading inserted in the text.

(g) ‹ut omnis qui credit› · printed under col 335

Cod. Vercell., in ipso. Dein vocem Paulus a Quesnello omissam ex nostris codicibus et caeteris editis revocavimus.

The Vercelli manuscript, in ipso. Then we have restored from our manuscripts and the other editions the word Paulus, omitted by Quesnel.

(h) ‹et tradidit semetipsum› · printed under col 335, continued under col 336

Editi ante Quesn. et ipse Apostoli textus habent verba, pro nobis hostiam. Ille vero haec delevit, eo quod in suis mss. desiderarentur, ut notavit, in margine. Nos econtra eadem restituimus, quia leguntur in omnibus nostris codd. nec non in Homil. Pauli Diac.

The editions before Quesnel and the Apostle's text itself have the words pro nobis hostiam. But he deleted them, because they were lacking in his manuscripts, as he noted in the margin. We on the contrary have restored them, because they are read in all our manuscripts and also in the Homiliary of Paul the Deacon.

(i) ‹In salvandis enim› · printed under col 336

Ita ex duobus Romanis Lectionariis S. Petri. Al., hominibus.

So from the two Roman Lectionaries of St Peter's. Others, hominibus.

(j) ‹omnibus per crucem Christi› · printed under col 336

Haec antiquissimi Vat. lectio magis Leonina. Al., communis voluntas erat Patris et Filii, commune consilium.

This reading of the very ancient Vatican manuscript is more Leonine. Others, communis voluntas erat Patris et Filii, commune consilium.

Page

running head: 335 S. LEONIS MAGNI (one head across page 173: S. LEONIS MAGNI SERMONES., continued in col 336)
marginal letters: A ‹imperitae plebis armabat›; B ‹omnes quos dedisset›; C ‹16); et quod de ipso›; D ‹(e) Tres codd. Quesnelli› (beside the footnotes)
old-edition numerals: 222 before elevans ad coelum
signature: (none)
other: (none)

PL 54:336

ulla poterat ratione turbari quod ante aeterna saecula et misericorditer erat dispositum, et incommutabiliter praefinitum. Qui ergo verum, dilectissimi totumque hominem assumpsit, veros et corporis sensus et animi suscepit affectus. Nec quia omnia in illo plena erant sacramentis, plena miraculis, ideo aut falsis lacrymis flevit, aut mendaci esurie cibum sumpsit, aut simulato sopore dormivit. In nostra humilitate contemptns, in nostra moestitudine contristatus, in nostro est dolore crucifixus. Passiones enim mortalitatis nostrae ob hoc misericordia subiit, ut sanaret, ob hoc virtus recepit, ut vinceret. Quod Isaias apertissime prophetavit, dicens: Hic peccata nostra portat, et pro nobis dolet; et nos putavimus illum esse in dolore, et in plaga, et in vexatione. Ipse autem vulneratus est propter peccata nostra, et infirmatus est propter facinora nostra, et livore ejus sanati sumus (Isai. liii, 4, 5).

[…] could what had been both mercifully disposed and unchangeably predetermined before the eternal ages be disturbed by any means. He, then, who took up true and whole man, dearly beloved, received true senses of the body and true affections of the soul. Nor, because all things in Him were full of sacraments, full of miracles, did He therefore either weep with false tears, or take food with a feigned hunger, or sleep with a pretended slumber. He was despised in our lowliness, saddened in our sorrow, crucified in our pain. For His mercy underwent the passions of our mortality for this, that it might heal them; His power received them for this, that it might conquer them. Which Isaiah most plainly prophesied, saying: He bears our sins and grieves for us; and we thought Him to be in pain, and in affliction, and in torment. But He was wounded for our sins, and was made weak for our crimes, and by His bruise we are healed (Isa. 53:4, 5).

Cap. V. — Cum itaque, dilectissimi, Dei Filius dicit: Pater, si fieri potest, transeat a me calix iste (Matth. xxvi, 39), nostrae utitur voce naturae, et causam agit fragilitatis et trepidationis humanae: ut in iis quae toleranda sunt, et patientia roboretur, et formido pellatur. Denique cessans hoc ipsum petere, excusato quodammodo nostrae infirmitatis metu, in quo nobis remanere non expedit, in alium affectum transit, et dicit: Verumtamen non sicut ego volo, sed sicut tu (Ibid.); et iterum: Si non potest, inquit, calix iste transire a me, nisi bibam illum, fiat voluntas tua (Ibid., 42). Haec vox capitis salus est totius corporis; haec vox omnes fideles instruxit, omnes confessores accendit, omnes martyres coronavit. Nam quis mundi odia, quis tentationum turbines, qui posset persecutorum superare terrores, nisi Christus in omnibus et pro omnibus diceret Patri: Fiat voluntas tua Discant igitur hanc vocem omnes. Ecclesiae filii magno pretio redempti, gratis justificati; et cum

Chap. V. — So when, dearly beloved, the Son of God says: Father, if it is possible, let this cup pass from Me (Matt. 26:39), He uses the voice of our nature, and pleads the cause of human frailty and trembling: so that in the things that must be endured patience may be strengthened and fear driven away. Then, ceasing to ask this very thing, having in a manner excused the fear of our weakness, in which it is not expedient for us to remain, He passes to another disposition and says: Nevertheless not as I will, but as Thou wilt (ibid.); and again: If this cup cannot pass from Me, He says, unless I drink it, Thy will be done (ibid., 42). This voice of the Head is the salvation of the whole body; this voice has instructed all the faithful, kindled all the confessors, crowned all the martyrs. For who could overcome the hatreds of the world, who the whirlwinds of temptations, who the terrors of the persecutors, unless Christ in all and for all said to the Father: Thy will be done. Let all, then, learn this saying. The sons of the Church, redeemed at a great price, justified freely; and when […]

Editors' notes and page, col. 336

Footnotes

(k) ‹Qui ergo verum,› · printed under col 336

Adjecimus, dilectissimi, ex duobus mss. S. Petri, ex Vercell. ac Homil. Pauli Diac., in quo praeterea legitur, totumque assumpsit hominem . . . et animi recepit affectus. In Vercell., et animae recepit effectus.

We have added dilectissimi from the two manuscripts of St Peter's, from the Vercelli manuscript and from the Homiliary of Paul the Deacon, in which there is read besides totumque assumpsit hominem . . . et animi recepit affectus. In the Vercelli manuscript, et animae recepit effectus.

(l) ‹in nostra moestitudine› · printed under col 336

Exemplar Pauli Diac., conturbatus.

The copy of Paul the Deacon, conturbatus.

(m) ‹Ipse autem vulneratus est propter› · printed under col 336

Antiquissimus cod. Vat. cum alio ms. hic habet facinora; dein, peccata.

The very ancient Vatican manuscript, with another manuscript, has facinora here; then, peccata.

(n) ‹quis tentationum turbines, qui posset› · printed under col 336

Duo codd. S. Petri et exemplar Pauli Diac., persecutionum.

The two manuscripts of St Peter's and the copy of Paul the Deacon, persecutionum.

(o) ‹in omnibus et pro omnibus› · printed under col 336

Vulgati ante Quesn. addebant patiens; ille autem delevit, quia abesse deprehendit a mss. Corb., Vict. et Thuan. duobus. Deest etiam in nostris codd. Solum in duobus mss. S. Petri pro Patri, legitur Pater.

The printed editions before Quesnel added patiens; but he deleted it, because he found it absent from the Corbie, St Victor and two de Thou manuscripts. It is lacking also in our manuscripts. Only in the two manuscripts of St Peter's is Pater read for Patri.

(p) ‹Fiat voluntas tua› · printed under col 336

Quae lineis includuntur desunt in mss. Corb. et Thuan. apud Quesnellum, et in nostro Vercellensi ac in Homil. Pauli Diac. Sed in aliis omnibus etiam potioribus leguntur.

What is enclosed by the marks is lacking in the Corbie and de Thou manuscripts in Quesnel, and in our Vercelli manuscript and in the Homiliary of Paul the Deacon. But it is read in all the others, the better ones included.