PL 54 · cols. 337–341

Leo the Great, Sermons

Sermon LIX

adversitas violentae alicujus tentationis incubuerit, praesidio potentissimae orationis utantur: ut superato tremore formidinis, accipiant tolerantiam passionis.) Hinc jam, dilectissimi, ad perstringendum ordinem Dominicae passionis sermo est dirigendus, quem ne vos cumulo prolixitatis oneremus, in quartam sabbati, diviso communi labore, differamus. Aderit precantibus vobis gratia Dei, quae mihi solvendi debiti tribuat facultatem. Per Dominum nostrum Jesum Christum, viventem et regnantem cum Patre et Spiritus sancto in saecula saeculorum- Amen.

[…] the adversity of some violent temptation has pressed upon them, let them use the protection of this most powerful prayer: so that, the trembling of fear being overcome, they may receive endurance in suffering.) From here, dearly beloved, our discourse must be directed to touching briefly on the order of the Lord's Passion; which, lest we burden you with a heap of lengthiness, we shall defer to the fourth day of the week, dividing the common labour. The grace of God will be present to you as you pray, to grant me the ability to pay the debt. Through our Lord Jesus Christ, living and reigning with the Father and the Holy Spirit for ever and ever. Amen.

SERMO LIX [Al. LVII.]

SERMON 59 [otherwise 57].

De Passione Domini VIII; feria quarta habitus.

On the Passion of the Lord, 8; delivered on the fourth day of the week.

Cap. I. — Decursis, dilectissimi, sermone proximo iis quae comprehensionem Domini praecesserunt, superest nunc ut auxiliante Dei gratia, de ipso jam passionis ordine, sicut promisimus, disseramus. Nam cum verbis sacrae orationis suae Dominus declarasset verissime sibi atque plenissime et humanam et divinam inesse naturam, ostendens unde esset quod pati nollet, et unde quod vellet; depulsa trepidatione infirmitatis, et confirma magnanimitate virtutis, rediit in sententiam suae dispositionis aeternae, et saevienti diabolo per ministeria Judaeorum,

Chap. I. — Having gone through, dearly beloved, in our last sermon the things which preceded the Lord's arrest, it remains now that, with the help of God's grace, we should discourse, as we promised, on the very order of the Passion. For when the Lord had declared by the words of His sacred prayer that both the human and the divine nature were most truly and most fully in Him, showing whence it was that He did not wish to suffer and whence that He did wish it; the trembling of weakness being driven away, and the magnanimity of His power confirmed, He returned to the purpose of His eternal disposition, and to the devil raging through the ministries of the Jews […]

Editors' notes and page, col. 337

Footnotes

(a) ‹violentae alicujus tentationis› · printed under col 337

Antiquissimus Vat., incumbet; et dein, rationis pro orationis, ut erat in editis ante Quesn. nec non in plerisque mss. legitur. Unus Vat. habet lectionem a Quesnello vulgatam, orationis, quae contextui magis congruit.

The very ancient Vatican manuscript, incumbet; and then rationis for orationis, as it stood in the editions before Quesnel and is also read in most manuscripts. One Vatican manuscript has the reading published by Quesnel, orationis, which agrees better with the context.

(b) ‹tolerantiam passionis.)› · printed under col 337

In uno ms. S. Petri, Hic jam.

In one manuscript of St Peter's, Hic jam.

Codd. Reg., Corb. et Thuan. duo apud Quesn., et unus noster cum Homil. Pauli Diac., sextam. Sed vulgatam lectionem retinuimus, quippe quae et confirmatur aliis praestantioribus nostris mss., et cohaeret cum aliis et antecedentibus et consequentibus Leonis sermonibus de Passione Domini die Dominica habitis, qui similiter reliqua de eodem argumento disserenda in feriam quartam,, non autem in sextam remittunt. Porro in quartam feriam pro in quartam sabbati est in aliquibus nostris codd. Antiquissimus Vat. omittit vocem, communi, et praefert, differimus.

The Royal, Corbie and two de Thou manuscripts in Quesnel, and one of ours with the Homiliary of Paul the Deacon, sextam. But we have kept the common reading, since it is both confirmed by other, more excellent manuscripts of ours and agrees with Leo's other sermons on the Lord's Passion delivered on the Lord's Day, both earlier and later, which likewise put off the rest of what was to be said on the same subject to the fourth day of the week, and not to the sixth. Further, in quartam feriam for in quartam sabbati is in some of our manuscripts. The very ancient Vatican manuscript omits the word communi and shows differimus.

(d) ‹solvendi debiti tribuat facultatem.› · printed under col 337

Clausulam sumpsimus ex duobus Lectionariis S. Petri. In editis erat Per Dominum nostrum Jesum Christum qui vivit et regnat in saecula saeculorum. Amen. Antiquissimus Vat., Per Jesum Christum Dominum nostrum, cui est honor et gloria in saecula saeculorum. Amen.

We have taken the closing formula from the two Lectionaries of St Peter's. In the editions there stood: Through our Lord Jesus Christ, who lives and reigns for ever and ever. Amen. The very ancient Vatican manuscript: Through Jesus Christ our Lord, to whom be honour and glory for ever and ever. Amen.

(e) ‹Cap. I. —› · printed under col 337

In antiquissimo Vat. 3835 et in Casinensi alia verborum syntaxi sic exorditur sermo: Sermone proximo, dilectissimi, iis quae comprehensionem Domini praecessere, decursis, superest, etc.

In the very ancient Vat. 3835 and in the Monte Cassino manuscript the sermon begins thus, with another arrangement of the words: Sermone proximo, dilectissimi, iis quae comprehensionem Domini praecessere, decursis, superest, etc.

(f) ‹ostendens unde esset quod pati nollet, et unde quod vellet;› · printed under col 337, continued under col 338

In eodem Vat., depulsa trepidatione humana et confirmata virtute divina rediit. In Homil. Pauli Diac., pro magnanimitate, habetur, magnitudine.

In the same Vatican manuscript, depulsa trepidatione humana et confirmata virtute divina rediit ["the human trembling driven away and the divine power confirmed, He returned"]. In the Homiliary of Paul the Deacon, instead of magnanimitate, there is magnitudine.

(g) ‹rediit in sententiam› · printed under col 338

Vocem suae a Quesnello expunctam et omissam etiam in quibusdam nostris codd. revocavimus auctoritate mss. S. Petri, et aliorum quamplurium.

The word suae, struck out by Quesnel and omitted also in some of our manuscripts, we have restored on the authority of the manuscripts of St Peter's and very many others.

Editors' prose

Synopsis. — I. Christum, depulsa trepidatione infirmitatis, se volentem trahi passum esse pro omnibus. — II. Quot praejudiciis Pilatum Judaei ad damnandum Christum impulerint; quanta ille ignavia cesserit clamantibus. — III. Pilati crudelitatem in Christum ex nonnulla clementia descendere; Judaeos toto scelere gravari. — IV. Christum, dum lignum supplicii gestavit in sceptrum convertisse. — V. Per Simonem Cyrenaeum figuratas esse gentes ad fidem crucis Christi vocandas, et novo sacrificio sanctificandas. — VI. Interiori praesertim intuitu crucem Christi aspiciendam esse. — VII. Quomodo Christus exaltatus omnia trahat ad se? Quae excellentia Christianae religionis? Quanta crucis virtus? — VIII. Non nobis esse vivendum, sed Christo pro nobis mortuo.

Synopsis. — I. That Christ, the trembling of weakness driven away, suffered for all, willingly letting Himself be dragged away. — II. By how many prejudgements the Jews drove Pilate to condemn Christ; with what cowardice he yielded to their clamour. — III. That Pilate's cruelty towards Christ proceeded from a certain clemency; that the Jews are burdened with the whole crime. — IV. That Christ, while He carried the wood of punishment, turned it into a sceptre. — V. That through Simon of Cyrene the Gentiles were prefigured, who were to be called to the faith of Christ's cross and sanctified by the new sacrifice. — VI. That the cross of Christ is to be looked upon above all with an inward gaze. — VII. How Christ, lifted up, draws all things to Himself? What is the excellence of the Christian religion? How great the power of the cross? — VIII. That we must live not for ourselves, but for Christ who died for us.

Page

running head: 337 SERMON… (one head across page 174, ending …NE LIX. in col 338; only the outer ends were rendered)
marginal letters: A ‹adversitas violentae›; B ‹II. Quot praejudiciis› (synopsis); C ‹set verissime sibi›; D ‹Leonis sermonibus de Passione› (beside footnote (c))
old-edition numerals: 224 before SERMO LIX [Al. LVII.]
signature: (none)
other: the text's closing parenthesis after passionis. ends the passage marked by note (p) of col 336; Sermo LIX's caption, sub-caption and synopsis are printed within col 337

PL 54:338

formam servi nihil peccati habentis objecit: ut per eum ageretur omnium causa, in quo solo erat omnium natura sine culpa. Irruerunt ergo in lumen verum filii tenebrarum, et utentes faculis atque laternis non evaserunt infidelitatis suae noctem, quia non intellexerunt lucis auctorem. Occupant paratum teneri, et trahunt volentem trahi: qui si vellet obniti, nihil quidem in injuriam ejus impiae manus possent, sed mundi redemptio tardaretur, et nullum salvaret illaesus, qui pro omnium salute erat moriturus.

[…] He exposed the form of a servant having nothing of sin: so that the cause of all might be pleaded through Him in whom alone the nature of all was without fault. So the sons of darkness rushed upon the true light, and, using torches and lanterns, did not escape the night of their unbelief, because they did not understand the Author of light. They seize One ready to be held, and drag One willing to be dragged: for if He had wished to resist, impious hands could have done nothing to harm Him; but the redemption of the world would have been delayed, and He who was to die for the salvation of all would, if unharmed, have saved no one.

Cap. II. — Sinens igitur inferri sibi quidquid sacerdotum incitamentis furor popularis audebat, ad Annam Caiphae socerum, ac deinde ad Caipham ex Annae transmissione perducitur: et post insanas calumniantium objectiones, post commentitias subornatorum testium falsitates, ad audientiam Pilati pontificum delegatione transfertur. Qui, divino jure neglecto, clamantes se regem non habere nisi Caesarem (Joan. xix, 15), tamquam Romanis devoti legibus, omne judicium potestati praesidis reservassent, expetierunt exsecutorem magis saevitiae quam arbitrum causae. Offerebant enim Jesum duris nexibus vinctum, colaphis et alapis frequentibus caesum, sputis oblitum, clamoribus praedamnatum, ut inter tot praejudicia, quem omnes vellent perire, non auderet Pilatus absolvere. Denique nec in accusato eum reperisse culpam, nec in sententia sua tenuisse constantiam, docet ipsa cognitio: in qua judex, quem innocentem pronuntiat, damnat, addicens iniquo populo sanguinem justi, a quo abstinendum sibi, et intellectu proprio senserat, et somnio uxoris noverat. Non purgant contaminatum animum manus lotae, nec in aspersis aqua digitis expiatur quod famulante impia mente committitur. Excessit quidem Pilati culpam facinus Judaeorum, qui illum nomine Caesaris territum et invidiosis vocibus increpatum

Chap. II. — Allowing, then, whatever the fury of the populace dared at the instigation of the priests to be inflicted on Him, He is led to Annas, the father-in-law of Caiaphas, and then, sent on by Annas, to Caiaphas: and after the mad objections of the slanderers, after the invented falsehoods of suborned witnesses, He is transferred by delegation of the pontiffs to the hearing of Pilate. They, disregarding divine law, crying out that they had no king but Caesar (John 19:15), as though devoted to the Roman laws, had reserved all judgement to the power of the governor, [but] sought an executor of cruelty rather than an arbiter of the case. For they presented Jesus bound with hard bonds, beaten with frequent blows and slaps, smeared with spittle, condemned beforehand by their clamours, so that amid so many prejudgements Pilate should not dare to acquit Him whom all wished to perish. In short, the hearing itself shows that he neither found fault in the accused nor kept firmness in his own judgement: in it the judge condemns the one whom he pronounces innocent, delivering over to a wicked people the blood of the just One, from which he had both perceived by his own understanding and learned from his wife's dream that he must abstain. Washed hands do not cleanse a defiled mind, nor is what is committed at the service of an impious mind expiated by fingers sprinkled with water. The crime of the Jews did indeed exceed the guilt of Pilate, who […] him, terrified by the name of Caesar and assailed with hateful cries […]

Editors' notes and page, col. 338

Footnotes

(h) ‹formam servi nihil peccati› · printed under col 338

Duo codd. S. Petri, habentem subjecit. Dein unus Vat. collect. 5, in quo solo erat. In prima editione, in quo solum.

The two manuscripts of St Peter's, habentem subjecit. Then one Vatican manuscript of collection 5, in quo solo erat. In the first edition, in quo solum.

(i) ‹sed mundi redemptio› · printed under col 338

Sic cum Quesnello nostri codd. Caeterae editiones, differretur.

So our manuscripts, with Quesnel. The other editions, differretur.

(j) ‹quidquid sacerdotum› · printed under col 338

Sic ex duobus codd. S. Petri et Homil. Pauli Diac. Vulgati instinctu. Mox post verbum audebat, omissis intermediis, subditur in antiquis⟨s⟩imo Vat. post insanas in Caiphae domo calumniantium voces, post commentitias testium falsitates, ad examen Pilati, etc.

So from the two manuscripts of St Peter's and the Homiliary of Paul the Deacon. The printed editions, instinctu. Next, after the word audebat, the intervening words being omitted, there follows in the very ancient Vatican manuscript: post insanas in Caiphae domo calumniantium voces, post commentitias testium falsitates, ad examen Pilati, etc.

(k) ‹post insanas calumniantium› · printed under col 338

Editi ante Quesn., voces, cum mss, collect. 3 et 5, nec non in vetustissimo Vat. At. objectiones cum Quesnello praeferunt codd. S. Petri, Vat. collect. 4 et exemplar Pauli Diac.

The editions before Quesnel, voces, with the manuscripts of collections 3 and 5, and also in the most ancient Vatican manuscript. But objectiones, with Quesnel, is shown by the manuscripts of St Peter's, a Vatican manuscript of collection 4 and the copy of Paul the Deacon.

(l) ‹subornatorum testium falsitates,› · printed under col 338

Editi, ad examen. Magis placuit ad audientiam, auctoritate mss. S. Petri et Homil. Pauli Diac.

The editions, ad examen. We preferred ad audientiam, on the authority of the manuscripts of St Peter's and the Homiliary of Paul the Deacon.

(m) ‹omne judicium potestati› · printed under col 338

Antiquissimus Vat. et alius collect. 5, Caesaris.

The very ancient Vatican manuscript and another of collection 5, Caesaris.

(n) ‹non auderet Pilatus absolvere. Denique› · printed under col 338

Duo mss. S. Petri et unus Vat., nec in eo reperisse causam aliquam. In prima editione et cod. Bon. nec in accusato aliquam reperisse causam.

The two manuscripts of St Peter's and one Vatican, nec in eo reperisse causam aliquam. In the first edition and the Bon. manuscript, nec in accusato aliquam reperisse causam.

(o) ‹iniquo populo sanguinem› · printed under col 338

Prima editio, justum. Post pauca sensu in antiquissimo Vat. et alio collect. 5.

The first edition, justum. Shortly after, sensu in the very ancient Vatican manuscript and another of collection 5.

Page

running head: …NE LIX. 338 (one head across page 174, continued from col 337; only the outer ends were rendered)
marginal letters: A ‹formam servi nihil›; B ‹lumniantium (k) objectiones›; C ‹dum sibi, et intellectu›; D ‹Diac. Vulgati instinctu› (beside footnote (j))
old-edition numerals: 225 after formam servi nihil
signature: (none)
other: the notes under col 338 open with the end of footnote (f) of col 337 and contain its (g), both set in n337

PL 54:339

ad effectum sui sceleris impulerunt. Sed nec ipse evasit reatum, qui cooperatus seditiosis, reliquit judicium proprium, et in crimen transivit alienum.

[…] drove on to the carrying out of their crime. But neither did he himself escape guilt, who, cooperating with the seditious, abandoned his own judgement and passed over into another's crime.

Cap. III. — Quod ergo Pilatus, dilectissimi, implacabilis populi victus insania, multis Jesum dehonestari ludibriis, et immodicis vexari permisit injuriis, quodque eum flagellis caesum, spinis coronatum, et amictu irrisoriae vestis indutnm, scribarum et sacerdotum ostentavit aspectui, mitigandos proculdubio inimicorum animos existimavit: ut exsaturatis invidiae odiis, non ultra jam crederent persequendum, quem tot modis intuebantur afflictum. Sed cum inardesceret ira clamantium, ut Barabbam indulgentia relaxaret, et Jesum crucis poena susciperet; cum consono fremitu diceretur a turbis: Sanguis ejus super nos et super filios nostros (Matth. xxvii, 25); obtinuerunt iniqui in damnationem suam quod pertinaciter exigebant: quorum dentes, sicut propheta testatus est, arma erant et sagittae, et lingua eorum gladius aculus (Ps. lvi, 5).

Chap. III. — In that Pilate, then, dearly beloved, overcome by the madness of the implacable people, allowed Jesus to be dishonoured with many mockeries and harassed with immoderate injuries, and that he displayed Him, scourged with whips, crowned with thorns and clothed in the garb of a mocking robe, to the sight of the scribes and priests, he thought without doubt that the minds of the enemies would be softened: so that, the hatreds of envy being sated, they would believe that He whom they saw afflicted in so many ways should no longer be persecuted. But when the anger of those crying out blazed up, that he should release Barabbas by an indulgence and that the punishment of the cross should take Jesus; when it was said by the crowds with a harmonious roar: His blood be upon us and upon our children (Matt. 27:25); the wicked obtained unto their own damnation what they were stubbornly demanding: whose teeth, as the prophet testified, were weapons and arrows, and their tongue a sharp sword (Ps. 56:5).

Frustra enim a crucifigendo majestatis Domino manus proprias continebant, in quem lethalia vocum spicula, et venenata verborum tela jaciebant. Vobis, vobis, falsi Judaei, et sacrilegi principes populi, totum facinoris istius pondus incumbit: et licet immanitas sceleris et praesidem obligarit, et milites; omnis tamen facti summa vos arguit. Et quidquid in supplicio Christi vel Pilati peccavit judicium, vel cohortis obsequium, hoc vos facit humani generis odio digniores: quia vestri furoris impulsu nec illis innocentes esse licuit, quibus iniquitas vestra non placuit.

For in vain did they keep their own hands from crucifying the Lord of majesty, against whom they were hurling the deadly darts of their voices and the poisoned weapons of their words. Upon you, upon you, false Jews and sacrilegious chiefs of the people, lies the whole weight of this crime: and though the enormity of the wickedness bound both the governor and the soldiers, yet the sum of the whole deed convicts you. And whatever either Pilate's judgement or the cohort's compliance sinned in the punishment of Christ, this makes you the more deserving of the hatred of the human race: because by the impulse of your fury not even those were allowed to be innocent who were not pleased with your iniquity.

Cap. IV. — Traditus itaque Dominus saevientium voluntati, ad irrisionem regiae dignitatis, supplicii sui jussus est esse gestator; ut impleretur quod Isaias propheta praeviderat, dicens: Ecce natus est puer, et datus est nobis filius, cujus imperium super humeros ejus (Is. ix, 6). Cum ergo Dominus lignum portaret crucis, quod in sceptrum sibi converteret potestatis, erat quidem hoc apud impiorum oculos grande ludibrium, sed manifestabatur fidelibus grande mysterium: quia gloriosissimus diaboli victor, et inimicarum virtutum potentissimus debellator, pulchra specie triumphi sui portabat trophaeum

Chap. IV. — So the Lord, handed over to the will of those who raged, was ordered, in mockery of His royal dignity, to be the bearer of His own punishment; that there might be fulfilled what the prophet Isaiah had foreseen, saying: Behold, a child is born, and a son is given to us, whose government is upon His shoulders (Isa. 9:6). So when the Lord carried the wood of the cross, which He was to turn into the sceptre of His power, this was indeed in the eyes of the impious a great mockery, but to the faithful a great mystery was being made manifest: because the most glorious Conqueror of the devil, and the most mighty Vanquisher of the hostile powers, was carrying in fair show the trophy of His triumph […]

Editors' notes and page, col. 339

Footnotes

(a) ‹qui cooperatus› · printed under col 339

Homil. Pauli Diac. et mss. S. Petri, seditionibus. Antiquissimus Vat., superatus seditionibus.

The Homiliary of Paul the Deacon and the manuscripts of St Peter's, seditionibus. The very ancient Vatican manuscript, superatus seditionibus ["overcome by the seditions"].

(b) ‹multis Jesum dehonestari ludibriis, et› · printed under col 339

Prima editio et cod. Bon., multimodis. Mox pro scribarum et sacerdotum, quod cum Quesn. praeferunt mss. S. Petri et Homil. Pauli Diaconi, caeterae editiones et reliqui codd. etiam antiquissimus Vat. habent persequentium.

The first edition and the Bon. manuscript, multimodis. Next, for scribarum et sacerdotum, which the manuscripts of St Peter's and the Homiliary of Paul the Deacon show with Quesnel, the other editions and the remaining manuscripts, the very ancient Vatican included, have persequentium.

Duo mss. S. Petri et Homil. Pauli Diac., impias; et mox vibraverant pro jaciebant.

The two manuscripts of St Peter's and the Homiliary of Paul the Deacon, impias; and next vibraverant for jaciebant.

(d) ‹quibus iniquitas vestra non placuit› · printed under col 339

Homil. Pauli Diac. addit: licet libentius vos mitescere vidissent.

The Homiliary of Paul the Deacon adds: licet libentius vos mitescere vidissent ["though they would more gladly have seen you grow gentle"].

(e) ‹Cap. IV. —› · printed under col 339, continued under col 340

Insigni variatione initium hujus capitis effertur in antiquissimo Vat. et Casinensi collect. 1: Cum itaque caecitas infelicium Judaeorum regem suum esse universitatis Dominum denegaret, traditus est Dominus Jesus, saevientium voluntati, et ad irrisionem regiae dignitatis crucis suae jussus est esse gestator, quia scilicet dignus hoc esset opprobrio, cui gloria in ignominiam verteretur. Erat quidem hoc apud impiorum oculos grande ludibrium, etc. In mss. collect. 2 alio modo; Itaque, dilectissimi, Dominus saevientium voluntate ad irrisionem regiae dignitatis, et caetera ut in textu. Editam vero lectionem mss. S. Petri et alii codd. confirmant.

The beginning of this chapter is given with a notable variation in the very ancient Vatican manuscript and the Monte Cassino manuscript of collection 1: So since the blindness of the unhappy Jews denied that the Lord of the universe was their king, the Lord Jesus was handed over to the will of those who raged, and in mockery of His royal dignity was ordered to be the bearer of His own cross, as being, forsooth, worthy of this reproach, for whom glory was turned into ignominy. This was indeed in the eyes of the impious a great mockery, etc. In the manuscripts of collection 2 otherwise: Itaque, dilectissimi, Dominus saevientium voluntate ad irrisionem regiae dignitatis, and the rest as in the text. But the manuscripts of St Peter's and other manuscripts confirm the published reading.

(f) ‹diaboli victor, et› · printed under col 340

In eodem antiquissimo Vat., inimicorum spirituum.

In the same very ancient Vatican manuscript, inimicorum spirituum.

Page

running head: 339 S. LEONIS MAG… (one head across page 175: S. LEONIS MAGNI SERMONES., continued in col 340)
marginal letters: A ‹ad effectum sui›; B ‹susciperet; cum consono›; C ‹cuit, quibus iniquitas›; D ‹(a) Homil. Pauli Diac.› (beside the footnotes)
old-edition numerals: 226 after ad effectum sui; 227 after lignum portaret
signature: (none)
other: (none)

PL 54:340

; et invictae patientiae humeris, signum salutis, adorandum regnis omnibus inferebat; tamquam et tunc ipsa operis sui imagine omnes imitatores suos confirmaret et diceret: Qui non accipit crucem suam, et sequitur me, non est me dignus (Matth. x, 38).

[…]; and on the shoulders of unconquered patience He was bringing in the sign of salvation, to be adored by all kingdoms; as though even then, by the very image of His work, He were strengthening all His imitators and saying: He who does not take up his cross and follow Me is not worthy of Me (Matt. 10:38).

Cap. V. — Euntibus autem cum Jesu turbis ad locum poenae, Simon quidam Cyrenaeus inventus est, in quem lignum crucis transferretur a Domino (Matth. xxvii, 32): ut etiam tali facto praesignaretur gentium fides, quibus crux Christi non confusio erat futura, sed gloria. Non ergo fortuitum, sed figuratum et mysticum fuit, ut Judaeis in Christum saevientibus, ad compatiendum ei peregrinus occurreret, dicente Apostolo: Si compatimur, et conregnabimus (Rom. viii, 17): ut sacratissimo Salvatoris opprobrio, non Hebraeus quisquam, nec Israelita, sed alienigena subderetur.

Chap. V. — And as the crowds went with Jesus to the place of punishment, a certain Simon of Cyrene was found, to whom the wood of the cross should be transferred from the Lord (Matt. 27:32): so that by such a deed too the faith of the Gentiles might be foreshadowed, to whom the cross of Christ was to be not confusion but glory. It was not, then, by chance, but figurative and mystical, that while the Jews raged against Christ, a foreigner should come forward to suffer with Him, as the Apostle says: If we suffer with Him, we shall also reign with Him (Rom. 8:17): so that it was not any Hebrew nor Israelite, but a man of another race, who was put beneath the most sacred reproach of the Saviour.

Per hanc enim translationem, a circumcisione ad praeputium, a filiis carnalibus ad filios spiritales, immaculati agni propitiatio, et omnium sacramentorum plenitudo transibat. Siquidem Pascha nostrum, ut ait Apostolus (1 Cor. v, 7), immolatus est Christus: qui se novum et verum reconciliationis sacrificiam offerens Patri, non in templo, cujus jam erat finita reverentia, nec intra septa civitatis ob meritum sui sceleris diruendae, sed foris et extra castra crucifixus est, ut veterum victimarum cessante mysterio, nova hostia, novo imponeretur altari, et crux Christi, ⟨n⟩on templi esset ara, sed mundi (Heb. xiii, 11).

For by this transfer, from the circumcision to the uncircumcision, from the sons of the flesh to the sons of the spirit, the propitiation of the spotless Lamb and the fullness of all the sacraments were passing over. For Christ our Pasch, as the Apostle says (1 Cor. 5:7), has been sacrificed: who, offering Himself to the Father as the new and true sacrifice of reconciliation, was crucified not in the temple, whose reverence was now ended, nor within the enclosure of the city that was to be destroyed for the desert of its crime, but outside and beyond the camp, so that, the mystery of the old victims ceasing, a new victim might be laid on a new altar, and the cross of Christ might be the altar not of the temple but of the world (Heb. 13:11).

Cap. VI. — Exaltato igitur, dilectissimi, per Crucem Christo, non illa tantum species aspectui mentis occurrat, quae fuit in oculis impiorum, quibus per Mosen dictum est: Et erit pendens vita tua ante oculos tuos, et timebis die ac nocte, et non credes vitae tuae (Deut. xxviii, 66). Isti enim nihil in crucifixo Domino praeter facinus suum cogitare potuerunt, habentes timorem, non quo fides vera justificatur, sed quo conscientia iniqua torquetur. Noster vero intellectus, quem Spiritus veritatis illuminat, gloriam Crucis coelo terraque radiantem puro ac libero corde suscipiat, et interiore acie videat, quale sit, quod Dominus cum de passionis suae loqueretur instantia, dixit: Venit hora, ut clarificetur Filius hominis (Joan. xii, 23); et infra: Nunc, inquit, turbata

Chap. VI. — Christ, then, dearly beloved, having been lifted up by the Cross, let not that appearance alone present itself to the sight of the mind which was in the eyes of the impious, to whom it was said through Moses: And your life shall be hanging before your eyes, and you shall fear day and night, and you shall not believe in your life (Deut. 28:66). For they could think of nothing in the crucified Lord except their own crime, having the fear not by which true faith is justified, but by which a wicked conscience is tormented. But let our understanding, which the Spirit of truth enlightens, receive with a pure and free heart the glory of the Cross shining in heaven and on earth, and see with the inner gaze what it means that the Lord, when He was speaking of the nearness of His passion, said: The hour has come for the Son of Man to be glorified (John 12:23); and further on: Now, He says, troubled […]

Editors' notes and page, col. 340

Footnotes

(g) ‹Cap. V. —› · printed under col 340

In eodem Vat. et in Casinensi desunt verba ab initio capitis usque ad illa, plenitudo transibat. Siquidem; ita ut post verba, non est me dignus, sequatur: Pascha ergo nostrum, sicut ait Apostolus, etc. Post pauca veterem lectionem, lignum crucis, nostris codd. probatam recepimus, pro qua Quesnellus, lignum supplicii.

In the same Vatican manuscript and in the Monte Cassino manuscript the words from the beginning of the chapter as far as plenitudo transibat. Siquidem are lacking; so that after the words non est me dignus there follows: Pascha ergo nostrum, sicut ait Apostolus, etc. Shortly after, we have received the old reading lignum crucis, approved by our manuscripts, for which Quesnel has lignum supplicii.

(h) ‹sed foris› · printed under col 340

In ms. Casin. omittitur conjunctio et.

In the Monte Cassino manuscript the conjunction et is omitted.

(i) ‹cum de passionis suae loqueretur› · printed under col 340

Duo mss. Vatt., praesentia.

Two Vatican manuscripts, praesentia.

Page

running head: SERMONES. 340 (one head across page 175, S. LEONIS MAGNI SERMONES., continued from col 339)
marginal letters: A ‹phaeum; et invictae›; B ‹vatoris opprobrio›; C ‹tis occurrat›; D ‹niam verteretur› (beside the footnotes)
old-edition numerals: 228 after gloriam Crucis
signature: (none)
other: the notes under col 340 open with the end of footnote (e) of col 339 and contain its (f), set in n339; the word turbata, hyphenated tur-/bata across the foot of col 340, is set whole at the end of col 340

PL 54:341

est anima mea, et quid dicam? Pater, salva me ex hac hora. Sed propterea veni in hanc horam. Pater, clarifica Filium tuum (Joan. xii, 27); et eum vox Patris venisset e coelo dicens: Et clarificavi, et iterum clarificabo (Ibid. 28): respondens Jesus circumstantibus, dixit: Non propter me vox haec facta est, sed propter vos. Nunc judicium mundi est, nunc princeps hujus mundi ejicietur foras. Et ego si exaltatus fuero a terra, omnia traham ad me ipsum (Ibid., 30-32).

[…] is My soul troubled, and what shall I say? Father, save Me from this hour. But for this cause I came unto this hour. Father, glorify Thy Son (John 12:27); and when the voice of the Father had come from heaven, saying: I have both glorified it, and will glorify it again (ibid. 28), Jesus, answering those who stood by, said: This voice came not for My sake, but for yours. Now is the judgement of the world, now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all things to Myself (ibid. 30–32).

Cap. VIII. — O admirabilis potentia Crucis! o ineffabilis gloria Passionis! in qua et tribunal Domini, et judicium mundi, et potestas est crucifixi. Traxisti enim, Domine, omnia ad te, et cum expandisses tota die manus tuas ad populum non credentem et contradicentem tibi, confitendae majestatis tuae sensum totus mundus accepit (Is. lxv, 2; Rom. x, 21). Traxisti, Domine, omnia ad te, cum in exsecrationem Judaici sceleris, unam protulerunt omnia elementa sententiam, cum obscuratis lumlnaribus coeli, et converso in noctem die, terra quoque motibus quateretur insolitis, universaque creatura impiorum usui se negaret. Traxisti, Domine, omnia ad te, quoniam scisso templi velo, sancta sanctorum ab indignis pontificibus recesserunt: ut figura in veritatem, prophetia in manifestationem, et lex in Evangelium verteretur.

Chap. VIII. — O wonderful power of the Cross! O ineffable glory of the Passion! In it are both the tribunal of the Lord, and the judgement of the world, and the power of the Crucified. For Thou hast drawn all things to Thee, O Lord; and when Thou hadst stretched out Thy hands all the day to a people not believing and gainsaying Thee, the whole world received the understanding to confess Thy majesty (Isa. 65:2; Rom. 10:21). Thou hast drawn all things to Thee, O Lord, when, in execration of the Jewish crime, all the elements brought forth one sentence; when, the luminaries of heaven being darkened and the day turned into night, the earth too was shaken with unwonted tremors, and the whole creation refused itself to the use of the ungodly. Thou hast drawn all things to Thee, O Lord, since, the veil of the temple being rent, the holy of holies departed from the unworthy pontiffs, so that the figure was turned into truth, prophecy into manifestation, and the law into the Gospel.

Traxisti, Domine, omnia ad te, ut quod in uno Judaeae templo obumbratis significationibus agebatur, pleno apertoque sacramento, universarum ubique nationum devotio celebraret. Nunc etenim et ordo clarior levitarum, et dignitas amplior seniorum, et sacratior est unctio sacerdotum: quia crux tua omnium fons benedictionum, omnium est causa gratiarum: per quam credentibus datur virtus de infirmitate, gloria de opprobrio, vita de morte. Nunc etiam carnalium sacrificiorum varietate cessante, omnes differentias hostiarum, una corporis et sanguinis tui implet oblatio: quoniam tu es verus Aguus Dei, qui toltis peccata mundi (Joan. i, 29); et ita in te universa perfixis mysteria, ut sicut unum est pro omni victima sacrificium, ita unum de omni gente sit regnum.

Thou hast drawn all things to Thee, O Lord, so that what was done in the one temple of Judaea under overshadowing significations, the devotion of all nations everywhere might celebrate in a full and open sacrament. For now both the order of the Levites is more illustrious, and the dignity of the elders is more ample, and the anointing of the priests is more sacred: because Thy cross is the fount of all blessings, the cause of all graces; through it there is given to believers strength from weakness, glory from reproach, life from death. Now too, the variety of carnal sacrifices having ceased, the one oblation of Thy body and blood fulfils all the different kinds of victims: for Thou art the true Lamb of God, Who takest away the sins of the world (John 1:29); and so in Thee Thou dost perfect all the mysteries, that as there is one sacrifice in place of every victim, so there is one kingdom out of every nation.

Cap. VIII. — Confiteamur igitur, dilectissimi, quod beatus magister gentium Paulus apostolus gloriosa voce confessus est, dicens: Fidelis sermo et omni acceptione dignus, quia Christus Jesus venit in hunc

Chap. VIII. — Let us confess, therefore, dearly beloved, what the blessed teacher of the Gentiles, Paul the apostle, confessed with a glorious voice, saying: It is a faithful saying and worthy of all acceptance, that Christ Jesus came into this […]

Editors' notes and page, col. 341

Footnotes

(a) ‹anchor: princeps hujus mundi› · printed under col 341

Duo codd. S. Petri et Homil. Pauli Diac., dimittetur, vel mittetur deorsum. Mox, ad me ipsum scripsimus cum plerisque et potioribus mss. atque editis. Quesnellus, ad me: prima editio, mecum.

Two manuscripts of St Peter's and the Homiliary of Paul the Deacon [read] "dimittetur" [shall be sent away], or "mittetur deorsum" [shall be cast down]. Next, we have written "ad me ipsum" [to Myself] with most and the better manuscripts and editions. Quesnel [reads] "ad me" [to Me]; the first edition "mecum" [with Me].

(b) ‹anchor: tota die manus tuas› · printed under col 341

In mss. S. Petri, ad plebem.

In the manuscripts of St Peter's, "ad plebem" [to the common people].

Quoniam pro cum in iisdem codd. Prima editio, qui, forte quia. Unus Vat., quando.

"Quoniam" [since] for "cum" [when] in the same manuscripts. The first edition [reads] "qui", perhaps [for] "quia" [because]. One Vatican [manuscript reads] "quando" [when].

(d) ‹anchor: impiorum usui se› · printed under col 341

Sic potiores et plerique nostri codices atque editi ante Quesnellum, apud quem, nutaret. In uno ms. S. Petri, nuntiaret pro nutaret scriptum videtur.

So the better and most of our manuscripts and the editions before Quesnel, in whom [the reading is] "nutaret" [wavered]. In one manuscript of St Peter's "nuntiaret" [announced] seems to be written for "nutaret".

(e) ‹anchor: in uno› · printed under col 341

In duobus mss. S. Petri, Judaeorum. Dein, agebatur, correximus ex duobus mss. S. Petri, pro quo in vetustissimo Vat. scriptum est ageretur. Al., tegebaur.

In two manuscripts of St Peter's, "Judaeorum" [of the Jews]. Next, we have corrected [to] "agebatur" [was done] from two manuscripts of St Peter's, for which in the very old Vatican [manuscript] "ageretur" is written. Others [read] "tegebaur" [i.e. "tegebatur", was covered].

(f) ‹anchor: vita de morte› · printed under col 341

Haec postrema periodus deest in Homil. Pauli Diaconi.

This last period is missing in the Homiliary of Paul the Deacon.

(g) ‹anchor: toltis peccata mundi (no call visible in the text)› · printed under col 341

Antiquissimus Vat., peccatum.

The very old Vatican [manuscript reads] "peccatum" [the sin].

(h) call in col 342, note begins under col 341, set in n342