PL 54 · cols. 342–345

Leo the Great, Sermons

Sermon LX

mundum peccatores salvos facere (I Tim. i, 15). Hinc enim mirabilior est erga nos misericordia Dei, quod non pro justis, neque pro sanctis, sed pro iniquis et impiis Christus est mortuus (Rom. v, 6): et cum mortis aculeum recipere non posset natura deitatis, suscepit tamen, nascendo ex nobis, quod posset offerre pro nobis. Olim enim morti nostrae mortis suae potentia minabatur, dicens per Oseam prophetam: O mors, ero mors tua, et ero morsus tuus, inferne (Oseae xiii, 14). Leges enim inferni moriendo subiit, sed resurgendo dissolvit: et ita perpetuitatem mortis incidit, ut eam de aeterna faceret temporalem. Sicut enim omnes in Adam moriuntur, ita et in Christo, omnes vivificabuntur (I Cor. xv, 22).

[…] world to save sinners (1 Tim. 1:15). For hence the mercy of God towards us is the more wonderful, that Christ died not for the just, nor for the holy, but for the wicked and ungodly (Rom. 5:6); and since the nature of the Godhead could not receive the sting of death, He nevertheless took up, by being born of us, what He could offer for us. For of old He was threatening our death with the power of His own death, saying through the prophet Hosea: O death, I will be your death, and I will be your bite, O hell (Hos. 13:14). For by dying He underwent the laws of hell, but by rising again He dissolved them; and so He cut short the perpetuity of death, that from eternal He made it temporal. For as in Adam all die, so also in Christ shall all be made alive (1 Cor. 15:22).

Fiat itaque, dilectissimi, quod Apostolus Paulus ait: Ut qui vivunt, jam non sibi vivant, sed ei qui pro omnibus mortuus est et resurrexit (II Cor. v, 15); et quia vetera transierunt, et facta sunt omnia nova, nemo in carnalis vitae vetustate remaneat, sed omnes de die in diem proficiendo, per pietatis augmenta renovemur. Quantumlibet enim quisque justificatus sit, habet tamen, dum in hac vita est, quo probatior esse possit et melior. Qui autem non proficit, deficit; et qui nihil acquirit, nonnihil perdit. Currendum ergo nobis est fidei gressibus, misericordiae operibus, amore justitiae, ut diem redemptionis nostrae spiritaliter celebrantes, non in fermento veteri malitiae et nequitiae, sed in azymis sinceritatis et veritatis (I Cor. v, 8), resurrectionis Christi mereamur esse participes, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

Let there be done, therefore, dearly beloved, what the Apostle Paul says: That those who live may no longer live for themselves, but for Him Who died for all and rose again (2 Cor. 5:15); and since the old things have passed away, and all things are made new, let no one remain in the oldness of carnal life, but let us all, advancing from day to day, be renewed by increases of godliness. For however much anyone is justified, he still has, while he is in this life, that by which he can be more approved and better. But he who does not advance falls back; and he who acquires nothing loses something. We must run, therefore, with the steps of faith, with the works of mercy, with the love of justice, that, celebrating spiritually the day of our redemption, not in the old leaven of malice and wickedness, but in the unleavened bread of sincerity and truth (1 Cor. 5:8), we may deserve to be partakers of the resurrection of Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

SERMO LX [Al. LVIII].

SERMON 60 [otherwise 58].

Cap. I. — Sacramentum, dilectissimi, Dominicae passionis in salutem humani generis ante tempora aeterna dispositum, et per multas significationes omnibus retro saeculis nuntiatum, non adhuc exspectamus

Chap. I. — The mystery of the Lord's passion, dearly beloved, ordained for the salvation of the human race before eternal times, and announced through many significations in all the ages past, we no longer await […]

Editors' notes and page, col. 342

Footnotes

(h) ‹anchor: mortis suae› · printed under cols 341–342

Editi et multi codd. potentium. Praetulimus lectionem vetustissimi Vat. et duorum mss. S. Petri.

The editions and many manuscripts [read] "potentium" [of the powerful]. We have preferred the reading of the very old Vatican [manuscript] and of two manuscripts of St Peter's.

(i) ‹anchor: Oseam prophetam› · printed under col 342

In mss. Vat. collect. 4 et 5, Ero mors tua, o mors; ero morsus tuus, inferne.

In the Vatican manuscripts of collections 4 and 5, "Ero mors tua, o mors; ero morsus tuus, inferne" [I will be your death, O death; I will be your bite, O hell].

(j) ‹anchor: faceret temporalem› · printed under col 342

In antiquissimo Vat., ut sicut omnes in Adam moriuntur ita et in Christo omnes vivificentur.

In the very old Vatican [manuscript], "ut sicut omnes in Adam moriuntur ita et in Christo omnes vivificentur" [so that, as all die in Adam, so also in Christ all may be made alive].

(k) ‹anchor: de die in diem› · printed under col 342

In unc codice Vat. deest proficiendo; in duobus autem mss. S. Petri omittuntur verba per pietatis augmenta. Homil. Pauli Diac. renoventur pro renovemur.

In one Vatican manuscript "proficiendo" [advancing] is missing; and in two manuscripts of St Peter's the words "per pietatis augmenta" [by increases of godliness] are omitted. The Homiliary of Paul the Deacon [has] "renoventur" [let them be renewed] for "renovemur" [let us be renewed].

(l) ‹anchor: habet tamen› · printed under col 342

Duo codd. S. Petri et Homil. Pauli Diac., dum in hoc corpore est.

Two manuscripts of St Peter's and the Homiliary of Paul the Deacon [read] "dum in hoc corpore est" [while he is in this body].

(m) ‹anchor: qui nihil acquirit› · printed under col 342

Antiquissimus Vat., non parum.

The very old Vatican [manuscript reads] "non parum" [not a little].

(n) ‹anchor: redemptionis nostrae› · printed under col 342

In eodem cod., Sanctis operibus celebrantes, resurrectionis Christi mereamur esse participes, omisso intermedio Pauli textu: in quo, veteri pro veteris scripsimus ex duobus mss. S. Petri.

In the same manuscript, "Sanctis operibus celebrantes, resurrectionis Christi mereamur esse participes" [celebrating with holy works, we may deserve to be partakers of the resurrection of Christ], the intervening text of Paul being omitted; in which [text] we have written "veteri" for "veteris" from two manuscripts of St Peter's.

(o) ‹anchor: retro saeculis› · printed under col 342

Prima editio et unus cod. Vat. et alius Bon., initiatum.

The first edition and one Vatican manuscript and another, Bon., [read] "initiatum" [initiated].

Editors' prose

Synopsis. — I. Mysteria legis novae in antiqua praenuntiata esse, et in Evangelio narrata. — II. Non moeste celebranda esse festa paschalia, quae veram nobis redemptionem pepererunt. — III. Figuras impletas apparere in morte Christi, in qua diabolus sua fraude captus est. — IV. Quantopere cavenda avaritia ex lapsu Judae: Petrum ex timore titubantem, ex charitate per interiorem Christi aspectum surrexisse.

Synopsis. — I. That the mysteries of the new law were foretold in the old, and narrated in the Gospel. — II. That the paschal feasts, which brought forth for us true redemption, are not to be celebrated sorrowfully. — III. That the figures appear fulfilled in the death of Christ, in which the devil was caught by his own fraud. — IV. How greatly avarice is to be shunned, [as shown] by the fall of Judas: that Peter, tottering from fear, rose again from love through the inward look of Christ.

Page

running head: SERMO LX. 342 (the words SERMO LX. centred across both columns of the page)
marginal letters: A ‹mundum peccatores salvos›; B ‹jam non sibi vivant›; C ‹gnat in saecula (blank line before the caption)›; D ‹(i) In mss. Vat. collect.› (in the footnotes)
old-edition numerals: 230 before ‹SERMO LX›
signature: none
other: the caption SERMO LX [Al. LVIII]. is printed in col 342 only, followed directly by the italic synopsis (no sub-caption); Sermo LIX ends in col 342 at "Amen."; the word exspectamus is hyphenated across the break (exspe-|ctamus) and set whole in col 342

PL 54:343

manifestandum, sed jam adoramus impletum. Concurrentibus igitur ad eruditionem nostram et novis testimoniis et antiquis, dum quod prophetica cecinit tuba, evangelica pandit historia, et sicut scriptum est: Abyssus abyssum invocat, in voce cataractarum tuarum (Ps xli); quoniam ad enarrandam gloriam gratiae Dei paribus sibi vocibus, utriusque Testamenti altitudo respondet; et quod erat sub velamine figurarum profundum, fit revelata luce perspicuum. Si tamen inter illa miracula Salvatoris, quae sub populorum gerebantur aspectu, pauci Veritatis praesentiam sentiebant, ipsique discipuli voluntaria Domini passione turbati, non evaserunt scandalum crucis sine tentatione formidinis; unde fides nostra intelligentiam sumeret, unde conscientia robur acciperet, nisi quae facta cognoscimus, praedicta legeremus?

[…] to be made manifest, but now we adore it as fulfilled. So, while both new testimonies and old concur for our instruction, while what the prophetic trumpet sang the evangelical history lays open, and, as it is written: Deep calls on deep, in the voice of Thy cataracts (Ps. 41); since for telling forth the glory of the grace of God the depth of both Testaments answers with voices matching one another; and what was deep under the veil of figures becomes clear in the light revealed. If, however, among those miracles of the Saviour which were done in the sight of the peoples, few perceived the presence of the Truth, and the disciples themselves, troubled by the voluntary passion of the Lord, did not escape the scandal of the cross without a trial of fear, whence would our faith take understanding, whence would our conscience receive strength, unless we read as foretold the things which we know to have been done?

Cap. II. — Peracto igitur, dilectissimi, Salvatoris triumpho, et consummatis dispensationibus quas omnia veteris Testamenti eloquia nuntiarunt, lugeat carnalis Judaeus, sed spiritalis gaudeat Christianus: et festivitas, quae illis conversa est in noctem, nobis coruscet in lucem; quoniam crux Christi eadem est et credentium gloria, et non credentium poena. Quamvis enim persequentium furor nihil aliud in Dominum majestatis operatus sit, quam atrocem crudelitatem et immite supplicium; redemptis tamen hac Domini passione verior justiorque laetandi est ratio quam dolendi. Fuerit tunc discipulorum excusabilis pavor, nec diffidentiae culpam apostolicus moeror inciderit, quando concurrentibus ad unum scelus Judaeis Judaeorumque principibus, superbus taurorum pinguium tumor, et proterva vitulorum petulantia saeviebat; quando sub oculis ovium, pastoris justi sanguinem frementium bestiarum rabies expetebat; quando denique etiam ipse, qui pati venerat, de nostrae naturae communione dicebat: Tristis est anima mea usque ad mortem (Matth. xxvi, 38). Nunc autem postquam per susceptionem infirmitatis potentia est clarificata virtutis, nulla fidelium moestitudine paschalis est obscuranda

Chap. II. — The triumph of the Saviour, therefore, dearly beloved, having been accomplished, and the dispensations fulfilled which all the oracles of the Old Testament announced, let the carnal Jew mourn, but let the spiritual Christian rejoice; and let the festival which for them was turned into night flash out for us into light; since the cross of Christ is at once both the glory of believers and the punishment of unbelievers. For although the fury of the persecutors wrought nothing else against the Lord of majesty but atrocious cruelty and a merciless punishment, yet for those redeemed by this passion of the Lord there is truer and juster reason for rejoicing than for grieving. The disciples' fear may then have been excusable, and the apostles' grief may not have fallen into the fault of distrust, when, as the Jews and the princes of the Jews concurred in one crime, the proud swelling of the fat bulls and the wanton insolence of the calves raged; when, under the eyes of the sheep, the madness of roaring beasts sought the blood of the just Shepherd; when, finally, He Himself also, Who had come to suffer, said out of the fellowship of our nature: My soul is sorrowful even unto death (Matt. 26:38). But now, after the power of His might has been glorified through the taking up of weakness, the paschal solemnity must be darkened by no sadness of the faithful […]

Editors' notes and page, col. 343

Footnotes

(a) ‹anchor: jam adoramus impletum› · printed under col 343

Ita ex duobus mss. S. Petri. Alias continuatur periodus antecedens, omisso igitur.

So from two manuscripts of St Peter's. Elsewhere the preceding period is continued, "igitur" [so] being omitted.

(b) ‹anchor: in voce cataractarum› · printed under col 343

Sic omnes nostri codices et editi ante Quesn., apud quem, suarum.

So all our manuscripts and the editions before Quesnel, in whom [the reading is] "suarum" [of its (own)].

Duo codd. S. Petri et alius Vat., voce.

Two manuscripts of St Peter's and another Vatican [manuscript read] "voce" [by the voice].

(d) ‹anchor: Si tamen inter illa› · printed under col 343

Quesnellus, pericula. Retinuimus lectionem antea vulgatam, quam omnes nostri mss. approbant. Mox, pro si tamen, antiquissimus Vat. praefert Si autem. Cod. Vercell. et exempl. Pauli Diac., Sic tamen.

Quesnel [reads] "pericula" [dangers]. We have kept the reading previously current, which all our manuscripts support. Next, for "si tamen" [if however], the very old Vatican [manuscript] offers "Si autem" [but if]. The Vercelli manuscript and the copy of Paul the Deacon [have] "Sic tamen" [thus however].

(e) ‹anchor: praesentiam sentiebant› · printed under col 343

In duobus mss. S. Petri, ut et ipsi discipuli... non evaserint.

In two manuscripts of St Peter's, "ut et ipsi discipuli ... non evaserint" [so that the disciples themselves too ... did not escape].

(f) ‹anchor: formidinis; unde … unde› · printed under col 343

Ita Quesnellus ex quatuor suis codd., uti etiam legitur in aliquot nostris mss., ac praesertim in antiquissimo Vat. et exempl. Pauli Diac. Anteriores editiones cum aliis codd., constantia. Paulo post, praedicata pro praedicta in mss. S. Petri.

So Quesnel from four of his manuscripts, as it is also read in several of our manuscripts, and especially in the very old Vatican [manuscript] and the copy of Paul the Deacon. The earlier editions with other manuscripts [read] "constantia" [constancy]. A little after, "praedicata" [preached] for "praedicta" [foretold] in the manuscripts of St Peter's.

(g) ‹anchor: redemptis tamen› · printed under col 343

In vetustissimo Vat. et in prima editione deest hac.

In the very old Vatican [manuscript] and in the first edition "hac" [this] is missing.

(h) ‹anchor: quam dolendi› · printed under col 343

Ms. Vercell. et exempl. Pauli Diac., Fuerat, et paulo post, inciderat.

The Vercelli manuscript and the copy of Paul the Deacon [read] "Fuerat" [had been], and a little after, "inciderat" [had fallen].

(i) ‹anchor: pastoris justi sanguinem› · printed under col 343

Cod. Corbeiensis Quesnelli, saevientium.

Quesnel's Corbie manuscript [reads] "saevientium" [raging].

(j) ‹anchor: Nunc autem postquam› · printed under cols 343–344

In duobus codd. S. Petri susceptio, ita ut potentia ablativo casu efferatur. Editiones ante Quesnellum cum mss. posteriorum collectionum, susceptione. Lectionem textus antiquissimus Vat. cum aliis nostris codd. praefert.

In two manuscripts of St Peter's [the reading is] "susceptio" [the taking up], so that "potentia" is pronounced in the ablative case. The editions before Quesnel, with the manuscripts of the later collections, [read] "susceptione". The very old Vatican [manuscript], with others of our manuscripts, offers the reading of the text.

(k) ‹anchor: paschalis est› · printed under col 344

Prima editio et duo mss. S. Petri, observanda.

The first edition and two manuscripts of St Peter's [read] "observanda" [to be observed].

Page

running head: 343 S. LEONIS MAGNI SERMONES. (the title centred across both columns of the page)
marginal letters: A ‹ctamus manifestandum›; B ‹conscientia robur acciperet›; C ‹rentibus ad unum scelus›; D ‹tea vulgatam, quam omnes› (in the footnotes)
old-edition numerals: 231 after ‹veteris Testamenti eloquia›
signature: none
other: the word obscuranda is hyphenated across the break (ob-|scuranda) and set whole in col 343

PL 54:344

solemnitas: nec cum tristitia nobis gestorum ordo recolendus est, cum ita Dominus usus sit malitia Judaeorum, ut de intentione facinoris, voluntas sit impleta miserentis. Si autem in exitu Israel de Aegypto agni sanguis fuit restitutio libertatis, et sacratissima est facta festivitas, quae per hostiam pecudis iram averteret vastatoris; quanta populis Christianis concipienda sunt gaudia, pro quibus omnipotens Pater Filio suo unigenito non pepercit, sed pro nobis omnibus tradidit illum (Rom. viii, 32); ut in occisione Christi, Pascha esset verum, et singulare sacrificium, quo non ex dominatione Pharaonis unus populus, sed ex diaboli captivitate totus mundus eruitur.

[…] solemnity; nor is the order of the events to be recalled by us with sadness, since the Lord so used the malice of the Jews that out of the intent of the crime the will of the One Who shows mercy was fulfilled. But if, at the going out of Israel from Egypt, the blood of a lamb was the restoration of liberty, and that became a most sacred festival which by the victim of a beast of the flock turned away the wrath of the destroyer, how great are the joys that Christian peoples must conceive, for whom the almighty Father spared not His only-begotten Son, but delivered Him up for us all (Rom. 8:32); so that in the slaying of Christ there might be the true Pasch and the singular sacrifice, by which not one people from the dominion of Pharaoh, but the whole world from the captivity of the devil is rescued.

Cap. III. — Hoc igitur illud est, dilectissimi, sacramentum, cui ab initio omnia sunt famulata mysteria. Nunc sanguis justi Abel mortem summi Pastoris eloquitur, et in parricidio Judaeorum Cain interfector fratris agnoscitur (Gen. iv, 8). Nunc diluvium et Noe arca (Ibid. vii, 17) manifestat, quid sit renovationis in baptismo, et quid salutis in ligno. Nunc Abraham gentium pater promissos acquirit haeredes; et in semine ejus, non germen carnis, sed fidei propago benedicitur (Gen. xxii, 18; Rom. iv, 11). Nunc ad praenuntiatum festis omnibus festum sacer novorum mensis enituit, ut in quo accepit mundus exordium, in eodem haberet Christiana creatura principium. Quamvis igitur furentes Judaei fecerunt in Dominum Jesum quaecumque voluerunt, et suscepti hominis veritatem nullis eorum ausibus potestas divina subtraxerit; patientia tamen Domini consilii sui munus implevit, et pertinacia sacrilegae crudelitatis profecit operi Salvatoris: quod non Scribae, non Pharisaei, nec summi intellexere pontifices: Si enim cognovissent, numquam Dominum majestatis crucifixissent (I Cor. ii, 8). Nec ipse itaque diabolus intellexit, quod saeviendo in Christum, suum destrueret principatum, quia antiquae fraudis jura non perderet, si se a Domini Jesu sanguine contineret. Sed malitia nocendi avida, dum irruit, ruit; dum capit, capta est; dum persequitur mortalem, incidit

Chap. III. — This, then, dearly beloved, is that mystery which all the mysteries have served from the beginning. Now the blood of just Abel speaks out the death of the supreme Shepherd, and in the parricide of the Jews Cain, the slayer of his brother, is recognized (Gen. 4:8). Now the flood and Noah's ark (ibid. 7:17) make manifest what renewal there is in baptism, and what salvation in the wood. Now Abraham, the father of the nations, acquires the promised heirs; and in his seed not the offspring of the flesh but the progeny of faith is blessed (Gen. 22:18; Rom. 4:11). Now, for the feast foretold by all the feasts, the sacred month of new things has shone forth, that in the month in which the world received its beginning, the Christian creation might have its origin. Although, therefore, the raging Jews did against the Lord Jesus whatever they would, and the divine power withdrew the reality of the manhood He had taken up from none of their assaults, yet the patience of the Lord fulfilled the office of His counsel, and the obstinacy of sacrilegious cruelty served the work of the Saviour: which neither the scribes, nor the Pharisees, nor the chief priests understood: For had they known it, they would never have crucified the Lord of majesty (1 Cor. 2:8). Nor, therefore, did the devil himself understand that by raging against Christ he was destroying his own princedom, since he would not have lost the rights of his ancient fraud if he had kept himself from the blood of the Lord Jesus. But malice, greedy of harming, while it rushes in, falls; while it seizes, it is seized; while it pursues a mortal, it falls upon […]

Editors' notes and page, col. 344

Footnotes

(j) continued from col 343, set in n343

(k) call in col 343, printed under col 344, set in n343

(l) ‹anchor: voluntas sit› · printed under col 344

Vetustissimus Vat., implenda.

The very old Vatican [manuscript reads] "implenda" [to be fulfilled].

(m) ‹anchor: pecudis iram› · printed under col 344

In eodem codice, verterat. Mox, pro quanta populis, in codice Vercell., quanto magis populi.

In the same manuscript, "verterat" [had turned]. Next, for "quanta populis" [how great ... for the peoples], in the Vercelli manuscript, "quanto magis populi" [how much more the peoples].

(n) ‹anchor: famulata mysteria› · printed under col 344

In exempl. Pauli Diac., Nam sanguis. Mox in cod. Vercell., morte pro mortem.

In the copy of Paul the Deacon, "Nam sanguis" [for the blood]. Next, in the Vercelli manuscript, "morte" for "mortem".

(o) ‹anchor: novorum mensis› · printed under col 344

Homil. Pauli Diac. et alius cod., emicuit.

The Homiliary of Paul the Deacon and another manuscript [read] "emicuit" [flashed forth].

(p) ‹anchor: Quamvis igitur› · printed under col 344

In eodem Homiliario, frementes. Mox, pro fecerunt, in aliquibus codd. et prima editione, fecerint, quod congruit cum subsequenti, subtraxerit. Dein, pro voluerunt, prima editio et Homil. Pauli Diac. voluerint.

In the same Homiliary, "frementes" [roaring]. Next, for "fecerunt" [did], in some manuscripts and the first edition, "fecerint", which agrees with the following "subtraxerit". Then, for "voluerunt" [they would], the first edition and the Homiliary of Paul the Deacon [have] "voluerint".

(q) ‹anchor: intellexere pontifices› · printed under col 344

In antiquissimo Vat., Si enim intellexissent. Mox, gloriae pro majestatis, erat in editis ante Quesnellum, ut in codd. posteriorum collectionum nec non in exempl. Pauli Diac. At potiores et antiquiores nostri codd. majestatis praeferunt.

In the very old Vatican [manuscript], "Si enim intellexissent" [for had they understood]. Next, "gloriae" [of glory] for "majestatis" [of majesty] was in the editions before Quesnel, as in the manuscripts of the later collections and also in the copy of Paul the Deacon. But our better and older manuscripts offer "majestatis".

(r) ‹anchor: Nec ipse› · printed under col 344

Cod. Vercell. delet itaque. Postea, qui pro quia, in plerisque editis et in eodem Vercell.

The Vercelli manuscript deletes "itaque" [therefore]. Afterwards, "qui" for "quia" [since], in most editions and in the same Vercelli [manuscript].

(s) ‹anchor: malitia nocendi› · printed under cols 344–345

Editi ante Quesn. cum quibusdam codd. avidus, ita ut hoc adjectivum referatur ad diabolum, et eadem ratione, captus est pro capta est. Dein, et dum persequitur in Homil. Pauli Diac.

The editions before Quesnel, with some manuscripts, [read] "avidus", so that this adjective refers to the devil, and for the same reason "captus est" for "capta est". Then, "et dum persequitur" [and while it pursues] in the Homiliary of Paul the Deacon.

Page

running head: S. LEONIS MAGNI SERMONES. 344 (the title centred across both columns of the page)
marginal letters: A ‹scuranda solemnitas›; B ‹cramentum, cui ab initio›; C ‹silii sui munus implevit›; D ‹populis, in codice Vercell.› (in the footnotes)
old-edition numerals: 232 after ‹Cain interfector fratris›
signature: none
other: none

PL 54:345

in Salvatorem. Invenit sane in illo molimine imprudentis audaciae dignum cooperatorem, dignumque consortem, cum impius Judas maluit mini⟨s⟩ter esse diaboli quam apostolus Christi, quem non timoris perturbatione deseruit, sed pecuniae cupiditate distraxit.

[…] the Saviour. He found indeed in that enterprise of imprudent audacity a worthy fellow-worker and a worthy partner, when the ungodly Judas chose to be a minister of the devil rather than an apostle of Christ, Whom he did not desert through the disturbance of fear, but sold off through the desire of money.

Cap. IV. — Videte, dilectissimi, et prudenter inspicite quae germina et quales fructus de avaritiae stirpe nascantur, quam merito Apostolus radicem omnium malorum esse definivit (I Tim. vi, 10); quia nullum peccatum sine cupiditate committitur, et omnis illicitus appetitus, istius aviditatis est morbus. Amori pecuniae vilis est omnis affectio, et anima lucri cupida etiam pro exiguo perire non metuit; nullumque est in illo corde justitiae vestigium, in quo sibi avaritia fecit habitaculum. Hoc perfidus Judas inebriatus veneno, dum sitit lucrum, pervenit ad laqueum: et tam stulte impius fuit, ut triginta argenteis et Dominum venderet et Magistrum.

Chap. IV. — See, dearly beloved, and consider prudently what shoots and what kind of fruits spring from the stock of avarice, which the Apostle rightly defined as the root of all evils (1 Tim. 6:10); since no sin is committed without desire, and every unlawful appetite is a sickness of this greed. To the love of money every affection is cheap, and the soul greedy of gain does not fear to perish even for a trifle; and there is no trace of justice in that heart in which avarice has made itself a dwelling. Drunk with this poison, the faithless Judas, while he thirsts for gain, comes to the halter; and he was so foolishly ungodly that for thirty pieces of silver he sold both his Lord and his Master.

Cum autem se ad excipiendum iniquitatis judicium Dei Filius praebuisset, beatus apostolus Petrus, cujus fides ea devotione fervebat, ut Domino et compati paratus esset et commori, ancilla sacerdotis calumniante perterritus, ex infirmitate periculum negationis incurrit: ob hoc, sicut apparet. haesitare permissus, ut in Ecclesiae principe remedium poenitentiae conderetur; et nemo auderet de sua virtute confidere, quando mutabilitatis periculum nec beatus Petrus potuisset evadere. Dominus autem Jesus, qui intra pontificale concilium solo corpore tenebatur, trepidationem discipuli foris positi divino vidit intuitu; et paventis animum, mox ut respexit, erexit, et in fletus poenitudinis incitavit. Felices, sancte apostole, lacrymae tuae, quae ad diluendam culpam negationis, virtutem sacri habuere baptismatis. Affuit enim dextera Domini Jesu Christi, quae labentem te, priusquam dejicereris, exciperet, et firmitatem standi in ipso cadendi periculo recepisti. Vidit in te Dominus non fidem victam, non dilectionem aversam, sed constantiam fuisse turbatam. Abundavit fletus, ubi non defecit affectus, et fons charitatis lavit verba formidinis: nec tardatum est remedium abolitionis, ubi non fuit judicium voluntatis. Cito itaque in soliditatem suam rediit petra, tantam recipiens fortitudinem, ut quod tunc in Christi expaverat passione, in suo post supplicio

But when the Son of God had offered Himself to undergo the judgement of iniquity, the blessed apostle Peter, whose faith glowed with such devotion that he was ready both to suffer with the Lord and to die with Him, terrified by the accusing maidservant of the priest, fell out of weakness into the peril of denial: for this reason, as it appears, permitted to waver, that in the prince of the Church a remedy of penance might be established, and that no one might dare to trust in his own strength, when not even blessed Peter had been able to escape the peril of changeableness. But the Lord Jesus, Who was held within the council of the pontiffs in body only, saw with divine gaze the trepidation of the disciple standing outside; and as soon as He looked back, He raised up the mind of the fearful one, and roused it to tears of repentance. Happy, holy apostle, are your tears, which for washing away the fault of the denial had the power of sacred baptism. For the right hand of the Lord Jesus Christ was there, to catch you as you were slipping, before you were thrown down; and you recovered firmness of standing in the very peril of falling. The Lord saw in you not faith overcome, not love turned away, but constancy disturbed. Weeping abounded where affection did not fail, and the fount of charity washed away the words of fear; nor was the remedy of cancellation delayed where there had been no judgement of the will. Quickly, therefore, the rock returned to its solidity, receiving such fortitude that what it had then dreaded in the passion of Christ, in its own punishment afterwards […]

Editors' notes and page, col. 345

Footnotes

(s) continued from col 344, set in n344

(a) ‹anchor: in illo molimine› · printed under col 345

Prima editio et cod. Bon., impudentis, et postea, discipulus pro minister.

The first edition and the Bon. manuscript [read] "impudentis" [shameless], and afterwards "discipulus" [disciple] for "minister".

(b) ‹anchor: omnium malorum esse› · printed under col 345

Prima editio, definit.

The first edition [reads] "definit" [defines].

Cod. Vercell., vigilis. Dein pro fecit prima editio facit habitaculum.

The Vercelli manuscript [reads] "vigilis" [watchful]. Then for "fecit" [has made] the first edition [has] "facit habitaculum" [makes a dwelling].

(d) ‹anchor: calumniante perterritus› · printed under col 345

Duo mss. S. Petri, cod. Vercell. et Homil. Pauli Diac., infirmitatem negationis incurrit.

Two manuscripts of St Peter's, the Vercelli manuscript and the Homiliary of Paul the Deacon [read] "infirmitatem negationis incurrit" [fell into the weakness of denial].

(e) ‹anchor: intra pontificale› · printed under col 345

Al., consilium, quod pro coetu consulentium nonnumquam sumitur.

Others [read] "consilium" [counsel], which is sometimes taken for an assembly of persons taking counsel.

(f) ‹anchor: divino vidit intuitu; et› · printed under col 345

Antiquissimus Vat., pavitantis.

The very old Vatican [manuscript reads] "pavitantis" [trembling].

(g) ‹anchor: labentem te, priusquam› · printed under col 345

Mss. S. Petri, decideres. Mox in Homil. Pauli Diac., et qua firmitatem.

The manuscripts of St Peter's [read] "decideres" [you fell down]. Next, in the Homiliary of Paul the Deacon, "et qua firmitatem" [and by which ... firmness].

(h) ‹anchor: non fidem› · printed under cols 345–346

Vulgati ante Quesnellum fictam cum mss. collect. 3 et 4. Potires vero nostri codd. et praecipue Lectionaria S. Petri, victam.

The printed texts before Quesnel [read] "fictam" [feigned], with the manuscripts of collections 3 and 4. But the better of our manuscripts, and especially the Lectionaries of St Peter's, [read] "victam" [overcome].

(i) ‹anchor: in soliditatem suam rediit› · printed under col 346

Sic omnes nostri codd. cum exemplo Pauli Diac. et editiones omnes ante Quesn. Qua vero auctoritate ille nullam variantem indicans supposuerit Petrus, ignoramus.

So all our manuscripts, with the copy of Paul the Deacon, and all the editions before Quesnel. But on what authority he, indicating no variant, substituted "Petrus" [Peter], we do not know.