PL 54 · cols. 346–352

Leo the Great, Sermons

Sermons LXI–LXII

PL 54:346

non timeret. Per Jesum Christum Dominum nostrum, cui est honor et gloria in saecula saeculorum. Amen.

[…] it did not fear. Through Jesus Christ our Lord, to Whom is honour and glory for ever and ever. Amen.

SERMO LXI [Al. LIX].

SERMON 61 [otherwise 59].

De Passione Domini X.

On the Passion of the Lord, 10.

Cap. I. — Cum multis modis, dilectissimi, Judaica impietas laboraret, ut causam aliquam perpetrandi in Dominum Jesum sceleris inveniret, et mendacia, quae falsi testes injustis sacerdotibus famulando protulerant, nihil quod morte dignum esset afferrent; hoc quasi insuperabile repererunt, ut Dominum mundi, affectati regni invidia perurgerent. Cumque Pilatus Jesum, quem frustra videbat argui, vellet absolvi, calumniose et minaciter conclamarunt: Si hunc dimittis, non es amicus Caesaris: omnis enim qui se regem facit, contradicit Caesari (Joan. 12). Stultam insimulationem imprudenter, Pilate, timuisti. Sed formidabile fuerit nomen regium, ut pro imperio Caesaris opprimi debuerit novae molitio potestatis, si dominandi consilium tyrannicus tibi prodidit apparatus, si provisio armorum, si congregatio divitiarum, si praesidia detecta sunt militum. Quid eum gravari sinis de affectata potentia, cujus specialis fuit de humilitate doctrina? Romanis legibus non contradixit, censum subiit, didragma solvit, vectigalia non inhibuit, quae Dei sunt Deo, et quae sunt Caesaris Caesari reddenda constituit; paupertatem elegit, obedientiam suasit, mansuetudinem praedicavit: hoc est vere, non Caesarem impuguare, sed juvare.

Chap. I. — When, dearly beloved, Jewish impiety was labouring in many ways to find some ground for perpetrating a crime against the Lord Jesus, and the lies which the false witnesses had brought forth in serving the unjust priests produced nothing that was worthy of death, they found this as if it were insuperable: to press hard on the Lord of the world with the odium of aspiring to kingship. And when Pilate wished Jesus, Whom he saw to be accused in vain, to be released, they cried out slanderously and threateningly: If you release this man, you are not Caesar's friend: for everyone who makes himself a king speaks against Caesar (John [19:]12). Imprudently, Pilate, you feared a foolish charge. The royal name might have been formidable, so that for the sake of Caesar's sovereignty the attempt at a new power would have had to be crushed, if a tyrant's equipment had betrayed to you a design of domination, if a provision of arms, if an amassing of riches, if garrisons of soldiers had been discovered. Why do you allow Him to be burdened with aspiring to power, Whose special teaching was about humility? He did not speak against the Roman laws, He submitted to the census, He paid the didrachma, He did not prohibit the taxes; He established that the things that are God's are to be rendered to God, and the things that are Caesar's to Caesar; He chose poverty, He urged obedience, He preached meekness: this is truly not to attack Caesar, but to help him.

Cap. II. — Verumtamen ne in totum inanis videatur Judaeorum objectio, discute diligentius, praeses, quid de Domini Jesu operibus notum sit, quid de potestate compertum. Caecis visum, surdis auditum, claudis gressum, mutis donavit eloquium, febres abegit, dolores resolvit, daemonia ejecit, mortuos vivificavit, mari et ventis, ut quiescerent, imperavit. (Matth. viii, 27). Magnum prorsus regem ista demonstrant

Chap. II. — Nevertheless, lest the objection of the Jews seem altogether empty, examine more diligently, governor, what is known of the works of the Lord Jesus, what has been found out about His power. He gave sight to the blind, hearing to the deaf, walking to the lame, speech to the dumb; He drove away fevers, He loosed pains, He cast out demons, He brought the dead to life, He commanded the sea and the winds to be still (Matt. 8:27). These things show a great king indeed […]

Editors' notes and page, col. 346

Footnotes

(h) continued from col 345, set in n345

(i) call in col 345, printed under col 346, set in n345

(j) ‹anchor: non timeret› · printed under col 346

Clausulam adjecimus ex antiquissimo Vat.

We have added the closing formula from the very old Vatican [manuscript].

(k) ‹anchor: impietas laboraret, ut› · printed under col 346

Ita cum Quesnello potiores nostri codd. Caeteri vulgati, occasionem.

So, with Quesnel, the better of our manuscripts. The other printed texts [read] "occasionem" [occasion].

(l) ‹anchor: sacerdotibus famulando› · printed under col 346

Unus cod. S. Petri, praetulerant. Vercell., providerant.

One manuscript of St Peter's [reads] "praetulerant" [had put forward]; the Vercelli [manuscript], "providerant" [had provided].

(m) ‹anchor: quem frustra videbat argui, vellet› · printed under col 346

Prima editio, absolvere.

The first edition [reads] "absolvere" [to release].

(n) ‹anchor: contradicit Caesari (Joan. 12).› · printed under col 346

Unus ms. Vat., stulta insimulatione.

One Vatican manuscript [reads] "stulta insimulatione" [by a foolish charge].

(o) ‹anchor: Pilate, timuisti.› · printed under col 346

Particula sed omittitur in Vat. 3835 Prima editio, si formidabile fuit. Mox et pro imperio in eadem editione et in eodem vetustissimo Vat.

The particle "sed" [but] is omitted in Vat. 3835. The first edition [reads] "si formidabile fuit" [if it was formidable]. Next, "et pro imperio" [and for the sovereignty] in the same edition and in the same very old Vatican [manuscript].

Editors' prose

Synopsis. — I. Quam vane de affectato regno accusatus est Christus. — II. Quidquid egit Christus, divinae potestatis fuisse, non terreni regis. — III. Cur Christus mulierum lacrymas compescuerit. — IV. Quomodo Christus supplicia in hostem suum retorserit. — V. Blasphemantes in Christum Judaeos omnes creaturae condemnant; et eos omnibus religionis sacramentis privatos velum scissum demonstrat.

Synopsis. — I. How vainly Christ was accused of aspiring to kingship. — II. That whatever Christ did was of divine power, not of an earthly king. — III. Why Christ checked the tears of the women. — IV. How Christ turned punishments back upon His enemy. — V. All creatures condemn the Jews who blaspheme against Christ; and the rent veil shows them deprived of all the sacraments of religion.

Page

running head: SERMO LXI. 346 (the words SERMO LXI. centred across both columns of the page)
marginal letters: A ‹non timeret. Per Jesum›; B ‹di in Dominum Jesum sceleris›; C ‹specialis fuit de humilitate›; D ‹lect. 3 et 4. Potires› (in the footnotes)
old-edition numerals: 234 in the synopsis, before ‹III. Cur Christus›
signature: none
other: the caption SERMO LXI [Al. LIX]. with the sub-caption De Passione Domini X. is printed in col 346 only; Sermo LX ends in col 346 at "Amen."; the reference to John 19:12 is printed "(Joan. 12)" without the chapter; the word demonstrant is hyphenated across the break (demon-|strant) and set whole in col 346

PL 54:347

qui non humana excellit potentia, sed virtute divina. Hanc ergo Judaei objiciant potestatem, commutent actionem suam, et hoc proferant ore, quod tenent corde. Quare de terrenis calumniantur, qui coelestia persequuntur? Quamvis ergo Pilatus onerosum sibi invidiosumque sentiret, quod eum Judaei de neglectu amicitiae Caesaris impetebant, aliquamdiu tamen furorem ipsorum mitigare conatus est: et ideo Dominum Jesum diversis contumeliis affici aut permisit, aut jussit, ut satiata iniquitas de innocentis injuriis ulterius non saeviret. Sed pertinax malitia propriis crescebat augmentis, et in quem obtinuerat jus illusionis, exigebat et mortis. Unde cum et summi sacerdotes, et principes Judaeorum, omnisque multitudo crebris vocibus acclamarent: Crucifige, crucifige, tradidit Jesum persequentium voluntati, Barabba illis latrone dimisso, ut qui in die festo auctorem interficiebant vitae, impunitas eis praestaretur homicidae.

[…] Who excels not by human power but by divine might. Let the Jews, then, charge Him with this power; let them change their accusation, and bring forth with the mouth what they hold in the heart. Why do they bring false charges about earthly things, who persecute heavenly things? Although, therefore, Pilate felt it burdensome and odious to himself that the Jews were assailing him over neglect of Caesar's friendship, yet for some time he tried to soften their fury; and for that reason he either permitted or ordered the Lord Jesus to be subjected to various insults, so that iniquity, sated with the injuries of the innocent One, might rage no further. But stubborn malice grew by its own increases, and against Him over Whom it had obtained the right of mockery it demanded the right of death as well. Hence, when both the chief priests and the princes of the Jews and the whole multitude cried out with repeated voices: Crucify, crucify, he handed Jesus over to the will of His persecutors, the robber Barabbas being released to them, so that those who on the feast day were killing the Author of life might have impunity granted to a murderer.

Cap. III. — Eunte itaque, dilectissimi, ad locum clarificationis suae Domino, et misericordia ad impiorum tabernaculis exeunte, ut adimpleretur quod scriptum est: Longe a peccatoribus salus (Ps. cxviii, 155), sequebatur eum multitudo populi, et mulierum plangentium et lamentantium eum (Luc. xxii, 27). Solet enim sexus infirmior, etiam pro iis qui morte sunt digni, in lacrymas commoveri, et damnatorum exitus, pro naturae communis consideratione misereri. Sed istum sibi placitum Dominus Jesus dedignatur impendi, quia non decebat luctus triumphum, nec lamento victoriam. Denique conversus ad eas, Filiae, inquit, Jerusalem, nolite flere super me, sed super vosmetipsas, et super filios vestros flete. Quia venient dies, in quibus dicent: Beatae steriles, et ventres qui non genuerunt, et ubera quae non nutrierunt. Ubi est tristitia crucifigendi? Ubi formido morituri? Non terret passuri animum hora supplicii, et docens nullam pro se flendi esse rationem, indicit poenitentiam, denuntiando vindictam. Non est, inquit, quod dolore in me, Jerusalem filiae, debeatis; pro vobis plangite, et pro vestris filiis ejulate. Super illos fundatur iste ploratus, quod tales viscera vestra

Chap. III. — So, dearly beloved, as the Lord went to the place of His glorification, and mercy went out from the tents of the ungodly, that what is written might be fulfilled: Salvation is far from sinners (Ps. 118:155), there followed Him a multitude of the people, and of women bewailing and lamenting Him (Luke 22:27). For the weaker sex is wont to be moved to tears even for those who are worthy of death, and to pity the end of the condemned out of regard for our common nature. But the Lord Jesus disdains to have this favour spent on Him, because mourning did not befit a triumph, nor lamentation a victory. Accordingly, turning to them, He says: Daughters of Jerusalem, do not weep over Me, but weep over yourselves and over your children. For the days will come in which they will say: Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed. Where is the sadness of one about to be crucified? Where the dread of one about to die? The hour of punishment does not terrify the mind of Him Who is about to suffer; and teaching that there is no reason for weeping over Him, He enjoins penance by announcing vengeance. There is no reason, He says, why you should grieve over Me, daughters of Jerusalem; wail for yourselves, and howl for your sons. Let this weeping be founded upon them, because such as these your wombs […]

Editors' notes and page, col. 347

Footnotes

(a) ‹anchor: qui non humana› · printed under col 347

Cod. Vercell., excellat.

The Vercelli manuscript [reads] "excellat" [may excel].

(b) ‹anchor: potestatem, commutent› · printed under col 347

Id est accusationem suam, voce actionem ex translata, ut in postilla Quesnellus monuit. Sane accusationem suam exhibet prima editio, et in margine cod. Veronensis 214.

That is, "their accusation", the word "actionem" being transferred [in sense], as Quesnel noted in a marginal gloss. Indeed the first edition gives "accusationem suam" [their accusation], and so does the margin of the Verona manuscript 214.

Vox misericordia deest in ms. Veronensi. Paulo post, Longe est a peccatoribus salus in vulgatis ante Quesnel. et non paucis codd.

The word "misericordia" [mercy] is missing in the Verona manuscript. A little after, "Longe est a peccatoribus salus" [salvation is far from sinners] in the printed texts before Quesnel and in not a few manuscripts.

(d) ‹anchor: plangentium et lamentantium› · printed under col 347

Pronomen eum, quod erat in editis ante Quesn., revocavimus ex antiquissimo Vat. et aliis probae notae codicibus. Deest tamen in Vercell. et in duobus Vat.

The pronoun "eum" [Him], which was in the editions before Quesnel, we have restored from the very old Vatican [manuscript] and other manuscripts of good repute. It is, however, missing in the Vercelli and in two Vatican [manuscripts].

(e) ‹anchor: Quia venient› · printed under col 347

Cod. Veron., dies in te, quibus dicetur. Duo codd. S. Petri et unus Vat., dicetis. Dein non lactaverunt in editis ante Quesn. et in nonnullis codd. Lectionem non nutrierunt, a Quesn. ex suis mss. inductam, etiam plerique nostri libri approbant.

The Verona manuscript [reads] "dies in te, quibus dicetur" [days upon you, in which it will be said]. Two manuscripts of St Peter's and one Vatican [read] "dicetis" [you will say]. Then, "non lactaverunt" [have not suckled] in the editions before Quesnel and in some manuscripts. The reading "non nutrierunt" [have not nursed], brought in by Quesnel from his manuscripts, most of our books also support.

(f) ‹anchor: Super illos› · printed under col 347

Quaedam editiones et aliquot codd., fundantur isti ploratus.

Some editions and several manuscripts [read] "fundantur isti ploratus" [let these weepings be founded].

(g) call in col 348, printed under col 347, set in n348 (h) call in col 348, printed under col 347, set in n348

Page

running head: 347 S. LEONIS MAGNI SERMONES. (the title centred across both columns of the page)
marginal letters: A ‹strant, qui non humana›; B ‹Crucifige, crucifige›; C ‹Filiae, inquit, Jerusalem›; D ‹(c) Vox misericordia› (in the footnotes)
old-edition numerals: 235 before ‹quod tenent corde›
signature: none
other: col 347 opens with the second half of demonstrant, set whole in col 346; the word vestra is hyphenated across the break (ve-|stra) and set whole in col 347

PL 54:348

perpererunt. Lugendum plane vobis est, non de Salvatore credentium, sed de impietate pereuntium. Ego crucem volens patior, et mortem in me, quam sum perempturus, admitto. Nolite flere pro mundi redemptione morientem, quem in majestate Patris videbitis judicantem.

[…] have brought forth. You must mourn indeed, not over the Saviour of believers, but over the impiety of those who are perishing. I suffer the cross willingly, and admit upon Myself the death which I am going to destroy. Do not weep for Him Who dies for the redemption of the world, Whom you will see judging in the majesty of the Father.

Cap. IV. — Exaltatus ergo Christus Jesus in ligno retorsit mortem in mortis auctorem, et omnes principatus, adversasque virtutes, per objectionem passibilis carnis elisit, admittens in se antiqui hostis audaciam, qui in obnoxiam sibi saeviendo naturam, etiam ibi exactor ausus est esse debiti, ubi nullum potuit vestigium invenire peccati. Evacuatum est igitur generale illud venditionis nostrae et lethale chirographum, et pactum captivitatis in jus transiit Redemptoris. Clavi illi, qui manus Domini pedesque transfoderant, perpetuis diabolum fixere vulneribus, et sanctorum poena membrorum inimicarum fuit interfectio potestatum: sic suam Christo consummante victoriam, ut in ipso et cum ipso omnes, qui in eum crederent, triumpharent.

Chap. IV. — Christ Jesus, then, lifted up on the wood, turned death back upon the author of death, and crushed all the principalities and hostile powers by the interposing of passible flesh, admitting upon Himself the audacity of the ancient enemy, who, raging against the nature that was liable to him, dared to be the exactor of the debt even there where he could find no trace of sin. So that general and deadly bond of our sale was made void, and the compact of captivity passed into the right of the Redeemer. Those nails which had pierced the hands and feet of the Lord transfixed the devil with everlasting wounds, and the punishment of the holy members was the slaying of the hostile powers: Christ so consummating His victory that in Him and with Him all who should believe in Him might triumph.

Cap. V. — Cum ergo Dominus crucifixi corporis elevatione sublimis, reconciliationem mundi exsequeretur in quadam arce supplicii, latronemquo conversum ad paradisi vocaret habitaculum; vos, principes Judaeorum, legisque doctores, nec conscientiae impietate compuncti, nec effectu sceleris mitigati, fixuris clavorum addebatis tela linguarum, dicentes: Alios salvos fecit, seipsum non potest salvum facere. Si rex Israel est, descendat nunc de cruce, et credimus ei (Matth. xxvii, 42). Sed his vocibus vestris stultis atque blasphemis reddunt omnia elementa responsum, et unam simul in vos sententiam ferunt coelum, terra, sol, sidera, quae indignos vos suo ministerio protestantur terribili motu, insolitoque defectu tenebras mundo vestrae caecitatis ostentant (Ibidem). Quod si ad arguendum vos nec coelestia, nec inferna sufficiunt, et crucem Christi magis potuerunt petrae atque monumenta, quam corda vestra sentire; saltem quod in templo actum est, scienter advertite. Velum, cujus objectu intercludebantur sancta sanctorum, a summo usque ad ima

Chap. V. — When, therefore, the Lord, raised aloft by the lifting up of His crucified body, was accomplishing the reconciliation of the world on a kind of citadel of punishment, and was calling the converted robber to the dwelling of paradise, you, princes of the Jews and doctors of the law, neither pricked in conscience by your impiety nor softened by the accomplishment of your crime, added to the piercings of the nails the darts of your tongues, saying: He saved others, Himself He cannot save. If He is the King of Israel, let Him come down now from the cross, and we believe Him (Matt. 27:42). But to these foolish and blasphemous words of yours all the elements give answer, and heaven, earth, sun and stars bring one sentence together against you: they protest by a terrible commotion that you are unworthy of their ministry, and by an unwonted failing display to the world the darkness of your blindness (ibid.). But if neither things heavenly nor things below suffice to convict you, and the rocks and the tombs were able to perceive the cross of Christ more than your hearts, at least mark knowingly what was done in the temple. The veil, by whose interposing the holy of holies was shut off, from the top even to the bottom […]

Editors' notes and page, col. 348

Footnotes

(g) ‹anchor: Lugendum plane vobis est, non› · printed under col 347

Sic cum Quesnello et prima editione plures et praestantiores nostri codices. Al., de salute.

So, with Quesnel and the first edition, most and the more excellent of our manuscripts. Others [read] "de salute" [over the salvation].

(h) ‹anchor: sed de impietate› · printed under cols 347–348

Editi ante Quesnel. et aliqui codd. addunt et temeritate; non tamen antiquissimus Vat. nec Vercell. aliique mss.

The editions before Quesnel and some manuscripts add "et temeritate" [and rashness]; not, however, the very old Vatican, nor the Vercelli, and other manuscripts.

(i) ‹anchor: Exaltatus› · printed under col 348

Quidam mss. cum editis Quesnello anterioribus pro ergo habent autem.

Some manuscripts, with the editions earlier than Quesnel, have "autem" [but] for "ergo" [then].

(j) ‹anchor: adversasque virtutes› · printed under col 348

Antiquissimus Vat., per abjectionem passibilis carnis inclusit.

The very old Vatican [manuscript reads] "per abjectionem passibilis carnis inclusit" [shut in by the abasement of passible flesh].

(k) ‹anchor: passibilis carnis elisit› · printed under col 348

In Vercellensi omittuntur verba admittens in se usque ad periodi finem.

In the Vercelli [manuscript] the words from "admittens in se" [admitting upon Himself] to the end of the period are omitted.

(l) ‹anchor: sic suam Christo› · printed under col 348

Cod. Veron., confirmante.

The Verona manuscript [reads] "confirmante" [confirming].

(m) ‹anchor: nec conscientiae› · printed under col 348

Idem cod. Veron., pietate. Mox editi, affectu sceleris. Melius, effectu sceleris, ex duobus mss. S. Petri ac tribus Vat.

The same Verona manuscript [reads] "pietate" [by piety]. Next, the editions [read] "affectu sceleris" [by the disposition of the crime]. Better, "effectu sceleris" [by the accomplishment of the crime], from two manuscripts of St Peter's and three Vatican.

(n) ‹anchor: et unam› · printed under col 348

Particulam simul inseruimus ex duobus mss. S. Petri, antiquissimo Vat., Vercell., Veron. et Vat. collect. 5. Unus Vat. collect. 4 pro simul habet scilicet, quod editionum omissionem confirmat.

We have inserted the particle "simul" [together] from two manuscripts of St Peter's, the very old Vatican, the Vercelli, the Verona and the Vatican of collection 5. One Vatican of collection 4 has "scilicet" [namely] for "simul", which confirms the omission in the editions.

(o) ‹anchor: coelum, terra, sol,› · printed under col 348

Editi habebant sideraque, indignos vos suo ministerio protestantes terribili motu, etc. Melior visa est lectio duorum codicum S. Petri. Mox pro ostentant editi ante Quesn. cum quibusdam mss. ostendunt.

The editions had "sideraque, indignos vos suo ministerio protestantes terribili motu" [and the stars, protesting by a terrible commotion that you are unworthy of their ministry], etc. The reading of two manuscripts of St Peter's seemed better. Next, for "ostentant" [display], the editions before Quesnel with some manuscripts [have] "ostendunt" [show].

(p) ‹anchor: Quod si› · printed under col 348

Cod. Veron. et alius Vat., ad arguendos vos.

The Verona manuscript and another Vatican [read] "ad arguendos vos" [for convicting you].

(q) ‹anchor: cujus objectu› · printed under col 348

Editi ante Quesn., includebantur.

The editions before Quesnel [read] "includebantur" [were shut in].

Page

running head: S. LEONIS MAGNI SERMONES. 348 (the title centred across both columns of the page)
marginal letters: A ‹stra perpererunt›; B ‹Redemptoris. Clavi illi›; C ‹stultis atque blasphemis›; D ‹(k) In Vercellensi› (in the footnotes)
old-edition numerals: 236 after ‹Lugendum plane vobis est›; 237 after ‹scienter advertite›
signature: none
other: col 348 opens with the second half of vestra, set whole in col 347

PL 54:349

diruptum est, et sacrum illud mysticumque secretum quo solus summus pontifex jussus fuerat intrare, reseratum est, ut nihil jam esset discretionis, ubi nihil resederat sanctitatis. Repudiatos itaque vos debuistis agnoscere, et omne jus sacerdotii perdidisse, quia verum erat quod Veritas vobis dixerat: Si crederetis Mosi, crederetis et mihi (Joan. v, 46). Merito ergo vos Testamentum utrumque condemnat, et gratia vacuatos, et lege privatos, qui ideo resistitis novis, quia non credidistis antiquis. Nos autem, dilectissimi, qui ab ignorantiae tenebris liberati, fidei lumen accepimus, et in novi Testamenti haereditatem per electionem adoptionis intravimus, in festivitate, quam carnalis Israel perdidit, gaudeamus: quoniam Pascha nostrum immolatus est Christus (I Cor. v, 7); per cujus ineffabilem gratiam omnium charismatum benedictione ditamur, et ita in novitatem a vetustate transferimur, ut non solum paradisi restituimur habitaculo, sed etiam regni coelestis gloriae praeparemur, adjuvante Domino nostro Jesu Christo, qui cum Patre et sancto Spiritu vivit et regnat in saecula saeculorum. Amen.

[…] was torn apart, and that sacred and mystic secret place, which the high priest alone had been commanded to enter, was unbarred, so that there was no longer any separation where no holiness had remained. You ought therefore to have recognized that you were rejected, and had lost every right of the priesthood, because what the Truth had said to you was true: If you believed Moses, you would believe Me also (John 5:46). Rightly, then, both Testaments condemn you, emptied of grace and deprived of the law, who resist the new things for this reason, that you did not believe the old. But let us, dearly beloved, who, set free from the darkness of ignorance, have received the light of faith, and have entered into the inheritance of the New Testament through the election of adoption, rejoice in the festival which carnal Israel has lost: since Christ our Pasch has been sacrificed (1 Cor. 5:7); through Whose ineffable grace we are enriched with the blessing of all spiritual gifts, and are so transferred from oldness into newness that we are not only restored to the dwelling of paradise, but are also prepared for the glory of the heavenly kingdom, with the help of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

SERMO LXII [Al. LX.]

SERMON 62 [otherwise 60].

De Passione Domini XI; Dominico die habitus.

On the Passion of the Lord, 11; delivered on the Lord's day.

Cap. I. — Desiderata nobis, dilectissimi, et universo optabilis mundo adest festivitas Dominicae passionis, quae nos inter exsultationes spiritualium gaudiorum silere non patitur: quia etsi difficile est de eadem re saepius digne apteque disserere, non est tamen liberum sacerdoti, in tanto divinae misericordiae sacramento fidelis populi auribus subsubtrahere sermonis officium, cum ipsa materia, ex eo quod est ineffabilis, fandi tribuat facultatem; nec possit deficere quod dicatur, de qua numquam potest satis esse quod dicitur. Succumbat ergo humana

Chap. I. — The festival of the Lord's passion, dearly beloved, longed for by us and desirable to the whole world, is here, and it does not allow us to keep silence amid the exultations of spiritual joys: for although it is difficult to discourse often on the same matter worthily and fittingly, yet the priest is not free, in so great a mystery of the divine mercy, to withhold the service of a sermon from the ears of the faithful people, since the very subject, from the fact that it is ineffable, grants the ability to speak; nor can there fail something to be said about that of which what is said can never be enough. Let human […]

Editors' notes and page, col. 349

Footnotes

(a) ‹anchor: mysticumque secretum› · printed under col 349

Ita ex duobus mss. S. Petri et Veronen., nec non apud Joannem Lateranensis ecclesiae diaconum, qui similiter legisse videtur in Lectionariis basilicae Lateranensis. Exstat tom. II Musei Italici Mabillon. pag.. 565. Alias, quod solus.

So from two manuscripts of St Peter's and the Verona [manuscript], and also in John, deacon of the Lateran church, who seems to have read likewise in the Lectionaries of the Lateran basilica. It is found in vol. II of Mabillon's Museum Italicum, p. 565. Elsewhere, "quod solus" [which alone].

(b) ‹anchor: Si› · printed under col 349

Ms. Veron., credideritis. Mox crederetis forsitan et mihi in cod. Vercell.

The Verona manuscript [reads] "credideritis" [you shall have believed]. Next, "crederetis forsitan et mihi" [you would perhaps believe Me also] in the Vercelli manuscript.

Antiquissimus Vat. et nostes Veron., vacuos. Dein restititis pro resistitis in prima editione et ms. Bon.

The very old Vatican and our Verona [manuscript read] "vacuos" [empty]. Then "restititis" [you have resisted] for "resistitis" [you resist] in the first edition and the Bon. manuscript.

(d) ‹anchor: per electionem adoptionis intravimus› · printed under col 349

Praepositio in omittitur in antiquissimo Vat. Unus cod. S. Petri et alius Bon., festivitatem... gaudeamus nos accepisse, quoniam, etc.

The preposition "in" is omitted in the very old Vatican [manuscript]. One manuscript of St Peter's and another, Bon., [read] "festivitatem ... gaudeamus nos accepisse, quoniam" [let us rejoice that we have received the festival ... since], etc.

(e) ‹anchor: etsi difficile est› · printed under col 349

Ita emendavimus ex mss. duobus S. Petri et Vercell. Al., de eadem solemnitate.

So we have emended from two manuscripts of St Peter's and the Vercelli. Others [read] "de eadem solemnitate" [on the same solemnity].

(f) ‹anchor: divinae misericordiae sacramento› · printed under col 349

Sic cum Quesnello nullum codicem indicante tres antea laudati codices. Antea editi et aliqui codd., fidelibus populis subtrahere.

So, with Quesnel (who indicates no manuscript), the three manuscripts cited before. Before, the editions and some manuscripts [read] "fidelibus populis subtrahere" [to withhold from the faithful peoples].

(g) ‹anchor: quod dicatur,› · printed under cols 349–350

Vulgati et quidam codd. dum numquam. Praetulimus auctoritatem duorum mss. S. Petri et unius Vercell., nec non Bonon. ac primae editionis, in quibus de qua ad materiam refertur.

The printed texts and some manuscripts [read] "dum numquam" [while never]. We have preferred the authority of two manuscripts of St Peter's and of one Vercelli, and also of the Bologna [manuscript] and of the first edition, in which "de qua" [about which] refers to "materia" [the subject].

Editors' prose

Synopsis. — I. Quanta sit humani intellectus hebetudo ad mysteria contemplanda. — II. Fidem incarnationis per symbolum edoceri. Soliditas fidei Petri, ab quam Petra Ecclesiae fundamentum constitutus est. — III. Diabolum malignitate sua esse deceptum. Orationem Christi pro inimicis eos ad fidem, praedicante Petro, adduxisse. — IV. Christo pro omnibus impiis mortuo, Judas etiam potuisset consequi remedium, si non festinasset ad laqueum. — V. Mortem Christi in Judaeorum mente crudelem in morientis virtute esse mirabilem.

Synopsis. — I. How great is the dullness of the human understanding for contemplating the mysteries. — II. That the faith of the incarnation is taught through the Creed. The solidity of the faith of Peter, on account of which Peter was established as the foundation of the Church. — III. That the devil was deceived by his own malignity. That the prayer of Christ for His enemies brought them to the faith, when Peter preached. — IV. That, since Christ died for all the ungodly, Judas too could have obtained a remedy, if he had not hastened to the halter. — V. That the death of Christ, cruel in the mind of the Jews, is wonderful in the power of Him Who died.

Page

running head: 349 SERMO LXII. (the words SERMO LXII. centred across both columns of the page)
marginal letters: A ‹diruptum est, et sacrum›; B ‹(I Cor. v, 7); per cujus›; C ‹medium, si non festinasset› (beside the synopsis); D ‹qui similiter legisse videtur› (in the footnotes)
old-edition numerals: 238 in the synopsis, after ‹in Judaeorum mente crudelem›
signature: none
other: the caption SERMO LXII [Al. LX.] (bracket printed after the full stop) with the sub-caption De Passione Domini XI; Dominico die habitus. is printed in col 349 only; Sermo LXI ends in col 349 at "Amen."; the word humana is hyphenated across the break (hu-|mana) and set whole in col 349; "subsubtrahere" is printed across a line break (sub-|subtrahere)

PL 54:350

infirmitas gloriae Dei, et in explicandis operibus misericordiae ejus imparem se semper inveniat. Laboremus sensu, haereamus ingenio, deficiamus eloquio: bonum est ut nobis parum, sit quod etiam recte de Domini majestate sentimus. Dicente enim propheta: Quaerite Dominum et confirmamini, quaerite faciem ejus semper (Ps. civ, 4), nemini praesumendum est quod totum quod quaerit invenerit, ne desinat propinquare qui cessarit accedere. Quid autem inter omnia opera Dei, in quibus humanae admirationis fatigatur intentio, ita contemplationem mentis nostrae et oblectat et superat, sicut passio Salvatoris? De cujus omnipotentia, quae ei cum Patre unius et aequalis essentiae est quoties, ut possumus, cogitamus, mirabilior nobis fit in Deo humilitas quam potestas; et difficilius capitur divinae majestatis exinanitio, quam servilis formae in summa provectio. Sed multum nos ad intellectum juvat, quod licet aliud sit Creator, aliud creatura, aliud Deitas inviolabilis, aliud caro passibilis; in unam tamen personam concurrat proprietas utriusque substantiae, ut sive in infirmitatibus, sive in virtutibus, ejusdem sit contumelia, cujus et gloria.

[…] weakness, then, succumb to the glory of God, and ever find itself unequal to unfolding the works of His mercy. Let us labour in understanding, let us stick fast in our wit, let us fail in speech: it is good that even what we rightly think about the Lord's majesty should seem little to us. For since the prophet says: Seek the Lord and be strengthened, seek His face always (Ps. 104:4), no one must presume that he has found the whole of what he seeks, lest he who has ceased to approach should cease to draw near. But what, among all the works of God in which the effort of human wonder grows weary, so both delights and surpasses the contemplation of our mind as the passion of the Saviour? Whenever we think, as far as we can, of His omnipotence, which He has of one and equal essence with the Father, the humility in God becomes more wonderful to us than the power; and the self-emptying of the divine majesty is grasped with more difficulty than the advancement of the form of a servant to the highest. But it helps us much towards understanding that, although the Creator is one thing and the creature another, the inviolable Godhead one thing and the passible flesh another, yet the property of each substance concurs into one person, so that whether in weaknesses or in mighty works, the insult belongs to the same One to Whom the glory also belongs.

Cap. II. — Hac fidei regula, dilectissimi, quam in ipso exordio Symboli per auctoritatem apostolicae institutionis accepimus, Dominum nostrum Jesum Christum, quem Filium Dei Patris omnipotentis unicum dicimus, eumdem quoque de Spiritu sancto natum ex Maria virgine confitemur; nec ab ejusdem majestate discedimus, cum ipsum crucifixum et mortuum, et die tertia credimus suscitatum. Omnia enim quae Dei sunt, et quae hominis, simul et humanitas explevit et deitas: ut dum passibili impassibilis inest, nec virtus in infirmitate affici, nec infirmitas possit in virtute superari. Merito beatus Petrus apostolus in hujus unitatis confessione laudatus est: qui, cum Dominus quid de ipso intelligerent discipuli, scrutatetur, omnium celerrime ora praeveniens, Tu es, inquit, Christus Filius Dei vivi. Quod utique non revelante vidit carne, nec sanguine, quorum objectu interiores oculi poterant impediri, sed ipso Spiritu Patris in corde operante credentis, ut ad regimen totius Ecclesiae praeparatus primum disceret quod doceret, et pro soliditate

Chap. II. — By this rule of faith, dearly beloved, which we received at the very opening of the Creed through the authority of the apostolic institution, we confess our Lord Jesus Christ, Whom we call the only Son of God the Father almighty, to be the same Who was also born of the Holy Spirit from the Virgin Mary; nor do we depart from His majesty when we believe Him crucified and dead, and raised on the third day. For all the things that are God's and that are man's, both the manhood and the Godhead fulfilled together: so that, while the impassible is present in the passible, neither can the might be affected in the weakness, nor the weakness be overcome in the might. Rightly was the blessed apostle Peter praised in the confession of this unity: who, when the Lord was searching out what the disciples understood about Him, forestalling the mouths of all most swiftly, said: Thou art the Christ, the Son of the living God. This, surely, he saw not by the revealing of flesh nor of blood, by whose interposing the inner eyes could have been hindered, but by the very Spirit of the Father working in the heart of the believer, so that, being prepared for the governance of the whole Church, he might first learn what he was to teach, and for the solidity […]

Editors' notes and page, col. 350

Footnotes

(g) continued from col 349, set in n349

(h) ‹anchor: servilis formae› · printed under col 350

Cod. Vercell. delet in, ita ut adjectivum summa cum substantivo provectio copuletur.

The Vercelli manuscript deletes "in", so that the adjective "summa" [highest] is joined with the noun "provectio" [advancement].

(i) ‹anchor: in unam tamen personam› · printed under col 350

Quidam mss., concurrit. Mox ut desideratur in Vercell. codice.

Some manuscripts [read] "concurrit" [concurs]. Next, "ut" [so that] is wanting in the Vercelli manuscript.

(j) ‹anchor: unicum dicimus, eumdem› · printed under col 350

In ms. Vat. collect. 5 deest quoque, et pro ex Maria legitur et Maria.

In the Vatican manuscript of collection 5 "quoque" [also] is missing, and for "ex Maria" [from Mary] "et Maria" [and Mary] is read.

(k) ‹anchor: nec virtus› · printed under col 350

Praepositionem in hic et ante vocem virtute supplevimus ex duobus mss. S. Petri, quibus concinit cod. Vercell. cum eam praemittat voci virtute: omitti autem potuit ante vocem infirmitate more librariis familiari ob concursum initialium litterarum in.

The preposition "in" here and before the word "virtute" we have supplied from two manuscripts of St Peter's, with which the Vercelli manuscript agrees, since it puts it before the word "virtute"; it could, however, have been omitted before the word "infirmitate" by a habit familiar to copyists, because of the meeting of the initial letters "in".

(l) ‹anchor: laudatus est:› · printed under col 350

Sic emendavimus ex potioribus nostris codd. et editis ante Quesn., apud quem legitur cui.

So we have emended from the better of our manuscripts and the editions before Quesnel, in whom "cui" [to whom] is read.

(m) ‹anchor: non revelante vidit carne,› · printed under col 350

Duo codd. Vaticani et prima editio, vel, sanguine Post pauca quidam codd., primus disceret, forte melius.

Two Vatican manuscripts and the first edition [read] "vel sanguine" [or blood]. A little after, some manuscripts [read] "primus disceret" [he might be the first to learn], perhaps better.

(n) ‹anchor: quod doceret, et› · printed under cols 350–351

Hunc locum et Quesnelli postillam huic loco affixam expendimus in observationibus ad sermonem tertium.

This passage, and Quesnel's marginal gloss attached to it, we have weighed in the observations on the third sermon.

Page

running head: SERMO LXII. 350 (the words SERMO LXII. centred across both columns of the page)
marginal letters: A ‹mana infirmitas gloriae›; B ‹humilitas quam potestas›; C ‹citatum. Omnia enim›; D ‹(h) Cod. Vercell. delet› (in the footnotes)
old-edition numerals: 239 after ‹nec ab ejusdem›
signature: none
other: col 350 opens with the second half of humana, set whole in col 349

PL 54:351

fidei, quam erat praedicaturus, audiret: Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam (Matth. xvi, 16.) Christianae igitur fidei fortitudo, quae portas mortis super inexpugnabilem petram aedificata non metuit, unum Dominum Jesum Christum, et verum Deum, et verum hominem confitetur; eumdem credens filium Virginis, qui auctor est matris; eumdem natum in fine saeculorum, qui creator est temporum; eumdem Dominum omnium virtutum, et unum de stirpe mortalium; eumdem peccati nescium, et in similitudine carnis peccati pro peccatoribus immolatum.

[…] of the faith which he was to preach he might hear: You are Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it (Matt. 16:16). The strength of the Christian faith, therefore, which, built upon the impregnable rock, does not fear the gates of death, confesses one Lord Jesus Christ, both true God and true man; believing the same to be the son of the Virgin Who is the author of His mother; the same to be born at the end of the ages Who is the creator of times; the same to be Lord of all powers and one of the stock of mortals; the same to be ignorant of sin, and sacrificed for sinners in the likeness of sinful flesh.

Cap. III. — Qui ut humanum genus vinculis mortiferae praevaricationis absolveret, et saevienti diabolo potentiam suae majestatis occuluit, et infirmitatem nostrae humilitatis objecit. Si enim crudelis et superbus inimicus consilium misericordiae Dei nosse potuisset, Judaeorum animos mansuetudine potius temperare, quam injustis odiis studuisset accendere; ne omnium captivorum amitteret servitutem, dum nihil sibi debentis persequitur libertatem. Fefellit ergo illum malignitas sua: intulit supplicium Filio Dei, quod cunctis filiis hominum in remedium verteretur.

Chap. III. — He, in order to loose the human race from the chains of the death-bringing transgression, both hid from the raging devil the power of His majesty and put in his way the weakness of our lowliness. For if the cruel and proud enemy could have known the counsel of God's mercy, he would have been at pains rather to temper the minds of the Jews with gentleness than to inflame them with unjust hatreds, lest he should lose the servitude of all his captives while he assails the liberty of One Who owed him nothing. His own malignity, then, deceived him: he inflicted on the Son of God a punishment which was to be turned into a remedy for all the sons of men.

Fudit sanguinem justum, qui reconciliando mundo et pretium esset et poculum. Suscepit Dominus, quod secundum propositum suae voluntatis elegit. Admisit in se impias manus furentium, quae dum proprio incumbunt sceleri, famulatae sunt Redemptori. Cujus etiam circa interfectores suos tanta erat pietatis affectio, ut de cruce supplicans Patri, non se vindicari, sed illis postularet ignosci, dicens: Pater dimitte illis, quia nesciunt quid faciunt (Luc. xxiii, 34). De cujus utique orationis potentia fuit, ut praedicatio Petri apostoli, ex iis qui dixerunt: Sanguis illius super nos et super filios nostros (Matth. xxvii, 25), multorum ad poenitentiam corda converteret, et uno die baptizarentur tria fere millia Judaeorum (Act. ii, 41); fieretque omninm cor unum et anima una (Ibid. iv, 32), paratorum jam pro eo mori quem poposcerant crucifigi.

He shed the just blood which was to be both the price and the cup for reconciling the world. The Lord undertook what He chose according to the purpose of His will. He admitted upon Himself the impious hands of the raging men, which, while they pressed on with their own crime, served the Redeemer. Such was the affection of His lovingkindness even towards His slayers, that, praying to the Father from the cross, He asked not that He Himself be avenged, but that they be forgiven, saying: Father, forgive them, for they know not what they do (Luke 23:34). It was surely from the power of this prayer that the preaching of the apostle Peter turned to repentance the hearts of many of those who had said: His blood be upon us and upon our children (Matt. 27:25), and that on one day nearly three thousand of the Jews were baptized (Acts 2:41); and there came to be one heart and one soul of all (ibid. 4:32), ready now to die for Him Whom they had demanded to be crucified.

Cap. IV. — Ad hanc indulgentiam traditor Judas pervenire non potuit: quoniam perditionis filius, cui diabolus stabat a dextris (Ps. cviii, 6), prius in desperationem transiit, quam sacramentum generalis

Chap. IV. — To this pardon the traitor Judas could not attain: since the son of perdition, at whose right hand the devil stood (Ps. 108:6), passed into despair before the mystery of the universal […]

Editors' notes and page, col. 351

Footnotes

(n) continued from col 350, set in n350

(a) ‹anchor: dicens: Pater› · printed under col 351

Sic duo codd. S. Petri et apud Remigium Lugdunensem de tribus epistolis c. 19. Alias, ignosce.

So two manuscripts of St Peter's, and in Remigius of Lyons, On the Three Letters, ch. 19. Elsewhere, "ignosce" [pardon].

(b) ‹anchor: Sanguis› · printed under col 351

In uno cod. Vat. et in Bonon., hujus, In alio Vat. et apud Remigium, ejus.

In one Vatican manuscript and in the Bologna [manuscript], "hujus" [of this man]; in another Vatican and in Remigius, "ejus" [his].

(c) call in col 352, printed under col 351, set in n352 (d) call in col 352, printed under col 351, set in n352 (e) call in col 352, printed under col 351, set in n352 (f) call in col 352, printed under cols 351–352, set in n352

Page

running head: 351 S. LEONIS MAGNI SERMONES. (the title centred across both columns of the page)
marginal letters: A ‹fidei, quam erat praedicaturus›; B ‹potentiam suae majestatis›; C ‹supplicans Patri›; D ‹nem tertium› (in the footnotes)
old-edition numerals: 240 after ‹quod secundum›
signature: none
other: the footnote letters restart at (a) in col 351

PL 54:352

redemptionis Christus impleret. Nam mortuo pro omnibus impiis Domino, potuisset etiam forte hic consequi remedium, si non festinasset ad laqueum. Sed maligno cordi, et nunc furti fraudibus dedito, nunc parricidalibus commerciis occupato, nihil umquam documentorum misericordiae Salvatoris insederat. Impiis acceptaverat auribus Domini verba dicentis: Non veni vocare justos, sed peccatores (Matth. ix, 13): et Filius hominis venit quaerere et salvare quod perierat (Luc. v, 32); nec intellexerat clementiam Christi, qui non solum corporeis infirmitatibus medebatur, sed etiam vulnera debilium curabat animarum, dicens paralytico: Constans esto, fili, remissa sunt tibi peccata tua (Matth. ix, 3); dicens ei oblatae sibi adulterae: Nec ego te condemnabo, vade et amplius noli peccare (Joan. viii, 11); ut per omnia opera sua ostenderet, in illo adventu suo salvatorem mundi se venisse, non judicem. A quo intollectu alienatus impius traditor, insurrexit in semetipsum, non judicio poenitentis, sed furore pereuntis: ut qui vitae auctorem interfectorihus vendidisset, in augmentum damnationis suae etiam moriendo peccaret.

[…] redemption should be fulfilled by Christ. For since the Lord died for all the ungodly, perhaps this man too could have obtained a remedy, if he had not hastened to the halter. But in that malignant heart, given over now to the frauds of theft, now occupied with parricidal bargains, none of the lessons of the Saviour's mercy had ever settled. With impious ears he had received the words of the Lord saying: I came not to call the just, but sinners (Matt. 9:13); and: The Son of man came to seek and to save what had perished (Luke 5:32); nor had he understood the clemency of Christ, Who not only healed bodily infirmities but also cured the wounds of weak souls, saying to the paralytic: Be steadfast, son, your sins are forgiven you (Matt. 9:3); saying also to the adulteress brought to Him: Neither will I condemn you; go, and sin no more (John 8:11); so that by all His works He might show that in that coming of His He had come as the Saviour of the world, not as its judge. Estranged from this understanding, the impious traitor rose up against himself, not with the judgement of a penitent but with the fury of one perishing: so that he who had sold the Author of life to His slayers might, even in dying, sin to the increase of his damnation.

Cap. V. — Quod ergo falsi testes, quod cruenti principes, quod impii sacerdotes in Dominum Jesum Christum ministerio ignavi praesidis et famulatu imperitae cohortis egerunt, et detestandum universis saeculis et amplectendum fuit. Crux enim Domini, sicut in Judaeorum erat mente crudelis, ita est in Crucifixi virtute mirabilis. Furit in unum populus, et miseretur omnium Christus. Quod saevitia infertur, voluntate suscipitur: ut licentia facinoris aeternae opus impleat voluntatis. Unde omnis ordo rerum gestarum, quem plenissime evangelica narratio percurrit, ita fidelium est accipiendus auditu, ut salva fide actionum, quae tempore Dominicae passionis impletae sunt, intelligamus non solum remissionem peccatorum in Christo completam, sed etiam formam justitiae esse propositam. Verum, ut hoc diligentius, juvante Domino, disseratur, haec sermonis portio in quartam sabbati reservetur. Aderit ut speramus, gratia Dei, quae nos orantibus vobis faciat promissa complere: per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto regnat in saecula saeculorum. Amen.

Chap. V. — What, then, the false witnesses, what the bloody princes, what the impious priests did against the Lord Jesus Christ through the ministry of a cowardly governor and the service of an ignorant cohort, was both to be detested and to be embraced by all ages. For the cross of the Lord, as it was cruel in the mind of the Jews, so it is wonderful in the power of the Crucified. The people rages against One, and Christ has mercy on all. What is inflicted by cruelty is undertaken by will: so that the licence of the crime fulfils the work of the eternal will. Hence the whole order of the events, which the Gospel narrative runs through most fully, is to be received by the hearing of the faithful in such a way that, keeping faith in the deeds which were accomplished at the time of the Lord's passion, we may understand not only that the remission of sins was completed in Christ, but also that a pattern of justice was set forth. But so that this may be discussed more diligently, with the Lord's help, let this portion of the sermon be reserved for the fourth day of the week. The grace of God will be present, as we hope, which, while you pray, will make us fulfil our promises: through our Lord Jesus Christ, Who with the Father and the Holy Spirit reigns for ever and ever. Amen.

Editors' notes and page, col. 352

Footnotes

Prima editio ignorat forte.

The first edition does not know "forte" [perhaps].

(d) ‹anchor: Sed maligno cordi,› · printed under col 351

Ita emendavimus ex duobus mss. S. Petri. Al,, nunc furtis fraudium dedito.

So we have emended from two manuscripts of St Peter's. Others [read] "nunc furtis fraudium dedito" [given over now to thefts of frauds].

(e) ‹anchor: misericordiae Salvatoris insederat.› · printed under col 351

Sic melius ex iisdem mss. et alio Vat. In editis et nonnullis codd., alia interpunctione, insederat, nec piis acceptaverat. In duobus Vat., acceperat pro acceptaverat.

So, better, from the same manuscripts and another Vatican. In the editions and some manuscripts, with other punctuation, "insederat, nec piis acceptaverat" [had settled, nor had he received with pious (ears)]. In two Vatican [manuscripts], "acceperat" for "acceptaverat" [had received].

(f) ‹anchor: curabat animarum, dicens› · printed under cols 351–352

Cod. Vercell. et prima editio, paralytico sanato. Mox editi ante Quesn. Confide, fili, remittuntur tibi peccata tua. Lectionem ab eo inductam et a nobis retentam exhibent duo codd. S. Petri et alius Vercell.

The Vercelli manuscript and the first edition [read] "paralytico sanato" [to the paralytic who had been healed]. Next, the editions before Quesnel [read] "Confide, fili, remittuntur tibi peccata tua" [Take heart, son, your sins are forgiven you]. The reading brought in by him and kept by us is given by two manuscripts of St Peter's and another, the Vercelli.

(g) ‹anchor: condemnabo, vade› · printed under col 352

Sic nostri codices et editi omnes ante Quesn. apud quem, et amodo noli peccare.

So our manuscripts and all the editions before Quesnel, in whom [the reading is] "et amodo noli peccare" [and from now on sin no more].

(h) ‹anchor: insurrexit in semetipsum› · printed under col 352

Quesnellus post voces in semetipsum addidit impius, quam vocem nec nostri codd. nec antea editi exhibent.

Quesnel after the words "in semetipsum" added "impius" [the impious one], a word which neither our manuscripts nor the earlier editions give.

(i) ‹anchor: impii sacerdotes› · printed under col 352

Erat in editis, uti in aliquibus mss. in Domini Jesu Christi mysterio ignavia praesidis et famulatu. Veram lectionem hausimus ex duobus S. Petri codicibus.

There was in the editions, as in some manuscripts, "in Domini Jesu Christi mysterio ignavia praesidis et famulatu" [in the mystery of the Lord Jesus Christ by the cowardice of the governor and by the service]. We have drawn the true reading from two manuscripts of St Peter's.

(j) ‹anchor: Crux enim Domini, sicut› · printed under col 352

Unus ms. Vat., in invidorum.

One Vatican manuscript [reads] "in invidorum" [in (the mind) of the envious].

(k) ‹anchor: Quod saevitia infertur,› · printed under col 352

Placuit voluntate pro potestate reponere ex ms. S. Petri.

We have chosen to restore "voluntate" [by will] for "potestate" [by power] from a manuscript of St Peter's.

(l) ‹anchor: evangelica narratio› · printed under col 352

Duo codd. Vat. et prima editio, percucurrit.

Two Vatican manuscripts and the first edition [read] "percucurrit" [ran through].

(m) ‹anchor: esse propositam.› · printed under col 352

Sequentia usque ad finem desunt in ms. Verlensi.

What follows, up to the end, is missing in the Verlensis [i.e. Vercelli] manuscript.