PL 54 · cols. 353–360

Leo the Great, Sermons

Sermon LXIII

SERMO LXIII.

SERMON 63.

De Passione Domini XII; habitus feria quarta.

On the Passion of the Lord, 12; delivered on the Wednesday.

Cap. I. — Gloria, dilectissimi, Dominicae passionis, de qua nos etiam hodie locuturos esse promisimus, humilitatis maxime est miranda mysterio; quae omnes nos et redemit et docuit: ut unde datum est pretium, inde et justitia sumeretur.

Chap. I. — The glory, dearly beloved, of the Lord's passion, about which we promised that we would speak today also, is to be wondered at above all in the mystery of humility; which has both redeemed and taught us all: so that from the source whence the price was given, from there justice also should be taken.

Omnipotentia enim Filii Dei, qua per eamdem essentiam aequalis est Patri, potuisset humanum genus a dominatu diaboli solo imperio suae voluntatis eruere, nisi divinis operibus maxime congruisset, ut nequitiae hostilis adversitas de eo quod vicerat vinceretur, et per ipsam naturam naturalis repararetur libertas, per quam generalis fuerat illata captivitas. Dicente autem evangelista quod Verbum caro factum est, et habitavit in nobis (Joan. I, 14); et dicente Apostolo quod Deus erat in Christo mundum reconcilians sibi

For the omnipotence of the Son of God, by which through the same essence He is equal to the Father, could have rescued the human race from the dominion of the devil by the sole command of His will, had it not been most fitting to the divine works that the hostility of the enemy's wickedness should be conquered by that which it had conquered, and that natural liberty should be restored through the very nature through which universal captivity had been brought in. And since the evangelist says that The Word was made flesh, and dwelt among us (John 1:14); and the Apostle says that God was in Christ reconciling the world to Himself […]

Editors' notes and page, col. 353

Footnotes

(a) ‹Omnipotentia enim Filii Dei,› · printed under col 353

In duobus mss. Vat., in Vercell. et in Homil. Pauli Diac. ac prima editione, quae per eamdem.

In two Vatican manuscripts, in the Vercelli manuscript, in the Homiliary of Paul the Deacon and in the first edition: quae per eamdem.

(b) ‹vinceretur, et› · printed under col 353

Item cum Quesn. duo mss. S. Petri et unus Vat. Antea editi cum aliis codd. et Homil. Pauli Diac., per ipsam materiam.

So also, with Quesnel, two manuscripts of St Peter's and one Vatican manuscript. The earlier editions, with other manuscripts and the Homiliary of Paul the Deacon: per ipsam materiam.

Editors' prose

ADMONITIO IN TRES SERMONES SEQUENTES.

ADMONITION ON THE THREE SERMONS FOLLOWING.

Post antecedentem sermonem perturbatus erat in editis, sicut et in paucis mss. aliquot subsequentium sermonum ordo, qui propterea a nobis plane immutandus fuit. Antecedenti sermoni subjiciebatur sermo cui initium est, Omnia quidem tempora. Sub finem vero sermonis antecedentis promittitur alius sermo feria quarta habendus, in quo S. Leo ita se locuturum spondet, ut salva fide actionum, quae tempore Dominicae passionis impletae sunt, intelligamus non solum remissionem peccatorum in Christo completam (quod eo sermone statuerat), sed etiam formam justitiae esse propositam; quod in feriam quartam exponendum remittit. De hoc autem nihil in sermone Omnia quidem tempora in editis subjecto; quin in ipso alius pariter sermo feria quarta habendus promittitur, qui a nobis postea indicabitur. At sermone sequenti, Gloria dilectissimi, cap. 1, et promissionis mentionem facit, et addit: Quae Dominica passio omnes nos et redemit, et docuit, ut unde datum est pretium, inde et justitia sumeretur. Et cap. 3: Et sacramentum condidit et exemplum, ut unum apprehenderent renascendo, alterum sequerentur imitando, quae ad propositam justitiae formam referentur. Hic igitur sermo, velut anterioris sermonis portio in quartam sabbati reservata, non erat disjungendus.

After the preceding sermon the order of several of the following sermons had been disturbed in the editions, as also in a few manuscripts, and for that reason it had to be entirely changed by us. To the preceding sermon was subjoined the sermon whose beginning is Omnia quidem tempora. But towards the end of the preceding sermon another sermon is promised, to be delivered on the Wednesday, in which St Leo pledges that he will speak in such a way that, saving the faith of the acts which were fulfilled at the time of the Lord's passion, we may understand not only that the remission of sins was accomplished in Christ (which he had established in that sermon), but also that a pattern of justice was set before us; and this he defers to the Wednesday for exposition. But of this there is nothing in the sermon Omnia quidem tempora, subjoined in the editions; indeed in it another sermon, likewise to be delivered on a Wednesday, is promised, which will be pointed out by us later. But in the following sermon, Gloria dilectissimi, chap. 1, he both mentions the promise and adds: Quae Dominica passio omnes nos et redemit, et docuit, ut unde datum est pretium, inde et justitia sumeretur. And chap. 3: Et sacramentum condidit et exemplum, ut unum apprehenderent renascendo, alterum sequerentur imitando, which relate to the pattern of justice set forth. This sermon, therefore, as a portion of the earlier sermon reserved for the fourth day of the week, was not to be separated from it.

SYNOPSIS. — I. Non sola sua potentia pugnatum esse a Christo, sed ex humilitate nostra, ut justitia servaretur. — II. Quidquid habemus adimpletum, id antiquos habuisse obumbratum; unamque fidem ac spem esse omnium. — III. Inseparabilem esse unionem Christi cum utroque corpore suo, naturali et mystico. — IV. Hoc maxime Christiano enitendum, ut caput suum imitetur. — V. Sola praecepta caeremonialia esse mutata; gratiam autem datam ad moralia. — VI. Christum innumeros sibi filios baptismo parere, in quo mortis et resurrectionis imago elucet. — VII. Omne Christiani meritum, gloriam esse Christi qui quos carne sua pascit, spiritu etiam agit et regit.

SYNOPSIS. — I. That Christ fought not by His own power alone, but from our lowliness, so that justice might be preserved. — II. That whatever we have fulfilled, the ancients had in shadow; and that the faith and hope of all is one. — III. That the union of Christ with both His bodies, the natural and the mystical, is inseparable. — IV. That the Christian must strive above all to imitate his Head. — V. That only the ceremonial precepts were changed; but that grace was given for the moral ones. — VI. That Christ brings forth for Himself innumerable sons by baptism, in which the image of death and resurrection shines out. — VII. That every merit of the Christian is the glory of Christ, Who also moves and rules by His Spirit those whom He feeds with His flesh.

Page

running head: 353 SERMO LXIII. 354 (across the page)
marginal letters: A ‹SERMO LXIII› (at the caption line, in the gutter); B ‹humilitatis maxime est miranda›; C (in the gutter at the level of note (b))
old-edition numerals: 243 before SERMO LXIII
signature: none
other: Admonitio printed full width at the head of the page (cols 353–354); its first half, through "non erat disjungendus.", is set here, the rest in n354; the Synopsis is printed in col 353 below the caption; notes (c) and (d), printed under col 353, belong to calls in col 354 and are set in n354

PL 54:354

(II Cor. V, 19): ostensum est, quia Unigenitus summi Patris tale iniit cum humana humilitate consortium, ut suscepta nostrae carnis animaeque substantia unus atque idem Dei Filius permaneret, nostra augendo, non propria quia infirmitas erat provehenda, non virtus: ut cum suo Creatori creatura esset unita, nihil assumpto divinum, nihil assumenti deesset humanum.

[…] (2 Cor. 5:19): it has been shown that the Only-begotten of the most high Father entered into such a partnership with human lowliness that, having taken up the substance of our flesh and soul, He remained one and the same Son of God, increasing what is ours, not what is His own, because it was weakness that had to be advanced, not power: so that, when the creature had been united with its Creator, nothing divine should be lacking to what was assumed, nothing human to Him Who assumed.

Cap. II. — Hoc consilium misericordiae et justitae Dei, licet in praeteritis saeculis quibusdam velaminibus fuerit obumbratum, non tamen ita obtectum est ut sanctorum, qui ab initio usque ad adventum Domini laudabiles exstiterunt, intellectui negaretur: cum et propheticis verbis, et rerum gestarum significationibus, salus quae in Christo erat ventura, promissa sit; quam non solum qui praedicabant adepti sunt, sed omnes etiam qui praedicantibus crediderunt. Una enim fides justificat universorum temporum sanctos, et ad eamdem spem fidelium pertinet quidquid per mediatorem Dei et hominum Jesum Christum (I Tim. II, 5), vel nos confitemur factum, vel patres nostri adoravere faciendum. Nec inter Judaeos atque gentiles ulla distinctio est. Siquidem, sicut ait Apostolus, circumcisio nihil est, et praeputium nihil est, sed observatio mandatorum Dei (Rom. II, 25; I Cor. VII, 19); quae si cum integritate fidei serventur, veros Abrahae filios, id est perfectos faciunt Christianos, dicente eodem Apostolo: Quicumque

Chap. II. — This counsel of the mercy and justice of God, although in past ages it was overshadowed by certain veils, was nevertheless not so covered over as to be denied to the understanding of the saints who from the beginning until the coming of the Lord stood out as praiseworthy: since both by prophetic words and by the significations of things done, the salvation which was to come in Christ was promised; and this was attained not only by those who preached it, but also by all who believed those who preached. For one faith justifies the saints of all times, and to the same hope of the faithful belongs whatever, through the mediator of God and men, Jesus Christ (1 Tim. 2:5), either we confess to have been done, or our fathers adored as to be done. Nor is there any distinction between Jews and gentiles. For, as the Apostle says, circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God (Rom. 2:25; 1 Cor. 7:19); and if these are kept with integrity of faith, they make true sons of Abraham, that is, perfect Christians, as the same Apostle says: Whoever […]

Editors' notes and page, col. 354

Footnotes

In cod. Vercell., per susceptam nostrae carnis animaeque substantiam.

In the Vercelli manuscript: per susceptam nostrae carnis animaeque substantiam.

(d) ‹nostra augendo, non propria› · printed under col 353, continued under col 354

Idem Vercell. cod. addit, relinquendo; male, ut liquet ex consequentibus, quia infirmitas erat provehenda, non virtus, quae ad augmentum quidem nostrae humanitatis affirmandum, divinitatis autem propriae inficiandum referuntur. Mox idem ms. cum prima editione et Homil. Pauli Diac., cum suo Creatore, perperam.

The same Vercelli manuscript adds relinquendo; wrongly, as is clear from what follows, quia infirmitas erat provehenda, non virtus, which relate to affirming the increase of our humanity, but to denying [an increase] of His own divinity. Shortly after, the same manuscript, with the first edition and the Homiliary of Paul the Deacon, has cum suo Creatore, wrongly.

(e) ‹sanctorum, qui› · printed under col 354

Homiliar. Pauli Diac., ab initio mundi.

The Homiliary of Paul the Deacon: ab initio mundi.

(f) ‹et ad eamdem› · printed under col 354

Ita, praeter Homil. Pauli Diac., omnes nostri codices et editi ante Quesnellum, qui spem et fidem nulla auctoritate indicata supposuit.

So, apart from the Homiliary of Paul the Deacon, all our manuscripts and the editions before Quesnel, who substituted spem et fidem without indicating any authority.

(g) ‹vel patres nostri› · printed under col 354

Editi, adoptavere. Quesnellus in margine, sed prima editio, adoravere.

The editions: adoptavere. Quesnel in the margin, but the first edition: adoravere.

(h) ‹atque gentiles ulla› · printed under col 354

Apud Quesnellum, distantia est, repugnantibus omnibus editis nostrisque mss. ac Homiliario Pauli Diac. Pauli etiam textus habet, distinctio.

In Quesnel: distantia est, against all the editions and our manuscripts and the Homiliary of Paul the Deacon. The text of Paul [the Apostle] also has distinctio.

Editors' prose

Post hunc dubimus sermonem, Omnia quidem tempora, die Dominico habitum contra Eutychianos; in cujus fine cum alius sermo eadem super re feria quarta adjiciendus dicatur, nec statim subjectus inveniretur in editis, nos subjecimus. Deprehendimus autem hunc sermonem esse illum qui incipit: Sermonem, dilectissimi, de gloriosa Domini nostri Jesu Christi passione promissum; ubi S. pontifex in Eutychis errorem pariter disserit. Enimvero hos duos sermones ob continuationem velut unum habendos, patet ex epist. 124 et 165, in quibus postquam S. Leo duo fere integra postrema capita 3 et 4 descripsit ex sermone, qui incipit: Omnia quidem tempora, continuo subjicit fragmentum primi capitis ex alio sermone, qui inchoat: Sermonem, dilectissimi; unde alter alterius est portio. Haec omnia confirmat ordo qui invenitur in duobus antiquis mss. Lectionariis basilicae S. Petri, num. 105 et 107, ubi inter sermones de Passione post sermonem, Desiderata nobis, subditur: Gloria, dilectissimi; dein: Omnia quidem tempora; ac postea Sermonem, dilectissimi, de gloriosa, etc. Idem etiam ordo exhibetur in tribus aliis codicibus praestantis collect. 2.

After this we have given the sermon Omnia quidem tempora, delivered on a Sunday against the Eutychians; and since at its end another sermon on the same subject is said to be going to be added on the Wednesday, and none was found subjoined immediately in the editions, we have subjoined it. We have found that this sermon is the one which begins: Sermonem, dilectissimi, de gloriosa Domini nostri Jesu Christi passione promissum; where the holy pontiff likewise discourses on the error of Eutyches. That these two sermons are indeed to be held as one because of their continuity is plain from letters 124 and 165, in which St Leo, after copying out almost entire the last two chapters, 3 and 4, from the sermon which begins Omnia quidem tempora, immediately subjoins a fragment of the first chapter from the other sermon, which begins Sermonem, dilectissimi; hence the one is a portion of the other. All this is confirmed by the order found in two ancient manuscript Lectionaries of the basilica of St Peter, nos. 105 and 107, where among the sermons on the Passion, after the sermon Desiderata nobis, there is subjoined Gloria, dilectissimi; then Omnia quidem tempora; and afterwards Sermonem, dilectissimi, de gloriosa, etc. The same order is also shown in three other manuscripts of the excellent second collection.

Page

running head: 353 SERMO LXIII. 354 (across the page)
marginal letters: A ‹(II Cor. v, 19): ostensum est›; B ‹missa sit; quam non solum›; C (in the gutter at the level of the footnotes)
old-edition numerals: 244 after ‹nihil› (before assumpto)
signature: none
other: the second half of the full-width Admonitio (from "Post hunc dubimus sermonem") is set here; its first half is in n353; notes (c) and (d) are printed under col 353; (d) runs on under col 354

PL 54:355

enim in Christo Jesu baptizati estis, Christum induistis. Non est Judaeus, neque Graecus; non est servus, neque liber; non est masculus, neque femina. Omnes enim unum estis in Christo. Si autem vos Christi: ergo Abrahae semen estis, secundum promissionem haeredes (Galat. III, 27-29).

[…] of you as have been baptized in Christ Jesus have put on Christ. There is neither Jew nor Greek; there is neither slave nor free; there is neither male nor female. For you are all one in Christ. And if you are Christ's, then you are the seed of Abraham, heirs according to the promise (Gal. 3:27–29).

Cap. III. — Non ergo est dubium, dilectissimi, naturam humanam in tantam connexionem a Filio Dei esse susceptam, ut non solum in illo homine qui est primogenitus totius creaturae (Coloss. I, 18), sed etiam in omnibus sanctis suis unus idemque sit Christus; et sicut a membris caput, ita a capite membra dividi non possint. Quamvis enim non istius vitae sit, sed aeternae, ut sit Deus omnia in omnibus (I Cor. XV, 28); tamen etiam modo templi sui, quod est Ecclesia) Coloss. I, 18), indivisus habitator est secundum quod ipse promisit, dicens: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi (Matth. XXVIII, 20). Quibus Apostolus consonans ait: Ipse est caput corporis Ecclesiae, qui est principium, primogenitus ex mortuis: ut sit in omnibus ipse primatum tenens, quia in ipso complacuit omnem plenitudinem habitare, et per eum reconciliari omnia in ipso (Coloss. I, 18-20).

Chap. III. — There is therefore no doubt, dearly beloved, that human nature was taken up by the Son of God into so close a union that not only in that Man Who is the firstborn of all creation (Col. 1:18), but also in all His saints, Christ is one and the same; and as the head cannot be divided from the members, so the members cannot be divided from the head. For although it belongs not to this life but to the eternal one that God should be all in all (1 Cor. 15:28), yet even now He is the undivided indweller of His temple, which is the Church (Col. 1:18), according to what He Himself promised, saying: Behold, I am with you all days, even to the consummation of the world (Matt. 28:20). In agreement with which the Apostle says: He is the head of the body, the Church, Who is the beginning, the firstborn from the dead: that in all things He Himself may hold the primacy, because in Him it pleased [the Father] that all fullness should dwell, and through Him that all things should be reconciled in Him (Col. 1:18–20).

Cap. IV. — His autem et aliis pluribus testimoniis quid insinuatur cordibus nostris, nisi ut per omnia ad imaginem ejus renovemur, qui permanens in forma Dei, carnis peccati forma esse dignatus est (Philip. II, 6)? Omnes enim infirmitates nostras, quae veniunt de peccato, absque peccati communione suscepit, ut famis et sitis, somni et lassitudinis, moeroris ac fletus affectionibus non careret, doloresque saevissimos usque ad mortis extrema pateretur: quia nemo posset laqueis mortalitatis absolvi, nisi ille, in quo solo innocens erat natura omnium, sineret se interfici manibus impiorum. Unde Salvator noster Dei Filius universis in se credentibus, sacramentum condidit, et exemplum: ut unum apprehenderent renascendo, alterum sequerentur imitando. Hoc enim docet beatus Petrus apostolus dicens: Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia ejus. Qui peccatum non fecit, nec inventus est dolus in ore ejus. Qui cum malediceretur, non maledicebat; cum pateretur, non comminabatur: tradebat

Chap. IV. — Now by these and many other testimonies what is impressed upon our hearts, except that we should be renewed in all things after the image of Him Who, abiding in the form of God, deigned to be the form of the flesh of sin (Phil. 2:6)? For all our infirmities which come from sin He took up without sharing in sin, so that He was not without the feelings of hunger and thirst, of sleep and weariness, of grief and weeping, and suffered the most cruel pains even to the extremity of death: because no one could be released from the snares of mortality unless He, in Whom alone the nature of all was innocent, allowed Himself to be slain by the hands of the ungodly. Hence our Saviour, the Son of God, established for all who believe in Him both a sacrament and an example: that they might lay hold of the one by being reborn, and follow the other by imitating. For this the blessed apostle Peter teaches, saying: Christ suffered for us, leaving you an example, that you should follow His footsteps. Who did no sin, neither was deceit found in His mouth. Who when He was reviled, did not revile; when He suffered, He did not threaten: but delivered […]

Editors' notes and page, col. 355

Footnotes

(a) ‹neque femina› · printed under col 355

In Homil. Pauli Diac., Omnes enim vos unum estis in Christo Jesu, ut in Pauli epistola habetur.

In the Homiliary of Paul the Deacon: Omnes enim vos unum estis in Christo Jesu, as it stands in Paul's epistle.

(b) ‹membra dividi› · printed under col 355

Ita cohaerentius antecedentibus ex Homil. Pauli Diac. Al., non possunt.

So, more consistently with what precedes, from the Homiliary of Paul the Deacon. Others: non possunt.

Aliqui mss. et editi ante Quesn. addunt, divinitatis; quam tamen vocem licet a nonnullis Patribus additam, alii Leonis codd. ignorant, sicut etiam non tam in Graeco quam in antiquae versionis exemplaribus desiderari P. Sabatier ostendit.

Some manuscripts and the editions before Quesnel add divinitatis; but this word, although added by some Fathers, the other manuscripts of Leo do not know, just as P. Sabatier has shown that it is lacking not so much in the Greek as in the copies of the ancient version.

(d) ‹carnis peccati› · printed under col 355

Editi ante Quesn. habent, forma fieri; non ita tamen nostri codices.

The editions before Quesnel have forma fieri; but our manuscripts do not.

(e) ‹innocens erat› · printed under col 355

In Homil. Pauli Diac., creatura, male. Potius corrigendum hominum, pro omnium, ut in epistolis 124 et 165, c. 5, habetur, in quo solo homo se invenit innocentem.

In the Homiliary of Paul the Deacon: creatura, wrongly. Rather hominum should be read for omnium, as is found in letters 124 and 165, chap. 5: in quo solo homo se invenit innocentem.

Page

running head: 355 S. LEONIS MAGNI SERMONES. 356 (across the page)
marginal letters: A ‹enim in Christo Jesu baptizati›; B ‹est secundum quod ipse promisit›; C ‹roris ac fletus affectionibus›; D (in the gutter at the level of note (b))
old-edition numerals: 245 before Cap. IV.
signature: none
other: notes (f) and (g), printed under col 355, belong to calls in col 356 and are set in n356

PL 54:356

⟨a⟩utem judicanti se injuste. Qui peccata nostra ipse pertulit in corpore suo super lignum, ut peccatis mortui, justitiae vivamus (I Petr. II, 21-24).

[…] Himself to him who judged Him unjustly. Who Himself bore our sins in His body upon the tree, that, being dead to sins, we might live to justice (1 Pet. 2:21–24).

Cap. V. — Sicut ergo nemo est credentium, dilectissimi, cui dona neganda sint gratiae, ita nemo est qui non sit Christianae debitor disciplinae: quia et si remota est mysticae legis asperitas, voluntariae tamen observantiae crevit utilitas, dicente evangelista Joanne: Quia lex per Mosen data est, gratia autem et veritas per Jesum Christum facta est (Joan. I, 17). Omnia enim quae secundum legem, sive in circumcisione carnis, sive in diversitatibus hostiarum, sive in sabbati observantia praecesserunt, Christum testificata, Christi sunt gratiam praelocuta. Et ipse est finis legis (Rom. X, 4), non evacuando significationes ipsius, sed implendo. Qui licet idem sit auctor veterum qui novorum, figuratarum tamen promissionum sacramenta mutavit, quia promissa perfecit; et denuntiationibus cessationem imposuit, quoniam denuntiatus advenit. In praeceptis autem moralibus nulla prioris Testamenti decreta reprobata, sed evangelico magisterio multa sunt aucta: ut perfectiora et lucidiora essent dantia salutem quam promittentia Salvatorem.

Chap. V. — Just as, therefore, dearly beloved, there is none of the believers to whom the gifts of grace are to be denied, so there is no one who is not a debtor to Christian discipline: because, even if the harshness of the mystical law has been removed, yet the benefit of voluntary observance has grown, as the evangelist John says: For the law was given through Moses, but grace and truth came through Jesus Christ (John 1:17). For all the things which went before according to the law, whether in the circumcision of the flesh, or in the varieties of victims, or in the observance of the sabbath, bore witness to Christ and foretold the grace of Christ. And He is the end of the law (Rom. 10:4), not by making void its significations, but by fulfilling them. For although He is the same author of the old things as of the new, yet He changed the sacraments of the figurative promises, because He accomplished what was promised; and He put an end to announcements, because He Who was announced had come. But in the moral precepts no decrees of the former Testament were rejected, rather many were increased by the teaching of the Gospel: so that the things which give salvation should be more perfect and clearer than those which promised the Saviour.

Cap. VI. — Omnia igitur quae Dei Filius ad reconciliationem mundi et fecit, et docuit, non in historia tantum praeteritarum actionum novimus, sed etiam in praesentium operum virtute sentimus. Ipse est qui de Spiritu sancto ex matre editus Virgine incontaminatam Ecclesiam suam eadem inspiratione fecundat, ut per baptismatis partum innumerabilis filiorum Dei multitudo gignatur, de quibus dicitur: Qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt (Joan. I, 13). Ipse est in quo semen Abrahae totius mundi adoptione benedicitur; et fit patriarcha gentium pater (Gen. XXII, 18), dum promissionis filii fide non carne nascuntur. Ipse est qui nullius gentis exceptionem faciens, de omni natione quae sub coelo est unum sanctarum ovium efficit gregem, et quotidie implet quod promiserat, dicens: Habeo et alias oves, quae non sunt ex hoc ovili, et illas oportet me adducere, et vocem meam audient; et erit unus grex et unus pastor (Joan. X, 16). Quamvis enim beato Petro

Chap. VI. — All the things, therefore, which the Son of God both did and taught for the reconciliation of the world, we know not only in the history of past actions, but we also feel in the power of present works. It is He Who, born of the Holy Spirit from a virgin mother, makes fruitful His undefiled Church by the same inbreathing, so that through the birth of baptism a countless multitude of the sons of God is begotten, of whom it is said: Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:13). It is He in Whom the seed of Abraham is blessed by the adoption of the whole world; and the patriarch becomes the father of the nations (Gen. 22:18), while the sons of the promise are born by faith, not by the flesh. It is He Who, making exception of no race, out of every nation that is under heaven makes one flock of holy sheep, and daily fulfils what He had promised, saying: I have other sheep also, which are not of this fold, and them also I must bring, and they will hear My voice; and there will be one flock and one shepherd (John 10:16). For although to blessed Peter […]

Editors' notes and page, col. 356

Footnotes

(f) ‹ut peccatis mortui, justitiae› · printed under col 355

In ms. Vercell. et apud Paulum Diac., viveremus.

In the Vercelli manuscript and in Paul the Deacon: viveremus.

(g) ‹et si remota est› · printed under col 355, continued under col 356

Ita Quesnellus cum suis mss. Corb., Vict. Thuan. Reg. et editione Surii ad marginem. Ita etiam plerique et potiores nostri codd. cum Homil. Pauli Diac. Al., justitiae legis.

So Quesnel with his manuscripts of Corbie, St Victor, de Thou, the Royal, and the edition of Surius in the margin. So also most and the better of our manuscripts, with the Homiliary of Paul the Deacon. Others: justitiae legis.

(h) ‹qui novorum,› · printed under col 356

In exempl. Pauli Diac., figurarum tamen et promissionum sacramenta, quod non displicet. Sic etiam in prima editione, quae solum omittit conjunctionem et.

In the copies of Paul the Deacon: figurarum tamen et promissionum sacramenta, which is not displeasing. So also in the first edition, which only omits the conjunction et.

(i) ‹sed etiam› · printed under col 356

Duo codd. S. Petri, in praesentiarum.

Two manuscripts of St Peter's: in praesentiarum.

(j) ‹neque› · printed under col 356

In iisdem codd., ex voluptate carnis.

In the same manuscripts: ex voluptate carnis.

(k) ‹Abrahae totius mundi› · printed under col 356

Quesnellus in margine notavit: Al., benedictione, quod nullibi reperimus. Mox benedicitur pro benedicetur scripsimus ex duobus mss. Vat., Homil. Pauli Diac. et prima editione. Ita etiam in sequentibus praesenti tempore ubique legitur, nascuntur, efficit, implet. Item fit pro sit patriarcha, quod est in Quesnello, ex caeteris editis et aliquot codd. emendavimus.

Quesnel noted in the margin: Others, benedictione, which we find nowhere. Shortly after, we have written benedicitur for benedicetur from two Vatican manuscripts, the Homiliary of Paul the Deacon and the first edition. So also in what follows the present tense is read throughout: nascuntur, efficit, implet. Likewise we have corrected to fit, in place of sit patriarcha, which is in Quesnel, from the other editions and some manuscripts.

(l) ‹et› · printed under col 356

In Homil. Pauli Diac., fiet unus grex. Cod Vercell. et prima editio, fiet unum ovile.

In the Homiliary of Paul the Deacon: fiet unus grex. The Vercelli manuscript and the first edition: fiet unum ovile.

Page

running head: 355 S. LEONIS MAGNI SERMONES. 356 (across the page)
marginal letters: A ‹autem judicanti se injuste›; B ‹do significationes ipsius›; C ‹filiorum Dei multitudo›; D (in the gutter at the level of note (h))
old-edition numerals: 246 after ‹multa›
signature: none
other: first word of the column edge-cropped (a of autem not visible); notes (f) and (g) printed under col 355

PL 54:357

principaliter dicat, Pasce oves meas (Joan. XXI, 17), ab uno tamen Domino ipsa omnia regitur cura pastorum, et venientes ad petram tam laetis tamque irriguis pascuis alit, ut innumerae oves dilectionis pinguedine roboratae, sicut bonus pastor dignatus est pro ovibus suis animam suam ponere (Joan. X, 15), ita et ipsae non dubitent pro nomine pastoris occumbere. Ipse est cui non solum gloriosa martyrum fortitudo, sed etiam omnium renascentium fides in ipsa regeneratione compatitur. Dum enim renuntiatur diabolo, et creditur Deo, dum in novitatem a vetustate transitur, dum terreni hominis imago deponitur, et coelestis forma suscipitur, quaedam species mortis et quaedam similitudo resurrectionis intervenit, ut susceptus a Christo Christumque suscipiens non idem sit post lavacrum qui ante baptismum fuit, sed corpus regenerati fiat caro Crucifixi.

[…] He says in chief, Feed My sheep (John 21:17), yet the whole care of the shepherds is ruled by the one Lord, and those who come to the rock He nourishes in pastures so rich and so well watered, that innumerable sheep, strengthened by the fatness of love, just as the good shepherd deigned to lay down His life for His sheep (John 10:15), so they too do not hesitate to die for the name of the shepherd. It is He with Whom not only the glorious fortitude of the martyrs, but also the faith of all who are reborn, suffers together in the very regeneration. For when the devil is renounced and God is believed, when there is a passing from oldness into newness, when the image of the earthly man is laid aside and the form of the heavenly is taken up, a certain likeness of death and a certain semblance of resurrection takes place, so that he who is taken up by Christ and takes up Christ is not the same after the washing as he was before baptism, but the body of the reborn becomes the flesh of the Crucified.

Cap. VII. — Haec commutatio, dilectissimi, dextrae est Excelsi (Ps. LXXVII, 21), qui operatur omnia in omnibus (I Cor. XII, 6): ut in singulis fidelibus per bonae conversationis qualitatem ipsum piorum operum intelligamus auctorem; gratias agentes misericordiae Dei, qui innumeris charismatum donis ita universum Ecclesiae corpus exornat, ut per multos unius luminis radios idem ubique splendor appareat, nec possit nisi gloria esse Christi, cujuslibet meritum Christiani. Hoc est illud verum lumen, quod omnem hominem justificat et illustrat. Hoc est quod eruit de potestate tenebrarum, et transfert in regnum Filii Dei (Coloss. I, 13). Hoc est quod per novitatem vitae desideria animae provehit, et concupiscentias carnis exstinguit. Hoc est quo Pascha Domini in azymis sinceritatis et veritatis legitime celebratur (I Cor. V, 8): dum fermento veteris malitiae abjecto, nova creatura de ipso Domino inebriatur et pascitur. Non enim aliud agit participatio corporis et sanguinis Christi, quam ut in id quod sumimus transeamus: et in quo commortui, et consepulti, et conresuscitati sumus, ipsum per omnia et spiritu et carne gestemus, dicente Apostolo: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Cum enim Christus apparuerit vita vestra, tunc et vos apparebitis cum ipso in gloria (Coloss. III, 3, 4): qui cum Patre et sancto Spiritu vivit et regnat in saecula saeculorum. Amen.

Chap. VII. — This change, dearly beloved, is of the right hand of the Most High (Ps. 77:21), Who works all in all (1 Cor. 12:6): so that in each of the faithful, through the quality of a good way of life, we may understand Him to be the author of the pious works themselves; giving thanks to the mercy of God, Who so adorns the whole body of the Church with innumerable gifts of graces, that through many rays of the one light the same splendour appears everywhere, and the merit of any Christian whatever can be nothing but the glory of Christ. This is that true light which justifies and enlightens every man. This is what rescues from the power of darkness and transfers into the kingdom of the Son of God (Col. 1:13). This is what through newness of life advances the desires of the soul and extinguishes the concupiscences of the flesh. This is that by which the Pasch of the Lord is lawfully celebrated in the unleavened bread of sincerity and truth (1 Cor. 5:8): while, the leaven of the old malice being cast away, the new creature is inebriated and fed with the Lord Himself. For the partaking of the body and blood of Christ does nothing else than make us pass into that which we receive: and that we may bear in all things, both in spirit and in flesh, Him in Whom we have died together, and been buried together, and been raised together, as the Apostle says: For you are dead, and your life is hidden with Christ in God. For when Christ, your life, appears, then you too will appear with Him in glory (Col. 3:3, 4): Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SDRMO LXIV [Al. LXI].

SERMON 64 [Otherwise 61].

De passione Domini XIII; habitus die dominico.

On the Passion of the Lord, 13; delivered on the Lord's day.

Editors' notes and page, col. 357

Footnotes

(a) ‹pro ovibus suis animam› · printed under col 357

Vox suam, quam supplevit Quesnellus, in nostris mss. legitur.

The word suam, which Quesnel supplied, is read in our manuscripts.

(b) ‹occumbere. Ipse est› · printed under col 357

Editi addunt, enim. Expunximus autem auctoritate ms. Vercell. et Homil. Pauli Diaconi: nam continuatur figura repetitionis, Ipse est.

The editions add enim. But we have struck it out on the authority of the Vercelli manuscript and the Homiliary of Paul the Deacon: for the figure of repetition, Ipse est, is continued.

Exemplum Pauli Diac., fiat corpus. Simili autem sententia auctor epist. ad Demetriadem, c. 1, id baptismati tribuit: In corpus Christi convertitur caro peccati.

The copy of Paul the Deacon: fiat corpus. With a similar thought the author of the letter to Demetrias, chap. 1, attributes this to baptism: In corpus Christi convertitur caro peccati.

(d) ‹(I Cor. XII, 6): ut› · printed under col 357

Supplevimus praepositionem in ex ms. Vercell. et alio Vat. ac prima editione.

We have supplied the preposition in from the Vercelli manuscript and another Vatican manuscript and the first edition.

(e) ‹exstinguit. Hoc est› · printed under col 357

Ita cum Quesnello tres nostri codd. et exemplar Pauli Diac. Anteriores vulgati, quod, male; melius in prima editione et in ms. Bon., per quod.

So, with Quesnel, three of our manuscripts and the copy of Paul the Deacon. The earlier printed editions: quod, wrongly; better, in the first edition and in the Bon. manuscript: per quod.

Editors' prose

SYNOPSIS. — I. Attente contemplandam esse Domini passionem, cujus fides ex fide pendet incarnationis. — II. Cur filius, qui aequalis est Patri, et solus sine peccato, sit incarnatus, et non alia persona? — III. Quanti sint pretii mors et sacrificium Christi in Cruce? — IV. Utramque naturam suas in Christo proprietates servantem, suas partes habere in mysteriis diversas.

SYNOPSIS. — I. That the Lord's passion must be contemplated attentively, faith in which depends on faith in the incarnation. — II. Why the Son, Who is equal to the Father and alone without sin, was incarnate, and not another person? — III. Of how great value are the death and sacrifice of Christ on the Cross? — IV. That each nature, keeping its own properties in Christ, has its own distinct parts in the mysteries.

Page

running head: 357 SERMO LXIV. 358 (across the page)
marginal letters: A ‹principaliter dicat, Pasce oves›; B ‹non idem sit post lavacrum›; C ‹exstinguit. Hoc est›; D ‹De passione Domini XIII› (beside the sub-caption)
old-edition numerals: 247 after ‹(I Cor. XII, 6):›
signature: none
other: the Synopsis of Sermo LXIV begins at the foot of col 357 and runs into the head of col 358 (from "Cruce? — IV."); it is set whole here

PL 54:358

Cap. I. — Omnia quidem tempora, dilectissimi, Christianorum animos sacramento Dominicae passionis et resurrectionis exercent, neque ullum nostrae religionis officium est quo non tam mundi reconciliatio quam humanae in Christo naturae assumptio celebretur. Sed nunc universam Ecclesiam majori intelligentia instrui, et spe ferventiore oportet dierum recursu, et paginis evangelicae veritatis exprimitur, ut Pascha Domini non tam praeteritum recoli quam praesens debeat honorari. In nullo igitur ab iis quae ad crucem Jesu Christi pertinent, fidei nostrae peregrinetur intuitus, et nihil eorum quae narratione Evangelii retexuntur, otioso accipiamus auditu: ut quia non defuerunt nec adhuc desunt qui veritatem Dominicae incarnationis impugnent, et quod in utero Virginis matris Mariae Verbum caro factum est (Joan. I, 14), quod infans editus per incrementa corporea ad perfectae virilitatis profecit aetatem, quodque crucifixus, mortuus, ac sepultus die tertia resurrexit in nostrae quidem imaginis forma sed non in nostrae carnis asserant gestum esse natura: nos ab evangelicis et apostolicis testimoniis nullatenus recedentes, eorum intelligentia roboremur, quorum nos certissima experimenta docuerunt: ut pie atque constanter possimus dicere quoniam in illis et nos eruditi sumus, et quod viderunt vidimus, et quod didicerunt didicimus, et quod contrectaveru⟨n⟩t palpavimus (I Joan. I, 1); et ideo in pasione Domini non conturbamur, quia in generatione non fallimur.

Chap. I. — All times indeed, dearly beloved, exercise the minds of Christians in the sacrament of the Lord's passion and resurrection, nor is there any office of our religion in which the reconciliation of the world is not celebrated, as much as the assumption of human nature in Christ. But now it is fitting that the whole Church be instructed with greater understanding, and with more fervent hope, by the return of the days, and [what] is expressed by the pages of the gospel truth, so that the Lord's Pasch ought to be honoured as present rather than recalled as past. In nothing, then, of the things which belong to the cross of Jesus Christ, let the gaze of our faith be a stranger, and let us receive nothing of what is unfolded in the narrative of the Gospel with idle hearing: so that, since there have not been lacking and are not lacking even now those who attack the truth of the Lord's incarnation, and assert that the Word being made flesh in the womb of the Virgin mother Mary (John 1:14), and the infant born advancing by bodily growth to the age of perfect manhood, and being crucified, dead and buried, rising on the third day, were done in the form of our likeness indeed, but not in the nature of our flesh: we, in no way departing from the evangelic and apostolic testimonies, may be strengthened by the understanding of those whom most certain experiences taught: so that we can say piously and steadfastly that in them we too have been instructed, and what they saw we have seen, and what they learned we have learned, and what they handled we have touched (1 John 1:1); and therefore in the Lord's passion we are not troubled, because in His birth we are not deceived.

Cap. II. — Scimus etenim, dilectissimi, et toto corde profitemur, Patris, et Filii, et Spiritus sancti unam esse Deitatem, et consubstantialem sempiternae Trinitatis essentiam, in nullo a se divisam, in nullo esse diversam, quia simul est intemporalis, simul est incommutabilis, simul quod est, esse non desinens. In hac autem ineffabili unitate Trinitatis, cujus in omnibus communia sunt opera atque judicia, reparationem humani generis proprie Filii persona suscepit: ut quoniam ipse est, per quem omnia facta sunt, et sine quo factum est nihil (Joan. I, 3), quique plasmatum de limo terrae hominem flatu vitae rationalis animavit, idem naturam nostram ab aeternitatis arce dejectam amissae restitueret dignitati, et cujus erat conditor, esset etiam reformator: sic consilium suum dirigens in affectum, ut ad dominationem diaboli destruendam magis uteretur justitia rationis quam potestate virtutis. Quia ergo primi hominis universa

Chap. II. — For we know, dearly beloved, and confess with our whole heart, that the Godhead of the Father, and of the Son, and of the Holy Spirit is one, and that the essence of the eternal Trinity is consubstantial, in nothing divided from itself, in nothing diverse, because it is together timeless, together unchangeable, together never ceasing to be what it is. But in this ineffable unity of the Trinity, Whose works and judgements are in all things common, the person of the Son properly took up the restoration of the human race: so that, since it is He through Whom all things were made, and without Whom nothing was made (John 1:3), and Who animated with the breath of rational life the man fashioned from the slime of the earth, the same should restore our nature, cast down from the citadel of eternity, to its lost dignity, and of that of which He was the founder He should also be the reformer: so directing His counsel into effect, that for destroying the domination of the devil He should use the justice of reason rather than the power of might. Since, therefore, the whole […] of the first man

Editors' notes and page, col. 358

Footnotes

(f) ‹non tam mundi reconciliatio› · printed under col 358

Duo codd. S. Petri, quam et humanae.

Two manuscripts of St Peter's: quam et humanae.

(g) ‹nullatenus recedentes,› · printed under col 358

Ita ex probatioribus nostris codd. et editionibus, excepta Quesnelliana, in qua, illorum.

So from the more approved of our manuscripts and the editions, except Quesnel's, in which: illorum.

(h) ‹quoniam in illis› · printed under col 358

Verba et nos a Quesnello expuncta, licet in codd. collect. 4 omissa, ex plerisque tamen et potioribus nostris codd. ac caeteris editis revocavimus.

The words et nos, struck out by Quesnel, although omitted in the manuscripts of the fourth collection, we have nevertheless restored from most and the better of our manuscripts and the other editions.

Editors' prose

Synopsis of Sermo LXIV continued from col 357, set in n357

Page

running head: 357 SERMO LXIV. 358 (across the page)
marginal letters: A ‹Cruce? — IV. Utramque naturam›; B ‹Evangelii retexuntur›; C ‹Joan. I, 1); et ideo›; D ‹dejectam amissae restitueret›
old-edition numerals: 248 after ‹instrui, et› (before spe)
signature: none
other: none

PL 54:359

posteritas uno simul vulnere sauciata corruerat, nec ulla sanctorum merita conditionem poterant illatae mortis evincere, venit e coelo medicus singularis, multis saepe significationibus nuntiatus, et prophetica diu pollicitatione promissus, qui manens in forma Dei, et nihil propriae majestatis amittens, in carnis nostrae animaeque natura, sine contagione antiquae praevaricationis oriretur. Solus enim beatae Virginis natus est filius absque delicto, non extraneus ab hominum genere, sed alienus a crimine (in quo illius ad imaginem et similitudinem Dei conditi, et perfecta esset innocentia et vera natura), cum de Adae propagine unus existeret in quo diabolus quod suum diceret non haberet. Qui dum in eum saevit quem sub peccati lege non tenuit, jus impiae dominationis amisit.

[…] posterity had fallen, wounded all together by one wound, and no merits of the saints could overcome the condition of the death brought upon them, there came from heaven a singular physician, often announced by many significations, and long promised by prophetic pledge, Who, abiding in the form of God and losing nothing of His own majesty, was to arise in the nature of our flesh and soul, without the contagion of the ancient transgression. For alone of all, the Son of the blessed Virgin was born without offence, not a stranger to the race of men, but alien from its guilt (in Whom there was both the perfect innocence and the true nature of that man who was made to the image and likeness of God), since from the stock of Adam One came forth in Whom the devil had nothing that he could call his own. And while he rages against Him Whom he did not hold under the law of sin, he lost the right of his impious domination.

Cap. III. — Effusio enim pro injustis sanguinis justi tam potens fuit ad privilegium, tam dives ad pretium, ut si universitas captivorum in Redemptorem suum crederet, nullum tyrannica vincula retinerent. Quoniam, sicut Apostolus ait, ubi abundavit peccatum, superabundavit et gratia (Rom. V, 20). Et cum sub peccati praejudicio nati potestatem acceperint ad justitiam renascendi, validius donum factum est libertatis quam debitum servitutis. Quam itaque sibi in hujus sacramenti praesidio spem relinquunt, qui in Salvatoris nostri corpore negant humanae substantiae veritatem? Dicant quo sacrificio reconciliati, quo sanguine sint redempti. Quis est qui tradit semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis (Ephes. V, 2)? Aut quod umquam sacrificium sacratius fuit quam quod verus Pontifex altari crucis per immolationem suae carnis imposuit? Quamvis enim in conspectu Domini multorum sanctorum pretiosa mors fuerit (Ps. CXV, 15), nullius tamen insontis occisio, propitiatio fuit mundi. Acceperunt justi, non dederunt coronas; et de fidelium fortitudine exempla nata sunt patientiae, non dona justitiae. Singulares quippe in

Chap. III. — For the shedding of the blood of the Just for the unjust was so powerful for privilege, so rich for price, that if the whole multitude of captives believed in their Redeemer, no tyrannical chains would hold anyone. Since, as the Apostle says, where sin abounded, grace also superabounded (Rom. 5:20). And since those born under the prejudgement of sin have received the power of being reborn to justice, the gift of liberty has become stronger than the debt of servitude. What hope, then, do they leave themselves in the protection of this sacrament who deny the truth of human substance in the body of our Saviour? Let them say by what sacrifice they have been reconciled, by what blood they have been redeemed. Who is it that delivers Himself for us an offering and a victim to God for an odour of sweetness (Eph. 5:2)? Or what sacrifice was ever more sacred than that which the true High Priest laid upon the altar of the cross by the immolation of His own flesh? For although the death of many saints has been precious in the sight of the Lord (Ps. 115:15), yet the slaying of no innocent man was the propitiation of the world. The just received crowns, they did not give them; and from the fortitude of the faithful were born examples of patience, not gifts of justice. For singular in […]

Editors' notes and page, col. 359

Footnotes

(a) ‹sed alienus a crimine› · printed under col 359

Lineis inclusa desunt in ms. Corb. Quesnelli.

The words enclosed in the lines are lacking in Quesnel's Corbie manuscript.

(b) ‹Cap. III. —› · printed under col 359

Eadem in ep. 124, al. 97, c. 3; et 165, al. 134, c. 2.

The same in letter 124, otherwise 97, chap. 3; and 165, otherwise 134, chap. 2.

In epistolis 124, c. 4, et 165, c. 5, hic additur per repetitionem, dicant.

In letters 124, chap. 4, and 165, chap. 5, dicant is added here by repetition.

Page

running head: 359 S. LEONIS MAGNI SERMONES. 360 (across the page)
marginal letters: A ‹posteritas uno simul vulnere›; B ‹Cap. III. — Effusio›; C ‹fuit quam quod verus Pontifex›; D (in the gutter at the level of note (d))
old-edition numerals: 249 after ‹oriretur.›
signature: none
other: notes (d) to (h), printed under col 359, belong to calls in col 360 and are set in n360

PL 54:360

singulis mortes fuerunt, nec alterius quisquam debitum suo fine persolvit, cum inter filios hominum unus solus Dominus noster Jesus exstiterit, in quo omnes crucifixi, omnes mortui, omnes sepulti, omnes etiam sint suscitati; de quibus ipse dicebat: Cum exaltatus fuero, omnia traham ad meipsum (Joan. XII, 32). Fides enim vera justificans impios, et creans justos ad naturae suae tracta participem, in illo acquirit salutem, in quo solo homo se invenit innocentem; et quia unus est mediator Dei et hominum homo Christus Jesus (I Tim. II, 5), per communionem sui generis ad pacem pervenit deitatis, liberum habens de ejus potentia gloriari, qui contra hostem superbum in carnis nostrae infirmitate congressus, iis victoriam suam tribuit, in quorum corpore triumphavit.

[…] each were the deaths, nor did anyone pay another's debt by his own end, since among the sons of men our Lord Jesus alone came forth as the One in Whom all were crucified, all died, all were buried, all were also raised; of whom He Himself said: When I am lifted up, I will draw all things to Myself (John 12:32). For true faith, justifying the ungodly and creating the just, being drawn to Him Who shares its own nature, acquires salvation in Him in Whom alone man finds himself innocent; and because there is one mediator of God and men, the man Christ Jesus (1 Tim. 2:5), through the communion of his own kind he attains to the peace of the Godhead, being free to glory in the power of Him Who, having engaged the proud enemy in the weakness of our flesh, bestowed His victory on those in whose body He triumphed.

Cap. IV. — Cum ergo in uno Domino nostro Jesu Christo vero Dei atque hominis Filio, confitemur divinam de Patre naturam, humanam de matre substantiam, licet Dei Verbi et carnis una persona sit, et utraque essentia communes habeat actiones, intelligendae tamen sunt ipsorum operum qualitates, et sincerae fidei contemplatione cernendum est ad quae provehatur humilitas infirmitatis, et ad quae inclinetur altitudo virtutis; quid sit quod caro sine Verbo non agit, et quid sit quod Verbum sine carne non efficit. Sine Verbi enim potentia nec conciperet Virgo nec pareret, et sine veritate carnis obvoluta pannis infantia non jaceret. Sine Verbi potentia non adorarent magi puerum novo sidere declaratum (Matth. II, 11), et sine veritate carnis non juberetur puer in Aegyptum transferri, quem Herodes cupiebat occidi (Ibid., 20). Sine Verbi potentia non diceret vox Patris missa de coelo: Hic est Filius meus dilectus, in quo mihi bene complacui (Matth. III, 17; Luc. III, 22). et sine veritate carnis non protestaretur Joannes: Ecce Agnus Dei, ecce qui tollit peccata mundi (Joan. I, 29). Sine Verbi potentia non fieret redintegratio debilium

Chap. IV. — Since, therefore, in the one Lord our Jesus Christ, the true Son of God and of man, we confess the divine nature from the Father and the human substance from the mother, although there is one person of the Word of God and of the flesh, and each essence has actions in common, yet the qualities of the works themselves are to be understood, and by the contemplation of sincere faith it must be discerned to what things the lowliness of weakness is advanced, and to what things the height of power is inclined; what it is that the flesh does not do without the Word, and what it is that the Word does not effect without the flesh. For without the power of the Word the Virgin would neither conceive nor bear, and without the truth of the flesh the infancy wrapped in swaddling clothes would not lie there. Without the power of the Word the magi would not adore the child made known by a new star (Matt. 2:11), and without the truth of the flesh the child whom Herod desired to be killed would not be ordered to be carried into Egypt (ibid. 20). Without the power of the Word the voice of the Father sent from heaven would not say: This is My beloved Son, in Whom I am well pleased (Matt. 3:17; Luke 3:22); and without the truth of the flesh John would not testify: Behold the Lamb of God, behold Him Who takes away the sins of the world (John 1:29). Without the power of the Word there would be no restoring of the infirm […]

Editors' notes and page, col. 360

Footnotes

(d) ‹nec alterius quisquam debitum› · printed under col 359

Ita cum Quesnello duo mss. S. Petri, necnon in duabus superiori annotatione memoratis epistolis. Caeterae editiones cum codd. collect. posteriorum, suo funere solvit. Mox solus sine voce unus erat in editis et aliquibus mss. Unus autem absque voce solus habetur in duobus codd. S. Petri. Ex laudatis vero epistolis utrumque nomen copulavimus. Dein in quibusdam codd. post vocem Jesus additur Chaistus.

So, with Quesnel, two manuscripts of St Peter's, and also the two letters mentioned in the note above. The other editions, with the manuscripts of the later collections: suo funere solvit. Shortly after, solus without the word unus stood in the editions and some manuscripts. But unus without the word solus is found in two manuscripts of St Peter's. From the letters cited we have joined both words. Then in certain manuscripts Christus is added after the word Jesus.

(e) ‹omnes etiam› · printed under col 359

In duabus laudatis epistolis, sunt. At aliqui codd. in ep. 165 praeferunt, sint.

In the two letters cited: sunt. But some manuscripts in letter 165 show sint.

(f) ‹Cum exaltatus fuero› · printed under col 359

Eaedem epistolae addunt, a terra; at desunt hae voces etiam in serm. 66, c. 5.

The same letters add a terra; but these words are lacking also in sermon 66, chap. 5.

(g) ‹et creans justos› · printed under col 359

In iisdem epistolis clarius explicatum fuit, ad humanitatis suae tracta participem.

In the same letters it was explained more clearly: ad humanitatis suae tracta participem.

(h) ‹in illo acquirit salutem,› · printed under col 359, continued under col 360

Corruptissima erat et in editis et in mss. haec periodus, ac plane sensu carens; nam ubique deerat nomen, homo, quod regit sequentia verba invenit, et pervenit; et ad augendam difficultatem post vocem innocentem affixo in editis puncto una periodus divisa fuerat in duas, secunda inchoante: Et quia unus est mediator, etc. Etsi autem mss. hoc loco nihil juverint, tute nihilominus emendavimus et supplevimus ex duabus nuper allegatis epistolis. Quamquam vero in his omittantur verba, et quia unus usque deitatis (nam S. pontifex aliqua ex suis sermonibus ita solet sumere, ut quaedam praetereat vel transiliat), cum tamen in iisdem epistolis post voces homo se invenit innocentem, statim subjiciantur illa, liberum habens, quae ad nomen homo palam referuntur, reliquam emendationem satis exinde collegimus. Praeterea vocibus in quo ex iisdem epistolis addidimus solo, uti etiam sermone antecedenti, c. 4, in quo solo inncens erat natura omnium.

This sentence was most corrupt both in the editions and in the manuscripts, and plainly without sense; for everywhere the noun homo was lacking, which governs the following verbs invenit and pervenit; and, to increase the difficulty, by a full stop placed in the editions after the word innocentem one sentence had been divided into two, the second beginning: Et quia unus est mediator, etc. But although the manuscripts gave no help at this place, we have nevertheless safely emended and supplied it from the two letters just cited. And although in these the words from et quia unus as far as deitatis are omitted (for the holy pontiff is accustomed to take some things from his sermons in such a way as to pass over or skip certain parts), yet since in the same letters, after the words homo se invenit innocentem, there immediately follow the words liberum habens, which plainly refer to the noun homo, we have gathered the rest of the emendation sufficiently from there. Moreover, to the words in quo we have added solo from the same letters, as also in the preceding sermon, chap. 4: in quo solo innocens erat natura omnium.

(i) ‹liberum habens› · printed under col 360

In laudatis epistolis additur, per gratiam Dei. Postea, humilitate, pro infirmitate, praeferunt eaedem epistolae.

In the letters cited per gratiam Dei is added. Afterwards the same letters show humilitate for infirmitate.

(j) ‹carnis una persona sit,› · printed under col 360

Editi addunt, non una substantia. Desunt in mss. Quesn. et nostris. Desiderantur etiam in epistolis laudatis; sed in epist. 165, c. 5, immutatur subsequens lectio hoc modo: una persona sit quae inseparabiliter atque indivise communes habeat actiones.

The editions add non una substantia. These words are lacking in Quesnel's manuscripts and in ours. They are also missing in the letters cited; but in letter 165, chap. 5, the following reading is altered in this way: una persona sit quae inseparabiliter atque indivise communes habeat actiones.

(k) ‹quem Herodes cupiebat› · printed under col 360

Sic ex cod. Bonon. ac prima editione reposuimus, cum Leoninam rationem praeferant antea transferri, et hic, occidi. Al., occidere. In epistolis laudatis etsi hujus loci verba aliquantulum immutentur, passive tamen utrobique habetur: Non juberetur transferri in Aegyptum puer, et ab Herodis persecutione subduci.

Thus we have restored it from the Bologna manuscript and the first edition, since the earlier transferri and, here, occidi show Leo's manner. Others: occidere. In the letters cited, although the words of this passage are somewhat altered, yet the passive is found in both places: Non juberetur transferri in Aegyptum puer, et ab Herodis persecutione subduci.