PL 54 · cols. 372–379

Leo the Great, Sermons

Sermons LXVIII–LXIX

vitae pericula non tam optandum sit nobis declinando ista effugere, quam tolerando superare.

[…] life it should be less our wish to escape them by avoiding them than to overcome them by enduring them.

CAP. VIII.—Inde est quod caput nostrum Dominus Jesus Christus omnia in se corporis sui membra transformans, quod olim in psalmo eructaverat, id in supplicio crucis sub redemptorum suorum voce clamabat: Deus, Deus meus, respice in me: quare me dereliquisti (Psal. xxi, 1)? Vox ista, dilectissimi, doctrina est, non querela. Nam cum in Christo Dei et hominis una persona sit, nec ab eo potuerit relinqui a quo non poterat separari, pro nobis trepidis et infirmis interrogat cur caro pati metuens exaudita non fuerit. Instante enim passione ad sanandum et corrigendum nostrae fragilitatis metum dixerat: Pater, si possibile est, transeat a me calix iste; verumtamen non sicut ego volo, sed sicut tu, et iterum: Pater, si non potest hic calix transire, nisi bibam illum, fiat voluntas tua (Matth. xxvi, 39, 42).

CHAP. VIII.—Hence it is that our Head, the Lord Jesus Christ, transforming into Himself all the members of His body, cried out in the punishment of the cross, in the voice of those He redeemed, what He had once uttered in the psalm: O God, My God, look upon Me: why hast Thou forsaken Me (Ps. 21:1)? This cry, beloved, is teaching, not complaint. For since in Christ there is one person of God and man, and He could not be abandoned by Him from Whom He could not be separated, He asks on behalf of us, fearful and weak, why the flesh fearing to suffer was not heard. For when the passion was at hand, to heal and correct the fear of our frailty He had said: Father, if it is possible, let this cup pass from Me; yet not as I will, but as Thou [wilt]; and again: Father, if this cup cannot pass unless I drink it, Thy will be done (Matt. 26:39, 42).

Qui ergo trepidatione carnis evicta, jam in paternam transierat voluntatem, et toto mortis terrore calcato, opus suae constitutionis implebat, cur in ipso tantae victoriae exaltatus triumpho, causam et rationem qua sit relictus, id est non exauditus, inquirit, nisi ut ostendat alium esse illum affectum, quem ad humanae formidinis excusationem recepit, alium illum quem ex aeterno placito Patris pro mundi reconciliatione praeelegit? Unde ipsa vox non exauditi, magni est expositio sacramenti, quod nihil humano generi conferret Redemptoris potestas, si quod petebat nostra obtineret infirmitas. Haec hodie, dilectissimi, ne vos prolixitate sermonis oneremus, dicta sufficiant: caetera in quartam sabbati differamus. Aderit Dominus orantibus vobis, ut quae solvenda promittimus, ipso largiente reddamus, qui vivit et regnat in saecula saeculorum. Amen.

He, then, Who, the trembling of the flesh overcome, had already passed over into the Father's will, and, all terror of death trampled down, was fulfilling the work of His own appointment, why, exalted in the very triumph of so great a victory, does He inquire the cause and reason for which He was abandoned, that is, not heard, unless to show that the one disposition, which He took on to excuse human fear, is one thing, and another that which, from the eternal good pleasure of the Father, He chose beforehand for the reconciliation of the world? Hence the very cry of one not heard is the exposition of a great mystery: that the power of the Redeemer would confer nothing on the human race if our infirmity obtained what it was asking. Let these things said today suffice, beloved, lest we burden you with the length of the sermon: let us put off the rest to the fourth day of the week. The Lord will be present to you as you pray, so that, by His bounty, we may render what we promise to pay, Who lives and reigns for ever and ever. Amen.

SERMO LXVIII [Al. LXVI].

SERMON 68 [Otherwise 66].

De Passione Domini XVII; feria quarta habitus.

On the Lord's Passion, 17; delivered on the Wednesday.

CAP. I.— Sermo proximus, dilectissimi, cujus vobis promissam restituere cupimus portionem, in id disserendi ratione processerat, ut de illa clamantis ad Patrem crucifixi Domini voce loqueremur: ne simplex et incuriosus auditor ita acciperet verba dicentis: Deus meus, Deus meus, quare me dereliquisi

CHAP. I.— The last sermon, beloved, the promised portion of which we desire to restore to you, had gone forward in the course of its discussion to the point of speaking of that cry of the crucified Lord calling out to the Father: lest a simple and incurious hearer should so take the words of Him saying: My God, My God, why hast Thou forsaken Me

Editors' notes and page, col. 372

Footnotes

(e) continued from col 371, set in n371

(f) call in col 371, printed under col 372, set in n371 (g) call in col 371, printed under col 372, set in n371

(h) ‹anchor: causam et rationem› · printed under col 372

Codd. collect. 5, quare sit.

The manuscripts of collection 5 [read] "quare sit" [why He was].

(i) ‹anchor: alium illum quem› · printed under col 372 (the call is printed as "(f)")

Quesnellus, nullo indicato ms., edidit, ex aeterno Patris consilio. Anteriorum editionum lectionem, quam omnes nostri codices exhibent, revocavimus.

Quesnel, indicating no manuscript, printed "ex aeterno Patris consilio" [from the eternal counsel of the Father]. We have restored the reading of the earlier editions, which all our manuscripts present.

(j) ‹anchor: vox non exauditi,› · printed under col 372

In uno codice S. Petri, magna est expositio sacramenti, quia nihil, etc.

In one manuscript of St Peter's, "magna est expositio sacramenti, quia nihil," etc. [the exposition of the mystery is great, because nothing …].

Editors' prose

SYNOPSIS. — I. Inseparabilem a Christo Divinitatem eum derelinquere non potuisse. — II. Voluntariam Christi mortem pro salute mundi clamore demonstrari; nec blasphemantium vocibus potuisse impediri.— III. Spretis blasphemiis sacrificium suum a Christo oblatum esse; veli etiam scissione significatum. — IV. Diabolum numquam non insidiari. Quae utilitas jejunii quadragesimalis.

SYNOPSIS. — I. That the Godhead, inseparable from Christ, could not abandon Him. — II. That the voluntary death of Christ for the salvation of the world is shown by His cry; and that it could not be hindered by the voices of the blasphemers.— III. That, the blasphemies being scorned, His sacrifice was offered by Christ; [and that it was] signified also by the rending of the veil. — IV. That the devil never ceases to lie in wait. What the benefit of the Lenten fast is.

Page

running head: 371 S. LEONIS MAGNI SERMONES. 372 (across the page)
marginal letters: A ‹sentis vitae pericula›; B ‹non sicut ego volo›; C ‹tera in quartam sabbati›; D ‹disserendi ratione processerat›
old-edition numerals: 264 after ‹orantibus vobis,›
signature: none
other: col opens with "sentis", the tail of "prae-sentis" from col 371 (set there); caption SERMO LXVIII [Al. LXVI] and its sub-caption printed within col 372 only; the chapter heading printed "CAP. VIII." follows "CAP. VI." (no VII)

PL 54:373

(Ps. xxi, 1)? tamquam fixo Jesu in crucis ligno, paternae ab eo Deitatis omnipotentia recessisset; cum in tantam unitatem Dei et hominis natura convenerit, ut nec supplicio potuerit dirimi, nec morte disjungi. Manente enim in sua proprietate utraque substantia, nec Deus dereliquit sui corporis passionem, nec Deum fecit caro pa⟨s⟩sibilem, quia Divinitas quae erat in dolente non erat in dolore. Unde secundum Verbi hominisque personam, idem est qui factus est inter omnia, et per quem facta sunt omnia. Idem est qui impiorum manibus comprehenditur, et qui nullo fine concluditur. Idem est qui clavis transfigitur, et qui nullo vulnere sauciatur. Idem postremo est qui mortem subiit, et sempiternus esse non desiit, ut utrumque signis non dubiis manifestetur quod vera sit in Christo humilitas, et vera majestas: quia ideo se humanae infirmitati virtus divina conseruit, ut dum Deus sua facit esse quae nostra sunt, nostra faceret esse quae sua sunt. Non ergo aberat a Patre Filius, nec a Filio Pater: et illa Deit⟨a⟩s incommutabilis, et inseparabilis Trinitas nihil sui poterat a se habere discretum. Quamvis enim susceptae incarnationis dispensatio ad unigenitum Dei Filium proprie pertineret, sic tamen Pater non adjungebatur a Filio, quemadmodum caro non dividebatur a Verbo.

[…] (Ps. 21:1)? as though, when Jesus was fixed on the wood of the cross, the omnipotence of the Father's Godhead had withdrawn from Him; whereas the nature of God and of man came together into so great a unity that it could neither be sundered by punishment nor disjoined by death. For while each substance remained in its own property, neither did God abandon the passion of His body, nor did the flesh make God passible, because the Godhead which was in the One suffering was not in the suffering. Hence, according to the person of the Word and of the man, the same is He Who was made among all things and through Whom all things were made. The same is He Who is seized by the hands of the impious and Who is enclosed by no bound. The same is He Who is pierced through with nails and Who is wounded by no wound. The same, finally, is He Who underwent death and did not cease to be eternal, so that by undoubted signs both might be made manifest: that there is in Christ true lowliness and true majesty; because the divine power joined itself to human infirmity for this reason, that, while God makes what is ours to be His, He might make what is His to be ours. The Son, therefore, was not absent from the Father, nor the Father from the Son; and that unchangeable Godhead and inseparable Trinity could have nothing of itself held apart from itself. For although the dispensation of the incarnation that was taken up belonged properly to the only-begotten Son of God, yet the Father was not severed from the Son, just as the flesh was not divided from the Word.

CAP. II. — Ideo ergo Jesus voce magna clamabat, dicens: Quare me dereliquisti? ut notum omnibus faceret quam oportuerit eum non erui, non defendi, sed saevientium manibus derelinqui, hoc est Salvatorem mundi fieri, et omnium hominum Redemptorem; non per miseriam, sed per misericordiam; nec amissione auxilii, sed definitione moriendi. Quae vero illic vitae intercessio sentienda est, ubi anima et potestate est emissa, et potestate revocata? Dicit enim beatus Apostolus quod Pater Filio suo proprio non pepercit, sed pro nobis omnibus tradidit eum (Rom. viii, 32); et iterum dicit: Quoniam Christus dilexit Ecclesiam, et semetipsum tradidit pro ea, ut eam sanctificaret (Ephes. v, 2, 25, 26). Unde tradi Dominum passioni, tam fuit paternae quam ipsius voluntatis: ut eum non solum Pater relinqueret, sed etiam ipse se quadam ratione desereret, non trepida discessione, sed voluntaria cessione. Continuit enim se ab impiis

CHAP. II. — For this reason, therefore, Jesus cried out with a loud voice, saying: Why hast Thou forsaken Me? that He might make known to all how needful it was that He should not be rescued, not defended, but abandoned to the hands of those raging, that is, that He should become the Saviour of the world and the Redeemer of all men; not through misery but through mercy; not by the loss of help but by the determination to die. What interruption of life, indeed, is to be thought of there, where the soul was both sent forth by His power and called back by His power? For the blessed Apostle says that the Father did not spare His own Son, but delivered Him up for us all (Rom. 8:32); and again he says: Because Christ loved the Church, and delivered Himself up for her, that He might sanctify her (Eph. 5:2, 25, 26). Hence that the Lord was delivered up to the passion was as much of the Father's will as of His own: so that not only did the Father abandon Him, but He also in a certain manner forsook Himself, not by a fearful departure but by a voluntary yielding. For […] restrained itself from the impious […]

Editors' notes and page, col. 373

Footnotes

(a) ‹anchor: nec Deum fecit› · printed under col 373

Cod. Vercell., a carne.

The Vercelli manuscript [reads] "a carne" [by the flesh].

(b) ‹anchor: qui clavis› · printed under col 373

Sic idem codex et duo S. Petri. Alias, configitur. Mox pro, nullo vulnere, quod cum Quesnello praeferunt plures et potiores nostri codices, antea editi, habeant nullo dolore cum mss. colleet. 5.

Thus the same manuscript and two of St Peter's. Elsewhere, "configitur" [is fastened]. Next, for "nullo vulnere" [by no wound], which several and better manuscripts of ours prefer along with Quesnel, the earlier editions have "nullo dolore" [by no pain], with the manuscripts of collection 5.

Quesnellus, humanitas, ut in nostro cod. Vercell. Restituimus antea editorum lectionem auctoritate duorum mss. S. Petri, et totidem Vatt. non solum quia humilitas pro humanitate a Leone frequenter accipitur, verum etiam quia hic majestati, quae sumitur pro Divinitate, aptius apponitur.

Quesnel [reads] "humanitas" [humanity], as in our Vercelli manuscript. We have restored the reading of the earlier editors on the authority of two manuscripts of St Peter's and as many Vatican ones, not only because "humilitas" [lowliness] is frequently taken by Leo for "humanitas", but also because here it is more fittingly set against "majestas", which is taken for the Godhead.

(d) ‹anchor: sua facit esse› · printed under col 373

Cod. Vercell., quae sua non sunt.

The Vercelli manuscript [reads] "quae sua non sunt" [what is not His].

(e) ‹anchor: omnibus faceret› · printed under col 373

Sic melius ex duobus mss. S. Petri, et totidem Vatt. ac uno Veneto. Al., quare oportuerit.

So, better, from two manuscripts of St Peter's and as many Vatican ones and one Venetian. Others [read] "quare oportuerit" [why it was needful].

(f) ‹anchor: illic vitae› · printed under col 373

Forte, intercisio. QUESNELLUS in margine.

Perhaps "intercisio" [cutting off]. QUESNEL in the margin.

(g) ‹anchor: Pater Filio› · printed under col 373

Voces, suo proprio, additae ex duobus mss. S. Petri, et uno Vercell.

The words "suo proprio" [His own] have been added from two manuscripts of St Peter's and one of Vercelli.

(h) call in col 374, printed under col 373, set in n374

Page

running head: 373 SERMO LXVIII. 374 (across the page)
marginal letters: A ‹(Ps. xxi, 1)? tamquam fixo›; B ‹Christo humilitas, et vera majestas›; C ‹amissione auxilii›; D ‹beside footnote (b), below the text›
old-edition numerals: 265 after ‹Quamvis enim›
signature: none
other: none

PL 54:374

Crucifixi potestas, et ut dispositione uteretur occulta, uti noluit virtute manifesta. Nam qui mortem et mortis auctorem sua venerat passione destruere, quomodo peccatores salvos faceret, si persecutoribus repugnaret? Judaeorum igitur hoc fuerat, dilectissimi, ut Jesum a Deo crederent relictum, in quem tanto scelere saevire potuissent: quia sacramentum mirabilis patientiae nescientes, sacrilega illusione dicebant: Alios salvos fecit, seipsum non potest salvum facere. Si rex Israel est, descendat nunc de cruce, et credimus ei (Matth. xxvii, 42). Non vestrae caecitatis arbitrio, o stulti scribae, et impii sacerdotes, ostendenda erat potentia Salvatoris, nec secundum pravas blasphemantium linguas humani generis redemptio debebat intermitti: cum si Deitatem Filii Dei voluissetis agnoscere, innumera opera ejus videretis, quae vos ad eam quam fallaciter promittitis fidem confirmare debuerint. Si autem, ut ipsi profitemini, verum est quod alios salvos fecit, cur illa tot et tanta miracula, quae sub publico facta sunt conspectu, in nullo cordis vestri duritiam mollierunt, nisi quia ita semper sancto Spiritui restitistis, ut omnia vobis beneficia Dei in perniciem verteretis? Nam etiamsi descenderet Christus de cruce, vos tamen haereretis in crimine.

[…] the power of the Crucified, and, that He might use a hidden dispensation, He would not use manifest might. For He Who had come to destroy death and the author of death by His passion, how would He save sinners if He resisted His persecutors? It belonged to the Jews, therefore, beloved, to believe that Jesus, against Whom they had been able to rage with so great a crime, was abandoned by God: because, not knowing the mystery of His wonderful patience, they said in sacrilegious mockery: 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). Not at the discretion of your blindness, O foolish scribes and impious priests, was the power of the Saviour to be shown, nor ought the redemption of the human race to be interrupted at the bidding of the depraved tongues of blasphemers: since, if you had been willing to acknowledge the Godhead of the Son of God, you would have seen His innumerable works, which ought to have confirmed you in that faith which you falsely promise. But if, as you yourselves profess, it is true that He saved others, why did so many and such great miracles, which were done in the public view, in no way soften the hardness of your heart, unless because you have always so resisted the Holy Spirit that you turned all the benefits of God to your ruin? For even if Christ came down from the cross, you would still cling to your crime.

CAP. III. — Spreta ergo sunt vanae insultationis opprobria, et misericordiam Domini perdita et collapsa reparantem nullae contumeliae, nulla convicia a sui via propositi removerunt. Offerebatur enim Deo pro salute mundi hostia singularis, et occisio Christi veri Agni per tot saecula praedicata promissionis filios in libertatem fidei transferebat. Confirmabatur quoque Testamentum novum, et Christi sanguine aeterni regni scribebantur haeredes. ingrediebatur summus pontifex Sancta sanctorum, et ad exorandum Deum immaculatus sacerdos per velum suae carnis intrabat (Hebr. ix, 16 et seq.). Denique adeo tunc a lege ad Evangelium, a Synagoga ad Ecclesiam, a multis sacrificiis ad unam hostiam evidens est facta translatio, ut emittente Spiritum Domino, velum illud mysticum quod templi penetralia sanctumque secretum suo intercludebat objectu, a summo usque ad imum vi subita scinderetur:

CHAP. III. — The reproaches of vain insult, then, were scorned, and no insults, no abuse removed from the way of His purpose the mercy of the Lord restoring what was lost and fallen. For a singular victim was being offered to God for the salvation of the world, and the slaying of Christ, the true Lamb, foretold through so many ages, was carrying the sons of the promise over into the freedom of faith. The New Testament too was being confirmed, and by the blood of Christ heirs of the eternal kingdom were being enrolled. The high priest was entering the Holy of holies, and the spotless Priest was going in through the veil of His flesh to entreat God (Heb. 9:16 ff.). In short, so evident a transfer was then made from the law to the Gospel, from the Synagogue to the Church, from many sacrifices to one victim, that, as the Lord gave up His Spirit, that mystical veil which by its interposition shut off the inner parts of the temple and the holy secret place was rent by a sudden force from top to bottom:

Editors' notes and page, col. 374

Footnotes

(h) ‹anchor: Judaeorum igitur hoc› · printed under col 373

Quesn., fuerit. Restituimus anteriorum editionum lectionem, quippe quae est in plerisque nostris codicibus.

Quesnel [reads] "fuerit". We have restored the reading of the earlier editions, since it is in most of our manuscripts.

(i) ‹anchor: saevire potuissent:› · printed under col 374

Quia pro qui magis placuit auctoritate mss. S. Petri. Mox. pro patientiae, prima editio et unus cod. Vat. habent potentiae.

"Quia" [because] for "qui" [who] pleased us more on the authority of the manuscripts of St Peter's. Next, for "patientiae" [of patience], the first edition and one Vatican manuscript have "potentiae" [of power].

(j) ‹anchor: potentia Salvatoris,› · printed under col 374

In pluribus mss. et in editionibus ante Quesn. nec secundum preces blasphemantium linguarum. Lectionem ab eo textui insertam exhibuit codex Vercell., ex quo supplevimus vocem pravas. Ex eodem etiam mss. pro omitti, quod erat in editis, supposuimus intermitti; nam similiter serm. 52, cap. 4, ne dilato gloriosae crucis triumpho, etc., ubi dilatio hujus triumphi intermissioni congruit. Cod. Venetus, pra pravas, habet peccatrices.

In several manuscripts and in the editions before Quesnel, "nec secundum preces blasphemantium linguarum" [nor according to the prayers of blaspheming tongues]. The Vercelli manuscript presented the reading inserted by him into the text, from which we have supplied the word "pravas" [depraved]. From the same manuscript also, for "omitti" [be omitted], which was in the printed editions, we have substituted "intermitti" [be interrupted]; for similarly in sermon 52, chap. 4, "ne dilato gloriosae crucis triumpho" [lest, the triumph of the glorious cross being postponed], etc., where the postponement of this triumph corresponds to an interruption. The Venetian manuscript has "peccatrices" [sinful] for "pravas".

(k) ‹anchor: Deitatem Filii› · printed under col 374

Vox Dei revocata ex prima editione, et duobus codd. S. Petri ac uno Bon., Dein., confirmare debuerunt, in eadem editione.

The word "Dei" [of God] recalled from the first edition and two manuscripts of St Peter's and one of Bologna. Then, "confirmare debuerunt" [ought to have confirmed], in the same edition.

(l) ‹anchor: ad unam hostiam› · printed under col 374

Post voces, ad unam hostiam, addunt Vulg., quae Deus est: quae cum in mss. codd. desiderentur, adjectitia esse censuimus. QUESN. — Desunt etiam in pluribus nostris mss.

After the words "ad unam hostiam" [to one victim], the common editions add "quae Deus est" [which is God]; since these are lacking in the manuscripts, we judged them to be an addition. QUESNEL. — They are also lacking in several of our manuscripts.

Page

running head: 373 SERMO LXVIII. 374 (across the page)
marginal letters: A ‹Crucifixi potestas›; B ‹Dei voluissetis agnoscere›; C ‹sionis filios in libertatem›; D ‹beside footnote (j), below the text›
old-edition numerals: 266 after ‹cordis vestri›
signature: none
other: "ingrediebatur" is printed with a lower-case initial after a full stop

PL 54:375

quoniam figuras veritas auferebat, et superflui erant nuntii sub praesentia nuntiati. Adjiciebatur iis elementorum omnium tremenda commotio (Matth. xxvii, 51), et auctoribus Crucis Christi ipsa se naturae officia subtrahebant. Cumque custos supplicii Centurio, territus iis quae viderat, diceret: Vere Filius Dei erat homo iste (Ibid. 54): impietatem tamen Judaicam monumentis et petris omnibus duriorem, nulla proditur mitigasse compunctio: ut appareat paratiores ad intelligendum Filium Dei tunc fuisse Romanos milites, quam Israeliticos sacerdotes.

[…] because the truth was taking away the figures, and the messengers were superfluous in the presence of the One announced. To these things was added a fearful upheaval of all the elements (Matt. 27:51), and the very services of nature withdrew themselves from the authors of the Cross of Christ. And when the centurion, the guard at the punishment, terrified by what he had seen, said: Truly this man was the Son of God (ibid. 54), yet no compunction is reported to have softened the Jewish impiety, harder than all the tombs and rocks: so that it appears that the Roman soldiers were then readier to understand the Son of God than the priests of Israel.

CAP. IV. — Quia ergo Judaei omnium sacramentorum sanctificatione privati, lucem sibi in tenebras et in luctum festa verterunt, nos dilectissimi, effusam super omnes gentes gratiam Dei prociduis corporibus atque animis adoremus; obsecrantes misericordem Patrem et divitem Redemptorem, ut de die in diem, auxilio ejus adjuti, omnia vitae hujus pericula possimus effugere. Adest enim callidus ubique tentator, et nihil vacuum a suis relinquit insidiis. Cui, auxiliante misericordia Dei, quae nobis inter omnia adversa praetenditur, fideli semper est constantia resistendum: ut quam impugnare non desinat, neminem tamen quem expugnet inveniat. Prosint omnibus, dilectissimi, religiose celebrata jejunia, et continentiae utilitas, quam et animis et corporibus probavimus congruentem, nullis corrumpatur excessibus. Quae enim ad sobrietatem et parcimoniam pertinent, ideo diligentius in his sunt celebrata diebus, ut de brevi studio in longam consuetudinem mitterentur; et sive in operibus misericordiae, sive in studio parcimoniae, nullum a fidelibus vacuum tempus habeatur, quoniam utique in accessu dierum et cursu temporum lucra debemus facere operum, non damna meritorum. Piis autem studiis et religiosis animis aderit misericordia Dei, ut quod fecit concupisci, faciat obtineri: qui vivit et regnat cum Domino nostro Jesu Christo Filio suo, et cum sancto Spiritu in saecula saeculorum. Amen.

CHAP. IV. — Since, then, the Jews, deprived of the sanctification of all the mysteries, turned their light into darkness and their feasts into mourning, let us, beloved, adore with bodies and souls prostrate the grace of God poured out over all nations; beseeching the merciful Father and the rich Redeemer that from day to day, aided by His help, we may be able to escape all the dangers of this life. For the cunning tempter is present everywhere, and leaves nothing free of his snares. He must always be resisted with faithful constancy, with the help of the mercy of God, which is held out before us amid all adversities: so that, though he never ceases to attack, he may yet find no one whom he may overcome. Let the fasts religiously celebrated, beloved, profit all, and let the benefit of continence, which we have proved to be suited to both souls and bodies, be corrupted by no excesses. For the things that pertain to sobriety and frugality have been celebrated the more diligently in these days for this reason, that they might pass from a brief effort into a long habit; and whether in works of mercy or in the pursuit of frugality, let no time be held empty by the faithful, since assuredly, with the approach of days and the course of time, we ought to make gains of works, not losses of merits. And the mercy of God will be present to devout efforts and religious minds, so that what He has made to be desired He may make to be obtained: Who lives and reigns with our Lord Jesus Christ His Son, and with the Holy Spirit for ever and ever. Amen.

SERMO LXIX [Al. LXVII].

SERMON 69 [Otherwise 67].

De Passione Domini XVIII.

On the Lord's Passion, 18.

Editors' notes and page, col. 375

Footnotes

(a) ‹anchor: veritas auferebat,› · printed under col 375

Conjunctionem et, mutata interpunctione a Quesnello adhibita, ex nostris codd. et antea editis restituimus.

We have restored the conjunction "et" [and] from our manuscripts and the earlier editions, changing the punctuation used by Quesnel.

(b) ‹anchor: gratiam Dei› · printed under col 375 (the note's letter is printed "(h)")

Editi ante Quesnellum, proclivibus. At in margine nonnullorum, prociduis.

The editions before Quesnel [read] "proclivibus" [bent forward]. But in the margin of some, "prociduis" [prostrate].

Ita omnes nostri codd. et editiones ante Quesnellum, apud quem in occursu, quod in nullo nostro codice reperimus. Antea pro utique, quidam mss. habent ita.

So all our manuscripts and the editions before Quesnel; in him "in occursu" [in the meeting], which we have found in none of our manuscripts. Before that, for "utique" [assuredly], some manuscripts have "ita" [so].

(d) call in col 376, printed under col 375, set in n376 (e) call in col 376, printed under cols 375–376, set in n376

Editors' prose

SYNOPSIS. — I. Ineffabilem esse mysterii crucis altitudinem. Fidem ejus tam unam esse quam infidelitas est varia et incerta. — II. Cessasse figuras, quia veritas illuxit, cujus fides eadem semper fuit. — III. Christum Deum et hominem voluntarie mortuum; diabolum in astutia sua deceptum fuisse. — IV. Diabolum, dum Christum occidit, liberandis hominibus

SYNOPSIS. — I. That the height of the mystery of the cross is ineffable. That faith in it is as much one as unbelief is varied and uncertain. — II. That the figures have ceased because the truth has shone forth, faith in which was always the same. — III. That Christ, God and man, died voluntarily; that the devil was deceived in his own cunning. — IV. That the devil, while he killed Christ, gave room to the men who were to be set free […]

Page

running head: 375 S. LEONIS MAGNI SERMONES. 376 (across the page)
marginal letters: A ‹quoniam figuras veritas›; B ‹corporibus atque animis adoremus›; C ‹diae, sive in studio parcimoniae›; D ‹bolum, dum Christum occidit (synopsis)›
old-edition numerals: 267 after ‹fideli semper est›
signature: none
other: caption SERMO LXIX [Al. LXVII] and its sub-caption printed within col 375; the synopsis runs over into col 376

PL 54:376

CAP. I. — Magnitudo quidem, dilectissimi, ineffabilis sacramenti, ita humanae intelligentiae altitudinem, et totius vincit eloquii facultatem, ut et excellentissimis ingeniis, et facundissimis linguis sublimior sit triumphus Dominicae passionis. Sed gaudendum nobis potius quam erubescendum est, quod tantae superamur materiae dignitate; de qua nemo humilius sensit quam qui putavit suffecisse quae dixit. Non ergo superfluo quae praedicavimus praedicamus, nec de rebus divinis loquenti carnalium aurinm sunt timenda fastidia, tamquam despectui sint futura, quia crebro cognoscuntur iterata: cum hoc maxime ad Christianae fidei pertinent soliditatem, ut secundum apostolicam doctrinam, idipsum dicamus omnes, et simus perfecti in eodem sensu et in eadem scientia (I Cor. i, 10). Infidelitas quippe, quae omnium est mater errorum, in multas opiniones, quas arte dicendi necesse habeat colorare, distrahitur. Veritatis autem testificatio numquam a sua luce discedit, et quod aliis minus, aliis amplius micat, non varietas facit luminis, sed infirmitas contemplationis. Cui secundum supernae illuminationis auxilium, etiam meo sermone famulandum est: ut quoniam Dei agricultura, Dei aedificatio estis (I Cor. iii, 9), ipse et dispensanti et accipienti tribuat sufficientiam, qui largitionum suarum justam exigere novit usuram.

CHAP. I. — The greatness of the ineffable mystery, beloved, so surpasses the height of human understanding and the power of all eloquence that the triumph of the Lord's passion is loftier than the most excellent minds and the most eloquent tongues. But we ought rather to rejoice than to blush that we are overcome by the dignity of so great a subject; concerning which no one has thought more lowly than he who supposed that what he said was sufficient. Not superfluously, then, do we preach what we have preached, nor, for one speaking of divine things, is the disdain of carnal ears to be feared, as though things would be despised because they are recognized as often repeated: since this above all pertains to the solidity of the Christian faith, that, according to the apostolic teaching, we should all say the same thing and be perfect in the same mind and in the same knowledge (1 Cor. 1:10). For unbelief, which is the mother of all errors, is drawn apart into many opinions, which it must needs colour with the art of speaking. But the testimony of truth never departs from its own light, and that it shines less for some and more for others is caused not by variety in the light but by weakness in the beholding. To this, according to the help of heavenly illumination, service must be given by my discourse too: so that, since you are God's husbandry, God's building (1 Cor. 3:9), He may grant sufficiency both to the one dispensing and to the one receiving, Who knows how to exact just interest on His bounties.

CAP. II. — Decurso igitur, dilectissimi, textu evangelicae lectionis, quam de gloria crucis Christi intento accepistis auditu, omnia vobis divinorum eloquiorum mysteria patefacta sentite; et quidquid sub propheticis testificationibus umbra veteris Testamenti velabat, in sacramento passionis Dominicae manifestum esse gaudete. Ideo enim sacrificiorum varietates et purificationum differentiae destiterunt, ideo mandatum circumcisionis, ciborum discretio, otium sabbati, et paschalis agni cessavit occisio, quia lex per Mosen data est, gratia autem et veritas per Jesum Christum facta est (Joan. i, 17). Praecesserunt figurae, ut sequerentur effectus, et adventu rerum nuntiatarum finita sunt officia nuntiorum, sic reconciliatione humani generis temperata, ut salus quae in Christo est, nullis saeculis sub eadem justificatione

CHAP. II. — The text of the Gospel reading, then, beloved, which you have received with attentive hearing concerning the glory of the cross of Christ, having been gone through, perceive that all the mysteries of the divine oracles have been laid open to you; and rejoice that whatever the shadow of the Old Testament veiled under prophetic testimonies is made manifest in the mystery of the Lord's passion. For this reason the varieties of sacrifices and the distinctions of purifications have ceased, for this reason the commandment of circumcision, the distinction of foods, the rest of the sabbath and the slaying of the paschal lamb have ceased, because the law was given through Moses, but grace and truth came through Jesus Christ (John 1:17). The figures went before, so that the realities might follow, and by the coming of the things announced the offices of the announcers were ended, the reconciliation of the human race being so ordered that the salvation which is in Christ should in no ages, under the same justification, […]

Editors' notes and page, col. 376

Footnotes

(d) ‹anchor: qui putavit› · printed under col 375

Ita Quesnellus cum prima editione et nostris optimae notae codd. Al., non suffecisse. Mox, quae praedicavimus, a Quesn. suppleta, leguntur in prima editione et in nostris codd.

So Quesnel with the first edition and our manuscripts of the best mark. Others [read] "non suffecisse" [was not sufficient]. Next, "quae praedicavimus" [what we have preached], supplied by Quesnel, is read in the first edition and in our manuscripts.

(e) ‹anchor: idipsum› · printed under cols 375–376

Prima editio, praedicemus. Cod. Vercell. omittit omnes. Mox, pro scientia, alias, sententia.

The first edition [reads] "praedicemus" [let us preach]. The Vercelli manuscript omits "omnes" [all]. Next, for "scientia" [knowledge], elsewhere "sententia" [judgement].

(f) ‹anchor: necesse› · printed under col 376

Cod. Vercell., habet.

The Vercelli manuscript [reads] "habet" [has].

(g) ‹anchor: omnia vobis› · printed under col 376

Prima editio cum Cod. Bon. et duobus S. Petri. divinorum mysteriorum eloquia. Antea nobis pro vobis in eadem editione et in mss. Vercell.

The first edition, with the Bologna manuscript and two of St Peter's, [reads] "divinorum mysteriorum eloquia" [the oracles of the divine mysteries]. Before that, "nobis" [to us] for "vobis" [to you] in the same edition and in the Vercelli manuscript.

(h) ‹anchor: Ideo enim sacrificiorum› · printed under col 376

Eadem editio et cod. Vercell., varietas.

The same edition and the Vercelli manuscript [read] "varietas" [variety].

(i) ‹anchor: Praecesserunt figurae,› · printed under col 376

Ita reposuimus ex omnibus nostris mss. et editionibus Quesnello anterioribus, quae solum haben- sequeretur pro sequerentur. Apud illum vero, ut quaererentur effectus. Paulo ante, Praecesserunt enim figurae in ms. Vercellensi, cujus auctoritate melius judicavimus delendam praepositionem in ante vocem adventu. Prima editio pariter ignorat hanc praepositionem, sed habet, et effectu rerum nuntiatarum

We have restored this from all our manuscripts and the editions earlier than Quesnel, which only have "sequeretur" for "sequerentur". In him, however, "ut quaererentur effectus" [so that the realities might be sought]. A little before, "Praecesserunt enim figurae" [for the figures went before] in the Vercelli manuscript, on whose authority we judged it better to delete the preposition "in" before the word "adventu". The first edition likewise does not know this preposition, but has "et effectu rerum nuntiatarum" [and by the effect of the things announced]

Editors' prose

locum dedisse et plenae de morte et peccato victoriae. — V. Sedulo insidias diaboli esse vitandas, ut cum Christo crucifixi per mortificationem, in ipso coronemur.

[…] and to the full victory over death and sin. — V. That the snares of the devil must be diligently avoided, so that, crucified with Christ through mortification, we may be crowned in Him.

Page

running head: 375 S. LEONIS MAGNI SERMONES. 376 (across the page)
marginal letters: A ‹locum dedisse (synopsis)›; B ‹ctui sint futura›; C ‹CAP. II. — Decurso igitur›; D ‹quae in Christo est, nullis›
old-edition numerals: 268 after ‹erubescendum est,›
signature: none
other: the synopsis of Sermo LXIX runs over from col 375; note (i) ends at "nuntiatarum" at the foot of col 376 with no closing stop, and no continuation was found at the head of the notes under cols 377 or 378; the last word "justifi-catione" is hyphenated over the break into col 377 and set whole here

PL 54:377

defuerit; et ad hoc dilationum profecerit ratio, ut quae diu credita sunt antequam fierent incunctanter honorarentur. Nam cum virtus fidei in iis quas visui non subjacent constituta sit (Hebr. XI, 1), indulgentius nobiscum egit doctrina coelestis, quos in haec mundi tempora distulit, ut ad intelligentiae facilitatem, multo pluribus quam priores et vatibus uteremur et testibus.

[…] should be lacking; and the reason for the delays has profited to this end, that the things which had long been believed before they came to pass should be honoured without hesitation. For since the strength of faith is established in the things which are not subject to sight (Heb. 11:1), the heavenly teaching has dealt the more indulgently with us whom it deferred to these times of the world, so that, for ease of understanding, we might have the use of many more prophets and witnesses than those before us.

CAP. III. — Quod ergo nobis de passione Domini Jesu Christi sacra et digito Dei scripta Evangelia protestantur, sine nubilo haesitationis accipite: et rerum gestarum ordinem tam habetote manifestum, quam si omnia corporeo et visu attingeritis et tactu. Vera in Christo Deitas et vera credatur humanitas. Ipse est caro qui Verbum, et sicut unius cum Patre substantiae, ita unius cum matre naturae. Non geminatus persona, non confessus essentia; potestate impassibilis, humilitate mortalis; sed utraque sic utens, ut et virtus glorificare posset infirmitatem, et infirmitas non valeret obscurare virtutem.

CHAP. III. — What, then, the holy Gospels, written by the finger of God, testify to us concerning the passion of the Lord Jesus Christ, receive without the cloud of hesitation; and hold the order of the things done to be as manifest as if you had touched all of them both with bodily sight and with touch. Let true Godhead and true manhood be believed in Christ. He Who is the Word is Himself flesh, and as He is of one substance with the Father, so He is of one nature with His mother. Not doubled in person, not confused in essence; impassible in power, mortal in lowliness; but so using both that power could glorify weakness, and weakness could not obscure power.

Comprehendi se a persecutoribus patitur, qui continet mundum, et eorum manibus nectitur, quorum corde non capitur. Justitia non resistit injustis, et credit veritas testimoniis falsitatis: ut manens in forma Dei, formam impleret servi, et veritatem corporeae nativitatis confirmaret saevitia corporeae passionis. Sed hanc Unigenito Dei subire et perpeti, non conditio necessitatis, sed misericordiae fuit ratio: ut de peccato damnaret peccatum (Rom. VIII, 3), et diaboli opus de opere diaboli solveretur. Inimicus enim humani generis mortificandae in ipsa origine universitati lethale vulnus intulerat, nec poterat declinare jus ferreum dedititii seminis captiva progenies. Unde cum in tot generationibus mortali sub lege subjectis, unum videret inter hominum filios, cujus virtutes super omnes totius temporis sanctos miraretur excellere, securum se fore credidit de perpetuitate sui juris, si nulla justitiae merita mortis jura superare potuissent. Famulis itaque suis et stipendariis vehementius incitatis, in praejudicium suum saevit, et

He Who holds the world suffers Himself to be seized by persecutors, and is bound by the hands of those by whose heart He is not grasped. Justice does not resist the unjust, and Truth gives credit to the testimonies of falsehood: so that, abiding in the form of God, He might fill the form of a servant, and might confirm the truth of His bodily birth by the cruelty of a bodily passion. But for the Only-begotten of God to undergo and endure this was not the condition of necessity but the reason of mercy: that by sin He might condemn sin (Rom. 8:3), and the work of the devil might be undone by the work of the devil. For the enemy of the human race had inflicted a deadly wound on the whole race, to be put to death in its very origin, and the captive offspring of a surrendered seed could not escape his iron right. Hence, when among so many generations made subject to the law of death he saw one among the sons of men whose virtues he marvelled to see excelling above all the saints of all time, he believed that he would be secure of the perpetuity of his right if no merits of righteousness had been able to overcome the rights of death. So, with his servants and hirelings stirred up the more vehemently, he rages to his own prejudice, and […]

Editors' notes and page, col. 377

Footnotes

(a) ‹anchor: credita sunt antequam fierent› · printed under col 377

Lectionem omnium editorum ante Quesnellum potioribus nostris codd. innixam revocavimus. Ille vero, incunctanter facta honorentur. Nomen facta nullo in ms. invenire potuimus.

We have restored the reading of all the editors before Quesnel, resting on our better manuscripts. He, however, [prints] "incunctanter facta honorentur" [that the things done should be honoured without hesitation]. The word "facta" we could find in no manuscript.

(b) ‹anchor: in haec mundi tempora› · printed under col 377

Erat in editis ante Quesn. cum codd. posteriorum eollectionum, distulit ad intelligentiae facultatem ut multo pluribus, etc. Quesnellus nihil innuens, emendavit, ut in mss. S. Petri et Vercell. praefertur. Mox, pro uteremur, in prima editione et in cod. Bon., urgeremur.

In the editions before Quesnel, with the manuscripts of the later collections, there stood "distulit ad intelligentiae facultatem ut multo pluribus", etc. Quesnel, without indicating it, corrected [the text] as it is given in the manuscripts of St Peter's and of Vercelli. Shortly after, for "uteremur", the first edition and the Bologna manuscript [read] "urgeremur".

Cod. Vercell., quasi omnia ... attigeritis.

The Vercelli manuscript [reads] "quasi omnia ... attigeritis".

(d) ‹anchor: unius cum matre naturae› · printed under col 377

Al., non minutus. QUESN. in margine.

Another [reading], "non minutus". QUESNEL in the margin.

(e) ‹anchor: humilitate mortalis› · printed under col 377

Haud intelligimus cur hanc satis congruam omnium et antea editorum nostrorum codicum lectionem repudiaverit. Quesnellus, et rejecerit in marginem, ut substitueret istam, sed utraque sic continens nullo ms. indicato, quae haud aeque satisfacit.

We do not understand why Quesnel rejected this reading of all our manuscripts and of the earlier editors, which is quite fitting, and threw it into the margin, so as to substitute this one, "sed utraque sic continens", with no manuscript indicated, which does not satisfy equally well.

(f) ‹anchor: Comprehendi se› · printed under col 377

Sic plerique et meliores ms. nec non editi anteriores Quesnello, qui a persequentibus maluit.

So most and the better manuscripts, and also the editions earlier than Quesnel, who preferred "a persequentibus".

(g) ‹anchor: Inimicus enim humani generis› · printed under col 377

Ita ex duobus mss. S. Petri et Cod. Vercell. Vulg. mortificatae. Paulo post, damnati pro dedititii, in ms. Vercell.

So from two manuscripts of St Peter's and the Vercelli manuscript. The common [editions read] "mortificatae". A little later, "damnati" for "dedititii" in the Vercelli manuscript.

(h) ‹anchor: Unde cum› · printed under col 377, running on under col 378

Praepositio in deest in tribus nostris non infimae notae codd. Mox duo codd. S. Petri, mortalium, pro mortali, et ms. Vercell., praevideret pro videret.

The preposition "in" is lacking in three of our manuscripts of no lowest rank. Shortly after, two manuscripts of St Peter's [read] "mortalium" for "mortali", and the Vercelli manuscript "praevideret" for "videret".

(i) ‹anchor: filios, cujus› · printed under col 378

Sic ex duobus mss. S. Petri, et ex cod. Vercell. Al., virtutem.

So from two manuscripts of St Peter's and from the Vercelli manuscript. Another [reading], "virtutem".

(j) ‹anchor: sui juris› · printed under col 378

Editi cum mss. collect. 3 et 4, si nulla justitiae merita saevae potuissent superare vim mortis. Cod. Vat. collect. 5 omittit, saevae. Lectionaria S. Petri, si nulla justitiae suae merita per se potuissent superare vim mortis. Magis Leonina visa est lectio cod. Vercellensis, quam idcirco textui inseruimus.

The editions, with the manuscripts of collections 3 and 4, [read] "si nulla justitiae merita saevae potuissent superare vim mortis". The Vatican manuscript of collection 5 omits "saevae". The lectionaries of St Peter's [read] "si nulla justitiae suae merita per se potuissent superare vim mortis". The reading of the Vercelli manuscript seemed more Leonine, and we have therefore inserted it into the text.

Page

running head: 377 SERMO (the page head reads SERMO LXIX. across cols 377–378)
marginal letters: A ‹catione defuerit›; B ‹minatus persona› (Non geminatus); C ‹thale vulnus intulerat›; D in the footnotes ‹emendavit, ut in mss.›
old-edition numerals: 269 after ‹distulit, ut›
signature: none
other: col opens with the tail "catione" of a word hyphenated from col 376, left to col 376

PL 54:378

dum putat aliquid sibi debere quem potuisset occidere, non vidit libertatem singularis innocentiae, similitudinem persequendo naturae. Non autem errabat in genere, sed fallebatur in crimine. Adam enim primus, et Adam secundus, unum erant carne, non opere: et in illo omnes moriuntur, in isto omnes vivificabuntur (I Cor. XV, 22). Ille per superbiae cupiditatem iter fecit ad miseriam, hic per humilitatis fortitudinem viam paravit ad gloriam. Unde ipse dicit: Ego sum via, et veritas, et vita (Joan. XIV, 6). Via scilicet, in forma conversationis justae; veritas, in exspectatione rei certae; vita in perceptione felicitatis aeternae.

[…] while he thinks that One Whom he had been able to kill owes him something, he did not see the freedom of singular innocence, in pursuing the likeness of nature. He did not err as to the kind, but he was deceived as to the guilt. For the first Adam and the second Adam were one in flesh, not in work: and in the former all die, in the latter all shall be made alive (1 Cor. 15:22). The former through the desire of pride made a journey to misery; the latter through the strength of humility prepared a way to glory. Hence He Himself says: I am the way, and the truth, and the life (John 14:6). The way, namely, in the form of a righteous manner of life; the truth, in the expectation of a certain thing; the life, in the receiving of eternal happiness.

CAP. IV. — Hoc magnae pietatis sacramentum, dilectissimi, sicut Judaica impietas, ita diabolica superbia nesciebat. Si enim cognovissent, numquam Dominum majestatis crucifixissent (I Cor. II, 8). Sed quia hostem generis humani latebat consilium misericordiae Dei, et opposito carnis velamine Deus in Christo mundum sibi reconcilians tegebatur (II Cor. V, 19): perstitit in eum furere, in quo nihil suum poterat invenire. Nam et malignitati ejus hoc magis potuisset prodesse si parceret, et se ab effusione ejus sanguinis abstineret, per quem omnium erat solvenda captivitas, et reparanda libertas. Sed lucem tenebrae non comprehenderunt (Joan. I, 5), nec memdax caecitas sapientiam potuit veritatis inspicere. Tenuit itaque dispositam mansuetudo patientiam, et cohibita famulantium sibi angelicarum virtute legionum, hausit calicem doloris et mortis, totumque supplicium transtulit in triumphum. Victi sunt errores, subactae sunt potestates, accepit novum mundus exordium: ut damnata generatio non obesset, quibus salvandis regeneratio subveniret. Transierunt vetera, et ecce facta sunt omnia nova (II Cor. V, 17); universorum enim in Christo credentium et in sancto Spiritu renatorum, per ipsum et cum ipso una est et passionis societas et resurrectionis aeternitas, dicente Apostolo: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Cum autem Christus

CHAP. IV. — This mystery of great loving-kindness, dearly beloved, was unknown to devilish pride just as to Jewish impiety. For had they known it, they would never have crucified the Lord of majesty (1 Cor. 2:8). But because the counsel of God's mercy lay hidden from the enemy of the human race, and God, in Christ reconciling the world to Himself, was covered by the veil of flesh set before him (2 Cor. 5:19), he persisted in raging against Him in Whom he could find nothing of his own. For it could have profited his malice more if he had spared Him and kept himself from shedding the blood of Him through Whom the captivity of all was to be loosed and liberty restored. But the darkness did not comprehend the light (John 1:5), nor could lying blindness look upon the wisdom of truth. So meekness held to its appointed patience, and, restraining the might of the angelic legions that served Him, He drank the cup of pain and death, and turned the whole punishment into a triumph. Errors were vanquished, powers were subdued, the world received a new beginning: so that a condemned generation should not harm those whom regeneration came to help for their salvation. The old things have passed away, and behold, all things are made new (2 Cor. 5:17); for of all who believe in Christ and are reborn in the Holy Spirit there is, through Him and with Him, one fellowship of the passion and one eternity of the resurrection, as the Apostle says: For you are dead, and your life is hidden with Christ in God. But when Christ

Editors' notes and page, col. 378

Footnotes

(h) continued from col 377, set in n377

(i), (j) calls in col 377, printed under col 378, set in n377

(k) ‹anchor: in exspectatione› · printed under col 378

Forte, spei. QUESNELLUS in margine.

Perhaps "spei" [of hope]. QUESNEL in the margin.

(l) ‹anchor: numquam Dominum› · printed under col 378

Editi ante Quesn. cnm mss. trium posteriorum collectionum, gloriae.

The editions before Quesnel, with the manuscripts of the three later collections, [read] "gloriae" [of glory].

(m) ‹anchor: potuisset prodesse› · printed under col 378

In prima edit. et cod. Bon., si parceret ei, per quem, intermediis verbis omissis.

In the first edition and the Bologna manuscript [one reads] "si parceret ei, per quem", the intervening words being omitted.

(n) ‹anchor: Tenuit itaque› · printed under col 378

Ita melius ex duobus mss. S. Petri. Al., disposita.

So, better, from two manuscripts of St Peter's. Another [reading], "disposita".

(o) ‹anchor: Transierunt vetera, et› · printed under col 378

Ecce revocatur ex omnibus editis ante Quesn. et ex potioribus mss. Mox editi cum aliquibus codd. inferioris notae, ut universorum in Christo... una esset, etc.

"Ecce" is restored from all the editions before Quesnel and from the better manuscripts. Shortly after, the editions, with some manuscripts of lower rank, [read] "ut universorum in Christo... una esset", etc.

(p) ‹anchor: una est› · printed under col 378

Conjunctio et adjecta ex duobus mss. S. Petri.

The conjunction "et" has been added from two manuscripts of St Peter's.

Page

running head: LXIX. 378 (the page head reads SERMO LXIX. across cols 377–378)
marginal letters: A ‹dum putat aliquid›; B ‹perbia nesciebat›; C ‹res, subactae sunt›; D in the footnotes ‹justitiae suae merita per se›
old-edition numerals: 270 after ‹primus,›
signature: none
other: "Chri-" at the foot is completed as "Christus" from the head of col 379 and set whole here

PL 54:379

apparuerit vita vestra, tunc et vos apparebitis cum ipso in gloria (Coloss. III, 3, 4).

[…] appears, your life, then you also will appear with Him in glory (Col. 3:3, 4).

CAP. V. — In hac igitur spe, dilectissimi, constituti, omnes diaboli cavete versutias, qui non solum per carnis concupiscentias, nec per corporeas tantum insidiatur illecebras, sed inter ipsa quoque semina fidei spargens zizania falsitatum, veritatis studet violare culturam, ut quos non potuerit corrumpere malis actibus, impiis subvertat erroribus. Fugite ergo mundanae argumenta doctrinae et viperea haereticorum vitate colloquia. Nihil vobis commune sit cum eis qui catholicae adversantes fidei solo sunt nomine Christiani. Non enim templum Spiritus Dei, nec membra sunt Christi; sed falsis opinionibus implicati, tot species habent diaboli, quot simulacra mendacii.

CHAP. V. — Established, therefore, in this hope, dearly beloved, beware of all the wiles of the devil, who lies in wait not only through the lusts of the flesh, nor only through bodily enticements, but, scattering the tares of falsehoods even among the very seeds of faith, strives to violate the cultivation of the truth, so that those whom he could not corrupt by evil deeds he may overthrow by impious errors. Flee, then, the arguments of worldly teaching, and shun the viperous conversations of heretics. Let there be nothing in common between you and those who, opposing the catholic faith, are Christians in name alone. For they are not the temple of the Spirit of God, nor members of Christ; but, entangled in false opinions, they have as many forms of the devil as they have images of falsehood.

A quibus malis per Dominum Jesum Christum, qui et via, et veritas, et vita est (Joan. XIV, 6), liberati, omnes vitae istius tentationes et omnia praelia cum fidei exsultatione toleremus. Si enim compatimur, et conregnabimus (Rom. VIII, 17; II Tim. II, 12). Quod praemium non eis tantum paratum est qui pro nomine Domini impiorum saevitia sunt perempti, quoniam universitas Deo servientium Deoque viventium, sicut in Christo est crucifixa, ita est in Christo coronanda: illis quidem in omni gloria praecellentibus, qui terribiles mortes et saeva tormenta usque ad exhalationem spiritus tolerando superaverunt, sed etiam iis subsequentibus qui avaritiae cupiditatem, superbiae elationem, desideriaque luxuriae, carnis snae mortificatione vicerunt. Unde merito Apostolus ait quod omnes, qui pie volunt vivere in Christo, persecutionem patiuntur (II Tim. III, 12). Cujus utique non est extraneus, qui non est pietatis alienus: paschalem enim festivitatem solemniter agit, qui non in fermento veteris malitiae, sed in azymis sinceritatis et veritatis operatur (I Cor. V, 8); nec jam in Adam primo, sed iu Adam vivit secundo, membrum scilicet factus corporis Christi: qui cum esset in forma Dei, forma servi dignatus est fieri (Phil. II, 6), ut in uno mediatore Dei et hominum, homine Jesu Christo (I Tim. II, 5), et plenitudo majestatis divinae, et veritas naturae esset humanae. Quam nisi Verbi Deitas in suae personae assumpsisset unitatem, nec regeneratio esset in aqua baptismatis, nec redemptio in sanguine passionis. Sed quia in sacramento incarnationis Christi

Delivered from these evils through the Lord Jesus Christ, Who is the way, and the truth, and the life (John 14:6), let us endure all the temptations of this life and all its battles with the exultation of faith. For if we suffer with Him, we shall also reign with Him (Rom. 8:17; 2 Tim. 2:12). This reward is not prepared only for those who were slain by the cruelty of the ungodly for the name of the Lord, since the whole company of those who serve God and live to God, as it was crucified in Christ, so is to be crowned in Christ: those indeed excelling in all glory who overcame terrible deaths and cruel torments by enduring them to the breathing out of their spirit, but also those following after, who have conquered the desire of avarice, the elation of pride and the longings of lust by the mortification of their flesh. Hence the Apostle rightly says that all who will to live godly in Christ suffer persecution (2 Tim. 3:12). From this [persecution] he is surely no stranger who is no alien to godliness: for he keeps the paschal feast solemnly who works not in the leaven of old malice but in the unleavened bread of sincerity and truth (1 Cor. 5:8); and he lives no longer in the first Adam but in the second Adam, made, that is, a member of the body of Christ: Who, being in the form of God, deigned to become the form of a servant (Phil. 2:6), so that in the one mediator of God and men, the man Jesus Christ (1 Tim. 2:5), there should be both the fullness of the divine majesty and the truth of human nature. Had the Godhead of the Word not taken this [nature] into the unity of His own person, there would be neither regeneration in the water of baptism nor redemption in the blood of the passion. But because in the mystery of the incarnation of Christ […]

Editors' notes and page, col. 379

Footnotes

(a) ‹anchor: omnes diaboli cavete› · printed under col 379

Ita omnes codd. et editi ante Quesn., apud quem, insidias. Eaedem editiones cum non paucis mss., et per corporeas tantum.

So all the manuscripts and the editions before Quesnel, in whom [one reads] "insidias". The same editions, with not a few manuscripts, [read] "et per corporeas tantum".

(b) ‹anchor: Non enim templum› · printed under col 379

In cod Vercell. abest, spiritus.

In the Vercelli manuscript "spiritus" is lacking.

Addidimus, omnia, auctoritate mss. S. Petri.

We have added "omnia" on the authority of the manuscripts of St Peter's.

(d) ‹anchor: paschalem enim› · printed under col 379

Cod. Vercell., solemnitatem convenienter agit.

The Vercelli manuscript [reads] "solemnitatem convenienter agit".

(e) ‹anchor: Quam nisi› · printed under col 379

Editi ante Quesn. cum aliquibus mss., Verbi Divinitas in suae personae reciperet unitatem, et in margine, pro reciperet, notant, Al., assumpsisset.

The editions before Quesnel, with some manuscripts, [read] "Verbi Divinitas in suae personae reciperet unitatem", and in the margin, for "reciperet", they note another [reading], "assumpsisset".

(f)–(i) calls in col 380, printed under col 379, set in n380