PL 54 · cols. 380–384

Leo the Great, Sermons

Sermon LXX

nihil falsum, nihil accepimus figuratum, non frustra nos et cum moriente mortuos, et cum resurgente credimus suscitatos: manente ipso in nobis qui operatur omnia in omnibus (I Cor. XII, 6), vivens et regnans cum Patre et Spiritu sancto Deus in saecula saeculorum. Amen.

[…] we have received nothing false, nothing figurative, we do not believe in vain that we both died with Him as He died and were raised with Him as He rose again: while He abides in us Who works all in all (1 Cor. 12:6), living and reigning with the Father and the Holy Spirit, God for ages of ages. Amen.

SERMO LXX [Al. LXVIII].

SERMON 70 [otherwise 68].

De Passione Domini XIX.

On the Passion of the Lord, 19.

CAP. I. — Sacram, dilectissimi, Dominicae passionis historiam, evangelica, ut moris est, narratione decursam, ita omnium vestrum arbitror inhaesisse pectoribus, ut unicuique audientium ipsa lectio quaedam facta sit visio. Habet enim hanc potentiam fides vera, ut ab iis mente non desit, quibus corporalis praesentia interesse non potuit; et sive in praeteritum redeat, sive in futurum se cor credentis extendat, nullas sentiat moras temporis cognitio veritatis. Adest ergo sensibus nostris imago rerum pro nostra salute gestarum, et quidquid tunc discipulorum perstrinxit animos, nostros quoque tangit affectus; non quod aut tristitia deprimamur, aut saevitia furentium Judaeorum terreamur, cum etiam eos quos illius tempestatis magnitudo concussit, ad invictam constantiam resurrectio Domini ascensioque provexerit; sed quia cum in cogitationem venit quales tunc Jerusalem populi et quales fuerint sacerdotes, magno accipiamus cum tremore mentium tantum facinus impiorum. Quamvis enim ad salutem humani generis pertineret passio Salvatoris, et aeternae mortis vincula temporali sint Domini morte dirupta, aliud tamen Crucifixi patientia, aliud crucifigentium egit insania, nec ad eosdem rerum exitus misericordia et ira tendebat: cum per ejusdem sanguinis effusionem

CHAP. I. — The sacred history of the Lord's passion, dearly beloved, gone through, as the custom is, in the Gospel narrative, has, I think, so fixed itself in the hearts of all of you that for each of the hearers the reading itself has become a kind of vision. For true faith has this power, that in mind it is not absent from those things at which bodily presence could not be present; and whether the heart of the believer goes back into the past or stretches forward into the future, the knowledge of the truth feels no delays of time. There is present, then, to our senses the image of the things done for our salvation, and whatever then grazed the minds of the disciples touches our feelings too; not that we are either weighed down by sorrow or terrified by the cruelty of the raging Jews, since the resurrection and ascension of the Lord brought even those whom the greatness of that storm had shaken to an unconquered constancy; but because, when it comes into our thought what the people of Jerusalem then were and what the priests were, we receive with great trembling of mind so great a crime of the ungodly. For although the passion of the Saviour pertained to the salvation of the human race, and the bonds of eternal death have been broken by the temporal death of the Lord, yet the patience of the Crucified did one thing and the madness of the crucifiers another, nor did mercy and wrath tend to the same outcome of things: since through the shedding of the same blood […]

Editors' notes and page, col. 380

Footnotes

(f) ‹anchor: cum moriente› · printed under col 379

Quatuor nostri codices, commortuos.

Four of our manuscripts [read] "commortuos" [dead together].

(g) ‹anchor: fides vera,› · printed under col 379

Per fidem scilicet mente praesentes sumus iis in Christi passione gestis, quibus corporalia praesentia non interfuimus. In duobus mss. S. Petri, fides vestra, pro fides vera, legitur.

That is, through faith we are present in mind at the things done in Christ's passion, at which we were not present in bodily presence. In two manuscripts of St Peter's "fides vestra" is read for "fides vera".

(h) ‹anchor: salute gestarum,› · printed under col 379

Ita omnes nostri codd. et editi ante Quesn. apud quem, ut quidquid ... tangat.

So all our manuscripts and the editions before Quesnel, in whom [one reads] "ut quidquid ... tangat".

(i) ‹anchor: tangit affectus;› · printed under col 379, running on under col 380

Duo mss. S. Petri: Nam quod aut tristitia deprimimur, aut saevientium Judaeorum furore terremur, minus est aliquantulum, cum et eos, etc. Paulo post in Vat. collect. 5, sed quia in cogitationem venit .... cum magno accepimus tremore mentium. Si prioris textus lectio, quae est in mss. S. Petri, jungatur cum lectione textus secundi, quae est in cod. Vat., non malus sensus elicietur sic: Nam quod aut tristitia deprimimur, aut saevientium Judaeorum furore terremur, minus est aliquantulum; cum et eos quos illius tempestatis magnitudo concussit, ad invictam constantiam resurrectio Domini, ascensioque provexerit. Sed quia in cogitationem venit, quales tunc Jerusalem populi, et quales fuerint sacerdotis, cum magno accipimus tremore mentium tantum facinus impiorum. Exemplar Pauli Diaconi textus lectionem exhibet. Solum habet, saevientium Judaeorum furor, pro saevitia furentium Judaeorum.

Two manuscripts of St Peter's [read]: "For that we are either weighed down by sorrow or terrified by the fury of the raging Jews is a somewhat lesser thing, since even those", etc. A little later, in the Vatican [manuscript] of collection 5: "sed quia in cogitationem venit .... cum magno accepimus tremore mentium". If the reading of the first passage, which is in the manuscripts of St Peter's, is joined with the reading of the second passage, which is in the Vatican manuscript, no bad sense will be drawn out, thus: "For that we are either weighed down by sorrow or terrified by the fury of the raging Jews is a somewhat lesser thing, since the resurrection and ascension of the Lord brought even those whom the greatness of that storm had shaken to an unconquered constancy. But because it comes into our thought what the people of Jerusalem then were, and what the priests were, we receive with great trembling of mind so great a crime of the ungodly." The copy of Paul the Deacon shows the reading of the text. Only it has "saevientium Judaeorum furor" for "saevitia furentium Judaeorum".

Editors' prose

SYNOPSIS. I. Quam praesentem nobis faciat fides vera Christi passionem, quae longe diversa est in Crucifixi mente et in crucifigentium opere. — II. Malitia Judaeorum usum esse Christum, ut morte sua verum Pascha immolaret, quo et ipsi occisores possent salvari. — III. Sapientiam mundi in mysterio crucis confundi, in qua et potentia, et infirmitas Christi non salvat. — IV. Crucem jugiter ferendam, ut quod mysterio actum est in baptismate, opere compleatur. — V. Passionem Domini usque ad finem mundi perfici mortificatione ejus membrorum. Diaboli inimicitiam amicitiae ejus praeferendam. — VI. Vitiorum nostrorum mortificationem Christi virtutem esse et victoriam.

SYNOPSIS. I. How present true faith makes Christ's passion to us, which is far different in the mind of the Crucified and in the work of the crucifiers. — II. That Christ made use of the malice of the Jews so as to sacrifice the true Pasch by His death, by which even the slayers themselves could be saved. — III. That the wisdom of the world is confounded in the mystery of the cross, in which both the power and the weakness of Christ save us [printed "non salvat", probably for "nos salvat"]. — IV. That the cross is to be borne continually, so that what was done in mystery in baptism may be fulfilled in deed. — V. That the passion of the Lord is being completed until the end of the world by the mortification of His members. That the devil's enmity is to be preferred to his friendship. — VI. That the mortification of our vices is Christ's power and victory.

Page

running head: S. LEONIS MAGNI SERMONES. 380 (across cols 379–380)
marginal letters: A ‹nihil falsum›; B ‹Passionem Domini usque› (in the synopsis); C ‹trinxit animos›; D in the footnotes ‹minus est aliquantulum›
old-edition numerals: 272 before ‹credimus›; 273 after ‹resurrectio Domini›
signature: none
other: caption SERMO LXX [Al. LXVIII]. with sub-caption De Passione Domini XIX. printed within col 380 only, set in c380_a

PL 54:381

Christus solveret mundi captivitatem. Judaei interficerent omnium Redemptorem.

[…] Christ was to loose the captivity of the world; the Jews, to kill the Redeemer of all.

CAP. II. — Obduravit ergo carnalem Israel malignitas sua, et nihil ei legis testificatio, nihil mysteriorum imagines, nihil prophetarum oracula profuerunt, cum Pascha Domini tot saeculis celebratum in eo Joannes doceret impletum, de quo publica protestatione dicebat: Ecce Agnus Dei, ecce qui tollit peccata mundi (Joan. I, 29). Repugnat iniquitas justitiae, caetitas luci, mendacium veritati; sed de saevitia obluctantium, de scelere crudelium obtinuit Jesus aeternae dispositionis effectum; et ita humano generi sua morte consuluit, ut sacramentum salutis etiam ipsis persecutoribus non negaret. Qui enim venerat universis credentibus omnia peccata dimittere, a generali indulgentia nec Judaicum voluit crimen excludere. Quorum itaque perfidiam detestamur eorumdem fidem, si convertantur, amplectimur; et imitantes misericordiam Domini, qui pro eis a quibus erat crucifixus orabat, nos quoque cum beato Paulo apostolo nostras jungimus preces, et ut ille populus misericordiam consequatur optamus, ob cujus offensionem gratiam reconciliationis accepimus: quoniam, sicut ait idem magister gentium, conclusit Deus omnia in incredulitate, ut omnium misereatur (Rom. XI, 32).

CHAP. II. — So carnal Israel was hardened by its own malice, and neither the testimony of the law, nor the images of the mysteries, nor the oracles of the prophets profited it at all, when John taught that the Lord's Pasch, celebrated for so many ages, was fulfilled in Him of Whom he said with public declaration: Behold the Lamb of God, behold Him Who takes away the sins of the world (John 1:29). Iniquity fights against justice, blindness against light, falsehood against truth; but out of the cruelty of those who struggled against Him, out of the crime of the cruel, Jesus obtained the effect of the eternal plan; and He so provided for the human race by His death that He did not deny the sacrament of salvation even to His persecutors themselves. For He Who had come to forgive all sins to all who believe did not will to exclude even the crime of the Jews from the general pardon. So we detest their faithlessness, yet embrace their faith, if they are converted; and, imitating the mercy of the Lord, Who prayed for those by whom He was being crucified, we too join our prayers with the blessed apostle Paul, and desire that that people may obtain mercy through whose offence we have received the grace of reconciliation: since, as the same teacher of the nations says, God has shut up all things in unbelief, that He may have mercy on all (Rom. 11:32).

CAP. III. — Quid autem illud fuit quod et Judaeis intellectum abstulit, et sapientium mundi corda turbavit, nisi crux Filii Dei, quae et philosophicam evanescere prudentiam, et Israeliticam fecit caligare doctrinam? Omnem namque sensum humanae mentis excessit divini altitudo consilii, cum placuit Deo per stultitiam praedicationis, salvos facere credentes (I Cor. I, 21), ut mirabilior fieret constantia fidei ex difficultate credendi. Inconsequens enim et irrationabile videbatur recipere animo quod creatorem omnium naturarum in substantia veri hominis Virgo intemerata peperisset; quod aequalis Patri Filius Dei, qui impleret omnia et contineret universa, furentium manibus comprehendi, iniquorum judicio condemnari, et post dedecora illusionum, cruci se permisisset affigi. Sed in iis omnibus simul sunt et humilitas hominis, et celsitudo Deitatis; nec misericordiae ratio majestatem miserentis obscurat, quia de ineffabili potentia factum est, ut dum homo verus

CHAP. III. — But what was it that both took away understanding from the Jews and troubled the hearts of the wise of the world, if not the cross of the Son of God, which made both philosophic prudence vanish and Israelite doctrine grow dark? For the height of the divine counsel surpassed every sense of the human mind, when it pleased God by the foolishness of preaching to save those who believe (1 Cor. 1:21), so that the constancy of faith might become the more wonderful from the difficulty of believing. For it seemed inconsequent and irrational to receive in the mind that an undefiled Virgin had borne the Creator of all natures in the substance of a true man; that the Son of God, equal to the Father, Who filled all things and held the universe together, had permitted Himself to be seized by the hands of madmen, condemned by the judgement of the wicked, and, after the indignities of mockery, fastened to a cross. But in all these things there are together both the lowliness of man and the loftiness of the Godhead; nor does the reason of mercy obscure the majesty of the One Who shows mercy, because it was brought about by ineffable power that, while a true man […]

Editors' notes and page, col. 381

Footnotes

(a) ‹anchor: solveret mundi captivitatem.› · printed under col 381

Idem exemplar Pauli Diac,, et Judaei.

The same copy of Paul the Deacon [reads] "et Judaei".

(b) ‹anchor: Obduravit› · printed under col 381

Editi ante Quesn., enim. Unus cod. S. Petri, et alii Vat., igitur.

The editions before Quesnel [read] "enim". One manuscript of St Peter's and other Vatican [manuscripts read] "igitur".

Ms. collect. 5, peccatum.

The manuscript of collection 5 [reads] "peccatum" [the sin].

(d) ‹anchor: obtinuit Jesus aeternae› · printed under col 381

Homil. Pauli Diac., dispensationis.

The Homiliary of Paul the Deacon [reads] "dispensationis".

(e) ‹anchor: misericordiam consequatur› · printed under col 381

Prima editio, oramus et optamus.

The first edition [reads] "oramus et optamus" [we pray and desire].

(f) ‹anchor: sicut ait› · printed under col 381

Vox idem addita ex Homil. Pauli Diac.

The word "idem" has been added from the Homiliary of Paul the Deacon.

(g) ‹anchor: crux Filii Dei, quae› · printed under col 381

Editi ante Quesn., et philosophiam evanescere prudentium, cum quibusdam codd. Sed aliorum mss. lectio a Quesnello et a nobis recepta Leoninam rationem magis sapit.

The editions before Quesnel, with certain manuscripts, [read] "et philosophiam evanescere prudentium". But the reading of the other manuscripts, received by Quesnel and by us, savours more of Leo's manner.

(h) ‹anchor: altitudo consilii,› · printed under col 381

Eaedem editiones, complacuit. Emendationem Quesnellianam nostri codices approbant.

The same editions [read] "complacuit". Our manuscripts support Quesnel's emendation.

(i) ‹anchor: creatorem omnium› · printed under col 381

Exemplar Pauli Diac., creaturarum. Mox in prima editione, qui implet omnia et continet universa... et post dedecus illusionum.

The copy of Paul the Deacon [reads] "creaturarum". Shortly after, in the first edition, "qui implet omnia et continet universa... et post dedecus illusionum".

(j) ‹anchor: factum est,› · printed under col 381, running on under col 382

Ita ex duobus codd. S. Petri ac Homil. Pauli Diac. Alias, ut cum homo verus est in Deo; sed Quesnellus omittit praeterea hoc primo loco verbum est.

So from two manuscripts of St Peter's and the Homiliary of Paul the Deacon. Elsewhere, "ut cum homo verus est in Deo"; but Quesnel moreover omits in this first place the word "est".

Page

running head: 381 SERMO (the page head reads SERMO LXX. across cols 381–382)
marginal letters: A ‹Christus solveret›; B ‹men excludere›; C ‹excessit divini altitudo›; D in the footnotes ‹Editi ante Quesn., enim›
old-edition numerals: 274 after ‹mirabilior fieret›
signature: none
other: "Fiiius" (broken l) set as Filius

PL 54:382

est in Deo inviolabili, et Deus verus in earne passibili, conferretur homini gloria per contumeliam incorruptio per supplicium, vita per mortem. Nisi enim Verbum caro fieret, et tam solida consisteret unitas in utraque natura, ut a suscipiente susceptam, nec ipsum breve mortis tempus abjungeret, numquam valeret ad aeternitatem redire mortalitas. Sed adfuit nobis in Christo singulare praesidium, ut in natura passibili mortis conditio non maneret, quam impassibilis essentia recepisset, et per id quod non poterat mori, posset id quod erat mortuum suscitari.

[…] is in inviolable God, and true God in passible flesh, there should be conferred on man glory through insult, incorruption through punishment, life through death. For unless the Word had become flesh, and the unity in both natures stood so solid that not even the brief time of death could sever the [nature] taken up from the One taking it up, mortality could never have returned to eternity. But there was present to us in Christ a singular protection, so that the condition of death should not remain in the passible nature which the impassible essence had received, and through that which could not die, that which was dead might be raised.

CAP. IV. — Huic sacramento, dilectissimi, ut inseparabiliter congruamus, magna nobis et animi et corporis intentione nitendum est ut cum gravissimi sit piaculi festum paschale negligere periculosius sit ecclesiasticis quidem conventibus jungi, sed in Dominicae passionis consortio non haberi.

CHAP. IV. — That we may be inseparably conformed to this mystery, dearly beloved, we must strive with great effort both of mind and of body, since, though it is a most grievous sin to neglect the paschal feast, it is more dangerous to be joined indeed to the assemblies of the Church, but not to be held in the fellowship of the Lord's passion.

Nam dicente Domino: Qui non accipit crucem suam, et non sequitur me, non est me dignus (Matth. X, 38); et dicente Apostolo. Si compatimur, et conregnabimus (Rom. VIII, 17; II Tim. II, 12): quis vere Christum passum, mortuum et resuscitatum colit, nisi qui cum ipso et patitur, et moritur, et resurgit? Et haec quidem in omnibus Ecclesiae filiis, ipso jam regenerationis sunt inchoata mysterio, ubi peccati interitus, vita est renascentis, et triduanam Domini mortem imitatur trina demersio; ut dimoto quodam aggere sepulturae, quos veteres suscepit sinus fontis, eodem novos edat unda baptismatis; sed implendum est nihilominus opere quod celebratum est sacramento, et natis de Spiritu sancto quantumcumque superest mundani corpori non sine crucis susceptione ducendum est. Quamvis enim forti et crudeli tyranno per potentiam crucis Christi vasa antiquae depraedationis erepta sint, et dominatio principis mundi a redemptorum sit ejecta corporibus, insidiari tamen etiam justificatis eadem malignitas perseverat, et multis modis eos in quibus non regnat impugnat: ut si quas animas negligentes imprudentesque repererit saevioribus eas laqueis rursum innectat, et a paradiso Ecclesiae raptas in consortium suae damnationis inducat. Unde cum quispiam observantiae Christianae se limites sentit excedere, et in id cupiditates suas tendere, quod eum a recto itinere faciat deviare, recurrat ad crucem Domini, et ligno vitae motus noxiae voluntatis

For since the Lord says: He who does not take up his cross and follow Me is not worthy of Me (Matt. 10:38); and the Apostle says: If we suffer with Him, we shall also reign with Him (Rom. 8:17; 2 Tim. 2:12): who truly worships Christ as having suffered, died and been raised again, except one who with Him both suffers and dies and rises again? And these things have indeed been begun in all the sons of the Church by the very mystery of regeneration, where the death of sin is the life of the one reborn, and the threefold immersion imitates the Lord's three-day death; so that, the mound of the tomb as it were removed, the wave of baptism brings forth as new, from the same bosom of the font, those whom it received as old; but what has been celebrated in the sacrament must nonetheless be fulfilled in deed, and for those born of the Holy Spirit whatever remains of [the life of] the worldly body is to be led not without taking up the cross. For although, through the power of Christ's cross, the vessels of the ancient plundering have been snatched from the strong and cruel tyrant, and the dominion of the prince of the world has been cast out of the bodies of the redeemed, yet the same malice persists in lying in wait even for the justified, and in many ways assails those in whom it does not reign: so that, if it finds any souls careless and unwary, it may entangle them again in crueller snares and lead them, snatched from the paradise of the Church, into the fellowship of its own damnation. Hence, when anyone feels himself exceeding the limits of Christian observance, and his desires tending towards that which would make him turn aside from the right way, let him run back to the cross of the Lord, and […] the motions of harmful will to the tree of life […]

Editors' notes and page, col. 382

Footnotes

(j) continued from col 381, set in n381

(k) ‹anchor: tam solida› · printed under col 382

Mss. S. Petri et alius Vat., existeret.

The manuscripts of St Peter's and another Vatican [manuscript read] "existeret".

(l) ‹anchor: gravissimi sit› · printed under col 382

Prima editio, periculi, et forte melius, nam mox periculosius subjicitur.

The first edition [reads] "periculi" [of danger], and perhaps better, for "periculosius" follows shortly after.

(m) ‹anchor: Si compatimur, et› · printed under col 382

Duo mss. S. Petri, congloriabimur.

Two manuscripts of St Peter's [read] "congloriabimur" [we shall be glorified with Him].

(n) ‹anchor: nisi qui cum ipso› · printed under col 382

Conjunctio et addita ex antiquo ms. Vat. In prima autem editione omittitur tum in hoc, tum in secundo commate.

The conjunction "et" has been added from an old Vatican manuscript. In the first edition, however, it is omitted both in this and in the second clause.

(o) ‹anchor: superest mundani› · printed under col 382

Ita ex duobus mss. S. Petri et alio Vat. Editi, temporis. Ad vocem autem corporis referuntur, quae paulo post subjiciuntur; dominatio principis mundi a redemptorum sit ejecta corporibus, ubi propterea opus non est pro corporibus legere cordibus, ut in marginali postilla Quesnellus conjecerat.

So from two manuscripts of St Peter's and another Vatican [manuscript]. The editions [read] "temporis". To the word "corporis", moreover, the words set a little after refer: "dominatio principis mundi a redemptorum sit ejecta corporibus", where therefore there is no need to read "cordibus" for "corporibus", as Quesnel had conjectured in a marginal note.

(p) ‹anchor: Christianae se› · printed under col 382 (the call in the text looks like "(r)")

Editi ante Quesn., limitem.

The editions before Quesnel [read] "limitem".

(q) ‹anchor: faciat› · printed under col 382

Ita cum Quesnello nostri codices. Al., declinare.

So our manuscripts, with Quesnel. Another [reading], "declinare".

Page

running head: LXX. 382 (the page head reads SERMO LXX. across cols 381–382)
marginal letters: A ‹est in Deo inviolabili›; B ‹ecclesiasticis quidem›; C ‹275 non sine crucis›; D in the footnotes ‹snellus omittit›
old-edition numerals: 275 before ‹non sine crucis›
signature: none
other: (none)

PL 54:383

affigat; ac voce prophetica ad Dominum clamet et dicat: Confige clavis a timore tuo carnes meas; a judiciis enim tuis timui (Ps. CXVIII, 120).

[…] let him fasten [them]; and let him cry to the Lord with the prophetic voice and say: Pierce my flesh with nails from the fear of Thee; for I have been afraid of Thy judgements (Ps. 118:120).

CAP. V. — Quid autem est clavis timoris Dei carnes habere confixas, nisi corporeos sensus ab illecebra illiciti desiderii sub metu divini continere judicii? ut qui resistit peccato, et concupiscentias suas, ne quid morte dignum operetur, interficit, audeat cum Apostolo dicere: Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo (Galat. VI, 14). Ibi ergo se constituat Christianus, quo eum secum sustulit Christus; et ad id dirigat omnem viam suam, ubi scit humanam salvatam esse naturam.

CHAP. V. — But what is it to have one's flesh pierced with the nails of the fear of God, if not to hold the bodily senses back from the enticement of unlawful desire under dread of the divine judgement? so that he who resists sin and kills his lusts, lest he do anything worthy of death, may dare to say with the Apostle: But far be it from me to glory, except in the cross of our Lord Jesus Christ, through Whom the world is crucified to me, and I to the world (Gal. 6:14). There, therefore, let the Christian set himself, where Christ has lifted him up with Himself; and let him direct all his way to that place where he knows that human nature has been saved.

Passio enim Domini usque ad finem producitur mundi; et sicut in sanctis suis ipse honoratur, ipse diligitur, et in pauperibus ipse pascitur, ipse vestitur; ita in omnibus pro justitia adversa tolerant, ipse compatitur: nisi forte aestimandum est, multiplicata per orbem fide, et rarescente impiorum numero, omnes persecutiones, et omnia qnae adversus beatos martyres saevierunt, finita esse certamina, tamquam suscipiendae crucis illis tantum necessitas incubuerit, quibus ad expugnandam Christi dilectionem atrocissima sunt illata supplicia. Sed aliud servientium Deo pietas experitur, aliud etiam Apostoli praedicatio protestatur, qui dicit: Omnes qui pie volunt vivere in Christo Jesu, persecutionem patientur (II Tim. III, 12). Qua sententia nimis tepidus et segnis ostenditur, qui nulla persecutione pulsatur. Pacem enim cum hoc mundo nisi amatores mundi habere non possunt, et nulla umquam iniquitati cum aequitate communio, nulla mendacio cum veritate concordia, nullus est tenebris cum luce consensus. Quia etiamsi pietas bonorum cupiat malos corrigi, conversionemque multorum per gratiam Dei miserentis obtineat, malignorum tamen spirituum adversus sanctos insidiae non quiescunt, et sive occulto dolo, sive aperto praelio, in omnibus fidelibus propositum bonae voluntatis infestant. Inimicum namque est illis omne quod rectum, omne quod sanctum est; et cum eis nihil in quemquam amplius liceat, quam justitia divina permiserit,

For the passion of the Lord is prolonged to the end of the world; and as in His saints it is He Himself Who is honoured, He Himself Who is loved, and in the poor He Himself Who is fed, He Himself Who is clothed, so in all [who] endure adversities for righteousness He Himself suffers with them: unless perhaps it is to be thought that, since faith has been multiplied throughout the world and the number of the ungodly grows rare, all the persecutions and all the struggles that raged against the blessed martyrs are finished, as though the necessity of taking up the cross lay only on those on whom the most atrocious punishments were inflicted in order to overcome the love of Christ. But the godliness of those who serve God experiences otherwise, and the preaching of the Apostle also declares otherwise, who says: All who will to live godly in Christ Jesus will suffer persecution (2 Tim. 3:12). By this saying he is shown to be too lukewarm and sluggish who is assailed by no persecution. For none but lovers of the world can have peace with this world, and there is never any fellowship of iniquity with equity, no concord of falsehood with truth, no agreement of darkness with light. For even if the godliness of the good desires the wicked to be corrected, and obtains the conversion of many through the grace of the merciful God, yet the snares of the evil spirits against the saints do not rest, and whether by hidden guile or by open battle they attack the purpose of good will in all the faithful. For everything that is right, everything that is holy, is hateful to them; and although nothing more is permitted to them against anyone than divine justice has allowed,

Editors' notes and page, col. 383

Footnotes

(a) ‹anchor: Confige clavis› · printed under col 383

Sic cum eodem Quesnello codices S. Petri et exemplar Pauli Diac. Al., timoris tui.

So, with the same Quesnel, the manuscripts of St Peter's and the copy of Paul the Deacon. Another [reading], "timoris tui".

(b) ‹anchor: dirigat omnem› · printed under col 383

Duo mss. S. Petri, vitam suam.

Two manuscripts of St Peter's [read] "vitam suam" [his life].

Voces, ipe honoratur, in utriusque Quesnelli editionibus per saltum, ut credimus, errore typographorum omissas restituimus ex caeteris editionibus omnibusque codicibus.

The words "ipse honoratur", omitted in both of Quesnel's editions by a skip, as we believe, through the printers' error, we have restored from the other editions and from all the manuscripts.

(d) ‹anchor: persecutionem› · printed under col 383

Exemplar Pauli Diac., patientur.

The copy of Paul the Deacon [reads] "patientur".

(e) ‹anchor: Dei miserentis obtineat,› (the call is worn and reads like "(c)") · printed under col 383

Prima editio, malorum.

The first edition [reads] "malorum" [of the wicked].

(f) ‹anchor: rectum, omne› · printed under col 383

Ita emendavimus ex duobus ms. S. Petri et uno Vat. Al., quod castum est.

So we have corrected from two manuscripts of St Peter's and one Vatican [manuscript]. Another [reading], "quod castum est".

(g) call in col 384, printed under col 383, set in n384

Editors' prose

ADMONITIO IN DUO SEQUENTES SERMONES.

ADMONITION ON THE TWO FOLLOWING SERMONS.

1. Quesnelli monitum integrum in primis exhibemus. Duo, inquit, qui sequuntur sermones, de Resurrectione Domini inscribuntur in omnibus; verum non ipso die Resurrectionis Dominicae dictos esse, sed sabbato sancto, gravibus momentis adducor ut certum habeam.

1. First of all we present Quesnel's notice in full. "The two sermons that follow," he says, "are entitled On the Resurrection of the Lord in all [the witnesses]; but that they were not delivered on the very day of the Lord's Resurrection, but on Holy Saturday, I am led by weighty considerations to hold as certain.

Page

running head: 383 S. LEONIS MAGNI (continuing across the page)
marginal letters: A ‹affigat; ac voce›; B ‹in sanctis suis›; C ‹umquam iniquitati 276›; D in the footnotes ‹rum omissas restituimus›
old-edition numerals: 276 after ‹umquam iniquitati›
signature: none
other: below the footnotes of cols 383–384 the editors' Admonitio in duo sequentes sermones begins in full-width lines (title plus six lines); its title and first two sentences (through "certum habeam.") are set here under col 383, the rest of the page's lines under col 384. Final "per-" completed as "permiserit" from the head of col 384 and set whole here.

PL 54:384

quae dignatur suos aut corripere disciplina, aut exercere patientia, agunt tamen versutissima arte fallaciae, ut ex arbitrio propriae potestatis, aut laedere videantur, aut parcere; et multis, quod dolendum est, ita per nequitiam simulationis illudunt, ut quidam illos et timeant pati infensos, et velint habere placatos: cum beneficia daemonum omnibus sint nocentiora vulneribus, quia tutius est homini inimicitiam diaboli meruisse quam pacem. Sapientes itaque animae, quae unum timere, unum diligere, et in unum Dominum sperare didicerunt, mortificatis cupiditatibus et crucifixis corporis sensibus, ad nullum hostium metum, ad nullum inclinantur obsequium. Voluntatem enim Dei etiam sibi praeferunt, et tanto amplius se amant quanto amplius pro Dei amore se non amant. Cumque audiunt sibi divinitus dici: Post concupiscentias suas non eas, et a voluntate tua avertere (Eccli. XVIII, 30): dividunt affectus suos, et legem mentis a corporis lege discernunt: ut ex quadam se parte sibi denegent, perdentes se in iis quae carnaliter cupiunt, et invenientes se in iis quae spiritaliter concupiscunt.

[…] which deigns either to correct its own by discipline or to exercise them by patience, they nonetheless contrive, by the most cunning art of deceit, to seem to harm or to spare by the choice of their own power; and they so delude many, which is lamentable, by the wickedness of pretence, that some both fear to suffer them hostile and wish to have them appeased: whereas the favours of demons are more harmful than any wounds, because it is safer for a man to have earned the devil's enmity than his peace. Wise souls, therefore, which have learnt to fear One, to love One, and to hope in one Lord, having mortified their desires and crucified the senses of the body, are bent to no fear of enemies and to no compliance. For they prefer the will of God even to themselves, and they love themselves the more, the more they do not love themselves for the love of God. And when they hear it said to them by God: Go not after their lusts, and turn away from your will (Sir. 18:30), they divide their affections, and distinguish the law of the mind from the law of the body: so that in a certain part they deny themselves to themselves, losing themselves in the things they desire carnally, and finding themselves in the things they long for spiritually.

CAP. VI. — Sanctum igitur Pascha, dilectissimi, in talibus membris corporis Christi legitime celebratur et nihil illis deest triumphis, quos passio Salvatoris obtinuit. Quoniam in iis qui apostolico exemplo castigant corpus suum et servituti subjicinnt (I Cor. IX, 27), iidem hostes eadem fortitudine conteruntur, et nunc a Christo vincitur mundus. Cum enim a servis suis quorumque vitiorum incentiva superantur, ipsius virtus est, ipsiusque victoria. Haec, dilectissimi, quae ad participationem crucis pertinent, sufficienter, ut arbitror, vestris sunt hodie auribus intimata: ut paschale sacramentum etiam in membris corporis Christi legitime celebretur. Superest ut de obtinendo resurrectionis consortio disseramus. Quod ne continuato sermone, et mihi et vobis fiat onerosum, in diem sabbati promissa differemus. Aderit, ut credimus, gratia Dei, ut debitum nostrum ipsius auxilio compleatur, qui vivit et regnat cum Patre et Spiritu sancto in saecula saeculorum. Amen.

CHAP. VI. — The holy Pasch, therefore, dearly beloved, is lawfully celebrated in such members of the body of Christ, and nothing is lacking to those triumphs which the Saviour's passion won. Since in those who, after the apostolic example, chastise their body and bring it into subjection (1 Cor. 9:27), the same enemies are crushed by the same strength, and now too the world is conquered by Christ. For when the incitements of any vices whatever are overcome by His servants, the power is His and the victory His. These things, dearly beloved, which pertain to sharing in the cross, have, I think, been sufficiently conveyed to your ears today: so that the paschal mystery may be lawfully celebrated in the members of Christ's body too. It remains that we should discourse on obtaining fellowship in the resurrection. Lest this, by a continuous sermon, become burdensome both to me and to you, we shall defer what we have promised to the day of the sabbath. The grace of God, we believe, will be present, so that our debt may be paid by His help, Who lives and reigns with the Father and the Holy Spirit for ages of ages. Amen.

Editors' notes and page, col. 384

Footnotes

(g) ‹anchor: simulationis illudunt, ut› · printed under col 383

Editi ante Quesn., corrupte, quidem.

The editions before Quesnel [read], corruptly, "quidem".

(h) ‹anchor: a corporis lege› · printed under col 384

Al., discidunt. Mox, quae carnaliter diligunt in Homil. Pauli Diac.

Another [reading], "discidunt". Shortly after, "quae carnaliter diligunt" in the Homiliary of Paul the Deacon.

(i) ‹anchor: eadem fortitudine conteruntur› · printed under col 384

Erat in editis ante Quesn.: Etenim nunc a Christo vincitur mundus, et cum a servis suis: apud Quesnellum vero ac in prima editione, et nunc enim a Christo vincitur mundus, et cum a servis suis. Saniorem lectionem praebuit exemplar Pauli Diac.

In the editions before Quesnel there stood: "Etenim nunc a Christo vincitur mundus, et cum a servis suis"; in Quesnel, however, and in the first edition: "et nunc enim a Christo vincitur mundus, et cum a servis suis". The copy of Paul the Deacon supplied the sounder reading.

(j) ‹anchor: ipsius virtus est,› · printed under col 384

Quesnellus, ipsius quoque victoria. Praetulimus lectionem nostrorum codicum et caeterarum.

Quesnel [reads] "ipsius quoque victoria". We have preferred the reading of our manuscripts and of the other [editions].

(k) ‹anchor: fiat onerosum,› · printed under col 384

Unus codex S. Petri, in quartam sabbati promissa differimus; sed perperam, ut ex admonitione sequenti constabit.

One manuscript of St Peter's [reads] "in quartam sabbati promissa differimus" [we defer what was promised to the fourth day of the week]; but wrongly, as will be clear from the following admonition.

Editors' prose

Nam 1° cum occupatissimus esset paschalis dies, vix sermoni locum dare poterat. Productis nimirum ad multam noctem vigiliis, totum illud officium celebrabatur quod nunc sabbato sancto, mane toto agitur. Tum catechumeni sacro fonte abluebantur, ungebantur, ac propriis instruebantur documentis. Demum sacra peragebantur mysteria, quae magnam

For, first, since the paschal day was very fully occupied, it could scarcely give room for a sermon. For, the vigils being prolonged far into the night, that whole office was celebrated which is now performed on Holy Saturday, through the whole morning. Then the catechumens were washed in the sacred font, anointed, and instructed with their proper teachings. Finally the sacred mysteries were performed, which [took up] a great [part …]