PL 54 · cols. 390–393

Leo the Great, Sermons

Sermon LXXII

PL 54:390

cum Patre et Spiritu sancto in saecula saeculorum. Amen.

with the Father and the Holy Spirit for ages of ages. Amen.

SERMO LXXII. [Al. LXX.]

SERMON 72 [otherwise 70]

De resurrectione Domini II.

On the Resurrection of the Lord, II

CAP. I. — Totum quidem, dilectissimi, paschale sacramentum evangelica nobis narratio praesentavit, et ita per aurem carnis penetratus est mentis auditus, ut nemini nostrum rerum gestarum imago defuerit; cum divinitus inspiratae textus historiae evidenter ostenderit qua Dominus Jesus Christus impietate traditus, quo judicio addictus, qua saevitia crucifixus, et qua sit gloria suscitatus. Sed adjiciendum est etiam nostri sermonis officium, ut sicut pia exspectatione reposcere vos consuetudinis debitum sentio, ita solemnitati sacratissimae lectionis subjungatur exhortatio sacerdotis. Quia igitur apud fideles aures ignorantiae locus non est, semen verbi, quod est in praedicatione Evangelii, debet in terra vestri cordis augeri, ut remotis suffocationibus spinarum ac tribulorum, libera in fructus suos exeant plantaria piorum sensuum, et rectarum germina voluntatum. Crux enim Christi, quae salvandis est impensa mortalibus, et sacramentum est et exemplum: sacramentum, quo virtus impletur divina; exemplum, quo devotio incitatur humana: quoniam captivitatis jugo erutis, etiam hoc praestat redemptio, ut eam sequi possit imitatio. Nam si mundana sapientia ita in suis gloriatur erroribus, ut quem sibi quisque ducem elegerit, ejus opiniones et mores atque omnia instituta sectetur, quae nobis erit communio nominis Christi, nisi ut ei inseparabiliter uniamur, qui est, ut ipse insinuavit, Via, et veritas, et Vita (Joan. XIV, 6)? Via scilicet conversationis sanctae, Veritas doctrinae divinae, et Vita beatitudinis sempiternae.

CHAP. I. — The Gospel narrative, dearly beloved, has indeed set before us the whole paschal mystery, and the hearing of the mind has been so penetrated through the ear of the flesh that the image of the events has been lacking to none of us; since the text of the divinely inspired history has plainly shown by what impiety the Lord Jesus Christ was betrayed, by what judgement He was condemned, with what cruelty He was crucified, and with what glory He was raised up. But the duty of our own discourse must also be added, so that, just as I perceive that with devout expectation you claim again the debt of custom, so the exhortation of the bishop may be joined to the solemnity of the most sacred reading. Since, then, there is no room for ignorance in faithful ears, the seed of the word, which lies in the preaching of the Gospel, ought to grow in the soil of your heart, so that, the choking of thorns and thistles being removed, the plantings of devout thoughts and the shoots of upright wills may come forth freely to their fruits. For the cross of Christ, which was spent on the saving of mortals, is both a sacrament and an example: a sacrament, by which the divine power is fulfilled; an example, by which human devotion is roused: since for those rescued from the yoke of captivity redemption provides this too, that imitation can follow it. For if worldly wisdom so glories in its own errors that each follows the opinions and manners and all the teachings of the one whom he has chosen as his leader, what fellowship in the name of Christ will we have unless we are inseparably united to Him Who is, as He Himself declared, the Way, and the truth, and the Life (John 14:6)? The Way, that is, of holy conduct, the Truth of divine doctrine, and the Life of everlasting blessedness.

CAP. II. — Collapsa enim in parentibus primis humani generis plenitudine, ita misericors Deus creaturae ad imaginem suam factae per unigenitum suum Jesum Christum voluit subvenire, ut nec extra naturam esset naturae reparatio, et ultra propriae originis dignitatem proficeret secunda conditio. Felix si ab eo non decideret quod Deus fecit, sed

CHAP. II. — For when the fullness of the human race had collapsed in our first parents, the merciful God willed to come to the aid of the creature made in His image through His only-begotten Jesus Christ in such a way that the restoration of the nature should not be outside the nature, and that the second state should advance beyond the dignity of its own origin. Happy [it would have been] if it had not fallen away from what God made, but […]

Editors' notes and page, col. 390

Footnotes

(d) ‹CAP. I. —› · printed under col 389, running into col 390

Editiones ante Quesnellum cum mss. collect. 2, 3 et 4, Notum, et in margine, Totum. At Lectionaria quae vidimus et codd. collect. 1 et 5 lectionem a Quesnello insertam et a nobis receptam praeferunt.

The editions before Quesnel, with the manuscripts of collections 2, 3 and 4, have Notum [known], and in the margin Totum [whole]. But the lectionaries we have seen and the codices of collections 1 and 5 show the reading inserted by Quesnel and adopted by us.

(e) ‹sicut pia exspectatione› · printed under col 390

Sic cum Quesnello mss. S. Petri. Aliae editiones, deposcere.

So, with Quesnel, the manuscripts of St Peter's. Other editions: deposcere [to demand].

(f) ‹ut remotis› · printed under col 390

Mss. S. Petri, aculeis spinarum.

The manuscripts of St Peter's: aculeis spinarum [the prickles of thorns].

(g) ‹etiam hoc› · printed under col 390

Unus cod., praestitit.

One codex: praestitit [provided].

(h) ‹Felix si ab eo› · printed under col 390

Mss. collect. 5, non dejiceretur. Mox, pro maneat, quidam mss. cum editionibus ante Quesn., maneret

The manuscripts of collection 5: non dejiceretur [were not cast down]. Shortly after, for maneat, some manuscripts with the editions before Quesnel have maneret.

Editors' prose

SYNOPSIS. — I. Crucem Christi nobis et sacramentum esse et exemplum. — II. Nostram naturam a Verbo in incarnatione esse susceptam, ut eam solveret in pretium. — III. Nos Christo commortuos et corresuscitatos, a Christo confortari nobiscum permanente in terris, et ad gloriam invitari regnante in coelis. — IV. Ubique nobis et virtutem crucis et exemplum adesse, quo adversus cupiditates armemur. — V. Per terrenorum contemptum ad coelestia tendendum, servata fide utriusque in Christo naturae. — VI. Per Christi transitum, qui non est nisi in natura nostra, nobis ad coelestia transitum praeparari. — VII. Eutychianos paschalis festi exsortes esse, qui naturam nostram in Christo negant.

SYNOPSIS. — I. That the cross of Christ is for us both a sacrament and an example. — II. That our nature was taken up by the Word in the incarnation, so that He might pay it as a price. — III. That we, having died with Christ and been raised together with Him, are strengthened by Christ, Who remains with us on earth, and are invited to glory by Him reigning in heaven. — IV. That both the power and the example of the cross are present to us everywhere, so that we may be armed against desires. — V. That we must strive towards heavenly things through contempt of earthly ones, keeping faith in both natures in Christ. — VI. That through the passage of Christ, which is only in our nature, a passage to heavenly things is prepared for us. — VII. That the Eutychians, who deny our nature in Christ, have no share in the paschal feast.

Page

running head: (SERMO) LXXII. 390
marginal letters: A ‹cum Patre et Spiritu sancto›; B ‹CAP. I. — Totum quidem›; C ‹ac tribulorum, libera in fructus›; D ‹CAP. II. — Collapsa enim›
old-edition numerals: 285 in the synopsis after ‹corresuscitatos›; 286 after ‹factae per›
signature: none
other: the sermon caption (SERMO LXXII. [Al. LXX.] / De resurrectione Domini II.) is printed within col 390 only; the synopsis follows it

PL 54:391

felicior si in eo maneat quod refecit. Multum fuit a Christo recepisse formam, sed plus est in Christo habere substantiam. Suscepit enim nos in suam proprietatem illa natura (quae se in quas voluerit mensuras benignitatis inflectit, nec usquam conversionem mutabilitatis incurrit. Suscepit nos illa natura) quae nec nostris sua, nec suis nostra consumeret: quae ita unam in se fecit Deitatis humanitatisque personam, ut sub dispensatione infirmitatum atque virtutum nec caro per Divinitatem inviolabilis, nec Divinitas per carnem posset esse passibilis. Suscepit nos illa natura quae et propaginem nostri generis a communi tramite non abrumperet, et contagium peccati in omnes homines transeuntis excluderet. Infirmitas sane atque mortalitas, quae non peccatum erant, sed poena peccati, a Redemptore mundi recepta sunt ad supplicium, ut impenderentur ad pretium. Quod ergo in omnibus hominibus transfusio erat damnationis, hoc in Christo sacramentum est pietatis. Praebuit enim se crudelissimo exactori liber a debito, et ministras diaboli Judaicas manus in cruciatum immaculatae carnis admisit. Quam ideo usque ad resurrectionem voluit esse mortalem, ut credentibus in eum nec persecutio insuperabilis, nec mors posset esse terribilis: cum ita dubitandum non esset de consortio gloriae, sicut dubitandum non erat de communione naturae.

[…] happier if it remains in what He has remade. It was much to have received form from Christ, but it is more to have substance in Christ. For that nature took us up into its own property (which bends itself to whatever measures of kindness it wills, and nowhere incurs the change of mutability. That nature took us up) which would neither consume what is ours by what is its own, nor what is its own by what is ours: which so made in itself one person of Godhead and manhood that, under the dispensation of weaknesses and powers, neither could the flesh become inviolable through the Godhead, nor the Godhead passible through the flesh. That nature took us up which would both not break off the offspring of our race from the common path, and would shut out the contagion of the sin that passes into all men. Weakness indeed and mortality, which were not sin but the punishment of sin, were received by the Redeemer of the world for suffering, so that they might be spent as a price. What therefore in all men was a transmission of condemnation, this in Christ is a sacrament of loving-kindness. For, free from debt, He offered Himself to the most cruel exactor, and admitted the Jewish hands, the devil's servants, to the torture of His spotless flesh. This flesh He willed to be mortal up to the resurrection for this reason: that to those who believe in Him neither persecution might be insuperable nor death terrible; since there was to be no more doubt about the fellowship of glory than there was about the communion of nature.

CAP. III. — Si incunctanter itaque, dilectissimi, credimus corde quod ore profitemur, nos in Christo crucifixi, nos sumus mortui, nos sepulti, nos etiam in ipso die tertio suscitati. Unde Apostolus dicit: Si consurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens; quae sursum sunt sapite, non quae super terram. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Cum enim Christus apparuerit vita vestra, tunc et vos apparebitis cum ipso in gloria Coloss. III, 1-4). Ut autem noverint corda fidelium habere se, unde ad supernam sapientiam spretis mundi cupiditatibus valeant elevari, spondet nobis Dominus praesentiam suam, dicens: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi (Matth. XXVIII, 20). Non enim frustra per Isaiam dixerat Spiritus sanctus: Ecce virgo in utero accipiet et pariet filium; et vocabunt nomen ejus Emmanuel, quod est interpretatum, nobiscum Deus (Isai. VII, 14;

CHAP. III. — If, then, dearly beloved, we believe without hesitation in our heart what we profess with our mouth, we were crucified in Christ, we died, we were buried, we too were raised up in Him on the very third day. Hence the Apostle says: If you have risen together with Christ, seek the things that are above, where Christ is, sitting at the right hand of God; mind the things that are above, not those upon the earth. For you are dead, and your life is hidden with Christ in God. For when Christ, your life, appears, then you too will appear with Him in glory (Col. 3:1–4). And so that the hearts of the faithful may know that they have the means by which, the desires of the world being scorned, they can be lifted up to the wisdom on high, the Lord promises us His presence, saying: Behold, I am with you all days, even to the consummation of the world (Matt. 28:20). For not in vain had the Holy Spirit said through Isaiah: Behold, a virgin shall conceive in the womb and bear a son; and they shall call His name Emmanuel, which is interpreted, God with us (Isa. 7:14; […]

Editors' notes and page, col. 391

Footnotes

(a) ‹Suscepit enim nos in suam› · printed under col 391

Mss. collect. 5 et in margine editionum, potestatem. Mox quae parenthesi clauduntur, desiderabantur in editis ante Quesnellum. Is autem ea addidit ex mss. Thuan. et Reg., eaque nos in octo nostris codicibus invenimus.

The manuscripts of collection 5, and the margin of the editions: potestatem [power]. Shortly after, the words enclosed in parentheses were lacking in the editions before Quesnel. He, however, added them from the Thou and Royal manuscripts, and we have found them in eight of our codices.

(b) ‹propaginem nostri generis› · printed under col 391

Unus codex, a communi palmite.

One codex: a communi palmite [from the common vine-shoot].

Ita cum Quesn. potiores nostri codd. Al., fuit.

So, with Quesnel, the better of our codices. Others: fuit [was].

(d) ‹Quam ideo usque ad› · printed under col 391

Editi ante Quesn. cum non paucis codd. addunt, celerrimam.

The editions before Quesnel, with not a few codices, add celerrimam [most swift].

(e) ‹Ut autem noverint corda› · printed under col 391

Prima editio, filiorum.

The first edition: filiorum [of the sons].

(f) ‹per Isaiam› · printed under col 391

Mss. Vat. collect. 7 et 5 addunt prophetam.

The Vatican manuscripts of collections 7 and 5 add prophetam [the prophet].

(g) ‹et pariet filium; et› · printed under col 391

Sic cum Quesn. potiores nostri codices. Al., vocabitur.

So, with Quesnel, the better of our codices. Others: vocabitur [he shall be called].

Page

running head: 391 S. LEONIS MAG(NI)
marginal letters: A ‹felicior si in eo maneat›; B ‹mundi recepta sunt ad supplicium›; C ‹Si consurrexistis cum Christo, quae sursum sunt quae-›; D beside the first line of the footnotes ‹(a) Mss. collect. 5›
old-edition numerals: 287 after ‹Non enim frustra›
signature: none
other: footnote (h), printed at the foot of this column, has its call in col 392 and is set in n392

PL 54:392

Matth. I, 23). Implet ergo Jesus proprietatem nominis sui, et qui ascendit in coelos, non deserit adoptatos; qui sedet ad dexteram Patris. idem totius habitator est corporis; et ipse deorsum confortat ad patientiam, qui sursum invitat ad gloriam.

[…] Matt. 1:23). Jesus therefore fulfils the property of His name, and He Who ascended into heaven does not desert those He has adopted; He Who sits at the right hand of the Father is the same Who dwells in the whole body; and He Himself strengthens us below for endurance, Who invites us above to glory.

CAP. IV. — Nec inter vana igitur nobis desipiendum est, nec inter adversa trepidandum. Ibi quidem blandiuntur deceptiones, et hic gravescunt labores. Sed quia misericordia Domini plena est terra (Ps. XXXII, 5), adest nobis Christi ubique victoria, ut impleatur qnod ait: Nolite timere, quia ego vici mundum (Joan. XVI, 33). Sive ergo contra ambitionem saeculi, sive contra concupiscentias carnis, sive contra haereticorum jacula dimicemus, Dominica cruce semper armemur. Nec enim unquam a paschali festo recedimus, si a fermento malitiae veteris (veritatis sinceritate) abstinemus. Inter omnes namque vitae hujus varietates, quae diversarum plenae sunt passionum, apostolicae exhortationis meminisse debemus, qua nos instruit, dicens: Hoc sentite in vobis, quod et in Christo Jesu: qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo, sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo. Humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis. Propter quod et Deus exaltavit illum, et donavit illi nomen quod est super omne nomen, ut in nomine Jesu omne genu flectatur, coelestium, terrestrium et infernorum; et omnis lingua confiteatur, quia Dominus Jesus Christus in gloria est Dei Patris (Philip. II, 5-11). Si magnae, inquit, pietatis sacramentum intelligitis, et quod pro salute humani generis unigenitus Dei Filius gessit advertitis, hoc sentite in vobis quod et in Christo Jesu, cujus humilitas nulli aspernenda divitum, nulli est erubescenda nobilium. Nec enim in tantum provehi potest quaelibet felicitas humana fastigium, ut aestimet sibi pudendum quod manens Deus in forma Dei, formam servi suscipere non est arbitratus indignum.

CHAP. IV. — We must not, then, act foolishly amid vain things, nor tremble amid adversities. There, indeed, deceptions flatter; and here, labours grow heavy. But since the earth is full of the mercy of the Lord (Ps. 32:5), the victory of Christ is present to us everywhere, so that what He said may be fulfilled: Do not fear, for I have overcome the world (John 16:33). Whether, then, we fight against the ambition of the world, or against the lusts of the flesh, or against the darts of heretics, let us always arm ourselves with the Lord's cross. For we never depart from the paschal feast if we abstain from the leaven of the old malice (by the sincerity of truth). For amid all the vicissitudes of this life, which are full of diverse sufferings, we ought to remember the apostolic exhortation by which he instructs us, saying: Let this mind be in you which was also in Christ Jesus: Who, being in the form of God, did not think it robbery to be equal to God, but emptied Himself, taking the form of a servant, being made in the likeness of men, and found in fashion as a man. He humbled Himself, becoming obedient unto death, even the death of the cross. For which reason God also exalted Him, and gave Him the name which is above every name, that at the name of Jesus every knee should bend, of those in heaven, on earth and under the earth; and every tongue confess that the Lord Jesus Christ is in the glory of God the Father (Phil. 2:5–11). If, he says, you understand the mystery of great loving-kindness, and consider what the only-begotten Son of God did for the salvation of the human race, let this mind be in you which was also in Christ Jesus, Whose humility is to be spurned by none of the rich, is a cause of shame to none of the noble. For no human good fortune whatever can be raised to such a height that it should think shameful for itself what God, remaining in the form of God, did not think it unworthy to take up, the form of a servant.

CAP. V. — Imitamini quod operatus est: diligite quod dilexit, et invenientes in vobis Dei gratiam, vestram in illo redamate naturam. Quoniam sicut ille paupertate divitias non amisit, gloriam humilitate non minuit, aeternitatem morte non perdidit, ita et

CHAP. V. — Imitate what He wrought; love what He loved; and, finding in yourselves the grace of God, love in return your own nature in Him. For just as He did not lose His riches by poverty, did not diminish His glory by humility, did not forfeit His eternity by death, so also […]

Editors' notes and page, col. 392

Footnotes

(h) ‹qui sedet ad dexteram Patris.› · printed under col 391, running into col 392

Vocem idem revocavimus ex nostris codd. et editis ante Quesn., qui posuit, ipse. Solum in ms. Vat. collect. 5 habetur, is. Mox pro ad patientiam, duo codd. S. Petri habent, ad poenitentiam.

We have restored the word idem [the same] from our codices and the editions before Quesnel, who put ipse [he himself]. Only in the Vatican manuscript of collection 5 is is [he] found. Shortly after, for ad patientiam [for endurance], two codices of St Peter's have ad poenitentiam [for penitence].

(i) ‹adest nobis Christi› · printed under col 392

Ita sex nostri melioris notae codd. cum Quesn. Al., utique.

So six of our codices of better quality, with Quesnel. Others: utique [certainly].

(j) ‹Dominica cruce semper› · printed under col 392

Ms. Vat. collect. 5, armamur; nec unquam a paschali festo recedimus. Dein parenthesi inclusa desunt in Quesnelli codd. et in pluribus etiam nostris, nec non in prima editione. At in nonnullis optimae notae leguntur.

The Vatican manuscript of collection 5: armamur [we are armed]; nec unquam a paschali festo recedimus. Next, the words enclosed in parentheses are lacking in Quesnel's codices and in several of ours too, and also in the first edition. But they are read in some of the best quality.

(k) ‹ut aestimet sibi pudendum› · printed under col 392

Editi cum multis codd. vitiata et mutila lectione habebant, quod manens Deus in forma Dei Deus, non est arbitratus indignum. Integram et veram lectionem suggessit Lectionarium ms. S. Petri. Respicit locum S. Pauli ad Philippenses II.

The editions, with many codices, had a corrupt and mutilated reading: quod manens Deus in forma Dei Deus, non est arbitratus indignum. The complete and true reading was supplied by the manuscript Lectionary of St Peter's. It refers to the passage of St Paul to the Philippians, chapter 2.

(l) ‹diligite quod dilexit,› · printed under col 392

Editi, alia interpunctione et lectione, et invenietis in vobis Dei gratiam. Vestram in illo redamate naturam, quoniam, etc. Secuti sumus nostros codices.

The editions, with other punctuation and another reading: et invenietis in vobis Dei gratiam. Vestram in illo redamate naturam, quoniam, etc. [and you will find in yourselves the grace of God. Love in return your nature in Him, since, etc.]. We have followed our codices.

Page

running head: (S. LEONIS MA)GNI SERMONES. 392
marginal letters: A ‹Matth. I, 23). Implet ergo›; B ‹festo recedimus, si a fermento›; C ‹ria est Dei Patris (Philip. II, 5-11)›; D beside the first footnote line ‹duo codd. S. Petri habent›
old-edition numerals: 288 after ‹manens Deus in forma›
signature: none
other: none

PL 54:393

vos eisdem gradibus eisdemque vestigiis, ut coelestia apprehendatis, terrena despicite. Susceptio enim crucis est interfectio cupiditatum, occisio vitiorum, declinatio vanitatis, et abdicatio omnis erroris. Nam cum Pascha Domini non impudicus, non luxuriosus, non superbus celebret, non avarus, nulli tamen ab hac festivitate longius quam haeretici separantur, maximeque illi qui de Verbi incarnatione male sentiunt, aut minuendo quod est Deitatis, aut evacuando quod est carnis. Verus enim Deus est Filius Dei, totum habens ex Patre quod Pater est, nullo exordio temporalis, nulla varietate mutabilis; nec ab uno divisus, nec ab omnipotente diversus, sempiterni genitoris unigenitus sempiternus: ut mens fidelis credens in Patrem, et Filium, et Spiritum sanctum, in eadem unius Deitatis essentia nec unitatem gradibus dividat, nec Trinitatem singularitate confundat. Non autem sufficit Dei Filium in sola Patris nosse natura, nisi eum non recedentem a propriis, agnoscamus in nostris. Exinanitio enim illa quam reparationi impendit humanae, dispensatio fuit miserationis, non privatio potestatis. Nam cum et ex aeterno consilio Dei non esset aliud nomen sub coelo datum hominibus, in quo oporteat salvos fieri (Act. IV, 12); invisibilis visibilem, intemporalis temporalem, impassibilis passibilem substantiam suam fecit: non ut virtus deficeret in infirmitate, sed ut infirmitas in incorruptibilem posset transire virtutem.

[…] you, by the same steps and in the same footprints, despise earthly things, so that you may lay hold of heavenly ones. For the taking up of the cross is the slaying of desires, the killing of vices, the turning away from vanity, and the renunciation of all error. For although no unchaste man, no luxurious man, no proud man, no avaricious man celebrates the Pasch of the Lord, yet none are separated further from this festival than heretics, and above all those who think wrongly of the incarnation of the Word, either by diminishing what belongs to the Godhead or by emptying out what belongs to the flesh. For the Son of God is true God, having from the Father all that the Father is, temporal by no beginning, mutable by no variation; neither divided from the One nor different from the Almighty, the everlasting only-begotten of an everlasting Begetter: so that the faithful mind, believing in the Father and the Son and the Holy Spirit, may, in the same essence of the one Godhead, neither divide the unity by degrees nor confound the Trinity into singleness. But it is not enough to know the Son of God in the nature of the Father alone, unless we acknowledge Him, not departing from what is His own, in what is ours. For that self-emptying which He spent on the restoration of man was a dispensation of mercy, not a loss of power. For since also by the eternal counsel of God there was no other name under heaven given to men in which we must be saved (Acts 4:12), the Invisible made His substance visible, the Timeless temporal, the Impassible passible: not that power might fail in weakness, but that weakness might pass over into incorruptible power.

CAP. VI. — Propter quod ipsa festivitas quae a nobis Pascha nominatur apud Hebraeos Phase, id est transitus, dicitur, attestante evangelista atque dicente: Ante diem festum Paschae sciens Jesus quia venit hora ejus ut transeat ex hoc mundo ad Patrem (Joan. XIII, 1). Cujus autem naturae futurus erat transitus iste, nisi nostrae, cum inseparabiliter et Pater in Filio, et Filius esset in Patre? Sed quia Verbum et caro una persona est, non dividitur, a suscipiente susceptus, et honor provehendi provehentis nominatur augmentum, dicente Apostolo, quod jam commemoravimus: Propter quod et Deus exaltavit illum, et donavit illi nomen quod est super omne nomen (Philipp. II, 9). In quo utique assumpti hominis exaltatio commendatur: ut in cujus passionibus manet Deitas indivisibilis, idem coaeternus sit in gloria Deitatis. Ad hanc participationem ineffabilis muneris, beatum transitum fidelibus suis ipse Dominus praeparabat, cum instanti jam proximus passioni, non solum pro apostolis suis atque discipulis, sed etiam pro universa Ecclesia supplicaret

CHAP. VI. — For this reason the very festival which is named Pasch by us is called Phase by the Hebrews, that is, passage, as the evangelist testifies and says: Before the festal day of the Pasch, Jesus, knowing that His hour had come that He should pass out of this world to the Father (John 13:1). But of what nature was this passage to be, if not of ours, since the Father was inseparably in the Son and the Son in the Father? But because the Word and the flesh are one person, the one taken up is not divided from the One taking up, and the honour of the one to be advanced is called the increase of the One advancing, as the Apostle says, as we have already recalled: For which reason God also exalted Him, and gave Him the name which is above every name (Phil. 2:9). In this, indeed, the exaltation of the man assumed is set forth: so that He in Whose sufferings the Godhead remains indivisible is the same, coeternal, in the glory of the Godhead. For this sharing in an ineffable gift the Lord Himself was preparing a blessed passage for His faithful, when, now close to His imminent passion, He prayed not only for His apostles and disciples but also for the whole Church

Editors' notes and page, col. 393

Footnotes

(a) ‹vos eisdem gradibus› · printed under col 393

Ita melius ex nostris mss. Editi, eisdem, omissa copulativa que.

So, better, from our manuscripts. The editions: eisdem, with the copulative que omitted.

(b) ‹Patrem, et Filium, et Spiritum sanctum,› · printed under col 393

Sic cum Quesn. duo mss. S. Petri et duo Vatt. Caeterae editiones, in eamdem unius Deitatis essentiam.

So, with Quesnel, two manuscripts of St Peter's and two Vatican ones. The other editions: in eamdem unius Deitatis essentiam [into the same essence of the one Godhead].

Prima editio omittit et.

The first edition omits et.

(d) ‹quia venit hora ejus› · printed under col 393

Eadem editio, ut transiret.

The same edition: ut transiret [that He should pass].

(e) ‹Deus exaltavit illum,› · printed under col 393

Ita duo Lectionaria S. Petri cum sex aliis codd. Editi, et dedit.

So two lectionaries of St Peter's with six other codices. The editions: et dedit [and gave].

(f) ‹ipse Dominus praeparabat,› · printed under col 393, running into col 394

Duo codd. S. Petri, cum instante jam proxima passione.

Two codices of St Peter's: cum instante jam proxima passione [when His passion was now imminent and close].