PL 54 · cols. 394–399

Leo the Great, Sermons

Sermons LXXIII–LXXIV

et diceret: Non pro his autem rogo tantum, sed pro iis etiam qui credituri sunt per verbum ipsorum in me: ut omnes unum sint, sicut et tu Pater in me, et ego in te, ut et ipsi in nobis unum sint (Joan. XVII, 20, 21).

and said: Yet I do not pray for these alone, but also for those who will believe in Me through their word: that all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us (John 17:20, 21).

CAP. VII. — Cujus unitatis nullum poterunt habere consortium, qui in Dei Filio Deo vero humanam negant manere naturam, impugnatores salutiferi sacramenti, et paschalis exsules festi; quod quia ab Evangelio dissentiunt et Symbolo contradicunt, nobiscum celebrare non possunt: quia etsi audent sibi Christianum nomen assumere, ab omni tamen creatura, cui Christus caput est, repelluntur; vobis in hac solemnitate merito exsultantibus, pieque gaudentibus, qui nullum recipientes in veritate mendacium, nec de nativitate Christi secundum carnem, nec de passione ac morte, nec de corporali resurrectione ejus ambigitis: quoniam sine ulla separatione Deitatis, verum Christum ab utero Virginis, verum in ligno crucis, verum in sepulcro carnis, verum in gloria resurrectionis, verum in dextera paternae majestatis agnoscitis. Unde etiam, sicut Apostolus ait, exspectamus Salvatorem Dominum nostrum Jesum Christum, qui reformabit corpus nostrae humilitatis, conforme fieri corpori gloriae suae (Philipp. III, 20, 21), qui vivit, et regnat cum Patre et Spiritu sancto in saecula saeculorum. Amen.

CHAP. VII. — No share in this unity will those be able to have who deny that human nature remains in the Son of God, true God: assailants of the saving sacrament and exiles from the paschal feast; which, because they dissent from the Gospel and contradict the Creed, they cannot celebrate with us: for although they dare to take the Christian name to themselves, they are nonetheless driven back by every creature of which Christ is the head; while you rightly exult in this solemnity and devoutly rejoice, you who, admitting no falsehood into the truth, have no doubt about the birth of Christ according to the flesh, nor about His passion and death, nor about His bodily resurrection: since, without any separation of the Godhead, you acknowledge the true Christ from the Virgin's womb, the true Christ on the wood of the cross, the true Christ in the tomb of the flesh, the true Christ in the glory of the resurrection, the true Christ at the right hand of the Father's majesty. Hence also, as the Apostle says, we await the Saviour, our Lord Jesus Christ, Who will reform the body of our lowliness, made conformable to the body of His glory (Phil. 3:20, 21), Who lives and reigns with the Father and the Holy Spirit for ages of ages. Amen.

SERMO LXXIII [Al. LXXI].

SERMON 73 [otherwise 71]

De Ascensione Domini I.

On the Ascension of the Lord, I

CAP. — Post beatam et gloriosam resurrectionem Domini nostri Jesu Christi, qua verum Dei templum Judaica impietate resolutum divina in triduo potentia suscitavit, quadragenarius hodie, dilectissimi, sanctorum dierum expletus est numerus, sacratissima ordinatione dispositus, et ad utilitatem nostrae eruditionis impensus: ut dum a Domino in hoc spatium mora praesentiae corporalis extenditur, fides resurrectionis documentis necessariis muniretur. Mors enim Christi multum discipulorum corda turbaverat, et de supplicio crucis, de emissione spiritus, de exanimati corporis sepultura gravatis moestitudine mentibus quidam diffidentiae torpor obrepserat.

CHAP. — After the blessed and glorious resurrection of our Lord Jesus Christ, by which He raised up by divine power in three days the true temple of God that Jewish impiety had destroyed, the number of forty holy days, dearly beloved, has today been completed, arranged by a most sacred ordinance and spent for the benefit of our instruction: so that, while the delay of His bodily presence was extended by the Lord through this space, faith in the resurrection might be fortified with necessary proofs. For the death of Christ had greatly troubled the hearts of the disciples, and, from the punishment of the cross, from the giving up of the spirit, from the burial of the lifeless body, a certain torpor of distrust had crept over minds weighed down with sorrow.

Editors' notes and page, col. 394

Footnotes

(g) ‹Christianum nomen assumere,› · printed under col 394

Iidem codices et alius Vat. cum prima editione, ab omni natura tamen, cui.

The same codices and another Vatican one, with the first edition: ab omni natura tamen, cui [yet from every nature, of which].

(h) ‹a Domino in hoc› · printed under col 394

Sic cum Quesn. mss. Veron. et Vat. collect. 5. Al., spatio.

So, with Quesnel, the Verona manuscripts and the Vatican one of collection 5. Others: spatio.

(i) ‹Mors enim Christi› · printed under col 394

Prima editio, Homil. Pauli Diac., nec non duo mss. Vatt. et alius Veron., multorum.

The first edition, the Homiliary of Paul the Deacon, and also two Vatican manuscripts and another of Verona: multorum [of many].

(j) ‹de exanimati corporis sepultura› · printed under col 394

Al. gravatas mentes oppresserat. QUESN. in margine. — Paulo post, in uno cod., tepor pro torpor.

Others: gravatas mentes oppresserat [had oppressed the weighed-down minds]. Quesnel in the margin. — A little after, in one codex, tepor [lukewarmness] for torpor.

Editors' prose

SYNOPSIS. — I. Et moram Christi in terris post reresurrectionem, et dubitationem discipulorum, ad fidem confirmandam dispositas esse. — II. Quanta his diebus a Christo facta fuerint. — III. Vulnerum suorum tactu trepidantia discipulorum corda confirmasse. — IV. Ascensionem Christi eos laetitia affecisse, quos et mors trepidos fecerat, et resurrectio dubios reliquerat. Ampliora per Christum esse collata, quam per diabolum ablata.

SYNOPSIS. — I. That both Christ's stay on earth after the resurrection and the doubting of the disciples were so arranged in order to confirm faith. — II. How great were the things done by Christ in these days. — III. That by the touch of His wounds He strengthened the trembling hearts of the disciples. — IV. That the ascension of Christ filled with joy those whom His death had made fearful and His resurrection had left doubtful. That more has been bestowed through Christ than was taken away through the devil.

Page

running head: (SERMO) LXXIII. 394
marginal letters: A ‹caret et diceret›; B ‹cium, nec de nativitate Christi›; C beside the synopsis ‹fidem confirmandam dispositas esse›; D ‹Mors enim Christi›
old-edition numerals: 290 before the caption ‹SERMO LXXIII›
signature: 13
other: the caption SERMO LXXIII [Al. LXXI]. / De Ascensione Domini I. is printed within col 394 only; the synopsis follows it. The first chapter heading is printed CAP. — with no numeral. The first line of this column's footnote area, ‹passione.›, ends note (f) of col 393. The word obrepserat, hyphenated obre-/pserat into col 395, is set whole at the end of col 394

PL 54:395

Nam cum sanctae mulieres, sicut evangelica patefecit historia, revolutum a monumento lapidem, sepulcrum corpore vacuum, et viventis Domini testes angelo nuntiarent, verba earum apostolis aliisque dicipulis deliramentis similia videbantur. Quam utique haesitationem humana infirmitate nutantem, nequaquam permisisset Spiritus veritatis praedicatorum suorum inesse pectoribus, nisi illa trepida sollicitudo et curiosa cunctatio nostrae fidei fundamenta jecisset. Nostris igitur perturbationibus, nostrisque periculis in apostolis consulebatur: nos in illis viris contra calumnias impiorum, et contra terrenae argumenta sapientiae docebamur. Nos illorum instruxit aspectus, nos erudivit auditus, nos confirmavit attactus. Gratias agamus divinae dispensationi et sanctorum Patrum necessariae tarditati. Dubitatum est ab aliis, ne dubitaretur a nobis.

For when the holy women, as the Gospel history has made plain, announced the stone rolled away from the tomb and the sepulchre empty of the body, and, through an angel, were witnesses of the living Lord, their words seemed to the apostles and the other disciples like ravings. This hesitation, wavering from human weakness, the Spirit of truth would by no means have allowed to be in the breasts of His preachers, had not that anxious solicitude and inquisitive delay laid the foundations of our faith. It was for our perturbations, then, and for our dangers that provision was being made in the apostles: in those men we were being taught against the calumnies of the impious and against the arguments of earthly wisdom. Their seeing instructed us, their hearing taught us, their touching confirmed us. Let us give thanks to the divine dispensation and to the necessary slowness of the holy fathers. It was doubted by others so that it might not be doubted by us.

CAP. II. — Non ergo ii dies, dilectissimi, qui inter resurrectionem Domini ascensionemque fluxerunt, otioso transiere decursu; sed magna in his confirmata sacramenta, magna sunt revelata mysteria. In his metus dirae mortis aufertur, et non solum animae, sed etiam carnis immortalitas declaratur. In his per insufflationem Domini infunditur apostolis omnibus Spiritus sanctus; et beato apostolo Petro suprà caeteros, post regni claves, ovilis Dominici cura mandatur. In his diebus, duobus discipulis tertius in via Dominus comes jungitur (Luc. XXIV, 15), et ad omnes nostrae ambiguitatis caliginem detergendam, paventium ac trepidantium tarditas increpatur. Flammam fidei illuminata corda concipiunt; et quae erant tepida, reserante Scripturas Domino, efficiuntur ardentia. In fractione quoque panis convescentium aperiuntur obtutus; multo felicius horum oculis patefactis, quibus naturae suae manifestata est glorificatio, quam illorum generis nostri principum quibus praevaricationis suae est ingesta confusio.

CHAP. II. — Those days, then, dearly beloved, which flowed by between the resurrection of the Lord and His ascension did not pass in an idle course; but in them great sacraments were confirmed, great mysteries were revealed. In them the fear of dread death is taken away, and the immortality not only of the soul but also of the flesh is declared. In them, through the breathing of the Lord, the Holy Spirit is poured into all the apostles; and to the blessed apostle Peter, above the rest, after the keys of the kingdom, the care of the Lord's fold is entrusted. In these days the Lord joins two disciples on the road as a third companion (Luke 24:15), and, to wipe away all the darkness of our uncertainty, the slowness of the fearful and trembling is rebuked. Enlightened hearts conceive the flame of faith; and hearts that were lukewarm are made burning as the Lord opens the Scriptures. In the breaking of bread, too, the eyes of those eating with Him are opened; the eyes of these being opened far more happily, to whom the glorification of their nature was made manifest, than those of the first parents of our race, upon whom the confusion of their transgression was heaped.

CAP. III — Inter haec autem aliaque miracula, cum discipuli trepidis cogitationibus aestuarent, et apparuisset in medio eorum Dominus dixissetque, Pax vobis (Luc. XXIV, 36; Joan. XX, 26): ne hoc remaneret in eorum opinionibus quod volvebatur in cordibus (putabant enim se spiritum videre, non carnem), redarguit cogitationes a veritate discordes,

CHAP. III — But amid these and other miracles, when the disciples were tossing with fearful thoughts, and the Lord had appeared in their midst and said, Peace be to you (Luke 24:36; John 20:26): so that what was turning over in their hearts might not remain in their opinions (for they thought that they saw a spirit, not flesh), He refutes thoughts at odds with the truth, […]

Editors' notes and page, col. 395

Footnotes

(a) ‹sicut evangelica› · printed under col 395 (the call letter printed as «)

Ita cum Quesn. ms. Vat. 3835 et Homil. Pauli Diac. Alii codices et editi, pandit historia. Mox in eodem Homil. Pauli Diac., revoluto a monumento lapide. Dein ante vocem sepulcrum editi ante Quesn. cum quibusdam codd. addunt conjunctionem et.

So, with Quesnel, the Vatican manuscript 3835 and the Homiliary of Paul the Deacon. Other codices and the editions: pandit historia [the history discloses]. Shortly after, in the same Homiliary of Paul the Deacon: revoluto a monumento lapide [the stone having been rolled from the tomb]. Then, before the word sepulcrum, the editions before Quesnel, with certain codices, add the conjunction et.

(b) ‹humana infirmitate› · printed under col 395

Ms. Veronensis, nutante.

The Verona manuscript: nutante.

Vetus editio (id est prima et caeterae ex eadem recusae) sic habet, contatio, id est percontatio. In vulgatis editis, cunctatio. QUESNELLUS. — Verum contatio idem est ac cunctatio, nec pro percontatione accepta invenietur: in prima autem editione o pro u in similibus vocibus frequenter scribitur. Hinc cunctatio cum omnibus mss. restituimus; et haesitationem innuit, quae simul cum curiositate inquirendi et sciendi jungebatur.

The old edition (that is, the first and the others reprinted from it) has thus: contatio, that is, percontatio [inquiry]. In the common editions: cunctatio [delay]. QUESNEL. — But contatio is the same as cunctatio, and will not be found taken for percontatio: in the first edition, moreover, o is frequently written for u in similar words. Hence we have restored cunctatio with all the manuscripts; and it signifies hesitation, which was joined together with a curiosity of inquiring and knowing.

(d) ‹sed magna› · printed under col 395 (the call printed as (c))

Sic Ques. et noster antiquissimus Vat. cum Homil. Pauli Diac. Al., in eis.

So Quesnel and our most ancient Vatican manuscript, with the Homiliary of Paul the Deacon. Others: in eis.

(e) ‹ovilis Dominici cura› · printed under col 395

Exemplar Pauli Diac., commendatur.

The copy of Paul the Deacon: commendatur [is commended].

(f) ‹et quae erant› · printed under col 395, running into col 396

Ita ex antiquo ms. Vat. Longobardico, uti Quesnellus in margine corrigendum conjecerat, cum esset in editis aliisque mss., trepida.

So from the ancient Lombardic Vatican manuscript, as Quesnel in the margin had conjectured it should be corrected, since in the editions and other manuscripts there was trepida [trembling].

(g) ‹multo felicius› · printed under col 396

Sic cum Quesn. nostri potiores codd. Al., eorum.

So, with Quesnel, our better codices. Others: eorum [of them].

Page

running head: 395 S. LEONIS MAGNI
marginal letters: A ‹pserat. Nam cum sanctae mulieres›; B ‹dispensationi et sanctorum Patrum necessariae tar-›; C ‹erant tepida, reserante Scripturas Domino›; D beside footnote (a) ‹eodem Homil. Pauli Diac.›
old-edition numerals: 291 after ‹Gratias agamus divinae›
signature: none
other: the column opens with the tail ‹pserat› of obrepserat, set whole at the end of col 394. The word discordes, hyphenated discor-/des into col 396, is set whole at the end of col 395

PL 54:396

ingerit dubitantium oculis manentia in manibus suis et pedibus crucis signa, et ut diligentius pertractetur invitat: quia ad sananda infidelium cordium vulnera, clavorum et lanceae erant servata vestigia: ut non dubia fide, sed constantissima scientia teneretur, eam naturam in Dei Patris consessuram throno, quae jacuerat in sepulcro.

He thrusts before the eyes of the doubters the marks of the cross remaining in His hands and feet, and invites them to handle Him more carefully: for the traces of the nails and the lance had been kept to heal the wounds of unbelieving hearts: so that it might be held, not with doubtful faith but with the most steadfast knowledge, that the nature which had lain in the tomb was to sit with God the Father on His throne.

CAP. IV. — Per omne ergo hoc tempus, dilectissimi, quod inter resurrectionem Domini et ascensionem ejus exactum est, hoc providentia Dei curavit, hoc docuit, hoc suorum et oculis insinuavit et cordibus, ut Dominus Jesus Christus vere agnosceretur resuscitatus, qui vere erat natus, et passus, et mortuus. Unde beatissimi apostoli omnesque discipuli, qui et de exitu crucis fuerant trepidi, et de fide resurrectionis ambigui, ita sunt veritate perspicua roborati, ut Domino in coelorum eunte sublimia, non solum nulla afficerentur tristitia, sed etiam magno gaudio replerentur (Luc. XXIV, 52), Et revera magna et ineffabilis erat causa gaudendi, cum in conspectu sanctae multitudinis super omnium creaturarum coelestium dignitatem humani generis natura conscenderet, supergressura angelicos ordines, et ultra archangelorum altitudines elevanda, nec ullis sublimitatibus modum suae provectionis habitura, nisi aeterni Patris recepta concessu, illius gloriae sociaretur in throno, cujus naturae copulabatur in Filio. Quia igitur Christi ascensio, nostra provectio est, et quo praecessit gloria capitis, eo spes vocatur et corporis, dignis, dilectissimi, exsultemus gaudiis, et pia gratiarum actione laetemur. Hodie enim non solum paradisi possessores firmati sumus, sed etiam coelorum in Christo superna penetravimus: ampliora adepti per ineffabilem Christi gratiam quam per diaboli amiseramus invidiam. Nam quos virulentus inimicus primi habitaculi felicitate dejecit, eos sibi concorporatos Dei Filius ad dexteram Patris collocavit: cum quo vivit et regnat in unitate Spiritus sancti Deus per omnia saecula saeculorum. Amen.

CHAP. IV. — Throughout all this time, then, dearly beloved, which passed between the resurrection of the Lord and His ascension, the providence of God took care of this, taught this, instilled this into both the eyes and the hearts of His own: that the Lord Jesus Christ should be acknowledged as truly raised, Who had truly been born, and suffered, and died. Hence the most blessed apostles and all the disciples, who had been both fearful at the outcome of the cross and doubtful about faith in the resurrection, were so strengthened by the evident truth that, as the Lord went up to the heights of heaven, they were not only affected by no sadness but were even filled with great joy (Luke 24:52). And indeed great and ineffable was the cause for rejoicing, when, in the sight of the holy multitude, the nature of the human race ascended above the dignity of all heavenly creatures, to pass beyond the angelic orders and to be raised above the heights of the archangels, and to have no limit to its advancement in any heights until, received to sit with the eternal Father, it should be associated on the throne with the glory of Him to Whose nature it was joined in the Son. Since, then, the ascension of Christ is our advancement, and whither the glory of the Head has gone before, thither the hope of the body too is called, let us, dearly beloved, exult with worthy joys and rejoice in devout thanksgiving. For today we have not only been established as possessors of paradise, but have even penetrated in Christ the heights of heaven: having gained more through the ineffable grace of Christ than we had lost through the envy of the devil. For those whom the venomous enemy cast down from the happiness of their first dwelling, the Son of God has made of one body with Himself and placed at the right hand of the Father: with Whom He lives and reigns in the unity of the Holy Spirit, God, through all ages of ages. Amen.

SERMO LXXIV [Al. LXXII].

SERMON 74 [otherwise 72]

De Ascensione Domini II.

On the Ascension of the Lord, II

Editors' notes and page, col. 396

Footnotes

(h) ‹constantissima scientia› · printed under col 396

Prima editio et unus ms. Vat., tenerent.

The first edition and one Vatican manuscript: tenerent [they might hold].

(i) ‹dilectissimi, quod› · printed under col 396

Editi ante Ques., inter resurrectionem et ascensionem Domini. Quesnellianam lectionem nostri codd. fultam retinuimus.

The editions before Quesnel: inter resurrectionem et ascensionem Domini [between the resurrection and ascension of the Lord]. We have kept Quesnel's reading, supported by our codices.

(j) ‹hoc suorum› · printed under col 396

Unus vetustius codex addit, discipulorum.

One older codex adds discipulorum [of the disciples].

(k) ‹ut Dominus Jesus› · printed under col 396

Vox Christus adjecta ex antiquissimo Vat. et ex Homil. Pauli Diac.

The word Christus has been added from the most ancient Vatican manuscript and from the Homiliary of Paul the Deacon.

(l) ‹qui et› · printed under col 396

In laudato Pauli Diac. Homiliario, de exsilio crucis.

In the Homiliary of Paul the Deacon already cited: de exsilio crucis [at the exile of the cross].

(m) ‹Et revera magna› · printed under col 396

Cod. Veronensis, et inaestimabilis atque ineffabilis. Mox tantae pro sanctae in uno ms.

The Verona codex: et inaestimabilis atque ineffabilis [and inestimable and ineffable]. Shortly after, tantae [so great] for sanctae in one manuscript.

(n) ‹humani generis natura› · printed under col 396

Ms. vetustissimus Vat., conscenderit.

The most ancient Vatican manuscript: conscenderit.

(o) ‹ad dexteram Patris collocavit:› · printed under col 396

Idem antiquissimus Vat. et ms. Veron., qui vivit et regnat cum Deo Patre omnipotente et Spiritu sancto in sempiterna saecula saeculorum. Amen.

The same most ancient Vatican manuscript and the Verona manuscript: qui vivit et regnat cum Deo Patre omnipotente et Spiritu sancto in sempiterna saecula saeculorum. Amen [Who lives and reigns with God the Father almighty and the Holy Spirit for everlasting ages of ages. Amen].

Editors' prose

SYNOPSIS. — I. Ascensione et gaudium nostrum adimpleri, et fidem nostram spemque mirabiliores fieri.

SYNOPSIS. — I. That by the ascension both our joy is fulfilled and our faith and hope are made more wonderful.

Page

running head: (S. LEONIS MA)GNI SERMONES. 396
marginal letters: A ‹des, ingerit dubitantium›; B ‹fide resurrectionis ambigui›; C ‹enim non solum paradisi›; D beside footnote (g) ‹(g) Sic cum Quesn›
old-edition numerals: 292 after ‹Domino in coelorum›
signature: none
other: the column opens with the tail ‹des› of discordes, set whole at the end of col 395. The first footnote lines here end note (f) of col 395; note (g), printed here, belongs to col 395 and is set in n395. The caption SERMO LXXIV [Al. LXXII]. / De Ascensione Domini II. is printed within col 396; its synopsis begins here and runs on into col 397 (the rest is in n397)

PL 54:397

CAP. I. — Sacramentum, dilectissimi, salutis nostrae, quam pretio sanguinis sui universitatis conditor aestimavit, a die corporalis ortus usque ad exitum passionis, per dispensationem humilitatis impletum est. Et licet multa etiam in forma servi Divinitatis signa radiaverint, proprie tamen illius temporis actio ad demonstrandam suscepti hominis pertinuit veritatem. Post passionem vero, ruptis mortis vinculis, quae vim suam in eum qui peccati erat nescius incedendo pandiderat: infirmitas in virtutem, mortalitas in aeternitatem, contumelia transivit in gloriam: quam Dominus Jesus Christus in multis manifestisque documentis (Act. I, 3), multorum declaravit aspectibus, donec triumphum victoriae, quem reportarat a mortuis, inferret et coelis. Sicut ergo in solemnitate paschali resurrectio Domini fuit nobis causa laetandi, ita ascensio ejus in coelos praesentium nobis est materia gaudiorum, recolentibus illum diem et rite venerantibus, quo natura nostrae humilitatis in Christo super omnem coeli militiam, supra omnes ordines angelorum, et ultra omnium altitudinem potestatum ad Dei Patris est provecta consessum.

CHAP. I. — The sacrament of our salvation, dearly beloved, which the Creator of the universe valued at the price of His blood, was fulfilled through the dispensation of humility from the day of His bodily birth to the end of His passion. And although many signs of the Godhead shone out even in the form of a servant, yet the activity of that time properly served to demonstrate the reality of the man assumed. But after the passion, when the bonds of death were broken, which by advancing upon Him Who knew no sin had spent their own force: weakness passed into power, mortality into eternity, reproach into glory: which the Lord Jesus Christ declared by many and manifest proofs (Acts 1:3) to the sight of many, until He should carry into heaven too the triumph of the victory which He had brought back from the dead. As, then, at the paschal solemnity the resurrection of the Lord was the cause of our rejoicing, so His ascension into heaven is the matter of our present joys, as we recall and duly venerate that day on which the nature of our lowliness was advanced in Christ above all the host of heaven, above all the orders of angels, and beyond the height of all the powers, to sit with God the Father.

Quo ordine operum divinorum nos fundati, nos aedificati sumus: ut mirabilior fieret gratia Dei, cum remotis a conspectu hominum, quae merito reverentiam sui sentiebantur indicere, fides non diffideret, spes non fluctuaret, charitas non tepesceret. Magnarum enim hic vigor est mentium, et valde fidelium hoc lumen est animarum, incunctanter credere quae corporeo non videntur intuitu, et ibi figere desiderium, quo nequeas inferre conspectum. Haec autem pietas unde in nostris cordibus nasceretur, aut quomodo quisquam justificaretur per fidem, si in iis tantum salus nostra concisteret, quae obtutibus subjacerent? Unde et illi viro qui de resurrectione Christi videbatur ambigere, nisi in ipsius carne vestigia passionis et visu explorasset et tactu: Quia vidisti me, inquit Dominus,

By this order of the divine works we have been founded, we have been built up: so that the grace of God might become more wonderful, when, though those things had been removed from the sight of men which were rightly felt to command reverence for themselves, faith would not distrust, hope would not waver, charity would not grow cold. For this is the vigour of great minds, and this the light of truly faithful souls: to believe without hesitation what is not seen by bodily gaze, and to fix desire there where you cannot direct your sight. But whence would this devotion be born in our hearts, or how would anyone be justified by faith, if our salvation consisted only in those things which lay open to our eyes? Hence also to that man who seemed to doubt about the resurrection of Christ unless he had examined the traces of the passion in His very flesh both by sight and by touch, the Lord says: Because you have seen Me, […]

Editors' notes and page, col. 397

Footnotes

(a) ‹universitatis conditor› · printed under col 397

In margine ms. Casinensis, dignatus est operari.

In the margin of the Monte Cassino manuscript: dignatus est operari [deigned to work].

(b) ‹quae vim suam› · printed under col 397

Ms. Veron., in eo; et mox, incidendo in editione Rainaudi, pro incedendo; prima editio et unus cod. Vat., intendendo.

The Verona manuscript: in eo; and shortly after, incidendo [by falling upon] in Raynaud's edition, for incedendo; the first edition and one Vatican codex: intendendo [by straining].

Editi et plures codd., perdiderat. Magis placuit, pendiderat, auctoritate vetustissimi cod. Vat. alteriusque Vat. Longobardicis, ut vocant, litteris exarati.

The editions and several codices: perdiderat [had lost]. We have preferred pendiderat [had paid out], on the authority of the most ancient Vatican codex and of another Vatican one written in Lombardic letters, as they call them.

(d) ‹mortalitas› · printed under col 397

Editi et aliquot codd., in immortalitatem. Quatuor praestantiorum nostrorum codicum lectionem praetulimus.

The editions and some codices: in immortalitatem [into immortality]. We have preferred the reading of four of our better codices.

(e) ‹rite venerantibus, quo› · printed under col 397

Vulg., naturae nostrae humilitas. Magis placuit sequi tres praestantiores nostros codices. Mox, in antiquissimo Vat. et in Veron., cunctarum, pro omnium.

The common editions: naturae nostrae humilitas [the lowliness of our nature]. We preferred to follow three of our better codices. Shortly after, in the most ancient Vatican manuscript and in the Verona one: cunctarum for omnium [of all].

(f) ‹fides› · printed under col 397

Ita restituimus ex prima editione et septem nostris mss. Caeterae editiones, non deficeret.

So we have restored from the first edition and seven of our manuscripts. The other editions: non deficeret [would not fail].

(g) ‹Magnarum› · printed under col 398

Addidimus enim ex sex nostris codd. et prima editione.

We have added enim from six of our codices and the first edition.

(h) ‹et valde fidelium› · printed under col 398

Ex eadem editione et ex quinque praestantioribus codicibus hoc insertum fuit.

From the same edition and from five of the better codices hoc was inserted.

(i) ‹quae obtutibus› · printed under col 398

In ms. Longobard., subjacent.

In the Lombardic manuscript: subjacent [lie open].

Editors' prose

— II. Ut capaces essemus beatitudinis, Christus ascendit in coelum, ibi mansurus usque ad diem judicii. — III. Fidem ita ascensione esse roboratam, ut nullis potuerit tormentis superari, etiam in teneris puellis. — IV. Excellentius innotuisse Christum per ascensionem, et praesentiorem fuisse Divinitate. Quid angelicum colloquium significet. — V. Excitat nos ascensio Christi, ut terrena despiciamus tanquam peregrini, et charitate ditemur, sine qua ad Christum non itur.

— II. That we might be capable of blessedness, Christ ascended into heaven, to remain there until the day of judgement. — III. That faith was so strengthened by the ascension that it could be overcome by no torments, even in tender girls. — IV. That Christ became known more excellently through the ascension, and was more present in His Godhead. What the angels' words signify. — V. The ascension of Christ rouses us to despise earthly things as pilgrims and to be enriched with charity, without which there is no going to Christ.

Page

running head: 397 SERMO (continued across the page: LXXIV. 398)
marginal letters: A ‹— II. Ut capaces essemus› (synopsis); B ‹mortis vinculis, quae vim suam›; C ‹nos fundati, nos aedificati sumus: ut mirabilior fie-›; D beside footnote (a) ‹In margine ms. Casinensis›
old-edition numerals: 293 after ‹sanguinis sui universitatis›
signature: none
other: the synopsis of Sermo LXXIV continues here from col 396 (its first item is in n396). Notes (g), (h), (i), whose calls are in this column, are printed under col 398

PL 54:398

credidisti, beati qui non viderunt, et crediderunt (Joan. XX, 29).

you have believed; blessed are those who have not seen, and have believed (John 20:29).

CAP. II. — Ut igitur hujus beatitudinis, dilectissimi, capaces esse possemus, expletis omnibus quae evangelicae praedicationi et novi Testamenti mysteriis congruebant, Dominus noster Jssus Christus, quadragesimo post resurrectionem die coram discipulis elevatus in coelum (Luc. XXIV, 51; Marc. XVI, 19), corporalis praesentiae modum fecit, mansurus in Patris dextera, donec tempora multiplicandis Ecclesiae filiis divinitus praestituta peragantur, et ad judicandos vivos et mortuos in eadem carne in qua ascendit adveniat. Quod itaque Redemptoris nostri conspicuum fuit, in sacramenta transivit; et ut fides excellentior esset ac firmior, visioni doctrina successit, cujus auctoritatem supernis illuminata radiis credentium corda sequerentur.

CHAP. II. — So, then, that we might be capable of this blessedness, dearly beloved, when all things had been fulfilled that befitted the Gospel preaching and the mysteries of the New Testament, our Lord Jesus Christ, lifted up into heaven in the presence of His disciples on the fortieth day after the resurrection (Luke 24:51; Mark 16:19), set a limit to His bodily presence, to remain at the Father's right hand until the times divinely appointed for multiplying the sons of the Church are accomplished, and until He comes to judge the living and the dead in the same flesh in which He ascended. What, therefore, was visible of our Redeemer has passed over into sacraments; and so that faith might be more excellent and firmer, teaching succeeded sight, whose authority the hearts of believers, enlightened by rays from on high, were to follow.

CAP. III. — Hanc fidem ascensione Domini auctam, et Spiritus sancti munere roboratam, non vincula, non carceres, non exsilia, non fames, non ignis, non laniatus ferarum, nec exquisita persequentium crudelitatibus supplicia terruerunt. Pro hac fide per universum mundum, non solum viri, sed etiam feminae, nec tantum impubes pueri, sed etiam tenerae virgines, usque ad effusionem sui sanguinis decertarunt. Haec fides daemonia ejecit, aegritudines depulit, mortuos suscitavit. Unde et ipsi beati apostoli, qui tot miraculis confirmati, tot sermonibus eruditi, atrocitate tamen Dominicae passionis expaverant, et veritatem resurrectionis ejus non sine haesitatione susceperant, tantum de ascensione Domini profecerunt, ut quidquid illis prius intulerat metum, verteretur in gaudium. Totam enim contemplationem animi in Divinitatem ad Patris dexteram consedentis erexerant, nec jam corporeae visionis tardabantur objectu, quominus in id aciem mentis intenderent, quod nec a Patre descendendo abfuerat, nec a discipulis ascendendo discesserat.

CHAP. III. — This faith, increased by the ascension of the Lord and strengthened by the gift of the Holy Spirit, neither chains nor prisons nor exiles nor hunger nor fire nor the mauling of wild beasts nor the tortures devised by the cruelties of persecutors have terrified. For this faith throughout the whole world not only men but also women, not only boys under age but also tender virgins, have striven even to the shedding of their blood. This faith has cast out demons, driven away sicknesses, raised the dead. Hence even the blessed apostles themselves, who, though confirmed by so many miracles and taught by so many discourses, had yet been terrified by the atrocity of the Lord's passion and had accepted the truth of His resurrection not without hesitation, gained so much from the ascension of the Lord that whatever had formerly brought them fear was turned into joy. For they had raised the whole contemplation of their mind to the Godhead seated with Him at the Father's right hand, and were no longer hindered by the obstacle of bodily sight from directing the gaze of the mind upon that which had neither been absent from the Father in descending nor departed from the disciples in ascending.

CAP. IV. — Tunc igitur, dilectissimi, filius hominis, Dei Filius, excellentius sacratiusque innotuit, cum in paternae majestatis gloriam se recepit et ineffabili modo coepit esse Divinitate praesentior, qui factus est humanitate longinquior. Tunc ad aequalem Patri Filium eruditior fides gressu mentis coepit accedere, et contrectatione corporeae in Christo substantiae, qua Patre minor est (Joan. XIV, 28), non egere:

CHAP. IV. — Then, therefore, dearly beloved, the Son of Man, the Son of God, became known more excellently and more sacredly, when He withdrew into the glory of the Father's majesty and in an ineffable manner began to be more present in Godhead, He Who became more distant in manhood. Then a more instructed faith began to approach with the step of the mind the Son equal to the Father, and no longer to need the handling of the bodily substance in Christ, by which He is less than the Father (John 14:28): […]

Editors' notes and page, col. 398

Footnotes

(j) ‹capaces esse› · printed under col 398

Vetustiss. Vat. et cod. Veron., possimus.

The most ancient Vatican manuscript and the Verona codex: possimus [we may be able].

(k) ‹(Luc. XXIV, 51; Marc. XVI, 19),› · printed under col 398

Corporali praesentiae in ms. Vat. collect. 5, nec non prima editione, quae addit, suae.

Corporali praesentiae [to bodily presence] in the Vatican manuscript of collection 5, and also in the first edition, which adds suae [His].

(l) ‹nec exquisita persequentium› · printed under col 398

Duo antiquiores mss. Vatt., crudelitatis; forte, crudelitate.

Two older Vatican manuscripts: crudelitatis; perhaps crudelitate [by cruelty].

(m) ‹tot sermonibus eruditi,› · printed under col 398

Sic ex vetustissimo Vat. et cod. Bon. ac prima editione, in qua, et atrocitate; omisso tamen. Alias, atrocitatem

So from the most ancient Vatican manuscript and the Bon. codex and the first edition, in which there is et atrocitate, with tamen omitted. Elsewhere: atrocitatem.

(n) ‹corporeae in Christo substantiae› · printed under col 398

Qua pro quae magis placuit, licet in uno tantum codice invenerimus.

Qua [by which] has been preferred to quae [which], although we have found it in only one codex.

Page

running head: (SERMO) LXXIV. 398
marginal letters: A ‹credidisti, beati qui non viderunt›; B ‹sit, cujus auctoritatem supernis›; C ‹runt, ut quidquid illis prius›; D beside footnote (g) ‹Addidimus enim›
old-edition numerals: 294 after ‹quadragesimo›
signature: none
other: notes (g), (h), (i) printed here belong to col 397 and are set in n397

PL 54:399

quoniam glorificati corporis manente natura, eo fides credentium vocabatur, ubi non carnali manu, sed spiritali intellectu, par Genitori Unigenitus tangeretur. Hinc illud est quod post resurrectionem suam Dominus, cum Maria Magdalene personam Ecclesiae gerens, ad contactum ipsius properaret accedere, dicit ei: Noli me tangere, nondum enim ascendi ad Patrem meum (Joan. XX, 17): hoc est, nolo ut ad me corporaliter venias, nec ut me sensu carnis agnoscas; ad sublimiora te differo majora tibi praeparo. Cum ad Patrem meum ascendero, tunc me perfectius veriusque palpabis, apprehensura quod non tangis, et creditura quod non cernis. Cum autem ascendentem ad coelos Dominum sequaces discipulorum oculi intenta admiratione suspicerent, astiterunt coram ipsis angeli duo mirabili vestium candore fulgentes, qui et dixerunt: Viri Galilaei, quid statis aspicientes in coelum? Hic Jesus qui assumptus est a vobis in coelum, sic veniet, quemadmodum vidistis eum euntem in coelum (Act. I, 11). Quibus verbis omnes Ecclesiae filii docebantur ut Jesus Christus in eadem qua ascenderat carne venturus visibilis crederetur; nec posset ambigi omnia illi esse subjecta, cui ab ipso corporeae nativitatis exordio famulatus servisset angelicus. Sicut enim concipiendum Christum de Spiritu sancto beatae Virgini angelus nuntiavit, sic et editum de Virgine vox coelestium pastoribus cecinit: sicut resurrexisse a mortuis, supernorum nuntiorum prima testimonia docuerunt, sic ad judicandum mundum in ipsa carne venturum, angelorum officia praedicarunt: ut intelligeremus quantae potestates sint adfuturae cum judicaturo, cui tantae ministraverunt etiam judicando.

[…] since, while the nature of the glorified body remains, the faith of believers was being called to that place where the Only-begotten, equal to the Begetter, would be touched not by a fleshly hand but by spiritual understanding. Hence it is that after His resurrection the Lord, when Mary Magdalene, bearing the person of the Church, was hastening to come near to touch Him, says to her: Do not touch Me, for I have not yet ascended to My Father (John 20:17): that is, I do not want you to come to Me bodily, nor to know Me by the sense of the flesh; I defer you to higher things, I prepare greater things for you. When I have ascended to My Father, then you will touch Me more perfectly and more truly, grasping what you do not touch and believing what you do not see. And when the eyes of the disciples, following the Lord as He ascended to heaven, were gazing up with intent wonder, two angels stood before them, shining with a wonderful whiteness of garments, who also said: Men of Galilee, why do you stand looking up into heaven? This Jesus, Who has been taken up from you into heaven, will come in the same way as you have seen Him going into heaven (Acts 1:11). By these words all the sons of the Church were taught that Jesus Christ is to be believed as coming visibly in the same flesh in which He had ascended; nor could it be doubted that all things were subject to Him Whom angelic service had served from the very beginning of His bodily birth. For as an angel announced to the blessed Virgin that Christ was to be conceived of the Holy Spirit, so the voice of the heavenly ones sang to the shepherds of Him born of the Virgin; as the first testimonies of the messengers from on high taught that He had risen from the dead, so the ministries of angels proclaimed that He would come in the same flesh to judge the world: that we might understand how great powers will be present with Him when He is to judge, Whom such great ones served even when He was being judged.

CAP. V. — Exultemus itaque, dilectissimi gaudio spiritali, et digna apud Deum gratiarum actione laetantes, liberos cordis oculos ad illam altitudinem in qua Christus est erigamus. Sursum vocatos animos desideria terrena non deprimant; ad aeterna praeelectos peritura non occupent; viam veritatis ingressos fallaces illecebrae non retardent; et ita a fidelibus haec temporalia decurrantur, ut peregrinari se in hac mundi valle cognoscant, in qua etiamsi quaedam commoda blandiantur, non amplectanda nequiter, sed transeunda sunt fortiter. Ad hanc enim nos devotionem beatissimus apostolus Petrus incitat; et secundum illam dilectionem quam pacendis Christi ovibus trina Dominici amoris professione concepit (Joan. XXI, 15 17), obsecrans dicit: Charissimi, obsecro vos tamquam advenas et peregrinos, abstinere vos

CHAP. V. — Let us therefore exult, dearly beloved, with spiritual joy, and, rejoicing with worthy thanksgiving before God, let us raise the free eyes of the heart to that height where Christ is. Let earthly desires not weigh down souls that have been called on high; let perishable things not take up those chosen beforehand for eternal things; let deceitful allurements not delay those who have entered on the way of truth; and let these temporal things be so passed through by the faithful that they recognize that they are pilgrims in this valley of the world, in which, even if certain advantages allure, they are not to be embraced wickedly but passed by bravely. For to this devotion the most blessed apostle Peter urges us; and, in accordance with that love which he conceived for feeding the sheep of Christ by the threefold profession of love for the Lord (John 21:15–17), he says, beseeching: Dearly beloved, I beseech you, as strangers and pilgrims, to abstain […]

Editors' notes and page, col. 399

Footnotes

(a) ‹post resurrectionem suam› · printed under col 399

Vulgati, Dominus Mariae Magdalenae personam Ecclesiae gerenti, cum ad contactum ipsius properaret accedere, dicit: Noli, etc. Quatuor vetustiorum codd. auctoritatem secuti sumus.

The common editions: Dominus Mariae Magdalenae personam Ecclesiae gerenti, cum ad contactum ipsius properaret accedere, dicit: Noli, etc. [the Lord says to Mary Magdalene, who bore the person of the Church, when she was hastening to come near to touch Him: Do not, etc.]. We have followed the authority of four older codices.

(b) ‹Cum ad Patrem› · printed under col 399

Vox meum addita ex antiquissimo Vat. et Lectionario Veron.

The word meum has been added from the most ancient Vatican manuscript and the Verona Lectionary.

Prima editio et cod. Bon., apostolorum.

The first edition and the Bon. codex: apostolorum [of the apostles].

(d) ‹suspicerent, astiterunt› · printed under col 399

Supplevimus coram auctoritate quinque potiorum codd. et primae editionis; ac ex iisdem, nec non ex cunctis editionibus ante Quesn. revocavimus particulam et ante dixerunt.

We have supplied coram on the authority of five of the better codices and of the first edition; and from the same, and also from all the editions before Quesnel, we have restored the particle et before dixerunt.

(e) ‹supernorum nuntiorum› · printed under col 399

Adjectivum prima abest a vetustissimo ms. Vat.

The adjective prima is absent from the most ancient Vatican manuscript.

(f) ‹angelorum officia› · printed under col 400

Al., declararunt.

Others: declararunt [declared].

(g) ‹potestates sint adfuturae› · printed under col 400

Prima editio et unus codex delent praepositionem cum.

The first edition and one codex delete the preposition cum.