PL 54 · cols. 441–446

Leo the Great, Sermons

Sermon LXXXVIII

PL 54:441

Christus Dominus noster, qui vivit et regnat in saecula saeculorum. Amen.

[…] Christ our Lord, Who lives and reigns for ever and ever. Amen.

SERMO LXXXVIII [Al. LXXXVI].

SERMON 88 [Otherwise 86].

De Jejunio septimi mensis III.

On the Fast of the Seventh Month, III.

CAP. I. — Ad exorandam, dilectissimi, misericordiam Dei, et ad renovandum statum fragilitatis humanae, quantum valeant religiosa jejunia, sanctorum prophetarum praedicatione cognoscimus; qui divinae justitiae commotionem, quam frequenter populus Israel merito iniquitatis inciderat, non nisi jejunio protestantur posse placari. Unde et Joel propheta admonet dicens: Haec dicit Dominus Deus vester: Convertimini ad me in toto corde vestro, in jejunio, et fletu, et planctu, et disrumpite corda vestra et non vestimenta vestra, et convertimini ad Dominum Deum vestrum: quia misericors est, et patiens, et magnanimus, et multum misericors (Joel. II, 12, 13); et iterum: Sanctificate jejunium, praedicate curationem, congregate plebem, sanctificate Ecclesiam (Ibid., 15). Quae cohortatio, dilectissimi, nostris quoque est amplectenda temporibus, quia hujus curationis remedia etiam a nobis sunt necessarie praedicanda, ut in observantia sanctificationis antiquae, quod perdidit Judaica praevaricatio, acquirat Christiana devotio.

Chapter I. — How much religious fasts avail for entreating the mercy of God, dearly beloved, and for renewing the state of human frailty, we know from the preaching of the holy prophets; who declare that the anger of divine justice, which the people of Israel had frequently incurred by the desert of their iniquity, could not be appeased except by fasting. Hence also the prophet Joel admonishes, saying: Thus says the Lord your God: Turn to Me with your whole heart, in fasting, and weeping, and mourning, and rend your hearts and not your garments, and turn to the Lord your God: for He is merciful, and patient, and magnanimous, and very merciful (Joel 2:12, 13); and again: Sanctify a fast, proclaim a healing, gather the people, sanctify the Church (ibid., 15). This exhortation, dearly beloved, must be embraced in our times also, because the remedies of this healing must of necessity be proclaimed by us too, so that in the observance of the ancient sanctification Christian devotion may acquire what Jewish transgression lost.

CAP. II. — Divinarum autem reverentia sanctionum, inter quaelibet spontaneae observantiae studia, habet semper privilegium suum: ut sacratius sit quod publica lege celebratur quam quod privata institutione dependitur. Exercitatio enim continentiae, quam sibi quisque proprio indicit arbitrio, ad utilitatem cujusdam pertinet portionis; jejunium vero, quod universa Ecclesia suscipit, neminem a generali purificatione sejungit; et tunc fit potentissimus Dei

Chapter II. — But reverence for the divine ordinances, among any pursuits of voluntary observance whatever, always has its own privilege: that what is celebrated by public law is more sacred than what is paid out by private arrangement. For the exercise of continence which each one enjoins on himself by his own choice pertains to the benefit of some part; but the fast which the whole Church undertakes separates no one from the general purification; and then God's […] becomes most powerful

Editors' notes and page, col. 441

Footnotes

(a) ‹ad renovandum statum› · printed under col 441

Prima editio et unus cod. Vat., felicitatis.

The first edition and one Vatican ms., felicitatis.

(b) ‹Convertimini ad me› · printed under col 441

Ms., Venet., ex toto; et paulo post scindite pro disrumpite in prima editione et in mss. collect. 3 et 4.

The Venice ms., ex toto; and a little after, scindite for disrumpite in the first edition and in the mss. of collections 3 and 4.

Codex Venet. etiam a nobis necessariae praedicantur.

The Venice ms., etiam a nobis necessariae praedicantur.

(d) ‹ut in observantia› · printed under col 441

Prima editio, satisfactionis.

The first edition, satisfactionis.

(e) ‹Divinarum› · printed under col 441

Autem pro namque melius reposuimus ex ms. Veneto.

We have, better, put back autem for namque from the Venice ms.

(f), (g), (h), (i) printed under col 441 but called in col 442, set in n442

Editors' prose

SYNOPSIS. — I. Jejunia, sine quibus antiquis justitia Dei non est placata, nobis quoque esse necessaria. — II. Multo potentiora esse quando ab omnibus simul fidelibus celebrantur. — III. Debere se quemque interdum curis subtrahere, ut saluti suae intentius vacet. Unitas orationis quam potens sit. — IV. Plurimum valere apud Deum consensum bonorum. Animum, non censum in eleemosynis pensari. — V. Quemque debere pro facultate sua eleemosynas erogare sine diffidentia.

SYNOPSIS. — I. That fasts, without which the justice of God was not appeased for the ancients, are necessary for us also. — II. That they are much more powerful when they are celebrated by all the faithful together. — III. That each one ought at times to withdraw himself from cares, so as to give himself more intently to his salvation. How powerful the unity of prayer is. — IV. That the agreement of good men avails very much with God. That in almsgiving the mind, not the means, is weighed. — V. That each one ought to bestow alms according to his means, without distrust.

Page

running head: 441 SERMO LXXXVIII. 442 (across the page; the right half as read on col 442)
marginal letters: A ‹Christus 344 Dominus›; B ‹humanae, quantum valeant›; C ‹media etiam a nobis›; D beside footnote ‹(b) … mss. collect. 3›
old-edition numerals: 344 after ‹Christus›; 345 after ‹perdidit›
signature: none
other: none

PL 54:442

populus, quando in unitatem sanctae obedientiae omnium fidelium corda conveniunt, et in castris militiae Christianae similis ex omni parte praeparatio, et eadem est ubique munitio. Fremat licet cruenti hostis pervigil furor, et latebrosas undique praetendat insidias, neminem tamen capere, neminem poterit vulnerare, si nullum inermem, nullum desidem, nullum invenerit ab opere pietatis exsortem.

[…] people, when the hearts of all the faithful come together into the unity of holy obedience, and in the camp of the Christian warfare there is a like preparation on every side, and everywhere the same defence. Though the sleepless fury of the bloodthirsty enemy may rage, and though he may spread hidden snares on every side, yet he will be able to capture no one, to wound no one, if he finds no one unarmed, no one idle, no one without a share in the work of piety.

CAP. III. — Ad hujus ergo invictae unitatis potentiam, dilectissimi, etiam hoc nos solemne jejunium septimi mensis invitat: ut a curis saecularibus actibusque terrenis liberos ad Dominus animos erigamus. Et quia hanc intentionem semper necessariam non omnes possumus habere perpetuam, saepiusque per humanam fragilitatem a supernis in terrena recidimus, isti saltem diebus, qui nobis ad saluberrima sunt remedia praestituti, mundanis nos occupationibus subtrahamus, et aliquid temporis quod prosit ad bona aeterna furemur. In multis enim sicut scriptum est, offendimus omnes (Jacob III, 2). Et licet quotidiano Dei munere a diversis contaminationibus emundemur, inhaerent tamen incautis animis plerumque maculae crassiores, quas oporteat diligentiori cura ablui et impendio majore deleri. Plenissima autem peccatorum obtinetur abolitio quando totius Ecclesiae una est oratio et una confessio. Si enim duorum vel trium sancto pioque consensui omnia quae poposcerint Dominus praestanda promittit (Matth. XVIII, 20), quid negabitur multorum millium plebi unam observantiam pariter exsequenti, et per unum spiritum concorditer supplicanti?

Chapter III. — To the power of this unconquered unity, therefore, dearly beloved, this solemn fast of the seventh month also invites us: that we should raise our minds, free from worldly cares and earthly business, to the Lord. And since not all of us can keep perpetually this intention which is always necessary, and through human frailty we more often fall back from things above into earthly things, let us at least on these days, which have been appointed for us for most wholesome remedies, withdraw ourselves from worldly occupations, and steal some portion of time that may profit towards eternal goods. For in many things, as it is written, we all offend (Jas. 3:2). And although by the daily gift of God we are cleansed from various defilements, yet grosser stains often cling to incautious souls, which must be washed away with more diligent care and blotted out at greater cost. But the fullest abolition of sins is obtained when the prayer and the confession of the whole Church is one. For if the Lord promises that all things which two or three ask with holy and pious agreement shall be granted (Matt. 18:20), what will be denied to a people of many thousands carrying out one observance together, and making supplication in concord through one spirit?

CAP. IV. — Magnum est in conspectu Domini, dilectissimi, valdeque pretiosum, cum totus Christi populus eisdem simul instat officiis, et in utroque sexu omnes gradus omnesque ordines eodem cooperantur affectu; cum in declinando malo ac faciendo bono par cunctorum una sententia est; cum in operibus servorum suorum glorificatur Deus, et totius pietatis auctori in multa gratiarum actione benedicitur. Aluntur esurientes, vestiuntur nudi, visitantur infirmi, et nemo quod suum est quaerit, sed quod alterius (I Cor. X, 24), dum ad relevandam alienam miseriam unicuique mensura sua sufficit, et

Chapter IV. — It is a great thing in the sight of the Lord, dearly beloved, and very precious, when the whole people of Christ presses on together in the same duties, and in both sexes all ranks and all orders work together with the same affection; when in turning away from evil and doing good there is one equal mind among all; when God is glorified in the works of His servants, and the Author of all piety is blessed in much thanksgiving. The hungry are fed, the naked are clothed, the sick are visited, and no one seeks what is his own, but what is another's (1 Cor. 10:24), while for relieving another's misery each one's own measure suffices, and

Editors' notes and page, col. 442

Footnotes

(f) ‹populus, quando› · printed under col 441

Idem cod. Venet., unitate.

The same Venice ms., unitate.

(g) ‹ab opere› · printed under col 441

Vocem pietatis a Quesnello deletam restituimus ex omnibus editis nostrisque codicibus.

We have restored the word pietatis, deleted by Quesnel, from all the printed editions and our mss.

(h) ‹Ad hujus ergo invictae› · printed under col 441

Editi ante Quesnellum cum mss. collect. posteriorum et Lectionar. Veneto, pietatis. Sed melius ille, unitatis; nam refertur ad unitatem sanctae obedientiae, quae praecedenti capite memoratur, cuique insistitur initio cap. 5.

The editions before Quesnel, with the mss. of the later collections and the Venice Lectionary, pietatis. But he [reads] better, unitatis; for it refers to the unity of holy obedience, which is mentioned in the preceding chapter and is dwelt on at the beginning of ch. 5.

(i) ‹per humanam fragilitatem› · printed under col 441, continued under col 442

Ms. Vat. collect. 5, a supernis recedimus, deletis vocibus, in terrena. Alius Vat. collect. 4, decidimus, pro recidimus.

The Vatican ms. of collection 5, a supernis recedimus, the words in terrena being deleted. Another Vatican [ms.] of collection 4, decidimus, for recidimus.

(j) ‹offendimus omnes (Jacob III, 2).› · printed under col 442

Particula et, quam Quesnellus delevit, ex omnibus editis et nostris codd. revocavimus.

The particle et, which Quesnel deleted, we have restored from all the printed editions and our mss.

(k) ‹impendio majore deleri.› · printed under col 442

Prima editio et cod. Bon., Plenissima autem est peccatorum abolitio.

The first edition and the Bon. ms., Plenissima autem est peccatorum abolitio.

(l) ‹duorum vel trium› · printed under col 442

Ita ms. Venet., duo Vatt. et prima editio. Al., sanctorum pio consensui.

So the Venice ms., two Vatican [mss.] and the first edition. Others, sanctorum pio consensui.

(m) ‹Magnum est› · printed under col 442

Restituimus lectionem editorum ante Quesnellum, quam omnes nostri codices praeferunt. Quesnellus nihil indicans, et in conspectu Domini, dilectissimi, valde pretiosum.

We have restored the reading of the editions before Quesnel, which all our mss. present. Quesnel, indicating nothing, et in conspectu Domini, dilectissimi, valde pretiosum.

(n) ‹eodem cooperantur affectu; cum› · printed under col 442

Sic ex nostris mss. et editis ante Quesnellum, apud quem, in declinando a malo, ac faciendo bonum.

So from our mss. and the editions before Quesnel, in whom [we read] in declinando a malo, ac faciendo bonum.

(o) ‹par cunctorum› · printed under col 442

Mss. Corb. et Vict. Quesnelli, una substantia.

Quesnel's Corbie and Saint-Victor mss., una substantia.

(p) ‹totius pietatis auctori› · printed under col 442

Sic ex Lectionario Veneto. Al., in multarum; quo etiam confirmatur lectio antea vulgatorum, auctori, pro qua Quesnellus auctor supposuit.

So from the Venice Lectionary. Others, in multarum; by which is also confirmed the reading of the earlier printed editions, auctori, for which Quesnel substituted auctor.

Page

running head: 441 SERMO LXXXVIII. 442 (across the page)
marginal letters: A ‹populus, quando›; B ‹terrena recidimus›; C ‹CAP. IV. — Magnum est›; D beside footnote ‹(k) Prima editio›
old-edition numerals: 346 after ‹et› (before ‹per unum spiritum›)
signature: none
other: none

PL 54:443

facile est invenire hilarem largitorem, ubi modum operis ratio temperat facultatis. Per hanc autem Dei gratiam, quae operatur omnia in omnibus (I Cor. XII, 6), communis fidelium fructus et commune fit meritum. Quoniam quidem potest et eorum par esse animus quorum impar est census, et cum alter de alterius laetatur largitate, cui aequari non potuit impendio, aequatur affectu. Nihil in tali populo inordinatum nihilque diversum est, ubi ad unum pietatis vigorem omnia sibi totius corporis membra consentiunt; nec de sua tenuitate confunditur qui de aliorum opulentia gloriatur. Decus enim universitatis est excellentis portionis, et cum Dei spiritu omnes agimur, non solum illa nostra sunt quae ipsi gerimus, sed etiam illa de quibus in aliorum actione gaudemus.

it is easy to find a cheerful giver, where the measure of the work is tempered by the reckoning of one's means. And through this grace of God, which works all things in all (1 Cor. 12:6), the fruit of the faithful becomes common and the merit common. For indeed the mind of those whose wealth is unequal can be equal, and when one rejoices over the generosity of another, he is made equal in affection to him whom he could not equal in expenditure. Nothing in such a people is disordered and nothing at variance, where all the members of the whole body agree together in the one vigour of piety; nor is he confounded by his own poverty who glories in the wealth of others. For the glory of the excellent part belongs to the whole, and when we are all moved by the Spirit of God, not only are those things ours which we ourselves do, but also those in which we rejoice in the action of others.

CAP. V. — Amplectamur igitur, dilectissimi, beatam istam sacratissimae unitatis soliditatem, et solemne jejunium concordante proposito bonae voluntatis ineamus. Nihil a quoquam arduum, nihil asperum quaeritur, nec aliquid nobis quod vires nostras excedat indicitur, sive in abstinentiae castigatione, sive in eleemosynae largitate. Sciunt singuli qui possint quidve non possint. Ipsi modulum suum pendant, ipsi justa et rationabili taxatione se censeant, ut sacrificium misericordiae non cum tristitia offeratur, nec inter damna numeretur. Hoc pio impendatur operi quod cor justificet, quod conscientiam lavet, quod denique et accipienti prosit et danti. Felix quidem ille est animus multumque mirabilis, qui facultatum defectionem benefaciendi amore non metuit, et daturum sibi eroganda non diffidit, a quo quod erogaret accepit. Sed quia magnanimitas paucorum est, et plenum etiam pietatis est ut suorum curam quisque non deserat, nos perfectioribus non praejudicantes, ea vos regula generaliter cohortamur ut mandatum Dei secundum possibilitatis vestrae mensuram operemini. Hilarem enim benevolentiam esse decet, quae sic suam temperet largitatem, ut de illa et pauperum refectio gaudeat, et domestica sufficientia non laboret. Qui autem ministrat semen seminanti, et panem ad manducandum praestabit, et multiplicabit semen vestrum, et augebit incrementa frugum

Chapter V. — Let us therefore embrace, dearly beloved, this blessed solidity of most sacred unity, and let us enter upon the solemn fast with the concordant purpose of a good will. Nothing hard, nothing harsh is sought from anyone, nor is anything enjoined on us which exceeds our strength, whether in the chastisement of abstinence or in the generosity of almsgiving. Each one knows what he can and what he cannot do. Let them weigh their own measure, let them assess themselves by a just and reasonable valuation, so that the sacrifice of mercy may not be offered with sadness, nor be counted among losses. Let that be spent on the pious work which may justify the heart, which may wash the conscience, which, in short, may profit both the receiver and the giver. Happy indeed and very wonderful is that mind which, out of love of doing good, does not fear the failing of its means, and does not doubt that He from Whom it received what it might bestow will give it things to bestow. But since magnanimity belongs to few, and it is also full of piety that each should not abandon the care of his own, we, not prejudging the more perfect, exhort you by this general rule, that you carry out the commandment of God according to the measure of your ability. For benevolence ought to be cheerful, tempering its generosity in such a way that both the refreshment of the poor may rejoice in it and the sufficiency of the household may not suffer. And He Who ministers seed to the sower will both supply bread to eat, and will multiply your seed, and will increase the growth of the fruits

Editors' notes and page, col. 443

Footnotes

(a) ‹facile est invenire hilarem› · printed under col 443

Al., datorem.

Others, datorem.

(b) ‹commune fit meritum.› · printed under col 443

Cod. Venet., quoniam potest par eorum esse animus.

The Venice ms., quoniam potest par eorum esse animus.

Prima editio cum mss. posteriorum collect,, inornatum.

The first edition with the mss. of the later collections, inornatum.

(d) ‹magnanimitas paucorum est,› · printed under col 443

Conjunctionem et adjecimus ex mss. Veneto et duobus Vatt.; etiam vero ex editionibus ante Quesnellum et quatuor codd. revocavimus. Paulo ante editiones Quesnello anteriores corrupte praeponebant particulam cum voci magnanimitas..

We have added the conjunction et from the Venice ms. and two Vatican ones; and etiam we have restored from the editions before Quesnel and four mss. A little before, the editions earlier than Quesnel corruptly put the particle cum before the word magnanimitas.

(e), (f), (g) printed under col 443 but called in col 444, set in n444

Page

running head: 443 S. LEONIS MAGNI SERMONES. 444 (across the page)
marginal letters: A ‹facile est invenire›; B ‹tam istam sacratissimae›; C ‹est, et plenum etiam›; D beside footnote ‹(d) Conjunctionem et›
old-edition numerals: 347 after ‹Hoc pio›
signature: none
other: in note (c) "collect,," is printed with a doubled comma, and in note (d) "magnanimitas.." with a doubled full stop; both set as printed

PL 54:444

justitiae vestrae (II Cor. IX, 10). Quarta igitur et sexta feria jejunemus, sabbato autem apud beatissimum Petrum apostolum pariter vigilias celebremus, cujus meritis et orationibus confidimus nobis per omnia misericordiam Dei nostri esse praestandam: per Dominum nostrum Jesum Christum, qui vivit et regnat in saecula saeculorum. Amen.

of your justice (2 Cor. 9:10). Let us therefore fast on the fourth and sixth days of the week, and on the Sabbath let us keep vigil together at the church of the most blessed Apostle Peter, by whose merits and prayers we trust that the mercy of our God will be granted to us in all things: through our Lord Jesus Christ, Who lives and reigns for ever and ever. Amen.

SERMO. LXXXIX [Al. LXXXVII].

SERMON 89 [Otherwise 87].

De Jejunio septimi mensis IV.

On the Fast of the Seventh Month, IV.

CAP. I. — Praedicationem nostram, dilectissimi, familiaris vobis adjuvat consuetudo, et ratio temporis commendat officium sacerdotis, ne aut onerosum videatur aut arduum, quod et praeceptum exigit legis, et devotio temperat voluntatis: quae cum in unum, gratia Dei auxiliante, conveniunt, non littera occidit, sed spiritus vivificat (I Cor. VIII, 1.) Ubi autem spiritus Dei, ibi libertas (II Cor. III, 17), quae legem non timore exsequitur, sed amore. Obedientia enim mollit imperium, nec dura ibi necessitate servitur, ubi diligitur quod jubetur. Cum ergo vos, dilectissimi, ad quaedam quae etiam in veteri Testamento instituta sunt cohortamur, non Judaicae vos observantiae jugo subdimus, nec consuetudinem vobis populi carnalis indicimus. Excellit super illorum jejunia continentia Christiana: et si quid nobis atque illis commune est in temporibus, non concordat in moribus. Habeant illi nudipedalia sua, et in tristitia vultuum ostentent otiosa jejunia; nos in nullo ad habitus nostri honestatem dissimiles, nec a justis et necessariis operibus abstinentes, edendi licentiam simplici parcitate cohibemus: ut in usu ciborum modus eligatur, non creatura damnetur.

Chapter I. — Your familiar custom aids our preaching, dearly beloved, and the reckoning of the season commends the office of the priest, so that what both the precept of the law requires and the devotion of the will tempers may seem neither burdensome nor hard: and when these come together into one, with the help of the grace of God, the letter does not kill, but the spirit gives life (1 Cor. 8:1). And where the Spirit of God is, there is liberty (2 Cor. 3:17), which fulfils the law not by fear but by love. For obedience softens command, and there is no service under harsh necessity where what is commanded is loved. When, therefore, dearly beloved, we exhort you to certain things which were instituted also in the Old Testament, we do not subject you to the yoke of Jewish observance, nor do we enjoin on you the custom of a carnal people. Christian continence excels above their fasts: and if anything is common to us and to them in the seasons, it does not agree in manners. Let them have their barefoot processions, and let them display idle fasts in sadness of countenance; we, in nothing dissimilar as regards the decency of our dress, and not abstaining from just and necessary works, restrain the licence of eating by simple sparingness: so that in the use of foods moderation is chosen, not the creature condemned.

CAP. II. — Quamvis autem unicuique nostrum liberum sit voluntariis castigationibus proprium corpus

Chapter II. — But although each of us is free to afflict his own body with voluntary chastisements

Editors' notes and page, col. 444

Footnotes

(e) ‹Ubi autem spiritus› · printed under col 443

Cod. Venetus, Domini.

The Venice ms., Domini.

(f) ‹nobis atque illis› · printed under col 443

Jejunium scilicet decimi et septimi mensis ex observantia veteris legis assumptum Leo saepe commemorat; et eatenus Judaeis commune in temporibus hoc loco traditur.

Leo often mentions that the fast of the tenth and of the seventh month was taken over from the observance of the old law; and to that extent it is said in this place to be common with the Jews in the seasons.

(g) ‹Habeant illi› · printed under col 443, continued under col 444

Ritum ex pharisaica procul dubio superstitione descendentem arguit: nihil enim tale praescriptum Judaeis in Scriptura legimus. Haustus porro ex ethnicorum consuetudine, quam commemorat Tertullianus lib. de Jejuniis, in fine: Sed et omnem, inquit, ταπεινοφρόνησιν ethnici agnoscunt. Cum stupet coelum, et aret annus, nudipedalia denuntiantur, etc. Haeresim commemorat Augustinus hominum nudis pedibus semper ambulantium, eo quod Dominus Moyses, Josue et Isaiam nudis pedibus ambulare jusserit. Haeres. 68. QUESNELLUS.

He censures a rite descending without doubt from Pharisaic superstition: for we read of nothing of the kind prescribed to the Jews in Scripture. It was drawn, moreover, from the custom of the heathen, which Tertullian mentions at the end of his book On Fasting: But the heathen too, he says, recognize every humiliation (ταπεινοφρόνησιν). When the sky is dumbstruck and the year is dry, barefoot processions are proclaimed, etc. Augustine mentions a heresy of men who always walked with bare feet, because the Lord ordered Moses, Joshua and Isaiah to walk with bare feet. Heresies 68. QUESNEL.

(h) ‹in tristitia vultuum› · printed under col 444

Sic ex Lectionar. Veneto. Al., ostendant. Respicit hic ad illa Matth. VI, 16, de hypocritis jejunantibus. Exterminant enim facies suas, ut appareant hominibus jejunantes. Amen dico vobis, receperunt mercedem suam; et ideo otiosa ejusmodi jejunia appellat, quod aeterna mercede careant. Confer quae traduntur serm. 92, c. 2.

So from the Venice Lectionary. Others, ostendant. He looks here to those words of Matt. 6:16 about hypocrites who fast: For they disfigure their faces, that they may appear to men as fasting. Amen I say to you, they have received their reward; and so he calls fasts of this kind idle, because they lack an eternal reward. Compare what is said in Sermon 92, ch. 2.

(i) ‹nos in nullo› · printed under col 444

Quesnellus in margine: Forte, ab habitus nostri honestate.

Quesnel in the margin: Perhaps ab habitus nostri honestate.

(j) ‹modus eligatur, non› · printed under col 444

Innuuntur cibi quos Hebraei velut immundos damnabant, ut caro suina, sanguis, etc. Ab his autem abstinebant Christiani etiam Leonis aetate in jejunio quatuor temporum, eo quod carnes non comederent parcitatis ac temperantiae nomine, non vero quod aliquem cibum Hebraica superstitione reprobarent.

The foods are meant which the Hebrews condemned as unclean, such as pork, blood, etc. From these Christians abstained even in Leo's time during the fast of the Four Seasons, because they did not eat meat for the sake of sparingness and temperance, but not because they rejected any food out of Hebrew superstition.

Editors' prose

SYNOPSIS. — I. Jejunium a Christianis gratia Dei impletum quantum praestet observantia carnali Judaeorum. — II. Commune et publicum privato esse anteferendum, ut majoris meriti et efficaciae. — III. Innumera esse tela diaboli, quae ab eo solo vitantur qui Deum super omnia diligit. — IV. Quaedam tempora electa, ut ad divina respiremus. — V. Jejunio subjungendam eleemosynam, maxime erga fideles. — VI. Pauperes patientia, divites misericordia salvandos.

SYNOPSIS. — I. How far the fast fulfilled by Christians through the grace of God surpasses the carnal observance of the Jews. — II. That what is common and public is to be preferred to what is private, as being of greater merit and efficacy. — III. That the darts of the devil are countless, and are avoided only by him who loves God above all things. — IV. That certain seasons have been chosen so that we may breathe again towards divine things. — V. That almsgiving is to be joined to fasting, above all towards the faithful. — VI. That the poor are to be saved by patience, the rich by mercy.

Page

running head: 443 S. LEONIS MAGNI SERMONES. 444 (across the page)
marginal letters: A ‹justitiae vestrae›; B ‹— VI. Pauperes patientia› (in the synopsis); C ‹indicimus. Excellit›; D beside footnote ‹(h) Sic ex Lectionar.›
old-edition numerals: 348 inside the synopsis, before ‹V. Jejunio subjungendam›
signature: none
other: the caption is printed "SERMO. LXXXIX" with a stop after SERMO; the text's reference "(I Cor. VIII, 1.)" for "littera occidit, sed spiritus vivificat" is wrong (the words are 2 Cor. 3:6), set as printed

PL 54:445

afficere, et nunc moderatius, nunc vero districtius repugnantes spiritui carnales concupiscentias edomare, quibusdam tamen diebus ab omnibus oportet pariter celebrari generale jejunium, et tunc est efficacior sacratiorque devotio, quando in operibus pietatis totius Ecclesiae unus animus et unus est sensus. Publica enim praeferenda suut propriis; et ibi intelligenda est praecipua ratio utilitatis, ubi vigilat cura communis. Teneat igitur diligentiam suam observantia singulorum, et contra nequitiae spiritalis insidias, implorato divinae protectionis auxilio, coelestia quisque arma corripiat. Sed ecclesiasticus miles, etiamsi specialibus praeliis possit fortiter facere, tutius tamen et felicius dimicabit, si contra hostem palam in acie steterit: ubi non suis tantum viribus certamen ineat, sed sub invicti Regis imperio fraternis consociatus agminibus bellum universale conficiat. Minori enim discrimine plures confligunt cum hoste quam singuli; nec facile putet vulneri, quem opposito scuto fidei, non sua tantum, sed etiam aliorum fortitudo defendit: ut ubi una est omnium causa, sit una victoria.

and to subdue, now more moderately, now more strictly, the carnal concupiscences that fight against the spirit, yet on certain days it behoves that a general fast be celebrated by all together, and devotion is then more efficacious and more sacred, when in the works of piety the whole Church has one mind and one sense. For public things are to be preferred to private ones; and there the chief reckoning of benefit is to be understood, where the common care keeps watch. Let the observance of individuals, then, keep its own diligence, and let each one, having implored the help of divine protection, seize heavenly arms against the snares of spiritual wickedness. But the soldier of the Church, even if he can act bravely in single combats, will nevertheless fight more safely and more happily if he stands openly in the battle line against the enemy: where he may enter the contest not by his own strength only, but, joined to the ranks of his brothers under the command of the unconquered King, may bring the universal war to its end. For many fight with the enemy at less peril than individuals; nor is he easily exposed to a wound whom, with the shield of faith held before him, not only his own strength but also that of others defends: so that where the cause of all is one, the victory may be one.

CAP. III. — Quia igitur adversarius noster insidiari nobis diversa tentationum arte non desinit, et haec est una versutiarum ejus intentio, ut redemptos Christi sanguine a mandatis Dei possit abducere, omni diligentia praecavendum est ut nullis inimici jaculis vulneremur. Tela enim ipsius non sunt aspera corporis sensibus, sed nimium carni, ut animae noceant, blandiuntur. Trahunt oculos ad varias cupiditates, ut de mundi pulchritudine aut concupiscentiae accendantur faces, aut superstitionum gignantur errores. Per insidiosos etiam sonos mollibus ictibus pulsatur auditus, ut animi soliditas illecebrosa modulatione solvatur, et lethalium consuetudine suavitatum incauta et parum sobria corda capiantur. Sed hos diabolo dolos inefficaces et irritos faciunt divinae praesidia gratiae, et evangelicae praecepta doctrinae. Quoniam qui acceperunt Spiritum sanctum, et a quibus timor Domini non de poenae formidine, sed de Dei charitate conceptus est, illaeso fidei pede laqueos talium conterunt captionum, ut creaturarum omnium pulchitudine ad gloriam et laudem sui utantur auctoris, eumque diligant super omnia, per quem facta sunt omnia (Joan. I, 3).

Chapter III. — Since, then, our adversary does not cease to lie in wait for us with the varied art of temptations, and this is the one aim of his wiles, that he may lead away from the commandments of God those redeemed by the blood of Christ, we must guard with all diligence against being wounded by any darts of the enemy. For his darts are not harsh to the senses of the body, but flatter the flesh excessively so as to harm the soul. They draw the eyes to various desires, so that from the beauty of the world either the torches of concupiscence are kindled or the errors of superstitions are born. By insidious sounds, too, the hearing is struck with soft blows, so that the firmness of the mind may be loosened by enticing melody, and hearts that are unwary and too little sober may be captured by the habit of deadly sweetnesses. But the defences of divine grace and the precepts of the Gospel teaching make these wiles ineffective and vain for the devil. For those who have received the Holy Spirit, and in whom the fear of the Lord has been conceived not from dread of punishment but from the charity of God, crush the snares of such deceptions with the foot of faith unharmed, so that they use the beauty of all creatures for the glory and praise of their Author, and love Him above all things, through Whom all things were made (John 1:3).

CAP. IV. — In hujus admirationem, dilectissimi, omnium fidelium tendat affectio; de hoc sibi delectationes

Chapter IV. — Towards the admiration of Him, dearly beloved, let the affection of all the faithful tend; from Him let […] seek for itself delights

Editors' notes and page, col. 445

Footnotes

(a) ‹est efficacior› · printed under col 445

Al, sanctiorque.

Others, sanctiorque.

(b) ‹ubi vigilat cura communis.› · printed under col 445

Ita cum Quesnello ms. Venetus. Caeterae editiones cum codd. collect. posteriorum: Teneant... observantiae.

So the Venice ms. with Quesnel. The other editions with the mss. of the later collections: Teneant... observantiae.

Vulgati, arripiat. Placuit lectio ms. Veneti.

The printed editions, arripiat. The reading of the Venice ms. pleased [us].

(d) ‹et haec est› · printed under col 445

In prima editione deest una.

In the first edition una is lacking.

(e) ‹Trahunt oculos ad varias› · printed under col 445

Eadem editio, tentationes.

The same edition, tentationes.

(f) ‹accendantur faces, aut› · printed under col 445, continued under col 446

Respicere videtur superstitionem gentium quae astrorum pulchritudine captae ex astris fecerunt deos, vel Manichaeorum, qui soli ac lunae superstitiosum cultum deferre ab ipso Leone inventi fuerunt, uti traditur serm. 42, c. 5, et ep. 15, ad Turibium, c. 4. Vide etiam peculiarem supersitionem erga solem nascentem a paganis derivatam serm. 27. c, 4,

He seems to have in view the superstition of the Gentiles, who, captivated by the beauty of the stars, made gods of the stars, or that of the Manichaeans, who were found by Leo himself to offer superstitious worship to the sun and moon, as is related in Sermon 42, ch. 5, and Letter 15, to Turibius, ch. 4. See also the peculiar superstition towards the rising sun derived from the pagans, Sermon 27, ch. 4.

(g) ‹gignantur errores.› · printed under col 446

Ita ex ms. Veneto. Prima editio: Insidioso enim sono et mollibus actibus. Subsequentes editiones quae a prima non habent originem: Insidioso etiam sono mollibus ictibus. Quesnellus: Insidiosis etiam sonis et mollibus ictibus.

So from the Venice ms. The first edition: Insidioso enim sono et mollibus actibus. The subsequent editions which do not derive from the first: Insidioso etiam sono mollibus ictibus. Quesnel: Insidiosis etiam sonis et mollibus ictibus.

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running head: 445 SERMO LXXXIX. 446 (across the page)
marginal letters: A ‹pus afficere›; B ‹tantum viribus certamen›; C ‹centiae accendantur faces›; D ‹omnium fidelium tendat affectio›
old-edition numerals: 349 before ‹spiritalis insidias›
signature: none
other: note (f) ends with a comma as printed ("c, 4,")

PL 54:446

non corruptibiles, sed aeternas, †picns continentia petat, et in amorem ejus boni sine quo nullus est bonus incontaminata castitas inardescat. Ad hoc enim nobis tradita sunt exercitia Christiana ut, resecata omni illicita voluptate, in sanctas et spiritales delicias aestuemus. Et cum nos oporteat semper studere virtutibus, quidam tamen dies ideo sunt ad castigationem communis observantiae consecrati, ut anima quae terrenis adhuc desideriis implicatur et curis saecularibus impeditur, ex intervallo saltem ad divina respiret; et quia portio Dominici agri est, dignos coelestibus horreis afferat fructus. Ibi enim spes est metendi ubi fuerit diligentia seminandi.

not corruptible but eternal let †[pious] continence seek, and let undefiled chastity burn with love of that Good without which no one is good. For to this end the Christian exercises have been handed down to us, that, all unlawful pleasure being cut away, we may glow with desire for holy and spiritual delights. And although we ought always to be zealous for the virtues, yet certain days have been consecrated for the chastisement of a common observance for this reason, that the soul which is still entangled in earthly desires and hindered by worldly cares may at least at intervals breathe again towards divine things; and, since it is a portion of the Lord's field, may bring forth fruits worthy of the heavenly barns. For there is hope of reaping where there has been diligence in sowing.

CAP. V. — His, dilectissimi, ad profectum vestrum pro temporis occasione perstrictis, jejunium vobis septimi mensis indicimus, in quo vos non solum de ciborum abstinentia, sed etiam de pietatis operibus commonemus: ut quod vestris usibus religiosa parcitate subtrahitis in alimoniam pauperum et in cibos debilium transferatis; omnibus quidem indigentibus generali benevolentia consulentes, sed maxime eorum memores qui sunt de membris corporis Christi et nobis unitate catholicae fidei copulantur. Plus enim debemus nostris pro consortio gratiae, quam alienis pro communione naturae.

Chapter V. — These things having been briefly touched on, dearly beloved, for your progress as the occasion of the season allows, we proclaim to you the fast of the seventh month, in which we admonish you not only about abstinence from food but also about works of piety: that what you withdraw from your own uses by religious sparingness you may transfer to the feeding of the poor and the food of the weak; providing indeed for all the needy with a general benevolence, but most of all mindful of those who are among the members of the body of Christ and are joined to us by the unity of the Catholic faith. For we owe more to our own for the fellowship of grace than to strangers for the communion of nature.

CAP. VI. — Abundet ergo in vobis, dilectissimi, benignitas Christiana; et sicut recurrentia anni tempora desideratis ut plena sint fructibus, ita et corda vestra pascendis sint fecunda pauperibus. Quibus utique potuit Deus, cujus sunt omnia, necessariam conferre substantiam, et tales eis tribuere facultates, ut in nullo vestris largitionibus indigerent; sed et illis et vobis multa virtutum materia defuisset, si nec illos ad patientiae coronam inopia exerceret, nec vos ad misericordiae gloriam copia provocaret. Mirabiliter autem providentia divina disposuit ut essent in Ecclesia et sancti pauperes et divites boni, qui invicem sibi ex ipsa diversitate prodessent, cum ad aeterna et incorrupta praemia promerenda Deo gratias agerent accipientes, et Deo gratias agerent largientes: quoniam, sicut scriptum est, et patientia pauperum non peribit in aeternum (Ps. IX, 19), et hilarem datorem diligit Deus (II. Cor. IX, 7). Quarta igitur et sexta feria jejunemus; sabbato vero apud beatissimum Petrum apostolum vigilias celebremus, sperantes nos ita ipsius orationibus adjuvandos, ut Deus misericordiarum

Chapter VI. — Let Christian kindness, then, abound in you, dearly beloved; and just as you desire the returning seasons of the year to be full of fruits, so too let your hearts be fruitful for the feeding of the poor. God, to Whom all things belong, could certainly have conferred on them the substance they need, and given them such means that they would in no way need your bounty; but both they and you would have lacked much material for the virtues, if neither want exercised them towards the crown of patience, nor plenty called you forth to the glory of mercy. But divine providence has wonderfully arranged that there should be in the Church both holy poor and good rich, who might profit one another by this very difference, since, for meriting eternal and incorruptible rewards, those who receive would give thanks to God, and those who bestow would give thanks to God: because, as it is written, the patience of the poor shall not perish for ever (Ps. 9:19), and God loves a cheerful giver (2 Cor. 9:7). Let us therefore fast on the fourth and sixth days of the week; and on the Sabbath let us keep vigil at the church of the most blessed Apostle Peter, hoping that we shall be so helped by his prayers that the God of mercies

Editors' notes and page, col. 446

Footnotes

(f) continued from col 445, set in n445

(g) printed under col 446 but called in col 445, set in n445

(h) ‹in amorem› · printed under col 446

Supplevimus vocem ejus ex laudato ms. Veneto.

We have supplied the word ejus from the Venice ms. already cited.

(i) ‹et quia portio› · printed under col 446

Vulgati, divini agri. Melius ex cod. Veneto Dominici, quod Leoni usitatum est.

The printed editions, divini agri. Better, from the Venice ms., Dominici, which is usual with Leo.

(j) ‹sicut scriptum est,› · printed under col 446

Particulam et, quae in Rainaudo et Quesnello deerat, ex omnibus nostris codd. et anterioribus editionibus revocavimus. Cod. Venet., pro pauperum, habet, pauperis.

The particle et, which was lacking in Rainaud and Quesnel, we have restored from all our mss. and the earlier editions. The Venice ms. has pauperis for pauperum.