PL 54 · cols. 453–457

Leo the Great, Sermons

Sermons XCII–XCIII

ait: Quamdiu fecistis uni ex fratribus meis, mihi fecistis (Matth. XXV, 40). Verus itaque Deus et verus homo, unus est Christus, dives in suis, pauper in nostris, dona accipiens et dona diffundens, particeps mortalium et vivificatio mortuorum: ut in nomine Jesu Christi omne genu flectatur, coelestium, terrestrium et infernorum; et omnis lingua confiteatur, quia Dominus Jesus Christus in gloria est Dei Patris (Philipp. II, 10, 11), vivens et regnans cum sancto Spiritu in saecula saeculorum. Amen.

[…] says: As long as you did it to one of My brethren, you did it to Me (Matt. 25:40). So, true God and true man, Christ is one, rich in what is His, poor in what is ours, receiving gifts and pouring out gifts, sharer of mortals and quickening of the dead: that in the name of Jesus Christ every knee should bow, 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. 2:10, 11), living and reigning with the Holy Spirit for ever and ever. Amen.

SERMO XCII [Al. XC.]

SERMON 92 [Otherwise 90.]

De Jejunio septimi mensis VII.

On the Fast of the Seventh Month, VII.

CAP. I. — Apostolica institutio, dilectissimi, quae Dominum Jesum Christum ad hoc venisse in hunc mundum noverat, ut legem non solveret, sed impleret (Matth. V, 17), ita veteris Testamenti decreta distinxit, ut quaedam ex eis, sicut erant condita, evangelicae eruditioni profutura decerperet, et quae dudum fuerant consuetudinis Judaicae, fierent observantiae Christianae. Quamvis enim varietates hostiarum, differentiae baptismatum, et otia sabbatorum cum ipsa carnis circumcisione cessaverint, manent tamen ex ipsis voluminibus etiam apud nos plurima praecepta moralia. Et cum inde dicatur: Diliges Dominum Deum tuum ex toto corde tuo; et diliges proximum tuum sicut teipsum (Matth. XXII, 37, 39): Christo Domino dicente cognoscimus, quod in his duobus mandatis tota lex pendet et prophetae (Ibid., 40); tantaque est sub hujus geminae charitatis edicto utriusque copula Testamenti, ut sine istarum connexione virtutum nec lex quemquam inveniatur justificasse, nec gratia. Illae quoque partes legalium mandatorum ex quibus quaedam praecipiuntur ut fiant, quaedam interdicuntur ut non fiant, antiquae auctoritatis retinent firmitatem. Nec ideo eis evangelica putanda est adversa perfectio, quia et virtutum

CHAP. I. — The apostolic ordinance, dearly beloved, knowing that the Lord Jesus Christ had come into this world for this purpose, that He might not destroy the law but fulfil it (Matt. 5:17), so distinguished the decrees of the Old Testament as to pick out certain of them, just as they had been framed, to be of profit to the gospel teaching, and that what had formerly belonged to Jewish custom should become Christian observance. For although the varieties of victims, the differences of washings and the rest of the sabbaths have ceased together with the very circumcision of the flesh, yet from those same books very many moral precepts remain with us too. And since it is said there: You shall love the Lord your God with your whole heart; and you shall love your neighbour as yourself (Matt. 22:37, 39): we learn from Christ the Lord's saying that on these two commandments depends the whole law and the prophets (ibid. 40); and so great is the bond of both Testaments under the edict of this twofold charity that without the linking of these virtues neither the law is found to have justified anyone nor grace. Those parts too of the legal commandments, by which some things are commanded to be done and some forbidden to be done, retain the firmness of their ancient authority. Nor is the perfection of the gospel to be thought contrary to them on this account, because both of the virtues

Editors' notes and page, col. 453

Footnotes

(a) ‹particeps mortalium et› · printed under col 453

Editio Rainaudi, vivificator.

Raynaud's edition, vivificator.

(b) ‹vivens et regnans› · printed under col 453

Cod. Venetus, cum Patre et Spiritu sancto.

The Venice codex, cum Patre et Spiritu sancto.

Prima editio, sacramenta.

The first edition, sacramenta.

(d) ‹Christo Domino› · printed under col 453

Ms. Vat. collect. 5, docente. Mox editi ante Quesn., cognovimus; et quoniam in his duobus mandatis in ms. Veneto.

The Vatican ms. of collection 5, docente. Soon after, the editions before Quesnel, cognovimus; and quoniam in his duobus mandatis in the Venice ms.

Editors' prose

SYNOPSIS. — I. Praecepta legis moralia non abolita; neminem unquam sine charitate justificatum; abundantiam justitiae evangelicae in abundantia charitatis esse positam. — II. Jejunia novae legis ex veteri assumpta, alio spiritu esse perficienda. — III. Deo soli placere quemque debere; talem esse cujusque thesaurum, quale est id cui corde inhaeret. — IV. Septimum mensem jejunio, bonis operibus et ipso sui numero esse consecratum.

SYNOPSIS. — I. That the moral precepts of the law are not abolished; that no one was ever justified without charity; that the abundance of gospel justice consists in the abundance of charity. — II. That the fasts of the new law, taken over from the old, are to be carried out in another spirit. — III. That each one ought to please God alone; that each one's treasure is such as is the thing to which he clings in heart. — IV. That the seventh month is consecrated by fasting, by good works and by its very number.

Page

running head: 453 SERMO (the head SERMO XCII. runs across the page over cols 453–454; the right half not yet seen at this point)
marginal letters: A ‹ait: Quamdiu fecistis›; B ‹soli placere quemque (in the synopsis)›; C ‹praecepta moralia. Et cum›; D ‹beside footnote (d)›
old-edition numerals: 358 in the synopsis, after ‹bonis operibus›
signature: none
other: footnotes (e)–(h), printed under col 453, have their calls in col 454 and are set in n454

PL 54:454

studia ad voluntaria incitantur augmenta, et ultiones criminum poenitentiae remediis relaxantur. Dicit enim Dominus: Nisi abundaverit justitia vestra plus quam Scribarum et Pharisaeorum, non intrabitis in regnum coelorum (Matth. V, 20). Quomodo vero abundabit justitia, nisi superexaltet misericordia judicium (Jacob. II, 13)? Et quid tam aequum quidque tam dignum est quam ut creatura ad imaginem et similitudinem Dei condita suum imitetur auctorem, qui reparationem sanctificationemque credentium in peccatorum remissione constituit, ut remota severitate vindictae, omnique cessante supplicio, reus innocentiae redderetur, et finis criminum fieret origo virtutum?

[…] pursuits are spurred on to voluntary increase, and the punishments of crimes are relaxed by the remedies of penance. For the Lord says: Unless your justice abounds more than that of the scribes and Pharisees, you will not enter into the kingdom of heaven (Matt. 5:20). But how will justice abound unless mercy exalts itself above judgement (Jas. 2:13)? And what is so fair and what so fitting as that the creature made to the image and likeness of God should imitate its Author, Who established the restoration and sanctification of believers in the remission of sins, so that, the severity of vengeance being removed and all punishment ceasing, the guilty man might be restored to innocence, and the end of crimes might become the beginning of virtues?

CAP. II. — Quod igitur, dilectissimi, ex veteris praedicatione doctrinae ad purificationem animarum corporumque nostrorum jejunium septimi mensis assumimus, non legalibus nos oneribus subjicimus, sed utilitatem continentiae quae Christi Evangelio servit, amplectimur. Quia et in hoc potest super Scribas et Pharisaeos Christiana abundare justitia, non evacuando legem, sed intelligentiam refutando carnalem. Nec enim nostra talia debent esse jejunia, qualia erant illorum quibus Isaias propheta Spiritu sancto in se loquente dicebat: Neomenias vestras et sabbata et diem magnum non sustineo, jejunium et ferias et dies festos vestros odit anima mea (Isai. I, 13). Unde et Dominus jejunandi formam discipulis tradens, Cum jejunatis, inquit, nolite fieri sicut hypocritae tristes. Exterminant enim facias suas, ut appareant hominibus jejunantes. Amen dico vobis, receperunt mercedem suam (Matth. VI, 16). Quam mercedem, nisi laudis humanae? propter cujus cupiditatem, justitiae species plerumque praetenditur, et ubi nulla est cura conscientiae, amatur falsitas famae; ut iniquitas, quae occultatione arguitur, mendacii opinione laetetur.

CHAP. II. — When, therefore, dearly beloved, from the preaching of the old teaching we take up the fast of the seventh month for the purification of our souls and bodies, we do not subject ourselves to the burdens of the law, but embrace the usefulness of the continence which serves the Gospel of Christ. For in this too Christian justice can abound beyond the scribes and Pharisees, not by making void the law but by rejecting the carnal understanding of it. For our fasts ought not to be such as were those of the men to whom the prophet Isaiah, the Holy Spirit speaking in him, said: Your new moons and sabbaths and the great day I do not bear; your fast and holidays and feast days my soul hates (Isa. 1:13). Hence the Lord too, handing on to the disciples the pattern of fasting, says: When you fast, do not become gloomy like the hypocrites. For they disfigure their faces, so that they may appear to men as fasting. Amen I say to you, they have received their reward (Matt. 6:16). What reward, if not that of human praise? For the desire of which an appearance of justice is often put forward, and where there is no care for conscience, the falseness of reputation is loved; so that iniquity, which is convicted by its concealment, rejoices in a lying opinion.

CAP. III. — Rationabile itaque sanctumque jejunium nulla ostentationis jactantia polluatur, nec bonum suum quisquam fidelium de humanis velit pendere judiciis. Diligenti Deum sufficit ei placere quem diligit: quia nulla major expetenda est remuneratio, quam ipsa dilectio: sic enim charitas ex Deo est, ut Deus ipse sit charitas. Quo utique

CHAP. III. — So let the reasonable and holy fast be polluted by no boasting of display, and let none of the faithful wish to make his good hang upon human judgements. For one who loves God it is enough to please Him Whom he loves: because no greater reward is to be sought than love itself: for charity is of God in such a way that God Himself is charity. By which indeed

Editors' notes and page, col. 454

Footnotes

(e) ‹Quomodo› · printed under col 453

Editi, ergo. Melius cum ms. Veneto et tribus Vat., vero.

The printed editions, ergo. Better, with the Venice ms. and three Vatican ones, vero.

(f) ‹superexaltet misericordia› · printed under col 453

Ex cod. Veneto supplevimus, judicium, quae vox et legitur Jacobi II, 13, et ab ipsius contextus sententia exigitur: refertur enim hic locus ad ecclesiasticos judices, qui dum poenitentibus crimina misericordius relaxant, Dei justitiam imitantur, de quo scriptum est apud Jacobum loco laudato: Superexaltat misericordia judicium. Paulo post, quidve tam dignum in prima editione et mss. Vatt. collect. posteriorum.

We have supplied judicium from the Venice codex; this word is both read in James 2:13 and demanded by the sense of the context itself: for this passage refers to church judges, who, when they remit crimes more mercifully to penitents, imitate the justice of God, of which it is written in James at the place cited: Mercy exalts itself above judgement. A little after, quidve tam dignum in the first edition and the Vatican mss. of the later collections.

(g) ‹continentiae› · printed under col 453

Cod. Venetus, quae Christi Evangelium servet.

The Venice codex, quae Christi Evangelium servet.

(h) ‹Cum› · printed under col 453, running on under col 454

Idem cod. addit. autem; et paulo post, perceperunt pro receperunt.

The same codex adds autem; and a little after, perceperunt for receperunt.

(i) ‹famae;› · printed under col 454

Quesnellus et noster ms. Bergom., et iniquitas, quae occulta actione arguitur, mendacii opinione laetatur. Haud deserendam putavimus omnium ante editorum et caeterorum nostrorum codicum lectionem, quae satis congrua est. Nec displiceat vox occultatione, nam indicatur inanis gloriae intentio, quae ex eo ipso quod occultatur iniquitatis arguitur.

Quesnel and our Bergamo ms., et iniquitas, quae occulta actione arguitur, mendacii opinione laetatur. We thought the reading of all the earlier editions and of our other codices, which is suitable enough, should not be abandoned. Nor should the word occultatione displease, for there is indicated the aim of vainglory, which is convicted of iniquity by the very fact that it is concealed.

(j) ‹sanctumque jejunium› · printed under col 454

Editi ante Quesn, cum mss. trium posterior, collect. et Bergom., nulla laudis, ostentationisque jactantia; tres codd. Vat., nulla laude, ostentationisque jactantia. Quesnellus, nullo indicato codice et nullo nostro suffragante, nulla ostensionis jactantia. Secuti sumus ms. Venetum, cujus vox ostentationis aliis editis et codicibus confirmatur, et pro ostensione ponitur; sicuti verbum ostento frequentativum est pro simplici ostendo.

The editions before Quesnel, with the mss. of the three later collections and the Bergamo one, nulla laudis, ostentationisque jactantia; three Vatican codices, nulla laude, ostentationisque jactantia. Quesnel, citing no codex and with none of ours supporting him, nulla ostensionis jactantia. We have followed the Venice ms., whose word ostentationis is confirmed by other editions and codices, and is used for ostensio, just as the verb ostento is a frequentative for the simple ostendo.

(k) ‹charitas. Quo utique› · printed under col 454, running on under col 455

Vulgati ante Quesn. cum codd posteriorum collect.: Quod utique pius et castus ita gaudet animus implere, ut in nullo extra illum, etc. Unus Vat., extra ipsum. Quesnelli emendatio Lectionario Veneto confirmata praeferenda fuit ex contextu, cum relativum Quo, non autem Quod Deum indicet, ad quem profecto sequentia, extra ipsum, referri debent. Mox in eodem cod. Veneto: Verissimum itaque est quod ait Dominus: Ubi erit thesaurus tuus, ibi erit et cor tuum. In duobus Vat. collect. 4 et 5 pariter legitur: Ubi erit thesaurus tuus. In prima editione: Ubi thesaurus tuus, ibi et cor tuum.

The printed editions before Quesnel, with the codices of the later collections: Quod utique pius et castus ita gaudet animus implere, ut in nullo extra illum, etc. One Vatican [ms.], extra ipsum. Quesnel's emendation, confirmed by the Venice Lectionary, was to be preferred from the context, since the relative Quo, and not Quod, indicates God, to Whom the following words, extra ipsum, must certainly refer. Soon after, in the same Venice codex: Verissimum itaque est quod ait Dominus: Ubi erit thesaurus tuus, ibi erit et cor tuum. In two Vatican [mss.] of collections 4 and 5 it is likewise read: Ubi erit thesaurus tuus. In the first edition: Ubi thesaurus tuus, ibi et cor tuum.

Page

running head: (SERM)O XCII. 454 (the head SERMO XCII. runs across the page over cols 453–454)
marginal letters: A ‹studia ad voluntaria›; B ‹corporumque nostrorum›; C ‹runt mercedem suam›; D ‹beside footnote (i), at tur. Haud deserendam›
old-edition numerals: 359 after ‹Et quid tam aequum›; 360 after ‹ut Deus ipse sit charitas.›
signature: none
other: none

PL 54:455

pius et castus animus ita gaudet impleri, ut nulla re extra ipsum cupiat delectari. Verissimum namque est quod dicit Dominus: Ubi est thesaurus tuus, ibi erit et cor tuum (Matth. VI, 21). Quis autem est thesaurus hominis, nisi quaedam fructuum ejus congregatio laborumque collectio? Quod enim quis seminaverit, hoc et metet (Galat. VI, 8), et quale cujusque opus, talis est et quaestus; et ubi oblectatio fruendi constituitur, ibi cura cordis obstringitur. Sed cum multa sint genera divitiarum, dissimilesque materiae gaudiorum, thesaurus cuique est suae cupiditatis affectus, qui si de appetitu est terrenorum, non beatos facit sui participatione, sed miseros. Hi vero qui ea quae sursum sunt sapiunt, non quae super terram (Coloss. III, 2), nec perituris intenti sunt, sed aeternis, in illo habent incorruptibiles reconditas facultates, de quo dicit propheta: Thesaurus et salus nostra advenit, sapientia et disciplina et pietas a Domino: hi sunt thesauri justitiae (Isai. XXXIII, 6, sec. LXX): per quos, auxiliante Dei gratia, etiam terrena bona in coelestia transferuntur, dum multi divitiis, aut juste sibi relictis aut aliter acquisitis, ad instrumentum pietatis utuntur. Cumque ad sustentationem pauperum, quae possunt exuberare distribuunt, congregant sibi inamissibiles facultates: ut quod abdiderunt eleemosynis, nullis possit subjacere dispendiis; et digne ibi habeant cor, ubi habent thesaurum suum (Matth. VI, 21): quia tales divitias suas beatissimum est exercere ut crescant, et non timere ne pereant.

[…] the devout and chaste soul so rejoices to be filled that it desires to take delight in nothing outside Him. For most true is what the Lord says: Where your treasure is, there will your heart be also (Matt. 6:21). And what is a man's treasure, if not a certain gathering of his fruits and harvest of his labours? For what a man sows, that he will also reap (Gal. 6:8), and as each one's work is, such too is his gain; and where the delight of enjoyment is set, there the heart's care is bound. But since there are many kinds of riches and unlike materials of joys, each one's treasure is the affection of his desire, which, if it comes from the appetite for earthly things, makes men not blessed but wretched by sharing in it. But those who savour the things that are above, not those upon the earth (Col. 3:2), and are intent not on things that will perish but on things eternal, have incorruptible resources stored up in Him of Whom the prophet says: Our treasure and salvation has come, wisdom and discipline and piety from the Lord: these are the treasures of justice (Isa. 33:6, according to the Seventy): through which, with the help of God's grace, even earthly goods are transferred into heavenly ones, when many use riches, either justly left to them or otherwise acquired, as an instrument of piety. And when they distribute for the support of the poor what they can spare, they gather for themselves resources that cannot be lost: so that what they have laid away in alms can be subject to no losses; and they rightly have their heart there where they have their treasure (Matt. 6:21): because it is most blessed so to employ one's riches that they grow, and not to fear that they perish.

CAP. IV. — Operantes igitur, dilectissimi, quod bonum est ad omnes, maxime autem ad domesticos fidei (Galat. VI, 10), septimum mensem ab initio mysticum propter septiformem Spiritum, et ipso sui ordinis numero consecratum, continentiae fructibus deputantes, quarta et sexta sabbati solemniter jejunemus; sabbato autem apud beatum Petrum vigilias celebremus: cujus nobis et orationes suffragabuntur et merita ut quantum cuique fidelium tribuitur bonum velle, tantum donetur et posse, ipso

CHAP. IV. — Doing, therefore, dearly beloved, what is good towards all, but especially towards those of the household of the faith (Gal. 6:10), and assigning to the fruits of continence the seventh month, mystical from the beginning on account of the sevenfold Spirit and consecrated by the very number of its place in the order, let us solemnly fast on the fourth and sixth day of the week; and on Saturday let us keep vigil at the church of blessed Peter: whose prayers and merits will support us, so that as much as the will to do good is granted to each of the faithful, so much may the power also be given, with Him

Editors' notes and page, col. 455

Footnotes

(k) continued from col 454, set in n454

(a) ‹ibi cura cordis› · printed under col 455

Ms. Venetus, constringitur.

The Venice ms., constringitur.

(b) ‹genera divitiarum,› · printed under col 455

Ita nostri codd. et editi anteriores Quesnello, qui nihil indicans edidit, tamquam dissimiles materiae.

So our codices and the editions earlier than Quesnel, who, indicating nothing, printed tamquam dissimiles materiae.

Quesn. in margine: Al., effectus; quod nec in editionibus, quas vidimus, nec in nostris msss. invenire licuit.

Quesnel in the margin: Others, effectus; which we have been able to find neither in the editions we have seen nor in our mss.

(d) ‹ad instrumentum› · printed under col 455

Quesnellus Rainaudi editionem secutus cum mss. collect. 5, impietatis, et in margine: Legendum forte, pietatis. Id autem praeferunt editiones tres quas vidimus, prima, et Coloniensis an. 1547, atque Antuerpiensis an. 1583, et duo nostra mss. Lectionaria.

Quesnel, following Raynaud's edition, with the mss. of collection 5, impietatis, and in the margin: Perhaps pietatis should be read. And this is what three editions we have seen give, the first, the Cologne one of 1547 and the Antwerp one of 1583, and our two manuscript Lectionaries.

(e) ‹ut quod› · printed under col 456

Ita vulgati ante Quesn. et nostri codices, Solum prima editio et cod. Bergom., addiderunt. Quesn., abdiderint.

So the printed editions before Quesnel and our codices. Only the first edition and the Bergamo codex, addiderunt. Quesnel, abdiderint.

(f) ‹tales divitias suas› · printed under col 456

Editiones ante Quesn. addunt, dignum et, non tamen plerique nostri codices.

The editions before Quesnel add dignum et, but most of our codices do not.

(g) ‹continentiae fructibus deputantes,› · printed under col 456

Eaedem editiones, quarta et sexta feria jejunemus. Nostri codd. ut in textu.

The same editions, quarta et sexta feria jejunemus. Our codices as in the text.

(h) ‹orationes suffragabuntur et merita› · printed under col 456

Vulgati, ut quantumcunque fidelibus. Praetulimus lectionem antiquissimi Lectionarii Vat. 3836, ex quo clausulam pariter recepimus, ipso adjuvente, etc., cum antea legeretur: Per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

The printed editions, ut quantumcunque fidelibus. We have preferred the reading of the very ancient Vatican Lectionary 3836, from which we have likewise adopted the closing clause, ipso adjuvente, etc., whereas before it read: Through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

Page

running head: 455 S. LEONIS MAG(NI) (the head S. LEONIS MAGNI SERMONES. runs across the page over cols 455–456)
marginal letters: A ‹pius et castus animus›; B ‹cultates, de quo dicit›; C ‹CAP. IV. — Operantes›; D ‹beside footnote (k), at eodem cod. Veneto›
old-edition numerals: 361 after ‹vigilias›
signature: none
other: none

PL 54:456

adjuvante, qui vivit et regnat cum P⟨a⟩tre et Spiritu sancto in saecula saeculorum. Amen.

[…] helping, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

SERMO XCIII [Al, XCI.

SERMON 93 [Otherwise 91.

De Jejunio septimi mensis VIII.

On the Fast of the Seventh Month, VIII.

CAP. I. — Omnis, dilectissimi, divinorum eruditio praeceptorum hoc maxime agit apud corda credentium, ut amor parvus recto amore superetur, et delectatione justitiae peccandi cupiditas destruatur, dicente Scriptura: Post concupiscentias tuas non eas, et a voluntate tua avertere (Eccli. XVIII, 30). Cum autem sint in animis hominum multae bonae concupiscentiae et laudabiles voluntates, quid est quod jubetur ut nostris non consentiamus affectibus, nisi quod ab illa concupiscentia prohibemur, et ab illa voluntate revocamur, cujus ortus ex nobis est, et ideo mala pronuntiatur, quia nostra esse convincitur? Ad distinctionem igitur concupiscentiarum quae sunt ex Deo bene homini dictum est: Post concupiscentias tuas non eas, ut quas cognoverit proprias sciat esse vitandas. Merito ergo Dominus, in oratione quam tradidit, noluit nos ad Deum dicere: Fiat voluntas nostra, sed fiat voluntas tua (Matth. VI, 10): hoc est, non illa quam caro incitat, sed quam Spiritus sanctus inspirat. Unde autem hoc desiderium conceptum sit, cui semper debeat repugnari, non difficulter intelligunt qui se Adae filios esse noverunt, et peccante humani generis patre non dubitant in propagine vitiatum esse quod est in radice corruptum. Quamvis autem per gratiam Domini nostri Jesu Christi in novam creaturam transierimus ex veteri, et imagine nos terreni hominis homo coelestis exuerit; donec tamen corpus mortale gestamus, necesse est ut contra carnis desideria dimicemus. Bonum est enim animae Deo subditae timere ne cadat, et habere quod vincat, quoniam virtus in infirmitate perficitur; et quod nos exercet

CHAP. I. — All instruction in the divine precepts, dearly beloved, aims above all at this in the hearts of believers, that small love be overcome by right love, and the desire of sinning be destroyed by delight in justice, as Scripture says: Do not go after your lusts, and turn away from your own will (Sir. 18:30). But since there are in the souls of men many good desires and praiseworthy wishes, what does it mean that we are commanded not to consent to our own affections, unless that we are forbidden that desire, and called back from that will, whose origin is from ourselves, and which is therefore declared evil because it is proved to be our own? For the distinguishing, then, of the desires that are from God, it was well said to man: Do not go after your lusts, so that he may know that those he has recognized as his own are to be avoided. Rightly, therefore, did the Lord, in the prayer He handed on, not wish us to say to God: Our will be done, but Thy will be done (Matt. 6:10): that is, not that will which the flesh stirs up, but that which the Holy Spirit inspires. And whence this desire, which must always be resisted, was conceived, they readily understand who know themselves to be sons of Adam, and do not doubt that, when the father of the human race sinned, what is corrupted in the root has been vitiated in the offshoot. But although by the grace of our Lord Jesus Christ we have passed from the old into a new creature, and the heavenly Man has stripped us of the image of the earthly man; yet so long as we bear a mortal body, it is necessary that we fight against the desires of the flesh. For it is good for a soul subject to God to fear lest it fall, and to have something to conquer, since strength is made perfect in weakness; and what exercises us

Editors' notes and page, col. 456

Footnotes

(e)–(h) printed under col 456 have their calls in col 455 and are set in n455

(i) ‹recto amore superetur, et› · printed under col 456

Cod. Venetus, a dilectione.

The Venice codex, a dilectione.

(j) ‹Post concupiscentias tuas› · printed under col 456

Idem ms. Ven., ne eas: Unus Vat., ne eas, et voluntate revertere. Prima editio, et a voluntate tua mala avertere.

The same Venice ms., ne eas: One Vatican [ms.], ne eas, et voluntate revertere. The first edition, et a voluntate tua mala avertere.

(k) ‹transierimus ex veteri,› · printed under col 456

Prima editio, et imaginem terreni hominis. Caeterae, et imaginem nos terreni hominis. Nostri codices lectionem textus a Quesnello inductam approbant.

The first edition, et imaginem terreni hominis. The others, et imaginem nos terreni hominis. Our codices support the reading of the text introduced by Quesnel.

(l) ‹Deo subditae timere› · printed under col 456

Editio Rainaudi, ne cedat. Post pauca continentia pro ac continentiam in vulg. ante Quesn.

Raynaud's edition, ne cedat. A little after, continentia for ac continentiam in the printed editions before Quesnel.

Editors' prose

SYNOPSIS. — I. Finem legi esse amoris recti de pravo victoriam. De voluntate mala et bona. — II. Longe plus delectare justitiam quam iniquitatem, cujus lex Dei lege superanda. — III. Quantum prosit jejunium septimi mensis a lege et apostolis institutum.

SYNOPSIS. — I. That the end of the law is the victory of right love over depraved love. On the evil and the good will. — II. That justice delights far more than iniquity, whose law is to be overcome by the law of God. — III. How much the fast of the seventh month, instituted by the law and the apostles, profits.

Page

running head: (MA)GNI SERMONES. 456 (the head S. LEONIS MAGNI SERMONES. runs across the page over cols 455–456)
marginal letters: A ‹adjuvante, qui vivit›; B ‹autem sint in animis›; C ‹verunt, et peccante›; D ‹beside footnote (g), at mus. Nostri codd.›
old-edition numerals: 362 after ‹Quamvis autem›
signature: none
other: none

PL 54:457

ad continentiam, hoc perducit ad gloriam (II Cor. XII, 9).

[…] to continence, this leads to glory (2 Cor. 12:9).

CAP. II. — Abstinendum est itaque, dilectissimi, ab his quae nobis noxie blandiuntur, et lex peccati quae est in membris nostris (Rom. VII, 23), Dei lege superanda est: ut licet per omnes sensus corporis multae insidientur illecebrae, anima tamen, cui summum bonum et verum gaudium Deus est, inter castas spiritalesque delicias in sapientiae latitudine et in veritatis luce versetur. Si enim seipsum sibi rationalis homo comparet, omnesque suorum actuum qualitates vera inspectione dijudicet, numquid in intimis conscientiae suae hoc delectationis inveniet de iniquitate commissa, quod de aequitate servata? aut tantum ei jucunditatis carnalis voluptas, quantum spiritalis pariet appetitus? Nihil prorsus de virtutum bonis attigit, nihil de pietatis suavitate gustavit, qui magis vult in his sordescere quae immunda sunt, quam in iis splendere quae sancta sunt. Non sinit ratio ut cordibus non usquequaque captivis ita placeat satiata ira, ut remissa vindicta; aut tantum generent gaudium male quaesita de alieno, quantum bene expensa de proprio. Felicior semper est parca temperantia quam profusa luxuria; major requies humilibus quam superbis; et sublimior mens quae inter prohibita atque permissa certius habet sperare coelestia, quam amare terrena. Ut autem in hoc provectu animus religiosus excellat et jus suae dominationis obtineat, subigendo corpori castigatio est adhibenda jejunii. Quod licet generali nomine ad omnem continentiam pertinere videatur, proprie tamen ad edendi diminutionem refertur: ut prosit nunc voluntate non sumere, quod ab initio contra vetitum nocuit usurpasse: ut sicut illic concupiscentia fuit vulneri, ita hic abstinentia sit saluti.

CHAP. II. — We must therefore abstain, dearly beloved, from the things that harmfully flatter us, and the law of sin which is in our members (Rom. 7:23) must be overcome by the law of God: so that, although many allurements lie in wait through all the senses of the body, yet the soul, whose highest good and true joy is God, may dwell among chaste and spiritual delights in the breadth of wisdom and in the light of truth. For if a rational man compares himself with himself and judges all the qualities of his acts with a true scrutiny, will he find in the depths of his conscience as much delight from iniquity committed as from equity kept? or will carnal pleasure bring him as much gladness as spiritual longing? He has touched nothing at all of the goods of the virtues, has tasted nothing of the sweetness of piety, who would rather grow foul in things that are unclean than shine in those that are holy. Reason does not allow that, to hearts not wholly captive, anger sated should please as much as vengeance forgone; or that things wrongly gained from another's should produce as much joy as things rightly spent from one's own. Sparing temperance is always happier than lavish luxury; there is greater rest for the humble than for the proud; and loftier is the mind which, between things forbidden and things permitted, more surely holds to hoping for heavenly things than to loving earthly ones. But that the religious soul may excel in this progress and keep the right of its mastery, the chastisement of fasting must be applied to subdue the body. And although by its general name this seems to belong to every kind of continence, yet properly it refers to the lessening of eating: so that it may now profit us not to take of our own will what at the beginning it harmed us to have seized against the prohibition: so that, as there desire was for a wound, so here abstinence may be for salvation.

CAP. III. — Cui medicinae, dilectissimi, licet tempus omne sit congruum, hoc tamen habemus aptissimum, quod et apostolicis et legalibus institutis videmus electum, ut sicut in aliis anni diebus, ita in mense septimo spiritalibus nos purificationibus emundemus. Convenientibus enim in unum propositum tribus studiis, oratione scilicet, et eleemosyna, atque jejunio, praestabitur nobis a misericordi Deo et cohibitio cupiditatum, et exauditio precum, et remissio peccatorum: per Dominum nostrum Jesum Christum, qui vivit et regnat cum Patre et Spiritu sancto in saecula saeculorum. Amen.

CHAP. III. — Though every season is suitable for this medicine, dearly beloved, yet we hold this one most fitting, which we see chosen by both the apostolic and the legal institutions, that, as on other days of the year, so in the seventh month we should cleanse ourselves with spiritual purifications. For when three pursuits come together in one purpose, namely prayer and almsgiving and fasting, there will be granted to us by the merciful God both the restraint of desires and the hearing of our prayers and the remission of sins: through our Lord Jesus Christ, Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

Editors' notes and page, col. 457

Footnotes

(a) ‹numquid› · printed under col 457

Ms. Bergom., in imis.

The Bergamo ms., in imis.

(b) ‹Nihil prorsus› · printed under col 457

Ita ex quinque mss. Vat. et duobus Lectionariis Bergom. et Veneto. Editi ante Quesn., de virtutum splendore attingit, et dein, gustat. Quesn., de virtutum splendore attinget, et gustabit; ad id margine: Al., de virtutum bonis.

So from five Vatican mss. and two Lectionaries, the Bergamo and the Venice one. The editions before Quesnel, de virtutum splendore attingit, and then, gustat. Quesnel, de virtutum splendore attinget, et gustabit; at that point in the margin: Others, de virtutum bonis.

Editi ante Quesn., mala quaesita, et dein, bona expensa. Aliqui codd. habent tantum, bona expensa. Duo nostra Lectionaria textus lectionem exhibent.

The editions before Quesnel, mala quaesita, and then, bona expensa. Some codices have only bona expensa. Our two Lectionaries show the reading of the text.

(d) ‹profusa luxuria;› · printed under col 457

Ita cum Quesnello ms. Bergom., et parum absimiliter codex Venetus, major quies. Anteriores editiones cum mss. posteriorum collect., majorque est lux humilibus.

So, with Quesnel, the Bergamo ms., and, not very differently, the Venice codex, major quies. The earlier editions, with the mss. of the later collections, majorque est lux humilibus.

(e) ‹dominationis obtineat› · printed under col 458

Sic ex nostris mss. et editis, excepto Quesn., apud quem, subjiciendo.

So from our mss. and the printed editions, except Quesnel, in whom [we find] subjiciendo.

(f) ‹sicut illic concupiscentia› · printed under col 458

Quesn. addidit, fuit, uti legitur in codice Venet.

Quesnel added fuit, as is read in the Venice codex.

(g) ‹Jesum Christum› · printed under col 458

Ex mss. Veneto et Vat. collect. 4, supplevimus, cum Patre et Spiritu sancto.

From the Venice ms. and the Vatican one of collection 4 we have supplied cum Patre et Spiritu sancto.