PL 54 · cols. 458–465

Leo the Great, Sermons

Sermons XCIV–XCV

SERMO XCIV [Al. XCII].

SERMON 94 [Otherwise 92].

De Jejunio septimi mensis IX.

On the Fast of the Seventh Month, IX.

CAP. I. — Scio quidem, dilectissimi, plurimos vestrum ita in iis quae ad observantiam Christianam pertinent esse devotos, ut nostris cohortationibus non indigeant admoneri. Quod enim dudum et traditio decrevit, et consuetudo firmavit, nec eruditio ignorat, nec pietas praetermittit. Sed quia sacerdotalis officii est erga omnes Ecclesiae filios curam habere communem, in id quod et rudibus prosit et doctis, quos simul diligimus, pariter incitamus: ut jejunium quod nobis septimi mensis recursus indicit, fide alacri per castigationem animi et corporis celebremus. Quamvis enim diminutio cibi carnem proprie videatur afficere, nihil tamen corporeis sensibus vel conceditur vel negatur, quod non sicut ad servientem, ita pertineat ad jubentem. Cum itaque unusquisque homo duplicem in se legem habeat continentiae, nihilque actionum nostrarum ad solum corpus, multa autem ad solum referenda sint animum, prudenter debemus advertere quam indecens quamque injustum sit, si quod a superiore indicitur ab inferiore negligatur. Ut autem mens rationalis salubriter exteriora castiget, debet etiam propria exercere jejunia: quia non solum carnis desideriis, sed etiam animi cupiditatibus convenit repugnare, dicente Scriptura: Post concupiscentias tuas non eas, et a voluntate tua avertere (Eccli. XVIII, 30). Jejunans ergo ab iis quae caro appetit, jejunet et ab iis quae male interior substantia concupiscit. Pessimus enim animae cibus est, velle quod non licet; et noxia cordis delectatio est, quae aut turpi lucro pascitur, aut superbia extollitur, aut ultione laetatur. Quamvis enim his affectibus motus quoque corporis serviant, ad originem tamen suam cuncta respiciunt, et ibi censetur qualitas actionis, ubi invenitur initium voluntatis, quam revocare a pravis desideriis optimum maximumque jejunium est, quia tunc est edendi abstinentia fructuosa quando exterior parcitas a temperantia interiore procedit.

CHAP. I. — I know indeed, dearly beloved, that very many of you are so devoted in the things that belong to Christian observance that they do not need to be reminded by our exhortations. For what tradition long ago decreed and custom has confirmed, neither learning is ignorant of nor piety neglects. But because it belongs to the priestly office to have a common care for all the sons of the Church, we urge equally, towards what may profit both the unlearned and the learned, whom we love alike, that we should celebrate with eager faith, through the chastisement of soul and body, the fast which the return of the seventh month proclaims to us. For although the lessening of food seems properly to affect the flesh, yet nothing is either granted or denied to the bodily senses which does not concern the one who commands as much as the one who serves. Since, then, every man has within himself a twofold law of continence, and none of our actions is to be referred to the body alone, but many to the soul alone, we ought prudently to observe how unseemly and how unjust it is if what is enjoined by the higher is neglected by the lower. And so that the rational mind may wholesomely chasten outward things, it ought also to practise its own fasts: because it is fitting to resist not only the desires of the flesh but also the lusts of the soul, as Scripture says: Do not go after your lusts, and turn away from your own will (Sir. 18:30). So let him who fasts from what the flesh craves fast also from what the inner substance wrongly desires. For the worst food of the soul is to want what is not lawful; and harmful is the delight of the heart which is either fed by shameful gain, or puffed up by pride, or gladdened by revenge. For although the movements of the body too serve these affections, yet all look back to their origin, and the quality of an action is judged where the beginning of the will is found; to call it back from depraved desires is the best and greatest fast, because abstinence from eating is fruitful then, when outward sparingness proceeds from inner temperance.

CAP. II. — Celebraturi igitur, dilectissimi, verum et spiritale jejunium, quod et corpus et animum sui

CHAP. II. — Being about to celebrate, then, dearly beloved, a true and spiritual fast, which both the body and the soul by its own

Editors' notes and page, col. 458

Footnotes

(e)–(g) printed under col 458 have their calls in col 457 and are set in n457

(h) ‹ita in iis quae› · printed under col 458

Editi ante Quesn., ad observantiam christianae fidei, cum codd. collect. 3 et 4. Caeteri nostri codices et mss. Corb. ac Vict. Quesnelli textus lectionem praeferunt.

The editions before Quesnel, ad observantiam christianae fidei, with the codices of collections 3 and 4. Our other codices and the Corbie and St Victor mss. give the reading of Quesnel's text.

(i) ‹et a voluntate tua› · printed under col 458

Lectionarium Venetum, vetare.

The Venice Lectionary, vetare.

(j) ‹extollitur, aut› · printed under col 458

Sic Quesnellus cum nostro Lectionario Veneto. Concinunt mss. collectionis 2, in quibus habetur, vindicta. Caeteri editi, adulatione.

So Quesnel with our Venice Lectionary. The mss. of collection 2 agree, in which vindicta is found. The other printed editions, adulatione.

Editors' prose

SYNOPSIS. — I. Magis curandam esse jejunium spiritale quam corporale. — II. In quo spiritale jejunium sit positum et quo auxilio implendum. — III. Cur quatuor temporum jejunium fuerit institutum. — IV. Deum diligi, cum proximus diligitur et juvatur.

SYNOPSIS. — I. That the spiritual fast is to be cared for more than the bodily one. — II. In what the spiritual fast consists, and by what help it is to be fulfilled. — III. Why the fast of the four seasons was instituted. — IV. That God is loved when one's neighbour is loved and helped.

Page

running head: (SER)MO XCIV. 458 (the head SERMO XCIV. runs across the page over cols 457–458)
marginal letters: A ‹SERMO XCIV [Al. XCII].›; B ‹ram habere communem›; C ‹stiget, debet etiam›; D ‹parcitas a temperantia›
old-edition numerals: 364 after ‹mens rationalis salubriter›
signature: 15 (under col 458)
other: the caption SERMO XCIV [Al. XCII]. stands at the head of col 458 within the column

PL 54:459

puritate sanctificet, cordis nostri secreta rimemur, et quibus rebus aut contristentur aut gaudeant, justo discutiamus examine. Ac si quis amor vanae gloriae, si qua radix avaritiae, si quod inest virus invidiae, nihil talium anima sumat escarum, sed virtutum intenta deliciis, coelestes epulas terrenae praeferat voluptati. Agnoscat homo sui generis dignitatem, factumque se ad imaginem et similitudinem sui Creatoris intelligat; nec ita de miseriis quas per peccatum illud maximum et commune incidit expavescat, ut non se ad misericordiam sui Reparatoris attollat. Ipse enim dicit: Sancti estote, quoniam ego sanctus sum (Levit. XIX, 2): hac est, me eligite, et ab iis quae mihi displicent abstinete. Facite quod amo, amate quod facio. Et cum videtur esse difficile quod jubeo, ad jubentem accurrite; ut unde datur praeceptum, praestetur auxilium; non negabo opem qui tribui voluntatem. Jejunate ab adversis, abstinete a contrariis. Ego sum cibus vester et potus: nemo quae mea sunt inefficaciter concupiscit; qui enim ad me tendit ex mei participatione me quaerit.

[…] purity sanctifies, let us search the secrets of our heart, and examine with just scrutiny at what things they are saddened or rejoice. And if there is any love of vainglory, any root of avarice, any poison of envy within, let the soul take none of such foods, but, intent on the delights of the virtues, prefer heavenly banquets to earthly pleasure. Let man recognize the dignity of his race, and understand that he was made to the image and likeness of his Creator; nor let him be so terrified by the miseries into which he fell through that greatest and common sin as not to raise himself to the mercy of his Restorer. For He Himself says: Be holy, because I am holy (Lev. 19:2): that is, choose Me, and abstain from what displeases Me. Do what I love, love what I do. And when what I command seems difficult, run to the One Who commands; so that from where the precept is given, help may be supplied; I Who have given the will shall not deny the aid. Fast from what is hostile, abstain from what is contrary. I am your food and drink: no one desires what is Mine without effect; for he who strives towards Me seeks Me out of sharing in Me.

CAP. III. — His, dilectissimi, cohortationibus, quibus nos ad bona incommutabilia et ad gaudia invitat aeterna, plenae sunt omnes divinarum paginae litterarum; et hoc nobiscum agit Testamenti utriusque doctrina, ut inhaereamus veris et contineamus a vanis. Non enim apprehendi potest quod promittitur nisi custoditum fuerit quod jubetur. Quid autem justius quam ut homo, cujus fert imaginem, faciat voluntatem, et per abstinentiam cibi jejunet a lege peccati? Ideo enim ipsa continentiae observantia quatuor est assignata temporibus, ut in idipsum totius anni redeunte decursu, cognosceremus nos indesinenter purificationibus indigere, semperque esse nitendum, dum

CHAP. III. — With these exhortations, dearly beloved, by which He invites us to unchangeable goods and eternal joys, all the pages of the divine writings are full; and the teaching of both Testaments works this in us, that we should cleave to what is true and refrain from what is vain. For what is promised cannot be grasped unless what is commanded has been kept. And what is more just than that man should do the will of Him Whose image he bears, and through abstinence from food fast from the law of sin? For this reason the very observance of continence has been assigned to four seasons, so that, as the course of the whole year comes round to the same point, we might recognize that we need purification unceasingly, and that we must always strive, while

Editors' notes and page, col. 459

Footnotes

(a) ‹misericordiam sui› · printed under col 459

Duo mss. Vat., Creatoris; alius Vat. et prima editio, Auctoris. Mox ms. Venet., quia ego sanctus sum. Mox vulgati, me diligite. Plurium et potiorum nostrorum exemplarium lectionem secuti sumus. Dein, ad jubentem recurrite in nonnullis mss. legitur.

Two Vatican mss., Creatoris; another Vatican [ms.] and the first edition, Auctoris. Soon after, the Venice ms., quia ego sanctus sum. Soon after, the printed editions, me diligite. We have followed the reading of the more numerous and better of our copies. Then, ad jubentem recurrite is read in some mss.

(b) ‹praestetur auxilium› · printed under col 459

Cod. Venetus, non negabat (lege negabit) opem, qui tribuit voluntatem.

The Venice codex, non negabat (read negabit) opem, qui tribuit voluntatem.

Idem ms. Ven., concupiscet.

The same Venice ms., concupiscet.

(d) ‹litterarum; et› · printed under col 459

Prima editio et duo mss. Vat., ab hoc.

The first edition and two Vatican mss., ab hoc.

(e) ‹jubetur. Quid› · printed under col 459

Particulam autem inseruimus ex quinque nostris codicibus.

We have inserted the particle autem from five of our codices.

Page

running head: 459 S. LEONIS MAGN(I) (the head S. LEONIS MAGNI SERMONES. runs across the page over cols 459–460)
marginal letters: A ‹puritate sanctificet›; B ‹datur praeceptum›; C ‹abstinentiam cibi jejunet›; D ‹beside footnote (f), at nem in.›
old-edition numerals: 365 before ‹quod promittitur›
signature: none
other: footnotes (f)–(j), printed under col 459, have their calls in col 460 and are set in n460

PL 54:460

in hujus vitae varietate jactamur, ut peccatum, quod fragilitate carnis et cupiditatum pollutione contrahitur, jejuniis atque eleemosynis deleatur.

[…] we are tossed about in the changeableness of this life, that sin, which is contracted through the frailty of the flesh and the pollution of desires, may be blotted out by fasts and alms.

CAP. IV. — Esuriamus paululum, dilectissimi, et aliquantulum quod juvandis possit prodesse pauperibus, nostrae consuetudini subtrahamus. Delectetur, conscientia benignorum fructibus largitatis; et cum gaudio tribuens, quo es laetificandus, accipies. Dilectio proximi dilectio Dei est, qui plenitudinem legis et prophetarum in hac geminae charitatis unitate constituit (Matth. XXII, 40); ut nemo ambigeret Deo se offerre quod homini contulisset, dicente Domino Salvatore, cum de alendis juvandisque pauperibus loqueretur: Quod uni eorum fecistis, mihi fecistis (Matth. XXIV, 40). Quarta igitur et sexta feria jejunemus; sabbato vero apud beatum Petrum apostolum vigilias celebremus, cujus nos meritis et orationibus credimus adjuvandos, ut misericordi Deo jejunio nostro et devotione placeamus, per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat Deus in saecula saeculorum. Amen.

CHAP. IV. — Let us go hungry a little, dearly beloved, and withdraw from our usual fare some small amount that may be of use for helping the poor. Let the conscience of the kindly delight in the fruits of generosity; and giving with joy, you will receive that by which you are to be gladdened. Love of neighbour is love of God, Who set the fullness of the law and the prophets in this unity of twofold charity (Matt. 22:40); so that no one should doubt that he offers to God what he has bestowed on man, since the Lord the Saviour, when He spoke of feeding and helping the poor, said: What you did to one of them, you did to Me (Matt. 24:40). Let us fast, then, on the fourth and sixth day; and on Saturday let us keep vigil at the church of blessed Peter the apostle, by whose merits and prayers we believe we shall be helped, so that we may please the merciful God by our fasting and devotion, through our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns, God, for ever and ever. Amen.

SERMO XCV.

SERMON 95.

Sive homilia de gradibus ascensionis ad beatitudinem.

Or a homily on the steps of the ascent to beatitude.

De eo quod scriptum est: Videns Jesus turbas, ascendit in montem; et cum sedisset, accesserunt ad eum discipuli ejus, etc. (Matth. V, 1 seqq.).

On what is written: Jesus, seeing the crowds, went up the mountain; and when He had sat down, His disciples came to Him, etc. (Matt. 5:1 ff.).

Editors' notes and page, col. 460

Footnotes

(f) ‹in hujus vitae› · printed under col 459

Ex nostris Lectionariis addidimus praepositionem in.

We have added the preposition in from our Lectionaries.

(g) ‹fructibus largitatis;› · printed under col 459

Vulg., et gaudia. Prima editio cum mss. collect. 3, et gaudio. Emendavimus ex codd. collect. 2. Quesnellus hanc periodum, Delectetur, usque ad accipies, expunxit auctoritate mss. Corb. et Vict. Deest etiam in nostro cod. Vat. 544 collect. 5 simili Victorino; sed in aliis mss. legitur, ac etiam in cod. Lect. Veneto, et in Vat. 3836. Post nonnulla, quidquid homini contulisset, est in quibusdum codd.

The printed editions, et gaudia. The first edition with the mss. of collection 3, et gaudio. We have corrected from the codices of collection 2. Quesnel struck out this sentence, from Delectetur as far as accipies, on the authority of the Corbie and St Victor mss. It is also lacking in our Vatican codex 544 of collection 5, which resembles the Victorine; but it is read in other mss., and also in the Venice Lectionary codex and in Vatican 3836. After nonnulla, quidquid homini contulisset is in some codices.

(h) ‹Quarta igitur et› · printed under col 459

Cod. Venet., sexta sabbati.

The Venice codex, sexta sabbati.

(i) ‹misericordi Deo› · printed under col 459

Idem codex, jejunii nostri devotione.

The same codex, jejunii nostri devotione.

(j) ‹ad beatitudinem.› (before the sub-caption De eo quod scriptum est) · printed under col 459, running on under col 460

Prima editio et tres mss. Vat., nec non tabula ms. Casanatensis hanc inscriptionem praeferunt: In festo, seu In festivitate omnium sanctorum. In illo tempore videns Jesus turbas, etc. Nihil dubitandum est quin titulus In festo omnium sanctorum, quod Leonis tempore nondum erat inductum, ex posterioribus Lectionariis dimanet, in quibus hic sermo in eadem festivitate legendus proponitur. In vetustiori quidem Lectionario Vat. 1272 haec inscriptio legitur: Incipit sermo S. Leonis papae in Natali apostolorum de octo beatitudinibus. In ms. Casinensi primae collectionis haec tantum inscriptio praefigitur: De octo beatitudinibus; sed per errorem octo scriptum est, cum de septem tantum beatitudinibus Auctor loquatur. Hujus numeri rationem affert Quesnellus in notatione his verbis: « Observat vir eruditus Joannes Cotelerius in Not. tom. I Mon. Graec. pag. 808, Leonem nostrum septem tantum beatitudines enarrare: quia, ut Augustinus in serm. Dom. in monte explicat, septem illi sunt gradus perficientes hominem, octava vero beatitudo hominis est jam perfecti. » Faustus quidem Manichaeus apud Augustinum lib. V contra eumdem Faustum, alio licet ordine, septem tantum beatitudines a Leone memoratas recenset. Augustinus vero serm. 53, al. 14, inter additos a Parisiensibus de sex tantum beatitudinibus fuse disserit. Porro hic sermo in editis non solum post sequentem describitur, verum etiam post alium Sermonem in evangelium Assumpsit Jesus Petrum, etc., quem nos num. 51 ob momenta ibidem allata ante sermones de Passione ponendum credidimus. Ordinem vero primae editionis et codicum collectionum 3, 4 et 5 secuti sumus, in quibus hic sermonibus de Jejunio septimi mensis immediate subjicitur.

The first edition and three Vatican mss., as well as the manuscript table of the Casanatense, give this heading: On the feast, or On the festival, of All Saints. At that time Jesus, seeing the crowds, etc. There can be no doubt that the title On the feast of All Saints, a feast not yet introduced in Leo's time, derives from later Lectionaries, in which this sermon is set down to be read on that festival. In the older Vatican Lectionary 1272, indeed, this heading is read: Here begins the sermon of St Leo the pope on the Birthday of the apostles, on the eight beatitudes. In the Monte Cassino ms. of the first collection only this heading is prefixed: On the eight beatitudes; but eight was written in error, since the Author speaks of only seven beatitudes. Quesnel gives the reason for this number in a note in these words: "The learned John Cotelier observes, in his notes to vol. I of the Monumenta Graeca, p. 808, that our Leo expounds only seven beatitudes: because, as Augustine explains in the Sermon on the Mount, those seven are the steps that perfect a man, while the eighth beatitude belongs to the man already perfect." Faustus the Manichaean, indeed, in Augustine, book V against the same Faustus, though in another order, lists only seven beatitudes, the ones recorded by Leo. Augustine, however, in sermon 53 (otherwise 14), among those added by the Paris editors, discusses at length only six beatitudes. Further, in the printed editions this sermon is placed not only after the following one, but also after another sermon on the gospel Jesus took Peter, etc., which we, for the reasons given there, thought should be placed as no. 51 before the sermons on the Passion. We have followed the order of the first edition and of the codices of collections 3, 4 and 5, in which this sermon is placed immediately after the sermons on the Fast of the seventh month.

Editors' prose

SYNOPSIS. — I. Christum per exteriores medelas animos ad interiores praeparasse, quae per lenitatem gratiae fiunt. — II. Humilitatem, quae omnium esse potest, primum esse gradum ad beatitudinem. — III. Ditissimam potentissimamque apostolorum, Petrique in primis fuisse paupertatem. — IV. Quis luctus iter ad beatitudinem? — V. Quaenam terra mitibus promissa? — VI. Sitim justitiae aliud nihil esse quam Dei amorem. — VII. Misericordia hominem Deo similem effici. — VIII. Cordis oculum mundandum

SYNOPSIS. — I. That Christ by outward remedies prepared souls for the inward ones, which come about through the gentleness of grace. — II. That humility, which can belong to all, is the first step to beatitude. — III. That the poverty of the apostles, and of Peter above all, was most rich and most powerful. — IV. What mourning is a road to beatitude? — V. What land is promised to the meek? — VI. That thirst for justice is nothing other than the love of God. — VII. That man is made like God by mercy. — VIII. That the eye of the heart is to be cleansed […]

Page

running head: (MA)GNI SERMONES. 460 (the head S. LEONIS MAGNI SERMONES. runs across the page over cols 459–460)
marginal letters: A ‹in hujus vitae›; B ‹vero apud beatum Petrum›; C ‹simam potentissimamque (in the synopsis)›; D ‹beside footnote (j), at quia, ut Augustinus›
old-edition numerals: 366 before ‹SERMO XCV.›
signature: none
other: the synopsis of Sermo XCV runs on at the head of col 461 (its section VIII not finished in col 460); the rest belongs to col 461

PL 54:461

CAP. I. — Praedicante, dilectissimi, Domino nostro Jesu Christo Evangelium regni, et diversos per totam Galilaeam curante languores, in omnem se Syriam virtutum ejus fama diffuderat; et multae ex universa Judaea turbae ad coelestem medicum confluebant. Quia enim tarda est humanae ignorantiae fides ad credenda quae non videt, et speranda quae nescit, oportebat divina eruditione firmandos corporeis beneficiis et visibilibus miraculis incitari: ut cujus tam benignam experiebantur potentiam, non ambigerent salutarem esse doctrinam. Ut ergo exteriores medelas Dominus ad remedia interiora transferret, est post sanitates corporum curationes operaretur animarum, segregatus a circumstantibus turbis, secessum vicini montis ascendit, advocatis apostolis, quos sublimioribus institutis ab edito mysticae sedis imbueret, ex ipsa loci atque operis qualitate significans se esse qui Mosen quondam suo fuisset dignatus alloquio: illic quidem terribiliore justitia, hic autem sacratiore clementia, ut impleretur quod fuerat, propheta Jeremia dicente, promissum: Ecce dies veniunt, dicit Dominus, et consummabo super domum Israel et super domum Juda testamentum novum. Post dies illos, dicit Dominus, dabo leges meas in sensu ipsorum, et in corde ipsorum scribam eas (Jerem. XXXI, 31; Hebr. VIII, 8). Qui ergo locutus fuerat Mosi locutus est et apostolis, et in cordibus discipulorum velox scribentis Verbi manus novi Testamenti decreta condebat; nulla ut quondam circumfusa nubium crassitudine, neque per terribiles sonos atque fulgores populo ab accessu montis absterrito, sed patente ad aures circumstantium tranquillitate colloquii: ut per gratiae lenitatem removeretur legis asperitas, et spiritus adoptionis auferret formidinem servitutis.

CHAP. I. — While our Lord Jesus Christ, dearly beloved, was preaching the Gospel of the kingdom and curing various sicknesses throughout all Galilee, the fame of His mighty works had spread itself into all Syria; and great crowds from the whole of Judaea were flocking to the heavenly Physician. For since the faith of human ignorance is slow to believe what it does not see and to hope for what it does not know, those who were to be strengthened by divine teaching had to be roused by bodily benefits and visible miracles, so that they might not doubt that the teaching of Him Whose power they were experiencing as so kindly was saving. So, in order that the Lord might carry over outward healings to inward remedies, and after the healings of bodies might work the cures of souls, He withdrew from the crowds standing about Him and went up into the retreat of a neighbouring mountain, calling to Him the apostles, whom He would imbue with loftier instructions from the height of that mystical seat, signifying by the very character of the place and of the deed that He was the One Who had once deigned to speak with Moses: there indeed with a more fearful justice, but here with a holier clemency, so that there might be fulfilled what had been promised, as the prophet Jeremiah says: Behold, the days are coming, says the Lord, and I will accomplish over the house of Israel and over the house of Judah a new covenant. After those days, says the Lord, I will put My laws in their understanding, and in their heart I will write them (Jer. 31:31; Heb. 8:8). He therefore Who had spoken to Moses spoke also to the apostles, and the swift hand of the writing Word was establishing the decrees of the New Testament in the hearts of the disciples; not, as once, with a thickness of clouds poured round about, nor with the people frightened away from approaching the mountain by terrible sounds and lightnings, but by the calm of a conversation open to the ears of those standing by: so that through the gentleness of grace the harshness of the law might be removed, and the spirit of adoption might take away the fear of servitude.

CAP. II. — Qualis igitur doctrina sit Christi sacrae ipsius sententiae protestantur: ut qui ad aeternam beatitudinem pervenire desiderant, gradus felicissimae ascensionis agnoscant. Beati, inquit, pauperes spiritu, quoniam ipsorum est regnum coelorum (Matth. V, 3). De quibus pauperibus Veritas loqueretur forte esset ambiguum, si dicens, Beati pauperes, nihil adderet de intelligenda pauperum qualitate; et suficere videretur ad promerendum regnum coelorum ea sola inopia quam multi sub gravi et dura necessitate patiuntur. Sed cum dicit, Beati pauperes spiritu, ostendit eis regnum coelorum tribuendum quos humilitas commendat animorum magis quam indigentia

CHAP. II. — What, then, the teaching of Christ is, His own sacred sayings declare: so that those who desire to arrive at eternal blessedness may recognize the steps of the most happy ascent. Blessed, He says, are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3). It might perhaps be doubtful of which poor the Truth was speaking, if in saying, Blessed are the poor, He added nothing about how the character of the poor was to be understood; and that want alone which many suffer under heavy and hard necessity might seem enough to merit the kingdom of heaven. But when He says, Blessed are the poor in spirit, He shows that the kingdom of heaven is to be given to those whom humility of mind commends rather than lack […]

Editors' notes and page, col. 461

Footnotes

(a) ‹Praedicante, dilectissimi, Domino› · printed under col 461

Tria Lectionaria omittunt, nostro.

Three Lectionaries omit nostro.

(b) ‹transferret, est post› · printed under col 461

Duo Lectionaria Vat. 1272 et Padiliron., sanitatem.

Two Lectionaries, Vat. 1272 and that of Polirone, sanitatem.

Tria mss. Lectonaria: Prophetae Jeremiae promissum dicentis: Ecce dies veniunt, dicit Dominus, et disponam domum Israel. Duo ex his praeterea delent voces, et super domum Juda testamentum novum. ac dein habent, in sensu eorum. Postea pro discipulorum tres codd. Vat., apostolorum.

Three manuscript Lectionaries: Prophetae Jeremiae promissum dicentis: Ecce dies veniunt, dicit Dominus, et disponam domum Israel. Two of these moreover delete the words et super domum Juda testamentum novum, and then have in sensu eorum. Afterwards, for discipulorum, three Vatican codices have apostolorum.

(d) ‹regnum coelorum (Matth. V, 3).› · printed under col 461

Exemplar Pauli Diaconi, De quibus Dominus loqueretur. Cod. Padiliron. habet item, Dominus.

The copy of Paul the Deacon, De quibus Dominus loqueretur. The Polirone codex likewise has Dominus.

(e) call in col 462; the note begins under col 461 and runs on under col 462; set whole in n462.

Editors' prose

esse, ut Deus videatur. — IX. Quaenam sit vera pax quae hominem Dei filium efficit.

[…] to be, so that God may be seen. — IX. What is the true peace that makes a man a son of God.

Page

running head: 461 SERMO XCV. 462 (page spanning cols 461–462)
marginal letters: A ‹esse, ut Deus videatur› (synopsis line); B ‹cessum vicini montis ascendit›; C ‹tudine, neque per terribiles›; D ‹sitate patiuntur. Sed cum›
old-edition numerals: 367 after ‹benignam experiebantur potentiam,›
signature: none
other: the first line (the tail of the Sermo XCV synopsis, begun in col 460) is printed in italic across the left column only; the marginal A stands in the gutter beside it. In note (c) "Lectonaria" is printed for Lectionaria.

PL 54:462

facultatum. Dubitari autem non potest quod humilitatis istius bonum facilius pauperes quam divites assequantur: dum et illis in tenuitate amica est mansuetudo, et istis divitiis familiaris elatio. Verumtamen et in plerisque divitibus invenitur hic animus qui abundantia sua non ad tumorem superbiae, sed ad opera benignitatis utatur, idque pro lucris maximis numeret quod ad relevandam miseriam alieni laboris impenderit. Omni generi atque ordini hominum datur in hac virtute consortium, quia possunt esse proposito pares, et impares censu; nec interest quantum sint in facultate terrena dissimiles, qui in spiritalibus bonis inveniuntur aequales. Beata igitur paupertas, quae rerum temporalium amore non capitur, nec mundi opibus augeri appetit, sed coelestibus bonis ditescere concupiscit.

[…] of means. But it cannot be doubted that the poor attain the good of this humility more easily than the rich: since for the former in their slenderness meekness is a friend, and for the latter in their riches pride is familiar. Yet in very many rich men too there is found this disposition, which uses its abundance not for the swelling of pride but for works of kindness, and counts as the greatest gain what it has spent to relieve the misery of another's toil. To every kind and rank of men a share in this virtue is given, since they can be equal in purpose and unequal in wealth; nor does it matter how unlike they are in earthly means who are found equal in spiritual goods. Blessed, then, is the poverty which is not captured by love of temporal things, nor seeks to be increased by the wealth of the world, but longs to grow rich in heavenly goods.

CAP. III. — Hujus nobis magnanimae paupertatis exemplum primi post Dominum apostoli praebuerunt, qui omnia sua sine differentia relinquentes, ad vocem coelestis magistri, a captura piscium in piscatores hominum alacri conversione mutati sunt (Matth. IV, 19), et multos sui similes fidei suae imitatione fecerunt, quando illis primitivis Ecclesiae filiis unum cor omnium et anima erat una credentium (Act. IV, 32); qui universis suis rebus possessionibusque distractis, per devotissimam paupertatem bonis ditabantur aeternis, et ex apostolica praedicatione gaudebant nihil habere de mundo, et omnia possidere cum Christo. Hinc beatus Petrus apostolus, cum ascendens in templum a claudo eleemosyna posceretur. Argentum, inquit, et aurum non est mihi, quod autem habeo, hoc tibi do: In nomine Jesu Christi Nazareni surge et ambula (Act. III, 6). Quid hac humilitate sublimius? quid hac paupertate locupletius? Non habet praesidia pecuniae, sed habet dona naturae. Quem debilem edidit mater ex utero, sanum fecit Petrus ex verbo; et qui imaginem Caesaris in nummo non dedit, imaginem Christi in homine reformavit. Hujus autem thesauri opibus non solum ille adjutus est cui gressus est redditus, sed etiam quinque millia virorum, qui tunc ad exhortationem Apostoli ob ejusdem curationis miraculum crediderunt (Act. IV, 4). Et ille pauper qui non habebat quod petenti daret, tantam dedit divinae gratiae largitatem, ut quemadmodum unum hominem redintegrarat in pedibus, sic tot millia credentium sanaret in cordibus, faceretque eos in Christo alacres, quos in Judaica perfidia invenerat claudicantes.

CHAP. III. — The first to give us an example of this great-souled poverty after the Lord were the apostles, who, leaving all that was theirs without distinction, at the voice of the heavenly Master were changed by a ready conversion from the catching of fish into fishers of men (Matt. 4:19), and made many like themselves by the imitation of their faith, when among those first sons of the Church all the believers had one heart and one soul (Acts 4:32); who, having sold all their goods and possessions, were enriched with eternal goods through a most devoted poverty, and rejoiced, from the apostolic preaching, to have nothing of the world and to possess all things with Christ. Hence the blessed apostle Peter, when, as he was going up into the temple, he was asked for alms by a lame man, said: Silver and gold I have none, but what I have I give you: In the name of Jesus Christ of Nazareth, rise and walk (Acts 3:6). What is loftier than this humility? what richer than this poverty? It has not the protection of money, but it has the gifts of nature. The one whom his mother bore crippled from the womb, Peter made sound by a word; and he who did not give the image of Caesar on a coin restored the image of Christ in a man. And by the wealth of this treasure not only was he helped whose power of walking was restored, but also five thousand men, who then, at the exhortation of the Apostle, believed because of the miracle of that same cure (Acts 4:4). And that poor man, who had nothing to give to the one who asked, gave so great a bounty of divine grace that, as he had made one man whole in his feet, so he healed so many thousands of believers in their hearts, and made those eager in Christ whom he had found limping in Jewish unbelief.

CAP. IV. — Post praedicationem hujus felicissimae

CHAP. IV. — After the proclamation of this most happy […]

Editors' notes and page, col. 462

Footnotes

(e) ‹ad opera benignitatis› · printed under col 461, running on under col 462

Apud eumdem Paulum Diac., utantur, et dein, numerent, ac postea, impenderent.

In the same Paul the Deacon, utantur, and then numerent, and afterwards impenderent.

(f) ‹numeret quod› · printed under col 462

Ibidem, ad redimendam.

In the same place, ad redimendam.

(g) ‹paupertatis exemplum› · printed under col 462

Sic ex ms. Padiliron., tribus Vat. et uno Bon., nec non ex prima editione et Homil. Pauli Diac. Al., primum.

So from the Polirone ms., three Vatican mss. and one of Bologna, and also from the first edition and the Homiliary of Paul the Deacon. Others, primum.

(h) ‹fidei suae imitatione fecerunt, quando› · printed under col 462

Prima editio, illis primitiis; Paulus Diac., in illis primitivis. Retinuimus lectionem vulgatam, sed inseruimus vocem filiis, quae desiderabatur, auctoritate antiqui Lectionarii Vaticani 1272.

The first edition, illis primitiis; Paul the Deacon, in illis primitivis. We have kept the common reading, but have inserted the word filiis, which was wanting, on the authority of the ancient Vatican Lectionary 1272.

(i) ‹nihil habere de mundo, et omnia› · printed under col 462

Exemplar Pauli Diac., habere.

The copy of Paul the Deacon, habere.

(j) ‹et aurum non est› · printed under col 462

Vulg., mecum. Secuti sumus ms. Padiliron. et idem exemplar Pauli Diac.

The common text, mecum. We have followed the Polirone ms. and the same copy of Paul the Deacon.

Page

running head: 461 SERMO XCV. 462 (page spanning cols 461–462)
marginal letters: A ‹gentia facultatum. Dubitari›; B ‹tit, sed coelestibus bonis›; C ‹mihi, quod autem habeo›; D ‹bus, faceretque eos›
old-edition numerals: 368 after ‹abundantia sua›
signature: none
other: none

PL 54:463

paupertatis, addidit Dominus, dicens Beati qui lugent, quoniam ipsi consolabuntur (Matth. V, 5). Luctus hic, dilectissimi, cui consolatio aeterna promittitur, non est cum mundi hujus afflictione communis; nec beatum quemquam faciunt ista lamenta quae totius humani generis deploratione funduntur. Alia ratio est sanctorum gemituum, alia beatarum causa lacrymarum. Religiosa tristitia aut alienum peccatum luget aut proprium; nec de hoc dolet quod divina justitia agitur, sed de eo moeret quod humana iniquitate committitur ubi magis plangendus est faciens maligna quam patiens, quia injustum malitia sua demergit ad poenam, justum autem tolerantia ducit ad gloriam.

[…] poverty, the Lord added, saying, Blessed are they that mourn, for they shall be comforted (Matt. 5:5). This mourning, dearly beloved, to which eternal comfort is promised, has nothing in common with the affliction of this world; nor do those laments make anyone blessed which are poured out in the lamentation of the whole human race. The reason of holy groanings is one thing, the cause of blessed tears another. Religious sorrow mourns either another's sin or its own; nor does it grieve at what is done by divine justice, but it sorrows at what is committed by human wickedness, where the one who does evil is more to be lamented than the one who suffers it, because his malice sinks the unjust man down to punishment, but patience leads the just man to glory.

CAP. V. — Deinde ait Dominus: Beati mites, quoniam ipsi haereditate possidebunt terram Matth. V, 4). Mitibus atque mansuetis, humilibus ac modestis, et ad omnium injuriarum tolerantiam praeparatis possidenda terra promittitur. Nec parva aestimanda est haec aut vilis haereditas, tamquam a coelesti habitatione discreta sit, cum regnum coelorum non alii intelligantur intrare. Terra ergo promissa mitibus, et in possessionem danda mansuetis, caro sanctorum est, quae ob humilitatis meritum felici resurrectione mutabitur et immortalitatis gloria vestietur, in nullo jam spiritui futura contraria, et cum voluntate animi perfectae unitatis habitura consensum. Tunc enim exterior homo interioris hominis erit quieta et intemerata possessio; tunc mens videndo Deo intenta nullis corporeae infirmitatis impedietur obstaculis, nec jam dici necesse erit: Corpus quod corrumpitur aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem (Sap. IX, 15): quoniam habitatori suo non reluctabitur terra, nec immoderatum aliquid contra imperium sui rectoris audebit. Possidebunt enim illam mites pace perpetua, et nihil umquam de eorum jure minuetur, cum corruptibile hoc induerit incorruptionem, et mortale hoc induerit

CHAP. V. — Next the Lord says: Blessed are the meek, for they shall possess the earth as an inheritance (Matt. 5:4). To the meek and gentle, to the humble and modest, and to those prepared to bear all injuries, the earth is promised to be possessed. Nor is this inheritance to be reckoned small or cheap, as though it were separate from the heavenly dwelling, since no others are understood to enter the kingdom of heaven. The earth, then, promised to the meek and to be given into the possession of the gentle, is the flesh of the saints, which, because of the merit of humility, will be changed in a happy resurrection and clothed with the glory of immortality, in nothing any longer to be contrary to the spirit, and to have the agreement of perfect unity with the will of the soul. For then the outward man will be the quiet and undefiled possession of the inward man; then the mind, intent on seeing God, will be hindered by no obstacles of bodily weakness, nor will it any longer be necessary to say: The body which is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks many things (Wis. 9:15): since the earth will not struggle against its inhabitant, nor dare anything immoderate against the command of its ruler. For the meek will possess it in perpetual peace, and nothing will ever be lessened of their right, when this corruptible shall have put on incorruption, and this mortal shall have put on […]

Editors' notes and page, col. 463

Footnotes

(a) ‹addidit Dominus, dicens› · printed under col 463

In eodem Pauli Diac. exemplo sequens beatitudo mitium cum toto capite sequenti hic ponitur: Beati mites, etc. Deinde subjicitur beatitudo lugentium cum toto hoc capite sic: Post haec Dominus ait, et dicit: Beati qui lugent, etc. Postea caput sextum prosequitur hoc initio: Deinde Dominus ait: Beati qui esuriunt, etc. Ita ergo beatitudo mitium in antiquo codice, quo Paulus Diaconus usus est, beatitudini lugentium praeponebatur: uti eodem quidem ordine hae duae beatitudines et recensentur in Evangelio Vulgato, et ab Hilario, Augustino aliisque Patribus explicantur. Nihil tamen immutandum censuimus, non solum quia ordinem in textu editum exhibent omnes collectionum codices quos vidimus, verum etiam quia hic idem ordo servatur in Graeco textu, et ab auctore etiam antiquo Operis Imperf. in Matthaeum homil. 9 adhibetur: unde in aliquot etiam Latinis exemplaribus ab eodem inventus fuit. Enimvero hic ordo exhibetur in duobus vetustissimis Evangeliorum libris, Veronensi et Brixiano, quos P. Joseph Blanchinius novissime edidit in opere inscripto, Evangelium quadruplex, t. I, pag. 25.

In the same copy of Paul the Deacon the following beatitude, of the meek, is placed here with the whole of the following chapter: Beati mites, etc. Then the beatitude of those who mourn is added with the whole of this chapter, thus: Post haec Dominus ait, et dicit: Beati qui lugent, etc. Afterwards the sixth chapter follows with this beginning: Deinde Dominus ait: Beati qui esuriunt, etc. Thus in the ancient codex which Paul the Deacon used the beatitude of the meek was placed before the beatitude of those who mourn: in which order indeed these two beatitudes are both listed in the Vulgate Gospel and explained by Hilary, Augustine and other Fathers. We have judged, however, that nothing should be changed, not only because all the codices of the collections that we have seen show the order printed in the text, but also because this same order is kept in the Greek text, and is used also by the ancient author of the Opus Imperfectum in Matthaeum, homily 9: whence it was also found by him in some Latin copies. And indeed this order is shown in two very ancient books of the Gospels, the Verona and the Brescia books, which Fr Joseph Bianchini has very recently edited in the work entitled Evangelium quadruplex, vol. I, p. 25.

(b) ‹cum mundi hujus› · printed under col 463

Editi, affectione. Quesnellus in margine notavit: Forte, afflictione, quod auctoritate exemplaris Pauli Diac. inseruimus.

The printed editions, affectione. Quesnel noted in the margin: Perhaps afflictione, which we have put in on the authority of the copy of Paul the Deacon.

Idem Pauli Diac. exemplar, corporeae molis. Postea cod. Padiliron., contra imperium sui auctoris.

The same copy of Paul the Deacon, corporeae molis. Afterwards the Polirone codex, contra imperium sui auctoris.

(d) ‹induerit incorruptionem,› · printed under col 464

In eodem exemplo, et mortale sumpserit immortalitatem.

In the same copy, et mortale sumpserit immortalitatem.

Page

running head: 463 S. LEONIS MAGNI SERMONES. 464 (page spanning cols 463–464)
marginal letters: A ‹paupertatis, addidit Dominus›; B ‹niam ipsi haereditate possidebunt› / ‹Mitibus atque mansuetis›; C ‹aggravat animam, et terrena›; D ‹Vulgato, et ab Hilario› (in the footnote block)
old-edition numerals: 369 after ‹paupertatis,›; 370 after ‹Possidebunt enim illam mites›
signature: none
other: in the text "terram Matth. V, 4)." is printed without the opening parenthesis; "Religiosa" is printed in small capitals.

PL 54:464

immortalitatem (I Cor. XV, 53): ut periculum vertatur in praemium, et quod fuit oneri sit honori.

[…] immortality (1 Cor. 15:53): so that danger may be turned into reward, and what was a burden may be an honour.

CAP. V⟨I⟩. — Post haec addit Dominus et dicit: Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Matth. V, 6). Nihil haec esuritio corporeum, nihil expetit sitis ista terrenum; sed justitiae bono desiderat saturari, et in omnium occultorum introducta secretum, ipso Domino optat impleri. Felix mens quae hunc concupiscit cibum, et ad talem aestuat potum; quem utique non expeteret, si nihil de ejus suavitate gustasset. Audiens autem dicentem sibi propheticum spiritum: Gustate et videte, quoniam suavis est Dominus (Ps. XXXIII, 9) accepit quamdam supernae dulcedinis portionem, et in amorem castissimae voluptatis exarsit, ut spretis omnibus temporalibus, ad edendam bibendamque justitiam toto accenderetur affectu, et illius primi mandati apprehenderet veritatem dicentis: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota mente tua, et ex tota virtute tua (Deut. VI, 5; Matth. XXII, 37; Marc. XI⟨I⟩, 30; Luc. X, 27): quoniam nihil aliud est diligere Deum quam amare justitiam. Denique sicut illi dilectioni Dei, proximi cura subjungitur, ita et huic desiderio justitiae virtus misericordiae copulatur, et dicitur:

CHAP. VI. — After this the Lord adds and says: Blessed are they that hunger and thirst after justice, for they shall be filled (Matt. 5:6). This hunger seeks nothing bodily, this thirst nothing earthly; but it desires to be filled with the good of justice, and, led into the secret place of all hidden things, it longs to be filled with the Lord Himself. Happy the mind that longs for this food and burns for such drink; which it would surely not seek, had it tasted nothing of its sweetness. Hearing the prophetic spirit saying to it: Taste and see that the Lord is sweet (Ps. 33:9), it received a certain portion of the heavenly sweetness, and was so kindled into love of the most chaste pleasure that, scorning all temporal things, it was fired with all its affection to eat and drink justice, and grasped the truth of that first commandment which says: You shall love the Lord your God with all your heart, and with all your mind, and with all your strength (Deut. 6:5; Matt. 22:37; Mark 12:30; Luke 10:27): since to love God is nothing other than to love justice. Finally, just as care for one's neighbour is joined to that love of God, so to this desire for justice the virtue of mercy is also coupled, and it is said:

CAP. VII. — Beati misericordes, quoniam ipsorum miserebitur Deus (Matth. V, 7). Agnosce, Christiane, tuae sapientiae dignitatem, et qualium disciplinarum artibus ad quae praemia voceris intellige. Misericordem te misecordia, justum vult te esse justitia, ut in creatura sua Creator appareat, et in speculo cordis humani per lineas imitationis expressa Dei imago resplendeat. Secura est operantium fides, aderunt tibi desideria tua, et iis quae amas sine fine potieris. Et quoniam tibi per eleemosynam omnia munda sunt, ad eam quoque beatitudinem, quae consequenter est promissa, pervenies, dicente Domino:

CHAP. VII. — Blessed are the merciful, for God will have mercy on them (Matt. 5:7). Recognize, Christian, the dignity of your wisdom, and understand by the arts of what disciplines you are called to what rewards. Mercy wills you to be merciful, justice wills you to be just, so that the Creator may appear in His creature, and the image of God may shine forth in the mirror of the human heart, expressed through the lines of imitation. Secure is the faith of those who work: your desires will be present to you, and you will possess without end the things you love. And since through almsgiving all things are clean to you, you will come also to that beatitude which is promised next, as the Lord says:

Editors' notes and page, col. 464

Footnotes

(d) call in col 463, printed under col 464; set in n463.

(e) ‹si nihil de ejus suavitate gustasset.› · printed under col 464

Audiendo autem dicentem sibi prophetiae spiritum apud eumdem Paulum Diac. Item, audiendo in ms. Padiliron.

Audiendo autem dicentem sibi prophetiae spiritum in the same Paul the Deacon. Likewise audiendo in the Polirone ms.

(f) ‹quamdam supernae dulcedinis› · printed under col 464

Mss. Vat. tres et prima editio, potionem. Mox in eadem editione, supernae, pro castissimae. Post pauca cod. Padiliron., ex toto corde tuo, et ex tota anima tua, et ex tota mente tua, et ex tota voluntate tua: quoniam, etc.

Three Vatican mss. and the first edition, potionem. Soon after, in the same edition, supernae for castissimae. A little further on, the Polirone codex, ex toto corde tuo, et ex tota anima tua, et ex tota mente tua, et ex tota voluntate tua: quoniam, etc.

(g) ‹Denique sicut› · printed under col 464

Ita melius ex nostris mss., cum illi dilectioni respondeat huic desiderio. Editi, illic dilectioni. Prima tamen editio, quae illic dilectioni praefert, cohaerentius dein habet, hic desiderio, sicut etiam in cod. Padiliron.

So, better, from our mss., since illi dilectioni answers to huic desiderio. The printed editions, illic dilectioni. The first edition, however, which shows illic dilectioni, then has more consistently hic desiderio, as also in the Polirone codex.

(h) ‹CAP. VII. —› · printed under col 464

Apud Paulum Diac.: Beati misericordes quoniam ipsi misericordiam consequentur. Agnosce dignitatem Christianae sapientiae; ad quales disciplinarum artes, ad quae praemia voceris intellige. In ms. Padiliron.: Agnosce dignitatem, Christiane, sapientiae.

In Paul the Deacon: Beati misericordes quoniam ipsi misericordiam consequentur. Agnosce dignitatem Christianae sapientiae; ad quales disciplinarum artes, ad quae praemia voceris intellige. In the Polirone ms.: Agnosce dignitatem, Christiane, sapientiae.

(i) ‹ut in creatura› · printed under col 464

Vocabulum sua a Quesnello omissum, uti in nostro Padiliron. deest, restituimus ex caeteris editionibus nostrisque codd. et Homil. Pauli Diac.

The word sua, omitted by Quesnel, as it is lacking in our Polirone ms., we have restored from the other editions and our codices and the Homiliary of Paul the Deacon.

(j) ‹omnia munda sunt, ad eam› · printed under col 464

Particulam quoque, in Quesnelli edit. praetermissam, ex iisdem editis et omnibus mss. revocavimus.

The particle quoque, passed over in Quesnel's edition, we have brought back from the same printed editions and all the mss.

Page

running head: 463 S. LEONIS MAGNI SERMONES. 464 (page spanning cols 463–464)
marginal letters: A ‹immortalitatem (I Cor. XV, 53)›; B ‹tiam toto accenderetur affectu›; C ‹cordis humani per lineas›; D ‹(g) Ita melius ex nostris mss.› (in the footnote block)
old-edition numerals: 371 after ‹Et quoniam›
signature: none
other: "CAP. VI." is printed with its final I broken ("V'"); "Marc. XII" likewise with a broken final I ("XI'"); both supplied in ⟨ ⟩.

PL 54:465

CAP. VIII. — Beati mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8). Magna felicitas, dilectissimi, cui tantum praemium praeparatur. Quid ergo est habere cor mundum, nisi eis quae supra dictae sunt studere virtutibus? Videre autem Deum quantae sit beatitudinis, quae mens concipere, quae lingua valeat explicare? Et tamen hoc consequetur cum transformabitur humana natura, ut non jam per speculum, neque in aenigmate, sed facie ad faciem (I Cor. XIII, 12), ipsam quam nullus hominum videre potuit (Joan. I, 18; I Tim. VI, 16), sicuti est, videat Deitatem: et quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit (Is. LXIV, 4; I Cor. II, 9), per ineffabile gaudium aeternae contemplationis obtineat. Merito haec beatitudo cordis promittitur puritati. Splendorem enim veri luminis sordens acies videre non poterit; et quod erit jucunditas mentibus nitidis, hoc erit poena maculosis. Declinentur igitur terrenarum caligines vanitatum, et ab omni squalore iniquitatis oculi tergantur interiores, ut serenus intuitus tanta Dei visione pascatur. Ad hoc enim promerendum illud intelligimus pertinere quod sequitur.

CHAP. VIII. — Blessed are the clean of heart, for they shall see God (Matt. 5:8). Great is the happiness, dearly beloved, for which so great a reward is prepared. What, then, is it to have a clean heart, but to devote oneself to the virtues spoken of above? But how great a blessedness it is to see God, what mind could conceive, what tongue could avail to set forth? And yet human nature will attain this when it is transformed, so that no longer through a glass, nor in a riddle, but face to face (1 Cor. 13:12), it may see the very Godhead which no man has been able to see (John 1:18; 1 Tim. 6:16), as it is: and may obtain, through the unspeakable joy of eternal contemplation, what eye has not seen, nor ear heard, nor has it entered into the heart of man (Isa. 64:4; 1 Cor. 2:9). Rightly is this beatitude promised to purity of heart. For a soiled eye will not be able to see the splendour of the true light; and what will be delight to shining minds will be punishment to the stained. Let the fogs of earthly vanities therefore be turned aside, and let the inward eyes be wiped clean of all the filth of iniquity, so that the untroubled gaze may feed upon so great a vision of God. For we understand that what follows pertains to the meriting of this.

CAP. IX. — Beati pacifici, quoniam filii Dei vocabuntur (Matth. V, 9). Beatitudo ista, dilectissimi, non cujuslibet consensionis, nec qualiscumque concordiae est, sed illius de qua dicit Apostolus: Pacem habete ad Deum (Rom. V, 1; II Cor. XIII, 11): et de qua dicit propheta David: Pax multa diligentibus legem tuam, et non est illis scandalum (Ps. CXVIII, 165). Hanc pacem etiam arctissima amicitiarum vincula, et indiscretae similitudines animorum non veraciter sibi vindicant, si non cum Dei voluntate concordant. Extra dignitatem hujus pacis sunt improborum parilitate cupiditatum, foedera scelerum et pacta vitiorum. Amor mundi cum Dei amore non congruit, nec ad societatem filiorum Dei pervenit, qui se a carnali generatione non dividit. Qui autem semper cum Deo mente sunt solliciti servare unitatem spiritus in vinculo pacis (Eph. IV, 3), numquam ab aeterna lege dissentiunt, fideli oratione dicentes: Fiat voluntas tua sicut in coelo et in terra (Matth. VI, 10). Hi sunt pacifici, hi bene unanimes, sancteque concordes, vocandi aeterno nomine filii Dei, cohaeredes autem Christi (Rom. VIII, 17): quia

CHAP. IX. — Blessed are the peacemakers, for they shall be called sons of God (Matt. 5:9). This beatitude, dearly beloved, belongs not to any agreement whatever, nor to concord of any kind, but to that of which the Apostle says: Have peace towards God (Rom. 5:1; 2 Cor. 13:11): and of which the prophet David says: Much peace have they that love Thy law, and to them there is no stumbling-block (Ps. 118:165). Even the closest bonds of friendship and undivided likenesses of minds do not truly claim this peace for themselves, if they do not agree with the will of God. Outside the dignity of this peace are the leagues of crimes and the pacts of vices formed by the likeness of wicked desires. The love of the world does not agree with the love of God, nor does he come to the fellowship of the sons of God who does not separate himself from carnal generation. But those who in mind are always with God, careful to keep the unity of the spirit in the bond of peace (Eph. 4:3), never dissent from the eternal law, saying in faithful prayer: Thy will be done, as in heaven so also on earth (Matt. 6:10). These are the peacemakers, these are truly of one mind and holily in concord, to be called by an eternal name sons of God, and co-heirs of Christ (Rom. 8:17): because […]

Editors' notes and page, col. 465

Footnotes

(a) ‹Et tamen hoc consequetur› · printed under col 465

Cod. Padiliron., cum transformabitur caro humana, ut, etc.

The Polirone codex, cum transformabitur caro humana, ut, etc.

(b) ‹cordis promittitur puritati.› · printed under col 465

Prima editio: Splendorem ejus veri luminis. Mox sordida acies in Homil. Pauli Diac. et ms. Padiliron.

The first edition: Splendorem ejus veri luminis. Soon after, sordida acies in the Homiliary of Paul the Deacon and the Polirone ms.

Ita ex codd. Casinensi et Padiliron., quibus favet exemplar Pauli Diac., in quo legitur: Ut intuitus tanta visione pascatur. Vulgati, tantum Dei visione.

So from the Monte Cassino and Polirone codices, which the copy of Paul the Deacon supports, in which is read: Ut intuitus tanta visione pascatur. The common editions, tantum Dei visione.

(d) ‹non cujuslibet consensionis,› · printed under col 465

Ita exemplar Pauli Diac., et cod. Padiliron., et duo Lectionaria Vat., quorum unum, pro qualiscumque, habet alicujus. Editi, aut qualiscumque. Post nonnulla diligentibus nomen tuum in iisdem mss. Vat.

So the copy of Paul the Deacon, and the Polirone codex, and two Vatican Lectionaries, of which one has alicujus for qualiscumque. The printed editions, aut qualiscumque. A little after, diligentibus nomen tuum in the same Vatican mss.

(e) ‹ad societatem filiorum› · printed under col 465

Cod. Padilir. delet Dei, et paulo post, mente.

The Polirone codex deletes Dei, and a little after, mente.

(f) call in col 466, printed under col 465; set in n466. (g) call in col 466; the note begins under col 465 and runs on under col 466; set whole in n466.