Migne Reading Room

PL 54 · cols. 491–494

Sermones S. Leoni Magno attributi (Appendix ad primam partem operum S. Leonis Magni), I-XX

Sermons V–VII

PL 54:491
orationibus munera praebeantur. Nam exigui panis aerisque commercio peccatorum nobis confertur impunitas. Sciendum est etiam quia sicut divites multos, ita pauperes Dominus fecit: quatenus sit Dominum rogandi necessitas, ut qui nihil horum passus est, timeas ne forte patiaris. Pasce ergo qui sanus es debilem tamquam in carne calamitatis exemplum. Pasce igitur pauperem, dives, cujus forsitan portionem a Domino Deo nostro, ut eum pasceres, accepisti. Pasce jejunum, ut pars ejus tibi sublata detur alii largienti. Pasce fame morientem: quisquis enim pascendo servare hominem poteris, si non paveris, occidisti. Anticipentur etiam tacentium desideria mendicorum; quoniam legimus: Beatus qui intelligit super egenum et pauperem, in die mala liberabit eum Dominus (Ps. XL, 2). Demus itaque eleemosynam egentibus, antequam petant, ne prae nimia necessitate clamando cunctantes nos exigere videantur. Praebeamus eis collatorum nobis coelestium munerum vel aliquam portionem, ne poenales ob segnitiem feneratori nostro reddamus usuras (Luc. XVI, 2) Cogitemus illum divitem qui propter micas panis [Supp. pauperi denegatas] guttam aquae petiit, nec accepit. Recolamus viduam illam quae in gazophylacium duo aera mittendo (Luc. XXI, 2), totum quem habuit Domino obtulit victum. Et nos fratribus vel quod nobis superat demus. Nec sane tristes, ut hypocritae, divina debemus exercere mandata; sed agamus Deo gratias nostrae largitatis auctori, et orantes assidue praebeamus egentibus substantiam vitae temporalis, ut vitam consequamur aeternam; praestante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.
prayers be furnished as gifts. For by the exchange of a little bread and coin impunity for sins is conferred on us. It must also be known that, as the Lord made many rich, so He made [many] poor: so that there may be a necessity of entreating the Lord, that you who have suffered none of these things may fear lest perhaps you suffer them. Feed, therefore, you who are healthy, the infirm man, as an example of calamity in the flesh. Feed the poor man, then, you who are rich, whose portion perhaps you received from the Lord our God in order that you might feed him. Feed the fasting man, that his share, taken away from you, be given to another who bestows it. Feed the man dying of hunger: for whoever you are who can save a man by feeding him, if you have not fed him, you have killed him. Let the desires of beggars who keep silence also be anticipated; since we read: Blessed is he who understands concerning the needy and the poor; in the evil day the Lord will deliver him (Ps. 40:2). Let us therefore give alms to the needy before they ask, lest out of excessive need, by crying out, they seem to be exacting it from us as we delay. Let us furnish them at least some portion of the heavenly gifts bestowed on us, lest on account of sloth we pay penal interest to our Lender (Luke 16:2). Let us think of that rich man who, on account of crumbs of bread [supply: denied to the poor man], asked for a drop of water and did not receive it. Let us recall that widow who, by casting two coins into the treasury (Luke 21:2), offered to the Lord the whole living that she had. Let us too give to the brethren at least what is left over to us. Nor indeed ought we to carry out the divine commands sad, as hypocrites do; but let us give thanks to God, the author of our bounty, and, praying assiduously, let us furnish the needy with the substance of temporal life, that we may attain eternal life; our Lord Jesus Christ granting it, Who lives and reigns unto ages of ages. Amen.
SERMO V.
SERMON V.
De Passione Domini I.
On the Passion of the Lord, I.
CAP. I. — Post illam humanae praevaricationis primam et universalem ruinam, ex qua per unum hominem peccatum intravit in hunc mundum, et per peccatum mors (Rom. V, 12); nemo jam diaboli dominationem, nemo vincula dirae captivitatis evaderet; nec cuiquam reconciliatio ad veniam, aut reditus pateret ad vitam; nisi coaeternus et coaequalis per omnia Deus Patris Filius, etiam hominis esse filius dignaretur, et pro omni humana redemptione et salute carnaliter in cruce penderetur [Leg. appenderetur, seu penderet]. Totius enim humani generis hoc fuit causa redemptionis et salutis, quod ipse Deus in homine vere passus, vereque mortuus est, vereque resurrexit a mortuis, ut vere hominibus credentibus sibi, et in voluntate ejus morientibus [Forte manentibus] regni coelestis januas aperiret, atque nos ab aeterna nocte et punitione redimeret. Multas enim atque diversas pro nobis sustinuit injurias, non suis exigentibus culpis, qui nullum umquam peccatum fecit, sed nastra tantum necessitate, qui tam duris fuimus vinculis catenati, et in tam profundum mortis barathrum devoluti, ut nisi per ejus immensam clementiam, per ejusque humanam passionem et mortem non possemus absolvi, nisi ipse morte sua aeternam a nobis auferret, nisi ipse diaboli vires frangeret, atque ad coelestia secum regna perduceret, et nobis omnibus iter suave ac leve, volentibus in sua voluntate permanere, ad coelestia regna donaret.
CHAP. I. — After that first and universal ruin of human transgression, from which through one man sin entered into this world, and through sin death (Rom. 5:12), no one would any longer escape the dominion of the devil, no one the bonds of dire captivity; nor would reconciliation unto pardon, or return unto life, lie open to anyone; unless God the Son of the Father, coeternal and coequal in all things, deigned to be also the son of man, and for all human redemption and salvation were hung in the flesh on the cross [read: were hung up, or hung]. For this was the cause of the redemption and salvation of the whole human race, that God Himself in man truly suffered, and truly died, and truly rose again from the dead, that He might truly open the gates of the heavenly kingdom to men who believe in Him and die [perhaps: abide] in His will, and might redeem us from eternal night and punishment. For He bore many and diverse injuries for us, not because His own faults required it, Who never committed any sin, but only by our necessity, who were chained with bonds so hard, and rolled down into so deep an abyss of death, that except through His immense clemency, and through His human passion and death, we could not be released, unless He Himself by His death took away eternal [death] from us, unless He Himself broke the powers of the devil, and led us through with Himself to the heavenly realms, and gave to us all, who are willing to continue in His will, a sweet and light way to the heavenly realms.
CAP. II. — Quapropter, fratres charissimi, quid nobis pro tantis beneficiis Dei agendum est, nisi ut
CHAP. II. — Wherefore, dearest brothers, what must we do in return for such great benefits of God, except that
Editors' notes and page, col. 491

Footnotes

(a) ‹anchor: quia sicut› · call in col 491

Quidam codd. habent, debiles.

Some codices have debiles.

(printed under page 251)

(b) ‹anchor: servare hominem› · call in col 491

Forte, poteras.

Perhaps poteras.

(printed under page 251)

(c) ‹anchor: largitatis auctori,› · call in col 491

Quidam codd., ut orantes.... et vitam consequamur.

Some codices have ut orantes.... et vitam consequamur.

(printed under page 251)

(d) ‹anchor: coaeternus et› · call in col 491

In Leone sic: Coaequalis Patri Deo, Filius Dei, etiam filius hominis esse dignaretur.

In Leo thus: Coaequalis Patri Deo, Filius Dei, etiam filius hominis esse dignaretur.

(printed under page 251)

Editors' prose

Ex ms. Lectionario Bergomensi S. Alexandri in Columna, ubi S. Leoni tribuitur; sed auctor posterior est, qui initio sermonis nonnulla excerpsit ex Leonis serm. 52 de Pass. 1, c. 1.

From the manuscript Lectionary of Bergamo, of Sant'Alessandro in Colonna, where it is attributed to St Leo; but the author is a later one, who at the beginning of the sermon excerpted some things from Leo's sermon 52, the first on the Passion, ch. 1.

<!-- note: a single italic source notice (hanging indent, four lines) in the middle of the column, directly under the title SERMO V. and its rubric De Passione Domini I., and directly above CAP. I. (Post illam humanae praevaricationis). Above the title stands the end of Sermo IV, run over from col. 490. The notice does not run over from or into a neighbouring column; the foot of the column holds footnote matter, set elsewhere. English made fresh from the page; the part was not read in this pass. -->

Page

  • running head: 491 APPENDIX AD PRIMAM PARTEM OPE[...] (left half of the page head, as far as this column's image shows)
  • marginal letters: A ‹orationibus munera praebeantur. Nam exigui panis›; B ‹nerum vel aliquam portionem, ne poenales ob segni-›; C ‹est, qui initio sermonis nonnulla excerpsit ex Leo-›; D ‹enim atque diversas pro nobis sustinuit injurias,›
  • old-edition numerals: 412 after ‹necessitate›; 413 after ‹suave›
  • other (added by Q2a, 2026-10-12): misprint kept as printed and not listed before: ‹sed nastra tantum necessitate› (for nostra; the English follows nostra). ‹usuras (Luc. XVI, 2) Cogitemus› is printed with no point after the reference; kept, and the English supplies the stop. The bracketed ‹[Supp. ...]›, ‹[Leg. ...]› and ‹[Forte ...]› are the editors' insertions printed inside the text and are kept there as printed. The italic notice under the title of Sermo V is the editors' source-notice, set as a sub-caption in the part file (under the unit rule it is editors' prose and may belong in this file instead; left as found, for a unit-wide decision).
  • other (added by Q7a, 2026-10-12): the italic markup (asterisks) on the readings quoted in foot notes (a)–(d) is removed under the unit rule (no italic markup); no word is changed by that.
PL 54:492
moriamur mundo et concupiscentiis ejus? Mortificantes in nobis carnalia desideria in vigiliis, in jejuniis, in castitate, in tolerantia adversitatis, in perseverantia bonitatis, in orationibus nosmetipsos Deo jugiter commendemus poenitendo, deflendo atque confitendo peccata nostra, eleemosynisque nos ab aeternis suppliciis redimentes, ut ita, divina ope suffulti, illic quo nos sua morte reduxit Dominus Deus noster, in aeterna mereamur beatitudine permanere: praestante Domino nostro Jesu Christo, cui est honor et gloria in saecula saeculorum. Amen.
we die to the world and its concupiscences? Mortifying in ourselves fleshly desires in vigils, in fasts, in chastity, in the endurance of adversity, in perseverance in goodness, in prayers, let us continually commend our own selves to God by repenting of, bewailing and confessing our sins, and by redeeming ourselves with alms from eternal punishments, so that thus, upheld by divine help, we may deserve to abide in eternal blessedness there whither our Lord God has led us back by His death: our Lord Jesus Christ granting it, to Whom is honour and glory unto ages of ages. Amen.
SERMO VI.
SERMON VI.
De Passione Domini II.
On the Passion of the Lord, II.
CAP. I. — Christianae spei, dilectissimi, vera ratio et principalis causa crux Christi est: quae, licet Judaeis sit scandalum, gentibus autem stultitia (I Cor. XI, 23), quod indignum eis videbatur Dei Filium tantas pro salute mundi pati injurias, nobis tamen Dei virtus est, qua nos credimus liberatos, et Dei sapientia, qua nos credimus et intelligimus, immo cognoscimus a Deo manentes [Forte deest esse] in opere mandatorum ejus. Unde summum hoc et potissimum divinae misericordiae sacramentum semper quidem est in cordibus nostris cum omni dignitate retinendum, sed maxime cum recursus passionis Domini celebratur. Nobisque nihil, quod pro nobis humiliter atque sublimiter gestum est in Dei Filio, aut secundum hominem impossibile, aut secundum se videbatur indignum. Totum hoc veraciter credamus et veneremur, nec cum impiis Judaeis pro scandalo, nec cum gentilibus incredulis pro stultitia condemnemus. Justus enim et misericors Deus, qui nos condidit ac redemit, cum nos mortui eramus per peccatum, voluit ad redemptionem nostram, suam exercere Divinitatis potentiam. Sed etiam humana hac fieri passione voluit cum potentia dignitatis, ut homo perditus per hominem liberaretur.
CHAP. I. — Of Christian hope, dearly beloved, the true ground and principal cause is the cross of Christ: which, although it is a stumbling block to the Jews, and to the nations foolishness (1 Cor. 1:23), because it seemed to them unworthy that the Son of God should suffer such great injuries for the salvation of the world, is nevertheless for us the power of God, by which we believe ourselves set free, and the wisdom of God, by which we believe and understand, nay, know [ourselves] abiding from God [perhaps "to be" is wanting] in the work of His commandments. Hence this highest and most excellent mystery of the divine mercy is indeed always to be held in our hearts with all dignity, but most of all when the return of the Lord's passion is celebrated. And to us nothing that was done for us humbly and sublimely in the Son of God seemed either impossible according to man or unworthy according to Himself. Let us truly believe and venerate all this, and let us neither with the impious Jews condemn it as a stumbling block, nor with the unbelieving gentiles as foolishness. For the just and merciful God, Who made and redeemed us, when we were dead through sin, willed to exercise the power of His Divinity for our redemption. But He also willed that it be done by this human passion together with the power of His dignity, that man who was lost might be set free through man.
CAP. II. — Sic ergo medicina aegris, reconciliatio reis, sic redemptio est impensa capitivis, ut condemnationis humanae justa sententia justo liberationis opere solveretur. Nam si pro peccatoribus sola se opponeret Deitas, non tam ratione diabolum vinceret quam potestate. Admisit ergo Filius Dei impias manus ad interficiendum se corpore, ut mortem aeternam perimet in omni humano genere, et ad aeternam immortalitatem et beatitudinem atque angelorum consortium gloriose producet ipsum genus humanum. In omnibus autem quae illi Judeorum insania contumeliose et procaciter inferebat, nostra diluebantur peccata, nostrae expiabantur offensae: quia natura humana, quae rea per peccatum fuerat atque captiva, in Christo innocens patiebatur, et libera ab omni culpa, ut peccata tolleret, et omnibus in se credentibus veniam delictorum per paenitentiam tribueret et confessionem.
CHAP. II. — Thus, therefore, was medicine bestowed on the sick, reconciliation on the guilty, thus redemption on captives, that the just sentence of human condemnation might be dissolved by a just work of liberation. For if the Godhead alone were to set itself in the way on behalf of sinners, it would conquer the devil not so much by reason as by power. The Son of God therefore admitted impious hands to slay Him in the body, that He might destroy eternal death in the whole human race, and might gloriously bring forth the human race itself to eternal immortality and blessedness and the fellowship of the angels. But in all the things that the madness of the Jews was insultingly and insolently inflicting on Him, our sins were being washed away, our offences were being expiated: because human nature, which had been guilty through sin and captive, was suffering in Christ innocent and free from all fault, that it might take away sins, and might grant to all who believe in Him pardon of offences through penance and confession.
CAP. III. — Proinde, fratres, recordemur jugiter quam glorioso pretio redempti simus, et de quam dura damnatione diaboli liberati. Studeamus, quantum possumus, Domino largiente, tam gloriosam redemptionem nostram bonis operibus imitari, et quae his diebus segnius ac tardius de nostra correctione vel emendatione fecimus, saltem his paucis diebus nostram studiosissime operemur salutem. Sint jejunia nostra fructuosa, ut quae corpori nostro subtrahitur, indigentis proximi caro reparetur. Accipiat indulgentiam delinquens in nobis, ut nos a
CHAP. III. — Accordingly, brothers, let us continually remember by how glorious a price we have been redeemed, and from how hard a damnation of the devil we have been set free. Let us strive, as far as we can, the Lord bestowing it, to imitate so glorious a redemption of ours by good works, and whatever in these days we have done too sluggishly and too slowly concerning our correction or amendment, at least in these few days let us most zealously work out our salvation. Let our fasts be fruitful, so that by what is withdrawn from our own body the flesh of our needy neighbour may be restored. Let him who offends against us receive indulgence, that we from
Editors' notes and page, col. 492

Editors' prose

Ex eodem Lectionario Bergomate Leoni inscriptus. Ejusdem auctoris esse videtur ac praecedens sermo; nonnulla enim similiter excerpta sunt ex Leonis serm. 56, de Pass. Domini 5, c. 1.

From the same Lectionary of Bergamo, inscribed to Leo. It seems to be by the same author as the preceding sermon; for some things have similarly been excerpted from Leo's sermon 56, On the Passion of the Lord 5, chap. 1.

Page

  • running head: [...] PARTEM OPERUM S. LEONIS MAGNI. 492 (right half of the page head, as far as this column's image shows)
  • marginal letters: A ‹moriamur mundo et concupiscentiis ejus? Mortifi-›; B ‹et principalis causa crux Christi est: quae, licet Ju-›; C ‹peccatum, voluit ad redemptionem nostram, suam›; D ‹et libera ab omni culpa, ut peccata tolleret, et om-›
  • old-edition numerals: 414 after ‹quam›
  • other: ‹perimet … producet› and ‹quae … subtrahitur› are set as printed; the intended forms (perimeret, produceret; quo … subtrahitur) are UNSURE (they may be the manuscript's own solecisms rather than Garnier's), and the English follows the evident sense. ‹Judeorum› and ‹paenitentiam› are spelled as printed (no ligature oe in either place; ‹poenitendo› earlier in the column has œ). Worn type read as intended: misericordiae (c looks like s), et intelligimus, scandalo, paucis. The bracketed [Forte deest esse] is the editors' inline suggestion, kept as printed and rendered in brackets. The column begins mid-sentence (continuing col. 491) and ends mid-sentence at ‹ut nos a›. The foot holds the end of Ballerini note (c) and note (d), whose calls stand in col. 491; not set.
  • other (added by Q2b, 2026-10-12): two misprints kept as printed in the text and listed in misprints.tsv were not recorded here: ‹capitivis› (for captivis; the English follows captivis) and the reference ‹(I Cor. XI, 23)› (for I, 23; the English gives the right reference). The italic notice under the title of Sermo VI is a sentence of the editors (a source notice, not a title-like sub-caption): under the driver's ruling of 2026-10-12 (settle round 1) it is taken out of the part file and set above under Editors' prose.
PL 54:493
Deo mereamur indulgentiam peccatorum. Sit nostra pura confessio, sit poenitentia dura, oratio lacrymosa, assiduae vigiliae cum operibus misericordiae. Mortificetur carnis concupiscentia, ut animae nostrae crescat aeterna salus et gloria. Per Dominum nostrum Jesum Christum, cui est honor et gloria per omnia saecula saeculorum. Amen.
God may deserve the indulgence of sins. Let our confession be pure, let our penance be hard, our prayer tearful, our vigils assiduous, with works of mercy. Let the concupiscence of the flesh be mortified, that the eternal salvation and glory of our soul may increase. Through our Lord Jesus Christ, to Whom is honour and glory through all ages of ages. Amen.
SERMO VII.
SERMON VII.
In Dominica Palmarum.
On Palm Sunday.
CAP. I. — Scripturam quidem Hebraici exitus, et verba mysterii, fratres charissimi, audistis, quomodo agnus immolatus est, et quomodo plebs salvata est, et quomodo Pharao per mysterium verberatus est. Intelligite, dilectissimi, quemadmodum sit novum ac vetus, temporale et aeternum, corruptibile et incorruptibile, mortale et immortale paschale mysterium. Vetus quidem secundum legem, novum autem secundum verbum: temporale per exemplum, aeternum per gratiam; corruptibile per victimam pecudis, incorruptibile propter Domini vitam: mortale propter sepulturam, immortale propter resurrectionem. Vetus quidem est lex, novum autem est verbum; temporale exemplar, sed sempiterna est gratia; corruptibilis ovis, incorruptibilis Dominus: comminutus ut agnus, sed resuscitatus ut Deus. Etenim sicut ovis ad victimam ductus est, sed non erat ovis; et sicut agnus sine voce, sed non erat agnus: illa enim in figura fiebant, haec verius reperiuntur. Pro agno et est Deus, factus est et pro pecude homo. Homo autem Christus, in quo capiuntur omnia. Isaias enim ait: Sicut ovis ad occisionem ductus est, et sicut agnus coram tondente se sine voce, sic non aperuit os suum. In humilitate judicium ejus sublatum est: generationem ejus qui enarrabit (Is. LIII, 7, 8)?
CHAP. I. — You have heard, dearest brothers, the Scripture of the Hebrew exodus and the words of the mystery, how the lamb was sacrificed, and how the people was saved, and how Pharaoh was scourged through the mystery. Understand, dearly beloved, how the paschal mystery is new and old, temporal and eternal, corruptible and incorruptible, mortal and immortal. Old indeed according to the law, but new according to the word: temporal through the pattern, eternal through grace; corruptible through the victim of a beast, incorruptible on account of the Lord's life: mortal on account of the burial, immortal on account of the resurrection. Old indeed is the law, but new is the word; temporal the model, but everlasting is the grace; corruptible the sheep, incorruptible the Lord: crushed as a lamb, but raised up as God. For as a sheep He was led to the sacrifice, yet He was not a sheep; and as a lamb without voice, yet He was not a lamb: for those things were done in figure, these are found more truly. In place of the lamb there is also God, and in place of the beast He was made man. And the man is Christ, in Whom all things are contained. For Isaiah says: As a sheep He was led to the slaughter, and as a lamb before its shearer without voice, so He did not open His mouth. In humility His judgement was taken away: His generation who shall declare (Isa. 53:7–8)?
CAP. II. — Multa quidem et alia plura a prophetis praedicta sunt in paschale mysterium Jesu Christi. Ipse enim adductus est ut agnus, occisus ut ovis, velut ab Aegypto nos a mundi cultura redemit, et salvavit nos de manu diaboli quasi de manu Pharaonis; et consignavit animas nostras proprio spiritu, et membra corporis nostri suo sanguine pretioso. Hic est qui in confusionem mortem induxit, et diabolum in planctu constituit. Hic est qui iniquitatem percussit, et injustitiam, sicut Moyses Aegyptum sterilitate damnavit. Hic est qui nos eripuit de servitute ad libertatem, de tenebris ad lucem, de morte ad vitam, a tyrannide in regnum perpetuum. Hic est qui in multis multa sustinuit. Hic est qui in Abel occisus est, et in Isaac pedibus colligatus est, et in Jacob peregrinatus est, et in Joseph venumdatus est, et in Moyse obvolutus est, et in amnem a matre expositus, et in agno jugulatus, et in Davide persecutus, et in prophetis exhonoratus. Hic est qui in terra sepultus est, et resurgens a mortuis ad coelorum excelsa conscendit. Hic est agnus sine voce, hic est qui de grege assumptus est, ac victinam vespere immolatus est, qui in nocte sepultus est. Hic est Jesus Christus Dominus noster, qui surrexit a mortuis, et de inferiori sepulcro hominem resuscitavit ad vitam.
CHAP. II. — Many other things indeed, and more, were foretold by the prophets concerning the paschal mystery of Jesus Christ. For He Himself was brought as a lamb, slain as a sheep; as from Egypt He redeemed us from the worship of the world, and saved us from the hand of the devil as from the hand of Pharaoh; and He sealed our souls with His own spirit, and the members of our body with His precious blood. This is He Who brought death into confusion, and set the devil in lamentation. This is He Who struck down iniquity, and condemned injustice to barrenness, as Moses did Egypt. This is He Who snatched us from slavery to liberty, from darkness to light, from death to life, from tyranny into an everlasting kingdom. This is He Who bore many things in many. This is He Who in Abel was slain, and in Isaac was bound by the feet, and in Jacob was a wanderer, and in Joseph was sold, and in Moses was wrapped up and exposed by his mother on the river, and in the lamb had His throat cut, and in David was persecuted, and in the prophets was dishonoured. This is He Who was buried in the earth, and, rising from the dead, ascended to the heights of the heavens. This is the lamb without voice, this is He Who was taken from the flock, and was sacrificed as a victim at evening, Who was buried in the night. This is Jesus Christ our Lord, Who rose from the dead, and raised man up to life from the tomb below.
CAP. III. — Hic itaque in medio Jerusalem interfectus est. A quibus? Ab Israel. Quam ob causam? Quia claudos eorum curavit, et leprosos mundavit, caecos illuminavit, et mortuos resuscitavit. Quid fecisti, o Israel, tam novam injustitiam? Ignobilitasti eum qui te nobilem fecerat. Ignominiasti eum qui te glorificaverat. Renuisti eum qui te praedicaverat.
CHAP. III. — He, then, was killed in the midst of Jerusalem. By whom? By Israel. For what cause? Because He healed their lame, and cleansed their lepers, gave light to their blind, and raised up their dead. Why have you done, O Israel, so new an injustice? You have made ignoble Him Who had made you noble. You have put to shame Him Who had glorified you. You have refused Him Who had proclaimed you.
Editors' notes and page, col. 493

Footnotes

(a) ‹anchor: incorruptibilis Dominus:› · call in col 493

Quidam codd, addunt non, sed perperam, ut ex sensu liquet.

Some codices add non, but wrongly, as is clear from the sense.

(printed under page 252)

(b) ‹anchor: Hic est qui› · call in col 493

Alias, confusione mortem induit.

Elsewhere, confusione mortem induit.

(printed under page 252)

(c) ‹anchor: sepultus est.› · call in col 493

Hic quidam codd. desinunt.

Here some codices end.

(printed under page 252)

Editors' prose

Nunc primum editur ex quatuor Lectionariis Vat. 1276 basilicae S. Petri 106, Patavino Eremitanorum 112, et alio capituli Veronensis, in quibus, etsi Leoni tribuitur, stylus tamen Leonem non sapit.

It is now first published from four Lectionaries: Vatican 1276, that of the basilica of St Peter 106, the Paduan of the Hermits 112, and another of the chapter of Verona, in which, although it is attributed to Leo, the style nevertheless has no savour of Leo.

Page

  • running head: 493 SERMONES S. LEONI MAGNO AT[...] (left half of the page head, as far as this column's image shows)
  • marginal letters: A ‹Deo mereamur indulgentiam peccatorum. Sit nostra›; B ‹vetus, temporale et aeternum, corruptibile et incor-›; C ‹litate judicium ejus sublatum est: generationem ejus›; D ‹tus, et in prophetis exhonoratus. Hic est qui in terra›
  • old-edition numerals: 415 after ‹ovis,›
  • other (added by Q2b, 2026-10-12): the misprint ‹ac victinam vespere›, kept as printed in the text and listed in misprints.tsv, was not recorded here (an n clearly printed for m; the English follows the evident sense). ‹generationem ejus qui enarrabit› is set as printed; the Vulgate reads quis, and whether ‹qui› is a dropped letter of the printer or the lectionaries' own reading is UNSURE (not yet in misprints.tsv; the English is the same either way). In foot note (a) ‹codd,› is printed with a comma for the full point; kept. The foot notes (a) under the left column and (b), (c) under the right column all answer calls in this column; the calls are removed from the text. The column begins mid-sentence (the end of Sermo VI, continuing col. 492) and ends at a sentence end, ‹praedicaverat.›. The italic notice under the title of Sermo VII is a sentence of the editors (a source notice, not a title-like sub-caption): under the driver's ruling of 2026-10-12 (settle round 1) it is taken out of the part file and set above under Editors' prose.
PL 54:494
Occidisti eum qui te vivificaverat. Nonne scriptum est, Non effundas sanguinem innocentem (Deut. XIX, 10), ne pessime moriaris? Ego, inquit Israel, hoc feci, quia pati eum oportuit. Erras, o Israel, cum taliter sapis. Pati eum oportuit, sed non per te, oportuerat eum crucis suspendi patibulo, sed minime per tuam dexteram debuit fieri. Hac, o Israel, voce ad Dominum clamare debueras: O Domine, si voluntas tua ita decrevit, ut Filius tuus patiatur, sed minime per me patiatur. Plane ab alienigenis dijudicetur, ab incircumcisis, a quolibet tyranno clavis configatur. Absit ut per me haec impia perpetrentur. Hac, o Israel, voce proclamare minime voluisti, nec inferre in Dominum tuum manus proprias pepercisti. Non es inter opera ejus. Nullam tibi incussit verecundiam, cum manus arida proprio corpori restituta esset incolumis? neque cum obturati oculi patefacti fuissent? neque cum dissoluta membra per ejus consolidata sunt vocem? Sed neque recens illud erubuisti miraculum, quo jam quatriduanus mortuus ad vocis ejus imperium de sepulcro surrexit? O Israel, tanta mirabilia Christi vidisti, et semper in infidelitate permansisti? Tu quidem universa haec praetervolans ad necem Dominum praeparasti. Parasti enim acutissimos clavos, testes mendaces, fel quoque, et gladium, ut homicidae latroni. Intulisti etiam verbera ejus corpusculo, et in capite ejus coronam spineam posuisti, et manus ejus illas bonas, quae te de humo plasmaverant, vingulis colligasti, et bonum illud os ejus, per quod tu cibatus es vita, e contrario felle cibasti. In magna diei festivitate tuum Dominum peremisti. Et tu quidem epulis fruebaris, ille autem famis patiebatur esuriem. Tu bibebas vinum, et panem edebas; ille autem acetum et fel. Tu eras splendidus corpore, et ille confectus moeroribus. Tu exsultabas, et ille tribulabatur. Tu psallebas, et ille judicabatur. Tu choros ducebas, et ille in tumulo condebatur. Tu quidem in mollitiei strato jacebas, ille autem in sepulcro et loculo. O impiissime Israel, qui hanc novam injustitiam perpetrasti, novis tuum Dominum subjiciens passionibus, peremisti Dominatorem tuum et Factorem tuum, qui te honoravit, qui tibi Israel nomen imposuit. Tu autem Israel nequaquam inventus es.
You have killed Him Who had given you life. Is it not written, You shall not shed innocent blood (Deut. 19:10), lest you die most miserably? I, says Israel, did this because it was necessary for Him to suffer. You err, O Israel, when you think in such a way. It was necessary for Him to suffer, but not through you; it had been necessary for Him to be hung on the gibbet of the cross, but by no means ought it to have been done by your right hand. With this voice, O Israel, you ought to have cried to the Lord: O Lord, if Thy will has so decreed that Thy Son should suffer, yet let Him by no means suffer through me. Let Him by all means be judged by foreigners, by the uncircumcised; let Him be fastened with nails by any tyrant whatever. Far be it that these impious things be perpetrated through me. With this voice, O Israel, you were by no means willing to cry out, nor did you refrain from laying your own hands upon your Lord. You are not among His works. Did it strike no shame into you, when the withered hand was restored sound to its own body? nor when eyes that were stopped up had been opened? nor when limbs that were unstrung were made firm by His voice? But did you not blush even at that recent miracle, by which a man already four days dead rose from the tomb at the command of His voice? O Israel, have you seen such great wonders of Christ, and have you always remained in unbelief? You indeed, flying past all these things, prepared the Lord for death. For you made ready the sharpest nails, lying witnesses, gall also, and a sword, as for a murderous robber. You also laid stripes upon His poor body, and set a crown of thorns upon His head, and those good hands of His, which had moulded you from the soil, you bound with bonds, and that good mouth of His, through which you were fed with life, you on the contrary fed with gall. On the great festival of the day you destroyed your Lord. And you indeed were enjoying banquets, but He was suffering the craving of hunger. You were drinking wine and eating bread; but He, vinegar and gall. You were resplendent in body, and He was worn out with sorrows. You were exulting, and He was being afflicted. You were singing psalms, and He was being judged. You were leading dances, and He was being laid in the tomb. You indeed were lying on a couch of softness, but He in a sepulchre and a coffin. O most impious Israel, who have perpetrated this new injustice, subjecting your Lord to new sufferings, you have destroyed your Ruler and your Maker, Who honoured you, Who put on you the name Israel. But you have by no means been found to be Israel.
CAP. IV. — Non vidisti Dominum, nec Deum intelligere voluisti. Nesciebas, o Israel, quoniam hic est Primogenitus Dei, qui ante luciferum genitus est (Ps. CIX, 3)? Hic fuit qui te in Aegyptum perduxit, atque ibi te conservans alimentum exhibuit. Hic est qui ad te transmissus est, qui parentes tuos curavit, qui mortuos suscitavit. Hic est in quem inique gessisti, quem trucidasti. Hic est quem vendidisti. Idcirco, o Israel, quia supra Dominum non contremuisti, impugnatus ab hostibus contremuisti; super Dominum non formidasti, super Dominum non ejulasti, super mortuos filios ejulasti. Quia dereliquisti Dominum, nec invenieris ab eo. Allisisti Dominum, et tu quoque ad terram allideris. Et tu quidem jaces in terra; ille autem surgens a mortuis transvectus est ad altitudinem coeli. Nunc ergo venite, universae familiae hominum, qui estis commixti delictis, et remissionem accipite peccatorum. Ego enim sum vestra remissio, ego Pascha salutis, ego Agnus qui pro vobis sum jugulatus, ego vestra redemptio, ego vita, ego vestra sum salus, ego vestra sum resurrectio, ego vester sum Rex. Ego resuscitabo per dexteram meam. Hic est Dominus noster, qui fecit coelum et terram, qui in ligno suspensus est, qui in terra sepultus, qui surrexit a mortuis, ascendit ad excelsa coelorum; qui vivit et regnat cum Patre et Spiritu sancto in saecula saeculorum. Amen.
CHAP. IV. — You did not see the Lord, nor were you willing to understand God. Did you not know, O Israel, that this is the Firstborn of God, Who was begotten before the morning star (Ps. 109:3)? This was He Who led you through into Egypt, and there, preserving you, provided nourishment. This is He Who was sent across to you, Who healed your parents, Who raised the dead. This is He against Whom you acted wickedly, Whom you butchered. This is He Whom you sold. Therefore, O Israel, because you did not tremble over the Lord, you trembled when assailed by enemies; you did not dread over the Lord, you did not wail over the Lord, you wailed over your dead sons. Because you forsook the Lord, neither will you be found by Him. You dashed the Lord down, and you too will be dashed to the ground. And you indeed lie on the earth; but He, rising from the dead, has been carried across to the height of heaven. Now therefore come, all families of men, who are mingled with offences, and receive the remission of sins. For I am your remission, I the Pasch of salvation, I the Lamb Who was slaughtered for you, I your redemption, I the life, I am your salvation, I am your resurrection, I am your King. I will raise up by My right hand. This is our Lord, Who made heaven and earth, Who was hung upon the wood, Who was buried in the earth, Who rose from the dead, ascended to the heights of the heavens; Who lives and reigns with the Father and the Holy Spirit unto ages of ages. Amen.
Editors' notes and page, col. 494

Page

  • running head: [...]NI MAGNO ATTRIBUTI. SERM. VII. 494 (right half of the page head, as far as this column's image shows)
  • marginal letters: A ‹Occidisti eum qui te vivificaverat. Nonne scriptum›; B ‹illud erubuisti miraculum, quo jam quatriduanus›; C ‹quidem in mollitiei strato jacebas, ille autem in›; D ‹minum, et tu quoque ad terram allideris. Et tu qui-›
  • old-edition numerals: 416 after ‹patiatur,›; 417 after ‹qui›; 418 after ‹meam.›
  • other: ‹Non es inter opera ejus.› set as printed; sense UNSURE, English literal. ‹per|duxit› is broken at the line-end without a hyphen (the r worn); set whole. ‹in|telligere› has its hyphen and a stray raised point at the next line's start; set whole. Worn type read as intended: redemptio, delictis. The whole column is the text of Sermo VII (end of chap. III and chap. IV); no caption. The foot holds Ballerini notes (b) and (c), whose calls stand in col. 493; not set.