PL 54 · cols. 495–498

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

Sermons VIII–IX

SERMO VIII.

SERMON VIII.

De Resurrectione Domini I.

On the Resurrection of the Lord, I.

CAP. I. — Licet omnes solemnitates, dilectissimi, quae in Ecclesiis pro Dei honore celebrantur, sanctae sint atque venerabiles, tamen hodierna Dominicae resurrectionis dies peculiarem festivitatem habet. Ideo utique quia omnes alii dies viventium in se tantum continent gaudium, haec etiam laetitiam defunctorum. Communis est ergo infernis simul et supernis ista festivitas: quia resurgens a mortuis Dominus et illic festivitatem dedit ubi mortem vicit, et isthic ubi victor a morte remeavit; et ideo Psalmista bene de hac particulariter die dicit: Haec est dies quam fecit Dominus, exsultemus et laetemur in ea (Ps. CXVII. 54). Annuntians enim Dominicam resurrectionem, non supernis tantum, sed etiam infernis diem salutiferae exsultationis indixit: quia descendente in tenebrosam inferorum caliginem Domino, etiam tunc illic absque dubio dies splendidissimus fuit, ubi Salvator illuxit. Unde pulchre evangelista qui lectus est, Et lux, inquit, in tenebris lucet, et tenebrae eam non comprehenderunt (Joan. I, 5): quia licet in tenebras Dominus descenderit, tenebrarum tamen obscura non sensit. Tenuit in illo noctis horrore inviolabilem majestatis suae splendorem lux sempiternae naturae; ac si non lux a nocte, sed nox a luce superata est.

CHAP. I. — Although all the solemnities, dearly beloved, which are celebrated in the Churches for the honour of God are holy and venerable, yet today's day of the Lord's resurrection has a festivity peculiar to itself. For this reason, surely, that all other days contain in themselves only the joy of the living, but this one also the gladness of the departed. This festivity is therefore common to those below and those above together: because the Lord, rising from the dead, gave a festival both there, where He conquered death, and here, where He returned as victor from death; and therefore the Psalmist well says of this day in particular: This is the day which the Lord has made; let us exult and be glad in it (Ps. 117:24). For, announcing the Lord's resurrection, he proclaimed a day of saving exultation not only to those above but also to those below: because, when the Lord descended into the dark gloom of the lower regions, even then there was without doubt a most resplendent day there, where the Saviour shone forth. Hence the evangelist who has been read beautifully says, And the light shines in the darkness, and the darkness did not comprehend it (John 1:5): because although the Lord descended into the darkness, yet He did not feel the obscurities of the darkness. In that horror of night the light of the everlasting nature held the inviolable splendour of its majesty; as though not light by night, but night was overcome by light.

Editors' notes and page, col. 495

Footnotes

(a) ‹anchor: Communis est ergo› · call in col 495

Al., inferius simul ac superius.

Elsewhere, inferius simul ac superius.

(printed under page 253)

(b) ‹anchor: ubi victor› · call in col 495

Quidam codices omittunt, a morte.

Some codices omit a morte.

(printed under page 253)

In editione Latina Chrysostomi: Bene Psalmista loquitur de hac peculiariter die, dicens. Cod. Barber., peculiari.

In the Latin edition of Chrysostom: Bene Psalmista loquitur de hac peculiariter die, dicens. The Barberini codex has peculiari.

(printed under page 253)

(d) ‹anchor: in ea (Ps. CXVII. 54).› · call in col 495

Editiones Chrysostomi: Praenuntians enim Dominicam resurrectionem. Mox quidam codd., non superius tantum, sed etiam inferius, ubi nonnulli mss. omittunt etiam; editi autem Chrys. habent et pro etiam.

The editions of Chrysostom: Praenuntians enim Dominicam resurrectionem. Next, some codices have non superius tantum, sed etiam inferius, where several manuscripts omit etiam; the printed Chrysostom, however, has et for etiam.

(printed under page 253)

(e) ‹anchor: salutiferae exsultationis› · call in col 495

Al., induxit. Mox pro inferorum, quae vox in Barber. omittitur, cod. Casanat. habet inferiorum.

Elsewhere, induxit. Next, for inferorum, a word omitted in the Barberini codex, the Casanatense codex has inferiorum.

(printed under page 253)

(f) ‹anchor: evangelista qui› · call in col 495

Edit. Chrysostomi addunt modo.

The editions of Chrysostom add modo.

(printed under page 253)

(g) ‹anchor: suae splendorem› · call in col 495

In edit. Chrys.: Luxit sempiternae naturae splendore.

In the edition of Chrysostom: Luxit sempiternae naturae splendore.

(printed under page 253)

Editors' prose

ADMONITIO IN SEQUENTEM SERMONEM.

ADMONITION ON THE FOLLOWING SERMON.

In editionibus Latinis S. Joannis Chrysostomi hom. 7 de Resurrectione editus est, et nunc quoque in Breviario monachorum congregationis Casinensis Chrysostomi nomine inscriptus legitur. Cum vero non Graeci, sed Latini antiqui auctoris manifeste sit, sicut et alii earumdem editionum sermones Chrysostomo perperam attributi, hinc in Graecis hujus doctoris editionibus desideratur. Porro in manuscriptis collect. 1 et 5 ac in duobus recentioribus Lectionariis Vat. 6451 et 6452 Leoni inscriptum reperimus; eumque P. Joannes Chrysostomus Trombellius, qui editiones Latinas Chrysostomi non consuluit, ex ms. Bononiensi collect. 2 veluti ineditum Leonis nomine impressit inter veterum Patrum Opuscula tom. II, part. I, pag. 231, ubi tamen eumdem Leoni suppositum censuit. Stylus a Leonino non multum discrepat: intercalaris vero formula Dilectissimi, quater repetita, Leonem nostrum praeferre posse videtur. Auctor certe Latinus est, et alicujus quidem Occidentalis Ecclesiae episcopus, in qua ritus vigebat tegendi capitulum Evangelii S. Joannis, In principio erat Verbum, ipso Paschatis die, seu in vigiliis Paschae, ut illa indicant: Evangelista qui lectus est, Et lux, inquit, quae in tenebris lucet, etc., nec non quae ante finem subjiciuntur: Audistis evangelistam dicentem hodie quia quicumque in Deum credunt, hi filii Dei sunt. Dedit enim potestatem filios Dei fieri his qui credunt in nomine ejus, qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Quae verba dicta neophytis nocte baptizatis, rationem ejus capituli legendi probe insinuant, ut scilicet illi ex ea lectione intelligerent divinum donum, quo Dei Filius natus filius hominis, ipsos homines per baptisma regeneratos ad dignitatem evexit filiorum Dei. Cum vero nulla Romanae Ecclesiae documenta a Cassandro, Hitorpio, Mabillonio, Frontone, cardinali Thomasio atque Martene edita hunc ritum praeferant, licet Leonis aevo posteriora sint, impediunt tamen ne quis Leonem hujus sermonis auctorem affirmet.

In the Latin editions of St John Chrysostom it has been published as homily 7 On the Resurrection, and even now it is read in the Breviary of the monks of the Cassinese congregation inscribed with the name of Chrysostom. But since it is manifestly the work not of a Greek but of an ancient Latin author, as are also other sermons of the same editions wrongly attributed to Chrysostom, it is for this reason wanting in the Greek editions of this doctor. Further, in the manuscripts of collections 1 and 5 and in two more recent Vatican Lectionaries, 6451 and 6452, we have found it inscribed to Leo; and Father Joannes Chrysostomus Trombellius, who did not consult the Latin editions of Chrysostom, printed it as though unpublished, under Leo's name, from the Bologna manuscript of collection 2, among the Opuscula of the ancient Fathers, tome II, part I, page 231, where nevertheless he judged it to be falsely ascribed to Leo. The style does not differ much from the Leonine; and indeed the interposed formula Dilectissimi (Dearly beloved), four times repeated, seems able to suggest our Leo. The author is certainly a Latin, and indeed a bishop of some Western Church, in which there prevailed the rite of reading [printed: tegendi, for legendi] the chapter of the Gospel of St John, In the beginning was the Word, on the very day of Easter, or on the vigil of Easter, as these words indicate: The evangelist who has been read says, And the light which shines in the darkness, etc., and likewise those which are subjoined before the end: You have heard the evangelist saying today that whosoever believe in God, these are sons of God. For He gave power to become sons of God to those who believe in His name, who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God. These words, spoken to neophytes baptized in the night, rightly intimate the reason for reading that chapter, namely that from that lesson they might understand the divine gift by which the Son of God, born son of man, raised men themselves, regenerated through baptism, to the dignity of sons of God. But since no documents of the Roman Church published by Cassander, Hittorp, Mabillon, Fronto, Cardinal Tommasi and Martène exhibit this rite, these, although they are later than Leo's age, nevertheless prevent anyone from affirming Leo to be the author of this sermon.

Hic autem ritus erat in Africa celebris, uti discimus ex Augustini serm. 119 et 120, in quibus idem Evangelii capitulum explicatur: quos quidem sermones PP. Maurini not. 1 in Sermonem 119, non in die Paschae, sed in nocte sabbati sancti habitos putant. Hinc alicui Africano hic sermo adjudicandus videtur. Ut vero nihil dubitationis supersit, duo Lectionaria Vaticana 1270 et vetustissimum 3835 eum Augustino inscribunt; cui pariter eumdem convenire confirmat interpretatio antiqua versiculorum psal. 117 et 125, quam apud Augustinum iisdem verbis expressam reperimus. Hunc unum sermonem, licet in Chrysostomo olim editum, appendici inseruimus, quia omnium maxime Leone dignus, ex nostris codicibus emendari aliquot in locis potuit.

Now this rite was well known in Africa, as we learn from Augustine's sermons 119 and 120, in which the same chapter of the Gospel is expounded: which sermons the Maurist Fathers, in note 1 on Sermon 119, think were delivered not on the day of Easter but in the night of Holy Saturday. Hence this sermon seems to be assignable to some African. And that no doubt may remain, two Vatican Lectionaries, 1270 and the very ancient 3835, inscribe it to Augustine; and that it likewise befits him is confirmed by the ancient interpretation of the verses of Psalms 117 and 125, which we have found expressed in the same words in Augustine. This one sermon, although formerly published in Chrysostom, we have inserted in the appendix because, being of all of them the most worthy of Leo, it could be emended in a number of places from our codices.

Page

running head: 495 APPENDIX AD PRIMAM PARTEM O[...] (left half of the page head, as far as this column's image shows; the last figure of the column number is worn and looks like 3)
marginal letters: A (stands between the columns level with the caption ‹SERMO VIII.›, at the head of the two-column part); B ‹dissimus fuit, ubi Salvator illuxit. Unde pulchre›; C (stands beside the foot notes, level with ‹(e) Al., induxit.›); D (none seen)
old-edition numerals: 419 before ‹SERMO VIII.›
other: Misprint kept as printed (Q5a): the reference ‹(Ps. CXVII. 54)› in Cap. I, with a point after the psalm number and 54 for 24; the English gives the verse as 117:24.

PL 54:496

CAP. II. — Laetemur ergo, dilectissimi, et exsultemus in Domino. Hodie enim nobis a Domino data est lux salutis, secundum illud quod idem psalmista in consequentibus ait: Deus Dominus et illuxit nobis (Ps. CXVII, 27). Et quod adhuc additur: Constituite diem solemnem in frequentationibus usque ad cornu altaris; completum etiam hodie in Ecclesia Dei video. Nam cum usque ad cornu altaris religiosis conventibus plena sit, ipsam Scripturam sanctae Ecclesiae plenitudo complevit. Dies ergo hic, dilectissimi, dies est resurrectionis et vitae. Reddit eum per Quadragesimam gratiorem delectabilior fidei gratulatio: quia ad tristitiam reorum juncti sunt dies remissionum, ut patientiam utique statim remuneratio consequatur, secundum illud: Qui seminant in lacrymis, in gaudio metent (Ps. CXXV, 5). Quicumque ergo seminastis in lacrymis, capite praemia exsultationis. Sciat se unusquisque, quo majora seminavit semina fletuum, majores fructus capere gaudiorum. Species ergo futurarum beatitudinum jam in praesentibus continetur. Sicut enim nunc est relaxatio post districtionem, sic in futuro erit requies post laborem.

CHAP. II. — Let us therefore be glad, dearly beloved, and exult in the Lord. For today the light of salvation has been given to us by the Lord, according to that which the same psalmist says in what follows: The Lord is God, and He has shone upon us (Ps. 117:27). And what is further added: Appoint a solemn day with thronging crowds, even to the horn of the altar; this too I see fulfilled today in the Church of God. For since it is full with devout assemblies even to the horn of the altar, the fullness of holy Church has fulfilled the Scripture itself. This day, therefore, dearly beloved, is the day of resurrection and of life. A more delightful rejoicing of faith renders it more welcome through Lent: because to the sadness of the guilty the days of remissions have been joined, so that reward may indeed at once follow upon patience, according to that saying: They who sow in tears shall reap in joy (Ps. 125:5). Whoever of you, therefore, have sown in tears, take the rewards of exultation. Let each one know that the greater the seeds of weeping he has sown, the greater the fruits of joys he receives. The likeness of the blessednesses to come, therefore, is already contained in things present. For as now there is relaxation after strictness, so in the future there will be rest after labour.

CAP. III. — Unde obsecro, dilectissimi, cum universa Ecclesia praecipue vos qui in novam salutem regenerati candida indumenta sumpsistis, ut munus quod accepistis purum immaculatumque teneatis,

CHAP. III. — Hence I beseech you, dearly beloved, together with the whole Church, you especially who, reborn unto new salvation, have taken up white garments, that you keep the gift which you have received pure and spotless,

Editors' notes and page, col. 496

Footnotes

(h) ‹anchor: illud quod› · call in col 496

Al., ibidem.

Elsewhere, ibidem.

(printed under page 253)

(i) ‹anchor: nobis (Ps. CXVII, 27).› · call in col 496

Ita ex cod. Casanatensi, melius quam alias: Et quod adhuc loquitur: Constituite, inquit, etc. Edit. Chrys.: Et quid adhuc addidit: Constituite, inquit.

So from the Casanatense codex, better than elsewhere: Et quod adhuc loquitur: Constituite, inquit, etc. The edition of Chrysostom: Et quid adhuc addidit: Constituite, inquit.

(printed under page 253)

(j) ‹anchor: cornu altaris;› · call in col 496

Ita cod. Barber. Ms. Casanat.: Completum est hodie. Editiones Chrys.: Completum etiam hoc hodie.

So the Barberini codex. The Casanatense manuscript: Completum est hodie. The editions of Chrysostom: Completum etiam hoc hodie.

(printed under page 253)

(k) ‹anchor: religiosis conventibus› · call in col 496

Sic ex codice Casanatensi; et refertur ad Ecclesiam. Alias, plena sint, et idcirco P. Trombelius addidit omnia, quae vox legitur editionibus Chrysostomi ante religiosis.

So from the Casanatense codex; and it refers to the Church. Elsewhere, plena sint, and for that reason Fr. Trombelli added omnia, a word read in the editions of Chrysostom before religiosis.

(printed under page 253)

(l) ‹anchor: Dies ergo› · call in col 496

Addidimus hic ex editionibus Chrysostomi.

We have added hic from the editions of Chrysostom.

(printed under page 253)

(m) ‹anchor: resurrectionis et vitae.› · call in col 496

Codices: Fecit enim Quadragesimam gratiorem. Praetulimus editiones Chrysostomi, ex quibus reorum scripsimus pro eorum, quod in iisdem mss. legitur.

The codices: Fecit enim Quadragesimam gratiorem. We have preferred the editions of Chrysostom, from which we have written reorum for eorum, which is read in the same manuscripts.

(printed under page 253)

(n) ‹anchor: tristitiam reorum› · call in col 496

Cod. Bonon., victi, pro quo P. Trombellius posuit, adjecti. Sed nostri codices cum edition. Chrys. habent juncti.

The Bologna codex has victi, for which Fr. Trombelli put adjecti. But our codices, with the editions of Chrysostom, have juncti.

(printed under page 253)

(o) ‹anchor: praemia exsultationis.› · call in col 496

Editio Trombellii, sciatque.

Trombelli's edition has sciatque.

(printed under page 253)

(p) ‹anchor: beatitudinum jam› · call in col 496

Praepositionem in ex editis Chrysostomi adjecimus.

We have added the preposition in from the printed Chrysostom.

(printed under page 253)

(q) ‹anchor: praesentibus continetur.› · call in col 496

In ms. Casanat. hic habet sic, et dein, pro sic habet sicut.

In the Casanatense manuscript it has sic here, and then, for sic, it has sicut.

(printed under page 253)

Page

running head: [...]M PARTEM OPERUM S. LEONIS MAGNI. 496 (right half of the page head, as far as this column's image shows)
marginal letters: A ‹CAP. II. — Laetemur ergo, dilectissimi, et exsulte-›; B ‹capere gaudiorum. Species ergo futurarum beatitu-›; C (stands beside the foot notes, level with the last line of note (m), ‹tur.›); D (none seen)
old-edition numerals: 420 after ‹cornu›

PL 54:497

ut nitorem vestri habitus etiam in conversatione servetis, et tam candida sint corda vestra quam vestimenta vestra. Audisti evangelistam dicentem hodie quia quicumque in Deum credunt hi filii Dei sunt. Dedit enim potestatem filios Dei fieri his qui credunt in nomine ejus, qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt (Joan. I, 12). Ergo et vos non estis nunc ex carnis conceptu editi, sed ex Deo Patre generati. Superest ut conservetis per sanctam vitam et conversationem sanctae originis dignitatem. Et vere juxta id quod Apostolus ait: Sicut modo geniti infantes rationales sine dolo lac concupiscite, ut in eo crescatis in salutem (I Petri II, 2). Et pax Dei, quae exsuperat omnem sensum, custodiat corda vestra. Per Dominum nostrum Jesum Christum, cui est honor et gloria per omnia saecula saeculorum. Amen.

that you may keep the brightness of your garb in your way of life also, and that your hearts may be as white as your garments. You have heard the evangelist saying today that whoever believe in God, these are sons of God. For He gave power to become sons of God to those who believe in His name, who were born not of bloods, nor of the will of the flesh, nor of the will of a man, but of God (John 1:12–13). Therefore you also have not now been brought forth from a conception of the flesh, but begotten of God the Father. It remains that you preserve, through a holy life and way of living, the dignity of a holy origin. And truly, according to what the Apostle says: As infants just now born, rational, long for the milk without guile, that in it you may grow unto salvation (1 Pet. 2:2). And may the peace of God, which surpasses all understanding, guard your hearts. Through our Lord Jesus Christ, to Whom is honour and glory through all the ages of ages. Amen.

SERMO IX.

SERMON IX.

De Resurrectione Domini II.

On the Resurrection of the Lord, II.

CAP. I. — In ista die sancta, fratres charissimi, in ista die inclyta atque egregia, in ista die, de qua sacratissimus personat psalmus: Haec dies quam fecit Dominus (Ps. CXVII, 24): in hac die ablata est tristitia de corde discipulorum, et data est confusio in oculis Judaeorum. In ista die resurrectionis Domini Jesu Christi impleti tristitia discipuli, ibant quisque ubi poterant: non erat qui eos congregaret, quia jam impletum erat quod scriptum est: Percutiam pastorem, et dispergentur oves gregis (Zacch. XIII, 7). Sepulcrum tamen signatum erat signo Judaeorum, custodia militum confirmatum: intus lumen erat, quod omnino ligari non poterat. Quidquid enim signamus, totum ligare possumus, lumen ligare non possumus; ideoque aeterna lux, qui in principio mundum illuminavit, et qui etiam et fuit et est eritque semper cum Patre in unitate Spiritus sancti, unus in Trinitate, et Trinitas in unitate; ipse quidem Deus et homo per mirabilem suam resurrectionem dignatus est clave veritatis suae corda fidelium tangere; ut quod erat obscurum illuminaret, et quod erat clausum aperiret. Ille qui famulante angelo jungebatur Verbo, ipse famulante angelo hodie resuscitabatur de sepulcro. Quasi posset aliquid obesse signatura illi, cui nulla fuit impostura, dantur custodes, qui custodirent hominem. Quem jam scierant miracula facere, daemones ejicere, leprosos mundare, mortuos suscitare; se ipsum non poterat de tumulo exhibere?

CHAP. I. — On this holy day, dearest brethren, on this renowned and excellent day, on this day of which the most sacred psalm resounds: This is the day which the Lord has made (Ps. 117:24): on this day sadness was taken away from the heart of the disciples, and confusion was given in the eyes of the Jews. On this day of the resurrection of the Lord Jesus Christ the disciples, filled with sadness, were going each where he could: there was none to gather them, because that which is written had already been fulfilled: I will strike the shepherd, and the sheep of the flock will be scattered (Zech. 13:7). The sepulchre, however, had been sealed with the seal of the Jews, made fast by a guard of soldiers: within was the light, which could in no way be bound. For whatever we seal, we can bind it all; light we cannot bind; and therefore the eternal light, Who in the beginning illumined the world, and Who also both was and is and ever will be with the Father in the unity of the Holy Spirit, one in Trinity, and Trinity in unity; He indeed, God and man, through His wondrous resurrection deigned to touch the hearts of the faithful with the key of His truth; that He might illumine what was dark, and open what was shut. He Who, with an angel ministering, was being joined to the Word, the same, with an angel ministering, was today being raised up from the sepulchre. As though a sealing could be any hindrance to Him in Whom there was no imposture, guards are given to guard a man. Him Whom they had already known to work miracles, to cast out demons, to cleanse lepers, to raise the dead: could He not bring Himself forth from the tomb?

CAP. II. — Sed jam corde caeca Judaeorum turba, qui legem habebant, et non intelligebant, psalmum tertium cantabant, sed Trinitatem Domini non agnoscebant. Psalmus enim tertius habet: Ego dormivi, et somnum cepi, et resurrexi, quoniam Dominus suscepit me (Psal. III, 6): dum scilicet intenti et parati ad confusionem discipulorum, meruerunt invenire confusionem animarum suarum. Dicunt enim Pilato, quia seductor ille dixit, quod tertia die resurget, ponantur, inquiunt, milites, ne veniant ejus discipuli, et furentur eum (Matth. XXVII, 63). Si clausus erat tumulus discipulis, numquid claudi potuit sanctis angelis? An forte non poterat de signato sepulcro resurgere, qui potuit de Virgine signata procedere? Signata fuit Virgo vera, et signata est sepultura vera. Generavit sine viro Virgo vera, et janua facta

CHAP. II. — But the crowd of the Jews, already blind in heart, who had the law and did not understand it, were singing the third psalm, but did not recognize the Trinity of the Lord. For the third psalm has: I slept, and took my rest, and I rose again, because the Lord took me up (Ps. 3:6): while, namely, intent upon and ready for the confusion of the disciples, they deserved to find the confusion of their own souls. For they say to Pilate that that seducer said that on the third day He will rise again; let soldiers be posted, they say, lest His disciples come and steal Him away (Matt. 27:63–64). If the tomb was shut to the disciples, could it be shut to the holy angels? Or perhaps He could not rise again from a sealed sepulchre, Who could come forth from a sealed Virgin? The true Virgin was sealed, and the true burial was sealed. The true Virgin bore without a man, and became the door

Editors' notes and page, col. 497

Footnotes

(a) ‹anchor: ut› · call in col 497

Mss. codd. Leonini, victorem. Trombellius emendavit, candorem. Nos nitorem ex edit. Chrys. et duobus Vat. reposuimus.

The manuscript codices of Leo have victorem. Trombelli emended to candorem. We have restored nitorem from the edition of Chrysostom and two Vatican codices.

(printed under page 254)

(b) ‹anchor: Dei sunt.› · call in col 497 (the call is printed "(b" in the text, without its closing bracket)

Edit. Chrys: Dedit enim, inquit filios Dei fieri iis qui. Dein ex cod. Casanat. addidimus verba: Qui credunt in nomine ejus.

The edition of Chrysostom: Dedit enim, inquit filios Dei fieri iis qui. Then from the Casanatense codex we have added the words: Qui credunt in nomine ejus.

(printed under page 254)

Ita cod. Casanat. et alii duo Vat., uti optime emendavit Trombellius, cum alii codd. habeant, per sanctam vitam, conversationem, et sanctae originis dignitatem, vel per sanctam vitae conversationem, et sanctae, etc. Edit. Chrys., per sanctae vitae conversationem, sanctae regenerationis dignitatem.

So the Casanatense codex and two other Vatican ones, as Trombelli very rightly emended, whereas other codices have per sanctam vitam, conversationem, et sanctae originis dignitatem, or per sanctam vitae conversationem, et sanctae, etc. The edition of Chrysostom: per sanctae vitae conversationem, sanctae regenerationis dignitatem.

(printed under page 254)

(d) ‹anchor: custodiat corda› · call in col 497

Editiones Chrys. et codd. Vat. addunt et corpora.

The editions of Chrysostom and the Vatican codices add et corpora.

(printed under page 254)

(e) ‹anchor: Jesum Christum,› · call in col 497

Eaedem editiones: qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

The same editions: qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

(printed under page 254)

Editors' prose

Nunc editus ex Lectionario Patavino S. Antonii, ubi perperam Leonis papae nomen praefert.

Now published from the Paduan Lectionary of Saint Anthony, where it wrongly bears the name of Pope Leo at its head.

Page

running head: 497 SERMONES S. LEONI MAGNO AT[TRIBUTI] (rest of the head lies over the right column, cut off in the image)
marginal letters: A ‹ut nitorem vestri habitus›; B ‹De Resurrectione Domini II. / Nunc editus›; C ‹mundum illuminavit, et qui etiam›; D ‹ad confusionem discipulorum›
old-edition numerals: 421 after ‹exsuperat›; 422 after ‹poterat de›
other: Column begins mid-sentence (end of Sermo VIII) and ends mid-sentence at ‹janua facta›. Foot notes (a), (b), (c) of the Ballerini stand at the foot of this column, (d), (e) under the right column; all five are set above, and calls (a)–(e) are removed from the text. The call of (b) is printed ‹(b› before ‹Dedit›, without its closing bracket: the opening bracket is part of the call and goes out of the text with it (Q1, 2026-10-12; the row ‹(Dedit enim› for col 497 in misprints.tsv is to be reworded as a faulty call mark). ‹Percutiam›: the a is worn, set as intended. ‹Joan. I. 12› is printed with a full point after I; set with a comma. The italic line ‹Nunc editus ... praefert› under the title of Sermo IX is a sentence of the editors (a notice, not a title-like sub-caption): it is set above under Editors' prose, not in the text (Q1, 2026-10-12). Added by Q6a (2026-10-12): in that italic line the two words set above as ‹papae nomen› look, in the lean image, like ‹papa nomem› (no ligature in the first, a final m in the second); the italic is too small at this resolution to decide between worn type and two misprints: UNSURE, left as set, to be looked at on a larger render and listed in misprints.tsv if confirmed. English scripture references widened to the verses actually quoted (John 1:12–13; Matt. 27:63–64); the page's own references are kept in the source as printed.

PL 54:498

est in sepulcro signatura vera. Dum enim adsunt isti custodes, non jam custodes, sed testes, illi poterant custodire, sed Deus disposuerat Filium suum resuscitare: angelus enim Domini descenderat de coelo: videntes custodes expavescunt. Non potuerunt videre illum sublimem angelum, qui pleni erant falsitate Judaeorum. Permittuntur mulieres videre angelum, quia venerant flentes ad monumentum. Quibus dixit gaudium magnum: Scio quod Jesum quaeritis crucifixum: non est hic, sed surrexit, sicut dixit: venite et videte locum ubi positus erat Dominus (Matth. XXVIII, 5). O gaudium non solum illis mulieribus, sed omnium fidelium atque credentium renatorum! Surrexit, inquit.

in the sepulchre is the true sealing. For while those guards are present, now no longer guards but witnesses, they were able to guard, but God had arranged to raise up His Son: for the angel of the Lord had come down from heaven: seeing him, the guards are terrified. They could not see that sublime angel, who were full of the falsehood of the Jews. The women are permitted to see the angel, because they had come weeping to the tomb. To them he spoke a great joy: I know that you seek Jesus the crucified: He is not here, but has risen, as He said: come and see the place where the Lord had been laid (Matt. 28:5). O joy, not only for those women, but of all the faithful and believing who have been reborn! He has risen, he says.

CAP. III. — Sed ut breviter dicam quod olim fuerat praefatum; David ille rex plenus Spiritu sancto veraciter cecinit in psalmo: Resurrexit Dominus tamquam dormiens (Ps. LXXVII, 65). Quid plurima dicam per longum? Sufficiat jam fidei, quod explicare non praevalet sermo. Quis noctis praeteritae gravem laborem, quis diei hujus comprehendere potest splendorem? Dies iste omnibus Christianis immensa gaudia propinavit, dum eum nobis Christus caeteris diebus meliorem fecit. Exsultemus ergo, charissimi, et laetemur in eo, quia haec est dies quam fecit Dominus. Puto enim, fratres, quod iste dies solus magnus dicendus est, et dies in quo verus nobis resuscitatus est dies. Iste enim dies lucet in tenebris, et tenebrae eum non comprehenderunt. Tenebras dico Judaeos, qui dum diem Christum negaverunt, lumen quod acceperant perdiderunt: dum enim clamant, Crucifige, crucifige, factae sunt tenebrae medio die. Ergo quia Judaei Christum per noctem comprehendere voluerunt, inde in tenebris remanserunt. Gentes autem, et incolae nationes, quae a tenebris idolorum discesserunt, dies perfici meruerunt, dicente Apostolo: Qui eruit nos de potestate tenebrarum, et transtulit in regnum majestatis suae (Col. I, 13): unde et alio dicit in loco: Filii lucis, inquit, sumus, et filii diei (I Thess. V, 5), non sumus noctis nec tenebrarum: sicut in die honeste ambulemus (Rom. XIII, 13). Exsultemus ergo, charissimi, omnes cum omnibus, quia haec est dies quam fecit Dominus.

CHAP. III. — But to say briefly what had been foretold of old: that king David, full of the Holy Spirit, truly sang in the psalm: The Lord rose again as one sleeping (Ps. 77:65). Why should I say very many things at length? Let that now suffice for faith which speech does not avail to unfold. Who can comprehend the heavy toil of the night that is past, who the splendour of this day? This day has poured out immense joys for all Christians to drink, since Christ has made it for us better than the other days. Let us exult therefore, dearest ones, and be glad in it, because this is the day which the Lord has made. For I think, brethren, that this day alone is to be called great, and the day on which the true day was raised up for us. For this day shines in the darkness, and the darkness did not comprehend it. By the darkness I mean the Jews, who, while they denied Christ the day, lost the light which they had received: for while they cry, Crucify, crucify, darkness came at midday. Therefore because the Jews wished to seize Christ by night, for that reason they remained in darkness. But the Gentiles, and the nations that are dwellers, which departed from the darkness of idols, deserved to be made day, as the Apostle says: Who has rescued us from the power of darkness, and has transferred us into the kingdom of His majesty (Col. 1:13): whence he also says in another place: We are sons of light, he says, and sons of the day (1 Thess. 5:5), we are not of the night nor of darkness: let us walk honourably as in the day (Rom. 13:13). Let us exult therefore, dearest ones, all with all, because this is the day which the Lord has made.

CAP. IV. — Quid tibi profuit, inquam, serpens, iniquitas tua, aut quid valuit de crudelitate persecutio tua? Ecce surrexit de sepulcro quem vos Judaei fixistis in ligno. Hodie visus est vivus qui putabatur occisus. Muni diligenter, Judaee, crudelitatis sepulcrum, adjice custodias militum, manda vigilias nocturnorum secretorum, ut probes mortuum quem noluisti cognoscere vivum. Dedisti Judae discipulo argenti pretium, ut occisum Christum poneres in sepulcrum: da tantumdem custodibus argentum, ut falsum audias a discipulis furatum. Erogate, erogate argentum in facinus vestrum. In vanum dumtaxat vigilatis ad sepulcrum nocturnum. Jam surrexit, jam coelos ascendit, jam glorificatus est propter nos, qui se humiliavit propter nos. Quid enim estis acturi, facti ex amicis acerrimi inimici? Quem tanto zelo fixistis in ligno, ipse sedet ad dexteram Patris in coelo, ipse est qui venit in nomine Domini, Deus Dominus, et illuxit nobis. Nobis illuxit, et vos subjecit sub pedibus nostris. Pater enim nobis complevit quod suo Filio promisit. Quid enim nobis complevit, et quid Filio promisit? Psalmus dicit. Dixit, inquit, Dominus Domino meo: Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum (Ps. CIX, 1). Ecce enim

CHAP. IV. — What has your iniquity profited you, I say, O serpent, or what has your persecution availed from its cruelty? Behold, He has risen from the sepulchre Whom you Jews fastened on the wood. Today He has been seen alive Who was thought slain. Fortify diligently, O Jew, the sepulchre of cruelty, add guards of soldiers, order watches of nocturnal secrets, that you may prove Him dead Whom you would not acknowledge living. You gave to Judas the disciple the price of silver, that you might lay the slain Christ in the sepulchre: give as much silver to the guards, that you may hear the falsehood that He was stolen by the disciples. Spend, spend your silver upon your crime. In vain, to be sure, do you keep watch at the sepulchre by night. Already He has risen, already He has ascended the heavens, already He has been glorified on our account, Who humbled Himself on our account. For what are you going to do, you who from friends have become the bitterest enemies? He Whom you fastened on the wood with such zeal, He sits at the right hand of the Father in heaven, He it is Who comes in the name of the Lord, God the Lord, and He has shone upon us. Upon us He has shone, and you He has put under our feet. For the Father has fulfilled for us what He promised to His Son. For what has He fulfilled for us, and what did He promise to the Son? The psalm says. The Lord said, it says, to my Lord: Sit at My right hand, until I make Your enemies the footstool of Your feet (Ps. 109:1). For behold

Editors' notes and page, col. 498

Page

running head: [SERMONES S. LEON]I MAGNO ATTRIBUTI. SERM. IX. 498 (left part of the head lies over the left column, cut off in the image)
marginal letters: A ‹est in sepulcro signatura vera›; B ‹praevalet sermo. Quis noctis›; C ‹non sumus noctis nec tenebrarum›; D ‹enim estis acturi›
old-edition numerals: 423 after ‹cognoscere vivum.›
other: Column begins mid-sentence and ends mid-sentence at ‹Ecce enim›. Worn type set as intended: ‹tamquam› (the t looks like l), ‹inimicos tuos› (tnos), ‹ponam› (the p broken). ‹incolae nationes› is as printed. Foot notes: the end of (c), and (d), (e), stand under this column but their calls are in col. 497; not set here.