Migne Reading Room
PL 54 · cols. 499–504
Sermones S. Leoni Magno attributi (Appendix ad primam partem operum S. Leonis Magni), I-XX
Sermons X–XIII
Christus ad dexteram Patris sedet in coelo, et vos Judaeos nostris pedibus subjecit in terris. Cum Judaea ferox quem occideres comparasti, servares tibi quod emeras, non perderes quod habebas. Ecce argentum perdidisti, et quem comparasti non possedisti.
Christ sits at the right hand of the Father in heaven, and has put you Jews under our feet on earth. When, fierce Judaea, you purchased One to kill, you should have kept for yourself what you had bought, and not lost what you had. Behold, you have lost the silver, and Him Whom you purchased you have not possessed.
SERMO X.
SERMON X.
De Resurrectione Domini III.
On the Resurrection of the Lord, III.
CAP. I. — Evangelium Christi maxime declaratur, quoniam ejus resurrectio praedicatur. Habet enim Scriptura evangelica, a Domino jam multa facta esse miracula atque signa. Nullum tamen majus fecit quam cum corpore surrexit, et terram levavit in coelum. In hac autem resurrectione Christi et miraculum est, et exemplum: miraculum est ut credamus, exemplum ut speremus. Quod enim ipse fecit in isto initio, nobis promisit in fine. Impii, qui infideles et pagani appellantur, et Judaei carnales occisum esse Christum credunt. Hoc est ergo magnum credere, quia mortuus est Christus: hoc enim et infideles nobiscum commune habent. Credunt ipsi mortuum esse Christum. Nos autem propter resurrectionem credimus mortem: quia si mors non praecessisset, resurrectio non fuisset. Qui Christum mortuum negat, et resurrectionem negat. Qui Christum mortuum profitetur, adhuc agendum est cum illo, ut et resurrexisse credat: et bene ita nobis erit cum Domino Deo.
CHAP. I. — The Gospel of Christ is made most manifest, because His resurrection is preached. For the Gospel Scripture holds that many miracles and signs had already been done by the Lord. Yet He did none greater than when He rose with His body, and lifted earth into heaven. Now in this resurrection of Christ there is both a miracle and an example: a miracle, that we may believe; an example, that we may hope. For what He Himself did in this beginning, He has promised to us at the end. The ungodly, who are called unbelievers and pagans, and the carnal Jews believe that Christ was killed. This, then, is the great thing to believe, that Christ died: for this even unbelievers have in common with us. They themselves believe that Christ died. But we believe the death on account of the resurrection: because if death had not gone before, there would have been no resurrection. He who denies that Christ died denies the resurrection also. He who professes that Christ died, with him there is still more to be done, that he may believe that He also rose again: and so it will be well with us with the Lord God.
CAP. II. — Nunc toleremus praesentia, amemus futura: blandimentis saeculis non delectemur, terroribus saeculi non frangamur. Deus cum nobis blanditur, vitam aeternam pollicetur; et cum nos terret, de gehenna minatur. Quantumvis blanditur mundus, habet delectationem illam de qua psalmus ait: Delectationes in dextera tua usque in finem (Ps. XV, 11). Ibi jam Christus sedens, in dextera sua protegit. Inde se ostendit caput esse nostrum. Videt laborantia membra sua, videt in magnis tentationibus vexari corpus suum; et putatis quod caput suum curam non gerat de corpore suo? Si possunt oculi tui, ne offendas, non curare; aut aures tuae recusare audire remedia unde saneris; aut lingua tua loqui nolit pro vulnere tuo, aut manus tuae possunt labores recusare, ne succurrant alicui laboranti membro tuo; potest et Dominus noster Jesus Christus non curare quid agamus, vel quomodo laboremus. Quid opus est nobis dicere? Ipsum clamantem audite: Saule, Saule, quid me persequeris (Act. IX, 4)? Cui pro membris suis ita dicebat, membrum suum facere volebat. Dignetur Dominus Jesus Christus et de nobis facere membra utilia, cui est gloria in saecula saeculorum. Amen.
CHAP. II. — Now let us bear present things, let us love things to come: let us not be delighted by the blandishments of the world, let us not be broken by the terrors of the world. God, when He coaxes us, promises eternal life; and when He frightens us, threatens with Gehenna. However much the world coaxes, it has that delight of which the psalm says: Delights at Thy right hand even to the end (Ps. 15:11). There Christ, now seated, protects at His right hand. From there He shows Himself to be our head. He sees His members labouring, He sees His body harassed in great temptations; and do you think that its head bears no care for its body? If your eyes are able not to care lest you stumble; or your ears to refuse to hear the remedies by which you may be healed; or your tongue should be unwilling to speak for your wound, or your hands are able to refuse labours, so as not to help some labouring member of yours; then our Lord Jesus Christ too is able not to care what we do, or how we labour. What need is there for us to say it? Hear Him crying out: Saul, Saul, why do you persecute Me (Acts 9:4)? Him to whom He so spoke on behalf of His members, He was wishing to make His member. May the Lord Jesus Christ deign to make of us also useful members, to Whom is glory unto the ages of ages. Amen.
SERMO XI.
SERMON XI.
In Ascensione Domini.
On the Ascension of the Lord.
CAP. I. — Hodie, fratres, victoria Christi completa est, hodie triumphalia vexilla ejus eriguntur. De spoliatione sua dolet cum principe suo tartarus; de restauratione damni sui gaudet coelestis exercitus. Hodie caro illa, quae de terris sublevata est, ad dexteram Patris collocata est, quia omnes ei naturae prostratae sunt, et omnis principatus et potestas ante eam incurvata est. Hodie via nova, de qua dicit Apostolus (Heb. X, 20), nobis initiata est: quia per carnem Christi aditus coeli, per quem nulla prius caro transierat, reseratus est: quam adhuc viventem idem Apostolus dicit, quia haec membris Christi suo tempore per eamdem intraturis praeparata est. Hodie apertio libri perfecta est, quem nemo potuit aperire, nisi agnus qui occisus est: quoniam sacramenta ejus revelata sunt, cum ea quae in lege et prophetis inveniuntur, consummata dispensatione humanitatis ejus hodie completa sunt. Descendit primo Christus,
CHAP. I. — Today, brethren, the victory of Christ has been completed; today His triumphal standards are raised. Tartarus with its prince grieves over its despoiling; the heavenly host rejoices over the restoration of its loss. Today that flesh which was lifted up from the earth has been placed at the right hand of the Father, because all natures have been laid prostrate before it, and every principality and power has been bowed down before it. Today the new way, of which the Apostle speaks (Heb. 10:20), has been inaugurated for us: because through the flesh of Christ the approach to heaven, through which no flesh had previously passed, has been unbarred: which way the same Apostle calls still living, because it has been prepared for the members of Christ, who in their own time are to enter by the same. Today the opening of the book has been accomplished, which no one could open except the Lamb Who was slain: since its mysteries have been revealed, when those things which are found in the law and the prophets have today been fulfilled, the dispensation of His humanity being consummated. Christ first descended,
Editors' notes and page, col. 499
Editors' prose
Ex eodem codice Patavino S. Antonii, in quo Leoni pariter tribuitur.
From the same Paduan codex of Sant'Antonio, in which it is likewise attributed to Leo.
Editus a Quesnello ex codice S. Petri Corbeiensis, in quo S. Leoni tribuitur.
Published by Quesnel from the codex of St Peter's at Corbie, in which it is attributed to St Leo.
<!-- note: two italic source notices, each centred on two lines. The first stands in the upper part of the column, directly under the title SERMO X. and its rubric De Resurrectione Domini III., and directly above CAP. I. (Evangelium Christi maxime declaratur); above that title stands the end of Sermo IX, run over from col. 498. The second stands in the lower part of the column, directly under the title SERMO XI. and its rubric In Ascensione Domini., after the Amen that closes Sermo X, and directly above CAP. I. (Hodie, fratres, victoria Christi completa est). Neither notice runs over from or into a neighbouring column. No footnote matter stands at the foot of this column in the bands read. English made fresh from the page; the part was not read in this pass. -->
Page
- running head: 499 APPENDIX AD PRIMAM PARTEM OPE[RUM] (rest of the head lies over the right column, cut off in the image)
- marginal letters: A ‹Christus ad dexteram Patris›; B ‹initio, nobis promisit in fine / pagani appellantur›; C ‹laborantia membra sua›; D ‹quo S. Leoni tribuitur / CAP. I. — Hodie, fratres›
- old-edition numerals: 424 after ‹Delectationes›
- other: Column begins mid-sentence (end of Sermo IX) and ends mid-sentence at ‹Descendit primo Christus,›. Misprint kept as printed: ‹blandimentis saeculis› (for saeculi, as in the parallel ‹terroribus saeculi›; translated as saeculi). UNSURE of sense, text as printed: ‹Hoc est ergo magnum credere› (a negative or a question seems wanted) and ‹Quantumvis blanditur mundus, habet delectationem illam› (a ‹non› seems wanted); both translated as printed. The italic lines under each title (‹Ex eodem codice ...›, ‹Editus a Quesnello ...›) are the editors' sub-captions, set as caption lines. No foot notes under this column.
ut nostrae particeps fieret naturae: postremo ascendit, ut suae nos participes faceret gloriae. Descendens temporali conversatione visibilibus miraculis quasi lactavit infantes; ascendens dedit dona hominibus quibus eruditi [Al. enutriti] et quasi in virile robur educati jam temporalem ejus visionem non appeterent, sed quo eos praecesserat, toto jam desiderio sequi studerent.
that He might become a partaker of our nature: at the last He ascended, that He might make us partakers of His glory. Descending, by His sojourn in time He as it were suckled infants with visible miracles; ascending, He gave gifts to men, by which, instructed [otherwise: nourished] and as it were reared to manly strength, they should no longer crave the sight of Him in time, but should strive now with their whole desire to follow whither He had gone before them.
CAP. II. — Quia ergo temporali ejus praesentia viduati sumus, ad aeternam ejus visionem tota intentione festinemus. Dicamus ei ex voce Psalmistae: Tibi dixit cor meum: Quaesivi vultum tuum, vultum tuum, Domine, requiram: ne avertas faciem tuam a me (Ps. XXVI, 8). Tota enim dispensatio humanitatis Christi nihil aliud intendit, nihil aliud fecit, nisi ut intentionem nostram ad superna dirigeret, et expleto tempore nostrae mortalitatis, ad manifestam visionem sui perduceret, perductos aeterna vultus sui gloria satiaret. Quia, testante Apostolo, Videbimus eum sicuti est (I Joan. III, 2). Unde Psalmista: Satiabor, cum manifestabitur gloria tua (Ps. XVI, 15). Haec sunt bona Jerusalem, quae oculus non vidit, nec auris audivit, nec in cor hominis ascendit: quae praeparavit Deus diligentibus se (I Cor. II, 9). Haec bona quantum poterat in aenigmate contuebatur Psalmista cum diceret: Quid enim mihi est in coelo, et a te quid volui super terram (Ps. LXXII, 25)? Admirando dicebat: Quid mihi est in coelo, etc.? quia coelestis gloriae magnitudinem, nec dicendo explicare, nec cogitando sufficiebat comprehendere.
CHAP. II. — Since therefore we have been bereft of His presence in time, let us hasten with our whole intent to the eternal sight of Him. Let us say to Him in the voice of the Psalmist: To Thee my heart has said: I have sought Thy countenance; Thy countenance, O Lord, will I seek: turn not Thy face away from me (Ps. 26:8). For the whole dispensation of the humanity of Christ intended nothing else, did nothing else, than to direct our intent to the things above, and, when the time of our mortality is completed, to lead us through to the manifest sight of Himself, and to satisfy those so led with the eternal glory of His countenance. Because, as the Apostle testifies, We shall see Him as He is (1 John 3:2). Whence the Psalmist: I shall be satisfied when Thy glory shall be made manifest (Ps. 16:15). These are the good things of Jerusalem, which eye has not seen, nor ear heard, nor has it gone up into the heart of man: which God has prepared for those who love Him (1 Cor. 2:9). These good things the Psalmist was beholding, as far as he could, in an enigma when he said: For what have I in heaven, and what have I desired from Thee upon earth (Ps. 72:25)? He was saying in wonder: What have I in heaven, etc.? because he was sufficient neither to unfold in speech nor to grasp in thought the greatness of the heavenly glory.
CAP. III. — Haec ergo esuriamus, haec sitiamus, quoniam ad hoc Pontifex summus pro nobis praecursor in vera sancta sanctorum, ad dexteram scilicet Patris, ascendit, ut spem membrorum suorum confirmaret, eo secuturam gregis humilitatem, quo suum credit praecessisse pastorem. Sic enim ipse Dominus promittit discipulis: Ubi fuerit corpus, ibi congregabuntur et aquilae (Luc. XVII, 37). Aquilas vocat sanctos qui cupiunt dissolvi et esse cum Christo (Philip. I, 23). Fertur enim natura esse aquilarum ultra mare odoratu suo cadavera sentire, et eo celeri volatu suo ad saturandam esuriem suam festinare. Haec ergo esuries aquilarum desiderium sanctarum significat animarum, quae caput suum extra mundi turbines in summa quiete locatum fidei naribus sitientes [An. sentientes], spei volatu praesentiae Conditoris vellent assistere, et satietate vultus ejus sine fine gaudere. Haec quippe hujus solemnitatis est ratio, ut Christum ad dexteram Patris jam regnare credamus, ut interim eum quasi geminis virtutum alis, charitatis scilicet et spei, subsequamur; ut cum tradiderit regnum Deo et Patri (I Cor. XV, 24), cum eo sine fine regnemus.
CHAP. III. — For these things therefore let us hunger, for these let us thirst, since for this the supreme High Priest, a forerunner on our behalf, ascended into the true holy of holies, namely to the right hand of the Father, that He might confirm the hope of His members, that the lowliness of the flock will follow to the place whither it believes its shepherd has gone before. For thus the Lord Himself promises the disciples: Where the body shall be, there the eagles also will be gathered (Luke 17:37). He calls eagles the saints who long to be dissolved and to be with Christ (Phil. 1:23). For it is said to be the nature of eagles to perceive carcasses beyond the sea by their sense of smell, and to hasten thither in their swift flight to sate their hunger. This hunger of the eagles, therefore, signifies the desire of holy souls, which, thirsting [or perhaps: perceiving] with the nostrils of faith for their head, placed beyond the whirlwinds of the world in supreme quiet, would wish by the flight of hope to stand in the presence of the Creator, and to rejoice without end in the fullness of His countenance. For this is the meaning of this solemnity, that we believe Christ now to reign at the right hand of the Father, that in the meantime we may follow after Him as on the twin wings of the virtues, namely of charity and hope; that when He shall have delivered the kingdom to God and the Father (1 Cor. 15:24), we may reign with Him without end.
CAP. IV. — Igitur secundum quod hortatur Psalmista, quia Dominus regnavit, exsultet terra (Ps. XCVI, 1), id est Ecclesia; exsultet in fide, quoniam tu Dominus altissimus super omnem terram, nimis exaltatus es super omnes deos (Ibid., 9). Exultet in spe, quoniam replebimur in bonis domus tuae. Exclamemus ex medullis cordis cum Apostolo: Quis nos separabit a charitate Christi? tribulatio, an angustia? an fames, an nuditas, an gladius (Rom. VIII, 35)? Cum enim de spe perduxerit nos ad speciem, erit Deus omnia in omnibus (I Cor. XV, 28). Ipse cibus et potus, ipse vestitus, et omnia quae honeste cogitari et desiderari possunt ab omnibus. Hoc donativum Christi milites concupiscant, et militiam suam non deserant, donec haereditatem immarcescibilem ab imperatore suo completo agone percipiant.
CHAP. IV. — Therefore, according as the Psalmist exhorts, because the Lord has reigned, let the earth exult (Ps. 96:1), that is, the Church; let her exult in faith, because Thou art the Lord most high over all the earth, Thou art exalted exceedingly above all gods (ibid., 9). Let her exult in hope, because we shall be filled with the good things of Thy house. Let us cry out from the marrow of the heart with the Apostle: Who shall separate us from the charity of Christ? tribulation, or distress? or hunger, or nakedness, or the sword (Rom. 8:35)? For when He shall have led us through from hope to sight, God will be all in all (1 Cor. 15:28). He Himself food and drink, He Himself clothing, and all things that can honourably be thought and desired by all. Let the soldiers of Christ covet this donative, and not desert their service, until, the contest completed, they receive from their emperor the unfading inheritance.
SERMO XII.
SERMON XII.
De sanctissima Trinitate.
On the Most Holy Trinity.
Ex multis S. Evangelii locis invenimus quia discipuli
From many places of the holy Gospel we find that the disciples
Editors' notes and page, col. 500
Editors' prose
Nunc primum in lucem emissus ex Lectionario capituli Veronensis, in quo inscribitur: Homilia S. Leonis papae super cap. XV Evangelii S. Joannis, vers. 26.
Now for the first time brought to light from the Lectionary of the chapter of Verona, in which it is inscribed: Homily of St Leo the pope upon ch. XV of the Gospel of St John, verse 26.
<!-- note: a single source notice (hanging indent, four lines) at the foot of the column, directly under the title SERMO XII. and its rubric De sanctissima Trinitate., and directly above the opening line of the sermon (Ex multis S. Evangelii locis invenimus), which is the last line of the column. The notice is italic as far as inscribitur:, and the inscription quoted from the Lectionary (Homilia ... vers. 26.) is in roman. The chapter numeral is printed in small capitals (xv). The bold inner page number 426 printed before the title is not set. Above the title stands the end of Sermo XI (caps I end to IV), run over from col. 499. The notice does not run over from or into a neighbouring column; no footnote matter stands at the foot of this column. English made fresh from the page; the part was not read in this pass. -->
Page
- running head: [APPENDIX AD PRIMAM] PARTEM OPERUM S. LEONIS MAGNI. 500 (left part of the head lies over the left column, cut off in the image)
- marginal letters: A ‹ut nostrae particeps fieret›; B ‹eum sicuti est (I Joan. III, 2)›; C ‹ctos qui cupiunt dissolvi / 23). Fertur enim›; D ‹quoniam replebimur in bonis›
- old-edition numerals: 425 after ‹tuum, Domine,›; 426 before ‹SERMO XII.›
- other: Column begins mid-sentence and ends mid-sentence. The last word is split at the column break (discipu- | li): set whole here from the first line of col. 501, so col. 501 begins at ‹ante adventum›. ‹[An. sentientes]› is printed with An., not Al.; kept as printed. ‹Exultet in spe› printed without the s (beside ‹exsultet› twice above); kept. ‹(Ps. XCVI, 1)›: the 1 is a damaged sort, read as 1. The italic line under the title (‹Nunc primum in lucem emissus ...›) is the editors' sub-caption, set as a caption line. No foot notes under this column.
ante adventum Spiritus sancti minus capaces erant ad intelligenda arcana divinae sublimitatis, minus fortes ad toleranda adversa humanae pravitatis. Sed eis adveniente Spiritu sancto cum augmento divinae agnitionis data est constantia vincendi adversa mundi hujus. Unde nunc illis Dominica promissione dicitur: Cum venerit Paracletus, quem ego mittam vobis a Patre, Spiritum veritatis qui a Patre procedit, ille testimonium perhibebit de me, et vos testimonium perhibebitis, quia ab initio mecum estis (Joan. XV, 26). Notandum autem in primis quod Dominus Spiritum veritatis et a se mittendum esse testatur, et eumdem mox a Patre procedere subjungit; non quod idem Spiritus aliter a Patre procedit quam a Filio mittitur, sed ideo eum Filius et a se mitti et a Patre dicit procedere, ut aliam Patris, aliam esse suam personam designet, ac in eadem distinctione personarum unam esse operationem ac voluntatem suam cum voluntate Patris et operatione denuntiet. Cum enim ejusdem Spiritus gratia datur hominibus, mittitur profecto Spiritus a Patre mittitur a Filio; procedit a Patre, procedit et a Filio, quia ejus missio ipsa processio est qua ex Patre procedit et Filio. Venit ex sua spontanea voluntate, qui sicut coaequalis est Patri et Filio, ita eamdem habet voluntatem cum Patre et Filio. Spiritus enim ubi vult spirat (Joan. III, 8); et sicut Apostolus enumeratis donis coelestibus ait: Haec omnia operatur unus atque idem Spiritus, dividens singulis prout vult (I Cor. XII, 11). Adveniens autem Spiritus sanctus testimonium de Domino perhibuit: quia discipulorum cordibus aspirans omnia quae de illo erant sentienda mortalibus clara illis luce revelavit, quod videlicet aequalis et consubstantialis Patri erat ante saecula, quod consubstantialis factus est nobis in fine saeculorum, quod de Virgine natus sine peccato vixit in mundo.
before the coming of the Holy Spirit were less capable of understanding the secrets of the divine sublimity, less strong to bear the adversities of human depravity. But when the Holy Spirit came to them, together with an increase of divine knowledge there was given the constancy to overcome the adversities of this world. Whence it is now said to them by the Lord's promise: When the Paraclete shall have come, Whom I will send to you from the Father, the Spirit of truth Who proceeds from the Father, He will bear witness concerning Me, and you will bear witness, because you are with Me from the beginning (John 15:26). Now it is to be noted first of all that the Lord both testifies that the Spirit of truth is to be sent by Himself, and presently adds that the same proceeds from the Father; not that the same Spirit proceeds from the Father otherwise than He is sent by the Son, but the Son says that He is both sent by Himself and proceeds from the Father for this reason, that He may mark the person of the Father as one and His own as another, and in the same distinction of persons may declare that His own operation and will are one with the will and operation of the Father. For when the grace of the same Spirit is given to men, the Spirit is assuredly sent by the Father, is sent by the Son; He proceeds from the Father, He proceeds also from the Son, because His sending is the very procession by which He proceeds from the Father and the Son. He comes of His own spontaneous will, Who, as He is coequal to the Father and the Son, so has the same will with the Father and the Son. For the Spirit breathes where He wills (John 3:8); and as the Apostle says, having enumerated the heavenly gifts: All these things one and the same Spirit works, dividing to each as He wills (1 Cor. 12:11). Now the Holy Spirit, coming, bore witness concerning the Lord: because, breathing upon the hearts of the disciples, He revealed to them in clear light all the things that were to be held concerning Him by mortals, namely that He was equal and consubstantial with the Father before the ages, that He was made consubstantial with us at the end of the ages, that, born of the Virgin, He lived in the world without sin.
SERMO XIII.
SERMON XIII.
In Natali S. Vincentii martyris.
On the Feast of Saint Vincent the Martyr.
CAP. I. — Cunctorum licet, dilectissimi, gloriosas martyrum passiones, quos distincta regionibus loca meruerunt, una fides faciat omnibus indiscreto honore venerabiles, propriam tamen sibi in hoc venerationis obsequio illi vindicant dignitatem, qui Ecclesiam Dei et documentis prae caeteris erexerunt, et patrociniis adjuverunt. Inter quos juste beatum levitam Vincentium, cujus confessione et morte Christum incredulis praedicatum incunctanter agnoscimus, catholicis studiis celebramus. Qui ut fidelium devotionem Deo studiosius commendaret, altiori charitatis flammescens affectu, morti sese tandem fideliter obtulit, quo videlicet robur fidei in solidissima petra Christo fundatum sequacibus imitandum daretur; necnon et semen apostolicae praedicationis
CHAP. I. — Although, most beloved, one faith makes the glorious passions of all the martyrs, whom places distinct in their regions have been found worthy to possess, venerable to all with undivided honour, yet those claim for themselves a dignity of their own in this service of veneration who have both raised up the Church of God by their teachings beyond the rest, and aided it by their patronage. Among whom we rightly celebrate with Catholic zeal the blessed levite Vincent, by whose confession and death we unhesitatingly acknowledge that Christ was preached to unbelievers. He, that he might the more zealously commend the devotion of the faithful to God, burning with a higher affection of charity, at last faithfully offered himself to death, so that, namely, the strength of faith founded upon the most solid rock, Christ, might be given to his followers to imitate; and also that the seed of the apostolic preaching
Editors' notes and page, col. 501
Footnotes
(a) ‹anchor: martyrum passiones,› · call in col 501
Vocem quos desiderat Lectionarium Ecclesiae Lugdunensis in Thuanea bibliotheca. QUESN.
The Lectionary of the Church of Lyons in the de Thou library lacks the word quos. QUESNEL.
(printed under page 256)
(b) ‹anchor: catholicis studiis› · call in col 501
Cod. Vallicel. XV, celebremus.
The Vallicellian codex XV: celebremus.
(printed under page 256)
(c) ‹anchor: altiori charitatis› · call in col 501
Ita codd. Lugdun., Corbeiens. et Vallic. cum Quesn. et edit. append. Aug. Alias, flavescens.
So the Lyons, Corbie and Vallicellian codices, with Quesnel and the edition of the appendix to Augustine. Elsewhere, flavescens.
(printed under page 256)
Editors' prose
Finis deesse videtur.
The end seems to be wanting.
Leoni ascriptum invenimus in ms. Vallicellano XV, unde in aliquibus editionibus post Leonis Sermones subjectus est. A Quesnello primum in appendicem rejectus, et cum duobus ms. ab eodem recognitus hic exhibetur, qui et Hispanum esse auctorem in monito nostrae praefationi inserto non improbabiliter conjecit. Hoc Quesnelli judicium approbant PP. Maurini, qui hunc sermonem in plerisque codicibus Augustino tributum recuderunt in append. Augustini tom. V, serm. 188.
We have found it ascribed to Leo in the Vallicellian manuscript XV, whence in some editions it has been subjoined after Leo's Sermons. It was first relegated to the appendix by Quesnel, and is presented here as revised by him with two manuscripts; he also conjectured, not improbably, in the admonition inserted in our preface, that the author is a Spaniard. This judgement of Quesnel is approved by the Maurist Fathers, who reprinted this sermon, attributed in most codices to Augustine, in the appendix of Augustine, vol. V, sermon 188.
<!-- note: two pieces. (1) The editors' italic remark Finis deesse videtur., centred on its own line in the middle of the column, directly after the last words of Sermo XII (sine peccato vixit in mundo.), which runs over from col. 500. (2) Directly below it, under the title SERMO XIII. and its rubric In Natali S. Vincentii martyris., the italic source notice (hanging indent, ten lines), which stands directly above CAP. I. (Cunctorum licet, dilectissimi). The numeral of the Vallicellian manuscript is printed in small capitals (xv); the bold inner page number 427 before the title is not set. Neither piece runs 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: 501 SERMONES S. LEONI MAGNO AT[TRIBUTI] (rest of the head lies over the right column, cut off in the image)
- marginal letters: A ‹li ante adventum Spiritus sancti›; B ‹Spiritus a Patre mittitur a Filio›; C ‹SERMO XIII. / In Natali S. Vincentii martyris.›; D ‹tam Vincentium, cujus confessione / stum incredulis›
- old-edition numerals: 427 before ‹SERMO XIII.›
- other: The column's first printed syllable ‹li› completes ‹discipu-› from col. 500 and is set there; this file begins at ‹ante adventum›. Column ends mid-sentence at ‹praedicationis›. Worn type set as intended: ‹Apostolus› (looks like Aposiolus); ‹ideo eum Filius› (the e looks like c). ‹mittitur profecto Spiritus a Patre mittitur a Filio› has no stop between the two clauses, as printed. Editors' prose in this column: the italic line ‹Finis deesse videtur.› after Sermo XII, and the italic sub-caption under the title of Sermo XIII (‹Leoni ascriptum invenimus ... serm. 188.›); both set as caption lines with English. Foot notes (a)–(f) of the Ballerini stand under this column (calls (a), (b), (c) here; (d)–(f) are called from col. 502); not set, calls removed. The small-capital numeral of note (b) is set in capitals (XV), as in the sub-caption.
per eum pluribus disseminatum, ope suae intercessionis tutum, ac perfectae consummationis fruge refectum in coelestibus demum horreis conderetur. Hunc ergo amplius propria venerentur, quem etiam peregrina mirantur: quatenus eis se largiorem exhibeat in beneficiis, quibus se amabiliorem cognoscit in gaudiis, fiatque in ejus solemnitate uberior laetitiae ambitus, de quo fidei crevit effectus.
sown through him among many, safe by the help of his intercession, and renewed with the fruit of perfect consummation, might at length be stored in the heavenly barns. Let his own regions therefore venerate him the more, whom even foreign ones admire: so that he may show himself more bountiful in benefits to those to whom he knows himself the more lovable in their joys, and that on the solemnity of him from whom the effect of faith has grown there may be a richer compass of gladness.
CAP. II. — Hujus denique spiritus tanto virtutum munere claruit, ut sacri ministerii fultus officio, qui Filium Dei Dominum nostrum secuturus esset in passione, ejusdem Christi calicem credentibus prius ministraret in salutem. Cujus haustu feliciter mente ebriatus, rabidi hostis atque in Christum saevientis insaniam interritus adiit, modestus sustinuit, securus irrisit, sciens paratus esse ut resisteret, nesciens elatus esse quo vinceret: quia cujus amore spiritalibus armis praemunitus resistebat, ejus adjutorio quidquid poenarum in illum furentis ira excogitabat, insuperabilis fortiter patiendo vincebat. Ideo hunc non laminae ignitae sartaginis, non equulei, non ungulae ferreaeque manus, non vires pavendae caedentium, nec dolor scissorum membrorum, non foci fragor et strepentis in patentibus visceribus salis injectio, Daciani quiverunt aliquatenus subdere jussioni. Sed dum in tantum ejus vecordiae tumor excresceret, ut tantis passionum subactum doloribus aut vicisse aut interemisse se laetabundus extolleret, suscepta spe frustratus, unde victor visus est apparere, inde victus compulsus est erubescere: quoniam quo Dei martyr duriori urgebatur poena, eo ampliori confessionis exultabat constantia. Unde ipsius passionis vel ultima pervidere, seu memorari, fratres, evidentius placet: quatenus animadvertat sanctitas vestra quo diabolus suum perduxerit dolis ministrum, vel quomodo Christus suum in finem usque servaverit famulum.
CHAP. II. — His spirit, in short, shone with so great a gift of virtues that, supported by the office of the sacred ministry, he who was to follow the Son of God our Lord in suffering first ministered the chalice of the same Christ to believers unto salvation. Happily inebriated in mind by a draught of it, he went undaunted to meet the madness of the rabid enemy raging against Christ, bore it with restraint, mocked it in security, knowing how to be ready so as to resist, not knowing how to be puffed up in conquering: because, by the help of Him for love of Whom he resisted, forearmed with spiritual weapons, he, unconquerable, overcame by bravely suffering whatever punishments the wrath of the raging one devised against him. Therefore neither the red-hot plates of the frying-pan, nor those of the rack, nor the claws and iron hands, nor the dreadful strength of those who beat him, nor the pain of torn limbs, nor the crackling of the hearth and the casting of hissing salt into his open entrails, were able in any degree to subject him to the command of Dacian. But while the swelling of that man's frenzy grew so great that he joyfully vaunted that he had either conquered or destroyed one subdued by such pains of suffering, cheated of the hope he had taken up, from the very point where he seemed to appear the victor he was compelled, vanquished, to blush: since the harder the punishment with which the martyr of God was pressed, the fuller the constancy of confession in which he exulted. Whence it pleases us, brethren, to look more plainly into, or to recall, even the last parts of his passion: so that your holiness may observe to what point the devil brought his own minister by his wiles, or how Christ kept His own servant even to the end.
CAP. III. — Ex quo illud sane erat mirabile, quia quantum iste extrinsecus multiplici poenarum genere contritus arctabatur, tantum intrinsecus exsultante interiori homine dilatabatur; quantumque ille exterius jactantia temporalis potentiae inflabatur, tantum interius despici se perpendens, interiori vexatus homine praefocabatur. Contemni se videns saeviebat, nec in quem jam vindictam inferret inveniebat. Videbat namque desaevientium manus carnificum plus in eo invenire vulneris quam corporis, solumque vigentem spiritum eo stultitiam exprobrare suam, quo provocabat veritatis norma. Quapropter credens quod causam confusionis averteret, si personam quae se spreverat absentaret, minusque Dacianus erubesceret si Vincentium populus non videret, jussit eum a publico removeri. Sed ne sic quidem careret supplicio contusa qua jacebat testa substernitur: ut vis acuminis concisam molem superjecti corporis plus discinderet, atque reddita tormentis membra quae secarent obvia susciperent fragmenta.
CHAP. III. — In which this was truly wonderful, that as much as the one, crushed outwardly by a manifold kind of punishments, was straitened, so much was he enlarged inwardly, the inner man exulting; and as much as the other was puffed up outwardly with the boasting of temporal power, so much, weighing inwardly that he was despised, he was choked, tormented in the inner man. Seeing himself contemned he raged, and no longer found anyone on whom to inflict vengeance. For he saw that the hands of the executioners, as they spent their rage, found in him more wound than body, and that the spirit alone, in its vigour, reproached his folly the more, the more the rule of truth challenged him. Wherefore, believing that he would turn aside the cause of his confusion if he put out of sight the person who had spurned him, and that Dacian would blush less if the people did not see Vincent, he ordered him to be removed from public view. But, that not even so he should be without torment, crushed potsherd is strewn beneath where he lay: so that the force of the sharp points might tear yet more the cut-up mass of the body cast upon it, and the limbs, given back to torments, might meet fragments in their way to cut them.
CAP. IV. — Fallitur tamen vincendi opinione caeca crudelitas. Nam divina bonitas dilectum suum amplius in confessione comitata infert novam tenebris lucem, et tabernaculum splendidum obscurum reddit ergastulum. Fovebat laceros artus medica Dei manus, et venustiori pristinae sanitatis augmento fossi lateris damna supplebat. Insolita igitur hujus luminis claritate perculsi, obstupuere custodes, quin et vocem angelis hymnum Deo concinentibus, mens pallidi
CHAP. IV. — Yet blind cruelty is deceived in its opinion of conquering. For the divine goodness, accompanying its beloved the more closely in his confession, brings a new light into the darkness, and makes the dark prison a splendid tabernacle. The healing hand of God cherished the torn limbs, and with a more comely increase of his former health made good the losses of the furrowed side. Struck therefore by the unwonted brightness of this light, the guards were astounded; nay, at the voice also, as angels sang together a hymn to God, the mind of the pallid
Editors' notes and page, col. 502
Footnotes
(d) ‹anchor: CAP. II.—› · call in col 502
Cod. Vallic. : Igitur B. Vincentii spiritus; et mox cod. Corb., mysterii pro ministerii.
The Vallicellian codex: Igitur B. Vincentii spiritus; and just after, the Corbie codex has mysterii for ministerii.
(printed under page 256)
(e) ‹anchor: sciens elatus esse› · call in col 502
Idem cod. et Corb. cum append. Aug., quod.
The same codex and the Corbie one, with the appendix to Augustine: quod.
(printed under page 256)
(f) ‹anchor: exultabat constantia.› · call in col 502
Nunc B. Vincentii passionis in ms. Vallic.
Nunc B. Vincentii passionis in the Vallicellian manuscript.
(printed under page 256)
(g) ‹anchor: quo diabolus› · call in col 502
Idem cod., sui perduxerit doli ministrum.
The same codex: sui perduxerit doli ministrum.
(printed under page 256)
(h) ‹anchor: temporalis potentiae› · call in col 502
Mss. Corbeiens. et Lugdunen., inflammabatur.
The Corbie and Lyons manuscripts: inflammabatur.
(printed under page 256)
(i) ‹anchor: solumque vigentem› · call in col 502
Iidem codd, cum Vallic. sic. Alias, spiritum et stultitiam exprobrare suam, quod provocabat veritatis normam.
The same codices, with the Vallicellian, read thus. Elsewhere, spiritum et stultitiam exprobrare suam, quod provocabat veritatis normam.
(printed under page 256)
(j) ‹anchor: careret supplicio› · call in col 502
Cod. Corb., cunctus in quo jacebat locus, testa. Vallic. et app. Aug., contusa quo.
The Corbie codex: cunctus in quo jacebat locus, testa. The Vallicellian and the appendix to Augustine: contusa quo.
(printed under page 256)
(k) ‹anchor: obvia susciperent› · call in col 502
Codd. duo Quesn. et noster Vallic. ac app. Aug. fragmina.
Quesnel's two codices and our Vallicellian, and the appendix to Augustine: fragmina.
(printed under page 256)
Page
- running head: [SERMONES S. LEON]I MAGNO ATTRIBUTI. SERM. XIII. 502 (left part of the head lies over the left column, cut off in the image)
- marginal letters: A ‹per eum pluribus disseminatum›; B ‹gitabat, insuperabilis fortiter›; C ‹quantum iste extrinsecus›; D ‹crudelitas. Nam divina bonitas›
- old-edition numerals: 428 after ‹paratus esse›; 429 after ‹tabernaculum›
- other: Column begins mid-sentence and ends mid-sentence. The last word is split at the column break (pal- | lidi): set whole here from the first line of col. 503, so col. 503 begins at ‹janitoris›. ‹exultabat› printed without s; kept. Foot notes (g)–(k) of the Ballerini stand under this column (the last is lettered (h) in the print, for (k)); notes (d)–(f), called from this column, stand under col. 501; none set, calls removed.
janitoris expavit. Currit exanimis minister ad praesidem, quem gravius relatio nuntii quam ictus erat percussura gladii: et cum non posset ex magnitudine rei tacere quod viderat, tremor, judicem occupat, dolor lacerat, furor inflammat; et ne in poenis vincens Vincentius gloriam obtineret martyrii, Citius, inquit Dacianus, producatur e carcere, ne dum insistimus rebellem punire, videamur eum potius victoria coronare. Profertur itaque ex illo tetri carceris barathro, coelesti quidem gratia pulchrior, et si adhuc esset passurus, robustior. Sed ubi desiderium ad regni vocationem tendentis nullo poenarum vel mortis genere frangendum intelligit, jubet invida mens lenioris strati fulcra substitui, ac blandiori cum requie confoveri: scilicet, ut si amoto paululum carnifice, animam quietus exhalaret, diceretur non esse occisus, sed mortuus: quasi non eum poena peremerit, cum quo et poena simul perierit.
doorkeeper took fright. The attendant runs breathless to the governor, whom the report of the news was to strike more heavily than the blow of a sword: and since, from the greatness of the matter, he could not keep silent about what he had seen, trembling seizes the judge, grief tears him, fury inflames him; and lest Vincent, conquering in his punishments, should obtain the glory of martyrdom, Quickly, says Dacian, let him be brought out of the prison, lest while we press on to punish a rebel, we seem rather to crown him with victory. And so he is brought forth from that pit of the foul prison, fairer indeed by heavenly grace, and, if he were still to suffer, stronger. But when he understands that the desire of one who is striving towards the calling of the kingdom is to be broken by no kind of punishments or of death, the envious mind orders the supports of a softer bed to be put under him, and him to be cherished with gentler rest: namely so that if, the executioner being removed for a little, he should breathe out his soul in quiet, he might be said not to have been killed, but to have died: as though the punishment had not destroyed him, together with whom the punishment also perished.
CAP. V. — Interea beatum Vincentium coelestis aula suscipit, ac beatae felicitatis munere donat. Ad cujus ingressum angelici laetantur spiritus, omnesque simul concives gratulantur sancti. Nosque tibi gratias agimus, Domine Jesu, quod anima tuo digna consortio, quae pertinax tulit supplicium, mendax fugit obsequium; et quae fuit contenta persecutor quod fureret, sit dedignata quod parceret. Cognito igitur sancto ejus abscessu judex insanus, et quia Christus vicisset in Vincentio nesciens Dacianus, illius sibi promittit cadaveris expositione vindictam, cujus gemit ex virtute victoriam. Feris namque et canibus decepta furoris superbia absumendum projici mandat lictoribus: ut tali pastu eorum impleret ventrem quorum ipse gerebat mentem. Sed ut divinis excrescentibus beneficiis majoris victoriae Vincentio gratia conferretur, mittitur corvus, avis amica cadaveribus, expositas corporis dapes servatura jejuna.
CHAP. V. — Meanwhile the heavenly court receives blessed Vincent, and endows him with the gift of blessed felicity. At his entrance the angelic spirits are glad, and all the saints, his fellow citizens, rejoice together. And we give thanks to Thee, Lord Jesus, that the soul worthy of Thy fellowship, which steadfastly bore the torment, fled a lying compliance; and that she who was content that the persecutor should rage disdained that he should spare. His holy departure therefore being known, the mad judge, Dacian, not knowing that Christ had conquered in Vincent, promises himself vengeance by the exposure of the corpse of him whose victory by valour he groans over. For the pride of his fury, deceived, commands the lictors that he be thrown out to be consumed by wild beasts and dogs: that with such food he might fill the belly of those whose mind he himself bore. But that, as the divine benefits grew, the grace of a greater victory might be conferred upon Vincent, a raven is sent, a bird friendly to corpses, to guard, fasting, the exposed banquet of the body.
CAP. VI. — Hinc, fratres dilectissimi, hinc advertite distincta meritorum obsequia. Elias quondam impias Achab vel Jezabelis manus caute declinans (III Reg. XVII), in deserto corvis ministrantibus pascitur; assertor autem veritatis Vincentius Daciani rabie peremptus, feris exponitur consumendus;
CHAP. VI. — Hence, most beloved brethren, hence observe the distinct services rendered to merits. Elijah of old, cautiously avoiding the impious hands of Ahab and of Jezebel (3 Kgs. 17), is fed in the desert with ravens ministering; but Vincent, the champion of truth, slain by the rage of Dacian, is exposed to be consumed by wild beasts;
Editors' notes and page, col. 503
Footnotes
(a) ‹anchor: janitoris expavit.› · call in col 503
Codd. Vallic., Cucurrit.
The Vallicellian codices: Cucurrit.
(printed under page 257)
(b) ‹anchor: vicisset in Vincentio› · call in col 503
Sic ex app. Aug. Al., nescius.
So from the appendix to Augustine. Others, nescius.
(printed under page 257)
(c) ‹anchor: Vincentio gratia› · call in col 503
App. Aug., conferatur. Paulo post, inimica cadaveribus.
The appendix to Augustine: conferatur. A little further on, inimica cadaveribus.
(printed under page 257)
Editors' prose
ADMONITIO IN SEQUENTEM SERMONEM.
ADMONITION ON THE FOLLOWING SERMON.
Sequentem sermonem Leoni inscriptum Quesnellus e Parisiensi codice mutilum seu fine expertem edidit. Nos integrum e mss. Vat. 1271 et 6454 proferimus, aliquot scilicet capitibus additis, quae cum antecedentibus et stylo et rebus ipsis cohaerent, ac sermonem perficiunt.
The following sermon, inscribed to Leo, Quesnel published from a Paris codex mutilated, that is, lacking its end. We bring it forth entire from the Vatican manuscripts 1271 and 6454, with several chapters, namely, added, which cohere with what precedes both in style and in the matter itself, and complete the sermon.
Idem Quesnellus huic sermoni monitum praemisit, quo S. Leoni eumdem asserere visus est: « Subsequentem, inquit, de S. Petri Cathedra sermonem, quem publico damus, suppeditavit nobis vetus codex ms. bibliothecae Regiae numero 341 notatus, ex quo a nobis descriptus est. Leonis nomen praefixum habet in codice hoc modo: In cathedra S. Petri apostoli sermo S. Leonis papae; nec dubium quin nostri, quantum ex stylo deprehendi potest, qui Leonino concinere mihi omnino videtur; nec quidquam occurrit unde ille pontifici nostro abjudicari debeat. Hoc sane extra dubium dictum esse Romae et a Romano aliquo pontifice istum sermonem, ut ex pluribus locis argui potest, et plures phrases vocesque Leoni familiares hic inveniri. Petrus, inquit iste, populo Dei praelatus est; quae vox, in eo significatu rara, legitur in epist. 12 (nunc 14), c. 11: Qui ergo scit se quibusdam esse praepositum, non moleste ferat aliquem sibi esse praelatum. Ignitos coelestium spirituum coetus hic laudat: Paulum ignitum, cor igniri, Spiritum sanctum ignire, scribit Leo locis in dissert. 2 notatis: Gratiae divinae largitas, sinister haedorum numerus, cauta provisio, incauta districtio, frementium bestiarum insidiae, ex ore veritatis, et plures alii loquendi modi Leonem repraesentant in certis scriptis similiter loquentem. Quae in isto sermone de cantu ecclesiastico deque ornatu templorum habentur, nemo, opinor, recentioris aetatis indicium esse suggeret: de cantu enim saepe meminit S. Leo, ornatum vero templorum in festivis diebus usurpatum vel solus 40 (nunc 41) sermo S. Leonis, qui est de Quadragesima tertius, statim ab initio probat a Leonis aetate non esse alienum. Festivitatis Cathedrae antiquitas asseritur, tum ex laterculo perantiquo apud Aegidium Bucherium, in quo ita habetur: VIII kal. Februarii Natale Petri de Cathedra; tum, et certius quidem, ex canone 22 concilii Turonensis II. Si enim tunc temporis, hoc est anno Christi 566, agebatur in Galliis, jampridem dubio procul in Ecclesia Romana celebrari debuerat. Immo etiam in Gallicana antiquam jam tum fuisse probat idem canon. Superstitiones enim propter quas resecandas sancitus est, non nisi post longa ab illius festi institutione temporum spatia irrepere coepisse probabile est. Adde quod haec primis Ecclesiae temporibus viguit consuetudo, ut eorum episco-
The same Quesnel prefixed to this sermon a notice, in which he appeared to claim it for St Leo: "The following sermon on the Chair of St Peter," he says, "which we give to the public, was supplied to us by an old manuscript codex of the Royal library, marked with the number 341, from which it was copied by us. It has the name of Leo prefixed in the codex in this manner: On the chair of St Peter the apostle, a sermon of St Leo the pope; nor is there doubt that it is our author's, so far as can be gathered from the style, which seems to me altogether to accord with the Leonine; nor does anything occur on account of which it ought to be denied to our pontiff. This certainly is beyond doubt, that this sermon was delivered at Rome and by some Roman pontiff, as can be argued from several passages, and that several phrases and words familiar to Leo are found here. Peter, says this author, was set over the people of God; which word, rare in that signification, is read in epistle 12 (now 14), ch. 11: He therefore who knows that he is placed over certain persons, let him not take it ill that someone is set over himself. He here praises the fiery companies of the heavenly spirits: Paul fiery, the heart to be set on fire, the Holy Spirit to set on fire, Leo writes in the places noted in dissertation 2: The bounty of divine grace, the left-hand number of the goats, cautious foresight, incautious severity, the ambushes of roaring beasts, from the mouth of truth, and several other modes of speaking represent Leo speaking similarly in his undoubted writings. As to what is contained in this sermon concerning ecclesiastical chant and concerning the adornment of churches, no one, I think, will suggest that it is a mark of a more recent age: for St Leo often makes mention of chant, while the adornment of churches practised on festal days even sermon 40 (now 41) of St Leo alone, which is the third on Lent, proves at its very beginning not to be foreign to Leo's age. The antiquity of the feast of the Chair is maintained both from the very ancient calendar in Aegidius Bucherius, in which it stands thus: On the eighth day before the kalends of February, the Feast of Peter of the Chair; and also, and indeed more certainly, from canon 22 of the second council of Tours. For if at that time, that is in the year of Christ 566, it was being kept in the Gauls, it must without doubt have long since been celebrated in the Roman Church. Nay, the same canon proves that even in the Gallican Church it was already then ancient. For it is probable that the superstitions for the cutting away of which it was enacted began to creep in only after long spaces of time from the institution of that feast. Add that this custom flourished in the first times of the Church, that of their bisho-
<!-- note: The prose is the Ballerini's admonition on the following sermon (Sermo XIV, on the Chair of St Peter), printed across the full width of the page foot beneath cols 503-504, below a rule. Above it stand the close of the preceding sermon (on St Vincent, Cap. IV end to Cap. VII, cols 503-504) and its variant notes (a)-(f). Heading and two paragraphs; the second paragraph (Quesnel's notice, quoted) is incomplete: it breaks off at the page foot in mid-word ("episco-") and runs over to the next page (col. 505). Only what stands on this page is set here. Scan-noise readings resolved from context: "Leonis papae", "ignitum", "quibusdam"; the manuscript number 6454 and the year 566 are read as printed, the last digit of 6454 being faint. -->
Page
- running head: 503 APPENDIX AD PRIMAM PARTEM OP[ERUM] (rest of the head lies over the right column, cut off in the image)
- marginal letters: A ‹lidi janitoris expavit›; B ‹aula suscipit / cujus ingressum angelici›; C ‹impias Achab vel Jezabelis›; D (none: the foot of the page is a full-width band)
- old-edition numerals: 430 after ‹corvis ministrantibus›
- other: The column's first printed syllable ‹lidi› completes ‹pal-› from col. 502 and is set there; this file begins at ‹janitoris›. Column text ends mid-sentence at ‹consumendus;›. EDITORS' PROSE: below a rule, the foot of the page carries a full-width band headed ‹ADMONITIO IN SEQUENTE[M SERMONEM]›, the Ballerini's admonition on the next sermon (it runs across both columns; only the left half of each line shows in this column's images). Not set. Foot notes (a), (b), (c) of the Ballerini stand under this column above the rule; not set, calls removed.
sed corvo famulante servatur illaesus. Obtinuit ergo Elias divino nutu, corvis praestantibus, quo aleretur: praestitum est Vincentio, obsequente quoque corvo, ne comederetur. Qui ut coelitus se custodem designatum ostenderet, adventantes reliquas aves eminus non segni impetu perturbabat: inter quas immanem quoque lupum propius accedentem, veluti qui commissum thesaurum sacrilega audacia attaminare praesumeret, pennis et alis diverberans procul abegit. Sed ille quod non tam ad inferendam venisset injuriam, quam ad augendam miraculi pompam, quadam sui habitudine stupidus indicabat. O impudens furor et stulta vesania! Corvus obsequitur, lupus veneratur, Dacianus persequitur, nec erubescit velle se adhuc ferox perdere, quem mansuefacta bestialis feritas satagebat protegere.
but, with a raven serving, he is kept unharmed. Elijah therefore obtained by the divine nod, ravens supplying it, that by which he should be nourished: to Vincent it was granted, a raven likewise attending, that he should not be eaten. And this bird, that it might show itself appointed from heaven as guardian, drove off in confusion from afar, with no sluggish onset, the other birds as they approached: among them a huge wolf also, coming nearer, as one who presumed to defile with sacrilegious boldness the treasure entrusted, it drove far away, beating it with feathers and wings. But the wolf, struck still, showed by a certain bearing of its own that it had come not so much to inflict injury as to increase the pomp of the miracle. O shameless fury and foolish madness! A raven does service, a wolf venerates, Dacian persecutes, and does not blush, still fierce, to wish to destroy him whom the tamed savagery of beasts was busy to protect.
CAP. VII. — Unde ad occulendam martyris laudem, non jam secretum, sed profundum elegit: credens sibi ad delitescendam ejus gloriam non claustra fidem servatura, sed maria: quasi non idem elementi dominus esset, per quem dudum ei carceris abdita coelesti fulgore radiata micuissent. Datur nautis mergendum corpus in fluctibus, ut ad auxilium saltem aequora proficerent, cui ad vincendum Christi militem terra defecisset. Enavigatis itaque magna ex parte freti gurgitibus, projectum inter sorbentes undas praepotens est Dei dextera consecuta, et quae spiritum intulerat in coelum, corpus mox retulit ad sepulcrum. Sic praedicator veritatis, charissimi, nec tormentorum vincitur poenis, nec tenebrosi carceris superatur angustiis. Non a bestiis dilaniatur, non profundo celatur, sed littori redditur, praeconio diffamatur, ut qui vere confessus fuerat nomen Deitatis, veritate sibi adesse experiretur divinae suffragia bonitatis. Cujus gloriosam virtute vitam ita pretiosae mortis gratia decoravit, ut quod vivendo docuit, moriendo constanter astrueret eratque consequens quatenus ad ejus visionem per mortem attingeret, quem probabilis vitae conversatione semper attestatus fuisset: sciens quod de contemptu praesentis vitae gloria surgit beatitudinis aeternae: praestante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.
CHAP. VII. — Whence, to hide the praise of the martyr, he chose no longer a secret place but the deep: believing that, for the concealing of his glory, not bars but the seas would keep faith with him: as though the same were not lord of that element, through Whom a little before the hidden places of the prison, irradiated with heavenly brightness, had shone for him. The body is given to sailors to be sunk in the waves, that the waters at least might avail to help him for whom the land had failed in conquering the soldier of Christ. And so, when the depths of the strait had in great part been sailed across, the most mighty right hand of God overtook it, cast forth among the swallowing waves, and that hand which had borne the spirit into heaven presently brought the body back to burial. Thus the preacher of truth, dearest ones, is neither conquered by the pains of torments, nor overcome by the straits of a dark prison. He is not torn by beasts, he is not hidden by the deep, but is given back to the shore, is noised abroad with proclamation, so that he who had truly confessed the name of the Godhead might find in truth that the support of the divine goodness was with him. His life, glorious in virtue, the grace of a precious death so adorned, that what he taught by living he steadfastly established by dying and it was fitting that he should attain through death to the vision of Him to Whom he had always borne witness by the conduct of a commendable life: knowing that from contempt of the present life rises the glory of eternal beatitude: by the gift of our Lord Jesus Christ, Who lives and reigns unto the ages of ages. Amen.
Editors' notes and page, col. 504
Footnotes
(d) ‹anchor: superatur angustiis.› · call in col 504
In eadem append., Non bestiis projectus dilaniatur.
In the same appendix: Non bestiis projectus dilaniatur.
(printed under page 257)
(e) ‹anchor: moriendo constanter› · call in col 504
Al., astruxerit.
Others, astruxerit.
(printed under page 257)
(f) ‹anchor: vivit et regnat› · call in col 504
App. Aug. addit, Deus.
The appendix to Augustine adds Deus.
(printed under page 257)
Page
- running head: [APPENDIX AD PRIMAM] PARTEM OPERUM S. LEONIS MAGNI. 504 (left part of the head lies over the left column, cut off in the image)
- marginal letters: A ‹sed corvo famulante servatur›; B ‹fidem servatura, sed maria›; C ‹ret, quem probabilis vitae / tatus fuisset›; D (none: the foot of the page is a full-width band)
- old-edition numerals: (none)
- other: Column begins mid-sentence; Sermo XIII ends in this column. ‹astrueret eratque consequens› has no stop between the clauses, as printed. EDITORS' PROSE: below a rule the page carries a full-width band, ‹ADMONITIO IN SEQUENTEM SERMONEM.›, the Ballerini's admonition on the next sermon (on the Chair of Saint Peter), with a long quotation of Quesnel's notice; it runs across both columns and breaks off mid-word at the page foot (‹episco-›). Not set; only the right half of each line shows in this column's images, the left half in col. 503's. Foot notes (d), (e), (f) of the Ballerini stand under this column above the rule; not set, calls removed.