Migne Reading Room

PL 54 · cols. 505–510

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

Sermons XIV–XV

PL 54:505
SERMO XIV [Al. inter Leoninos XCVI].
SERMON XIV [otherwise, among the Leonine sermons, XCVI].
In Cathedra S. Petri.
On the Chair of Saint Peter.
CAP. I. — Adest, dilectissimi fratres, beati apostolorum principis gloriosa solemnitas, quam tota debemus animi alacritate suscipere, tota mentis devotione celebrare. Cum enim dies martyrii ejus merito habeatur in toto orbe clarissima, haec non impari est totius Ecclesiae sanctae gaudio celebranda. In illa siquidem alternantibus hymnidicis angelorum chroris est ineffabiliter coronatus; in ista vero exsultantibus undique fidelium turmis pontificali cathedra cum magna gloria est sublimatus. In illa ad suam beatitudinem coeli conscendit thronum; in hac vero ad nostram salutem sanctae Ecclesiae adeptus est principatum. In illa ignitis beatorum spirituum coetibus est aggregatus, ut praemia aeterna ipse susciperet; in ista vero populo Dei praelatus est, ut nos omnes ad praemia aeterna vocaret. Illa ergo festivitas praecipue est angelorum; ista autem specialiter est fidelium populorum. Sed per gratiam illius qui interfecit inimicitias in semetipso in uno novo homine faciens pacem (Ephes. II, 16), quae poterat esse propria singulorum, communis facta est omnium, hominum scilicet et angelorum.
CHAP. I. — There is at hand, most beloved brethren, the glorious solemnity of the blessed prince of the apostles, which we ought to receive with all eagerness of soul, to celebrate with all devotion of mind. For since the day of his martyrdom is deservedly held most illustrious in the whole world, this day is to be celebrated with no unequal joy of the whole holy Church. On that day, indeed, he was ineffably crowned while the hymn-singing choirs of angels answered one another; but on this, while the companies of the faithful exulted on every side, he was raised aloft with great glory on the pontifical chair. On that day he mounted the throne of heaven for his own beatitude; but on this he obtained the primacy of the holy Church for our salvation. On that day he was joined to the fiery assemblies of the blessed spirits, that he himself might receive eternal rewards; but on this he was set over the people of God, that he might call us all to eternal rewards. That festival, therefore, is chiefly the angels'; but this is especially that of the faithful peoples. But through the grace of Him Who slew the enmities in Himself, making peace in one new man (Eph. 2:16), that which could have been proper to each has been made common to all, namely to men and angels.
CAP. II. — Hanc itaque solemnitatem nostram, ut ita dixerim, dilectissimi, duplici, ut dignum est, jucunditate colamus: et non modo exterius, sed etiam interius pleno animi desiderio celebremus. Hinc ergo suaviter modulantium symphoniae resonent; illinc concordes animorum motus alternent. Adornetur luminaribus ecclesia; resplendeat virtutibus conscientia. Mundetur sordibus basilicae pavimentum, purgetur vitiis interioris hominis templum, dicente Paulo: Templum Dei sanctum est, quod estis vos, et Spiritum Dei habitat in vobis (I Cor. III, 17). Nihil dissonum deprehendatur in vocibus, nihil
CHAP. II. — Let us therefore, most beloved, keep this solemnity of ours, so to speak, with a twofold gladness, as is fitting: and let us celebrate it not only outwardly, but also inwardly with the full desire of the soul. On the one side, then, let the harmonies of those who sweetly make melody resound; on the other, let the concordant movements of souls answer in turn. Let the church be adorned with lights; let the conscience shine with virtues. Let the pavement of the basilica be cleansed of dirt, let the temple of the inner man be purged of vices, as Paul says: The temple of God is holy, which you are, and the Spirit of God dwells in you (1 Cor. 3:17). Let nothing dissonant be detected in the voices, nothing
Editors' notes and page, col. 505

Footnotes

(a) ‹anchor: propria singulorum,› · call in col 505

Addimus communis ex nostris codd. Vat.

We add communis from our Vatican codices.

(printed under page 258)

(b) ‹anchor: animorum motus› · call in col 505

Quesnellus, concordent.

Quesnel: concordent.

(printed under page 258)

(c) ‹anchor: Nihil dissonum› · call in col 505

Idem Quesn., comprehendatur.

The same Quesnel: comprehendatur.

(printed under page 258)

Editors' prose

porum, qui celebriores fuerant, consecrationis dies quotannis celebraretur, quemadmodum ex SS. Gregorii Magni, Ambrosii, Basilii et aliorum exemplo manifestum est. Quam potiori vero jure pontificatus principis apostolorum Ecclesiaeque primatis, annua debuit festivitate recoli, saltem in Ecclesia Romana, ubi sedem fixerat. Cum porro duplex modo constituta sit Cathedrae S. Petri commemoratio ex Pauli IV Romani pontificis decreto anni 1557, una XVIII kal. Februarii pro Romana, altera VIII kal. Martii pro Antiochena, constat unicam olim fuisse in Ecclesia solemnitatem VIII kal. Martias, qua utriusque memoria, vel potius generaliter assumptio S. Petri ad episcopatum honore debito celebrabatur. Perseveravitque in Romana Ecclesia usque ad Pauli IV decretum, quod a Gallicanis Ecclesiis sero admodum usu receptum est, ut ex Breviariis et missalibus patet; sed nec hodie ab aliquibus recipitur. Caeterum, cum sermo de Cathedra S. Petri, qui sub S. Augustini nomine circumfertur, jampridem a viris eruditis, tamquam spurius fetus in appendices relegatus sit, nullum est illius festivitatis monimentum quod ad hujus antiquitatem accedat. Ex quo etiam laterculus Sylvii a Joanne Bollando jam ex parte editus, vel suppositionis arguitur, vel saltem depravationis eo loci ubi pro festo Cathedrae VIII kal. Martii, depositionem utriusque apostoli notatam habet. Plura de hoc festo videre est apud emin. card. Baronium, tum in Annal. tom. I, tum in Notis ad Martyrologium nec non et apud doctissimum nostrum Carolum Le Cointe Annalium Ecclesiasticorum Franciae conditorem, tom. II, ad an. Chr. 566. n. 18 et seqq. » Haec cum ille suo loco in prima editione statuisset, re maturius expensa in praefatione generali, quam postremo impressit, sermonem Leoni tribuisse poenituit. At in praefatione secundae editionis, num. 3: Re iterum examinata, inquit, styloque perpenso, ad primam mentem redimus, hunc sermonem Leoni abjudicare non ausi.

[... of those bishops] who had been the more renowned, the day of consecration was celebrated every year, as is plain from the example of Saints Gregory the Great, Ambrose, Basil and others. With how much better right, indeed, ought the pontificate of the prince of the apostles and primate of the Church to have been commemorated by a yearly festival, at least in the Roman Church, where he had fixed his see. Further, since a twofold commemoration of the Chair of St Peter is now established by the decree of Paul IV, Roman pontiff, of the year 1557, one on the eighteenth day before the kalends of February for the Roman chair, the other on the eighth day before the kalends of March for the Antiochene, it is certain that there was formerly a single solemnity in the Church, on the eighth day before the kalends of March, on which the memory of both, or rather, in general, the raising of St Peter to the episcopate, was celebrated with due honour. And it continued in the Roman Church down to the decree of Paul IV, which was received into use by the Gallican Churches very late indeed, as is evident from the Breviaries and missals; and even today it is not received by some. For the rest, since the sermon on the Chair of St Peter which circulates under the name of St Augustine has long since been relegated by learned men to the appendices as a spurious offspring, there is no monument of that festival which approaches the antiquity of this one. Whence also the calendar of Sylvius, already published in part by John Bollandus, is convicted either of being supposititious, or at least of corruption at that place where, instead of the feast of the Chair on the eighth day before the kalends of March, it has the deposition of both apostles noted. More about this feast may be seen in the most eminent Cardinal Baronius, both in the Annals, vol. I, and in the Notes on the Martyrology, and likewise in our most learned Charles Le Cointe, author of the Ecclesiastical Annals of France, vol. II, at the year of Christ 566, n. 18 and following." When he had laid this down in its own place in the first edition, then, the matter having been weighed more maturely, in the general preface, which he printed last, he repented of having ascribed the sermon to Leo. But in the preface of the second edition, n. 3, he says: The matter having been examined again, and the style weighed, we return to our first mind, not having dared to deny this sermon to Leo.

Mirum vero maxime accidit, homini in Leonis lectione versato videri potuisse sequentis sermonis stylum cum Leonino concinere. Primo enim formula c. 1: Dilectissimi fratres, et illa c. 3 bis repetita: Fratres charissimi, a Leonis Sermonibus omnino alienae sunt. Dein adjectivum barbarum discordabile c. 2 et (ut de tota syntaxi manifeste dissimili taceamus) illa, quibus cap. 3 S. Petrum consulentem nobis coelestis curiae consulem vocat, a Leonis Latinitate atque ratione nimium abhorrent; adeo ut nihil conferant voces ignitos, gratiae largitor, aliaeque ejusmodi, quae non tam in Leone quam in aliis scriptoribus similiter reperientur, uti legimus in Vita S. Honorati ab Hilario scripta num. 3, largitorem gratiae Deum, num. 32, ignito sermoni suo, etc. Ejusdem generis sunt capita quae adjecimus. Nam, ut omittamus allegoricas voces, senatores mundi, in coelesti curia, regna siderea, ea praesertim cap. 5, ut ad vos, fratres mei, qui in Christo vivitis linguae nostrae passibus redeamus. a Leonis nostri stylo alienissima sunt. Praeterea quod de multitudine simoniacorum in luxuria viventium eodem capite traditur, sequiori saeculo convenit. Hinc pluribus mss. conspirantibus in solius Leonis nomine praeferendo, forte alicujus Leonis Romani pontificis hic fetus est, qui posteriori et corruptiori aevo floruerit. Quod porro Quesnellus animadvertit de notata depositione apostolorum Petri et Pauli VII kal. Martii in Calendario Sylvii, conferendum est cum iis quae de hujus Calendario statuemus in observationibus ad sermonem 82, num. 4.

It is indeed most surprising that, to a man versed in the reading of Leo, the style of the following sermon could have seemed to accord with the Leonine. For first, the formula in ch. 1, "Dearly beloved brethren", and that one twice repeated in ch. 3, "Dearest brethren", are altogether foreign to Leo's Sermons. Next, the barbarous adjective discordabile in ch. 2, and (to say nothing of the whole syntax, which is manifestly unlike) those words by which in ch. 3 he calls St Peter "the consul of the heavenly court, taking counsel for us", are too far removed from Leo's Latinity and manner; so much so that the words "fiery", "bestower of grace", and others of the kind contribute nothing, which will be found in like manner not so much in Leo as in other writers, as we read in the Life of St Honoratus written by Hilary, n. 3, "God the bestower of grace", n. 32, "to his fiery speech", etc. Of the same kind are the chapters which we have added. For, to pass over the allegorical expressions "senators of the world", "in the heavenly court", "starry realms", those words especially in ch. 5, "that we may return, by the steps of our tongue, to you, my brethren, who live in Christ", are most foreign to the style of our Leo. Moreover, what is related in the same chapter about the multitude of simoniacs living in luxury suits a later age. Hence, since several manuscripts agree in setting forth the name of Leo alone, perhaps this is the offspring of some Leo, Roman pontiff, who flourished in a later and more corrupt age. Further, what Quesnel remarks about the deposition of the apostles Peter and Paul noted on the seventh day before the kalends of March in the Calendar of Sylvius is to be compared with what we shall lay down about this man's Calendar in the observations on sermon 82, n. 4.

<!-- note: The prose is printed across the full width of the page head (cols 505–506), above the two-column text. It begins mid-word ("porum", the end of a word broken at the foot of the previous page; "[... of those bishops]" in the English is supplied for sense and should be checked against the preceding page), continuing the Ballerini's admonition on Sermo XIV: first the close of their quotation from Quesnel (roman type, ending at the closing guillemet), then their own remarks (italic on the page, with the quoted words in roman; no italic markup is set, per the unit rule). The admonition ends in this column at "num. 4." It is followed by the title of Sermo XIV [Al. inter Leoninos XCVI], In Cathedra S. Petri, with the source line "Ex cod. ms. Bibliothecae Regiae a Quesnello editus, et ex Vaticanis suppletus." (title matter, not set here), then the sermon's text (Cap. I–III) and footnotes (a)–(e). Small-capital roman numerals of dates are set in capitals. The full stop before "a Leonis nostri stylo" is as printed. Worn type set as intended: "Honorati" (the t looks like l). Q3a: the whole band (both halves) is set here; nothing of it stands under col. 506. --> Ex cod. ms. Bibliothecae Regiae a Quesnello editus, et ex Vaticanis suppletus.

Published by Quesnel from a manuscript codex of the Royal Library, and supplemented from Vatican ones.

<!-- note: The prose is printed across the full width of the page head (cols 505–506), above the two-column text. It begins mid-word ("porum", the end of a word broken at the foot of the previous page; "[... of those bishops]" in the English is supplied for sense and should be checked against the preceding page), continuing the Ballerini's admonition on Sermo XIV: first the close of their quotation from Quesnel (roman type, ending at the closing guillemet), then their own remarks (italic on the page; quoted words in roman). The admonition ends in this column at "num. 4." It is followed by the title of Sermo XIV [Al. inter Leoninos XCVI], In Cathedra S. Petri, and under it, in col. 505 proper, the Ballerini's italic source notice "Ex cod. ms. ... suppletus." (centred on two lines), now set here as the third paragraph; then the sermon's text (Cap. I–III) and footnotes (a)–(e). Small-capital roman numerals of dates are set in capitals. The full stop before "a Leonis nostri stylo" is as printed. The first two paragraphs and their English stand as set before; the English of the source notice was made fresh from the page, the part not having been read in this pass. Q7b: the two admonition paragraphs and their English stood TWICE in this file, the second time with asterisk italic markup (against the unit rule); the second, marked copy was removed and the unmarked copy above stands, word for word the same. -->

Page

  • running head: 505 SERMONES S. LEONI MAGNO ATTRI[BUTI] (rest of the head lies over the right column, cut off in the image)
  • marginal letters: A ‹SERMO XIV [Al. inter Leoninos XCVI].›; B ‹peret; in ista vero populo Dei / omnes ad praemia aeterna›; C (none seen); D (none seen)
  • old-edition numerals: 433 before ‹SERMO XIV›; 434 after ‹spirituum coetibus›; 435 after ‹estis vos, et›
  • other: EDITORS' PROSE: the upper part of the page is a full-width band, the continuation and end of the Ballerini's ‹Admonitio in sequentem sermonem› begun on the page before (from ‹[episco]porum, qui celebriores fuerant› to its last line, cut at the right edge of this column's images; the right halves were read from the col. 506 images); it runs across both columns. Not set in the text; set whole above under Editors' prose. Below it the page returns to two columns and Sermo XIV begins here. Column ends mid-sentence at ‹nihil›. Misprints kept as printed: ‹chroris› (for choris); ‹Spiritum Dei habitat› (for Spiritus); both translated as intended. Foot notes (a), (b), (c) of the Ballerini stand under this column; not set, calls removed.
PL 54:506
discordabile reperiatur in moribus. Habet enim sancta dies dignitatem suam; habet et mens nostra solemnitatem suam. Illa videlicet, ut a laboriosis hujus mundi negotiis vacetur, ista vero, ut ab aestu terrenae concupiscentiae, et ab omnium vitiorum illecebris abstineatur. Illa ut ornamentis visibilibus splendeat, ista ut virtutibus enitescat. Sed qui tam egregium pastorem hodierna die ex divinae gratiae largitate suscepimus, qua temeritate ad loquendum vobis ex nostra parte os aperire tentamus? Intueamur ergo oculis fidei beatissimum pontificem nostrum episcopali subsellio sublimatum, sacerdotalibus infulis redimitum, populo suo per semetipsum loquentem, et in conventu sanctae Ecclesiae more solito concionantem. Ipse, per semetipsum dicat quod et vobis et nobis agendum esse decernat. Ecce, o beatissime pastor noster, nos tuae oves simul adsumus, et ut nobis doctrinae tuae alimenta tribuas, humiliter obsecramus. Sed nec etiam oves ex nobis esse possumus, nisi ipse nos instruas qualiter vellus innocentiae induere debeamus. Ais enim: Quasi modo geniti infantes rationabile sine dolo lac concupiscite, ut in eo crescatis in salutem (I Petr. II, 2).
discordant be found in the conduct. For the holy day has its dignity; our mind also has its solemnity. The former, namely, that there be rest from the toilsome business of this world; but the latter, that there be abstinence from the heat of earthly concupiscence and from the allurements of all vices. The former, that it may be resplendent with visible ornaments; the latter, that it may shine forth with virtues. But we who on this day have received so excellent a shepherd from the bounty of divine grace, with what rashness do we attempt to open our mouth to speak to you on our own part? Let us therefore behold with the eyes of faith our most blessed pontiff raised aloft on the episcopal seat, wreathed with the priestly fillets, speaking to his people in his own person, and preaching in the assembly of the holy Church in his accustomed manner. Let him himself, in his own person, say what he judges ought to be done both by you and by us. Behold, O our most blessed shepherd, we your sheep are present together, and we humbly beseech you to bestow on us the nourishment of your teaching. But we cannot even be sheep of ourselves, unless you yourself instruct us how we ought to put on the fleece of innocence. For you say: As infants just now born, long for the rational milk without guile, that in it you may grow unto salvation (1 Pet. 2:2).
CAP. III. — Jam vero quia qualiter oves fieri debeamus audivimus, restat ut nobis insinuet qualiter etiam sinistrum lascivientium haedorum numerum effugere valeamus. Obsecro, inquit, vos tamquam advenos et peregrinos, abstinere vos a carnalibus desideriis, quae militant adversus animam (I Petr. II, 11); et ut hanc mortificationem carnis, quam docet verbo, praecipuo confirmet exemplo, Christus, inquit, passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia ejus (Ibid., 21). Solent autem custodes pecudum a noxiis herbis gregem suum studiose compescere, et in longinquos saltus sincera pascua indagando migrare; et cum ab aliis, interitum cavendo, prohibent, alias vitam refovendo praebent. Alibi enim noxia subtrahunt, alibi profutura permittunt: ne dum a venenatis pabulis cauta provisione jejunant, a
CHAP. III. — Now indeed, since we have heard how we ought to become sheep, it remains that he make known to us how we may also be able to escape the left-hand number of the wanton goats. I beseech you, he says, as strangers and pilgrims, to abstain from carnal desires, which war against the soul (1 Pet. 2:11); and that he may confirm by a surpassing example this mortification of the flesh which he teaches by word, Christ, he says, suffered for us, leaving you an example, that you may follow His footsteps (ibid., 21). Now the keepers of cattle are accustomed zealously to restrain their flock from harmful herbs, and to move into distant glades, searching out wholesome pastures; and while they keep them from some, guarding against destruction, they offer others, restoring life. For in one place they withdraw what is harmful, in another they allow what will profit: lest, while by cautious foresight they keep them fasting from poisoned fodder, from
Editors' notes and page, col. 506

Footnotes

(d) ‹anchor: enitescat. Sed› · call in col 506

Vat. mss., quia.

The Vatican manuscripts: quia.

(printed under page 258)

(e) ‹anchor: CAP. III. — Jam› · call in col 506

Supplevimus vero ex nostris codd.

We have supplied vero from our codices.

(printed under page 258)

Page

  • running head: [SERMONES S. LEONI M]AGNO ATTRIBUTI. SERM. XIV. 506 (left part of the head lies over the left column, cut off in the image)
  • marginal letters: A ‹discordabile reperiatur in moribus›; B ‹nisi ipse nos instruas›; C (none seen); D (none seen)
  • old-edition numerals: (none)
  • other: EDITORS' PROSE: the upper part of the page is the full-width band carrying the end of the Ballerini's ‹Admonitio in sequentem sermonem› (to ‹... in observationibus ad sermonem 82, num. 4.›); it runs across both columns, and only the right half of each line shows in this column's images. Not set. The two-column text of Sermo XIV resumes below it. Column begins and ends mid-sentence (last word ‹a›). Worn type set as intended: ‹animam› (looks like unimam), the closing parentheses of the two references to I Petr. Foot notes (d), (e) of the Ballerini stand under this column; not set, calls removed.
PL 54:507
salutiferis quoque vacuae, incauta districtione deficiant. Quia igitur pastor noster a mortiferis carnalium desideriorum pascuis nos prohibendo coercet, ad salutaria jam vireta spei nostrae ora relaxat. Ait enim: Per resurrectionem Jesu Christi ex mortuis, qua vocavit nos in spem vivam, in haereditatem incontaminatam et immarcescibilem conservatam in coelis (I Petr. I, 3). Voces ergo custodis nostri beati Petri apostoli, fratres charissimi, erectis cordium auribus intendamus, et rectam vestigiorum ejus lineam tenentes, a pascuis ad quae vocat nusquam exorbitemus. Si enim consilium ejus libenter admittimus, frementium bestiarum insidias non timebimus. Numquid enim custos noster super gregem suum studiose non vigilat, et ferarum incursus ut caveri debeat sollicitis vocibus non clamat? Diabolus enim, inquit, tamquam leo rugiens, circuit quaerens quem devoret: cui resistite fortes in fide (I Petr. V, 8). Expedit ergo, fratres charissimi, ut consulentem nobis coelestis curiae consulem intentis cordibus audiamus, et certissimum salutis nostrae consilium parvipendere formidemus. Hic est enim qui ex ore veritatis audivit: Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam; et tibi dabo claves regni coelorum. Hic est qui audivit: Quodcumque ligaveris super terram, erit ligatum et in coelis, et quodcumque solveris super terram, erit solutum et in coelis (Matth. XVI, 18, 19).
being empty also of the health-giving ones, they should fail through an incautious strictness. Since, therefore, our shepherd restrains us by keeping us away from the death-bearing pastures of carnal desires, he now lets loose the mouths of our hope towards health-giving greenswards. For he says: Through the resurrection of Jesus Christ from the dead, by which He has called us into a living hope, into an inheritance undefiled and unfading, kept in the heavens (1 Pet. 1:3). Let us therefore, dearest brethren, attend with the ears of our hearts pricked up to the words of our guardian, the blessed apostle Peter, and, holding the straight line of his footsteps, let us nowhere stray from the pastures to which he calls. For if we willingly accept his counsel, we shall not fear the ambushes of the roaring beasts. For does not our guardian keep zealous watch over his flock, and cry out with anxious words that the onset of the wild beasts must be guarded against? For the devil, he says, like a roaring lion, goes about seeking whom he may devour: whom resist, strong in faith (1 Pet. 5:8). It is expedient therefore, dearest brethren, that with attentive hearts we listen to the consul of the heavenly court as he counsels us, and that we dread to make light of the most certain counsel of our salvation. For this is he who heard from the mouth of truth: You are Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it; and to you I will give the keys of the kingdom of the heavens. This is he who heard: Whatsoever you bind upon earth shall be bound also in the heavens, and whatsoever you loose upon earth shall be loosed also in the heavens (Matt. 16:18, 19).
CAP. IV. — Non ergo debet ab homine in sua praedicatione contemni, qui a Creatore et Redemptore hominum tantae dignitatis privilegio meruit honorari. Terribile est ejus consilium negligenter despici, cujus et coelum et terra subjecta sunt potestati. Qui coelum claudit et aperit, terrena pro suo arbitrio ligat et solvit. Si namque ecclesiastici primatus cathedra divinitus sibi est tradita, ut perpetua sit soliditate fundata. Ab exordio quique mundi multas cathedras non solum bonas, sed etiam malas fuisse cognoscimus in populo Dei (sed in cathredra Petri Christus et malas funditus evertit, et bonas aeterna stabilitate firmavit). De bonis namque dicitur: Exaltent eum in ecclesia plebis; et in cathedra seniorum laudent Dominum (Psal. CVI, 32), qui praecepta doctorum sanctae Ecclesiae operibus servant. Cathedram Israelitico populo Moyses tenuit, de qua per se Veritas dixit: Super cathedram Moysi sederunt Scribae et Pharisaei (Matth. XXIII, 1). At contra de reprobatorum cathedra per Psalmistam dicitur: Beatus vir qui non abiit in consilio impiorum, et in via peccatorum non stetit, et in cathedra pestilentiae non sedit (Psal. I, 1). In cathedra enim pestilentiae residet qui errorum pestes populum docet.
CHAP. IV. — He therefore ought not to be despised by man in his preaching, who was found worthy to be honoured by the Creator and Redeemer of men with the privilege of so great a dignity. It is a fearful thing that his counsel should be carelessly looked down upon, to whose power both heaven and earth are made subject. He who shuts and opens heaven binds and looses earthly things according to his own judgement. For indeed the chair of the ecclesiastical primacy was divinely delivered to him, that it might be founded with perpetual solidity. For from the beginning of the world we know that there have been many chairs among the people of God, not only good ones but also bad (but in the chair of Peter Christ both utterly overthrew the bad and established the good with eternal stability). For of the good it is said: Let them exalt Him in the church of the people, and in the chair of the elders let them praise the Lord (Ps. 106:32), they who keep by their works the precepts of the teachers of holy Church. Moses held a chair for the Israelite people, of which the Truth in person said: Upon the chair of Moses the Scribes and Pharisees have sat (Matt. 23:1). But on the other hand, of the chair of the reprobate it is said through the Psalmist: Blessed is the man who has not gone away in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the chair of pestilence (Ps. 1:1). For he sits in the chair of pestilence who teaches the people the plagues of errors.
CAP, V. — Hujusmodi cathedras Dominus mystice subruit, cum vendentes de templo pariter et ementes ejecit. Scriptum quippe est: Nummulariorum effundit aes, et cathedras vendentium columbas evertit (Joan. II, 15). Hanc pestilentiae cathedram Simon ille magus acquirere voluit, cum Spiritus sancti gratiam emere concupivit. Sed hanc manus apostolicae linguae, antequam aedificaretur, evertit, et nascentem pestiferam haeresim in ipsa radice succidit, dicens: In felle enim amaritudinis et obligatione peccati video te esse. Non est tibi pars, neque sors in sermone isto (Act. VIII, 21-23). Hoc apostolicae sententiae gladio effossi sunt omnes qui ecclesiasticos honores vel emere inhiant, vel vendere non formidant. Quorum miserabilis multitudo hodieque in sancta Ecclesia cernitur, qui donum Dei contra Dominum possidere ad suam libidinem non verentur; qui nempe etsi exterius videantur vivi, jam fetent in perpetua damnationis morte sepulti. Qui lucrum animarum quaerere pro nihilo ducunt, et miserrimam carnem in deliciis et
CHAP. V. — Chairs of this kind the Lord mystically overthrew, when He cast out of the temple the sellers together with the buyers. For it is written: He pours out the money of the money-changers, and overturns the chairs of those selling doves (John 2:15). This chair of pestilence that Simon the magician wished to acquire, when he longed to buy the grace of the Holy Spirit. But the hand of the apostolic tongue overturned it before it could be built, and cut down the nascent pestilential heresy at its very root, saying: For I see that you are in the gall of bitterness and the bond of sin. You have neither part nor lot in this word (Acts 8:21–23). By this sword of the apostolic sentence are pierced through all who either gape to buy ecclesiastical honours or are not afraid to sell them. A wretched multitude of whom is seen even today in holy Church, who do not fear to possess the gift of God, against the Lord, for their own lust; who indeed, although outwardly they seem alive, already stink, buried in the perpetual death of damnation. Who count it as nothing to seek the gain of souls, and their most wretched flesh in delights and
Editors' notes and page, col. 507

Footnotes

(a) ‹anchor: spei nostrae ora› · call in col 507

Quesn., relaxet.

Quesnel: relaxet.

(printed under page 259)

(b) ‹anchor: Expedit ergo, fratres› · call in col 507

Alias, fratres mei.

Elsewhere, fratres mei.

(printed under page 259)

(c) ‹anchor: in populo Dei› · call in col 507 (no call letter printed in the text; the note refers to the words in parentheses)

Uncis inclusa leguntur in cod. Vat. 1271.

The words enclosed in brackets are read in the Vatican codex 1271.

(printed under page 259)

(d) ‹anchor: seniorum laudent› · call in col 507

Al., eum.

Others, eum.

(printed under page 259)

(e) ‹anchor: per se Veritas› · call in col 507

Al., dicit.

Others, dicit.

(printed under page 259)

(f) ‹anchor: At contra› · call in col 507

Al., de reproborum.

Others, de reproborum.

(printed under page 259)

Page

  • running head: 507 APPENDIX AD PRIMAM PARTEM OP[...] (left half of the page head; the rest lies over column 508)
  • marginal letters: A ‹salutiferis quoque vacuae›; B ‹curiae consulem intentis›; C ‹cognoscimus in populo Dei›; D ‹emere concupivit. Sed hanc›
  • old-edition numerals: 436 after ‹vestigiorum›; 437 after ‹evertit,›
  • other: Column begins and ends mid-sentence. UNSURE: in the John 2:15 quotation the words read here as ‹effundit aes› are tightly set across a line end (effun-/dit aes); checked only at the image's resolution. The parentheses round ‹sed in cathredra Petri ... firmavit› are printed (the Ballerini's note (c) says the enclosed words are read in cod. Vat. 1271). Foot-note calls (a)–(f) removed. The Acts reference is printed with worn numerals, read as 21-23; the Matthew reference likewise read as 18, 19.
PL 54:508
in fetore luxuriae nutriunt. Contra quos melius puto tacere quam pauca dicere. Non enim ad dilacerandum et corripiendum eorum mortale periculum pauca verba sufficiunt, contra quos coelum et terra et omnia elementa damnationis testimonium proferunt. Nunc ergo contra ossa arida loqui desistimus, ut ad vos, fratres mei, qui in Christo vivitis, linguae nostrae passibus redeamus.
in the stench of wantonness they nourish. Against whom I think it better to keep silence than to say a few things. For a few words do not suffice for tearing apart and rebuking their deadly peril, against whom heaven and earth and all the elements bring forth the testimony of damnation. Now therefore we cease to speak against dry bones, that we may return with the steps of our tongue to you, my brethren, who live in Christ.
CAP. VI. — Fundemus itaque, dilectissimi, in beati Petri apostoli fide nostrae mentis habitaculum, ut ab omni adversitatis impletu manere possit illaesum. Exemplo scilicet viri prudentis, de quo Dominus in Evangelio dicit: Qui aedificavit domum suam supra petram: venerunt flumina, flaverunt venti, et impegerunt in domum illam, et non cecidit, fundata enim erat supra petram (Matth. VII, 24 et 25). Reducamus ad mentem quod per Paulum dicitur: Non possumus hic gaudere cum saeculo, et illic regnare cum Domino: et iterum: Per multas tribubationes oportet nos intrare in regnum Dei (Act. XIV, 21). Ecce hic beatus apostolus Petrus, cujus hodie festivitatem colimus, qui Domino nostro Jesu Christo tam charus et familiaris exstitit, qui tantam potestatem non solum in terra, sed etiam in coelo, ipso tribuente, suscipit, per crucis tamen martyrium regna siderea penetravit.
CHAP. VI. — Let us therefore, most beloved, found the dwelling of our mind in the faith of the blessed apostle Peter, that it may be able to remain unharmed by every onset of adversity. After the example, that is, of the prudent man of whom the Lord says in the Gospel: Who built his house upon the rock: the floods came, the winds blew, and they dashed against that house, and it did not fall, for it had been founded upon the rock (Matt. 7:24 and 25). Let us call back to mind what is said through Paul: We cannot rejoice here with the world, and reign there with the Lord; and again: Through many tribulations we must enter into the kingdom of God (Acts 14:21). Behold, this blessed apostle Peter, whose feast we keep today, who was so dear and familiar to our Lord Jesus Christ, who receives so great a power not only on earth but also in heaven, He Himself bestowing it, nevertheless made his way into the starry realms through the martyrdom of the cross.
CAP. VII. — Carnem ergo nostram, dilectissimi, cum vitiis et concupiscentiis assidue mortificantes, apostolica praecepta studiosissime observemus: quia ipsis judicibus de nostris actibus reddituri rationem sumus. Ipsis enim dictum est: Amen dico vobis quod vos qui secuti estis me, in regeneratione, cum sederit Filius hominis in sede majestatis suae, sedebitis et vos super sedes duodecim judicantes duodecim tribus Israel (Matth. XIX, 23). Ipsi sunt senatores mundi, de quibus scriptum est: Nobilis in portis vir ejus cum sederit cum senatoribus terrae (Prov. XXXI, 23). In eorum ergo fide fundati, eorum doctrinis instituti, sic studeamus cum divino adjutorio hanc mortalem vitam temporaliter ducere, ut cum eis coelesti curia sine fine gaudere mereamur: praedicante [forte praestante] Domino nostro Jesu Christo, cui est honor et gloria in saecula saeculorum. Amen.
CHAP. VII. — Therefore, most beloved, constantly mortifying our flesh with its vices and concupiscences, let us most zealously observe the apostolic precepts: because it is to these very judges that we are going to render an account of our deeds. For to them it was said: Amen I say to you, that you who have followed Me, in the regeneration, when the Son of man shall sit on the seat of His majesty, you also shall sit upon twelve seats, judging the twelve tribes of Israel (Matt. 19:23). They are the senators of the world, of whom it is written: Her husband is noble in the gates, when he sits with the senators of the land (Prov. 31:23). Founded therefore in their faith, instructed by their teachings, let us so strive with the divine help to lead this mortal life in time, that we may deserve to rejoice with them without end in the heavenly court: our Lord Jesus Christ proclaiming [perhaps: granting] it, to Whom is honour and glory for ever and ever. Amen.
SERMO XV.
SERMON XV.
In Annuntiatione beatissimae Dei Genitricis et Virginis Mariae.
On the Annunciation of the most blessed Mother of God and Virgin Mary.
CAP. I. — Adventum Domini et Salvatoris nostri, quo hominum genus indutus, dignatus est nos visitare, per totum hocce saeculum universalis frequentat Ecclesia, et anniversario reditu efficitur valde jucunda. Quod enim semel pro redemptione salutis propriae factum credens, mundus accepit, colendum in aeternas progenies posteris consecravit; fecitque tunc ut ex veteri vita in novitate mentis laetitia nasceretur. Nunc ergo transacti temporis miraculum ante oculos praesentatur, dum ea quae dudum gesta sunt divinae lectiones praeferunt solemniter, et annuis vicibus devotissime celebrantur. Ecce audivimus, cum sanctum Evangelium legeretur, missum a Domino
CHAP. I. — The coming of our Lord and Saviour, in which, having put on the race of men, He deigned to visit us, the universal Church celebrates throughout this whole age, and by its yearly return she is made exceedingly joyful. For what the world, believing it to have been done once for the redemption of its own salvation, received, it has consecrated to posterity to be honoured unto everlasting generations; and it brought about then that out of the old life gladness should be born in newness of mind. Now therefore the miracle of a time gone by is presented before our eyes, while the divine readings solemnly set forth the things that were done long ago, and they are celebrated most devoutly in their yearly turns. Behold, we have heard, when the holy Gospel was read, that there was sent from the Lord
Editors' notes and page, col. 508

Footnotes

(g) ‹anchor: et non cecidit,› · call in col 508

Quinque voces seqq. praebuit laudatus cod. Vat. 1271.

The five words that follow were supplied by the aforesaid Vatican codex 1271.

(printed under page 259)

Editors' prose

Hic sermo perperam Leonis papae inscribitur in duobus Lectionariis S. Benedicti Padilironensibus; et subjicitur in uno ms. alii sermoni ejusdem festivitatis Leoni pariter attributo, cujus mentionem fecimus in praefatione hujus appendicis num. 30. Sicut autem ibidem probavimus eum esse antiquam versionem sermonis S. Procli episcopi Constantinopolitani, ita et hunc ex simili sententiarum ac scribendi ratione ineditam interpretationem esse alterius sermonis ejusdem auctoris non improbabiliter credimus, cum praesertim plures ipsius orationes desiderari compertum sit.

This sermon is wrongly inscribed with the name of Leo the pope in two Lectionaries of San Benedetto di Polirone; and in one manuscript it is subjoined to another sermon of the same festival, likewise attributed to Leo, of which we made mention in the preface of this appendix, no. 30. Now just as we proved there that that one is an ancient version of a sermon of St Proclus, bishop of Constantinople, so we believe, not improbably, from the like manner of its thoughts and of its writing, that this one too is an unpublished translation of another sermon of the same author, especially since it is ascertained that several of his orations are missing.

<!-- note: a single italic admonition (hanging indent, twelve lines) in the lower middle of the column, directly under the title SERMO XV. and its rubric In Annuntiatione beatissimae Dei Genitricis et Virginis Mariae., and directly above CAP. I. (Adventum Domini et Salvatoris nostri). Above the title stands the end of Sermo XIV (caps V end, VI, VII), run over from col. 507. The admonition does not run over from or into a neighbouring column; the foot of the column holds footnote matter, set elsewhere. No ep_508.md existed when this pass ran: the "other" line of the notes of 508, which is said to quote this admonition with its English beside the misprint remarks, lies in a file not named for this pass and was NOT edited; the quotation still has to be taken out of it there. English made fresh from the page. -->

Page

  • running head: [APPENDIX AD PRIMAM] PARTEM OPERUM S. LEONIS MAGNI. 508 (right half of the page head visible from PARTEM)
  • marginal letters: A ‹in fetore luxuriae nutriunt›; B ‹in regnum Dei (Act.›; C ‹temporaliter ducere›; D ‹tum sit.› (last line of the editors' admonition)
  • old-edition numerals: 438 after ‹eis›
  • other: Column begins mid-sentence. The last word is split at the column break (Do- | mino); set whole here from the first line of col. 509, and col. 509 begins after it. Foot-note call (g) removed. Worn type read as intended: ‹gandere› = gaudere. Misprints kept as printed: ‹impletu› (for impetu; translated as impetu); ‹tribubationes› (for tribulationes; so read at this resolution: UNSURE). EDITORS' PROSE in this column, not set in the text above: the Ballerini's italic admonition between the title of Sermo XV and CAP. I. As printed: ‹Hic sermo perperam Leonis papae inscribitur in duobus Lectionariis S. Benedicti Padilironensibus; et subjicitur in uno ms. alii sermoni ejusdem festivitatis Leoni pariter attributo, cujus mentionem fecimus in praefatione hujus appendicis num. 30. Sicut autem ibidem probavimus eum esse antiquam versionem sermonis S. Procli episcopi Constantinopolitani, ita et hunc ex simili sententiarum ac scribendi ratione ineditam interpretationem esse alterius sermonis ejusdem auctoris non improbabiliter credimus, cum praesertim plures ipsius orationes desiderari compertum sit.› English: ‹This sermon is wrongly inscribed with the name of Pope Leo in two Lectionaries of San Benedetto di Polirone; and in one manuscript it is placed after another sermon for the same feast likewise attributed to Leo, of which we made mention in the preface to this appendix, no. 30. And just as we proved there that that one is an ancient version of a sermon of St Proclus, bishop of Constantinople, so we believe, not improbably, from the like manner of thought and of writing, that this one too is an unpublished translation of another sermon of the same author, especially since it is established that several of his orations are wanting.› (‹Padilironensibus› is so read on the page, for the usual Padolironensibus: UNSURE.)
PL 54:509
de regalibus thronis Gabrielem archangelum promittentem Mariae Virgini filium (Luc. I, 26). Ingressus namque ad eam, quae hominibus verecunda secreto latebat in abscondito, sermonis auspicio taliter salutavit: Ave, Maria, inquit, ave, gratia plena, Dominus tecum. O annuntiatio mirifica! O salutatio peregrina, plenitudinis copiam portans, et virgineum pectus illustrans! Descendit igitur angelus flammigero volatu micans, et Mariae domicilium simul et mentem suae claritatis fulgore collustrans. Praeveniens judicem praeco, tam praeclarus et mitis, tam festinus et properans, ut in praetorio virginitatis, quae secreta manebat in terris, suscipi potuisset Dominus majestatis, Ave, inquit, Maria; ave, gratia plena, Dominus tecum (Ibid., 28). Qui te creavit jam te praeelegit: quem paritura es, jam te replevit.
from the royal thrones the archangel Gabriel, promising a son to the Virgin Mary (Luke 1:26). For having come in to her who, bashful before men, lay hidden privately in a secret place, he greeted her thus at the opening of his speech: Hail, Mary, he says, hail, full of grace, the Lord is with you. O wonderful announcement! O strange salutation, bearing an abundance of fullness and illumining the virginal breast! The angel therefore came down, gleaming in flame-bearing flight, and lighting up at once Mary's dwelling and her mind with the brightness of his own radiance. The herald going before the judge, so illustrious and gentle, so hasting and hurrying, in order that in the judgement-hall of virginity, which remained hidden on earth, the Lord of majesty might be received, says: Hail, Mary; hail, full of grace, the Lord is with you (ibid., 28). He Who created you has already chosen you beforehand: He Whom you are to bear has already filled you.
CAP. II. — Turbata itaque illa in introitu ejus, erat cogitans quis sic benedixerit ei; quae modestum apud se retinens propositi sancti silentium, et incognitum habens virile alloquium, turbatur angelo salutante stupetque sibi taliter benedicentem: non tamen ausa est praevenire loquentem. Mirans enim apud se diutius cum timore animo conferebat quid sic benediceretur. Quae cum prolixius cogitans haesitaret, et angeli praesentiam fortius notaret (simul enim fulgorem praesentiae cum benedictione pertractans tacite haesitavit), aspexit in eam Gabriel illustris archangelus, Trinitatis sacrosanctae legatus, coelestiumque conscius secretorum, et ait: Ne timeas, Maria: invenisti enim gratiam apud Deum. Ecce concipies in utero, et paries filium, et vocabis nomen ejus Jesum; hic erit magnus, et Filius Altissimi vocabitur; et dabit illi Dominus Deus sedem David patris ejus, et regnabit in domo Jacob in aeternum, et regni ejus non erit finis (Luc. I, 30-33). Tunc Maria haec angelica verba ponderata examinatione auscultans, et mentis statera prudentissima virgo perpendens ait: Quomodo fiet istud quod dicis, quoniam virum non cognosco (Ibid., 34)? Habebo filium, quae nescio virum? Portabo fetum, quae maternum non habeo succum? Mamillis aridis unde praebebo labiis infantis sugere postulantis; quando torum mei cubiculi nec ingenitus amor possederit juvenilis, nec amplexus aliquando concesserit maritalis? Et angelus: Non ita, inquit, Maria, non ita. Noli expavescere: noli de tuae sanctitatis integritate sollicitudine gerere. Intacta manebis, et de prole gaudebis, de filio. Sine conjunctione mortalis viri efficieris nurus Altissimi, quia Filium generatura es Dei. Joseph vero ille vir castus et justitiae nomine decoratus, non maritus, sed custos tuus, non accedet ad te; sed Spiritus sanctus superveniet in te; nec ardebis carnali libidine, nec sponsus adhaerebit, sed virtus Altissimi obumbrabit tibi: propterea quod nascetur ex te sanctum, vocabitur Filius Dei (Ibid. 35). O domicilium Deo dignum! Priusquam angelus luculentissima testificatione sibimet approbaret, quod de palatii aula paterni delatum, et quale illud est, propriis auribus susciperet; nullum verbum protulit ore pudico, nullum responsionis assensum. At ubi Maria illaesam virginitatem audivit veridica astipulatione firmatam, respondit continuo, in sanctissimo pectore perornate componens affuturum cubiculare secretum: Ecce, inquit, ancilla Domini; contingat mihi secundum verbum tuum (Ibid. 38). Tanquam diceret: Paratum cor meum, quia intactus permanet uterus meus. Contingat mihi, Gabriel archangele, secundum verbum tuum. Veniat ad habitaculum suum, qui in sole posuit tabernaculum suum. Oriatur mihi virgini permanenti Sol justitiae,
CHAP. II. — She therefore, troubled at his entrance, was pondering who it was that had so blessed her; and she, keeping within herself the modest silence of her holy purpose, and having no acquaintance with the address of a man, is troubled at the angel's greeting and is amazed at one blessing her in such a way; yet she did not dare to forestall the speaker. For, wondering within herself for a long while, she was turning over in her mind with fear why she should be so blessed. And when, pondering at greater length, she hesitated, and marked the angel's presence more intently (for, weighing together the brightness of his presence and the blessing, she silently hesitated), Gabriel the illustrious archangel, the envoy of the most holy Trinity and privy to the heavenly secrets, looked upon her and said: Do not fear, Mary: for you have found grace with God. Behold, you shall conceive in the womb and shall bear a son, and you shall call His name Jesus; He shall be great, and shall be called the Son of the Most High; and the Lord God shall give Him the seat of David His father, and He shall reign in the house of Jacob for ever, and of His kingdom there shall be no end (Luke 1:30–33). Then Mary, listening to these angelic words with weighed examination, and, a most prudent virgin, weighing them in the balance of her mind, says: How shall this be which you say, since I do not know man (ibid., 34)? Shall I have a son, who know not a man? Shall I carry offspring, who have not a mother's sap? Whence, with dry breasts, shall I offer anything to the lips of an infant asking to suck, when neither has inborn youthful love possessed the couch of my chamber, nor has a husband's embrace ever come to it? And the angel says: Not so, Mary, not so. Do not be afraid: do not bear anxiety about the integrity of your holiness. You shall remain untouched, and shall rejoice in offspring, in a son. Without union with a mortal man you shall be made the daughter-in-law of the Most High, because you are to bring forth the Son of God. But Joseph, that chaste man, adorned with the name of righteousness, not your husband but your guardian, shall not come near you; but the Holy Spirit shall come upon you; nor shall you burn with carnal lust, nor shall a bridegroom cleave to you, but the power of the Most High shall overshadow you: therefore that holy thing which shall be born of you shall be called the Son of God (ibid., 35). O dwelling worthy of God! Before the angel made it good to her by the clearest attestation, and she received with her own ears what was brought down from the hall of the Father's palace and of what kind it is, she brought forth no word from her modest mouth, no assent of reply. But when Mary heard her virginity confirmed unharmed by a truthful assurance, she answered at once, arranging most fairly in her most holy breast the privacy of the chamber that was to be: Behold, she says, the handmaid of the Lord; let it befall me according to your word (ibid., 38). As though she were saying: My heart is ready, because my womb remains untouched. Let it befall me, archangel Gabriel, according to your word. Let Him come to His own dwelling, Who has set His tabernacle in the sun. Let the Sun of righteousness rise for me, remaining a virgin,
Editors' notes and page, col. 509

Footnotes

(a) ‹anchor: Ave, Maria, inquit,› · call in col 509

Unus codex omittit hoc secundum Ave.

One codex omits this second Ave.

(printed under page 260)

(b) ‹anchor: apud se diutius› · call in col 509

Unus cod., cum amore; alius, quam amore. Exigente contextu emendavimus, cum timore, unde Gabriel dixit : Ne timeas.

One codex has cum amore; another, quam amore. As the context requires, we have emended to cum timore, whence Gabriel said: Ne timeas.

(printed under page 260)

(c) ‹anchor: David patris› · call in col 509

Al., sui.

Others, sui.

(printed under page 260)

(d) ‹anchor: postulantis; quando› · call in col 509

Mss., thronum.

The manuscripts: thronum.

(printed under page 260)

(e) ‹anchor: expavescere : noli› · call in col 509

Unus cod., de tua.

One codex: de tua.

(printed under page 260)

(f) ‹anchor: nec ardebis› · call in col 509

Al., carnis.

Others, carnis.

(printed under page 260)

(g) ‹anchor: ore pudico,› · call in col 509

Supplendam credimus vocem nullum.

We believe the word nullum is to be supplied.

(printed under page 260)

Page

  • running head: 509 SERMONES S. LEONI MAGNO AT[TRIBUTI ...] (left half of the page head; the rest lies over column 510)
  • marginal letters: A ‹mino de regalibus thronis›; B ‹habens virile alloquium›; C ‹34)? Habebo filium›; D ‹verbum protulit ore pudico›
  • old-edition numerals: 439 after ‹praeelegit:›; 440 after ‹diceret:›
  • other: The column's first printed syllable ‹mino› completes ‹Do-› from col. 508 and is set there (Domino); this file begins with the next word. Column ends mid-sentence. Foot-note calls (a)–(g) removed. Worn type read as intended: ‹angeiica› = angelica. The misprint listed (sollicitudine for sollicitudinem) is as printed but may be the manuscripts' reading rather than the printer's: UNSURE.
PL 54:510
in cujus pennis aeterna permanet sanitas; qui perpetua castitate florescens, in ea perdurare decrevit integritas. Egrediatur sicut splendor justus, et salvator quasi facula accendatur. Solis facula totum illustrat, et quae forsitan obstare videntur radiis suis peculiaria interius penetrat, et nihil penitus dissipat. Procedat jam ad oculos hominum speciosus forma prae filiis hominum; procedat sponsus de thalamo suo, quia secura facta sum de proposito meo.
in Whose wings abides eternal health; Who flourishing in perpetual chastity, integrity has resolved to endure in it. Let the Just One go forth as brightness, and let the Saviour be kindled like a torch. The torch of the sun illumines the whole, and it pierces inwardly the private places that perhaps seem to stand in the way of its rays, and scatters nothing at all. Let Him now come forth before the eyes of men, He Who is beautiful in form above the sons of men; let the Bridegroom come forth from His bridal chamber, because I have been made secure concerning my purpose.
CAP. III. — Quis istam generationem, fratres mei, poterit sermone narrare? Quis lingua vel facundia valeat explicare? Intemeritas servatur virginitatis... naturae, et infans intrinsecus coalescit in virgine. Dum vero impletum est tempus ut pareret, expositus est partus sacer, cujus conceptionis modum homo non noverat pater. Haec est ineffabilis conjunctio nuptialis Verbi et carnis, Dei et hominis. Ita namque factus est inter Deum et hominem mediator Dei et hominum homo Christus Jesus (I Tim. II, 5); et ideo pretiosissimus conjugii thalamus electus est virginis uterus, ut quia ex peccatis sordentibus squalidus effectus fuerat mundus, veniens Creator mundi sine opere mundi, ex mundis visceribus effusus in mundum, et novo miraculo, natus in mundo, mundum redderet mundum. Venit namque filius hominis, sicut ait ipse Filius Dei et hominis, non ut judicet mundum, sed ut salvum faciat mundum (Joan. III, 17). Dic mihi jam, quaeso, sancta sanctorum mater, quae matutini floris odorem et niveum lilium convallium sine sulco humanae propaginis et sine imbre carnalis seminis in sinu Ecclesiae germinasti: dic, quaeso, mihi, unica mater, quibus manibus vel quo Divinitatis articulo in utero tuo formavit filium cujus Deus solus est pater. Dic, obsecro te per Deum, qui talem fecit te, ut ipse fieret in te: dic, inquam, mihi, quid boni gessisti; quantum premium obtulisti; per quas potestates ambisti; quos etiam patronos habuisti; quae suffragia promisisti; quo sensu vel qua cogitatione ad haec, ut acciperes, pervenisti, ut virtus et sapientia Patris, quae attingit usque ad finem fortiter, et disponit omnia suaviter (Sap. VIII, 1), totus ubique manens, et sine ulla sui mutabilitate in utero tuo veniens, ita catum castellum tui ventris incoleret, ut ingrediens non laederet, et exiens incolumem custodiret? Dic ergo mihi quomodo ad haec pervenisti? Et illa: Quaeris a me quid obtulerim muneris ut mei mater efficerer Salvatoris? Oblatio mea virginitas est; promissio mea, non a me mihi data, sed ab ipso mihi auctore omnis boni concessa. Omne enim datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum (Jac. I, 17). Ambitio mea est humilitas mea; et ideo magnificat anima mea Dominum, et exsultavit spiritus meus in Deo salutari meo, quia respexit, non auro clavatam tunicam, non pompas radiantes occulto auro ad ornamentum cervicis meae, aut pretiosarum lapides margaritarum dependentium aspexit in auribus meis, aut genarum ruborem attendit fuco mendacii coloratum; sed respexit humilitatem ancillae suae (Luc. I, 46-48). Venit enim ad humilem mansuetus, sicut fuerat vaticinio prophetae ante promissum, et ait: Noli timere, filia Sion: ecce Rex tuus venit tibi mansuetus et mitis, sedens super nebulam (Zach. IX, 9; Matth. XXI, 5): super Mariam scilicet virginem, quam sibi ipse exhibuit sine compari sidere genitricem.
CHAP. III. — Who, my brethren, will be able to tell of this generation in speech? Who would have the power to unfold it by tongue or eloquence? The inviolateness of virginity is preserved ... of nature, and the infant grows together inwardly in the virgin. But when the time was fulfilled that she should bring forth, the sacred offspring was brought to light, the manner of Whose conception no human father had known. This is the ineffable nuptial union of the Word and flesh, of God and man. For thus was made, between God and man, the mediator of God and men, the man Christ Jesus (1 Tim. 2:5); and therefore the womb of a virgin was chosen as the most precious bridal chamber of the marriage, in order that, because the world had been made foul by defiling sins, the Creator of the world, coming without the working of the world, poured forth from clean inward parts into the world, and by a new miracle born in the world, might render the world clean. For the son of man came, as the Son of God and of man Himself says, not to judge the world, but to save the world (John 3:17). Tell me now, I pray, holy mother of the holy ones, you who have made to sprout in the bosom of the Church the fragrance of the morning flower and the snow-white lily of the valleys, without the furrow of human propagation and without the rain of carnal seed: tell me, I pray, only mother, with what hands or with what finger of the Divinity He formed in your womb the son Whose father is God alone. Tell me, I beseech you by God, Who made you such that He Himself might be made in you: tell me, I say, what good you did; how great a price you offered; through what powers you canvassed; what patrons also you had; what votes you promised; by what understanding or what thought you arrived at these things, so as to receive them, that the Power and Wisdom of the Father, which reaches even to the end mightily and disposes all things sweetly (Wisd. 8:1), abiding whole everywhere, and coming into your womb without any change of Himself, should so inhabit the chaste castle of your womb that in entering He did not harm it, and in going out He kept you intact? Tell me then, how did you arrive at these things? And she: Do you ask of me what gift I offered that I might be made the mother of my Saviour? My offering is virginity; my promise, not given to me by myself, but granted to me by the very Author of all good. For every best gift, and every perfect gift, is from above, coming down from the Father of lights (Jas. 1:17). My canvassing is my humility; and therefore my soul magnifies the Lord, and my spirit has exulted in God my salvation, because He has regarded, not a tunic striped with gold, not showy things gleaming with hidden gold for the adornment of my neck, nor did He look at stones of precious pearls hanging in my ears, nor heed a blush of the cheeks coloured with the dye of falsehood; but He has regarded the humility of His handmaid (Luke 1:46–48). For He came meek to the humble one, as had been promised beforehand by the prophet's oracle, and He says: Do not fear, daughter of Sion: behold, your King comes to you meek and gentle, sitting upon a cloud (Zech. 9:9; Matt. 21:5): that is, upon the virgin Mary, whom He Himself furnished for Himself as His mother, with no star her equal.
CAP. IV. — Venit itaque mansuetus requiescens super maternum spiritum humilem et quietum et trementem verba sua. Venit igitur mansuetus, implens coelos, transiens per humiles ad superbos,
CHAP. IV. — He came therefore meek, resting upon the maternal spirit, humble and quiet and trembling at His words. He came therefore meek, filling the heavens, passing through the humble to the proud,
Editors' notes and page, col. 510

Footnotes

(h) ‹anchor: castitate florescens,› · call in col 510

Forte, in me. . . integritatem.

Perhaps, in me. . . integritatem.

(printed under page 260)

(i) ‹anchor: radiis suis› · call in col 510

Forte, penetralia.

Perhaps, penetralia.

(printed under page 260)

(j) ‹anchor: partus sacer,› · call in col 510 (the call is printed "(i)" in the text)

Unus cod., cujus parientem non cognoverat patrem.

One codex: cujus parientem non cognoverat patrem.

(printed under page 260)

(k) ‹anchor: visceribus effusus› · call in col 510

Sex voces sequentes in uno ms. desiderantur.

The six words that follow are wanting in one manuscript.

(printed under page 260)

Page

  • running head: [SERMONES S. LEON]I MAGNO ATTRIBUTI. SERM. XV. 510 (right half of the page head)
  • marginal letters: A ‹in cujus pennis aeterna›; B ‹pretiosissimus conjugii thalamus›; C ‹haec, ut acciperes, pervenisti›; D ‹militatem ancillae suae›
  • old-edition numerals: 441 after ‹laederet,›
  • other: Column begins and ends mid-sentence. The three points after ‹virginitatis› are printed (a lacuna marked by the editors) and are kept as printed, not a column-break ellipsis. ‹Intemeritas› is so printed (†, an unusual form; perhaps for integritas or intemerata): UNSURE. The opening sentence is corrupt as printed (the Ballerini's note (h) conjectures in me ... integritatem; note (i) conjectures penetralia for peculiaria); set and translated as printed. ‹filius hominis› is printed with a small f. Foot-note calls (h)–(k) removed; the call before ‹peculiaria› is printed (i) and that before ‹cujus conceptionis› is also printed (i), the latter answering to foot note (j). Misprints kept as printed (added by Q6b, 2026-10-12): ‹catum castellum› is so printed, split ‹ca-› | ‹tum› at the line end (†, for castum; the English renders the intended word); ‹premium› is so printed, with plain e (for praemium; UNSURE whether printer's or the edition's spelling).