PL 54 · cols. 511–514

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

Sermons XVI–XVII

et coelos non dereliquit. Inflatos tumore superbiae, apposito humilitatis emplastro, ut mitis medicus, ipse curavit. O profunda humilitas! O excellentior altitudo divitiarum sapientiae et scientiae Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viae ipsius (Rom. XI, 33)! Angelorum panis lactatur uberibus matris. Fons aquae salientis in vitam aeternam (Joan. IV, 14); Samaritanae, praeformans Ecclesiam, bibere postulat (Ibid 7). Convivare cum peccatoribus non recusat, cui familiae coelestium dignitatum cum tremore ministrant. Reguli filium Rex regum reddidit sanum (Ibid. 50), non adhibens diversis pigmentis epithimam, sed lingua bajulans medicinam. Exstinctum febribus curat servum Centurionis, cujus laudabilis inventa est fides (Matth. VIII, 10; Luc. VII, 9): quia ita Centurio de Dominica virtute fieri credidit quantum ipse suis militibus sibi subditis imperans. Ita praesumptis passiones paralytici (Matth. IX, 2; Luc. V, 20), ut Dominus misericorditer visitando sanavit mulieris longi temporis plagam (Matth. IX, 22), in qua humor morbi sentina, tabida fecerat membra. Ipse Salvator tacitam sentiens fidem, exeuntem de servitute siccavit importuni sanguinis fontem. Et quando (Forte quomodo] cuncta percurram? Narrando deficit tempus, quam magnifica potestate et profunda bonitate cuncta perfecit, qui, magnus ad parvos, humilis ad superbos, plenus pietate descendit. Nova fecit a saeculo, qui novus venit ad saeculum. In cujus mirabilem formam suas evangelistae demonstrant figuras: homo, leo, vitulus, aquila. Homo de virgine matre sine homine, ut leo fortis procubuit in mortem; et potestate propria est exaltatus in cruce, tamquam novellus vitulus pro peccatis populi voluntarie mactatus in passione; et sicut aquila vehemens, recepto corpore de tumulo surgens stricto secans aerem, omnium lapsus calcavit, et super Cherubin ascendit et volavit; qui ambulat super pennas ventorum ascendit in coelum: cui est honor et gloria in saecula saeculorum. Amen.

and He did not leave the heavens. Those puffed up with the swelling of pride He Himself healed, as a gentle physician, by applying the plaster of humility. O profound humility! O more excellent depth of the riches of the wisdom and of the knowledge of God! how inscrutable are His judgements, and how unsearchable His ways (Rom. 11:33)! The bread of angels is suckled at a mother's breasts. The fountain of water springing up into eternal life (John 4:14), prefiguring the Church, asks of the Samaritan woman to drink (ibid. 7). He does not refuse to feast with sinners, He to Whom the households of the heavenly dignities minister with trembling. The King of kings restored the ruler's son to health (ibid. 50), not applying a poultice of various drugs, but carrying the medicine on His tongue. He cures the Centurion's servant, all but dead with fevers, the Centurion whose faith was found worthy of praise (Matt. 8:10; Luke 7:9): because the Centurion believed that it would be done by the Lord's power just as much as he himself did in commanding the soldiers subject to him. So, the sufferings of the paralytic being taken up beforehand (Matt. 9:2; Luke 5:20), as the Lord by mercifully visiting healed the woman's plague of long standing (Matt. 9:22), in whom the humour, the bilge of the disease, had made her limbs waste away. The Saviour Himself, perceiving her silent faith, dried up the fountain of the troublesome blood as it went out from its bondage. And when [perhaps: how] shall I run through all things? Time fails in the telling of with how magnificent a power and how profound a goodness He accomplished all things, Who came down, great to the little, humble to the proud, full of loving-kindness. He did new things from of old, Who came new to the world. Towards Whose wonderful form the evangelists show forth their figures: man, lion, calf, eagle. A man from a virgin mother without a man, as a strong lion He lay down unto death; and by His own power He was lifted up on the cross, as a young calf willingly slain in the passion for the sins of the people; and like a vehement eagle, having taken back His body, rising from the tomb, cleaving the air in close flight, He trod down the falls of all, and He ascended above the Cherubim and flew; He Who walks upon the wings of the winds ascended into heaven: to Whom is honour and glory for ever and ever. Amen.

SERMO XVI.

SERMON XVI.

In Natali SS. apostolorum Petri et Pauli.

On the Birthday of the holy apostles Peter and Paul.

CAP. I. — Duorum sanctorum apostolorum Petri et Pauli, fratres charissimi, hodie celebramus natalem; quorum sonus et praedicatio pervenit in omnem orbem terrarum. Ita eorum passio celebratur ab Oriente usque ad Occidentem, quoniam pro Rege passi sunt coeli et terrae. Meruit civitas Romanorum, ubi sunt constitutae memoriae apostolorum. Oportuit enim ibi esse praedicatores regni coelorum, ubi constitutum est regnum Romanorum, ut diversae gentes venientes honorificent memoriam piscatorum. Euntibus enim ab beatum Petrum apostolum, qui noverunt, ibi est constituta memoria Adriani imperatoris, mirae magnitudinis et pulchritudinis templum constructum; numquid potest ab aliquo dici: Intremus ad memoriam imperatoris? Ergo praeteritur memoria imperatoris, et festinatur ad memoriam piscatoris. Boni piscatores facti, qui erant piscatores nati. Piscatores piscium facti sunt piscatores hominum, Domino Christo dicente: Venite post me: faciam

CHAP. I. — Today, dearest brethren, we celebrate the birthday of the two holy apostles Peter and Paul, whose sound and preaching has reached into the whole world. So their passion is celebrated from the East even to the West, because they suffered for the King of heaven and earth. The city of the Romans, where the memorials of the apostles are established, has earned this. For it was fitting that the preachers of the kingdom of the heavens should be there where the kingdom of the Romans is established, so that the various nations as they come may honour the memorial of the fishermen. For as men go to the blessed apostle Peter — those who know it are aware — there stands the memorial of the emperor Hadrian, a temple built of wonderful size and beauty; can it be said by anyone: Let us go in to the memorial of the emperor? Therefore the memorial of the emperor is passed by, and men hasten to the memorial of the fisherman. They were made good fishermen, who had been born fishermen. Fishers of fish were made fishers of men, the Lord Christ saying: Come after Me: I will make

Editors' notes and page, col. 511

Footnotes

(a) ‹anchor: subditis imperans. Ita› · call in col 511

Luxatus valde hic locus est.

This passage is badly out of joint.

(printed under page 261)

(b) ‹anchor: de tumulo surgens› · call in col 511

Forte, recta, vel aliquid supplendum, ex gr., volatu.

Perhaps recta, or something is to be supplied, for example volatu.

(printed under page 261)

Editors' prose

Licet hic sermo spectet ad appendicem collect. 2, cujus sermones ascititios ostendimus in praefatione Sermonibus praemissa num. 19, unde etiam in ms. Casanatensi ejusdem collectionis omissi fuere, cum tamen ex ms., ut videtur, basilicae S. Petri, veluti Leonis allegetur ex testimonio Petri Mallii, quod in eadem praefatione eodemque numero recitavimus, hinc ne quis forte de sermone genuino suspicaretur, qui a nobis inventus non fuerit, eum appendici inserendum putavimus. Auctor aliquis Romanus pontifex videtur.

Although this sermon belongs to the appendix of collection 2, whose sermons we have shown, in the preface prefixed to the Sermons, no. 19, to be adventitious, whence they were also omitted in the Casanatense manuscript of the same collection, yet since it is cited as Leo's, from a manuscript, as it seems, of the basilica of St Peter, on the testimony of Petrus Mallius, which we recited in the same preface and under the same number, for this reason, lest anyone should perhaps suspect a genuine sermon that had not been found by us, we have thought that it ought to be inserted in the appendix. The author seems to be some Roman pontiff.

Page

running head: 511 APPENDIX AD PRIMAM PARTEM OP[...] (left half of the page head; the rest lies over column 512)
marginal letters: A ‹et coelos non dereliquit›; B ‹plagam (Matth. IX, 22)›; C ‹lorum. Amen.›; D ‹Oriente usque ad Occidentem›
old-edition numerals: 442 after ‹mortem;›
other: Column begins mid-sentence. The last word is split at the column break (fa- | ciam); set whole here from the first line of col. 512, and col. 512 begins after it. The sentence ‹Ita praesumptis passiones paralytici ...› is corrupt as printed (the Ballerini's note (a): the place is badly dislocated); set as printed and translated as closely as the wording allows: UNSURE. At ‹stricto secans aerem› note (b) conjectures recta or a missing word (volatu); translated with flight understood. Foot-note calls (a), (b) removed. Worn type read as intended: ‹Infiatos› = Inflatos; the Matthew reference ‹VIII, 40› = VIII, 10. Misprints kept as printed: ‹ab beatum› (for ad beatum; translated as ad); the conjecture ‹(Forte quomodo]› opens with a round bracket and closes with a square one. EDITORS' PROSE in this column, not set in the text above: the Ballerini's italic admonition between the title of Sermo XVI and CAP. I. As printed: ‹Licet hic sermo spectet ad appendicem collect. 2, cujus sermones ascititios ostendimus in praefatione Sermonibus praemissa num. 19, unde etiam in ms. Casanatensi ejusdem collectionis omissi fuere, cum tamen ex ms., ut videtur, basilicae S. Petri, veluti Leonis allegetur ex testimonio Petri Mallii, quod in eadem praefatione eodemque numero recitavimus, hinc ne quis forte de sermone genuino suspicaretur, qui a nobis inventus non fuerit, eum appendici inserendum putavimus. Auctor aliquis Romanus pontifex videtur.› English: ‹Although this sermon belongs to the appendix of collection 2, whose sermons we showed to be adventitious in the preface set before the Sermons, no. 19, for which reason they were also left out in the Casanatense manuscript of the same collection, yet since it is cited as Leo's, apparently from a manuscript of the basilica of St Peter, on the testimony of Petrus Mallius, which we quoted in the same preface under the same number, we therefore thought it should be inserted in the appendix, lest anyone should perhaps suspect a genuine sermon which had not been found by us. The author seems to be some Roman pontiff.›

PL 54:512

vos fieri piscatores hominum (Matth. IV, 19). Artem vobis non muto: genus piscium muto. Extrahebatis de mari vivos ad mortem; nunc extrahetis de saeculo mortuos ad salutem.

you to become fishers of men (Matt. 4:19). I do not change your craft for you: I change the kind of fish. You used to draw the living out of the sea unto death; now you shall draw the dead out of the world unto salvation.

CAP. II. — Unus erat piscator et alius persecutor. Quantum meruerunt persecutores et piscatores, ut fierent praedicatores? Primus in ordine apostolorum electus est Petrus; novissimus in ordine apostolorum est Paulus, sicut ipse de se testatur dicens: Ego enim sum minimus omnium apostolorum (Rom. XV, 9). Qui elegit primum, ipse elegit et novissimum, ut simul pateretur primus et novissimus. Bona passio, quae nunc cohaeret laudi. Bonum certamen, quod perfecit martyrium. Sciebant apostoli ad quam praetendebant coronam, quam acceperunt Petrus et Paulus in urbe Roma. Dixerit enim Dominus in Evangelio: Qui reliquerit patrem aut matrem, uxorem vel filios, et omnia quae possidet, centuplum accipiet, et vitam aeternam possidebit (Matth. XIX, 29), aut qui perdiderit animam suam propter me in hoc mundo, in vitam aeternam custodiet eam (Matth. X, 39).

CHAP. II. — One was a fisherman and the other a persecutor. How much did persecutors and fishermen deserve, that they should become preachers? Peter was chosen first in the order of the apostles; Paul is the last in the order of the apostles, as he himself bears witness of himself, saying: For I am the least of all the apostles (Rom. 15:9). He Who chose the first, Himself chose the last also, that the first and the last might suffer together. A good passion, which now is joined to praise. A good contest, which martyrdom completed. The apostles knew towards what crown they were reaching, the crown which Peter and Paul received in the city of Rome. For the Lord had said in the Gospel: He who leaves father or mother, wife or children, and all that he possesses, shall receive a hundredfold, and shall possess eternal life (Matt. 19:29), or, he who loses his soul for My sake in this world shall keep it unto eternal life (Matt. 10:39).

CAP. III. — Oportet ergo, fratres, ut propter vitam non diligamus vitam: propter vitam aeternam temporalis est contemnenda. Boni discipuli, qui veram doctrinam tenuerunt magistri, cursum consummaverunt, fidem conservaverunt, promissa dilexerunt, temporalia contempserunt, et vitam aeternam possederunt. Unus ex rustico insertus; alius ex lupo factus est agnus. De Paulo apostolo dictum est: Lupus rapax, mane rapiet, et ad vesperas dividet escas (Gen. XLIX, 27). Fuit persecutor Saulus; sed mutatus est, ut fieret praedicator Paulus: fuit antea persecutor, postea vero factus est magnificus praedicator. Christum quem aliquando blasphemabat postea publice praedicabat; ipse enim de se testatur dicens: Qui prius fui blasphemus, et persecutor; sed ideo misericordiam merui, quia ignorans feci in incredulitate, ut in me revelaret Deus Filium suum (I Tim. I, 13; Gal. I, 16). Hoc praestitit mihi persecutori. Quid autem praestitit piscatori, nisi claves regni coelorum? Claves enim regni coelorum fides meruit Petri: quia prior agnovit Filium Dei. O gloriosum meritum apostolorum! Non uno die electi ad gloriam, sed uno die meruerunt palmam. Non uno die electi ad apostolatum; sed uno die meruerunt accipere martyrium consecratum. Transcenderunt coelum; et coronaverunt [Leg. cucurrerunt] ad Dominum Deum.

CHAP. III. — It is fitting therefore, brethren, that for the sake of life we should not love life: for the sake of eternal life the temporal is to be despised. Good disciples, who held the true teaching of the Master, finished the course, kept the faith, loved the things promised, despised temporal things, and possessed eternal life. The one, from a rustic, was grafted in; the other, from a wolf, was made a lamb. Of the apostle Paul it was said: A ravening wolf, in the morning he shall seize, and at evening he shall divide the food (Gen. 49:27). Saul was a persecutor; but he was changed, that he might become Paul the preacher: he was formerly a persecutor, but afterwards he was made a magnificent preacher. Christ, Whom he once blasphemed, he afterwards publicly preached; for he himself bears witness of himself, saying: I who was before a blasphemer and a persecutor; but I obtained mercy for this reason, that I did it in ignorance, in unbelief, that God might reveal His Son in me (1 Tim. 1:13; Gal. 1:16). This He bestowed on me, a persecutor. But what did He bestow on the fisherman, if not the keys of the kingdom of the heavens? For the faith of Peter earned the keys of the kingdom of the heavens: because he was the first to acknowledge the Son of God. O glorious merit of the apostles! Not chosen on one day for glory, but on one day they earned the palm. Not chosen on one day for the apostolate; but on one day they were found worthy to receive a hallowed martyrdom. They passed beyond heaven; and they crowned [read: ran] to the Lord God.

SERMO XVII.

SERMON XVII.

In Natali B. Pauli apostoli.

On the Birthday of the blessed apostle Paul.

Editors' notes and page, col. 512

Footnotes

Ita ex cod. Vallicel. et duobus Vat. Al., De S. Paulo, seu, De Festivitate S. Pauli.

So from the Vallicellian codex and two Vatican ones. Others, De S. Paulo, or De Festivitate S. Pauli.

(printed under page 261)

Editors' prose

Ex cod. collect. 2 nuper editus est ab abb. Trombellio. Praeter mss. coll. 2 eum invenimus in cod. Casin. coll. 1, nec non in duobus Lectionariis Vallicell. VII, et A, 6, ubique Leonis papae nomen praeferentem. In duobus autem Vat. 1272 et 3835, sine certo ullius auctoris nomine haec inscriptio legitur: Item ejusdem in Natali B. Pauli apostoli; quae eumdem hujus et praecedentis sermonis auctorem significare solet: praecedit autem in utroque cod. sermo S. Joanni Chrysostomo inscriptus. Cum vero hujus sermonis auctor sit certe Romanus, hic manifesta detegitur alicujus librarii oscitantia ejus generis, cujus in praefatione meminimus num. 9, ut scilicet hunc sermonem descripserit cum eadem epigraphe ex antiquiori Lectionario, tametsi praecedentem sermonem, cui veri auctoris nomen in eodem erat praefixum, nequaquam excerpserit. Auctor autem Romanus magno Gregorio posterior est: siquidem hujus temporibus, Micrologo teste de Ecclesiast. Observat. cap. 42, S. Pauli festivitas altera die post festum SS. Petri et Pauli celebrari coepit. In sacramentariis quidem Gregoriano antiquioribus, nimirum Leoniano

It was lately published from a codex of collection 2 by the abbot Trombelli. Besides the manuscripts of collection 2 we have found it in a Cassinese codex of collection 1, and also in two Vallicellian Lectionaries, VII and A, 6, everywhere bearing the name of Pope Leo. But in two Vatican codices, 1272 and 3835, without the sure name of any author, this inscription is read: Likewise of the same, on the Birthday of the blessed apostle Paul; which usually signifies the same author for this and for the preceding sermon: but in both codices there goes before it a sermon inscribed to St John Chrysostom. Since, however, the author of this sermon is certainly a Roman, there is here laid bare the manifest drowsiness of some copyist, of the kind we mentioned in the preface, no. 9: namely, that he copied this sermon with the same heading from an older Lectionary, although he by no means excerpted the preceding sermon, to which the true author's name was prefixed in it. The Roman author, moreover, is later than Gregory the Great: since it was in his times, on the witness of the Micrologus, On Ecclesiastical Observances, ch. 42, that the feast of St Paul began to be celebrated on the day after the feast of Saints Peter and Paul. In the sacramentaries older than the Gregorian, indeed, namely the Leonine

Page

running head: [APPENDIX AD PRIMAM] PARTEM OPERUM S. LEONIS MAGNI. 512 (right half of the page head visible from PARTEM)
marginal letters: A ‹ciam vos fieri piscatores›; B ‹qui perdiderit animam suam›; C ‹Gal. I, 16). Hoc praestitit›; D ‹jus et praecedentis sermonis› (in the editors' admonition)
old-edition numerals: 443 after ‹apostolorum est›; 444 after ‹hujus› (in the editors' admonition)
other: The column's first printed syllable ‹ciam› completes ‹fa-› from col. 511 and is set there (faciam); this file begins with the next word. ‹Dixerit› is so printed (one expects Dixerat): kept, translated as a pluperfect, UNSURE whether printer's or the manuscripts'. The reference ‹Rom. XV, 9› is as printed (the words are 1 Cor. 15:9); kept as printed in source and English. Worn type read as intended: ‹extrabetis› = extrahetis; the reference ‹I Tim. I, 43› = I, 13. Foot-note call (c) before the title of Sermo XVII removed. The Ballerini's italic admonition to Sermo XVII, running from under the title to the foot of the column and on into col. 513, is set above under Editors' prose, not in the text (moved there from this line by Q1, 2026-10-12). Its last word is split at the column break (‹Leo-› | ‹niano›) and is set whole here by the hyphen rule; the tail is taken from the record in n513 and was not seen on the page by Q1; n513 still opens ‹[Leo]niano› / ‹[Leo]nine›. Q10, 2026-10-12: the whole word stood above as ‹Leonino›, against that record; corrected to ‹Leoniano› to agree with it. The tail was not seen on the page by Q10 either (col. 513 is not among Q10's images): UNSURE until col. 513 is read.

PL 54:513

CAP. I. — Gemina hodiernae festivitatis, fratres charissimi, renovantur gaudia, dum annua doctoris mundi percolimus natalitia. Unde exsultantes in Domino, et immensas ejus ineffabili majestati referentes laudes, ingenti laetitia gratulemur. Et nimirum affluentissima jucunditate laetari oportet: quia quoties sanctorum memoria celebratur, nimio fidelium mentes gaudio replentur, et spiritualibus admodum profectibus illustrantur in id quod eorum praesentia adesse non ambigitur. Convenientibus ergo nobis, charissimi, huic sanctissimae aulae, eumdem in medio nostrum egregium praedicatorem assistere, et spirituali atque invisibili quodam modo pariter nobiscum in hac ejus celeberrima solemnitate credimus gratulari. Et ideo nulla debet, dilectissimi, quemquam Christianorum ad occurrendum huic venerandae Ecclesiae, ubi sanctum ejus quiescit corpus, desidia irretire corporis. Praecipue autem cunctos Romanae urbis et finitimis commorantes regionibus, duantocius accelerare prae omnibus congruit. Quoniam si universi de extremis mundi partibus neque austeritatem acerrimi itineris, neque prolixitatis terrae spatia metuentes, eo quo valent tempore apostolorum devote se praesentari inhiant ad limina, quid Romani cives excusationis proferre possunt in eo quod praesentialiter assistentes dissimulant saltem eorum occurrere festivitati, dum se eorumdem apostolorum precibus, defensione tueri noscuntur et ope?

CHAP. I. — The twofold joys of today's feast, dearest brethren, are renewed, as we keep the yearly birthday of the teacher of the world. Wherefore, exulting in the Lord and rendering boundless praises to His ineffable majesty, let us rejoice with great gladness. And indeed it is right to be glad with the most abundant delight: because as often as the memory of the saints is celebrated, the minds of the faithful are filled with exceeding joy, and are enlightened with very great spiritual advances, in that their presence is not doubted to be at hand. As we therefore come together, dearest ones, to this most holy hall, we believe that the same excellent preacher stands in our midst, and in a certain spiritual and invisible manner rejoices together with us on this his most celebrated solemnity. And therefore, most beloved, no sloth of body ought to entangle any Christian from coming to this venerable Church, where his holy body rests. But especially it befits all those of the city of Rome and those dwelling in the neighbouring regions, before all others, to make haste as quickly as possible. For if all men from the furthest parts of the world, fearing neither the harshness of a most bitter journey nor the stretches of the land's length, long to present themselves devoutly at the thresholds of the apostles at whatever time they are able, what excuse can the citizens of Rome bring forward, in that, though present on the spot, they neglect even to attend their feast, while they are known to be protected by the prayers, the defence and the help of those same apostles?

CAP. II. — Hesterno quippe die quo ipsi apostolorum principes martyrio sunt coronati, devotissimo affectu in ecclesiam B. apostoli Petri properantes, ejus celebravimus solemnitatem. Etenim oportebat ut ejus qui principatum meruit adipisci apostolatus, prius celebraretur festivitas. Hodie vero doctoris gentium et mundi totius illuminatoris natalitia colimus. Nam licet pariter ambo martyrii bravium sumpserint, propter confluentis tamen populi frequentiam in alium diem B. apostoli Pauli inerat ratio solemnitatis transferendae, ut sicut in B. Petri aula universa convenit multitudo, ita in ejus coapostoli ecclesia eadem pariter annexa conflueret populi congregatio, aequalisque omnibus inesset laetandi devotio. Sed ecce plures aut desidiis aut saecularibus dedidi curis, ad hanc distulerunt praestantissimi B. Pauli apostoli advenire aulam. Quapropter, fratres charissimi, abjicienda est omnis mundanae cogitationis cura, et temporalis lucri desideria respuenda, eoque omnes quo valemus annisu ad celebrandam sanctorum memoriam, maxime beatorum Petri et Pauli apostolorum principum natalitia concurrentes, in amborum ecclesias devote pariter congregati conveniamus, ut sicut pares eos honorum infulis divina illustravit dignatio, ita similes humana habeat in solemnitatibus devotio.

CHAP. II. — For yesterday, the day on which the princes of the apostles themselves were crowned with martyrdom, hastening with most devout affection to the church of the blessed apostle Peter, we celebrated his solemnity. For it was fitting that the feast of him who was found worthy to obtain the primacy of the apostolate should be celebrated first. But today we keep the birthday of the teacher of the nations and enlightener of the whole world. For although both alike took the prize of martyrdom, yet on account of the throng of the people flowing together there was reason for transferring the solemnity of the blessed apostle Paul to another day, so that, just as the whole multitude gathered in the hall of blessed Peter, so in the church of his fellow apostle the same assembly of the people, joined to it in like manner, might flow together, and an equal devotion of rejoicing might be in all. But behold, many, given over either to sloth or to worldly cares, have put off coming to this hall of the most excellent blessed apostle Paul. Wherefore, dearest brethren, all care of worldly thought must be cast away, and the desires of temporal gain rejected, and all of us, running together with what effort we can to celebrate the memory of the saints, above all the birthday of the blessed Peter and Paul, princes of the apostles, let us come together, devoutly assembled alike, into the churches of both, so that, just as the divine condescension has made them illustrious as equals in the insignia of honours, so human devotion may hold them alike in its solemnities.

CAP. III. Hic enim beatissimus prius quidem Saulus, et postmodum Paulus, prius, inquam, persecutor,

CHAP. III. For this most blessed man, first indeed Saul and afterwards Paul, first, I say, a persecutor,

Editors' notes and page, col. 513

Footnotes

(a) ‹anchor: memoria celebratur,› · call in col 513

Cod. Vat. 3835, nimis fidelium mentes gaudio relevantur.

The Vatican codex 3835: nimis fidelium mentes gaudio relevantur.

(printed under page 262)

(b) ‹anchor: charissimi, huic› · call in col 513

Al., sacratissimae.

Others, sacratissimae.

(printed under page 262)

A., torporis.

Others [printed "A." for "Al."], torporis.

(printed under page 262)

(d) ‹anchor: cives excusationis› · call in col 513

Sic Vat. cod. Al., proferent in eo : et post nonnulla, defensionis tueri noscuntur ope.

So the Vatican codex. Others, proferent in eo; and a little further on, defensionis tueri noscuntur ope.

(printed under page 262)

(e) ‹anchor: Hesterno quippe› · call in col 513

In quibusdam codd. deest die ; male.

In some codices die is missing; wrongly.

(printed under page 262)

(f) ‹anchor: martyrio sunt› · call in col 513

Al., consecrati.

Others, consecrati.

(printed under page 262)

(g) ‹anchor: in alium diem› · call in col 513

Ms. Barb. : B. apostoli Pauli ratio erat transferenda. Cod. Casanat. : B. apostoli Pauli inerat ratio transferendae Vallicell. cod. : B. apostoli Pauli celebritatis erat ratio transferendae. Secuti sumus cod. Vat

The Barberini manuscript: B. apostoli Pauli ratio erat transferenda. The Casanatense codex: B. apostoli Pauli inerat ratio transferendae. The Vallicellian codex: B. apostoli Pauli celebritatis erat ratio transferendae. We have followed the Vatican codex.

(printed under page 262)

(h) ‹anchor: ita in ejus› · call in col 513

Al., apostoli.

Others, apostoli.

(printed under page 262)

(i) ‹anchor: plures aut› · call in col 513

Al., desideriis.

Others, desideriis.

(printed under page 262)

(j) ‹anchor: mundanae cogitationis› · call in col 513

Vocem cura, quae in aliis codicibus desideratur, suggessit optimus cod. Vat., ex quo mox desideria scripsimus, pro desidia, ut alia exemplaria praeferunt.

The word cura, which is wanting in the other codices, was supplied by the excellent Vatican codex, from which we have just afterwards written desideria in place of desidia, as the other copies give.

(printed under page 262)

(k) ‹anchor: pares eos› · call in col 513

Id est, apostolatus honore.

That is, by the honour of the apostolate.

(printed under page 262)

(l) ‹anchor: dignatio, ita› · call in col 513

Al., similiter. Cod. Vat., coaequales.

Others, similiter. The Vatican codex, coaequales.

(printed under page 262)

Editors' prose

uti vocant, et Gelasiano, utriusque apostoli natale eadem die designatur, nec sequenti die describitur alia missa S. Pauli propria, ut in Gregoriano primum deprehenditur. Hunc sermonem in plerisque mss. exemplaribus mutilum, in solo antiquissimo Vat. 3835 integrum invenire potuimus.

[... the Leonine,] as they call it, and in the Gelasian, the natal day of both apostles is marked on the same day, nor is another Mass, proper to St Paul, set down for the following day, as is first found in the Gregorian. This sermon, mutilated in most manuscript copies, we have been able to find entire only in the very ancient Vat. 3835.

Page

running head: 513 SERMONES S. LEONI MAGNO ATT[RIBUTI ...] (left half of the page head; the rest lies over column 514)
marginal letters: A ‹nino, uti vocant, et Gelasiano› (in the editors' admonition); B ‹biscum in hac ejus celeberrima›; C ‹perantes, ejus celebravimus›; D ‹talitia concurrentes›
old-edition numerals: 445 after ‹ope?› (set before CAP. II)
other: The column ends mid-sentence with a word split at the break (perse- | cutor,); set whole here from the first line of col. 514, and col. 514 begins after it. ‹CAP. III.› is printed without the dash. Foot-note calls (a)–(l) removed. Worn type read as intended (illustrantur, martyrii, bravium). Misprints kept as printed: ‹duantocius› (for quantocius; translated as quantocius); ‹dedidi› (for dediti; translated as dediti). EDITORS' PROSE in this column, not set in the text above: the end of the Ballerini's italic admonition to Sermo XVII, at the head of the column, continued from col. 512 (its first syllable completes ‹Leo-› there: Leonino). As printed: ‹[Leo]nino, uti vocant, et Gelasiano, utriusque apostoli natale eadem die designatur, nec sequenti die describitur alia missa S. Pauli propria, ut in Gregoriano primum deprehenditur. Hunc sermonem in plerisque mss. exemplaribus mutilum, in solo antiquissimo Vat. 3835 integrum invenire potuimus.› English: ‹[Leo]nine, as they call it, and the Gelasian, the birthday of both apostles is marked on the same day, nor is another Mass proper to St Paul written out for the following day, as is first found in the Gregorian. This sermon, mutilated in most manuscript copies, we were able to find whole only in the very ancient Vat. 3835.›

PL 54:514

postmodum praedicator, Judaicae credulitatis infectus saevitia, nimia ferocitatis adversus Christianos exardescebat insania. Nam, sicut in Actibus apostolorum continetur (Act. IX, 2), accepta a principibus sacerdotum potestate ut si quos eorumdem Christianae religionis invenire potuisset, vinctos in Jerusalem deduceret, ibat fremens magna arreptus furia, et subito coelestis radii splendore illustratus ac perterritus audivit vocem de coelo dicentem sibi: Saule, Saule, quid me persequeris? Durum est tibi contra stimulum calcitrare (Ibid., 4). Et protinus cadens in terram, oculorum lumen amisit. O magna pietatis omnipotentis Dei nostri benignitas! O inaestimabilis longanimitatis misericordia! Modicum eum perterruit, ut multipliciter consolaretur. Paulum enim percussit, ut superflue mederetur. Illico enim Ananiae Dominus praecepit regenerationis gratiam baptismi tribui, et amissum lumen oculorum impertiri. Praeceptum est enim ovi ut lupum ad caulas deduceret, et similem sibi ovem efficeret. Anania enim Ovis interpretatur. Timet ovis lupo se propinquari, sed praecepto Domini fultus fiducialiter ad lupum accessit, eumque divina conspiciens correptione in mansuetudinem conversum, extemplo collato ei baptismatis munere, Christique adhibito vexillo, eum Dominico collocavit ovili. O admirandae operationis virtus! Ovis lupum ovem fecit, quia boni pastoris fortitudinem accepit, et quem prius habuit saevissimum expugnatorem, postmodum suscepit mitissimum concertatorem. Hunc Dominus praedestinatum habens ante omnia saecula, vas electionis affirmat, suumque nomen in gentibus deportaturum pronuntiat.

afterwards a preacher, infected with the savagery of Jewish belief, was blazing against the Christians with an excessive madness of ferocity. For, as is contained in the Acts of the Apostles (Acts 9:2), having received authority from the chief priests that, if he should be able to find any of those same men of the Christian religion, he should bring them bound to Jerusalem, he was going along raging, seized by a great fury, and suddenly, lit up by the brightness of a heavenly ray and terrified, he heard a voice from heaven saying to him: Saul, Saul, why do you persecute Me? It is hard for you to kick against the goad (ibid., 4). And straightway falling to the ground, he lost the light of his eyes. O great kindness of the loving-kindness of our almighty God! O mercy of inestimable long-suffering! He terrified him a little, that He might console him manifold. For He struck him a little, that He might heal him overabundantly. For at once the Lord commanded Ananias that the grace of the regeneration of baptism be bestowed on him, and the lost light of his eyes imparted. For the sheep was commanded to lead the wolf to the folds and to make him a sheep like itself. For Ananias is interpreted Sheep. The sheep fears to draw near to the wolf, but, supported by the Lord's command, he approached the wolf confidently, and seeing him turned to gentleness by the divine rebuke, the gift of baptism being forthwith conferred on him and the standard of Christ applied, he placed him in the Lord's sheepfold. O power of a working to be wondered at! The sheep made the wolf a sheep, because it received the strength of the good shepherd, and him whom it formerly had as a most savage assailant it afterwards took up as a most gentle fellow combatant. Him the Lord, holding him predestined before all ages, declares a vessel of election, and pronounces that he will carry His name among the nations.

CAP. IV. — O beate Paule, praedicator egregie, quam gloriosus et laudabilis inter apostolos omnesque refulges martyres! quia licet novissimus in consortio apostolorum advenisse videris, plus tamen omnibus in Evangelio Christi elaborasse demonstraris. En tua lucidissima in toto enitet mundo doctrina. Quibus te laudibus digne glorificari, elegantissime apostolorum princeps et veritatis opinatissime praedicator, humana poterit lingua, quem misericorditer Redemptor ex aethere vocans dignum sibi culorem, et vas elegantissimum athletamque strenuissimum constituit? Unde legitime bonum certamen certans cursumque ministerii consummans (II Tim. IV 7), tertium usque ob hoc raptus coelum, arcana meruisti audire verba; de reliquo repositam tibi coronam justitiae, atque laborum tuorum dignam a justo judice Domino nostro suscipiens remunerationem merito cum angelis in coelestibus perenniter triumphas regnis. Pro quo venerantes hanc sacratissimam solemnitatem tuam, gloriose apostolorum princeps et doctor gentium, assiduis nos apud Creatorem nostrum, pro cujus vera nominis confessione martyrii adeptus es palmam, commendare non desistas intercessionibus. Quatenus tuis circumfulti praecipuis interventionum suffragiis, continuaque protectione muniti, ab universis istius fluentis mundi erui mereamur adversitatibus, et mentis sinceritate, secura devotissimae tuae festivitatis exsequentes gaudia, ad aeterna pertingere valeamus regna, per Jesum Christum Dominum nostrum, cui est honor, et gloria per omnia saecula saeculorum. Amen.

CHAP. IV. — O blessed Paul, excellent preacher, how glorious and praiseworthy you shine among the apostles and all the martyrs! because, although you seem to have arrived last in the fellowship of the apostles, yet you are shown to have laboured more than all in the Gospel of Christ. Behold, your most luminous teaching shines forth in the whole world. With what praises will the human tongue be able worthily to glorify you, most choice prince of the apostles and most renowned preacher of the truth, whom the Redeemer, mercifully calling from the sky, appointed a worshipper worthy of Himself, and a most choice vessel and a most strenuous athlete? Whence, lawfully fighting the good fight and finishing the course of your ministry (2 Tim. 4:7), caught up on this account even to the third heaven, you were found worthy to hear secret words; for the rest, receiving the crown of righteousness laid up for you, and the worthy recompense of your labours from the just judge, our Lord, you deservedly triumph for ever with the angels in the heavenly realms. For which reason, as we venerate this your most sacred solemnity, glorious prince of the apostles and teacher of the nations, may you not cease to commend us by unceasing intercessions before our Creator, for the true confession of Whose name you won the palm of martyrdom. So that, upheld by the outstanding support of your interventions and fortified by your continual protection, we may deserve to be rescued from all the adversities of this fleeting world, and, with sincerity of mind, carrying through the untroubled joys of your most devout festival, may be able to attain to the eternal realms, through Jesus Christ our Lord, to Whom is honour and glory through all ages of ages. Amen.

Editors' notes and page, col. 514

Footnotes

(m) ‹anchor: misericordia! Modicum› · call in col 514

Sic idem Vat. Alias male, enim.

So the same Vatican codex. Elsewhere, wrongly, enim.

(printed under page 262)

(n) ‹anchor: multipliciter consolaretur.› · call in col 514

Sequentia in solo antiquissimo Vat. codice leguntur ; ubi mox, pro superflue, legendum videtur superne.

What follows is read only in the very ancient Vatican codex; where just afterwards, for superflue, it seems superne should be read.

(printed under page 262)

Page

running head: [SERMONES S. LEONI] MAGNO ATTRIBUTI. SERM. XVII. 514 (right half of the page head)
marginal letters: A ‹cutor, postmodum praedicator›; B ‹duceret, et similem sibi ovem›; C ‹Quibus te laudibus digne›; D ‹universis istius fluentis mundi›
old-edition numerals: 446 after ‹caulas›
other: The column's first printed syllables ‹cutor,› complete ‹perse-› from col. 513 and are set there (persecutor,); this file begins with the next word. The column ends with the end of Sermo XVII. ‹Paulum enim percussit›: Paulum is the adverb (a little), capitalized after the full stop. ‹superflue› is as printed (the Ballerini's note (n) would read superne). The reference after ‹calcitrare› is printed ‹Ibid , 4› with the point lost: set as Ibid., 4. Foot-note calls (m), (n) removed.