{"slug":"tmp892.tmp892.opp-lat1","id":"latin:ogl-pl:tmp892.tmp892.opp-lat1","title":"Sermones [Attributi]","title_source":"Sermones [Attributi]","author":"SS Leo I. Magnus","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T20:58:08Z","cost_usd":0.011078},"source":{"registry_id":"latin:ogl-pl:tmp892.tmp892.opp-lat1","work_id":"tmp892.tmp892.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp892/tmp892/tmp892.tmp892.opp-lat1.xml"},"stats":{"passages":120,"english_words":30594,"coptic_letters":0,"source_letters":118849,"commentary_units":0,"commentary_kinds":0,"derived_notes":8,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp892/tmp892/tmp892.tmp892.opp-lat1.xml"}],"checks":{"work":"tmp892.tmp892.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":120,"translated":120,"commentary_passages":0,"commentary_units":0,"english_words":30594,"source_letters":118039,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 120 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"5 scriptural phrase match(es) noted: John 1:1; John 4:10; Luke 1:28; Luke 1:46; Psalm 118:24."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":120},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMONES S. LEONI MAGNO ATTRIBUTI.\n\nADMONITIO IN TRACTATUM SEQUENTEM.\n\nHic tractatus e Vaticano codice a Gerardo Vossio Tungrensi primum editus, et insertus inter Miscellanea sanctorum aliquot Patrum subjecta editioni S. Gregorii Thaumaturgi Mogunt. an. i604, in aliis subinde S. Leonis editionibus locum habuit. Notavit autem Vossius in eo ms. hunc titulum minus congruum præferri: Leo papa primæ sedis episcopus ad Flavianum de erroribus Eutychetis; perinde ac si ipsa esset epistola ad Flavianum Constantinopolitanum episcopum directa. Nos eumdem tractatum reperimus in alto cod. Val. Reginæ Suecix 139, sæculi circiter xiv, qui Leonis Opera continet. Hæc autem eidem inscriptio est pag. 460: Fides Leonis papae, quam S. Gregorius in epistolis suis mirabiliter laudat, ita dicens: «Quisquis fidem S. Leonis papae. auget vel minuit, vel usque ad minimum atomum pleniter non amplectitur, ullo modo non episcopus est dicendus, sed anathemate plectendus est. » Qux tamen S. Gregorius non de hoc tractatu, sed de celebri ad Flavianum epistola scripsit. Similiter post eum tractatum hæc annotatio ibidem ponitur; Canones precipiunt in prima synodo legendas epistolas B. Leonis papæ, quæ scri sit ad Flavianum de errore Eut cbis. Eumdem etiam tractatum nacti sumus in ms. Vat. 551,,quem diversum a codice Vossii patebit ex nonnullis variantibus, ac præsertim ex notatione ultima.","english":"SERMONS ATTRIBUTED TO ST. LEO THE GREAT.\n\nADMONITION ON THE FOLLOWING TREATISE.\n\nThis treatise, first edited from a Vatican codex by Gerard Vossius of Tongeren and inserted among the Miscellanea of several holy Fathers appended to the Mainz edition of St. Gregory Thaumaturgus in the year 1604, subsequently had a place in other editions of St. Leo. Vossius, however, noted that in that manuscript the following title, rather unsuitable, is given: Leo, bishop of the pope of the first see, to Flavian, on the errors of Eutyches; as if it were the very letter directed to Flavian, bishop of Constantinople. We have found the same treatise in another codex, Vat. Reginae Sueciae 139, of about the fourteenth century, which contains the Works of Leo. Moreover, this is the inscription on the same at page 460: The faith of Pope Leo, which St. Gregory praises wondrously in his letters, saying thus: \"Whoever increases or diminishes the faith of St. Leo the pope, or does not fully embrace it even to the smallest atom, must in no way be called a bishop, but must be struck with anathema.\" Yet St. Gregory wrote this not about this treatise, but about the celebrated letter to Flavian. Similarly, after this treatise the following note is placed in the same place: The canons prescribe that in the first synod the letters of Blessed Pope Leo be read, which he wrote to Flavian concerning the error of Eutyches. We have also obtained the same treatise in ms. Vat. 551, which will be shown to differ from the codex of Vossius by certain variant readings, and especially by the final note.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Est codex XII circiter sæculi,et Hieronymi Epistolas continet, quibus hic tradaMus præmittitur cum hoc tituto: Leo papa primae sedis episcopus ad (et additum posteriori manu) Flavianum, ubi primae manus scriptura deleta fuerat. Subjicitur postea notatio: Haec est illa fides quam S. Gregorius, etc., ac dein: Canones prascipiunt, etc., tit in Vat. Reginas.\n\nQuesnellus hunc tractatum veluti certo spurium in appendicem rejiciendum credidit eo nomine quod centonem ex Leonis scriptis consutum habuerit. Omnia enim hinc inde ex variis S.pmtificis textibus ad verbum descriptis nunc ex Sermonibus nunc ex Epistolis sumpta sunt, quæ indicantur in margine. Vossius post indicatos fontes unde hic tractatus compactus fuit, hæc subjicit: Quas vel ideo loca per nos collata hie adducere visum est, ut constet hanc veram S. Leonis esse doctrinam. An autem praesens hic tractatus ita ab ipso S. LeonesitconBcriptus, an ab aliis sit ex ejus doctrina confectus, curiose hic indagandum haud videtur. Unum sanehocex Epistolis S.","english":"There is a codex of about the twelfth century, and it contains the Epistles of Jerome, to which is prefixed the treatise we are here transmitting, with this title: \"Leo the pope, bishop of the first see, to Flavian\" (and added by a later hand), where the writing of the first hand had been erased. Afterward is subjoined this note: \"This is that faith which St. Gregory,\" etc., and then: \"The canons prescribe,\" etc., as in the Vatican Reginae codex.\n\nQuesnel believed that this treatise should be rejected into an appendix as certainly spurious, on the ground that it had been stitched together as a cento from the writings of Leo. For all things here and there are taken word for word from various texts of the holy pontiff, now from the Sermons, now from the Epistles, which are indicated in the margin. Vossius, after the sources from which this treatise was compacted have been indicated, adds the following: These passages, having been collated by us, have seemed good to adduce here, precisely so that it may be established that this is the true doctrine of St. Leo. But whether this present treatise was thus written by St. Leo himself, or was composed by others from his doctrine, does not seem to need curious investigation here. One thing certainly from the Epistles of St.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Leonis exploratum habemus, quod eadem saepe in aliis atque aliis repetantur: At inscriptionis falsitas suspicionem primum ingerit;dcin difficultatem faciunt nonnulli textus qui veluti rationemantecedentium praeferunt, cum antecedentibns autem non satis cohœrent, ut potitsimum liquebit ex notatione 38.Igitur de centone, quem aliquis minus perite congessit, dubitari non posse credimus; ac proinde hunc tractatum in appendice in quam fuerat a Quesnello conjectus, relinquendum putavimus. Primum autem locum huic centoni dedimus, eo quod opera hajusmodi mediæ cujusdam conditionis inter sincera et supposititia sint; neque enim a Leone omnino alienum est, quod ex ejusdem verbis constat atquesententiis; neque rursus omnino ipsius proprium, quod ab alio concinnatum fuit. Vossius licet uno codice in hoc tractatu edendo usus sit, aliquas tamen variantes annotavit in margine, quas ex lectione Sermonum, vel Epistolarum sumpsit, easque solas posteriores editiones exhibent. Nos ex duobus mas. paulo ante allegatis Vat. et Regio altas subjiciemus, vel opportunum fuerit, indicata veteri lectione, tramferemus in textum.","english":"We have established that it is Leo's, because the same things are often repeated in one place and another. But the falsity of the inscription first introduces suspicion; then certain texts create difficulty, since they present themselves as the reasoning of what precedes, yet do not cohere sufficiently with what precedes, as will become especially clear from note 38. Therefore, concerning the cento, which someone put together rather unskillfully, we believe there can be no doubt; and accordingly we have thought that this treatise should be left in the appendix, into which it had been cast by Quesnel. But we have given the first place to this cento, for the reason that works of this kind are of a certain intermediate condition between genuine and supposititious; for neither is it entirely alien to Leo, since it consists of his words and sentences, nor again is it entirely his own, since it was assembled by another. Vossius, although he used one codex in editing this treatise, nevertheless noted some variants in the margin, which he took from the reading of the Sermons or the Epistles, and these alone the later editions exhibit. We, from the two manuscripts cited a little earlier, the Vatican and the Royal, will add others below, or, where it is appropriate, with the old reading indicated, we will transfer them into the text.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"SERMO I.\n\nSeu Tractatus adversus errores Eutychetis et aliorum hæreticorum.\n\nCAP. I. — Ad Ecclesiae filios instruendos addendum estnostn Sermonis obsequium.Nonenim timemus ne spiritales et eruditi nota fastidiant,ad quorum fructum pertinet aliis insinuare quod ipsi cum magna sui utilitate didicerunt. Fiat ergo per corda omnium,dispensatjomunerum divinorum, et servitutem oris nostri docti indoctique non spernant. Adsit etiam nostrae fidei ipsius largitas de cujus majestate loqui tentamus, ut ad profectum totius Ecclesiae suae et vos capaces et nos faciatabundantes.Cum i itur ad intelligendam dignitatem Spiritus sancti oculoa menti8intendimus,nihil diversum ab excellentia Patris et Filii cogitemus: quia in nullo ab unitate suadiscrepat divinæ Trinitatis essentia. Sempiternum est Patn, coaeterni sibi Filii esse genitorem. Sempiternum est Filio, intemporaliter a Patre esse progenitum.Sempiternum quoque est Spiritui sancto Spiritum esse Patris et Filii: ut numquam sine Filio Pater, nunquam Filius sine Patre, nunquam Pater et Filius sine Spiritu sancto fuerint; et omnibus existentiæ gradibus exclusis, nullaibi persona sit (I) anterior, nulla posterior. Hujus enim beatae Trinitatis incommutabilis Divinitas unaestin substantia,indivisa in opere, consors in voluntate, par in omnipotentia, aequalis in gloria.","english":"SERMON I.\n\nOr a Treatise against the errors of Eutyches and other heretics.\n\nCHAPTER I. — To instruct the sons of the Church, the service of our preaching must be added. For we do not fear that spiritual and learned men will disdain what is well known, since it pertains to their profit to impart to others what they themselves have learned with great benefit to themselves. Therefore let the dispensing of divine gifts be done through the hearts of all, and let both learned and unlearned not spurn the service of our mouth. May the generosity of that very faith of ours also be present, of whose majesty we attempt to speak, so that for the advancement of all His Church He may make both you receptive and us abundant. When we direct the eye of the mind to understanding the dignity of the Holy Spirit, let us think nothing different from the excellence of the Father and the Son, because in no respect does the essence of the divine Trinity differ from its own unity. It is eternal for the Father to be the begetter of a Son coeternal with Himself. It is eternal for the Son to have been begotten of the Father without time. It is eternal also for the Holy Spirit to be the Spirit of the Father and of the Son: so that the Father was never without the Son, the Son never without the Father, the Father and the Son never without the Holy Spirit; and with all degrees of existence excluded, let no person there be first, none last. For the unchangeable Divinity of this blessed Trinity is one in substance, undivided in work, sharing in will, equal in omnipotence, equal in glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"De qua cum Scriptura sancta sic loquiturut ant in factis autin verbis aliquid designet, quid singulis videatur convenire personis, non perturbatur fides catholica, sed docetur: ut per proprietatem aut vocis aut operis insinuetur nobis veritas Trinitatis, et non dividat intellectus quod distinguit auditus.Ob hocenim quaedam sive sub Patris, sive sub Filii, sive sub Spiritus sancti appellatione promuntur, ut confessio fidelium in Tnnitate non erret. Quae cum sit inseparabilis, numquam intelligeretur Trinitas esse, si semper inseparabiliter diceretur.Bene ergo ipsa difficultas loquendi cor nostrum ad intelligentiam trahit, et per infirmitatem nostram cœlestis doctrina nos adjuvat: ut quia in deitate Patris, Filii et Spiritus sancti nec singularitas est nec diversitas cogitanda, vera unitas et vera Trinitas possit quidem mente simul sentiri, sed non possit simul ore proferri. Fundata igitur, dilectissimi, in cordibus nostrishac fide, salubriter credimus quod tota simul Trinitas una virtus est, una majestas, una substantia, indiscreta operatio, inseparabilis dilectio, indifferens potestas, simul implens omnia, simul continens universa. Quod enim est Pater, hoc est et Filius, hoc est et Spiritus sanctus; et vera Deitas in nulla esse aut minor aut major potest. Quae sic in tribus est confi-. tenda personis, ut et solitudinem non recipiat Trinitas, et unitatem servet æqualitas.","english":"Since holy Scripture speaks of this in such a way that in either deeds or words it designates something, what seems to befit each individual person does not disturb the catholic faith but instructs it: so that through the propriety either of word or of work the truth of the Trinity may be suggested to us, and the understanding may not divide what the hearing distinguishes. For this reason certain things are brought forth either under the name of the Father, or of the Son, or of the Holy Spirit, so that the confession of the faithful may not err concerning the Trinity. And since it is inseparable, it would never be understood that there is a Trinity, if it were always spoken of inseparably. Rightly, then, this very difficulty of speaking draws our heart toward understanding, and through our weakness heavenly doctrine helps us: so that, since in the deity of the Father, the Son, and the Holy Spirit neither singularity nor diversity is to be thought, the true unity and the true Trinity can indeed be perceived by the mind at once, but cannot be uttered by the mouth at once. Therefore, dearly beloved, with this faith founded in our hearts, we believe wholesomely that the whole Trinity at once is one power, one majesty, one substance, undivided operation, inseparable love, indistinguishable authority, at once filling all things and at once containing all things. For what the Father is, this also the Son is, and this also the Holy Spirit is; and true Deity can be neither less nor greater in anyone. Which must be confessed thus in three persons, that the Trinity admits no solitude, and equality preserves unity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"CAP. II. — Numquam enim abomnipotentiaPatris, et Filii. Spiritus sancti est discreta majestas. Et quidquid in dispositione omnium rerum agit divina moderatio ex totiusvenitprovidentiaTrinitatis. Una est ibi benignitas misericordiae, una censura justitiæ; nec aliquid est in actione divisum, ubi nihil est in voluntate diversum. Quæ ergo illuminat Pater, illuminat Filius, illuminat Spiritus sanctus. Cumque alia sit persona missi, alia mittentis, alia promittentis, simul nobis et unitas manifestatur et Trinitas; ut essentia habens aequalitatem, et non recipiens solitudinem, et ejusdem substantiæ et non ejusdem intelligatur esse personae. Quod ergo salva cooperatione inseparabihsDeitatis, quaedam Pater, quædarn Filius, quædam proprie Spirltussanctus exsequitur, nostras redemptionis dispositio, nostrae salutis est ratio. Si enim homo ad Imaginem et similitudinem Dei factus (Gen. i), in suae naturæ honore mansisset,nec diabolica fraude deceptus, a lege sibi posita per concupiscentiam deviasset, creator mundi creatura non fieret: neque aut sempiternus temporalitatem subiret, ant aequalis Deo Patri Filius Deus formam servi, et similitudinem carnis peccati assumeret. Sed quia invidia diaboli mors inlravit in orbem terræ (Sap.","english":"CHAPTER II. For never is the majesty of the Father, and of the Son, and of the Holy Spirit divided from the omnipotence of the Father. And whatever the divine governance accomplishes in the ordering of all things comes from the providence of the whole Trinity. There is one kindness of mercy there, one standard of justice; nor is anything divided in action where nothing is different in will. Therefore whom the Father enlightens, the Son enlightens, the Holy Spirit enlightens. And since one is the person of the one sent, another of the sender, another of the one promising, there is shown to us at once both unity and Trinity; so that the essence is understood to have equality and not to admit of solitude, and to be of the same substance and not of the same person. Therefore, with the inseparable cooperation of the Godhead preserved, the fact that the Father performs certain things, the Son certain things, and the Holy Spirit certain things properly, is the ordering of our redemption, the reason of our salvation. For if man, made to the image and likeness of God (Gen. 1), had remained in the honor of his nature, and, not deceived by the devil's fraud, had not through concupiscence deviated from the law set before him, the creature would not have become the creator of the world: neither would the eternal one undergo temporality, nor would the Son, God equal to God the Father, take the form of a servant and the likeness of sinful flesh. But because the devil's envy brought death into the world (Wis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"II), et aliter solvi captivitas humana non potuit,nisi causam nostram ille susciperet sine majestatis suae damno, et verus homo fieret, et solus peccati contagium non haberet: divisitsibi opus nostrae reparationis misericordia Trinitatis,ut Pater propitiaretur, Filius propitiaret, Spiritus sanctus igniret. Si igitur duce gratia, dilectissimi, fideliter sapienterque noscamus, quid Patri, quid Filio, quid Spiritui sancto in reparatione nostra proprium, quid ve communesit;ea quæ pro nobis humiliter et corporaliter gesta sunt, ita proculdubio suscipiemus, ut nihil indigum de una atque eadem Trinitatis gloria sentiamus. Quamvis enim nulla mens ad cogitandum de Deo, nulla ad loquendum lingua sufficiat,.tamen quantumcumqueilludest quodnumanointellectu de essentia paternae Deitatis attingitur, nisi unum atque idem est, cum vel de Unigenito ejus, vel de Spiritu sancto cogitatur, non pie sapitur,sed nimis carnaliter caligatur, et ipsum quod de Patre congruenter sentiri videbatur, amittitur:quiadetota Trinitate receditur, si in ea unitas non tenetur. Nulla autem ratione vere est unum, quod aliqua est inaquælitate diversum. Cum ergo ad confitendum Patrem, et Filium, et Spiritum sanctum aciemmentis intendimus, procul ab animo formas visibilium rerum, et aetates temporalium naturam, procul corpora locorum, et loca corporum repellamus.","english":"and human captivity could not be loosed in any other way, unless he undertook our cause without loss of his majesty, and became true man, and alone had no contagion of sin: the mercy of the Trinity divided among themselves the work of our restoration, so that the Father might be propitiated, the Son might propitiate, the Holy Spirit might inflame. If therefore, dearly beloved, under the guidance of grace we faithfully and wisely know what is proper to the Father, what to the Son, what to the Holy Spirit in our restoration, and what is common to them, we shall without doubt so receive those things which were done for us humbly and bodily, that we may think nothing lacking concerning the one and the same glory of the Trinity. For although no mind suffices to think of God, no tongue to speak of him, yet whatever that is which is attained by human understanding concerning the essence of the Father's Godhead, unless it is one and the same when either his Only-begotten or the Holy Spirit is thought of, it is not piously understood but is darkened all too carnally, and even that which seemed to be fittingly perceived concerning the Father is lost: because one departs from the whole Trinity if unity is not held in it. But by no reasoning is that truly one which is diverse in some inequality. Therefore, when we direct the keenness of our mind to confessing the Father, and the Son, and the Holy Spirit, let us drive far from our soul the forms of visible things, and the ages of temporal nature, far the bodies of places, and the places of bodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Discedat a corde, quod spatio extenditur, quod iine concluditur, et quidquid nec semper ubique, nectotum est. Cogitatio de Deitate Trinitatis concepta, nihil perdistantiam intelligat, nibil pergradus quaerat; aut si quid dignum Deo senserit, nullihoc ibi audeat negare personae.\n\nCAP. III. — (;) Hanc autem fidem non terrena sapientia reperit, Dec opinio humana persuasit; sed ipse unigenitus Filius docuit, ipse Spiritus sanctus instituit:de quo nihil est aliter, quam de Patre etde Filio sentiendum: quia licet non sit Pater, non sit Filius, non tamen est a Patre, Filioque divisus. Et sicut propriam habet in Trinitate personam, itaunam habet in Patris, et Filii Deitate substantiam, omnia implentem, omnia continentem, et cum Patre, at Filio universa moderantem in saecula. Quid enim tam adversatur prophetis, tam repugnat Evangeliis, tam denique est apostolicis rebelle doctrinis, quam in Domino Jesu Christo ex Maria virgine, genito, et sempiterno Patri intemporaliter coaeterno, unam ac singularem praedicare naturam? Quia si hominia tantum intelligenda est, ubi est quae salvat Deitas? si tantummodo Dei, ubi est quae salvatur humanitas?","english":"Let it depart from the heart, that which is extended in space, that which is enclosed without limit, and whatever is not always and everywhere, and is not whole. Let the thought conceived concerning the Godhead of the Trinity understand nothing by distance, seek nothing by degrees; or if it has perceived anything worthy of God, let it not dare to deny this to any person there.\n\nCAP. III. — But this faith earthly wisdom did not discover, nor human opinion persuade concerning God; but the only-begotten Son himself taught it, the Holy Spirit himself established it: concerning whom nothing is to be thought otherwise than concerning the Father and the Son: because although he is not the Father, he is not the Son, yet he is not divided from the Father and the Son. And just as he has his own person in the Trinity, so he has one substance with the Father and the Son in the Godhead, filling all things, containing all things, and with the Father and the Son governing all things forever. For what is so opposed to the prophets, so contrary to the Gospels, so rebellious against the apostolic teachings, as to proclaim one and a single nature in the Lord Jesus Christ, born of the Virgin Mary, and coeternal with the eternal Father without time? Because if he is to be understood as only man, where is the Godhead that saves? If only God, where is the humanity that is saved?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Fides autem catholica, quae omnibus resistit erroribus etiam istas simul impietatesrefutat, damnans Nestorium divina ab homme dividentem, detestans Eutychen in divinis humana vacuantem: quoniam veri Dei Filius, Deus verus, unitatem et aequalitatem habens cum Patre, etcum Spiritusancto idem verus homo esse dignatus est, nec conceptu virginis matris sejunctus a carne, nee partu: sic humanitatem sibi uniens, ut Deus incommutabiliter permaneret:sicDeitatemhominiimpertiens, ut eum glorificatione non consumeret, sed augeret. Qui enim factus est in forma servi, in forma Dei esse non destitit; nec aliter in altero, sed unus in utroque es. Nullis dispensationum varietatibus fides nostra turbetur, sed sivein miraculis virtutum, 8ive in contumeliis passionum ot Deum qui homo est, et hominem credamus esse qui Deus est. Verus itaque Deus et verus homo unus est Christus, dives in suis, pauper in nostris; dona accipiens,et dona diffundens; particeps mortalium, et vivificatio mortuorum: ut in nomme Jesu Christi omne genu flectatur.","english":"The catholic faith, however, which resists all errors, also refutes these impieties together, condemning Nestorius for dividing the divine from the man, and detesting Eutyches for emptying out the human in the divine; because the Son of the true God, true God, having unity and equality with the Father and with the Holy Spirit, deigned to be the same true man, neither separated from the flesh by the conception of the virgin mother, nor by the birth: so uniting humanity to himself that God remained unchangeably; so imparting divinity to the man that he did not consume him by glorification, but increased him. For he who was made in the form of a servant did not cease to be in the form of God; nor otherwise in the one, but one in both. Let not our faith be disturbed by any varieties of dispensations, but whether in the miracles of powers or in the insults of sufferings, let us believe both that God is the one who is man, and that the man is the one who is God. Therefore, true God and true man, one is Christ, rich in his own, poor in ours; receiving gifts and pouring out gifts; partaker of mortals and life-giver of the dead: so that at the name of Jesus Christ every knee should bow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"CAP. IV. — Nesciensigitur Eutychesquid deberet de Verbi Dei incarnatione sentire, neque volens in sanctarum Scripturarum latitudine laborare, illam saltem communem confessionem sollicitorecepisset auditu, qua fidelium universitas profitetur,crederese i DeumPatrem omnipotentem, et in J esum Christum Filium ejus unicumDominum nostrum, quiconceptus est de Spiritu sancto et Maria virgine. Quibus tribus sententiis, omnium fere haereticorum machinae destruuntur. Cum enim Deus et omnipotens Pater creditur, sempiternus eidem Filius demonstratur, in nullo a Patre differens:quia de Deo Deus, de omnipotente omnipotens, de æterno natus est coæternus: non posterior tempore, non inferior potestate, non dissimilis gloria, non divisus essentia. Idem vero sempiterni genitoris unigenitus sempiternus, natus est de Spiritu sancto, ex Maria virgine. Quæ nativitas temporalis, illi nativitati divinae et sempiternæ nihil minuH,nihil contulit; sed totam se reparando homini, qui erat deceptus, impendit, et ut mortem vinceret, et diabolum qui habebat mortis imperium,sua virtute destrueret.","english":"CHAPTER IV. Eutyches, therefore, not knowing what he ought to think about the incarnation of the Word of God, and unwilling to labor in the breadth of the holy Scriptures, should at least have received with more attentive hearing that common confession by which the whole body of the faithful professes to believe in God the Father almighty, and in Jesus Christ his only Son our Lord, who was conceived of the Holy Spirit and the Virgin Mary. By these three statements the devices of almost all heretics are destroyed. For when God and the almighty Father is believed, the eternal Son is shown to be his, differing from the Father in nothing: because God from God, almighty from the almighty, coeternal is born from the eternal—not later in time, not lower in power, not unlike in glory, not divided in essence. But the same only-begotten and eternal Son of the eternal Begetter was born of the Holy Spirit, from the Virgin Mary. That temporal birth subtracted nothing from that divine and eternal birth, and added nothing to it; but it devoted itself wholly to restoring the man who had been deceived, so that he might conquer death and by his own power destroy the devil, who held the empire of death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"CAP. V. — In quo etiam conflictu pro nobis inito, magno et mirabili aequitatis jure certatum est, dum omnipotens Deus cum sævissimo hoste non in sua majestate, sed in nostra humilitate congreditur, objicrens ei eamdem formameamdemque naturam mortalitatis quidem nostræ participem, sed peccati totius expertem. Non enim superare nos possemus peccati et mortisauctorem, nisi naturam nostram Hie susciperet et suam faceret, quem nec peccatum contaminare, noc mors potuit detinere. Conceptus quippe est de Spiritu sancto,intra uterum Virginis matns,quae illum ita salva virginitate cdidit,quemadmodum salva virginitate concepit An forte ideo putavit hæreticus ille Dominum nostrum Jesum Christum non nostrae esse naturae.quiamissus angelus ad Virginem ait:Et virtus Altissimi obambrabit tibi;ideoque et quod nascetur ex tesanctum, vocabitur Filius Dei (Luc. i): ut quia conceptus Virginis divini fuit operis,non de natura concipientis fuerit caro concepti? Sed non ita intelligenda est illa generatio singulariter mirabilis etmirabiliter singularis, ut per novitatem creationis proprietas remota sit generis.Fecunditatem enim Virginl Spiritus sanctus dedit,veritasautem corporis de corpore sumpta est,et ædificante sibi sapientia domum (Prov. ix, Verbum caro factum est, et habitavit in nobis (Joan.i), hocestin eacarnequam sumpsit ex homine,et quam spiritus vitae rationalis animavit.","english":"CHAPTER V. In this conflict too, undertaken for our sake, a great and wonderful contest was waged by the right of equity, when almighty God engaged with the fiercest enemy not in His own majesty but in our lowliness, setting before him the same form and the same nature, a partaker indeed of our mortality but utterly free from all sin. For we could not overcome the author of sin and death unless He took up our nature and made it His own—He whom neither sin could contaminate nor death could hold. For He was conceived of the Holy Spirit within the womb of the Virgin mother, who brought Him forth with her virginity intact, just as she conceived Him with her virginity intact. Or did that heretic perhaps think that our Lord Jesus Christ was not of our nature, because the angel sent to the Virgin said: And the power of the Most High shall overshadow thee; and therefore also that which shall be born of thee shall be called the Son of God (Luke 1)—so that, because the Virgin's conception was a divine work, the flesh of the one conceived was not of the nature of the one conceiving? But that generation, singularly wonderful and wonderfully singular, is not to be understood in such a way that, through the newness of the creation, the property of the kind should be removed. For the Holy Spirit gave fruitfulness to the Virgin, but the truth of the body was taken from the body, and Wisdom building a house for herself (Prov. 9), the Word was made flesh and dwelt among us (John 1), that is, in that flesh which He took from man and which the spirit of rational life animated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"(/') Verbum igitur Dei Deus, Filius Dei, qui in principio erat apud Deum,per quem facta sunt omnia, sine quo factum est nihil, propter libcrandum hominem ab aeterna morte factus est homo,ita se ad susceptionemhumilitatis nostrae sine diminutione majestatis suae inclinans,ut manens quod erat,assumensque quod non erat,veram servi formam ei formae in qua Deo Patri est aequalis uniret, et tanto fœdere naturam utramque conscreret, ut nec inferiorem consumeret glorificatio, nec superiorem minueret assumptio.\n\nCAP. Vr. — Salva igitur proprietate utriusque naturæ,et in unam coeunte personam, suscepta est a majestate humilitas, a virtute infirmitas,abæternitate mortalitas;et ad revolvendum conditionis nostrae debitum natura inviolabilis naturae est unita passibili,utquod nostris remediis congruebat, unus atque idem mediator Dei et hominum homo Christus Jesus,et mori posset ex uno, et mori non posset ex altero. Integra ergo perfectione veri hominis,perrectaque natura, verus natus Deus est, totus in suis et totus in nostris. Nostra autem dicimus, quae in nobis ab initio Creator condidit, et quae reparanda suscepit. Nam illa quae deceptor intulit et homo deceptus admisit nullum habueruntinSalvatore vestigium. Nec quia communionem humanarum subiit infirmitatum,ideo nostrorumfuit particepsdelictorum.","english":"Therefore the Word of God, God, the Son of God, who in the beginning was with God, through whom all things were made, without whom nothing was made, in order to free man from eternal death became man, so inclining Himself to the taking up of our lowliness without diminution of His majesty that, remaining what He was and assuming what He was not, He united the true form of a servant to that form in which He is equal to God the Father, and joined both natures in so great a union that neither did the glorification consume the lower, nor did the assumption diminish the higher.\n\nCHAPTER VI. Therefore, with the property of each nature preserved and coming together into one person, humility was taken up by majesty, infirmity by power, mortality by eternity; and to discharge the debt of our condition, the inviolable nature was united to a passible nature, so that, as was fitting for our remedy, one and the same mediator of God and men, the man Christ Jesus, might both be able to die from the one and not be able to die from the other. Therefore with the complete perfection of a true man and a wholly genuine nature, the true God was born, wholly in His own and wholly in ours. But we call ours those things which the Creator from the beginning established in us and which He took up to restore. For those things which the deceiver brought in and the deceived man admitted had no trace in the Savior. Nor, because He underwent a sharing in human infirmities, was He for that reason a partaker of our sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Assumpsit formam servi sine corde peccati,humana augens, divina non minuens, quia exinanitio illa qua se invisibilis visibilem praebuit, et Creator ac Dominus omnium unus voluit esse mortalium,inclinatio fuit miserationis,non defectio potestatis. Proinde qui manens in forma Dei fecit hominem,idem in forma servi factus est homo.Tenet enim sinc defectu proprietatem suam utraque natura. Et sicut forma servi Dei formam non adimit,ita forma Dei formam servi non minuit. Nam quia gloriabatur diabolus hominem, sua fraude deceptum,divinis caruisse muneribus,et immortalitatis dote nudatum, duram mortissubiisse sententiam, seque in malis suis quoddam de prævaricatoris consortio invenisse solatium,Deum quoque, justitiæ exigente ratione,erga hominem, quem in tanto honore condiderat,propriam mutasse sententiam:opus fuit secreti dispensatione consilii, ut incommutabilis Deus (cujus voluntas non potest sua benignitate privari) primam erga nos pietatis suae dispensationem sacramento occultiore compleret,et homo diabolicae iniquitatis versutia actus in culpam contra Dei propositum non periret.","english":"He took the form of a servant without the heart of sin, increasing what was human, not diminishing what was divine, because that emptying by which the invisible One presented Himself as visible, and by which the Creator and Lord of all willed to become one of mortals, was an inclination of compassion, not a loss of power. Accordingly, the same One who, remaining in the form of God, made man, was made man in the form of a servant. For each nature retains its own property without loss. And just as the form of a servant does not take away the form of God, so the form of God does not diminish the form of a servant. For because the devil was boasting that man, deceived by his fraud, had been deprived of divine gifts, and stripped of the endowment of immortality, had undergone the harsh sentence of death, and that he had found in his own evils a kind of consolation from the fellowship of the transgressor, and that God also, by the exigency of justice, had changed His own sentence toward man, whom He had established in such great honor, it was necessary by the dispensation of a hidden counsel that the unchangeable God (whose will cannot be deprived of His own goodness) should fulfill His first dispensation of mercy toward us through a more hidden sacrament, and that man, driven into guilt by the cunning of diabolical iniquity, should not perish contrary to God's purpose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"CAp. VII.- Ingreditur ergo haec mundi infirma Filius Dei,de cœlesti sede descendens,et a paterna gloria non rccedens,novo ordine, nova nativitate generatus.Novo ordine, quia invisibilis in suis, visibilis est factus in nostris. Incomprehensibilis, voluit comprehendi. Ante tempora manens, coepit esse ex tempore. Universitatis Dominus servilem formam obumbratamajeslatis suae immensitate,suscepit. Impassibilis Deus, non dedignatus est homo esse passibilis et immortalis,mortis legibus subacere. Nova autem nativitate generatus, quia inviolata virginitas concupiscentiam nescivit,carnis materam ministravit. Assumptaeqt de matre Domini natura non culpa: nec in Domino Jesu Christo, ex utero Virginis genito,quia nativitas est mirabilis, ideo nostrae naturae est dissimilis.Qui enim verus est Deus, idem verus est homo. Et nullum in hac unitate est mendacium,dum invicem sunt et humilitas hominis et altitudo Deitatis.Sicut enim Deus non mutatur miseratione,ita homo non consumitur dignitate: agit enim utraque forma cum alterius communione qnod proprium est,Verbo scilicet operante quod Verbi est,ct carne exsequente quod carnis cst.Unum horum coruscat miraculis,aliud succumbit injuriis. Et sicut Verbum ab aequalitate paternae gloriæ non rccedit,ita caro naturam nostri generis non reliquit. Unus enim idemque est, quod saepe dicendum est.,vere Dei Filius, et vere hominis Filius.","english":"The Son of God, therefore, enters into these weak things of the world, descending from the heavenly throne and not withdrawing from the Father's glory, begotten in a new order, by a new birth. In a new order, because being invisible in His own nature, He became visible in ours. Being incomprehensible, He willed to be comprehended. Abiding before the ages, He began to exist from time. The Lord of the universe took up the form of a servant, overshadowed by the immensity of His majesty. God, incapable of suffering, did not disdain to become a man capable of suffering, and being immortal, to submit to the laws of death. But He was begotten by a new birth, because inviolate virginity, knowing no desire, ministered the matter of His flesh. And the nature taken from the mother of the Lord was assumed, not the guilt: nor in the Lord Jesus Christ, born from the womb of the Virgin, because the birth is wondrous, is our nature therefore dissimilar. For He who is true God is the same true man. And there is no falsehood in this unity, since both the lowliness of the man and the height of the Godhead are present in each other. For just as God is not changed by compassion, so man is not consumed by dignity: for each form acts in communion with the other what is proper to it, namely the Word working what is the Word's, and the flesh carrying out what is the flesh's. One of these shines forth in miracles, the other submits to injuries. And just as the Word does not depart from the equality of the Father's glory, so the flesh does not abandon the nature of our race. For one and the same is He, as must often be said, truly the Son of God and truly the Son of man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Deus per id quod in principio erat Verbum, et Verbum erat apua Deum, et Deus erat Verbum; homo per id quod Verbum caro factum est,et habitavit in nobis (Joan: i). Quom utique sicut hominem diabolica tentat astutia, cidcm, sicut Deo angelica famulantur obsequia. Esurire, sitire, lassescere, atque dormire,evidenter hnmanum est. Sed qniique panibus quiaque millia hominum saturare, largiri Samaritanæ aquam vivam,cujushaustus bibenti præstat ne ultra jam sitiat, et supra dorsum maris plantis non subsidentibus ambulare,et elationes flnctuum increpata tempestate consternere sine ambignitate divinum est. Sicutergo (ut multapraeteream) non ejusdem naturae est, flere miserationis allectu Lazarum amicum mortuum,et eumdem remoto quatriduanæ aggere sepulturæ,ad vocis imperium excitare redivivum,aut in cruce pendereet in noctem luce conversa omnia elementa tremcfacere,aut clavis transfixum esse,etparadisi portamfidei latronis aperire; ita non ejusdem naturae est, dicere: Ego et Pater unum sumus Joan. x); et dicere: Paler major me est (lbid. XIV). Quamvis enim in Domino Jesu Christo Dei.et hominis una persona sit, aliud tamen est unde in utroque communis est contumelia,aliud unde communis est gloria. De nostro enim illi est minor Putre humanitas, de Patre illi est æqualis cum Patre Divinitas.","english":"God, by that which in the beginning was the Word, and the Word was with God, and God was the Word; man, by that which the Word was made flesh and dwelt among us (John 1). Him, surely, the devil's cunning tempts as a man, and to him, as to God, angelic services minister. To hunger, to thirst, to grow weary, and to sleep is evidently human. But to satisfy five thousand men with five loaves, to bestow living water on the Samaritan woman, whose draught grants to the one who drinks that he thirst no more, and to walk upon the surface of the sea with feet that do not sink, and to calm the swelling of the waves when the storm has been rebuked, is without doubt divine. Just as, therefore (to pass over many things), it is not of the same nature to weep with the affection of compassion for Lazarus, a dead friend, and to raise the same man, now four days buried and the mound of the tomb removed, back to life at the command of his voice; or to hang upon the cross and, with light turned into night, to make all the elements tremble; or to be pierced by nails and to open the gate of paradise to the thief's faith; so it is not of the same nature to say: I and the Father are one (John 10); and to say: The Father is greater than I (ibid. 14). For although in the Lord Jesus Christ there is one person of God and man, yet it is one thing whereby contempt is shared in both, and another whereby glory is shared. For from us he has a humanity lesser than the Father; from the Father he has a divinity equal with the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."},{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":16,"ref":"p16","source":"CAP. VIlI. Propter hanc ergo unitatempersonae in utraque natura Intelligendam, et Filius hominis L'gitur doscendisse de cœlo,cum Filius Dei carnem de ea Virgine de qua est natus assumpserit. Et rursus Filius Dei crucifixus dicitur ac sepultus,cum haec non in Divinitate ipsa,qua Unigenitus,consempiternus et consubstantialis est Patri, sed in naturae humanae sit infirmitate perpessus.Undc unigenitum Filium Dei, crucifixum, et sepultum, omnes etiam in Symbolo confitemur,secundum illud ApostoU dictum Si enim cognovis ent, numquam Dominum majestatis crucifixissent (1 Cor. II): quia Ecclesia catholica hac fide vivit, hac proficit, ut in Domino Jesu Christo, nee sinc vera Divinitate humanitas, nec sine vera humanitate credatur Divinitas. Cum autem in Concilio Eutyches profiteretur ex duabus naturis fuisse Dominum nostrum ante adunationem, post adunationem vero unam naturam confiteretur; miror tam absurdam,tamque perversam ejus professionem nulla judicantium increpationereprebensam; etsermonem nimis insipientem, nimisque. blasphemum, ita omissum, quasi nihil quod offenderet, esset auditum: cum tam impie duarum naturarum ante incarnationem Unigenitus Dei Filius fuisse dicatur, quam nefarie postquam Verbum caro factum est, natura in eo singularis asseritur. Quod non Eutyches idco vel recte vel tolerabiliter aestimet dictum,quia nulla est sententia confutatum.","english":"CHAPTER VIII. For this unity of person, then, which must be understood in both natures, the Son of Man is also said to have descended from heaven, since the Son of God took flesh from the Virgin of whom he was born. And again the Son of God is said to have been crucified and buried, since he suffered these things not in that Divinity itself, in which as the Only-begotten he is coeternal and consubstantial with the Father, but in the weakness of human nature. Whence we all confess in the Creed also the Only-begotten Son of God, crucified and buried, according to that saying of the Apostle: For if they had known, they would never have crucified the Lord of majesty (1 Cor 2). For the catholic Church lives by this faith and advances by it, so that in the Lord Jesus Christ neither is humanity believed without true Divinity, nor Divinity without true humanity. But when in the Council Eutyches professed that our Lord was of two natures before the union, but after the union confessed one nature, I marvel that a profession so absurd and so perverse was reproved by no rebuke from the judges, and that a discourse so exceedingly foolish and so exceedingly blasphemous was passed over as though nothing offensive had been heard, since it is said as impiously that the Only-begotten Son of God was of two natures before the incarnation, as it is wickedly asserted that after the Word was made flesh there was in him a single nature. Which Eutyches should not reckon to have been said either rightly or tolerably, because it has been refuted by no sentence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Tunc enim fructuosissime vera fides defenditur, cum etiam a sectatoribus suis opinio falsa damnatur.\n\nCAP. IX. — Inter haec ergo quantum Nestorius a veritate deviavittDeitatem Verbi ab assumpti hominis substantia separando, tantum a recto tramite etiam iste discessit, qui unigenitum Dei Filium sic de utero beatae Virginis praedicat natum, ut humani quidem corporis speciem gesserit,sed humanaecarnis veritas Verbo unita non fucrit.Do quo prodigio falsitatis, qui non videat quae opinionum monstra nascantur? Negatur enim mcdiatoris Dei et homir.iim, hominis Jesu Christi, necesse cst ut multis impietatibus impleatur,eumqut aut Apollinarissibi vindicet, aut Valentinus usurpet, aut Manichæus obtincat, quorum nullus in Christo Jesu humanæ carnis credidit veritatem.","english":"For then is the true faith most fruitfully defended, when even by its own followers a false opinion is condemned.\n\nCHAPTER IX. Therefore, amid these things, as much as Nestorius deviated from the truth by separating the Godhead of the Word from the substance of the man assumed, so much did this man also depart from the right path, who proclaims the only-begotten Son of God so born of the womb of the blessed Virgin that he indeed bore the appearance of a human body, but the truth of human flesh was not united to the Word. From this monstrous falsehood, who does not see what monsters of opinions are born? For the mediator between God and men, the man Jesus Christ, is denied; it is necessary that he be filled with many impieties, and that either Apollinaris claim him for himself, or Valentinus usurp him, or Manichaeus obtain him, of whom none believed the truth of human flesh in Christ Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Qua utique non recepta, non solum quod secundum carnem atque animam rationalcm, qui erat in forma Dei, manens idem in forma servi,homo natus denegatur,sed etiam quod crucifixus est, et mortuus, ac sepultus, quodque die tertia a mortuis resurrexit, et quod ad dexteram Pei Patris sedens, ad judicandos vivos et mortuos in eo corpore sit venturus, in quo est judicatus, abnuitur: quia haecredemptionisnostraesacramenta vacuantur, si Christus veram veri hominis, totamque naturam suscepisse non creditur.An quia manifesta erant signa divina, falsa dicentur documenta corporea?et testimonia utriusque naturae valebunt, ut creator intelligatur, non valebunt ut creatura salvetur? Quod Deitatis est caro non minuit, quod carnis cst Deitas non peremit. Idem enim et sempiternus ex Patre, et temporalis ex matre: in sua virtute inviolabilis, in nostra infirmitate passibilis; in DeitateTrinitatis cum Patre et cum Spiritu sancto unius ejusdemque naturae; in susceptione autem hominis, non unius substantiae, sed unius ejusdemque personae: ut idem esset divos in pauperlate, omnipotens in abjectione. impassibilis in supplicio, immortalis in morte.","english":"Since this is not accepted, not only is it denied that the one who was in the form of God, remaining the same in the form of a servant, was born a man according to flesh and a rational soul, but also that he was crucified, and died, and was buried, and that on the third day he rose from the dead, and that sitting at the right hand of God the Father he will come to judge the living and the dead in that body in which he was judged—all this is renounced, because the sacraments of our redemption are emptied out if Christ is not believed to have taken up the true nature, entire and whole, of a true man. Or, because the divine signs were manifest, shall the bodily evidences be called false? And shall the testimonies of both natures avail to show him as Creator, but not avail to show him as creature saved? What belongs to the Godhead did not diminish the flesh; what belongs to the flesh the Godhead did not destroy. For the same one is both eternal from the Father and temporal from the mother: inviolable in his own power, passible in our weakness; in the Godhead of the Trinity one and the same nature with the Father and with the Holy Spirit; but in the assumption of a man, not of one substance, but of one and the same person: so that the same one should be divine in poverty, almighty in abasement, impassible in punishment, immortal in death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Nec enim Verbum aut in carnem aut in animam aliqua sui parte conversum est,cum simplex et incommutabilis natura Deitatis tota in suasit semper essentia,nec damnum sui recipiens nec augmentum; et sic assumptam naturam beatiticans, ut glorificata in glorificante permaneat.Cur autem inconveniens aut impossibile videatur ut Verbum et caro atque animaunusJesus Cbristus et unus Dei hominisque sit Filius, si caro et anima quæ dissimilium naturarum sunt, unam faciunt etiam sinc Verbi incarnatione personam, cum multo facilius sit ut hanc unitatem sui atque hominis Deitatis praestet potestas, quam uteamin substantiis suis obtineatsolius humanitatis infirmitas? Nec verbum igitur in carnem, nec in Verbum, caro mutata est, sed utrumque in uno manet, at unus in utroque est, non diversitate divisus, nec permixtione confusus. Nec alter ex Patre, alter ex matre,sed idem aliter ex Patre, ante omne principium, aliter de matre in line sæculorum: ut esset mediator Dei et hominum lio uo Christus Jesus (I Tim. ii, in quo inhabitaret plenitudo Divinitatis corporalitcr (Coloss. n): quia ussumpti non, assumentis provectio est, quod Deus dium exsaUavit, et donavit illi nomen quoa est super omne nomen (Philip. II).","english":"For neither has the Word been changed into flesh or into a soul by any part of itself, since the simple and unchangeable nature of the Godhead has always wholly persisted in its own essence, receiving neither loss nor increase of itself; and it so blesses the nature it has assumed that the nature, glorified, remains in the one who glorifies. But why should it seem unfitting or impossible that the Word and flesh and soul are one Jesus Christ and one Son of God and man, if flesh and soul, which are of dissimilar natures, make one person even without the incarnation of the Word, when it is far easier for the power of the Godhead to bestow this unity of itself and of man than for the weakness of humanity alone to obtain it in its own substances? Therefore neither has the Word been changed into flesh, nor flesh into the Word, but each remains in the one, and the one is in both, neither divided by diversity nor confounded by mixture. Nor is one from the Father and another from the mother, but the same is otherwise from the Father before all beginning, otherwise from the mother in the fullness of the ages, so that he might be the mediator of God and men, the man Christ Jesus, in whom the fullness of the Godhead dwells bodily; because the advancement of the one assumed is the advancement of the one assuming, in that God has exalted him and given him a name which is above every name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"CAP. X. — Nativitas enim Domini secundum carnem, quamvis habeat quaedam propria quibus humanae conditionisinitia transcendat,sive quodsolusab inviolata Virgine sine concupiscentia.carnis est conceptus et natus, sive quod ita e visceribus matris est editus,ut fecunditas pureret et virginitas permaneret, non alterius tamen naturae erat ejus caro (/) nostrae, nec alio illi quam caeteris bominibus anima est inspirata principio, quæ excellerct,non diversitate generis,sed sublimitate virtutis. Nihil enim carni suæ habebat adversum, nec discordia desideriorum gignebat compugnantiam voluntatum. Sensus corporei vigebant sine lege peccati, et veritas affectionum sub moderamineDeitatis et mentis, nec tentabatur illecebris, nec cedebat injuriis. Verus homo vero unitus est Deo; nec secundum existentem prius animam deductus est e cœlo,noc secundum carnem creatus ex nihilo, eamdem gerens in Verbi Deitate personam, et tenens communem nobiscum in corpore animaque naturam.Non enim esset Dei hominumque mediator,nisi idem Deus idemque homo in utroque ct unus esset et verus.","english":"CHAPTER X. — For the birth of the Lord according to the flesh, although it has certain properties of its own by which it transcends the beginnings of the human condition — whether that he alone was conceived and born of an inviolate Virgin without the concupiscence of the flesh, or that he was brought forth from his mother's womb in such a way that fecundity brought forth and virginity remained — nevertheless his flesh was not of a nature other than ours, nor was his soul breathed in by any other principle than that of other men, excelling not by diversity of kind but by sublimity of virtue. For he had nothing in his flesh that was hostile to him, nor did discord of desires breed any conflict of wills. His bodily senses flourished without the law of sin, and the truth of his affections was under the governance of the Godhead and of his mind; he was neither tempted by allurements nor yielded to injuries. True man was truly united to God; nor was he, according to the soul that existed beforehand, brought down from heaven, nor, according to the flesh, created out of nothing, bearing the same person in the Godhead of the Word and holding in body and soul a nature common with us. For he would not be the mediator of God and men unless the same one were both God and man, and in both one and true.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Deinde non Deum tantum dicimus Christum, sicut hæretici Manichaei, nec hominem tantum sicut haeretici Photiniani; nec ita hominem, ut aliquid ei desit quod ad humanam certum est pertinere naturanl, sive unimam, sive mentem rationabilem, sive carnem, quæ uon de femina sumpta sit, sed facta de Verbo, in carnem couverso atque mutato: quæ tria falsa et vana Apollinaristarum haereticorum tres varias protulerunt partes. Nec dicimus quod hcata Virgo Maria hominem sine Deitate conceperit, qui creatus a Spiritu sancto, postea sit susceptus a Verbo, quod Nestorium praedicantem merito justeque damnavimus; sed dicimus Christum Dei Filium,Deum verum,natum de Deo Patre, sine ullo initio temporis, eumdemque hominem verum natum de matre homine, certa plenitudine temporis; nec ejus humanitatem, qua major est Pater, minuere aliquid ei naturæ quæ æqualis estPatri.Hocautemutrumque unus est Christus, qui verissimo dixit et secundum Deum: Ege el Pater unum sumus (Joan. xl; et secundum hominem: Paler major me est (Joan. xix).","english":"Next we do not call Christ God only, as the heretical Manichaeans do, nor man only, as the heretical Photinians do; nor do we call him man in such a way that anything is lacking to him which is established as belonging to human nature — whether a soul, or a rational mind, or flesh which was not taken from a woman but made from the Word, with the Word converted and changed into flesh: these three false and empty views the heretical Apollinarists put forward as three distinct parties. Nor do we say that the holy Virgin Mary conceived a man without deity, who, having been created by the Holy Spirit, was afterward taken up by the Word — which is what the Nestorians preach, and which we have rightly and justly condemned; but we say that Christ, the Son of God, true God, born of God the Father without any beginning of time, is the same true man born of a human mother in the appointed fullness of time; nor does his humanity, by which the Father is greater, diminish anything from that nature which is equal to the Father. But this twofold reality is one Christ, who most truly said both according to his deity: I and the Father are one (John 10), and according to his humanity: The Father is greater than I (John 14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"CAP. XI. — Quamvis ergo in uno Domino nostro Jesu Christo.vero Dei atque hominis Filio, Verbi et carnis una persona sit, et utraque essentia cornmunes habeat artiones, intelligendæ tamen sunt ipsorum operum qualitates, et sinceræ fidei contemplatione cernendum est ad quae provehatur humilitas infirmitatis, et ad quae inclinetur altitudo virtutis: quid sit quodcaro sine Verbo non agit,et quid sit quod Verbum sine carne non efficit. Sine Verbi enim potentia non conciperet virgo nec pareret,et sine,veritate carnis obvuluta paunis infantia non jaceret. Sine Verbi putentia non fieret redintegratio debilium et vivificatio mortuorum,et sine veritate carnis nec cibusjejunio nec somnus esset necessarius fatigato. Postremo sine Verbi potentia nun se Dominus Patri profiteretur aequalem, et sine veritate carnis non idem diceret Patrem esse majorem, cum catholica fides utrumque suscipiat, utrumque defendat, quae secundum proprietatem divinæ humunæque substantiæ unum Dei Filium et hominem credit et Verbum. Quamvis ergo ab illo initio,quo in utero virginis Verbum caro factum est (Joan.I),-ihil umquam inter divinam humanamque substantiam divisionis exstiterit, et per omnia incrementa corporea unius personae fuerint totius temporis actiones,ca ipsa tamen quae inseparabiliter facta sunt nulla permixtione confundimus, sed quid cujusque formae sit ex operum qualitate sentimus.","english":"CHAPTER XI. Although, therefore, in our one Lord Jesus Christ, the true Son of God and of man, there is one person of the Word and of the flesh, and both natures have their actions in common, yet the qualities of those same works must be understood, and with the contemplation of sincere faith it must be discerned to what the lowliness of weakness attains and to what the height of power stoops: what it is that the flesh does not do without the Word, and what it is that the Word does not accomplish without the flesh. For without the power of the Word the virgin would neither conceive nor give birth, and without the truth of the flesh, wrapped in swaddling cloths, infancy would not lie there. Without the power of the Word there would be no restoring of the weak and no giving of life to the dead, and without the truth of the flesh neither food for the fasting nor sleep for the weary would be necessary. Finally, without the power of the Word the Lord would not confess himself equal to the Father, and without the truth of the flesh he would not say that the Father is greater than he, since the catholic faith receives both and defends both, which according to the property of the divine and human substance believes in one Son of God and man, and the Word. Although, therefore, from that beginning when the Word was made flesh in the womb of the virgin, there has never been any division between the divine and human substance, and through all the bodily increases the actions of one person have belonged to the whole of time, yet those very things which were done inseparably we do not confound by any mingling, but we perceive what belongs to each form from the quality of the works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Nec divina cnm humanis præjudicant, nec humana divinis: cum ita in idipsum utraque concurrant, ut in eis nec proprietas absumatur, neo persona geminetur. Quamvis ergo unus sit Dominus Jesus Christus,et verae Deitatis veraequehumanitatis in ipso una prorsus eademque persona sit, neque hujus unitionis soliditas ulla possit divisione sejungi; exultationem tamen, quia illum exaltavit Deus, et donavit illi nomen, quotl est super omne nomen, ad eam intelligimus pertinere formam, quae ditandaerat tantæ glorificationis augmento.In forma quippe Dei, aequalis erat Filius Patri, et inter genitorem atque unigenitum nulla erat in essentia discretio, nulla in majestate diversitas, nec per incarnationis mysterium aliquid decesserat Verbo, quod Dei Patris muncre redderetur.Forma autem servi, per quum impassibilis Deitas, sacramentum mgnæ pietatis imnplevit, humana humilitas est,quæ gloria divinæ potestatis evectaest intantam unitatem,ab ipso conceptu virginis Deitateet humanitate connexa, ut nec sine homine divina, nee sine Deo agerentur humana. Propter guod sicut Dominus majestatis dicitur crucifixus,ita qui ex sempiternitate aequalis est Deo, dicitur exaltatus.","english":"Nor do divine things prejudice human things, nor human things divine things, since both concur into the same, so that in them neither is the property destroyed nor is the person doubled. Although, therefore, there is one Lord Jesus Christ, and in him there is plainly one and the same person of true divinity and true humanity, and the solidity of this union cannot be separated by any division, yet the exaltation—because God exalted him and gave him a name which is above every name—we understand to pertain to that form which was to be enriched by the increase of so great a glorification. For in the form of God the Son was equal to the Father, and between the begetter and the only-begotten there was no distinction in essence, no diversity in majesty, nor through the mystery of the incarnation had anything departed from the Word that would be rendered to him as a gift of God the Father. But the form of a servant, through which the impassible Godhead fulfilled the sacrament of great piety, is human humility, which was raised by the glory of divine power to such great unity, being joined in divinity and humanity from the very conception of the virgin, that neither divine things were done without the man, nor human things without God. For this reason, just as the Lord of majesty is said to have been crucified, so he who from eternity is equal to God is said to have been exalted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Nec interest ex qua Christus substantianominctur;cum inseparabiliter.manente unitate personae, idem sit et totus hominis filius propter carnem,et totus Dei Filius propter unam cum Patre Deitatem.Quidquid ergo in tempore accepit Christus, secundum hominem accepit,cui quae non habuit,conferuntur. Nam secundum potentiam Verbi. indifferenter omnia quae habet t'ater, etiam Filius habet: et quae in forma servi a Patre accepit, eadem in forma Patris etiam ipse donavit.\n\nCAP. XII. — (I) Eam fidem,cum plurimi haereticorum impugnarent, Nestorius, et Eutyches, diversa quidem assertione, sea simili impietate conati sunt irrumpere. Anathematizetur ergo Nestorius, qui beatam Virginem hominis tantummodo credidit genitricem, ut aham personam carnis, aliam faceret Deitatis:cum ita intra virginea viscera Verbum caro sit factum,ut per in ffabiJe sacramentum uno conceptu unoque partu secundum veritatematque unionem utriusque naturæ, eadem virgo et ancilla Domini esset,et mater. Percellatur quoque Eutyches eodem anathemate, qui nogata humanae carnis utque animae veritate, totum Dominum nostrum Jesum Christum unius asseruit esse naturæ, tamquam Verbi Deitas ipse sein carnem animamque converterit.","english":"Nor does it matter by which substance Christ is named, since, with the unity of the person remaining inseparable, the same one is both wholly the Son of Man on account of the flesh and wholly the Son of God on account of the one Godhead with the Father. Whatever, therefore, Christ received in time, he received according to his humanity; things which he did not have are conferred upon him. For according to the power of the Word, all things that the Father has, the Son also has without distinction; and what he received from the Father in the form of a servant, these same things he himself also gave in the form of God.\n\nCHAPTER XII. — (1) When very many of the heretics attacked this faith, Nestorius and Eutyches attempted to break into it with, indeed, different assertions but with a similar impiety. Let Nestorius, therefore, be anathematized, who believed that the blessed Virgin was the mother of a man only, so as to make one person of the flesh and another of the Godhead, although the Word was made flesh within the virgin's womb in such a way that, through the ineffable mystery, by one conception and one birth, according to the truth and the union of both natures, the same virgin was both the handmaid of the Lord and his mother. Let Eutyches likewise be struck down by the same anathema, who, having denied the truth of human flesh and likewise of a soul, asserted that our whole Lord Jesus Christ was of one nature, as though the Godhead of the Word had itself turned into flesh and soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Quae mendacia tam sacrilega, per totum mundum,sanctorum Patrum damnatasuntsententiis.Fides autem catholica singularis atque vera, justificans impium,et creans justum,ad humanitatis suae tracta participem,in illo acquirit salutem in quo solo homo invenerit innocentem. (p Eam fidem secundum propheticam, evangelicam, apostolicam,et salutans symboli doctrinam.Nicæna Synodus instituit, examen Chalcedonense confirmavit, orbis terrarum celebrat atque veneratur.Eamdem,dilectissimi,pio et laudabili amore defendite, immo fideliter firmiterque retinete, ac constanter asserite. Quo.. niam. sicut ait B. apostolus Paulus, magnum cst pietatis sacramentum,quodmanifestatum cst in carne. justificatum est in spiritu, apparuil angelis, prædicatum est gentibus, creditum est in hoc mundo, assumptumest in gloria (I Tim. 111, I6).\n\nSERMO II.\n\nIn Nativitate Domini.","english":"What lies so sacrilegious are condemned throughout the whole world by the judgments of the holy Fathers. But the Catholic faith, singular and true, which justifies the ungodly and creates the just, draws a share in His humanity and acquires salvation in Him in whom alone man has found innocence. Salute this faith according to the prophetic, evangelical, and apostolic teaching and the doctrine of the symbol. The Synod of Nicaea instituted it, the examination of Chalcedon confirmed it, the whole world celebrates and venerates it. Defend this same faith, most beloved, with pious and praiseworthy love—indeed, retain it faithfully and firmly, and assert it constantly. For, as the blessed apostle Paul says, great is the mystery of godliness, which was manifested in the flesh, justified in the spirit, appeared to angels, was preached to the Gentiles, was believed in this world, was taken up in glory (1 Tim 3:16).\n\nSERMON II.\n\nOn the Nativity of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Editus in Quesnelli appendice ex codice S. Petri Corbeiensis, in quo S. Leoni tribuitur.\"\n\nCAP. I. — Salvator noster,dilectissimi, hodie natus est, gaudeamus:ncque enim locum oportet esse tristitiæ.,ubi natalis est gaudiorum.Adomnesitaque gaudium istud pertinet,quiaChristu8omnibus venit. Nullus ergo se lætitiæ diei hujus arbitretur alienum. Si sanctus est quis gaudeat,quia accipiet remunerationem. Si peccator est gaudeat, quia invitatur ad veniam. Si centilis est audeat, quia admittitur ad salutem. Carnejn humani generis pro nobis Deus assumpsit. Si ipsi nos alienos a Christo non faciamus, jam in Christo sumus. Agnoscamus ergo r, demptionem nostram, agnoscamus salutem nostram.Ipse se alienumaconsortio Christi efficit, qui se esse In corpore Christi denegaverit. Sed illud, dilectissimi, quod secundum ScripVuras, quae lectae sunt, hodie Dominum natum esse cognoscimus,videamus;quomodo in fine sæculi natus sit,qui creator est saeculorum: Ipse enim dixit et facta sunt; ipse mandavit, et creata sunt (Ps. CXLVIII, 6).","english":"Published in the appendix of Quesnel from the codex of Saint Peter of Corbie, in which it is attributed to Saint Leo.\n\nCHAPTER I. — Our Savior, dearly beloved, is born today; let us rejoice, for there ought to be no place for sadness where the birthday of joys is celebrated. This joy therefore belongs to all, because Christ has come for all. Let no one, then, consider himself a stranger to the gladness of this day. If anyone is holy, let him rejoice, because he shall receive a reward. If anyone is a sinner, let him rejoice, because he is invited to forgiveness. If anyone is a catechumen, let him take courage, because he is admitted to salvation. God has taken up the flesh of the human race for our sake. If we do not make ourselves strangers to Christ, we are already in Christ. Let us therefore acknowledge our redemption, let us acknowledge our salvation. He makes himself a stranger to fellowship with Christ who denies that he is in the body of Christ. But that which, dearly beloved, according to the Scriptures which have been read, we know to have come to pass today—that the Lord was born—let us consider how he was born at the end of the age, who is the creator of the ages. For he himself spoke, and they were made; he himself commanded, and they were created (Ps. 148:6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"CAP.II.- Christus crgo Salvator noster,dilectissimi, homo et Deus creditur: Deus ex Patre, homo de matre; Deus ex deitate, corporeus ex carne; et ideo Deus ante sæcula,homo post saecula;Deusante initia, homo inter extrema, qui in principio creavit per majestatem, hodie venit salvare pcr carnem, Creatio hominum, prima potentia fuit; salvatio secunda pietas. Benignitatis motus afTectu Dominus voluit ut nobis redaeret misericordiaquidquid abstulerat offensa. Descendit ergo ille ut nos ascenderemus, coelestia submisit ut terrestria sublevaret, fecit se hominis participem ut hominem facoretDei esse consortem;factus,sicut per Apostolum audistis, ex muliere factus sub lege (Galat. iv, 4). Sed nemo cum mulierem audit matrem Domini, de nominis offensione moveatur.Virgo concepit ex Spiritu sancto, sed mulier nominatur ex sexu. Et ideo evangelista, qui lectus est, virginem; apostolus autem mulierem nuncupavit: ut omnes in partu Virginis omnipotentiam agnoscerent Divinitatis; in appellatione autem mulieris, nomen conditionis audirent.","english":"CHAPTER II. — Christ, therefore, our Savior, dearly beloved, is believed to be both man and God: God from the Father, man from the mother; God from the Godhead, bodily from the flesh; and therefore God before the ages, man after the ages; God before the beginnings, man among the last things, who in the beginning created by his majesty, today has come to save through the flesh. The creation of men was the first power; salvation is the second mercy. By the impulse of his kindness the Lord willed to restore to us in mercy whatever offense had taken away. He therefore descended that we might ascend, he subjected heavenly things that he might raise up earthly things, he made himself a partaker of man that he might make man a sharer of God; made, as you have heard through the Apostle, made of a woman, made under the law (Gal. 4:4). But let no one, when he hears \"woman\" as the mother of the Lord, be disturbed by the offense of the name. The Virgin conceived by the Holy Spirit, but she is called \"woman\" by reason of her sex. And therefore the evangelist who has been read called her \"virgin\"; but the Apostle called her \"woman\": that all might recognize in the Virgin's childbirth the omnipotence of the Godhead; and in the appellation \"woman\" might hear the name of her condition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"CAp. III. — Natus est ergo Dominus noster ex carne quidem, sed non ex corruptione carnali; natus ut homo,sed non genitus ut homo. Ita suscepit carnem, ut servaret majestatis honorem. Et sic se. gregando puritatem nativitatis suae a concretione eolIuvionis humanae, peregit quidem in ortu suo plenam hominis dispensationem,sed Dei tamen non deseruitdignitatem. Ideoque in mundo isto talis qualis nativitate, puritatem ortus sui etiam in vitae sinceritate servavlt.Solusenim ille est in cujus ore, sicut scriptum est, dolus non fuit: utique ut qui colluvionem humanam in creatione nescierat,etiam in conversationenesciret. Cum enim, inquit Apostolus in forma Dei esset, formam servi accepit, etc. Omnes homines,dilectissimi, servi peccatorum fuerunt, ct ideo bone ait Apostolus formam tantummodo servi assumpsisse,quia homo quidem verue, sed humanis vitiis non coinquinatus,formam tantum habuit servi, non conscientiam: quia licet habuerit speciem hominis, non tamen habuerat conscientiam peccatoris: quia, sicut Apostolus dicit, Cum in forma Dei esset, formam servi accepit, et habitu inventus cst ut homo (Philip. II,6). Habitu homo, sed potentia Deus, quasi servus in forma, sed Dominus in natura: foris ostendens matris infirmita. tem, intus possidens Patris majestatem; foris bumilis corpore, intus pollens Divmitate.","english":"CHAPTER III. — Our Lord, therefore, was born of the flesh, but not of carnal corruption; born as a man, but not begotten as a man. He so took up flesh as to preserve the honor of majesty. And thus, by separating the purity of His nativity from the defilement of human pollution, He indeed accomplished in His birth the full dispensation of man, yet did not forsake the dignity of God. And therefore in this world, such as He was in His nativity, He preserved the purity of His origin even in the sincerity of His life. For He alone is the one in whose mouth, as it is written, there was no guile: namely, that He who knew not human pollution in His creation might not know it even in His conduct. For, says the Apostle, since He was in the form of God, He took the form of a servant, etc. All men, dearly beloved, were servants of sins, and therefore the Apostle says well that He assumed only the form of a servant, because He was indeed truly man, but not defiled by human vices; He had only the form of a servant, not the conscience of one: because although He had the appearance of a man, He did not have the conscience of a sinner: because, as the Apostle says, Since He was in the form of God, He took the form of a servant, and was found in habit as a man (Phil. II, 6). In habit a man, but in power God; as a servant in form, but Lord in nature: outwardly showing the weakness of a mother, inwardly possessing the majesty of the Father; outwardly humble in body, inwardly mighty in Divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"CAP. IV. — Denique et ipsa ejus inter homines conversatio simul utrumque; monstravit,in passionibus hominem,in virtutibus Deum. Esurivit enim, sed esurientes multiplicatis per benedictionem panibus pavit. Quod esurivit, caro fuit; quod pavit, Deus.Ex homine fuit quod lacrymavit;ex Divinitate quod præstitit. Hominem indicavit, quod precem fudit,oravit, exauditus est, Omnibus ogo rebus doplicem in se naturam monstravit,etideo substantie utriusque mediator est:quia dum sub misit cœlestia, cxaltavit humana: fecit summam ex diversitate concordiam, ut in eo una utraque fieret, qui in se utrumque retinet Dominus noster Jesus Christus, qui vivit et regnat cum Patre et sancto Spiritu in sæcula sæculorum. Amen.\n\nSERMO III.\n\nDe Quadragesima I.\n\nNunc primum editus ex tribus codicibus, Veneto S. Marci 153, Patavino PP. Eremitanorum 113, et Veronensi 214,in quibus S. Leoni papæattribuitur; sed ex characteribus in præfatione propositis num.4 alius ignotus antiquus auctor proditur.Æneas Pari. siensisfqui hujus sermonis nou exiguam partem re citat in libro adversus Græcos tom.I Spicileg.Acher. ipsum S. Faustino episcopo adjudicat, cui alios","english":"CHAPTER IV. — Finally, even His own conversation among men showed both at once: in His sufferings a man, in His virtues God. For He hungered, but by multiplying loaves through blessing He fed the hungry. That He hungered was of the flesh; that He fed was of God. It was from man that He wept; it was from Divinity that He rendered aid. He showed a man in that He poured out prayer, prayed, and was heard. In all things, therefore, He showed in Himself a twofold nature, and for that reason He is the mediator of both substances: because while He subjected heavenly things, He exalted human things; He made a highest harmony out of diversity, so that in Him both might become one, who in Himself retains both, our Lord Jesus Christ, who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.\n\nSERMON III.\n\nOn the First Sunday of Lent.\n\nNow first published from three manuscripts, the Venetian codex of St. Mark 153, the Paduan codex of the PP. Eremitani 113, and the Veronese 214, in which it is attributed to Pope St. Leo; but from the characteristics set forth in the preface at no. 4, it is shown to be by another unknown ancient author. Æneas of Paris, who cites no small part of this sermon in his book against the Greeks, tome I of the Spicilegium of Acherius, assigns it to St. Faustinus the bishop, to whom other","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"quoque sermones in quibusdam mss. ascribi Patres Benedictini in append. tom. V Operum S.Augustini notarunt. In cod. Patav. inscribitur, Dominica in itium Quadragesimae; et prima quidem Dominica Quadragesimæ hunc sermonem habitum ex initio cap. i ct manifestum est.\n\nCAP. I. — Permotos esse vos credo, fratres dileetissimi,cur a superiore Dominica Quadragesimam percurremus,et cum hæc dies sitejus exordium, cur festivitatem ejus ante unam hebdomadam cetebrare cœperimus.Reprehendi non potest observatio ista: peroptimæ enim devotionis indicium est prius legem exsequi quam legis statuta cognoscas,etante obedire præceptls quam obedientiam praecepta compellant. Illud enim amoris est,hoc timoris. Hoc imperative exigitur, illud religiose defertur.Hic debitum solvitur, ibi domum muneris exhibetur. Unde et nos religiosum munus exhibuimus Deo,dumamplius jejunavimus. Reprehendi enim nonpotestfestinata festivitas. Semper enim in gaudiis solemnitas vota praeveniunt, et futuram lætitiam devotio, dum exoptat, anticipat. Non solum igitur non reprehensibiliter,sed et cauto factum est.Semper enim in rebus ambiguis oportet addere aliquid amplius ad cautelam,quia quod est amplius recidi potest, quod minus est non potest prolongari, sicut In hac observatione factum est. Nam quod propter Quadragesimam plus jejunavimus,non minuimus Quadragesimam: integra enim nobis manet.","english":"CHAPTER I. — I believe you are disturbed, most beloved brothers, as to why we run through Lent from the previous Sunday, and why, when this day is its beginning, we began to celebrate its solemnity a week beforehand. That observance cannot be censured; for it is a sign of very great devotion to fulfill the law before you know the statutes of the law, and to obey the precepts before the precepts compel obedience. For the former belongs to love, the latter to fear. The latter is demanded by command, the former is rendered in religious devotion. Here a debt is paid, there a gift is presented. Whence we too have presented a religious gift to God, in that we have fasted the more. For a festival that is hastened cannot be censured. For always in joys solemnities outrun vows, and devotion anticipates the joy to come by longing for it. Therefore it has been done not only without blame, but even with caution. For always in doubtful matters one ought to add something more for caution's sake, because what is more can be cut back, what is less cannot be prolonged, as has been done in this observance. For in that we fasted more on account of Lent, we have not diminished Lent: for it remains whole for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Quod si minus jejunassemus a numero,redintegrare non poteramus ad numerum.\n\nCAP. II.-Sed fortasse £illud in causa est, quod jejunium quo jejunavimus non proficiat nobis ad Quadragesimam. Proficit plane nobis, quia etsi non protioit ad Quadragesimam, proficit ad salutem. hi non proficit ad numerum, proficit ad meritum. Cui enim umquam non profuit orare, legere, jejunare? Cui non profuit castitas, sobrietas, mansueludo?Nisi quod illos magis reprehendendos puto,qui cum parati fuerint jejunare, posteaqnam audieruntsolcmoitates ambiguas,neglexerunt jejunare. Demonstraverunt utique non se volentes religiose vivere, sed coactos. Veriti sunt, credo, ne quinque dierum jejuniis prolongatiq,caro eis corpusque delicerct,et exiles ac tenues Quadragesimae abstinentiam tolerare non possent.\n\nCAP. Ill. — Audiant igitur refecti pariter ac robusti, tenues atque pallentes,quia hodie est Quadragesima.Audiant illi, inquam, ut jejunare incipiant; et isti, ut abstinere non desinanl,et communiter in arcam Christi intrare festinent. Immo festinent amplius,qui tardius abstinere cœperunt,ut castigatiores et puriores introeant. Quia (/) arca Domini in periculis jejunium sustentare prævalet,temulentum sustinere non novit.","english":"But if we had fasted fewer days than the number, we could not have restored it to the number.\n\nCHAPTER II. — But perhaps this is the reason, that the fast which we have fasted does not profit us toward Lent. It profits us plainly, because even if it does not profit toward Lent, it profits toward salvation. If it does not profit toward the number, it profits toward merit. For to whom has it ever not profited to pray, to read, to fast? To whom has chastity, sobriety, meekness not profited? Except that I think those are more to be reproved who, when they had been prepared to fast, after they heard of ambiguous solemnities, neglected to fast. They have shown, certainly, that they did not wish to live religiously, but were compelled. They feared, I believe, lest their flesh and body, prolonged by the fasts of five days, should be weakened, and, being thin and slender, they could not endure the abstinence of Lent.\n\nCHAPTER III. — Let them hear, therefore, both the refreshed and the robust, the thin and the pale, that today is Lent. Let those, I say, hear it, that they may begin to fast; and these, that they may not cease to abstain, and let them hasten together to enter the ark of Christ. Indeed, let those hasten the more who began to abstain later, that they may enter more chastened and purer. Because the ark of the Lord is able to sustain fasting in dangers; it has not known how to sustain the drunken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Admonemus ergo vos, sicut ante jam diximus, nostri temporis homines, ut in hie mundi turbinibus ad domum Dei certatim unusquisque confugiat, sicut et sui temporis homines Noe justus admonuit.Admonuitenim illos futurum diłuvium,et praedicare non destitit; et licet vox praedicationis non sit audita, tamen etsi tacebat lingua.opera loquebantur; etsi silebant voces,fabrica personabat. Cum enim aedificabat tam grande opus arcae illiu8,causam cur fieret ipso opere testabatur.Testabaturenim ipso apparatu nova tabernaculanovis periculis profutura.Sapiens enim quisque intelligere poterat naufragii nescio quid imminere, cum domus talia fieret,quæ non haereret terrae,sed nataret in gurgite; cum hospitium hujusmodi pararetur, quod nec pavimentum solo defigeret,nec fluctibus unda 8ubmergeret.Quis,inquam,sapiens non intelligeret adesse diiuvium,cum videret tale domicilium fieri,quod susceptos intra se non tam clauderet quam portaret,quod non tam pluviarum imbres repelleret cuam naufragii procellas arceret?Quo, inquam, ex hospitio(;) non advertit periculum hominis: in quo hospitio non esset habitandum, sed potius exsulandum; in qualibet parte mundi futurum essetcum ipsis babitaculum peregrinum.(£)lpse ergo sanctus Noe opere populis praedicabat, et dicebat illud evangelicum Domini dictum: Si mihi non creditis, operibus credite (Joan. x, 38).'","english":"We admonish you, therefore, as we have already said before, you who are the people of our own time, that in the storms of this world each one should strive to flee to the house of God, just as the righteous Noah admonished the people of his own time. For he admonished them that the flood was coming, and he did not cease to preach; and although the voice of his preaching was not heard, yet even if his tongue was silent, his works spoke; even if his words were silent, the construction resounded. For when he was building so great a work, that ark, by the very work itself he testified to the reason why it was being made. For by the very preparation he testified that a new tabernacle was to benefit new dangers. For any wise person could understand that something of a shipwreck was imminent, when such a house was being made as would not cling to the earth but would float on the flood; when a shelter of this kind was being prepared that would neither fix its floor to the ground nor let the wave submerge it in the waters. Who, I say, being wise would not understand that the flood was at hand, when he saw such a dwelling being made, which would not so much enclose those received within it as carry them, which would not so much repel the showers of rain as ward off the storms of shipwreck? From which shelter, I say, did he not perceive the danger of man: in which shelter there was to be not dwelling but rather exile; in whatever part of the world it would be, the dwelling would be a foreign place with them. Therefore holy Noah himself preached to the peoples by his work, and he spoke that saying of the Lord from the Gospel: If you do not believe me, believe the works (John 10:38).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"SERMO IV.\n\nDe Quadragesima II.\n\nEditus a P. abb. Joanne Chrysostomo Trombellio in ter veterum Patrum Latinorum Opuscula tom. II, part. I, pag. 281, qui eum Leonis esse exidtimat,uti eidem sane ascriptum vidimus etiam in nostris codi cibus collect. i et 2, nec non in Lectionariis Veneto et Vat. 6452. Sed in Lectionariis et basilicx S. Petri, quæ sinceris Leonis Sermonibus hujus nomem inscribunt,sive Leonis nomine post hu jus sermones de Quadragesima subjicitur una cum alie sermone incipiente, Jejunii tempora, quem ex Isidoro Hispalensi sumptum in praefatione animad vertimus num. i i. Anonymus pariter legitur in Le ctionario Vat. 1268. Similitudo doctrinae, use etiam\n\nin Augustino aliisque Patribus invenietur, ni hit probat; idemque est de simili interpretatione textus ecclesiastici. Stylus certe pressiortet breviori bus sententiis restrictus, a Leonino maxime differt.","english":"SERMON IV.\n\nOn Lent II.\n\nPublished by Father Abbot John Chrysostom Trombellius in the second volume of the Opuscula of the ancient Latin Fathers, part I, page 281, who judges it to be Leo's, as we have indeed seen it ascribed to the same in our own manuscripts, collection 1 and 2, and also in the Lectionaries of Venice and Vatican 6452. But in the Lectionaries of the basilica of St. Peter, which inscribe the name of the genuine sermons of Leo, it is placed after his sermons on Lent under Leo's name, together with another sermon beginning, The times of fasting, which we have noted in the preface as taken from Isidore of Seville, at number 11. It is likewise read as anonymous in Vatican Lectionary 1268. A similarity of doctrine, as is also found in Augustine and other Fathers, proves nothing; and the same holds for a similar interpretation of an ecclesiastical text. The style certainly, being more compressed and confined to shorter sentences, differs greatly from Leo's.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"CAP. I.— Dilectissimi nobis, fides vestra non admonet religionis promere documenta. Hortamur namque jejunium,quod est recteviventibus devotio nis augmentum, murus ndei,expugnatio pravitatis.Suademus etiam non solum a cibis esse,sed abomnibus semper vitiis abstinendum. Nolite esse in comessationibus prodigi, vel in ebrietatibus arrogantes: quoniam scriptum est in Salomone: Corpus quod corrumpitur, aggravat animam (Sap. IX, 15); nec non et Apostolus ait: Carnis curam ne fecerius in desideriis vestris (Rom. XIII, 14). Abstinete vos ergo his diebus a saecularibus curis desideriisque camalibus.Castigetur corpus, ut anima sanetur Roboratur enim spes,attenuata parcimoniis carne,et deliciarum victus vita praesens alitur,non futura: quomam a abundantiam rerum luxuria comitatur.Auferte a vobisfp) invidite simultatem,maliloquia contemnentes et omnia semina peccatorum. Dissolvite violentarum laqueos action um; et(rf)dolosa calumniarum argumenta cessent. Praebete egentibus et domesticis fidei mansionem. Chirographa iniqua disrumpte, ut non solum corpore, sed etiam spiritu placita Deo jejunia celebretis.","english":"CHAPTER I.—Beloved, your faith does not need to be reminded to bring forth the evidences of religion. For we exhort you to fasting, which for those who live rightly is an increase of devotion, a wall of the mind, and the overthrow of wickedness. We also urge that you abstain not only from food, but always from all vices. Do not be wasteful in feasting, nor arrogant in drunkenness, since it is written in Solomon: The corruptible body weighs down the soul (Wis. IX, 15); and the Apostle also says: Make not provision for the flesh in your desires (Rom. XIII, 14). Abstain, therefore, during these days from worldly cares and carnal desires. Let the body be chastised, that the soul may be healed. For hope is strengthened when the flesh is thinned by sparingness, and the life that is fed by delights is present life, not the life to come; for luxury is accompanied by abundance of things. Remove from among you the envy of hatred, despising evil speech and all the seeds of sins. Break the snares of violent deeds; and let the deceitful arguments of calumnies cease. Give lodging to the needy and to the household of the faith. Tear up unjust bonds, so that you may celebrate a fast pleasing to God not only in body but also in spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"CAP.ll. — Oportet quoque eleemosynarum semine fructus nos proprii sperare jejunii. Scriptum est enim: Sicutaqua exstinguit ignem,sic eleemosyna exstin guit peccatum (Eccli.III,33).Agendum estetiam ut non avaritiae studio, sed misericordiae cura vincamur. Ab opulentis apparatibus abstineredebemus.Demus temporalia pauperibus, ut perpetua nobis eorum orat-ionibus munera praebeantur. Nam exigui panis ærisque commercio peccatorum nobis confertur impunitas.Sciendum estetiamquia sicut divites multos, ita pauperes Dominus fecit: quatenus sit Dominum rogandi necessitas, ut qui nihil horum passus est, timeas ne forte patiaris. Pasce ergo qui sanus es debileni tamquam In carne calamitatis exemplum. Pasce igitur pauperem,dives, cujus forsitan portionem a Domino Deo nostro, ut eum pasceres, accepisti.Pasce jejunum, ut pars ejus tibi sublata detur alii largienti. Pasce fame morientem: quisquis enim pascendo servare hominem poteris,s1 non paveris, occidisti. Anticipentur etiam tacentium desideria mendicorum; quoniam legimus: Beatus qui intelligit super egenum et pauperem, in die mala liberabit eum Dominus (Ps. XL, 2). Demus itaque eleemosynam egentibus, antequam pctant, nc prae nimia necessitate clamando cunctantes nos exigere videantur.Præbeamus eis collatorum nobis coelestium mu. nerum vel aliquam portionent,ne pœnales ob segnitiem feneratori nostro reddamus usuras (Luc.","english":"CHAPTER II.—We ought also to hope for the fruit of our own fasting from the seed of almsgiving. For it is written: As water extinguishes fire, so almsgiving extinguishes sin (Sirach 3:33). We must also take care that we be overcome not by the zeal of avarice but by the care of mercy. We ought to abstain from lavish displays. Let us give temporal things to the poor, so that perpetual gifts may be provided for us by their prayers. For by the exchange of a little bread and money, impunity for sins is conferred upon us. It must also be known that, just as He made many rich, so the Lord made many poor; so that there may be a necessity of entreating the Lord, in order that you who have suffered none of these things may fear lest perhaps you suffer them. Feed, therefore, you who are sound, the weak, as an example of calamity in the flesh. Feed the poor, then, you who are rich, since perhaps you have received a portion from the Lord our God so that you might feed him. Feed the fasting man, so that the part taken from you may be given to another who bestows it. Feed the man dying of hunger; for whoever you are who could save a man by feeding him, if you have not fed him, you have killed him. Let even the desires of the silent beggars be anticipated; since we read: Blessed is he who understands concerning the needy and the poor; in the evil day the Lord will deliver him (Psalm 40:2). Let us therefore give alms to the needy before they ask, lest by crying out from excessive necessity they seem to demand from us who are slow. Let us offer them some portion of the heavenly gifts conferred upon us, lest on account of sloth we pay penal interest to our creditor (Luke.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"xvi, 2) Cogitemus illum divitem qui propter micas panis [Supp. pauperi denegatas] guttam aqure petiit, nec accepit. Recolamus viduam illam quæ in gazophylacium duo æra mittendo (Luc. xxi, 2), totum quem habuit Domino obtulit victum. Et nos fratribus vel quod nobis superat demus. Nee sanc tristes, ut hypocritae, divina debemus exercere mandata; sed agamus Deogratias nostras largitatis auctori, et orantes assidue praebeamus egentibus substantiam vitae temporalis, ut vitam conscauamur aeternam; praestante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.\n\n. SERMO V.\n\nDe Passione Dumini /.\n\nEx ms. Lectionario Bergomensi S. Alexandri in Co lumna, ubi S. Leoni tribuitur; sed auctor posterior\n\nest, qui initio sermonis nonnulla excerpsi ex Leo nis serm. de Pass. i, c. 4.\n\nCAP. I.- Postillam humana; prrevaricationis primam et universalem ruinaln,ex qua per unum bo. mtnem peccatum intravit in hunc mundum, et per peccatum mors (Rom.","english":"Let us consider that rich man who, because of the crumbs of bread denied to the poor man, asked for a drop of water and did not receive it. Let us recall that widow who, by putting two small coins into the treasury (Luke 21:2), offered to the Lord her entire livelihood. And let us give to our brothers even what is left over to us. Nor should we, sad like hypocrites, perform the divine commandments; but let us give thanks to God, the author of our generosity, and praying assiduously, let us provide for the needy the substance of this temporal life, so that we may be partakers of eternal life; through our Lord Jesus Christ, who lives and reigns forever and ever. Amen.\n\nSERMON V.\n\nOn the Passion of the Lord.\n\nFrom the manuscript Lectionary of St. Alexander in Colonna at Bergamo, where it is attributed to St. Leo; but the author is later, who at the beginning of the sermon excerpted certain passages from Leo's sermon on the Passion, ch. 4.\n\nCHAPTER I.—After the first and universal ruin of human transgression, from which through one man sin entered into this world, and through sin death (Rom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":37,"ref":"p37","source":"v, 12); nemo jam diaboli dominationem, nemo vincula dirae captivitatis evaderet; nec cuiquam reconciliatio ad veniam,aut reditus pateret ad vitam; nisi coæternus et coaequalis per omnia Deas Patris Filius, etiam hominis esse lilius dignaretur,et pro omni humana redemptione -et salute carnaliter in cruce penderetur.Totius enim humani generis hoc fuit causa redemptionis et salutis, quod ipse Deus in homine vere passus, vereque mortuus est, - vel'eque rcsurrexit a mortuis, ut vere hominibus cre. dentibus sibi.et in voluntate cjus morientibus regni coelestis januas aperiret, atque nos ab aeterna nocte et punitione redimeret. Multas enim atque diversas pro nobis sustinuit injurias, non suis exigentibus culpis, qui nullum umquam peccatum fecit, sed nastra tantum necessitate, qui tam duris fuimus vinculis catenati, et in tam profundum mortis barathrum devoluti,ut nisi per ejus immensam clementiam,per ejusque humanam passionem et mortem non possemus absolvi, nisi ipse morte sua æternam a nobis auferret,nisi ipse diaboli vires frangeret, atque ad cœlestia secum regna perduceret, et nobis omnibus iter suave ac leve, volentibus in sua voluntate permanere, ad cælestia regna donaret.","english":"no one would any longer escape the devil's dominion, no one the chains of cruel captivity; nor would reconciliation unto pardon or a return to life lie open to anyone, unless the coeternal and in all things coequal Son of God the Father had deigned also to become man's, and for the redemption and salvation of all mankind had hung in the flesh upon the cross. For this was the cause of the redemption and salvation of the whole human race, that God himself in man truly suffered and truly died, and truly rose again from the dead, so that he might open the gates of the heavenly kingdom to men truly believing in him and dying in his will, and might redeem us from eternal night and punishment. For he endured many and diverse injuries for our sake, not because our sins demanded it—he who never committed any sin—but only by our necessity, who were bound in such harsh chains and cast down into such a deep abyss of death that, unless through his immense mercy and through his human passion and death, we could not be absolved, unless he himself by his death took away the eternal from us, unless he himself broke the devil's powers and led us with him to the heavenly kingdoms, and granted to us all, willing to remain in his will, a sweet and easy way to the heavenly kingdoms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"CAP. II. — Quapropter, fratres charissimi, quid nobia pro tantis beneficiis Dei agendum est, nisi ut moriamur munflo et concupiscentiis ejus? Mortificantes in nobis carnalia desideria in vigiliis,in jejuniis, in castilnte,in tolerantia adversitatis,in perseverantia honitatis,in orationibus nosmetipsosDeo jugiter commendemus poenitendo, detfendo atque confitendo peccata nostra, eleemosynisque nos ab æternis suppliciis redimentes,ut ita,divina ope suffułti,illic quo nos sua morte reduxit Dominus Deus noster, in aeterna mereamur beatitudine permanere: præstante Domino nostro Jesu Cbristo, cui est honor et gloria in sæcula saeculorum. Amen.\n\nSERMO VI.\n\nDe Passione Domini II.\n\nEx eodem Lectionario Bergomale Leoni inscriptus. Ejusdem auctoris esse videtur ac præcedens sermo; nonnulla enim similiter excerpta sunt ex Leonis serm. 50, dc Pass. Domini 5, t..1.","english":"CHAPTER II. Wherefore, dearly beloved brethren, what ought we to do for such great benefits of God, except that we die to the world and to its desires? Mortifying in ourselves our carnal desires, in vigils, in fastings, in chastity, in the endurance of adversity, in perseverance in goodness, in prayers let us continually commend ourselves to God by repenting, by detesting, and by confessing our sins, and by redeeming ourselves from eternal punishments through almsgiving, so that thus, supported by divine help, we may deserve to remain in eternal blessedness there where our Lord God has brought us back by His death: with our Lord Jesus Christ providing, to whom is honor and glory for ever and ever. Amen.\n\nSERMON VI.\n\nOn the Passion of the Lord II.\n\nFrom the same Lectionary of Bergamo, inscribed to Leo. It seems to be by the same author as the preceding sermon; for several things are similarly excerpted from Leo's sermon 50, On the Passion of the Lord 5, tome 1.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"CAP. I. — Christiana? spei,dilectissimi, vera ratio et principalis causa crux Christi est: quæ. licetJudæis sit scandalum,gentibus autem stultitia (l tor. xl,23),quod indignum eis videbatur Dei Filium tantas pro salute mundi pati injurias,nobis tamen Dei virtus cst,qua nos credimus liberatos,et Dei sapientia,qua nos credimus?t intelligimus, immo cognoscimus a Dco manentes in opere mandatorum osus. Unde summum hoc et potissimum divinao mi serisordiæ sacramentum semperquidem est in cordibus nostris cum omni dignitate retinendum, sed maxime cum recursus passionis Domini celebratur. Nobisquc nihil, quod pro nobis humiliter atque sublimiter gestum est in Dei Filio, aut secundum hominem impossibile,aut secundum se videbatur indignum.Totum hoc veraciter credamus et veneremur, nec cum impiis Judaeis pro bcandato, nec cum gentilibus incredulis pro stultitia condemnemus. Justus enim et misericors Deus,qui nas condidit ac redemit,cum nos mortui eramus per peccatum, voluit ad redemptionem nostram, suam exercere Divinitatis potentiam. Sed etiam humana hac fieri passione voluit cum potentia dignitatis, ut homo perditus per hominem liberaretur.t","english":"CHAPTER I. The true reason, dearly beloved, and the principal cause of Christian hope is the cross of Christ: which, although it is a stumbling block to the Jews and foolishness to the Gentiles (1 Cor. 1:23), because it seemed unworthy to them that the Son of God should suffer such injuries for the salvation of the world, is nevertheless to us the power of God, by which we believe we have been freed, and the wisdom of God, by which we believe—indeed, we know—that we remain in God by the work of His commandments. Whence this supreme and most excellent sacrament of divine mercy is always indeed to be held in our hearts with all honor, but especially when the return of the Lord's passion is celebrated. And nothing that was done for us humbly and sublimely in the Son of God seemed to us either impossible according to man or unworthy according to itself. Let us believe and venerate all this truly, and let us not condemn it with the impious Jews as a stumbling block, nor with the unbelieving Gentiles as foolishness. For God, just and merciful, who created and redeemed us, when we were dead through sin, willed for our redemption to exercise the power of His divinity. But He also willed that this be done by human passion with the power of His dignity, so that man who was lost might be freed by a man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"CAP. II. — Sic ergo medicina ægris, reconciliatio reis,sic redemptio est impensa capitivis,ut condemnationis humanae justa sententia justo liberationis opere solveretur. Nam si pro peccatoribus sola se opponeret Deitas, non tam ratione diabolum vinceret quam potestate. Admisit ergo Filius Dei impias manus ad interficiendum se oorpore,ut mortem æternam perimet in omni humano genere, et ad aeternam immortalitatem et beatitudinem atque angelorum consortium gloriose producet ipsum genus humanum, In omnibus autem quae illi Judeorum insania contumeliose et procaciter inlerebat, nostra diluebantur peccata, nostræ expiabantur offensæ: quia natura humana,quæ rea per peccatum fuerat alque captiva, in Christo innocens patiebatur, et libera ab omni cutpa,ut peccata tolleret, et omnibus in se credentibus veniam delictorum per pænitentiam tribueret et confessionem.","english":"CHAPTER II. Thus, then, medicine is provided for the sick, reconciliation for the guilty, and redemption is paid out for the captives, so that the just sentence of human condemnation might be dissolved by a just work of liberation. For if the Godhead alone had set itself against sinners, it would not so much conquer the devil by reason as by power. Therefore the Son of God admitted impious hands to kill him in his body, so that he might destroy eternal death in all the human race, and gloriously lead the human race itself forth to eternal immortality and blessedness and to fellowship with the angels. But in all the things which the madness of the Jews insolently and shamelessly inflicted upon him, our sins were washed away and our offenses expiated: because human nature, which had been guilty and captive through sin, suffered innocently in Christ and free from every fault, so that he might take away sins and grant pardon of their offenses, through repentance and confession, to all who believe in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"CAP. III. — Proinde, fratres, recordemur jugiter quam glorioso protio redempti simus, et de quam dura damnatione diaboli liberati.Studenmus,quantum possumus, Domino largiente, tam gloriosam redemptionem nostram bonis operibus imitari, et quæ his diebus segnius ac tardius de nostra correctione vel emendatione fecimus, saltem his pancis dicbus nostram studiosissime operemur salutem. Sint jejunia nostra fructuosa,ut quae corpori nostro subtrahitur,indigentis proximi caro reparetur. Accipiat indulgentiam delinquens in nobis, ut nos a Deo mereamur indulgentiam peccatorum Sit nostra pura confessio, sit poenitentia dura, oratio lacrymosa, assiduae vigiliae cum operibus misericordias. Mortificetur carnis concupiscentia, ut animæ nostrae crescat aeterna salus et gloria. Per Dominum nostrum Jesum Christum, cui est honor et gloria per omnia saecula saeculorum. Amen.","english":"CHAPTER III. Therefore, brothers, let us continually remember at what a glorious price we were redeemed, and from how harsh a condemnation of the devil we were freed. Let us strive, as much as we can, with the Lord's generosity, to imitate so glorious a redemption of ours by good works, and what in these days we have done too sluggishly and too slowly concerning our correction or amendment, let us at least in these few days most earnestly work out our salvation. Let our fasts be fruitful, so that what is withdrawn from our body may restore the flesh of the needy neighbor. Let the one who sins against us receive indulgence, that we may deserve from God the forgiveness of our sins. Let our confession be pure, our penitence severe, our prayer tearful, our vigils assiduous with works of mercy. Let the lust of the flesh be put to death, that the eternal salvation and glory of our soul may grow. Through our Lord Jesus Christ, to whom is honor and glory for all ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"SERMO VII.\n\nIn Dominica Palmarum.\n\nftunc primum editur ex quatuor Lectionariis Vat. basilicæ S. Petri 106, Patavino Eremitano rum 112, el alio capituli Veronensis, in quibus, etsi Leoni tribuitur, stylus tamen Leonem non sapit.\n\nCAp. I. — Scripturam quidem Hebraici exitus, et verba mysterii, fratres charissimi,audistis,quomodo agnus immolatus est, et quomodo plebs safvataest, et quomodo Pharao per mysterium verberatus est. Intelligite,dilectissimi,quemadmodum sit novum ac vetus, temporale et aeternum, corruptibile et incorruptibile, mortale et immortale paschale mysterium. Vetus quidem secundum legem, novum autem secundum verbum: temporale per exemplum, aeternum per gratiam; corruptibile per victimam pecudis, incorruptibile propter Domini vitam: mortale propter sepulturam, immortale propter resurrectionem. Vetus quidem est lex, novum autem est verbum; temporale exemplar, sed sempiterna est gratia; corruptibilis ovis, incorruptibilis Dominus: comminutus ut agnus, sed resuscitatus ut Deus. Etenim sicut ovis ad victimam ductus est, sed non erat ovis; et sicut agnus sine voce,sed non erat agnus: illa enim in figura fiebant, haec verius reperiuntur. Pro agno et est Deus, factus est et pro pecude homo. Homo autem Christus, in quo capiuntur omnia. Isaias enim ait: Sicut ovis ad occisionem ductus est, et sicut agnus coram tondente se sine voce, sic non aperuit os suum.","english":"SERMON VII.\n\nOn Palm Sunday.\n\nThis is now first published from four Lectionaries: Vatican Basilica of St. Peter 106, the Paduan Eremitani 112, and another of the chapter of Verona, in which, although it is attributed to Leo, the style nevertheless does not savor of Leo.\n\nCHAPTER I. — You have indeed heard, dearest brothers, the Scripture of the Hebrew departure and the words of the mystery: how the lamb was sacrificed, and how the people was saved, and how Pharaoh was struck through the mystery. Understand, most beloved, how the paschal mystery is new and old, temporal and eternal, corruptible and incorruptible, mortal and immortal. Old indeed according to the law, but new according to the word; temporal through the example, eternal through grace; corruptible through the victim of a sheep, incorruptible on account of the Lord's life; mortal on account of the burial, immortal on account of the resurrection. Old indeed is the law, but new is the word; temporal is the example, but everlasting is the grace; corruptible is the sheep, incorruptible is the Lord: crushed as a lamb, but raised again as God. For just as a sheep he was led to the victim, but he was not a sheep; and as a lamb without voice, but he was not a lamb: for those things were done in figure, these are found more truly. In place of the lamb there is also God; he was made also a man in place of the sheep. But the man is Christ, in whom all things are contained. For Isaiah says: As a sheep he was led to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"In humilitate judicium ejus sublatum est: generationem ejus qui enarrabit (Is. LIII, 7, 8)?\n\nCAp. II.— Multa quidem et alia plura a prophetis prædicta sunt in paschale mysterium Jesu Christi. lpseenim adductus est ut agnus, occisus ut ovis, velut ab Ægypto nos a mundi cultura redemit, et salvavit nos de manu diaboli quasi de manu Pharaonis; et consignavit animas nostras proprio spiritu, et membra corporis nostri suo sanguine pretioso. Hic est qui In confusionem mortem induxit, et diabolum in planctu constituit. Hic est qui iniquitatem percussit,et injustitiam,sicut Moyses Ægyptum sterilitate damnavit. Hic est qui nos eripuit de servitute ad libertatem, de tenebris ad lucem,de morte ad vitam, a tyrannide in regnum perpetuum. Hie est qui in multis multa sustinuit. Hic est qui in Abel occisus est, et in Isaac pedibus colligatus est, et in Jacob peregrinatus est,et in Joseph venumdatus est, et in Moyse obvolutus est, et in amnem a matre ex. positus, et in agno jugulatus, et in Davide persecutus, et in prophetis exhonoratus. Hic est qui in terra sepultus est, et resurgens a mortuis ad caelorum excelsa conscendit. Hic est agnus sine voce, hic est qui de grege assumptus est, ac victinam vespere inimolatus est, qui in nocte sepultus est. Hic est Jesus Christus Dominus noster, qui surrexit a mortuis, et de inferiori sepulcro hominem resuscitavit ad vitam.","english":"In his humiliation his judgment was taken away: who shall declare his generation?\n\nChapter II.— Many other things also and more numerous have been foretold by the prophets concerning the paschal mystery of Jesus Christ. For he himself was led as a lamb, slain as a sheep, redeemed us as it were from Egypt out of the world's worship, and saved us from the hand of the devil as from the hand of Pharaoh; and he sealed our souls with his own Spirit, and the members of our body with his precious blood. This is he who brought death into confusion, and set the devil in lamentation. This is he who struck iniquity and injustice, as Moses condemned Egypt with barrenness. This is he who snatched us from slavery to freedom, from darkness to light, from death to life, from tyranny into an everlasting kingdom. This is he who suffered many things in many. This is he who was slain in Abel, and bound by the feet in Isaac, and a sojourner in Jacob, and sold in Joseph, and wrapped in swaddling clothes in Moses, and exposed by his mother in the river, and slaughtered in the lamb, and persecuted in David, and dishonored in the prophets. This is he who was buried in the earth, and rising from the dead ascended to the heights of the heavens. This is the lamb without voice, this is he who was taken from the flock, and offered as a victim in the evening, who was buried in the night. This is Jesus Christ our Lord, who rose from the dead, and from the lower tomb raised man back to life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"CAP. III. — Hic itaque in medio Jerusalem interfectus est. A quibus? Ab Israel. Quam ob causam? Quia claudos eorum curavit, et leprosos mundavit, cæcos illuminavit, et mortuos resuscitavit. Quid fecisti, o Israel, tam novam injustitiam? Ignobilitasti eum qui te nobilem fecerat. Ignominiasti eum qui te glorificaverat. Renuisti eum qui te praedicaverat. Occidisti eum qui te vivificaverat. Nonne scriptum est, Non effundas sanguinem innocentem (Deut. XIX, 10), ne pessime moriaris? Ego, inquit Israel, hoc feci, quia pati eum oportuit Erras, o Israel, cum taliter sapis. Pati eum oportuit, sed non per te, oportuerat euin crucis suspendi patibulo, sed minime per tuam dexteram debuit fieri. Hac, Israel, voce ad Dominum clamare debueras: Domine, si voluntas tua ita decrevit, ut Filius tuus patiatur, sed minime per me patiatur. Plane ab alienigenis dijudicetur, ab incircumcisis, a quolibet tyranno clavis configatur. Absit ut per me haec impia perpetrentur. Hac, o Israel, voce proclamare minime voluisti, nec inferre in Dominum tuum manus proprias pepercisti. Non es inter opera ejus. Nullam tibi incussit verecundiam, cum manus arida proprio corpori restituta esset incolumis? neque cum obturati oculi patefacti fuissent? neque cum dissoluta membra per ejus consolidata sunt vocem?","english":"CHAPTER III. — And so he was killed in the midst of Jerusalem. By whom? By Israel. For what reason? Because he healed their lame, and cleansed their lepers, gave sight to their blind, and raised their dead. What have you done, O Israel, such a strange injustice? You made him low who had made you noble. You brought shame upon him who had glorified you. You rejected him who had proclaimed you. You killed him who had given you life. Is it not written, You shall not shed innocent blood (Deut. XIX, 10), lest you die most wretchedly? I, says Israel, did this, because it was necessary for him to suffer. You are mistaken, O Israel, when you think so. It was necessary for him to suffer, but not by you; it was necessary for him to be hung on the gibbet of the cross, but it ought by no means to have been done by your right hand. With this voice, O Israel, you ought to have cried out to the Lord: Lord, if your will has so decreed that your Son should suffer, let him by no means suffer by me. Plainly let him be judged by foreigners, let him be fastened with nails by the uncircumcised, by any tyrant you please. Far be it that these impious deeds should be perpetrated by me. With this voice, O Israel, you were by no means willing to proclaim, nor did you spare to lay your own hands upon your Lord. You are not among his works. Did no shame strike you when the withered hand was restored whole to its own body? nor when the closed eyes were opened? nor when the withered limbs were made whole by his voice?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Sed neque recens lud erubuisti miraculum, quo jam quatriduanus mortuus ad vocis ejus imperium de sepulcro surrexit? Israel, tanta mirabilia Christi vidisti, et semper in infidelitate permansisti? Tu quidem universa haec praetervolans ad necem Dominum praeparasti. Parasti enim acutissimos clavos, testes mendaces, fel quoque, et gladium, ut homicidae latroni. Intulisti etiam verbera ejus corpusculo, et in capite ejus coronam spineam posuisti, et manus ejus illas bonas, quæ te de humo plasmaverant, gulis colligasli, et bonum illud os ejus, per quod tu cibatus es vita, e contrario felle cibasti. In magna diei festivitate tuum Dominum peremisti. Et tu quidem opulis fruebaris, ille autem famis patiebatur esunem. Tu bibebas vinum, et panem edebas; ille autem acetum et fel. Tu eras splendidus corpore, et ille confectus moeroribus. Tu exsultabas, et ille tribulabatur. Tu psallebas, et ille judicabatur. Tu choros ducebas, et ille in tumulo condebatur. Tu quidem in mollitiei strato jacebas, Ille autem in sepulcro et loculo. impiissime Israel, qui hanc novam injustitiam perpetrasti, novis tuum Dominum subjiciens passionibus, peremisti Dominatorem tuum ct Factorem tuum, qui te honoravit, qui tibi Israel nomen imposuit. Tu autem Israel nequaquam inventus es.","english":"But did you not blush at the recent miracle, by which the man who had been dead four days rose from the tomb at the command of his voice? Israel, you saw such great wonders of Christ, and did you always remain in unbelief? You indeed, passing over all these things, prepared the Lord for death. For you prepared the sharpest nails, false witnesses, gall also, and a sword, as for a murderous robber. You even brought lashes upon his little body, and placed a crown of thorns upon his head, and those good hands of his, which had formed you from the earth, you fastened to the cross, and that good mouth of his, through which you were fed with life, you fed instead with gall. On the great day of the festival you slew your Lord. And you indeed enjoyed delicacies, while he endured the hunger of famine. You drank wine and ate bread; he, however, vinegar and gall. You were splendid in body, and he was worn out with sorrows. You were exulting, and he was being afflicted. You were singing psalms, and he was being judged. You were leading dances, and he was being laid in the tomb. You indeed lay on a soft bed, he however in a tomb and coffin. Most impious Israel, who perpetrated this new injustice, subjecting your Lord to new sufferings, you slew your Ruler and your Maker, who honored you, who imposed the name Israel upon you. But you, Israel, were not found so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"CAP. IV. — Non vidisti Dominum, nec Deum intelligere voluisti. Nesciebas, o Israel, quoniam hic cst Primogenitus Dei, qui ante luciferum genitus est (Ps. CIX, 3)? Hic fuit qui te in jEgyptum pet duxit, atque ibi te conservans alimentum exhibuit. Hic est qui ad te transmissus est, qui parentes tuos curavit, qui mortuos suscitavit. Hic est in quem inique gessisti, quem trucidasti. Hic est quem vendidisti. Idcirco, o Israel, quia supra Dominum non contremuisti, impugnatus ab hostibus contremuisti; super Dominum non formidasti,super Dominum non ejulasti, super mortuos filios ejulasti. Quia dereliquisti Dominum, nec invenieris ab eo. Allisisti Dominum. et tu quoque ad terram allideris. Et tu quidem jaces in terr; ille autem surgens a mortuis transvectus est ad altitudinem caeli. Nunc ergo venile, universae familiae hominum, qui estis commixti delictis, et remissionem accipite peccatorum. Ego enim sum vestra remissio, ego Pascha salutis, ego Agnus qui pro vobis sum jugulatus, ego vestra redemptio, ego vita, ego vestra sum salus, ego vestra sum resurrectio, ego vester sum Rex. Ego resuscitabo per dexteram meam. Hic est Dominus noster, qui fecit caelum et terram, qui in ligno suspensus est, qui in terra sepultus, qui surrexit a mortuis, ascendit ad excelsa coelorum; qui vivit et regnat cum Patre -et Spiritu sancto in secula saeculorum. Amen.","english":"CHAPTER IV — You did not see the Lord, nor did you wish to understand God. Did you not know, O Israel, that this is the Firstborn of God, who was begotten before the morning star (Ps 109:3)? This was he who led you into Egypt, and there preserved you and provided you food. This is he who was sent to you, who healed your parents, who raised the dead. This is he against whom you acted unjustly, whom you slew. This is he whom you sold. Therefore, O Israel, because you did not tremble before the Lord, you trembled when attacked by enemies; you did not fear the Lord, you did not wail over the Lord, you wailed over your dead sons. Because you abandoned the Lord, you will not be found by him. You struck down the Lord, and you too will be struck down to the earth. And you indeed lie in the earth; but he, rising from the dead, has been carried up to the height of heaven. Now therefore come, all families of men, who are entangled in sins, and receive the remission of your sins. For I am your remission, I am the Passover of salvation, I am the Lamb who was slain for you, I am your redemption, I am life, I am your salvation, I am your resurrection, I am your King. I will raise up by my right hand. This is our Lord, who made heaven and earth, who was hung on the wood, who was buried in the earth, who rose from the dead, ascended to the heights of heaven; who lives and reigns with the Father and the Holy Spirit for ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"ADMONITIO IN SEQUENTEM SERMONEM.\n\nIn editionibus Latinis S. Joannis Chrysostomi Chrysostomi nomine hom. de Resurrectione editus est, et nunc legitur.Cum quoque Græci, Latiniin Breviario monachorum congregationis Casinensis Chrysostomi nomine inscriptus legitur. Cum vero non Græci, sed Latini antiqui auctoris manifeste sit, sicut et alii earundem editionum sermones Chrysostomo perperam attributin hinc in Græcis hujus doctoris editionibus desideratur. Porro in manuscriptis collect. et ac in duobus recentioribus Lectionariis Vat. et Leoni inscriiptum reperimus; eumque P. Joanes Chrysostomes Trombellius, qui editiones Latinas Chrysostomi non consuluit, ex ms Bononiensi collect. veluti ineditum Leonis nomine impressit inter veterum Patrum Opuscula tom. II, part.I, pag. 231, ubi tamen eumdem Leoni suppositum censuit. Stylus a Leonino non multum discrepat: intercalaris vero formula Dilectissimi, quater repetita, Leonem nostrum præferre posse videtur. Auctor certe Latinus est, et alicujus quidem Occidentalis Ecclesiæ episcopus, in qua ritus vigebat tegendi capitulum Evangeli S. Joannis, In principio erat Verbum, ipso Paschatis die, seu in vigiliis Paschæ ut illa indicant: Evangelista qui lectus est, Et lux, inquit, quæ in tenebris lucet, etc., nec non quæ ante finem subjiciuntur: Audistis evangelistam dicentem hodie quia quicumque in Deum credunt, hi filii Dei sunt.","english":"ADMONITION ON THE FOLLOWING SERMON.\n\nIn the Latin editions of St. John Chrysostom, a homily On the Resurrection has been published under the name of Chrysostom, and is now read. Among the Greeks too, and among the Latins, it is read in the Breviary of the monks of the Congregation of Cassino inscribed under the name of Chrysostom. But since it is manifestly the work not of a Greek but of an ancient Latin author, just as other sermons of the same editions are wrongly attributed to Chrysostom, for this reason it is missing from the Greek editions of this doctor. Furthermore, in the manuscript collections, and in the two more recent Lectionaries, Vatican and Leonine, we have found it inscribed; and Father John Chrysostom Trombellius, who did not consult the Latin editions of Chrysostom, printed it from a Bolognese manuscript collection as though it were unpublished, under the name of Leo, among the Opuscula of the ancient Fathers, volume II, part I, page 231, where nevertheless he judged it to be falsely ascribed to Leo. The style does not differ much from Leo's: indeed the parenthetical formula Dilectissimi, repeated four times, seems able to favor our Leo. The author is certainly a Latin, and indeed a bishop of some Western Church, in which the rite was in force of covering the chapter of the Gospel of St. John, In the beginning was the Word, on the very day of Easter, or in the vigils of Easter, as those words indicate: The Evangelist who was read says, And the light, he says, which shines in the darkness, etc., and also those words subjoined before the end: You have heard the Evangelist saying today that whoever believe in God, these are the sons of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Dedit enim potestatem filios Dei fieri his qui credunt in nomine ejus, qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Quæ verba dicta neophytis nocte baptizatis, rationem ejus capituli legendi probe insinuant, ut scilicet illi ex ea lectione intelligerent divinum donum, quo Dei Filius natus filius hominis, ipsos homines per baptisma regeneratos ad dignitatem evexit filiorum Dei. Cum vero nulla Romanæ Ecclesiæ documenta a Cassandro, Hitorpio, Mabillonio, Frontonc, curdinali Thomasio atque Martene edita hunc ritum præferant, licet Leonis ævo posteriora sint, inpediunt tamen ne quis Leonem hujus sermonis auctorem affirmet. Hic autem ritus erat in Africa celebris, uti discimus ex Augustini serm. et 120, in quibus idem Evangelii capitulum explicatur: quos quidem sermones PP. Maurini not. in Sermonem 119, non in die Paschæ, sed in nocte sabbati sancti habitos putant. Hinc alicui Africano hic sermo adjudicandus videtur. Ut vero nihil dubitationis supersit, duo Lectionaria Vaticana et vetustissimum eum Augustino inscribunt; cui pariter eumdem convenire confirmat interpretatio antiqua versiculorum psal. et 125, quam apud Augustinum iisdem verbis expressam reperimus. Hunc unum sermonem, licet in Chrysostomo olim editum, appendici inseruimus, quia omnium maxime Leone dignus, ex nostris codicibus emendari aliquot in locis potuit.","english":"For he gave them power to become sons of God, to those who believe in his name, who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God. These words, spoken to the newly baptized who were baptized at night, properly suggest the reason for reading that passage, namely that from that reading they might understand the divine gift by which the Son of God, born a son of man, raised up those very men, regenerated through baptism, to the dignity of sons of God. But since no documents of the Roman Church published by Cassander, Hitorpius, Mabillon, Fronton, Cardinal Thomasius, and Martène present this rite, although they are later than the age of Leo, they nevertheless prevent anyone from affirming that Leo is the author of this sermon. Moreover, this rite was celebrated in Africa, as we learn from Augustine's sermons 119 and 120, in which that same chapter of the Gospel is explained; the Maurist Fathers, in their note on Sermon 119, think that these sermons were delivered not on the day of Easter but on the night of Holy Saturday. Hence this sermon seems to be assigned to some African. But so that no doubt may remain, two Vatican lectionaries also ascribe it, and a very ancient one, to Augustine; and the ancient interpretation of the verses of Psalm 125, which we find expressed in the same words in Augustine, confirms that it likewise suits him. This one sermon, although formerly published in Chrysostom, we have inserted in the appendix, because it is most worthy of Leo of all, and could be corrected in several places from our manuscripts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"SERMO VIII.\n\nDe Resurrectione Domini I.\n\nCAP. I. — Licet omnes solemnitates, dilectissimi, quæ in Ecclesiis pro Dei honore celebrantur, sanctæ sint atque venerabiles, tamen hodierna Dominicæ resurrectionis dies peculiarem festivitatem habet. Ideo utique quia omnes alii dies viventium in se tantum continentgaudium, hæc etiam lætitiam defunctorum. Communis est ergo infernis simul et supernis ista festivitas: quia resurgens a mortuis Dominus et illic festivitatem dedit ubi mortem vicit, et isthic ubi vi ctor a morte remeavit; et ideo Psalmista bene de hac particulariter die dicit: Hæc est dies quam fecit Dominus, exsultemus et lætemur in ca (Ps.CXVII. 54). Annuntians enim Dominicam resurrectionem, non supernis tantum, sed etiam infernis diem salutiferæ exsultationis indixit quia descendente in tenebrosam inferorum caliginem Domino, etiam tunc illic absque dubio dies splendi dissimus fuit, ubi Salvator illuxit. Unde pulchre evangelista qui lectus est, Et lux, inquit, in tenebris lucetn et tenebræ eam non comprebenderunt (Joan. I, 5): quia licet in tenebras Dominus descenderit, tenebrarum tamen obscura non sensit. Tenuit in illo noctis horrore inviolabilem majestatis suæ splendorem lux sempiternæ naturæ; ac si non lux a nocte, sed nox a luce superata est.","english":"SERMON VIII.\n\nOn the Resurrection of the Lord I.\n\nCHAPTER I. — Although all the solemnities, most beloved, which are celebrated in the Churches for the honor of God, are holy and venerable, yet today's day of the Lord's resurrection has a peculiar festivity. For this reason certainly, because all the other days of the living contain in themselves only joy, this one also the gladness of the dead. This festivity is therefore common to the lower and the upper regions at once: because the Lord, rising from the dead, gave festivity both there where he conquered death, and here where he returned as victor from death; and therefore the Psalmist rightly says particularly of this day: This is the day which the Lord has made, let us exult and be glad in it. For announcing the Lord's resurrection, he proclaimed a day of saving exultation not only to the upper regions but also to the lower: because when the Lord descended into the dark gloom of the underworld, even then there was without doubt a most radiant day there, where the Savior shone forth. Whence the evangelist who was read says well, And the light shines in the darkness, and the darkness did not comprehend it: because although the Lord descended into darkness, he did not feel the shadows of darkness. In that horror of night the light of eternal nature held in him the inviolable splendor of his majesty; and so it was as if not light was overcome by night, but night by light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:24","text":"The English carries the scriptural phrase “this is the day which the lord has made”, which matches Psalm 118:24. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":50,"ref":"p50","source":"CAP. II. — Lætemur ergo, dilectissimi, et.exsultemus in Domino. Hodie enim nobis a Domino data est lux salutis, secundum illud quod idem psalmista in consequentibus ait: Deus Dominus et illuxit nobis (Ps. CXVII, 27). Et quod adhuc additur: Constituite diem solemnem in frequentationibus usque ad cornu altaris; completum etiam hodie in Ecclesia Dei video. Nam cum usque ad cornu altaris religiosis conventibus plena sit, ipsam Scripturam sanctæ Ecclesiæ plenitudo complevit. Dies ergo hic, dilectissimi, dies est resurrectionis et vitæ. Reddit eum per Quadragesimam gratiorem delectabilior fidei gratulatio: quia ad tristitiam reorum juncti sunt dies remissionum, ut patientiam utique statim remuneratio consequatur, secundum illud: Qui seminant in lacrymis, in gaudio metent (Ps. CXXV, 5). Quicumque ergo seminastis in lacrymis, capite præmia exsultationis. Sciat se unusquisque, quo majora seminavit semina fletuum, majores fructus capere gaudiorum. Species ergo futurarum beatitudinum jam in præsentibus continetur. Siert enim nunc est relaxatio.post districtionem, sic in futuro erit requies post laborem.","english":"CHAPTER II. — Let us therefore rejoice, most beloved, and exult in the Lord. For today the light of salvation has been given to us by the Lord, according to what the same psalmist says in the following verse: The Lord is God, and he has shone upon us (Ps. 117:27). And what is further added: Appoint a solemn day with crowded gatherings, even to the horn of the altar — I see this too fulfilled today in the Church of God. For since it is filled with religious assemblies even to the horn of the altar, the fullness of holy Church has fulfilled that very Scripture. This day, therefore, most beloved, is the day of resurrection and of life. The rejoicing of faith, made more pleasing through the Lenten season, renders it more delightful, because the days of forgiveness have been joined to the sorrow of the guilty, so that recompense may immediately follow endurance, according to that saying: Those who sow in tears shall reap in joy (Ps. 125:5). Therefore, all you who have sown in tears, reap the rewards of exultation. Let each one know that the greater the seeds of weeping he has sown, the greater the fruits of gladness he will gather. The form, then, of future blessings is already contained in the present. For just as there is now release after affliction, so in the future there will be rest after labor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"CAP. III. - Unde obsecro, dilectissimi, cum universa Ecclesia præcipue vos qui in novam salutem regenerati candida indumenta sumpsistis, ut munus quod accepistis purum immaculatumque teneatis, ut nitorem vestri habitus etiam in conversatione servetis, et tam candida sint corda vestra quam vestimenta vestra. Audisti evangelistam dicentem hodie quia quicumque in Deum credunt hi filii Dei sunt. (b Dedit enim potestatem filios Dei fieri his qui credunt in nomine ejus, qui non ex sanguinibus. neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt (Joan. I 12). Ergo et vos non estis nunc ex carnis conceptu editi, sed ex Deo Patre generati. Superest ut conservetis per sanctam vitam et conversationem sanctæ originis dignitatem. Et vere juxta id quod Apostolus ait: Sicut modo geniti infantes rationales sine dolo lac concupisctite, ut in eo crescatis in salutem I Petri II, 2). Et pax Dei, quæ exsuperat omnem sensum, custodiat corda vestra. Per Dominum nostrum Jesum Christum, cui est honoret gloria per omnia sæcula sæculorum. Amen.","english":"CHAPTER III. — Therefore I beseech you, most beloved, together with the whole Church, especially you who have been reborn into new salvation and have put on white garments, that you keep the gift you have received pure and undefiled, that you preserve the brightness of your attire even in your conduct, and that your hearts be as white as your garments. You have heard the evangelist saying today that all who believe in God are sons of God. For he gave them power to become sons of God, to those who believe in his name, who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John I, 12). Therefore you also are not now brought forth from the conception of the flesh, but begotten of God the Father. It remains that you preserve through a holy life and conduct the dignity of your holy origin. And truly, according to what the Apostle says: As newborn infants, desire rational milk without guile, that in it you may grow unto salvation (1 Peter II, 2). And may the peace of God, which surpasses all understanding, keep your hearts. Through our Lord Jesus Christ, to whom is honor and glory for all ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"SERMO IX.\n\nDe Resurrectione Domini II.\n\nNunc editus ex Lectionario Patavino S. Anlonii, ubi perperam Leonis papa nomen præfert.\n\nCAP. I.-In ista die sancta, fratres charissimi, in ista die inclyta atque egregia, in ista die, de qua sacratissimus personat psalmus: Hæc dies quam fecit Dominus (Ps. CXVII, 24): in hac die ablata est tristitia de corde discipulorum, et data est confusio in oculis Judæorum. In ista die resurrectionis Domini Jesu Christi impleti tristitia discipuli, ibant quisque ubi poterant: non erat qui eos congregaret, quia jam impletum erat quod scriptum est: Percutiam pastorem, et dispergentur oves gregis, Zacch. XIII, 7). Sepulcrum tamen signatum erat signo Judæorum, custodia militum confirmatum: intus lumen erat, quod omnino ligari non poterat. Quidquid enim signamus, totum ligare possumus, lumen ligare non possumus; ideoque æterna lux, qui in principio mundum illuminavit, et qui etiam et fuit et est eritque semper cum Patre in unitate Spiritus sancti, unus in Trinitate, et Trinitas in unitate ipse quidem Deus et homo per mirabilem suam resurrectionem dignatus est clave veritatis suæ corda fidelium tantgere; ut quod erat obscurum illuminaret, et quod erat clausum aperiret. Ille qui famulante angelo jungebatur Verbo, ipse famulante angelo hodie resuscitabatur de sepulcro.","english":"SERMON IX.\n\nOn the Resurrection of the Lord II.\n\nNow published from the Lectionary of St. Anthony of Padua, where it wrongly bears the name of Pope Leo.\n\nCHAPTER I. — On this holy day, most beloved brethren, on this renowned and excellent day, on this day of which the most sacred psalm resounds: This is the day which the Lord hath made (Ps. CXVII, 24): on this day sorrow was taken away from the heart of the disciples, and confusion was brought upon the eyes of the Jews. On this day of the resurrection of the Lord Jesus Christ, the disciples, filled with sorrow, were going each wherever he could: there was no one to gather them together, because what was written had already been fulfilled: I will smite the shepherd, and the sheep of the flock shall be scattered (Zach. XIII, 7). Yet the tomb was sealed with the seal of the Jews, and secured by the guard of soldiers: within was the light, which could not be bound at all. For whatever we seal, we can bind it all; the light we cannot bind. And therefore the eternal light, who in the beginning enlightened the world, and who both was and is and ever shall be with the Father in the unity of the Holy Spirit, one in the Trinity and the Trinity in unity, he himself indeed God and man, through his wonderful resurrection deigned to touch the hearts of the faithful with the key of his truth; that he might enlighten what was obscure, and open what was closed. He who, with an angel ministering, was joined to the Word, he himself, with an angel ministering, today was raised up from the tomb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Quasi posset aliquid obesse signatura illi, cui nulla fuit impostura, dantur custodes, qui custodirent hominem. Quem jam scierant miracula facere, dæmones ejicere, leprosos mundare, mortuos suscitare; se ipsum non poterat de tumulo exhibere?\n\nCAP. II. — Sed jam corde cæca Judæorum turba, qui legem habebant, et non intelligebant, psalmum tertium cantabant, sed Trinitatem Domini non agnoscebant. Psalmus enim tertius habet: Ego dormivi, et somnum cepi, et resurrexi, quoniam Dominus susscepit me ( Psal. III, ): dum scilicet intenti et parati ad confusionem discipulorum, meruerunt invenire confusionem animarum suarum. Dicunt enim Pilato, quia seductor ille dixit, quod tertia die resurget, ponantur, inquiunt, milites, ne veniant ejus discipuli, et furentur eum (Math. XXVII, 63). Si clausus erat tumulus discipulis, numquid claudi potuit sanctis angelis? An forte non poterat de signato sepulcro resurgere, qui potuit de Virgine signata procedere? Signata fuit Virgo vera, et signata est sepultura vera. Generavit sine viro Virgo vera, et janua facta est in sepulcro signatura vera. Dum enim adsunt isti custodes, non jam custodes, sed testes, illi poterant custodire,sed Deus disposuerat Filium suum resuscitare: angelus enim Domini descenderat de cœlo: videntes custodes expavescunt. Non potuerunt videre illum sublimem angelum, qui pleni erant falsitate Judæorum.","english":"As if anything could harm that sealed one to whom no deception belonged, guards are given to watch the man. They already knew he had performed miracles, cast out demons, cleansed lepers, raised the dead; could he not present himself from the tomb?\n\nCHAPTER II. — But now the crowd of the Jews, blind in heart, who had the law and did not understand it, were singing the third psalm, yet did not acknowledge the Lord's Trinity. For the third psalm has: I slept, and took my rest, and rose again, because the Lord received me (Ps. 3): that is, while they were intent and ready for the confusion of the disciples, they deserved to find the confusion of their own souls. For they say to Pilate, because that deceiver said that he would rise on the third day, let soldiers, they say, be stationed, lest his disciples come and steal him (Matt. 27:63). If the tomb was closed to the disciples, could it be closed to the holy angels? Or perhaps he could not rise from a sealed sepulcher, who could come forth from a sealed virgin? The true Virgin was sealed, and the true tomb was sealed. The true Virgin gave birth without a man, and in the tomb a true seal was made a door. For while these guards are present—no longer guards, but witnesses—they could watch, but God had purposed to raise his Son: for the angel of the Lord had descended from heaven: the guards, seeing him, were terrified. They could not see that exalted angel, who were full of the Jews' falsehood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Permittuntur mulieres videre angelum, quia venerant flentes ad monumentum. Quibus dixit gaudium magnum: Scio quod Jesum quæritis crucifixum: non est hic, sed surrexit, sicut dixit: venite et videte locum ubi positus erat Dominus ( Matth. XXVIII, 5). O gaudium non solum illis mulieribus, sed omnium fidelium atque credentium renatorum! Surrexit, inquit.\n\nCAP. III. — Sed ut breviter dicam quod olim fuerat præfatum; David ille rex plenus Spiritu sancto veraciter cecinit in psalmo: Resurrexit Dominus tamquam dormiens (Ps. LXXVII, 65). Quid plurima dicam per longum? Sufficiat jam fidei, quod explicare non prævalet sermo. Quis noctis præteritæ gravem laborem, quis diei hujus comprehendere potest splendorem? Dies iste omnibus Christianis immense gaudia propinavit, dum eum nobis Christus cæteris diebus meliorem fecit. Exsultumus ergo, charissimi, et lætemur in eo, quia hæc est dies quam fecit Dominus. Puto enim, fratres, quod iste dies solus magnus dicendus est, et dies in quo verus nobis resuscitatus est dies.Iste enim dies lucet in tenebris, et tenebræ eum non comprehenderunt. Tenebras dico Judæos, qui dum diem Christum negaverunt, lumen quod acceperant perdiderunt: dum enim clamant, Crucifige, cricifige, factæ sunt tenebræ medio die. Ergo quia Judæi Christum per noctem comprehendere voluerunt, inde in tenebris remanserunt.","english":"Women are permitted to see the angel, because they had come weeping to the tomb. To them he said, a great joy: I know that you seek Jesus who was crucified: he is not here, but he has risen, as he said: come and see the place where the Lord was laid (Matt. 28:5). O joy, not only for those women, but for all the faithful and believing who have been reborn! He has risen, he says.\n\nCHAPTER III. — But that I may briefly say what had once been foretold; that king David, full of the Holy Spirit, truly sang in the psalm: The Lord has risen as one who sleeps (Ps. 77:65). Why should I say many things at length? Let it suffice now for faith, what speech cannot fully explain. Who can grasp the heavy toil of the past night, who the splendor of this day? This day has poured out immense joys upon all Christians, since Christ has made it better for us than the other days. Let us therefore exult, dearly beloved, and rejoice in it, because this is the day which the Lord has made. For I think, brothers, that this day alone should be called great, and the day on which the true day has risen for us. For this day shines in the darkness, and the darkness has not comprehended it. By darkness I mean the Jews, who, when they denied that Christ is the day, lost the light which they had received: for while they cry out, Crucify, crucify, darkness was made in the middle of the day. Therefore, because the Jews wished to seize Christ by night, they remained in darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Gentes autem, et incolæ nationes, quæ a tenebris idolorum discesserunt, dies perfici meruerunt, dicente Apostolo; Qui eruit nos de potestate tenebrarum, et transtulit in regnum majestatis suæ (Col. I, 13): unde et alio dicit in loco: Filii lucis, inquit, sumus, et filii diei (I Thess.v, 5), non sumus noctis nec tenebrarum: sicut in die honeste ambulemus (Rom. XIII, 13). Exsultumus ergo, charissimi, omnes cum omnibus, quia hæc est dies quam fecit Dominus.\n\nCAP.IV.- Quid tibi profuit, inquam, serpens, ini quitas tua, aut quid valuit de crudelitate persecutio tua? Ecce surrexit de sepulcro quem vos Judæi fixistis in ligno. Hodie visus est vivus qui putabatur occisus. Muni diligenter, Judæe, crudelitatis sepulcrum, adjice custodias militum, manda vigilias nocturnorum secretorum, ut probes mortuum quem noluisti cognoscere vivum. Dedisti Judæ discipulo argenti pretium, ut occisum Christum poneres in sepelcrum: da tantumdem custodibus argentum, ut falsum audias a discipulis furatum. Erigate, erogate argentum in facinus vestum. In vanum dumtaxat vigilatis ad sepulcrum nocturnum. Jam surrexit, jam cœlos ascendit, jam glorificatus est propter nos, qui se humiliavit propter nos. Quid enim estis acturi, facti ex amicis acerrimi inimici? Quem tanto zelo fixistis in ligno, ipse sedet ad dexteram Patris in cœlo, ipse est qui venit in nomine Domini, Deus Dominus, et illuxit nobis.","english":"But the Gentiles, and the inhabitants of the nations, who have departed from the darkness of idols, have merited to complete the days, as the Apostle says: Who has delivered us from the power of darkness, and has translated us into the kingdom of his majesty (Col. 1:13); whence also he says in another place: We are, he says, children of light, and children of the day (1 Thess. 5:5), we are not of the night nor of darkness: let us walk honestly as in the day (Rom. 13:13). Let us therefore rejoice, dearly beloved, all together with all, because this is the day which the Lord has made.\n\nCHAPTER IV. What did it profit you, I say, O serpent, your iniquity, or what did your persecution avail of cruelty? Behold, he has risen from the tomb whom you Jews fixed to the wood. Today he has been seen alive who was thought to have been killed. Carefully fortify, O Jew, the tomb of your cruelty, add the guards of soldiers, command the watches of the night's secrets, so that you may prove dead him whom you were unwilling to acknowledge as alive. You gave to the disciple Judas the price of silver, so that you might place the slain Christ in the tomb: give as much silver to the guards, so that you may hear the falsehood that he was stolen by the disciples. Rise up, spend your silver upon your crime. In vain at least do you keep watch at the nightly tomb. He has already risen, he has already ascended into the heavens, he has already been glorified for us, who humbled himself for us. For what are you going to do, having been made from friends the bitterest enemies? Him whom with such zeal you fixed to the wood, he himself sits at the right hand of the Father in heaven, he himself is the one who comes in the name of the Lord, God the Lord, and has shone upon us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Nobis illuxit, et vos subjecit sub pedibus nostris. Pater enim nobis complevit quod suo Filio promisit. Quid enim nobis complevit, et quid Filio promisit? Psalmus dicit. Dixit, inquit, Dominus Domino meo: Sede a dextris meis, donec ponam inunicos tuos scabellum pedum tuorum ( Ps. CIX, 1). Ecce enim Christus ad dexteram Patris sedet in cœlo, et vos Judæos nostris pedibus subjecit in terris. Cum Judæa ferox quem occideres comparasti, servares tibi quod emeras, non perderes quod habebas. Ecce argentum perdidisti, et quem comparasti non possedisti.\n\nSERMO X.\n\n:De Resurrectione Domini III.\n\nEx eodem codice patavino S. Antonii, in quo Leon.i puriter tribuitur.\n\nCAP. I.- Evangelium Christi maxime declaratur, quoniam ejus resurrectio prædicatur. Habet enim Scriptura evengelica, a Domino jam multa facta esse miracula atque signa. Nullum tamen majus fecit quam cum corpore surrexit, et terram levavit in cœlum. In hac autem resurrectione Christi et miraculum est, et exemplum: miraculum est ut credamus, exemplum ut speremus. Quod enim ipse fecit in insto initio, nobis promisit in fine. Impii, qui infideles et pagani appellantur, et Judæi carnales occisum esse Christum credunt. Hoc est ergo magnum credere, quia mortuus est Christus: hoc enim et infideles nobiscum commune habent. Credunt ipsi nortuum esse Christum.","english":"He has shone upon us, and has subjected you under our feet. For the Father has fulfilled for us what he promised to his Son. For what has he fulfilled for us, and what did he promise to the Son? The Psalm says: He said, it says, the Lord to my Lord: Sit at my right hand, until I make your enemies a footstool for your feet (Ps. 109:1). For behold, Christ sits at the right hand of the Father in heaven, and he has subjected you Jews to our feet on earth. When fierce Judaea, whom you compared to one to be killed, you should have preserved for yourself what you had bought, not lost what you had. Behold, you have lost the silver, and you have not possessed him whom you bought.\n\nSERMON X.\n\nOn the Resurrection of the Lord III.\n\nFrom the same Paduan codex of St. Anthony, in which it is equally attributed to Leo I.\n\nCHAPTER I. — The Gospel of Christ is chiefly declared, since his resurrection is preached. For the evangelical Scripture has it that many miracles and signs were already done by the Lord. Yet he did none greater than when he rose with his body and raised the earth to heaven. In this resurrection of Christ there is both a miracle and an example: a miracle that we may believe, an example that we may hope. For what he himself did in the just beginning, he promised to us at the end. The impious, who are called unbelievers and pagans, and the carnal Jews, believe that Christ was killed. This, then, is the great thing to believe, that Christ died: for this the unbelievers also have in common with us. They themselves believe that Christ died.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Nos autem propter resurrectionem credimus mortem: quia si mors non præcessisset, resurrectio non fuisset. Qui Christum mortuum negat, et resurrectionem negat. Qui Christum mortuum profitetur, adhuc agendum est cum illo, ut et resurrexisse credat: et bene ita nobis erit cum Domino Deo.\n\nCAP. II — Nunc toleremus præsentia, amemus futura: blandimentis sæculis non delectemur, terroribus sæculi non frangamur. Deus cum nobis blanditur, vitam æternam pollicetur; et cum nos terret, de gehenna minatur. Quantumvis blanditur mundus, habet delectationem illam de qua psalmus ait: Delectationes in dextera tua usque in finem (Ps. XV, 11).Ibi jam Christus sedens, in dextera sua protegit. Inde se ostendit caput esse nostrum. Videt laborantia membra sua, videt in magnis tentationibus vexari corpus suum; et putatis quod caput suum curam non gerat de corpore suo? Si possunt oculi tui, ne offendas, non curare; aut aures tuæ recusare audire remedia unde saneris; aut lingua tua loqui nolit pro vulnere tuo, aut manus tuæ possunt labores recusare, ne succurrant alicui laboranti membro tuo; potest et Dominus noster Jesus Christus non curare quid agamus, vel quamodo laboremus. Quid opus est nobis dicere? Ipsum clamantem audite: Saule, Saule, quid me persequeris (Act. IX, 4)? Cui pro membris suis ita dicebat, membrum suum facere volebat.","english":"But we believe in death because of the resurrection, since if death had not come first, there would have been no resurrection. Whoever denies that Christ died also denies the resurrection. Whoever confesses that Christ died—we must still deal with him, so that he may also believe that he rose again; and thus it will go well for us with the Lord God.\n\nCHAPTER II — Now let us endure things present, love things to come; let us not be delighted by the allurements of the world, nor broken by its terrors. When God entices us, he promises eternal life; and when he terrifies us, he threatens us with Gehenna. However much the world entices, it has that delight of which the Psalm says: Delights are in your right hand even to the end (Ps. 15:11). There Christ now sits and protects in his right hand. From there he shows himself to be our head. He sees his members laboring, he sees his own body vexed in great temptations; and do you think that their head does not care for his body? If your eyes could avoid caring so as not to offend, or your ears refuse to hear the remedies by which you are healed, or your tongue be unwilling to speak on behalf of your wound, or your hands could refuse their labors so as not to come to the aid of some laboring member of yours—then our Lord Jesus Christ could also fail to care what we do or how we labor. What need is there for us to say it? Hear him crying out: Saul, Saul, why do you persecute me (Acts 9:4)? To the one who spoke thus on behalf of his members, he wished to make him his member.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Dignetur Dominus Jesus Christus et de nobis facere membra utilia, cui est gloria in sæcula sæculoram. Amen.\n\nSERMO XI.\n\nIn Ascensione Domini.\n\nEditw a Quesnello ex codice S. Pelri Corbeiensis, in\n\nquo S. Leoni tribuitur.\n\nCAP. I. — Hodie, fratres, victoria Christi completa est, hodie triumphalia vexilla ejus eriguntur. De spoliatione sua dolet cum principe suo tartarus; de restauratione damni sui gaudet cœlestis exercitus Hodie caro illa, quæ de terris sublevata est, ad dexteram Patris collocata est, quia omnes ei naturæ prostratæ sunt, et omnis principatus et potestas ante eam incurvata est. Hodie via nova, de qua dicit Apostolus (Heb. x, 20), nobis initiata est: quia per carnem Christi aditus cœli, per quem nulla prius caro transierat, reseratus est: quam adhuc viventem idem Apostolus dicit, quia hæc membris Christi suo tempore per feamdem intraturis præparata est. Hodie apertio libri perfecta est, quem nemo potuit aperire, nisi agnus qui occisus est: quoniam sacramenta ejus revelata sunt, cum ea quæ in lege et prophetis inveniuntur, consummata dispensatione humanitatis ejus hodie completa sunt. Descendit primo Christus, ut nostræ particeps fieret naturæ: postremo escendit, ut suæ nos participes faceret gloriæ.","english":"May the Lord Jesus Christ deign to make us useful members, to whom be glory for ever and ever. Amen.\n\nSERMON XI.\n\nOn the Ascension of the Lord.\n\nPublished by Quesnel from the codex of St. Peter's of Corbie, in which it is attributed to St. Leo.\n\nCHAPTER I. — Today, brothers, the victory of Christ is complete; today his triumphal banners are raised. Tartarus grieves over its despoiling together with its prince; the heavenly host rejoices over the restoration of its loss. Today that flesh which was lifted up from the earth has been placed at the right hand of the Father, because all natures have been made subject to it, and every principality and power has bowed before it. Today a new way, of which the Apostle speaks, has been opened for us: because through the flesh of Christ access to heaven has been unlocked, through which no flesh had previously passed; which the same Apostle calls still living, because it has been prepared for the members of Christ, who are to enter in their own time through the same way. Today the opening of the book is complete, which no one could open except the Lamb who was slain: since its mysteries have been revealed, when those things which are found in the law and the prophets have today been fulfilled by the completed dispensation of his humanity. Christ first descended, that he might become a partaker of our nature; lastly he ascended, that he might make us partakers of his glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Descendens temporali conversatione visibilibus miraculis quasi lactavit infantes; ascendens dedit dona hominibus quibus eruditi et quasi in virile robur educati jam temporalem ejus visionem non appeterent, sed quo eos præcesserat, toto jam desiderio sequi studerent.\n\nCAP. II.- Quia ergo temporali ejus præsentia vi duati sumus, ad æternam ejus visionem tota intentione festinemus. Dicamus ei ex voce Psalmistæ: Tibi dixit cor meum: Quæsivi vultum tuum, vultum tuum, Domine, requiram: ne avertas facim tuam a me (Ps. XXVI, 8). Tota enim dispensatio humanitatis Christi nihil aliud intendit, nihil aliud fecit, nisi ut intentionem nostram ad superna dirigeret, et expleto tempore nostræ mortalitatis, ad manifestam visionem sui perduceret, perductos æterna vultus sui gloria satiaret. Quia, testante Apostolo, Videbimus eum sicuti est (IJoan. III, 2). Unde Psalmista: Satiabor, cum manifestabitur gloria tua (Ps. XVI, 15). Hæc sunt bona Jerusalem, quæ oculus non vidit, nec auris audivit, nec in cor hominis ascendit: quæ præparavit Deus diligentibus se ( I Cor. II, 9). Hæc bona quantum poterat in ænigmate contuebatur Psalmista cum diceret: Quid enim mihi est in cœlo, et a te quid volui super terram (Ps. LXXII, 25)? Admirando dicebat: Quid mihi est in cœlo, etc.? quia cœlestis gloriæ magnitudinem, nec dicendo explicare, nec cogitando sufficiebat comprehendere.","english":"Descending in temporal conversation, by visible miracles He, as it were, gave milk to infants; ascending, He gave gifts to men, by which they, being instructed and brought up as it were to manly strength, would no longer desire His temporal vision, but would strive to follow with whole desire whither He had gone before them.\n\nCAP. II.—Since therefore we have been deprived of His temporal presence, let us hasten with whole intent to His eternal vision. Let us say to Him from the voice of the Psalmist: My heart hath said to Thee: I have sought Thy face; Thy face, O Lord, will I seek: turn not away Thy face from me (Ps. XXVI, 8). For the whole dispensation of Christ's humanity intended nothing else, did nothing else, but to direct our intent to things above, and, when the time of our mortality was fulfilled, to lead us to the manifest vision of Himself, and, having led us, to satiate us with the eternal glory of His face. Because, as the Apostle testifies, We shall see Him as He is (1 John III, 2). Whence the Psalmist: I shall be satisfied, when Thy glory shall be manifested (Ps. XVI, 15). These are the good things of Jerusalem, which eye hath not seen, nor ear heard, neither hath it entered into the heart of man: which God hath prepared for them that love Him (1 Cor. II, 9). These good things the Psalmist beheld in a figure as much as he could when he said: For what is there for me in heaven, and from Thee what have I desired upon earth (Ps. LXXII, 25)? In admiration he said: What is there for me in heaven, etc.? because he was sufficient neither to explain by speaking nor to comprehend by thinking the greatness of heavenly glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"CAP. III. - Hæc ergo esuriamus, hæc sitiamus, quoniam ad hoc Pontifex summus pro nobis præcursor in vera sancta sanctorum, ad dexteram scilicet Patris, ascendit, ut spem membrorum suorum confirmaret, eo secuturam gregis humilitatem, quo suum credit præcessisse postorem. Sic enim ipse Dominus promittit discipulis: Ubi fuerit corpus, ibi congregabuntur et aquilæ ( Luc. XVII, 37). Aquilas vocat san ctos qui cupiunt dissolvi et esse cum Christo (Philip. I, 23). Fertur enim natura esse aquilarum ultra mare odoratu suo cadavera sentire, et eo celeri volatu suo ad saturandam esuriem suam festinare. Hæc ergo esuries aquilarum desiderium sa netarum significat animarum, quæ caput suum extra munditurbines in summa quiete locatum fidei naribus sitientes [An. sentintes], spei volatu præsentiæ Conditoris vellent assistere, et satietate vultus ejus sine fine gaudere. Hæc quippe hujus solemnitatis est ratio, ut interim eum quasi geminis virtutum alis, charitatis scilicet et spei, subsequamur; ut cum tradiderit regnum Deo et Patri (I Cor. XV, 24), cum eo sine fine regnemus.","english":"CHAPTER III. These things, therefore, let us hunger for, these let us thirst for, since for this purpose the high Priest, our forerunner, has ascended for us into the true holy of holies, that is, to the right hand of the Father, so that He might confirm the hope of His members, the lowliness of the flock being to follow Him whither it believes its shepherd has gone before. For thus the Lord Himself promises to His disciples: Where the body is, there will the eagles also be gathered together (Luke 17:37). He calls eagles the saints who desire to be dissolved and to be with Christ (Phil 1:23). For it is said to be the nature of eagles that, beyond the sea, by their sense of smell they perceive carcasses, and hasten with swift flight to satisfy their hunger. This hunger of the eagles, then, signifies the desire of holy souls, who, thirsting with the nostrils of faith for their Head placed beyond the tumults of the world in the highest peace, would wish by the flight of hope to be present with their Creator, and to rejoice in the sight of His face without end. For this is the meaning of this solemnity, that in the meantime we follow Him, as it were, on the twin wings of the virtues, namely of love and of hope; so that when He has delivered up the kingdom to God and the Father (1 Cor 15:24), we may reign with Him without end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":61,"ref":"p61","source":"CAP.IV. - Igitur secundum quod hortatur Psalmista, quia Dominus regnavit, exsultet terra (Ps. XCVI, 1), id est Ecclesia; exsultet in fide, quoniam tu Dominus altissimus super omnem terram, nimis ex altatus es super omnes deos (Ibid., 9). Exultet in spe, quoniam replebimur in bonis domus tuæ. Exclamemus ex medullis cordis cum Apostolo: Quis nos separabit a charitate Christi? tribulatio, an angustia? an fames, an nuditas, an gladius ( Rom. VIII, 35)? Cum enim de spe perduxerit nos ad speciem, erit Deus omnia in omnibus (I Cor. XV, 28). Ipse cibus et potus, ipse vestitus, et omnia quæ honeste cogitari et desiderari possunt ab omnibus. Hoc donativum Christi milites concupiscant, et militiam suam non deserant, donec hæreditatem immarcescibilem ab imperatore suo completo agone percipiant.\n\nSERMO XII.\n\nDe sanctissima Trinitate.\n\nNunc primum in lucem emissus ex Lectionario capi-tuli Veronensis, in quo inscribitur: Homilia S.Leonis papæ super cap. XV Evangelii S. Joannis,vers. 26.","english":"CHAPTER IV. Therefore, according to what the Psalmist urges, because the Lord has reigned, let the earth exult (Ps. 96:1), that is, the Church; let her exult in faith, because you, Lord, are most high over all the earth, you are exalted far above all gods (Ibid., 9). Let her exult in hope, because we shall be filled with the good things of your house. Let us cry out from the depths of our heart with the Apostle: Who shall separate us from the love of Christ? tribulation, or distress? or famine, or nakedness, or the sword (Rom. 8:35)? For when hope has brought us through to sight, God will be all in all (1 Cor. 15:28). He himself will be food and drink, he himself clothing, and all things that can be honorably thought and desired by all. Let the soldiers of Christ covet this gift of Christ, and let them not desert their service, until, their struggle completed, they receive from their emperor an inheritance that does not wither.\n\nSERMON XII.\n\nOn the most holy Trinity.\n\nNow first brought to light from the Lectionary of the chapter of Verona, in which it is inscribed: A homily of St. Leo the pope on chapter XV of the Gospel of St. John, verse 26.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Ex multis S.Evangelii locis invenimus quia discipuli ante adventum Spiritus sancti minus capaces erant ad intelligenda arcana divinæ sublimitatis, minus fortes ad toleranda adversa humanæ pravitatis. Sed eis adveniente Spiritu sancto cum augmento divinæ agnitionis data est constantia vincendi adversa mundi hujus. Unde nunc illis Dominica promissione dicitur: Cum venerit Paracletus, quem ego mitlam vobis a Patre, Spiritum veritatis qui a Patre procedit, ille testimonium perhibebit de me, et vos testimonium perhibebitis, quia ab initio mecum estis (Joan. XV, 26). Notandum autem in primis quod Dominus Spiritum veritatis et a se mittendum esse testatur, et eumdem mox a Patre proccdere subjungit;non quod idem Spiritus aliter a Patre procedit quam a Filio mittitur, sed ideo eum Filius et a se mitti et a Patre procedere, ut aliam Patris, aliam esse suam Personam designet,ac in eadem distinctione personarum unam esse operationem ac voluntatem suam cum voluntate Patris et operatione denuntiet. Cum enim ejusdem Spiritus gratia datur hominibus, mittitur profecto Spiritus a Patre mittitur a Filio; procedit a Patre, procedit et a Filio, quia ejus missio ipsa processio spontanea voluntate,qui sicut coæqualis est Patri et Filio, ita eamdem habet voluntatem cum Patre et Filio. Spiritus enim ubi vult spirat (Joan.","english":"From many passages of the holy Gospel we find that the disciples, before the coming of the Holy Spirit, were less capable of understanding the hidden things of divine sublimity, and less strong to endure the adversities of human wickedness. But when the Holy Spirit came upon them, together with an increase of divine knowledge they were given constancy to overcome the adversities of this world. Hence the Lord now says to them by his promise: When the Paraclete comes, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will bear witness concerning me, and you will bear witness, because you have been with me from the beginning (John 15:26). But first it must be noted that the Lord testifies that the Spirit of truth is to be sent by himself, and immediately adds that the same Spirit proceeds from the Father; not that the same Spirit proceeds from the Father in one way and is sent by the Son in another, but the Son says that he is both sent by himself and proceeds from the Father in order to designate that the Father's Person is one and his own another, and in that same distinction of persons to declare that his operation and will are one with the will and operation of the Father. For when the grace of the same Spirit is given to men, the Spirit is surely sent by the Father, sent by the Son; he proceeds from the Father, he proceeds also from the Son, because that mission of his is a procession of spontaneous will, since just as he is coequal with the Father and the Son, so he has the same will with the Father and the Son. For the Spirit breathes where he wills (John","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"III, 8); et sicut Apostolus enumeratis donis cœlestibus ait: Hæc omnia operatur unus atque idem Spiritus, dividens singulis prout vult (I Cor. XII, 11). Adveniens autem Spiritus sanctus testiminium de Domino perhibuit: quia discipulorum cordibus aspirans omnia quæ de illo erant sentienda mortalibus clara illis luce luce revelavit, quod videlicet æqualis et consubstantialis factus est nobis in fine sæculorum, quod de Virgine natus sine peccato vixit in mundo.\n\nFinis deesse videtur.\n\nSERMO XIII.\n\nIn Natali S. Vincentii martyris.\n\nLeoni ascriptum invenimus in ms. Vallicellano xv, unde in aliquibus editionibus post Leonis Sermonessubjectus est. A Quesnello primum in appendicemrejectus, et cum duobus ms. ab eodem recognitushic exhibetur, qui et Hispanum esse auctorem in mo-nito nostræ præfationi inserto non improbabiliterconjecit. Hoc Quesnelli judicium approbant PP.Maurini, qui hunc sermonem in plerisque codicibusAugustino tributum recuderunt in append. Augu-stini tom. V, serm. 188.","english":"and as the Apostle says, after enumerating the heavenly gifts: But all these things are wrought by one and the same Spirit, dividing to each one as he wills (1 Cor 12:11). But when the Holy Spirit came, he bore witness concerning the Lord: breathing into the hearts of the disciples all that was to be understood concerning him, he revealed it to them with clear light—namely, that he was made equal and consubstantial with us at the end of the ages, and that, born of the Virgin, he lived in the world without sin.\n\nThe end appears to be missing.\n\nSERMON XIII.\n\nOn the Nativity of St Vincent the Martyr.\n\nWe find it ascribed to Leo in the Vallicellan manuscript xv, whence in some editions it has been placed after Leo's Sermons. It was first relegated to an appendix by Quesnel, and is here presented as revised by him from two manuscripts, who in a note inserted into our preface conjectured not improbably that its author was also a Spaniard. This judgment of Quesnel is approved by the Fathers Maurini, who reprinted this sermon, attributed in most codices to Augustine, in the appendix to Augustine, vol. V, serm. 188.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"CAP. I.—Cunctorum licet, dilectissimi, gloriosas martyrum passiones. quos distincta regionibus loea meruerunt, una fides faciat omnibus indiscreto honore venerabiles, propriam tamen sibi in hoc venerationis obsequio illi vindicant dignitatem, qui Ecclesiam Dei et documentis præ cæteris erexerunt, et patrociniis adjuverunt. Inter quos juste beatum levitam Vincentium, cujus confessione et morte Christum incredulis prædicatum incunctanter agnoscimus, catholicis studiis celebramus. Qui ut fidelium devotionem Deo studiosius commendaretn altiori charitatis flammescens affectu, morti sese tandem fideliter obtulit, quo videlicet robur fidei in solidissima petra Christo fundatum sequacibus imitandum daretur; nec non et semen apostolicæ prædicationis per eum pluribus disseminatum, ope suæ intercessionis tutum, ac perfectæ consummationis fruge refectum in cœlestibus domum horreis conderetur. Hunc ergo amplius propria venerentur, quem etiam peregrina mirantur: quatenus eis se largiorem exhibeat in beneficiis, quibus se amabiliorem cognoscit in gaudiis, fiatque in ejus solemnitate uberior lætitiæ ambitus, de quo fidei crevit effectus.","english":"CHAPTER I.—Although, most beloved, the glorious passions of the martyrs, whom places separated by regions have earned, one faith makes venerable to all with undivided honor, yet in this service of veneration those claim for themselves a dignity proper to them who have raised up the Church of God by their testimonies beyond others, and have aided it by their patronage. Among these we justly celebrate with catholic zeal the blessed levite Vincent, by whose confession and death we recognize without hesitation that Christ has been preached to unbelievers. He, in order to commend the devotion of the faithful more earnestly to God, burning with a loftier affection of charity, at last faithfully offered himself to death, so that thereby the strength of faith, founded upon Christ the most solid rock, might be given to his followers to imitate; and also the seed of apostolic preaching, scattered through him among many, might by the aid of his intercession be kept safe, and, refreshed with the fruit of perfect consummation, be stored in the heavenly granaries. Let them therefore venerate him the more as their own, whom even foreign lands marvel at: so that he may show himself more generous in benefits to those to whom he knows himself more lovable in joys, and that on his solemnity the circle of gladness may become richer, from which the effect of faith has grown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"CAP. II.— Hujus denique spiritus tanto virtutum munere claruit, ut sacri ministerii fultus officio, qui Filium Dei Dominum nostrum secuturus esset in passione, ejusdem Christi calicem credentibus prius ministraret in salutem. Cujus haustu feliciter mente ebriatus, rabidi hostis atque in Christum sævientis insaniam interritus adiit, modestus sustinuit, securus irrisit, sciens paratus esse ut resisteret, nee sciens elatus esse quo vinceret: quia cujus amore spiritalibus armis præmunitus resistebat, ejus adjutorio quidquid pœnarum in illum furentis ira excogitabat,insuperabilis fortiter patiendo vincebat. Ideo hunc non laminæ ignitæ sartaginis, non equulei, non ungulæ ferreæque manus, non vires pavendæ cædentium, nec dolor scissorum membrorum, non foci fragor et strepentis in patentibus visceribus salis injectio, Daciani quiverunt aliquatenus subdere jussioni. Sed dum in tantum ejus vecordiæ tumor excresceret, ut tantis passionum subactum doloribus aut vicisse aut interemisse se lætabundus extolleret, suscepta spe frustratus, unde victor visus est apparere, inde victus compulsus est erubeseere: quoniam quo Dei martyr duriori urgebatur pœna, eo ampliori confessionis exultabat constantia.","english":"CHAPTER II.—In short, the spirit of this man shone so brightly with the gift of virtues that, supported by the office of sacred ministry, he who was to follow our Lord the Son of God in his passion first ministered the cup of that same Christ to believers for their salvation. Happily drunk in mind by draught of it, he fearlessly approached the madness of the raging enemy who raged against Christ, endured it calmly, laughed at it securely, knowing he was prepared to resist, yet not knowing he was exalted to conquer; because by the love of him whom he resisted, fortified with spiritual arms, he conquered invincibly by bravely suffering whatever of punishments the fury of the raging one devised against him. Therefore neither the plates of the fiery pan, nor the rack, nor the claws and iron hands, nor the dreaded strength of the strikers, nor the pain of torn limbs, nor the crackling of the fire and the scattering of salt upon his exposed entrails could in any way subject him to the command of Dacian. But while the swelling of that man's madness grew so great that, exulting, he boasted he had either conquered or killed one subdued by such great pains of suffering, frustrated in his conceived hope, he was forced to blush as conquered from the very quarter where he seemed to appear as victor: since by as much as the martyr of God was pressed by a harsher punishment, by so much more did he exult in the constancy of a greater confession.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Unde ipsius passionis vel ultima pervidere, seu memorari, fratres, evidentius placet: quatenus animadvertat sanctitas vestra quo diabolus suum perduxerit dolis ministrum, vel quomodo Christus suum in finem usque servaverit famulum.\n\nCAP. III. — Ex quo illud sane erat mirabile, quia quantum iste extrinsecus multiplici pœnarum genere contritus aretabatur, tantum intrinsecus exsultante interiori homine dilatabatur; quantumque ille exte rius jactantia temporalis potentiæ; inflabatur, tantum interius despici se perpendens, interiori vexatus homine præfocabatur. Contemni se videns sæviebat, nec in quem jam vindictam inferret inveniebat. Videbat namque desævientium manus carnificum plus in eo invenire vulneris quam corporis, solumque vigentem spiritum eo stultitiam expobrare suam, quo provocabat veritatis norma. Qua propter credens quod causam confusionis averteret, si personam quæ se spreverat absentaret, minusque Dacianus erubesceret si Vincentium populus non videret, jussit eum a publico removeri. Sed ne sic quidem careret supplicio contusa qua jacebat testa substernitur: ut vis acuminis concisam molem superjecti corporis plus discinderet, atque reddita tormentis membra quæ secarent obvia susciperent fragmenta.","english":"Hence, brothers, it pleases us to survey or call to mind more clearly even the final events of his passion, so that your holiness may observe to what end the devil led his minister by his deceits, and how Christ preserved his servant even to the end.\n\nCHAPTER III.—From this, indeed, that was truly wonderful: that to whatever degree this man was outwardly worn down, crushed by manifold kinds of punishments, to that same degree was he inwardly enlarged by the exulting of the inner man; and to whatever degree that one [the devil] was outwardly puffed up by the boasting of temporal power, to that same degree, perceiving himself to be despised, was he inwardly choked, tormented by the inner man. Seeing himself despised, he raged, nor did he find anyone on whom he might now inflict vengeance. For he saw that the hands of the raging executioners found more of a wound in him than of the body, and that the spirit alone, still vigorous, reproached his own folly all the more as he provoked the rule of truth. Therefore, believing that he would avert the cause of his confusion if he removed from sight the person who had despised him, and that Dacian would blush the less if the people did not see Vincent, he ordered him to be removed from public view. But not even so was he to be without punishment: the shattered potsherd on which he lay was placed beneath him, so that the sharpness of its points might the more tear apart the broken mass of the body laid upon it, and the limbs, exposed to torments, might receive the fragments that cut them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"CAP. IV. — Fallitur tamen vincendi opinione cæca crudelitas.: Nam divina bonitas dilectum suum am plius in confessione comitata infert novam tenebris lucem, et tabernaculum splendidum obscurum reddit ergastulum. Fovebat laceros artus medica Dei manus, et venustiori pristinæ sanitatis augmento fossi lateris damna supplebat. Insolita igitur hujus luminis claritate perculsi, obstupuere custodes, quin et vocem angelis hymnum Deo concinentibus, mens pal lidi janitoris expavit. Currit exanimis minister ad præsidem, quem gravius relatio nuntii quam ictus erat percussura gladii: et cum non posset ex magnitudine rei tacere quod viderat, tremor, judicem occupat, dolor lacerat, furor inflammat; et ne in pœnis vincens Vincentius gloriam obtineret martyrii, Citius, inquit Dacianus, producatur e carcere, ne dum insistimus rebellem punire, videamur eum potius victoria coronare. Profertur itaque ex illo tetri carceris barathro, cœlesti quidem gratia pulchrior, et si adhuc esset passurus, robustior. Sed ubi desiderium ad regni vocationem tendentis nullo pœnarum vel mortis genere frangendum intelligit, ac blandiori cum requie confoveri: scilicet, ut si amoto paululum carnifice, animam quietus exhalaret, diceretur non esse occisus, sed mortuus: quasi non eum pœna peremerit, cum quo et pœna simul perierit.","english":"CHAPTER IV — Yet the blind cruelty is deceived by the opinion of winning. For the divine goodness, having accompanied its beloved more fully in his confession, brings a new light into the darkness, and makes the dark prison a splendid tabernacle. The healing hand of God was cherishing the torn limbs, and was supplying the damages of the dug-out side with a more beautiful increase of former health. Therefore, struck by the unusual brightness of this light, the guards were stunned, and indeed the mind of the pale jailer trembled at the voice of angels singing a hymn to God. The lifeless servant runs to the governor, whom the report of the messenger was to strike more heavily than the blow of the sword: and since he could not keep silent about what he had seen, given the magnitude of the matter, trembling seizes the judge, grief tears him, fury inflames him; and lest Vincentius, winning even in his punishments, obtain the glory of martyrdom, Dacian says, \"Let him be brought forth from prison more quickly, lest while we insist on punishing the rebel, we seem rather to crown him with victory.\" And so he is brought forth from the abyss of that foul prison, indeed more beautiful by heavenly grace, and, if he were still to suffer, stronger. But when he understands that the desire of one hastening to the call of the kingdom cannot be broken by any kind of punishment or death, and that he is being cherished with a gentler rest: namely, that if the executioner were removed for a little while, he might breathe out his soul in quiet, it might be said that he was not killed but died: as if punishment had not destroyed him, when punishment itself perished along with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"CAP. V. - Interea beatum Vincentium cœlestis aula suscipit, ac beatæ felicitatis munere donat. Ad cujus ingressum angelici lætantur spiritus, omnesque simul concives gratulantur sancti. Nosque tibi gratias agimus, Domine Jesu, quod anima tuo digna consortio, quæ pertinax tulit supplicium, mendax fugit obsequium; et quæ fuit contenta persecutor quod fureret, sit dedignata quod parceret. Cognito igitur sancto ejus abscessu judex insanus, et quia Christus vicisset in Vincento nesciens Dacianus, illius sibi promittit cadaveris expositione vindictam; cujus gemit ex virtute victoriam. Feris namque et canibus decepta furoris superbia absumendum projici mandat lictoribus: ut tali pastu eorum impleret ventrem quorum ipse gerebat mentem. Sed ut divinis excrescentibus beneficiis majoris victoriæ Victentio gratia conferretur, mittitur corvus, avis amica cadaveribus, expositas corporis dapes servatura jejuna.","english":"CHAPTER V — Meanwhile the heavenly court receives blessed Vincent and grants him the gift of blessed felicity. At his entrance the angelic spirits rejoice, and all the saints together, his fellow citizens, congratulate him. And we give thanks to you, Lord Jesus, that a soul worthy of your fellowship, which stubbornly endured torture, fled from lying compliance; and what the persecutor was content to rage against, it disdained to have spared. When therefore the insane judge learned of the saint's departure, and Dacian, not knowing that Christ had conquered in Vincent, promises himself vengeance by the exposure of his corpse, he grieves over the victory won by his virtue. For the pride of his fury, deceived, orders the executioners to cast him out to be devoured by beasts and dogs, so that he might fill the belly of those whose mind he himself bore with such pasture. But so that, as the divine benefits increased, the grace of a greater victory might be conferred on Vincent, a raven is sent, a bird friendly to corpses, fasting, to watch over the exposed morsels of the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"CAP.VI. - Hinc, fratres dilectissimi, hinc advertite distincta mentorum obsequia. Elias quondam impias Achab vel Jezabelis manus caute declinans (III Reg. XVII), in deserto corvis ministrantibus pascitur; assertor autem veritatis Vincentius Daciani rabie peremptus, feris exponitur consumendus; sed corvo famulante servatur illæsus. Obtinuit ergo Elias divino nutu, corvis præstantibus, quo aleretur: præstitum est Vincentio, obsequente quoque corvo, ne comederetur. Qui ut cœlitus se custodem designatum ostenderet, adventantes reliquas aves eminus non segni impetu perturbabat: inter quasimmanem quoque lupum propius accedentem, veluti qui commissum thesaurum sacrilega audacia attaminare præsumeretn pennis et alis diverberans procul abegit. Sed ille quod non tam ad inferendam venisset injuriam, quam ad augendam miraculi pompam, quadam sui habitudine stupidus indicabat. O impudens furor et stulta vesania! Corvus obsequitur, lupus veneratur, Dacianus persequitur, nec erubescit velle se adhuc derox perdere, quem mansuefacta bestialis feritas satagebat protegere.","english":"CHAPTER VI — Hence, most beloved brothers, hence attend to the distinct services of minds. Elijah of old, cautiously avoiding the impious hands of Ahab or Jezebel (1 Kings 17), is fed in the desert by ministering ravens; but Vincent, the champion of truth, slain by the rage of Dacian, is exposed to be devoured by wild beasts; yet, with a raven serving him, he is preserved unharmed. Elijah therefore obtained by divine will that he be nourished by ravens serving him; it was granted to Vincent, with a raven likewise serving him, that he not be eaten. And this raven, to show that it had been designated from heaven as his guardian, kept the other birds that approached at a distance in check with no feeble onslaught; among them, it also drove far away with beating of feathers and wings a monstrous wolf that came nearer, as though it presumed with sacrilegious boldness to touch the treasure entrusted to it. But that wolf showed by a certain posture of itself that it had come not so much to inflict injury as to increase the pomp of the miracle, standing stupefied. O shameless fury and foolish madness! The raven serves, the wolf reveres, Dacian persecutes, nor does he blush to wish still to destroy him whom the tamed savagery of beasts was eager to protect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"CAP. VII. — Unde ad occulendam martyris lau dem, non jam secretum, sed profundum elegit: credens sibi ad delitescendam ejus gloriam non claustra fidem servatura, sed maria: quasi non idem elementi dominus esset, per quem dudum ei carceris abdita cœlesti fulgore radiata micuissent. Datur nautis mergendum corpus in fluctibus, ut ad auxilium saltem æquora proficerent, cui ad vincendum Christi militem terra defecisset. Enavigatis itaque magna ex parte freti gurgitibus, projectum inter sorbentes undas præpotens est Dei dextera consecuta, et quæ spiritum intulerat in cœlum, corpus mox retulit ad sepulcrum. Sic prædicator veritatis, charissimi, nec tormentorum vincitur pœnis, nec tenebrosi carceris superatur angustiis. Non a bestiis dilaniatur, non profundo celatur, sed littori redditur, præconio diffamatur, ut qui vere confessus fuerat nomen Deitatis, veritate sibi adesse experiretur divinæ suffragia bonitatis. Cujus gloriosam virtute vitam ita pretiosæ mortis gratia decoravit, ut quod vivendo docuit, moriendo constanter astrueret eratque consequensquatenus ad ejus visionem per mortem attinge ret,quem probabilis vitæ conversatione semper attestatus fuisset: sciens quod de contemtu præsentis vitæ gloria surgit beatitudinis æternæ: præstante Domino nostro Jesu Christo, qui vivit et regnat in sæcula sæculorum. Amen.","english":"CHAPTER VII — Hence, to conceal the martyr's praise, he chose not a hiding place now, but the deep: believing that for the hiding of his glory, not walls but seas would keep faith for him; as though the Lord of that same element were not the one through whom, long before, the hidden places of his prison had shone bright with heavenly radiance. The body is given to the sailors to be sunk in the waves, so that at least the seas might come to the aid of him for whom the land had failed to conquer the soldier of Christ. And so, after sailing over the great surges of the deep, the most mighty right hand of God followed the body cast among the swallowing waves, and returned to the tomb the body whose spirit it had brought into heaven. Thus the preacher of truth, most beloved, is neither overcome by the punishments of torments nor vanquished by the confines of a dark prison. He is not torn apart by beasts, nor hidden in the deep, but is restored to the shore, is made known by proclamation, so that he who had truly confessed the name of the Godhead might experience in truth that the aids of divine goodness were present to him. His life, glorious in virtue, he adorned with the grace of a precious death, so that what he had taught by living, he might steadfastly establish by dying, and it followed that he should attain by death to the vision of him whom he had always attested by the conduct of an approved life: knowing that from contempt of the present life rises the glory of eternal blessedness: with our Lord Jesus Christ providing, who lives and reigns for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"ADMONITIO IN SEQUENTEM SERMONEM.\n\nSequentem sermonem Leoni inscriptum Quesnelles e Parisiensi codice mutilum seu fine expertem edidit. Nos integrum e mss. Vat. et proferimus, aliquot scilicet capitibus additis, quæ cum antecedentibus et stylo et rebus ipsis cohærent, ac sermonem perficiunt.\n\nIdem Quesnellus huic sermoni monitum præmisit,quo S. Leoni eumdem asserere visus est: \" Sebsequentem, inquit, de S. Petri Cathedra sermonem,quem publico damus, suppeditavit nobis vetus codex ms. bibliothecæ Regiæ numero notatus, ex quo a nobis descriptus est. Leonis nomen præfixum habet in codice hoc modo: In cathedra S. Petri apostoli sermo S. Leonos papæ; nec dubium quin nostri, quantum ex stylo deprehendi potest, qui Leonino concinere mihi omnino videtur, nec quidquam occurrit unde ille pontifici nostro abjedicari debeat. Hoc sane extra dubium dictum esse Romæ et a Romano aliquo pontifice istum sermonem, ut ex pluribus locis argui potest, et plures phrases vocesque Leoni familiares hic inveniri. Petrus, inquit iste, populo Dei prælatus est; quæ vox, in eo significatu rara, legitur in epist. (nunc 14), c.: Qui ergo scit se quibusdam esse præpositum, non moleste ferat aliquem sibi esse prælatum. Ignitos cœlestium spirituum cœtus hic laudat: Paulum ignitum, cor igniri, Spiritum sanctum ignire, scribit Leo locis in dissert.","english":"ADMONITION CONCERNING THE FOLLOWING SERMON.\n\nQuesnel, from a Parisian codex, published the following sermon inscribed to Leo, mutilated or lacking its ending. We bring it forth complete from the Vatican manuscripts, namely with several chapters added, which cohere with the preceding both in style and in subject matter, and complete the sermon.\n\nThe same Quesnel prefixed to this sermon a notice by which he seems to assert it for St. Leo: \"The following sermon,\" he says, \"on the Chair of St. Peter, which we give to the public, an old manuscript codex of the Royal Library, marked with the number, supplied to us, from which it was copied by us. It has the name of Leo prefixed, in this manner: A sermon of Pope St. Leo on the Chair of the Apostle St. Peter; nor is there doubt that it is ours, as far as can be discerned from the style, which seems to me entirely to accord with the Leonine, nor does anything occur whereby it ought to be denied to our pontiff. This indeed has been said beyond doubt at Rome and by some Roman pontiff, this sermon, as can be argued from several places, and several phrases and words familiar to Leo are found here. Peter, he says, was set over the people of God; which expression, rare in that meaning, is read in the epistle (now 14), chapter: He therefore who knows that he is set over certain persons, let him not take it amiss that someone has been set over him. He praises here the fiery companies of the heavenly spirits: he writes that Paul was fiery, that the heart is set on fire, that the Holy Spirit sets on fire, in the places in the dissertation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"notatis: Gratiæ divinæ largitas, sinister hædorum numerus, cauta provisio, incauta districtio, frementium bestiarum insidiæ, ex ore veritatis, et plures alii loquendi modi Leonem repræsentant, in certis scriptis similiter loquentem. Quæ in isto sermone de cantu ecclesiastico deque ornatu templorum habentur, nemo, opinor, recentioris ætatis indicium esse suggeret: de cantu enim sæpe meminit S. Leo, ornatum vero templorum in festivis diebus usurpatum vel solus (nunc 41) sermo S. Leonis, qui est de Quadragesima tertius, statim ab initio probat a Leonis ætate non esse alienum.Festivitatis Cathedræ antiquitas asscritur, tum ex laterculo perantiquo apud Ægidium Bucherium, in quo ita habetur: VIII kal. Februarii Natale Petri Cathedra; tum, et certius quidem, ex canone concilii Turonensis II. Si enim tunc temporis, hoc est anno Christi 566, agebatur in Galliis jampridem dubio procul in Ecclesia Romana celebrari debueret. Immo etiam in Gallicana antiquam jam tum fuisse probat idem canon. Superstitiones enim propter quas resecandas sancitus est, non nisi post longa ab allius festi institutione temporum spatia irrepere cœpisse probabile est, Adde quod hæc primis Ecclesiæ temporibus viguit consuetudo, ut eorum episcoporum, qui celebriores fuerat, consecrtionis dies quotannis celebratur, quemadmodum ex SS. Gregorii Magni, Ambrosii, Basilii et aliorum exemplo manifestum est.","english":"These things mark out Leo: the largesse of divine grace, the sinister number of the kids, the cautious provision, the incautious severity, the snares of the raging beasts, from the mouth of truth, and several other manners of speaking, in his certain writings speaking similarly. As for what is contained in this sermon concerning ecclesiastical chant and the adornment of temples, no one, I think, will suggest that it is an indication of a more recent age: for Leo often mentions chant, and that the adornment of temples used on feast days was not foreign to the age of Leo is proved, even by this alone (now 41), the sermon of St. Leo which is the third on Lent, immediately from its beginning. The antiquity of the Feast of the Chair is asserted, both from a very ancient calendar in Gilles Bouchier, in which it is thus recorded: the eighth day before the Kalends of February, the Nativity of the Chair of Peter; and, more certainly, from the canon of the second Council of Tours. For if at that time, that is, in the year of Christ 566, it was being observed in Gaul, it must without doubt long before have been celebrated in the Roman Church. Indeed, the same canon proves that it was already ancient even in the Gallican Church. For it is probable that the superstitions for the cutting away of which it was enacted began to creep in only after long spans of time from the institution of that feast. Add that this custom flourished in the first ages of the Church, that the consecration days of those bishops who were more renowned were celebrated yearly, as is manifest from the example of St. Gregory the Great, Ambrose, Basil, and others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Quam potiori vero jure pontificatus principis apostolorum Ecclesiæque primatis, annua debuit festivitate recoli, saltem in Ecclesia Romana, ubi sedem fixerat. Cum porro duplex modo constituta sit Cathedræ S. Petri commemoratio ex Pauli IV Romani pontificis decreto anni 1557, una XVIII Kal. Februarii pro Romana, altera VIII Kal. Martii pro Autiochena, 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. Cæterum, 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 Cathedræ VIII kal. Martii, depositionem utriusque apostoli notatam habet. Plura de hoc festo videre est apud emin. card. Baronium, tum in Annal. tom.","english":"By how much stronger a right, then, ought the pontificate of the prince of the apostles and the primacy of the Church to have been commemorated with an annual feast, at least in the Roman Church, where he had fixed his see. Moreover, since the commemoration of the Chair of St. Peter has now been established as twofold by the decree of the Roman pontiff Paul IV in the year 1557—one on the eighteenth day before the Kalends of February for the Roman [Church], the other on the eighth day before the Kalends of March for the Antiochene—it is evident that there was once 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 assumption of St. Peter to the episcopal honor, was celebrated with due honor. And it persisted in the Roman Church all the way to the decree of Paul IV, which was received by the Gallican Churches only very late in practice, as is clear from breviaries and missals; but even today it is not accepted by some. Furthermore, since the sermon on the Chair of St. Peter which is circulated 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 festivity that approaches the antiquity of this one. From this, too, the little tablet of Sylvius, already partly published by Johannes Bollandus, is either convicted of supposition or at least of corruption in that passage where, in place of the feast of the Chair on the eighth day before the Kalends of March, it has noted the deposition of both apostles. More on this feast is to be seen in the eminent Cardinal Baronius, then in the Annals, vol.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"I, tum in Notis ad Martyrologium nec non et apud doctissimum nostrum Carolum Le Cointe Annalium Ecclesiasticorum Franciæ conditorem, tom. II, ad an. Chr. 566. n.18 et seqq. \" Hæc cum ille suo loco in prima editione statuisset, re maturius expensa in præfatione generali, quam postremo impressit, sermonem Leoni tribuisse pænituit. At in præfatione secundæ editionis, num.: Re iterum examinata, inquit, styloque perpenso, ad primam mentem redimus, hunc sermonem Leoni abjudicare non ausi. Mirum vero maxime accidit, homini in Leonis lectione versato videri potuisse sequentis sermonis stylum cum Leonino concinere. Primo enim formula c.: Dilectissimi fratres, et illa c. bis repetita: Fratres charissimi, a Leonis Sermonibus omnino alienæ sunt. Dein adjectivum barbarum discordabile c. et ( ut et tota syntaxi manifeste dissimili taceamus) illa, quibus cap. 3S. Petrum consulentem nobis cælestis curiæ consulem vocat, a Leonis Latinitate atque ratione nimium abhorrent; adeo ut nihil conferant voces ignitos, gratiæ largitor, aliæque ejusmodi, quæ non tam in Leone quam in aliis scriptoribus similiter reperientur, uti legimus in Vita S. Honorali ab Hilario scripta num. 3, largitorem gratiæ Deum, 32, ignito sermoni suo, etc. Ejusdem generis sunt capita quæ adjecimus. Nam, ut omittamus allegoricas voces, senatores mundi, in cælesti curia, regna siderea, ea præsertim cap.","english":"Thus, both in the Notes to the Martyrology and also in our most learned Carolus Le Cointe, founder of the Ecclesiastical Annals of France, vol. II, at the year of Christ 566, n. 18 and following. \"When he had established these things in their place in the first edition, after the matter had been more maturely weighed in the general preface, which he printed last, he regretted having attributed the sermon to Leo. But in the preface of the second edition, at the number: 'After the matter had been examined again,' he says, 'and the style weighed, we return to our first opinion, not daring to deny this sermon to Leo.' But it is especially remarkable that a man versed in the reading of Leo could have thought that the style of the following sermon harmonized with Leo's. For first, the formula, 'Most beloved brethren,' and that one repeated twice, 'Dearest brethren,' are entirely foreign to Leo's Sermons. Then the barbarous adjective, discordant, and (to say nothing of the whole syntax manifestly dissimilar) those expressions by which in chapter 3 he calls Peter, consulting for us, the consul of the heavenly court, are too much at variance with Leo's Latinity and manner; so much so that they contribute nothing—the words 'fiery,' 'bestower of grace,' and others of this kind, which are found similarly not so much in Leo as in other writers, as we read in the Life of St. Honoratus written by Hilary, at number 3, 'God the bestower of grace,' at 32, 'with 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 kingdoms,' especially those in the chapter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"5, ut ad vos, fratres mei, qui in Christo vivitis linguæ nostræ passibus redeamus. a Leonis nostri stylo alienissima sunt. Præterea quod de multitudine simoniacorum in luxuria viventium eodem capite traditur, sequiori sæculo convenit. Hinc pluribus mss. conspirantibus in solius Leonis nomine præferendo, forte alicujus Leonis Romani pontificis hic fetus est, qui posteriori et corruptiori ævo floruerit. Quod porro Quesnellus animadvertit de notata depositione apostolorum Petri et Pauli VII kal. Martii in Calendario Sylvii, conferendum est cum iis quæ de hujus Calendario statuemus in observationibus ad sermonem 82, num. 4.\n\nSERMO XIV.\n\nIn Cathedra S. Petri.\n\nEx cod. ms. BibliothecæRegiæ a Quesnello editus, et ex Vaticanis suppletus.\n\nCAP. I. - Adest, dileclissimi 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, hæc non impari est totius Ecclesiæ sanctæ gaudio celebranda. In illa siquidem alternantibus hymnidicis angelorum chroris est ineffabiliter coronatus; in ista vero exsultantibus undique fidelium turmis pontificali cathedracum magna gloria est sublimatus. In illa ad suam beatitudinem cœli conscendit thronum; in hac vero ad nostram salutem sanctæ Ecclesiæ adeptus est principatum.","english":"5, so that we may return to you, my brothers, who live in Christ, by the steps of our tongue. These things are utterly alien to the style of our Leo. Moreover, what is reported in the same chapter concerning the multitude of simoniacs living in luxury befits a later age. Hence, since many manuscripts agree in preferring the name of Leo alone, perhaps this offspring belongs to some Roman pontiff named Leo, who flourished in a later and more corrupt age. Furthermore, what Quesnellus observes about the noted deposition of the apostles Peter and Paul on the seventh kalends of March in the Calendar of Sylvius must be compared with those things that we shall determine concerning this Calendar in the observations on sermon 82, no. 4.\n\nSERMON XIV.\n\nOn the Chair of St. Peter.\n\nPublished by Quesnellus from a manuscript codex of the Royal Library, and supplemented from the Vatican codices.\n\nCHAPTER I. — The glorious solemnity of the blessed prince of the apostles is here present, most beloved brothers, which we ought to receive with all the eagerness of our soul and to celebrate with all the devotion of our mind. For although the day of his martyrdom is rightly held most renowned throughout the whole world, this day is to be celebrated with no unequal joy of the whole holy Church. For on that day, indeed, amid the alternating choirs of angels singing hymns, he was ineffably crowned; but on this day, with the crowds of the faithful exulting on every side, he was raised up with great glory upon the pontifical chair. On that day he ascended to the throne of heaven for his own blessedness; but on this day he obtained the principate of the holy Church for our salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"In illa ignitis beatorum spirituum cœtibus est aggregatus, ut præmia æterna ipse susciperet in ista vero populo Dei prælatus est, ut nos omnes ad præmia æterna vocaret. Illa ergo festivitas præcipue est angelorum; ista autem specialiter est fidelium populorum. Sed per gratiam illius qui interfecit inimicitias in semelipso in uno novo homine faciens pacem (Ephes. II, 16), quæ poterat esse propria singulorum, communis facta est omnium, hominum scilicet et angelorum.\n\nCAP.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 modulactium symphoniæ resonent; illinc concordes animorum motus alternent. Adornetur luminaribus ecclesia; resplendeat virtutibus conscientia. Mundetur sordibus basilicæ 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 discordabile reperiatur in moribus. Habet enim sancta dies dignitatem suam habet et mens nostra solem nitatem suam.","english":"In that one he was gathered into the companies of the fiery blessed spirits, so that he himself might receive eternal rewards; in this one, however, he was set before the people of God, so that he might call us all to eternal rewards. That festival, then, is chiefly the angels'; this one, however, is specifically that of the faithful peoples. But through the grace of him who killed enmities in himself, making peace in one new man (Eph. 2:16), what could have been proper to individuals has been made common to all—namely, to men and angels.\n\nCHAPTER II.—Therefore, most beloved, let us honor 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 our soul. Hence let the sweetly modulated harmonies of symphony resound; from there let the concordant movements of souls respond in turn. Let the church be adorned with lights; let the conscience shine with virtues. Let the floor of the basilica be cleansed of filth; 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 found in our voices, nothing discordant be discovered in our conduct. For the holy day has its own dignity, and our mind has its own solemnity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Illa videlicet, ut a laboriosis hujus mundi nogotiis vacetur, ista vero, ut ab æsti terre næ concupiscentiæ, et ab omnium vitiorum illecebris abstineatur.Illa ista ut ornamentis visibilibus spendeat, ista ut virtutibus enitescat. Sed qui tam egregium pastorem hodierna die ex divinæ gratiæ 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, papulo suo per semetipsum loquentem, et in conventu sanctæ Ecclesiæ more solito concionantem. Ipse, per semetipsum dicat quod et vobis et nobis agendum esse decernat. Ecce, o beatissime pastor noster, nos tuæ oves simul adsumus, et ut nobis doctrinæ tuæ alimenta tribuas, humiliter obsecramus. Sed nec etiam oves ex nobis esse possumus, nisi ipse nos instruas qualiter vellus innocentiæ induere debeamus. Ais enim: Quasi modo geniti infantes rationabile sine dolo lac concupiscite, ut in eo crescatis in salutem ( Petr. II, 2).","english":"That is, that we may be free from the toilsome business of this world, but this, that we may abstain from the burning heat of earthly concupiscence and from the enticements of all vices. That one, that she may be adorned with visible ornaments; this one, that she 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 on our own part to open our mouth to speak to you? Let us therefore behold with the eyes of faith our most blessed pontiff, raised up on the episcopal throne, crowned with the priestly fillets, speaking to his people by himself, and preaching in the assembly of holy Church in the customary manner. Let him himself say what he decrees must be done both by you and by us. Behold, O most blessed shepherd, we your sheep are present together, and we humbly beseech you to grant us the nourishment of your teaching. But neither can we be sheep of yours unless you yourself instruct us how we ought to put on the fleece of innocence. For you say: As newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"CAP. III. — Jam vero quia qualiter oves fieri de beamus ut audivimus, restat ut nobis insinuet qualiter etiam sinistrum lascivientium hædorum numerum effugore valeamus. Obsecro, inquit, vos tamquam advenos et peregrinos, abstinere vos a carnalibus desideriis, quæ militant adversus unumam (I Petr. II, 11); et ut hanc mortificationem carnis, quam docet verbo, præcipuo confirmet exemplo, Christus, inquit, passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia ejus (Ibud., 21). Solent autem custodes pecudum a noxiis herbis gregem suum studiose compescere, et in longinquos saltus sincera pascua indagando migrare; et cum abaliis, interitum cavendo, prohibent, alias vitam refovendo præbent. Alibi enim noxia subtrahunt, alibi profutura permittunt: ne dum a venenatis pabulis cauta provisione jejunant, a salutiferis quoque vacuæ, incaula districtione deficiant. Quia igitur pastor noster a mortiferis carnalium desideriorum pascuis nos prohibendo coercet, ad salutaria jam vireta spei nostræ ora relaxat. Ait enim: Per resurrectionem Jesu Christi ex mortuis, qua vocavit nos in spem vivam, in hæreditatem incontaminatam et immarcescibilem conservatam in cælis (I Petr. I, 3). Voces ergo custodis nostri beati Petri apostoli, fratres charissimi, erectis condium auribus intendamus, et rectam vestigiorum ejus lineam tenentes, a pascuis ad quæ vocat nusquam exorbitemus.","english":"CHAPTER III. — Now, since we have heard how we are to become sheep, it remains for him to show us how we may also escape the number of the wanton kids on the left. I beseech you, he says, as strangers and pilgrims, to abstain from carnal desires, which war against the soul (1 Peter 2:11); and that he may confirm by a special example this mortification of the flesh which he teaches by word, Christ, he says, suffered for us, leaving you an example, that you should follow his steps (ibid., 21). Now shepherds of flocks are accustomed to keep their flock carefully away from harmful plants and to move to distant pastures, seeking out wholesome grazing; and while by guarding against death they keep them from some things, by restoring life they provide others. For in one place they withdraw what is harmful, in another they allow what is beneficial: lest, while by cautious provision they fast from poisonous fodder, they also, being empty of healthful things, fail through careless severity. Therefore, since our shepherd restrains us by forbidding the deadly pastures of carnal desires, he now opens the mouths of our hope to the healthful green places. For he says: Through the resurrection of Jesus Christ from the dead, which has called us into a living hope, into an inheritance incorruptible and undefiled, reserved in heaven (1 Peter 1:3). Therefore, dearly beloved brothers, let us attend with upright ears to the words of our guardian, the blessed apostle Peter, and holding the straight line of his footsteps, let us never stray from the pastures to which he calls us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"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 quærens quem devoret: cui resistite fortes in fide (I Petr. V, 8). Expedit ergo, fratres charissimi, ut consulentem nobis cœlestis curiæ consulem intentis cordibus audiamus, et certissimum salutis nostræ consilium parvipendere formidemus. Hic est enim qui ex ore veritatis audivit: Tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, et portæ inferi non prævalebunt adversus eam; et tibi dabo claves regni cælorum. Hic est qui audivit: Quodcumque ligaveris super terram, erit ligatum et in cælis, et quodcumque solveris super terram, erit solutum et in cælis (Matth. XVI, 18, 19).","english":"For if we willingly accept his counsel, we shall not fear the snares of the raging beasts. For does our guardian not diligently keep watch over his flock, and does he not cry out with anxious words that the attacks of wild beasts must be guarded against? For the devil, he says, like a roaring lion, goes about seeking whom he may devour: resist him, strong in faith (1 Peter 5:8). It is expedient, therefore, dearly beloved brothers, that with attentive hearts we listen to the counselor of the heavenly court counseling us, and that we fear 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 I will give you the keys of the kingdom of heaven. This is he who heard: Whatever you bind on earth shall be bound also in heaven, and whatever you loose on earth shall be loosed also in heaven (Matthew 16:18-19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"CAP. IV. - Non ergo debet ab homine in sua prædicatione contemni, qui a Creatore et Redemptore hominum tantæ dignitatis privilegio meruit honorari. Terribile est ejus consilium negligenter despici, cujus et cœlum et terra subjecta sunt potestati. Qui cœlum 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 cathedra Petri Christus et malas funditus evertit, et bonas æterna stabilitate firmavit). De bonis namque dicitur: Exaltent eum in ecclesia plebis; et in cathedra seniorum laudent Dominum (Psal. CVI, 32), qui præcepta doctorum sanctæ Ecclesiæ operibus servant. Cathedram Israelitico populo Moyses tenuit, de qua per se Veritas dixit: Super cathedram Moysi sederunt Scribæ et Pharisæi (Matth. XXIII, 1). At contra de reprobatorum cathedra per Psalmistam dicitur: Beatus vir quo non abiit, et in cathedra pestilentiæ non sedit (Psal. I, 1). In cathedra enim pestilentiæ residet qui errorum pestes populum docet.","english":"CHAPTER IV. He, therefore, ought not to be despised by man in his preaching, who from the Creator and Redeemer of men has merited to be honored with the privilege of such great dignity. It is a fearful thing to neglect with indifference his counsel, to whose power both heaven and earth are subject. He closes and opens heaven; he binds and looses earthly things according to his own judgment. For if the chair of ecclesiastical primacy has been divinely handed down to him, so that it may stand founded with perpetual solidity. From the beginning of the world we know that many chairs existed among the people of God, not only good ones but also evil ones (but in the chair of Peter Christ has utterly overthrown the evil ones, and has strengthened the good ones with eternal stability). For of the good ones it is said: Exalt him in the church of the people; and in the chair of the elders praise the Lord (Ps. CVI, 32), those who keep the precepts of the teachers of Holy Church in their works. Moses held the chair of the Israelite people, concerning which the Truth said through himself: The Scribes and Pharisees have sat upon the chair of Moses (Matt. XXIII, 1). But on the other hand, concerning the chair of the reprobate, it is said through the Psalmist: Blessed is the man who has not gone away, and has not sat in the chair of pestilence (Ps. I, 1). For he sits in the chair of pestilence who teaches the people the plagues of errors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"CAP, V. - Hujusmodi cathedras Dominus mystice subruit, cum vendentes de templo pariter et ementes ejecit. Scriptum quippe est: Nummulariorum effundites, et cathedras vendentium columbas evertit (Joan. II, 15). Hanc pestilentiæ cathedram Simon ille magus acquirere voluit, cum Spiritus sancti gratiam emere concupivit. Sed hanc manus apostolicæ linguæ, antequam ædificaretur, evertit, et nascentem pestiferam hæresim 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 apostolicæ sententiæ gladio effossi sunt omnes qui ecclesiastico honores vel emere inhiant, vel vendere non formidant. Quorum miserabilis multitudo hodieque in sancta Ecclesia cernitur, qui donum Dei contra Dominum possidere ad suam libedinem non verentur; qui nempe etsi exterius videantur vivi, jam fetent in perpetua damnationis morte sepulti. Qui lucrum animarum quærere pro nihilo ducunt, et miserrimam carnem in deliciis et in fetore luxuriæ nutriunt. Contra quos melius puto tacere quam pauca dicere. Non enim ad dilacerandum et corripiendum eorum mortale periculum pauca verba sufficiunt, contra quos cœlum et terra et omnia elementa damnationis testimonium proferunt. Nunc ergo contra ossa arida loqui desistimus, ut ad vos. fratres mei, qui in Christo vivitis, linguæ nostræ passibus redeamus.","english":"CHAPTER V. The Lord figuratively overthrew chairs of this kind when he cast both sellers and buyers out of the temple. For it is written: He poured out the money-changers' coins and overturned the chairs of those selling doves (John 2:15). That Simon the magician wished to acquire this chair of pestilence, when he desired to buy the grace of the Holy Spirit. But the hand of the apostolic tongue overthrew it before it could be built up, and cut down the pestilent heresy at its very root while it was being born, saying: For I see that you are in the gall of bitterness and in the bond of iniquity. You have no part nor lot in this matter (Acts 8:21-23). By this sword of the apostolic sentence all those have been dug out who either eagerly desire to buy ecclesiastical honors or do not fear to sell them. Their wretched multitude is seen even today in the holy Church, who do not shrink from possessing the gift of God against the Lord for their own pleasure; who, though they appear outwardly alive, already stink, buried in the perpetual death of damnation. They reckon it as nothing to seek the gain of souls, and they feed their most wretched flesh in delights and in the stench of luxury. Against them I think it better to be silent than to say a few things. For a few words are not sufficient to tear apart and rebuke their deadly peril, against which heaven and earth and all the elements bring forth the testimony of damnation. Now, therefore, we cease to speak against dry bones, so that we may return, my brothers, with the steps of our tongue to you who live in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"CAP. VI. Fundemus itaque, dilectissimi, in beati Petri apostoli fide nostræ mentis habitaculum, ut ab omni adversitatis impletu manere possit illæsum. Exemplo scilicet viri prudentis, de quo Dominus in Evangelio dicit: Qui ædificavit domum suam supra petram: venerunt flumina, flaverunt venti, et impegerunt in domum illam, et non cecidit, fundata enim erat supra petram (Matth. VII, et 25). Reducamus ad mentem quod per Paulum dicitur: Non possumus hic gaudere cum sæculo, 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 cœlo, ipso tribuente, suscipit, per crucis tamen martyrium regna siderea penetravit.","english":"CHAPTER VI. Let us therefore, dearly beloved, build the dwelling-place of our mind upon the faith of the blessed apostle Peter, so that it may be able to remain unharmed by any assault of adversity. Following, that is, the example of the wise man of whom the Lord says in the Gospel: Who built his house upon the rock: the floods came, the winds blew, and they beat against that house, and it did not fall, for it was founded upon the rock. Let us recall to mind what is said through Paul: We cannot here rejoice with the world, and there reign with the Lord; and again: Through many tribulations we must enter into the kingdom of God. Behold here the blessed apostle Peter, whose feast we celebrate today, who was so dear and familiar to our Lord Jesus Christ, who received such great power not only on earth but also in heaven, by his own granting, yet through the martyrdom of the cross he penetrated to the starry kingdoms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"CAP. VII.-Carnem ergo nostram, dilectissimi, cum vitiis et concupiscentiis assidue mortificantes, apostolica præcepta 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 suæ, sedebilis et vos super sedes duodecim judicantes duodecimtribus Israel (Matth. XIX, 23). Ipsi sunt senatores mundi, de quibus scriptum est: Nobilis in portis vir ejus cum sederit cum senatoribus terræ (Prov. XXXI, 23). In eorum ergo fide fundati, eorum doctrinis instituti, sic studeamus cum divino adjutorio hanc mortalem vitam temporaliter ducere, ut cum eis cœlesti curia sine fine gandere mereamur: prædicante [forte præ stante] Domino nostro Amen.Christo, cui est honor et gloria in sæcula sæculorum. Amen.","english":"CHAPTER VII. Therefore, most dearly beloved, let us continually put to death our flesh with its vices and desires, and most earnestly observe the apostolic precepts, because we shall give an account of our deeds to those very judges. 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 on twelve seats judging the twelve tribes of Israel (Matthew 19:28). 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 earth (Proverbs 31:23). Founded therefore in their faith, instructed by their teachings, let us so strive with divine help to lead this mortal life in time, that with them we may deserve to rejoice in the heavenly court without end, with our Lord Jesus Christ proclaiming [or: standing before us], to whom is honor and glory forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":84,"ref":"p84","source":"SERMO XV.\n\nIn Annuntiatione beatissimæ Dei Genitricis et Virginis Mariæ.\n\nHic sermo perperam Leonis papæ inscribitur in duobusLectionariis S. Benedicti Padilironensibus;et sub jicitur in uno ms. alii sermoni ejusdem festivitatisLeoni pariter attribulo, cujus mentionem fecimus inpræfatione hujus appendicis num. 30. Sicut autemibidem probavimus eum esse antiquam versionem ser-monis S. Procli episcopi Constantinopolitani, ita ethunc ex simili sententiarum ac scribendi rationeineditam interpretationem esse alterius sermonisejusdem auctoris non improbabiliter credimus, cumpræsertim plures ipsius orationes desidirari comper-tum sit.\n\nCAP. I. - Adventum Domini et Salvatoris nostri, quo hominum genus indutus, dignatus est nos visitare, per totum hocce sæculum universalis fraquentat Ecclesia, et anniversario reditu efficitur valde jucunda. Quod enim semel pro redemptione salutis propriæ factum credens, mundus accepit, colendum in æternas progenties posteris consecravit; fecitque tunc ut ex veteri vita in novitate mentis lætitia nasceretur. Nunc ergo transacti temporis miraculum ante oculos præsentatur, dum ea quæ dudum gesta sunt divinæ lectiones præferunt solemniter, et annuis vicibus devotissime celebrantur. Ecce audivimus, cum sanctum Evangelium legeretur, missum a Domino de regalibus thronis Gabrielem archangelum promittentem Mariæ Virgini filium (Luc. I, 26).","english":"SERMON XV.\n\nOn the Annunciation of the Most Blessed Mother of God and Virgin Mary.\n\nCHAPTER I. The coming of our Lord and Savior, by which he deigned to visit us, clothed in the human race, is celebrated by the universal Church throughout this whole age, and is made very joyful by its annual return. For what the world, believing, received as done once for the redemption of its own salvation, it has consecrated to be honored by future generations for eternal ages; and it then brought it about that from the old life joy should be born in the newness of mind. Now, therefore, the miracle of time past is set before our eyes, while those things which were done long ago the divine readings solemnly present, and they are most devoutly celebrated in yearly cycles. Behold, we have heard, when the holy Gospel was being read, that Gabriel the archangel was sent from the Lord from the royal thrones, promising a son to Mary the Virgin (Luke 1:26).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Ingressus namque ad eam, quæ 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 Mariæ domicilium samul et mentem suæ claritatis fulgore collustrans. Præveniens judicem præco, tam præclarus et mitis, tam festinus et properans, ut in prætorio virginitatis, quæ secreta manebat in terris, suscipi potuisset Dominus majestatis, Ave, inquit, Maria; ave, gratia plena, Dominus tecum (Ibil., 28). Qui te creavit jam te præelegit: quem paritura es, jam te replevit.\n\nCAP. II.- Turbata itaque illa in introitu ejus, erat cogitans quis sic benedixerit ei; quæ modestum apud se retinens propositi sancti silentium, et incognitum habens virile alloquium, turbatur angelo salutante stupetque sibi taliter benedicentem: non tamen ausa est prævenire loquentem. Mirans enim apud se diutius cum timore animo conferabat quid sic benediceretur.","english":"For when he entered to her, who was truly hidden from men in a modest secret place, he greeted her with the opening of his speech in this manner: \"Hail, Mary,\" he said, \"hail, full of grace, the Lord is with thee.\" O wondrous annunciation! O strange greeting, bearing the abundance of fullness and illuminating the virgin's heart! The angel therefore descended, gleaming with fiery flight, and illumined both the dwelling and the mind of Mary with the brightness of his own splendor. The herald, going before the Judge, so distinguished and gentle, so swift and hastening, so that in the court of virginity, which remained hidden on earth, the Lord of majesty might be received, said: \"Hail, Mary; hail, full of grace, the Lord is with thee.\" He who created thee has already chosen thee beforehand; he whom thou art to bear has already filled thee.\n\nCHAPTER II. And so she, troubled at his entrance, was thinking who had thus blessed her; she, keeping within herself the modest silence of her holy purpose, and unaccustomed to a man's address, is troubled when the angel greets her and is astonished at him who thus blessed her; yet she did not dare to anticipate the speaker. For wondering within herself, she kept pondering with fear in her mind why she was thus blessed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":86,"ref":"p86","source":"Quæ cum prolixius cogitans hæsitaret, et angeli præsentiam fortius notare (simul enim fulgorem præsentiæ cum benedictione pertractans tacite hæsitavit), aspexit in eam Gabriel illustris archangelus, Trinitatis sacrosanctæ legatus, cœlestiumque 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 æternum, et regni ejus non erit finis (Luc. I, 30-33). Tunc Maria hæc angelica verba ponderata examinatione auscultans, et mentis statera prudentissima virgo perpendens ait: Quomodo fiet istud quod dicis, quoniam virum non cognosco 34)? Habebo filium,quæ nescio virum? Portabo fetum,quæ maternum non succum? Mamillis aridis unde præbebo 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 tuæ sanctitatis integritate sollicitudine gerere. Intacta manebis, et de prole gaudebis, de filio Sine conjunctione mortalis viri efficieris nurus Altissimi, quia Filium generatura es Dei.","english":"But when she hesitated, pondering these things at length, and was struck more deeply by the angel's presence (for silently weighing the radiance of his presence together with his greeting, she held back), Gabriel, the illustrious archangel, legate of the thrice-holy Trinity and privy to heavenly secrets, looked upon her and said: \"Do not fear, Mary, for you have found grace with God. Behold, you will conceive in your womb and bear a son, and you shall call his name Jesus; he will be great, and will be called the Son of the Most High; and the Lord God will give him the throne of David his father, and he will reign in the house of Jacob forever, and of his kingdom there will be no end\" (Luke 1:30-33). Then Mary, hearing these angelic words with careful examination, and weighing them on the scale of her mind, the most prudent virgin said: \"How shall this be, as you say, since I do not know a man? Shall I have a son, I who know not a man? Shall I bear offspring, I who have not the maternal sap? From dry breasts, how shall I offer to the lips of an infant what it asks to suck? When neither has youthful love, born within me, ever possessed the couch of my chamber, nor has a husband's embrace ever been granted?\" And the angel said: \"Not so, Mary, not so. Do not be afraid; do not be anxious about the integrity of your holiness. You shall remain untouched, and you shall rejoice in your offspring; by a son, without union with a mortal man, you shall become the bride of the Most High, because you are to give birth to the Son of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Joseph vero ille vir castus et justitiæ nomine decoratus, non maritus, sed custos tuus, non accedet ad te; sed Spiritus sanctus superveniet in te; nec ardebis carnali libidine, nec sponsus adhærebit, 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 palatii aula paterni delatum, et quale illud est, propriis auribus susciperet; nullum verbum protulit ore pudico, nullum responsionis assensum. At ubi Maria illæsam 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 justitiæ, in cujus pennis æterna 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 quæ forsitan obstare videntur radiis suis peculiaria interius penetrat, et nihil penitus dissipat.","english":"But that Joseph, a chaste man and adorned with the name of justice, shall not come to you as a husband, but as your guardian; rather the Holy Spirit shall come upon you; nor shall you burn with carnal lust, nor shall a spouse cleave to you, but the power of the Most High shall overshadow you: for which reason the holy one that shall be born of you shall be called the Son of God (Ibid. 35). O dwelling worthy of God! Before the angel approved to himself by the most luminous testimony what had been brought to the court of the Father's palace, and of what sort it was, that he should receive it with his own ears, she brought forth no word from her modest mouth, no assent of response. But when Mary heard that her virginity was kept inviolate, confirmed by a truthful attestation, she answered at once, arranging in her most holy breast, beautifully adorned, the bridal secret that was to come: Behold, she said, the handmaid of the Lord; let it be done to me according to your word (Ibid. 38). As if she were saying: My heart is ready, because my womb remains untouched. Let it be done to me, Gabriel the archangel, according to your word. Let him come to his dwelling, who has set his tabernacle in the sun. Let the Sun of justice rise for me, remaining a virgin, in whose wings eternal health remains; who, flourishing in perpetual chastity, has decreed that integrity endure in her. Let him go forth as a just splendor, and let the Savior be kindled like a torch. The torch of the sun illuminates all things, and penetrates within those things which perhaps seem to stand in the way of its rays, and utterly dissipates nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Procedat jam ad oculos hominum speciosus forma præ filiis hominum; procedat sponsus de thalamo suo, quia secura facta sum de proposito meo.\n\nCAP. III.- Quis istam generationem, fratres mei, poterit sermone narrare? Quis lingua vel facundia valeat explicare? Intemeritas servatur virginitates... naturæ, et infans intrinsecus coalescit in virgine. Dum vero impletum est tempus ut pareret, expositus est partus sacer, cujus conceptionis modum homo non noverat pater. Hæc 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 rederet mundum. Venit namque filius hominis, sic ut ait ipse Filius Dei et hominis, non ut judicet mundum, sed ut salvum faciat mundum. (Joan. III, 17). Dic mihi jam, quæso, sancta sanctorum mater, quæ matutini floris odorem et niveum lilium convallium sine sulco humanæ propaginis et sine imbre cornalis seminis in sinu Ecclesiæ germinasti: dic, quæso, mihi, unica mater, quibus manibus vel quo Divinitatis articulo in utero tuo formavit filium cujus Deus solus est pater.","english":"Let him now come forth before the eyes of men, beautiful in form beyond the sons of men; let the bridegroom come forth from his chamber, for I have been made secure in my purpose.\n\nCHAPTER III. — Who, my brothers, will be able to recount this generation in speech? Who by tongue or eloquence could set it forth? The inviolate purity of virginity is preserved... of nature, and the child grows together within the virgin. But when the time was fulfilled for her to give birth, the sacred offspring was brought forth, whose manner of conception man, a father, had not known. This is the ineffable nuptial union of the Word and the flesh, of God and man. For so was made between God and man the mediator of God and men, the man Christ Jesus (1 Tim. 2:5); and therefore the virgin's womb was chosen as the most precious bridal chamber of marriage, so that, since the world had been made foul, defiled by filthy sins, the Creator of the world, coming without the work of the world, poured forth from pure entrails into the world, and by a new marvel, born in the world, might cleanse the unclean world. For the Son of man came, as he himself, the Son of God and of man, says, not to judge the world, but to save the world (John 3:17). Tell me now, I pray, holy mother of the holy of holies, who without the furrow of human propagation and without the rain of carnal seed brought forth in the bosom of the Church the fragrance of the morning flower and the snow-white lily of the valleys: tell me, I pray, only mother, by what hands or by what joint of the Godhead did he form a son in your womb, whose father is God alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Duc, 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 habeusti; quæ suffragia promisisti; quo sensu vel qua cogitatione ad hæc, ut acciperes, pervenistit ut virtus et sapientia Patris, quæ attingit usque ad finem fortiter,et disponit omnia suaviter (Sap. VIII, ),totus in ubique manens,et sine ulla sui mutabilitate in utero tuo veniens, ita ca tum castellum tui ventrus incoleret, ut ingrediens non læderet, et exiens incolumem custodiret? Dic ergo mihi quomodo ad hæc pervenisti? Et illa: Quæ. ris 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 meæ, aut pretiosarum lapides margaritarum dependentium aspexit in auribus meis, aut genarum ruborem attendit fuco mendacii coloratum; sed respexit humilitatem ancillæ suæ (Luc. I, 46-48).","english":"Lead, 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; what price you offered; through what powers you walked; what patrons you had; what suffrages you promised; with what mind or thought you came to this, that you should receive it—so that the power and wisdom of the Father, which reaches from end to end mightily and orders all things sweetly, remaining whole everywhere and coming into your womb without any change of itself, might so inhabit the castle of your womb as to enter without harming and to depart keeping it safe? Tell me, then, how you came to this. And she said: Do you ask me what gift I offered that I should become the mother of the Savior? My offering is virginity; my promise is not something I gave to myself, but granted to me by the very author of every good. For every best gift and every perfect gift is from above, coming down from the Father of lights. My ambition is my humility; and therefore my soul magnifies the Lord, and my spirit has rejoiced in God my Savior, because He looked not upon a tunic fastened with gold, nor upon the pomp shining with hidden gold for the ornament of my neck, nor did He look upon the stones of precious pearls hanging at my ears, nor did He attend to the redness of my cheeks colored with the dye of falsehood; but He looked upon the humility of His handmaid.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:46","text":"The English carries the scriptural phrase “my soul magnifies the lord”, which matches Luke 1:46. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":90,"ref":"p90","source":"Venit enim huhumilem mansuetus,sicut fuerat vaticinio prophetæ ante promissum,et ait: Noli timere, filia Sion: ecce Rex tuus venit tibi mansuetus et mitis, sedens super nebulam (Zack. IX, 9; Matth. XXI, 5): super Mariam scilicet virginem, quam sibi ipse exhibuit sine compari sidere genitricem.\n\nCAP. IV.-Venit itaque mansuctus requiescens super maternum spiritum humilem et quietum et trementem verba sua. Venit igitur mansuetus, implens cœlos, transiens per humiles ad superbos, et cœlos non dereliquit. Infiatos tumore superbiæ, apposito humititatis emplastro, ut mitis medicus, ipse curavit. O profunda humilitas! O excellentior altitudo divitiarum sapientiæ et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viæ ipsius (Rom. XI, 33)! Angelorum panis lactatur uberibus matris. Fons aquæ salientis in vitam æternam (Joan. IV, 14); Samaritanæ, præformans Ecclesiam, bibere postulat (Ibid 7). Convivare cum peccato ribus non recusat, cui familiæ cœlestium dignitatum cum tremore ministrat. 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, )/ quia ita Centurio de Dominica virtute fieri credidit quantum ipse suis militibus sibi subditis imperans. Ita præsumptis passiones paralytici (Matth.","english":"For the gentle one came humble, as he had been promised beforehand by the prophecy of the prophet, and said: Fear not, daughter of Zion: behold, your King comes to you gentle and meek, sitting upon a cloud (Zech. IX, 9; Matt. XXI, 5)—upon Mary the virgin, that is, whom he himself presented to himself as a mother without an equal star.\n\nCHAPTER IV.—So he came gentle, resting upon the maternal spirit, humble and quiet and trembling at his words. He came, then, gentle, filling the heavens, passing through the humble to the proud, and he did not forsake the heavens. Those swollen with the tumor of pride, applying the plaster of humility, he himself healed like a gentle physician. O profound humility! O more excellent height of the riches of the wisdom and knowledge of God! How inscrutable are his judgments, and his ways past finding out (Rom. XI, 33)! The bread of angels is nursed at the breasts of a mother. The fount of water springing up unto eternal life (John IV, 14) asks the Samaritan woman, prefiguring the Church, to give him drink (Ibid. 7). He does not refuse to dine with sinners, whom the household of heavenly dignities serves with trembling. The King of kings restored the ruler's son to health (Ibid. 50), applying no poultice of varied pigments, but bearing medicine on his tongue. He cures the servant of the Centurion, wasted by fevers, whose faith was found praiseworthy (Matt. VIII, 10; Luke VII), because the Centurion believed that it would be done by the Lord's power just as he himself commanded his soldiers subject to him. Thus the sufferings of the paralytic, having been presumed (Matt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"IX,; 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 sæculo, qui novus venit ad sæculum. In cujus mirabilem formam suas evangelistæ demonstrant figuras: homo, leo, vitulus, aquila. Homo de virgine matre sine homino, 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 acrem, omnium lapsus calcavit, et super Cherubin ascendit et volavit; qui ambulat super pennas ventorum ascendit in cœlum: cui est honor et gloria in sæcula sæculorum. Amen.","english":"...as the Lord in merciful visitation healed the woman's long-standing affliction (Matt. 9:22), in whom the discharge of disease, like a gathering of filth, had made her members waste away. The Savior himself, perceiving her silent faith, dried up the source of the troublesome blood that flowed out from her bondage. And when—for how shall I run through all things? Time fails me in the telling—with what magnificent power and profound goodness he accomplished all things, who, great toward the little, humble toward the proud, full of loving-kindness, came down. He made new things from the world's beginning, who came new into the world. The evangelists set forth their figures in his wondrous likeness: man, lion, calf, eagle. As man born of a virgin mother without a man, as a strong lion he lay down in death; and by his own power he was lifted up on the cross, as a tender calf voluntarily slain for the sins of the people in his passion; and like a swift eagle, rising with his body restored from the tomb and cleaving the sharp air, he trampled underfoot the falls of all, and ascended above the Cherubim and flew; who walks upon the wings of the winds and ascended into heaven: to whom be honor and glory forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"SERMO XVI.\n\nIn Natali SS. apostolorum Petri et Pauli.\n\nLicet hic sermo spectet ad appendicem collect. 2, cujus sermones ascititios ostendimus in præfatione Sermonibus præmissa num. 19, unde etiam in ms. Casanatensi ejusdem collectionis omissi fuere, cum tamen ex ms., ut videtur, basilicæ S. Petri, veluti Leonis allegetur ex testimonio Petri Mallii, quod in eadem præfatione eodemque numero recitavimus, hinc ne quis forte de sermone genuino suspicaretur, qui a nobis inventus non fuerit, eum appendici inscrendum putavimus. Auctor aliquis Romanus pontifex videtur.\n\nCAP. I. - Duorum sanctorum apostolorum Petri et Pauli,fratres charissimi, hodie celebramus natalem;quorum sonus et prædicatio pervenit in omnem orbem terrarum. Ita eorum passo celebratur ab Oriente usque ad Occidentem, quoniam pro Rege passi sunt cœli et terræ.Meruit civitas Romanorum, ubi sunt constitutæ memoriæ apostolorum. Oportuit enim ibi esse prædicatores regni cœlorum, ubi constitutum est regnum Romanorum, ut diversæ gentes venientes honorificent memoriam piscatorum. Euntibus enim ab beatum Petrum apostolum, qui noverunt, ibi est constituta memoria Adriani imperatoris, miræ magnitudinis et pulchritudinis templum constructum; numquid potest ab aliquo dici: Intremus ad memoriam imperatoris? Ergo præteritur memoria imperatoris, et festinatur ad memoriam piscatoris. Boni piscatores facti, qui erant piscatores nati.","english":"SERMON XVI.\n\nOn the Birthday of the Holy Apostles Peter and Paul.\n\nAlthough this sermon belongs to the appendix of collection 2, whose spurious sermons we have shown in the preface prefixed to the Sermons, at no. 19, whence also in the Casanatense manuscript of the same collection they were omitted, yet since from a manuscript, as it seems, of the basilica of St. Peter, it is cited as Leo's by the testimony of Peter Mallius, which we have recounted in the same preface and at the same number, therefore, lest anyone perhaps suspect it to be a genuine sermon, since it was not discovered by us, we have thought it should be inscribed in the appendix. The author seems to be some Roman pontiff.\n\nCHAP. I. - Today, dearest brothers, we celebrate the birthday of the two holy apostles Peter and Paul, whose sound and preaching has reached into all the world. Thus 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 deserved it, where the memorials of the apostles are established. For it was fitting that there be there preachers of the kingdom of heaven, where the kingdom of the Romans was established, so that diverse nations coming might honor the memory of fishermen. For to those going to the blessed apostle Peter, who know it, there is established there the memorial of the emperor Hadrian, a temple constructed of wondrous size and beauty; can it be said by anyone: Let us enter to the memorial of the emperor? Therefore the memorial of the emperor is passed by, and haste is made to the memorial of the fisherman. They became good fishermen, who were fishermen by birth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Piscatores piscium facti sunt piscatores hominum, Domino Christo dicente: Venite post me: faciam vos fieri piscatores hominum (Matth. IV, 19) Artem vobis non muto: genus piscium muto. Extrahebatis de mari vivos ad mortem; nunc extrahetis de sæculo mortuos ad salutem.\n\nCAP. II. -Unus erat piscator et alius persecutor. Quantum meruerunt persecutores et piscatores, ut fierent prædicatores?Primus in ordine apostolorum electus est Petrus; novissimus in ordine apostolo rum 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, quæ nunc cohæret laudi. Bonum certamen, quod perfecit martyrium. Sciebant apostoli ad quam prætendebant coronam, quam acceperunt Petrus et Paulus in urbe Roma. Dixerit enim Dominus in Evangelio: Qui reliquerit patrem aut matrem, uxorem vel filios, et omnia quæ possidebit (Matth. XIX, 29), aut qui perdiderit animam suam propter me in hoc mundo, in vitam æternam custodiet eam (Matth. X, 39).","english":"The fishermen of fish have been made fishers of men, with the Lord Christ saying: Come after me: I will make you become fishers of men (Matt. 4:19). I do not change your craft: I change the kind of fish. You used to draw the living out of the sea to death; now you will draw the dead out of the world to salvation.\n\nCHAPTER II. — One was a fisherman and the other a persecutor. How much did the persecutors and the fishermen deserve, that they should become preachers? First in the order of the apostles Peter was chosen; last in the order of the apostles is Paul, as he himself testifies of himself, saying: For I am the least of all the apostles (Rom. 15:9). He who chose the first also chose the last, so that the first and the last might suffer together. A good passion, which now clings to praise. A good contest, which martyrdom completed. The apostles knew toward what crown they were stretching forth, which Peter and Paul received in the city of Rome. For the Lord said in the Gospel: Whoever has left father or mother, wife or children, and all that he shall possess (Matt. 19:29), or whoever has lost his life for my sake in this world, will keep it unto eternal life (Matt. 10:39).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"CAP. III. - Oportet ergo, fratres, ut propter vitam non diligamus vitam: propter vitam æternam temporalis est contemnenda. Boni discipuli, qui veram doctrinam tenuerunt magistri, cursum consummaverunt, fidem conservaverunt, promissa dilexerunt, temporalia contempserunt, et vitam æternam 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 prædicator Paulus: fuit antea persecutor, postea vero factus est magnificus prædicator. Christum quem aliquando blasphemabat postea publice prædicabat; 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 præstitit mihi persecutori. Quid autem præstitit piscatori, nisi claves regni cœlorum? Claves enim regni cœlorum 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 apostolorum. sed uno die meruerunt accipere martyrium consecratum. Transcenderunt cœlum; et coronaverunt ad Dominum Deum.","english":"CHAPTER III. It is necessary, therefore, brothers, that we not love life for the sake of life: for the sake of eternal life, temporal life is to be despised. Good disciples, who held fast to the true teaching of their master, finished the course, kept the faith, loved the promises, despised temporal things, and possessed eternal life. One was grafted in from a rustic; another was made a lamb from a wolf. Of the apostle Paul it was said: A ravenous wolf, in the morning he will seize prey, and in the evening he will divide the spoils (Gen. 49:27). Saul was a persecutor; but he was changed, so that he became Paul the preacher: before he was a persecutor, but afterward he became a magnificent preacher. The Christ whom he once blasphemed he afterward preached publicly; for he himself testifies concerning himself, saying: I who was formerly a blasphemer and a persecutor; but for this reason I obtained mercy, because I did it ignorantly in unbelief, so that God might reveal his Son in me (1 Tim. 1:13; Gal. 1:16). This he granted to me, a persecutor. But what did he grant to the fisherman, except the keys of the kingdom of heaven? For the faith of Peter merited the keys of the kingdom of heaven, because he was the first to recognize the Son of God. O glorious merit of the apostles! Not on one day were they chosen for glory, but on one day they merited the palm. Not on one day were they chosen as apostles, but on one day they merited to receive consecrated martyrdom. They passed through heaven, and they crowned unto the Lord God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"SERMO XVII.\n\nIn Natali B. Pauli apostoli.\n\nEx cod. collect. nupereditus est ab abb. Trombellio. Præter mss. coll. eum invenimus in cod. Casin. coll. 1, nec non in duobus Lectionariis Vallicell. VII, et A, 6, ubique Leonis papæ nomen præferentem. In duobus autem Vat. et 3835, sine certo ullius auctoris nomine hæc inscriptio legitur: Item ejusdem in Natali B. Pauli apostoli; quæ eumdem hujus444 et præcedentis sermonis auctorem significare solet: præcedit 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 præfatione meminimus num 9, ut scilicet hunc sermonem descripserit cum eadem epigraphe ex antiquiori Lectionario, tametsi præcedentem sermonem, cui veri auctoris nomen in eodem erat præ fixum, nequaquam excerpserit. Auctor autem Roma. nus magno Gregorio posterior est: siquidem hujus temporibus, Micrologo teste de Ecclesiast. Observat. cap. 42, S. Pauli festivitas altera dic post festum SS. Petri et Pauli celebrari cæpit. In sacramentariis quidem Gregoriano antiquioribus, nimirum Leonino, uti vocant, et Gelasiano, utriusque apostoli natale eadem die designatur, nec sequenti die describitur alia mossa S. Pauli propria, ut in Gregoriano primum deprehenditur. Hunc sermonem in plerisque mss. exemplaribus mutilum, in solo antiquissimo Vat.","english":"SERMON XVII.\n\nOn the Birthday of the Blessed Paul the Apostle.\n\nIt has recently been edited by Abbot Trombellio from a collected manuscript. Besides the collected manuscripts, we found it in codex Casinensis coll. 1, and also in two Lectionaries, Vallicell. VII and A, 6, everywhere bearing the name of Pope Leo. But in two Vatican codices, 3835 and another, without the certain name of any author, this inscription is read: \"Likewise of the same author, on the Birthday of the Blessed Paul the Apostle\"; which is wont to indicate the same author of this and the preceding sermon. There precedes, moreover, in each codex a sermon inscribed to St. John Chrysostom. Since, however, the author of this sermon is certainly Roman, here is detected the manifest carelessness of some copyist of the kind that we mentioned in the preface at number 9, namely that he transcribed this sermon with the same heading from an older Lectionary, although he by no means excerpted the preceding sermon, to which the name of the true author was prefixed in the same codex. But the Roman author is later than Gregory the Great: since in his times, as Micrologus testifies in On Ecclesiastical Observances, chapter 42, the second feast of St. Paul began to be celebrated on the day after the feast of Saints Peter and Paul. In the sacramentaries indeed older than the Gregorian, namely the so-called Leonine and the Gelasian, the birthday of both apostles is designated on the same day, nor is another mass proper to St. Paul described on the following day, as is first found in the Gregorian. This sermon, mutilated in most manuscripts, in the single most ancient Vatican","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"integrum invenire potuimus.\n\nCAP. I. — Gemina hodiernæ festivitatis, fratres charissimi, renovantur gaudia, dum annua doctoris mundi percolimus natalitia. Unde exsultantes in Domino, et immensas ejus ineffabili majestati referentes laudes, ingenti lætitia gratulemur. Et nimirum affluentissima jucunditate lætari oportet: quia quoties sanctorum memoria celebratur, nimio fidelium mentes gaudio replentur, et spiritualibus admodum profectibus illustrantur ibid quod eorum præsentia adesse non ambigitur. Convenientibus ergo nobis, charissimi, huic sanctissimæ aulæ, eumdem in medio nostrum egregium præducatirem 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 venerandæ Ecclesiæ, ubi sanctum ejus quiescit corpus, desidia irretire corporis. Præcipue autem cunctos Romanæ, urbis et finitimis commorantes regionibus, duantocius accelerare præ omnibus congruit.","english":"we have been able to find it complete.\n\nCHAPTER I. — The joys of today's feast, dearly beloved brothers, are renewed twofold, as we honor the yearly birthday of the teacher of the world. Therefore, rejoicing in the Lord and rendering boundless praises to his ineffable majesty, let us congratulate one another with immense gladness. And indeed it is fitting to rejoice with the most abundant delight, because whenever the memory of the saints is celebrated, the minds of the faithful are filled with exceedingly great joy and are greatly enlightened by spiritual advances, since it is not doubted that their presence is present there. Therefore, dearly beloved, as we gather in this most holy hall, we believe that the same distinguished leader stands in our midst and, in a certain spiritual and invisible manner, rejoices together with us at this his most celebrated solemnity. And therefore, most beloved, no sloth of the body ought to entangle any Christian from hastening to meet at this venerable Church, where his holy body rests. But above all, it is fitting for all who dwell in the city of Rome and the neighboring regions to hasten more swiftly than all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Quoniam si universi de extremis mundi partibus neque austeritatem acerrimi itineris, neque prolixitatis terræ spatia metuentes, eo quo valent tempore apostolorum devote se præsentari inhiant ad limina, quid Romani cives excusationis proferre possunt in eoquod præsentialiter assistentes dissimulant saltem eorum occurrere festivitati, dum se eorumdem apostolorum precibus, defensione tueri noscuntur et ope?\n\nCAP.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 ambomartyrii bravium sumpserint, propter confluentis tamen populi frequentiam in alium diem B. apostoli Pauli inerat ratio solemnitatis transferendæ, ut sicut in B. Petri aula unuversa convenit multitudo, ita in ejus coapostoli ecclesia eadem pariter annexa conflueret populi congregatio, æqualisque omnibus inesset lætandi devotio. Sed ecce plures aut desidiis aut sæcularibus dedidi curis, ad hanc distulerunt præstantissimi B. Pauli apostoli advenire aulam.","english":"For if people from the farthest parts of the world, fearing neither the harshness of a most bitter journey nor the vast expanses of the earth, eagerly long to present themselves devoutly at the thresholds of the apostles at whatever time they are able, what excuse can Roman citizens offer for the fact that, though present in person, they neglect at least to meet their festivity, when they know that they are protected by the prayers and defense and help of these same apostles?\n\nCHAPTER II. — Indeed, yesterday, on the day when the princes of the apostles themselves were crowned with martyrdom, hastening with most devoted affection into the church of the blessed apostle Peter, we celebrated his solemnity. For it was fitting that the festivity of him who merited to obtain the primacy of the apostolate should be celebrated first. Today, however, we honor the birthday of the teacher of the Gentiles and the illuminator of the whole world. For although both together received the prize of martyrdom, nevertheless, because of the multitude of the people flocking together, there was reason for the solemnity of the blessed apostle Paul to be transferred to another day, so that, just as the whole multitude assembled in the basilica of blessed Peter, so likewise the same gathering of people, joined together, might flow into the church of his fellow apostle, and an equal devotion of rejoicing might be present in all. But behold, many, given over either to idleness or to worldly cares, have put off coming to this most excellent basilica of the blessed apostle Paul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Quapropter, fratres charissimi, abjicienda est omnis mundanæ cogitationis cura, et temporalis lucri desideria respuenda, eoque omnes quo valemus annisu ad celebrandam sanctorum memoriam, maxime beatorum Petri et Pauli apostolorum principum na talitia concurrentes, in amborum ecclesias devote pariter congregati conveniamus, ut sicut pares eos honorum infulis divina illustravit dignatio, ita similes himana habeat in solemnitatibus devotio.\n\nCAP. III. Hic enim beatissimus prius quidem Saulus, et postmodem Paulus, prius, inquam, persecutor, postmodum prædicator, Judaicæ credulitatis infectus sævitia, nimia ferocitatis adversus Christianos exardescebat insania. Nam, sicut in Actibus apostolorum continetur (Act. IX, 2), accepta a principibus sacerdotum potestate ut si quos eorumdem Christianæ religionis invenire potuisset, vinctos in Jerusalem deduceret, ibat fremens magna arreptus turia, et subito cælestis radii splendore illustratus ac perterritus audivit vocem de cœlo 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 inæstimabilis linganimitatis misericordia! Modicum eum perterruit, ut multipliciter consolaretur. Paulum enim percussit, ut superflue mederetur.","english":"Wherefore, dearest brothers, all care of worldly thought must be cast aside, and the desires of temporal gain must be rejected; and let us all, with all the effort we can, hasten together to celebrate the memory of the saints, especially of the blessed apostles and princes Peter and Paul, gathering devoutly together into the churches of both, so that just as the divine condescension illumined them as equals with the insignia of honors, so a like devotion may hold us together in their solemnities.\n\nCHAPTER III. For this most blessed man, first indeed Saul and afterward Paul—first, I say, a persecutor, afterward a preacher—infected with the savagery of Jewish unbelief, burned with an excessive frenzy of ferocity against the Christians. For, as is contained in the Acts of the Apostles, having received authority from the chief priests that if he could find any of those of the Christian religion he might bring them bound to Jerusalem, he went raging, seized by great madness; and suddenly, illuminated and terrified by the splendor of a heavenly ray, 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. And immediately falling to the ground, he lost the light of his eyes. O the great kindness of the almighty mercy of our God! O the mercy of inestimable long-suffering! He terrified him a little, that he might console him manifoldly. For he struck Paul, that he might heal him beyond measure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Illico enim Ananiæ Dominus præcepit regenerationis gratiam baptismi tribui, et amissum lumen oculorum impertiri. Præceptum est enim ovi ut lupum ad caulas de duceret, et similem sibi ovem efficeret. Anania enim Ovis interpretatur. Timet ovis lupo se propinquari, accessit, eumque divina conspiciens correptione in mansuetudinem conversum, extemplo collato ei ba ptis matis munere, Christique adhibito vexillo, eum Dominico collocavit ovili. O ad mirandæ operationis virtus! Ovis lupum ovem fecit, quia boni pastoris fortitudinem accepit, et quem prius habuit sævissi mum expugnatorem, post modum suscepit mitissimum concertatorem.Hunc Dominus prædestinatum habens ante omnia sæcula, vas electionis affirmat, suumque nomen in gentibus deportaturum pronuntiat.\n\nCAP. IV. — O beate Paule, prædicator egregie, quam gloriosus et laudabilis inter apostolos omnesque refulges martyres! quia licet novissimus in consortio apostolorum ad venisse 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 prædicator, humana poterit lingua, quem misericorditer Redemptor ex æthere vocans dignum sibi culorem, et vas elegantissimum athletamque strenuissimum constituit?","english":"For immediately the Lord commanded Ananias to bestow on him the grace of regeneration through baptism and to restore the lost light of his eyes. For the command was given to the sheep that he should lead the wolf to the fold and make him a sheep like himself. For Ananias is interpreted as \"sheep.\" The sheep fears to draw near to the wolf; he approached, and seeing him turned to gentleness by divine correction, at once, having conferred on him the gift of baptism and having applied the standard of Christ, he placed him in the Lord's fold. O the power of a wondrous working! The sheep made the wolf a sheep, because he received the strength of the good shepherd, and the one whom he previously had as a most savage assailant, he afterward received as a most gentle fellow soldier. The Lord, having him predestined before all ages, declares him a vessel of election and proclaims that he will carry his name among the nations.\n\nCHAPTER IV. — O blessed Paul, outstanding preacher, how glorious and praiseworthy you shine among all the apostles and martyrs! For although you appear to have come last into the fellowship of the apostles, yet you are shown to have labored more than all in the Gospel of Christ. Behold, your most radiant teaching shines throughout the whole world. With what praises could a human tongue worthily glorify you, most eloquent prince of the apostles and most renowned preacher of the truth, whom the Redeemer, mercifully calling from on high, appointed as a worthy worshiper of himself, a most choice vessel, and a most valiant athlete?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Unde legitime bonum certamen certans cursumque ministerii consummans (II Tim. IV ), terium usque ob hoc raptus cælum, arcana meruisti audire verba; de reliquo repositam tibi coronam justitiæ, atque laborum tuorum dignam a justo judice Domino nostro suscipiens remunerationem merito cum angelis in cœlestibus 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 præcipuis interventionum suffragiis, continuaqu protectione muniti, ab univesis istius fluentis mundi erui mereamur adver sitalibus, et mentis sincerilate, secura devotissimæ tuæ festivitatis exsequentes gaudia, ad æterna pertingere valeamus regna, per Jesum Christum Dominum nostrum, cui est honor, et gloria per omnia sæcula sæculorum, Amen.","english":"Hence, legitimately striving the good fight and completing the course of your ministry, for this reason you were caught up to the third heaven and were granted to hear secret words; for the rest, receiving the crown of righteousness laid up for you and the recompense worthy of your labors from our Lord, the just judge, you rightly triumph with the angels forever in the heavenly kingdoms. Therefore, as we venerate this most sacred solemnity of yours, glorious prince of the apostles and teacher of the Gentiles, do not cease to commend us with your constant intercessions to our Creator, for the true confession of whose name you obtained the palm of martyrdom. So that, supported by your outstanding suffrages of intercession and fortified by your continual protection, we may deserve to be rescued from all the adversities of this flowing world, and, with sincerity of mind, celebrating the joys of your most devout festivity in safety, we may be able to reach the eternal kingdoms, through Jesus Christ our Lord, to whom is honor and glory through all ages of ages, Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"SERMO XVIII.\n\nDe saneto Pelro. Quomodo de carcere eductus est.\n\nNunc primum editus ex flU. Casinensi.\n\nCAP. 1. — Quemadmodum sanctus Petrus in carcere sit ligatus duabus catenis et traditus quatuor quaternionibus militum, quemadmodum etiam inde liberatus sit per angelum Domini (Act. XII), in audivit per ordinem dilectio vestra. Missus ergo in carcerem est sanctus Petrus, causa nominis Christi, sed pœnam carceris horrere non poterat, quia ipse in carcere templum Dei erat. Ligatus erat duabus catenis, sed catenas criminum in ipso carcere a credentibus extrahebat. Custodiebatur a quatuor quaternionibus mili tum, sed sub ipsa custodia quatuor Evangelia ad fidem venientibus insinuabat. Nec mirum sane, si ille humanam custodiam timere non poterat, quidivina custodia servabatur. Cum ergo diligenter Petrus custodiretur in carcere a quatuor quaternionibus militum, ligatusa duabus catenis, venitangelus Domini ad eum, ut audivit dilectio vestra, et aperuit januas carceris, et dixit ei: Surge, et tolle vestinentum tuum et operi te, et calcea te calceamentum tuum, et veni, sequereme (Ibid. 8). At ille surgens sequebatur eum, et cum venisset ad portam ferream cum angelo, statim a se eadem porta aperta est eis.","english":"SERMON XVIII.\n\nOn Saint Peter. How he was led out of prison.\n\nNow first published from the Cassinese manuscript.\n\nCHAPTER 1. — In what manner Saint Peter was bound in prison with two chains and handed over to four quaternions of soldiers, and in what manner he was also freed from there by an angel of the Lord (Acts XII), your belovedness has heard in order. Saint Peter, then, was sent into prison for the sake of the name of Christ, but he could not dread the punishment of prison, because he himself was in prison a temple of God. He was bound with two chains, but the chains of sins he was drawing out from the believers themselves in that prison. He was guarded by four quaternions of soldiers, but under that very guard he was instilling the four Gospels into those coming to the faith. Nor is it strange, indeed, if he who was preserved by divine custody could not fear human custody. When, therefore, Peter was being carefully guarded in prison by four quaternions of soldiers, bound with two chains, the angel of the Lord came to him, as your belovedness has heard, and opened the doors of the prison, and said to him: Rise, and take your garment and put it on, and put your sandals on your feet, and come, follow me (Ibid. 8). And he, rising, was following him, and when he had come to the iron gate with the angel, immediately that same gate was opened to them by itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Nec mirum sane si sancto Petro porta jam in potestatem acceperat, qui portas inferorum jam in potestatem acceperat, dicente Domino ad eum: Tu es Petrus, et super hanc petram ædificaboEcclesiam meam; et portæ inferi non prævalebunt adversus eam. Et quæcumque ligaveris super terram, erunt ligate, et in cœlo (Matth. XVI, 18). Ille ergo sancto Petro portam ferream aperuit, qui portas inferi patefecit. Ille de morte Pe trum eripuit, qui mortem ipsam destruxit.\n\nCAp. II — Sed quod tunc sancto Petro secundum litteram gestum est, circa nos quoque mystice geri agnoscimus, si fidem Petri sequamur. Sumus enim et nos in hoc mundo velut in carcere constituti. Si ergo a Domino visitari mereamur, mittitur ad nos angelus Dei, et dicit ad unumquemque nostrum: Præcinge te et calcea te calceamenta tua, et operi et vestimentum tuum. et sequere me. Præcingimus nos, si lumbos corporis nostri pudicitiæ circulo circumdemus, dicente Apostolo: Sint lumbi vestri præcincti (Luc., XII, 35) in castitate. Calceamus et pedes nostros, si gressus vitæ nostræ præceptis evangelicæ fidei muniamus, ut securi spinas peccati et iniquitatis tribulos conculcemus. Operimus nos et vestimento, si vestem illam nuptialem, id est baptismi gratiam, conservemus in nobis. Hæc itaque fideliter impleamus: statim cadent catenæ de manibus nostris, id est catenæ peccatorum, quibus constricti et colligati secundum animam tenebamur.","english":"Nor is it surprising, indeed, if the door was already in the power of Saint Peter, who had already received the gates of hell into his power, when the Lord said to him: You are Peter, and upon this rock I will build my Church; and the gates of hell shall not prevail against it. And whatever you bind on earth shall be bound also in heaven (Matthew 16:18). He, therefore, opened the iron gate for Saint Peter who laid open the gates of hell. He snatched Peter from death who destroyed death itself.\n\nCHAPTER II — But what was then done for Saint Peter according to the letter, we recognize is also done mystically in us, if we follow the faith of Peter. For we too are placed in this world as in a prison. If, then, we are worthy to be visited by the Lord, an angel of God is sent to us, and says to each one of us: Gird yourself and put on your sandals, and wrap yourself in your garment, and follow me. We gird ourselves if we surround the loins of our body with the belt of chastity, as the Apostle says: Let your loins be girded (Luke 12:35) in chastity. We also put sandals on our feet if we fortify the steps of our life with the precepts of the evangelical faith, so that we may securely tread underfoot the thorns of sin and the briars of iniquity. We also wrap ourselves in a garment if we preserve within us that wedding garment, that is, the grace of baptism. Let us therefore fulfill these things faithfully: at once the chains will fall from our hands, that is, the chains of sins, by which we were held bound and fettered in our soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Sec nec ali ter decarcere. in est de mundi hujus errore, evadere possumus, nisi a Domino per angelum visitemur.Aperitur nobis et porta ferrea, id est et porta mortis, et pæna, quam Filius Dei passionis suæ virtute comminuit; et tunc veniemus ad domum Mariæ, id est ad Ecclesiam Christi, ubi Maria mater Domini habitat, et illic occurret nobis puella nomine Rhode. Conveniens autem hujusmodi nomen Rhode salutis nostræ mysterium est. Rhode enim secundum litteram græcam rosa nuncupatur.Venientibus ergo nobis ad domum Mariæ, puella nomine Rhode occurrit, id est congregatio sanctorum, quæ sanguine martyrii glorioso velut rosa refulget.\n\nADMONITIO IN SERMONEM SEQUENTEM.\n\nProlixum Quesnelli monitum ex instituto nostro,quo in omnia illius huic editioni insertum iri polliciti sumus. proferre cogimur. \" Sermo iste, inquit, utrum habitus sit in festo septem fratrum martyrum Marchabæorum' an vero in festo septem fratrum filiorum S. Felicitatis martyris, id est Januarii, Felicis, Philippi, Sylvani Alexandri, Vitalis, et Martialis, qui tempore Antonini imperatoris martyrio coronati sunt, erit fortasse qui dubitet, si oculos a titulo paulisper averterit, cujus fidem, ut et aliorum hujusmodi, in suspicionem adducere nefas non est apud eruditos.","english":"But neither can we escape from the error of this world in any other way, unless we are visited by the Lord through an angel. There is opened to us also the iron gate, that is, both the gate of death and the punishment which the Son of God crushed by the power of his passion; and then we shall come to the house of Mary, that is, to the Church of Christ, where Mary the mother of the Lord dwells, and there a girl named Rhoda will meet us. But a name of this kind, Rhoda, is a mystery of our salvation. For Rhoda, according to the Greek letter, is called a rose. Therefore, as we come to the house of Mary, a girl named Rhoda meets us, that is, the congregation of the saints, which shines like a rose through the glorious blood of martyrdom.\n\nADMONITION ON THE FOLLOWING SERMON.\n\nWe are compelled to set forth the lengthy admonition of Quesnel, in accordance with our plan, by which we promised that all of it would be inserted into this edition. \"This sermon,\" he says, \"whether it was delivered on the feast of the seven brother martyrs, the Maccabees, or rather on the feast of the seven brothers, sons of Saint Felicity the martyr, that is, Januarius, Felix, Philip, Sylvanus, Alexander, Vitalis, and Martial, who were crowned with martyrdom in the time of the emperor Antoninus, there will perhaps be someone who doubts, if he turns his eyes away for a little while from the title, whose credibility, as also that of others of this kind, it is no sacrilege among the learned to bring into suspicion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Etsi vero horum celebris Romæ memoria ex antiquo fuerit, quoniam ipsam Urbem suo agone nobilitaverant, priorum tamen, id est Machabæorum, triumpho consecratum fuisse hunc sermonem existismamus, tum quia ex sacris Scripturis recitatam commemorat martyrii illorum historiam: Causam, inquit solemnitatis hodiernæ, dilectissimi, plenissime sacræ historiæ lectone didicistis; tum quia non imperatoris vel præfecti Romani credulitati tribuit tale martyrium, sed sævissimi regis impietati,\n\n\" Porro huic martyrum solemnitati aliud festum subjunctum fuisse indicat S. Leo, Natalem scilicet, ut ait, seu dedicationem ecclesiæ, cujus consecratione antiquam festivitatem geminatam esse inferius asserit. Sed cujus ecclesiæ natalis, et cujus consecrationis solemnitas ista esset, nec ipse aperit, nec quisquam post ipsum inquirere sategit: quod videlicet, ut opinor, pro certo habuerint omnes de dedicatione basilicæ S. Petri ad Vincula istud esse intelligendum, cum etiam num hodie una sit dedicationis istius et martyrii Machabæorum festivitas kalendis Augustis affixa.","english":"But although the famous memory of these men at Rome has been of ancient date, since they had ennobled that very City by their contest, we nevertheless think that this sermon was consecrated to the triumph of the former men, that is, of the Maccabees, both because it recalls the history of their martyrdom as read from the sacred Scriptures: \"The reason,\" he says, \"of today's solemnity, most beloved, you have most fully learned from the reading of the sacred history\"; and because he does not attribute such martyrdom to the faith of a Roman emperor or prefect, but to the impiety of a most savage king.\n\nFurthermore, that another feast was joined to this solemnity of the martyrs, St. Leo indicates—namely, as he says, the Nativity, or dedication of a church—and he asserts below that by its consecration the ancient festival was doubled. But whose church's natal day, and whose consecration this solemnity was, he himself does not disclose, nor has anyone after him taken pains to inquire: evidently because, as I think, all held it as certain that this was to be understood of the dedication of the basilica of St. Peter ad Vincula, since even today the dedication of this same church and the martyrdom of the Maccabees are one festival, fixed on the Kalends of August.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"\" Huic autem sententiæ accedere nequaquem possumus. Nam basilica S. Petri ad Vincula ab Eudoxia Valentiniani Augusti uxore ædificata est in monte Exquilino, unde et titulus Eudoxiæ dictus est, quod minime concinit his quæ de loco isto a Leone dicuntur. Siquidem manifestum est non a femina, sed, ab homine exstructam esse basilicam, cujus consecrationis memoria tunc agebatur. Magnificus, inquit, structor parietum, etc. Deinde in eum qui basilicam de qua inquirimus erexit ea omnia convenire debent, quæ Leo edisserit, ut scilicet, 1° ipse suis sumptibus et munificentia ædem ædificari jusserit: Magnificus structor parietum, etc. habitando quod condidit. 2° Et eam ipse consecraverit seu dedicaverit ecclesiam: Qui hoc die antiquam festivitatem hujus loci consecratione geminavit. 3° Ut animarum idem curam habuerit: Sed magnificentior æfificator animarum; imo et docendi munere in urbe Roma, ac proinde episcopi, perfunctus fuerit; faciendo quid docuit. 5° Ut is fuerit, cujus memoriam justo honore venerari possent Romani, et martyrum solemnitati subjungere Non solum, inquit martyres ac martyrum matrem, sed etiam illius memoriam justo honore veneramini, qui hoc die antiquam festivitatem hujus loci consecratione geminavit.","english":"But to this opinion we can by no means agree. For the basilica of St. Peter ad Vincula was built by Eudoxia, wife of the Emperor Valentinian, on the Esquiline Hill, whence it was also called the title of Eudoxia, which does not at all agree with what is said by Leo concerning this place. Indeed it is manifest that the basilica whose consecration was then being commemorated was built not by a woman but by a man. \"The magnificent builder of the walls,\" he says, etc. Then all the things that Leo sets forth must apply to him who raised the basilica about which we are inquiring: namely, 1° that he himself ordered the shrine to be built at his own expense and munificence: \"The magnificent builder of the walls,\" etc., by dwelling in what he built. 2° And that he himself consecrated or dedicated it as a church: \"Who on this day doubled the ancient festivity of this place by its consecration.\" 3° That the same man had care of souls: \"But the more magnificent builder of souls\"; indeed, that he also discharged the office of teaching in the city of Rome, and therefore was a bishop; \"by doing what he taught.\" 5° That he was the one whose memory the Romans could venerate with due honor and join to the solemnity of the martyrs: \"Not only,\" he says, \"do you venerate the martyrs and the mother of the martyrs, but also the memory of him who on this day doubled the ancient festivity of this place by its consecration.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"5° Denique, ut Leoni coævus fuerit, et in oculis eorum quos alloquebatur pietatis opera ediderit, ex quorum memoria, non minus quam ex templi quod cernebant conspectu, ad virtutis profectum accendi possent; sensus est enim horum verborum: Omnia ergo, dilectissimi, quæ oculis cernilis, et mente meministis, ad profectum vestræ ædificationis assumite, etc. Hæc autem omnia in Eudoxiam cadere non possunt: necesse est porro in aliquem ex pontificibus Romanis, ad quos unice pertinebat ecclesias in Urbe dedicare, animarumque in ea doctores atque ædificatores agere. Facile quidem de Cœlestino papa ista dici queunt, qui nimirum sanctitate conspicuus fuit, et basilicam Julii fecisse legitur. Verum prinior sum ut illa ad Sixum III Leonis nostri ultimum decessorem referam. Primum enim manifestumm est ecclesiam cujus dedicationis festus tunc dies agebatur, unam aliquam fuisse e præcipuis Romanæ urbis basilicis; cujus encænia ab universa plebe Romana tanta celebritate, tanta festivitatis magnificentia, tamm conspiranti studio et devoto animo, tanto populi concursu recolebantur: talis erat procul dubio basilica S. Mariæ Majoris, quæ et S Mariæ ad Nives, et ad Præsepe, et Liberii basilica dicitur. Hanc autem a Sixto papa III denuo extructam fuisse et consecratam, testatur liber de Romanis pontificibus, et Adrianus papa in epistola ad Coralum Magnum. Hic fecit basilicam S.","english":"5. Finally, that he was a contemporary of Leo, and performed works of piety in the eyes of those whom he was addressing, so that from their memory of these, no less than from the sight of the temple they beheld, they might be kindled to progress in virtue; for this is the sense of these words: \"All things, therefore, dearly beloved, which you see with your eyes and remember in your mind, take up for the advancement of your edification,\" etc. But all these things cannot apply to Eudoxia; they must rather apply to one of the Roman pontiffs, to whom alone it belonged to dedicate churches in the City and to act as teachers and edifiers of souls therein. Indeed, these things can easily be said of Pope Celestine, who was certainly conspicuous for holiness and is read to have made the basilica of Julius. But I would prefer to refer them to Sixtus III, the last predecessor of our Leo. For first, it is manifest that the church whose dedication feast was then being celebrated was one of the principal basilicas of the Roman city; whose dedication was being commemorated by the entire Roman people with such great celebration, such magnificence of festivity, such concordant zeal and devout spirit, such a concourse of people: such was undoubtedly the basilica of St. Mary Major, which is also called St. Mary ad Nives, and ad Præsepe, and the basilica of Liberius. But that this was rebuilt anew and consecrated by Pope Sixtus III is attested by the book concerning the Roman pontiffs and by Pope Adrian in his letter to Charlemagne. This man made the basilica of St.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Mariæ matris Domini, quæ ab antiquis Liberti cognominabatur, inquit liber ille in Sixto III. De quo ita Andrianus: Sixtus papa, Cælestini successor, fecit basilicam sanctæ Dei genitricis Mariæ cognomento Majorem, quæ et apud Præsepe dicitur. De qua basilica mira sunt quæ referuntur a Petro Cluniacensi, Beda, et iis auctoribus qui de septem Urbis ecclesiis scripserunt. Deinde facile credi potest Leo in Sixti laudes erupisse ex occasione solemnitatis quoniam ab illo fuerat educatus, ei semper adhæserat ut ejus diaconus, eidem proxime successerat ut cui in administrandis rebus ecclesiasticis egregiam navarat operam, cujus etiam recentior omnium erat memoria. Denique et ipse tamquam sanctitatis laude præclarus inter vindicatos cœlites ecclesiasticis tabulis inscriptus reperitur die Martii, ut merito illius memorium justo honore venerandam dixerit sanctus pontifex.","english":"Of Mary, the Mother of the Lord, who was surnamed Liberta by the ancients, that book says in [the life of] Sixtus III. Concerning which Adrian says thus: Pope Sixtus, the successor of Celestine, made the basilica of the holy Mother of God, Mary, surnamed Major, which is also called [the basilica] at the Manger. Concerning this basilica there are marvelous things reported by Peter of Cluny, Bede, and those authors who wrote about the seven churches of the City. Then it can easily be believed that Leo burst forth into praises of Sixtus on the occasion of a solemnity, since he had been educated by him, had always adhered to him as his deacon, and had succeeded him most closely, as one for whom he had exerted excellent effort in administering ecclesiastical affairs, and whose memory was also the most recent of all. Finally, he himself also, as one renowned by the praise of sanctity, is found inscribed among the saints vindicated in the ecclesiastical records on the day of March, so that with good reason the holy pontiff called his memory to be venerated with just honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"« Unum est quod obijici possit, nempe dedicationis S. Mariæ solemnitatem alio die peragi, nempe nonis Augustin nullamque e contra kalendis Augusti ascriptam esse solemnitatem dedicationis in hodierno Martyrrologio Ramano, nisi S. Petri ad Vincula. Sed quid mirum, si per tot annorum decursum multa immutata esse reperiantur in ecclesiasticis hujusmodi tabulis, quarum etiam fides non usquequaque certa est et indubitata? Cæterum eum antiquissima illa basilica sæpius propter vetustatem de novo suscitari, ac denuo consecrari indiguerit. sicut consuetudo poscebat ut ultimæ ejus consecrationis dies inter festa haberetur, ita par erat ut primæ constructionis et consecrationis illius memoria non periret, quæ plurimis videlicet insignibusque miraculis toto orbe celebris evaserat. Ob eam, ut opinior, rationem illius dedicationis solemnitas, quæ a Sixto peracta fuerat, a primo die Augusti ad quintum translata est, ut gemina solemnitas in unam coalesceret, nec festorum dierum numerus cum publicæ rei incommodo exeresceret. Præsertimque id decuit fieri ob aliam S. Petri ad Vincula dedicationem, cujus solemnitas eadem prima die Augusti celebranda occurrit. »","english":"There is one objection that could be made, namely that the solemnity of the dedication of Saint Mary is held on another day, that is, on the Nones of August, and that on the contrary no solemnity of dedication is assigned to the Kalends of August in today's Roman Martyrology, except that of Saint Peter in Chains. But what wonder if, over the course of so many years, many things are found to have been changed in such ecclesiastical tables, whose trustworthiness is not in every respect certain and undoubted? Moreover, since that most ancient basilica often needed to be raised anew on account of its age and consecrated again, just as custom demanded that the day of its last consecration be kept among the feasts, so it was fitting that the memory of its first construction and consecration should not perish, which had become famous throughout the whole world by very many and distinguished miracles. For that reason, as I think, the solemnity of its dedication, which had been performed by Sixtus, was transferred from the first day of August to the fifth, so that the twin solemnities might coalesce into one, and the number of feast days might not increase to the inconvenience of the commonwealth. And it was especially fitting that this be done on account of the other dedication of Saint Peter in Chains, whose solemnity falls to be celebrated on that same first day of August.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Hæc in hyposthesi qua sermo de Machabæis Leonis esse credebatur, necessaria fuerunt. Supervacanca vero et mutilia in rem præsentem cognoscentur, si eumdem sermonem Leoniis non esse demonstravimus. In vetustissimo enim Lectionario ms. Vaticano 3836, quod procul dubio Romanum fuit ad usum basilicæ SS. Philippi et Jacobi, ubi alii genuini Leonis sermones ejus nomine inscribuntur, hic pagina 1, non Leoni, sed Augustino tribuitur hoc titulo: Incipit sermo S. Augustini de SS. Machabæorum kal. Aug.: Quis Leoni Romano pontifici asserere audeat sermonem quem ipsa Romana Ecclesia hoc antiquissimo testimonio ab eodem abjudicat? Posteriorum itaque temporum errore factum est ut in collectionibus 2, et 4, quæ sequioris ætatis sunt, Leoni ascriberetur. Hoc unum documenta nobis evidentissimum est.\n\nAdde quidem hic sermo solemnitatem Machabæorum in ea urbe in qua habitus fuit celebrem indicat. In Africa quidem celebris fuisse cognoscitur tum ex Carthaginensi, veteri kalendario, quod Mabillonius in Analectis vulgavit, tum ex Augustini serm. et 301, de eodem festo editis, qui hujus quoque sermonis eum auctorum confirmare queunt. At Romæ Leonis ætate nullum de Mechabæis festum celebratum fuisse, ex eo colligitur, quo nulla ejus festi Missa notetur kal.","english":"These points were necessary under the hypothesis that the sermon on the Maccabees was believed to be Leo's. But they will be recognized as superfluous and useless for the present matter, if we have shown that the same sermon is not Leo's. For in the very ancient manuscript Lectionary Vatican 3836, which was undoubtedly Roman, for the use of the basilica of Saints Philip and James, where other genuine sermons of Leo are inscribed under his name, this one on page 1 is attributed not to Leo but to Augustine, with this title: Here begins the sermon of Saint Augustine on the Saints Maccabees, on the Kalends of August. Who would dare to claim for Leo, the Roman pontiff, a sermon which the Roman Church herself, by this most ancient testimony, adjudges away from him? It was therefore by the error of later times that in collections 2 and 4, which are of a later age, it was ascribed to Leo. This one piece of evidence is most clear to us.\n\nAdd, indeed, that this sermon indicates that the solemnity of the Maccabees was celebrated in the city in which it was delivered. That it was celebrated in Africa is known both from the old Carthaginian calendar, which Mabillon published in his Analects, and from Augustine's sermons 301 and the one published on the same feast, which can also confirm him as the author of this sermon as well. But that no feast of the Maccabees was celebrated at Rome in Leo's time is gathered from the fact that no Mass of that feast is noted on the Kalends.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Augusti non solum in antiquissimo Sacramentario Leoni attributo, quood secundo tomo recudetur, verum etiam in priori Sacramentario Gregoriano, quod ex duobus mss. Ludovicus Muratorius typis impressit Liturgiæ Rom. veter. tomo II. Quod si in vulgato Gelasiako istud festum astruitur, hoc non esse purum Sacramentarium Gelasianum, et nonnulla posteriora additamenta recepisse certum est, inter quæ recensendam esse Missam de Machabeis, ex ipso Missæ hujus defectu in posteriori Sacramentario Gregoriano quisque intelliget. Additio autem hæc induci potuit ex aliqua Ecclesia ubi Machabæorum festum peragebatur, uti Leonis quoque tempore peragebatur in Gallia; unde eorum festum signatur in Kalenfario Polemii Silvii, quem Gallum scriptorem fuisse et scripsisse in Gallia probabimus in observationibus ad serm. 83, num. 4.\n\nAccedit inscriptio a pluribus edita et novissime recusa a P. abb. Monsacrato in opere de Catenis S. Petri pag. 48, in qua de templo S. Petri in Vinculis hæc inter cætera leguntur: Hoc Domini templum Petro fuit ante dicatum, Tertius antistes Systus sacraverat olim, Civili bello destructum post fuit ipsum.","english":"The August festival is found not only in the most ancient Sacramentary attributed to Leo, which will be reprinted in the second volume, but also in the earlier Gregorian Sacramentary, which Ludovicus Muratorius printed from two manuscripts in the second volume of the Liturgia Romana vetus. But if this feast is asserted in the commonly circulated Gelasian Sacramentary, it is certain that this is not the pure Gelasian Sacramentary and that it has received several later additions, among which the Mass of the Maccabees must be counted, as anyone will understand from the very absence of this Mass in the later Gregorian Sacramentary. This addition, moreover, could have been introduced from some church where the feast of the Maccabees was celebrated, as it was also celebrated in Gaul in Leo's time; hence their feast is marked in the Kalendar of Polemius Silvius, whom we will prove in the observations on Sermon 83, no. 4, to have been a Gallic writer and to have written in Gaul.\n\nThere is also the inscription published by several and most recently reprinted by Father Abbot Monsacratus in his work on the Chains of Saint Peter, page 48, in which, among other things, the following is read concerning the church of Saint Peter in Chains: This temple of the Lord was first dedicated to Peter; the third bishop, Sixtus, once consecrated it; afterwards it was destroyed by civil war.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Eudoxia quidem totum renovavit ibidem: Pelagius rursus sacravit papa beatus, Corpora sanctorum condens ibi Machabæorum Si hæc inscriptio esset antiqua genuinamque referret historiam, ita ut ante Gregorium Machabæorum celebritas sub Pelagio Romæ cæpisset, adhuc sermo Leoni tribui non posset. Tandem formula charissimi, quæ initio capitis inseritur, Augustino quidem familiaris, a Leonis autem consuetudine alienissima est; hocque indicium sermonem Leoni suppositum fuisse vehementius confirmat.\n\nSERMO XIX.\n\nIn Natali sanctorum septem fratrum martyrum Machabæorum.\n\nIn appendice nunc primum collocutus, quia non Leonis, sed Augustini est.\n\nCAP.I. - Gratias, dilectissimi, Domino Deo nostro, quod quanta sit hujus diei solemnitas, etiam si ego taceam, conventus vester ostendit. Tam conspiranti enim studio et devoto animo convenistis, ut festivitatis magnificentiam,etsi sermo non indicet,congregatio tamen ipsa testetur. Et recte: duplex enim causa lætitiæ est: in qua et natalem ecclesiæ colimus, et martyrum passione gaudemus; nec immerito digne Ecclesia horum exsultat martyrio, quorum ornatur exemplo.","english":"Eudoxia indeed renovated the whole place there; blessed Pope Pelagius consecrated it again, establishing there the bodies of the holy Maccabees. If this inscription were ancient and reported a genuine history, so that before Gregory the celebration of the Maccabees had begun at Rome under Pelagius, even then the sermon could not be attributed to Leo. Finally, the formula \"dearest ones,\" which is inserted at the beginning of the chapter, is indeed familiar to Augustine, but utterly foreign to Leo's custom; and this indication more strongly confirms that the sermon was falsely attributed to Leo.\n\nSERMO XIX.\n\nOn the birthday of the seven holy brother martyrs, the Maccabees.\n\nNow first placed in the appendix, because it is not Leo's but Augustine's.\n\nCHAPTER I. — We give thanks, dearest ones, to the Lord our God, because how great is the solemnity of this day, even if I were silent, your assembly shows. For you have come together with such unanimous zeal and devout spirit that, even if the sermon does not declare it, the gathering itself bears witness to the magnificence of the festival. And rightly so: for there is a twofold cause of joy, in which we both honor the birthday of the Church and rejoice in the passion of the martyrs; nor is it undeservedly that the Church exults worthily in the martyrdom of those by whose example she is adorned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Causam ergo solemnitatis hodiernæ, dilectissimi, plenissime sacræ historiæ lectione didicistis,nec latere vos potuit qucm in tanto rerum gestarum ordine exceperitis auditum, cum gloriosam septem martyrum matrem exsultanti et non tacito honoraretis affectu, in singulis quidem filiis passam, sed in omnibus coronatam. Subsecuta est enim felici exitu, quos invicto præmisit hortatu. Beata genitrix, beata progenies, memorabilis præcedentium fortitudo. Nam cum in illo ordine mortium, et in illa dispositione pœnarum, id sævissimi regis excogitasset impietas, ut victoriam sibi et de primis promitteret, quos sine tolerantiæ cruciaret exemplo, et de postremis, quos in supplecio torqueret alieno, multiplicatæ sunt martyrum palmæ, et dum singuli in omnibus vincunt, præter coronas proprias, omnes acquisivere septenas.\n\nCAP. II.- Sed hæc ad fructuosam recolenda sunt aurium voluptatem. Inflat scientia (I Cor. VIII, 1), nisi ædificet obedientia: gravant audita, nisi suscipiantur imitanda. Nec enim quia cossavit persecutor et tortor, quia omnes jam Deo militant potestates, desunt Christianis,455 quas superent, passiones, Fili, inquit, accedens ad servitutem Dei, sta in justitia et timore, et præpara animam tuam ad tentationem (Eccli. II, 1); et Apostolus dicit: Quicumque in Christo pie volunt vivere, persecutionem patiuntur propter justitiam (II Tim. III, 12).","english":"You have learned, dearly beloved, the cause of today's solemnity most fully from the reading of the sacred history, nor could it have escaped you what you heard in so great a sequence of events, when you honored the glorious mother of seven martyrs with an exultant and not silent affection—she who suffered in each of her sons, but was crowned in all. For they followed her in a blessed departure, whom she sent ahead with unconquered exhortation. Blessed mother, blessed offspring, memorable courage of those who went before. For when in that order of deaths and in that arrangement of punishments the impiety of the most savage king had devised this, that he might promise himself victory both from the first, whom he tortured without an example of endurance, and from the last, whom he tormented in another's punishment, the palms of the martyrs were multiplied, and while each one conquered in all, besides their own crowns all acquired seven.\n\nCHAPTER II.—But these things are to be recalled for the fruitful pleasure of the ears. Knowledge puffs up (1 Cor 8:1) unless obedience builds up; things heard weigh down unless they are received as things to be imitated. For it is not because the persecutor and torturer has ceased, because all powers now serve God, that there are lacking to Christians passions to overcome. \"My son,\" he says, \"when you come to the service of God, stand in justice and fear, and prepare your soul for temptation\" (Sir 2:1); and the Apostle says: \"Whoever wish to live piously in Christ suffer persecution for justice's sake\" (2 Tim 3:12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Qui ero putas quievisse persecutionem, et nullum tibi cum hostibus esse conflictum, intemum cordis tui scrutare secretum, et omnes recessus animæ tuæ diligens explorator ingredere; et vide si nulla te impugnat adversitas, si nullus tyrannus vult in mentis tuæ arce dominari. Noli cum avaritia pacem firmare, et iniquorum quæstuum incrementa contemne. Superbiæ concordiam nega, et magis time in gloriam suscipi quam in humilitate calcari. Dissociare ab ira, nee dolorem inflammet invidiæ cupido vindictæ. Renuntia voluptati, avertere ab immunditia, pelle luxuriam, fuge iniquitatem, obnitere falsitati; et cum videris te multiplicem habere pugnam, tu quoque, imitator martyrum, numerosam quære victoriam. Toties enim peccatis morimur,quoties in nobis peccata moriuntur et pretiosa in conspectu Domini etiam ista mors sanctorum ejus (Ps.CXV, 15), ubi homo occiditur mundo, non interitu sensuum, sed fine vitiorum.","english":"Do you think that persecution has ceased, and that you have no conflict with enemies? Search the inner secret of your heart, and enter as a diligent explorer into all the recesses of your soul; and see whether no adversity attacks you, whether no tyrant wishes to rule in the citadel of your mind. Do not make peace with greed, and despise the increase of unjust gains. Refuse agreement with pride, and fear more to be received into glory than to be trampled in humility. Separate yourself from anger, lest the desire for revenge inflame the pain of envy. Renounce pleasure, turn away from impurity, drive out luxury, flee iniquity, resist falsehood; and when you see that you have a manifold struggle, do you also, as an imitator of the martyrs, seek a numerous victory. For we die to sins as often as sins die in us, and even this death is precious in the sight of the Lord for his saints, when a man is slain to the world, not by the destruction of the senses, but by the end of vices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"CAp. III. — Si ergo, charissimi, non ducitis cum infidelibus jugum (II Cor. VI, 14). si peccatores esse desistitis, et nullis carnalium cupiditatem tentationibus ceditis, solemnem hanc diem legitime celebratis; et non solum martyres ac martyrum matrem, sed etiam illius memoriam justo honore veneramini, qui hoc die antiquam festivitatem hujus loci consecratione geminavit; magnificus quidem stuctor parietum, sed magnificentior ædificator animarum, ultra ævi sui terminos opera pietatis extendens, ut utililatibus institutionum ejus etiam in ipso frueretur devota posteritas, et habitando quod condidit et faciendo quod docuit.\n\nCAP. IV. — Omnia ergo, dilectissimi, quæ oculis cernitis, mente meministis, ad profectum vestrum ædificationis assumite, et ita unusquisque vestrum præparato a majoribus utatur habitaculo, ut in seipso meminerit templum Dei esse fundatum. Nihil structuræ suæ pravum,nihil supponat infirindissolubilem connexionem crescat in Dominici corporis unitatem: auxiliante ipso angulari lapide Deo et Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat in sæcula sæculorum. Amen.","english":"CHAPTER III. If therefore, most beloved, you do not bear the yoke with unbelievers (2 Cor 6:14), if you cease to be sinners and yield to no temptations of carnal desire, you celebrate this solemn day lawfully; and you venerate not only the martyrs and the mother of the martyrs, but also the memory of him who on this day doubled the ancient festival by the consecration of this place; magnificent indeed as a builder of walls, but more magnificent as a builder of souls, extending the works of his piety beyond the bounds of his own age, so that a devoted posterity might also enjoy the benefits of his foundations, both by dwelling in what he built and by doing what he taught.\n\nCHAPTER IV. All things, therefore, most beloved, which you see with your eyes and remember in your mind, take up for your own progress in edification, and let each of you so use the dwelling prepared by his forebears as to remember that in himself the temple of God has been founded. Let him lay nothing crooked upon his structure, let him join no weak or unstable element to it, but let the whole body grow by an indissoluble connection into the unity of the Lord's body: with the help of the cornerstone himself, God and our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"SERMO XX.\n\nDe Transfiguratione Domini.\n\nNuncprimumcus ex ms. Patavino S. Antonii, Leoni perperam tributus.\n\nCAP. I. — Hodie, fratres charissimi, solemniter colimus diem illius scilicet qui cum Patre omnia gubernans,condidit omnem diem; Verbum,inquam quod in principio dixit: Fiat lux, et facta est lux (Gen. I, 3). Ipsius caro hodie in monte clarificata est, ut pote textus narrat evangelicus. In monte ante duos vates tresque discipulos transfiguratus est Dominus; scilicet ut nobis spem suæ Divinitatis donaret, suam præ nive faciem candicam eis voluit demonstrare. Si quis vero hos noscere voluerit vates, currat ad evangelistarum sublimissimas voces. Verum si cuilibet Lucas a duobus superioribus dissentire videtur, propter quod non post dies sex, sed post dies octo hanc Domini claritatem ostensam fuisse perhibet (Luc. IX, ). grammaticorum currat ad tropum. Est nempe apud eos tropus, qui syllepsis dicitur, ubi pro uno multi, et pro multis unus comprehenditur, atque totum pro parte. et pars pro toto accipitur; sciatque Lucam nihilominus tropice de scripsisse diem quando promissum est; atque illumm quando completum est, in suo Evangelio comprehendisse. Videlicet quando Dominus hoc promiserat, vespere erat; et cum transfiguratus est, mane nihilominus apparebat.","english":"SERMON XX.\n\nOn the Transfiguration of the Lord.\n\nNow first published from the manuscript of St. Anthony of Padua, wrongly attributed to Leo.\n\nCHAPTER I. — Today, most beloved brothers, we solemnly keep the day of him who, governing all things with the Father, created every day; the Word, I say, who in the beginning said: Let there be light, and there was light (Gen 1:3). His flesh today was glorified on the mountain, as the Gospel text recounts. On the mountain the Lord was transfigured before two prophets and three disciples; that is, to give us hope of his Divinity, he willed to show them his face shining white as snow. But if anyone wishes to know these prophets, let him run to the most sublime words of the evangelists. Yet if to anyone Luke seems to disagree with the two above him, in that he reports that this glory of the Lord was shown not after six days but after eight days (Lk 9), let him run to the trope of the grammarians. For there is among them a trope called syllepsis, where many are understood for one and one for many, and the whole is taken for the part and the part for the whole; and let him know that Luke nonetheless wrote tropically, setting down in his Gospel the day when it was promised, and theirs when it was fulfilled. Evidently, when the Lord had promised this, it was evening; and when he was transfigured, it was nonetheless morning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Matthæus vero et Marcus prætermittentes dies promissionis et transfigurationis, solummodo integros sex medios maluerunt tradere recordationi perpetuæ.\n\nCAP. II.- Verumtamen si aliquis dicat cur ante duos vates et tres discipulos voluit transfigurari, reminiscatur ipsius luculenti primi sermonis Domini; ipse inquit Judæis: In lege vestra seriptum est quia duorum hominum sit verum testimonium (Joam. XIII, 17). Ut autem seipsum ostenderet esse qui dixit Moysi Ego sum qui sum, et hæc dices filiis Israel: Qui est: misit me ad vos (Exod. III, ): quique eumdem Moysem ob liberationem filiorum Israel ad Pharaonem miserat, et ei in monte Sina legem dederat, atque prophetam Eliam igneo curru in aereum cœlum devexerat, hos testes ad suæ claritatis transfigurationem divina potestate cum discipulis contemplandam perduxerat; nimirum unum eorum revocans a limine mortis, alterum a translatione paradisi. Nullus enim scire poterat supulcru Moysi, nisi qui jussit et ad se eum perduxit; et nemo quo esset Elias translatus cognoverat, nisi qui eum ad se vocaverat. Hic est enim Unigenitus Patris, qui propter humari generis redemptionem effici voluit primogenitus matris. In hac namque hodierna transfiguratione coadunare voluit utriusque paginæ concordationem. Ut enim ostenderet se esse legis Dominum et prophetam, hos voluit perducere ad testimonium evangelistarum.","english":"Matthew and Mark, however, passing over the days of the promise and of the transfiguration, preferred to commit to perpetual remembrance only the six days in between.\n\nCHAPTER II. — Yet if anyone asks why he wished to be transfigured before two prophets and three disciples, let him recall that illustrious first sermon of the Lord himself; he said to the Jews: In your law it is written that the testimony of two men is true (John 13:17). But to show that he himself is the one who said to Moses, I am who I am, and you shall say this to the children of Israel: He who is has sent me to you (Exod. 3), and who had sent that same Moses to Pharaoh for the liberation of the children of Israel, and had given him the law on Mount Sinai, and had carried the prophet Elijah in a fiery chariot into the airy heaven — these witnesses he brought with him by divine power to the transfiguration of his brightness, to be contemplated together with the disciples; namely, recalling one of them from the threshold of death, the other from his translation into paradise. For no one could know the tomb of Moses except the one who commanded it and brought him to himself; and no one had known where Elijah had been translated except the one who had called him to himself. For this is the Only-begotten of the Father, who for the redemption of the human race willed to become the firstborn of a mother. For in this day's transfiguration he willed to unite the harmony of both pages. For to show that he is the Lord of the law and of the prophet, he willed to bring these men to the testimony of the evangelists.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"In hac siquidem transfiguratione placuit ei, dispensatori Patris ostendere Filii dispensatorem, scilicet Petrum Moysi, et castum ve terem casto novo demonstrare voluit, Eliam Joanni. Duos soles in monte cernebant hodie discipuli,unum, qui ab eis omnibus contemplabatur in firmamento, et alterum, qui splendidius eo fulgens a vatibus et discipulis cernebatur, facies Jesu. Hic vero Sol, qui in monte rutilabat, illum qui in firmamento est sua potentia illustrabat. Iste namque Sol justitiæ ardens et lucens; ardendo enim in se accendit fideles, lucendo illuminat omnes. De isto namque Sole ait Joannes: Erat lux vera quæ illuminat omnem hominem venientem in hunc mundum (Joam. I, 9).\n\nCAP. III. - Verum ut claritas illius nobis certo certius insinuaretur, postquam in aliam speciem vultus ejus transfiguratus est, et a nube lucida cum apostolis obumbratus a Patre veraciter est clarificatus: Hic est, inquit, Filius meus charissimus, ipsum audite,( Luc IX, 35). Discipuli vero tantam vocem non ferentes,ceciderunt in faciem, recendentibusque Moyse et Elia, remansit sola soboles divina, quæ erigens eos inquit, Nolite timere, quod est dicere: Timeant illi, qui non credunt, timeant quos phantasmata illudunt. Vos, qui Patris Filio obeditis, ejusque arcanis secretis interestis, quam ob rem timidi estis?","english":"In this transfiguration, indeed, it pleased him, the dispenser of the Father, to show the dispenser of the Son—namely, Peter to Moses—and he wished to demonstrate the holy old to the holy new, Elijah to John. Today the disciples beheld two suns on the mountain: one, which was contemplated by them all in the firmament, and the other, which shone more splendidly than that one and was beheld by the prophets and the disciples—the face of Jesus. But this Sun, who blazed on the mountain, illumined by his power that sun which is in the firmament. For this is the Sun of righteousness, burning and shining; for by burning he kindles the faithful in himself, and by shining he enlightens all. For of this Sun John says: He was the true light which enlightens every man coming into this world (John 1:9).\n\nCHAPTER III. — But so that the brightness of that light might be made known to us more certainly, after his countenance was transfigured into another appearance, and he was overshadowed with the apostles by a bright cloud and truly glorified by the Father: This is, he said, my most beloved Son, hear him (Luke 9:35). But the disciples, unable to bear so great a voice, fell on their face, and as Moses and Elijah withdrew, there remained only the divine offspring, who, raising them up, said: Do not be afraid—which is to say: Let those fear who do not believe; let those fear whom phantasms mock. You, who obey the Son of the Father and are present at his hidden mysteries, why are you afraid?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Attamen sancti discipuli respicientes, neminem viderunt, nisi solum Jesum; ut liquido demonstraretur quia vox quæ missa fuerat, non Moysi, non Eliæ, sed unigentio Filio solummodo congruerat. De hac quippe visione quidam facundissimus poeta admiratur atque collaudat meritum horum trium apostolorum dicens (Sedutius, l. III, v. seqq.): O meritum sublime trium, quibus illa videre Contigit in mundo quæ non sunt credita mundo! Quid? quod et Eliam, et clarum virtute Moysem Ignotos oculis viderunt lumine cordis. Ut major sit nostra fides hunc esse per orbem Principium ac finem, hunc Alpha videlicet et: Quem medium tales circumfulsere prophetæ. Alter adhuc vivens, alter stane lumine vitæ: Sidereoque sono, Meus hic est Filius, aiens, Ostendit verbo genitum vox Patria Christum.\n\nHinc namque Moysi deprecanti atque dicenti, Ostende mihi gloriam tuum, ait Dominus; Non poteris videre facien meam: non enim videbit me homo et vivet. Ecce, inquit, est locus apud me, et stabis supra petram; cumque transibit gloria mea, ponam te in foramine petræ, et protegam te dextera mea, donec pertranseam, tollamque manum meam, et videbis posteriora mea, faciem autem meam videre non poteris (Exod. XXXIII, 18, 20seqq.).Quidnam, dilectissimi, est hoc? quid nam est hoc? Numquidnam Dominum nemo vidit umquam?","english":"Nevertheless, the holy disciples, looking up, saw no one except Jesus alone, so that it might be clearly shown that the voice which had been sent forth befitted not Moses, not Elijah, but the only-begotten Son alone. For concerning this vision a certain most eloquent poet marvels and extols the merit of these three apostles, saying: O sublime merit of the three, to whom it fell to see in the world what the world has not believed! What? That they saw both Elijah and Moses, renowned in virtue, unknown to their eyes but known by the light of the heart. So that our faith may be the greater that this is the beginning and the end throughout the world, this, namely, the Alpha and: whom such prophets, standing in the midst, shone around. The one still living, the other standing in the light of life; and with starry sound, \"This is my Son,\" the Father's voice declaring, showed Christ, begotten in the Word.\n\nHence indeed, when Moses prayed and said, \"Show me your glory,\" the Lord said: \"You cannot see my face, for no man shall see me and live. Behold,\" he said, \"there is a place with me, and you shall stand upon the rock; and when my glory passes by, I will place you in a cleft of the rock, and I will protect you with my right hand until I pass by, and I will take away my hand, and you shall see my back parts, but my face you cannot see.\" What, then, beloved, is this? What is this? Has no one ever seen the Lord?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Numquinam mentitus est unus horum, qui dixit: Deum nemo vidit umquam, nisi Unigenitus, qui est in sinu Patris, ipse enarravit (Joan. I, 18)?Num quidnam omnipotens Pater incapabiliss et immensus, atque invisibilis corporeus esse creditur, aut membra illi ascribuntur corporalia, ut referatur eum habere posteriora? Magnum est hoc, profundum est hoc; et tantillis tam profundum rimari non est facile. Sed illi soli est aperiendum, qui cum vult, brutis animalibus aperit os ad loquendum. O sancte Spiritus nobis resera hoc summum Patris eloquium. Attendite diligentius, attendite dilectissimi cautius, et una mecum vestrum parate animum.\n\nCAP. IV. - Cum pertransiero, inquit Dominus, videbis posteriora mea, faciem meam videre non poteris (Exod..XXXIII, 23). Facies namque Domini incompre hensibilis Dertas; posteriora vero ejus Filii credenda est assumpta humanitas. Profecto per faciem, quæ prima pars est corporis, Divinitas insinuatur ante omnia sæcula; posteriora vero Christi humanitas est, quæ in ultima ad nos per inviolatam venit Mariam tempora. In hac siquidem die, quod suo famulo promisit Moysi, fideliter per Filium Pater complevit. De hac quidem solemnitate hujus diei David ait: Confessionem459 et decorem induisti, amictus lumine sicut vestimento (Ps. CIII, 1).","english":"Did one of these lie, who said: No one has ever seen God, except the Only-Begotten, who is in the bosom of the Father, he has declared him (John 1:18)? Is the omnipotent Father, then, to be believed to be incapable of being contained and immense, and invisible, and corporeal, or are bodily members ascribed to him, so that it is reported that he has posteriors? This is a great matter, this is a deep matter; and for such little ones to search out so deep a thing is not easy. But it must be opened by him alone who, when he wills, opens the mouth of brute animals to speak. O Holy Spirit, unlock for us this highest utterance of the Father. Attend more diligently, attend more carefully, most beloved, and prepare your mind together with me.\n\nCHAPTER IV. — When I pass by, says the Lord, you shall see my posteriors, but you shall not be able to see my face (Exodus 33:23). For the face of the Lord is the incomprehensible Divinity; but his posteriors must be believed to be the assumed humanity of the Son. Indeed, by the face, which is the first part of the body, the Divinity is indicated before all ages; but the posteriors of Christ are the humanity, which in the last times came to us through the inviolate Mary. On this day, indeed, what he promised to his servant Moses, the Father faithfully fulfilled through the Son. Concerning this solemnity of this day David says: You have put on confession and beauty, clothed with light as with a garment (Psalm 103:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Confessionem et decorem indutus est Christus, cum gloria paternæ vocis glorificatus est: amictus est lumine sicut vestimento, cum solis splendore suum discipulis coruscantem ostendit vultum. De hac quoque solemnitate Habacuc propheta mirabatur, cum ab ipso decantabatur: Domine, audivi auditum tuum et timui, consideravi opera tua et expavi. (Hab. III, 1). Numquid fabricam mundi iste miratus expavit? Non. Sed quid miratus expavit? Audi quid sequitur: In medio, inquit, duorum animalium cognosceris. O charissimi, quid est in medio duorum animalium cognoscir?Nisi aut in medio duorum testamentorum, aut in medio Moysis et Eliæ cum eo hodie in monte sermocinantium.Hic namque est lapis angularis, in quo uterque paries meruit copularin scilicet vetus Testamentum, et novum Vetus significatum est per Moysem et Eliam, per auox lex et prophetæ designantur. Novum vero per Petrum et Jacobum et Joannem, per quos sanctum et veneradum designatur Evangelium. Sive per Moysen et Iliam prior ille Judaicus populus, per Petrum, Jacobum et Joannem popolus designatus est gentilis. Hic vero est populus ambulans in tenebris, qui vidit luvem magnam; ad quam lucem nos Unigenitus Patris perducat contemplandam in illa patria, in qua justi fulgebunt sicut sol, et ipse Deus erit omnia in omnibus, qui cim Deo Patre et Spiritu sanvto vivit et regnat, et glorificatur Deus per num","english":"Christ is clothed in confession and beauty when he is glorified by the glory of the Father's voice; he is clothed with light as with a garment when he shows to his disciples his face shining with the brightness of the sun. The prophet Habakkuk also marveled at this solemnity, when he sang of it: Lord, I have heard your report and I feared; I considered your works and I was afraid (Habakkuk 3:1). Was it the fabric of the world that he marveled at and feared? No. But what did he marvel at and fear? Hear what follows: In the midst, he says, of two animals you will be known. O dearly beloved, what is it to be known in the midst of two animals, except either in the midst of the two Testaments, or in the midst of Moses and Elijah, who were speaking with him today on the mountain? For this is the cornerstone, in which both walls merited to be joined together—namely, the Old Testament and the New. The Old was signified through Moses and Elijah, through whom the law and the prophets are designated. The New, however, through Peter and James and John, through whom the holy and venerable Gospel is designated. Or through Moses and Elijah that former Jewish people is designated, through Peter, James, and John the Gentile people. For this is the people walking in darkness, who saw a great light; to which light may the Only-Begotten of the Father bring us to contemplate in that homeland, in which the righteous will shine like the sun, and God himself will be all in all, who with God the Father and the Holy Spirit lives and reigns, and is glorified as God through","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}