Leo the Great: SERMONES DE QUADRAGESIMA

[1] Hebraeorum quondam populus et omnes Israeliticae tribus, cum propter peccatorum suorum offensiones gravi Philistinorum dominatione premerentur, ut superare hostes suos possent, sicut sacra manifestat historia, vires animi et corporis indicto sibi reparavere jejunio. Intellexerant enim duram et miseram illam subjectionem neglectu se mandatorum Dei et morum corruptione meruisse, frustraque se armis certare, nisi prius vitiis repugnassent. Abstinentes ergo a cibo et potu severae sibi castigationis adhibuere censuram; et ut hostes suos vincerent, gulae illecebram in seipsis ante vicerunt.

[1] The people of the Hebrews formerly, and all the tribes of Israel, when, on account of the offenses of their sins, they were pressed under the heavy domination of the Philistines, in order that they might overcome their enemies, as sacred history declares, restored the powers of mind and body to themselves by a fast imposed upon them. For they had perceived that they had deserved that harsh and miserable subjection by neglect of God’s commandments and by corruption of morals, and that they strove in vain with arms unless they first resisted vices. Therefore, abstaining from food and drink, they applied to themselves the discipline of severe chastisement; and so that they might conquer their enemies, they first conquered the lure of gluttony within themselves.

Factumque est hoc modo ut saevi adversarii et graves domini esurientibus cederent, quos sibi saturos subjugarant. Et nos itaque, dilectissimi, inter multas adversitates et praelia constituti, si similibus remediis uti cupimus, simili observatione curemur. Eadem enim propemodum causa nostra est quae illorum fuit: quoniam sicut illi a carnalibus adversariis, ita et nos a spiritalibus maxime impugnamur inimicis.

And this came to pass in such a way that fierce adversaries and harsh masters yielded to the hungry, whom they had subjugated for their own satisfaction. And we therefore, most beloved, placed amid many adversities and battles, if we desire to use similar remedies, ought to be cared for by similar observance. For our cause is almost the same as theirs was: since just as they were attacked by carnal adversaries, so we are chiefly assailed by spiritual enemies.

Qui si donata nobis per Dei gratiam morum correctione vincantur, etiam corporeorum nobis hostium fortitudo succumbet; et emendatione nostra infirmabuntur, quos graves nobis, non ipsorum merita, sed nostra delicta fecerunt.

If these, given to us by God's grace, are subdued by correction of morals, even the strength of our bodily enemies will succumb; and by our amendment those whom they made grievous to us — not by their own merits but by our faults — will be weakened.

[2] Quapropter, dilectissimi, ut omnes hostes nostros superare valeamus, per observantiam coelestium mandatorum divinum quaeramus auxilium, scientes non aliter nos praevalere posse adversariis nostris, nisi praevaluerimus et nobis. Sunt enim intra nosmetipsos multa certamina, et aliud caro adversus spiritum, aliud adversus carnem spiritus concupiscit (Galat. V, 17). In qua dissensione si cupiditates corporis fuerint fortiores, turpiter animus amittet propriam dignitatem, et perniciosissimum erit eum servire quem decuerat imperare.

[2] Therefore, most beloved, so that we may be able to overcome all our enemies, let us seek divine help by observance of the heavenly commandments, knowing that we cannot otherwise prevail over our adversaries unless we have first prevailed over ourselves. For within ourselves there are many contests, and one thing the flesh desires against the spirit, another the spirit concupiscit against the flesh (Galat. V, 17). In that dissension, if the desires of the body are stronger, shamefully the soul will lose its proper dignity, and it will be most pernicious to serve him whom it ought to have ruled.

Si autem mens rectori suo subdita, et supernis muneribus delectata, terrenae voluptatis incitamenta calcaverit, et in suo mortali corpore regnare peccatum non siverit (Rom. VI, 12), ordinatissimum tenebit ratio principatum, et munitiones ejus nulla spiritalium nequitiarum labefactabit illusio: quia tunc est vera pax homini et vera libertas, quando et caro animo judice regitur, et animus Deo praeside gubernatur. Haec autem praeparatio, dilectissimi, licet omni tempore salubriter assumatur, ut pervigiles hostes incessabili superentur industria, nunc tamen sollicitius expetenda est, et studiosius instruenda, quando et ipsi subtilissimi adversarii acriori insidiantur astutia.

If, however, the mind, submissive to its ruler and delighted with heavenly gifts, trampling underfoot the inducements of earthly pleasure, and not permitting sin to reign in its mortal body (Rom. 6, 12), reason will hold the principate in most orderly fashion, and no illusion of spiritual wickedness will undermine its bulwarks: for then there is true peace for man and true liberty, when the flesh is governed by the mind as judge, and the spirit is governed with God presiding. This preparation, most beloved, although salutarily to be assumed at all times, so that ever-watchful enemies may be overcome by unceasing industry, must nevertheless now be sought more anxiously and instructed more diligently, when the very most subtle adversaries lie in ambush with sharper craft.

Scientes enim adesse sacratissimos Quadragesimae dies, in quorum observantia omnes praeteritae desidiae castigantur, omnes negligentiae diluuntur, ad hoc utique totam vim suae malignitatis intendunt, ut celebraturi sanctum Pascha Domini, in aliquo inveniantur immundi; et unde eis obtinenda erat propitiatio, inde contrahatur offensio.

Knowing, then, that the most sacred days of Quadragesima are at hand, in whose observance all past desidia is chastised, all negligences are washed away, moreover they direct the whole force of their malignity, so that, about to celebrate the holy Pasch of the Lord, they may be found unclean in some respect; and from that quarter whence propitiation was to be obtained for them, thence an offence is contracted.

[3] Accedentes ergo, dilectissimi, ad Quadragesimae initium, id est, ad diligentiorem Domini servitutem, quia quasi ad quemdam agonem sancti operis introimus, ad pugnas tentationum animas praeparemus; et intelligamus quanto studiosiores pro nostra salute fuerimus, tanto nos vehementius ab adversariis impetendos. Sed fortior est qui in nobis est quam qui adversum nos est, et per ipsum validi sumus, in cujus virtute confidimus: quia ob hoc Dominus se tentari a tentatore permisit, ut cujus munimur auxilio, ejusdem erudiremur exemplo. Vicit enim adversarium, ut audistis, testimoniis legis, non potestate virtutis; ut hoc ipso et hominem plus honoraret, et adversarium plus puniret, cum hostis generis humani non quasi a Deo jam, sed quasi ab homine vinceretur.

[3] Therefore approaching, most beloved, the beginning of Quadragesima, that is, the more diligent service of the Lord, since we enter as it were into a certain agon of holy work, let us prepare our souls for the battles of temptations; and let us understand that the more zealous we are for our salvation, the more vigorously we will be assailed by adversaries. But he who is in us is stronger than he who is against us, and through him we are strong, in whose virtue we trust: for for this reason the Lord allowed himself to be tempted by the tempter, that by whose aid we are fortified we might be taught by the same example. For he conquered the adversary, as you heard, by the testimonies of the law, not by the power of might; so that by this very thing he both dignified man the more and punished the adversary the more, since the enemy of the human race was conquered not as if by God now, but as if by man.

Pugnavit ergo ille tunc, ut et nos postea pugnaremus; vicit ille, ut et nos similiter vinceremus. Nulla sunt enim, dilectissimi, sine tentationum experimentis opera virtutis, nulla sine probationibus fides, nullum sine hoste certamen, nulla sine congressione victoria. Vita haec nostra in medio insidiarum, in medio praeliorum est.

He therefore fought then, that we might fight afterward; he conquered, that we might likewise conquer. For there are no works of virtue, most beloved, without the trials of temptations; no faith without proofs; no contest without an enemy; no victory without an encounter. This our life is in the midst of snares, in the midst of battles.

Si nolumus decipi, vigilandum est; si volumus superare, pugnandum est. Et ideo sapientissimus Salomon, Fili, inquit, accedens ad servitutem Dei, praepara animam tuam ad tentationem (Eccli. II, 1). Vir enim sapientia Dei plenus, sciens studium religionis laborem habere certaminis, cum praevideret pugnae periculum, ante admonuit pugnaturum: ne forte si ad ignorantem tentator accederet, imparatum citius vulneraret.

If we do not wish to be deceived, we must be vigilant; if we wish to overcome, we must fight. And therefore the most wise Solomon, "My son," he says, "when you come to the service of God, prepare your soul for temptation" (Eccli. II, 1). For a man full of the wisdom of God, knowing that the study of religion has the labour of contest, when he foresaw the peril of the fight, admonished beforehand that one would have to fight: lest perhaps if the tempter should approach an ignorant man, he might more quickly wound the unprepared.

[4] Nos itaque, dilectissimi, qui divinis eruditionibus instituti, ad agonem praesentis certaminis scienter accedimus, audiamus dicentem Apostolum: Non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, adversus mundi rectores tenebrarum harum, contra spiritalia nequitiae, in coelestibus (Ephes. VI, 12); et non ignoremus quod hi hostes nostri contra se geri omnia sentiunt, quaecumque nos pro nostra salute agere tentamus; et hoc ipso quod boni aliquid appetimus, adversarios provocamus. Haec enim inter nos atque illos per diabolicae invidiae fomitem inveterata dissensio est, ut quia illi ab his bonis exciderunt, ad quae nos Deo auxiliante provehimur, nostris justificationibus torqueantur.

[4] We therefore, dearest, who being trained in divine instructions, knowingly approach the agon of the present contest, let us hear the Apostle saying: Our struggle is not against flesh and blood, but against princes and powers, against the world‑rulers of these darknesses, against the spiritual wickednesses in the heavens (Ephes. VI, 12); and let us not be ignorant that these our enemies reckon all things to be turned against themselves which we attempt to do for our salvation; and by this very fact that we, being good, desire something, we provoke adversaries. For between us and them, through the kindling of diabolical envy, there is an inveterate dissension, so that because they have fallen away from those goods to which we, God assisting, are advanced, they are tormented by our justifications.

Si ergo nos erigimur, illi corruunt; si nos convalescimus, illi infirmantur. Remedia nostra plagae ipsorum sunt, quia curatione nostrorum vulnerum vulnerantur. State ergo, dilectissimi, ut Apostolus ait, succincti lumbos mentis vestrae in veritate, et calceati pedes in praeparatione Evangelii pacis, in omnibus sumentes scutum fidei, in quo possitis omnia tela maligni ignea exstinguere, et galeam salutis assumite, et gladium spiritus, quod est verbum Dei (Ephes.

If therefore we are raised up, they fall; if we grow strong, they are weakened. Our remedies are the wounds of them, because by the healing of our wounds they are wounded. Stand therefore, most beloved, as the Apostle says, girding the loins of your mind in truth, and having your feet shod in the preparation of the Gospel of peace, taking in all things the shield of faith, in which you may quench all the fiery darts of the wicked, and take the helmet of salvation, and the sword of the Spirit, which is the word of God (Ephes.

VI, 14). Videte, dilectissimi, quam potentibus nos telis, quam insuperabilibus munimentis dux multis insignis triumphis, et invictus Christianae militiae magister armaverit. Succinxit lumbos balteo castitatis, calceavit pedes vinculis pacis: quia et discinctus miles cito ab impudicitiae incentore vincitur, et non calceatus facile a serpente mordetur. Scutum fidei ad protectionem totius corporis dedit, capiti galeam salutis imposuit, dexteram gladio, id est verbo veritatis, instruxit: ut spiritalis praeliator non solum sit tutus a vulnere, sed et repugnantem valeat vulnerare.

VI, 14). See, most beloved, with how potent weapons, with what insuperable bulwarks the leader, distinguished by many triumphs and unconquered master of the Christian militia, has armed us. He girded the loins with the belt of chastity, he shod the feet with the bonds of peace: for an ungirded soldier is soon overcome by the instigator of impurity, and one not shod is easily bitten by the serpent. He gave the shield of faith for the protection of the whole body, placed upon the head the helmet of salvation, equipped the right hand with the sword, that is, with the word of truth: so that the spiritual combatant may not only be secure from wound, but also be able to wound the resisting one.

[5] His igitur, dilectissimi, freti armis, impigre atque intrepide propositum nobis certamen ineamus: ut in isto jejuniorum stadio, non eo tantum simus fine contenti, ut solam ciborum abstinentiam putemus esse sectandam. Parum enim est si carnis substantia tenuatur, et animae fortitudo non alitur. Afflicto paululum exteriore homine, reficiatur interior; et subtracta carni saturitate corporea, spiritalibus mens deliciis roboretur.

[5] Therefore, relying on these arms, most beloved, let us enter eagerly and intrepidly upon the contest set before us: that in this stadium of fasts we be not content with so small an end as to think only the abstinence of foods to be followed. For it is little if the substance of the flesh is made thin and the fortitude of the soul is not nourished. With the outer man a little afflicted, let the inner be restored; and with the bodily satiety taken away from the flesh, let the mind be strengthened by spiritual delights.

Circumspiciat se omnis anima Christiana, et severo examine cordis sui interna discutiat. Videat ne quid ibi discordiae inhaeserit, ne quid cupiditatis insederit. Castitas incontinentiam procul pellat, tenebras simulationis lux abigat veritatis.

Let every Christian soul look about itself, and by a severe examination of its heart shake out the inward parts. Let it see that nothing of discord has clung there, that nothing of cupidity has taken root. Let chastity drive far off incontinence, and let the light of truth dispel the darkness of simulation.

Detumescat superbia, resipiscat iracundia, comminuantur jacula noxarum, et obtrectatio linguae frenetur. Cessent vindictae, et oblivioni mandentur injuriae. Omnis postremo plantatio quam non plantavit Pater coelestis, radicitus auferatur (Matth.

Let pride be abated, let wrath come to its senses, let the javelins of offenses be broken, and let the disparagement of the tongue be restrained. Let vindications cease, and let injuries be committed to oblivion. Finally, every planting which the Heavenly Father did not plant, let it be rooted up from the roots (Matt.

XV, 13). Tunc enim in nobis bene virtutum semina nutriuntur, quando de agro cordis nostri omne germen externum evellitur. Si quis ergo in quempiam ita cupiditate ultionis exarsit, ut eum aut carceri tradiderit aut vinculis illigaverit, absolutionem non solum insontis, sed etiam ejus qui poena dignus videtur acceleret: ut illa Dominicae orationis regula fidenter utatur, dicens: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. (Matth.

15, 13). For then in us the seeds of virtues are well nourished, when from the field of our heart every external shoot is uprooted. If therefore anyone has burned with a desire for vengeance against someone so much that he has handed him over to prison or bound him with chains, he should hasten absolution not only of the innocent but also of him who seems worthy of punishment: so that he may confidently use that rule of the Lord’s Prayer, saying, Forgive us our debts, as we also forgive our debtors. (Matth.

VI, 12). Quam partem petitionum ita Dominus speciali insinuatione commendat, quasi totius orationis effectus in hac conditione consistat: Si enim, inquit, dimiseritis hominibus peccata eorum, dimittet et Pater vester vobis, qui in coelis est. Si autem non dimiseritis hominibus, nec Pater vester dimittet vobis peccata vestra (Ibid. 14).

6, 12). Which part of petitions the Lord thus commends by special insinuation, as though the whole effect of prayer consisted in this condition: For if, he says, you forgive men their sins, your Father also will forgive you, who is in heaven. But if you do not forgive men, neither will your Father forgive your sins (Ibid. 14).

[6] Proinde, dilectissimi, memores infirmitatis nostrae, quia facile in quaelibet delicta prolabimur, hoc potissimum remedium, et istam efficacissimam vulnerum nostrorum curationem nullatenus negligamus. Remittamus, ut remittatur nobis; demus veniam, quam rogamus; et non studeamus vindicari, qui nobis precamur ignosci. Pauperum gemitus surdo non transeamus auditu, et misericordiam indigentibus prompta benignitate praestemus, ut misericordiam in judicio mereamur invenire.

[6] Therefore, most beloved, mindful of our infirmity, since we easily slip into sins in any matter, let us by no means neglect this primary remedy and this most efficacious healing of our wounds. Let us forgive, so that we may be forgiven; let us give the pardon we ask; and let us not seek to be avenged, we who entreat to be pardoned. Let us not pass the groaning of the poor by with deaf hearing, but show mercy to those in need with ready benignity, that we may deserve to find mercy at the judgment.

Ad quam perfectionem qui studium suum gratia Dei adjutus intenderit, hic sanctum jejunium fideliter peraget (I Cor. V, 8), hic a fermento malitiae veteris alienus, in azymis sinceritatis et veritatis ad beatum Pascha perveniet, et per novitatem vitae digne laetabitur in sacramento reformationis humanae: per Christum Dominum nostrum, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

To that perfection, if one directs his zeal aided by the grace of God, he will faithfully keep this holy fast (1 Cor. V, 8), will be free from the ferment of the old malice, and in the azymes of sincerity and truth will reach the blessed Pascha, and by the newness of life will worthily rejoice in the sacrament of human reformation: through Christ our Lord, who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.