Leo the Great: SERMONES DE QUADRAGESIMA

[1] Licet nobis, dilectissimi, appropinquante festivitate paschali jejunium quadragesimale ipse legitimi temporis recursus indicat, cohortatio tamen etiam nostri sermonis adhibenda est, quae, auxiliante Domino, nec inutilis sit pigris, nec onerosa devotis. Nam cum omnem observantiam nostram ratio istorum dierum poscat augeri, nemo est (ut confido) de vobis, qui se ad opus bonum non gaudeat incitari. Natura enim nostra, manente adhuc mortalitate, mutabilis, etiamsi ad summa quaeque virtutum studia provehatur, semper tamen sicut potest habere quo recidat, ita potest habere quo crescat.

[1] Although for us, most beloved, with the paschal festival approaching the quadragesimal fast itself indicates the return of its legitimate season, yet exhortation of our sermon must also be applied, which, the Lord aiding, may be neither useless to the lazy nor burdensome to the devout. For since the reason of these days demands that all our observance be increased, there is no one (as I trust) among you who does not rejoice to be incited to good work. For our nature, mortality still remaining, is mutable; even if it be advanced to the highest pursuits of virtues, yet always, just as it can have that whereby it falls back, so it can have that whereby it grows.

Et haec est perfectorum vera justitia, ut numquam praesumant se esse perfectos, ne ab itineris nondum finiti intentione cessantes, ibi incidant deficiendi periculum, ubi proficiendi deposuerint appetitum. Quia ergo nemo nostrum, dilectissimi, tam perfectus et sanctus est, ut perfectior sanctiorque esse non possit, omnes simul sine differentia graduum, sine discretione meritorum, ab iis in quae pervenimus, in ea quae nondum apprehendimus, pia aviditate curramus, et ad mensuram consuetudinis nostrae necessariis aliquid addamus augmentis. Parum enim religiosus alio tempore demonstratur, qui in his diebus non religiosior invenitur.

And this is the true justice of the perfected, that they never presume themselves to be perfect, lest, ceasing in the intention of a journey not yet finished, they there fall into the danger of failing, where they have laid aside the desire of advancing. Therefore, since none of us, most beloved, is so perfect and so holy that he cannot be more perfect and holier, let us all together, without distinction of degrees, without discrimination of merits, run from those things into which we have come toward those things which we have not yet apprehended with pious avidity, and add somewhat to the measure of our custom by necessary increments. For one is shown little religious at another time who is not found more religious in these days.

[2] Unde opportune auribus nostris lectio apostolicae praedicationis insonuit, dicens: Ecce nunc tempus acceptum, ecce nunc dies salutis (II Cor. VI, 2). Quid enim acceptius hoc tempore, quid salubrius his diebus, in quibus vitiis bellum indicitur, et omnium virtutum profectus augetur? Semper quidem tibi, o anima Christiana, vigilandum contra salutis tuae adversarium fuit, ne ullus pateret locus tentatoris insidiis; sed modo tibi major cautio et sollicitior est adhibenda prudentia, quando idem hostis tuus acriori saevit invidia.

[2] Whence opportunely to our ears the reading of apostolic preaching resounded, saying: Behold now the acceptable time, behold now the day of salvation (2 Cor. 6, 2). For what is more acceptable at this time, what more salutary in these days, in which war is proclaimed against vices, and the progress of all virtues is increased? Indeed always for you, O Christian soul, there has been need to be watchful against the adversary of your salvation, lest any place be open to the snares of the tempter; but now a greater caution and a more solicitous prudence must be applied to you, when that same enemy of yours rages more fiercely with envy.

Nunc enim in toto mundo potestas ei antiquae dominationis aufertur, et innumera illi captivitatis vasa rapiuntur. Renuntiatur atrocissimo praedoni a populis omnium nationum, omniumque linguarum, et nullum jam genus hominum reperitur, quod non tyrannicis legibus reluctetur, dum per omnes fines terrarum regeneranda in Christo multorum millium millia praeparantur; et appropinquante novae creaturae ortu, spiritalis nequitia ab iis quos possidebat extruditur. Fremit ergo exspoliati hostis impius furor, et novum quaerit lucrum, quia jus perdidit antiquum.

For now throughout the whole world the power of that ancient domination is taken from him, and innumerable vessels of captivity are seized from him. He is proclaimed an atrocious plunderer by the peoples of all nations and of all tongues, and now no kind of men is found who does not resist tyrannical laws, while through all the bounds of the earth multitudes upon multitudes are being prepared in Christ to be regenerated; and with the approaching birth of the new creature, spiritual wickedness is expelled from those whom it possessed. Therefore the impious fury of the dispossessed enemy rages, and seeks new gain, because it has lost its ancient right.

Captat indefessus et pervigil, si quas reperiat oves a sacris gregibus negligentius evagantes, quas per procliva voluptatum et per devexa luxuriae in diversoria mortis inducat. Inflammat itaque iras, nutrit odia, acuit cupiditates, irridet continentiam, incitat gulam.

He seeks unwearied and wide-awake, to see if he can find any sheep wandering more negligently from the sacred flocks, which he leads by the slopes of pleasures and the declivities of luxury into the inns of death. Thus he kindles angers, nourishes hatreds, sharpens desires, mocks continence, and incites gluttony.

[3] Quem enim tentare non audeat, qui nec ab ipso Domino nostro Jesu Christo conatus suae fraudis abstinuit? Nam, sicut evangelica patefecit historia, cum Salvator noster, qui erat verus Deus, ut verum se hominem etiam demonstraret, et impias opiniones totius erroris excluderet, post quadraginta dierum noctiumque jejunium, infirmitatis nostrae in se recepisset esuriem, gavisus diabolus signum se in eo passibilis atque mortalis invenisse naturae, ut exploraret potentiam, quam timebat: Si Filius Dei, inquit, es, dic ut lapides isti panes fiant (Matth. IV, 2). Poterat utique istud Omnipotens, et facile erat ut ad Creatoris imperium, in quam juberetur speciem cujuslibet generis creatura transiret; sicut, cum voluit, in convivio nuptiali aquam mutavit in vinum (Joan.

[3] For who would not dare to tempt him, who did not refrain from his deceit even before our Lord Jesus Christ himself tried him? For, as the evangelic narrative laid open, when our Savior, who was true God, that he might also manifest himself a true man, and exclude the impious opinions of all error, after forty days and nights of fasting, when he had taken upon himself the hunger of our infirmity, the rejoicing devil found in him a nature both passible and mortal as a sign, in order to probe the power which he feared: “If you are the Son of God,” he said, “command that these stones become loaves” (Matth. 4, 2). That indeed the Omnipotent could do, and it was easy to pass, at the Creator’s command, into the appearance of whatever kind of creature he was bidden; just as, when he willed, at a nuptial feast he changed water into wine (Joan.).

II, 9): sed hoc magis salutiferis dispositionibus congruebat, ut superbissimi hostis astutia, non potentia Deitatis a Domino, sed humilitatis mysterio vinceretur. Denique fugato diabolo, et in omnibus artibus suis tentatore frustrato, accesserunt ad Dominum angeli, et ministrabant ei; ut veri hominis et veri Dei, et apud dolosas interrogationes inviolata esset humanitas, et apud sancta obsequia manifesta Divinitas. Confundantur itaque filii diaboli atque discipuli, qui repleti inspiratione viperea, simplices quosque decipiunt, negantes in Christo utramque veram esse naturam, dum aut Deitatem homine, aut hominem Deitate dispoliant, cum unius temporis gemino documento utraque falsitas sit perempta: quia et per famem corporis perfecta humanitas, et per famulantes angelos demonstrata est perfecta Divinitas.

2, 9): but this more suitably agreed with salutary dispositions, that the craft of the most arrogant enemy, not by the power of Deity over the Lord, but by the mystery of humility, should be overcome. Finally, with the devil put to flight, and the tempter baffled in all his arts, angels came to the Lord and ministered to him; so that the humanity remained inviolate before the crafty interrogations, and the Divinity was manifested in holy ministrations, the true man and the true God. Let, therefore, the sons and disciples of the devil be confounded, who, filled with a viperine inspiration, deceive every simple one, denying that both natures are truly in Christ, while they either strip Deity of man or man of Deity, when by the twin attestation of one time both falsities are destroyed: for by the hunger of the body perfect humanity is shown, and by the ministering angels perfect Divinity is demonstrated.

[4] Quia ergo, dilectissimi, sicut Redemptoris nostri magisterio edocti sumus, non in solo pane vivit homo, sed in omni verbo Dei (Matth. IV, 4; Deut. VIII, 3); dignumque est ut populus Christianus in quantacumque abstinentia constitutus, magis desideret se Dei verbo quam cibo satiare corporeo, prompta devotione et alacri fide suscipiamus solemne jejunium, non in sterili inedia, quam plerumque et imbecillitas corporis et avaritiae morbus indicit, sed in larga benevolentia celebrandum: ut scilicet simus de illis de quibus ipsa Veritas dicit: Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Matth.

[4] Therefore, most beloved, since, as we have been taught by the teaching of our Redeemer, man does not live by bread alone but by every word of God (Matt. IV, 4; Deut. VIII, 3); and it is fitting that the Christian people, however constituted in abstinence, desire to be satisfied more by the word of God than by bodily food, let us with ready devotion and lively faith take up the solemn fast—not to be celebrated in sterile inanition, which often both the weakness of the body and the malady of avarice prescribe, but to be celebrated in abundant benevolence; so that, namely, we may be of those of whom Truth itself says: Blessed are those who hunger and thirst for righteousness, for they shall be satisfied (Matt.

V, 6). Deliciae igitur nostrae sint opera pietatis, et illis cibis qui nos ad aeternitatem nutriunt impleamur. Laetemur in refectionibus pauperum, quos impendia nostra satiaverint. Jucundemur in vestitu eorum quorum nuditatem indumentis necessariis texerimus.

5, 6). Let our delights therefore be works of piety,
and let us be filled with those foods which nourish us unto eternity. Let us rejoice in the refreshments of the poor, whom our outlays will have satisfied. Let us take pleasure in the clothing of those whose nakedness we shall have covered with garments necessary.

Sentiant humanitatem nostram aegritudines decumbentium, imbecillitates debilium, labores exsulum, destitutio pupillorum, et desolatarum moestitudo viduarum: in quibus juvandis nemo est qui non aliquam possit exsequi benevolentiae portionem. Nulli enim parvus est census, cui magnus est animus; nec de rei familiaris modo mensura miserationis pendet aut pietatis. Numquam merito caret, etiam in tenui facultate, bonae voluntatis opulentia.

Let the ailments of the bedridden feel our humanity, the frailties of the weak, the labors of exiles, the destitution of orphans, and the desolate sorrow of widows: in aiding whom there is no one who cannot perform some portion of benevolence. For to no one is his estate small if his spirit is great; nor does the measure of pity or of piety depend on the mode of one’s household goods. Rightly does the opulence of good will never fail, even in slender means.

Majora quidem impendia sunt divitum, et minora mediocrum; sed non discrepat fructus operum, ubi idem est affectus operantium.

Greater outlays indeed belong to the rich, and smaller to the middling; but the fruits of works do not differ where the same disposition of the workers exists.

[5] In ista autem, dilectissimi, exercendarum opportunitate virtutum, sunt et aliarum insignia coronarum, quae nullo horreorum dispendio, nulla diminutione pecuniae capiantur; si repellatur lascivia, si abdicetur ebrietas, et carnalis concupiscentia castitatis legibus edometur; si odia transeant in dilectionem, si inimicitiae convertantur in pacem, si tranquillitas exstinguat iram, si mansuetudo remittat injuriam, si denique dominorum atque servorum tam ordinati sint mores, ut et illorum potestas mitior, et istorum sit disciplina devotior. Hac igitur observantia, dilectissimi, obtinebitur misericordia Dei, et abolito peccatorum reatu, religiose venerandum Pascha celebrabitur. Quod et Romani orbis piissimi imperatores sancta dudum instituta observatione custodiunt, qui in honorem Dominicae Passionis et Resurrectionis altitudinem suae potestatis inclinant, et constitutionum suarum severitate mollita, multarum culparum reos faciunt relaxari; ut in diebus, quibus mundus salvatur miseratione divina, etiam ipsorum supernae bonitatis imitatrix sit aemulanda clementia.

[5] Moreover, in that opportunity for exercising virtues, most beloved, there are also other insignia of crowns, which are won without any loss of granaries, without any diminution of money; if lasciviousness is repelled, if drunkenness is renounced, and carnal concupiscence is tamed by the laws of chastity; if hatreds pass into charity, if enmities are turned into peace, if tranquility extinguishes anger, if meekness forgives injury, if finally the manners of masters and of servants are so ordered that both the power of the former is milder and the discipline of the latter is more devout. By this observance, therefore, most beloved, the mercy of God will be obtained, and with the guilt of sins abolished, the religiously venerable Pascha will be celebrated. Which the most pious emperors of the Roman world long guard by observance of sacred institutions, who, in honor of the Lord’s Passion and Resurrection, bend the height of their power, and, their statutes’ severity having been softened, cause the guilty of many faults to be released; so that on the days in which the world is saved by divine mercy, even their clemency, imitator of heavenly goodness, is to be emulated.

Imitentur igitur Christiani populi principes suos, et ad domesticam indulgentiam regiis incitentur exemplis. Non enim privatas leges fas est austeriores esse quam publicas. Remittantur culpae, vincula solvantur, deleantur offensae, pereant ultiones: ut sacra festivitas per divinam atque humanam gratiam, omnes laetantes, omnes habeat innocentes: per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto vivit et regnat Deus per infinita saecula saeculorum.

Therefore let the Christian princes of the people imitate their rulers, and be urged to domestic indulgence by royal examples. For it is not lawful that private laws be sterner than public ones. Let guilt be remitted, chains be loosed, offenses be blotted out, let revenges perish: that the sacred festivity, by divine and human grace, may have all rejoicing, all innocent; through our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns God for infinite ages of ages.

Amen.