Sermons & Letters 77

From the codex of collection 2 it has lately been edited by Abbot Trombelli. Besides the manuscripts of collection 2, we have found it in the Cassinese codex of collection 1, and also in two Lectionaries of the Vallicelliana, VII and A, 6, everywhere bearing the name of Pope Leo. But in two Vatican codices, 1272 and 3835, without any certain author's name, this inscription is read: Likewise of the same, on the Nativity of the blessed apostle Paul; which is wont to signify the same author of this and of the preceding sermon: and in each codex there precedes a sermon inscribed to St. John Chrysostom.

But since the author of this sermon is certainly Roman, here is disclosed a manifest carelessness of some copyist of the sort which we mentioned in the preface, number 9—namely, that he copied out this sermon with the same heading from a more ancient Lectionary, although he by no means excerpted the preceding sermon, to which the name of the true author was prefixed in the same. Moreover the author is later than Gregory the Great: since in his times, as Micrologus testifies, On Ecclesiastical Observance, chapter 42, the festival of St. Paul began to be celebrated on the day after the feast of Saints Peter and Paul.

Indeed in the sacramentaries more ancient than the Gregorian—namely the so-called Leonine and the Gelasian—the nativity of both apostles is designated on the same day, nor on the following day is any other Mass proper to St. Paul described, as is first found in the Gregorian. This sermon we were able to find mutilated in most manuscript copies, and whole only in the most ancient Vatican 3835. CHAPTER I. The twin joys of today's festivity, dearest brethren, are renewed, while we keep the annual birthday of the teacher of the world. Wherefore, exulting in the Lord, and rendering measureless praises to his ineffable majesty, let us give thanks with vast gladness. And indeed it is fitting to rejoice with most abundant delight:

because as often as the memory of the saints is celebrated, the minds of the faithful are filled with exceeding joy, and are enlightened by very great spiritual advancements, since it is not doubted that their presence is there. Therefore, dearest ones, as we gather in this most holy hall, we believe that the same excellent preacher stands present in our midst, and in a spiritual and invisible manner rejoices together with us in this his most renowned solemnity. And therefore, most beloved, no sloth of the body ought to ensnare any of the Christians from hastening to this venerable church, where his holy body rests. But especially it befits all who dwell in the city of Rome and the neighbouring regions to hasten more quickly than all others.

For if all men from the farthest parts of the world, fearing neither the harshness of a most bitter journey nor the vast spaces of land, pant to present themselves devoutly at the thresholds of the apostles at whatever time they are able, what excuse can the citizens of Rome offer in this, that, being present at hand, they neglect at least to attend their festivity, when they are known to be protected by the prayers, defence, and help of those same apostles? CHAPTER II. For yesterday, on which day the very princes of the apostles were crowned with martyrdom, hastening with most devout affection into the church of the blessed apostle Peter, we celebrated his solemnity. For it was fitting that the festivity of him who deserved to obtain the primacy of the apostolate should be celebrated first.

But today we honour the birthday of the teacher of the nations and the enlightener of the whole world. For although both alike received the prize of martyrdom, yet on account of the great throng of the flowing crowd there was reason for transferring the solemnity of the blessed apostle Paul to another day, so that just as the whole multitude gathered in the hall of the blessed Peter, so likewise into the church of his fellow-apostle the same joined-together congregation of the people might flow together, and an equal devotion of rejoicing might be in all. But behold, many, given over either to slothfulness or to worldly cares, have deferred to come to this most excellent hall of the blessed apostle Paul.

Wherefore, dearest brethren, all care of worldly thought is to be cast off, and the desires of temporal gain are to be spurned, and with all the effort we are able, running together to celebrate the memory of the saints—especially the birthday of the blessed princes of the apostles, Peter and Paul—let us assemble, devoutly gathered together into the churches of both, so that just as the divine favour has illustrated them, equal in the insignia of honours, so a like human devotion may hold them in its solemnities. CHAPTER III. For this most blessed one, first indeed Saul and afterward Paul—first, I say, a persecutor, afterward a preacher—infected with the savagery of Jewish credulity, blazed with excessive frenzy of ferocity against the Christians.

For, as is contained in the Acts of the Apostles, having received power from the chief priests that, if he could find any of the same Christian religion, he might lead them bound to Jerusalem, he went raging, seized with great fury; and suddenly, illumined by the splendour of a heavenly ray and utterly terrified, he heard a voice from heaven saying to him: Saul, Saul, why persecutest thou me? It is hard for thee to kick against the goad. And at once falling to the earth, he lost the light of his eyes. O the great benignity of the mercy of our omnipotent God! O the immeasurable mercy of his long-suffering! He terrified him a little, that he might comfort him manifoldly. For he struck Paul, that he might heal him abundantly.

For immediately the Lord commanded Ananias to bestow upon him the grace of the regeneration of baptism, and to impart the lost light of his eyes. For a sheep was commanded to lead a wolf to the folds, and to make him a sheep like itself. For Ananias is interpreted 'sheep.' The sheep feared to draw near to the wolf; yet he approached, and beholding him by divine reproof converted into meekness, straightway, the gift of baptism being conferred upon him and the standard of Christ applied, he placed him in the Lord's sheepfold. O the power of the wondrous working!

The sheep made the wolf a sheep, because it received the strength of the good Shepherd, and him whom it first had as a most savage assailant, it afterward received as a most gentle fellow-combatant. Him the Lord, having predestined before all ages, affirms to be a vessel of election, and declares that he will carry his name among the nations. CHAPTER IV. O blessed Paul, excellent preacher, how gloriously and laudably dost thou shine among the apostles and all the martyrs! for although thou seemest to have come last into the fellowship of the apostles, yet thou art shown to have laboured more than all in the Gospel of Christ. Behold, thy most lucid teaching shines forth in the whole world.

With what praises could a human tongue worthily glorify thee, most elegant prince of the apostles and most renowned preacher of the truth, whom the Redeemer, mercifully calling from the ether, constituted a worthy husbandman for himself, a most excellent vessel and a most vigorous athlete? Wherefore, lawfully fighting the good fight and completing the course of thy ministry, thou wast even for this caught up to the third heaven, and didst deserve to hear secret words; and receiving from the just judge, our Lord, a crown of righteousness laid up for thee henceforth, and a worthy reward of thy labours, thou dost deservedly triumph for ever with the angels in the heavenly realms.

For which cause, as we venerate this thy most sacred solemnity, glorious prince of the apostles and teacher of the nations, cease not to commend us by thy unceasing intercessions before our Creator, for the true confession of whose name thou didst obtain the palm of martyrdom. So that, encompassed by thy special aids of intervention and fortified by thy continual protection, we may deserve to be rescued from all the adversities of this flowing world, and, with sincerity of mind, securely fulfilling the joys of thy most devout festivity, we may be able to attain unto the eternal realms, through Jesus Christ our Lord, to whom be honour and glory through all the ages of ages. Amen. CHAPTER I.

In what manner Saint Peter was bound in prison with two chains and delivered to four quaternions of soldiers, and in what manner also he was thence freed by an angel of the Lord, your beloved charity has heard in order. Saint Peter, then, was cast into prison for the sake of the name of Christ, but he could not dread the punishment of the prison, because he himself in prison was a temple of God. He was bound with two chains, but in the very prison he drew out the chains of crimes from those who believed. He was guarded by four quaternions of soldiers, but under that very guard he instilled the four Gospels into those coming to the faith. Nor indeed is it any wonder if he could not fear a human guard, who was preserved by a divine guard.

When therefore Peter was being diligently guarded in prison by four quaternions of soldiers, bound with two chains, an angel of the Lord came to him, as your beloved charity has heard, and opened the doors of the prison, and said to him: Arise, and take thy garment and cover thyself, and bind on thy sandal, and come, follow me. And he, arising, followed him; and when he had come with the angel to the iron gate, immediately that same gate was opened to them of itself. Nor indeed is it any wonder if the gate had already come into the power of Saint Peter, who had already received the gates of hell into his power, the Lord saying to him: Thou art Peter, and upon this rock I will build my Church; and the gates of hell shall not prevail against it.

And whatsoever thou shalt bind upon earth, they shall be bound also in heaven. He, then, opened the iron gate to Saint Peter, who laid open the gates of hell. He rescued Peter from death, who destroyed death itself. CHAPTER II. But what was then done to Saint Peter according to the letter, we acknowledge to be also mystically done concerning us, if we follow the faith of Peter. For we too are set in this world as in a prison. If, then, we deserve to be visited by the Lord, an angel of God is sent to us, and says to each one of us: Gird thyself and bind on thy sandals, and cover thyself with thy garment, and follow me.

We gird ourselves if we encircle the loins of our body with the circle of chastity, the Apostle saying: Let your loins be girded in chastity. We shoe our feet also, if we fortify the steps of our life with the precepts of the evangelical faith, so that secure we may tread down the thorns of sin and the briers of iniquity. We cover ourselves also with a garment, if we preserve in ourselves that wedding garment, that is, the grace of baptism. Let us therefore faithfully fulfil these things: at once the chains will fall from our hands, that is, the chains of sins, by which we were held bound and fettered according to the soul. Nor otherwise from the prison—

that is, from the error of this world—escape, unless we are visited by the Lord through an angel. The iron gate also is opened to us, that is, the gate of death, and the punishment which the Son of God shattered 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 shall meet us a maiden named Rhoda. And a name of this sort, Rhoda, is a fitting mystery of our salvation. For Rhoda, according to the Greek letter, is called 'rose.' As we come, then, to the house of Mary, a maiden named Rhoda meets us, that is, the congregation of the saints, which shines like a rose with the glorious blood of martyrdom.

We are compelled, in accordance with our plan—by which we promised that all of Quesnel's notes would be inserted into this edition—to bring forward his lengthy note. 'This sermon,' he says, 'whether it was delivered on the feast of the seven Maccabean brother-martyrs, or rather on the feast of the seven brothers, sons of St. Felicity the martyr—that is, Januarius, Felix, Philip, Silvanus, Alexander, Vitalis, and Martialis, who were crowned with martyrdom in the time of the emperor Antoninus—there may perhaps be one who will doubt, if he turns his eyes for a little from the title, whose trustworthiness, as also of others of this kind, it is not impious to bring into suspicion among the learned.

But even though the memory of these latter was celebrated at Rome from of old, since they had ennobled the City itself by their contest, we nonetheless judge that this sermon was consecrated to the triumph of the former, that is, of the Maccabees—both because it commemorates the history of their martyrdom as recited from the sacred Scriptures: 'The cause of today's solemnity, dearly beloved,' he says, 'you have most fully learned from the reading of the sacred history'; and because it attributes such a martyrdom not to the credulity of a Roman emperor or prefect, but to the impiety of a most savage king.' Moreover, St. Leo indicates that another feast was joined to this solemnity of the martyrs, namely, as he says, the Nativity or dedication of a church, by whose consecration he asserts below that the ancient festivity was doubled.

But of which church this was the dedication, and of which consecration this solemnity, neither does he himself disclose, nor did anyone after him take pains to inquire: because, as I suppose, all held it for certain that this was to be understood of the dedication of the basilica of St. Peter in Chains, since even to this day the dedication of that one and the martyrdom of the Maccabees are one and the same festivity, fixed to the Kalends of August.' But we can by no means accede to this opinion. For the basilica of St. Peter in Chains was built by Eudoxia, wife of Valentinian Augustus, on the Esquiline hill, whence also it was called the title of Eudoxia—which by no means agrees with the things that are said of this place by Leo.

For indeed it is manifest that the basilica, the memory of whose consecration was then being kept, was built not by a woman but by a man. 'The magnificent builder of walls,' he says, and so forth. Then all those things which Leo sets forth ought to fit the man who erected the basilica about which we are inquiring: namely, that, first, he himself commanded the edifice to be built at his own expense and munificence—'The magnificent builder of walls,' etc., 'dwelling in what he founded'; second, that he himself consecrated or dedicated that church—'Who on this day doubled the ancient festivity of this place by its consecration'; third, that the same man had care of souls—'But a more magnificent builder of souls'; nay, that he had discharged the office of teaching in the city of Rome, and consequently that of a bishop;

by doing what he taught. Fifthly, that he was a man whose memory the Romans might venerate with fitting honor and add 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 an ancient festival by the consecration of this place.' Fifthly, in short, that he was a contemporary of Leo, and that he had performed works of piety before the eyes of those whom he was addressing, so that from his memory, no less than from the sight of the temple which they beheld, they might be kindled to the advancement of virtue; for this is the sense of these words: 'Take up therefore, most beloved, all that you see with your eyes and remember in your mind, for the advancement of your edification,' etc. Now all these things cannot apply to Eudoxia:

it is further necessary that they apply to one of the Roman pontiffs, to whom it uniquely belonged to dedicate churches in the City and to act as teachers and builders of souls therein. These things can indeed easily be said of Pope Celestine, who was surely conspicuous for holiness and is recorded to have built the basilica of Julius. Yet I am more inclined to refer them to Sixtus III, the immediate predecessor of our Leo. For first, it is manifest that the church whose dedication feast was then being kept was some one of the chief basilicas of the city of Rome, whose anniversary of dedication was celebrated by the whole Roman people with such solemnity, such magnificence of festivity, with such united zeal and devout spirit, with so great a concourse of the people:

such without doubt was the basilica of St. Mary Major, which is also called St. Mary at the Snows, and at the Manger, and the Liberian basilica. That this was again rebuilt and consecrated by Pope Sixtus III is attested by the book concerning the Roman pontiffs, and by Pope Hadrian in his letter to Charlemagne. 'He built the basilica of St. Mary, mother of the Lord, which of old was surnamed the Liberian,' says that book concerning Sixtus III. Concerning which Hadrian says thus: 'Sixtus the pope, successor of Celestine, built the basilica of the holy Mother of God Mary, surnamed the Greater, which is also called that at the Manger.' Concerning which basilica marvelous are the things related by Peter of Cluny, by Bede, and by those authors who wrote of the seven churches of the City.

Next, it can easily be believed that Leo broke forth into the praises of Sixtus on the occasion of the solemnity, since he had been reared by him, had always clung to him as his deacon, had succeeded him immediately as one who had rendered outstanding service to him in administering ecclesiastical affairs, and whose memory was moreover the most recent of all. Finally, he too, as one distinguished by the praise of holiness, is found inscribed in the ecclesiastical records among the vindicated citizens of heaven on the 28th day of March, so that the holy pontiff might rightly have said that his memory was to be venerated with fitting honor. 'There is one thing that can be objected, namely that the solemnity of the dedication of St.

Mary is performed on another day, namely the Nones of August, and that, on the contrary, no solemnity of a dedication is assigned to the Kalends of August in the present Roman Martyrology, except that of St. Peter in Chains. But what wonder is it, if in the course of so many years many things are found to have been changed in ecclesiastical records of this kind, whose reliability is not everywhere certain and undoubted? Moreover, since that most ancient basilica often needed to be raised anew on account of its antiquity, and to be consecrated afresh,

just as custom demanded that the day of its last consecration should be reckoned among the feasts, so it was fitting that the memory of its first construction and consecration should not perish, seeing that it had become famous throughout the whole world by very many and remarkable miracles. For this reason, as I think, the solemnity of that dedication which had been performed by Sixtus was transferred from the first day of August to the fifth, so that the double solemnity might coalesce into one, and the number of feast days might not grow to the detriment of public affairs. And this was especially fitting to be done on account of the other dedication of St. Peter in Chains, whose solemnity falls to be celebrated on that same first day of August.

» These things were necessary on the hypothesis by which 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 demonstrated that this same sermon is not Leo's. For in a most ancient manuscript Lectionary, Vatican 3836, which without doubt was Roman and for the use of the basilica of Sts. 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 St. Augustine on the holy Maccabees, on the Kalends of August.' Who would dare to ascribe to Leo the Roman pontiff a sermon which the Roman Church itself, by this most ancient testimony, adjudges not to be his?

It was therefore by an error of later times that in collections 2, 3, and 4, which are of a subsequent age, it was ascribed to Leo. This one document is most evident to us. Add indeed that this sermon indicates that the solemnity of the Maccabees was celebrated in the city in which it was delivered. In Africa it is known to have been famous, both from the old Carthaginian calendar, which Mabillon published in his Analecta, and from Augustine's sermons 300 and 301, published on the same feast, which can confirm him to be the author of this sermon also. But that no feast of the Maccabees was celebrated at Rome in Leo's age is gathered from the fact that no Mass of that feast is noted on the Kalends of

August, 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 Ludovico Muratori printed from two manuscripts in the second volume of the Old Roman Liturgy. And if in the published Gelasian Sacramentary that feast is set up, it is certain that this is not a pure Gelasian Sacramentary and has received some later additions, among which the Mass of the Maccabees is to be reckoned, as anyone will understand from the very absence of this Mass in the later Gregorian Sacramentary. And this addition could have been introduced from some Church where the feast of the Maccabees was celebrated, as it was also celebrated in Leo's time in Gaul;

whence their feast is marked in the Calendar of Polemius Silvius, whom we shall prove in the observations on sermon 83, no. 4, to have been a Gallic writer who wrote in Gaul. There is added an inscription, published by several and most recently reprinted by Fr. Abbot Monsacrato in his work on the Chains of St. Peter, p. 48, in which concerning the temple of St. Peter in Chains these things among others are read: 'This temple of the Lord was formerly dedicated to Peter; Sixtus the third bishop had once consecrated it; afterward it was destroyed in the civil war. Eudoxia indeed renewed it wholly in the same place:

the blessed pope Pelagius consecrated it again, laying up there the bodies of the holy Maccabees.' If this inscription were ancient and reported genuine history—so that before Gregory the celebration of the Maccabees had begun at Rome under Pelagius—then still the sermon could not be attributed to Leo. Finally, the address 'dearly beloved' (charissimi), which is inserted at the beginning of chapter 3, is indeed familiar to Augustine, but most foreign to Leo's usage; and this indication more forcibly confirms that the sermon was falsely ascribed to Leo. CHAP. I.—Thanks be, most beloved, to the Lord our God, that how great the solemnity of this day is, your very assembly shows, even if I keep silent.

For with so united a zeal and devout spirit you have come together, that even if my discourse does not declare the magnificence of the festivity, yet the very congregation bears witness to it. And rightly: for there is a twofold cause of gladness, in which we both keep the birthday of the church and rejoice in the passion of the martyrs; nor without merit does the Church worthily exult in the martyrdom of those by whose example she is adorned. The cause therefore of today's solemnity, most beloved, you have most fully learned from the reading of the sacred history, nor could it be hidden from you what account you received in so great an order of deeds accomplished, when with exulting and not silent affection you honored the glorious mother of seven martyrs, who suffered indeed in each of her sons, but was crowned in them all.

For she followed with a happy end those whom she had sent before with unconquered exhortation. Blessed mother, blessed offspring, memorable the fortitude of those who went before! For when, in that sequence of deaths and in that ordering of punishments, the impiety of the most savage king had devised this, that he might promise himself victory both over the first, whom he tortured without an example of endurance, and over the last, whom he racked in torment upon another's example, the palms of the martyrs were multiplied, and while each conquers in all, besides their own crowns they all acquired sevenfold ones. CHAP. II.—But these things are to be recalled for the fruitful delight of the ears. Knowledge puffs up (1 Cor. 8:1), unless obedience build up: things heard weigh us down, unless they be taken up to be imitated.

For not because the persecutor and torturer has ceased, not because all the powers now fight for God, do sufferings which Christians may overcome fail. 'My son,' it says, 'when you draw near to the service of God, stand in justice and in fear, and prepare your soul for temptation' (Sir. 2:1); and the Apostle says: 'All who wish to live piously in Christ suffer persecution for justice' sake' (2 Tim. 3:12). You therefore who suppose 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 assails you, whether no tyrant wishes to lord it in the citadel of your mind.

Do not make peace with avarice, and despise the increase of unjust gains. Refuse concord with pride, and fear rather to be received into glory than to be trampled in humility. Dissociate yourself from anger, and let not the lust for revenge inflame the grief of envy. Renounce pleasure, turn away from uncleanness, drive out luxury, flee iniquity, strive against falsehood; and when you see that you have a manifold battle, you too, imitator of the martyrs, seek a numerous victory. For as often as sins die in us, so often do we die to sins; and precious in the sight of the Lord is even this death of his saints (Ps. 116:15), wherein a man is slain to the world, not by the perishing of his senses, but by the ending of his vices. CHAP. III.

—If therefore, dearly 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 desires, you lawfully celebrate this solemn day; and you venerate with fitting honor 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—a magnificent builder of walls indeed, but a more magnificent builder of souls, extending the works of piety beyond the bounds of his own age, so that a devout posterity might enjoy the benefits of his institutions even in his own person, both by dwelling in what he founded and by doing what he taught. CHAP. IV.

—All things therefore, dearly beloved, which you behold with your eyes and remember in your mind, take up for the advancement of your edification, and let each of you so use the dwelling prepared by his forebears, that he may remember that in himself a temple of God has been founded. Let him place nothing depraved in his own structure, nothing feeble; let the indissoluble connection grow into the unity of the Lord's body: by the help of that very cornerstone, God and our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns unto the ages of ages. Amen.