Early Church Fathers
16 S. Matt. xxvi. 39, 42.
1 For the doctrine here stated, cf. Serm. LI., chap. vi.
2 Quoe vero illic vitoe intercessio sentienda est, ubi anima et potestate est emissa et potestate revocata ? If we adopt Quesnel's conjecture intercisio for intercessio the meaning is I suppose, "What cutting off of the thread of life is conceivable in His case Who &c.?"
3 Rom. viii. 32.
4 Eph. v. 2, and 25, 29.
5 S. Matt. xxvii. 42.
6 Cf. Heb. x. 20: and below, S. Matt. xxvii. 51 and 54.
7 The older editions here add quoe Deus est (which is God), which however both Quesnel and the Ball. reject as a marginal gloss.
8 Cf. Heb. x. 20: and below, S. Matt. xxvii. 51 and 54.
9 Cf. Heb. x. 20: and below, S. Matt. xxvii. 51 and 54.
10 Cf. Amos viii. 10: and below, 1 Pet. v. 9.
11 Cf. Amos viii. 10: and below, 1 Pet. v. 9.
1 The time of delivery of this and the next Sermons was first identified by Quesnel with Easter Eve: for a most instructive note on the ceremonies of that day in early times, see Bright's n. 102.
2 Viz. Serm. LXX. in which (chap 6) he had promised to continue the subject (superest ut de resurrectionis consortio disseramus : quod ne continuato sermone et mihi et vobis fiat onerosum, in diem sabbati promissa differemus).
3 Acc. to Bright (n. 103), "As to the duration of Lent, there was anciently much diversity....Although it was not until the time of Gregory II. (715 - 731) that it became strictly a forty days' fast, there is no doubt that in the fourth century it not earlier a period was generally observed which might be called `forty days.0'"
4 Cf. 1 S. John iii. 14.
5 S. Matt. vi. 24.
6 1 Cor. xv. 47-49. Leo's text agrees with the Vulgate in inserting `heavenly0' after `from heaven0' and in translating foreswmen (let us bear) not fore/somen (we shall bear), but is peculiar in its paraphrase at the end of the quotation ("the image of him, &c.").
7 Cf. Serm. LXX. chap. 3, nisi enim Verbum caro fieret, et tam solida consisteret unitas in utraque natura, ut a suscipiente susceptam nec ipsum breve mortis tempus abiungeret, nunquam valeret ad oeternitatem redire mortalitas. Bright (n. 96) quotes authorities ancient and more recent to show that this has always been the Christian's belief.
8 From this point to the end of the chapter the language is almost identical with a passage in Letter XXVIII. (Tome), chap. 5.
9 2 Cor. v. 16. It must be borne in mind that the application of the phrase after the flesh (kata\ sa/rka) is mistaken: S. Paul means 'according to the ordinary view of man," as in Rom. viii. 1, and 2 Cor. x. 2. See Bright's note 107.
10 Rom. viii. 24.
11 Rom. xiii. 14.
12 Cf. Serm. XIX. chap. 1.
13 Eph. v. 29.
14 Quo suscepta sit (sc. nova creatura) quemve susceperit, i.e. Christ has taken on Him human nature, and we by virtue thereof are partakers of the Divine.
15 S. Luke ix. 62.
16 Ps. xxxvii. 23, 24.
1 Cf. Serm. LXIII. 4, above: Salvator noster - et sacramentum condidit et exemplum : ut unum apprehenderent renascendo, alterum sequerentur imitando.
2 S. John xiv. 6.
3 i.e. that both of the two natures in Christ should be ours, as he goes on to show.
4 The words in brackets are of doubtful genuineness, and seem in themselves a medioeval imitation of Leo's style.
5 Sacramentum pietatis, the regular Latin version of 1 Tim. iii. 16.
6 Celerrimam. The epithet spoils the argument, and is probably an interpolation. Cf. however Serm. LXXI. chap. 2, above.
7 Col. iii. 1- 4.
8 S. Matt. xxviii. 20.
9 Is. vii. 14 ; S. Matt. i. 23.
10 Ps. xxxiii. 5.
11 S. John xvi. 33.
12 Cf. 1 Cor. v. 8: the words in brackets are of doubtful authority.
13 Phil. ii. 5-11.
14 Much the same language is used in Lett. XXVIII. (Tome) 3 and Serm. XXIII. 2.
15 Acts iv. 12.