Introduction As the sun in the house of the lion has its maximum strength in attracting water, so Christ in his right time will ascent to his throne and attract everybody either to weeping (the damned) or to the exaltation of love (caritas) – as it is presented in the Gospel pericope. A quaestio: can the astrologers, prophets and philosophers discover when the end of the world will be? Reference to the predictions of Pseudo-Methodius, Eusebius, Beda, with several hypotesis between 1460 and 1560, and stating that the sermon is written in 1440 [See note below!]. Yet, the Gospel states that it is impossible to know it, since we must be watchful and look at the signs, since at any time the death can be upon us: «ut omni hora in ianuis mors appareat nos preparemus et vigilemus», as it is said with a detailed reference to the servants in the parable of the doorkeeper (Mark 13.33-37) (4Y). Division - First part  As the bell or trumpets announce to the people the proclamation of a death sentence, so there will be signs announcing the final judgment. These signs will concern: first, celestial bodies (brief presentation of the mutation in the sun, moon and stars); second, humans (mention of the Antichrist who «inauditis enim tormentis christianos sibi resistentes trucidabit»); third, natural elements – this part develops into the presentation of the fifteen signs before the final judgment, according to Jerome, who would have find them «in annalibus hebreorum». It follows the moral interpretation (moraliter), which is developed in an ecclesiastical perspective, according to the theory of the church as lighted up by the pope (sun) and the emperor (moon), while the stars represent the other Christians. Note the occurrence of the key terms of the debate: «Ad firmamentum igitur celi, hoc est universalis ecclesie, fecit deus duo luminaria, id est duas instituit dignitates, que sunt pontificalis auctoritas et regalis potestas» (5B). Connecting the situation with the opening of the seventh seal, the sermon introduces a subdivision: Papalis potestas obscurata Imperialis maiestas detestata Mundialis honestas deturpata 1.1. State of corruption of the pope  and the clergy: «Sic ut de presenti cernimus papalis auctoritas et totus status ecclesiasticus est intm obtenebratus in cordibus hominum quod nihil curatur» (5C), since without sanctity it looses its dignity. List of needed virtues of the clergy. Presentation of the ascetic virtues of the pagan priests (Jerome referring to Plato) to present an a fortiori reasoning concerning the Christian clergy. 1.2. The authority of the emperor and his emissaries («et quilibet eius substitutus») receive the power from God (as the moon from the sun) but to be respected it must serve to obey and to make people obey God and the Church. References to Romans 13 (Omnis potestas a domino deo est), Augustine and the Policraticus of John of Salisbury. 1.3. The falling of the stars symbolizes the Christians who have fallen from faith and love (caritas). This section – which probably had a more direct appeal to the intended audience – develops through two detailed similes. First, the carp that put its head into the mud to escape from the fishermen (i.e. from the prelates who call for conversion). The net touches only its tail, i.e. only in the moment of death h one listens due to fear of damnation. Rebuking a fictional question, the sermon underlines that one cannot reply to be not aware of it. This is explained with the second simile,which builds on the biblical image of the two streets and the topos of the man at the crossroads: A king built two cities, one is reached after a difficult and demanding journey and who arrive there is welcomed with all kind of pleasure and delights, the other leads through many pleasures but arrives to a city where one is sentenced to torture and death. Two companions, a fool man (stultus) and a wise man, arrive at the crossroads, where a statue is posed that clearly outline the two itineraries and the two outcomes. Yet, out of friendship, the wise person is convinced by the fool man to take the easy street, full of delights. He will not be able to avoid the death sentence by saying that he went there only to stay with his friend, «et sic ambo suspensi sunt». The fool and the wise are the body and soul. While the simile circulated widely [see Gesta Romanorum 67, with list], this version gives a (peculiar?) role to preachers, who are symbolized by the statue at the crossroads, which accomplishes its duty also without giving the example: «Statua igitur in medio ostendit viam regni esse meliorem scilicet prelatus, superius, predicator qui licet de se sit immobilis, nec vadat viam quam ostendit, veritatem tamen ostendit» (5H). Second part Description of the final judgment (cf. Matthew 25). The body of the saved resurrects in a perfect condition at the age of 33 (Christ), while those of the damned will be deformed. The book of the deeds of each person will be will be brought («O quam magnum cartularium tunc portabunt heretici, usurarii et alii malefacotres...»; 5I); at the right there will be sins that accuse and on the left the devils asking for just punishment of sinners. The moral interpretation (moraliter) focuses on (coscientia) by exhorting the listeners to do often the exam of conscience and to correct it, other it will accuse them publicly of their sins. There are three type of defect of the conscience: Coscientiam dilatatam Coscientiam infirmatam Coscientiam cauteriatam The first is a too loose conscience, which is as a net with to large holes, which does not filter small things. The second is the too scrupulous by considering as sin things that are not, with the risk of perplexity and even desperation. The last one focus on small details and does not care important things, like the Pharisees did, and it is compared to the spider’s net, which imprison only a fly but not major things. Final direct appeal, first person plural: «Istas cosciencias debemus rectificare, examinare, et purgare antquam veniamus ad iuditium, ubi nos accusabunt» (5K). Definition of the coscientia, with a list of titles that the good conscience deserves and its comparison with the mirror. Third part It focuses on the retribution and, after the description of Matthew 25, it underlines (moraliter) the benefit to contemplate hell in order to avoid it. The description of Hell is taken from Hugh of Saint Victor and it serves to introduce a series of clarification on the nature of hell and of its punishments (its fire). It clarifies that the souls can momentarily exit Purgatory and Hell only for a divine command, while the saved soul are free to move but do not do so unless this is a divine wish. Discussing about the suffrage for the souls, it is discussed the vision of Brandanus, who saw Judas resting from the torments on Sunday. The sermon clarify that this would not be due to suffrage, which cannot have effects on damned people, but out of a decision of God, who might decide to mitigate in some form the punishments, perhaps to repay something good done during the life («forte propter aliqua bona facta in vita»; 5S).

Introduction
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Divisio (see above) 1) First part: the enemy can be considered in three ways (reference to Thomas Aquinas): 1. as an enemy, i.e. as a bad and harmful thing that shouldn’t be loved, but rather hated («perfect and good hatred», reference to Psalmi); 2. as a creature of God, and as such must be loved, because God never creates anything bad; 3. as a particular individual, and as such must not necessarily be loved because "it's impossible to know [and consequently to love] all the creatures". 2) Second part: it’s a greater merit to love an enemy; three reasons: 1. "Reward": loving the enemy confers a greater reward, that is, the eternal life; 2. "Inflammation of charity": the reason for merit consists in charity (reference to Thomas Aquinas), and there is more charity in loving the enemy than in loving a friend; to love an enemy requires “a greater fire” (reference to Augustine), i.e. a greater amount of charity; 3. "Readiness" (reference to Hugh of Saint Victor): loving the enemy readily is contrary to natural inclination, therefore it is more meritorious. 3) Third part: three reasons invite us to love the enemy: 1. "Unity of nature": Christus est caput nostrum nosque membra eius (reference to Paul the Apostle; cf. 1Corinthians 11, 3); as in the human body, so in the body of the Church: if one member is in pain, all the others have compassion for him; 2. "Divine obedience": order of Jesus Christ: «Love your enemies and do good to them» (quote from Matthew 5, 44); we must help the enemy; if you cannot do it personally, you must at least recommend the enemy to those who can help him. Three things belong only to God: a. the glory, which consists in the creation of the world; b. the last judgment; c. the vengeance. 3. "Magnificence": forgiving the enemy is a magnificent thing.
Conclusion He who forgives is magnanimous and kind («The magnanimous man doesn’t remember the harm he has received», reference to Aristotle's Nicomachean Ethics IV). Exempla: Caesar; Jesus crucified.

Introduction
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Divisio (see above) 1) First part: "slander" is speaking about others secretly, with indignation, hatred, resentment and envy (definitions taken from Alexander of Hales and Hugh of Saint Victor). Seven types of slander: 1. «Occultation», i.e. don’t talk about the good of others because of envy; 2. «Negation», i.e. denying the virtue of others. Slanderers are worse than thieves because they steal an intangible and irrecoverable good, that is, the reputation. 3. «Depravity», i.e. corrupting the good done by others. 4. «Poisoning» or «veneration» (cf. General Notes), i.e. first speaking well of a person, to gain trust, and then badly. 5. «Publication, i.e. speaking badly about someone in public, without respecting the precept of charity (Si peccaverit… solum, cf. thema of sermon T21/3 Tuesday after Oculi); 6. «Augmentation», i.e. magnifying the defects of others. 7. «Invention», i.e. finding falsehoods to shame others. The slanderer deserves a painful death (quotes frome Psalmi and Anselm). Quaestio: is slander always a deadly sin? No, it is such only when done with malicious intent. Circumdederunt me canes multi; concilium malignantium obsedit me (quote from Psalmi 21, 17; slanderers = rabid dogs, cf. infra). 2) Second part: slanderers = rabid dogs. Nine properties of the rabid dog/slanderer: 1. mouth always open; 2. hidden tongue, because poisonous; 3. bloody mouth; 4. poisoned teeth (just as the rabid dog has a worm under its tongue that bites it and causes it to become rabid [reference to Pliny the Elder], so the slanderer has the worm of hatred and envy under his tongue; 5. secret biting; 6. low voice (= absence of barking in the dog); 7. constantly moving; 8. treacherous biting; 9. avoiding family members (regarding this thing the dog is better than human being, because the slanderer speaks badly of everyone without distinction). 3) Third part: six remedies to avoid the sin of slander: 1. «affliction in the face of the enemy», i.e. make the slanderer understand that you don't like listening to slander; 2. «distancing» (Si non erit auditor, non erit detractor, quote from Jerome); 3. «discreet reproach»; 4. «humiliation»; 5. «memory»; 6. «compassion».