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Augustinus, Quaestionum septemdecim in Evangelium secundum Matthaeum liber unus, cum admonitione

Editors' preface

ADMONITIO

Admonition

IN LIBRUM SEPTEMDECIM QUAESTIONUM SUPER MATTHAEUM.

On the book of Seventeen Questions on Matthew.

Ut hic exhibeatur inter Augustini germana opera, nec tamen ipsius, uti solet, Augustini nomine praenotetur iste alius Quaestionum in Matthaeum liber, non temere fit neque frustra. Nempe stilum in primis et res congruere Augustino censent post Erasmum Lovanienses Theologi. Deinde fragmenta ejusdem libri quaedam cum nomine Augustini profert Rabanus Maurus in lib. 4 Commentarii super Matthaei Evangelium, quem ipse circiter 840 Christi annum, collectis hinc inde veterum expositionibus, concinnabat. Denique in Indiculo operum Augustini Possidiano, qui per Joannem Ulimmerium ex Villariensi codice vulgatus est, recensentur pag. 5 Quaestiones Evangeliorum lib. 2; moxque, Annotationes aliquot in Matthaeum lib. 1.

That this other book of Questions on Matthew is presented here among the genuine works of Augustine, and yet is not headed, as is usual, with the name of Augustine himself, is done neither rashly nor to no purpose. For, in the first place, the Louvain theologians, following Erasmus, judge that its style and its matter accord with Augustine. Next, Rabanus Maurus brings forward certain fragments of this same book under the name of Augustine in book 4 of his Commentary on the Gospel of Matthew, which he composed around the year of Christ 840, gathering together the expositions of the ancients from here and there. Finally, in Possidius' Index of the works of Augustine, which was published by Johannes Ulimmerius from the Villers manuscript, there are listed on page 5 "Questions on the Gospels, 2 books"; and directly after, "Some annotations on Matthew, 1 book".

Attamen, quod merito moveat, hujus tertii libri nihil meminit Augustinus in Retractationibus, cumque libros Quaestionum in Evangelia duos tantummodo recognoscat, in eos redactas dicit, quas tum super Matthaeum tum super Lucam quaestiones dictaverat: et monet postmodum, quae de supra dictis Evangelistis loca exposita fuerint, prologum suum adjunctis atque annumeratis eisdem quaestionibus indicare. Habes retractationem t. 1, col. 634, et quaestionum omnium Elenchum sub Prologo per nos restitutum supra, hocce tomo, pag. 1321. Sic vero etiam in libri Quaestionum octoginta trium recognitione, omnes et singulas ex ordine quaestiones, ne una quidem omissa, recensere ipsum non piguit. Qua profecto diligentia cavebat S. Doctor ne ejus nomine quaestiones alias quaslibet reciperemus; neve librarii, quod in eo scripti genere liberius committebant, spurias appendices operibus ipsius assuerent.

Nevertheless, and this may rightly give one pause, Augustine makes no mention of this third book in the Retractations. And while he acknowledges only two books of Questions on the Gospels, he says that into them were gathered the questions which he had dictated on both Matthew and Luke; and he observes afterwards that his prologue indicates which passages of the aforesaid Evangelists were expounded, with the questions themselves attached and numbered. You have the retractation in vol. 1, col. 634, and the list of all the questions, restored by us beneath the Prologue, above in this very volume, p. 1321. So too in his review of the book of Eighty-three Questions he did not shrink from listing all the questions, each and every one in order, not even one omitted. By such diligence the holy Doctor was surely taking care that we should not accept any other questions whatever under his name, and that copyists should not stitch spurious appendices onto his works, a liberty they took rather freely in that kind of writing.

Neque vero existimare licet tertium hunc librum Retractationibus posterius editum, ob idque in iis non recensitum fuisse. Quippe zizaniorum parabola hic exponitur longe secus quam soleret ab Augustino, ex tempore praesertim Carthaginensis Collationis, in qua Donatistae, Catholicis reclamantibus, id vehementer affirmabant, quod in hujus libri quaestione 11, n. 1, dicitur, agrum ipsum, non Ecclesiam, sed mundum Domino interpretante intelligendum esse, ut videre est in Actis Collationis, part. 3, capp. 258, 265 et sequentibus. Qua de re Augustinus in lib. 70, cui titulus, Post collationem ad Donatistas, cap. 8: Diu contenderunt, inquit, dicentes zizania, quae cum tritico simul crescere usque ad messem permissa sunt, non in Ecclesia, sed in mundo esse, contra intellectum martyris Cypriani qui dixit, Etsi videntur in Ecclesia esse zizania, non tamen impediri debet aut fides aut charitas nostra. Quid quod iste auctor in quaestione 12, n. 2, responsum illud patrisfamilias zizania ante messem evelli prohibentis, non modo non torquet in Donatistas more Augustini, sed interpretatur eo pacto ut in illos torqueri non valeat? quandoquidem de non auferendis ex hac vita hominibus sermonem haberi putat.

Nor indeed may one suppose that this third book was published after the Retractations and was for that reason not listed in them. For the parable of the tares is expounded here quite otherwise than Augustine was accustomed to expound it, especially from the time of the Conference of Carthage, at which the Donatists, against the protests of the Catholics, vehemently maintained what is said in question 11, n. 1 of this book: that the field itself is to be understood, as the Lord interprets it, not as the Church but as the world, as may be seen in the Acts of the Conference, part 3, chapters 258, 265 and following. On this matter Augustine, in book 70, which is entitled After the Conference, to the Donatists, chapter 8, says: They contended for a long time, saying that the tares, which were permitted to grow together with the wheat until the harvest, are not in the Church but in the world, contrary to the understanding of the martyr Cyprian, who said: Although there seem to be tares in the Church, yet neither our faith nor our charity ought to be hindered. What of the fact that this author, in question 12, n. 2, not only does not turn that reply of the householder, who forbids the tares to be pulled up before the harvest, against the Donatists after Augustine's manner, but interprets it in such a way that it cannot be turned against them? For he thinks the discourse concerns men not being removed from this life.

Accedit silentium Eugypii abbatis, qui olim, id est ineunte sexto saeculo, cum ex Augustini operibus amplissima collectaneorum volumina compararet, descripsit ex duobus praecedentibus libris quaestiones plures, scilicet ex primo saltem quatuor, ex secundo octodecim: nec tamen quidquam ex hoc tertio libro decerpsisse a nobis deprehenditur.

To this is added the silence of the abbot Eugippius, who long ago, that is, at the beginning of the sixth century, when he was compiling very large volumes of extracts from the works of Augustine, copied out a good many questions from the two preceding books, namely at least four from the first and eighteen from the second; yet we do not find that he culled anything from this third book.

Quod veteres codices spectat, quidam duos priores libros continent sine tertio; nonnulli tertium hunc duobus illis proxime subjectum exhibent cum hocce titulo, Incipiunt quaestiones Evangeliorum, non addito nomine Augustini. Istius secundi generis exstat exemplar unum Corbeiense ante annos, ut videtur, nongentos scriptum: praeter Cisterciensem codicem multo recentiorem, qui licet non eumdem titulum praeferat, hoc tamen cum Corbeiensi convenit, quod praedictum librum non attribuit Augustino.

As regards the old manuscripts, some contain the two former books without the third; some present this third book placed directly after those two, with this title: Here begin the questions on the Gospels, without the name of Augustine added. Of this second kind there survives one copy from Corbie, written, as it seems, nine hundred years ago; besides a Cistercian manuscript much more recent, which, although it does not bear the same title, yet agrees with the Corbie one in this, that it does not attribute the aforesaid book to Augustine.

Ad extremum Indiculo Possidii in optimae notae Mss. diligenter explorato, id quod sola Ulimmeriana editio habet de subsequenti opere, nusquam reperimus.

Lastly, having carefully examined Possidius' Index in manuscripts of the best quality, we nowhere find what the Ulimmerius edition alone has concerning the following work.

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QUAESTIONUM SEPTEMDECIM IN EVANGELIUM SECUNDUM MATTH.

SEVENTEEN QUESTIONS ON THE GOSPEL ACCORDING TO MATTHEW

Liber unus.

One Book.

QUAEST. I. [MATTH. cap. II, ℣ 16.] Quod dictum est, occisos infantes a bimatu et infra, significatum est humiles habentes geminam charitatem, tanquam parvulos bimos posse mori pro Christo.

QUESTION 1. [Matt. 2:16.] That it is said that the infants from two years old and under were slain signifies that the humble, having a twofold charity, are able, like little ones two years old, to die for Christ.

II. [Ib. X, 27.] Quod dico vobis in tenebris, id est, cum adhuc in timore carnali estis, quia in tenebris est timor; dicite in lumine, hoc est, in fiducia veritatis, accepto Spiritu sancto: Et quod in aure auditis, praedicate super tecta, id est, quod in secreto auditis, calcato carnis domicilio praedicate.

2. [Ibid. 10:27.] What I say to you in darkness, that is, while you are still in carnal fear, since fear is in darkness; speak in the light, that is, in confidence in the truth, once the Holy Spirit has been received: And what you hear in the ear, preach upon the housetops, that is, what you hear in secret, preach once the dwelling of the flesh has been trampled underfoot.

III. [Ib. X, 34-36.] Nolite arbitrari quia venerim pacem mittere in terram; non veni pacem mittere, sed gladium: veni enim separare hominem adversus patrem s⟨u⟩um. Quia renuntiat quis diabolo, qui fuit filius ejus. Et filiam adversus matrem suam: plebem Dei adversus mundanam civitatem, hoc est perniciosam generis humani societatem, quam nunc Babylonia, nunc Aegypto, nunc Sodoma, nunc aliis atque aliis nominibus Scriptura significat. Nurum adversus socrum: Ecclesiam adversus Synagogam, quae secundum carnem Christum peperit sponsum Ecclesiae. Dividuntur autem gladio spiritus, quod est verbum Dei (Ephes. VI, 17). Et inimici hominis domestici ejus: cum quibus, antea consuetudine implicatus erat.

3. [Ibid. 10:34-36.] Do not think that I have come to send peace upon the earth; I have not come to send peace, but a sword: for I have come to set a man against his father. For one renounces the devil, whose son he was. And the daughter against her mother: the people of God against the worldly city, that is, the pernicious society of the human race, which Scripture signifies now by Babylon, now by Egypt, now by Sodom, now by one name and another. The daughter-in-law against the mother-in-law: the Church against the Synagogue, which according to the flesh gave birth to Christ, the Bridegroom of the Church. And they are divided by the sword of the spirit, which is the word of God (Eph. 6:17). And a man's enemies are those of his own household: those with whom he had formerly been entangled by habit.

IV. [Ib. VIII, 1-3.] Quod autem descendens de monte, posteaquam praecepta illic discipulis et multitudini dedit, leprosum statim, extendens manum suam, curat; significat eos qui de illis implendis dubitabant, suo auxilio ab hujusmodi varietate mundari.

4. [Ibid. 8:1-3.] That, coming down from the mountain after He had given the precepts there to the disciples and to the multitude, He at once, stretching out His hand, cures a leper, signifies that those who were in doubt about fulfilling those precepts are cleansed by His help from such inconstancy.

V. [Ib. VIII, 20.] Quod Dominus dixit scribae qui eum sequi voluit, Vulpes foveas habent, et volucres coeli tabernacula; Filius autem hominis non habet ubi caput suum reclinet, intelligitur miraculis Domini commotus propter inanem jactantiam eum sequi voluisse, quam significant aves: finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est. Reclinatione vero capitis humilitatem suam significavit, quae in illo simulatore ac superbo non habebat locum.

5. [Ibid. 8:20.] That the Lord said to the scribe who wished to follow Him, Foxes have holes, and the birds of heaven dwellings; but the Son of Man has nowhere to lay His head, is understood to mean that, stirred by the Lord's miracles, he wished to follow Him out of empty boasting, which the birds signify, but that he feigned the obedience of a disciple, which pretence is signified by the name of foxes. By the laying down of the head, however, He signified His humility, which had no place in that pretender and proud man.

VI. [Ib. VIII, 22.] Dimitte mortuos sepelire mortuos suos. Mortuos hic non credentes dixit: mortuos autem suos, qui nihilominus sine fide de corpore exirent.

6. [Ibid. 8:22.] Let the dead bury their own dead. By the dead here He meant those who do not believe; and by their own dead, those who were nonetheless departing from the body without faith.

VII. [Ib. X, 14.] Excutite pulverem de pedibus vestris: ut ad contestationem laboris terreni, quem pro illis

7. [Ibid. 10:14.] Shake off the dust from your feet: so that, as a testimony of the earthly labour which for them

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ADMONITIO PP. BENEDICTINORUM. Quaestionum septemdecim in Matth. liber ad eosdem codices collatus est ac praecedens ejus Quaest. Evang., exceptis Michaelino et Arnulfensi, in quibus hic liber non reperitur. Comparavimus praeterea eas omnes editiones initio Retractationum, t. 1, memoratas. M.

NOTICE OF THE BENEDICTINE FATHERS. The book of Seventeen Questions on Matthew has been collated against the same manuscripts as his preceding Questions on the Gospels, except the Michaelinus and the Arnulfensis, in which this book is not found. We have also compared all the editions listed at the beginning of the Retractations, vol. 1. M.

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inaniter suscepissent; aut ut ostenderent usque adeo se ab ipsis nihil terrenum quaerere, ut etiam pulverem de terra eorum sibi non paterentur adhaerere.

they had undertaken in vain; or so that they might show that they sought nothing earthly from them, to such an extent that they would not allow even the dust of their land to cling to them.

VIII. [Ib. X, 16.] Estote ergo prudentes sicut serpentes: ad cavendum malum, in capite custodiendo, quod est Christus. Nam serpens totum corpus pr⟨o⟩ capite objicit persequenti: vel quod per angustias se coarctans veteri tunica exutus innovatur. Quod imitantur quibus dictum est, Intrate per angustam portam (Matth. VII, 13); cum vetere homine exuuntur. Nam si cavendum malum ita moneret, ut violenter resistendum esset malis, non supra dixisset, Mitto vos sicut oves in medio luporum. Simplices autem sicut columbas esse voluit, ad nulli nocendum. Nam hoc genus avis nullum omnino animalium necat; non solum grandium, contra quae vires non habet, sed etiam minutissimorum, quibus etiam perparvi passeres aluntur. Est autem omnibus irrationalibus animantibus una quaedam inter se societas, sicut etiam rationalibus sua, id est hominibus, non solum secum, sed etiam cum Angelis. Discunt ergo ex similitudine columbarum nulli prorsus nocere ad societatem suam pertinenti participatione rationis.

VIII. [Ibid. 10:16.] Be therefore prudent as serpents: for guarding against evil, by protecting the head, which is Christ. For the serpent puts its whole body in the way of its pursuer for the sake of its head; or else because, constricting itself through narrow places, it is renewed by stripping off its old skin. This is imitated by those to whom it was said, Enter by the narrow gate (Matt. 7:13), when they are stripped of the old man. For if He were warning them to guard against evil in such a way that the wicked had to be violently resisted, He would not have said above, I send you as sheep in the midst of wolves. But He wished them to be simple as doves, for harming no one. For this kind of bird kills no animal whatever; not only none of the large ones, against which it has no strength, but none even of the very smallest, on which even tiny sparrows are fed. Now all irrational living creatures have a certain single fellowship among themselves, just as rational ones also have their own, that is, men, not only with one another but also with the angels. They learn therefore from the likeness of doves to harm in no way anyone who belongs to their fellowship by participation in reason.

IX. [Ib. XI, 25.] Confiteor tibi, Pater, Domine coeli et terrae. Notandum confessionem poni in laude Dei. Non enim peccata Dominus confitebatur, quae nulla habebat, praesertim quia eum exsultantem hoc dixisse alius evangelista commemorat (Luc. X, 21): quanquam et verba ipsa quae dicit non habeant dubitationem, quod in laude Dei dicantur. Ergo confessionem vocat Scriptura generaliter quidquid manifeste, sicut cernitur, enuntiatur. Nam et illud quod ait, Si quis me confessus fuerit coram hominibus, confitebor et ego eum coram Patre meo (Matth. X, 32); vel sicut alibi est, coram Angelis Dei (Luc. XII, 8): non utique peccata confitetur qui Christum confitetur. Quod si propterea putant aliqui confessionem vocari, quia pro crimine objiciatur Christi nomen tempore persecutionis; numquid ita etiam Christus coram Patre vel còram Angelis hominem qui se confessus fuerit confitetur? Est etiam in Ecclesiastico ita positum, Et haec dicetis in confessione, Opera Domini universa, quoniam bona valde (Eccli. XXXIX, 20,

IX. [Ibid. 11:25.] I confess to Thee, Father, Lord of heaven and earth. It must be noted that confession is used in the praise of God. For the Lord was not confessing sins, of which He had none, especially since another evangelist records that He said this rejoicing (Luke 10:21); although the very words that He says also leave no doubt that they are said in praise of God. Therefore Scripture in general calls confession whatever is openly declared, as it is perceived. For also that which He says, If anyone shall have confessed Me before men, I too will confess him before My Father (Matt. 10:32); or as it is elsewhere, before the angels of God (Luke 12:8): certainly he who confesses Christ is not confessing sins. But if some think that it is called confession for this reason, that the name of Christ is laid against one as a crime in time of persecution, does Christ then also, before the Father or before the angels, confess a man who has confessed Him? It is also set down thus in Ecclesiasticus, And you shall say this in confession, All the works of the Lord, for they are exceedingly good (Sir. 39:20,

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21). Quo in loco indubitanter Dei laudes exaggerantur. Haec dicta sunt propter imperitiam fratrum, qui cum legente lectore audiunt hoc verbum, pectora statim tundunt, non attendentes quo loco dicatur, quasi non possit nisi peccatorum esse confessio.

21). In this place the praises of God are undoubtedly being magnified. These things have been said because of the inexperience of the brethren, who, when they hear this word as the reader reads, at once beat their breasts, not attending to the place in which it is said, as though there could be no confession except of sins.

X. [Ib. XII, 1-8.] Notandum de eo quod illicite factum videretur Judaeis, quod discipuli sabbato spicas evulsissent, unum exemplum datum regiae potestatis de David, alterum sacerdotalis de iis qui per ministerium templi sabbatum violant: ut multo minus ad ipsum evulsarum sabbato spicarum crimen pertineat, q⟨u⟩i verus rex et verus sacerdos est, et ideo Dominus sabbati.

X. [Ibid. 12:1-8.] It is to be noted, concerning what seemed to the Jews to have been done unlawfully, namely that the disciples had plucked ears of grain on the sabbath, that one example was given of royal power, from David, and the other of priestly power, from those who violate the sabbath through the service of the temple: so that the charge of ears plucked on the sabbath pertains much less to Him Who is true King and true Priest, and therefore Lord of the sabbath.

XI. [Ib. XIII, 25-30, 36-43.] 1. Cum autem dormirent homines, venit inimicus ejus et superseminavit zizania in medio tritici, et abiit. Cum negligentius agerent praepositi Ecclesiae, aut cum dormitionem mortis acciperent Apostoli, venit diabolus et superseminavit eos quos malos filios Dominus interpretatur. Sed recte quaeritur utrum haeretici sint, an male viventes catholici. Possunt enim dici filii mali etiam haeretici, quia ex eodem Evangelii semine et Christi nomine procreati, pravis opinionibus ad falsa dogmata convertuntur. Sed quod dicit eos in medio tritici seminatos, quasi videntur illi significari qui unius communionis sunt: veruntamen quoniam Dominus agrum ipsum, non Ecclesiam, sed hunc mundum interpretatus est, bene intelliguntur haeretici, quia non societate unius Ecclesiae vel unius fidei, sed societate solius nominis christiani in hoc mundo permiscentur bonis: ut illi qui in eadem fide mali sunt, palea potius quam zizania deputentur; quia palea etiam fundamentum ipsum habet cum frumento, radicemque communem. In illa plane sagena, qua concluduntur et mali et boni pisces (Matth. XIII, 47-50), non absurde mali catholici intelliguntur. Aliud est enim mare, quod magis mundum istum significat; aliud sagena, quae unius fidei vel unius Ecclesiae communionem videtur ostendere. Inter haereticos et malos catholicos hoc interest, quod haeretici falsa credunt, illi autem vera credentes non vivunt ita ut credunt.

XI. [Ibid. 13:25-30, 36-43.] 1. But while men were sleeping, his enemy came and sowed weeds over [the field] in the midst of the wheat, and went away. When the overseers of the Church were acting rather negligently, or when the Apostles received the sleep of death, the devil came and sowed over [the field] those whom the Lord interprets as the evil sons. But it is rightly asked whether they are heretics, or catholics who live badly. For heretics too can be called evil sons, because, though begotten from the same seed of the Gospel and the name of Christ, they are turned by perverse opinions to false doctrines. But in that He says they were sown in the midst of the wheat, it seems as though those are signified who are of one communion: nevertheless, since the Lord interpreted the field itself not as the Church but as this world, heretics are well understood, because they are mingled with the good in this world not in the fellowship of one Church or of one faith, but in the fellowship of the Christian name alone: so that those who are evil within the same faith are reckoned chaff rather than weeds; for chaff has the very foundation in common with the grain, and a common root. In that net, plainly, in which both bad and good fish are enclosed (Matt. 13:47–50), bad catholics are not absurdly understood. For the sea, which rather signifies this world, is one thing; the net, which seems to show the communion of one faith or of one Church, is another. Between heretics and bad catholics there is this difference, that heretics believe false things, while the others, believing true things, do not live as they believe.

2. Solet autem etiam quaeri, schismatici quid ab haereticis distent; et hoc inveniri quod schismaticos non fides diversa faciat, sed communionis disrupta societas. Sed utrum inter zizania numerandi sint, dubitari potest. Magis autem videntur spicis corruptis esse similiores, sicut scriptum est, Vento autem corrumpetur filius iniquus (Sap. IV, 4): vel paleis aristarum fractis, vel scissis et de segete abruptis. Quo enim altiores, id est, superbiores, eo fragiliores levioresque sunt. Nec tamen consequens est ut omnis haereticus vel schismaticus corporaliter ab Ecclesia separetur. Si enim falsa de Deo credit, vel de aliqua parte doctrinae quae ad fidei pertinet aedificationem, ita ut non quaerentis cunctatione temperatus sit, sed inconcusse credentis, nec omnino scientis opinione atque errore discordans, haereticus est, et foris est animo, quamvis corporaliter intus videatur. Multos

2. It is also customarily asked how schismatics differ from heretics; and this is found, that it is not a different faith that makes schismatics, but the broken fellowship of communion. But whether they are to be numbered among the weeds may be doubted. They seem rather to be more like spoiled ears of grain, as it is written, But by the wind the wicked son will be spoiled (Wis. 4:4): or like chaff from broken awns, or [ears] split and torn away from the standing crop. For the higher, that is, the prouder, they are, the more fragile and lighter they are. Yet it does not follow that every heretic or schismatic is bodily separated from the Church. For if someone believes false things about God, or about some part of the doctrine that pertains to the building up of faith, in such a way that he is not tempered by the hesitation of one who is seeking, but is at variance through the opinion and error of one who believes unshakeably and does not know at all, he is a heretic, and is outside in mind, although he seems to be inside bodily. For many

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Sic Mss. At editi, a communione catholicae fidei existimant, quomodocumque, etc.

So the manuscripts. But the printed editions have "they think [them] from the communion of the catholic faith, in whatever way", etc.

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enim tales portat Ecclesia, quia non ita defendunt falsitatem sententiae suae, ut intentam multitudinem faciant: quod si fecerint, tunc pelluntur. Item, quicumque invident bonis, ita ut quaerant occasiones excludendi eos, aut degradandi; vel crimina sua sic defendere parati sunt, si objecta vel prodita fuerint, ut etiam conventiculorum segregationes vel Ecclesiae perturbationes cogitent excitare; jam schismatici sunt, et ab unitate corde discissi, etiamsi non inventis occasionibus aut occultatis factis suis Sacramento Ecclesiae corporali conversatione socientur.

such people the Church bears with, because they do not defend the falsity of their opinion in such a way as to make a multitude intent upon it: but if they do so, then they are driven out. Likewise, whoever envy the good, so that they seek occasions of shutting them out or degrading them; or are so ready to defend their own crimes, if these have been charged against them or brought to light, that they even plan to stir up the separations of conventicles or disturbances of the Church: these are already schismatics, and cut off from unity in heart, even if, because they find no occasions or because their deeds are hidden, they are joined to the Sacrament of the Church by bodily association.

3. Quapropter illi soli catholici mali recte deputantur, qui quamvis vera credant quae ad fidei doctrinam pertinent, et si quid forte nesciunt quaerendum existiment, et salva pietate discutiant sine aliquo praejudicio ipsius veritatis, et bonos vel quos bonos putant ament atque honorent quantum possunt; tamen flagitiose atque facinorose vivunt, contra quam vivendum esse credunt. Tales enim etiamsi prodantur aut accusentur, pro disciplina Ecclesiae salutisque suae causa correpti, vel a communione suspensi, nullo modo sibi recedendum esse a communione catholica existimant, quocumque permissi fuerint satisfactionis quaerentes locum: et aliquando per poenitentiam in frumenta mutantur, sive correpti, sive remoti, sive etiam verbo Dei nullo nominatim accusante aut increpante perterriti. Aliquando autem etiam sub nomine poenitentium ita vivunt ut solent, aut non multo minus, quidam etiam amplius; nullo modo tamen a catholica unitate discedunt. Quibus ita viventibus si mors obrepserit, paleae deputantur usque in finem. Hoc etiam ipsi credunt: nam si aliter credunt, et inconcusse tenent, jam inter haereticos nume⟨r⟩andi sunt, putantes omnibus Deum, etiam in magna iniquitate usque in finem vitae perseverantibus, tantum quia Ecclesiae unitatem, non sincera dilectione (nam bene viverent), sed magis poenarum timore tenuerunt, veniam daturum. Isti ergo non hoc credunt, vel non firmiter opinantur, etsi adhuc forsitan quaerunt: sed magis eos decipit spes dilationis, dum se diutius victuros putant, et perditos mores aliquando in melius mutaturos. Contra quos dicitur: Ne tardes converti ad Deum, neque differas de die in diem: subito enim veniet ira ejus, et in tempore vindictae disperdet te (Eccli. V, 8, 9). Illi enim convertuntur, qui recte vivere incipiunt; hoc est enim ad Deum redire: qui autem concupiscentias suas perseveranter sequuntur, dorsum quodammodo habent ad Deum, quamvis in unitate constituti saepe illum retorto collo conentur aspicere. Ergo e⟨t⟩ isti, ut ait Propheta, caro sunt, et spiritus ambulans et ⟨n⟩on revertens (Psal. LXXVII, 39). Sed tamen, ut dictum est, propter eamdem fidem atque unitatem Ecclesiae, neque inter zizania, quoniam illa extra radicata sunt, neque inter aristarum paleam, quae se etiam frumentis audet a⟨s⟩pera

3. Therefore only those are rightly reckoned bad catholics who, although they believe the true things that pertain to the teaching of the faith, and, if there is perhaps something they do not know, consider that it should be inquired into, and discuss it with piety kept intact, without any prejudice to the truth itself, and love and honour as much as they can the good, or those whom they think good, nevertheless live shamefully and wickedly, contrary to the way in which they believe one ought to live. For such people, even if they are exposed or accused, and are rebuked for the sake of the Church's discipline and their own salvation, or suspended from communion, in no way think that they ought to withdraw from the catholic communion, seeking a place of satisfaction wherever they may be permitted: and sometimes through penance they are changed into wheat, whether rebuked, or removed, or even terrified by the word of God when no one accuses or reproaches them by name. But sometimes, even under the name of penitents, they live as they are accustomed to, or not much less so, and some even more; yet in no way do they depart from catholic unity. If death steals upon them while they live thus, they are reckoned chaff to the end. This too they themselves believe: for if they believe otherwise, and hold it unshaken, they must already be counted among heretics, thinking that God will grant pardon to all, even to those persevering in great iniquity to the end of life, merely because they have held to the unity of the Church, not with sincere love (for then they would live well), but rather from fear of punishments. These people, then, do not believe this, or do not firmly hold the opinion, even if perhaps they are still inquiring: but rather the hope of delay deceives them, while they think that they will live longer and will at some time change their ruined morals for the better. Against them it is said: Do not be slow to be converted to God, and do not put it off from day to day: for suddenly His wrath will come, and in the time of vengeance He will destroy you (Sir. 5:8–9). For those are converted who begin to live rightly; for this is to return to God: but those who persistently follow their own lusts have, as it were, their back towards God, although, being set within unity, they often try to look at Him with a twisted neck. Therefore these too, as the Prophet says, are flesh, and a spirit that goes and does not return (Ps. 77:39). But nevertheless, as has been said, on account of the same faith and unity of the Church, they are neither among the tares, since those are rooted outside, nor among the chaff of the ears, which dares to set itself even over the wheat with harsh

Editors' notes and page, col. 1368

Footnotes

(1) ‹anchor: quocumque› · call in col 1368

Sic Mss. At editi, a communione catholicae fidei existimant, quomodocumque, etc.

So the manuscripts. But the printed editions read "from the communion of the catholic faith they think, in whatever way", etc.

(printed under page 32)

(2) ‹anchor: nam bene viverent› · call in col 1368

Rat. omittit, nam bene viverent : quod in plerisque Mss. reperitur. At Am. Er. et Lov. habent ejus loco, nisi ut bene viverent. Vaticanus codex, ut bene viverent.

The Ratisbon manuscript omits "for they would live well", which is found in most manuscripts. But Amerbach, Erasmus and the Louvain edition have in its place "except that they might live well". The Vatican manuscript has "that they might live well".

(printed under page 32)

Page

running head: [cut off at left] DECIM IN MATTHAEUM, S. AUGUSTINI 1368 (column number blurred, reads like 1363)
marginal letters: (none)
old-edition numerals: (none)

PL 35:1369

dissensione et fragili elatione superimponere, sed quamvis subjectam frumentis, tamen inter paleam quae ultima ventilatione separanda est, numerantur.

dissension and fragile pride, but they are counted among the chaff which, though it lies beneath the grain, is nevertheless to be separated at the final winnowing.

4. Boni autem catholici sunt, qui et fidem integram sequuntur et mores bonos: quod autem ad fidei doctrinam pertinet, ita quaerunt, si quid quaerendum habent, ut absit concertatio periculosa, vel quaerenti, vel ei cum quo quaeritur, vel eis qui disserentes audiunt. Ita autem docent, si quid docendum habent, ut usitata et confirmata securissime, et fidentissime, et lenissime, ut possunt, insinuent: inusitata vero, etiamsi veritatis manifestatione liquidissima perceperunt, quaerendi potius quam praecipiendi aut affirmandi modo, propter audientis infirmitatem. Si enim tantum habet pondus aliquod verum, ut vires discentis excedat; suspendendum est ut extendat crescentem, non imponendum ut obterat parvulum. Inde est illud Domini: Sed Filius hominis cum venerit, putas, inveniet fidem in terra (Luc. XVIII, 8)? Aliquando autem et occultandum est, sed cum spe hortatoria, ut non faciat desperatio frigidiores, sed desiderium capaciores. Inde est illud ejusdem Domini: Multa habeo vobis dicere; sed non potestis portare modo (Joan. XVI, 12). Quod vero ad mores pertinet, hoc bene et breviter dicitur: aut confligendum est cum amore temporalium bonorum, ut non vincat; aut etiam edomitus subditusque esse debet, ut cum surgere coeperit, facile reprimatur; aut ita exstinctus, ut se omnino nulla ex parte commoveat. Ex quo fit ut etiam ipsam mortem propter veritatem alii fortiter obeant, alii aequanimiter, alii libenter. Quae tria genera fructus sunt fertilis terrae, triceni, et sexageni, et centeni (Matth. XIII, 8, 23). In horum aliquo genere inveniendus est tempore mortis suae, si quis de hac vita recte cogitat emigrare.

4. Now good catholics are those who follow both the faith whole and good morals: as for what pertains to the doctrine of the faith, they so inquire, if they have anything to inquire about, that there be no dangerous contention, either for the one inquiring, or for him with whom the inquiry is made, or for those who hear them disputing. And they so teach, if they have anything to teach, that they convey what is customary and confirmed most securely, and most confidently, and most gently, as far as they can; but what is not customary, even if they have perceived it by a most clear manifestation of the truth, [they convey] in the manner of inquiring rather than of instructing or affirming, on account of the weakness of the hearer. For if some truth has such weight that it exceeds the strength of the learner, it is to be held up above him so that it may stretch him as he grows, not laid upon him so that it crushes the little one. Hence is that saying of the Lord: But when the Son of Man comes, do you think, will He find faith on the earth? (Luke 18:8). Sometimes, however, it must even be hidden, but with an encouraging hope, so that despair may not make them colder, but desire more capacious. Hence is that saying of the same Lord: I have many things to say to you; but you cannot bear them now (John 16:12). As for what pertains to morals, this is well and briefly said: either one must fight against the love of temporal goods, so that it does not conquer; or else it ought to be tamed and subdued, so that when it begins to rise up, it is easily repressed; or so extinguished that it stirs itself in no part at all. From this it comes about that some meet even death itself for the sake of the truth bravely, others with equanimity, others gladly. These three kinds are the fruits of the fertile earth, thirtyfold, and sixtyfold, and a hundredfold (Matt. 13:8, 23). In some one of these kinds a man must be found at the time of his death, if he rightly intends to depart from this life.

5. Toleranda sunt autem non solum zizania usque ad messem, quae cum diabolus aspersis pravis erroribus falsisque opinionibus superseminasset, hoc est, praecedente nomine Christi haereses superjecisset, magis ipse latuit atque occultissimus factus est; hoc est enim, Et abiit: sed etiam palea usque ad ventilationem. Nec probatur fortius gravitas frumentorum, nisi paleae perturbationibus, quas qui comprimere non potuerit veritate defensa, cesserit unitate servata. Quanquam in hac parabola Dominus, sicut in ejus expositione conclusit, non quaedam, sed omnia scandala, et eos qui faciunt iniquitatem, zizaniorum nomine significasse intelligitur.

5. Now not only are the tares to be tolerated until the harvest (when the devil had sown these over [the wheat] by scattering depraved errors and false opinions, that is, had cast heresies over [it] with the name of Christ going before them, he himself hid all the more and became most concealed; for this is: And he went away), but also the chaff until the winnowing. Nor is the weight of the grain proved more strongly than by the disturbances of the chaff; and whoever has not been able to repress these by defending the truth, let him yield while preserving unity. Although in this parable the Lord, as He concluded in its explanation, is understood to have signified by the name of tares not certain scandals, but all scandals, and those who work iniquity.

XII. [Ib. XIII, 26-30.] 1. Cum autem crevisset herba, et fructum fecisset, tunc apparuerunt et zizania. Cum enim spiritualis homo esse coeperit dijudicans omnia (I Cor. II, 15), tunc ei errores incipiunt apparere. Servi autem dixerunt ei: Vis, imus, et colligimus ea? Utrum ipsi sunt servi, quos paulo post messores appellat? an quia in expositione parabolae messores dixit esse Angelos, nec quisquam facile dicere ausus fuerit Angelos nescisse quis zizania superseminaverit, et ea tunc apparuisse Angelis cum herba fructum fecisset; magis oportet intelligi homines ipsos fideles servorum

XII. [Ibid. 13:26-30.] 1. But when the blade had grown and had produced fruit, then the tares also appeared. For when a man begins to be spiritual, judging all things (1 Cor. 2:15), then errors begin to appear to him. But the servants said to him: Do you wish it, do we go and gather them? Are the servants the very same whom a little later He calls reapers? Or, since in the explanation of the parable He said that the reapers are the angels, and no one would readily dare to say that the angels did not know who had sown the tares over, and that these appeared to the angels only when the blade had produced fruit, is it rather fitting that the faithful men themselves be understood as signified by the name of servants

Editors' notes and page, col. 1369

Page

running head: 1369 LIBER UNUS.
marginal letters: (none)
old-edition numerals: (none)
other: column begins mid-sentence (dissensione) and ends mid-sentence (servorum); "dissensione" and "elatione" are blurred at the start of their lines (they look like dissenslone/clatione), read as damaged type and set in full; "sunt autem" in §5 is printed with almost no space between the words; subjectam in the first line has its referent in the previous column; italic "ea" after colligimus and "fecisset" in the XII lemma are faint (look like ca/fecissct), read as worn type; no editors' matter and no full-width lines in this column.

PL 35:1370

nomine hoc loco significatos, quos etiam bonum semen dicit? Nec mirum si et bonum semen ipsi dicuntur, et servi patrisfamilias: sicut et de se ait, quod et ipse sit janua, ipse sit pastor (Joan. X, 7, 11). Ex diversis enim significationibus una res etiam plures et diversas similitudines recipit. Praesertim quia cum ad servos loqueretur, non ait, In tempore messis dicam vobis, Colligite primum zizania; sed Dicam, inquit, messoribus. Unde intelligitur colligendorum zizaniorum ad comburendum alia esse ministeria, nec quemquam Ecclesiae filium debere arbitrari ad se hoc officium pertinere.

in this place, whom He also calls good seed? Nor is it surprising if the same men are called both good seed and servants of the householder, just as He also says of Himself that He is both the door and the shepherd (John 10:7, 11). For by different significations one thing also admits several and diverse likenesses. Especially since, when He was speaking to the servants, He did not say, At harvest time I will say to you, Gather first the tares; but I will say, He says, to the reapers. From this it is understood that the gathering of the tares for burning belongs to other ministries, and that no son of the Church ought to think that this office pertains to him.

2. Cum igitur esse quisque spiritualis coeperit, cognoscit errores haereticorum, et omnino dijudicat atque discernit quidquid audierit aut legerit abhorrere a regula veritatis: sed donec in eisdem spiritualibus perficiatur, et quodammodo maturescat in fructum quem herba dedit, potest eum movere, quare sub nomine christiano tam multae haereticorum exstiterint falsitates. Inde est quod servi dicunt, Nonne bonum semen seminasti in agro tuo? unde ergo habet zizania? Deinde cum cognoverit hanc excogitasse fraudem diabolum, cum contra tanti nominis auctoritatem nihil se valere sentiret, ut fallacias suas eodem nomine obtegeret; potest ei suboriri voluntas, ut tales homines de rebus humanis auferat, si aliquam temporis habeat facultatem; sed utrum facere debeat, justitiam Dei consulit utrum hoc ei praecipiat, vel permittat, et hoc officium esse hominum velit: hinc est quod servi dicunt, Vis, imus, et colligimus ea? Quibus quia Veritas ipsa respondet, non ita hominem constitutum esse in hac vita, ut certus esse possit qualis quisque futurus sit postea, cujus in praesentia cernit errorem, vel quid etiam error ejus conferat ad provectum bonorum; non esse tales auferendos de hac vita, ne cum malos conatur interficere, bonos interficiat, quod forte futuri sunt; aut bonis obsit, quibus et inviti forte utiles sunt: sed tunc opportune fieri, cum jam in fine non restat vel tempus commutandae vitae, vel proficiendi ad veritatem ex occasione atque comparatione alie⟨n⟩i erroris; tunc autem hoc non ab hominibus, sed ab Angelis fieri: inde est quod respondet paterfamilias, Non; ne forte colligentes zizania, eradicetis simul et triticum: sed in tempore messis dicam messoribus, et caetera. Atque hoc modo eos patientissimos et tranquillissimos reddit.

2. When, therefore, anyone has begun to be spiritual, he recognizes the errors of the heretics, and fully judges and discerns whatever he has heard or read that departs from the rule of truth; but until he is made perfect in these same spiritual things, and in a certain manner ripens into the fruit which the blade has put forth, it can trouble him why under the Christian name so many falsehoods of heretics have arisen. Hence it is that the servants say, Did you not sow good seed in your field? Whence then does it have tares? Then, when he has learned that the devil devised this fraud, so that, since he perceived that he had no power against the authority of so great a name, he might cover his deceits with that same name, there can arise in him the will to remove such men from human affairs, if he should have any temporal power; but whether he ought to do it, he consults the justice of God, whether it commands this of him or permits it, and whether it wills this to be the office of men: hence it is that the servants say, Is it your will that we go and gather them? To them, since the Truth Himself answers that man is not so constituted in this life that he can be certain what sort of person anyone will be afterwards whose error he discerns at present, or what even his error may contribute to the advancement of the good; that such men are not to be removed from this life, lest, when he tries to kill the wicked, he kill the good, which perhaps they are going to be; or harm the good, to whom perhaps they are useful even against their will; but that it is fittingly done at that time when, at the end, there no longer remains either time for changing one's life or for advancing towards the truth through the occasion and comparison of another's error; and that then this is done not by men but by angels: hence it is that the householder answers, No; lest perhaps in gathering the tares you root up the wheat together with them: but in the time of harvest I will say to the reapers, and so on. And in this way He renders them most patient and most tranquil.

3. Quaeri autem potest, quod ait, Alligate fasciculos ad comburendum, cur non unum fascem, aut unum acervum zizaniorum fieri dixit? Nisi forte propter varietatem haereticorum, et non solum a tritico, verum etiam a seipsis discrepantium, ipsa uniuscujusque haereseos propria conventicula, in quibus singillatim sua communione devincti sunt, nomine fasciculorum designavit: ut jam tunc incipiant alligari ad comburendum, cum a catholica communione segregati suas proprias quasi ecclesias habere coeperint; ut combustio earum sit in fine saeculi, modo alligatio fasciculorum. Sed si ita esset, non jam multae resipiscendo, et in Catholicam remeando ab errore desciscerent.

3. But it can be asked, concerning His saying, Bind them in bundles for burning, why He did not say that one bundle or one heap of tares should be made. Unless perhaps, on account of the variety of the heretics, who differ not only from the wheat but also among themselves, He designated by the name of bundles the very conventicles proper to each heresy, in which they are bound together one by one by their own communion: so that they begin to be bound for burning even then, when, separated from the catholic communion, they have begun to have their own quasi-churches; so that their burning is at the end of the world, but the binding of the bundles now. But if this were so, many would not now, by coming to their senses and returning to the Catholic [Church], fall away from error.

Editors' notes and page, col. 1370

Page

running head: LIBER UNUS. 1370 (left part of the running head cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: left-hand column (1369) fragments visible at image edge not set; alie⟨n⟩i: letters damaged, reading uncertain; "occasione" final letter looks like o in the scan, read as e (this face's e often looks like o); column ends mid-word at desci-
other: the word desciscerent. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1371

PL 35:1371

Quapropter et alligatio fasciculorum in fine futura est, ut non confuse, sed pro modo perversitatis suae uniuscujusque erroris pertinacia puniatur.

For this reason the binding of the bundles too will take place at the end, so that the obstinacy of each error is punished not confusedly but according to the measure of its perversity.

4. Ne forte colligentes zizania, eradicetis simul et triticum. Utrum quia etiam boni cum adhuc infirmi sunt, opus habent in quibusdam malorum commixtione, sive ut per eos exerceantur, sive ut eorum comparatione magna illis exhortatio fiat, ut nitantur ad melius, quibus sublatis altitudo charitatis quasi evulsa marcescat, quod est eradicari? Nam sic ait Apostolus: Ut in charitate radicati et fundati, possitis comprehendere (Ephes. III, 17, 18). An forte ideo simul eradicatur triticum, cum auferuntur zizania, quia multi primo zizania sunt, et postea triticum fiunt? qui nisi patienter, cum mali sunt, tolerentur, ad laudabilem mutationem non perveniunt: itaque si evulsi fuerint, simul eradicatur et triticum, quod futuri essent, si eis parceretur.

4. Lest perhaps in gathering the tares you root up the wheat together with them. Is it because even the good, while they are still weak, need in certain respects to be mixed with the bad, either so that they may be exercised by them, or so that by comparison with them a great encouragement may come to them to strive towards what is better, and if the bad were taken away the height of charity would wither as though torn out, which is what being uprooted means? For so the Apostle says: That, rooted and founded in charity, you may be able to comprehend (Eph. 3:17–18). Or perhaps the wheat is uprooted together with the tares when the tares are removed for this reason, that many are first tares and afterwards become wheat? Unless these are patiently tolerated while they are bad, they do not arrive at a praiseworthy change. And so if they are pulled up, the wheat too is uprooted together with them, the wheat they would have become if they had been spared.

XIII. [Ib. XIII, 45, 46.] Simile est regnum coelorum homini negotiatori quaerenti bonas margaritas. Inventa autem una pretiosa margarita, abiit et vendidit omnia quae habuit, et emit eam. Quaestio est cur a numero plurali ad singularem transierit, ut cum quaerat homo bonas margaritas, unam inveniat pretiosam, quam venditis omnibus quae habet, emat. Aut ergo iste bonos homines quaerens, cum quibus utiliter vivat, invenit unum prae omnibus sine peccato, mediatorem Dei et hominum, hominem Christum Jesum (I Tim. II, 5): aut praecepta quaerens, quibus servatis cum hominibus recte conversetur, invenit dilectionem proximi, in quo uno dicit Apostolus omnia contineri; ut, Non occides, non moechaberis, non furaberis, non falsum testimonium dices, et si quod est aliud mandatum, singulae margaritae sint, quae in hoc sermone recapitulantur, Diliges proximum tuum tanquam teipsum (Rom. XIII, 8, 9). Aut bonos intellectus homo quaerit, et invenit unum illud quo cuncti continentur, in principio Verbum, et Verbum apud Deum, et Verbum Deum (Joan. I, 1), lucidum candore veritatis, et solidum firmitate aeternitatis, et undique sui simile pulchritudine divinitatis, qui Deus, penetrata carnis testudine, intelligendus est. Ille enim ad margaritam ipsam jam pervenerat, quae in tegumentis mortalitatis, quasi concharum obstaculo, in profundo hujus saeculi, atque inter duritias saxeas Judaeorum aliquando latuerat: ille ergo ad ipsam margaritam jam pervenerat, qui ait, Et si noveramus Christum secundum carnem, sed nunc jam non novimus (II Cor. V, 16). Nec ullus omnino intellectus margaritae nomine dignus est, nisi ad quem discussis omnibus carnalibus tegminibus pervenitur, quibus sive per verba humana, sive per similitudines circumpositas operitur, ut purus et solidus et nusquam a se dissonans, certa ratione cernatur. Quos tamen omnes veros et firmos et perfectos intellectus unus ille continet, per quem facta sunt omnia, quod est Verbum Dei (Joan. I, 3). Quod⟨l⟩ibet autem horum trium sit, vel si aliquid aliud occurrere potuerit, quod margaritae unius et pretiosae nomine

XIII. [Ibid. 13:45-46.] The kingdom of heaven is like a merchant seeking good pearls. And having found one precious pearl, he went away and sold all that he had, and bought it. The question is why He passed from the plural number to the singular, so that, while the man seeks good pearls, he finds one precious one, which he buys after selling all that he has. Either, then, this man, seeking good men with whom he may live profitably, finds One above all, without sin, the mediator of God and men, the man Christ Jesus (1 Tim. 2:5); or, seeking precepts by keeping which he may conduct himself rightly among men, he finds the love of neighbour, in which alone the Apostle says all things are contained, so that You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness, and if there is any other commandment, are single pearls, which are summed up in this saying, You shall love your neighbour as yourself (Rom. 13:8–9). Or the man seeks good understandings, and finds that one in which all are contained, the Word in the beginning, and the Word with God, and the Word God (John 1:1), shining with the brightness of truth, and solid with the firmness of eternity, and everywhere like Himself in the beauty of divinity, Who as God is to be understood once the shell of the flesh has been penetrated. For he had already arrived at that very pearl which had for a time lain hidden in the coverings of mortality, as though behind the barrier of shells, in the depth of this world and among the stony hardnesses of the Jews. He, therefore, had already arrived at the very pearl who says, Even if we knew Christ according to the flesh, yet now we no longer know Him (2 Cor. 5:16). Nor is any understanding at all worthy of the name of pearl except one which is reached when all the fleshly coverings are shaken off, the coverings by which it is clothed, whether through human words or through likenesses placed around it, so that it may be discerned by sure reason as pure and solid and nowhere discordant with itself. Yet all these true and firm and perfect understandings are contained in that One through Whom all things were made, which is the Word of God (John 1:3). But whichever of these three it may be, or if anything else could suggest itself, which by the name of the one and precious pearl

Editors' notes and page, col. 1371

Footnotes

(1) ‹anchor: not visible› · call in col 1371 or 1372 (above the rendered foot)

Mss. plerique, non quia tanto valet.

Most manuscripts have "not because it is worth so much".

(printed under page 34)

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running head: 1371 QUÆSTIONUM SEPTEMDECIM IN (cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: column begins with the fragment "scerent", the rest of a word broken from the previous column, left untranslated as a fragment; "Quodlibet" has a damaged l; in the bottom image "intelligendus" looks like "iutelligendus" (probably damaged type, since the middle image reads intelligendus), set intelligendus; "omnino" (bottom image) is faintly printed; "coelorum" read as œ in italic, which is UNSURE; column ends mid-sentence at "nomine".

PL 35:1372

bene significetur, pretium ejus est nos ipsi: qui ad eam possidendam non sumus liberi, nisi omnibus pro nostra liberatione contemptis, quae temporaliter possidentur. Venditis enim rebus nostris, nullum earum majus accipimus pretium, quam nos ipsos; quia talibus implicati, nostri non eramus: ut rursus nos ipsos pro illa margarita demus, non quia tanti valeamus, sed quia plus dare non possumus.

is well signified, its price is we ourselves: for we are not free to possess it unless all the things that are possessed in time have been despised for the sake of our liberation. For when our goods have been sold, we receive no greater price for them than ourselves; because, entangled in such things, we were not our own: so that we may in turn give ourselves for that pearl, not because we are worth so much, but because we cannot give more.

XIV. [Ib. XIII, 15.] 1. Et oculos suos clauserunt, nequando oculis videant: id est, ipsi causa fuerunt ut Deus eis oculos clauderet. Alius enim evangelista dicit, Excaecavit oculos eorum. Sed utrum ut nunquam videant? an vero ne vel sic aliquando videant, caecitate sua sibi displicentes, et se dolentes, et ex hoc humiliati atque commoti ad confitenda peccata sua, et pie quaerendum Dominum? Sic enim Marcus hoc dicit, Nequando convertantur, et dimittantur eis peccata (Marc. IV, 12). Ubi intelliguntur peccatis suis meruisse ut non intelligerent, et tamen hoc ipsum misericorditer eis factum, ut peccata sua cognoscerent, et conversi veniam mererentur. Quod autem Joannes hunc locum ita dicit. « Propterea non poterant credere, quia iterum dixit Isaias, Excaecavit oculos eorum, et induravit cor eorum, ut non videant oculis, et intelligant corde, et convertantur, et sanem eos » (Joan. XII, 39, 40); adversari videtur huic sententiae, et omnino cogere ut quod hic dictum est, Nequando oculis videant, non accipiatur, Ne vel sic aliquando oculis videant, sed prorsus, Ut non videant: quandoquidem aperte ita dicit, Ut oculis non videant. Et quod ait, Propterea non poterant credere, satis ostendit non ideo factam illam excaecationem, ut ea commoti et dolentes se non intelligere, converterentur aliquando per poenitentiam; non enim possent hoc facere, nisi prius crederent, ut credendo converterentur, conversione sanarentur, sanitate intelligerent: sed ideo potius excaecatos, ut non crederent. Dicit enim apertissime, Propterea non poterant credere.

XIV. [Ibid. 13:15] 1. And they have closed their eyes, lest at any time they should see with their eyes: that is, they themselves were the cause that God should close their eyes. For another evangelist says, He has blinded their eyes. But was it so that they should never see? Or rather lest even thus they should at some time see, being displeased with themselves at their own blindness, and grieving over themselves, and by this humbled and moved to confess their sins and piously to seek the Lord? For thus Mark says this: Lest at any time they should be converted, and their sins be forgiven them (Mark 4:12). Here they are understood to have merited by their sins that they should not understand, and yet this very thing to have been done to them mercifully, so that they might recognize their sins and, being converted, merit pardon. But as to John's saying this passage thus. 'Therefore they could not believe, because Isaiah said again, He has blinded their eyes and hardened their heart, so that they should not see with their eyes, and understand with their heart, and be converted, and I should heal them' (John 12:39–40); this seems to oppose that view, and altogether to compel that what is said here, Lest at any time they should see with their eyes, be taken not as, Lest even thus they should at some time see with their eyes, but outright as, That they should not see: since he says this plainly, That they should not see with their eyes. And his saying, Therefore they could not believe, shows sufficiently that that blinding was not done so that, moved by it and grieving that they did not understand, they might at some time be converted through penitence; for they could not do this unless they first believed, so that by believing they might be converted, by conversion be healed, by health understand: but rather that they were blinded so that they should not believe. For he says most openly, Therefore they could not believe.

2. Quod si ita est, quis non exsurgat in defensionem Judaeorum, ut eos extra culpam fuisse proclamet, quod non crediderunt? Propterea enim non poterant credere, quia excaecavit oculos eorum. Sed quoniam potius Deus extra culpam debet intelligi, cogimur fateri aliis quibusdam peccatis ita eos excaecari meruisse: qua tamen excaecatione non potuerunt credere. Verba enim Joannis ista sunt: Propterea non poterant credere, quia iterum dixit Isaias, Excaecavit oculos eorum. Frustra itaque conamur intelligere, ideo fuisse caecatos, ut converterentur, cum ideo converti non poterant, quia non credebant, et ideo credere non poterant, quia excaecati erant. An forte non absurde dicimus, quosdam Judaeorum fuisse sanabiles; sed tanto tamen superbiae tumore periclitatos, ut eis expedierit primo non credere, et ad hoc fuisse caecatos, ut non intelligerent Dominum loquentem per parabolas,

2. But if that is so, who would not rise up in defence of the Jews, so as to proclaim that they were without fault in not believing? For therefore they could not believe, because He blinded their eyes. But since it is rather God who must be understood to be without fault, we are compelled to admit that by certain other sins they merited to be blinded thus: by which blinding, however, they could not believe. For these are John's words: Therefore they could not believe, because Isaiah said again, He has blinded their eyes. In vain, therefore, do we try to understand that they were blinded for this, that they should be converted, since they could not be converted for this reason, that they did not believe, and could not believe for this reason, that they had been blinded. Or perhaps we say not absurdly that some of the Jews were curable; but yet endangered by so great a swelling of pride that it was expedient for them first not to believe, and that they were blinded to this end, that they should not understand the Lord speaking through parables,

Editors' notes and page, col. 1372

Footnotes

(2) ‹anchor: ut converterentur› · call in col 1372

Am. Er. et Lov., ut non converterentur. Expungenda hinc negatio, quae nec est in Mss., nec in antiqua editione Ratisponensi, nec apud Rabanum, qui hunc locum transtulit in lib. 4 Comment. super Matthaeum.

Amerbach, Erasmus and the Louvain edition have "that they might not be converted". The negative is to be struck out here: it is not in the manuscripts, nor in the old Ratisbon edition, nor in Rabanus, who carried this passage over into book 4 of his Commentary on Matthew.

(printed under page 34)

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PL 35:1373

quibus non intellectis, non in eum crederent. non credentes autem, cum caeteris desperatis crucifigerent eum; atque ita post ejus resurrectionem converterentur, quando jam de reatu mortis Domini amplius humiliati, vehementius diligerent a quo sibi tantum scelus dimissum esse gauderent: quoniam tanta erat eorum superbia, ut tali humiliatione esset dejicienda? Quod incongrue dictum esse quilibet arbitretur, si non ita contigisse in Actibus Apostolorum manifestissime legerit (Act. II, 37). Non ergo abhorret quod ait Joannes, Propterea non poterant credere, quia excaecavit oculos eorum ut non videant, ab ea sententia qua intelligimus ideo excaecatos ut converterentur; hoc est, ideo eis per obscuritates parabolarum occultatas sententias Domini, ut post ejus resurrectionem salubriore poenitentia resipiscerent: quia per obscuritatem sermonis excaecati, dicta Domini non intellexerunt, et ea non intelligendo, non in eum crediderunt, non credendo crucifixerunt eum; atque ita post ejus resurrectionem miraculis, quae in ejus nomine fiebant, exterriti, majore criminis reatu compuncti sunt et prostrati ad poenitentiam, deinde accepta indulgentia ad obedientiam, flagrantissima dilectione conversi.

so that, these not being understood, they would not believe in Him; and not believing, they would crucify Him together with the others who were in despair; and so after His resurrection they would be converted, when, now humbled the more by the guilt of the Lord's death, they would love more ardently Him by Whom they rejoiced that so great a crime had been forgiven them: since their pride was so great that it had to be cast down by such a humiliation? Anyone might think this was said incongruously, had he not read in the Acts of the Apostles most plainly that it happened so (Acts 2:37). So what John says, Therefore they could not believe, because He blinded their eyes so that they should not see, is not at odds with the sense in which we understand that they were blinded precisely so that they might be converted; that is, the Lord's meanings were hidden from them through the obscurities of the parables precisely so that after His resurrection they might come to their senses by a more wholesome repentance: for, blinded by the obscurity of the discourse, they did not understand the Lord's sayings, and by not understanding them they did not believe in Him, by not believing they crucified Him; and so after His resurrection, terrified by the miracles which were done in His name, they were pierced to the heart by the guilt of a greater crime, and, cast down to repentance, then, having received pardon, were converted to obedience with a most burning love.

5 Nam quibus non profuit illa caecitas ad conversionem, quae per linguam parabolarum fiebat, ita de illis propheta alio loco dicit, quod etiam Apostolus commemoravit cum de obscuritate linguarum ageret: In aliis linguis, et in aliis labiis loquar populo huic, et nec sic me exaudient, dicit Dominus (I Cor. XIV, 21; Isai. XXVIII, 11). Non enim diceretur, Nec sic me exaudient, nisi ad hoc fieret, ut vel sic exaudirent: id est, ut eis ad humilem confessionem, et sollicitam inquisitionem, et obedientem conversionem, et ferventem dilectionem valeret. Est vero etiam ista ratio medicinae corporalis. Nam et pleraque medicamenta prius affligunt ut sanent, et ipsa collyria quae ad oculos pertinent, si ea opus est intrinsecus infundi, nisi sensum videndi prius claudant et perturbent, prodesse non possunt.

5 For of those whom that blindness, which came about through the language of parables, did not profit towards conversion, the prophet speaks thus in another place, which the Apostle also recalled when he was treating of the obscurity of tongues: In other tongues and with other lips I will speak to this people, and not even so will they hearken to Me, says the Lord (1 Cor. 14:21; Isa. 28:11). For it would not be said, Not even so will they hearken to Me, unless it were done to this end, that at least so they might hearken: that is, that it might avail them towards humble confession, and careful inquiry, and obedient conversion, and fervent love. And indeed this is also the method of bodily medicine. For most medicines also first afflict in order to heal, and the very salves that pertain to the eyes, if they must be poured in on the inside, cannot do any good unless they first close and disturb the sense of sight.

4. Nec moveat quod idem propheta dicit, Nisi credideritis, non intelligetis (Isai. VII, 9, sec. LXX); quasi contrarium sit quod Joannes ait, Propterea non poterant credere, quia excaecavit oculos eorum; id est, quia illae parabolae ita dicebantur, ut ab eis non possent intelligi. Dicit enim aliquis: Si ut intelligerent credere debebant, quomodo propterea non poterant credere, quia non intelligebant, hoc est, quia excaecavit oculos eorum? Sed quod ait Isaias, Nisi credideritis, non intelligetis, de illa intelligentia dictum est, in qua semper manebitur, rerum ineffabilium: cum autem dicitur quod credatur, nisi quod dicitur intelligatur, credi non potest. Intelligenda sunt ergo dicta, ut credantur quae dici potuerunt: credenda autem quae dici potuerunt, ut intelligantur quae dici non possunt.

4. Nor should it trouble anyone that the same prophet says, Unless you believe, you will not understand (Isa. 7:9, according to the Septuagint); as though what John says were contrary to it, Therefore they could not believe, because He blinded their eyes; that is, because those parables were spoken in such a way that they could not be understood by them. For someone says: If they had to believe in order to understand, how could they not believe for this reason, because they did not understand, that is, because He blinded their eyes? But what Isaiah says, Unless you believe, you will not understand, was said of that understanding of things ineffable in which we shall abide for ever: but when something is said so that it may be believed, unless what is said is understood, it cannot be believed. The sayings, then, must be understood, so that the things which could be said may be believed; and the things which could be said must be believed, so that the things which cannot be said may be understood.

XV. [Ib. XIII, 34.] Et sine parabolis non loquebatur eis. Non quia nihil proprie locutus est, sed quia nullum fere sermonem explicavit, ubi non aliquid per parabolam significavit, quamvis in eo aliqua et proprie

XV. [Matt. 13:34.] And without parables He did not speak to them. Not because He said nothing in the literal sense, but because He delivered hardly any discourse in which He did not signify something through a parable, although in it He also spoke some things

Editors' notes and page, col. 1373

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dixerit : ita ut saepe inveniatur totus sermo ejus parabolis explicatus, totus autem proprie dictus nullus inveniatur. Explicatos autem sermones dico, quando ex aliqua occasione rerum incipit loqui quousque terminet quidquid ad ipsam rem pertinet, et transeat ad aliud. Nonnunquam sane alius evangelista contexit, quod alius diversis temporibus dictum indicat. Non enim omnimodo secundum rerum gestarum ordinem, sed secundum suae quisque recordationis facultatem, narrationem quam exorsus est ordinavit.

literally: so that often a whole discourse of His is found set out in parables, but no whole one is found spoken literally. And I call discourses "set out" when, on some occasion of things, He begins to speak and continues until He finishes whatever pertains to that matter, and then passes on to another. Sometimes indeed one evangelist weaves together what another indicates was said at different times. For each has arranged the narrative which he began not altogether according to the order of the things done, but according to the capacity of his own recollection.

XVI. [Ib. XIII, 51, 52, 44.] Intellexistis haec omnia? Dicunt ei : Etiam. Ait illis : Ideo omnis scriba doctus in regno coelorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera. Utrum ista conclusione exponere voluit quem dixerit thesaurum in agro absconditum : quoniam sanctae Scripturae intelliguntur, quae nomine duorum Testamentorum, Novi et Veteris, concluduntur; quemadmodum apud alium evangelistam, gladium bis acutum tali conclusione videtur exponere (Apoc. I, 16)? An quia in parabolis ista locutus est; et cum quaesisset ab eis utrum intellexissent, responderunt se intellexisse; fortasse ista similitudine ultima patrisfamilias proferentis de thesauro suo nova et vetera, ostendere voluit eum doctum habendum esse in Ecclesia, qui etiam Scripturas veteres parabolis explicatas intellexerit, ab istis novis accipiens regulas? Quia et ista Dominus per parabolas enuntiavit, quamvis ipse Christus esset finis illorum; id est, ut in eo illa vetera complerentur : ut si ipse in quo illa complentur et manifestantur, per parabolas adhuc loquitur, donec ejus passio velum discindat, ut nihil sit occultum quod non reveletur; multo magis illa quae ad commendandam tantam salutem tam longe de illo scripta sunt, parabolis operta esse noverimus : quae cum Judaei ad litteram acciperent, noluerunt esse docti in regno coelorum, neque transire ad Christum, ut auferretur velamen quod supra cor eorum positum est.

XVI. [Ibid. 13:51-52, 44.] Have you understood all these things? They say to Him: Yes. He said to them: Therefore every scribe learned in the kingdom of heaven is like a man who is a householder, who brings forth from his treasure new things and old. Did He wish by this conclusion to expound what He had called the treasure hidden in a field, since by it are understood the holy Scriptures, which are comprised under the name of the two Testaments, the New and the Old; just as in another evangelist He seems to expound the two-edged sword by such a conclusion (Rev. 1:16)? Or, because He had spoken these things in parables, and when He had asked them whether they had understood, they answered that they had understood, did He perhaps wish, by this last similitude of the householder bringing forth from his treasure new things and old, to show that he is to be held learned in the Church who understands the old Scriptures also as set out in parables, taking his rules from these new ones? For the Lord uttered these things too in parables, although Christ Himself was the end of those; that is, so that in Him those old things might be fulfilled: so that, if He Himself, in Whom those things are fulfilled and made manifest, still speaks in parables until His passion rends the veil, so that nothing is hidden which is not revealed, much more should we recognize that those things which were written about Him so long beforehand to commend so great a salvation are covered in parables: and since the Jews took these according to the letter, they refused to be learned in the kingdom of heaven, or to pass over to Christ, so that the veil which is laid over their heart might be taken away.

XVII. [Ib. XIII, 55 et 56.] 1. Fratres ejus, Jacobus, et Joseph, et Simon, et Judas, et sorores ejus, nonne omnes apud nos sunt? unde ergo huic omnia ista? Et scandalizabantur in eo. Fratres apud Judaeos dici solere cognatos usque adeo probatur, ut non solum ex propinquo generationis gradu, sicut sunt filii fratrum et sororum, qui etiam apud nos usitatissime fratres dicuntur; sed etiam avunculus et sororis filius. sicut sibi erant Jacob et Laban, fratres appellati inveniantur (Gen. XXIX, 15). Non ergo mirum est dictos esse fratres Domini ex materno genere quoscumque cognatos; cum etiam ex cognatione Joseph dici potuerint fratres ejus ab eis, qui illum patrem Domini esse arbitrabantur.

XVII. [Ibid. 13:55-56.] 1. His brothers, James, and Joseph, and Simon, and Judas, and His sisters, are they not all with us? Whence then has this man all these things? And they took offence at Him. That among the Jews kinsmen were customarily called brothers is proved to this extent: that not only those of a near degree of generation, as are the sons of brothers and sisters, who among us too are very commonly called brothers, but also a maternal uncle and a sister's son, as Jacob and Laban were to each other, are found called brothers (Gen. 29:15). It is not surprising, then, that any kinsmen whatever on the mother's side are said to be brothers of the Lord; since by kinship with Joseph also they could have been called His brothers by those who supposed him to be the father of the Lord.

2. Generalem justitiam non violat quis, nisi libidine transgressus fuerit aut placitum societatis humanae,

2. No one violates general justice unless through lust he has transgressed either the compact of human society,

Editors' notes and page, col. 1374

Footnotes

(1) ‹anchor: cor eorum positum est› · call in col 1374

In editione Ratisponensi inseritur hic quaestio in illa verba Matth. cap. 24, v. 36 : De die autem illo et hora nemo scit, etc., sed quae nihil differt ab ea quae inter octoginta tres Quaestiones ordine est sexagesima.

In the Ratisbon edition a question on the words of Matthew 24:36, "But of that day and hour no one knows", etc., is inserted here; but it differs in nothing from the one that stands sixtieth in order among the Eighty-three Questions.

(printed under page 35)

(a) ‹anchor: patrem Domini esse arbitrabantur› · call in col 1374

Hic terminatur opusculum in editis Rat. Am. Er. et in Mss. Vaticano, Sorbonico, Cisterciensi : nec reliqua vidimus, nisi apud Lov. et in Mss. Victorinis duobus ac uno Corbeiensi vetustissimo.

Here the little work ends in the Ratisbon, Amerbach and Erasmus editions and in the Vatican, Sorbonne and Cistercian manuscripts; nor have we seen the rest except in the Louvain edition and in two manuscripts of Saint-Victor and one very old manuscript of Corbie.

(printed under page 35)

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sicut est furtum, rapina, adulterium, incestus, et hujusmodi; aut naturam, sicut est contumelia, caedes, homicidium, concubitus masculorum vel pecorum; aut modum in concessis, sicut est superbum amplius verberare quam oportet, vel superfluum edere vel bibere amplius quam oportet, cum ipsa conjuge concumbere amplius quam oportet, et similia.

such as theft, robbery, adultery, incest, and the like; or against nature, such as insult, slaughter, homicide, the lying together of males or with beasts; or against measure in things permitted, such as the arrogance of beating more than is fitting, or the excess of eating or drinking more than is fitting, of lying with one's own wife more than is fitting, and the like.

3. Bene intelligitur Spiritus sanctus ideo primum linguarum donum dedisse hominibus, quae pacto et placito hominum institutae sunt, et forinsecus per sensus corporis consuetudine audiendi discuntur, ut eis ostenderet quam facile posset sapientes facere per sapientiam Dei, quae in eis interna est.

3. It is rightly understood that the Holy Spirit gave to men first the gift of tongues, which were established by the agreement and decision of men and are learned from outside through the senses of the body by the habit of hearing, for this reason: to show them how easily He could make them wise through the wisdom of God, which is within them.

4. Item voluntas Verbi sempiterni stabilis est semper, quia simul habet omnia: nostra autem voluntas ideo non stat, quia non habet simul omnia; ideo modo hoc, modo illud volumus. Item sic fuerunt in illo Verbo omnia quae facta sunt, et ipsa susceptio hominis sic ab eo praecognita est, quomodo si pictor velit pingere totam domum, et cogitet vel noverit locum ubi etiam se pingere debeat: totum in arte habet, et in praeparatione, et in voluntate, quamvis certis et suis quaeque temporibus explicet. Sic omnis creatura et ipse homo qui ejusdem Sapientiae personam mystice et inenarrabili susceptione gestaturus erat, in ipsa sapientia tanquam Dei arte sempiterna semper erat, quamvis suis quaeque temporibus efficiat, quae pertendit a fine usque ad finem fortiter, et disponit omnia suaviter atque in se manens innovat omnia (Sap. VIII, 1, et VII, 27).

4. Likewise, the will of the eternal Word is always stable, because it holds all things at once; but our will does not stand still, because it does not hold all things at once; therefore we will now this, now that. Likewise, all things that were made were in that Word in such a way, and the very assumption of the man was foreknown by Him in such a way, as when a painter wishes to paint a whole house, and thinks of or knows the place where he must also paint himself: he has the whole in his art, and in preparation, and in will, although he unfolds each part at its own fixed times. So every creature, and the very man who was to bear the person of that same Wisdom by a mystical and unspeakable assumption, was always in Wisdom itself as in the eternal art of God, although He brings about each thing at its own times, Who reaches from end to end mightily, and orders all things sweetly, and remaining in Himself makes all things new (Wis. 8:1 and 7:27).

5. Item quomodo quis velit velle mori, si sic velle mori pervenerat, qui jam habet sanam fidem et videt quo sibi perveniendum sit, ad hoc jam proficit, ut libenter de hac vita discedat. Non enim hoc est videre quo sibi perveniendum sit, quod est etiam amare illud, et ibi jam esse desiderare: quod in cujus animo effectum fuerit, necesse est ut libenter moriatur. Frustra itaque dicunt quidam, qui jam sanam fidem tenent, ideo se nolle mori ut proficiant, cum ipse profectus eorum in eo profectu sit, ut mori velint. Si ergo verum loqui volunt, non dicant, Ideo mori nolo, ut proficiam; sed, Ideo mori nolo, quia parum profeci. Itaque mori nolle fidelibus non consilium est ut proficiant, sed indicium quod parum profecerint. Proinde quod nolunt, ut perfecti sint; velint, et perfecti sunt.

5. Likewise, how someone may wish to wish to die, if he had come to wishing so to die: he who already has sound faith and sees whither he must come is already advancing to this, that he gladly departs from this life. For it is not the same thing to see whither one must come as also to love it and to desire to be there already: and in whosesoever soul this has been brought about, he must needs die gladly. Vainly therefore do some who already hold sound faith say that they do not wish to die for this reason, that they may advance, since their very advance consists in this advance, that they wish to die. If then they wish to speak the truth, let them not say, I do not wish to die for this reason, that I may advance; but, I do not wish to die for this reason, that I have advanced little. Therefore not wishing to die is for the faithful not a counsel for advancing, but a sign that they have advanced little. Accordingly, as for their not wishing to be perfect: let them wish it, and they are perfect.

Editors' notes and page, col. 1375

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