PL 38 · cols. 162–167

Augustine, Sermones 22-24 (Classis I, de Scripturis: de Psalmis)

Sermon XXIV

credendo quod videre desiderat: tu vero perfecisti eam (Psal. LXVII, 10). Perfecta ergo haereditas ejus et filii ejus, videbimus eum sicuti est.

by believing what it desires to see: but Thou hast perfected it (Ps. 67:10). Perfected, therefore, are His inheritance and His sons; we shall see Him as He is.

CAPUT XVII. — 17. Pacifici filii Dei. Sed de filiis quid dixit Dominus? Beati pacifici, quoniam ipsi filii Dei vocabuntur (Matth. V, 9). Ergo de tam abditis difficillimisque quaestionibus, si quid minus intelligimus, pacifice requiramus. Non infletur alter pro altero adversus alterum (I Cor. IV, 6). Nam si zelum amarum habetis, et contentiones in vobis sunt; non est ista sapientia desursum descendens; sed terrena, animalis, diabolica (Jacobi III, 14, 15). Filii ergo Dei sumus; et agnoscimus quod ejus filii sumus, nec agnoscimur, nisi pacifici fuerimus. Nam unde videamus Deum n⟨o⟩n habebimus, si contendendo in nobis ipsum oculum exstinxerimus.

Chapter XVII. — 17. The peacemakers are sons of God. But what did the Lord say about the sons? Blessed are the peacemakers, for they shall be called sons of God (Matt. 5:9). Therefore, concerning questions so hidden and so very difficult, if there is anything we understand less well, let us inquire into it peaceably. Let not one be puffed up for one against another (1 Cor. 4:6). For if you have bitter zeal, and there are contentions among you, this is not wisdom descending from above, but earthly, animal, diabolical (Jas. 3:14–15). We are therefore sons of God; and we recognize that we are His sons, nor are we recognized [as such], unless we are peacemakers. For we shall not have that by which we may see God, if by contending we put out that very eye in ourselves.

18. Deus nonnisi a pacificis videbitur. Attende quid dicat, cur timens et tremens loquor. Pacem sectamini cum omnibus, et sanctificationem, sine qua nemo poterit videre Deum (Hebr. XII, 14). Quomodo terruit amatores? Non terruit nisi amatores. Numquid dixit, Pacem sectamini cum omnib⟨u⟩s, et sanctificationem, quam qui non habuerit, in ignem mittetur. aeterno igne cruciabitur, infatigabilibus tortoribus dabitur? Et vera sunt, et haec non dixit.

18. God will be seen only by peacemakers. Consider what he says, why I speak fearing and trembling. Pursue peace with all, and sanctification, without which no one will be able to see God (Heb. 12:14). How did he terrify those who love? He terrified none but those who love. Did he say, Pursue peace with all, and sanctification, and whoever does not have it will be sent into the fire, will be tormented with eternal fire, will be handed over to untiring torturers? These things too are true, and yet he did not say them.

CAPUT XVIII. — Amatorem te voluit esse boni, non formidatorem mali: et ex eo ipso quod desiderabas, inde te terruit. Deum videbis: propterea contemnis, propterea rixas, propterea turbas moves Pacem sectamini cum omnibus, et sanctificationem, sine qua nemo poterit videre Deum. Quam stulti essent duo volentes videre solem oriturum, si contenderent inter se, qua parte oriturus esset, et quomodo videri posset, et nata inter se controversia litigarent, litigando se caederent, caedendo oculos suos exstinguerent, ut illum ortum videre non possent? Ergo ut Deum videre possimus, fide corda mundemus, charitate sanemus, pace firmemus: quia hoc ipsum unde invicem diligimus, jam ex illo est, quem videre desideramus.

Chapter XVIII. — He wanted you to be a lover of good, not one who dreads evil: and from that very thing which you desired, from there he terrified you. You will see God: is that why you show contempt, why you stir up quarrels, why you stir up disturbances? Pursue peace with all, and sanctification, without which no one will be able to see God. How foolish would two men be who, wishing to see the sun about to rise, contended with each other as to in which quarter it would rise and how it could be seen, and, a controversy having arisen between them, quarrelled, and by quarrelling struck each other, and by striking put out their own eyes, so that they could not see that rising? Therefore, that we may be able to see God, let us cleanse our hearts by faith, heal them by charity, strengthen them by peace: because this very thing by which we love one another is already from Him Whom we desire to see.

SERMO XXIV. De versu 2 Psalmi LXXXII, Deus, quis similis tibi?

Sermon XXIV. On verse 2 of Psalm 82, O God, who is like unto Thee?

1. Gratulatur fidelibus Dei zelo incensis contra idola. Gratias Domino Deo nostro, et abundantiam laudis illi Deo, quem decet hymnus in Sion. Gratias illi, cui cordis et oris devotione cantavimus, Deus, quis similis tibi? quod ejus sanctam charitatem invisceratam sentimus cordibus nostris: quod ipsum tanquam Dominum timetis, tanquam Patrem diligitis. Gratias illi, qui desideratur antequam videatur, et praesens sentitur, et futurus speratur. Gratias illi, cujus timorem non excutit amor, cujus amorem non impedit timor. Ipsum benedicimus, ipsum honoramus, et pro nobis et in nobis. Templum enim Dei sanctum est, quod estis vos (I Cor. III, 17). Jam videte

1. He congratulates the faithful of God, inflamed with zeal against idols. Thanks to the Lord our God, and abundance of praise to that God to Whom a hymn is fitting in Sion. Thanks to Him to Whom we have sung with devotion of heart and mouth, O God, who is like unto Thee? because we feel His holy charity implanted deep within our hearts: because you fear Him as Lord and love Him as Father. Thanks to Him Who is desired before He is seen, and is felt as present, and is hoped for as One to come. Thanks to Him the fear of Whom love does not shake off, the love of Whom fear does not hinder. Him we bless, Him we honour, both for ourselves and in ourselves. For the temple of God is holy, which you are (1 Cor. 3:17). Now see

Editors' notes and page, col. 162

Footnotes

(1) ‹anchor: tremens loquor› · call in col 162

Sic Victorinus Ms. At Lov., quid timens loquatur Apostolus.

So the Victorine manuscript. But the Louvain edition: "quid timens loquatur Apostolus" ("what the Apostle says in fear").

(printed under page 87)

(2) ‹anchor: Deum videbis› · call in col 162

Lov., non videbis. Abest, non, a Victorino libro.

The Louvain edition: "non videbis" ("you will not see"). The "non" is absent from the Victorine book.

(printed under page 87) (*) ‹anchor: SERMO XXIV› · call in col 162 Non repertus nisi in v. et apud Sirm.

Not found except in v. and in Sirmond.

(printed under page 87)

(a) ‹anchor: SERMO XXIV› · call in col 162

Alias, 6 ex Sirmondianis.

Elsewhere, the 6th of the Sirmondian sermons.

(printed under page 87)

(b) ‹anchor: quis similis tibi› · call in col 162

Hujus sermonis meminit Possidius in cap. 9 Indiculi.

Possidius mentions this sermon in chapter 9 of the Indiculus.

(printed under page 87)

Forte, pro vobis et in vobis.

Perhaps: "pro vobis et in vobis" ("for you and in you").

(printed under page 87)

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running head: SERMO XXIV.
marginal letters: (none)
old-edition numerals: (none)
other: "in ignem mittetur." is printed with a full stop before the lower-case "aeterno", set as printed; no stop or question mark is printed after "turbas moves" before "Pacem sectamini" (a gap only), set as printed without one (QA Q1: the file had supplied a full stop); "n⟨o⟩n habebimus" has a damaged o; "omnib⟨u⟩s" has a lost u; the call of note 1 is visible in the column image after "loquor"; the notes 1, 2 and 3 under the left half of the page are called in col 161 and are not set here; the column ends mid-sentence at "Jam videte"

PL 38:163

quantum ille vivat, vel quomodo vivat, quando lapides templi ejus sic vivunt. Cogitate, fratres, quid dicatis, et cui dicatis, Deus, quis similis tibi? Lapides vivi dicunt habitatori suo, Deus, quis similis tibi? Occurrat cordibus vestris universa creatura; terra et quidquid in terra, mare et quidquid in mari, aer et quidquid in aere, coelum et quidquid in coelo: Ipse dixit, et facta sunt; ipse mandavit, et creata sunt (Psal. CXLVIII, 5). Ergo, Deus, quis similis tibi? dicat universum cor, dicat universa obediens lingua, dicat omnis devota conscientia, dicat secura, Deus, quis similis tibi? Illi enim dicit, de quo non erubescit. Dignum est hoc, decet hoc lapides vivos.

how greatly He lives, or how He lives, when the stones of His temple live thus. Consider, brethren, what you are saying, and to Whom you are saying it: O God, who is like Thee? The living stones say to their Indweller, O God, who is like Thee? Let the whole creation come before your hearts: the earth and whatever is in the earth, the sea and whatever is in the sea, the air and whatever is in the air, heaven and whatever is in heaven: He spoke, and they were made; He commanded, and they were created (Ps. 148:5). Therefore, O God, who is like Thee? let every heart say it, let every obedient tongue say it, let every devout conscience say it, let it say without fear, O God, who is like Thee? For it says it to Him of Whom it is not ashamed. This is fitting, this befits living stones.

2. Christianorum in Paganos pietas. Nam lapides mortui utinam sentiant in se misericordiam lapidum vivorum. Mortuos dico, non illos quibus fabricae istae consurgunt, nec in quibus ferrum artificum operatur, nec quos sculpsit homo, ut dii sint; imo sculpsit homo, ut vocentur et non sint; non ipsos dico mortuos lapides: sed homines dico mortuos lapides, quibus dii similes sunt. Lapides vivi sunt, quos alloquitur apostolus Petrus, et dicit: Et vos, fratres, tanquam lapides vivi coaedificamini templum Dei sanctum (I Petr. II, 5). Utinam ergo, fratres mei, sentiant lap⟨id⟩es mortui misericordiam in se lapidum vivorum! Quid enim satagimus? quid cordis nostri vel angustia vel latitudine percurrimus? quid curamus, quid studemus, nisi ut lapidem liberemus a lapide? Lapides enim vivi oculos habent et vident, aures habent et audiunt, manus habent et operantur, pedes habent et ambulant: etenim noverunt factorem suum. At vero lapides mortui, sciunt lapides suos, deos attendunt, adorant, et cognoscuntur; sacrificium inferunt, et sacrificium ipsi diabolo fiunt. Quod ipsi, fratres, si et oculos haberent ad videndum, et aures ad audiendum, quantum erat videre impleri Christi prophetias? Quantum erat attendere veridicos codices, et oracula, sed non fallacia? sed quare non vident? quare non audiunt? Quia et hic prophetia dicit, Similes sint illis homines qui faciunt ea, et qui confidunt in eis (Psal. CXIII, 8). Ergo desperati et desperandi? Absit! Et quid sperandum est de lapidibus mortuis? Quid putatis, nisi quod jam scriptum tenemus, Potens est Deus de lapidibus istis suscitare filios Abrahae (Matth. III, 9)?

2. The devotion of Christians towards the pagans. For would that the dead stones might feel in themselves the mercy of the living stones. I say dead, not those from which these buildings rise, nor those on which the iron of craftsmen works, nor those which man has carved so that they may be gods; rather, man has carved them so that they may be called [gods] and not be so; I do not call these the dead stones, but I call men dead stones, to whom the gods are like. The living stones are those whom the apostle Peter addresses, saying: And you, brethren, as living stones, be built together into the holy temple of God (1 Pet. 2:5). Would then, my brethren, that the dead stones might feel in themselves the mercy of the living stones! For what are we busy about? what do we run through in the narrowness or the breadth of our heart? what do we care for, what do we strive for, except to free the stone from the stone? For the living stones have eyes and see, have ears and hear, have hands and work, have feet and walk: for they know their Maker. But the dead stones know their own stones, attend to gods, worship, and are known; they offer sacrifice, and they themselves become a sacrifice to the devil. As for them, brethren, if they too had eyes to see and ears to hear, how great a thing was it to see the prophecies of Christ fulfilled? How great a thing was it to attend to the truthful books, and to oracles, but not deceitful ones? but why do they not see? why do they not hear? Because here too the prophecy says, Let the men who make them become like them, and those who trust in them (Ps. 113:8). Are they then desperate and to be despaired of? Far from it! And what is to be hoped for from the dead stones? What do you think, except what we already hold written: God is able from these stones to raise up sons to Abraham (Matt. 3:9)?

3. Deo vero nec homo comparari debet, multo minus idolum Herculis, cujus titulus refellitur. Itaque, charissimi, quoniam nostis cui Deo diximus, Deus, quis similis tibi? de quo non erubescimus, cujus titulum non in lapide legimus, sed in corde gestamus: cujus nomen et notum est omnibus, et vivit in credentibus, habitat in subditis, debellat superbos: quoniam novimus cui diximus, Deus, quis similis tibi? non nos moveant ad odium sui homines, quos fecit Deus, sed moveat ad odium sui quidquid in homine bene facto a Deo male fecit ipse homo. Homo nomen unum est. Hujus creaturae artificem quaero, Deus est. Numquidnam hominis tantummodo creator

3. Not even man ought to be compared with God, much less the idol of Hercules, whose inscription is refuted. Therefore, dearly beloved, since you know to what God we have said, O God, who is like Thee? of Whom we are not ashamed, Whose inscription we do not read on a stone but carry in the heart: Whose name too is known to all, and Who lives in those who believe, dwells in those who are subject to Him, overthrows the proud: since we know to Whom we have said, O God, who is like Thee? let not men, whom God made, move us to hatred of them, but let whatever man himself has done badly in the man made well by God move us to hatred of it. Man is one name. I seek the maker of this creature: it is God. Is He then the creator of man only

Editors' notes and page, col. 163

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 163

Sic in Victorino Ms. At in editis omissum fuerat, sed homines dico mortuos lapides.

So in the Victorine manuscript. But in the printed editions there had been omitted: "sed homines dico mortuos lapides" ("but it is men I call dead stones").

(printed under page 88)

(a) ‹anchor: adorant, et cognoscuntur› · call in col 163

Forte, non cognoscuntur.

Perhaps: "non cognoscuntur" ("they are not known").

(printed under page 88)

(b) ‹anchor: nisi quod jam› · call in col 163

Forte, etiam.

Perhaps: "etiam" ("also").

(printed under page 88)

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PL 38:164

Deus? Nonne et pecoris, et piscis, et volatilis, et angeli, et coeli, et terrae, et siderum, et solis, et lunae, et omnium supra infraque conditorum et temperatorum, imorum atque summorum, unitatis vinculo connexorum; nonne istorum omnium artifex Deus? Sed hominem ad imaginem et similitudinem suam fecit (Gen. I, 26, 27). Similitudo aliqua dicitur homo, et quanta ad quantum? quid ad quem? homo ad Deum? Quid est homo, nisi quod memor es ejus (Psal. VIII, 5)? Dicamus ergo ad imaginem et similitudinem facti ipsius, Deo nostro dicamus, Deus, quis similis tibi? Addidit enim, Memento quia pulvis sumus (Psal. CII, 14). Sic longe es a similitudine Dei. Homo factus ad similitudinem Dei: sed ipsa similitudo sic distat, ut eam comparari non deceat. Et tamen cor hominis, cor christiani, qui non potest dicere, Homini deo; libenter legit, Herculi deo. Titulus non loquitur, sed vel legitur, Herculi deo. De quo dictum est? Ipse dicat de quo dictum. Utrumque mutum, utrumque insensatum: supra mendacium, infra figmentum. Titulus accusans scriptorem, confundens adoratorem. Titulus non commendans lapidem deum, sed indicans hominem stultum. Titulus nomen dei imponens figmento, et nomen cultoris delens de libro viventium. Quam particulam sen⟨s⟩us in se sentit?

God? Is not God the maker of the beast, and of the fish, and of the bird, and of the angel, and of heaven, and of earth, and of the stars, and of the sun, and of the moon, and of all things founded and ordered above and below, the lowest and the highest, joined together by the bond of unity; is not God the craftsman of all these? But man He made after His own image and likeness (Gen. 1:26–27). Man is called some likeness, and how great a likeness to how great a One? what to whom? man to God? What is man, but that Thou art mindful of him (Ps. 8:5)? Let us therefore, made after the image and likeness of Him, say, let us say to our God, God, who is like unto Thee? For he added, Remember that we are dust (Ps. 102:14). So far are you from the likeness of God. Man was made after the likeness of God: but that very likeness stands so far off that it is not fitting for it to be compared. And yet the heart of a man, the heart of a Christian, who cannot say, To the god Man, gladly reads, To the god Hercules. The inscription does not speak, but at any rate it is read, To the god Hercules. Of whom has it been said? Let him himself say of whom it was said. Both are dumb, both are senseless: above a lie, below a figment. An inscription accusing its writer, confounding its worshipper. An inscription not commending the stone as a god, but showing the man to be a fool. An inscription putting the name of a god upon a figment, and blotting out the name of the worshipper from the book of the living. What particle of sense does it feel in itself?

4. Quomodo pe⟨t⟩itur ut ne taceat, neque mitescat Deus. Quia tamen potens est Deus de lapidibus istis excitare filios Abr⟨a⟩ham, attendat ibi quod fecit in homine. Ipse Deus, cui diximus, Deus, quis similis tibi? attendat in homine ipso quod fecit, deleat quod ab ipso homine factum est contra eum, qui hominem fecit. Percutiat et sanet, occidat et vivificet. Cui enim dixit, Domine, quis similis tibi, ei consequenter adjunxit, Ne taceas, neque mitescas, Deus. Quid vero? In isto cantico, fratres mei, ad iracundiam Deum provocavimus, cui diximus, Ne sileas, neque mitescas, Deus? Nempe aut ille qui misit, aut ille ipse qui venit, et ait, Discite a me quia mitis sum et humilis corde (Matth. XI, 29). Mitis et humilis corde Filius Dei Christus. Quid ergo? Ille dixit, Discite a me quia mitis sum et humilis corde: et nos ei diximus, Ne taceas, neque mitescas, Deus? Sed respondeat nobis: O homo, parum est quia tu non a me discis ut sis mitis, et me vis docere ne sim mitis? Videte, fratres, intendite, adjuvate nos, ut exeamus in ejus nomine (adjuvate nos pia intentione, casta oratione) ex his angustiis. Lit⟨i⟩gare videntur divina eloquia: contrarium putantur sonare, nisi adsit intellectus, et suscipiamus ab illo ipso, cui diximus, Deus, quis similis tibi? quod et ipse dixit, Intellectum tibi dabo (Psal. XXXI, 8), suscipiamus. Novimus hoc: Pacem meam do vobis (Joan. XIV, 27). D⟨i⟩cit Christus, ut inter se pacem habeant Christiani. Quomodo imitabuntur? quomodo audient, si ipsa divina eloquia pacem inter se habere non possunt? Intendite, videte quasi resonantiam contrariorum. Venite ad me; et, Discite a me. Quid? primo qu⟨i⟩s vocat? quem vocat? ad quid vocat? Audi quis vocat. Confiteor tibi, Pater, Domine coeli et terrae, quia abscondisti haec a sapientibus et prudentibus, et revelasti ea

4. How it is asked that God should not be silent nor grow mild. Yet because God is able of these stones to raise up children to Abraham, let Him look there to what He made in man. God Himself, to Whom we said, God, who is like unto Thee? let Him look in man himself to what He made, let Him blot out what has been done by man himself against Him Who made man. Let Him strike and heal, let Him slay and make alive. For to Him to Whom he said, Lord, who is like unto Thee, he consequently added, Be not silent, nor grow mild, O God. What then? In this canticle, my brethren, have we provoked God to anger, we who said to Him, Keep not silence, nor grow mild, O God? Surely either He Who sent, or He Himself Who came and said, Learn of Me, for I am meek and humble of heart (Matt. 11:29). Meek and humble of heart is Christ the Son of God. What then? He said, Learn of Me, for I am meek and humble of heart: and did we say to Him, Be not silent, nor grow mild, O God? But let Him answer us: O man, is it too little that you do not learn of Me to be meek, and you wish to teach Me not to be meek? See, brethren, give heed, help us, that in His name we may come out of these straits (help us with devout attention, with chaste prayer). The divine utterances seem to quarrel: they are thought to sound contrary things, unless understanding be present, and let us receive from Him Himself, to Whom we said, God, who is like unto Thee? what He Himself also said, I will give you understanding (Ps. 31:8), let us receive it. We know this: My peace I give unto you (John 14:27). Christ says this, that Christians may have peace among themselves. How will they imitate it? how will they hear it, if the divine utterances themselves cannot have peace among themselves? Give heed, see as it were the echoing of contraries. Come to Me; and, Learn of Me. What? first, who calls? whom does He call? to what does He call? Hear who calls. I confess to Thee, Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and hast revealed them

Editors' notes and page, col. 164

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marginal letters: (none) — marginal letters not visible in the images
old-edition numerals: (none)
other: column begins mid-sentence with "Deus?" and ends mid-sentence with "ea"; damaged type in sen⟨s⟩us, pe⟨t⟩itur, Abr⟨a⟩ham, Lit⟨i⟩gare, D⟨i⟩cit, qu⟨i⟩s; "revelasti" also damaged but legible; the point after "Joan" is faint and unsure; "quod memor es" printed so (Vulgate has quia), kept as printed; left column of the page is cut off and not set

PL 38:165

parvulis. Ita, Pater, quoniam sic placitum est coram te. Omnia mihi tradita sunt a Patre meo. Ecce quis vocat. Omnia mihi tradita sunt a Patre meo. Quia nemo cognoscit Filium, nisi Pater; et nemo cognoscit Patrem, nisi Filius, et cui voluerit Filius revelare (Matth. XI, 25-28). Ingens magnitudo, et ineffabilis altitudo. Omnia tradita sunt mihi, inquit, a Patre meo. Solus agnosco, a solo agnoscor. Quid, nos remansimus? non agnoscimus? Et ubi est, Cui voluerit Filius revelare?

to little ones. Yes, Father, for so it has been well-pleasing before Thee. All things have been delivered to Me by My Father. See who is calling. All things have been delivered to Me by My Father. For no one knows the Son except the Father; and no one knows the Father except the Son, and he to whom the Son wills to reveal [Him] (Matt. 11:25–28). Vast greatness, and unspeakable height. All things, He says, have been delivered to Me by My Father. I alone know, by Him alone am I known. What then, are we left out? Do we not know? And where is To whom the Son wills to reveal?

5. Fidelium quorumdam zelus contra idola. Animus vester et studium fidei, et flagrantia charitatis, et abundantia zeli domus Dei, apparuit in vocibus vestris, quas satis claras vestri cordis testes habuistis. Sinite ut appareat et paucorum fidelium Dei, per quos gubernamini, studium circa istam voluntatem vestram. Vos enim, fratres, populus Dei estis, sicut ipse dixit, et oves pascuae ejus (Psal. XCIV, 7). Habetis in nomine Dei pastores, servos pastoris et membra pastoris. Multitudinis animus et voluntas ad quamque rem faciendam istis vocibus poterit apparere: paucorum autem cura pro vobis, non vocibus, sed rebus debet ostendi. Itaque, fratres, quoniam jam quod ad vos pertinebat, implestis acclamando; sinite ut probetur vobis, utrum et quod ad nos pertinet, impleamus agendo. Probavimus vos; probate nos, si post istas voces testes cordis et studii vestri, nos in agendis quae agi oportet, segnes fuerimus. Absit a nobis ut vos inveniamini probi, et nos reprobi. Sed quoniam voluntas agendi de iis quibus acclamastis, una est et vestra et nostra; modus vero agendi par esse non potest: putamus, charissimi, ideo oportere, ut voluntas accipiatur a vobis; consilium implendae voluntatis vestrae exspectetur a nobis. Ut membra Christi non discordent, impleant omnia quae in illius corpore sunt, officia sua: faciat oculus in sublimi locatus quod ad oculam pertinet; auris, quod ad aurem pertinet; manus, quod ad manum: pes, quod ad pedem; ut non sint scissurae in corpore, sed idem ipsum ut pro se invicem sollicita sint membra (I Cor. XII, 25). Gratulamur itaque et congratulamur Charitati vestrae, quia sancto domino et collegae nostro episcopo vestro obedistis in eo quod vobis mane locutus est. Hoc sequimini, ab ista via non recedatis, ne cadatis. Valde enim adjuvat Deus quod vultis, si quod jusserit feceritis. Quid enim, ut dicere coeperam, omnis homo? aut quae est vita hominum, quam, sicut scriptum est, vapor ad modicum apparens (Jacobi IV, 15)? Cogitate ergo, fratres, fragilitatem vestram, humilitatem vestram, conditionem carnis, hujus saeculi volaticos transitus; et videte quia tunc vobis bene erit, si tota spes vestra in illo sit, in quo solo potest firmiter collocari. Quomodo autem ibi erit spes nostra, nisi obediamus praeceptis ejus?

5. The zeal of certain of the faithful against idols. Your spirit and zeal for the faith, and the ardour of your charity, and the abundance of your zeal for the house of God, has appeared in your voices, which you have had as quite clear witnesses of your heart. Allow the zeal of the few faithful of God, by whom you are governed, also to appear concerning this will of yours. For you, brothers, are the people of God, as He Himself has said, and the sheep of His pasture (Ps. 94:7). You have in the name of God shepherds, servants of the Shepherd and members of the Shepherd. The spirit and will of a multitude for doing any thing whatever can appear by these voices; but the care of the few on your behalf ought to be shown not by voices but by deeds. Therefore, brothers, since you have already fulfilled by acclaiming what pertained to you, allow it to be proved to you whether we also fulfil by acting what pertains to us. We have proved you; prove us, whether after these voices, witnesses of your heart and zeal, we are sluggish in doing the things that ought to be done. Far be it from us that you should be found approved, and we reprobate. But since the will to act concerning the things you have acclaimed is one, both yours and ours, while the manner of acting cannot be equal, we think, dearest ones, that it is therefore fitting that the will be received from you, and the plan for fulfilling your will be awaited from us. That the members of Christ may not be at discord, let all that are in His body fulfil their own offices: let the eye, set on high, do what pertains to the eye; the ear, what pertains to the ear; the hand, what pertains to the hand; the foot, what pertains to the foot; that there may be no divisions in the body, but that the members may be anxious for one another in the same way (1 Cor. 12:25). We therefore rejoice and rejoice with your Charity, because you have obeyed our holy lord and colleague, your bishop, in what he said to you this morning. Follow this; do not depart from this way, lest you fall. For God greatly helps what you will, if you do what He has commanded. For what, as I had begun to say, is every man? Or what is the life of men, but, as it is written, a vapour appearing for a little while (Jas. 4:15)? Consider therefore, brothers, your frailty, your lowliness, the condition of the flesh, the fleeting passings of this world; and see that it will be well with you then, if your whole hope is in Him in Whom alone it can be firmly placed. But how will our hope be there, unless we obey His commands?

6. Gratulatur civibus, quod Romanos deos, Romae dejectos, nolint stare Carthagine. Numquid dicimus, Nolite quod vultis? Imo etiam gratias agimus id vos velle quod Deus vult. Ut enim omnis Paganorum et

6. He congratulates the citizens that they do not wish the Roman gods, cast down at Rome, to stand at Carthage. Do we say, Do not will what you will? Nay, we even give thanks that you will what God wills. For that every superstition of the pagans and

Editors' notes and page, col. 165

Footnotes

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Hic et infra textus, in ante editis mendosus corrigitur ex Floro.

Here and below the text, faulty in the earlier editions, is corrected from Florus.

(printed under page 89)

(2) ‹anchor: Gratulamur itaque› · call in col 165

Codex v., Gratulantur itaque.

Codex v.: "Gratulantur itaque" ("They therefore rejoice").

(printed under page 89)

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running head: 165 SERMO XXIV
marginal letters: (none)
old-edition numerals: (none)
misprints kept as printed: oculam (for oculum; "quod ad oculam pertinet", §5) — listed by QA read Q3

PL 38:166

Gentilium superstitio deleatur, Deus vult, Deus jussit, Deus praedixit, Deus jam implere coepit, et multis jam terrarum locis etiam ex magna parte complevit. Si voluntas nostra ab hac civitate inciperet, ut hic primitus aboleri superstitiones daemonum quaereretis; fortasse aliquis arduus labor esset, non tamen desperandus: nunc vero si facta sunt ista efficaciter ubi fieri coeperunt, et exempla non praecesserant; quanto efficacius in nomine Domini, in adjutorio dexterae ipsius hic quoque effici posse credimus, quando jam praecedentia pronuntiantur exempla? Utique hic clamastis: Quomodo Roma, sic et Carthago. Si in capite Gentium res praecessit, membra non sunt secutura? Cogitate, fratres, advertite in libris ipsis Gentium, audite ab eis, in quibus ipsius infelicitatis reliquiae remanserunt; vel audiendo, vel legendo, cognoscite litteras eorum: et videte quia illi et isti dii Romani vocantur. Ergo isti dii vocantur Romani. Et quando Christiani cogebantur, fremente impetu Paganorum, ut eos adorarent, et recusantes, eorum saevitiam usque ad effusionem sanguinis sustinebant; ea videbatur tota culpa martyrum, quorum fundebatur sanguis, quia deos Romanos adorare nolebant, quia ceremonias erga deos Romanos respuebant, quia Romanis diis non supplicabant; et totus impetus, tota invidia non fiebat, nisi de nomine deorum Romanorum. Si ergo dii Romani Romae defecerunt, hic quare remanserunt? Haec ergo, fratres, haec attendite, haec dixi, haec inhibete. Dii Romani, dii Romani, dii Romani. Si ergo dii Romani Romae defecerunt, hic quare remanserunt? Si ambulare possent, dicerent quia huc inde fugerunt. Sed non fugerunt: remanserunt ibi, Romae. Qui aliquando dictus est deus Hercules, Romae jam non est. Hic autem etiam barba deaurata esse voluit. Erravi plane, quia dixi, Esse voluit. Quid enim vult insensatus lapis? Ille ergo nihil voluit, nihil potuit. Sed qui deaurari eum voluerunt, de raso erubuerunt. Suggestio itaque nescio quae novo judici obrepsit. Quid egit? Non egit utique ut a christiano lapis honoraretur; sed ut christianus illi superstitioni ad radendum misceretur: non inclinavit ad obsequendum; sed movit ad vindicandum. Fratres, puto ignominiosius fuisse Herculi barbam radi, quam caput praecidi. Quod ergo positum est cum errore illorum, ablatum est cum dedecore illorum. Deus fortitudinis solet dici Hercules: tota virtus ejus in barba. Malo suo refulsit; quod non fulgebat luce dominica, non a luce, sed a luco fulgebat.

superstition of the Gentiles be destroyed, God wills, God has commanded, God has foretold, God has already begun to fulfil, and in many places of the earth has already in great part completed. If our will were beginning from this city, so that you were seeking that here first the superstitions of demons be abolished, perhaps it would be some arduous labour, yet not one to be despaired of: but now, if these things have been done effectively where they began to be done, and examples had not gone before, how much more effectively, in the name of the Lord, with the help of His right hand, do we believe that it can be done here too, when preceding examples are now proclaimed? Certainly you cried out here: As Rome, so also Carthage. If the thing has gone before in the head of the Gentiles, are the members not to follow? Consider, brothers, take note in the very books of the Gentiles, hear it from those in whom remnants of that very unhappiness have remained; whether by hearing or by reading, acquaint yourselves with their writings: and see that both those and these are called Roman gods. Therefore these gods are called Roman. And when Christians were being compelled, under the raging onslaught of the pagans, to worship them, and, refusing, endured their savagery even to the shedding of blood, the whole fault of the martyrs whose blood was being shed seemed to be this: that they were unwilling to worship the Roman gods, that they spurned the ceremonies towards the Roman gods, that they did not make supplication to the Roman gods; and the whole onslaught, the whole ill-will, arose only from the name of the Roman gods. If therefore the Roman gods have failed at Rome, why have they remained here? These things, then, brothers, these things attend to; these things I have said; these things restrain. Roman gods, Roman gods, Roman gods! If therefore the Roman gods have failed at Rome, why have they remained here? If they could walk, they would say that they had fled hither from there. But they did not flee: they remained there, at Rome. He who was once called the god Hercules is no longer at Rome. Here, however, he even wanted to be gilded as to his beard. I have plainly erred, because I said, He wanted to be. For what does a senseless stone want? So he wanted nothing, could do nothing. But those who wanted him gilded blushed over the shaven one. And so some suggestion or other crept upon the new judge. What did it bring about? It certainly did not bring it about that a stone should be honoured by a Christian, but that a Christian should be drawn into that superstition for the shaving: it did not incline him to compliance, but moved him to retribution. Brothers, I think it was more ignominious for Hercules to have his beard shaved than his head cut off. What therefore was put on with their error was taken off with their disgrace. Hercules is wont to be called the god of strength: his whole strength was in his beard. To his own harm he shone; for he did not shine with the Lord's light; he shone not from light (luce) but from a grove (luco).

7. Deus irascendo mitis. Sileant ergo, videant

7. God is mild in being angry. Let them therefore be silent, let them see

Editors' notes and page, col. 166

Footnotes

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Pithoeanus Ms., nuntiantur exempla. Commemorandae hoc loco erant, si promulgatae jam antea fuissent, quas Honorius contra idola leges dedit anno 399. Habebatur sermo forte anno proxime antecedenti.

The Pithou manuscript: "nuntiantur exempla" ("examples are reported"). The laws which Honorius issued against idols in the year 399 would have had to be mentioned at this place, if they had already been promulgated before. The sermon was perhaps delivered in the year immediately preceding.

(printed under page 89)

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Hinc apparet Carthagine habitum esse hunc sermonem, et episcopum paulo ante intelligi Carthaginensem, et judicem infra proconsulem, cui suggestum a Christianis fuerat, ut Herculi illudere liceret. Neque vero Carthagine duntaxat, sed aliis Africae locis, constat in cultu Herculem fuisse, ut apud Suffectanos in provincia Byzacena : ubi cum Herculis statuam comminuissent Christiani, repentino in eos impetu populi caesi sunt sexaginta. Quam furoris immanitatem exagitans Augustinus epistola 267 (nunc 50) simul Herculem deum, ut hoc loco, scite deridet. SIRMOND.

From this it is clear that this sermon was delivered at Carthage, and that the bishop mentioned a little earlier is to be understood as the bishop of Carthage, and the judge below as the proconsul, to whom it had been suggested by the Christians that it should be permitted to make sport of Hercules. Nor indeed at Carthage only, but in other places of Africa, it is established that Hercules was held in worship, as among the people of Sufes in the province of Byzacena: where, when the Christians had broken the statue of Hercules in pieces, sixty were slain in a sudden assault of the populace upon them. Augustine, denouncing this monstrous frenzy in letter 267 (now 50), at the same time neatly mocks the god Hercules, as he does in this place. SIRMOND.

(printed under page 89)

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Plebis, uti videtur, acclamatio.

An acclamation of the people, as it seems.

(printed under page 89)

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running head: SERMO XXIV.
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PL 38:167

modo, cui Deo legant fideles et dicant, Deus, quis similis tibi? Ne sileas, nec mitescas, Deus. Hoc susceperam, quomodo non mitescat, non evertendo homines, sed errores. Non mitescit, ergo irascitur: si mitis est, ergo et miseretur. Irascitur et miseretur: irascitur ad percutiendum, miseretur ad sanandum; irascitur ad mortificandum, miseretur ad vivificandum. In uno homine facit haec. Non quasi alios mortificans, alios vivificans: sed in eisdem ipsis et irascitur, et mitis est. Irascitur erroribus, mitescit correctis moribus. Ego percutiam, et ego sanabo: ego occidam, et ego vivere faciam (Deut. XXXII, 39). Unum Saulum, postea Paulum, et prostravit, et erexit: prostravit infidelem, erexit fidelem; prostravit persecutorem, erexit praedicatorem. Si non irascitur, unde Herculi barba rasa est? Fecit enim hoc per fideles suos, per Christianos suos, per potestates a se ordinatas et Christi jugo jam subditas. Itaque, fratres, hoc libenti animo accipite; et in Domini adjutorio caetera prosperius jam sperate.

manner, to which God the faithful are to read and say, O God, who is like unto Thee? Be not silent, nor grow mild, O God. This I had undertaken [to explain]: how He does not grow mild, not by overthrowing men, but errors. He does not grow mild, therefore He is angry: if He is mild, therefore He also has mercy. He is angry and He has mercy: He is angry in order to strike, He has mercy in order to heal; He is angry in order to put to death, He has mercy in order to bring to life. In one man He does these things. Not as though putting some to death and bringing others to life: but in the very same men He is both angry and mild. He is angry with errors, He grows mild when conduct is corrected. I will strike, and I will heal: I will kill, and I will make to live (Deut. 32:39). One man, Saul, afterwards Paul, He both struck down and raised up: He struck down the unbeliever, He raised up the believer; He struck down the persecutor, He raised up the preacher. If He is not angry, whence was Hercules' beard shaved off? For He did this through His faithful, through His Christians, through the powers ordained by Him and now subjected to the yoke of Christ. Therefore, brethren, receive this with a willing mind; and with the Lord's help hope now for the rest to go more prosperously.

Editors' notes and page, col. 167

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running head: 167 S. AUGUSTINI EPISC (cut off at right edge of image)
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other: the column continues with SERMO XXV. (another unit); not set here; the three notes printed under the column (1, the asterisk note and (a)) are called in the title and text of Sermo XXV, which belongs to another unit, and are not set here (QA Q1: they had been set in this file and are removed under the unit's boundary rule); no note is called in this unit's lines of the column