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Augustine, Sermones 26-33 (Classis I, de Scripturis: de Psalmis)

Sermon XXXIII

⟨D⟩ominus Deus ipsius. Ergo ille est beatus populus, qui pro filiis suis et pro filiabus ornatis, pro crassitudine boum, pro fecunditate ovium, pro plenitudine cellariorum, pro integritate aedificiorum, pro pace ac litibus et jurgiis civilibus, pro ista omni felicitate, Deum suum vult possidere, ut ipsum habeat pro omnibus, qui condidit omnia, et dicat, Mihi autem adhaerere Deo, bonum est (Psal. LXXII, 28): colat eum gratis; colat quando ista dat, et quando au⟨f⟩ert, et quando non dat: et nihil s⟨i⟩c timeat, quam ne ipse se auferat. Itaque christianus populus, fratres, qui di⟨c⟩it in corde suo, Quidquid vult auferat, se ipsum mihi non auferat, Beatus est populus, cujus est Dominus Deus ipsius.

the Lord its God. Therefore that people is blessed which, in place of its sons and in place of its adorned daughters, in place of the fatness of its oxen, in place of the fruitfulness of its sheep, in place of the fullness of its storerooms, in place of the soundness of its buildings, in place of peace from lawsuits and civil quarrels, in place of all this felicity, wishes to possess its God, so as to have Him in place of all things, Him who created all things, and to say, But for me to cleave to God is good (Ps. 72:28): let it worship Him freely; let it worship when He gives these things, and when He takes them away, and when He does not give them: and let it fear nothing so much as that He should take Himself away. And so the Christian people, brethren, which says in its heart, Let Him take away whatever He will, so long as He does not take Himself away from me, is the Blessed people whose Lord is its God.

SERMO XXXIII. De versu 9 ejusdem Psalmi CXLIII, Deus, canticum novum cantabo tibi; in psalterio decem chordarum psallam tibi.

Sermon XXXIII. On verse 9 of the same Psalm 143, O God, I will sing a new song to Thee; on a psaltery of ten strings I will make music to Thee.

CAPUT PRIMUM. — 1. Charitate cantatur canticum novum. Quoniam scriptum est, Deus, canticum novum cantabo tibi; in psalterio decem chordarum psallam tibi; decem chordarum psalterium, decem praecepta Legis intelliguntur. Cantare autem et psallere, negotium esse solet amantium. Vetus enim homo in timore est, novus in amore. Ita etiam duo Testamenta discernimus, vetus et novum, quae in allegoria dicit Apostolus etiam in Abrahae filiis figurari, uno de ancilla, altero de libera: Quae sunt, inquit, duo Testamenta (Galat. IV, 22, 24). Servitus enim pertinet ad timorem, libertas ad a⟨m⟩orem. Dicit enim Apostolus: Non enim accepistis spiritum servitu⟨t⟩is iterum in timore; sed a⟨c⟩cepistis spiritum adoptionis filiorum, in quo clamamus, Abba, Pater (Rom. VIII, 15). Dicit et Joannes: Timor non est in charitate; sed perfecta charitas foras mittit timorem (I Joan. IV, 18). Charitas ergo cantat canticum novum. Nam timor ille servilis in veteri homine constitutus, potest quidem habere psalterium decem chordarum, quia et Judaeis carnalibus data est ipsa Lex decem praeceptorum: sed cantare in illa non potest canticum novum; sub Lege est enim, et implere non potest Legem. Organum ipsum portat, non tractat; et oneratur psalterio, non ornatur. Qui autem sub gratia est, non sub Lege, ipse implet Legem: quia non est ei pondus, sed decus; nec timenti tormentum est, sed amanti or⟨n⟩amentum. Spiritu enim dilectionis accensus, jam in psalterio decem chordarum cantat canticum novum.

Chapter I. — 1. By charity the new song is sung. Since it is written, O God, I will sing a new song to Thee; on a psaltery of ten strings I will make music to Thee; by the psaltery of ten strings the ten precepts of the Law are understood. Now to sing and to make music is usually the business of lovers. For the old man is in fear, the new in love. So too we distinguish two Testaments, the old and the new, which the Apostle says in an allegory are figured also in the sons of Abraham, the one from the bondwoman, the other from the free woman: Which are, he says, the two Testaments (Gal. 4:22, 24). For servitude belongs to fear, freedom to love. For the Apostle says: For you have not received the spirit of servitude again in fear; but you have received the spirit of adoption of sons, in which we cry, Abba, Father (Rom. 8:15). John also says: Fear is not in charity; but perfect charity casts out fear (1 John 4:18). Charity, therefore, sings the new song. For that servile fear established in the old man can indeed have the psaltery of ten strings, since to the carnal Jews too the very Law of ten precepts was given: but on it he cannot sing the new song; for he is under the Law, and cannot fulfil the Law. He carries the instrument itself, he does not play it; and he is burdened by the psaltery, not adorned. But he who is under grace, not under the Law, he fulfils the Law: because it is not a weight to him, but an honour; nor is it a torment to one who fears, but an ornament to one who loves. For, kindled by the Spirit of love, he now sings the new song on the psaltery of ten strings.

CAPUT II. — 2. Lex impletur charitate. Nam sic dicit Apostolus: Qui enim diligit alterum, Legem impl⟨evi⟩t. Nam, Non adulterabis, Non homicidium facies, Non ⟨f⟩uraberis, Non concupisces; et si quod est aliud mand⟨a⟩tum, in hoc sermone recapitulatur, Diliges proximum tuum tanquam te ipsum. Dilectio proximi, malum non operatur. Plenitudo a⟨u⟩tem Legis, charitas (Rom. ⟨X⟩III, 8-10). Dominus etiam quia dixerat, Non veni solvere

Chapter II. — 2. The Law is fulfilled by charity. For thus says the Apostle: For he who loves another has fulfilled the Law. For, You shall not commit adultery, You shall not commit murder, You shall not steal, You shall not covet; and if there is any other commandment, it is summed up in this word, You shall love your neighbour as yourself. Love of neighbour works no evil. But the fullness of the Law is charity (Rom. 13:8–10). The Lord also, because He had said, I have not come to

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Footnotes

(*) ‹anchor: not visible› · call in col 207 (not visible) Inventus in Ms. gr. et in editis Ulim. Par. Lov.

Found in the manuscript gr. and in the printed editions Ulim. Par. Lov.

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(a) ‹anchor: not visible› · call in col 207 (not visible)

Alias, de Diversis 18.

Elsewhere, [Sermon] 18 de Diversis.

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Hujus sermonis recordatur Possidius […] 8. Confer sermonem 9, de Decem Chordis.

Possidius makes mention of this sermon […] 8. Compare Sermon 9, On the Ten Strings.

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Legem, sed adimplere (Matth. V, 17); propterea tale mandatum discipulis dedit, unde Lex ab eis posset impleri: Mandatum, inquit, novum do vobis, ut vos invicem diligatis (Joan. XIII, 34). Non ergo mirum, si mandatum novum cantat canticum novum: quia, sicut dictum est, psalterium decem chordarum decem praecepta sunt Legis, et plenitudo Legis dilectio est. Paucas autem inde chordas commemorare Apostolus voluit, ut ex eis caetera intelligantur, ubi ait, Nam, Non adulterabis, Non homicidium facies, etc. Nam sicut duo sunt praecepta dilectionis, ex quibus Dominus dicit totam Legem Prophetasque pendere (Matth. XXII, 37-40), satis ostendens dilectionem esse plenitudinem Legis: ita ipsa decem praecepta in duabus tabulis data sunt. Tria quippe dicuntur in una tabula esse conscripta, et septem in altera. Sicut autem illa tria pertinent ad dilectionem Dei, ita septem caetera dilectioni proximi deputantur.

abolish the Law, but to fulfil it (Matt. 5:17); for that reason He gave His disciples such a commandment as would enable the Law to be fulfilled by them: A new commandment, He says, I give to you, that you love one another (John 13:34). It is no wonder, then, if the new commandment sings a new song: because, as has been said, the psaltery of ten strings is the ten precepts of the Law, and the fullness of the Law is love. Now the Apostle wished to mention a few strings from it, so that from them the rest might be understood, where he says, For, You shall not commit adultery, You shall not commit murder, etc. For just as there are two precepts of love, on which the Lord says the whole Law and the Prophets hang (Matt. 22:37–40), showing clearly enough that love is the fullness of the Law: so these same ten precepts were given on two tablets. For three are said to have been written on one tablet, and seven on the other. And just as those three pertain to the love of God, so the other seven are assigned to the love of neighbour.

CAPUT III. — 3. Praecepta tria ad Deum pertinentia. Sabbatum spirituale. Sabbatum sabbatorum. Primum est illorum trium: Audi, Israel; Dominus Deus tuus, Dominus unus est (Deut. VI, 4). Non facies tibi idolum aut cujusquam similitudinem, neque quae in coelo sursum, neque quae in terra deorsum; et caetera quibus ad unius Dei cultum relicta idolorum fornicatione constringit. Secundum autem praeceptum est: Non accipies nomen Domini Dei tui in vanum. Tert⟨i⟩um, de ob⟨s⟩ervatione sabbati (Exod. XX, 2-11). Credo propter Trinitatem tria praecepta pertinent ad dilectionem Dei. Unitas enim divinitatis a Patre habet exordium: inde primum praeceptum de uno Deo maxime loquitur. Admonemur autem secundo praecepto, ne Filium Dei creaturam putemus, si eum acceperimus inaequalem Patri. Omnis enim creatura, sicut dicit Apostolus, vanitati subdita est (Rom. VIII, 20): ibi autem praecipitur, ne nomen Domini Dei nostri in vanum accipiamus. Jam vero donum Dei, quod est Spiritus sanctus, promittit requiem sempiternam, quae sabbato figuratur: unde nos sabbatum spiritualiter observamus, si non faciamus opera servilia. Ab his enim etiam carnali intellectu Judaei sabbato prohibentur. Quia autem spiritualia vult intelligere opera servilia, audiat Dominum dicentem, Omnis qui facit peccatum, servus est peccati (Joan. VIII, 34).

Chapter III. — 3. The three precepts pertaining to God. The spiritual sabbath. The sabbath of sabbaths. The first of those three is: Hear, O Israel; the Lord your God, the Lord is one (Deut. 6:4). You shall not make for yourself an idol or the likeness of anything, neither of what is in heaven above, nor of what is on the earth below; and the rest, by which He binds [them] to the worship of the one God, the fornication of idols having been abandoned. The second precept is: You shall not take the name of the Lord your God in vain. The third, concerning the observance of the sabbath (Exod. 20:2–11). I believe that it is on account of the Trinity that three precepts pertain to the love of God. For the unity of the Godhead has its origin from the Father: hence the first precept speaks chiefly of the one God. And by the second precept we are admonished not to think the Son of God a creature, if we were to take Him as unequal to the Father. For every creature, as the Apostle says, is subject to vanity (Rom. 8:20): but there it is commanded that we should not take the name of the Lord our God in vain. Now the gift of God, which is the Holy Spirit, promises everlasting rest, which is figured by the sabbath: whence we observe the sabbath spiritually if we do no servile works. For even according to a carnal understanding the Jews are forbidden these on the sabbath. But since he wishes to understand servile works spiritually, let him hear the Lord saying, Everyone who commits sin is the slave of sin (John 8:34).

CAPUT IV. — Peccatum autem non solum illud est, quod in turpi aut iniquo facto apparet hominibus; sed etiam si habeat speciem boni operis, et tamen propter mercedem temporalem fiat, non propter requiem sempiternam. Quodlibet enim quisque facit, si hoc animo facit, ut terrenum emolumentum consequatur, serviliter facit, et ideo sabbatum non observat. Gratis enim amandus est Deus: nec anima potest nisi in eo quod diligit, requiescere. Aeterna autem requies ei non datur, nisi in dilectione Dei, qui solus aeternus est; et ipsa est perfecta sanctificatio, et spirituale sabbatum sabbatorum. Quapropter quoniam in Spiritu sancto sanctificamur, quis est quem non moveat ad magnum sacramentum intelligendum, quod in tribus praeceptis ad Deum pertinentibus tertium praeceptum

Chapter IV. — Now sin is not only that which appears to men in a shameful or wicked deed; but also if something has the appearance of a good work and yet is done for the sake of a temporal reward, not for the sake of everlasting rest. For whatever anyone does, if he does it with this intention, that he may obtain an earthly gain, he does it servilely, and therefore does not observe the sabbath. For God is to be loved freely: nor can the soul rest except in that which it loves. But eternal rest is not given to it except in the love of God, Who alone is eternal; and this is perfect sanctification, and the spiritual sabbath of sabbaths. Wherefore, since we are sanctified in the Holy Spirit, who is there whom it does not move to understand the great mystery, that among the three precepts pertaining to God the third precept

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est de sabbato? Et in his omnibus quae Scriptura in libro Genesis Deum fecisse commemorat, non ibi dicitur sanctificasse nisi diem septimum, quod significabat sabbatum (Ge⟨n⟩. II, 3).

is concerning the sabbath? And among all these things which Scripture in the book of Genesis records that God made, He is said there to have sanctified none except the seventh day, which signified the sabbath (Gen. 2:3).

4. Praecepta septem quae proximum spectant. Septem vero praeceptorum quae dilectioni proximis tribuuntur, primum est: Honora patrem tuum et matrem tuam. Secundum: Non occides. Tertium: Non moechaberis. Quartum: Non furaberis. Quintum: Non falsum testimonium dices. Sextum: Non concupisces uxorem proximi tui. Septimum: Non concupisces rem proximi tui (Exod. XX, 12-17). Huic distributioni manifeste attestatur Apostolus, ubi dicit, Honora patrem tuum et matrem tuam; quod est mandatum primum (Ephes. VI, 2).

4. The seven precepts which concern the neighbour. Of the seven precepts which are assigned to the love of the neighbour, the first is: Honour your father and your mother. The second: You shall not kill. The third: You shall not commit adultery. The fourth: You shall not steal. The fifth: You shall not bear false witness. The sixth: You shall not covet your neighbour's wife. The seventh: You shall not covet your neighbour's property (Exod. 20:12–17). The Apostle clearly bears witness to this division, where he says, Honour your father and your mother; which is the first commandment (Eph. 6:2).

CAPUT V. — Quaeritur enim, et non in toto Decalogo invenitur primum: quia decem mandatorum illud est primum ubi de uno Deo colendo praecipitur. Et ideo de honorandis parentibus scriptum in alia tabula, primumque est, quia inde incipiunt praecepta quae ad dilectionem proximi referuntur.

Chapter V. — For the question is raised, and in the whole Decalogue it is not found to be the first: because of the ten commandments that one is the first in which the worship of the one God is commanded. And so the commandment about honouring parents was written on the other tablet, and it is the first, because there begin the precepts which relate to the love of the neighbour.

5. Canticum novum cantare cujusnam sit. Donatistae illud non cantant. Cantemus ergo canticum novum, psallentes psalterio decem chordarum. Hoc est canticum novum, gratia novi Testamenti, quod nos a vetere homine discernit, qui primus factus est de terra terrenus. De limo enim factus est, et amissa beatitudine in miseriam jure projectus est, quoniam praecepti praevaricator exstiterat. Sed quid dicit apud prophetam, qui gratias agit gratiae Dei per remissionem peccatorum reconcilianti nos Deo, et renovanti praeteritam vetustatem? Eduxit me, inquit, de lacu miseriae, et de luto limi: et posuit super petram pedes meos, et direxit gressus meos: et immisit in os meum canticum novum, hymnum Deo nostro (Psal. XXXIX, 3, 4). Hoc est canticum novum, quod psallit in psalterio decem chordarum. Nemo enim laudat Deum, id est, dicit hymnum, nisi ori suo factis consentiat, Deum et proximum diligendo. Nec se arbitrentur rebaptizatores Donatistae ad novum canticum pertinere: non enim cantant canticum novum, qui ab Ecclesia, quam Deus in omni terra esse voluit, superba impietate praecisi sunt. Etenim alio loco idem propheta dicit: Cantate Domino canticum novum; cantate Domino, omnis terra. Qui ergo cantare cum omni terra uon vult, a vetere homine non recedens, non cantat canticum novum, nec psallit in psalterio decem chordarum: quia hostis est charitatis, quae sola Legis est plenitudo, quam decem praeceptis ad charitatem Dei et proximi pertinentibus dicimus contineri.

5. Whose it is to sing the new song. The Donatists do not sing it. Let us therefore sing the new song, playing on the psaltery of ten strings. This is the new song: the grace of the New Testament, which separates us from the old man, who was made first, of the earth, earthly. For he was made from the slime, and, having lost blessedness, he was justly cast down into misery, since he had become a transgressor of the precept. But what does he say in the prophet, who gives thanks to the grace of God, which through the remission of sins reconciles us to God and renews our former oldness? He brought me up, he says, out of the pit of misery and out of the mire of the slime; and He set my feet upon a rock, and directed my steps; and He put into my mouth a new song, a hymn to our God (Ps. 39:3–4). This is the new song, which he plays on the psaltery of ten strings. For no one praises God, that is, says a hymn, unless he agrees with his own mouth by his deeds, by loving God and his neighbour. And let not the rebaptizing Donatists think that they belong to the new song: for they do not sing the new song who have been cut off by proud impiety from the Church, which God willed to be in all the earth. For in another place the same prophet says: Sing to the Lord a new song; sing to the Lord, all the earth. Whoever, therefore, will not sing with all the earth, not withdrawing from the old man, does not sing the new song, nor play on the psaltery of ten strings: because he is an enemy of charity, which alone is the fullness of the Law, which we say is contained in the ten precepts pertaining to the charity of God and of the neighbour.

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