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Augustine, Sermones 35-45 (Classis I, de Scripturis: de Proverbiis, Ecclesiastico, Isaia)

Sermons XXXV–XXXVI

SERMO XXXV. De eo quod scriptum est in Proverbiis Salomonis, Si sapiens fueris, tibi et proximis tuis eris; si autem malus evaseris, solus hauries mala. Cap. IX, ỳ 12, sec. LXX.

Sermon XXXV. On what is written in the Proverbs of Solomon, If you are wise, you will be [so] for yourself and for your neighbours; but if you turn out evil, you alone will drain the evils. Chapter 9, verse 12, according to the Seventy.

1. Divina eloquia si non negligenter audiantur, non immerito forsitan moveat illud quod scriptum est, Fili, si sapiens fueris, tibi sapiens eris, et proximis tuis; si autem malus evaseris, solus hauries mala. Quomodo hoc enim recte possit intelligi? Quandoquidem sicut nos bona proximi laetificat vita, ita etiam perversa contristat. Aut si hoc propter suasionem dictum putatur, quia sapiens et sibi est, et eis quibus persuadet sapientiam; quo pacto si malus evaserit, solus hauriet mala, cum de talium persuasionibus dictum sit, Corrumpunt mores bonos colloquia mala (I Cor. XV, 33)? Quid enim aliud clamat vox illa charitatis: Si glorificatur unum membrum, congaudent omnia membra; et si patitur unum membrum, compatiuntur omnia membra (Id. XII, 26)? Quomodo ergo verum est, Fili, si sapiens fueris, tibi sapiens eris, et proximis tuis; si autem malus evaseris, solus hauries mala? Quomodo ejus bono gaudebo, cujus malo in me malus non ero? Quomodo me delectat inventus, qui me securo poterit esse perditus? Nonne si sapiens fuerit, sanum membrum erit, cui caetera membra congaudent? Quomodo igitur malus solus hauriet mala, cum similiter aegro membro compatiantur et caetera?

1. If the divine utterances are listened to without negligence, that which is written may perhaps not without reason trouble [us]: Son, if you are wise, you will be wise for yourself and for your neighbours; but if you turn out evil, you alone will drain the evils. For how can this be rightly understood? Since, just as the good life of a neighbour gladdens us, so also a perverse one saddens us. Or if this is thought to have been said with regard to persuasion, because the wise man is [wise] both for himself and for those whom he persuades to wisdom, by what reckoning, if he turns out evil, will he alone drain the evils, when it has been said of the persuasions of such men, Evil conversations corrupt good morals (1 Cor. 15:33)? For what else does that voice of charity cry out: If one member is glorified, all the members rejoice together; and if one member suffers, all the members suffer together (ibid. 12:26)? How then is it true, Son, if you are wise, you will be wise for yourself and for your neighbours; but if you turn out evil, you alone will drain the evils? How shall I rejoice in his good, if by his evil I am not to be evil in myself? How does he delight me when found, who could be lost while I remain secure? If he is wise, will he not be a sound member, with which the other members rejoice? How then will the evil man alone drain the evils, when likewise the others too suffer with a sick member?

2. Haec proinde quaestio nisi fuerit soluta, turbabit. Domino autem adjuvante solvetur, si primitus illud veritate certissima definitum, fixum atque immobile teneamus, nec bonum quemquam bono alterius, nec malum malo alterius esse posse. Hinc enim ait Apostolus, Unusquisque nostrum proprium onus portabit (Galat. VI, 5): et alibi, Igitur unusquisque nostrum

2. This question, therefore, unless it has been solved, will disturb [us]. But with the Lord's help it will be solved, if first of all we hold this as defined by most certain truth, fixed and immovable: that no one can be good by another's good, nor evil by another's evil. For hence the Apostle says, Each of us shall carry his own burden (Gal. 6:5); and elsewhere, Therefore each of us

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Editi, et sibi bonus est. Vox, bonus, abest ab exemplari Victorino.

The printed editions: et sibi bonus est. The word bonus is absent from the Saint-Victor copy.

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Sirm., cujus mali immemor non ero. Emendatur ad v.

Sirmond: cujus mali immemor non ero. It is corrected according to v.

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(4) ‹anchor: SERMO XXXV› · call in col 213

Editus ex v. et Sirm.

Edited from v. and Sirmond.

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(a) ‹anchor: SERMO XXXV› · call in col 213

Alias, 10 ex Sirmondianis.

Formerly, the 10th of the Sirmondian sermons.

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Hunc Possidius sermonem commemorat in Indiculi capite 8.

Possidius mentions this sermon in chapter 8 of the Indiculus.

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pro se rationem reddet (Rom. XIV, 12): et iterum, Opus autem suum probet unusquisque; et tunc in semetipso tantum gloriam habebit, et non in altero (Galat. VI, 4). Hoc etiam per prophetam Ezechielem dicitur: Anima patris mea est, anima filii mea est; anima quae peccaverit, ipsa morietur (Ez⟨e⟩ch. XVIII, 4). Totum illum locum sic explicat, ut ostendat nec b⟨o⟩nis parentum sublevari filios malos, nec malis opprimi bonos. Qua veracissima sententia propter nosmetipsos primitus ac firmissime constituta, restat inspicere quid aliis impertiamur officii; diligentissime distinguentes quem nostrae salutis appetamus effectum, quem proximis reddamus affectum. Si bonus es, non quidem alterius bono, sed tuo bonus es: verumtamen eo ipso tuo bono quo bonus es, etiam bono alterius, non mutuata bonitate, sed mutua dilectione congaudes. Item si malus es, non malus es malo alieno, sed tuo: eodem quoque tuo malo non diligis proximum tanquam te ipsum; neque enim diligis vel te ipsum. Diligis quippe iniquitatem acerrimam inimicam, non tibi extrinsecus admotam, sed abs te tibi intrinsecus factam: quae ut facilius vincat te, faves ei contra te. Ita quod te oderis aperte convinceris, cum eam diligis, a qua turpiter vinceris. Neque enim divinum eloquium falsetur, quo dictum est, Qui autem diligit iniquitatem, odit animam suam (Psal. X, 6).

will render account for himself (Rom. 14:12); and again, But let each one prove his own work, and then he will have glory in himself alone, and not in another (Gal. 6:4). This is also said through the prophet Ezekiel: The soul of the father is mine, the soul of the son is mine; the soul that has sinned, it shall die (Ezek. 18:4). He explains that whole passage in such a way as to show that wicked sons are not relieved by the good deeds of their parents, nor good sons weighed down by their evil deeds. This most true judgement having first and most firmly been established for our own sakes, it remains to consider what duty we are to render to others, distinguishing most carefully what effect we seek for our own salvation and what affection we render to our neighbours. If you are good, you are good not indeed by another's good, but by your own; yet by that very good of yours by which you are good, you also rejoice together at another's good, not by a borrowed goodness but by a mutual love. Likewise, if you are wicked, you are wicked not by another's evil but by your own; and by that same evil of yours you do not love your neighbour as yourself; for you do not love even yourself. For you love iniquity, a most bitter enemy, not brought against you from outside, but made by you for yourself within; and so that it may the more easily conquer you, you take its side against yourself. Thus you are plainly convicted of hating yourself, since you love that by which you are shamefully conquered. For the divine utterance is not to be proved false, in which it is said, But he who loves iniquity hates his own soul (Ps. 10:6).

3. Hinc est ergo, quod bonus eo bono quo bonus est, et bono alterius gratulatur, et malo alterius contristatur. Ac per hoc tali proximo; quoniam ipse verius dicitur proximus, qui te de proximo attendit, hoc est misericorditer respicit; tali ergo proximo utique, si sapiens fueris, et tibi et illi eris: non quia bono tuo bonus erit, sed quia bono suo boni tui dilector erit. Si autem malus evaseris, non cum illo, sed solus hauries mala. Neque enim malo tuo malus erit, sed in tuo misericors erit. Moestificat eum malitia, sed non sequitur poena sua: irrogat illi tristitiam, non cum illo communicat injustitiam. Malus itaque non cum proximo bona, sed solus hauries mala; quia tristitiam illam, quam de te habet bonus, suo bono habet, et tuo malo. Illa tristitia illius indicat dilectionem, tuam perditionem: te damnat, illum coronat; te deprimit, illum erigit. Ideo etiam scriptum est, Obedientes estote praepositis vestris: ipsi enim vigilant pro animabus vestris tanquam rationem reddituri: ut cum gaudio hoc faciant, et non cum tristitia; neque enim expedit vobis (Hebr. XIII, 17). Vobis ergo non expedit illorum tristitia praegravari. Nam illis expedit de nostra malitia contristari. Bonos ergo proximos deputa; et esto bonus, tuo quidem bono, non illorum; et ipso non abs te tibi dato, sed divinitus impertito. Quid enim habes quod non accepisti (I Cor. IV, 7)? Atque ita, Si sapiens fueris, tibi sapiens eris, et proximis tuis, quibus bonum est de tua bonitate laetari. Si autem malus evaseris, solus hauries mala, non etiam illi, quibus et hoc bonum est de tua malitia contristari.

3. Hence it is, then, that the good man, by that good by which he is good, both rejoices at another's good and is saddened at another's evil. And therefore to such a neighbour (since he is more truly called a neighbour who attends to you as to a neighbour, that is, looks upon you with mercy), to such a neighbour, then, if you are wise, you will certainly be [wise] both for yourself and for him: not because he will be good by your good, but because by his own good he will be a lover of your good. But if you turn out wicked, you will drain the evils not with him, but alone. For he will not be wicked by your evil, but in your evil he will be merciful. Wickedness saddens him, but its punishment does not follow him: it brings sadness upon him, it does not share injustice with him. So, being wicked, you will drain not good things with your neighbour, but evils alone; because that sadness which the good man has concerning you, he has by his own good and by your evil. That sadness of his points to his love and to your perdition: it condemns you, it crowns him; it presses you down, it raises him up. Therefore it is also written, Be obedient to those set over you; for they keep watch for your souls as men who are to render account, that they may do this with joy and not with sadness; for that is not expedient for you (Heb. 13:17). So it is not expedient for you to be weighed down by their sadness. For it is expedient for them to be saddened at our wickedness. Count your neighbours, then, as good; and be good, by your own good indeed, not by theirs; and by that good not given to you by yourself, but imparted from God. For what have you that you have not received (1 Cor. 4:7)? And so, If you are wise, you will be wise for yourself, and for your neighbours, for whom it is good to rejoice at your goodness. But if you turn out wicked, you alone will drain the evils, not they also, for whom even this is good, to be saddened at your wickedness.

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SERMO XXXVI. De eo quod scriptum est in Proverbiis Salomonis, Sunt qui se divites affectant, nihil habentes; et sunt qui se humiliant, cum sint divites. Redemptio animae viri divitiae ejus: pauper autem non suffert minas. Cap. XIII, ℣℣. 7, 8.

Sermon 36. On what is written in the Proverbs of Solomon: There are those who make themselves out to be rich, having nothing; and there are those who humble themselves, though they are rich. The ransom of a man's soul is his riches: but the poor man does not endure threats. Chapter 13, verses 7, 8.

CAPUT PRIMUM. — 1. Expositio verborum Scripturae. Sancta Scriptura, quae modo in auribus vestris lecta est, admonuit nos, imo per illam Deus qui jubet nobis loqui ad vos, quaerere vobiscum et pertractare quid sit, et quid sibi velit quod lectum est: Sunt qui se divites affectant, nihil habentes; et sunt qui se humiliant, cum sint divites. Non enim arbitrandum est, neque omnino credendum, quod de istis divitiis, quibus inflantur superbi, de visibilibus istis dico atque terrenis, curaverit Scriptura sancta nos admonere, ut vel eas pro magno habeamus, vel non habere timeamus. Quid enim prodest homini, ait aliquis, qui se divitem videri affectat, cum nihil habeat? Istum notavit Scriptura atque reprehendit. Sed nec ille valde admirandus aut imitandus est et pro magno habendus, quem videtur in laude posuisse, si temporales atque terrenas divitias intellexeris. Et sunt, inquit, qui se humiliant, cum sint divites. Ille recte displicet nobis, qui cum nihil habeat, se divitem affectat. Quid? iste placet nobis, qui cum sit dives, humiliat se? Forte placet quia humiliat se: non tamen placet quia dives est.

Chapter I. — 1. An exposition of the words of Scripture. Holy Scripture, which has just now been read in your hearing, has admonished us, or rather God through it, Who bids us speak to you, to inquire together with you and to examine thoroughly what it is and what it means, that which was read: There are those who make themselves out to be rich, having nothing; and there are those who humble themselves, though they are rich. For it is not to be supposed, nor at all to be believed, that it was about these riches with which the proud are puffed up, these visible and earthly ones, I mean, that holy Scripture took care to admonish us, so that we should either hold them as something great or fear not to have them. For what does it profit a man, someone says, who wishes to seem rich when he has nothing? This man Scripture has marked and reproved. But neither is that man greatly to be admired or imitated and held as something great whom it seems to have set down in praise, if you understand temporal and earthly riches. And there are, it says, those who humble themselves, though they are rich. That man rightly displeases us who, though he has nothing, makes himself out to be rich. What then? Does this one please us who, though he is rich, humbles himself? Perhaps he pleases because he humbles himself: yet he does not please because he is rich.

CAPUT II. — 2. Divitiarum morbus, superbia. Accipiamus ergo et hoc: non indecorum est, nec inhonestum, nec inutile, quod Scripturae sanctae nobis commendare voluerint humiles divites. Nihil enim in divitiis tam timendum est, quam superbia. Denique apostolus Paulus hoc admonet Timotheum: Praecipe, inquit, divitibus hujus mundi, non superbe sapere (I Tim. VI, 17). Non enim divitias expavit, sed morbum divitiarum. Morbus autem divitiarum est superbia mag⟨n⟩a. Nam grandis animus est, qui inter divitias isto mo⟨r⟩bo non tentatur: major animus divitiis suis, qui eas vincit, non concupiscendo, sed contemnendo. Magnus est ergo dives, qui non se ideo magnum putat quia dives est: qui autem ideo se magnum putat, superbus et egenus est; in carne crepat, in corde mendicat; inflatus est, non plenus. Utres autem duos si videas, unum plenum, alterum inflatum; in utroque eadem est magnitudo, sed non in utroque eadem plenitudo. Si attendis, falleris; si appendis, invenies: qui plenus est, difficile movetur; qui inflatus est, cito aufertur.

Chapter II. — 2. The disease of riches, pride. Let us then accept this too: it is not unbecoming, nor dishonourable, nor useless, that the holy Scriptures have wished to commend to us the humble rich. For nothing in riches is so much to be feared as pride. Accordingly the apostle Paul admonishes Timothy of this: Charge, he says, the rich of this world not to be high-minded (1 Tim. 6:17). For he did not dread riches, but the disease of riches. And the disease of riches is great pride. For great is the soul which amid riches is not assailed by this disease: greater is the soul than its riches which overcomes them, not by coveting but by despising them. Great, then, is the rich man who does not think himself great because he is rich: but he who thinks himself great on that account is proud and needy; in the flesh he makes a noise, in the heart he begs; he is puffed up, not full. If you see two wineskins, one full, the other puffed up, in both there is the same size, but not in both the same fullness. If you look, you will be deceived; if you weigh, you will find out: the one that is full is moved with difficulty; the one that is puffed up is quickly carried off.

3. Divites non hujus mundi. Paupertas et divitiae Christi. — Praecipe, ergo, inquit, divitibus hujus mundi. Non adderet, hujus mundi, nisi quia sunt et divites non hujus mundi. Qui sunt divites non hujus mundi? Quorum pri⟨n⟩ceps et caput est ille, de quo dictum est,

3. The rich who are not of this world. The poverty and the riches of Christ. — Charge, then, he says, the rich of this world. He would not add of this world, were it not that there are also rich men not of this world. Who are the rich not of this world? Those whose prince and head is He of Whom it was said,

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(*) ‹anchor: not visible› · call in col 215 Collatus est ad fl. s. et Am. Er. Par. Lov.

Collated with fl., s., and Amerbach, Erasmus, the Paris edition, the Louvain edition.

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Alias, de Tempore 212.

Formerly, de Tempore 212.

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In Possidiani Indiculi capite 8, pro affectant, legitur efficiunt. Ejusdem sermonis excerpta refert Florus ad II Cor. VIII et Coloss. III.

In chapter 8 of Possidius's Indiculus, in place of affectant, efficiunt is read. Florus gives excerpts of the same sermon at 2 Cor. 8 and Col. 3.

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Pauper pro vobis factus est, cum esset dives. Sed si ille solus, quid profuit? Vide quid sequitur: Ut illius paupertate vos ditaremini (II Cor. VIII, 9). Puto quia paupertas Christi non nobis attulit pecuniam, sed justitiam. Paupertas autem illius unde? Quia mortalis effectus est. Ergo divitiae verae immortalitas: ibi enim vera copia, ubi nulla indigentia.

He became poor for you, though He was rich. But if He alone, what did it profit? See what follows: That by His poverty you might be made rich (2 Cor. 8:9). I think that the poverty of Christ brought us not money, but righteousness. And whence His poverty? Because He was made mortal. Therefore true riches are immortality: for there is true abundance, where there is no want.

CAPUT III. — Quia ergo nos immortales fieri non possemus, nisi pro nobis Christus mortalis esset effectus; ideo pauper factus est, cum dives esset. Et non ait, Pauper factus est, cum dives fuisset; sed, Pauper factus est, cum dives esset: paupertatem assumpsit, et divitias non amisit. Intus dives, foris pauper. Latens Deus in divitiis, apparens homo in paupertate. Vide divitias ejus: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt. Quid ditius eo, per quem facta sunt omnia? Aurum habere dives potest, creare non potest. Cum itaque istae ejus divitiae commendatae essent, vide paupertatem ejus: Et Verbum caro factum est, et habitavit in nobis (Joan. I, 1, 2, 3, 14). Hac ejus sumus paupertate ditati: quia sanguine ejus, qui manavit de carne ejus, quod Verbum caro factum est, ut habitaret in nobis, conscissus est saccus peccatorum nostrorum. Per sanguinem illum abjecimus pannos iniquitatis, ut indueremur stola immortalitatis.

Chapter III. Since, then, we could not be made immortal unless Christ had been made mortal for us, therefore He became poor, though He was rich. And he does not say, He became poor, though He had been rich; but, He became poor, though He was rich: He took on poverty, and did not lose His riches. Rich within, poor without. God hidden in riches, man appearing in poverty. See His riches: In the beginning was the Word, and the Word was with God, and the Word was God: this was in the beginning with God. All things were made through Him. What is richer than He through Whom all things were made? A rich man can possess gold; he cannot create it. So, since these riches of His have been set forth, see His poverty: And the Word was made flesh, and dwelt among us (John 1:1–3, 14). By this poverty of His we have been made rich: for by His blood, which flowed from His flesh, because the Word was made flesh that He might dwell among us, the sackcloth of our sins was torn apart. Through that blood we have cast off the rags of iniquity, that we might be clothed with the robe of immortality.

4. Omnes boni fideles divites sunt intus. Hiems et aestas nostra quae. Omnes ergo divites boni fideles. Nemo se contemnat, pauper in cella, dives in conscientia. Dives quippe in conscientia securior dormit in terra, quam dives in purpura. Ibi non excitat sollicitudo maligna, compuncto corde de scelere. Serva divitias in corde tuo, quas tibi contulit paupertas Domini Dei tui. Imo ipsum adhibe tibi custodem: ne pereat de corde quod dedit, servet ipse qui dedit.

4. All good believers are rich within. What our winter and summer are. All good believers, then, are rich. Let no one despise himself who is poor in his cell, rich in conscience. For one rich in conscience sleeps more securely on the ground than one rich in purple. There no malignant anxiety rouses him, with heart pricked over some crime. Keep in your heart the riches which the poverty of the Lord your God has conferred on you. Nay, take Him Himself as your guardian: that what He gave may not perish from your heart, let Him Who gave it keep it.

CAPUT IV. — Omnes ergo divites boni fideles, sed non divites hujus mundi. Denique divitias suas nec ipsi sentiunt; sentient postea. Vivit radix, sed hiemis tempore etiam viridis arbor aridae similis est. Tempore quippe hiemis et arbor quae aret, et arbor quae viget, utraque nuda est honore foliorum, utraque vacua honore fructuum: veniet aestas, et discernet arbores: viva radix folia producit, impletur fructibus; arida inanis aestate, sicut hieme, remanebit. Itaque illi horreum praeparatur, huic securis adhibetur, ut amputata in ignem mittatur. Sic aestas nostra, Christi est adventus: hiems nostra, Christi occultatio: aestas nostra, Christi revelatio. Denique arboribus bonis et fidelibus hanc allocutionem praebet Apostolus: Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Certe mortui: sed mortui specie, vivi in radice. Attende autem venturum tempus aestatis, quomodo sequatur, et dicat: Cum autem Christus apparuerit vita vestra, tunc et vos cum ipso apparebitis in gloria (Coloss. III, 3, 4). Hi sunt divites, sed non hujus mundi.

Chapter IV. All good believers, then, are rich, but not rich in this world. Indeed, they themselves do not feel their riches; they will feel them afterwards. The root lives, but in wintertime even a green tree is like a dry one. For in wintertime both the tree that is withered and the tree that flourishes are alike bare of the adornment of leaves, alike empty of the adornment of fruits: summer will come, and will distinguish the trees: the living root brings forth leaves, is filled with fruits; the dry one will remain empty in summer, as in winter. So for the one a barn is prepared, to the other the axe is applied, that it may be cut down and cast into the fire. Thus our summer is Christ's coming: our winter is Christ's hiddenness: our summer is Christ's revelation. Accordingly the Apostle addresses these words to good and faithful trees: For you are dead, and your life is hidden with Christ in God. Dead indeed: but dead in appearance, alive in the root. But mark the summer time to come, how he follows on and says: But when Christ, your life, shall appear, then you also shall appear with Him in glory (Col. 3:3–4). These are rich, but not of this world.

5. Divites hujus mundi non contempti a Christo. Divitiarum

5. The rich of this world not despised by Christ. Diof

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Florus, quam auro dives in purpura.

Florus: quam auro dives in purpura.

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inanitas et periculum. Nec tamen et divites mundi contempti sunt. Et ipsos lucratus est sua paupertate, qui cum dives esset, propter nos pauper effectus est. Nam si eos comtempsisset, et in numero sanctorum habere noluisset, non Timotheo, sicut dicebam, Apostolus praecepisset, ut et ipse praeciperet: Praecipe, inquit, divitibus hujus mundi non superbe sapere. Inter hos qui fide sunt divites, sunt quidam divites hujus mundi. Praecipe illis, quia et ipsi membra illius pauperis facti sunt. Praecipe illis quid in illis timeas a divitiis. Non superbe sapere, neque sperare in incerto divitiarum.

riches, the emptiness and the danger. Yet the rich of the world were not despised either. Them too He gained by His poverty, Who, though He was rich, became poor for our sake. For if He had despised them, and had been unwilling to have them in the number of the saints, the Apostle would not have instructed Timothy, as I was saying, that he too should instruct: Instruct, he says, the rich of this world not to be high-minded. Among those who are rich in faith, there are some who are rich in this world. Instruct them, because they too have become members of that poor Man. Instruct them what you fear for them from riches. Not to be high-minded, nor to hope in the uncertainty of riches.

CAPUT V. — Inde enim superbit dives, quia sperat in incerto divitiarum. Nam si incerta divitiarum prudenter attenderet, nunquam superbiret, sed semper timeret: quanto esset ditior, tanto fieret sollicitior, et secundum hanc vitam, non solum secundum illam. Multi enim in istis saeculi perturbationibus securiores pauperes fuerunt. Multi autem propter suas divitias quaesiti et correpti sunt. Multi se habuisse planxerunt, quod semper habere minime potuerunt. Multos poenituit consilium sui Domini non recepisse, qui dixit: Nolite vobis thesauros condere in terra, ubi tinea et comestura exterminat, et ubi fures effodiunt et furantur: sed thesaurizate vobis thesaurum in coelis. Non dico vobis ut perdatis, sed ut migretis. Multi enim hoc facere noluerunt, et non se obedisse doluerunt; quando non solum sua perdiderunt, sed propter illa et ipsi perierunt. Praecipe ergo divitibus hujus mundi non superbe sapere: et fiet in eis quod audivimus in proverbio Salomonis, Sunt qui se humiliant, cum sint divites. Et secu⟨n⟩dum istas divitias temporales fieri potest. Sit humilis: plus gaudeat quia christianus est, quam quia dives est. Non infletur, non extollatur: attendat pauperem fratrem, non dedignetur frater pauperis appellari. Quantumcumque enim dives sit, ditior est Christus, qui fratres suos esse voluit pro quibus sanguinem suum fudit.

Chapter V. — For the rich man is proud for this reason, that he hopes in the uncertainty of riches. For if he paid prudent attention to the uncertainties of riches, he would never be proud, but would always be afraid: the richer he was, the more anxious he would become, and that with respect to this life, not only with respect to that one. For in these upheavals of the age many poor people have been safer. But many have been sought out and seized on account of their riches. Many have lamented that they had what they were by no means able to have for ever. Many have regretted not having accepted the counsel of their Lord, Who said: Do not store up treasures for yourselves on earth, where moth and eating destroy, and where thieves dig through and steal; but treasure up for yourselves a treasure in heaven. I do not tell you to lose it, but to move it. For many were unwilling to do this, and grieved that they had not obeyed, when they not only lost their possessions, but on account of them perished themselves as well. Instruct, then, the rich of this world not to be high-minded: and there will come about in them what we have heard in the proverb of Solomon, There are those who humble themselves, though they are rich. Even with these temporal riches it can be done. Let him be humble: let him rejoice more that he is a Christian than that he is rich. Let him not be puffed up, let him not be lifted up: let him have regard to his poor brother, let him not disdain to be called the brother of a poor man. For however rich he may be, Christ is richer, Who willed those for whom He shed His blood to be His brothers.

CAPUT VI. — 6. Divitiae ad quid prodesse possunt. Tamen ne dicerent divites, non se habere quid faciant de divitiis suis, admonuit Timotheum, ut eos etiam consilio regeret, non solum praecepto cohiberet: cum dixisset, Neque sperare in incerto divitiarum; ne se spem perdidisse arbitrarentur, subjecit, Sed in Deo vivo, qui praestat nobis omnia abundanter ad fruendum: temporalia ad utendum, aeterna ad fruendum. Sed de divitiis suis quid faciant? Divites sint, inquit, in operibus bonis, facile tribuant. Hoc prosint divitiae, ne sit tibi difficultas tribuendi. Vult enim pauper, et non potest: vult dives, et potest. Facile tribuant, communicent, thesaurizent sibi fundamentum bonum in futurum, ut apprehendant veram vitam (I Tim. VI, 17-19). Nam ista vita falsa est. Hujus vitae falsitate deceptus ille in purpura et bysso, jacentem ulcerosum pauperem ante suam januam contemnebat. Sed ille linctus a canibus, thesaurum sibi aeternum in Abrahae gremio comparabat, et si non abundanti facultate, pia tamen et opima voluntate. Ille autem dives, qui sibi magnus videbatur in purpura et bysso,

Chapter VI. — 6. What riches can be of use for. Yet lest the rich should say that they did not know what to do with their riches, he admonished Timothy to guide them by counsel as well, not only to restrain them by command: when he had said, Nor to hope in the uncertainty of riches, so that they should not think they had lost hope, he added, But in the living God, Who provides us all things abundantly to enjoy: temporal things for use, eternal things for enjoyment. But what are they to do with their riches? Let them be rich, he says, in good works, let them give readily. Let riches be of use for this, that there be no difficulty for you in giving. For the poor man wishes to, and cannot; the rich man wishes to, and can. Let them give readily, let them share, let them store up for themselves a good foundation for the future, that they may lay hold on true life (1 Tim. 6:17–19). For this life is false. Deceived by the falseness of this life, that man in purple and fine linen despised the ulcerous poor man lying before his gate. But the other, licked by dogs, was acquiring for himself an eternal treasure in Abraham's bosom, and if not by abundant means, yet by a devout and rich will. But that rich man, who seemed great to himself in purple and fine linen,

Editors' notes and page, col. 217

Footnotes

(1) ‹anchor: not visible› · call in col 218 (no call stands in col 217)

Am. Er. et Sorbonicus Ms., ariditas erat ei, et desiderium guttae de digito pauperis, sicut illi micarum de mensa divitis indigentia fuit.

Amerbach, Erasmus and the Sorbonne manuscript: ariditas erat ei, et desiderium guttae de digito pauperis, sicut illi micarum de mensa divitis indigentia fuit ("dryness was his, and the longing for a drop from the poor man's finger, just as the other's had been the want of crumbs from the rich man's table").

(printed under page 115)

(2) ‹anchor: not visible› · call in col 218 (no call stands in col 217)

Sorbonicus Ms.: Sed illius egestas praeteriit, hujus poena permanet.

The Sorbonne manuscript: Sed illius egestas praeteriit, hujus poena permanet ("But that man's want has passed away, this man's punishment endures").

(printed under page 115)

(3) ‹anchor: not visible› · call in col 218 (no call stands in col 217)

Idem codex Sorbonicus, ubi sint veri divites.

The same Sorbonne codex: ubi sint veri divites ("where the truly rich are").

(printed under page 115)

Page

running head: 217 SERMO XXXVI[...] (cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: misprint kept as printed: comtempsisset (for contempsisset), in the first paragraph (listed by Q1a).
other: col 217 carries no foot-note call (read through by Q1a); notes 1-3 under page 115 are called in col 218, whose notes file sets only note 4. Their anchors are to be placed from col 218's text.
other: English across the break from col 216: col 216's English ends in a broken word ("Diof") where it should end "Of", so as to read whole into this column's opening words ("riches, the emptiness and the danger."). Col 216's file was not written by this read (Q1a).

PL 38:218

mortuus sepultus est in inferno. Et quid invenit? Aeternam sitim, indeficientes flammas. Successit ignis purpurae et bysso: ea tunica ardebat, qua se exspoliare non poterat. Pro epulis ariditas, et desiderium guttae de digito pauperis, sicut illi micarum de mensa divitis. Sed illius egestas praeteriens, hujus poena permanens (Luc. XVI, 19-26). Hoc attendant divites hujus mundi, et non superbe sapiant. Facile tribuant, communicent: thesaurizent sibi fundamentum bonum in futurum; ubi sunt veri divites, sed non hujus mundi: ut apprehendant veram vitam.

having died, was buried in hell. And what did he find? Eternal thirst, unfailing flames. Fire took the place of the purple and the fine linen: he was burning in that tunic of which he could not strip himself. In place of feasts, parching, and the longing for a drop from the poor man's finger, as the other had longed for crumbs from the rich man's table. But the want of the one was passing, the punishment of the other is abiding (Luke 16:19–26). Let the rich of this world pay heed to this, and not be high-minded. Let them give readily, let them share: let them lay up for themselves a good foundation for the future; where the true rich are, but not of this world: that they may lay hold of the true life.

CAPUT VII. — 7. Divitiis interioribus divites. Forte ergo hoc admonuit Scriptura divina, ubi ait, Sunt qui se divites affectant, nihil habentes, propter superbos pannosos. Si enim vix toleratur dives superbus, pauperem superbum quis ferat? Meliores sunt ergo illi qui se humiliant, cum sint divites. Verumtamen de aliis divitiis se dicere Scriptura testatur: secuta enim adjunxit, Redemptio animae viri divitiae ejus; pauper autem non suffert minas. Intelligere debemus ex alia nescio qua paupertate pauperem, et ex aliis nescio quibus divitiis divitem. Altius enim divites, in corde divites, pleni fortitudine, opimi pietate, abundantes charitate, secum sunt divites, interiores sunt divites. Sunt autem qui se divites affectant, cum sint pauperes: justi sibi videntur, cum sint iniqui. Divitias quippe illas intelligere debemus: quoniam aperuit Scriptura quid dixerit, Redemptio animae viri divitiae ipsius, Intellige, inquit, quas tibi divitias commendem. Quoniam dixi, Sunt qui se divites affectant, nihil habentes; et sunt qui se humiliant, cum sint divites; illas temporales et terrenas et visibiles divitias cogitabas: eg⟨o⟩ autem non ipsas dico, sed quas dicam consequent⟨e⟩r admoneo; Redemptio animae viri, divitiae ipsius sunt. Ergo qui non habent animae redemptionem, quia iniqui sunt, et justos se videri affectant, quia hypocritae sunt, ipsi sunt de quibus ait, Sunt qui se divites affectant, nihil habentes: justos se volunt videri, cum in cella conscientiae non habeant aurum justitiae. Et sunt pleni, tanto humiliores, quanto ditiores: de quibus dictum est, Beati pauperes spiritu, quonia⟨m⟩ ipsorum est regnum coelorum (Matth. V, 3).

Chapter VII. — 7. Rich in inward riches. Perhaps, then, divine Scripture gave this warning, where it says, There are those who make themselves out to be rich, having nothing, on account of the proud in rags. For if a proud rich man is scarcely tolerated, who could bear a proud poor man? Better, therefore, are those who humble themselves, though they are rich. Nevertheless Scripture testifies that it is speaking of other riches: for it went on to add, The ransom of a man's soul is his riches; but the poor man does not endure threats. We must understand a man poor from some other kind of poverty, and a man rich from some other kind of riches. For those are more deeply rich who are rich in heart, full of fortitude, fat with piety, abounding in charity; they are rich within themselves, they are inwardly rich. But there are those who make themselves out to be rich, though they are poor: they seem to themselves righteous, though they are unrighteous. For it is those riches that we must understand: since Scripture has made plain what it meant, The ransom of a man's soul is his riches. Understand, it says, what riches I am commending to you. Since I said, There are those who make themselves out to be rich, having nothing; and there are those who humble themselves, though they are rich; you were thinking of those temporal and earthly and visible riches: but I do not mean these, but I point out in what follows which I do mean; The ransom of a man's soul is his riches. Therefore those who do not have the ransom of the soul, because they are unrighteous, and make it their aim to seem righteous, because they are hypocrites, they are the ones of whom it says, There are those who make themselves out to be rich, having nothing: they wish to seem righteous, though in the storeroom of conscience they do not have the gold of righteousness. And there are those who are full, the humbler the richer they are: of whom it was said, Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3).

CAPUT VIII. — 8. Interiores divitiae, fides, auro praeferenda. Quid ergo quaeris divitias, quae oculis humanis et carneis blandiuntur? Lucet aurum: sed plus lucet fides. Elige quid in corde habere debeas. Intus plenus esto, ubi divitias tuas Deus videt, homo non videt. Nec tamen quia homo non videt, ideo debes contemnere quod intus habes. Vis videre, quia ⟨e⟩t oculis iniquorum plus lucet fides, quam aurum? Qu⟨o⟩modo laudat etiam avarus dominus servum fidelem? Nihil illo dicit esse pretiosius: imo eum omnino pretium non habere testatur. Habeo servum, inquit, n⟨o⟩n

Chapter VIII. — 8. Inward riches, faith, to be preferred to gold. Why then do you seek riches which flatter human and fleshly eyes? Gold shines: but faith shines more. Choose what you ought to have in your heart. Be full within, where God sees your riches and man does not see them. Yet you ought not, just because man does not see it, therefore to despise what you have within. Do you wish to see that even to the eyes of the wicked faith shines more than gold? How does even an avaricious master praise a faithful servant? He says that nothing is more precious than he: indeed he testifies that he has no price at all. I have a servant, he says, not

Editors' notes and page, col. 218

Footnotes

(4) ‹anchor: Et sunt pleni› · call in col 218

Lov. Et non sunt pleni. Abest, non, ab editis aliis et a Sorbonico Ms.

The Louvain edition: Et non sunt pleni. The word non is absent from the other printed editions and from the Sorbonne manuscript.

(printed under page 115)

Page

running head: SERMO XXXVI. 218
marginal letters: (none)
old-edition numerals: (none)

PL 38:219

habet pretium. Exspectas tu unde? Forte bene saltat, aut optimus coquus est. Non: attende interiorem laudem. Nihil, inquit, fidelius. Placet tibi, homo, servus tuus fidelis, et tu non vis esse Deo servus fidelis? Attendis quia habes servum tuum, attende quia habes et Dominum. Servum tuum potuisti comparare, non creare: Dominus tuus et verbo suo creavit te, et sanguine suo redemit te. Si viluisti tibi, recole pretium: si et hoc oblitus es, lege Evangelium, instrumentum tuum. Fidem amas in servo tuo, et Dominus tuus non quaerit eam in suo? Redde quod exigis. Quod tibi gaudes reddi ab inferiore, redde superiori. Amas servum, qui fideliter custodit aurum tuum: noli contemnere Dominum, qui misericorditer custodit cor tuum. Omnes ergo habent oculos ad laudandam fidem, sed quando exigunt reddi sibi. Nam quando ab eis exigitur, claudunt oculos, nolunt eam videre quam pulchra sit. Aut forte stulta insania propterea nolunt reddere, ne perdant: quomodo timet quis reddere pecuniam; cum enim reddiderit eam, non habebit. Non sic redditur fides: et redditur, et habetur. Mirum dictu: imo si non redditur, non habetur.

has a price. Do you wait to hear on what account? Perhaps he dances well, or is an excellent cook. No: attend to the inner praise. "Nothing," he says, "is more faithful." You are pleased, O man, with your faithful servant, and you do not wish to be a faithful servant to God? You attend to the fact that you have a servant; attend to the fact that you also have a Lord. Your servant you were able to purchase, not to create: your Lord both created you by His Word and redeemed you by His blood. If you have grown cheap in your own eyes, call to mind the price: if you have forgotten this too, read the Gospel, your deed of title. You love faithfulness in your servant, and does your Lord not seek it in His? Render what you demand. What you rejoice to have rendered to you by an inferior, render to a superior. You love the servant who faithfully guards your gold: do not despise the Lord, Who mercifully guards your heart. All, therefore, have eyes for praising faithfulness, but only when they demand that it be rendered to themselves. For when it is demanded of them, they close their eyes; they do not wish to see how beautiful it is. Or perhaps out of foolish madness they are unwilling to render it for this reason, lest they lose it: as someone is afraid to pay back money, since when he has paid it back he will not have it. Faithfulness is not rendered in that way: it is both rendered and kept. Wonderful to say: indeed, if it is not rendered, it is not kept.

CAPUT IX. — 9. Divitiae pro animae salute in eleemosynis expendendae. — Redemptio animae viri divitiae ipsius. Merito illi vanissimo diviti insultavit Deus, ut admoneret nos ne talia imitaremur; cui regio ⟨fr⟩uctuosa succedens, turbavit hominem copia plus quam inopia. Cogitavit enim apud se, dicens: Quid faciam, quo congregem fructus meos? Et cum aestuasset arctatus, tandem sibi visus est invenisse consilium: sed vanum consilium. Hoc enim consilium non invenit prudentia, sed avaritia. Destruam, inquit, veteres apothecas minores, et novas faciam ampliores, et implebo eas; et dicam animae meae: Anima, habes multa bona, satiare, jucundare. Ait illi: Stulte, in quo tibi sapiens videris, stulte, quid dixisti? Dico animae meae, Habes multa bona, satiare. Hac nocte auferetur a te anima tua: haec quae parasti cujus erunt (Luc. XII, 16-20)? Quid enim prodest homini, si totum mundum lucretur, animae autem suae detrimentum patiatur (Matth. XVI, 26)? Ideo, Redemptio animae viri divitiae ejus. Has ille vanus et stultus divitias non habebat. Animam quippe suam eleemosynis non redimebat, fructus perituros condebat. Recondebat, inquam, perituros fructus periturus, nihil largiens Domino ad quem fuerat exiturus. Quam frontem habiturus est in illo judicio, cum audire coeperit, Esurivi, et non dedisti mihi manducare (Id. XXV, 42)? Animam enim suam superfluis et nimiis epulis satiare cupiebat, pauperum tot inanes ventres superbissimus contemnebat. Nesciebat pauperum ventres apothecis suis esse tutiores. Quod enim recondebat in illis apothecis suis, fortassis et a furibus auferebatur: si autem reconderet in pauperum ventribus, in terra quidem digerebatur, sed in coelo tutius servabatur. Ergo, Redemptio animae viri divitiae ipsius.

Chapter IX. — 9. Riches to be spent in almsgiving for the salvation of the soul. — The ransom of a man's soul is his own riches. Deservedly did God mock that most vain rich man, to warn us not to imitate such things; a fruitful region turned out well for him, and abundance troubled the man more than want would have. For he thought within himself, saying: What shall I do, where shall I gather my fruits? And when he had fretted, hemmed in, at last he seemed to himself to have found a plan: but a vain plan. For this plan was found not by prudence, but by avarice. I will pull down, he says, the old, smaller storehouses, and I will make new, larger ones, and I will fill them; and I will say to my soul: Soul, you have many goods; be filled, make merry. He said to him: Fool, in what do you seem wise to yourself? Fool, what have you said? "I say to my soul, You have many goods; be filled." This night your soul shall be taken from you: whose shall be the things you have prepared (Luke 12:16–20)? For what does it profit a man if he gains the whole world, but suffers the loss of his own soul (Matt. 16:26)? Therefore, The ransom of a man's soul is his riches. That vain and foolish man did not have these riches. For he was not ransoming his soul with alms; he was storing up perishable fruits. He was storing up, I say, perishable fruits, being himself about to perish, giving nothing to the Lord to Whom he was about to depart. What face will he have at that judgement, when he begins to hear, I was hungry, and you did not give Me to eat (ibid. 25:42)? For he desired to fill his soul with superfluous and excessive feasts, and in his great pride he despised the so many empty bellies of the poor. He did not know that the bellies of the poor were safer than his storehouses. For what he was storing up in those storehouses of his was perhaps being carried off by thieves as well: but if he had stored it up in the bellies of the poor, it would indeed have been digested on earth, but it would have been kept more safely in heaven. Therefore, The ransom of a man's soul is his own riches.

CAPUT X. — 10. Paupertas animi prae timore minarum animi deficientis. Et quid sequitur? Pauper autem non suffert minas. Pauper, scilicet inanis justitia,

Chapter X. — 10. The poverty of a soul that faints for fear of threats. And what follows? But the poor man does not endure threats. The poor man, that is, one empty of righnot

Editors' notes and page, col. 219

Footnotes

(1) ‹anchor: not visible› · call in col 219 or 220 (call not visible)

Sorbonicus Ms., sed plus mente perpenditur.

The Sorbonne manuscript: sed plus mente perpenditur ("but it is weighed more by the mind").

(printed under page 116)

Page

running head: 219 S. AUGUSTINI EPISC[...] (cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)
other: "⟨fr⟩uctuosa": the opening letters are damaged and look like "l uctuosa"; read as fructuosa. Last word "justi-" is split at the column break. Some letters in "Divitiae", "eleemosynis" and "Redemptio" are blurred in the scan; they are read as normal spellings, not as misprints.

PL 38:220

non habens intus spiritus plenitudinem, ornamenta spiritualia, supellectilem spiritualem, totumque illud quod oculis non videtur, sed mente plus cernitur: non habens haec intus, non suffert minas. Quando ei dictum fuerit ab aliquo potente. Dic hoc verbum contra inimicum meum, dic falsum testimonium, ut eum quem volo opprimam et domem; forte tentat: Non facio, non mihi adduco peccatum. Tantum negat, quousque dives minari incipiat. Sed quia pauper est, non suffert minas. Quid est, pauper est? Non habet divitias interiores, quas martyres habuerunt, qui pro veritate ac fide Christi omnes minas saeculi contempserunt. Nihil de corde perdiderunt, in coelo quantum invenerunt? Pauper ergo non suffert minas. Non potest dicere diviti cogenti se ad alicujus injuriam proferre falsum testimonium, Non facio. Non habet intus unde respondeat, non est thesauro interiore solidatus et plenus: non est qui dicat, quia non habet unde dicat; non est qui dicat, Quid mihi facturus es qui minaris? Ut multum, ablaturus quod habeo: tollis quod relicturus sum; tollis, quod etsi non tollas, dum vivo forsitan perditurus sum: de arca interiore nihil perdo. Cum mihi minaris auferre quod intus habeo, vere vis auferre quod intus habeo. Sed illud potes auferre et habere: fidem si minando abstuleris, et ego perdo, et tu non habebis. Non ergo facio quod hortaris, non curo quod minaris. Sed potes saeviendo etiam de patria me pellere. Nocuisti, si illuc me expuleris, ubi Deum meum invenire non possum. Forte valebis etiam occidere. Ruente carnali domo, incolumis habitator abscedo, et ad illum cui servo fidem securus exibo, et te amplius non timebo. Vide enim quid minaris, ut falsum testimonium dicam: mortem minaris, sed corporis. Plus ego eum timeo, qui dixit, Os quod mentitur, occidit animam (Sap. I, 11). His divitiis intus plenus et opimus, talia minanti vel meliora respondet. Pauper autem non suffert minas.

having within the fullness of the spirit, spiritual adornments, spiritual furnishings, and all that which is not seen with the eyes but is discerned rather with the mind: not having these things within, he does not endure threats. When it has been said to him by some powerful man, Say this word against my enemy, give false testimony, so that I may crush and subdue the man I wish; perhaps he makes an attempt: I will not do it, I will not bring sin upon myself. He refuses only until the rich man begins to threaten. But because he is poor, he does not endure threats. What does it mean, he is poor? He does not have the interior riches which the martyrs had, who for the truth and faith of Christ despised all the threats of the world. They lost nothing from the heart; how much did they find in heaven? The poor man, therefore, does not endure threats. He cannot say to the rich man who compels him to bring false testimony to someone's injury, I will not do it. He has nothing within from which to answer; he is not made firm and full with an interior treasure: he is not one to say it, because he has nothing from which to say it; he is not one to say, What will you do to me, you who threaten? At most, you will take away what I have: you take what I am going to leave behind; you take what, even if you do not take it, I shall perhaps lose while I live: from the interior chest I lose nothing. When you threaten to take away from me what I have within, you truly wish to take away what I have within. But that you can take away and have: if by threatening you take away my faith, both I lose it and you will not have it. I therefore do not do what you urge, I do not care about what you threaten. But by raging you can even drive me from my homeland. You would have harmed me, if you drove me out to a place where I cannot find my God. Perhaps you will even be able to kill. When the fleshly house falls, I, its inhabitant, depart unharmed, and I shall go out secure to Him to Whom I keep faith, and I shall fear you no longer. For see what you threaten, so that I may give false testimony: you threaten death, but of the body. I fear Him more Who said, The mouth that lies kills the soul (Wis. 1:11). Full and rich within with these riches, a man makes such replies, or better ones, to one who threatens. But the poor man does not endure threats.

CAPUT XI. — 11. Divitiae verae a Deo expetendae. Simus ergo divites, et timeamus esse pauperes. Quaeramus autem impleri cor nostrum divitiis ab illo qui vere dives est. Et si forte unusquisque vestrum intrat in cor suum, et illic divitias istas non invenit, pulset ad divitem: fiat ante januam illius pius mendicus, ut sit illo donante dives impletus. Et vere, fratres mei, paupertatem nostram, egestatem nostram debemus Domino Deo nostro confiteri. Hanc confitebatur Publicanus, qui nec oculos ad coelum audebat levare. Non enim habebat cum qua substantia levaret oculos suos homo peccator. Attendebat ad inanitatem suam: sed plenitudinem Domini cognoscebat, noverat se ad fontem venisse sitientem. Aridas fauces ostendebat, pie ubera implenda pulsabat: Domine, inquit, tundens pectus, oculos dejiciens in terram, propitius esto mihi peccatori. Dico ego, quia jam ex aliqua parte dives erat, cum ista cogitabat et petebat. Nam si adhuc omni modo pauper erat, hujus confessionis gemmas unde proferebat? Sed tamen abundantior et plenior de templo descendit justificatus. Ille autem

Chapter XI. — 11. True riches are to be sought from God. Let us therefore be rich, and let us fear to be poor. But let us seek to have our heart filled with riches by Him Who is truly rich. And if perhaps each one of you enters into his heart, and does not find those riches there, let him knock at the door of the rich man: let him become a devout beggar before His door, so that by His giving he may be filled and rich. And truly, my brothers, we ought to confess our poverty, our need, to the Lord our God. This the Publican confessed, who did not even dare to raise his eyes to heaven. For the sinful man did not have the substance with which to raise his eyes. He paid heed to his own emptiness: but he recognized the fullness of the Lord; he knew that he had come thirsting to the fountain. He showed his dry throat, he devoutly knocked at the breasts, to be filled: Lord, he said, beating his breast, casting his eyes down to the ground, be merciful to me a sinner. I say that he was already in some measure rich when he was thinking and asking these things. For if he was still poor in every way, from where did he bring forth the gems of this confession? But nevertheless he went down from the temple more abundant and fuller, justified. But that man

Editors' notes and page, col. 220