PL 38 · cols. 262–270

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

Sermon XLV

adventu contulit, exacturus est in secundo. Quamvis multum praesumere debeamus de misericordia Dei, non tamen negligenter debemus timere justitiam ejus. Cum justitia enim te judicabit, qui cum misericordia te redemit. Nam quod tam longo tempore peccamus et parcit, non est negligentia, sed patientia. Non ille potentiam perdidit, sed nos ad poenitentiam reservavit. Timeamus ergo justitiam, cujus misericordiam desideramus. Parcit enim modo, sed non tacet: sed et si tacet, non semper tacebit. Audiamus ergo eum dum non tacet in praecepto, si volumus ut nobis parcat, cum non tacuerit in judicio. Modo enim nobis praerogatur misericordia, tunc a nobis exigetur justitia, et reddet unicuique secundum op⟨e⟩ra sua; ac fiet illud quod Apostolus dixit, Judicium sine misericordia illi qui non fecit misericordiam (Jacobi II, 13).

coming He conferred, He will exact at the second. Although we ought to presume much on the mercy of God, yet we ought not to fear His justice negligently. For He Who redeemed you with mercy will judge you with justice. For that we sin for so long a time and He spares is not negligence, but patience. He has not lost His power, but He has reserved us for repentance. Let us therefore fear the justice of Him whose mercy we desire. For He spares now, but He is not silent; and even if He is silent, He will not always be silent. Let us therefore hear Him while He is not silent in precept, if we wish Him to spare us when He will not have been silent in judgement. For now mercy is granted to us in advance; then justice will be exacted from us, and He will render to each according to his works; and that will come to pass which the Apostle said, Judgement without mercy to him who has not shown mercy (Jas. 2:13).

SERMO XLV. De eo quod in Isaia, cap. LVII, 13, scriptum est, Qui autem dediti erunt mihi, possidebunt terram, et inhabitabunt montem sanctum meum. Et de Apostolo, Has ergo promissiones habentes, charissimi, mundemus nos ab omni coinquinatione carnis et spiritus, perficientes sanctificationem in timore Dei. (II Cor. VII, 1.)

Sermon 45. On what is written in Isaiah, chapter 57, 13, But those who are devoted to Me shall possess the land, and shall inhabit My holy mountain. And on the Apostle, Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of flesh and of spirit, perfecting sanctification in the fear of God. (2 Cor. 7:1.)

1. Divinae misericordiae tribuendum quod opportune acciderit nulla hominum cura. In omnibus lectionibus, qu⟨a⟩s recitatas audivimus, si animadvertit Charitas vestra primam lectionem Isaiae prophetae, quia omnia quae lecta sunt nec meminisse nec dicere possumus, recentissimum arbitror residere potuisse in cordibus vestris, quo conclusit Lector: Qui autem dediti mihi erunt, possidebunt terram, et inhabitabunt montem sanctum meum. Deinde ascendit apostolica lect⟨i⟩o, et inde coepit: Has ergo promissiones habentes, charissimi, mundemus nos ab omni coinquinatione carnis et spiritus, perficientes sanctificationem in timore Dei. P⟨r⟩ocurante divina misericordia, quae nos regit, et quae nobis esurientibus escas praeparat, non solum corporum reficiendorum, propter quas oriri facit solem super bonos et malos, et pluit super justos et injustos; sed etiam propter famem cordis nostri, quam patimur in hac eremo, et morimur, nisi manna pluat: mensam ergo suam nobis praeparante Domino, nulla humana industria procurante, quod ipse novit, factum est, ut se lectiones sic sequerentur, ut in Isaia promitteretur nobis aliquid, in Apostolo autem diceretur, Has ergo promissiones habentes, charissimi, mundemus nos ab omni coinquinatione carnis et spiritus, perficientes sanctificationem in timore Dei; quasi una lectio esset Prophetae et Apostoli. Quid enim ait Apostolus? Has ergo promissiones habentes, charissimi: et ibi non est dictum quas promissiones, non quia non ibi sunt; sed

1. That what happened opportunely, by no human care, is to be attributed to the divine mercy. Of all the readings which we heard recited, if your Charity noticed the first reading, that of the prophet Isaiah, since we can neither remember nor speak of everything that was read, I think that what could have remained most recently in your hearts is that with which the Reader concluded: But those who are devoted to Me shall possess the land, and shall inhabit My holy mountain. Then the apostolic reading came up, and began from there: Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of flesh and of spirit, perfecting sanctification in the fear of God. By the provision of the divine mercy, which rules us, and which prepares food for us when we hunger, not only food for the refreshing of bodies, for the sake of which He makes the sun rise upon the good and the bad, and rains upon the just and the unjust, but also for the sake of the hunger of our heart, which we suffer in this desert, and we die unless manna rains down: the Lord, then, preparing His table for us, no human industry providing it, it came about, as He Himself knows, that the readings followed one another in such a way that in Isaiah something was promised to us, while in the Apostle it was said, Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of flesh and of spirit, perfecting sanctification in the fear of God; as though it were a single reading of the Prophet and the Apostle. For what does the Apostle say? Having therefore these promises, dearly beloved: and there it is not said which promises, not because they are not there; but

Editors' notes and page, col. 262

Footnotes

(1) ‹anchor: Timeamus› · call in col 262

Sic Am. et Mss. Er. vero et Lov., Teneamus.

So Amerbach and the manuscripts. Erasmus, however, and the Louvain edition: "Let us hold."

(printed under page 137)

(2) ‹anchor: non fecit misericordiam› · call in col 262

Mss., his qui non fecerint misericordiam.

The manuscripts: "to those who have not shown mercy."

(printed under page 137)

(3) ‹anchor: dediti erunt mihi› · call in col 262

In Possidii Indiculo, cap. 8, Qui autem servirnt mihi, etc.

In the Indiculus of Possidius, ch. 8: "But those who shall serve me," etc. [The verb is damaged in the scan; it reads as "servirnt", perhaps for "servient" or "serviunt".]

(printed under page 137) (*) ‹anchor: SERMO XLV› · call in col 262 Sermonis hujusce unicum exemplar vidimus Ms. Colbertinum cum editione Sirm.

Of this sermon we have seen a single copy, the Colbert manuscript, together with Sirmond's edition.

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(a) ‹anchor: SERMO XLV› · call in col 262

Alias, 12 ex Sirmondianis.

Formerly, 12 of the Sirmondian sermons.

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quia non inde coepit lector : et tanquam quaerebat animus auditoris, de quibus promissionibus dicat Apostolus, Has ergo promissiones habentes, charissimi, mundemus nos ab omni coinquinatione carnis et spiritus. Magnum enim negotium nobis imponitur, et non parvus labor, mundare nos ab omni coinquinatione carnis et spiritus : et nemo suscipit hunc laborem, nisi audiat promissionis mercedem. Cum ergo laborem mundationis carnis et spiritus nemo suscipiat, nisi praemio invitatus; nescio quomodo factum est ut Lector ab indictione laboris inciperet, et a promissione mercedis non inciperet. Sed Deus noluit fraudare auditorem intentum. Si forte dubitabat suscipere laborem mundationis carnis et spiritus, qui non audierat mercedem, armet se ad principium lectionis apostolicae : promissiones autem si quaerit, attendat ad finem lectionis propheticae. Ubi enim finivit prophetica lectio, ibi est promissio : unde coepit Apostoli lectio, ibi est operis indictio.

because the reader did not begin from there; and the mind of the hearer was, as it were, asking about which promises the Apostle speaks of when he says, Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of flesh and spirit. For a great task is laid upon us, and no small labour, to cleanse ourselves from all defilement of flesh and spirit; and no one undertakes this labour unless he hears of the reward of the promise. Since, then, no one undertakes the labour of cleansing flesh and spirit unless he is invited by a reward, I do not know how it came about that the Reader began with the imposing of the labour and did not begin with the promise of the reward. But God did not wish to defraud the attentive hearer. If perhaps someone who had not heard of the reward was hesitating to undertake the labour of cleansing flesh and spirit, let him arm himself for the beginning of the apostolic reading; but if he is seeking the promises, let him attend to the end of the prophetic reading. For where the prophetic reading ended, there is the promise; where the reading of the Apostle began, there is the imposing of the work.

2. Cupiditates non finiuntur, sed augentur, si praesentia propter terrenas promissiones contemnantur. Erigamus ergo nos, et mundemus ab omni coinquinatione carnis et spiritus, has promissiones habentes. Quas promissiones? Qui autem mihi dediti erunt, dicit Dominus per Isaiam, possidebunt terram, et inhabitabunt montem sanctum meum. Has ergo promissiones habentes, mundemus nos ab omni coinquinatione carnis et spiritus. Dicit aliquis : Et propterea me mundabo a coinquinatione carnis et spiritus, ut possideam terram et inhabitem montem? Procul dubio quaerendum quid sibi vult possessio terrae et montis habitatio : ne forte sperent homines, latas possessiones se accepturos, et non finiant cupiditatem, sed differant; imo augeant, et contemnant parva, putantes se de ipso genere accepturos esse majora. Quis enim non contemnat unam centuriam, si illi promittatur quia possessurus est centum? Aut quis non contemnat delicias unius prandii, forte pauperioris et frugalioris, si dicatur ei : Nisi te continueris, non venies ad illam coenam lautissimam et opimam? Qui sic continent a quibusdam praesentibus, non finiunt cupiditates. Timendo ne perdant quod amplius desiderant, ea quae minora sunt contemnunt; ipsa est tamen cupiditas. Numquid non est avarus, qui contemnit centum folles, ut acquirat mille? Non tibi videatur jam finisse avaritiam, quia invenisti eum contemnentem folles centum. Mille cogitat, ideo centum contempsit. Sunt homines, qui obsequuntur plerumque senibus filios non habentibus, et contemnunt in illis multa, sed majora ex ipsis sperant. Istos misericordes putamus, an cupidos? Ideo plus probantur filii pauperum, quando obsequuntur parentibus pauperibus; quia pietas illos ducit, non merces. Filii autem divitum quando obsequuntur parentibus suis, non probatur pietas, et si est, latet : quia et si videtur a Deo, ab hominibus videri non potest. Adeo et ipsi parentes male sentientes plerumque de

2. Desires are not ended but increased, if present things are despised for the sake of earthly promises. Let us therefore lift ourselves up, and cleanse ourselves from all defilement of flesh and spirit, having these promises. What promises? But those who are devoted to Me, says the Lord through Isaiah, shall possess the land, and shall inhabit My holy mountain. Having therefore these promises, let us cleanse ourselves from all defilement of flesh and spirit. Someone says: Is it for this, then, that I shall cleanse myself from defilement of flesh and spirit, that I may possess land and inhabit a mountain? Without doubt we must ask what the possession of the land and the dwelling on the mountain mean, lest perhaps men hope that they will receive broad possessions, and so do not end their desire but defer it; nay, increase it, and despise small things, thinking that they will receive greater things of the very same kind. For who would not despise a single centuria, if it were promised him that he would possess a hundred? Or who would not despise the delights of a single luncheon, perhaps a poorer and more frugal one, if it were said to him: Unless you restrain yourself, you will not come to that most sumptuous and rich dinner? Those who abstain in this way from certain present things do not end their desires. Fearing to lose what they desire more, they despise the things that are smaller; yet that is itself desire. Is he not covetous who despises a hundred folles in order to acquire a thousand? Do not suppose that he has now put an end to avarice because you found him despising a hundred folles. He is thinking of a thousand; that is why he despised the hundred. There are men who very often wait upon old men who have no sons, and put up with many things in them, but they hope for greater things from them. Do we think these men merciful, or covetous? That is why the sons of the poor are more approved when they wait upon their poor parents: because piety leads them, not wages. But when the sons of the rich wait upon their parents, their piety is not proved, and if it exists, it lies hidden; because even if it is seen by God, it cannot be seen by men. So much so that the parents themselves, very often thinking ill of

Editors' notes and page, col. 263

Footnotes

(1) ‹anchor: non finiunt cupiditates› · call in col 263

In Colbertino Ms., non finiunt cupiditates; quia majores sunt cupiditates, timendo ne, etc.

In the Colbert manuscript: "they do not put an end to their desires; because the desires are greater, fearing lest," etc.

(printed under page 138)

(a) ‹anchor: centum contempsit› · call in col 263

Vid. Enarr. in Psal. 43, n. 16, et Psal. 86, n. 9.

See the Enarration on Psalm 43, n. 16, and on Psalm 86, n. 9.

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filiis suis, cum putant quia propter pecuniam illis obsequuntur filii sui, cum expediat aliquando filiis eorum ut emancipentur a parentibus, exigit forte aliquod commodum uxorem ducturus, aut perveniendi ad aliquem honorem, ut donent illi res suas, et dicunt: Non donabo; nam jam non mihi obsequetur. Qualem sententiam tulit de filio suo, quia ad pecuniam illi obsequitur, non attendens paternam charitatem? Si ergo times ne accepta pecunia non tibi obsequatur filius tuus, non est amabilis pietas, sed venalis. Quanto melior filius pauperis, filius aliquando senis aerumnosi et egentis, qui nihil exspectans a patre suo, quia non habet quod ei dimittat, laboribus et aerumna sudoris pascit patrem suum? Aliquando et filii divitum attendentes timorem Dei, non quia exspectant aliquid a parentibus suis, sed quia parentes sunt et genuerunt et educaverunt, et Deus praecepit dicens, Honora patrem tuum et matrem tuam (Exod. XX, 12), ideo obsequuntur: sed latet affectus, ubi propositum est praemium. Eo autem isti acceptiores sunt apud Deum, quia mentem ipsorum non possunt videre homines, et Deus solus videt, nec laudari ab hominibus possunt: sicut Job qui colebat Deum. Putaverunt enim daemones quod propter mercedem coleret Deum. Ubi autem probatus est quia gratis coleret? Quia perditis omnibus dixit, Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Donini benedictum (Job I, 21).

their sons, when they think that their sons obey them on account of money; when it is sometimes expedient for their sons to be emancipated from their parents, [and the son] perhaps requires some advantage when he is about to take a wife, or [the means] of attaining some honour, so that they may give him their property, and they say: I will not give it; for then he will no longer obey me. What judgement has he passed on his son, that he obeys him for money, not heeding a father's charity? If then you fear that, once the money is received, your son may not obey you, the piety is not lovable but venal. How much better is the son of a poor man, sometimes the son of a wretched and needy old man, who, expecting nothing from his father, since he has nothing to leave him, feeds his father with labours and the toil of sweat? Sometimes also the sons of the rich, heeding the fear of God, not because they expect something from their parents, but because they are their parents and begot them and brought them up, and God commanded, saying, Honour your father and your mother (Exod. 20:12), therefore obey them: but the affection is hidden where a reward is set before them. Yet these are the more acceptable with God for this reason, that men cannot see their mind, and God alone sees it, nor can they be praised by men: like Job, who worshipped God. For the demons thought that he worshipped God for a reward. But where was it proved that he worshipped freely? In that, having lost everything, he said, The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done: blessed be the name of the Lord (Job 1:21).

3. Scripturae obscura loca ex locis aliis apertis illustrantur. Quare ista dixi, fratres? Quia quotidie non tacet Scriptura monere, ut temporalia contemnentes, aeterna diligamus: non tacet omnis pagina divina loqui nobis, aliquando aperte, aliquando in mysterio obscure. Sed nemo fraudari se putet, quando obscure pagina divina loquitur. Ubi ad te prodit voluntas Dei, hoc est ubi aperta est, ibi illam dilige, ibi illam ama, quando aperte monet. Et qualis est in aperto, talis est in obscuro; qualis est in sole, talis est in umbra. Talem illam sequaris, si talem illam legis. Obscurum est enim, ut dixi, Possidebit terram, et inhabitabit montem sanctum meum. Nam si carnaliter accipimus, non nos mundabimus ab omni coinquinatione carnis et spiritus; et sine causa nobis procuravit Deus finem lectionis propheticae conjunctum cum principio lectionis apostolicae, si propter possidendum montem terrenum ad avaritiam nos praeparamus, non ad pietatem. Sed quid debemus intelligere montem? Obscurum est quid dixerit montem. Sed si deseruisset nos Deus, nusquam aperte diceret quid sit mons. Ubi autem dicit aperte, ibi ama montem. Ubi aperte

3. Obscure places of Scripture are illuminated from other, clear places. Why have I said these things, brethren? Because daily Scripture does not cease to admonish us that, despising temporal things, we should love eternal things: every divine page does not cease to speak to us, sometimes openly, sometimes obscurely in a mystery. But let no one think himself cheated when the divine page speaks obscurely. Where the will of God comes forth to you, that is, where it is clear, there love it, there cherish it, when it admonishes openly. And such as it is in the open, such it is in the obscure; such as it is in the sun, such it is in the shade. May you follow it as such, if you read it as such. For it is obscure, as I said, He shall possess the land, and shall inhabit My holy mountain. For if we take it carnally, we shall not cleanse ourselves from all defilement of flesh and spirit; and without cause has God arranged for us the end of the prophetic reading joined with the beginning of the apostolic reading, if for the sake of possessing an earthly mountain we prepare ourselves for avarice, not for piety. But what ought we to understand by mountain? It is obscure what He meant by mountain. But if God had forsaken us, He would nowhere say openly what the mountain is. But where He says it openly, there love the mountain. Where openly

Editors' notes and page, col. 264

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 264

Sic legit hunc locum Sirm.: Adeo et ipsi parentes male sentiunt plerumque de filiis suis, cum putant quia propter pecuniam illis obsequuntur filii sui: cum expediat aliquando filiis eorum ut emancipentur a parentibus. Exigit forte aliquod commodum uxorem ducturus, aut perveniendi ad aliquem honorem, ut donent illi res suas, et dicunt: Non donabo, nam jam non mihi obsequetur. M.

Sirmond reads this passage thus: "So much so that parents themselves commonly think ill of their sons, when they suppose that their sons are dutiful to them for the sake of money: whereas it is sometimes to their sons' advantage to be emancipated from their parents. One about to take a wife, perhaps, or to gain the means of reaching some office, asks that they give him their property, and they say: I will not give it, for then he will no longer be dutiful to me." M.

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(2) ‹anchor: not visible in the foot image› · call in col 264

Ita Colbertinus codex. At Sirmondus, servi aerumnosi.

So the Colbert codex. But Sirmond: "wretched slaves." [The two words are faint in the scan.]

(printed under page 138)

(3) ‹anchor: Scriptura monere› · call in col 264

Hic aliisque infra locis, verba nonnulla quae fuerant in Sirmondi editione praetermissa, restituuntur ex Colbertino manuscripto.

Here and in other places below, some words that had been passed over in Sirmond's edition are restored from the Colbert manuscript.

(printed under page 138)

(4) ‹anchor: Talem illam sequaris› · call in col 264

Ms. cl. sequeris.

The cl. manuscript: "sequeris" ("you follow").

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tibi commendat montem, et ip⟨s⟩a Scriptura se aperit quid dicat montem, ibi illum ama. Etiam ubi audieris promitti montem talem, illum sequere: qualem amasti in aperto, talem intellige in obscuro. Ubi putamus dictum montem, ut possimus nos mundare ab omni coinquinatione carnis et spiritus? Quis mons nobis promissus est?

commends a mountain to you, and the Scripture itself discloses what it means by the mountain, love it there. Also, where you hear such a mountain promised, follow it: the kind you have loved in the open, understand the same kind in the obscure. Where do we think the mountain is spoken of, so that we may cleanse ourselves from all defilement of flesh and spirit? What mountain has been promised to us?

4. Terra Viventium nobis promissa. Primo terra qualis nobis promittitur sciamus, quam suspirat quodam loco propheta David, et dicit: Spes mea es tu, portio mea in terra viventium (Psal. CXLI, 6). Procul dubio ergo est quaedam terra viventium, quia ista terra morientium est. Aut si aliquis in ista terra nasceretur nisi moriturus, non diceret illam terram viventium, nisi comparans istam terram et inveniens eam terram esse morientium. Est ergo terra viventium: nam cum aeterna et coelestis sit, terra dicitur quia possidetur, non quia aratur. Habet enim possessorem sine labore: quia et ista possessorem suum exercet in labore, et fatigat in timore. Quid tibi dicitur? Surge, ara terram, ut possis habere unde vivas. Et velis nolis, gemens et suspirans surgis, et operaris; quia sequitur te sententia damnati Adam: In labore vultus tui edes panem tuum (Gen. III, 19). Cum autem transierit omnis labor et gemitus, erimus in terra viventium. Nihil ibi nascitur et crescit: quidquid ibi est, eodem modo est, sic est semper. Non ibi alternant hiems et aestas, nox et dies. Hic seminatur, ut ibi metatur; si tamen seminatur. Quis est enim qui seminat hic, ut ibi metat? Qui erogat pauperibus. Erogatio pauperibus seminatio est in terra. Semina hic, et ibi invenies messem: aestate non secatur, ut transeat; sed et manducatur, et cum gaudio permanet. Ibi enim justitia saginaris. Terra illa habet panem suum. Quis est iste panis? Qui huc inde ad nos venit: Ego sum, inquit, panis vivus qui de caelo descendi (Joan. VI, 51). Qualis est iste panis? Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Matth. V, 6).

4. The Land of the Living promised to us. First let us know what kind of land is promised to us, for which the prophet David sighs in a certain place, and says: You are my hope, my portion in the land of the living (Ps. 141:6). Beyond doubt, then, there is a certain land of the living, because this land is a land of the dying. Or if anyone were born in this land except to die, he would not call that one the land of the living, unless comparing this land and finding this land to be a land of the dying. There is, therefore, a land of the living: for though it is eternal and heavenly, it is called a land because it is possessed, not because it is ploughed. For it has a possessor without labour: whereas this one works its possessor hard in labour, and wearies him in fear. What is said to you? Get up, plough the land, so that you may have something to live on. And willing or unwilling, groaning and sighing you get up, and you work; because the sentence of the condemned Adam follows you: In the labour of your face you shall eat your bread (Gen. 3:19). But when all labour and groaning has passed away, we shall be in the land of the living. Nothing is born and grows there: whatever is there is in the same way, so it is always. There winter and summer, night and day, do not alternate. Here it is sown, so that there it may be reaped; if indeed it is sown. For who is it that sows here, so that he may reap there? He who gives out to the poor. Giving out to the poor is sowing in the land. Sow here, and there you will find the harvest: it is not cut in summer, so as to pass away; but it is both eaten and remains with joy. For there you are fattened with righteousness. That land has its own bread. What is this bread? He Who came hither from there to us: I am, He says, the living bread Who came down from heaven (John 6:51). Of what kind is this bread? Blessed are those who hunger and thirst for righteousness, for they shall be satisfied (Matt. 5:6).

5. Mons Christus et Ecclesia. Audivimus panem de terra illa, audiamus et montem. Inhabitabunt, inquit, in monte sancto meo. Puto enim invenimus in alia sancta Scriptura, quia mons et ipse Christus est. Qui est panis, ipse est et mons: sed panis, quia pascit Ecclesiam; mons autem, quia corpus ejus est Ecclesia. Ipsa Ecclesia est mons: et quid est ipsa Ecclesia? Corpus Christi. Adjunge illi caput, et fit unus homo. Caput et corpus, unus homo. Caput quis est? Hic qui natus est de virgine Maria, qui suscepit carnem mortalem sine peccato, qui a Judaeis caesus, flagellatus, contemptus, crucifixus; qui traditus est propter delicta nostra, et resurrexit propter justificationem nostram. Ipse est caput Ecclesiae, ipse panis de illa terra. Corpus autem ejus quod est? Conjux ejus, id est Eccl⟨e⟩sia. Erunt enim duo in carne una. Sacramentum hoc magnum est: ego autem dico in Christo et in Ecclesia (Ephes. V, 31 et 32). Sic et Dominus in Evangelio, cum de viro et de uxore diceret: Igitur

5. The Mountain is Christ and the Church. We have heard of the bread from that land; let us hear also of the mountain. They shall dwell, it says, on My holy mountain. For I think we find in another holy Scripture that Christ Himself is also the mountain. He Who is the bread is Himself also the mountain: but bread, because He feeds the Church; and mountain, because His body is the Church. The Church itself is the mountain: and what is the Church itself? The body of Christ. Join the head to it, and it becomes one man. Head and body, one man. Who is the head? He Who was born of the Virgin Mary, Who took up mortal flesh without sin, Who was beaten by the Jews, scourged, despised, crucified; Who was handed over for our offences, and rose again for our justification. He is the head of the Church, He is the bread from that land. And what is His body? His spouse, that is, the Church. For the two shall be in one flesh. This is a great mystery: but I speak in Christ and in the Church (Eph. 5:31–32). So too the Lord in the Gospel, when He was speaking of husband and wife: Therefore

Editors' notes and page, col. 265

Footnotes

(1) ‹anchor: sic est semper› · call in col 265

Colbertinus Ms., sic est sempiternum.

The Colbert manuscript: "thus it is everlasting."

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other: ligature doubt raised by the check (text not changed): de caelo descendi | de coelo descendi

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jam non sunt du⟨o⟩, sed una caro (Matth. XIX, 6). Ergo unum voluit esse hominem Deum Christum et Ecclesiam. Ibi caput, et hic membra. Noluit resurgere cum membris, sed ante membra, ut haberent quod sperarent membra. Sed ideo mori voluit caput, ut prius resurgeret caput; prius ire in coelum caput, ut in capite suo spem haberent caetera membra, et exspectarent impleri erga se quod praemissum est in capite. Quid enim opus erat Christo mori, Verbo Dei, per quod facta sunt omnia, de quo dicitur: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: omnia per ipsum facta sunt (Joan. I, 1, 3)? Et crucifigitur, et irridetur, et lancea percutitur, et sepelitur; et omnia per ipsum facta sunt. Sed quia dignatus est esse caput Ecclesiae, desperaret de se Ecclesia quia resurgeret, si videret quia non resurrexisset caput. Resurrexit ergo caput, et visum est resurgere caput. Primo a mulieribus visum est, et nuntiatum est viris. Primae mulieres viderunt resurgentem Dominum, et Evangelistis futuris Apostolis a mulieribus Evangelium annuntiatum est, et per mulieres illis Christus annuntiatus. Evangelium enim latine bonus nuntius est. Qui graece noverunt, sciunt quid sit Evangelium. Evangelium ergo bonus nuntius. Quid tam bonum nuntium possumus dicere, quam quia resurrexit Salvator noster; aut quid majus illi praedicaturi erant, quam quod eis feminae nuntiaverunt? Sed quare femina nuntiavit Evangelium? Quia per feminam mors emendata est. Etenim feminam nuntiantem mortem consolata est femina nuntians vitam, quia mortua erat propinans mortem. Per feminam seductus est Adam, ut caderet in mortem: per feminam nuntiatus est Christus, jam resurgens non moriturus. Sic et nos futuri sumus resurgere, et erimus mons sanctus Dei. In hoc monte habitat qui deditus est Deo. Qui autem mihi dediti erunt, possidebunt terram, et inhabitabunt montem sanctum meum; id est, non recedent ab Ecclesia. Modo laboremus in Ecclesia, postea haereditabimus Ecclesiam. Qu⟨a⟩ndo ⟨e⟩nim ibi erit gaudium nostrum sempiternum, non ibi erimus nisi possessores, non autem laborabimus.

they are no longer two, but one flesh (Matt. 19:6). Therefore He willed God Christ and the Church to be one man. There the head, and here the members. He did not will to rise with the members, but before the members, so that the members might have something to hope for. But for this reason the head willed to die, that the head might rise first; that the head might go first into heaven, so that the rest of the members might have hope in their head, and might expect to be fulfilled towards themselves what was sent ahead in the head. For what need was there for Christ to die, the Word of God, through Whom all things were made, of Whom it is said: In the beginning was the Word, and the Word was with God, and the Word was God: all things were made through Him (John 1:1, 3)? And He is crucified, and mocked, and pierced with a lance, and buried; and all things were made through Him. But because He deigned to be the head of the Church, the Church would despair of itself that it would rise, if it saw that the head had not risen. Therefore the head rose, and the head was seen to rise. First it was seen by women, and it was announced to men. Women first saw the Lord rising, and to the future Evangelists, the Apostles, the Gospel was announced by women, and through women Christ was announced to them. For Gospel in Latin is good news. Those who know Greek know what Gospel is. Gospel, then, is good news. What news so good can we tell, as that our Saviour has risen; or what greater thing were they going to preach than what women announced to them? But why did a woman announce the Gospel? Because through a woman death was amended. For the woman announcing life consoled the woman announcing death, since she who handed death to drink had died. Through a woman Adam was led astray, so that he fell into death: through a woman Christ was announced, now rising, no more to die. So we too are going to rise, and we shall be the holy mountain of God. In this mountain dwells he who is devoted to God. But those who shall be devoted to Me shall possess the land, and shall inhabit My holy mountain; that is, they shall not depart from the Church. Now let us labour in the Church, afterwards we shall inherit the Church. For when our everlasting joy shall be there, we shall be there only as possessors, and we shall not labour.

6. Quomodo mons Christus et Ecclesia. Sed evidenter inveniamus alibi montem istum: nam quasi obscurum videtur. Potest aliquis dicere: Ubi mons Ecclesia? et quando mons Christus? et quando mons corpus Christi? Evidentissime Daniel dicit: nemo inde dubitat. Visionem vidit Daniel; jam numquid indiget expositore? Videat Charitas vestra. Quaedam verba ibi forte indigent expositione, quae in nomine Christi exposita aperientur vobis. Videte si potest dici nisi de Christo. Vidi, dixit Daniel, et ecce lapis abscissus de monte sine manibus. Non hoc dixit, Sine manibus erat ille lapis: sed sine opere humano praecisus lapis de monte; non humanae manus accesserunt, ut lapis de monte praecideretur. Novit Charitas vestra quia non praeciduntur lapides de monte, nisi accedentibus manibus humanis. Ille autem praecisus est de

6. How Christ and the Church are a mountain. But let us find this mountain clearly elsewhere: for it seems somewhat obscure. Someone may say: Where is the Church a mountain? and when is Christ a mountain? and when is the body of Christ a mountain? Daniel says it most clearly: no one doubts about it. Daniel saw a vision; does it now need an expositor? Let your Charity see. Some words there perhaps need exposition, which, expounded in the name of Christ, will be opened to you. See whether it can be said except of Christ. I saw, said Daniel, and behold a stone cut out of the mountain without hands. He did not say this: That stone was without hands; but: a stone cut from the mountain without human work; human hands did not come to it, that the stone should be cut from the mountain. Your Charity knows that stones are not cut from a mountain unless human hands come to them. But that one was cut from

Editors' notes and page, col. 266

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 266

Sirm., quia non resurgeret. Abest, non, a Ms. cl.; sed idem sensus effici videtur.

Sirmond: "because he would not rise again." The "non" is absent from the cl. manuscript; but the same sense seems to result.

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monte sine manibus : et venit, et confregit omnia regna terrarum. Nescio si versatur ante oculos vestros nisi Christus, de quo dictum est, Adorabunt eum omnes reges terrae ( Psal. LXXI, 11 ). Ipse confregit omnia regna terrarum. Superbus rex ante se nullum regem vult habere ; modo omnes reges Christum habent regem. Confregit ergo omnia regna terrarum, ut ille regnet. Et quid dicit iste ? Crevit lapis ille, et factus est mons grandis, ita ut impleret universam faciem terrae (Dan. II, 34, 35 ). Jam puto quia agnoscitis Christum. Audistis de terra, Qui dediti mihi erunt, possidebunt terram. Audistis et de monte, Et inhabitabunt montem sanctum meum. Has ergo promissiones habentes, charissimi, mundemus nos ab omni coinquinatione carnis et spiritus. Sed forte vultis nesse quid est praecidi sine manibus. Hoc enim quasi obscure ibi positum est : quibusdam vero jam occurrit, antequam dicam : sed patiantur moras aliquas propter alios, qui cogitare inde non possunt, nisi per nos aliquid audierint. Quid est, sine manibus? Sine opere hominis. Et illud advertat Charitas vestra, fratres, lapidem praecisum de monte, et factum esse montem. De monte praecisus, et mons factus est crescendo : sed qualis mons factus ? Non talis, qualis ille unde praecisus est : nam de illo monte, unde praecisus est, non dictum est, Crevit et implevit universam terram. Duo montes sunt ergo : primus mons Synagoga, secundus Ecclesia : primus mons, populus Judaeorum ; secundus mons, populus Christianus. Sed ut fieret populus Christianus magnus mons, et impleret universam terram, de illo monte praecisus est lapis, quia de Judaeis venit Christus. Quare ergo sine manibus? Sine opere humano. Christus enim natus de virgine, sine complexu maritali conceptus est.

the mountain without hands: and it came, and it broke in pieces all the kingdoms of the lands. I do not know whether anyone comes before your eyes except Christ, of Whom it was said, All the kings of the earth shall worship Him (Ps. 71:11). He broke in pieces all the kingdoms of the lands. A proud king wishes to have no king before him; now all kings have Christ as King. He broke in pieces, then, all the kingdoms of the lands, so that He might reign. And what does this man say? That stone grew, and became a great mountain, so that it filled the whole face of the earth (Dan. 2:34–35). Now I think that you recognize Christ. You have heard of the land, Those who are devoted to Me shall possess the land. You have heard also of the mountain, And they shall inhabit My holy mountain. Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of flesh and spirit. But perhaps you wish to know what it is to be cut out without hands. For this is set down there somewhat obscurely: to some indeed it has already occurred before I say it; but let them bear with some delay for the sake of others, who cannot think it out unless they hear something from us. What is, without hands? Without the work of man. And let your Charity, brethren, mark this too: that the stone was cut out of a mountain, and became a mountain. It was cut out of a mountain, and became a mountain by growing: but what kind of mountain did it become? Not such as that one from which it was cut out: for of that mountain from which it was cut out it was not said, It grew and filled the whole earth. There are, then, two mountains: the first mountain the Synagogue, the second the Church; the first mountain, the people of the Jews; the second mountain, the Christian people. But in order that the Christian people might become a great mountain and fill the whole earth, the stone was cut out of that mountain, because Christ came from the Jews. Why, then, without hands? Without human work. For Christ, born of a virgin, was conceived without marital embrace.

7. Qualis mons Christus. Contra Donatistas. Ergo manifestum istum montem habemus. Non nobis proponamus montes, aut qualis est Giddaba, aut quales sunt quicumque nobis nominantur. Aliquando enim carnaliter accipientes homines ; ut puta, legunt, Exaudiet illum de coelo sancto suo ( Psal. XIX, 7 ) : bene aliquando de monte, et loquitur Christum : et currunt homines in montem orare, quasi ibi exaudiat Deus. Carnaliter sapientes, quia vident plerumque nubes inhaerere in lateribus montium, ascendunt in montes, ut proximi sint Deo. Oratione tua vis contingere Deum ? humilia te. Iterum, quia diximus, Vis contingere Deum ? humilia te : ne carnaliter accipias, descendens in hypogaeas, ut ibi roges Deum. Nec hypogaeas, nec montem quaeras. In corde tuo habe humilitatem, et Deus tibi dabit altitudinem ; veniet ad te, et erit tecum in cubiculo tuo. Ergo qualem montem habemus Christum, Ecclesiam habemus, Ecclesiam amemus. Crevit et implevit mons iste universum orbem terrarum. Manifestum est quia non sunt

7. What kind of mountain Christ is. Against the Donatists. We have, then, this mountain plainly before us. Let us not set before ourselves mountains, such as Giddaba is, or such as are any that are named to us. For men sometimes take things carnally; for instance, they read, He will hear him from His holy heaven (Ps. 19:7): well, sometimes from a mountain, and it speaks of Christ; and men run to a mountain to pray, as if God heard there. Being carnally minded, because they often see clouds clinging to the sides of mountains, they go up the mountains so as to be nearest to God. Do you wish to reach God by your prayer? Humble yourself. Again, because we have said, Do you wish to reach God? Humble yourself, do not take it carnally, going down into underground vaults so as to entreat God there. Seek neither underground vaults nor a mountain. Have humility in your heart, and God will give you height; He will come to you, and will be with you in your chamber. Therefore, such a mountain as we have Christ to be, such we have the Church; let us love the Church. This mountain has grown and filled the whole world. It is plain that there are not

Editors' notes and page, col. 267

Footnotes

(1) ‹anchor: qualis est Giddaba› · call in col 267

Sirm., Giddava. At Ms. cl., Giddaba. — De hoc eodem monte vide Tractatum primum in Epistolam Joannis ad Parthos, tomo 3, pag. 1977. M.

Sirmond: "Giddava." But the cl. manuscript: "Giddaba." — On this same mountain see the first Tractate on the Epistle of John to the Parthians, in volume 3, page 1977. M.

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(2) ‹anchor: loquitur Christum› · call in col 267

Sirm., et loquitur Christus. At Ms. cl., et loquitur Christum.

Sirmond: "et loquitur Christus" ("and Christ speaks"). But the cl. manuscript: "et loquitur Christum" ("and it speaks of Christ").

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in isto monte qui in parte sunt, et non tenent nobiscum universam terram. Commemoramini, fratres, quia omnis pagina armat et implet nos contra linguas hominum, quas quotidie patimur. Si dixisset, Crevit ille mons, et implevit universam Africam; numquid dicerent illi, nisi quia pars Donati est? Compressit linguas ipsorum crescendo. Tantum crevit, ut obturet ora verbosorum. Quo enim iit crescendo? Per universam terram. Nam mons ille, unde praecisus est, non crescendo implevit universam terram: quia etsi impleverunt universam terram Judaei, quia debellati sunt, et suam terram perdiderunt; dispersi sunt per terram poena meritorum, non magnitudine incrementorum. Dominus autem Christus lapis angularis, subegit regna hominum, fregit regna daemonum, humiliavit omnes reges ut cresceret, crevit et implevit universam faciem terrae. Audeo dicere, adhuc crescit, adhuc sunt loca quae implet.

on this mountain who are in part, and do not hold the whole earth with us. Remember, brethren, that every page arms us and fills us against the tongues of men, which we suffer daily. If it had said, That mountain grew and filled the whole of Africa, would they say anything except that it is the party of Donatus? It has pressed down their tongues by growing. It has grown so much as to stop the mouths of the wordy. For where did it go by growing? Through the whole earth. For that mountain from which it was cut did not fill the whole earth by growing: for although the Jews have filled the whole earth, it is because they were defeated in war and lost their own land; they were scattered through the earth by the punishment of their deserts, not by the greatness of their increase. But the Lord Christ, the corner stone, subdued the kingdoms of men, broke the kingdoms of demons, humbled all kings that He might grow; He grew and filled the whole face of the earth. I dare to say, He is still growing, there are still places which He is filling.

8. Mundities carnis et spiritus praecipitur. Tu ergo ama ipsum montem, et para te habitare ipsum montem in aeternum; et munda te ab omni coinquinatione carnis et spiritus, has promissiones habens. Quas promissiones? Si vis possidere terram, et inhabitare montem sanctum, munda te ab omni coinquinatione carnis et spiritus. Quae sunt coinquinationes carnis? Intendat Charitas vestra, et hec debemus dicere. Quae sunt coinquinationes carnis? Non ubi casu transit homo, et tangit aliquid aut pede, aut etiam facie; aut si contingat homini labi pede, et ita cadere, ut in lutum, aut in coenum veniat, coinquinata est facies. Facilis est ista coinquinatio; quomodo solet dici, lavatur, et exit. Coinquinatio vero carnis, quae cavenda est, non huc exit, nisi de coinquinatione spiritus, et sic coinquinat carnem. Coinquinatio spiritus quae est? Libido. Coinquinatio carnis? Perpetratio adulterii. Habes duo: surrexit libido, jam coinquinatus est spiritus; nondum accessit adulterium, nondum caro coinquinata est. Sed quid prodest quia caro munda est, et habitator carnis immundus? Ille qui forte mundus est in carne, adulterum eum Deus tenet in corde, sicut Dominus dicit: Amen dico vobis, qui viderit mulierem ad concupiscendum eam, jam moechatus est eam in corde suo (Matth. V, 28). Ista est coinquinatio spiritus. Quando autem fit perfecta sanctificatio? Quando est et carnis et spiritus. Sunt enim homines, qui temperant se a factis, et non temperant se a cogitationibus malis: faciunt mundationem carnis, et non faciunt mundationem spiritus. Tales ideo non faciunt, quia timent homines. Libido ardet, timor revocat. Quid times? Inveniri et damnari; inveniri et expompari. Ergo incoinquinata videtur caro, sed non est perfecta sanctificatio: quia quid dicit Apostolus? Mundemus nos ab omni coinquinatione carnis et spiritus: ut quomodo te temperas a malis factis, sic te temperes a mala voluntate, a malis cogitationibus. A malo facto contine, et mundas te a coinquinatione carnis: a mala voluntate abstine

8. Cleanness of flesh and spirit is enjoined. You, then, love that mountain, and prepare yourself to dwell on that mountain for ever; and cleanse yourself from every defilement of flesh and spirit, having these promises. What promises? If you wish to possess the land and to dwell on the holy mountain, cleanse yourself from every defilement of flesh and spirit. What are the defilements of the flesh? Let your Charity attend, and this we ought to say. What are the defilements of the flesh? Not when a man passes by chance and touches something either with his foot or even with his face; or if it happens that a man slips with his foot and so falls that he comes into mud or into filth, his face is defiled. Easy is that defilement; as it is commonly said, it is washed, and it goes off. But the defilement of the flesh which is to be guarded against does not come out here except from defilement of the spirit, and thus it defiles the flesh. What is the defilement of the spirit? Lust. The defilement of the flesh? The committing of adultery. You have the two: lust has arisen, already the spirit is defiled; adultery has not yet come about, not yet is the flesh defiled. But what does it profit that the flesh is clean, and the inhabitant of the flesh unclean? He who perhaps is clean in the flesh, God holds him an adulterer in the heart, as the Lord says: Amen I say to you, whoever looks upon a woman to lust after her has already committed adultery with her in his heart (Matt. 5:28). That is the defilement of the spirit. But when does sanctification become perfect? When it is both of flesh and of spirit. For there are men who restrain themselves from deeds, and do not restrain themselves from evil thoughts: they make a cleansing of the flesh, and do not make a cleansing of the spirit. Such men therefore do not do [the deed] because they fear men. Lust burns, fear calls back. What do you fear? To be found out and condemned; to be found out and made a public show of. Therefore the flesh seems undefiled, but sanctification is not perfect: for what does the Apostle say? Let us cleanse ourselves from every defilement of flesh and spirit: so that, just as you restrain yourself from evil deeds, so you may restrain yourself from evil will, from evil thoughts. Refrain from the evil deed, and you cleanse yourself from defilement of the flesh: abstain from evil will

Editors' notes and page, col. 268

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 268

Ita Colbertinus Ms. Editi vero, obscuret.

So the Colbert manuscript. The printed editions, however: "obscuret."

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(2) ‹anchor: lavatur, et exit› · call in col 268

Colbertinus Ms., et exit nihil.

The Colbert manuscript: "et exit nihil" ("and it comes out as nothing").

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te, et mundas te a coi⟨n⟩quinatione spiritus.

yourself, and you cleanse yourself from the defilement of the spirit.

9. Sanctificatio in timore Dei perficitur. Et sequitur, Perficientes sanctificationem in timore Dei. Magnifice addidit, in timore Dei. Ecce quia non perficit homo sanctificationem, nisi in timore Dei. Quae est perfecta sanctificatio? Sanctificatio et corporis et spiritus. Si sit corporis, et spiritus non sit, imperfecta est. Nam illud non potest esse spiritus sanctificatio, et corporis non esse. Esse corporis, et non esse spiritus, potest: esse spiritus, et non esse corporis, non potest. Qui enim est mundus spiritu, operari flagitia non potest. Unde hoc? Ex corde enim procedunt, ait Dominus, adulteria, homicidia (Matth. XV, 19). Homo enim non potest perpetrare per membra, quod non sibi in corde dixerit. Verbum in corde concepit, et deputatum est in opus. Ideo quodam loco Dominus: Mundate quae intus sunt, ait, et quae foris sunt, munda erunt (Id. XXIII, 26). Non dixit, Mundate quae foris sunt. Si a corpore inciperet, restabat ut moneret nos ut mundaremus et animum: si autem ab animo, non opus est ut mundemus corpus; quia animi munditiam sequitur corporis munditia. Ergo apostolus Paulus quia coepit a carne, opus erat ut diceret et de spiritu, Perficientes sanctificationem. Mundemus nos ab omni coinquinatione carnis et spiritus: quia potest incoinquinata esse caro, non faciens adulteria, fornicationes, et talia; sed tamen esse libidines, et cogitationes, et malae voluntates in anima. Et subjecit, Perficientes sanctificationem in timore Dei. Quis ergo facit sanctificationem corporis, et non facit animae? Qui homines timet, et non Deum. Nam qui in timore Dei est, perficit sanctificationem. Ideo certe noluisti perpetrare adulteria, ne sciret homo; timore hominum tenuisti carnem a commissis malis: ideo noluisti committere ubi videt homo. Si et Deum times, noli et ibi, ubi videt Deus, et perfecisti sanctificationem. Intende: O si possem, ait aliquis, pervenire ad illam feminam! sed non possum, diligenter custoditur, maritum vigilantem habet, ministrum non habeo; si ausus ⟨f⟩uero, comprehendor. Facit quasi mundationem corporis: intus autem quia vult, non facit mundationem spiritus. Ideo timebat in corpore facere, ne videret homo; et non timet intus facere, ubi videt Deus: oculos hominis vitat, et Dei non timet. Quis ergo perficit sanctificationem? Qui in timore Dei est. Perficientes sanctificationem in timore Dei. Timor hominum forte corpus potest ab immunditia temperare; animam autem, nonnisi timor Dei. Sanctificavit animum? Securus est de corpore. Qui vestitus est, mundus sit, et vestis ipsa munda erit. Inhabitator bonus et sanus sit, et non timeat ruinam domus suae.

9. Sanctification is perfected in the fear of God. And there follows, Perfecting sanctification in the fear of God. Magnificently he added, in the fear of God. See, a man does not perfect sanctification except in the fear of God. What is perfect sanctification? Sanctification both of the body and of the spirit. If it is of the body, and is not of the spirit, it is imperfect. For it cannot be that there is sanctification of the spirit and not of the body. That it be of the body and not of the spirit is possible: that it be of the spirit and not of the body is not possible. For he who is clean in spirit cannot work shameful deeds. Whence is this? For out of the heart proceed, says the Lord, adulteries, murders (Matt. 15:19). For a man cannot commit through his members what he has not said to himself in his heart. He conceived the word in the heart, and it has been assigned to the deed. Therefore in a certain place the Lord says: Cleanse what is within, and what is outside will be clean (Matt. 23:26). He did not say, Cleanse what is outside. If He began from the body, it would remain for Him to warn us to cleanse the mind as well: but if from the mind, there is no need for us to cleanse the body; because cleanness of the body follows cleanness of the mind. Therefore the apostle Paul, because he began from the flesh, needed to speak also of the spirit, Perfecting sanctification. Let us cleanse ourselves from all defilement of flesh and spirit: because the flesh can be undefiled, not committing adulteries, fornications and such things; and yet there can be lusts, and thoughts, and evil wishes in the soul. And he added, Perfecting sanctification in the fear of God. Who, then, effects sanctification of the body, and does not effect it of the soul? He who fears men, and not God. For he who is in the fear of God perfects sanctification. Surely this is why you refused to commit adulteries, lest a man should know; by fear of men you held back your flesh from committing evils: this is why you refused to commit them where a man sees. If you fear God too, refrain there too, where God sees, and you have perfected sanctification. Attend: O if only I could, says someone, get to that woman! but I cannot, she is carefully guarded, she has a watchful husband, I have no go-between; if I dare, I shall be caught. He makes as it were a cleansing of the body: but because within he wills it, he does not make a cleansing of the spirit. That is why he feared to do it in the body, lest a man should see; and he does not fear to do it within, where God sees: he shuns the eyes of man, and does not fear those of God. Who, then, perfects sanctification? He who is in the fear of God. Perfecting sanctification in the fear of God. Fear of men can perhaps restrain the body from uncleanness; but the soul, nothing but the fear of God. Has he sanctified his mind? He is secure about his body. Let him who is clothed be clean, and the garment itself will be clean. Let the inhabitant be good and sound, and let him not fear the ruin of his house.

10. Carnis futura commutatio. Caro hominis in corpus angeli convertenda. Quid enim ista caro? Non illam debemus contemnere. Quid enim hoc? Fenum, sed aurum erit. Noli contemnere fenum, mutabitur in aurum. Ille enim, qui potens fuit mutare

10. The future change of the flesh. The flesh of man is to be converted into the body of an angel. For what is this flesh? We ought not to despise it. For what is this? Hay, but it will be gold. Do not despise the hay, it will be changed into gold. For He Who was able to change

Editors' notes and page, col. 269

Footnotes

(1) ‹anchor: perficit sanctificationem› · call in col 269

Editi, Qui homines facit, et non Deum, numquid in Dei timore perficit sanctificationem? Emendantur ad Colbertinum Ms.

The printed editions: "He who [does] men, and not God, does he perfect sanctification in the fear of God?" They are corrected by the Colbert manuscript. [The verb after "homines" is blurred in the scan; it reads as "facit", though the sense and the text above call for "timet", "fears".]

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PL 38:270

aquam in vinum, potens est mutare fenum in aurum, et de carne facere angelum. Si de sordibus fecit hominem, de homine non faciet angelum? Attendat enim Charitas vestra unde factus est homo, et videte si vel cogitare illud volumus. De istis sordibus fecit hominem et praefecit aliis animabilibus; de homine non faciet angelum? Faciet prorsus. Amicos suos sibi fecit homines, non illos facturus est angelos? Jam non dicam vos servos, sed amicos (Joan. XV, 15). Adhuc carnem portantibus, adhuc morientibus, adhuc in ista egestate et fragilitate vitae versantibus dixit, Jam vos non dicam servos, sed amlcos. Et quid est daturus amicis? Quod in se ipso ostendit resurgente. Coronabuntur, et convertentur in gloriam coelestem, et erunt aequales Angelis Dei (Luc. XX, 36). Nulla erit corruptio, nulla titillatio. Non ibi nobis dicetur, Mundate vos ab omni coinquinatione carnis et spiritus. Non laborabimus, nec nobis promittetur praemium; quia jam accepimus. Nec nobis dicetur ut gemamus; quia jam laudamus. Sicut enim caro mortalis convertitur in corpus angeli; sic et gemitus convertetur in laudes. Hic poenitentia, et pressura, et gemitus: ibi laudes, laetitia, et gaudium. Postea ergo, modo non est laetitia. Sed ubi? In spe. Nondum tenes, sed sperando gaudes: quia qui promisit non potest decipere; quia qui promisit, habet et dat.

water into wine is able to change hay into gold, and to make an angel out of flesh. If He made man out of filth, will He not make an angel out of man? Let your Charity consider, then, from what man was made, and see whether we are even willing to think of it. Out of this filth He made man and set him over the other living creatures; will He not make an angel out of man? He will indeed. He made men His friends; is He not going to make them angels? Now I will not call you servants, but friends (John 15:15). To those still bearing flesh, still dying, still living amid this poverty and frailty of life, He said, Now I will not call you servants, but friends. And what is He going to give to His friends? What He showed in Himself when He rose again. They will be crowned, and will be changed into heavenly glory, and they will be equal to the angels of God (Luke 20:36). There will be no corruption, no titillation. There it will not be said to us, Cleanse yourselves from all defilement of flesh and spirit. We shall not labour, nor will a reward be promised to us; for we have already received it. Nor will it be said to us that we should groan; for we are already praising. For as mortal flesh is changed into the body of an angel, so also groaning will be changed into praises. Here there is penitence, and affliction, and groaning: there praises, joy, and gladness. Afterwards, then; now there is no joy. But where is it? In hope. You do not yet hold it, but you rejoice in hoping: because He Who promised cannot deceive; because He Who promised both has and gives.

Editors' notes and page, col. 270