PL 38 · cols. 320–325

Augustine, Sermones 48-50 (Classis I, de Scripturis: de Michaea et Aggaeo)

Sermon XLIX

est argentum, bonae familiae, bonae possessiones : omnia ista bona sunt, sed unde facias bene, non quae te faciant bonum. Habeto bona, quae te faciant bonum. Quae sunt, inquis, ista? Fac judicium, fac justitiam. Bona sunt quae habes : fac judicium, fac justitiam ; esto et tu bonus inter bona tua. Erubesce bonis tuis : esto bonus mansurus inter bona peritura. Erubesce bonis tuis : noli esse malus in eis, ne pereas cum eis. Caetera quomodo se habeant, fratres mei, quomodo sit servanda justitia, et quomodo diligenda misericordia, et quomodo debeat quisque paratus esse ire cum Domino Deo suo, alio tempore, donante Domino, disputabimus vobis. Tenete me debitorem, ne diu habeatis fatigatorem, sed pro viribus meis adjutorem.

good is silver, good are households, good are possessions: all these are good things, but things with which you may do good, not things which make you good. Have good things which make you good. What are these, you say? Do judgement, do justice. Good are the things that you have: do judgement, do justice; be you too good among your good things. Blush before your good things: be good, destined to abide, among good things destined to perish. Blush before your good things: do not be bad among them, lest you perish with them. How the rest stands, my brothers, how justice is to be kept, and how mercy is to be loved, and how each one ought to be ready to walk with the Lord his God, we shall discuss with you at another time, the Lord granting. Hold me as your debtor, so that you may not long have me as one who wearies you, but, according to my strength, as one who helps you.

SERMO XLIX. In eumdem Michaeae locum, de justitia quae facienda jussa est : et in Matthaei caput XX, de conductis in vinea. Habitus ad Mensam sancti Cypriani, in die dominico.

Sermon 49. On the same passage of Micah, on the justice which we have been commanded to do; and on chapter 20 of Matthew, on those hired into the vineyard. Preached at the Table of Saint Cyprian, on the Lord's day.

CAPUT PRIMUM. — Num. 1. Superioris sermonis mentio. Lectiones sanctas plures, cum recitarentur, audivimus, et de his nos oportet dicere, quod Dominus fuerit donare dignatus. Sed lectionum omnis auditor quod recentius lectum est magis meminit, et ut inde aliquid a tractatore verbi dicatur exspectat. Cum ergo ultimum sit sanctum Evangelium recitatum, non dubito exspectare Charitatem vestram, ut de ista vinea, et de conductis, et de mercede denarii aliquid audiatis. Sed ego memini superiore Dominico quid promiserim. Cum enim de sancto Propheta quod lectum fuerat aliquid exponere voluissem ; lectum autem fuerat, quaerenti homini quibus sacrificiis placaret Deum, renuntiatum esse, nihil ab illo Deum quaerere, nisi facere judicium et justitiam, et diligere misericordiam, paratumque esse ire cum Domino Deo suo : tractavi, quantum potui, de judicio ; tantumque sermo productus est, ut non remaneret temporis spatium, quo possem de caeteris disputare. Unde me promisi hodierno die de justitia esse dicturum. Sed qui exspectabatis, ut de Evangelio loquerer, nolite vos putare fraudatos. Opus enim in illa vinea, ipsa est justitia.

Chapter One. — No. 1. Mention of the previous sermon. We have heard several holy readings as they were recited, and concerning them we ought to say what the Lord has deigned to grant. But every hearer of the readings remembers best what was read most recently, and expects that something be said about it by the expounder of the word. Since, then, the holy Gospel was recited last, I do not doubt that your Charity expects to hear something about this vineyard, and about those hired, and about the wage of a denarius. But I remember what I promised on the previous Lord's day. For when I had wished to expound something of what had been read from the holy Prophet (and what had been read was that, to a man asking by what sacrifices he might placate God, the answer was given that God asks nothing of him except to do judgement and justice, and to love mercy, and to be ready to walk with the Lord his God), I treated, as far as I could, of judgement; and the sermon was drawn out so long that no space of time remained in which I might discuss the rest. Hence I promised that I would speak today about justice. But you who were expecting me to speak on the Gospel, do not think yourselves cheated. For the work in that vineyard is justice itself.

CAPUT II. — 2. Conducti in vinea. Opus indictu⟨m⟩, justitia. Credere, est opus Dei, et eadem ipsa justitia. Fides a facto et dicto. Putate ergo vos esse conductos. Qui pueri venerunt, prima hora se adductos putent ; qui adolescentuli, tertia ; qui juvenes, sexta ; qui graviores, nona ; qui decrepiti, undecima. De tempore nolite causari. Opus quod faciatis audite, mercedem securi exspectate. Et si attenditis Dominus vester qualis est, nolite invidere, si merces aequalis est. Quod est opus, nostis : sed tamen commemorabo. Audite quod nostis, et facite quod audistis. Diximus, opus Dei esse justitiam. Interrogatus autem Dominus Jesus quod esset opus Dei, respondit : Hoc est opus Dei, ut credatis in eum quem ille misit (Joan. VI, 29).

Chapter II. — 2. Those hired into the vineyard. The work enjoined: justice. To believe is the work of God, and that same thing is justice. Faith is so called from deed and word. Consider yourselves, then, to be hired. Let those who came as boys think themselves brought in at the first hour; those who came as youths, at the third; those as young men, at the sixth; those of riper years, at the ninth; those in decrepit age, at the eleventh. Do not make excuses about the time. Hear the work that you are to do; await your wage free from care. And if you consider what kind of Lord yours is, do not be envious if the wage is equal. What the work is, you know; but nevertheless I will recall it. Hear what you know, and do what you have heard. We said that the work of God is justice. Now the Lord Jesus, when asked what the work of God was, answered: This is the work of God, that you believe in Him Whom He has sent (John 6:29).

Editors' notes and page, col. 320

Footnotes

(1) ‹anchor: adjutorem› · call in col 320

Istud, sed pro viribus meis adjutorem, additum est auctoritate Cisterciensis Ms.

This, but a helper according to my strength, has been added on the authority of the Cistercian manuscript.

(*) ‹anchor: SERMO XLIX› · call in col 320 Recensuimus in cs. cl. Am. Er. Ulim. Par. Lov.

We have collated it in cs. cl. Am. Er. Ulim. Par. Lov.

(printed under page 166)

(a) ‹anchor: SERMO XLIX› · call in col 320

Alias, de Tempore 237.

Elsewhere, de Tempore 237. [The numeral is faint in the scan; the last two digits are uncertain.]

(printed under page 166)

Page

running head: [cut off at left]GUSTINI EPISCOPI 320
marginal letters: (none)
old-edition numerals: (none)
other: the word split at the column break 319/320 stands whole at the end of col 319; col 319's English stops before it, so its English stands whole at the head of this column's English (the bracketed half-word was mended by Q1); if col 319's English is later completed, drop the first word here

PL 38:321

Poterat dicere, Justitia est opus Dei. Numquid ergo nos praesumere aliquid conducti contra patremfamilias ausi sumus? Si justitia est opus Dei, sicut ego dixi; quomodo erit opus Dei quod Dominus dixit, ut credatur in eum, nisi ipsa sit justitia credere in eum? Sed ecce, inquis, a Domino audivimus, Hoc est opus Dei, ut credamus in eum; a te audivimus quod opus Dei sit justitia: proba nobis credere in Christum, hanc esse justitiam. Videtur mihi, quoniam jam respondeo quaerenti, et justa flagitanti, videtur tibi credere in Christum non esse justitiam? Quid est ergo? Impone huic operi nomen. Procul dubio si bene consideras quod audisti, responsurus es mihi: Ista fides vocatur; credere in Christum, fides vocatur. Accipio quod dicis, credere in Christum, fides vocatur. Audi et tu alium Scripturae locum, Justus ex fide vivit (Habacuc II, 4; Rom. I, 17). Facite justitiam, credite: Justus ex fide vivit. Difficile est ut male vivat, qui bene credit. Credite ex toto corde, credite non claudicantes, non haesitantes, non contra ipsam fidem humanis suspicionibus argumentantes. Fides appellata est ab eo quia fit quod dicitur. Duae syllabae sonant, cum dicitur fides: prima syllaba est a facto, secunda a dicto. Interrogo ergo te utrum credas. Dicis, Credo. Fac quod dicis, et fides est. Ego enim respondentis vocem audire possum, cor credentis videre non possum. Sed numquid ego ad vineam conduxi, qui cor videre non possum? Nec ego conduco, nec ego opus indico, nec ego denarium mercedem praeparo. Cooperarius vester sum; pro viribus quas ille donare dignatur, in vinea laboro: quo autem animo laborem, qui me conduxit videt. Mihi enim, ait Apostolus, minimum est, ut a vobis judicer (I Cor. IV, 3). Et vos vocem meam potestis audire, non potestis cor meum videre. Omnes cor nostrum Deo videndum proponamus, et opus ex animo faciamus. Conducentem non offendamus, ut libera fronte mercedem accipiamus.

He could have said, Righteousness is the work of God. Have we then, hired as we are, dared to presume anything against the householder? If righteousness is the work of God, as I said, how will that be the work of God which the Lord spoke of, that one should believe in Him, unless to believe in Him is itself righteousness? But look, you say, we have heard from the Lord, This is the work of God, that we believe in Him; from you we have heard that the work of God is righteousness: prove to us that to believe in Christ is this righteousness. It seems to me, since I am now answering one who asks and demands what is just, does it seem to you that to believe in Christ is not righteousness? What is it then? Put a name to this work. Without doubt, if you consider well what you have heard, you are going to answer me: This is called faith; to believe in Christ is called faith. I accept what you say: to believe in Christ is called faith. Hear in your turn another passage of Scripture: The righteous man lives by faith (Hab. 2:4; Rom. 1:17). Do righteousness, believe: The righteous man lives by faith. It is hard for one who believes well to live badly. Believe with your whole heart, believe without limping, without hesitating, without arguing against faith itself with human suspicions. Faith (fides) is so called from this, that what is said is done (fit). Two syllables sound when fides is said: the first syllable is from what is done (facto), the second from what is said (dicto). So I ask you whether you believe. You say, I believe. Do what you say, and it is faith. For I can hear the voice of one who answers; I cannot see the heart of one who believes. But was it I who hired for the vineyard, I who cannot see the heart? Neither do I hire, nor do I assign the work, nor do I prepare the denarius as wages. I am your fellow worker; according to the strength which He deigns to give, I labour in the vineyard: but with what mind I labour, He Who hired me sees. For to me, says the Apostle, it is a very small thing that I should be judged by you (1 Cor. 4:3). You too can hear my voice; you cannot see my heart. Let us all set our heart before God to be seen, and do the work from the heart. Let us not offend the One Who hires us, so that with a free brow we may receive the wages.

CAPUT III. — 3. Nunc tenebrae, postea lux. Dies sunt fideles. Et nos, charissimi, videbimus invicem corda nostra, sed postea: nunc autem adhuc tenebras mortalitatis hujus circumferimus, et ad lucernam Scripturae ambulamus; sicut dicit apostolus Petrus, Habemus certiorem propheticum sermonem, cui benefacitis intendentes tanquam lucernae in obscuro loco, donec dies lucescat, et lucifer oriatur in cordibus vestris (II Petr. I, 19). Proinde, charissimi, propter ipsam fidem qua credimus in Deum, in comparatione infidelium dies sumus. In infidelitate nox cum ipsis fuimus, modo lux, dicente Apostolo, Fuistis aliquando tenebrae, nunc autem lux in Domino (Ephes. V, 8). Tenebrae in vobis, lux in Domino. Item in alio loco: Omnes enim vos filii lucis estis, et filii diei: non sumus noctis, neque tenebrarum (I Thess. V, 5). Sicut in die honeste ambulemus (Rom. XIII, 13). Dies ergo in comparatione infidelium. In comparatione vero illius diei, quando resurgent mortui, et corruptibile hoc induetur incorruptione, et mortale hoc induetur immortalitate (I Cor. XV, 53), adhuc nox sumus. Nobis tanquam

Chapter III. — 3. Now darkness, afterwards light. The faithful are day. We too, dearly beloved, shall see one another's hearts, but afterwards: for now we still carry about the darkness of this mortality, and walk by the lamp of Scripture; as the apostle Peter says, We have the more certain prophetic word, to which you do well to attend as to a lamp in a dark place, until the day dawns and the daystar rises in your hearts (2 Pet. 1:19). Therefore, dearly beloved, because of the very faith by which we believe in God, in comparison with unbelievers we are day. In unbelief we were night together with them, now we are light, as the Apostle says, You were once darkness, but now light in the Lord (Eph. 5:8). Darkness in yourselves, light in the Lord. Likewise in another place: For you are all sons of light and sons of the day: we are not of the night nor of darkness (1 Thess. 5:5). Let us walk honestly as in the day (Rom. 13:13). Day, then, in comparison with unbelievers. But in comparison with that day when the dead shall rise, and this corruptible shall put on incorruption, and this mortal shall put on immortality (1 Cor. 15:53), we are still night. To us, as

Editors' notes and page, col. 321

Footnotes

(1) ‹anchor: Poterat dicere› · call in col 321

Hic Cisterciensis Ms. addit, pius Dominus.

Here the Cistercian manuscript adds, the loving Lord.

(printed under page 167)

Page

running head: 321 SERMO XLIX.
marginal letters: (none)
old-edition numerals: (none)
other: the word tanquam was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 322

PL 38:322

jam in di⟨e⟩, dicit apostolus Joannes, Dilectissimi, nunc filii D⟨e⟩i sumus. Et tamen quia adhuc nox est, quid sequitur? Et nondum apparuit quid erimus. Scimus quoniam cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est (I Joan. III, 2). Sed ista merces est, non opus. Videbimus eum sicuti est, ipsa merces est. Tunc erit dies, quo clarior esse non possit. Nunc ergo in isto jam die honeste ambulemus: in ista adhuc nocte non de invicem judicemus. Videte enim et ipsum apostolum Paulum, qui dixit, Sicut in die honeste ambulemus, non resultare, neque dissonare a coapostolo suo Petro, qui dicit, Cui benefacitis intendentes, sermoni scilicet divino, tanquam lucernae in obscuro loco, donec dies lucescat, et lucifer oriatur in cordibus vestris.

already in the day, says the apostle John, Beloved, now we are sons of God. And yet, because it is still night, what follows? And it has not yet appeared what we shall be. We know that when He appears, we shall be like Him, because we shall see Him as He is (1 John 3:2). But that is the reward, not the work. We shall see Him as He is: that is the reward itself. Then it will be the day than which there could be none brighter. Now therefore in this day already let us walk honestly; in this night still let us not judge one another. For see that the apostle Paul himself as well, who said, As in the day let us walk honestly, does not clash or sound out of tune with his fellow apostle Peter, who says, To which you do well to attend, namely to the divine word, as to a lamp in a dark place, until the day dawns and the daystar rises in your hearts.

CAPUT IV. — 4. Amicus et inimicus nunc vix dignoscitur. Videte hoc ipsum dicentem apostolum Paulum: Itaque nolite ante tempus quidquam judicare. Et quando erit tempus? Donec veniat Dominus, et illuminet abscondita tenebrarum et manifestet cogitationes cordis; et tunc laus erit unicuique a Deo (I Cor. IV, 5). Quid est, ante tempus, nisi antequam corda invicem videatis? Intendite si hoc est quod dixi: omnia verba ipsius sententiae paulisper attendite. Nolite ante tempus quidquam judicare. Et quando erit tempus? Donec veniat Dominus, et illuminet abscondita tenebrarum, et manifestabit cogitationes cordis; et tunc laus erit unicuique a Deo. Quomodo te reprehendent tenebrae, quando a luce laudaberis? Tunc patebunt corda, modo latent. Suspectus est nescio quis quasi inimicus, et forte est amicus: videtur alter quasi amicus, et est forsitan occultus inimicus. O tenebrae! Saevit, et amat; blanditur, et odit. Si ex vocibus judico, tra⟨n⟩quillum vitans scopulum incurro; fugio amicum, haereo inimico. Hoc fecit cor latens. Ibi credendum est, ibi intus, ubi latet, ubi occultum est. Ad hoc excolendum conductus es. Ibi credendo cooperare, ubi non te videt cooperarius tuus, sed videt te Dominus tuus. Justus ex fide vivit. Hoc age.

Chapter IV. — 4. Friend and enemy are now scarcely told apart. See the apostle Paul saying this very thing: Therefore do not judge anything before the time. And when will the time be? Until the Lord comes, and illuminates the hidden things of darkness and makes manifest the thoughts of the heart; and then each one will have praise from God (1 Cor. 4:5). What is 'before the time', except before you see one another's hearts? Consider whether this is what I said: attend for a little to all the words of that sentence. Do not judge anything before the time. And when will the time be? Until the Lord comes, and illuminates the hidden things of darkness, and will make manifest the thoughts of the heart; and then each one will have praise from God. How will the darkness reprove you, when you are praised by the light? Then hearts will lie open; now they are hidden. Someone or other is suspected as if an enemy, and perhaps is a friend; another seems as if a friend, and is perhaps a hidden enemy. O darkness! He rages, and loves; he flatters, and hates. If I judge from words, shunning calm water I run upon the rock; I flee a friend, I cling to an enemy. The hidden heart has done this. There one must believe, there within, where it lies hidden, where it is secret. To cultivate this you have been hired. There, by believing, work together, where your fellow worker does not see you, but your Lord sees you. The righteous man lives by faith. Do this.

CAPUT V. — 5. Scriptura sancta speculum. Jam de judicio priore Dominico disputavi (Supra, Serm. 48), ut judicares te ipsum; et cum te invenires perversum, non tibi blandireris, sed corrigeres te, et fieres rectus, et tibi placeret Deus rectus. Nam rectus Deus perverso non placet. Vis ut tibi placeat rectus Deus? Esto rectus. Judica te ipsum, noli tibi placere. Quod tibi in te merito displicet, castiga, emenda, corrige. Scriptura sancta sit tibi tanquam speculum. Speculum hoc habet splendorem non mendacem, splendorem non adulantem, nullius personam amantem. Formosus es, formosum te ibi vides: foedus es, foedum te ibi vides. Sed cum foedus accesseris, et foedum te ibi videris, noli accusare speculum: ad te redi, non te fallit speculum, tu te noli fallere. Judica de te, contristare de tua foeditate; ut cum abieris et discesseris tristis, foedus, correctus possis redire formosus. Cum ergo judicaveris te ipsum sine adulatione, judica et proximum cum dilectione. Est enim quod

Chapter V. — 5. Holy Scripture a mirror. I have already discussed judgement on the previous Lord's day (above, Sermon 48), so that you might judge yourself; and when you found yourself perverse, you would not flatter yourself, but would correct yourself, and become upright, and the upright God would please you. For the upright God does not please the perverse. Do you want the upright God to please you? Be upright. Judge yourself, do not be pleased with yourself. What in yourself rightly displeases you, chastise, amend, correct. Let Holy Scripture be to you as a mirror. This mirror has a brightness that does not lie, a brightness that does not flatter, that loves no one's person. Are you handsome, you see yourself handsome there; are you ugly, you see yourself ugly there. But when you have come to it ugly, and have seen yourself ugly there, do not accuse the mirror: return to yourself; the mirror does not deceive you, do not deceive yourself. Pass judgement on yourself, be grieved at your ugliness, so that when you have gone away and departed sad, ugly, you may, corrected, come back handsome. When therefore you have judged yourself without flattery, judge your neighbour too with love. For it is for you to

Editors' notes and page, col. 322

Footnotes

(1) ‹anchor: te reprehendent tenebrae› · call in col 322

Colbertinus Ms.: Quoniam modo te reprehendunt tenebrae.

The Colbert manuscript: Since now the darkness reproves you.

(printed under page 167)

Page

running head: SERMO XLIX. 322
marginal letters: (none)
old-edition numerals: (none)
other: QA Q2a: the English of the Habakkuk quotation (Justus ex fide vivit) was brought into line with col 321 here; col 323's English still words the same quotation differently (not changed there, another column's file): harmonise at the settle step. The English at the column's end was reworded so that it reads whole across the break into col 323 as that column's English now stands.

PL 38:323

judices, quod vides. Fieri enim potest ut aliquid mali videas, unde sordescas. Fieri potest ut malum suum ipse proximus tuus tibi confiteatur, et prodat amico quod texerat inimico. Quod videris, judica: quod non vides, Deo dimitte. Quando autem judicas, dilige hominem, oderis vitium. Noli propter hominem diligere vitium, nec propter vitium odisse hominem. Homo proximus tuus est: vitium inimicum proximo tuo. Tunc amas amicum, si oderis quod nocet amico. Si credis, facis; quia justus ex fide vivit.

judge what you see. For it can happen that you see something evil by which you are defiled. It can happen that your neighbour himself confesses his evil to you, and betrays to a friend what he had concealed from an enemy. What you have seen, judge; what you do not see, leave to God. But when you judge, love the man, hate the vice. Do not love the vice for the sake of the man, nor hate the man for the sake of the vice. The man is your neighbour; the vice is the enemy of your neighbour. Then you love your friend, if you hate what harms your friend. If you believe, you do it; for the just man lives by faith.

CAPUT VI. — 6. In discordia duorum quomodo se gerere debet amicus amborum. Quod abundat in rebus humanis, hoc dico. Aliquando amico tuo charissimo inimicus est aliquis, qui erat amicus amborum. Incipiunt esse de tribus amicis duo inter se inimici, quid faciat medius qui remansit? Vult, exigit, flagitat a te ut oderis cum illo quem odisse coepit, et haec verba tibi dicit: Non es amicus meus, quia es amicus inimici mei. Quae vox hujus est ad te, ipsa est et illius ad te. Tres enim eratis. Tres eratis, duo coeperunt esse discordes, remansisti tu. Si huic te junxeris, illum habebis inimicum: si illi, istum: si ambobus, ambo murmurabunt. Ecce tentatio: ecce spinae in vinea quo conducti sumus. Exspectas forte a me audire quid facias. Permane amicus amborum. Qui discordant inter se, concordent per te. Mala si quae audis ab altero de altero, noli prodere alteri: ne forte sint postea amici qui modo sunt inimici, et proditores suos prodant sibi. Sed hoc propter homines dixi, non propter oculos ejus qui nos conduxit. Ecce nemo te prodit: Deus qui videt, ipse te judicat. Audisti ab irato verbum, a dolente, a succensente; moriatur in te. Quare proditur, quare profertur? Non enim si in te fuerit, disrumpet te. Dic sane amico tuo, qui vult te facere inimicum amici tui: alloquere, et tanquam aegrotantem animum medicinae lenitate pertracta. Dic illi: Quare vis ut sim inimicus illius? Respondet: Quia inimicus meus est. Vis ergo ut sim inimicus inimici tui? Inimicus esse debeo vitii tui. Iste cui me vis facere inimicum, homo est: est alius inimicus tuus, cui debeo esse inimicus, si amicus tuus sum. Respondebit: Quis est alius inimicus meus? Vitium tuum. Respondebit: Quod vitium meum? Odium quo odisti amicum tuum. Esto ergo similis medico. Medicus non amat aegrotantem, si non odit aegritudinem. Ut liberet aegrotum, persequitur febrem. Nolite amare vitia amicorum vestrorum, si amatis amicos vestros.

Chapter VI. — 6. How the friend of both should conduct himself in a quarrel between two. I am speaking of something that abounds in human affairs. Sometimes someone is an enemy to your dearest friend, someone who was the friend of you both. Out of three friends, two begin to be enemies to each other; what is the one in the middle, who is left over, to do? The one wants, demands, insists that you hate along with him the man whom he has begun to hate, and says these words to you: You are not my friend, because you are the friend of my enemy. The voice that this man addresses to you is the very one the other addresses to you too. For you were three. You were three; two have begun to be at odds; you have remained. If you join yourself to this one, you will have that one as an enemy; if to that one, this one; if to both, both will grumble. Behold the temptation; behold the thorns in the vineyard to which we have been hired. Perhaps you are waiting to hear from me what you should do. Remain the friend of both. Let those who are at odds with each other be reconciled through you. If you hear any evil things from the one about the other, do not betray them to the other, lest perhaps those who are now enemies should afterwards be friends, and betray their betrayers to each other. But this I have said on account of men, not on account of the eyes of Him Who hired us. See, no one betrays you; God Who sees, He Himself judges you. You have heard a word from an angry man, from a man in pain, from a man inflamed; let it die in you. Why is it betrayed, why is it brought out? For if it stays in you, it will not burst you. Speak, indeed, to your friend who wants to make you the enemy of his friend; address him, and handle his mind, as one that is sick, with the gentleness of medicine. Say to him: Why do you want me to be his enemy? He answers: Because he is my enemy. Do you want me, then, to be the enemy of your enemy? I ought to be the enemy of your vice. This man whose enemy you want to make me is a man; you have another enemy, whose enemy I ought to be if I am your friend. He will answer: Who is my other enemy? Your vice. He will answer: What vice of mine? The hatred with which you hate your friend. Be, then, like a physician. A physician does not love the sick man if he does not hate the sickness. To free the sick man, he pursues the fever. Do not love the vices of your friends, if you love your friends.

CAPUT VII. — 7. Justitia. Ira, festuca; odium, trabes. Homicida, qui fratrem odit. Sed qui dico, putasne facio ipse quod dico? Fratres mei, facio, si in me prius facio. In me autem facio, si a Domino accipio, facio. Odi vitia mea, cor sanandum offero medico meo. Persequor ea, quantum possum, gemo de illis, confiteor quia sunt in me, et ecce ego accuso me. O qui me reprehendebas, corrige te. Haec est justitia, ne dicatur nobis: Stipulam in oculo fratris tui

Chapter VII. — 7. Justice. Anger, a mote; hatred, a beam. He who hates his brother is a murderer. But I who say this, do you think I myself do what I say? My brothers, I do it, if I first do it in myself. And I do it in myself, if I receive it from the Lord; [then] I do it. I hate my vices; I offer my heart to my Physician to be healed. I pursue them as far as I can, I groan over them, I confess that they are in me, and behold, I accuse myself. O you who were reproaching me, correct yourself. This is justice, so that it may not be said to us: The straw in your brother's eye

Editors' notes and page, col. 323

Footnotes

(1) ‹anchor: not visible› · call in col 323

Cisterciensis Ms., unde sordescat.

The Cistercian manuscript has, from which it grows foul.

(printed under page 168)

(2) ‹anchor: not visible› · call in col 323

In Mss.: Quomodo videris.

In the manuscripts: How you see [or: how you are seen].

(printed under page 168)

(3) ‹anchor: me prius facio› · call in col 323

Am. Er. et Mss.: Fratres mei, facio, in me prius facio; omisso, si. Pauloque post habent: Odio vitia; pro: Odi vitia.

Am., Er. and the manuscripts: My brothers, I do it, I do it first in myself; with if omitted. And a little further on they have Odio vitia for Odi vitia (I hate the vices).

(printed under page 168)

Page

running head: 323 S. AUGUSTINI EPIS[...] (cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)

PL 38:324

vides, et trabem in oculo tuo non vides? Hypocrita, ejice primum trabem de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui (Matth. VII, 3-5). Ira festuca est; odium, trabes est. Sed nutris festucam, et fit trabes: ira inveterata fit odium, festuca nutrita fit trabes. Ut ergo festuca non fiat trabes, non occidat sol super iracundiam vestram (Ephes. IV, 26). Vides, sentis te odio liventem, reprehendis irascentem? Tolle odium, et recte reprehendis. Ira est in oculo ejus, in tuo trabes. Nam si odisti tu, quomodo vides quod detrahas? Trabes est in oculo tuo. Quare trabes est in oculo tuo? Quia festucam ibi natam contempsisti. Cum illa dormisti, cum illa surrexisti: eam in te ipso excoluisti, falsis suspicionibus irrigasti, verba adulantium et ad te mala verba de amico deferentium credendo, nutristi. Festucam non avulsisti diligentia tua, trabem fecisti. Tolle trabem de oculo tuo, noli odisse fratrem tuum. Expavescis, an non expavescis? Dico tibi, Noli odisse, securus es: et respondes mihi, et dicis mihi, Quid est odisse? Et quid mali est, quia odit homo inimicum suum? Odisti fratrem tuum: sed si odium contemnis, audi quod non attendis: Qui odit fratrem suum homicida est (I Joan. III, 15). Qui odit, homicida est. Numquid modo potes dicere, Quid ad me, ut homicida sim? Qui odit, homicida est. Non venenum parasti, non ad percutiendum inimicum cum gladio processisti; non ministrum sceleris praeparasti, non locum, non tempus; postremo ipsum scelus non fecisti: tantum odisti, et prius te quam illum occidisti. Discite ergo justitiam, ut non oderitis nisi vitia, homines ametis. Hoc si tenueritis, et hanc justitiam feceritis, ut homines etiam vitiosos sanari malitis potius quam damnari, bonum opus in vinea fecistis. Sed exercete vos in hoc, fratres mei.

see, and do not see the beam in your own eye? Hypocrite, cast out first the beam from your own eye, and then you will see to cast out the mote from your brother's eye (Matt. 7:3–5). Anger is a mote; hatred is a beam. But you nourish the mote, and it becomes a beam: anger grown old becomes hatred, a mote nourished becomes a beam. So, that the mote may not become a beam, let not the sun go down upon your wrath (Eph. 4:26). You see, you feel yourself livid with hatred, and you reprove one who is angry? Take away the hatred, and you reprove rightly. Anger is in his eye, in yours a beam. For if you hate, how do you see what you would pull out? There is a beam in your own eye. Why is there a beam in your own eye? Because you made light of the mote when it sprang up there. You slept with it, you rose with it: you cultivated it within yourself, you watered it with false suspicions, you nourished it by believing the words of flatterers and of those who brought you evil words about your friend. You did not pull out the mote by your diligence; you made a beam. Take the beam out of your own eye; do not hate your brother. Are you terrified, or are you not terrified? I say to you, Do not hate; you are unconcerned: and you answer me, and you say to me, What is it to hate? And what evil is there in a man hating his enemy? You hate your brother: but if you make light of hatred, hear what you do not heed: Whoever hates his brother is a murderer (1 John 3:15). Whoever hates is a murderer. Can you now say, What has it to do with me, that I should be a murderer? Whoever hates is a murderer. You did not prepare poison, you did not go out with a sword to strike your enemy; you did not procure an agent for the crime, nor a place, nor a time; lastly, you did not commit the crime itself: you only hated, and you killed yourself before you killed him. Learn therefore justice, that you may hate nothing but vices, and love men. If you hold to this, and practise this justice, so as to prefer that even vicious men be healed rather than condemned, you have done a good work in the vineyard. But exercise yourselves in this, my brothers.

CAPUT VIII. — 8. Debitorum dimissio. Ecce post sermonem fit missa cathecumenis: manebunt fideles, venietur ad locum orationis. Scitis quo accessuri sumus, quid prius Deo dicturi sumus? Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12). Agite ut dimittatis, agite. Venietis enim ad verba ista orationis: quomodo ea dicitis? quomodo non dicitis? Postremo interrogo: Dicitis, an non dicitis? Odisti, et dicis? Respondebis mihi, Ego non dico. Oras, et non dicis? odisti, et dicis? oras, et non dicis? Cito respondeo. Ergo si dicis, mentiris: si non dicis, nihil mereris. Observa te, attende te: modo es oraturus, dimitte ex toto corde. Litigare vis cum inimico tuo, prius litiga cum corde tuo. Litiga, inquam, litiga cum corde tuo. Dic cordi tuo, Noli odisse. Illud autem cor tuum, animus tuus odit adhuc: dic animo, Noli odisse. Quomodo orabo, quomodo dicam, Dimitte nobis debita nostra? Possum quidem hoc dicere, sed quod sequitur quomodo dicam? Sicut et nos. Quid? Sicut et nos dimittimus. Ubi est fides? Fac quod dicis, Sicut et nos.

Chapter VIII. — 8. The forgiveness of debts. See, after the sermon the dismissal of the catechumens takes place: the faithful will remain, and we shall come to the place of prayer. Do you know what we are about to approach, what we are going to say first to God? Forgive us our debts, as we also forgive our debtors (Matt. 6:12). See to it that you forgive, see to it. For you will come to these words of the prayer: how do you say them? how do you not say them? Lastly I ask: Do you say them, or do you not say them? You hate, and you say them? You will answer me, I do not say them. You pray, and do not say them? you hate, and you say them? you pray, and do not say them? I answer quickly. So if you say them, you lie; if you do not say them, you merit nothing. Watch yourself, attend to yourself: you are just about to pray; forgive from your whole heart. You want to quarrel with your enemy; quarrel first with your heart. Quarrel, I say, quarrel with your heart. Say to your heart, Do not hate. But that heart of yours, your mind, still hates: say to your mind, Do not hate. How shall I pray, how shall I say, Forgive us our debts? I can indeed say this, but what follows, how shall I say it? As we also. What? As we also forgive. Where is faith? Do what you say, As we also.

9. Exemplum Christi. Sed non vult dimittere

9. The example of Christ. But he does not want to forgive

Editors' notes and page, col. 324

Footnotes

(1) ‹anchor: not visible› · call in col 324

Sic Mss. Editi vero, et securus eris.

So the manuscripts. But the printed editions have, and you will be secure.

(printed under page 168)

(2) ‹anchor: non ministrum› · call in col 324

Sic Mss. At editi, ministerium.

So the manuscripts. But the printed editions have ministerium (service).

(printed under page 168)

(3) ‹anchor: dic animo› · call in col 324

Colbertinus Ms., amicus tuus adhuc odit. Dic animae tuae, etc.

The Colbert manuscript has, your friend still hates. Say to your soul, etc.

(printed under page 168)

Page

running head: AUGUSTINI EPISCOPI 324
marginal letters: (none)
old-edition numerals: (none)

PL 38:325

anima tua, et contristatur, quia dicis ei, Noli odisse. Responde illi, Quare tristis es anima mea, et quare conturbas me? Quare tristis es? Noli odisse, ne perdas me. Quare conturbas me? Spera in Deum (Psal. XLI, 6). Langues, anhelas, aegritudine sauciaris; non potes tibi tollere odium. Spera in Deum, medicus est; pro te pependit in ligno, et nondum est vindicatus. Quid vis vindicari? Ideo enim odisti, ut vindiceris. Vide pendentem Dominum tuum, vide pendentem, et tibi de ligno tanquam de tribunali praecipientem. Vide pendentem, et tibi languenti de suo sanguine medicamentum facientem. Vide pendentem, si vindicari vis. Vindicari vis; vide pendentem, audi precantem, Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34).

your soul, and it is saddened, because you say to it, Do not hate. Answer it, Why are you sad, my soul, and why do you trouble me? Why are you sad? Do not hate, do not destroy me. Why do you trouble me? Hope in God (Ps. 41:6). You are sick, you are gasping, you are wounded with illness; you cannot take hatred away from yourself. Hope in God, He is a physician; for you He hung on the wood, and He is not yet avenged. Why do you wish to be avenged? For you have hated precisely so that you may be avenged. See your Lord hanging, see Him hanging, and from the wood as from a judgement seat giving commands to you. See Him hanging, and making for you in your sickness a medicine from His own blood. See Him hanging, if you wish to be avenged. You wish to be avenged; see Him hanging, hear Him praying, Father, forgive them, for they do not know what they are doing (Luke 23:34).

CAPUT IX. — 10. Stephani charitas erga lapidatores suos. Saevit et diligit. Sed potuit hoc facere, dicis mihi: ego non possum. Ego enim homo sum, ille Deus: homo ego, homo ille Deus homo. Deus ergo utquid homo, si non corrigitur homo? Sed ecce tibi loquor: o homo, multum est ad te imitari Dominum tuum, attende Stephanum conservum tuum. Certe Stephanus sanctus, homo erat, an Deus? Homo erat. Plane homo erat: hoc erat quod tu. Sed quod fecit, nonnisi donante illo, quem rogas et tu. Vide tamen quid fecerit. Loquebatur Judaeis, saeviebat et diligebat. Utrumque ostendere debeo, quia dixi, Saeviebat; dixi, Et diligebat: utrumque debeo demonstrare, et saevientem, et diligentem. Audi saevientem: Dura cervice. Verba sunt sancti Stephani, quando Judaeos alloquebatur: Dura cervice, et incircumcisi corde et auribus, vos semper Spiritui sancto restitistis. Quem Prophetarum non occiderunt patres vestri? Audisti saevientem: alterum debeo, audi et diligentem. Irati illi facti, et gravius inardescentes, et mala pro bonis reddentes, ad lapides cucurrerunt, Dei famulum lapidare coeperunt. Hic proba, sancte Stephane, dilectionem tuam; hic, hic te videamus, hic spectemus, ⟨h⟩ic victorem diaboli triumphatoremque cernamus. Audivimus saevientem adversus tacentes, videamus si diligis saevientes: saeviebas adversus tacentes, videamus si diligis lapidantes. Si enim odisti, et odisse potuisti, nunc est tempus quando lapidaris, tunc maxime odisse debes. Videamus si reddis duritiam cordis lapidibus duris, lapidibus qui te lapidant. Lapides enim mittunt lapides, dura duri. Qui in lapide Legem acceperunt, lapides mittunt.

Chapter IX. — 10. The charity of Stephen towards those who stoned him. He rages and he loves. But He was able to do this, you tell me: I am not able. For I am a man, He is God: I am a man, He is a man, God-man. Why then was God a man, if man is not corrected? But see, I say to you: O man, it is too much for you to imitate your Lord; look at Stephen, your fellow servant. Surely the holy Stephen was a man, or was he God? He was a man. Plainly he was a man: he was what you are. But what he did, he did only by the gift of Him Whom you too ask. See, however, what he did. He was speaking to the Jews; he was raging and he was loving. I must show both, because I said, He was raging; I said, And he was loving: I must demonstrate both, him raging and him loving. Hear him raging: Stiff-necked. These are the words of holy Stephen, when he was addressing the Jews: Stiff-necked, and uncircumcised in heart and ears, you have always resisted the Holy Spirit. Which of the Prophets did your fathers not kill? You have heard him raging: I owe you the other; hear him loving too. They became angry, and burning more fiercely, and returning evil for good, they ran to stones and began to stone the servant of God. Here prove your love, holy Stephen; here, here let us see you, here let us behold you, here let us discern the victor over the devil and the one who triumphs over him. We have heard you raging against those who were silent; let us see whether you love those who rage: you were raging against those who were silent; let us see whether you love those who stone you. For if you have hated, and have been able to hate, now is the time, when you are being stoned; then above all you ought to hate. Let us see whether you repay hardness of heart to the hard stones, to the stones that stone you. For stones throw stones, hard ones throw hard things. Those who received the Law on stone throw stones.

CAPUT X. — 11. Genu fixo orat pro inimicis. Videamus, charissimi, videamus, spectemus magnum spectaculum: spectemus et diei crastino proponendum. Videamus. Ecce Stephanus lapidatur, sit constitutus quasi ante oculos nostros. Eia membrum Christi, eia athleta Christi, inspice illum qui pro te pependit in ligno. Crucifigebatur ille, tu lapidaris. Ille dixit: Pater, ignosce illis, quia nesciunt quid faciunt. Tu quid dicis, audiam. Videam te, ne forte possim imitari vel te. Primo beatus Stephanus stans oravit

Chapter X. — 11. With bended knee he prays for his enemies. Let us see, dearly beloved, let us see, let us behold a great spectacle: let us behold what is also to be set forth for tomorrow's day. Let us see. Behold, Stephen is being stoned; let him be set as it were before our eyes. Come, member of Christ, come, athlete of Christ, look upon Him Who hung for you on the wood. He was being crucified, you are being stoned. He said: Father, forgive them, for they do not know what they are doing. What do you say? Let me hear. Let me see you, in case perhaps I may be able to imitate at least you. First the blessed Stephen, standing, prayed

Editors' notes and page, col. 325

Footnotes

(1) ‹anchor: spectaculum: spectemus› · call in col 325

Hoc loco Am. Er. et Colbertinus Ms., exspectemus.

At this place Am., Er. and the Colbert manuscript have exspectemus (let us await).

(printed under page 169)

(2) ‹anchor: imitari vel te› · call in col 325

Am. Er. et Mss.: Videam, teneam: forte possum imitari vel te.

Am., Er. and the manuscripts: Let me see, let me hold fast: perhaps I can imitate even you.

(*) ‹anchor: not visible (sermon title)› · call in col 326 Collatus est ad duos cl. ad duos gr. ad rm. v. Am. Er. Ulim. Par. et Lov.

It has been collated with two cl., two gr., with rm., v., Am., Er., Ulim., Par. and Lov.

(printed under page 169)