PL 38 · cols. 393–400

Augustine, Sermones 52-58 (Classis I, de Scripturis: de Evangelio Matthaei)

Sermon LVIII

nos Dominus Christus, et vix illic invenitur una quae sonet de pane quotidiano: ut omnia quae cogitamus, propter vitam futuram cogitemus. Quid enim timemus ne non nobis exhibeat ille qui promisit, et dixit: Quaerite primum regnum et justitiam Dei, et haec omnia apponentur vobis? Novit enim Pater vester, quia ista necessaria sunt vobis, priusquam petatis ab eo. Quaerite primum regnum et justitiam Dei, et haec omnia apponentur vobis (Matth. VI, 33, 32, 8). Nam multi etiam fame tentati sunt, et aurum inventi, et a Deo non deserti. Perirent fame, si desereret cor eorum panis interior quotidianus. Ipsum maxime esuriamus. Beati enim qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Id. V, 6). Potest autem infirmitatem nostram misericorditer intueri, et videre nos, quomodo dictum est: Memento quia pulvis sumus (Psal. CII, 14). Qui de pulvere hominem fecit et animavit, pro isto figmento Unicum ad mortem dedit. Quantum nos amet, quis potest explicare, quis potest saltem digne cogitare?

us, the Lord Christ, and scarcely is one [petition] found there that speaks of daily bread: so that all that we think of, we may think of for the sake of the life to come. For why do we fear that He will not provide for us, He Who promised and said: Seek first the kingdom and justice of God, and all these things shall be added to you? For your Father knows that these things are necessary for you, before you ask Him. Seek first the kingdom and justice of God, and all these things shall be added to you (Matt. 6:33, 32, 8). For many have even been tried by hunger, and been found to be gold, and were not deserted by God. They would perish of hunger, if the inner daily bread deserted their heart. Let us hunger for that above all. For blessed are they who hunger and thirst for justice, for they shall be filled (Matt. 5:6). And He can look mercifully upon our infirmity and see us, as it has been said: Remember that we are dust (Ps. 102:14). He Who made man from dust and gave him life, for this His handiwork gave His Only One to death. How much He loves us, who can explain, who can even worthily conceive?

SERMO LVIII. Item in Matthaei caput VI, 9-13, de oratione Dominica, ad Competentes.

Sermon 58. Again on Matthew, chapter 6:9-13, on the Lord's Prayer, to the Competentes.

CAPUT PRIMUM. — 1. Symbolum et Dominica oratio. Symbolum reddidistis, quo breviter comprehensa continetur fides. Jam et antea dixi vobis, quod ait apostolus Paulus, Quomodo invocabunt, in quem non crediderunt (Rom. X, 14)? Quia ergo quomodo credatur in Deum, et accepistis, et tenuistis, et reddidistis: accipite hodie quomodo invocetur Deus. Ipse Filius sicut audistis, cum Evangilium legeretur, docuit discipulos suos et fideles suos hanc Orationem. Spem habemus obtinendae causae nostrae, quando talis jurisperitus nobis Preces dictavit. Assessor Patris, sicut confessi estis, qui sedet ad dexteram Patris: ipse est advocatus noster, qui futurus est judex noster. Inde enim venturus est judicare vivos et mortuos. Tenete ergo et hanc Orationem, quam reddituri estis ad octo dies. Quicumque autem vestrum non bene Symbolum reddiderunt, habent spatium, teneant: quia die sabbati audientibus omnibus qui aderunt reddituri estis, die sabbati novissimo, quo die baptizandi estis. Ad octo autem dies ab hodierno die reddituri estis hanc Orationem, quam hodie accepistis.

Chapter I. — 1. The Creed and the Lord's Prayer. You have given back the Creed, in which the faith is contained, briefly comprehended. Already before now I told you what the apostle Paul says: How shall they call upon Him in Whom they have not believed (Rom. 10:14)? Since, then, you have received, and held, and given back how God is to be believed in, receive today how God is to be called upon. The Son Himself, as you heard when the Gospel was being read, taught His disciples and His faithful this Prayer. We have hope of winning our case, since such a lawyer has dictated our Petitions to us. The Assessor of the Father, as you have confessed, Who sits at the right hand of the Father: He is our advocate, Who is to be our judge. For from thence He is to come to judge the living and the dead. Hold fast, then, this Prayer also, which you are to give back in eight days. And whoever of you have not given back the Creed well have time; let them hold it fast: for on the sabbath day, in the hearing of all who will be present, you are to give it back, on the last sabbath day, the day on which you are to be baptized. But in eight days from today you are to give back this Prayer, which you have received today.

CAPUT II. — 2. Omnium unus pater. Cujus caput est, Pater noster, qui es in coelis. Invenimus Patrem in coelis: attendamus quemadmodum vivamus in terris. Sic enim debet vivere, qui invenit talem Patrem, ut dignus sit venire ad ejus haereditatem. Dicimus autem communiter, Pater noster. Quanta dignatio? Hoc dicit imperator, hoc dicit mendicus; hoc dicit servus, hoc dicit dominus ejus. Simul dicunt, Pater noster, qui es in coelis. Intelligunt ergo se esse fratres, quando unum habent Patrem. Sed non dedignetur fratrem habere servum suum dominus ejus, quem fratrem voluit habere Dominus Christus.

Chapter II. — 2. Of all, one father. Whose opening is, Our Father, Who art in heaven. We have found a Father in heaven: let us attend to how we live on earth. For he who has found such a Father ought so to live that he may be worthy to come to His inheritance. And we say in common, Our Father. How great a condescension? The emperor says this, the beggar says this; the slave says this, his master says this. Together they say, Our Father, Who art in heaven. They understand, therefore, that they are brothers, since they have one Father. But let not his master disdain to have as a brother his slave, whom the Lord Christ has willed to have as a brother.

Editors' notes and page, col. 393

Footnotes

(*) ‹anchor: not visible (sermon heading)› · call in col 393 Ad duos cl. gr. r. rm. v. Am. Er. Par. Lov. emendatus.

Emended against two cl., gr., r., rm., v. [manuscripts], and Am. [Amerbach], Er. [Erasmus], Par. [Paris], Lov. [Louvain editions].

(printed under page 203)

(a) ‹anchor: not visible (sermon heading)› · call in col 393

Alias, 42 inter Homilias 50.

Elsewhere, 42 among the Fifty Homilies.

(printed under page 203)

Page

running head: 393 SERMO LVIII. (right-hand part cut off at image edge)
marginal letters: (none)
old-edition numerals: (none)
other: misprint kept as printed in the source: Evangilium (for Evangelium), in CAPUT PRIMUM, 1 (listed by Q1b)

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3. Prima et secunda petitio. — Sanctificetur nomen tuum, dicimus, Veniat regnum tuum. Sanctificatio nominis Dei est, qua efficimur nos sancti. Nam nomen ejus semper est sanctum. Optamus etiam venire regnum ejus: veniet, et si nolumus; sed optare et orare ut veniat regnum ejus, nihil est aliud quam optare ab illo, ut dignos nos faciat regno suo, ne forte, quod absit, veniat, et non nobis veniat. Multis enim non est venturum, quod tamen venturum est. Eis enim venturum est, quibus dicetur, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Illis non veniet quibus dicetur. Discedite a me, maledicti, in ignem aeternum (Matth. XXV, 34, 41). Cum ergo dicimus, Veniat regnum tuum, oramus ut nobis veniat. Quid est, ut nobis veniat? Ut bonos nos inveniat. Hoc ergo oramus, ut bonos nos faciat: tunc enim nobis veniet regnum ejus.

3. The first and second petition. — We say, Hallowed be Thy name; Thy kingdom come. The hallowing of God's name is that by which we ourselves are made holy. For His name is always holy. We also desire His kingdom to come: it will come even if we do not wish it; but to desire and to pray that His kingdom may come is nothing other than to desire of Him that He make us worthy of His kingdom, lest perhaps, which God forbid, it should come and not come to us. For to many it is not going to come, though it is nevertheless going to come. For it is going to come to those to whom it will be said, Come, blessed of My Father, receive the kingdom which has been prepared for you from the origin of the world. It will not come to those to whom it will be said, Depart from Me, accursed ones, into the eternal fire (Matt. 25:34, 41). When therefore we say, Thy kingdom come, we pray that it may come to us. What does "that it may come to us" mean? That it may find us good. This therefore is what we pray, that He may make us good: for then His kingdom will come to us.

CAPUT III. — 4. Tertia petitio Hujus petitionis interpretatio triplex. Addimus, Fiat voluntas tua, sicut in coelo, ita et in terra. Serviunt tibi Angeli in coelo, nos serviamus tibi in terra. Non te offendunt Angeli in coelo, non te offendamus in terra. Quomodo illi faciunt voluntatem tuam, sic faciamus et nos. Et hic quid oramus, nisi ut boni simus? Quando enim facimus voluntatem Dei (nam ipse sine dubio facit suam), tunc fit voluntas ejus in nobis Et aliter bene intelligimus, Fiat voluntas tua, sicut in coelo, ita et in terra. Accipimus praeceptum Dei, et placet nobis, placet menti nostrae. Condelectamur enim legi Dei secundum interiorem hominem (Rom. VII, 22). Tunc fit voluntas ejus in coelo. Coelo enim comparatur spiritus noster, terrae autem caro nostra. Quid est ergo, Fiat voluntas tua, sicut in coelo, ita et in terra. Ut quomodo menti nostrae placet tua jussio, sic ei consentiat caro nostra; et tollatur rixa illa de medio, quae describitur ab Apostolo: Caro enim concupiscit adversus spiritum, spiritus autem adversus carnem (Galat. V, 17). Quando contra carnem concupiscit spiritus, jam facta est voluntas ejus in coelo: quando contra spiritum non concupiscit caro, jam facta est voluntas ejus in terra. Erit autem plena concordia, quando ipse voluerit: sit mundo pugna, ut possit esse victoria. Etiam sic bene intelligi potest, Fiat voluntas tua, sicut in coelo, ita et in terra: ut coelum ponamus Ecclesiam, quia portat Deum; terram autem infideles, quibus dictum est, Terra es, et in terram ibis (Gen. III, 19). Quando ergo oramus pro inimicis nostris, inimicis Ecclesiae, inimicis nomini Christiano, hoc oramus, ut fiat voluntas ejus, sicut in coelo, ita et in terra, id est, sicut in tuis fidelibus, sic et in tuis blasphematoribus; ut omnes coelum fiant.

Chapter III. — 4. The third petition. A threefold interpretation of this petition. We add, Thy will be done, as in heaven, so also on earth. The angels serve Thee in heaven; let us serve Thee on earth. The angels do not offend Thee in heaven; let us not offend Thee on earth. As they do Thy will, so let us also do it. And here what do we pray for, but that we may be good? For when we do the will of God (for He without doubt does His own), then His will is done in us. And in another way we rightly understand, Thy will be done, as in heaven, so also on earth. We receive the commandment of God, and it pleases us, it pleases our mind. For we delight in the law of God according to the inner man (Rom. 7:22). Then His will is done in heaven. For our spirit is compared to heaven, and our flesh to earth. What then does Thy will be done, as in heaven, so also on earth mean? That, as Thy command pleases our mind, so our flesh may consent to it; and that that strife may be taken out of the way which is described by the Apostle: For the flesh lusts against the spirit, and the spirit against the flesh (Gal. 5:17). When the spirit lusts against the flesh, His will has already been done in heaven: when the flesh does not lust against the spirit, His will has already been done on earth. But there will be full concord when He Himself wills: for now let there be a fight, so that there may be victory. It can also rightly be understood in this way, Thy will be done, as in heaven, so also on earth: that we take the Church as heaven, because it bears God; and as earth the unbelievers, to whom it was said, Earth you are, and into earth you shall go (Gen. 3:19). When therefore we pray for our enemies, the enemies of the Church, the enemies of the Christian name, this is what we pray, that His will be done, as in heaven, so also on earth, that is, as in Thy faithful, so also in Thy blasphemers; that all may become heaven.

CAPUT IV. — 5. Quarta petitio. Quotidianus panis,

Chapter IV. — 5. The fourth petition. Daily bread,

Editors' notes and page, col. 394

Footnotes

(1) ‹anchor: placet menti nostrae› · call in col 394

Sic Mss. At editi, et placeat nobis, placeat menti nostrae.

So the manuscripts. But the printed editions: "and let it please us, let it please our mind."

(printed under page 203)

(2) ‹anchor: ejus in terra› · call in col 394

Mss., Quando caro concupiscit adversus spiritum, nondum est facta voluntas ejus in terra : quando contra carnem concupiscit spiritus, jam facta est voluntas ejus in coelo. Erit autem, etc.

The manuscripts: "When the flesh lusts against the spirit, His will has not yet been done on earth; when the spirit lusts against the flesh, His will has already been done in heaven. But there will be, etc."

(printed under page 203)

Misprints kept as printed

- mundo (in "sit mundo pugna"): the sense wants modo, and the English follows modo. (listed by QA Q4) - punctuation as printed: a full stop after "quibus dicetur" before "Discedite" (a comma is wanted); no stop visible after "Tertia petitio" or after "in nobis" before "Et aliter"; a full stop, not a question mark, after "ita et in terra" before "Ut quomodo". The English is punctuated by the sense. (listed by QA Q4)

PL 38:395

victus, Eucharistia. Verbum Dei. Sequitur, Panem nostrum quotidianum da nobis hodie. Potest simpliciter accipi orationem istam nos fundere pro victu quotidiano, ut abundet nobis; et si non abundat, non desit nobis. Quotidianum autem dixit, quamdiu hodie vocatur (Hebr. III, 13). Quotidie vivimus, quotidie surgimus, quotidie saturamur, quotidie esurimus. Det nobis panem quotidianum. Quare non dixit et tegumentum? Victus enim noster in cibo est et potu, tegumentum in vestitu et tecto. Nihil homo plus desideret. Quandoquidem dicit Apostolus: Nihil intulimus in hunc mundum; sed nec auferre aliquid possumus: victum et tegumentum habentes, his contenti simus (I Tim. VI, 7 et 8). Pereat avaritia, et dives est natura. Ergo si ad quotidianum victum pertinet, quia et hoc bene intelligitur, quod dicimus, Panem notrum quotidianum da nobis hodie; non miremur, si nominato pane et caetera necessaria intelligantur. Quomodo quando Joseph invitavit fratres suos: Homines illi, inquit, hodie mecum manducabunt panem (Gen. XLIII, 16). Quare panem solum manducaturi erant? Sed a solo pane intellecta sunt caetera. Sic quando rogamus panem quotidianum, quidquid nobis propter carnem nostram in terra necessarium est, postulamus. Sed quid ait Dominus Jesus? Quaerite primum regnum Dei et justitiam, et haec omnia apponentur vobis (Matth. VI, 33). Intelligitur etiam hoc valde bene, Panem nostrum quotidianum da nobis hodie, Eucharistiam tuam, quotidianum cibum. Norunt enim fideles quid accipiant, et bonum est eis accipere panem quotidianum huic tempori necessarium. Pro se rogant, ut boni fiant, ut in bonitate et fide et vita bona perseverent. Hoc optant, hoc orant: quia si non perseveraverint in vita bona, separabuntur ab illo pane. Ergo, Panem nostrum quotidianum da nobis hodie, quid est? Sic vivamus, ut ab altari tuo non separemur. Et verbum Dei quod quotidie vobis aperitur, et quodam modo frangitur, panis quotidianus est. Et quomodo illum panem ventres, sic istum esuriunt mentes. Et hunc ergo petimus simpliciter, et quidquid animae nostrae et carni nostrae in hac vita necessarium est, quotidiano pane concluditur.

sustenance, the Eucharist, the Word of God. There follows, Give us this day our daily bread. It can be understood simply that we pour out this prayer for our daily sustenance, that it may abound for us; and if it does not abound, that it may not be lacking to us. He said "daily", moreover, for as long as it is called "today" (Heb. 3:13). Daily we live, daily we rise, daily we are filled, daily we are hungry. May He give us daily bread. Why did He not also say "covering"? For our sustenance is in food and drink, our covering in clothing and roof. Let a man desire nothing more. Since the Apostle says: We brought nothing into this world; nor indeed can we carry anything away: having sustenance and covering, let us be content with these (1 Tim. 6:7–8). Let avarice perish, and nature is rich. So if what we say, Give us this day our daily bread, refers to daily sustenance, since this too is well understood, let us not wonder if, bread having been named, the other necessities also are understood. Just as when Joseph invited his brothers: These men, he said, will eat bread with me today (Gen. 43:16). Why, were they going to eat bread alone? But by bread alone the other things were understood. So when we ask for daily bread, we ask for whatever is necessary for us on account of our flesh on earth. But what does the Lord Jesus say? Seek first the kingdom of God and justice, and all these things shall be added to you (Matt. 6:33). This too is understood very well, Give us this day our daily bread, [that is] Thy Eucharist, the daily food. For the faithful know what they receive, and it is good for them to receive the daily bread necessary for this time. They ask for themselves, that they may become good, that they may persevere in goodness and faith and good life. This they desire, this they pray for: because if they do not persevere in good life, they will be separated from that bread. So, Give us this day our daily bread, what is it? Let us so live that we may not be separated from Thy altar. And the word of God, which is opened to you daily and in a certain manner broken, is daily bread. And just as bellies hunger for that bread, so minds hunger for this. And so we ask for this too, simply, and whatever is necessary for our soul and our flesh in this life is comprised in daily bread.

CAPUT V. — 6. Quinta petitio. — Dimitte nobis debita nostra, dicimus, et dicamus; quia verum dicimus. Quis enim hic vivit in carne, et non habet debita? Quis est homo sic vivens, ut ei non sit ista Oratio necessaria? Inflare se potest, justificare non potest. Bonum est illi ut imitetur Publicanum, nec tumescat sicut Pharis⟨ae⟩us, qui ascendit in templum, et jactavit merita sua, texit vulnera sua. Ille autem scivit quare ascenderit, qui dicebat, Domine, propitius esto mihi peccatori (Luc. XVIII, 10-13). Hoc Dominus Jesus: considerate, fratres mei: hoc Dominus Jesus orare docuit discipulos suos, illos magnos primos Apostolos suos, arietes nostros. Si ergo pro peccatis suis dimittendis arietes orant, agni quid debent facere, de quibus dictum est, Afferte Domino filios arietum (Psal.

Chapter V. — 6. The fifth petition. — Forgive us our debts, we say, and let us say it; for we say what is true. For who lives here in the flesh and has no debts? What man is there living such that this prayer is not necessary for him? He can puff himself up, he cannot justify himself. It is good for him to imitate the publican, and not to swell like the Pharisee, who went up into the temple and boasted of his merits, covered his wounds. But he knew why he had gone up who said, Lord, be merciful to me a sinner (Luke 18:10–13). This the Lord Jesus: consider, my brothers: this the Lord Jesus taught His disciples to pray, those great first Apostles of His, our rams. If then the rams pray for their sins to be forgiven, what ought the lambs to do, of whom it is said, Bring to the Lord the young of rams (Ps.

Editors' notes and page, col. 395

Footnotes

(1) ‹anchor: plus desideret› · call in col 395

Mss., Et nihil homo plus desiderat.

The manuscripts: "And man desires nothing more."

(printed under page 204)

(2) ‹anchor: ut boni fiant› · call in col 395

Sic Mss. Editi autem, ut bona faciant.

So the manuscripts. But the printed editions: "that they may do good things."

(printed under page 204)

Misprints kept as printed

- notrum (in "Panem notrum quotidianum da nobis hodie", the second quotation of the petition in the column): for nostrum, which the English follows. (listed by QA Q6b)

PL 38:396

XXV⟨I⟩II, 1)? Hoc ergo scitis vos in Symbolo reddidisse, quia inter caetera nomina⟨s⟩tis remissionem peccatorum. Remissio peccatorum una est, quae semel datur; alia, quae quotidie datur. Remissio peccatorum una est, quae semel datur in sancto Baptismate; alia, quae quamdiu vivimus hic, datur in Dominica oratione. Propter quod dicimus, Dimitte nobis debita nostra.

28:1)? This, then, you know you have rendered back in the Creed, since among other things you named the remission of sins. There is one remission of sins which is given once; another which is given daily. There is one remission of sins which is given once, in holy Baptism; another which, as long as we live here, is given in the Lord's Prayer. That is why we say, Forgive us our debts.

CAPUT VI. — 7. De eadem petitione. Et induxit nobiscum Deus pactum et placitum, firmumque chirographum, ut dicamus, Sicut et nos dimittimus debitoribus nostris. Qui vult dicere efficaciter, Dimitte nobis debita nostra; dicat veraciter, Sicut et nos dimittimus debitoribus nostris. Si hoc quod est posterius, aut non dicit, aut fallaciter dicit; illud quod prius est, inaniter dicit. Maxime vobis dicimus, Dimittite omnia de cordibus vestris, qui ad sanctum Baptisma acceditis. Et vos, fideles, qui per hanc occasionem auditis hanc Orationem et nostram expositionem, dimittite totum quidquid adversus aliquem habetis de cordibus vestris: ibi dimittite, ubi Deus videt. Aliquando enim home dimittit ore, et tenet corde: dimittit ore propter homines, et tenet corde, non timens oculos Dei. Prorsus dimittite; quidquid est quod usque ad istos dies tenuistis, saltem his diebus dimittite. Non debuit occidere sol super iracundiam vestram, et multi soles transierunt. Transeat aliquando et iracundia vestra, dies magni solis modo celebramus: illius solis de quo dicit Scriptura, Orietur vobis sol justitiae, et sanitas in pennis ejus (Malach. IV, 2). Quid est, in pennis ejus? In protectione ejus. Unde in Psalmo dicitur, Sub umbra alarum tuarum protege me (Psal. XVI, 8). Alii autem, qui in die judicii futuri sunt sero poenitentes, et infructuose dolentes, praedicti a Sapientia, quid tunc dicturi sunt poenitentiam agentes, et prae angustia spiritus gementes? Quid nobis profuit superbia? et divitiarum jactantia quid contulit nobis? Transierunt illa omnia tanquam umbra. Et inter caetera: Ergo erravimus a via veritatis, et justitiae lumen non luxit nobis, et sol non est ortus nobis (Sap. V, 3, 9). Ille sol justis oritur: istum autem solem visibilem facit Deus quotidie oriri super bonos et malos (Matth. V, 45). Ad illum videndum solem justi pertinent: modo in cordibus nostris habitat sol iste per fidem. Si ergo irasceris; ne occidat sol iste in corde tuo super iracundiam tuam: Non occidat sol super iracundiam vestrum (Ephes. IV, 26); ne forte irascaris, et occidat tibi sol justitiae, et in tenebris remaneas.

Chapter VI. — 7. On the same petition. And God has entered with us into a covenant and agreement, and a firm bond, that we should say, As we also forgive our debtors. Whoever wishes to say effectively, Forgive us our debts, let him say truthfully, As we also forgive our debtors. If he either does not say the latter part, or says it deceitfully, he says the former part in vain. Above all we say to you who are approaching holy Baptism: forgive everything from your hearts. And you, the faithful, who on this occasion are hearing this Prayer and our exposition of it, forgive from your hearts whatever you have against anyone: forgive there, where God sees. For sometimes a man forgives with his mouth and holds on in his heart: he forgives with his mouth for the sake of men, and holds on in his heart, not fearing the eyes of God. Forgive completely; whatever you have held on to up to these days, at least in these days forgive it. The sun ought not to have gone down upon your anger, and many suns have passed. Let your anger also pass at last; we are now celebrating the days of the great Sun, that Sun of which Scripture says, The sun of justice shall rise for you, and healing in His wings (Mal. 4:2). What is in His wings? In His protection. Hence it is said in the Psalm, Protect me under the shadow of Thy wings (Ps. 16:8). But others, who on the day of judgement are going to repent too late and grieve fruitlessly, as foretold by Wisdom, what will they say then, doing penance and groaning in anguish of spirit? What has pride profited us? and what has the boasting of riches brought us? All those things have passed away like a shadow. And among other things: Therefore we have strayed from the way of truth, and the light of justice has not shone for us, and the sun has not risen for us (Wis. 5:3, 9). That Sun rises for the just; but this visible sun God makes to rise daily upon the good and the bad (Matt. 5:45). To seeing that Sun the just are destined; for now that Sun dwells in our hearts through faith. If, then, you are angry, let not that Sun set in your heart upon your anger: Let not the sun go down upon your anger (Eph. 4:26); lest perhaps you be angry, and the Sun of justice set for you, and you remain in darkness.

CAPUT VII. — 8. Contra iram et odium. Ne putetis autem quia nihil sit iracundia. Turbatus est, inquit propheta, prae ira oculus meus. Utique cui turbatur oculus, solem videre non potest: et si conatus fuerit videre, poena illi est, non voluptas. Quid est ira? Libido vindictae. Libet hominem vindicari; et nondum est Christus vindicatus, nondum sunt sancti martyres vindicati! Adhuc exspectat patientia Dei, ut convertantur inimici Christi, convertantur martyrum inimici:

Chapter VII. — 8. Against anger and hatred. But do not think that anger is nothing. My eye, says the prophet, is troubled because of anger. Surely one whose eye is troubled cannot see the sun: and if he tries to see it, it is pain to him, not pleasure. What is anger? The lust for vengeance. A man wants to be avenged; and Christ has not yet been avenged, the holy martyrs have not yet been avenged! The patience of God still waits for the enemies of Christ to be converted, for the enemies of the martyrs to be converted.

Editors' notes and page, col. 396

Footnotes

(1) ‹anchor: quidquid est› · call in col 396

Lov., Prorsus dimittite ; quia quod propter homines dimittitur, non apud Deum valet : quod autem propter Deum dimittitur, apud Deum valet, et apud homines prodest. Quod usque ad istos dies, etc. Glossema, quod a caeteris libris abest.

Lov. [the Louvain edition]: "Forgive altogether; for what is forgiven for men's sake does not avail with God; but what is forgiven for God's sake avails with God and profits among men. What up to these days, etc." A gloss, which is absent from the other books.

(printed under page 204)

(2) ‹anchor: sunt sero poenitentes› · call in col 396

Mss., seri poenitentes.

The manuscripts: "late penitents." [reading uncertain in the scan: "seri"]

(printed under page 204)

Misprints kept as printed

- home (in "Aliquando enim home dimittit ore"): for homo, which the English follows. (listed by QA Q7)

PL 38:397

nos qui sumus, ut vindictam quaeramus? Si quaereret illam Deus de nobis, ubi remaneremus? Ille qui nihil nos laesit, non vult se vindicare de nobis: et nos quaerimus vindicari, qui pene quotidie Deum offendimus! Ergo dimittite: dimittite ex corde. Iratus es; noli peccare: Irascimini, et nolite peccare (Psal. IV, 5). Irascimini quasi homines, si vincimini; et nolite peccare, ut iram in corde teneatis (quia si tenetis, contra vos tenetis), ne in illud lumen intretis. Ergo dimittite. Quid est ira? Libido vindictae. Quid est odium? Ira inveterata. Ira inveterata si facta est, jam odium dicitur. Quod videtur confiteri ille, qui cum dixisset, Turbatus est prae ira oculus meus; addidit, Inveteravi in omnibus inimicis meis (Psal. VI, 8). Quod erat ira, cum esset nova, odium factum est; quia in vetustatem conversum est. Ira festuca est, odium trabes est. Aliquando reprehendimus irascentem, et odium tenemus in corde; et dicit nobis Christus, Festucam in oculo fratris tui vides, et trabem in oculo tuo non vides (Matth. VII, 3). Unde crevit festuca, ut trabem faceret? Quia non statim evulsa est. Quia passus es exire et intrare solem toties super iracundiam tuam, fecisti illam veterem; attraxisti malas suspiciones, et rigasti festucam, rigando nutristi, nutriendo trabem fecisti. Expavesce vel quando dicitur, Qui odit fratrem suum, homicida est (I Joan. III, 15). Gladium non eduxisti, non vulnus in carne fecisti, non corpus plaga aliqua trucidasti: cogitatio sola odii in corde tuo est, et teneris homicida; reus es ante oculos Dei. Ille vivit, et tu occidisti. Quantum ad te pertinet, occidisti quem odisti. Emenda te, corrige te. Si in domibus vestris scorpiones essent aut aspides, quantum laboraretis, ut domus vestras purgaretis, et securi habitare possetis? Irascimini, et inveterantur irae in cordibus vestris, fiunt tot odia, tot trabes, tot scorpii, tot serpentes; et domum Dei, cor vestrum, purgare non vultis? Ergo facite quod dictum est, Sicut et nos dimittimus debitoribus nostris: et securi dicite, Dimitte nobis debita nostra. Quia sine debitis in hac terra vivere non potestis. Sed alia sunt illa magna crimina, quae vobis bonum est in Baptismo dimitti, et a quibus semper alieni esse debetis: alia quotidiana peccata, sine quibus hic homo vivere non potest, propter quae necessaria est quotidiana oratio, cum suo pacto, cum suo placito: ut quomodo hilariter dicitur, Dimitte nobis debita nostra; sic veraciter dicatur, Sicut et nos dimittimus debitoribus nostris. Deinde ista diximus de peccatis praeteritis, quid de caetero?

And we: who are we, that we should seek vengeance? If God sought it from us, where would we remain? He who has harmed us in nothing does not wish to avenge Himself on us: and we seek to be avenged, who offend God almost daily! Therefore forgive: forgive from the heart. You are angry; do not sin: Be angry, and do not sin (Ps. 4:5). Be angry as men, if you are overcome; and do not sin, so as to hold anger in the heart (for if you hold it, you hold it against yourselves), lest you enter into that light. Therefore forgive. What is anger? The lust for vengeance. What is hatred? Inveterate anger. If anger has become inveterate, it is then called hatred. This he seems to confess who, when he had said, My eye is troubled because of anger, added, I have grown old among all my enemies (Ps. 6:8). What was anger, when it was new, has become hatred, because it has turned into oldness. Anger is a mote, hatred is a beam. Sometimes we rebuke one who is angry, and we hold hatred in the heart; and Christ says to us, You see the mote in your brother's eye, and you do not see the beam in your own eye (Matt. 7:3). How did the mote grow so as to make a beam? Because it was not pulled out at once. Because you allowed the sun to go out and come in so many times upon your anger, you made it old; you drew in evil suspicions, and you watered the mote; by watering you nourished it, by nourishing it you made a beam. Tremble at least when it is said, Whoever hates his brother is a murderer (1 John 3:15). You have not drawn a sword, you have not made a wound in the flesh, you have not slain a body with any blow: the thought of hatred alone is in your heart, and you are held a murderer; you are guilty before the eyes of God. He lives, and you have killed. As far as it concerns you, you have killed the one whom you hated. Amend yourself, correct yourself. If there were scorpions or asps in your houses, how hard would you labour to cleanse your houses and be able to live in them safely? You are angry, and angers grow old in your hearts, so many hatreds come to be, so many beams, so many scorpions, so many serpents; and you are unwilling to cleanse the house of God, your heart? Therefore do what has been said, As we also forgive our debtors: and say safely, Forgive us our debts. For you cannot live on this earth without debts. But those great crimes, which it is good for you to have forgiven in Baptism, and from which you ought always to be strangers, are one thing; the daily sins, without which a man cannot live here, are another, on account of which daily prayer is necessary, with its own compact, with its own agreement: so that, as Forgive us our debts is said cheerfully, so As we also forgive our debtors may be said truthfully. Then, we have said these things about past sins; what about the rest?

CAPUT VIII. — 9. Concupiscentiae resistendum. — Ne nos inferas in tentationem: dimitte quae fecimus, et da ut alia non committamus. Quicumque enim tentatione vincitur, peccatum ipse committit. Etenim, inquit apostolus Jacobus, Nemo cum tentatur, dicat quoniam a Deo tentatur. Deus enim intentator malorum est: ipse autem neminem tentat. Unusquisque autem

Chapter VIII. — 9. Concupiscence must be resisted. — Lead us not into temptation: forgive what we have done, and grant that we may not commit other things. For whoever is overcome by temptation himself commits sin. For, says the apostle James, Let no one, when he is tempted, say that he is tempted by God. For God is no tempter to evil things: and He Himself tempts no one. But each

Editors' notes and page, col. 397

Footnotes

(1) ‹anchor: contra vos tenetis› · call in col 397

Er. omittit verba hic parenthesi inclusa. M.

Er. [Erasmus] omits the words here enclosed in parenthesis. M.

(printed under page 205)

(2) ‹anchor: lumen intretis› · call in col 397

Lov., ne illud lumen irritetis ; dissentientibus editis aliis et Mss.

Lov. [the Louvain edition]: "lest you provoke that light"; the other printed editions and the manuscripts disagreeing.

(printed under page 205)

(3) ‹anchor: et da ut› · call in col 397

Mss. non habent, da ut.

The manuscripts do not have "grant that."

(printed under page 205)

Page

running head: 397 SERMO LVIII. (right part of head cut off at image edge)
marginal letters: (none visible)
old-edition numerals: (none)
other: the word autem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 398

PL 38:398

tentatur a concupiscentia sua abstractus et illectus. Deinde concupiscentia cum conceperit, parit peccatum: peccatum vero cum consummatum fuerit, generat mortem (Jacobi I, 13-15). Ergo ne abstraharis a concupiscentia: noli consentire concupiscentiae tuae. Non est unde concipiat, nisi de te. Consensisti: quasi concubuisti in corde tuo. Surrexit concupiscentia: nega te illi, noli eam sequi. Illicita est, lasciva est, turpis est, alienat te a Deo. Noli dare consensionis amplexum, ne plangas partum: quia si consenseris, id est, cum amplexatus fueris, concipit. Cum concupiscentia conceperit, parit peccatum. Nondum times? Peccatum generat mortem: vel mortem time. Si peccatum non times, time quo perducit peccatum. Dulce est peccatum: sed amara est mors. Ipsa est infelicitas hominum: propter quod peccant, morientes hic dimittunt, et ipsa peccata secum portant. Peccas propter pecuniam, hic dimittenda est: peccas propter villam, hic dimittenda est: peccas propter mulierem, hic dimittenda est: et quidquid est propter quod peccas, quando oculos in mortem clauseris, hic dimittis, et ipsum peccatum quod committis tecum portas.

one is tempted by his own concupiscence, being drawn away and enticed. Then concupiscence, when it has conceived, brings forth sin; but sin, when it has been completed, begets death (Jas. 1:13–15). Therefore, lest you be drawn away by concupiscence, do not consent to your concupiscence. It has nothing from which to conceive except from you. You have consented: you have, as it were, lain with it in your heart. Concupiscence has risen up: deny yourself to it, do not follow it. It is unlawful, it is wanton, it is shameful, it estranges you from God. Do not give it the embrace of consent, lest you lament the offspring: for if you consent, that is, when you have embraced it, it conceives. When concupiscence has conceived, it brings forth sin. Are you not yet afraid? Sin begets death: fear death at least. If you do not fear sin, fear that to which sin leads. Sin is sweet, but death is bitter. This is the wretchedness of men: the things for the sake of which they sin they leave here when they die, and the sins themselves they carry with them. You sin for the sake of money: it must be left here. You sin for the sake of an estate: it must be left here. You sin for the sake of a woman: she must be left here. And whatever it is for the sake of which you sin, when you have closed your eyes in death, you leave it here, and the very sin which you commit you carry with you.

CAPUT IX.—10. Peccata minuta non contemnenda. Alae duae orationis geminae eleemosynae. Dimittantur peccata: dimittantur praeterita, cessent futura. Sed non potes hic vivere sine ipsis: vel minora vel minuta sint, vel levia sint. Sed ipsa levia et minuta non contemnantur. De minutis guttis flumina implentur. Non contemnantur vel minora. Per angustas rimulas navis insudat aqua, impletur sentina, et si contemnatur sentina, mergitur navis. Sed non cessatur a nautis, ambulant manus: ambulant, ut quotidie sentinae exhauriantur. Sic et tuae manus ambulent, ut quotidie sentines. Quid est, ambulent manus? Dent, fac opera bona, ambulent manus tuae. Frange esurienti panem tuum, et egenum sine tecto induc in domum tuam: si videris nudum, vesti (Isai. LVIII, 7). Fac quantum potes, fac unde potes, fac hilariter, et securus mitte orationem. Habebit alas duas, geminas eleemosynas. Quid est, geminas eleemosynas? Dimittite, et dimittetur vobis: date, et dabitur vobis (Luc. XI, 37, 38). Una eleemosyna est, quae fit de corde, quando fratri tuo dimittis peccatum. Altera eleemosyna est, quae fit de substantia, quando pauperi panem porrigis. Ambas fac, ne sine una ala remaneat oratio tua.

Chapter IX.—10. Small sins are not to be despised. The two wings of prayer, the twin almsgivings. Let sins be forgiven: let past ones be forgiven, let future ones cease. But you cannot live here without them: let them be lesser or small, or let them be light. But let not even these light and small ones be despised. Rivers are filled from small drops. Let not even the lesser ones be despised. Through narrow little cracks water seeps into a ship, the bilge fills, and if the bilge is neglected, the ship sinks. But the sailors do not cease; their hands are moving: they move so that the bilges may be emptied daily. So let your hands too move, that you may bail out your bilge daily. What does "let the hands move" mean? Let them give, do good works, let your hands move. Break your bread to the hungry, and bring the homeless needy into your house; if you see one naked, clothe him (Isa. 58:7). Do as much as you can, do it from what you can, do it cheerfully, and send forth your prayer free from care. It will have two wings, twin almsgivings. What does "twin almsgivings" mean? Forgive, and it will be forgiven you; give, and it will be given to you (Luke 6:37–38). One almsgiving is that which is done from the heart, when you forgive your brother his sin. The other almsgiving is that which is done from one's substance, when you hold out bread to a poor man. Do both, lest your prayer remain without one wing.

11. Liberatio a malo. Ergo cum dixerimus, Ne nos inferas in tentationem; sequitur, Sed libera nos a malo. Qui vult liberari a malo, testatur quia in malo est. Ideo dicit Apostolus, Redimentes tempus, quoniam dies mali sunt (Ephes. V, 16). Sed quis est qui vult vitam, et diligit videre dies bonos? Quando omnis homo in hac carne non habet nisi dies malos; quis non vult? Fac quod sequitur, Cohibe linguam tuam a malo, et labia tua ne loquantur dolum; declina a malo, et fac bonum;

11. Deliverance from evil. Therefore, when we have said, Lead us not into temptation, there follows, But deliver us from evil. He who wishes to be delivered from evil testifies that he is in evil. That is why the Apostle says, Redeeming the time, because the days are evil (Eph. 5:16). But who is he who desires life and loves to see good days? Since every man in this flesh has nothing but evil days, who does not desire it? Do what follows: Keep your tongue from evil, and let your lips not speak deceit; turn aside from evil, and do

Editors' notes and page, col. 398

Footnotes

(1) ‹anchor: sentinae exhauriantur› · call in col 398

Isthaec verba, ambulant, ut quotidie sentinae exhauriantur, absunt a Mss. et ab Am. et Er.

These words, "they move so that the bilges may be emptied daily," are absent from the manuscripts and from Am. [Amerbach] and Er. [Erasmus].

(printed under page 205)

(2) ‹anchor: quotidie sentines› · call in col 398

Am. Er. ut quotidie deficiant sentinae.

Am. [Amerbach], Er. [Erasmus]: "so that the bilges may daily run dry."

(printed under page 205)

(3) ‹anchor: ambulent manus? Dent› · call in col 398

Apud Er. Lugd. Ven. Lov., Da, dent. M.

In Er. [Erasmus], Lugd. [Lyons], Ven. [Venice], Lov. [Louvain]: "Da, dent" ("Give, let them give"). M. [the anchor word and the note's last word are both faint in the scan; each is read as "dent", the one confirming the other]

(printed under page 205)

Page

running head: SERMO LVIII. 398
marginal letters: (none)
old-edition numerals: (none)
other: the word bonum; was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 399
other: misprint kept as printed in the source: (Luc. XI, 37, 38), for VI, which the English gives; the numeral is faint in the scan (listed by Q1b)

PL 38:399

quaere pacem, et sequere eam (Psal. XXXIII, 13, 14, 15): et caruisti diebus malis, et impletur quod orasti, Libera nos a malo.

good; seek peace, and pursue it (Ps. 33:13–15): and you have been kept from evil days, and what you prayed is fulfilled, Deliver us from evil.

CAPUT X. — 12. Petitionum discrimen. Oratio Dominica quotidie dicitur ad altare. Tres ergo petitiones superiores Sanctificetur nomen tuum, Veniat regnum tuum, Fiat voluntas tua, sicut in coelo, et in terra, aeternae sunt. Quatuor autem sequentes ad istam vitam pertinent. Panem nostrum quotidianum da nobis hodie: numquid quotidie petituri sumus pan⟨e⟩m quotidianum, quando ad illam satietatem venerimus? Dimitte nobis debita nostra: numquid in illo regno dicemus, quando debita non habebimus? Ne nos inferas in tentationem: numquid tunc dicere poterimus, quando nulla erit tentatio? Libera nos a malo: numquid dicemus, quando nullum erit unde liberemur? Quatuor ergo ista propter vitam nostram quotidianam nobis necessaria sunt, tria vero illa propter aeternam. Sed omnia petamus, ut ad illam perveniamus; et hic rogemus ne ab illa separemur. Oratio quotidie dicenda est vobis, cum baptizati fueritis. In ecclesia enim ad altare Dei quotidie dicitur ista Dominica oratio, et audiunt illam fideles. Non ergo timemus, ne minus diligenter eam teneatis: quia et si quis vestrum non poterit tenere perfecte, audiendo quotidie tenebit.

Chapter X. — 12. The distinction between the petitions. The Lord's Prayer is said daily at the altar. So the three earlier petitions, Hallowed be Thy name, Thy kingdom come, Thy will be done, as in heaven, so also on earth, are eternal. But the four that follow pertain to this life. Give us this day our daily bread: shall we ask every day for daily bread when we have come to that fullness? Forgive us our debts: shall we say this in that kingdom, when we shall have no debts? Lead us not into temptation: shall we be able to say this then, when there will be no temptation? Deliver us from evil: shall we say it when there will be nothing from which we are to be delivered? These four, then, are necessary to us on account of our daily life, but those three on account of the eternal. But let us ask for all of them, that we may attain to that life; and here let us ask that we may not be separated from it. The Prayer is to be said daily by you once you have been baptized. For in the church this Lord's Prayer is said daily at the altar of God, and the faithful hear it. So we are not afraid that you will hold it less carefully: for even if any of you cannot hold it perfectly, he will hold it by hearing it daily.

CAPUT XI. — 13. Symbolum memoria tenendum. Tanquam speculum quotidie inspiciatur. Ideo die sabba⟨t⟩i, quando vigilaturi sumus in Dei misericordia, reddituri estis, non Orationem, sed Symbolum. Modo enim nisi teneatis Symbolum, in ecclesia, in populo Symbolum quotidie non auditis. Cum autem tenueritis, ut non obliviscamini, quotidie dicite; quando surgitis, quando vos ad somnum collocatis, reddite Symbolum vestrum, reddite Domino, commemorate vos ipsos, non pigeat repetere. Bona est enim repetitio, ne subrepat oblivio. Ne dicatis: Dixi heri, dixi hodie, quotidie dico, teneo illud bene. Commemora fidem tuam, inspice te: sit tanquam speculum tibi Symbolum tuum. Ibi te vide, si credis omnia quae te credere confiteris, et gaude quotidie in fide tua. Sint divitiae tuae, sint quotidiana ista quodam modo indumenta mentis tuae. Numquid non quando surgis vestis te? Sic et commemorando Symbolum tuum vesti animam tuam, ne forte eam nudet oblivio, et remaneas nudus, et fiat quod ait Apostolus, quod absit a te: Si tamen exspoliati, non nudi inveniamur (II Cor. V, 3). Vestiti enim erimus fide nostra; et ipsa fides et tunica est et lorica: tunica, contra confusionem; lorica, contra adversitatem. Cum autem venerimus ad illum locum ubi regnabimus, non opus est ut dicamus Symbolum: Deum videbimus, ipse

Chapter XI. — 13. The Creed is to be held in memory. Let it be looked into daily as a mirror. Therefore on the Sabbath day, when we are to keep vigil in the mercy of God, you will give back, not the Prayer, but the Creed. For now, unless you hold the Creed, you do not hear the Creed daily in church, among the people. But when you have learned it, so that you do not forget it, say it daily; when you rise, when you lay yourselves down to sleep, give back your Creed, give it back to the Lord, remind yourselves, let it not irk you to repeat it. For repetition is good, lest forgetfulness creep in. Do not say: I said it yesterday, I said it today, I say it daily, I hold it well. Call your faith to mind, look into yourself: let your Creed be to you as a mirror. See yourself there, whether you believe all that you profess to believe, and rejoice daily in your faith. Let these be your riches, let these be in a manner the daily garments of your mind. Do you not clothe yourself when you rise? So also, by calling your Creed to mind, clothe your soul, lest perhaps forgetfulness strip it, and you remain naked, and there happen what the Apostle says, which be far from you: If indeed, having been stripped, we are found not naked (2 Cor. 5:3). For we shall be clothed with our faith; and that faith is both tunic and breastplate: a tunic against shame, a breastplate against adversity. But when we have come to that place where we shall reign, there is no need for us to say the Creed: we shall see God,

Editors' notes and page, col. 399

Footnotes

(1) ‹anchor: vitam pertinent› · call in col 399

Omnes Mss., aeterna sunt. Quatuor autem sequentia ad istam vitam pertinent.

All the manuscripts: "are eternal. But the four that follow pertain to this life."

(printed under page 206)

(2) ‹anchor: hic rogemus› · call in col 399

Sic Mss. Editi vero, et hic regamur.

So the manuscripts. But the printed editions: "and that we may be ruled here."

(printed under page 206)

(3) ‹anchor: commemorate vos ipsos› · call in col 399

Germanensis Ms., commemorate apud vos ipsos.

The Saint-Germain manuscript: "call it to mind within yourselves."

(printed under page 206)

(4) ‹anchor: Si tamen exspoliati› · call in col 399

Editi : si tamen vestiti ; juxta graecum, endusamenoi. At omnes Mss., si tamen exspoliati ; quasi graecus habuerit ecdusamenoi. Sic Tertullianus de Resurrectione carnis, cap. 42 : « Si quidem exuti non nudi inveniamur. » Et contra Marcionem, lib. 5, cap. 12, legit : « Si quidem et despoliati, » etc. Hanc in Apostolo varietatem lectionis annotavit ejus Commentator inter Ambrosii opera.

The printed editions: "if indeed clothed," according to the Greek, endusamenoi. But all the manuscripts: "if indeed unclothed," as though the Greek had ecdusamenoi. So Tertullian, On the Resurrection of the Flesh, ch. 42: "If indeed, having been stripped, we be not found naked." And in Against Marcion, bk. 5, ch. 12, he reads: "If indeed also despoiled," etc. This variety of reading in the Apostle was noted by his Commentator among the works of Ambrose. [the first chapter number is faint in the scan: read as 42, possibly 12]

(printed under page 206)

Footnotes

(1) ‹anchor: merces erit› · call in col 400

Sic Am. Er. et aliquot Mss. Alii vero, ipse Deus nobis visio erit, hujus merces erit. Editio autem Lov., ipse Deus nobis visio erit, fideique merces erit Deus noster. Conversi ad Dominum, etc.

So Am. [Amerbach], Er. [Erasmus] and some manuscripts. But others: "God Himself will be our vision, He will be the reward of this." The Lov. [Louvain] edition, however: "God Himself will be our vision, and our God will be the reward of faith. Turning to the Lord, etc."

(printed under page 206)

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running head: UGUSTINI EPISCOPI 400 (left part of head cut off at image edge)
marginal letters: (none)
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other: the column continues with SERMO LIX. (another unit); not set here; the foot notes 2, 3, (*) and (a) printed under page 206 are called in Sermo LIX and belong to that unit (PL038/sermones_059_070), so they are not set here (removed by QA Q1c, 2026-10-12); the English of col 399 ends with a stray pronoun standing for the last source word of that column (ipse), which is now carried at the head of col 400's English: the trailing pronoun at the end of parts/c399_a.md is to be dropped so the English reads whole across the break (noted by QA Q1c, not written there)