Migne Reading Room
PL 38 · cols. 400–408
Augustine, Sermones 59-70 (Classis I, de Scripturis: de Evangelio Matthaei)
Sermons LIX–LX
SERMO LIX. Item in Matthaei cap. VI, 9-13, de oratione Dominica, ad Competentes.
Sermon 59. Again on Matthew chapter 6:9-13, on the Lord's Prayer, to the Competentes [candidates for baptism].
CAPUT PRIMUM. — 1. Symbolum regula fidei. Reddidistis quod creditis, audite quid oretis. Quoniam invocare non possetis, in quem non credidissetis, Apostolo dicente, Quomodo invocabunt, in quem non crediderunt (Rom. X, 14)? ideo prius Symbolum didicistis, ubi est regula fidei vestrae brevis et grandis: brevis, numero verborum; grandis pondere sententiarum. Oratio autem quam hodie accipitis tenendam, et ad octo dies reddendam, sicut audistis cum Evangelium legeretur, ab ipso Domino dicta est discipulis ipsius, et ab ipsis pervenit ad nos; quoniam in omnem terram exivit sonus eorum (Psal. XVIII, 5).
Chapter One. — 1. The Creed, the rule of faith. You have given back what you believe; hear what you are to pray. Since you could not call upon Him in Whom you had not believed, as the Apostle says, How shall they call upon Him in Whom they have not believed? (Rom. 10:14), therefore you first learned the Creed, in which is the rule of your faith, short and great: short in the number of its words; great in the weight of its meanings. But the Prayer which you receive today, to be held fast and to be given back in eight days' time, was, as you heard when the Gospel was read, spoken by the Lord Himself to His disciples, and from them it has come to us; for their sound has gone out into all the earth (Ps. 18:5).
2. Omnium unus pater. Ergo nolite inhaerere terrenis, qui Patrem invenistis in coelis. Dicturi enim estis, Pater noster, qui es in coelis. Ad magnum genus pertinere coepistis. Sub isto Patre fratres sunt dominus et servus: sub isto Patre fratres sunt imperator et miles: sub isto Patre fratres sunt dives et pauper. Omnes Christiani fideles diversos in terra habent patres, alii nobiles, alii ignobiles: unum vero Patrem invocant, qui est in coelis. Si ibi est Pater noster, ibi nobis praeparatur haereditas. Talis est autem iste Pater, cum quo possideamus quod donat. Dat enim haereditatem, sed non moriens illam nobis derelinquit. Non enim ipse discedit, sed ille permanet, ut nos accedamus. Quia ergo audivimus a quo petamus, sciamus et quid petamus, ne forte talem Patrem male petendo offendamus.
2. One Father of all. Therefore do not cling to earthly things, you who have found a Father in heaven. For you are going to say, Our Father, Who art in heaven. You have begun to belong to a great family. Under this Father master and servant are brothers; under this Father emperor and soldier are brothers; under this Father rich man and poor man are brothers. All faithful Christians have different fathers on earth, some noble, some of low birth; but they call upon one Father, Who is in heaven. If our Father is there, there an inheritance is being prepared for us. And such is this Father that with Him we may possess what He gives. For He gives an inheritance, but He does not leave it to us by dying. For He Himself does not depart, but He remains, so that we may come to Him. Since, then, we have heard from Whom we are to ask, let us know also what we are to ask, lest perhaps by asking amiss we offend such a Father.
CAPUT II. — 3. Prima petitio. Quid ergo nos docuit Dominus Jesus Christus petere a Patre, qui est in coelis? Sanctificetur nomen tuum. Quale beneficium est, quod petimus a Deo, ut sanctificetur nomen ejus? Nomen Dei semper est sanctum: quare ergo petimus ut sanctificetur, nisi ut nos per ipsum sanctificemur? Quod ergo semper sanctum est, ut in nobis sanctificetur oramus. Sanctificetur in vobis nomen Dei, quando baptizamini. Utquid hoc orabitis, cum baptizati fueritis, nisi ut quod accipietis perseveret in vobis?
Chapter II. — 3. The first petition. What, then, did the Lord Jesus Christ teach us to ask of the Father, Who is in heaven? Hallowed be Thy name. What kind of benefit is it that we ask of God, that His name be hallowed? The name of God is always holy: why then do we ask that it be hallowed, except that we may be hallowed through it? What, therefore, is always holy, we pray may be hallowed in us. May the name of God be hallowed in you when you are baptized. Why will you pray this when you have been baptized, except that what you will receive may persevere in you?
4. Secunda petitio. Sequitur alia petitio: Veniat regnum tuum. Sive petamus, sive non petamus, venturum est regnum Dei. Quare ergo petimus, nisi ut veniat et nobis, quod venturum est omnibus sanctis; ut et nos Deus in numero sanctorum suorum habeat, quibus venturum est regnum ejus?
4. The second petition. Another petition follows: Thy kingdom come. Whether we ask or do not ask, the kingdom of God is going to come. Why then do we ask, except that what is going to come to all the saints may come to us also; that God may have us too in the number of His saints, to whom His kingdom is going to come?
5. Tertia petitio. Dicimus tertia petitione, Fiat
5. The third petition. We say in the third petition,
Editors' notes and page, col. 400
Footnotes
(2) ‹anchor: audite› · call in col 400
Sic Mss. Editi vero, audistis.
So the manuscripts. The printed editions, however: "you have heard."
(printed under page 206)
(3) ‹anchor: accipitis› · call in col 400
Editi, accepistis. At Mss., accipitis. Qui mox prosequuntur sic, retinenda est, et ad octo dies reddenda.
The printed editions: "you have received." But the manuscripts: "you receive." And they presently go on thus: "it is to be retained, and given back in eight days."
(printed under page 206) (*) ‹anchor: not visible (title of the sermon)› · call in col 400 Exemplaria habuimus duo manuscripta r. v. cum excusis Am. Er. Par. et Lov.
We had two manuscript copies, r. v., together with the printed editions of Amerbach, Erasmus, Paris and Louvain.
(printed under page 206)
(a) ‹anchor: not visible (title of the sermon)› · call in col 400
Alias, de Tempore 135.
Formerly, de Tempore 135.
(printed under page 206)
Page
- running head: UGUSTINI EPISCOPI 400 (left part of head cut off at image edge)
- marginal letters: (none)
- old-edition numerals: (none)
- other: the column opens with the end of the previous work (another unit); not set here: the unit begins at SERMO LIX; foot note 1 under page 206 is called in the last line of Sermo LVIII (unit sermones_052_058), above the title, and is therefore not set here (taken out by Q1a under the shared-page rule).
voluntas tua, sicut in coelo, et in terra. Quid est hoc? Ut quomodo tibi serviunt Angeli in coelo, et nos tibi serviamus in terra. Angeli autem ipsius sancti obediunt illi, non illum offendunt; faciunt jussa amando eum. Hoc ergo oramus, ut et nos praecepta Dei charitate faciamus. Iterum verba ista aliter intelliguntur. Fiat voluntas tua, sicut in coelo, et in terra. Coelum in nobis anima est, terra in nobis corpus est. Quid est ergo, Fiat voluntas tua, sicut in coelo, et in terra? Sicut et nos audimus praecepta tua, sic nobis consentiat caro nostra; ne dum contendunt caro et spiritus, praecepta Dei minus implere possimus.
Thy will be done, as in heaven, so also on earth. What is this? That, as the angels serve Thee in heaven, so we too may serve Thee on earth. Now His holy angels obey Him; they do not offend Him; they carry out His commands by loving Him. This, then, is what we pray for: that we too may carry out God's precepts in charity. Again, these words are understood in another way. Thy will be done, as in heaven, so also on earth. Heaven in us is the soul; earth in us is the body. What, then, is Thy will be done, as in heaven, so also on earth? As we hear Thy precepts, so may our flesh consent to us; lest, while flesh and spirit are in conflict, we be less able to fulfil God's precepts.
CAPUT III. — 6. Quarta petitio. Sequitur in Oratione: Panem nostrum quotidianum da nobis hodie. Sive exhibitionem corpori necessariam petamus a Patre, in pane significantes quidquid nobis est necessarium, sive quotidianum panem illum intelligamus, quem accepturi estis de altari, bene petimus ut det nobis eum. Quid est enim quod oramus, nisi ne mali aliquid admittamus, unde a tali pane separemur? Et verbum Dei quod quotidie praedicatur, panis est. Non enim quia non est panis ventris, ideo non est panis mentis. Cum autem vita ista transierit, nec panem illum quaeremus quem quaerit fames; nec Sacramentum altaris habemus accipere, quia ibi erimus cum Christo, cujus corpus accipimus; nec verba nobis ista dici habent, quae dicimus vobis, nec codex legendus est, quando ipsum videbimus quod est Verbum Dei, per quod facta sunt omnia, quo pascuntur Angeli, quo illuminantur Angeli, quo sapientes fiunt Angeli, non quaerentes verba locutionis anfractuosae; sed bibentes unicum Verbum, unde impleti ructuant laudes, et non deficiunt in laudibus. Beati enim, ait Paslmus, qui habitant in domo tua; in saecula saeculorum laudabunt te (Psal. LXXXIII., 5).
Chapter III. — 6. The fourth petition. There follows in the Prayer: Give us this day our daily bread. Whether we ask of the Father the provision necessary for the body, signifying by bread whatever is necessary for us, or whether we understand that daily bread which you are about to receive from the altar, we do well to ask that He give it to us. For what is it that we pray for, except that we may not commit any evil by which we would be separated from such bread? And the word of God which is preached daily is bread. For it is not because it is not bread of the belly that it is therefore not bread of the mind. But when this life has passed away, we shall neither seek that bread which hunger seeks, nor shall we have to receive the Sacrament of the altar, because there we shall be with Christ, Whose body we receive; nor will these words which we speak to you have to be spoken to us, nor will a book have to be read, when we shall see the very One Who is the Word of God, through Whom all things were made, by Whom the angels are fed, by Whom the angels are enlightened, by Whom the angels become wise, not seeking the words of winding speech, but drinking the one Word, filled with which they pour forth praises, and do not fail in praises. For, says the Psalm, Blessed are those who dwell in Thy house; for ages of ages they will praise Thee (Ps. 83:5).
CAPUT IV. — 7. Quinta petitio. Ergo in hac vita petimus quod sequitur: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. In Baptismo omnia debita, id est, peccata prorsus dimittuntur nobis. Sed quia nemo hic potest vivere sine peccato, et si non magno crimine unde separetur ab illo pane, tamen nemo potest sine peccatis esse in hac terra, et non possumus accipere nisi unum Baptismum semel; in Oratione accipimus, unde quotidie lavemur, ut nobis peccata nostra quotidie dimittantur: sed si faciamus quod sequitur, Sicut et nos dimittimus debitoribus nostris. Itaque, fratres mei, moneo vos, in Dei gratia filios meos, et sub illo Patre fratres meos, moneo vos, ut quando aliquis offendit et peccat in vos, et venit et confitetur, et petit a vobis veniam, ignoscatis illi, et continuo ex corde dimittatis; ne vobis a Deo veniam venientem prohibeatis. Si enim non dimittitis vos, nec ille dimittet vobis. Ergo et hoc in ista vita petimus: quia et hic possunt dimitti, ubi possunt haberi peccata. In illa autem vita non dimittuntur, quia nec habentur.
Chapter IV. — 7. The fifth petition. So in this life we ask for what follows: Forgive us our debts, as we also forgive our debtors. In Baptism all debts, that is, sins, are entirely forgiven us. But because no one here can live without sin, even if not with a great crime by which he would be separated from that bread, yet no one can be without sins in this land, and we cannot receive more than one Baptism, once; in the Prayer we receive the means by which we may be washed daily, so that our sins may be forgiven us daily: but only if we do what follows, As we also forgive our debtors. Therefore, my brothers, I admonish you, my sons in the grace of God and my brothers under that Father, I admonish you that, when someone offends and sins against you, and comes and confesses, and asks pardon of you, you pardon him and forgive him at once from the heart; lest you shut out from yourselves the pardon that comes from God. For if you do not forgive, neither will He forgive you. So this too we ask for in this life: because here sins can be forgiven, where sins can be had. But in that life they are not forgiven, because they are not even had.
CAPUT V. — 8. Sexta petitio. Deinde petimus
Chapter V. — 8. The sixth petition. Next we ask
Editors' notes and page, col. 401
Footnotes
(1) ‹anchor: charitate faciamus› · call in col 401
Codices Mss., ut nobis praecepta charitate faciamus
The manuscript codices: "that we may do the precepts for ourselves with charity"
(printed under page 207)
(2) ‹anchor: non magno crimine› · call in col 401
Regius Ms., potest tamen sine magno crimine.
The Royal manuscript: "he can, however, without great crime."
(printed under page 207)
Page
- running head: 401 SERMO LX.
- marginal letters: (none)
- old-edition numerals: (none)
- misprints kept as printed: Paslmus (for Psalmus); LXXXIII., 5 (stray point after the numeral)
dicentes, Ne nos inferas in tentationem; sed libera nos a malo. Et hoc in ista vita nobis n⟨e⟩cessarium est petere, ne inferamur in tentationem, quia hic sunt tentationes; et liberemur a malo, quia hic est malum. Ac per hoc omnes istae petitiones septem, tres ad vitam ⟨ae⟩ternam pertinent, quatuor ad vitam praesente⟨m⟩. Sanctificetur nomen tuum: semper erit. Veniat regnum tuum: hoc regnum semper erit. Fiat voluntas tu⟨a⟩, sicut in coelo, et in terra: semper erit. Panem nostrum quotidianum da nobis hodie: non semper erit. Dimi⟨tt⟩e nobis debita nostra: non semper erit. Ne nos infer⟨a⟩s in tentationem: non semper erit. Sed libera nos ⟨a⟩ malo: non semper erit; sed ubi est tentatio, et ub⟨i⟩ est malum, ibi necessarium est ut petamus.
saying, Lead us not into temptation, but deliver us from evil. And this it is necessary for us to ask in this life, that we be not led into temptation, because here there are temptations; and that we be delivered from evil, because here there is evil. And therefore, of all these seven petitions, three pertain to eternal life, four to the present life. Hallowed be Thy name: this will always be. Thy kingdom come: this kingdom will always be. Thy will be done, as in heaven, so also on earth: this will always be. Give us this day our daily bread: this will not always be. Forgive us our debts: this will not always be. Lead us not into temptation: this will not always be. But deliver us from evil: this will not always be; but where there is temptation and where there is evil, there it is necessary that we ask.
SERMO LX. De verbis Evangelii, Matthaei, cap. VI, 19-21, N⟨o⟩lite vobis condere thesauros in terra, etc., exhorta⟨t⟩orius ad faciendas eleemosynas.
Sermon 60. On the words of the Gospel of Matthew, chapter 6:19-21, Do not lay up for yourselves treasures on earth, etc.; an exhortation to giving alms.
CAPUT PRIMUM. — 1. In hujus mundi tribulatione consilium a Christo capiendum. Omnis homo in tribulatione aliqua constitutus, et in sua causa deficiens, prudentem aliquem quaerit, a quo consilium accipiat, et norit quid agat. Existimemus ergo, universum mundum quasi esse hominem unum. Evadere mala quaerit, et facere bona piget: ac per hoc crebrescentibus tribulationibus suis in sua causa deficiens, quem potest ad accipiendum consilium prudentiorem invenire, quam Christum? Certe meliorem inveniat, et quod vult agat. Si autem non habet ubi meliorem inveniat, ad hunc veniat, quem ubicumque inveniat, consulat, accipiat consilium, servet mandatum bonum, evadat magnum malum. Praesentia enim mala temporalia, quae multum homines exhorrent, sub quibus plurimum murmurant, et murmurando offendunt emendatorem, ne inveniant Salvatorem: praesentia ergo mala sine dubio transitoria sunt; aut illa per nos transeunt, aut nos per illa transimus; aut transeunt nobis viventibus, aut dimittuntur nobis morientibus. Non est in tribulatione magnum, quod tempore breve est. Quisquis cogitas crastinum diem, non revocas hesternum diem. Minente die perendino, hesternus erit et crastinus. Verumtamen si curis tantis homines aestuant ad evadendas temporales et transcurrentes, vel potius transvolantes tribulationes; quid est cogitandum ut homo evadat manentes et sine fine durantes?
Chapter One. — 1. In the tribulation of this world counsel must be taken from Christ. Every man placed in some tribulation, and failing in his own case, seeks some prudent person from whom he may receive counsel and learn what he should do. Let us suppose, then, that the whole world is as it were one man. It seeks to escape evils, and it is loath to do good things: and therefore, as its tribulations multiply and it fails in its own case, whom can it find more prudent for receiving counsel than Christ? Let it by all means find a better one, and do what it wishes. But if it has nowhere to find a better, let it come to Him, and wherever it finds Him, let it consult Him, receive counsel, keep the good commandment, escape the great evil. For present temporal evils, which men greatly dread, under which they murmur very much, and by murmuring offend the Corrector, so that they do not find the Saviour: present evils, then, are without doubt transitory; either they pass through us, or we pass through them; either they pass while we are living, or they are left behind when we die. Nothing is great in tribulation which is brief in time. Whoever you are who think of tomorrow, you do not call back yesterday. When the day after tomorrow is at hand, tomorrow too will be yesterday. Nevertheless, if men are in a ferment with such great cares to escape tribulations that are temporal and running past, or rather flying past, what must be thought upon so that a man may escape those that remain and endure without end?
CAPUT II. — 2. Vita hic laboriosa. Consilium vanitatis, quo hic thesaurizatur. Dura causa est vita mortalis. Quid est aliud hic nasci, nisi ingredi laboriosam
Chapter II. — 2. Life here is full of toil. The counsel of vanity, by which treasure is stored up here. Mortal life is a hard case. What else is it to be born here, but to enter upon a toilsome
Editors' notes and page, col. 402
Footnotes
(1) ‹anchor: ut petamus› · call in col 402
Editi addunt, Unde Deus omnipotens ita a nobis orandus est, ut quidquid humana fragilitas cavere et vitare non praevalet, hoc ille propitius nobis conferre dignetur, Jesus Christus Dominus noster, qui vivit et regnat cum Patre et Spiritu sancto in saecula saeculorum. Amen. Id vero Mss. non habent.
The printed editions add: "Wherefore almighty God is so to be besought by us that whatever human frailty has not strength to guard against and avoid, He in His mercy may deign to bestow on us, Jesus Christ our Lord, who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen." But the manuscripts do not have this.
(printed under page 207)
(2) ‹anchor: Minente› · call in col 402
Editi, Imminente. At Am. Er. et Colbertinus Ms., Minuente. Corrupte pro, Minente, id est exstante.
The printed editions: "Imminente" (impending). But Amerbach, Erasmus and the Colbert manuscript: "Minuente" — a corruption of "Minente," that is, standing out (being at hand). [sigla and the variant forms partly unclear in the scan]
(*) ‹anchor: SERMO LX› · call in col 402 Emendatus est ad cl. r. v. et ad Am. Er. Par. Lov.
It has been corrected against cl. r. v. and against Amerbach, Erasmus, Paris, Louvain.
(printed under page 207)
(a) ‹anchor: SERMO LX› · call in col 402
Alias, Tempore 50.
Formerly, [de] Tempore 50. [numeral uncertain in the scan]
(printed under page 207)
(b) ‹anchor: eleemosynas› · call in col 402
In Possidii Indiculo, cap. 9, titulus est, « Ex Evangelio, de thesauro in coelo condendo.
In Possidius's Indiculus, ch. 9, the title is: "From the Gospel, on laying up treasure in heaven."
(printed under page 207)
Page
- running head: SERMO LX. 402
- marginal letters: (none)
- old-edition numerals: (none)
- other: ligature doubt raised by the check: caelo | coelo; settled by Q2 from the page, which prints the oe ligature: coelo (text changed)
- other: the word laboriosam was split at the column break (labo- at the foot of col 402, riosam at the head of col 403) and stands whole here; the part had a failed join, mended by Q2; col 403 begins at vitam
- other: anchors of notes 1, *, a and b supplied by Q2 from the column images, where the calls are visible
vitam? De labore futuro nostro, testis est ipse fletus infantis. Ab isto molesto convivio nemo est excusatus. Bibendum fuit quod propinavit Adam. Facti quidem sumus manibus veritatis: sed propter peccatum projecti in dies vanitatis. Facti sumus ad imaginem Dei (Gen. I, 27): sed detrivimus eam transgressione peccati. Ideo Psalmus nos admonet, quomodo facti fuerimus, et quo pervenerimus. Ait enim: Quanquam in imagine Dei ambulet homo. Ecce quod factus est. Quo pervenit? Audi quod sequitur: Tamen vane conturbabitur. In imagine ambulat veritatis, et conturbatur in consilio vanitatis. Denique vide conturbationem ejus; vide, et tanquam in speculo displice tibi. Quanquam, inquit, in imagine Dei ambulet homo; et ideo magna res sit homo: tamen vane conturbabitur. Et quasi quaereremus, Unde, rogo te, unde vane conturbabitur? Thesaurizat, inquit, et ignorat cui congreget ea (Psal. XXXVIII, 7). Ecce ille homo, id est, universum genus humanum, quasi unus homo, qui in causa sua defecit, consilium perdidit, de via sanae mentis erravit: Thesaurizat, et nescit cui congreget ea. Quid dementius? quid infelicius? Certe enim sibi? Non. Quare sibi non? Quia moriturus est, quia brevis vita hominis est; quia thesaurus durat, et cito transit qui congregat. Ideo miseratus hominem in imagine Dei ambulantem, vera fatentem, vana sectantem: Vane, inquit, conturbabitur. Doleo: thesaurizat, et ignorat cui congregat ea. Sibi ea? Non: quia moritur homo, perdurante thesauro. Cui ergo? Consilium habes; da et mihi. Non habes consilium quod mihi des; nec tu ergo tenes. Proinde si ambo non habemus, ambo quaeramus, ambo accipiamus, ambo tractemus. Conturbatur, thesaurizat, cogitat, laborat, curis invigilat. Per diem vexaris laboribus, per noctem agitaris timoribus. Ut saccellus tuus impleatur nummis, anima tua febrit curis.
life? Of our future labour the very weeping of the infant is witness. From this troublesome banquet no one has been excused. What Adam pledged had to be drunk. We were indeed made by the hands of truth, but on account of sin we were cast out into days of vanity. We were made to the image of God (Gen. 1:27), but we have worn it away by the transgression of sin. Therefore the Psalm admonishes us how we were made and where we have arrived. For it says: Although man walks in the image of God. See what he was made. Where has he arrived? Hear what follows: Yet he will be vainly disquieted. He walks in the image of truth, and is disquieted in the counsel of vanity. Then look at his disquiet; look, and as in a mirror be displeasing to yourself. Although, it says, man walks in the image of God, and therefore man is a great thing, yet he will be vainly disquieted. And as if we were asking, Why, I ask you, why will he be vainly disquieted? He heaps up treasure, it says, and does not know for whom he gathers it (Ps. 38:7). See that man, that is, the whole human race, as if one man, who has failed in his own cause, has lost counsel, has strayed from the way of a sound mind: He heaps up treasure, and does not know for whom he gathers it. What is more demented? What is more unhappy? Surely for himself, then? No. Why not for himself? Because he is going to die, because the life of man is short; because the treasure endures, and he who gathers it passes quickly. Therefore, pitying man as he walks in the image of God, confessing true things, pursuing vain things, it says: Vainly will he be disquieted. I grieve: he heaps up treasure, and does not know for whom he gathers it. For himself? No: because the man dies while the treasure endures. For whom, then? You have counsel; give it to me too. You have no counsel to give me; then neither do you hold it. So, if neither of us has it, let us both seek, both receive, both consider. He is disquieted, he heaps up treasure, he plans, he labours, he keeps watch over his cares. By day you are harried by labours, by night you are tossed about by fears. So that your purse may be filled with coins, your soul is fevered with cares.
CAPUT III.—3. Varie conturbatur qui thesaurizat. Cui colligat, nescit. Video, doleo: conturbaris, et sicut dicit qui fallere nescit, vane conturbaris. Thesaurizas enim: ut bene proveniat quidquid agis, ut damna taceamus, ut tanta pericula et in singulis lucris singulas mortes: mortes dico non corporum, sed malarum cogitationum; ut accedat aurum, perit fides: ut foris vestiaris, intus exspoliaris: ut ista omittamus, ut alia taceamus, ut adversa praetereamus, prospera sola cogitemus; ecce thesaurizas, ecce undique lucra confluunt, et more fontium nummi currunt; ubique ardet inopia, undique fluit copia. Non audisti, Divitiae si affluant, ne apponatis cor (Psal. LXI, 11)? Ecce acquiris, non infructuose conturbaris, tamen vane conturbaris. Quare, inquis, vane conturbor? Ecce saccos impleo, parietes mei vix capiunt quod acquiro: quare ego vane conturbor? Thesaurizas, et ignoras cui congreges ea. Aut si scis cui; obsecro te, dic et mihi. Audiam te; cui? Si non vane conturbaris, dic cui thesaurizas. Mihi, inquis. Hoc audes dicere moriturus? Filiis meis, inquis. Hoc audes dicere de morituris? Magna pietas, quod thesaurizat
Chapter III.—3. He who heaps up treasure is disquieted in various ways. For whom he collects, he does not know. I see, I grieve: you are disquieted, and, as He says Who cannot deceive, you are vainly disquieted. For you heap up treasure: granted that whatever you do turns out well, granted that we say nothing of losses, of such great dangers, and in each single gain a single death: deaths, I mean, not of bodies but of evil thoughts; that gold may come in, faith perishes; that you may be clothed outwardly, you are stripped inwardly: granted that we leave these things aside, that we say nothing of other things, that we pass over adversities and think only of prosperity; see, you heap up treasure, see, gains flow together from every side, and coins run like fountains; everywhere want burns, on every side abundance flows. Have you not heard, If riches abound, do not set your heart on them (Ps. 61:11)? See, you acquire; you are not disquieted fruitlessly, yet you are disquieted vainly. Why, you say, am I vainly disquieted? See, I fill sacks, my walls can scarcely hold what I acquire: why am I vainly disquieted? You heap up treasure, and do not know for whom you gather it. Or if you know for whom, I beg you, tell me too. Let me hear you: for whom? If you are not vainly disquieted, say for whom you heap up treasure. For myself, you say. Do you dare to say this, you who are going to die? For my sons, you say. Do you dare to say this of those who are going to die? A great piety, that he heaps up treasure
Editors' notes and page, col. 403
Footnotes
(1) ‹anchor: vita hominis est› · call in col 403
Colbertinus Ms., quia transit hominis vita.
The Colbert manuscript: "because man's life passes away."
(printed under page 208)
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- running head: 403 S. AUGUSTINI EPISC… (cut off at the image edge)
- marginal letters: (none)
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- misprints kept as printed: congregat (for congreget, in the third citation of Psal. XXXVIII, 7, after Doleo; the first two citations print congreget; reading of the italic letter UNSURE, Q4)
pater filiis: imo magna vanitas; thesaurizat moriturus morituris. Si propter te, quia moriturus dimittis, quid colligis? Haec causa et filiorum; successuri sunt, non permansuri. Omitto dicere qualibus filiis, ne forte quod congregavit avaritia, perdat luxuria. Alius fluendo perdit, quod tu laborando congregasti. Sed omitto hoc. Forte boni erunt filii, luxuriosi non erunt; servabunt quod dimisisti, augebunt quod servasti, non perdent quod congregasti. Filii tui tecum sunt pariter vani, si hoc faciunt, si te patrem in hoc imitantur. Illis dico quod tibi dicebam. Filio tuo dico cui servas, illi dico, Thesaurizas, et ignoras cui congreges ea. Sicut enim tu nescisti, sic et ille nescit. Si in illo permansit vanitas, numquid ad ipsum defecit veritas?
a father for his sons: nay rather, a great vanity; a dying man lays up treasure for dying men. If it is for yourself, since you leave it behind when you die, why do you collect it? This is the case with the sons too; they will succeed, not remain. I pass over saying what kind of sons, lest perhaps what avarice gathered, extravagance should squander. Another loses by dissipation what you gathered by toil. But I pass over this. Perhaps the sons will be good, they will not be extravagant; they will keep what you left, increase what you kept, not lose what you gathered. Your sons are equally vain with you, if they do this, if they imitate you, their father, in this. To them I say what I was saying to you. To your son, for whom you are saving, to him I say: You lay up treasure, and you do not know for whom you gather these things. For just as you did not know, so he too does not know. If vanity has persisted in him, has truth failed to reach him?
CAPUT IV. — 4. Furi forte thesaurizat. Omitto dicere, quia forte dum vivis, thesaurizas furi. Una nocte venit, et tot diebus ac noctibus congregatum paratum invenit. Thesaurizas forte latroni, forte praedoni. Nolo amplius dicere, ne commemorem et refricem perpessorum dolorem. Quam multa quae congregavit inanis vanitas, parata invenit hostilis crudelitas? Non est enim meum optare, sed omnium est timere. Avertat hoc Deus. Sufficiant flagella ipsius. Omnes oremus, avertat hoc Deus. Parcat nobis, quem rogamus. Sed si dicat quibus, quid respondemus? Tu ergo, o homo, o omnis homo, tu qui vane thesaurizas, unde mihi respondes tractanti tecum, et tecum quaerenti consilium in causa communi? Dicebas enim et respondebas: Thesaurizo mihi, filiis meis, posteris meis. Dixi quanta sint et in ipsis filiis metuenda. Sed omitto poenaliter victuros filios, sicut optat inimicus: sic vivant sicut optat pater. Quam multi in hos casus inciderunt, dixi, commemoravi: horruisti, et non correxisti. Quid enim responsurus es, nisi hoc dicas: Forte non? Et ego sic sum locutus: Forte, inquam, furi, forte latroni, forte praedoni. Non dixi, Certe; sed, Forte. Inter forte fiet, forte non fiet: nescis ergo quid fiet; vane conturbaris. Vides quam verum dixerit veritas, quam inaniter conturbetur vanitas. Audisti, tandem aliquando sapuisti, quia hoc ipsum cum dicis, Forte filiis meis; non autem audes dicere, Certus sum quia filiis meis; nescis cui congreges ea. Ecce ergo ut video, et ut ante dicebam, defecisti in causa tua; non invenis quod mihi respondeas: sed nec ego quid tibi.
Chapter IV. — 4. Perhaps he lays up treasure for a thief. I pass over saying that perhaps, while you live, you are laying up treasure for a thief. He comes one night, and finds ready what was gathered over so many days and nights. Perhaps you are laying up treasure for a robber, perhaps for a plunderer. I will not say more, lest I recall and reopen the grief of those who have suffered it. How many things that empty vanity gathered has hostile cruelty found ready? For it is not mine to wish it, but it is everyone's to fear it. May God avert this. Let His scourges suffice. Let us all pray: may God avert this. May He spare us, He Whom we beseech. But if He should say, To whom?, what do we answer? You then, O man, O every man, you who lay up treasure in vain, what do you answer me as I deal with you, and seek counsel with you in a common cause? For you were saying and answering: I lay up treasure for myself, for my sons, for my posterity. I have said how many things are to be feared even in these very sons. But I pass over sons who will live under punishment, as an enemy wishes: let them live as the father wishes. How many have fallen into these misfortunes, I have said, I have recalled: you shuddered, and you did not amend. For what will you answer, unless you say this: Perhaps not? And I too spoke thus: Perhaps, I said, for a thief, perhaps for a robber, perhaps for a plunderer. I did not say, Certainly; but, Perhaps. Between "perhaps it will happen" and "perhaps it will not happen": you therefore do not know what will happen; you are disquieted in vain. You see how truly truth has spoken, how emptily vanity is disquieted. You have heard; at long last you have become wise, for when you say this very thing, Perhaps for my sons, but do not dare to say, I am certain that it is for my sons, you do not know for whom you gather these things. See then, as I see it, and as I was saying before, you have failed in your case; you do not find what to answer me: but neither do I find what to answer you.
CAPUT V. — 5. Consilium a Christo petendum. Ambo itaque quaeramus, ambo consilium petamus. Habemus copiam, non sapientis, sed ipsius Sapientiae. Audiamus ambo Christum: Judaeis scandalum, Gentibus stultitiam; ipsis autem vocatis Judaeis et Graecis Christum Dei Virtutem et Dei Sapientiam (I Cor. I, 23, 24). Quid paras munimenta divitiis tuis? Audi Virtutem Dei: nihil fortius. Quid paras argumenta divitiis tuis? Audi Sapientiam Dei: nihil prudentius. Forte enim cum dixero, scandalizaberis, Judaeus eris; quia Christus Judaeis scandalum. Forte cum dixero, stultum tibi videbitur, Gentilis eris; quia Christus Gentibus stultitia. Christianus es, vocatus es:
Chapter V. — 5. Counsel is to be sought from Christ. Let us both, then, inquire; let us both ask for counsel. We have access, not to a wise man, but to Wisdom Himself. Let us both hear Christ: to the Jews a stumbling-block, to the Gentiles folly; but to those who are called, Jews and Greeks, Christ the Power of God and the Wisdom of God (1 Cor. 1:23–24). Why do you prepare defences for your riches? Hear the Power of God: nothing is stronger. Why do you prepare arguments for your riches? Hear the Wisdom of God: nothing is more prudent. For perhaps when I have spoken, you will be scandalized, you will be a Jew; because Christ is a stumbling-block to the Jews. Perhaps when I have spoken, it will seem foolish to you, you will be a Gentile; because Christ is folly to the Gentiles. You are a Christian, you are called:
Editors' notes and page, col. 404
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- running head: UGUSTINI EPISCOPI 404 (left part of the head cut off at the image edge)
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- other: column begins mid-sentence with "pater filiis"; the adjoining column (403) is partly visible at the left and was not set; in the reference (I Cor. I, 23, 24) the figure "23" is blurred and could be read as 25; "filiis" after "qualibus" is blurred (possibly "filijs"); no marginal letters or old-edition numerals visible
vocatis autem Judaeis et Graecis Christus Dei Virtus est et Dei Sapientia. Nolite contristari, cum dixero; nolite scandalazari, nolite velut insipientiae meae ore torto insultare. Audiamus. Quod enim dicturus sum, Christus dixit. Contemnis praeconem: time judicem. Quid ergo ego dicam? Jam me propemodum Evangelii lector paulo ante hac cura liberavit. Non ego lego, sed lecta recolo. Consilium quaerebas in causa tua deficiens: vide quid dicat fons recti consilii, fons unde quidquid imples, venenum non times.
but to those who are called, Jews and Greeks, Christ is the Power of God and the Wisdom of God. Do not be saddened when I have said it; do not be scandalized; do not mock with twisted mouth as though at my foolishness. Let us listen. For what I am about to say, Christ said. You despise the herald: fear the judge. What then am I to say? The reader of the Gospel a little while ago has already all but freed me from this care. I am not reading, but recalling what has been read. You were seeking counsel, failing in your cause: see what the fount of right counsel says, the fount from which, whatever you fill, you do not fear poison.
CAPUT VI. — 6. Thesaurus in coelo condendus. — Nolite vobis condere thesauros in terra, ubi tinea et comestura exterminat, et ubi fures effodiunt et furantur: sed thesaurizate vobis thesauros in coelo, quo fur non accedit, neque tinea corrumpit. Ubi est enim thesaurus tuus, ibi erit et cor tuum. Quid exspectas amplius? Res aperta est. Consilium patet, sed cupiditas latet: imo non latet, sed etiam ipsa, quod pejus est, patet. Non enim cessat rapina grassari: non enim cessat fraudare avaritia: non enim cessat perjurare malitia. Totum ut quid? Ut thesaurizetur. Et ubi ponatur? In terra. Recte quidem a terra in terram. Homini enim, a quo nobis dixi laborem fuisse propinatum, peccanti dictum est, Terra es, et in terram ibis (Gen. III, 19). Merito thesaurus in terra, quia cor in terra. Ubi est ergo quod habemus ad Deum? Dolete qui intellexistis: corrigimini, si doluistis. Quamdiu laudare, et non facere? Verum est, nihil verius. Fiat ergo quod verum est. Unum Deum laudamus, et non mutamur, ut non etiam in hoc vane conturbemur.
Chapter VI. — 6. Treasure to be stored up in heaven. — Do not store up for yourselves treasures on earth, where moth and consuming destroy, and where thieves dig through and steal: but treasure up for yourselves treasures in heaven, where the thief does not approach, nor does the moth corrupt. For where your treasure is, there will your heart be also. What more do you expect? The matter is open. The counsel is plain, but cupidity lies hidden: nay, it does not lie hidden, but it too, what is worse, is plain. For robbery does not cease to rage: avarice does not cease to defraud: malice does not cease to perjure itself. All of it for what? That treasure may be amassed. And where is it to be put? In the earth. Rightly indeed, from earth into earth. For to the man by whom, as I said, toil was served to us to drink, it was said when he sinned, Earth you are, and into earth you shall go (Gen. 3:19). Fittingly is the treasure in the earth, because the heart is in the earth. Where then is that which we have towards God? Grieve, you who have understood: be corrected, if you have grieved. How long [will you] praise, and not do? It is true, nothing is truer. Let what is true, then, be done. We praise one God, and we are not changed, so that we may not be vainly disturbed in this too.
7. Migrandae e terra in coelum divitiae. Ergo, Nolite vobis condere thesaurum in terra; sive experti quomodo pereat quod in terra reconditur, sive non experti, sed et vos saltem metuentes experiri. Quem non corrigunt verba, corrigant experimenta. Non surgitur, non proceditur, nisi ut una voce dicatur ab omnibus: Vae nobis, ruit mundus. Si ruit, quare non migras? Si tibi architectus diceret, ruituram domum tuam; nonne prius migrares, quam murmurares? Structor mundi dicit tibi ruiturum mundum, et non credis?
7. Riches to be moved from earth into heaven. Therefore, Do not store up for yourselves treasure on earth; whether you have experienced how what is stored away on earth perishes, or have not experienced it, but you too at least fear to experience it. Whom words do not correct, let experiences correct. No one rises, no one goes out, except for it to be said by all with one voice: Woe to us, the world is collapsing. If it is collapsing, why do you not move out? If an architect told you that your house was about to collapse, would you not move out before you grumbled? The Builder of the world tells you that the world is about to collapse, and do you not believe?
CAPUT VII. — Audi vocem praedicentis, audi consilium commonentis. Vox praedicentis est, Et coelum et terra transibunt (Matth. XXIV, 35). Vox commonentis est, Nolite vobis condere thesaurum in terra. Ergo si creditis Deo praedicenti, si non contemnitis commonentem, fiat quod dicit. Non enim ille te fallit, qui tale consilium dedit. Non perdes quod dedisti, sed sequeris quo misisti. Consilium ergo do: Da pauperibus, et habebis thesaurum in coelo. Non sine thesauro remanebis: sed quod habes in terra sollicitus, habebis in coelo securus. Migra ergo. Consilium do servandi, non perdendi. Habebis, inquit, thesaurum in coelo: et veni, sequere me (Id. XIX, 21); ut ducam te ad thesaurum tuum. Non est hoc dispendium,
Chapter VII. — Hear the voice of the One Who foretells, hear the counsel of the One Who admonishes. The voice of the One Who foretells is, Both heaven and earth will pass away (Matt. 24:35). The voice of the One Who admonishes is, Do not store up for yourselves treasure on earth. Therefore, if you believe God when He foretells, if you do not despise Him when He admonishes, let what He says be done. For He Who gave such counsel does not deceive you. You will not lose what you have given, but you will follow where you have sent it. So I give counsel: Give to the poor, and you will have treasure in heaven. You will not remain without treasure: but what you have on earth anxiously, you will have in heaven securely. Move out, then. I give counsel for keeping, not for losing. You will have, He says, treasure in heaven: and come, follow Me (Matt. 19:21); that I may lead you to your treasure. This is not a loss,
Editors' notes and page, col. 405
Footnotes
(1) ‹anchor: venenum non times› · call in col 405
Colbertinus codex, non timet.
The Colbert codex: "does not fear."
(printed under page 209)
(2) ‹anchor: Quamdiu laudare› · call in col 405
Editi, vultis laudare. Abest, vultis, a Ms. Colbertino.
The printed editions: "do you wish to praise." "Vultis" (do you wish) is absent from the Colbert manuscript.
(printed under page 209)
(3) ‹anchor: et non mutamur› · call in col 405
Colbertinus Ms., laudemus et imitamur; absque negatione.
The Colbert manuscript: "let us praise and we imitate"; without the negative.
(printed under page 209)
(4) ‹anchor: sequeris quo misisti› · call in col 405
Ita legendum ex auctoritate codicis r. [quod misisti.]
So it is to be read on the authority of codex r. ["what you have sent."]
(printed under page 209)
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sed compendium. Evigilent homines. Audiant vel experti quod timeant, faciant unde non timeant, migrent in coelum. Frumentum ponis in terra; venit amicus tuus, qui novit frumenti et terrae naturam, docet tuam imperitiam, dicit tibi: Quid fecisti? Frumentum in terra in inferioribus posuisti: humidus locus est, putrescit quod posuisti, perdes laborem tuum. Respondes: Quid ergo faciam? migra inquit, in superiora. Audis ergo amicum consilium dantem de frumento tuo, et contemnis Deum consilium dantem de corde tuo? Frumentum tuum times ponere in terra, et cor tuum perdis in terra? Ecce Dominus Deus tuus, cum dat tibi consilium de corde tuo, Ubi enim, inquit, fuerit thesaurus tuus, illic erit et cor tuum. Leva, inquit, cor in coelum, ne computrescat in terra. Consilium est ejus qui vult servare, non perdere.
but gain. Let men wake up. Let even those who have had experience hear what they should fear; let them act so that they need not fear; let them move to heaven. You put grain in the ground; your friend comes, who knows the nature of grain and of soil, he instructs your inexperience, he says to you: What have you done? You have put the grain in the ground, in the lower places: the place is damp, what you have put there is rotting, you will lose your labour. You answer: What then shall I do? Move it, he says, to higher places. So you listen to a friend giving advice about your grain, and you despise God giving advice about your heart? You are afraid to put your grain in the ground, and you lose your heart in the ground? Behold, the Lord your God, when He gives you advice about your heart: For where, He says, your treasure is, there will your heart be also. Lift up, He says, your heart into heaven, lest it rot in the earth. It is the advice of one who wishes to save, not to lose.
CAPUT VIII. — 8. Laturarii nostri pauperes sunt. Si ergo ita est, quomodo poenitet eos qui non fecerunt? Modo quid sibi dicunt? In coelo haberemus quod in terra perdidimus. Invasit hostis domum, numquid invaderet coelum? Occidit servum custodem, numquid occideret Dominum servatorem? Quo fur non accedit, neque tinea corrumpit? Quam multi dicunt: Ibi haberemus, ibi nostros thesauros reconderemus, quo eos securi post paululum sequeremur? Quare non audivimus Dominum nostrum? Quare contempsimus Patrem monentem, et hostem sensimus invadentem? Ergo si consilium est hoc, non simus pigri in tam bono consilio: et si migranda sunt quae habemus, in eum locum transferamus, unde non ea perdamus. Quid sunt pauperes quibus damus, nisi laturarii nostri, per quos in coelum de terra migramus? Da: laturario tuo das, ad coelum portat quod das. Quomodo, inquis, ad coelum portat? En video quia manducando consumit. Prorsus, non tenendo, sed manducando transportat. An excidit tibi, Venite, benedicti Patris mei, percipite regnum: esurivi enim, et dedistis mihi manducare; et, Cum uni ex minimis meis fecistis, mihi fecistis? Si ante te mendicantem non contempsisti, attende ad quem pervenerit quod dedisti. Cum uni, inquit, ex minimis meis fecistis, mihi fecistis. Christus accepit quod dedisti. Ille accepit, qui tibi unde dares dedit: ille accepit, qui in fine tibi se ipsum dabit.
Chapter VIII. — 8. The poor are our porters. If, then, it is so, how is it that those who have not done it regret it? What do they now say to themselves? We would have in heaven what we have lost on earth. The enemy invaded the house; would he have invaded heaven? He killed the servant who kept guard; would he have killed the Lord who preserves? Where the thief does not approach, nor the moth corrupt? How many say: There we would have it, there we would have stored up our treasures, whither we would follow them, secure, after a little while? Why did we not listen to our Lord? Why did we despise the Father warning us, and have felt the enemy invading? So if this is the advice, let us not be sluggish in so good a counsel: and if what we have must be moved, let us transfer it to that place from which we may not lose it. What are the poor to whom we give, if not our porters, through whom we move from earth to heaven? Give: you give to your porter; he carries to heaven what you give. How, you say, does he carry it to heaven? Look, I see that by eating he consumes it. Exactly: not by keeping it, but by eating it he carries it across. Or has it slipped your mind: Come, blessed of My Father, receive the kingdom: for I was hungry, and you gave Me to eat; and: When you did it to one of the least of Mine, you did it to Me? If you did not despise the beggar before you, consider to whom what you gave has come. When you did it, He says, to one of the least of Mine, you did it to Me. Christ received what you gave. He received it, Who gave you the means to give: He received it, Who in the end will give you Himself.
CAPUT IX — 9. Opera misericordiae sola commemoranda sunt in judicio. Nam et hoc aliquando, fratres, commonui Charitatem vestram, quod me, fateor, in Scriptura Dei plurimum movet, et saepius debeo commonere. Rogo vos ut cogitetis, quod ait ipse Dominus noster Jesus Christus, in fine saeculi, cum venerit ad judicium, congregaturum se omnes gentes in conspectu suo, et divisurum homines in duas partes, ad dexteram alios, et ad sinistram alios positurum,
Chapter IX — 9. Only works of mercy are to be mentioned at the judgement. For I have at times reminded your Charity of this too, brethren, which, I confess, moves me very greatly in the Scripture of God, and which I ought to remind you of more often. I ask you to consider what our Lord Jesus Christ Himself says, that at the end of the age, when He comes to judgement, He will gather all nations in His sight, and divide men into two parts, and place some at the right hand and others at the left,
Editors' notes and page, col. 406
Footnotes
(1) ‹anchor: not visible› · call in col 406
Ita legendum ex auctoritate ejusdem codicis r. [Cur silent homines.]
So it is to be read on the authority of the same codex r. ["Why are men silent."]
(printed under page 209)
(2) ‹anchor: not visible› · call in col 406
In Colbertino codice, audiant vel experti : qui timent, faciant unde non timeant.
In the Colbert codex: "let them hear, at least now that they have had experience: let those who fear do that whereby they may not fear."
(printed under page 209)
(3) ‹anchor: not visible› · call in col 406
Codex r., cum dat tibi consilium de thesauro tuo, dat tibi et de corde tuo.
Codex r.: "when he gives you counsel about your treasure, he gives it to you about your heart also."
(printed under page 209)
(4) ‹anchor: ibi nostros› · call in col 406
Lov., si nostros; dissentientibus caeteris libris.
Louvain: "if our"; the other books disagreeing.
(printed under page 209)
(5) ‹anchor: manducando transportat› · call in col 406
Colbertinus codex, transportat ubi auditurus es, Venite, etc.
The Colbert codex: "he carries it over to where you are to hear, Come," etc.
(printed under page 209)
(a) ‹anchor: se ipsum dabit› · call in col 406
Vid. supra, serm. 18, n. 4, et serm. 38, n. 9.
See above, sermon 18, no. 4, and sermon 38, no. 9.
(printed under page 209)
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dextrisque dicturum, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Sinistris autem, Ite in ignem aeternum, qui praeparatus est diabolo et angelis ejus. Quaere causas vel tantae mercedis, vel tanti supplicii, percipite regnum; et, Ite in ignem aeternum. Quare isti percepturi regnum? Esurivi enim, et dedistis mihi manducare. Quare isti ituri in ignem aeternum? Esurivi enim, et non dedistis mihi manducare (Matth. XXV, 31-42). Quid est hoc, rogo? Video de his qui percepturi sunt regnum, quia dederunt tanquam boni et fideles Christiani, verba Domini non contemnentes, et cum fiducia promissa sperantes, fecerunt hoc; quia si non fecissent, vitae ipsorum bonae sterilitas ista non utique convenisset. Forte enim casti erant, non fraudatores, non ebriosi, abstinentes se ab operibus malis. Si hoc non adderent, steriles remanerent. Fecissent enim, Declina a malo: non fecissent, Et fac bonum (Psal. XXXIII, 15). Verumtamen etiam ipsis non ait: Venite, percipite regnum; caste enim vixistis, nulli fraudem fecistis, neminem pauperem oppressistis, limitem nullius invasistis, neminem jurando fefellistis. Non dixit haec: sed, Percipite regnum, quia esurivi, et dedistis mihi manducare. Quantum hoc excellit, quando caetera tacuit, et hoc solum Dominus nominavit?
and that He will say to those on His right, Come, blessed of My Father, receive the kingdom which has been prepared for you from the origin of the world. But to those on His left, Go into the eternal fire, which has been prepared for the devil and his angels. Seek the causes either of so great a reward or of so great a punishment: receive the kingdom; and, Go into the eternal fire. Why are these to receive the kingdom? For I was hungry, and you gave Me to eat. Why are those to go into the eternal fire? For I was hungry, and you did not give Me to eat (Matt. 25:31–42). What is this, I ask? I see, regarding those who are to receive the kingdom, that they gave as good and faithful Christians: not despising the words of the Lord, and hoping with confidence for what was promised, they did this; for if they had not done it, that barrenness would surely not have befitted their good life. For perhaps they were chaste, not cheats, not drunkards, keeping themselves from evil works. If they did not add this, they would remain barren. For they would have done, Turn aside from evil: they would not have done, And do good (Ps. 33:15). Nevertheless, even to them He does not say: Come, receive the kingdom; for you have lived chastely, you have defrauded no one, you have oppressed no poor man, you have encroached on no one's boundary, you have deceived no one by swearing. He did not say these things: but, Receive the kingdom, because I was hungry, and you gave Me to eat. How greatly does this excel, when the Lord passed over the rest in silence and named this alone?
CAPUT X. — Rursus ad illos: Ite in ignem aeternum, qui prae⟨p⟩aratus est diabolo et angelis ejus. Quam multa posset in impios dicere, si quaererent, Quare imus in ignem aeternum? Quare, quaeris, adulter, homicida, fraudator, sacrilege, blasphemator, infidelis? Nihil horum: sed, Quia esurivi, et non dedistis mihi manducare.
Chapter X. — Again, to those: Go into the eternal fire, which has been prepared for the devil and his angels. How many things He could say against the ungodly, if they were to ask, Why are we going into the eternal fire? Why, do you ask, adulterer, murderer, cheat, sacrilegious man, blasphemer, unbeliever? None of these: but, Because I was hungry, and you did not give Me to eat.
10. Ratio cur de eleemosynis tantum agatur in judicio. Video vos moveri sicut moveor. Et vere mira res. Hujus autem admirabilis rei rationem colligo ut possum, quam vos non celabo. Scriptum est: Sicut aqua exstinguit ignem, sic eleemosyna exstinguit peccatum (Eccli. III, 33). Item scriptum est: Include eleemosynam in corde pauperis, et ipsa pro te deprecabitur Dominum (Id. XXIX, 15). Item scriptum est: Consilium meum audi, Rex, et peccata tua eleemosynis rédime (Dan. IV, 24). Et alia multa sunt divini eloquii documenta, quibus ostenditur multum valere eleemosynam ad exstinguenda et delenda peccata. Proinde illis quos damnaturus est, imo plus illis quos coronaturus est, solas eleemosynas imputabit, tanquam dicens: Difficile est, ut si examinem vos et appendam vos, scruter diligentissime facta vestra, non inveniam unde vos damnem: sed ite in regnum; esurivi enim, et dedistis mihi manducare. Non ergo itis in regnum, quia non peccastis: sed quia vestra peccata eleemosynis redemistis. Rursus et illis: Ite in ignem aeternum, qui paratus est diabolo et angelis ejus. Et illi tanquam noxii, olim rei, sero trementes, attendentes peccata sua, quando auderent dicere, immerito se damnari, immerito in se hanc depromi a judice tam justo sententiam? Considerando conscientias suas, considerando omnia
10. The reason why only almsgiving is dealt with at the judgement. I see that you are moved, as I am moved. And truly it is a wonderful thing. But I gather, as best I can, the reason for this wonderful thing, and I will not hide it from you. It is written: As water extinguishes fire, so almsgiving extinguishes sin (Ecclus. 3:33). Again it is written: Shut up alms in the heart of the poor man, and it will entreat the Lord for you (Ecclus. 29:15). Again it is written: Hear my counsel, O King, and redeem your sins by almsgiving (Dan. 4:24). And there are many other proofs from the divine word by which it is shown that almsgiving avails much for extinguishing and blotting out sins. Accordingly, to those whom He is going to condemn, nay more to those whom He is going to crown, He will reckon alms alone, as though saying: It is difficult, if I were to examine you and weigh you, and scrutinize your deeds most diligently, for Me not to find grounds on which to condemn you: but go into the kingdom; for I was hungry, and you gave Me to eat. You go into the kingdom, therefore, not because you have not sinned, but because you have redeemed your sins by almsgiving. And again to those: Go into the eternal fire, which has been prepared for the devil and his angels. And they, as guilty men, long since accused, trembling too late, looking at their own sins, when would they dare to say that they were condemned undeservedly, that this sentence was undeservedly pronounced against them by so just a judge? Considering their consciences, considering all
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Footnotes
(1) ‹anchor: Item scriptum est› · call in col 407
Hic Am. Er. et Colbertinus codex addunt, quod paulo ante commemoravi
Here Amerbach, Erasmus and the Colbert codex add: "which I mentioned a little before"
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vulnera animae suae, quando auderent dicere, Injuste damnamur? De quibus ante in Sapientia dictum est: Traducent eos ex adverso iniquitates eorum (Sap. IV, 20). Sine dubio videbunt se juste damnari pro sceleribus et criminibus suis: et quasi eis diceret, Non, non inde unde putatis; sed quia esurivi, et non dedistis mihi manducare. Si enim ab illis omnibus vestris factis aversi, et ad me conversi, illa omnia crimina atque peccata eleemosynis redemissetis, ipsae eleemosynae modo liberarent vos, et a reatu tantorum criminum absolverent. Beati enim misericordes, quoniam ipsis misericordia praestabitur (Matth. V, 7). Modo autem ite in ignem aeternum. Judicium sine misericordia, ei qui non fecit misericordiam (Jacobi II, 13)
the wounds of their soul, when they would dare to say, We are condemned unjustly? Of them it was said before in Wisdom: Their iniquities will convict them to their face (Wis. 4:20). Without doubt they will see that they are justly condemned for their wicked deeds and their crimes: and it is as if He were saying to them, No, not on the ground you suppose; but because I was hungry, and you did not give Me to eat. For if, turned away from all those deeds of yours and turned to Me, you had redeemed all those crimes and sins by alms, those very alms would now free you, and absolve you from the guilt of such great crimes. For blessed are the merciful, since mercy will be shown to them (Matt. 5:7). But now, depart into the eternal fire. Judgement without mercy to him who has not shown mercy (Jas. 2:13)
CAPUT XI. — 11. Deus egere voluit in pauperibus. Commendaverim vobis, fratres mei: date panem terrenum, et pulsate ad coelestem. Dominus panis est: Ego sum panis, inquit, vitae (Joan. VI, 35). Quomodo dabit tibi, qui non das egenti? Eget ad te alter, eges ad alterum: et cum eges ad alterum et eget ad te alter, ille ad egentem eget. Nam ad quem tu eges, nullius eget. Fac quod circa te fiat. Non enim quomodo inter se solent improperare quodam modo beneficia amici: Ego tibi praestiti hoc; respondetur, Et ego tibi hoc: vult ut praestemus ei, quia et ipse praestitit nobis. Nullius indiget, ideo verus est Dominus. Dixi Domino: Deus meus es tu, quoniam bonorum meorum non eg⟨e⟩s (Psal. XV, 2). Cum ergo sit Dominus et verus Dominus, et bonorum nostrorum non egeat; tamen ut aliquid etiam erga illum faceremus, esurire dignatus est in pauperibus suis. Esurivi, inquit, et dedistis mihi manducare. Domine. quando te vidimus esurientem? Cum uni ex minimis meis fecistis, mihi fecistis. Breviter ergo audiant homines, digneque considerent quantum sit meritum, Christum pavisse esurientem; et quale sit crimen, Christum contempsisse esurientem.
Chapter XI. — 11. God willed to be in need in the poor. I would commend this to you, my brethren: give earthly bread, and knock for the heavenly. The Lord is bread: I am the bread, He says, of life (John 6:35). How will He give to you, who do not give to the needy? Another is in need before you, you are in need before another: and when you are in need before another and another is in need before you, that one is in need before one who is himself in need. For He before Whom you are in need is in need of no one. Do what you would have done towards you. For it is not as friends are accustomed in a certain way to reproach one another with their favours: I did this for you; and the answer comes, And I did this for you: He wills that we do service to Him, because He Himself also did service to us. He needs no one, therefore He is the true Lord. I said to the Lord: Thou art my God, since Thou hast no need of my goods (Ps. 15:2). Since, then, He is Lord, and true Lord, and has no need of our goods; nevertheless, so that we might do something even towards Him, He deigned to be hungry in His poor. I was hungry, He says, and you gave Me to eat. Lord, when did we see Thee hungry? When you did it to one of the least of Mine, you did it to Me. Briefly, then, let men hear, and duly consider how great a merit it is to have fed Christ when He was hungry; and what sort of crime it is to have despised Christ when He was hungry.
12. Poenitentia sterilis nihil prodest. Mutat quidem homines in melius poenitentia peccatorum: sed nec ip⟨s⟩a videtur aliquid profutura, si ab operibus misericord⟨i⟩ae sterilis fuerit. Testatur hoc Veritas per Joannem, qui venientibus ad se dicebat: Generatio viperarum, quis vobis ostendit fugere ab ira ventura? Facite ergo dignos fructus poenitentiae. Et ne dicatis, Patrem habemus Abraham. Dico enim vobis, quia potens est Deus de lapidibus istis suscitare filios Abrahae. Jam enim securis ad radicem arborum posita est. Omnis ergo arbor non faciens fructum bonum, excidetur, et in ignem mittetur. De hoc utique fructu superius ait. Facite fructus dignos poenitentiae.
12. Barren penitence profits nothing. Penitence for sins does indeed change men for the better: but not even it seems likely to profit anything, if it is barren of works of mercy. The Truth testifies to this through John, who said to those coming to him: Brood of vipers, who showed you to flee from the wrath to come? Bear therefore fruits worthy of penitence. And do not say, We have Abraham as father. For I say to you that God is able from these stones to raise up sons to Abraham. For already the axe is laid to the root of the trees. Every tree therefore not bearing good fruit will be cut down, and cast into the fire. It was of this fruit, surely, that he spoke above: Bear fruits worthy of penitence.
CAPUT XII. — Quisquis itaque istos fructus non fecerit, sine causa putat per sterilem poenitentiam se mereri veniam peccatorum. Qui sint autem isti fructus, ipse consequenter ostendit. Nam post haec ejus verba interrogabant eum turbae, dicentes: Quid ergo faciemus? id est, qui sunt isti fructus, quos ut faciamus hortaris, et terres? Respondens autem dicebat illis: Qui habet duas tunicas, det non habenti; et qui habet escas, similiter faciat (Luc. III, 7-11). Quid manifestius, fratres mei? quid certius? quid expressius?
Chapter XII. — Whoever, therefore, has not borne these fruits, supposes without reason that through barren penitence he merits pardon of his sins. But what these fruits are, he himself shows next. For after these words of his the crowds questioned him, saying: What then shall we do? that is, what are these fruits, which you exhort us, and frighten us, to bear? And answering he said to them: He who has two tunics, let him give to him who has none; and he who has food, let him do likewise (Luke 3:7–11). What is plainer, my brethren? what more certain? what more explicit?
Editors' notes and page, col. 408
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