Migne Reading Room

PL 38 · cols. 424–429

Augustine, Sermones 59-70 (Classis I, de Scripturis: de Evangelio Matthaei)

Sermons LXIII–LXV

PL 38:424
SERMO LXIII. De verbis Evangelii Matthaei, cap. VIII, 23-27. Et ascendente eo in naviculam, etc.
Sermon 63. On the words of the Gospel of Matthew, chapter 8:23-27, "And when He had gone up into the boat," etc.
1. Navigantes in saeculo. De lectione recentissima sancti Evangelii, donante Domino, alloquor vos, et in illo exhortor, ut contra tempestates et fluctus saeculi hujus non dormiat fides in cordibus vestris. Non enim revera Dominus Christus mortem habuit in potestate, somnum non habuit in potestate; et forte Omnipotentem navigantem somnus pressit invitum. Hoc si credideritis, dormit in vobis: si autem in vobis vigilat Christus, vigilat fides vestra. Apostolus dicit, Habitare Christum per fidem in cordibus vestris (Ephes. III, 17). Ergo et somnus Christi signum est sacramenti. Navigantes sunt animae in ligno saeculum transeuntes. Etiam navis illa Ecclesiam figurabat. Et singuli quippe templa sunt Dei, et unusquisque in corde suo navigat: nec facit naufragium, si bona cogitat.
1. Sailing in the world. From the most recent reading of the holy Gospel, by the Lord's gift, I address you, and in Him I exhort you, that against the storms and waves of this world faith may not sleep in your hearts. For it is not really the case that the Lord Christ had death in His power but did not have sleep in His power, and that perhaps sleep overpowered the Almighty against His will as He sailed. If you believe this, He is asleep in you; but if Christ is awake in you, your faith is awake. The Apostle says, That Christ may dwell through faith in your hearts (Eph. 3:17). Therefore the sleep of Christ too is the sign of a mystery. Those sailing are souls passing through the world on wood. That boat also prefigured the Church. And indeed each one individually is a temple of God, and each one sails in his own heart; nor does he suffer shipwreck, if he thinks good thoughts.
2. Excitandus Christus inter irae tempestates. Audisti convicium, ventus est: iratus es, fluctus est. Vento igitur flante, fluctu surgente, periclitatur navis, periclitatur cor tuum, fluctuat cor tuum. Audito convicio vindicari desideras: et ecce vindicatus es, et malo alieno cedens, fecisti naufragium. Et quare hoc? Quia dormit in te Christus. Quid est, dormit in te Christus? Oblitus es Christum. Excita ergo Christum, recordare Christum, evigilet in te Christus: considera illum. Quid volebas? Vindicari. Excidit tibi, quia ipse cum crucifigeretur dixit: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34)? Qui dormiebat in corde tuo, noluit vindicari. Excita illum, recole illum. Memoria ipsius, verbum ipsius: memoria ipsius, jussio ipsius. Et dices apud te, si vigilat in te Christus: Qualis ego homo, qui volo vindicari? Qui sum ego, qui in hominem exsero comminationes? Morior forte antequam vindicer. Et cum anhelans, ira inflammatus, et sitiens vindictam, exiero de corpore, non me suscipit ille qui noluit vindicari: non me suscipit ille qui dixit, Date, et dubitur vobis; dimittite, et dimittetur vobis (Luc. VI, 37, 38). Ergo compescam me ab iracundia mea, et redibo ad quietem cordis mei. Imperavit Christus mari, facta est tranquillitas.
2. Christ must be awakened amid the storms of anger. You have heard an insult: that is the wind. You are angry: that is the wave. So, with the wind blowing and the wave rising, the boat is in danger, your heart is in danger, your heart is tossed about. Having heard the insult, you desire to be avenged; and see, you have been avenged, and, yielding to another's wrongdoing, you have suffered shipwreck. And why is this? Because Christ is asleep in you. What does it mean, Christ is asleep in you? You have forgotten Christ. So wake Christ, remember Christ, let Christ awaken in you: consider Him. What did you want? To be avenged. Has it slipped your mind that He Himself, when He was being crucified, said: Father, forgive them, for they do not know what they are doing (Luke 23:34)? He who was asleep in your heart did not want to be avenged. Wake Him, call Him back to mind. The remembrance of Him is His word; the remembrance of Him is His command. And you will say within yourself, if Christ is awake in you: What sort of man am I, who want to be avenged? Who am I, that I brandish threats against a human being? Perhaps I shall die before I am avenged. And when, panting, inflamed with anger and thirsting for vengeance, I depart from the body, He who did not want to be avenged will not receive me; He will not receive me who said, Give, and it will be given to you; forgive, and you will be forgiven (Luke 6:37–38). Therefore I shall restrain myself from my anger and return to the quiet of my heart. Christ commanded the sea, and there was calm.
3. Imperante Christo fit tranquillitas. Quod autem dixi ad iracundiam, hoc tenete regulariter in omnibus tentationibus vestris. Nata est tentatio, ventus est: turbatus es, fluctus est. Excita Christum, loquatur tecum. Quis est hic, quando et venti et mare obediunt ei? Quis est hic, cui obaudit mare? Ipsius est mare, et ipse fecit illud (Psal. XCIV, 5). Omnia per ipsum facta sunt (Joan. I, 3). Magis imitare ventos et mare: obtempera Creatori. Sub jussione Christi mare audit, et tu surdus es? Mare audit, et ventus cessat, et tu sufflas? Quid? Dico, facio, fingo: quid est aliud nisi sufflare, et sub verbo Christi nolle cessare?
3. When Christ commands, calm comes. What I have said about anger, hold to as a rule in all your temptations. A temptation has arisen: that is the wind. You are troubled: that is the wave. Wake Christ, let Him speak with you. Who is this, since both the winds and the sea obey Him? Who is this, whom the sea obeys? The sea is His, and He made it (Ps. 94:5). All things were made through Him (John 1:3). Rather imitate the winds and the sea: obey the Creator. At Christ's command the sea hears, and are you deaf? The sea hears, and the wind ceases, and do you keep blowing? What? I say, I do, I contrive: what is that but to blow, and under the word of Christ to be unwilling to cease?
Editors' notes and page, col. 424

Footnotes

(*) ‹anchor: not visible (title of the sermon)› · call in col 424 Hunc sermonem non invenimus nisi in Edit. Par. et Lov.

We have not found this sermon except in the Paris and Louvain editions. [several letters faint in the scan]

(printed under page 218)

(a) ‹anchor: not visible (title of the sermon)› · call in col 424

Alias, 3 inter additos a Parisiensibus.

Formerly, the 3rd among those added by the Paris editors.

(printed under page 218)

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  • running head: [S. AURELII AU]GUSTINI EPISCOPI 424 (left part cut off at image edge)
  • marginal letters: (none)
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  • other: the word cessare? was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 425
  • other: Q1b (2026-10-12): the English of this column now ends whole at the break (the dangling half-word was mended here). The English of col 425 still opens with the stray tail fragment of the split word ("-sare? "), which is to be removed there; c425_a.md was not written by Q1b.
  • other: Q1b: the asterisk note under page 218 (called at the sermon's title beside the (a) call) was missing from this file and is now set above.
PL 38:425
Non vos vincat fluctus in perturbatione cordis vestri. Sed tamen quia homines sumus, si ventus impulerit, si affectum animae nostrae moverit, non desperemus: Christum excitemus, ut in tranquillo navigemus, et ad patriam veniamus. Conversi ad Dominum, etc.
Let not the wave overcome you in the disturbance of your heart. But nevertheless, because we are human, if the wind has driven upon us, if it has stirred the affection of our soul, let us not despair: let us wake Christ, so that we may sail in calm and come to our homeland. Turning to the Lord, etc.
SERMO LXIV. De verbis Evangelii Matthaei, cap. X, 16, Ecce ego mitto vos sicut oves in medio luporum, etc. Habitus in solemnitate Martyrum.
Sermon 64. On the words of the Gospel of Matthew, chapter 10:16, Behold, I send you as sheep in the midst of wolves, etc. Preached on the solemnity of the Martyrs.
CAPUT PRIMUM. — 1. Lupi oves facti. Audistis, fratres, cum sanctum Evangelium legeretur, quemadmodum Dominus noster Jesus Christus disciplina sua martyres suos corroboraverit dicens: Ecce ego mitto vos sicut oves in medio luporum. Considerate, fratres mei, quid faciat. Si unus lupus inter multas oves veniat, quantacumque sint ovium millia, uno lupo in medio turbabuntur: et si non omnes laniantur, omnes tamen terrentur. Qualis ergo erat ista ratio, quale consilium, qualis potestas, nec lupum ad oves admittere, sed in lupos oves mittere? Mitto, inquit, vos sicut oves in medio luporum: non ad limites luporum, sed in medio luporum. Erat ergo luporum agmen, oves paucae. Cum enim multi lupi occiderent paucas oves, conversi sunt lupi, et facti sunt oves.
Chapter One. — 1. Wolves made sheep. You heard, brethren, when the holy Gospel was being read, how our Lord Jesus Christ strengthened His martyrs by His teaching, saying: Behold, I send you as sheep in the midst of wolves. Consider, my brethren, what He is doing. If one wolf comes among many sheep, however many thousands of sheep there may be, they will be thrown into confusion by one wolf in their midst; and even if not all are torn, yet all are terrified. What kind of reasoning, then, was this, what counsel, what power, not to admit a wolf to the sheep, but to send sheep among wolves? I send you, He says, as sheep in the midst of wolves: not to the borders of the wolves, but into the midst of the wolves. There was, then, a pack of wolves, and few sheep. For when many wolves killed the few sheep, the wolves were converted and became sheep.
2. Unde fiducia christiano inter lupos. Audiamus ergo quid monuit, qui coronas promisit, et agonem praemisit; et qui exspectat certantes, adjuvat laborantes. Cujusmodi certamen indixit? Estote, inquit, astuti ut serpentes, et simplices sicut columbae. Hoc qui intellexerit et tenuerit, securus moritur, quia non morietur. Nemo enim debet securus mori, nisi qui se noverit sic moriturum, ut mors in illo moriatur, vita coronetur.
2. Whence the Christian has confidence among wolves. Let us hear, then, what He advised, He Who promised crowns and set the contest before them; and He Who awaits those who contend helps those who labour. What kind of struggle did He proclaim? Be, He says, shrewd as serpents, and simple as doves. Whoever has understood this and held fast to it dies secure, because he will not die. For no one ought to die secure except one who knows that he will so die that death dies in him and life is crowned.
CAPUT II. — 3. Serpentis astutia quomodo imitanda. Quapropter, charissimi, exponendum est vobis, quamvis hinc jam saepius dixerimus, quid sit esse simplices ut columbae, astuti ut serpentes. Si jam simplicitas columbarum indicta est nobis, astutia serpentis quid facit in columbae simplicitate? Amo in columba quod fel non habet: timeo in serpente quod venenum habet. Noli ex omni parte horrere serpentem: habet quod oderis, habet quod imiteris. Serpens enim cum fuerit senectute praegravatus, et senserit
Chapter II. — 3. How the serpent's shrewdness is to be imitated. Therefore, dearly beloved, it must be explained to you, although we have already spoken on this quite often, what it is to be simple as doves, shrewd as serpents. If the simplicity of doves has already been enjoined upon us, what is the serpent's shrewdness doing in the dove's simplicity? I love in the dove that it has no gall; I fear in the serpent that it has venom. Do not shrink from the serpent in every respect: it has something for you to hate, it has something for you to imitate. For the serpent, when it has become weighed down with old age, and has felt
Editors' notes and page, col. 425

Footnotes

(*) ‹anchor: not visible (title of the sermon)› · call in col 425 Hunc sermonem vidimus ad Ms. rm. et apud Lov. et Vign.

We have examined this sermon against the manuscript rm. and in Louvain and Vignier.

(printed under page 219)

(1) ‹anchor: facti sunt oves› · call in col 425

Hic ipse sermo in Vigneriano Supplemento, ubi excusus sub isto exordio fuerat, Memoriam martyrum celebramus, etc., habet hoc loco additamentum hujuscemodi : Omnibus tamen dicitur, et qui futuri erant in Domino credituri ante nos et post nos, omnibus dicitur, Eritis odio omnibus gentibus propter nomen meum. Per omnes gentes futura Ecclesia praedicata est : sicut promissam legimus, ita redditam cernimus, et sunt omnes gentes christianae. Antea oderant eos omnes gentes propter nomen ejus : modo autem omnes gentes clarificant nomen ejus, gentes omnes christianae germen Ecclesiae catholicae toto terrarum orbe diffusae. Audiamus ergo quid monuit, etc.

This same sermon in Vignier's Supplement, where it had been printed under the opening "We celebrate the memory of the martyrs," etc., has at this place an addition of the following kind: "Yet it is said to all, and to those who were to believe in the Lord before us and after us, to all it is said, You will be hated by all nations for my name's sake. It was foretold that the Church would be throughout all nations: as we read it promised, so we see it rendered, and all nations are Christian. Formerly all nations hated them for his name's sake: but now all nations glorify his name, all the Christian nations, the offshoot of the Catholic Church spread through the whole world. Let us hear, then, what he admonished," etc.

(printed under page 219)

(2) ‹anchor: debet securus mori› · call in col 425

Sic Remigiensis vetus codex et Vignerius. At Lov., et tenuerit, securus moritur. Quis autem securus moritur, nisi qui se, etc.

So the old codex of Saint-Remi and Vignier. But Louvain: "and has held it, dies secure. But who dies secure, except he who … himself," etc.

(printed under page 219)

(a) ‹anchor: not visible (title of the sermon)› · call in col 425

Alias, de Diversis 119.

Formerly, de Diversis 119.

(printed under page 219)

(b) ‹anchor: not visible (title of the sermon)› · call in col 425

Notatur in Possidii Indiculo, cap. 8.

It is recorded in Possidius's Indiculus, ch. 8.

(printed under page 219)

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  • running head: SERMO LXV. (page/column number 425 at left; head continues beyond right image edge)
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PL 38:426
pondus vetustatis, coarctat se per cavernam, et deponit tunicam veterem, ut novus exultet. Imitare illum, christiane, qui audis Christum dicentem, Intrate per angustam portam (Matth. VII, 13). Et Paulus apostolus tibi dicit: Exuite vos veterem hominem cum actibus suis, et induite novum (Coloss. III, 9, 10, et Ephes. IV, 22, 24). Habes ergo quod imiteris in serpente. Noli mori pro vetustate, sed pro veritate. Qui moritur pro commodo temporali, pro vetustate moritur. Cum autem exutus fueris omni ista vetustate, imitatus es astutiam serpentis. Imitare illum et in hoc: serva caput tuum. Quid est, serva caput tuum? Tene apud te Christum. Si forte aliquis vestrum advertit aliquando, cum voluerit colubrum occidere, quomodo pro capite suo totum corpus objicit ictibus ferientis. Illud in se feriri non vult, ubi se novit vitam habere. Et Christus vita nostra est. Ipse enim dixit: Ego sum via, et veritas, et vita (Joan. XIV, 6). Audi et Apostolum: Caput viri Christus est (I Cor. XI, 3). Qui ergo Christum servat in se, caput suum servat pro se.
the burden of its oldness, it squeezes itself through a crevice and lays aside its old coat, so that it may exult as new. Imitate it, Christian, you who hear Christ saying, Enter through the narrow gate (Matt. 7:13). And the apostle Paul says to you: Strip off the old man with his deeds, and put on the new (Col. 3:9–10, and Eph. 4:22, 24). You have, then, something to imitate in the serpent. Do not die for oldness, but for truth. Whoever dies for temporal advantage dies for oldness. But when you have stripped yourself of all this oldness, you have imitated the cunning of the serpent. Imitate it in this too: guard your head. What does "guard your head" mean? Keep Christ with you. If perhaps any of you has at some time noticed, when he wanted to kill a snake, how in defence of its head it throws its whole body in the way of the blows of the one striking it. It does not want to be struck in that part of itself where it knows it has its life. And Christ is our life. For He Himself said: I am the way, and the truth, and the life (John 14:6). Hear also the Apostle: The head of a man is Christ (1 Cor. 11:3). He, therefore, who keeps Christ in himself keeps his own head for himself.
CAPUT III. — 4. Columbae simplicitas imitanda. Jam vero quid opus est commendare multis verbis simplicitatem columbarum? Cavenda enim erant venena serpentis; ibi imitatio periclitabatur, ibi erat quod timeretur: columbam vero securus imitare. Attende columbas in societate gaudere: ubique simul volant, simul pascuntur, nolunt esse solae, communione gaudent, charitatem servant, gemitibus amoris murmurant; osculis filios generant. Nam quando columbae, quod plerumque advertimus, inter se rixantur de cellulis suis, quodam modo pacata contentio est. Numquid quia rixantur, separantur? Simul volant, simul pascuntur, et ipsa inter se pacata est rixa. Videte rixam columbarum. Apostolus dicit: Si quis verbo nostro non obaudit per epistolam, hunc notate, et nolite commisceri cum eo. Ecce rixa: sed attende quoniam columbarum rixa est, non luporum. Continuo subjecit: Et non ut inimicum existimetis, sed corripite ut fratrem (II Thess. III, 14, 15). Columba amat et quando rixatur: lupus odit et quando blanditur. Columbarum ergo simplicitatem habentes, et astutiam serpentum, solemnia martyrum celebrate in sobrietate mentis, non in ebrietate ventris. Deo laudes dicite. Ipse est enim Dominus Deus noster, qui martyrum Deus; ipse coronator noster. Si bene luctati fuerimus, coronamur ad eo, qui coronavit eos quos imitari concupiscimus,
Chapter III. — 4. The simplicity of the dove is to be imitated. But now what need is there to commend the simplicity of doves with many words? For the venom of the serpent had to be guarded against; there imitation was in danger, there was something to be feared: but the dove you may imitate without anxiety. Observe how doves delight in company: everywhere they fly together, they feed together, they do not wish to be alone, they delight in fellowship, they keep charity, they murmur with moans of love; with kisses they beget their young. For when doves, as we commonly notice, quarrel among themselves over their little nests, it is in a certain manner a peaceable strife. Do they separate because they quarrel? They fly together, they feed together, and their very quarrel among themselves is peaceable. See the quarrel of doves. The Apostle says: If anyone does not obey our word by the letter, mark him, and do not mix with him. Here is a quarrel: but observe that it is a quarrel of doves, not of wolves. He immediately added: And do not regard him as an enemy, but rebuke him as a brother (2 Thess. 3:14–15). The dove loves even when it quarrels: the wolf hates even when it fawns. Having therefore the simplicity of doves and the cunning of serpents, celebrate the solemnities of the martyrs in sobriety of mind, not in drunkenness of the belly. Speak praises to God. For He is the Lord our God, Who is the God of the martyrs; He is our crowner. If we have wrestled well, we are crowned by Him Who crowned those whom we long to imitate,
SERMO LXV. De verbis Evangelii Matthaei, cap. X, 28, Nolite timere eos qui corpus occidunt, etc. Habitus in solemnitate Martyrum.
Sermon 65. On the words of the Gospel of Matthew, chapter 10:28, Do not fear those who kill the body, etc. Delivered on a feast of martyrs.
CAPUT PRIMUM.—1. Timore timor pellendus. Admonent nos eloquia divina, quae lecta sunt, timenda non timere, et non timendo timere. Advertistis, cum
Chapter I. — 1. Fear is to be driven out by fear. The divine utterances which have been read admonish us by fearing not to fear, and by not fearing to fear. You have noticed, when
Editors' notes and page, col. 426

Footnotes

(1) ‹anchor: not visible› · call in col 426

Bartholomaeus de Urbino in Milleloquio, exsiliat.

Bartholomew of Urbino in the Milleloquium: "exsiliat" (let him leap out).

(printed under page 219)

(2) ‹anchor: in societate gaudere› · call in col 426

Vignerius addit, charitate fervere.

Vignier adds: "to glow with charity."

(*) ‹anchor: SERMO LXV› · call in col 426 Vidimus in cb. r. v. vat. Par. et Lov.

We have examined it in cb. r. v. vat., Paris and Louvain.

(printed under page 219)

(a) ‹anchor: SERMO LXV› · call in col 426

Alias, 13 inter additos a Parisiensibus.

Formerly, the 13th among those added by the Paris editors.

(printed under page 219)

(b) ‹anchor: corpus occidunt, etc.› · call in col 426

Recensetur in Possidii Indiculo, cap. 9.

It is listed in Possidius's Indiculus, ch. 9.

(printed under page 219)

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  • running head: SERMO LXV. 426
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sanctum Evangelium legeretur, Dominum Deum nostrum antequam pro nobis moreretur, firmos nos esse voluisse: sed admonendo ne timeremus, et admonendo ut timeremus. Ait enim: Nolite timere eos qui corpus occidunt, animam autem non possunt occidere. Ecce ubi monuit ne timeremus. Videte ubi monuerit ut timeremus. Sed eum, inquit, timete, qui potestatem habet et corpus et animam occidere in gehenna. Ergo timeamus, ut non timeamus. Timor videtur ad ignaviam pertinere: timor infirmorum videtur esse, non fortium. Sed videte quid ait Scriptura: Timor Domini spes fortitudinis (Prov. XIV, 26). Timeamus, ne timeamus: hoc est, prudenter timeamus, ne inaniter timeamus. Martyres sancti, propter quorum solemnitatem hoc ex Evangelio recitatum est, timendo non timuerunt: quia Deum timendo, homines contempserunt.
the holy Gospel was being read, that our Lord God, before He died for us, willed us to be firm: but by warning us not to fear, and by warning us to fear. For He says: Do not fear those who kill the body, but cannot kill the soul. See where He warned us not to fear. See where He warned us to fear. But fear Him, He says, Who has power to kill both body and soul in Gehenna. Therefore let us fear, so that we may not fear. Fear seems to belong to cowardice: it seems to be the fear of the weak, not of the strong. But see what Scripture says: The fear of the Lord is the hope of strength (Prov. 14:26). Let us fear, lest we fear: that is, let us fear prudently, lest we fear vainly. The holy martyrs, on account of whose solemnity this has been recited from the Gospel, by fearing did not fear: because by fearing God, they despised men.
2. Homini ab homine nil metuendum. Quid enim ab hominibus homini metuendum est? Et quid est unde alterum terreat, homo hominem? Terret, et dicit, Occido te: et non timet, ne cum minatur, prius moriatur. Occido, inquit. Quis dicit? cui dicit? Duos audio: unum terrentem, alterum metuentem; quorum unus est potens, alter infirmus, sed ambo mortales. Quid se ergo extendit in honore inflatior potestas, in carne aequalis infirmitas? Securus minetur mortem, qui non timet mortem. Si vero unde terret, timet; attendat se, et ei cui minatur comparet se. Inveniat in eo cui minatur, parem conditionem; et a Domino simul cum illo petat miserationem. Homo est enim, et homini minatur, creatura creaturae: sed una inflata sub Creatore, altera fugiens ad Creatorem.
2. Nothing is to be dreaded by a man from a man. For what is to be dreaded by a man from men? And what is there by which one may terrify another, a man a man? He terrifies, and says, I kill you: and he does not fear lest, while he threatens, he himself die first. I kill, he says. Who says it? To whom does he say it? I hear two: one terrifying, the other fearing; of whom one is powerful, the other weak, but both mortal. Why then does power, more puffed up in honour, stretch itself out, when in the flesh the weakness is equal? Let him threaten death without anxiety who does not fear death. But if he fears that by which he terrifies, let him look to himself, and compare himself with him whom he threatens. Let him find in the one whom he threatens an equal condition; and together with him let him ask mercy from the Lord. For he is a man, and threatens a man, a creature a creature: but the one puffed up under the Creator, the other fleeing to the Creator.
CAPUT II. — 3. Dei martyrem cur non terreat persecutor. Dicat ergo fortissimus martyr, stans homo ante hominem: Non timeo, quia timeo. Tu quod minaris, si ille nolit, non facis: quod autem ille minatur, ut faciat a nullo impeditur. Deinde tu quod minaris, et si permitteris, quid facis? Usque ad carnem saevis, anima tuta est. Non occides quod non vides: visibilis visibilem terres. Habemus ambo invisibilem Creatorem, quem simul timere debeamus; qui hominem ipsum ex visibili et invisibili creavit: visibilem de terra fecit, invisibilem flatu suo animavit. Substantia ergo invisibilis, hoc est, anima quae jacentem terram erexit de terra, non timet cum percutis terram. Potes ferire habitaculum, numquid habitatorem? Fugit percusso vinculo colligatus, et erit in occulto coronatus. Quid ergo minaris, qui animae nihil facere potes? Per meritum ejus cui facere nihil potes, resurget cui facere aliquid potes. Per meritum enim animae resurget et caro: et habitatori reddetur, jam non ruitura, sed mansura. Ecce, verba martyris dico, ecce nec propter ipsam carnem meam timeo comminantem. Caro mea subjacet potestati: sed etiam capilli capitis numerati sunt Creatori (Matth. X, 30). Quid timeo ne
Chapter II. — 3. Why the persecutor does not terrify the martyr of God. Let then the most valiant martyr say, standing as a man before a man: I do not fear, because I fear. What you threaten, if He is unwilling, you do not do: but what He threatens, He is hindered by no one from doing. Next, what you threaten, even if you are permitted, what do you do? You rage as far as the flesh; the soul is safe. You will not kill what you do not see: visible, you terrify the visible. We both have an invisible Creator, Whom we ought to fear together; Who created man himself from the visible and the invisible: the visible He made from earth, the invisible He animated with His breath. The invisible substance, then, that is, the soul, which raised up from the earth the earth lying there, does not fear when you strike the earth. You can strike the dwelling, can you strike the dweller? He who was bound flees when the bond is struck, and will be crowned in secret. Why then do you threaten, you who can do nothing to the soul? Through the merit of that to which you can do nothing, that will rise again to which you can do something. For through the merit of the soul the flesh too will rise again: and it will be restored to its dweller, no longer to fall to ruin, but to abide. See, I speak the words of a martyr, see, not even on account of my very flesh do I fear the one who threatens. My flesh lies subject to power: but even the hairs of the head are numbered by the Creator (Matt. 10:30). Why do I fear lest
Editors' notes and page, col. 427

Footnotes

(1) ‹anchor: flatu suo animavit› · call in col 427

Colbertinus Ms., invisibili flatum suum inspiravit.

The Colbert manuscript: "into the invisible he breathed his breath."

(printed under page 220)

(2) ‹anchor: ecce nec propter› · call in col 427

Editi, ecce propter; omisso, nec, quae negatio hic reperitur in Vaticano Ms.

The printed editions: "behold, on account of"; omitting "nec" (not even), a negative which is found here in the Vatican manuscript.

(printed under page 220)

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PL 38:428
carnem perdam, qui nec capillum perdo? Quomodo non attendit carnem meam, cui sic nota sunt vilia mea? Ipsum corpus quod percuti et occidi potest, ad tempus cinis erit, in aeternum immortale erit. Sed cui hoc? Cui reddetur corpus ad vitam aeternam etiam occisum, peremptum, dissipatum? cui reddetur? Ei qui non timuit ponere animam suam, cum non timet ne occidatur caro sua.
I lose my flesh, I who do not lose even a hair? How does He not attend to my flesh, to Whom even my paltry things are so well known? The very body which can be struck and killed will for a time be ashes; for eternity it will be immortal. But to whom does this belong? To whom will the body be restored for eternal life, even when killed, destroyed, scattered? To whom will it be restored? To him who did not fear to lay down his soul, since he does not fear that his flesh may be killed.
CAPUT III. — 4. Anima modo suo immortalis. Etenim, fratres, anima immortalis perhibetur, et est immortalis secundum quemdam modum suum: quia est quaedam vita, quae potest praesentia sua carnem vivificare. Per animam quippe caro vivit. Haec vita mori non potest: et ideo anima immortalis est. Quare ergo dixi, Secundum suum modum? Audite qu⟨a⟩re. Quoniam est quaedam immortalitas vera, immortalitas quae est omnimoda incommutabilitas: de qua dicit Apostolus loquens de Deo, Qui solus habet immortalitatem, et lucem habitat inaccessibilem; quem nemo hominum vidit, sed nec videre potest: cui est honor et gloria in saecula saeculorum. Amen (I Tim. VI, 16). Si ergo Deus solus habet immortalitatem, certe anima mortalis est. Ecce quare dixi immortalem esse animam secundum modum suum. Nam potest et mori. Intelligat Charitas vestra, et nulla quaestio remanebit. Audeo dicere, anima potest mori, potest occidi. Certe immortalis est. Ecce audeo dicere, et immortalis est, et potest occidi: et ideo dixi quoniam est qu⟨ae⟩dam immortalitas, hoc est, omnimoda incommutabilitas, quam solus Deus habet, de quo dictum est, Qui solus habet immortalitatem. Nam si anima non potest occidi, quomodo dixit ipse Dominus cum terreret nos, Eum timete, qui potestatem habet et corpus et animam occidere in gehenna?
Chapter III. — 4. The soul is immortal in its own manner. For indeed, brethren, the soul is said to be immortal, and it is immortal according to a certain manner of its own: because it is a certain life, which by its presence can give life to the flesh. For it is through the soul that the flesh lives. This life cannot die: and therefore the soul is immortal. Why, then, did I say, According to its own manner? Hear why. Because there is a certain true immortality, an immortality which is complete unchangeableness: of which the Apostle speaks when speaking of God, Who alone has immortality, and dwells in light inaccessible; Whom no one of men has seen, nor indeed can see: to Whom is honour and glory unto the ages of ages. Amen (1 Tim. 6:16). If, then, God alone has immortality, surely the soul is mortal. See why I said that the soul is immortal according to its own manner. For it can also die. Let your Charity understand, and no question will remain. I dare to say, the soul can die, it can be killed. Certainly it is immortal. See, I dare to say both that it is immortal and that it can be killed: and that is why I said that there is a certain immortality, that is, complete unchangeableness, which God alone has, of Whom it is said, Who alone has immortality. For if the soul cannot be killed, how did the Lord Himself say, when He was making us afraid, Fear Him Who has power to kill both body and soul in gehenna?
CAPUT IV. — 5. Quomodo mori anima potest. Vita animae, Deus. Adhuc confirmavi, non solvi quaestionem. Probavi quia potest anima occidi. Contradici Evangelio non potest, nisi ab anima impia. Ecce mihi occurrit et hic, et venit in mentem quod dicam. Contradici non potest vitae, nisi ab anima mortua. Evangelium vita est, impietas et infidelitas mors animae est. Ecce potest mori, et immortalis est. Quomodo ergo immortalis est? Quia semper aliqua vita est, quae in illa nunquam exstinguitur. Quomodo moritur? Non ut non sit vita, sed amittendo vitam. Etenim anima et vita est alicui rei, et habet etiam ipsa vitam suam. Ordinem attende creaturarum. Vita corporis anima est: vita animae Deus est. Sicut ⟨a⟩dest vita corpori, id est, anima, ne moriatur corpus: sic debet adesse vita animae, hoc est, Deus, ne moriatur anima. Corpus quomodo moritur? Anima deserente. Anima, inquam, deserente moritur corpus: et jacet cadaver paulo ante appetibile, modo aspernabile. Insunt membra, oculi, aures: sed hae fenestrae sunt domus, habitator abscessit. Qui plangit mortuum, ad fenestras
Chapter IV. — 5. How the soul can die. The life of the soul is God. So far I have confirmed the question, not solved it. I have proved that the soul can be killed. The Gospel cannot be contradicted, except by an impious soul. See, something occurs to me here too, and it comes to mind what I should say. Life cannot be contradicted, except by a dead soul. The Gospel is life; impiety and unbelief are the death of the soul. See, it can die, and it is immortal. How, then, is it immortal? Because there is always some life which is never extinguished in it. How does it die? Not so that it is no longer life, but by losing life. For the soul both is life to something else, and also has its own life itself. Consider the order of creatures. The life of the body is the soul: the life of the soul is God. Just as the life of the body, that is, the soul, is present so that the body may not die: so the life of the soul, that is, God, ought to be present so that the soul may not die. How does the body die? When the soul deserts it. When the soul deserts it, I say, the body dies: and the corpse lies there, a little before desirable, now contemptible. The members are there, the eyes, the ears: but these are the windows of the house; the inhabitant has departed. He who mourns a dead man, at the windows
Editors' notes and page, col. 428

Footnotes

(1) ‹anchor: not visible› · call in col 428

Editi, ad tempus cinis erit, mortale erit, Colbertinus Ms., et occidi potest ad tempus, non morietur in aeternum, immortale erit. Vaticanus, immune (forte, inanime) erit, in aeternum immortale erit.

The printed editions: "for a time it will be ash, it will be mortal." The Colbert manuscript: "and it can be killed for a time, it will not die for ever, it will be immortal." The Vatican manuscript: "it will be immune (perhaps, lifeless), for ever it will be immortal."

(printed under page 220)

(2) ‹anchor: not visible› · call in col 428

Vaticanus Ms., perdere.

The Vatican manuscript: "to destroy" (perdere).

(printed under page 220)

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habitaculi frustra clamat : non est intus qui audiat. Quanta dicit plangentis affectus, quanta enumerat, quanta commemorat; et per quantam, ut ita dixerim, doloris insaniam quasi cum sentiente loquitur, cum loquatur cum absente? Enumerat mores, enumerat indicia benevolentiae circa se. Tu es qui mihi illud dedisti; illud et illud praestitisti : tu es qui sic et sic me dilexisti. Si attendas, si intelligas, si insaniam doloris premas, qui te dilexit abscessit : frustra te domus patitur pulsatorem, in qua non potes invenire mansorem.
of the dwelling he cries out in vain: there is no one within to hear. How much the feeling of the mourner says, how much it enumerates, how much it recalls; and through how great a madness of grief, so to speak, does it speak as though with one who perceives, when it is speaking with one who is absent? It enumerates his ways, it enumerates the tokens of goodwill towards itself. 'You are the one who gave me that; you furnished this and that: you are the one who loved me in such and such a way.' If you pay attention, if you understand, if you press down the madness of grief, he who loved you has departed: in vain does the house endure you as one knocking, in which you cannot find a dweller.
CAPUT V. — 6. Mors tum corporis, tum animae quibus indiciis cognoscitur. Redeamus ad causam quam paulo ante dicebam. Mortuum est corpus. Quare? Quia discessit vita ejus, hoc est, anima. Vivit corpus, et impius est, infidelis est, ad credendum durus, ad corrigendos mores ferreus : vivente corpore mortua est anima, per quam corpus vivit. Tanta enim res est anima, ut idonea sit vitam praestare corpori etiam mortua. Tanta, inquam, res est anima, tam excellens creatura, ut idonea sit etiam mortua carnem vivificare. Nam ipsa anima impii, anima infidelis, anima perversi, duri, mortua est : et tamen per ipsam mortuam vivit corpus. Ideo ibi est : movet ad operandum manus, ad ambulandum pedes, ad videndum intendit obtutum, ad audiendum auribus inclinatur; sapores dijudicat, dolores refugit, appetit voluptates. Omnia haec corporis viventis indicia, sed ex animae praesentia. Interrogo corpus, an vivat. Respondet mihi : Vides ambulantem, vides operantem, audis loquentem, cernis appetentem et fugientem, et non intelligis corpus vivere? Per haec opera animae intus constitutae, intelligo corpus vivere. Et interrogo ipsam animam, an vivat. Habet et ipsa opera sua, per quae ostendat vitam suam. Pedes ambulant, intelligo corpus vivere, sed animae praesentia. Quaero, utrum vivat anima. Pedes isti ambulant. Ecce de uno motu. De vita interrogo corpus et animam. Ambulant pedes, intelligo corpus vivere. Sed quo ambulant? Ad adulterium, inquit. Ergo mortua est anima. Sic enim veracissima Scriptura dixit : Mortua est vidua quae in deliciis vivit (I Tim. V, 6). Cum multum intersit inter delicias et adulterium, quomodo potest anima, quae in deliciis mortua dicitur, in adulterio vivere? Mortua est. Sed nec sic quidem agens mortua est. Loquentem audio, vivit corpus. Non enim lingua in ore moveretur, et percuteret quibusque locis articulares sonos, nisi intus habitator esset; et quasi ad hoc organum musicus, qui lingua sua uteretur. Prorsus intelligo. Hoc modo corpus loquitur, corpus vivit. Sed interrogo, utrum et anima vivat. Ecce loquitur corpus, vivit. Quid loquitur? Quomodo dicebam de pedibus, Ambulant, ecce vivit corpus; et quaerebam, Quo ambulant? ut intelligerem utrum et anima viveret : sic etiam cum audio loquentem, intelligo quia corpus vivit; quaero quid loquatur, utrum et anima vivat. Mendacium loquitur. Si mendacium loquitur, ergo mortua est. Unde hoc probamus? Ipsam veritatem interrogemus, quae ait : Os quod mentitur, occidit animam
Chapter V. — 6. By what signs the death both of the body and of the soul is recognized. Let us return to the matter of which I was speaking a little earlier. The body is dead. Why? Because its life has departed, that is, the soul. The body lives, and [the man] is impious, is unbelieving, hard in believing, iron against the correcting of his ways: while the body lives, the soul is dead, through which the body lives. For the soul is so great a thing that it is able to furnish life to the body even when it is dead. So great a thing, I say, is the soul, so excellent a creature, that even when dead it is able to quicken the flesh. For the very soul of the impious man, the soul of the unbeliever, the soul of the perverse, of the hard, is dead: and yet through that dead soul the body lives. Therefore it is there: it moves the hands to work, the feet to walk, it directs the gaze to see, it inclines with the ears to hear; it discerns flavours, it shrinks from pains, it seeks pleasures. All these are signs of a living body, but from the presence of the soul. I ask the body whether it lives. It answers me: 'You see me walking, you see me working, you hear me speaking, you perceive me seeking and fleeing, and do you not understand that the body lives?' Through these works of the soul established within, I understand that the body lives. And I ask the soul itself whether it lives. It too has its own works, through which it may show its life. The feet walk: I understand that the body lives, but by the presence of the soul. I ask whether the soul lives. These feet walk. See, from one movement. About life I question the body and the soul. The feet walk: I understand that the body lives. But where do they walk? To adultery, he says. Therefore the soul is dead. For thus the most truthful Scripture has said: Dead is the widow who lives in pleasures (1 Tim. 5:6). Since there is a great difference between pleasures and adultery, how can the soul which is said to be dead in pleasures be alive in adultery? It is dead. Yet not even when acting thus is it dead. I hear one speaking: the body lives. For the tongue would not be moved in the mouth and strike articulate sounds at their several places, unless there were an inhabitant within; and, as it were, a musician for this instrument, who would use his tongue. I understand entirely. In this way the body speaks, the body lives. But I ask whether the soul also lives. See, the body speaks, it lives. What does it say? Just as I was saying about the feet, 'They walk; see, the body lives'; and I was asking, 'Where do they walk?', so that I might understand whether the soul also was alive: so too when I hear one speaking, I understand that the body lives; I ask what it says, whether the soul also lives. It speaks a lie. If it speaks a lie, then it is dead. Whence do we prove this? Let us ask the Truth itself, which says: The mouth that lies kills the soul
Editors' notes and page, col. 429

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