PL 38 · cols. 483–489

Augustine, Sermones 76-82 (Classis I, de Scripturis)

Sermon LXXVII

Vide si tranquillitas est in te; vide si non te subvertit ventus interior: hoc vide. Magnae virtutis est, cum felicitate luctari, ne illiciat, ne corrumpat, ne ipsa subvertat felicitas. Magnae, inquam, virtutis est, cum felicitate luctari; magnae felicitatis est, a felicitate non vinci. Disce calcare saeculum: memento fidere in Christo. Et si motus est pes tuus, si titubas, si aliqua non superas, si mergi incipis, dic: Domine, pereo, libera me. Dic, Pereo; ne pereas. Solus enim a morte carnis liberat te, qui mortuus est in carne pro te. Conversi ad Dominum, etc.

See whether there is tranquillity in you; see whether the inner wind is not overturning you: see to this. It belongs to great virtue to wrestle with good fortune, lest it entice, lest it corrupt, lest good fortune itself overturn. It belongs, I say, to great virtue to wrestle with good fortune; it is a great good fortune not to be conquered by good fortune. Learn to trample on the world: remember to trust in Christ. And if your foot is moved, if you stagger, if there are some things you do not overcome, if you begin to sink, say: Lord, I am perishing, deliver me (Matt. 14:30). Say, I am perishing, so that you may not perish. For He alone delivers you from the death of the flesh Who died in the flesh for you. Turning to the Lord, etc.

SERMO LXXVII. De verbis Evangelii Matthaei, cap. XV, 21-28, Egressus Jesus de Genezareth, secessit in partes Tyri et Sidonis, et ecce mulier Chananaea, etc.

Sermon 77. On the words of the Gospel of Matthew, chapter 15:21-28, Jesus, having gone out from Genezareth, withdrew into the parts of Tyre and Sidon, and behold, a Canaanite woman, etc.

CAPUT PRIMUM. — 1. Chananaea mulier humilitatis exemplum. Chananaea ista mulier, quae modo nobis lectione evangelica commendata est, praebet nobis humilitatis exemplum, et pietatis viam: ab humilitate in alta surgere ostendit. Erat autem, sicuti apparet, non de populo Israel, unde Patriarchae, unde Prophetae, unde parentes Domini nostri Jesu Christi secundum carnem; unde ipsa virgo Maria, quae peperit Christum. Non ergo ex isto populo erat haec mulier: sed erat ex Gentibus. Nam, sicut audivimus, secessit Dominus in partes Tyri et Sidonis, et inde mulier Chananaea de finibus illis egressa, petebat beneficium instantissime curandae filiae suae, quae male a daemonio vexabatur. Tyrus et Sidon non erant civitates populi Israel, sed Gentium; quamvis vicinae illi populo. Clamabat ergo avida impetrandi beneficii, fortiterque pulsabat: et dissimulabatur ab ea, non ut misericordia negaretur, sed ut desiderium accenderetur; nec solum ut desiderium accenderetur, sed, sicut ante dixi, ut humilitas commendaretur. Clamabat ergo tanquam Domino non audiente, sed quod facturus erat in silentio disponente. Discipuli rogaverunt pro illa Dominum, et dixerunt: Dimitte illam, quia clamat post nos. Et ille: Non sum missus nisi ad oves quae perierunt domus Israel.

Chapter One. — 1. The Canaanite woman an example of humility. This Canaanite woman, who has just now been set before us in the Gospel reading, offers us an example of humility and the way of piety: she shows how to rise from humility to the heights. Now she was, as appears, not of the people of Israel, from whom came the Patriarchs, from whom the Prophets, from whom the parents of our Lord Jesus Christ according to the flesh; from whom the Virgin Mary herself, who bore Christ. So this woman was not of that people: but she was of the Gentiles. For, as we have heard, the Lord withdrew into the parts of Tyre and Sidon, and from there a Canaanite woman, having come out from those borders, was most insistently asking the favour of the healing of her daughter, who was grievously troubled by a demon. Tyre and Sidon were not cities of the people of Israel, but of the Gentiles, though neighbouring on that people. So she kept crying out, eager to obtain the favour, and knocked vigorously: and she was ignored, not so that mercy might be refused, but so that her desire might be kindled; and not only so that her desire might be kindled, but, as I said before, so that humility might be commended. So she kept crying out as though to a Lord Who did not hear, but Who was in silence arranging what He was going to do. The disciples entreated the Lord on her behalf, and said: Send her away, for she is crying out after us. And He: I was not sent except to the sheep that have perished of the house of Israel (Matt. 15:23–24).

CAPUT II. — 2. Quomodo Christus nonnisi ad Israelitas missus. Solutio quaestionis. Hic verborum istorum oritur quaestio: Unde nos ad ovile Christi de Gentibus venimus, si non est missus nisi ad oves quae perierunt domus Israel? Quid sibi vult hujus secreti tam alta dispensatio, ut cum Dominus sciret quare veniret, utique ut Ecclesiam haberet in omnibus Gentibus, non se missum dixerit, nisi ad oves quae perierunt domus Israel? Intelligimus ergo praesentiam corporis sui, nativitatem suam, exhibitionem miraculorum, virtutemque resurrectionis in illo populo eum ostendere debuisse; ita fuisse dispositum, sic ab initio commendatum, hoc praedictum, hoc impletum: quia

Chapter II. — 2. How Christ was sent only to the Israelites. Solution of the question. Here a question arises from these words: How did we come from the Gentiles into the fold of Christ, if He was not sent except to the sheep that have perished of the house of Israel? What does so profound a dispensation of this secret mean, that though the Lord knew why He was coming, namely to have a Church in all the Gentiles, He said He was not sent except to the sheep that have perished of the house of Israel? We understand, therefore, that He had to show the presence of His body, His birth, the display of miracles, and the power of the resurrection among that people; that thus it had been arranged, thus commended from the beginning, this foretold, this fulfilled: because

Editors' notes and page, col. 483

Footnotes

(1) ‹anchor: quae modo nobis› · call in col 483

Editi, quae heri nobis, etc. Hic nos Phimarconensem vetustissimum et optimae notae librum sequimur.

The printed editions: quae heri nobis ("which yesterday to us"), etc. Here we follow the Phimarconensis book, very ancient and of the best quality.

(printed under page 248)

(2) ‹anchor: dissimulabatur ab ea› · call in col 483

Sic Phimarconensis Ms. At editi, ab eo.

So the Phimarconensis manuscript. But the printed editions: ab eo ("by Him").

(*) ‹anchor: SERMO LXXVII› · call in col 483 Correctus ad ph. Am. Er. Par. Lov.

Corrected against ph. [the Phimarconensis manuscript] and Am. Er. Par. Lov. [the editions of Amerbach, Erasmus, Paris and Louvain].

(printed under page 248)

(a) ‹anchor: SERMO LXXVII› · call in col 483

Alias, de Tempore, 74.

Formerly, De Tempore, 74.

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(b) ‹anchor: mulier Chananaea, etc.› · call in col 483

Citatur in Flori collectione ad I Cor.

It is cited in Florus's collection on 1 Cor.

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Christus Jesus ad gentem Judaeorum venire debuit videndus, occidendus, et lucraturus eos inde quos ante praescivit. Non enim damnata illa plebs est, sed ventilata. Ibi erat paleae multitudo, ibi granorum occulta dignitas: ibi quod incenderetur, ibi unde horreum repleretur. Nam unde Apostoli nisi inde? unde Petrus? unde caeteri?

Christ Jesus had to come to the nation of the Jews, to be seen, to be killed, and to gain from there those whom He foreknew. For that people was not condemned, but winnowed. There was a multitude of chaff, there was the hidden worth of the grains: there was what would be burned, there was that from which the barn would be filled. For from where were the Apostles, if not from there? From where Peter? From where the rest?

3. Saulus in Paulum mutatus. Ratio mutati nominis Sauli in Pauli. Unde ipse Paulus, primo Saulus? hoc est, primo superbus, post humilis. Nam quando Saulus, a Saüle nomen derivatum erat, Saül autem rex superbus: in regno autem David humilem persequebatur (I Reg. XVIII-XXIV). Quando ergo Saulus, qui postea Paulus, tunc utique superbus, tunc persecutor innocentium, tunc vastator Ecclesiae. Acceperat enim litteras (velut zelo Synagogae ardens, et insequens christianum nomen) a sacerdotibus, ut exhiberet quoscumque invenisset christianos ad luenda supplicia. Cum pergit, cum anhelat caedes, cum sitit sanguinem, coelesti Christi voce prostratus est persecutor, erectus est praedicator (Act. IX). Impletum in illo quod scriptum est in propheta: Ego percutiam, et ego sanabo (Deut. XXXII, 39). Hoc enim percutit Deus, quod se in homine extollit adversus Deum. Non est impius medicus, qui tumorem ferit, qui putredinem secat aut urit. Dolorem ingerit: ingerit, sed ut perducat ad sanitatem. Molestus est: sed nisi esset, utilis non esset. Prostravit ergo Christus una voce Saulum, erexit Paulum: hoc est, prostravit superbum, erexit humilem. Nam quae fuit ratio mutandi sibi nominis, ut cum Saulus antea vocaretur, postea se Paulum dici vellet; nisi quia Sauli nomen in se agnovit, cum persequeretur, fuisse superbiae? Elegit ergo humile nomen, ut Paulus, hoc est minimus, vocaretur. Paulum enim, minimum est. Paulum nihil aliud est, quam parvum. De quo nomine jam glorians, humilitatemque commendans: Ego, inquit, sum minimus Apostolorum. Unde ergo, unde iste, nisi ex populo Judaeorum? Inde alii Apostoli, inde Paulus, inde quos commendat idem Paulus, quod viderint Dominum post resurrectionem. Dicit enim eum visum ferme a quingentis fratribus simul, ex quibus plures manent usque adhuc, quidam autem dormierunt (I Cor. XV, 9, 6).

3. Saul changed into Paul. The reason for the change of the name of Saul into Paul. From where was Paul himself, at first Saul? That is, at first proud, afterwards humble. For when he was Saul, the name was derived from Saul, and Saul was a proud king: in his kingdom he persecuted the humble David (1 Sam. 18-24). So when he was Saul, who was afterwards Paul, he was then indeed proud, then a persecutor of the innocent, then a ravager of the Church. For he had received letters (as if burning with zeal for the Synagogue, and pursuing the Christian name) from the priests, so that he might bring forth whatever Christians he had found to pay the penalty. While he presses on, while he pants after slaughter, while he thirsts for blood, by the heavenly voice of Christ the persecutor is struck down, the preacher is raised up (Acts 9). Fulfilled in him was what is written in the prophet: I will strike, and I will heal (Deut. 32:39). For God strikes that which in a man exalts itself against God. The physician is not unkind who strikes the swelling, who cuts or cauterizes the rotten flesh. He inflicts pain: he inflicts it, but so as to bring [the patient] to health. He is troublesome: but if he were not, he would not be useful. So Christ with one voice struck down Saul and raised up Paul: that is, He struck down the proud man, raised up the humble one. For what was the reason for changing his own name, so that, though he had been called Saul before, he afterwards wished to be called Paul, unless that he recognized in himself that the name of Saul, when he was persecuting, had been [a name] of pride? So he chose a humble name, so as to be called Paul, that is, least. For paulum means least. Paulum is nothing other than small. Glorying now in this name, and commending humility, he says: I am the least of the Apostles. From where, then, from where is this man, if not from the people of the Jews? From there the other Apostles, from there Paul, from there those whom the same Paul commends as having seen the Lord after the resurrection. For he says that He was seen by almost five hundred brethren at once, of whom many remain until now, but some have fallen asleep (1 Cor. 15:9, 6).

4. Judaei audito Petro conversi. Oves ad quas Christus missus est. Ex illo autem populo etiam illi, qui, cum Petrus loqueretur, commendans passionem, resurrectionem divinitatemque Christi, accepto Spiritu sancto, quando illi omnes, in quos venit Spiritus sanctus, linguis omnium gentium sunt locuti, compuncti spiritu, qui audiebant ex populo Judaeorum, quaesierunt consilium salutis suae, intelligentes se reos sanguinis Christi: quod eum ipsi crucifixerint, ipsi occiderint, in cujus nomine occisi a se viderent tanta miracula fieri, viderent Spiritus sancti praesentiam.

4. The Jews converted on hearing Peter. The sheep to whom Christ was sent. Moreover, from that people were also those who, when Peter was speaking, commending the passion, the resurrection and the divinity of Christ, after the Holy Spirit had been received, when all those upon whom the Holy Spirit came spoke in the tongues of all nations, those of the people of the Jews who were listening, pierced in spirit, sought counsel for their salvation, understanding themselves to be guilty of the blood of Christ: that they themselves had crucified Him, they themselves had killed Him, in the name of Him Whom they had killed they saw such miracles being done, they saw the presence of the Holy Spirit.

CAPUT III. — Quaerentes ergo consilium, responsum acceperunt: Agite poenitentiam, et baptizetur unusquisque vestrum in nomine Domini nostri Jesu Christi;

Chapter III. — Seeking counsel, then, they received the answer: Do penance, and let each one of you be baptized in the name of our Lord Jesus Christ;

Editors' notes and page, col. 484

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 484 (note printed under col 484; call not seen)

Am. Er. Lov., lucrandus. Phimarconensis Ms., lucrandos. At Par., Lucraturus.

Am. Er. Lov.: lucrandus ("to be gained", singular). The Phimarconensis manuscript: lucrandos ("to be gained", plural). But Par.: Lucraturus ("about to gain"). [The middle letters of the first reading are broken in the print.]

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PL 38:485

et dimittentur vobis peccata vestra. Quis desperaret sibi donanda peccata, quando crimen occisi Christi reis donabatur? Conversi sunt ex ipso populo Judaeorum: conversi sunt, baptizati sunt. Ad mensam Domini accesserunt, et sanguinem quem saevientes fuderunt, credentes biberunt. Quemadmodum autem sint conversi, quam plane atque perfecte, indicant Actus Apostolorum. Nam omnia quae possidebant, vendiderunt, atque pretia rerum suarum ad pedes Apostolorum posuerunt; et distribuebatur unicuique sicut opus cuique erat: et nemo dicebat aliquid proprium, sed erant illis omnia communia. Et erat illis, sicut scriptum est, anima una et cor unum in Deum (Act. II, et IV). Ecce sunt oves de quibus dixit. Non sum missus, nisi ad oves quae perierunt domus Israel. Illis enim exhibuit praesentiam suam, pro illis in se saevientibus crucifixus oravit, dicens: Pater, ignosce illis, quia nesciant quid faciunt (Luc. XXIII, 34). Intelligebat medicus phreneticos mente perdita medicum occidentes, et occidendo medicum nescientes, sibi medicamentum facientes. De Domino enim occiso omnes curati sumus, illius sanguine redempti, pane illius corporis a fame liberati. Hanc ergo praesentiam Christus Judaeis exhibuit. Hoc ergo ait, Non sum missus, nisi ad oves quae perierunt domus Israel: ut illis praesentiam sui corporis exhiberet; non ut oves quas habebat in Gentibus, contemneret et praeteriret.

and your sins shall be forgiven you. Who would despair of his sins being forgiven him, when the crime of the slaying of Christ was being forgiven to the guilty? Out of the very people of the Jews they were converted: they were converted, they were baptized. They approached the table of the Lord, and the blood which they had shed in their rage they drank as believers. But how they were converted, how plainly and perfectly, the Acts of the Apostles show. For all that they possessed they sold, and laid the prices of their goods at the feet of the Apostles; and distribution was made to each as each had need: and no one called anything his own, but they had all things in common. And they had, as it is written, one soul and one heart towards God (Acts 2 and 4). Behold the sheep of whom He said: I am not sent, except to the sheep that have perished of the house of Israel. For to them He showed His presence; for them, raging against Him, He prayed when crucified, saying: Father, forgive them, for they know not what they do (Luke 23:34). The physician understood that frenzied men, their minds lost, were killing the physician, and in killing the physician, not knowing it, were making a medicine for themselves. For by the slain Lord we have all been healed, redeemed by His blood, delivered from hunger by the bread of His body. This presence, then, Christ showed to the Jews. This, then, is why He says, I am not sent, except to the sheep that have perished of the house of Israel: that to them He might show the presence of His body; not that He might despise and pass over the sheep which He had among the Gentiles.

CAPUT IV. — 5. Ad gentes Christus non missus est, sed misit. Ad Gentes enim ipse non ivit, sed discipulos misit. Et illic impletum est quod propheta dixit: Populus quem non cognovi, servivit mihi. Videte quam alta, quam evidens, quam expressa prophetia: Populus quem non cognovi, id est, cui praesentiam meam non exhibui, servivit mihi. Quomodo? Sequitur, In auditu auris obaudivit mihi (Psal. XVII, 45): hoc est, non videndo, sed audiendo crediderunt. Ideo Gentium major laus. Illi enim viderunt, et occiderunt: Gentes audierunt, et crediderunt. Ad Gentes autem vocandas et congregandas, ut impleretur quod modo cantavimus, Congrega nos de Gentibus, ut confiteamur nomini tuo, et gloriemur in laude tua (Psal. CV, 47), Ille Paulus apostolus missus est. Minimus ille factus magnus, non per se, sed per eum quem persequebatur, missus est ad Gentes, ex latrone pastor, ex lupo ovis. Missus est ad Gentes ille apostolus minimus, et multum laboravit in Gentibus, et per eum Gentes crediderunt. Testes sunt ejus Epistolae.

Chapter IV. — 5. To the Gentiles Christ was not sent, but He sent. For He Himself did not go to the Gentiles, but sent disciples. And there was fulfilled what the prophet said: A people whom I did not know has served Me. See how deep, how clear, how express a prophecy: A people whom I did not know, that is, to whom I did not show My presence, has served Me. How? It follows: At the hearing of the ear it has obeyed Me (Ps. 17:45): that is, not by seeing, but by hearing they believed. Therefore the praise of the Gentiles is the greater. For those saw, and killed: the Gentiles heard, and believed. And for calling and gathering the Gentiles, that there might be fulfilled what we have just sung, Gather us from among the Gentiles, that we may confess to Thy name, and glory in Thy praise (Ps. 105:47), that Paul the apostle was sent. That least one made great, not through himself, but through Him Whom he was persecuting, was sent to the Gentiles, from a robber a shepherd, from a wolf a sheep. That least apostle was sent to the Gentiles, and laboured much among the Gentiles, and through him the Gentiles believed. His Epistles are witnesses.

6. Filia Archisynagogi, et Haemorrhoissa. Habes hoc et in Evangelio sacratissime figuratum. Filia Archisynagogi quaedam defuncta erat, pater ejus rogabat Dominum, ut iret ad eam: aegram reliquerat et in periculo constitutam. Ibat Dominus ad visitandam et sanandam aegram: interea mortua nuntiata est, et dictum est patri, Puella mortua est, noli jam vexare magistrum. Dominus autem qui sciebat se posse mortuos suscitare, non abstulit spem desperato, et ait patri: Noli timere, tantum crede. Pergebat ad puellam

6. The daughter of the ruler of the synagogue, and the woman with the issue of blood. You have this also most sacredly figured in the Gospel. A certain daughter of the ruler of the synagogue had died; her father was asking the Lord to go to her: he had left her sick and in danger. The Lord was going to visit and heal the sick girl: meanwhile she was reported dead, and it was said to the father: The girl is dead, trouble the master no longer. But the Lord, Who knew that He could raise the dead, did not take away hope from the despairing man, and said to the father: Do not fear, only believe. He was proceeding to the girl

Editors' notes and page, col. 485

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 485 (note printed under col 485; call not seen)

Editi, omnes nos. Abest, nos, a Mss.

The printed editions: omnes nos ("all of us"). The word nos is absent from the manuscripts.

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PL 38:486

: atque in itinere inter turbas, quomodo potuit, coarctavit se quaedam mulier, quae fluxum sanguinis patiebatur, et diuturno illo languore in medicos frustra omnia quae habebat impenderat. Ubi fimbriam vestimenti ejus tetigit, sana facta est. Et Dominus : Quis me tetigit? Admirantes discipuli qui nesciebant quid esset factum, et videbant eum a turbis comprimi, et de una quae leviter tetigerat fuisse sollicitum, responderunt : Turba te premit, et dicis, Quis me tetigit? Et ille : Tetigit me aliquis. Nam isti premunt, illa tetigit. Corpus ergo Christi multi moleste premunt, pauci salubriter tangunt. Tetigit me, inquit, aliquis. Ego enim sensi de me virtutem exiisse. At ubi vidit illa non se latuisse, provoluta est ante pedes ejus, et confessa est quid esset factum. Post haec perrexit, pervenitque quo tendebat, et puellam filiam Archisynagogi inventam mortuam suscitavit (Luc. VIII, 41-56).

: and on the way, among the crowds, as best she could, a certain woman pressed herself in, who was suffering from a flow of blood and in that long illness had spent in vain upon physicians all that she had. When she touched the fringe of His garment, she was made whole. And the Lord: Who touched Me? The disciples were astonished. They did not know what had happened, and they saw that He was being pressed by the crowds and yet was concerned about one woman who had touched Him lightly. So they answered: The crowd presses You, and You say, Who touched Me? And He: Someone touched Me. For these press, she touched. Many, then, press the body of Christ to its annoyance; few touch it to their health. Someone touched Me, He says. For I felt power go out from Me. But when she saw that she had not escaped notice, she threw herself down before His feet and confessed what had happened. After this He went on, reached the place He was making for, and raised the girl, the daughter of the ruler of the synagogue, whom He found dead (Luke 8:41–56).

CAPUT V. — 7. Res de illis narrata licet vere gesta, tamen figura est. Factum quidem est, et ita ut narratur, impletum : sed tamen etiam ipsa, quae a Domino facta sunt, aliquid significantia erant, quasi verba, si dici potest, visibilia et aliquid significantia. Quod maxime apparet in eo quod praeter tempus poma quaesivit in arbore, et quia non invenit, arbori maledicens aridam fecit (Marc. XI, 13, 14). Hoc factum nisi figuratum accipiatur, stultum invenitur : primo, quaesisse poma in illa arbore, quando tempus non erat ut essent in ulla arbore; deinde, si pomorum jam tempus esset, non habere poma quae culpa arboris esset? Sed quia significabat, quaerere se non solum folia, sed et fructum, id est, non solum verba, sed et facta hominum; arefaciendo ubi sola folia invenit, significavit eorum poenam qui loqui bona possunt, facere bona nolunt. Sic ergo et hic. Nam utique mysterium est. Praescius omnium dicit, Quis me tetigit? Fit imperito similis Creator, et interrogat non solum qui hoc sciebat, sed etiam qui caetera praesciebat. Aliquid est utique, quod nobis significante mysterio loquitur Christus.

Chapter V. — 7. The event told of them, though truly done, is nevertheless a figure. It was indeed done, and fulfilled just as it is narrated. Yet even the things that were done by the Lord signified something; they were, so to speak, visible words that signified something. This appears most of all in His seeking fruit on a tree out of season: because He did not find any, He cursed the tree and made it wither (Mark 11:13–14). Unless this deed is taken figuratively, it is found to be foolish. First, there was His seeking fruit on that tree when it was not the season for fruit to be on any tree. Then, even if it had already been the season for fruit, what fault of the tree would it have been not to have fruit? But He was signifying that He seeks not only leaves but also fruit, that is, not only the words but also the deeds of men. By withering the tree where He found only leaves, He signified the punishment of those who can speak good things but will not do good things. So then it is here too. For it is certainly a mystery. He Who foreknows all things says, Who touched Me? The Creator makes Himself like one who does not know, and He asks, He Who not only knew this but foreknew all other things as well. There is certainly something that Christ is telling us by means of a mystery that signifies.

8. Quid illis figuratur. Filia illa Archisynagogi significabat populum Judaeorum, propter quem venerat Christus, qui dixit, Non sum missus, nisi ad oves quae perierunt domus Israel. Illa vero mulier quae fluxum sanguinis patiebatur, Ecclesiam figurabat ex Gentibus, ad quam Christus per praesentiam corporis non erat missus. Ad illam ibat, illius salutem intendebat : haec intercurrit, tangit fimbriam quasi nescientis, id est, sanatur tanquam ab absente. Dicit ille, Quis me tetigit? quasi diceret, Non novi hunc populum. Populus quem non cognovi, servivit mihi. Tetigit me aliquis. Ego enim sensi virtutem de me exisse, id est, Evangelium emissum totum orbem implesse. Tangitur autem fimbria exigua pars vestimenti et extrema. Fac vestem Christi quasi Apostolos. Ibi fimbria Paulus erat : hoc est, extremus et minimus. Nam utrumque de se dixit : Ego sum minimus Apostolorum (I Cor. XV, 9). Nam post omnes vocatus est, post omnes credidit, plus omnibus sanavit. Non erat missus Dominus, nisi ad

8. What is figured by them. That daughter of the ruler of the synagogue signified the people of the Jews, for whose sake Christ had come. He said, I was not sent except to the sheep that have perished of the house of Israel. But that woman who was suffering from a flow of blood figured the Church from the Gentiles, to whom Christ had not been sent in His bodily presence. He was going to the one and intending her salvation; the other runs in between and touches the fringe of One Who, as it were, does not know, that is, she is healed as if by One Who is absent. He says, Who touched Me? It is as if He said, I do not know this people. A people that I have not known has served Me. Someone touched Me. For I felt power go out from Me, that is, the Gospel sent forth has filled the whole world. Now the fringe that is touched is a small and outermost part of the garment. Take the Apostles as the garment of Christ. There Paul was the fringe, that is, the last and the least. For he said both things of himself: I am the least of the Apostles (1 Cor. 15:9). For he was called after them all, he believed after them all, and he healed more than them all. The Lord had not been sent except to

Editors' notes and page, col. 486

Footnotes

(a) ‹anchor: not visible in the foot image› · call in col 486 (note printed under col 486; call not seen)

Vide supra, sermonem 62, n. 5.

See above, sermon 62, n. 5. [The final numeral is blurred in the scan; 5 is the likely reading.]

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oves quae perierant domus Israel. Sed quia et populus quem non cognoverat, serviturus erat, in obauditu auris obauditurus erat, nec de illo tacuit ibi constitutus. Ait enim quodam loeo idem Dominus: Habeo alias oves quae non sunt de hoc ovili; oportet me et has adducere, ut sit unus grex et unus pastor (Joan. X, 16).

sheep that had perished of the house of Israel. But because the people also whom He had not known was to serve Him, and was to obey at the hearing of the ear, He did not keep silent about it either while He was there. For in a certain place the same Lord says: I have other sheep which are not of this fold; I must bring these also, that there may be one flock and one shepherd (John 10:16).

CAPUT VI. — 9. Chananaeae perseverantia in petendo. Inde mulier ista erat: ideo non contemnebatur, sed differebatur. Non sum, inquit, missus, nisi ad oves quae perierunt domus Israel. Et illa clamando instabat, perseverabat, pulsabat, tanquam jam audisset, Pete, et accipe; quaere, et invenies; pulsa, et aperietur tibi. Institit, pulsavit. Nam et Dominus quando dixit haec verba, Petite, et accipietis; quaerite, et invenietis; pulsate, et aperietur vobis; supra dixerat, Nolite sanctum dare canibus, neque projeceritis margaritas vestras ante porcos; ne forte conculcent eas pedibus suis, et conversi disrumpant vos (Matth. VII, 7, 6): id est, post contemptum margaritarum vestrarum etiam molesti sint vobis. Nolite ergo illis projicere quae contemnunt.

Chapter VI. — 9. The perseverance of the Canaanite woman in asking. This woman was from there: therefore she was not despised, but put off. I was not sent, He says, except to the sheep that have perished of the house of Israel [Matt. 15:24]. And she pressed on by crying out, persevered, knocked, as though she had already heard: Ask, and receive; seek, and you will find; knock, and it will be opened to you. She persisted, she knocked. For the Lord too, when He said these words, Ask, and you will receive; seek, and you will find; knock, and it will be opened to you, had said above, Do not give what is holy to dogs, nor cast your pearls before swine, lest perhaps they trample them under their feet, and turn and tear you apart (Matt. 7:7, 6): that is, after the contempt of your pearls they may even become troublesome to you. Do not therefore cast before them what they despise.

10. Gentes quare canes. Et unde discernimus (tanquam responderent) qui sint porci, qui sint canes? Hoc in ista muliere demonstratum est. Nam illi mulieri Instanti respondit hoc: Non est bonum tollere panem filiorum, et mittere canibus. Canis es, una es ex Gentibus, idola adoras. Quid autem tam familiare canibus, quam lapides lingere? Non est ergo bonum, panem filiorum tollere, et mittere canibus. Illa si recederet post haec verba, canis accesserat, canis abscesserat: sed pulsando, homo facta est ex cane. Institit enim petendo, et ex ipso veluti convicio humilitatem ostendit, misericordiam impetravit. Neque enim commota est, aut succensuit, quod canis appellata fuerit petens beneficium, rogans misericordiam: sed ait, Ita, Domine: dixisti me canem; plane canis sum, agnosco nomen meum; Veritas loquitur: sed non ideo a beneficio repellenda sum. Prorsus canis: sed et canes edunt de micis quae cadunt de mensa dominorum suorum. Modicum quoddam et exiguum beneficium desidero: non mensam invado, sed micas quaero.

10. Why the Gentiles are dogs. And how do we discern (as though they were answering) who are swine and who are dogs? This was shown in this woman. For to that woman, as she pressed on, He answered this: It is not good to take the children's bread and throw it to dogs [Matt. 15:26]. You are a dog, you are one of the Gentiles, you worship idols. And what is so customary for dogs as to lick stones? It is not good, therefore, to take the children's bread and throw it to dogs. Had she withdrawn after these words, a dog she had come, a dog she had gone away: but by knocking, from a dog she was made a human being. For she persisted in asking, and from that very insult, as it were, she showed humility and obtained mercy. For she was not upset, nor did she grow angry, because she had been called a dog while seeking a kindness and begging for mercy: but she said, Yes, Lord: You have called me a dog; plainly I am a dog, I acknowledge my name; the Truth is speaking: but I am not for that reason to be driven away from the kindness. Wholly a dog: yet even the dogs eat of the crumbs that fall from their masters' table [Matt. 15:27]. It is some small and slight kindness I desire: I do not invade the table, but I seek the crumbs.

CAPUT VII. — 11. Humilitas commendata in Chananaea. Magna contra superbiam medicina, Deus homo. Videte quemadmodum humilitas commendata est. Canem illam Dominus dixerat; non dixit, Non sum; sed dixit, Sum. Et Dominus continuo, quia se agnovit canem: O mulier, magna est fides tua! fiat tibi sicut petisti. Tu te agnovisti canem, ego te jam agnosco hominem. O mulier, magna est fides tua! petisti, quaesisti, pulsasti; accipe, inveni, aperiatur tibi. Videte, fratres, quemadmodum in hac muliere quae Chananaea erat, id est, quae de Gentibus veniebat, et typum, hoc est, figuram Ecclesiae gerebat, maxime humilitas commendata est. Etenim gens Judaea, ut ab Evangelio repelleretur, superbia inflata est, quod Legem accipere

Chapter VII. — 11. Humility commended in the Canaanite woman. A great medicine against pride: God made man. See how humility has been commended. The Lord had called her a dog; she did not say, I am not; but she said, I am. And the Lord at once, because she acknowledged herself a dog: O woman, great is your faith! Let it be done to you as you have asked [Matt. 15:28]. You have acknowledged yourself a dog, I now acknowledge you a human being. O woman, great is your faith! You have asked, you have sought, you have knocked; receive, find, let it be opened to you. See, brothers, how in this woman, who was a Canaanite, that is, who came from the Gentiles and bore the type, that is, the figure, of the Church, humility above all has been commended. For the Jewish nation, so that it was driven away from the Gospel, was puffed up with pride, because it had received the Law,

Editors' notes and page, col. 487

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 487 (note printed under col 487; call not seen)

Editi, et canes conversi. Abest, canes, a Ms. Ph.

The printed editions: et canes conversi ("and the dogs, converted"). The word canes is absent from the Ph. manuscript [the Phimarconensis].

(printed under page 250)

(2) ‹anchor: facta est ex cane› · call in col 487

Apud Er. Lugd. Ven. Lov., homo factus est ex cane. M.

In Er. Lugd. Ven. Lov. [the editions of Erasmus, Lyons, Venice and Louvain]: homo factus est ex cane ("was made a human being from a dog", with the masculine participle). M.

(printed under page 250)

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meruisset, quod de ipsa gente Patriarchae processerint, Prophetae exstiterint, Moyses Dei servus miracula magna, quae audivimus in Psalmo, in Aegypto fecerit, per mare Rubrum aquis recedentibus populum duxerit, Legem acceperit, quam ipso populo dederit (Psal. CV). Erat unde extolleretur gens Judaea, et per ipsam superbiam factum est ut Christo nollet humiliari auctori humilitatis, repressori tumoris, medico Deo, qui propter hoc, cum Deus esset, homo factus est, ut se homo hominem cognosceret. Magna medicina. Haec medicina si superbiam non curat, quid eam curet nescio. Deus est, et fit homo: seponit divinitatem, id est, quodammodo sequestrat, hoc est, occultat quod suum erat, apparet quod acceperat. Fit ille homo, cum sit Deus: et non se agnoscit homo hominem, id est, non se mortalem agnoscit, non se agnoscit fragilem, non se agnoscit peccatorem, non se agnoscit aegrotum, ut quaerat vel aegrotus medicum! sed quod est periculosius, sanus sibi videtur!

being deemed worthy of it, [namely] that from that very nation the Patriarchs came forth, Prophets arose, Moses the servant of God performed great miracles in Egypt, which we heard in the Psalm, led the people through the Red Sea as the waters drew back, received the Law, which he gave to that same people (Ps. 105). There was that by which the Jewish nation might be lifted up, and through that very pride it came about that it was unwilling to be humbled before Christ, the author of humility, the represser of swelling, God the physician, Who for this reason, though He was God, was made man, that man might recognize himself as man. A great medicine. If this medicine does not cure pride, what might cure it I do not know. He is God, and He becomes man: He sets aside His divinity, that is, He in a manner sequesters it, that is, He hides what was His own, and what He had received appears. He becomes man, though He is God: and man does not recognize himself as man, that is, he does not recognize himself as mortal, does not recognize himself as frail, does not recognize himself as a sinner, does not recognize himself as sick, so that, being sick, he might at least seek the physician! but, what is more perilous, he seems to himself to be healthy!

CAPUT VIII. — 12. Judaeis ob superbiam rejectis, Gentes propter humilitatem in eorum locum suffectae. Magna fides, sicut granum sinapis. Ergo propter hoc ille populus non accessit, id est, propter superbiam: et dicti sunt ex arbore oleae, hoc est, de illo populo a Patriarchis creato, fracti rami naturales, id est. Judaei merito steriles spiritu superbiae; et in illa olea insertus est oleaster. Oleaster populus ex Gentibus. Sic dicit Apostolus, quod oleaster insertus sit in olea, rami autem naturales fracti sint. Illi fracti propter superbiam: insertus oleaster propter humilitatem (Rom. XI, 17-21). Hanc humilitatem ostendebat mulier, dicens: Ita, Domine, canis sum, micas desidero. In hac humilitate etiam Centurio ille placuit: qui cum desideraret puerum suum a Domino curari, et Dominus diceret, Ego veniam et curabo eum; respondit ille, Domine, non sum dignus qui sub tectum meum intres; sed tantum dic verbo, et sanabitur puer meus. Non sum dignus qui sub tectum meum intres. Tecto non recipiebat, corde receperat. Quanto humilior, tanto capacior, tanto plenior. Colles enim aquam repellunt, valles implentur. Quid deinde, quid ad hoc Dominus, posteaquam dixit, Non sum dignus qui sub tectum meum intres, ad eos qui sequebantur, Amen dico vobis, non inveni tantam fidem in Israel: id est, in illo populo ad quem veni, non inveni tantam fidem. Tantam, quid est? Tam magnam. Unde magnam? De minimo, id est, de humilitate grandem. Non inveni tantam fidem: similem grano sinapis, quanto minutiori, tanto ferventiori. Inserebat ergo jam Dominus oleastrum in oliva. Tunc hoc faciebat, quando dicebat, Amen dico vobis, non inveni tantam fidem in Israel.

Chapter VIII. — 12. The Jews rejected on account of pride, the Gentiles put in their place on account of humility. Great faith, like a grain of mustard seed. Therefore on this account that people did not draw near, that is, on account of pride: and they are called, from the olive tree, that is, from that people created from the Patriarchs, the natural branches broken off, that is, the Jews, deservedly barren through the spirit of pride; and into that olive tree the wild olive was grafted. The wild olive is the people from the Gentiles. So says the Apostle, that the wild olive was grafted into the olive tree, but the natural branches were broken off. Those were broken off on account of pride: the wild olive was grafted in on account of humility (Rom. 11:17–21). This humility the woman showed, saying: Yes, Lord, I am a dog, I desire crumbs. In this humility the Centurion too was pleasing: who, when he desired that his servant be cured by the Lord, and the Lord said, I will come and cure him, answered, Lord, I am not worthy that Thou shouldst enter under my roof; but only speak by a word, and my servant shall be healed. I am not worthy that Thou shouldst enter under my roof. He was not receiving Him under his roof, he had received Him in his heart. The humbler, the more capacious, the fuller. For hills repel water, valleys are filled. What next, what did the Lord [say] to this, after he had said, I am not worthy that Thou shouldst enter under my roof, to those who were following, Amen I say to you, I have not found so great faith in Israel: that is, in that people to which I have come, I have not found so great faith. So great, what does it mean? So large. Whence large? From the least, that is, great out of humility. I have not found so great faith: like a grain of mustard seed, the more minute, the more fervent. So the Lord was already grafting the wild olive into the olive. He was doing this then, when He said, Amen I say to you, I have not found so great faith in Israel.

CAPUT IX. — 13. Carnalia in regno coelorum non exspectanda. Divitiae hic argumentum indigentiae. Sanitas hujus vitae longa aegritudo. Denique vide quod sequitur. Ideo dico vobis (quia non inveni tantam fidem in Israel, id est, tantam cum fide humilitatem): Ideo dico vobis, quia multi ab oriente et occidente venient, et

Chapter IX. — 13. Carnal things are not to be expected in the kingdom of heaven. Riches here are a proof of want. The health of this life is a long sickness. Finally, see what follows. Therefore I say to you (because I have not found so great faith in Israel, that is, so great humility together with faith): Therefore I say to you, that many shall come from the east and the west, and

Editors' notes and page, col. 488

Footnotes

(1) ‹anchor: apparet quod acceperat› · call in col 488

Sic Ms. Ph. At editi, quod apparet acceperat.

So the Ph. manuscript. But the printed editions: quod apparet acceperat ("what appears, He had received"). [The small type is faint here; the reading of the variant is as it appears in the scan.]

(printed under page 250)

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running head: [S. A]UGUSTINI EPISCOPI 488 (left edge cut off)
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other: QA Q1a: the word divided at the 487/488 break stands whole in the source at the end of col 487, but the English of col 487 still ends on the verb's head with a hyphen and lacks its object; this column's English opens with the matching tail, the object and the rendering of this column's first word, so that it reads whole across the break. To be joined whole at the end of col 487 at the settle step (col 487 was not written by this read).
other: QA Q1a: ligature in the italic summary of CAPUT IX set as oe (coelorum), the volume's uniform spelling of this word (clear oe in cols 479 and 498); the italic glyph itself is blurred in the scan and is not conclusive (unsure).
other: QA Q1a: in CAPUT VIII, after "rami naturales, id est" at the line end, the printed stop is damaged (two specks: comma, colon or full stop cannot be told apart); the file's full stop is left as received (unsure).

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recumbent cum Abraham et Isaac et Jacob in regno coelorum (Matth. VIII, 5, 11). Recumbent, inquit, requiescent. Non enim debemus illic carnales epulas cogitare, aut aliquid tale in illo regno concupiscere, ut non vit⟨i⟩a mutemus virtut⟨i⟩bus, sed vitia supponamus. Aliud est enim, desiderare regnum coelorum propter sapientiam et vitam aeternam; aliud, propter felicitatem terrenam, quasi illic habeamus eam opulentiorem atque majorem. Si divitem te in illo regno futurum putas, cupiditatem non amputas, sed mutas: et tamen dives eris, et nonnisi illic dives eris. Nam hic indigentia tua colligit plurima. Quare multum habent divites? Quia multum indigent. Major indigentia quasi majores comparat facultates: illic ipsa indigentia morietur. Tunc vere dives eris, quando nullius indigens eris. Non enim tu dives, et angelus pauper, qui non habet jumenta et rhedas et familias. Quare? Quia non indiget: quia quanto fortior, tanto minus indigus. Ergo ibi divitiae, et verae divitiae. Epulas terrae hujus non ibi cogites. Epulae enim terrae hujus medicamenta quotidiana sunt; aegritudini cuidam nostrae, cum qua nascimur, necessaria sunt. Aegritudinem istam sentit quisquis, cum hora reficiendi transierit. Vis videre quanta aegritudo sit ista, ut tanquam acuta febris, septem diebus necet? Ne te sanum putes. Sanitas immortalitas erit. Nam haec longa aegritudo est. Quia quotidianis medicamentis fulcis morbum tuum; sanus tibi esse videris: detrahe medicamenta, et vide quid potes.

will recline with Abraham and Isaac and Jacob in the kingdom of heaven (Matt. 8:5, 11). "They will recline," He says, that is, they will rest. For we ought not to think of carnal banquets there, or to covet anything of that kind in that kingdom, so that we do not exchange vices for virtues, but substitute vices [for vices]. For it is one thing to desire the kingdom of heaven for the sake of wisdom and eternal life; another, for the sake of earthly happiness, as if we were to have it there more opulent and greater. If you think you will be rich in that kingdom, you do not cut off greed, but change it: and yet you will be rich, and nowhere but there will you be rich. For here your need gathers a great many things. Why do the rich have much? Because they need much. Greater need procures, as it were, greater resources: there need itself will die. Then you will truly be rich, when you are in need of nothing. For you are not rich and the angel poor, who has no beasts of burden and carriages and households of servants. Why? Because he does not need them: because the stronger he is, the less needy. Therefore there are riches there, and true riches. Do not think of the banquets of this earth there. For the banquets of this earth are daily medicines; they are necessary for a certain sickness of ours, with which we are born. Everyone feels this sickness when the hour for taking refreshment has gone by. Do you want to see how great a sickness this is, that like an acute fever it kills within seven days? Do not think yourself healthy. Health will be immortality. For this is a long sickness. Because you prop up your disease with daily medicines, you seem to yourself to be healthy: take away the medicines, and see what you can do.

CAPUT X.—14. Moriendi necessitas ab ipso exortu. Vera sanitas, immortalitas. Nam ex quo nascimur, necesse est ut moriamur. Morbus hic necesse est ut ad mortem perducat. Certe medici quando aegros inspiciunt, hoc dicunt. Verbi gratia, hydrops est iste, moritur: hic morbus non potest curari. Elephantiosus est; nec morbus iste curari potest. Phthisicus est; quis hoc curat? Necesse est ut pereat, necesse est ut moriatur. Ecce jam dixit medicus, Phthisicus est, non potest nisi moriatur; et tamen aliquando et hydrops non inde moritur, et elephantiosus non inde moritur, et phthisicus non inde moritur: et tamen necesse est ut quisquis natus fuerit, inde moriatur. Moritur inde, non potest aliter. Hoc et medicus et imperitus pronuntiat: sed et si tardius moritur, numquid ideo non moritur? Quando ergo vera sanitas, nisi quando vera immortalitas, si ergo vera immortalitas, nulla corruptio, nulla defectio, quid illic alimentis opus erit? Ergo cum audis, Recumbent cum Abraham et Isaac et Jacob; non pares ventrem, sed mentem. Impleberis ibi: et ipse interior venter habet cibos suos. Secundum istum ventrem dicitur, Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Id. V, 6). Et vere saturabuntur, ut non esuriant.

Chapter X.—14. The necessity of dying from birth itself. True health is immortality. For from the moment we are born, it is necessary that we die. This disease must necessarily lead to death. Certainly physicians, when they examine the sick, say this. For example: "This man has dropsy, he is dying: this disease cannot be cured." "He has elephantiasis; nor can this disease be cured." "He is consumptive; who cures this? He must perish, he must die." See, the physician has already said, "He is consumptive, he cannot but die"; and yet sometimes the man with dropsy does not die of it, and the man with elephantiasis does not die of it, and the consumptive does not die of it: and yet it is necessary that whoever has been born should die of this. He dies of it, it cannot be otherwise. Both the physician and the unskilled man declare this: but even if he dies more slowly, does he therefore not die? When, then, is there true health, except when there is true immortality? If, then, there is true immortality, no corruption, no failing, what need of food will there be there? Therefore when you hear, "They will recline with Abraham and Isaac and Jacob," prepare not the belly but the mind. You will be filled there: and the inner belly too has its own food. In respect of this belly it is said, Blessed are those who hunger and thirst for righteousness, for they shall be filled (Matt. 5:6). And truly they will be filled, so as not to hunger.

15. Rami naturales praeciduntur, inseritur oleaster, quare. Inserebat ergo jam oleastrum Dominus, cum dicebat,

15. The natural branches are cut off, the wild olive is grafted in, and why. So the Lord was already grafting in the wild olive when He said,

Editors' notes and page, col. 489

Footnotes

(1) ‹anchor: not visible in the foot image› · call in col 489 (note printed under col 489; call not seen)

Editi, subdamus. At Phimarconensis Ms., supponamus.

The printed editions: subdamus ("let us put under"). But the Phimarconensis manuscript: supponamus ("let us place beneath").

(printed under page 251)

(2) ‹anchor: Isaac et Jacob› · call in col 489

Aliquot hic versus in prius editis omissi restituuntur ex Phimarconensi Ms.

Several lines here, omitted in the earlier editions, are restored from the Phimarconensis manuscript.

(*) ‹anchor: not visible in the foot image› · call in col 490 (note printed under col 490; call not seen) Correctus est ad r. rm. v. Lov.

It has been corrected against r. rm. v. [manuscripts] and Lov. [the Louvain edition].

(printed under page 251)