PL 38 · cols. 567–571

Augustine, Sermones 89-94 (Classis I, de Scripturis)

Sermon XCI

SERMO XCI. De verbis Evangelii Matthaei, ubi Dominus interrogavit Judaeos, cujus filium dicerent esse Christum. Cap. XXII, ℣. 42-46.

Sermon 91. On the words of the Gospel of Matthew, where the Lord asked the Jews whose son they said the Christ was. Chapter 22, verses 42-46.

CAPUT PRIMUM. — 1. Christum esse Messiam probatur contra Judaeos. Int⟨e⟩rrogati Judaei, sicut nunc ex Evangelio, cum recitaretur, audivimus, quomodo esset Dominus nos⟨t⟩er Je⟨s⟩us Christus filius David, quem Dominum suum dixerit ipse David, respondere non potuerunt. Hoc enim in Domino noverant, quod videbant. Apparebat enim eis filius hominis: occultus autem erat Filius Dei. Hinc est quod eum et superari posse crediderunt, et ligno suspensum irriserunt, dicentes: Si Filius Dei est, descendat de cruce, et credimus in eum (Matth. XXVII, 40, 42). Aliud videbant, aliud non cognoscebant. Si enim cognovissent, nunquam Dominum gloriae crucifixissent (I Cor. II, 8). Sciebant tamen Christum filium David. Nam etiam nunc ipsum sperant esse venturum. Latet eos quod venerit, sed volentes latet. Neque enim si pendentem non agnoverunt, et regnantem agnoscere non debuerunt. In cujus enim nomine vocantur et benedicuntur omnes gentes, nisi in ejus quem putant Christum non fuisse? Ipse enim filius David, utique ex semine David secundum carnem, filius est Abraham. Si autem dictum est ad Abraham, In semine tuo benedicentur omnes gentes (Gen. XXII, 17), et vident jam in Christo nostro benedici omnes gentes; quid exspectant quod jam venit, et non timent quod venturum est? Lapidem enim se dixit ipse Dominus noster Jesus Christus, prophetico ad se asserendum utens testimonio. Lapidem autem talem, ut si quis in eum offenderit, conquassetur; super quem autem lapis ille venerit, conterat eum (Luc. XX, 17, 18). Quando enim in eum offenditur, humilis jacet: jacendo humilis quassat offendentem, veniendo excelsus conterit superbientem. Jam ergo Judaei illa offensione quassati su⟨n⟩t: restat ut ejus praeclaro adventu etiam conterantur, nisi forte cum vivunt, agnoverint, ne moriantur. Patiens enim est Deus, et illos quotidie invitat ad fidem.

Chapter One. — 1. That Christ is the Messiah is proved against the Jews. The Jews, when asked, as we have just heard from the Gospel when it was read, how our Lord Jesus Christ was the son of David, Whom David himself called his Lord, were unable to answer. For in the Lord they knew [only] that which they saw. For the son of man was apparent to them, but the Son of God was hidden. Hence it is that they both believed that He could be overcome and mocked Him when He hung on the wood, saying: If He is the Son of God, let Him come down from the cross, and we believe in Him (Matt. 27:40, 42). One thing they saw, another they did not recognize. For if they had recognized it, they would never have crucified the Lord of glory (1 Cor. 2:8). Yet they knew that the Christ was the son of David. For even now they hope that He is to come. It is hidden from them that He has come, but it is hidden from them because they will it so. For even if they did not acknowledge Him when He hung, it does not follow that they ought not to have acknowledged Him when He reigns. For in whose name are all nations called and blessed, if not in the name of Him Whom they think was not the Christ? For He, the son of David, being indeed of the seed of David according to the flesh, is the son of Abraham. But if it was said to Abraham, In your seed shall all nations be blessed (Gen. 22:17), and they now see all nations being blessed in our Christ, why do they wait for what has already come, and do not fear what is still to come? For our Lord Jesus Christ Himself called Himself a stone, using a prophetic testimony to assert this of Himself. And such a stone that if anyone stumbles against it, he will be shattered; but upon whomever that stone comes, it will crush him (Luke 20:17–18). For when He is stumbled against, He lies low and humble: lying humble, He shatters the one who stumbles; coming exalted, He crushes the proud. The Jews, then, have already been shattered by that stumbling: it remains that they should also be crushed by His glorious coming, unless perhaps, while they live, they acknowledge Him, so that they may not die. For God is patient, and invites them daily to faith.

CAPUT II. — 2. Idem tractatur argumentum. Sed cum Judaei respondere non possent Domino proponenti quaestionem et dicenti, cujus filium dicerent Christum; atque illi responderent, Filium David: addendo et proponendo, Quomodo ergo David in spiritu vocat eum Dominum, dicens: Dixit Dominus Domino meo, Sede ad dexteram meam, donec ponam inimicos tuos sub pedibus tuis? Si ergo David, inquit, in spiritu dicit eum Dominum, quomodo est filius ejus? Non dixit, Non est filius ejus; sed, Quomodo est filius ejus? Quomodo cum dicit, verbum quaerentis est, non negantis: tanquam si hoc eis diceret, Bene quidem dicitis Christum filium David, sed ipse David Dominum eum dicit; quem dicit ille Dominum, quomodo est filius?

Chapter II. — 2. The same argument is treated. But when the Jews could not answer the Lord as He put the question to them and asked whose son they said the Christ was, and they answered, The son of David, He added and put to them: How then does David in the spirit call Him Lord, saying: The Lord said to my Lord, Sit at My right hand, until I put Your enemies under Your feet? If then David, He says, in the spirit calls Him Lord, how is He his son? He did not say, He is not his son; but, How is He his son? When He says How, it is the word of one asking, not of one denying: as if He were saying this to them, You say rightly indeed that the Christ is the son of David, but David himself calls Him Lord; Him Whom he calls Lord, how is He his son?

Editors' notes and page, col. 567

Footnotes

(1) ‹anchor: quod jam venit› · call in col 567

Editi, quod jam non venit. Abest particula, non, a manuscriptis.

The printed editions have quod jam non venit. The particle non is absent from the manuscripts.

(*) ‹anchor: SERMO XCI› · call in col 567 Castigatus est ad duos cl. ad cs. et Am. Er. Par. Lov.

It has been corrected against two cl. manuscripts, against cs., and against the editions of Amerbach, Erasmus, Paris and Louvain. [The manuscript sigla "cl." and "cs." are left unexpanded.]

(printed under page 290)

(a) ‹anchor: SERMO XCI› · call in col 567

Alias, de Tempore 254.

Formerly, de Tempore 254. [The last digit is imperfectly printed in the scan.]

(printed under page 290)

(b) ‹anchor: Cap. XXII, ℣. 42-46› · call in col 567

Recensetur a Possidio in Indiculo, cap. 8.

It is listed by Possidius in his Indiculus, ch. 8.

(printed under page 290)

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PL 38:568

Dicerent Judaei, si intructi essent fide Christiana, quam nos tenemus; si contra Evangelium corda non clauderent, si vitam spiritualem in se habere voluissent, responderent instructi ecclesiastica fide huic quaestioni, et dicerent, Quoniam in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: ecce quomodo est Dominus David. Sed quia Verbum caro factum est, et habitavit in nobis (Joan. I, 1, 14): ecce quomodo est filius David. Sed nescientes obmutuerunt, nec ore saltem clauso aures aperuerunt, ut quod respondere non potuerunt interrogati, nossent edocti.

The Jews would say, if they were instructed in the Christian faith which we hold, if they did not close their hearts against the Gospel, if they had been willing to have spiritual life in themselves, they would answer this question, instructed in the faith of the Church, and would say: Since in the beginning was the Word, and the Word was with God, and the Word was God: see how He is the Lord of David. But because the Word was made flesh, and dwelt among us (John 1:1, 14): see how He is the son of David. But, not knowing, they fell silent; nor, with their mouths at least closed, did they open their ears, so that what they could not answer when questioned they might know once taught.

CAPUT III. — 3. Incarnati Verbi mysterium dignis aperitur. Amare Deum gratis pietas est. Sed quia magnum est nosse mysterium, quomodo sit Dominus David et filius David: quomodo sit una persona homo et Deus: quomodo sit in forma hominis minor Patre, in forma Dei aequalis Patri: quomodo iterum dicit, et, Pater major me est (Joan. XIV, 28); et, Ego et Pater unum sumus (Id. X, 30): quia magnum est sacramentum, ut capi possit, mores informandi sunt. Indignis enim clausum est, promerentibus aperitur. Nec lapides, nec vectes, nec pugni, nec calces sunt quibus pulsamus ad Dominum. Vita pulsat, vitae aperitur. Corde petitur, corde quaeritur, corde pulsatur, cordi aperitur. Cor autem hoc quod recte petit, recte pulsat et quaerit, pium esse debet. Primo amare Deum gratis; haec est enim pietas: nec sibi extra illum ponere mercedem, quam exspectet ex illo. Illo enim melius est nihil. Et quid carum petit a Deo, cui Deus ipse vilis est? Terram dat, et gaudes, amator terrae, et factus terra. Si gaudes, quando dat terram; quanto amplius gaudere debes, cum se ipsum tibi dat, qui fecit coelum et terram? Gratis ergo amandus est Deus. Nam diabolus hoc sancto Job nesciens quid in illo intus ageretur, magnum crimen objecit, dicens: Numquid gratis colit Job Deum?

Chapter III. — 3. The mystery of the incarnate Word is opened to the worthy. To love God freely is piety. But because it is a great thing to know the mystery, how He is the Lord of David and the son of David; how He is one person, man and God; how in the form of man He is less than the Father, in the form of God equal to the Father; how again He says both, The Father is greater than I (John 14:28), and, I and the Father are one (John 10:30): because the mystery is great, conduct must be formed so that it can be grasped. For it is closed to the unworthy, it is opened to those who deserve it. It is not with stones, nor with bars, nor with fists, nor with heels that we knock at the Lord's door. Life knocks, to life it is opened. With the heart one asks, with the heart one seeks, with the heart one knocks, to the heart it is opened. But this heart which rightly asks, rightly knocks and seeks, must be pious. First, to love God freely; for this is piety: and not to set for oneself, apart from Him, a reward that one expects from Him. For nothing is better than He. And what does he ask from God that is dear to him, to whom God Himself is cheap? He gives land, and you rejoice, lover of earth, and become earth yourself. If you rejoice when He gives land, how much more ought you to rejoice when He gives you Himself, Who made heaven and earth? Therefore God is to be loved freely. For the devil, not knowing what was going on within holy Job, brought this great charge against him, saying: Does Job worship God for nothing?

CAPUT IV. — 4. Diabolus calumniosus adversarius. Quare de bonis spargat mala. Ergo si adversarius hoc objecit, timere debemus ne hoc nobis objiciatur. Cum magno enim calumnioso habemus negotium. Si quaerit fingere quod non est, quanto magis objicere quod est? Gaudeamus tamen, quia talis est judex, qui falli ab accusatore nostro non potest. Nam si hominem haberemus judicem, huic quidquid vellet fingeret inimicus. Nemo est diabolo astutior ad fingendum. Nam et nunc omnia falsa crimina de sanctis ipse confingit. Sic suas criminationes valere non posse apud Deum, inter homines illas spargit. Et hoc ei quid prodest, cum dicat Apostolus, Gloria nostra haec est, testimonium conscientiae nostrae (II Cor. I, 12)? Putatis tamen quia ille falsa crimina nulla astutia confingit? Novit quid inde mali agat, nisi ei resistat vigilantia fidei. Ideo enim et de bonis mala spargit, ut infirmi non putent aliquos esse bonos, et tradant se rapiendos libidinibus et dissipandos, dicentes apud se ipsos: Quis

Chapter IV. — 4. The devil a slanderous adversary. Why he spreads evil reports about the good. So if the adversary brought this charge, we ought to fear lest it be brought against us. For we have to do with a great slanderer. If he seeks to invent what is not, how much more to charge what is? Yet let us rejoice, because the judge is such that He cannot be deceived by our accuser. For if we had a man as judge, the enemy would invent for him whatever he wished. No one is more cunning than the devil at inventing. For even now he himself fabricates all the false charges against the saints. So, [knowing] that his accusations cannot prevail with God, he spreads them among men. And what does this profit him, when the Apostle says, This is our glory, the testimony of our conscience (2 Cor. 1:12)? Do you think, however, that he fabricates false charges with no cunning? He knows what evil he works thereby, unless the vigilance of faith resists him. For this is why he spreads evil reports even about the good, so that the weak may not think that any are good, and may give themselves up to be seized and squandered by lusts, saying within themselves: Who

Editors' notes and page, col. 568

Footnotes

(1) ‹anchor: call not visible in the foot image› · call in col 568

Cisterciensis liber, quomodo verum dicit. Sic etiam unus ex Colbertinis Mss.; pauloque post idem codex, mores reformandi sunt.

The Cîteaux book has quomodo verum dicit. So also one of the Colbert manuscripts; and a little further on the same codex has mores reformandi sunt.

(printed under page 290)

(2) ‹anchor: Gaudeamus tamen› · call in col 568

Aliquot Mss. Evadimus tamen. Quidam autem : Et evasimus, quia, etc.

Several manuscripts have Evadimus tamen. Some, however: Et evasimus, quia, etc.

(printed under page 290)

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PL 38:569

est enim qui servat mandatum Dei? aut quis est qui servat castitatem? Dum putat quia nemo, ipse fit nemo. Hoc ergo agit diabolus. Sed talis erat vir Job, de quo nihil posset confingere: nota enim erat et nimis clara vita ejus. Sed quia multas habebat divitias, hoc objecit, quod et si esset, in corde esse posset, in moribus apparere non posset. Colebat Deum, faciebat eleemosynas; et quo corde faciebat, nemo sciebat, nec ipse diabolus: sed Deus noverat. Perhibet Deus testimonium servo suo: diabolus calumniatur servo Dei. Permittitur ille tentari, probatur Job, confunditur diabolus. Invenitur Job gratis colere Deum, gratis diligere: non quia aliquid dedit, sed quia se ipsum non abstulit. Ait enim: Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum (Job. I). Ignis tentat⟨i⟩onis accessit; sed aurum, non stipulam invenit: abstulit sordes, non convertit in cinerem.

is there who keeps the commandment of God? or who is there who keeps chastity? While he thinks that no one does, he himself becomes no one. This, then, is what the devil does. But Job was such a man that he could invent nothing against him: for his life was known and exceedingly renowned. But because he had many riches, he raised this objection: that even if [it] were there, it might be in the heart, but it could not appear in his conduct. He worshipped God, he gave alms; and with what heart he did so, no one knew, not even the devil himself: but God knew. God bears witness to His servant: the devil slanders the servant of God. He is permitted to be tempted, Job is proved, the devil is confounded. Job is found to worship God freely, to love freely: not because He had given something, but because He had not taken Himself away. For he says: The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done: blessed be the name of the Lord (Job 1). The fire of temptation came; but it found gold, not straw: it took away the dross, it did not turn it into ash.

CAPUT V. — 5. Post quaestionem de Christo, cur da moribus agitur. Honores ecclesias⟨t⟩ici. Quia ergo ad sacramentum Dei intelligendum, quomodo Christus et homo et Deus sit, cor mundandum est; mundatur autem moribus, vita, castitate, sanctitate, dilectione, et fide quae per dilectionem operatur (Galat. V, 6) (hoc autem quod loquor, totum tanquam arbor est, quae radicem habet in corde: neque enim facta procedunt nisi de cordis radice; ubi si plantaveris cupiditatem, spinae procedunt; si plantaveris charitatem, fructus procedunt): statim Dominus post istam quaestionem propositam Judaeis, illis respondere non valentibus, subjecit de moribus loqui, ut ostenderet quare illi indigni fuerint intelligere quod interrogavit. Miseri enim superbi cum respondere non possent, utique debuerunt dicere: Nescimus nos; Magister, dic nobis. Obmutuerunt in propositione, nec os aperuerunt ad inquisitionem. Et statim Dominus de superbia illorum: Cavete, inquit, ab Scribis, qui amant praesidere in synagogis, et diligunt primum locum in conviviis (Matth. XXIII, 6, et Marc. XII, 38, 39). Non quia accipiunt, sed quia diligunt. Hic enim cor eorum accusavit, Accusator autem cordis esse non posset, nisi cordis inspector. Oportet enim ut servo Dei habenti aliquem honorem in Ecclesia deferatur primus locus: quia si non deferatur, malum est illi qui non defert: non tamen bonum est illi cui defertur. Oportet itaque ut in congregatione Christianorum praepositi plebis eminentius sedeant, ut ipsa sede distinguantur, et eorum officium satis appareat: non tamen ut inflentur de sede; sed ut cogitent sarcinam unde sunt reddituri rationem. Quis autem novit, utrum hoc ament, aut non ament? Res ista cordis est, judicem habere non potest nisi Deum. Ipse autem Dominus admonebat suos, ne inciderent in tale fermentum: quod alio loco dicit, Cavete a fermento Pharisaeorum et Sadducaeorum. Et cum putarent illi propterea hoc eum dicere, quia panes non intulerant; respondit eis:

Chapter V. — 5. After the question about Christ, why conduct is treated. Ecclesiastical honours. Since, therefore, in order to understand the mystery of God, how Christ is both man and God, the heart must be cleansed; and it is cleansed by conduct, by life, by chastity, by holiness, by love, and by the faith which works through love (Gal. 5:6) (now all that I am saying is like a tree, which has its root in the heart: for deeds proceed only from the root of the heart; where, if you plant greed, thorns come forth; if you plant charity, fruits come forth): immediately the Lord, after this question put to the Jews, when they were unable to answer, went on to speak of conduct, to show why they were unworthy to understand what He had asked. For the wretched proud men, since they could not answer, ought surely to have said: We do not know; Master, tell us. They were struck dumb at the question put, and did not open their mouth to inquire. And at once the Lord [spoke] of their pride: Beware, He says, of the scribes, who love to preside in the synagogues, and love the first place at banquets (Matt. 23:6, and Mark 12:38–39). Not because they receive it, but because they love it. For here He accused their heart. But He could not be the accuser of the heart unless He were the inspector of the heart. For it is fitting that the first place be accorded to a servant of God who holds some honour in the Church: because if it is not accorded, it is bad for him who does not accord it; yet it is not good for him to whom it is accorded. It is fitting, therefore, that in the congregation of Christians the leaders of the people should sit more prominently, so that they may be distinguished by the seat itself and their office be sufficiently evident: yet not so that they may be puffed up about the seat; but so that they may consider the burden for which they are to render account. But who knows whether they love this or do not love it? This is a matter of the heart; it can have no judge but God. But the Lord Himself was warning His own not to fall into such leaven: as He says in another place, Beware of the leaven of the Pharisees and Sadducees. And when they thought He said this because they had not brought bread, He answered them:

Editors' notes and page, col. 569

Footnotes

(1) ‹anchor: call not visible in the foot image› · call in col 569

Mss. damnari.

The manuscripts have damnari.

(printed under page 291)

(2) ‹anchor: si plantaveris charitatem› · call in col 569

Hoc loco, si plantaveris charitatem, etc., itemque infra, n. 6, istud, palma de coelo pendebat, etc., in prius excusis praetermissum, restituitur ex manuscriptis.

At this place si plantaveris charitatem, etc., and likewise below, no. 6, the passage palma de coelo pendebat, etc., passed over in the earlier printed editions, is restored from the manuscripts.

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PL 38:570

Excidit vobis, quot millia saturati sunt ex quinque panibus? Tunc intellexerunt, inquit, quia fermentum doctrinam eorum dicebat. (Matth. XVI, 6-12). Amabant enim illi ista temporalia: aeterna vero nec timebant mala, nec diligebant bona. Clauso corde intelligere non poterant quod Dominus interrogavit.

Has it slipped your minds how many thousands were filled from five loaves? Then they understood, it says, that by leaven He meant their teaching (Matt. 16:6–12). For they loved these temporal things: but the eternal evils they did not fear, nor did they love the eternal goods. With a closed heart they could not understand what the Lord asked.

CAPUT VI. — 6. Unde fit animus capax ad intelligenda mysteria. Quid autem faciat Ecclesia Dei, ut possit intelligere quod prima meruit credere? Faciat capacem animum ad recipiendum quod dabitur. Quod ut fieret, id est, ut capax animus esset, Dominus Deus noster suspendit promissa, non abstulit. Ideo suspendit, ut nos extendamus: ideo nos extendimus, ut crescamus: ideo crescimus, ut attingamus. Vide apostolum Paulum in suspensa extensum. Non quia jam acceperim, aut jam perfectus sim. Fratres, ego me non arbitror apprehendisse: unum autem, quae retro oblitus, in ea quae ante sunt extentus, secundum intentionem sequor ad palmam supernae vocationis Dei in Christo Jesu (Philipp. III, 12-14). Ille in terra currebat: palma de coelo pendebat. In terra ergo currebat: sed in Spiritu ascendebat. Vide ergo extentum, vide ad suspensa pendentem. Sequor, inquit, ad palmam supernae vocationis Dei in Christo Jesu.

Chapter VI. — 6. How the mind is made capable of understanding the mysteries. But what is the Church of God to do, so that it may be able to understand what it first merited to believe? Let it make its mind capable of receiving what will be given. And so that this might come about, that is, so that the mind might be capable, the Lord our God has held His promises in suspense, not taken them away. He holds them in suspense for this reason, that we may stretch ourselves out: we stretch ourselves out for this reason, that we may grow: we grow for this reason, that we may reach them. See the apostle Paul stretched out towards things held in suspense. Not that I have already received, or am already perfect. Brethren, I do not reckon that I have laid hold of it: but one thing, forgetting what is behind, stretched out towards those things which are before, I follow according to my aim towards the palm of the upward calling of God in Christ Jesus (Phil. 3:12–14). He was running on earth: the palm was hanging from heaven. So on earth he was running: but in the Spirit he was ascending. See him then stretched out, see him hanging towards the things held in suspense. I follow, he says, towards the palm of the upward calling of God in Christ Jesus.

7. Non ascendit in coelum nisi qui inhaeret Christo. Ambulandum ergo est, nec pedes ungendi, nec jumenta quaerenda, nec navis providenda. Affectu curre, amore ambula, charitate ascende. Quid quaeris viam? Inhaere Christo, qui descendendo et ascendendo se ipsum fecit viam. Vis ascendere? Ascendentem tene. Etenim per te ipsum levari non potes. Quia nemo ascendit in coelum, nisi qui de coelo descendit, Filius hominis, qui est in coelo (Joan. III, 13). Si nemo ascendit, nisi qui descendit, ipse autem est Filius hominis Dominus noster Jesus; vis et tu ascendere? Membrum ipsius esto, qui solus ascendit. Etenim ille caput cum caeteris membris unus homo est. Et cum ascendere nemo potest, nisi qui in ejus corpore membrum ipsius factus fuerit; impletur, Quia nemo ascendit, nisi qui descendit. Non enim potes dicere: E⟨c⟩ce quare ascendit, verbi gratia, Petrus, quare ascendit Paulus, quare ascenderunt Apostoli, si nemo ascendit, nisi qui descendit? Respondetur tibi: Petrus, Paulus et caeteri Apostoli, et omnes fideles, quid audiunt ab Apostolo? Vos autem estis corpus Christi, et membra ex parte (I Cor. XII, 27). Si ergo corpus Christi et membra unius sunt, noli facere duos. Reliquit enim ille patrem et matrem, et adhaesit uxori suae, ut essent duo in carne una (Ephes. V, 31, 32). Reliquit patrem, quia non hic se ostendit aequalem Patri: sed semetipsum exinanivit, formam servi accipiens (Philipp. II, 7). Reliquit et matrem Synagogam, de qua carnaliter natus est. Adhaesit uxori suae, id est, Ecclesiae suae. Quod testimonium et ipse cum commemoraret, quod separari non liceret conjugium demonstravit: Non legistis, inquit, quia Deus qui fecit ab initio, masculum et feminam fecit eos?

7. No one ascends into heaven except him who clings to Christ. We must walk, then, and there is no need to anoint the feet, nor to seek beasts of burden, nor to provide a ship. Run with affection, walk with love, ascend with charity. Why do you seek the way? Cling to Christ, Who by descending and ascending made Himself the way. Do you wish to ascend? Hold on to Him Who ascends. For by yourself you cannot be lifted up. For no one ascends into heaven, except He Who descended from heaven, the Son of Man, Who is in heaven (John 3:13). If no one ascends except He Who descended, and He is the Son of Man, our Lord Jesus, do you too wish to ascend? Be a member of Him Who alone ascends. For He, the head, together with the other members, is one man. And since no one can ascend except one who has been made a member of Him in His body, it is fulfilled that no one ascends except He Who descended. For you cannot say: Look, why then did Peter, for example, ascend, why did Paul ascend, why did the Apostles ascend, if no one ascends except He Who descended? The answer is given you: Peter, Paul and the other Apostles, and all the faithful, what do they hear from the Apostle? But you are the body of Christ, and members in part (1 Cor. 12:27). If then they are the body of Christ and the members of one, do not make two. For He left father and mother, and clung to His wife, so that they might be two in one flesh (Eph. 5:31–32). He left the Father, because here He did not show Himself equal to the Father: but He emptied Himself, taking the form of a servant (Phil. 2:7). He left also His mother, the Synagogue, from which He was born according to the flesh. He clung to His wife, that is, to His Church. And when He Himself recalled this testimony, He showed that marriage may not be separated: Have you not read, He says, that God Who made them from the beginning made them male and female?

Editors' notes and page, col. 570

Footnotes

(1) ‹anchor: membra unius sunt› · call in col 570

Am. Er. et Colbertinus alter codex omittunt, unius. Alter autem Ms. ejus loco habet, unum.

Amerbach, Erasmus and one of the two Colbert codices omit unius. The other manuscript, however, has unum in its place.

(printed under page 291)

(a) ‹anchor: membra ex parte› · call in col 570

Graec., ek mérous.

The Greek has ek mérous ("in part"). [The Greek is printed in Latin letters.]

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Page

running head: SERMO XCI.
marginal letters: (none)
old-edition numerals: (none)

PL 38:571

Erunt duo, inquit, in carne una. Quod ergo Deus conjunxit, homo non separet. Et quid est, Duo in carne una? Sequitur, et dicit: Igitur jam non duo, sed una caro (Matth. XIX, 4-6). Nemo ascendit, nisi qui descendit.

They shall be two, He says, in one flesh. What therefore God has joined together, let man not separate. And what is, Two in one flesh? He goes on, and says: Therefore they are now not two, but one flesh (Matt. 19:4–6). No one ascends, except He Who descended.

CAPUT VII. — 8. Christus et Ecclesia unus homo. Nam ut noveritis, quia unus homo est sponsus et sponsa, secundum carnem Christi, non secundum divinitatem: nam secundum divinitatem quod est ille, nos esse non possumus; quia ille creator, nos creatura; ille effector, nos facti; ille conditor, nos conditi: sed ut essemus cum illo unum in illo, caput nostrum esse voluit, accipiendo carnem ex nobis, in qua moreretur pro nobis: ut noveritis ergo quia hoc totum unus est Christus, per Isaiam dixit: Sicut sponso alligavit mihi mitram, et sicut sponsam induit me ornamento (Isai, LXI, 10.) Ipse sponsus, ipse sponsa. Ipse plane sponsus in capite, sponsa in corpore. Erunt enim, inquit, duo in carne una: et non jam duo, sed una caro est.

Chapter VII. — 8. Christ and the Church one man. For, that you may know that bridegroom and bride are one man, according to the flesh of Christ, not according to the divinity: for according to the divinity, what He is we cannot be; because He is the Creator, we the creature; He the maker, we the made; He the founder, we the founded: but so that we might be one with Him in Him, He willed to be our Head, by taking flesh from us, in which He might die for us. So, that you may know that this whole is one Christ, He said through Isaiah: As on a bridegroom He has bound a mitre on me, and as a bride He has clothed me with ornament (Isa. 61:10). He Himself the bridegroom, He Himself the bride. Plainly He Himself is bridegroom in the Head, bride in the body. For they shall be, He says, two in one flesh: and they are now not two, but one flesh.

9. Fide ac bonis operibus ad Dei visionem pervenimus. Itaque ad membra ipsius pertinentes, ut hoc sacramentum intelligamus, ut dixi, fratres, pie vivamus, Deum gratis diligamus. Ipse autem qui ostendit peregrinantibus formam servi, servat pervenientibus formam Dei. De forma servi stravit viam, de forma Dei condidit patriam. Quia ergo multum est ad nos capere hoc, sed non est multum credere hoc: Nisi enim credideritis, ait Isaias, non intelligetis (Id. VII, 9, sec. LXX): ambulemus per fidem quamdiu peregrinamur a Domino, donec perveniamus ad speciem, ubi videbimus facie ad faciem (II Cor. V, 6, 7, et I Cor. XIII, 12). Ambulantes per fidem, bene operemur. In bonis operibus gratuita sit dilectio Dei, benefica sit dilectio proximi. Deo enim quod praestemus non habemus: sed quia proximo habemus quod praestemus, praestando indigenti promerebimur abundantem. Inde unusquisque quod habet, praestet alteri: quidquid plus habet largiatur inopi. Alius habet pecuniam: pascat pauperem, vestiat nudum, aedificet ecclesiam, operetur de pecunia quidquid boni potest. Alius habet consilium: regat proximum, pellat tenebras dubitationis luce pietatis. Alius habet doctrinam: eroget de cellario Domini, ministret conservis cibaria, confortet fideles, revocet errantes, quaerat perditos, quantum potest faciat. Est quod sibi erogent etiam pauperes: alius claudo pedes accommodet, alius caeco suos oculos duces praebeat; alius visitet infirmum, alius sepeliat mortuum. Sunt ista in omnibus, ut prorsus difficile inveniatur aliquis qui non habeat unde aliquid alteri praestet. Et illud extremum et magnum quod ait Apostolus, Invicem onera vestra portate, et sic adimplebitis legem Christi (Galat. VI, 2).

9. By faith and good works we come to the vision of God. Therefore, belonging to His members, so that we may understand this sacrament, as I have said, brethren, let us live devoutly, let us love God freely. He Himself, then, Who shows the form of a servant to those on pilgrimage, keeps the form of God for those who arrive. Out of the form of a servant He paved the way, out of the form of God He founded the homeland. Since, then, it is a great thing for us to grasp this, but it is no great thing to believe this (for Unless you believe, says Isaiah, you will not understand (Isa. 7:9, according to the Septuagint)), let us walk by faith as long as we are on pilgrimage away from the Lord, until we come to sight, where we shall see face to face (2 Cor. 5:6–7, and 1 Cor. 13:12). Walking by faith, let us work well. In good works let the love of God be freely given, let the love of neighbour be beneficent. For we have nothing that we might give to God: but since we have something that we might give to our neighbour, by giving to the needy we shall earn the favour of Him Who abounds. Hence let each one give to another what he has: whatever he has in excess, let him bestow on the destitute. One has money: let him feed the poor, clothe the naked, build a church, do with the money whatever good he can. Another has counsel: let him guide his neighbour, drive away the darkness of doubt with the light of piety. Another has learning: let him dispense from the Lord's storeroom, serve provisions to his fellow servants, strengthen the faithful, call back the wandering, seek the lost, do as much as he can. There is something that even the poor may bestow on one another: let one lend his feet to the lame, let another offer his eyes as guides to the blind; let one visit the sick, another bury the dead. These things are found in all, so that it is altogether hard to find anyone who has not something wherewith to give something to another. And that last and great thing which the Apostle says: Bear one another's burdens, and so you will fulfil the law of Christ (Gal. 6:2).

Editors' notes and page, col. 571

Footnotes

(1) ‹anchor: luce pietatis› · call in col 571

Sic alter e Colbertinis Mss. Editi vero, luce pectoris.

So one of the two Colbert manuscripts. The printed editions, however, have luce pectoris.

(*) ‹anchor: call not visible in the foot image› · call in col 572 Castigatus ad cl. cb. et Am. Er. Par. Lov.

Corrected against the cl. and Corbie manuscripts, and against the editions of Amerbach, Erasmus, Paris and Louvain. [The siglum "cl." is left unexpanded.]

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