PL 38 · cols. 572–579

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

Sermons XCII–XCIII

SERMO XCII. De eisdem verbis Evangelii Matthaei, cap. XXII, ℣. 42-46.

Sermon 92. On the same words of the Gospel of Matthew, chapter 22, verses 42-46.

CAPUT PRIMUM. — 1. Quaestio Judaeis facta de Christo. Quaestionem propositam Judaeis debent solvere Christiani. Dominus enim Jesus Christus, qui eam Judaeis proposuit, ipse non solvit, sed Judaeis, nobis autem solvit. Et commemorabo Charitatem vestram, et invenietis quia solvit. Primo nodum videte quaestionis. Quaesivit a Judaeis quid eis videreretur de Christo, cujus esset filius: quia et ipsi sperant Christum. In Prophetis legerunt, venturum exspectaverunt, praesentem occiderunt: quia ubi legeb⟨a⟩nt venturum Christum, ibi legebant quia occisuri erant Christum. Sed illius futurum adventum sperabant in Prophetis: nam futurum suum facinus non videbant. Sic ergo eos interrogavit de Christo, non quasi de incognito, aut cujus nomen nunquam audissent, aut cujus adventum nunquam sperassent. Nam quoniam adhuc eum sperant, ideo errant. Equidem et nos speramus eum; sed venturum judicem, non venturum judicandum. Prophetae autem sancti utrumque prophetaverunt, venturum eum injuste prius judicandum, venturum postea juste judicaturum. Quid ergo, inquit, vobis videtur de Christo? cujus filius est? Responderunt illi: David. Prorsus de Scripturis. At ille: Quomodo David in spiritu vocat eum Dominum, dicens: Dixit Dominus Domino meo, Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum? Si ergo David in spiritu vocat eum Dominum, quomodo filius ejus est?

Chapter One. 1. The question put to the Jews concerning Christ. The question put to the Jews Christians ought to solve. For the Lord Jesus Christ, Who put it to the Jews, did not Himself solve it, but for the Jews; for us, however, He did solve it. And I will remind your Charity, and you will find that He solved it. First see the knot of the question. He asked the Jews what they thought of Christ, whose son He was: for they too hope for the Christ. In the Prophets they read [of Him], they awaited Him as One to come, they killed Him when present: for where they read that Christ was to come, there they read that they were going to kill Christ. But they hoped for His future coming in the Prophets: for their own future crime they did not see. So then He questioned them concerning Christ, not as concerning someone unknown, or one whose name they had never heard, or whose coming they had never hoped for. For because they still hope for Him, for that reason they err. Indeed we too hope for Him; but as a judge to come, not as one to come to be judged. But the holy Prophets prophesied both: that He would come first to be unjustly judged, that He would come afterwards to judge justly. "What then," He says, "do you think of the Christ? whose son is He? They answered: David's." Quite according to the Scriptures. But He [said]: "How does David in the spirit call Him Lord, saying: The Lord said to my Lord, Sit at My right hand, until I make Your enemies the footstool of Your feet? If then David in the spirit calls Him Lord, how is He his son?" [Matt. 22:42–45]

CAPUT II. — 2. Christus se filium David non negat. Hic cavendum est, ne putetur Christus se negasse filium esse David. Non se filium David negavit, sed modum quaesivit. Dixistis filium esse David, non nego: sed ille eum Dominum vocat; dicite mihi quomodo sit filius, qui est et Dominus: dicite quomodo. Illi non dixerunt, sed tacuerunt. Dicamus nos, exponente ipso Christo. Ubi? Per Apostolum suum. Prius unde probamus quia ipse Christus exposuit? Apostolus dicit: An vultis experimentum accipere ejus qui in me loquitur Christus (II Cor. XIII, 3). Ergo in Apostolo istam dignatus est solvere quaestionem. Primum per Apostolum loquens Christus, quid dixit ad Timotheum? Memor esto Christum Jesum resurrexisse a mortuis ex semine David, secundum Evangelium meum (II Tim. II, 8). Ecce Christus filius est David. Quomodo est et Dominus David? Dic, Apostole: Qui cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo. Agnosce Dominum David. Si agnoscis Dominum David, Dominum nostrum, Dominum coeli et terrae, Dominum Angelorum, aequalem Deo in forma Dei si agnoscis: unde filius David? Attende quod sequatur. Apostolus Dominum David tibi ostendit dicendo, Qui cum in forma Dei esset, non r⟨a⟩pinam arbitratus est esse aequalis Deo. Filius David unde? Sed

Chapter II. 2. Christ does not deny that He is the son of David. Here we must take care lest it be thought that Christ denied that He was the son of David. He did not deny that He was the son of David, but asked about the manner. You have said that He is the son of David, I do not deny it: but he calls Him Lord; tell me how He is son Who is also Lord: tell me how. They did not tell, but kept silent. Let us tell, Christ Himself expounding it. Where? Through His Apostle. First, from what do we prove that Christ Himself expounded it? The Apostle says: "Or do you wish to receive proof of Him Who speaks in me, Christ?" (2 Cor. 13:3). Therefore in the Apostle He deigned to solve this question. First, Christ speaking through the Apostle, what did He say to Timothy? "Remember that Christ Jesus rose from the dead, of the seed of David, according to my Gospel" (2 Tim. 2:8). Behold, Christ is the son of David. How is He also the Lord of David? Tell us, Apostle: "Who, when He was in the form of God, did not think it robbery to be equal to God" [Phil. 2:6]. Acknowledge the Lord of David. If you acknowledge the Lord of David, our Lord, the Lord of heaven and earth, the Lord of the Angels, equal to God in the form of God, if you acknowledge Him: whence [is He] the son of David? Attend to what follows. The Apostle shows you the Lord of David by saying, "Who, when He was in the form of God, did not think it robbery to be equal to God." Whence the son of David? But

Editors' notes and page, col. 572

Footnotes

(*) ‹anchor: SERMO XCII› · call in col 572 Castigatus ad cl. cb. et Am. Er. Par. Lov.

Corrected against cl. and cb., and against the editions of Amerbach, Erasmus, Paris and Louvain. [The manuscript sigla "cl." and "cb." are left unexpanded; the second siglum is small and worn in the scan, read as cb., UNSURE.]

(printed under page 292)

(a) ‹anchor: SERMO XCII› · call in col 572

Alias, de Tempore 255.

Formerly, de Tempore 255. [The last two digits are blurred in the scan.]

(printed under page 292)

Page

running head: [cut off]UGUSTINI EPISCOPI 572
marginal letters: (none)
old-edition numerals: (none)
other: the calls * and (a) stand after the title "SERMO XCII" in the first column image (anchors placed from it by QA Q1a); misprint kept as printed: "videreretur" (for videretur), divided at the line end as videre- / retur (set back as printed by QA Q1a; the line end is small in the scan, worth one more look at the page)

PL 38:573

semetipsum exinanivit, formam servi accipiens; in similitudinem hominum factus, et habitu inventus ut homo: humiliavit semetipsum factus obediens usque ad mortem, mortem autem crucis. Propter quod et Deus illum exaltavit (Philipp. II, 6-9). Resurrexit Christus ex semine David, filius David, quia exinanivit se. Quomodo exinanivit? Sumendo quod non erat, non perdendo quod erat. Exinanivit se, humiliavit se. Cum esset Deus, homo apparuit. Contemptus est in terra ambulans, qui coelum fecit. Contemptus est quasi homo, quasi nullius virtutis. Non solum contemptus, sed insuper et occisus. Lapis erat jacens, offenderunt in eum Judaei, et quassati sunt. Quid autem ait ipse? Qui offenderit in lapidem istum, conquassabitur: super quem venerit autem lapis iste, conteret eum (Matth. XXI, 44). Prius jacuit, et offenderunt: veniet desuper, et conteret quassatos.

emptied Himself, taking the form of a servant; made in the likeness of men, and found in bearing as a man: He humbled Himself, made obedient even unto death, and that the death of the cross. For which reason God also exalted Him (Phil. 2:6–9). Christ rose from the seed of David, the son of David, because He emptied Himself. How did He empty [Himself]? By taking up what He was not, not by losing what He was. He emptied Himself, He humbled Himself. Though He was God, He appeared as man. He Who made heaven was despised as He walked on earth. He was despised as a man, as one of no power. Not only despised, but moreover also slain. The stone was lying there, the Jews stumbled against it, and they were shaken. But what does He Himself say? Whoever stumbles against this stone will be shattered; but on whomever this stone comes, it will crush him (Matt. 21:44). First it lay there, and they stumbled: it will come from above, and crush those who were shaken.

CAPUT III. — 3. Christus Deus et homo. Accepistis et filium David, et Dominum David: Dominum David semper, filium David ex tempore: Dominum David natum de substantia Pat⟨r⟩is, filium David natum ex Maria virgine conceptum de Spiritu sancto. Utrumque teneamus. Unum horum nobis erit aeterna habitatio; alterum horum nobis est a peregrinatione liberatio. Dominus enim noster Jesus Christus nisi dignatus esset fieri homo, perisset homo. Factus est quem fecit, ne periret quem fecit. Homo verus, Deus verus: Deus et homo totus Christus. Haec est Catholica fides. Qui negat Deum Christum, Photinianus est: qui negat hominem Christum, Manichaeus est. Qui confitetur Deum aequalem Patri Christum et hominem verum, passum vere, sanguinem fudisse verum: non enim veritas nos liberaret, si falsum pretium pro nobis daret: utrumque qui confitetur, Catholicus est. Habet patriam, habet viam. Habet patriam, In principio erat Verbum: habet patriam, Cum in forma Dei esset, non rapinam arbitratus est, esse aequalis Deo. Habet viam, Verbum caro factum est (Joan. I, 1, 14): habet viam, Semetipsum, exinanivit formam servi accipiens. Ipse est patria quo imus, ipse via qua imus. Per ipsum adipsum eamus, et non errabimus.

Chapter III. — 3. Christ God and man. You have received both the son of David and the Lord of David: the Lord of David always, the son of David in time: the Lord of David born of the substance of the Father, the son of David born of the Virgin Mary, conceived of the Holy Spirit. Let us hold both. One of these will be for us an eternal dwelling; the other of these is for us deliverance from pilgrimage. For unless our Lord Jesus Christ had deigned to become man, man would have perished. He became what He made, lest what He made should perish. True man, true God: God and man, the whole Christ. This is the Catholic faith. Whoever denies that Christ is God is a Photinian: whoever denies that Christ is man is a Manichaean. Whoever confesses that Christ is God equal to the Father and true man, that He truly suffered, that He shed true blood (for truth would not set us free if it paid a false price for us): whoever confesses both is a Catholic. He has a homeland, He has a way. He has a homeland: In the beginning was the Word: He has a homeland: Though He was in the form of God, He did not deem it robbery to be equal to God. He has a way: The Word was made flesh (John 1:1, 14): He has a way: Himself He emptied, taking the form of a servant. He Himself is the homeland whither we go, He Himself the way by which we go. Through Him let us go to Him, and we shall not go astray.

SERMO XCIII. De verbis Evangelii Matthaei, cap. XXV, 1-13, Simile erit regnum coelorum decem virginibus, etc.

Sermon XCIII. On the words of the Gospel of Matthew, chap. 25:1-13, The kingdom of the heavens will be like ten virgins, etc.

CAPUT PRIMUM. — 1. Decem virgines quaenam intelligendae in parabola Evangelii. Hesterno die qui adfuistis, promissionem nostram tenetis: quae hodie non solis vobis, sed pluribus etiam qui convenerunt, Domino adjuvante, reddenda est. Quae sint decem virgines, quarum sint quinque prudentes et quinque stultae, non facile indagari potest. Verumtamen secundum ea quae continet ipsa lectio quam Charitati vestrae

Chapter One. — 1. Who the ten virgins in the parable of the Gospel are to be understood to be. Those of you who were present yesterday hold our promise: which today, with the Lord's help, is to be fulfilled not to you alone, but also to the many others who have gathered. Who the ten virgins are, of whom five are wise and five foolish, cannot easily be searched out. Nevertheless, according to the things which the reading itself contains, which to your Charity

Editors' notes and page, col. 573

Footnotes

(1) ‹anchor: call not visible in the foot image› · call in col 573

Mss., natum de Spiritu sancto et virgine Maria.

The manuscripts have natum de Spiritu sancto et virgine Maria.

(printed under page 293)

(2) ‹anchor: Verbum caro factum est› · call in col 573

Er. Lugd. Ven. non habent haec verba : Habet viam, Verbum caro factum est. Et paulo infra, legitur in eisdem editionibus : Ipse patria quo imus; omisso, est. M.

The editions of Erasmus, Lyons and Venice do not have these words: Habet viam, Verbum caro factum est. And a little below, in the same editions one reads: Ipse patria quo imus, with est omitted. M.

(*) ‹anchor: SERMO XCIII› · call in col 573 Castigatus ad tres bn. et quatuor r. cl. ad a. cb. f. fl. g. lr. m. pr. v. vd. Am. Er. Par. Lov.

Corrected against three bn. and four r. manuscripts, cl., and against a., cb., f., fl., g., lr., m., pr., v., vd., and the editions of Amerbach, Erasmus, Paris and Louvain. [The manuscript sigla are left unexpanded; several are faint in the scan ("cl. ad a. cb." and "m. pr." are read from their outlines).]

(printed under page 293)

(a) ‹anchor: SERMO XCIII› · call in col 573

Alias, de Verbis Domini 23.

Formerly, de Verbis Domini 23. [The last digit is blurred in the scan.]

(printed under page 293)

Page

running head: 573 SERMO XCII.
marginal letters: (none)
old-edition numerals: (none)
other: the word vestrae was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 574

PL 38:574

etiam hodie volui recitari, quantum mihi Dominus intellectum donare dignatur, non mihi videtur ista parabola vel similitudo ad eas solas pertinere, quae propria et excellentiori sanctitate virgines in Ecclesia nominantur, quas etiam usitatiore vocabulo Sanctimoniales appellare consuevimus: sed, nisi fallor, haec similitudo ad universam Ecclesiam pertinet. Quamvis etsi illas solas intelligeremus, quae Sanctimoniales vocantur, numquid decem sunt? Absit ut tanta virginum multitudo ad tam exiguum numerum revocetur. Forte autem dicat aliquis: Quid si multae sunt nomine, et tam paucae sunt in veritate, ut vix decem inveniantur? Non ita est. Nam si solas decem intelligi vellet bonas, non ibi ostenderet quinque fatuas. Si enim multae sunt virgines quae vocantur, quare contra quinque ostia domus magnae clauduntur?

I wished to be read out today also: as far as the Lord deigns to grant me understanding, it does not seem to me that this parable or likeness pertains only to those women who are called virgins in the Church by a proper and more excellent holiness, whom we are also accustomed to call by a more usual word Sanctimoniales; but, unless I am mistaken, this likeness pertains to the whole Church. And yet even if we were to understand only those who are called Sanctimoniales, are there only ten of them? Far be it that so great a multitude of virgins should be reduced to so tiny a number. But perhaps someone may say: What if they are many in name, and so few in truth that scarcely ten are found? It is not so. For if He had wished only ten to be understood as good, He would not have shown five foolish ones there. For if the virgins who are so called are many, why are the doors of the great house shut against five?

CAPUT II. — 2. Virgines decem, animae quaelibet de Ecclesia Dei. Intelligamus ergo, charissimi, ad omnes nos, id est, ad universam omnino Ecclesiam pertinere istam parabolam, non ad solos praepositos, de quibus hesterno die locuti sumus; nec ad solas plebes; sed prorsus ad omnes. Quare ergo quinque et quinque virgines? Istae quinque et quinque virgines, omnes omnino sunt animae Christianorum. Sed ut dicamus vobis, quod Deo inspirante sentimus, non qualescumque animae, sed tales animae quae habent catholicam fidem, et habere videntur bona opera in Ecclesia Dei: et tamen ex ipsis quinque sunt prudentes, et quinque fatuae. Quare ergo appellatae sunt quinque, et quare virgines, prius videamus; et deinde caetera consideremus. Omnis anima in corpore ideo quinario numero censetur, quia quinque sensibus utitur. Nihil est enim quod sentimus ex corpore, nisi janua quinquepartita, aut videndo, aut audiendo, aut odorando, aut gustando, aut tangendo. Qui ergo se abstinet ab illicito visu, ab illicito auditu, ab illicito odoratu, ab illicito gustatu, ab illicito tactu, propter ipsam integritatem, virginis nomen accepit.

Chapter II. — 2. The ten virgins are any souls whatever from the Church of God. Let us understand, then, dearly beloved, that this parable pertains to all of us, that is, to the whole Church altogether: not to the prelates alone, of whom we spoke yesterday, nor to the common people alone, but to absolutely everyone. Why, then, five and five virgins? These five and five virgins are, every one of them, the souls of Christians. But to tell you what we perceive by God's inspiration: they are not souls of just any kind, but such souls as have the catholic faith and appear to have good works in the Church of God; and yet of these very souls five are wise and five foolish. Let us first see, then, why they are called five, and why virgins; and afterwards let us consider the rest. Every soul in the body is reckoned by the number five, because it uses five senses. For there is nothing that we perceive through the body except by a fivefold door: either by seeing, or by hearing, or by smelling, or by tasting, or by touching. Whoever, then, abstains from unlawful sight, from unlawful hearing, from unlawful smell, from unlawful taste, from unlawful touch, has received the name of virgin on account of that very integrity.

3. Nec virginitas sufficit, nec opera bona. Sed si bonum est abstinere ab illicitis sentiendi motibus, et ideo unaquaeque anima christiana virginis nomen accepit; quare quinque admittuntur, et quinque repelluntur? Et virgines sunt, et repelluntur. Parum est quia virgines sunt: et lampades habent. Virgines, propter abstinentiam ab illicitis sensibus; lampades habent, propter opera bona. De quibus operibus Dominus dicit: Luceant opera vestra coram hominibus, ut videant bona facta vestra, et glorificent Patrem vestrum qui in coelis est (Matth. V, 16). Item discipulis dicit: Sint lumbi vestri accincti, et lucernae ardentes (Luc. XII, 35). In lumbis accinctis, virginitas: in lucernis ardentibus, opera bona.

3. Neither virginity suffices, nor good works. But if it is good to abstain from the unlawful movements of the senses, and for that reason every Christian soul has received the name of virgin, why are five admitted and five repelled? They are virgins, and yet they are repelled. It is little that they are virgins: they also have lamps. Virgins, because of their abstinence from unlawful sensations; they have lamps, because of their good works. Of these works the Lord says: Let your works shine before men, that they may see your good deeds and glorify your Father Who is in heaven (Matt. 5:16). Likewise He says to the disciples: Let your loins be girded, and your lamps burning (Luke 12:35). In the girded loins, virginity; in the burning lamps, good works.

CAPUT III. — 4. Virgo anima quaelibet Christiana. Non solet dici virginitas utique in conjugatis: tamen etiam ibi est fidei virginitas, quae exhibet pudicitiam conjugalem. Nam ut noverit Sanctitas vestra, non importune secundum animam et secundum integritatem

Chapter III. — 4. Any Christian soul whatever is a virgin. Virginity is certainly not usually spoken of in married people; yet even there is the virginity of faith, which displays conjugal chastity. For, that your Holiness may know, not unfittingly according to the soul and according to the integrity of

Editors' notes and page, col. 574

Footnotes

(a) ‹anchor: call not visible in the foot image› · call in col 574

Enarr. In Psal. 75, n. 16 vocabulo utitur, Castimonialis.

In the Enarratio on Psalm 75, no. 16, he uses the word Castimonialis.

(printed under page 293)

Page

running head: SERMO XCIII. (column number 574)
marginal letters: (none) — no marginal letters visible beside this column in the images
old-edition numerals: (none)

PL 38:575

fidei, qua etiam fide ab illicitis abstinetur, et bona opera fiunt, unumquemque vel unamquamque animam virginem dici; tota Ecclesia quae constat ex virginibus et pueris, et maritatis feminis et uxoratis viris, uno nomine virgo est appellata. Unde hoc probamus? Apostolum audi dicentem, non solis sanctimonialibus, sed universae prorsus Ecclesiae: Desponsavi vos uni viro virginem castam exhibere Christo. Et quia hujus virginitatis corruptor, diabolus cavendus est, co⟨n⟩tinuo ipse Apostolus cum dixisset, Desponsavi vos uni viro virginem castam exhibere Christo; adjunxit et ait, Timeo autem, ne sicut serpens Evam seduxit in versutia sua, sic et vestri sensus corrumpantur a castitate quae est in Christo (II Cor. XI, 2, 3). In corpore virginitatem paucae habent: in corde omnes habere debent. Si ergo ab illicitis abstinentia bona est, unde virginitas nomen accepit, et opera bona laudabilia sunt, quae significantur lampadibus; quare quinque admittuntur, et quinque repelluntur? Si et virgo est, et lampades fert, et tamen non admittitur; ubi se videt qui nec virginitatem ab illicitis servat, nec opera bona volens habere in tenebris ambulat?

faith, by which faith one abstains from unlawful things and good works are done, each man or each woman, each soul, is called a virgin; the whole Church, which consists of virgins and boys, and of married women and wedded men, is called by one name a virgin. Whence do we prove this? Hear the Apostle saying, not to the nuns alone, but to the whole Church entirely: I have betrothed you to one husband, to present a chaste virgin to Christ. And because the corrupter of this virginity, the devil, is to be guarded against, the Apostle himself, immediately after he had said, I have betrothed you to one husband, to present a chaste virgin to Christ, added and said, But I fear lest, as the serpent seduced Eve by his craftiness, so your minds also should be corrupted from the chastity that is in Christ (2 Cor. 11:2–3). Virginity in the body few women have: in the heart all ought to have it. If then abstinence from unlawful things is good, whence virginity has received its name, and good works are praiseworthy, which are signified by the lamps, why are five admitted and five repelled? If someone is both a virgin and carries lamps, and yet is not admitted, where does he see himself who neither keeps virginity from unlawful things, nor, being unwilling to have good works, walks other than in darkness?

CAPUT IV. — 5. Praeter continentiam et opera bona, requiritur charitas. Oleum, charitas. De istis ergo, fratres mei, de istis potius disputemus. Qui non vult videre quod malum est, qui non vult audire quod malum est, qui ab illicitis sacrificiorum nidoribus avertit odoratum, ab illicitis sacrificiorum cibis avertit gustatum, fugit complexum alienae, frangit panem esurienti, hospitem inducit in domum, vestit nudum, concordat litigiosum, visitat aegrotum, sepelit mortuum: ecce virgo, ecce habet lampades. Quid quaerimus amplius? Adhuc quaero. Quid adhuc quaeris, inquit? Adhuc quaero: intentum me fecit Evangelium sanctum. Etiam ipsas virgines et ferentes lampades, alias dixit prudentes, alias stultas. Unde intuemur? unde discernimus? De oleo. Aliquid magnum significat oleum, valde magnum. Putas, non charitas est? Quaerendo dicimus, non sententiam praecipitamus. Unde mihi videatur oleo charitas significari, dicam vobis. Apostolus dicit, Adhuc supereminentiorem vobis viam demonstro. Supereminentiorem viam quam demonstrat? Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum aeramentum sonans, aut cymbalum tinniens. Ipsa est supereminens via, id est, charitas, quae merito oleo significatur. Omnibus enim humoribus oleum supereminet. Mitte aquam, et superinfunde oleum, oleum supereminet. Mitte oleum, superinfunde aquam, oleum supereminet. Si ordinem servaveris, vincit: si ordinem mutaveris, vincit. Charitas nunquam cadit (I Cor. XII, 31, et XIII, 1, 8).

Chapter IV. — 5. Besides continence and good works, charity is required. The oil, charity. About these, then, my brothers, about these rather let us discuss. He who will not see what is evil, who will not hear what is evil, who turns away his smell from the unlawful savours of sacrifices, turns away his taste from the unlawful foods of sacrifices, flees the embrace of another man's wife, breaks bread for the hungry, brings the stranger into his house, clothes the naked, reconciles the quarrelsome, visits the sick, buries the dead: behold a virgin, behold, he has lamps. What more do we seek? I still seek. What do you still seek, he says? I still seek: the holy Gospel has made me attentive. Even of these very virgins who also carry lamps, it called some prudent, some foolish. By what do we perceive it? by what do we discern it? By the oil. The oil signifies something great, very great. Do you think it is not charity? We say this by way of inquiry; we do not rush to a verdict. Why it should seem to me that charity is signified by oil, I will tell you. The Apostle says, I show you a yet more excellent way. What more excellent way does he show? If I speak with the tongues of men and of Angels, but have not charity, I have become sounding brass, or a tinkling cymbal. That is the more excellent way, that is, charity, which is rightly signified by oil. For oil rises above all liquids. Put in water, and pour oil over it: the oil rises above. Put in oil, pour water over it: the oil rises above. If you keep the order, it prevails; if you change the order, it prevails. Charity never fails (1 Cor. 12:31 and 13:1, 8).

CAPUT V. — 6. Ire obviam sponso quid. Virginum dormitio. Quid ergo, fratres? Jam disceptemus de quinque virginibus prudentibus et quinque fatuis. Voluerunt ire obviam sponso. Quid est, ire obviam sponso? Corde ire, exspectare ejus adventum. Sed ille tardabat. Dum tardat ille, dormierunt omnes. Quid est, omnes? Et fatuae et sapientes, obdormitaverunt

Chapter V. — 6. What it is to go to meet the bridegroom. The sleeping of the virgins. What then, brothers? Now let us discuss the five prudent virgins and the five foolish. They wished to go to meet the bridegroom. What is it, to go to meet the bridegroom? To go with the heart, to await His coming. But He was delaying. While He delays, all slept. What is "all"? Both the foolish and the wise, slumbered

Editors' notes and page, col. 575

Page

running head: S. AUGUSTINI EPIS (cut off at the image edge; column number 575 at left)
marginal letters: (none)
old-edition numerals: (none)
other: column begins mid-word with "tem" (fragment from preceding column); last word "obdormitave-" hyphenated across the column break, reading of the final letters unsure (could appear as obdormitare-); "co⟨n⟩tinuo" has a gap in the type; marginal letters not visible in the images; running head cut off at right edge

PL 38:576

omnes, et dormi⟨e⟩runt. Putamu⟨s⟩, bonus est somnus iste? Quid est somnus iste? Ne forte tardante sponso, quoniam abundat iniquitas, refrigescit charitas multorum. S⟨i⟩ccine intellecturi sumus istum somnum? Non mihi placet : dico quare. Quia sunt ibi prudentes : et utique quando dixit Dominus, Quoniam abundavit iniquitas, refrigescit charitas multorum; subjecit et ait, Qui autem perseveraverit usque in finem, hic salvus erit (Matth. XXIV, 12, 13). Ubi vultis esse istas prudentes? Nonne in his qui perseveraverunt usque in finem? Non ob aliud, fratres, non ob aliud prorsus admitterentur intro, nisi quia perseveraverunt usque in finem. Non ergo eis obrepsit frigus charitatis, non in eis refriguit charitas; sed fervet usque in finem. Quia fervet usque in finem, ideo sponsi januae patuerunt : ideo eis dictum est ut intrarent, sicut illi optimo servo, Intra in gaudium Domini tui (Id. XXV, 21, 23). Quid est ergo, Dormitaverunt omnes? Est alius somnus, quem nemo evadit. Non recordamini Apostolum dicentem, De dormientibus autem nolo vos ignorare, fratres (I Thess. IV, 12), id est, de his qui mortui sunt? Quare enim dormientes vocantur, nisi quia suo die resuscitantur? Ergo dormierunt omnes. Putas, quia prudens est, ideo non habet mori? Fatua sit virgo, prudens sit virgo, somnum mortis omnes patiuntur.

all of them, and slept. Do we suppose this sleep is a good one? What is this sleep? Is it perhaps that, while the bridegroom delays, because iniquity abounds, the charity of many grows cold? Are we to understand this sleep in that way? It does not please me: I will say why. Because the wise are there too: and certainly when the Lord said, Because iniquity has abounded, the charity of many grows cold, He went on and said, But whoever perseveres to the end, he shall be saved (Matt. 24:12–13). Where would you have these wise ones be? Is it not among those who have persevered to the end? For no other reason, brothers, for no other reason at all would they be admitted within, except because they persevered to the end. So the chill of charity did not creep upon them, charity did not grow cold in them; but it is fervent to the end. Because it is fervent to the end, therefore the bridegroom's doors were opened to them: therefore it was said to them that they should enter, as to that excellent servant, Enter into the joy of your Lord (ibid. 25:21, 23). What then does it mean, They all slumbered? There is another sleep, which no one escapes. Do you not remember the Apostle saying, But concerning those who sleep I would not have you ignorant, brothers (1 Thess. 4:12), that is, concerning those who have died? For why are they called sleepers, except because on their own day they are raised up again? So they all slept. Do you suppose that, because she is wise, she therefore does not have to die? Let the virgin be foolish, let the virgin be wise, all of them undergo the sleep of death.

CAPUT VI.—7. Mortui, quare dormientes. Aliquando autem dicunt sibi homines : Ecce jam dies judicii venit, tanta mala fiunt, tantae tribulationes crebrescunt; ecce omnia quae Prophetae dixerunt, pene completa sunt; jam dies judicii instat. Qui hoc dicunt, et fideliter dicunt, tanquam obviam eunt sponso cogitationibus talibus. Sed ecce bellum super bellum, tribulatio super tribulationem, terrae motus super terrae motum, fames super famem, gens super gentem, et nondum venit sponsus. Cum ergo exspectatur ut veniat, dormiunt omnes illi qui dicunt, Ecce venit, et dies judicii hic nos invenit. Cum dicit, dormit. Ergo observet ad somnum suum, et perseveret in charitate usque ad somnum suum : exspectantem illum inveniat somnus. Puta enim quia dormivit. Numquid qui dormit, non adjiciet ut resurgat (Psal. XL, 9). Dormierunt ergo omnes : et de illis prudentibus, et de illis fatuis omnes dormierunt.

Chapter VI.—7. The dead, why they are called sleepers. Sometimes, however, people say to themselves: Look, the day of judgement is now coming, such great evils are happening, such great tribulations are multiplying; look, all the things which the Prophets said are almost fulfilled; the day of judgement is now at hand. Those who say this, and say it in faith, go out as it were to meet the bridegroom with such thoughts. But look, war upon war, tribulation upon tribulation, earthquake upon earthquake, famine upon famine, nation upon nation, and still the bridegroom has not come. While, therefore, He is awaited to come, all those who say, Look, He is coming, and the day of judgement will find us here, fall asleep. While he is saying it, he sleeps. Let him therefore keep watch up to his sleep, and persevere in charity up to his sleep: let sleep find him waiting. For suppose that he has slept. Shall he who sleeps not rise again (Ps. 40:9). So all slept: both of those wise ones and of those foolish ones, all slept.

CAPUT VII.— 8. Clamor media nocte.— Ecce media nocte clamor factus est. Quid est, media nocte? Quando non speratur, quando omnino non creditur. Noctem posuit pro ignorantia. Aliquis quasi computat sibi : Ecce ab Adam tot anni transierunt, et ecce complentur sex millia annorum, et continuo, quomodo quidam tractatores computaverunt, continuo veniet dies judicii : et veniunt, et transeunt computationes, et adhuc remoratur sponsi adventus, et dormiunt virgines quae obviam ierant. Et ecce dum non sper⟨a⟩tur, dum dicitur, Sex millia annorum exspectabantur, et ecce transierunt, unde scimus jam quando veniet? media nocte veniet. Quid est, Media nocte veniet? Dum nescis, veniet. Quare d⟨u⟩m nescis, veniet? Ipsum Dominum audi : Non est v⟨e⟩str⟨u⟩m scire tempora, quae

Chapter VII.—8. A cry at midnight.—Behold, at midnight a cry was raised. What does at midnight mean? When it is not hoped for, when it is not believed at all. He has put night for ignorance. Someone, as it were, reckons to himself: Look, so many years have passed since Adam, and look, six thousand years are being completed, and at once, as certain commentators have reckoned, at once the day of judgement will come: and the reckonings come and pass, and still the bridegroom's coming is delayed, and the virgins who had gone out to meet Him sleep. And behold, while it is not hoped for, while it is said, Six thousand years were expected, and look, they have passed, so how do we now know when He will come? at midnight He will come. What does it mean, At midnight He will come? While you do not know, He will come. Why will He come while you do not know? Hear the Lord Himself: It is not yours to know the times, which

Editors' notes and page, col. 576

Page

running head: [S. AU]GUSTINI EPISCOPI (left part cut off at the image edge), with column number 576
marginal letters: (none)
old-edition numerals: (none)

PL 38:577

Pater posuit in sua potestate (Act. I, 17). Dies Domini, ait Apostolus, tanquam fur in nocte, ita veniet (I Thess. V, 2). Ergo vigila nocte, ne furem patiaris. Nam somnus mortis, velis nolis, veniet.

the Father has put in His own power (Acts 1:7). The day of the Lord, says the Apostle, will come just like a thief in the night (1 Thess. 5:2). Therefore keep watch by night, so that you may not suffer the thief. For the sleep of death will come, whether you will or not.

9. Resurrectio virginum. Oleum in vasis. Sed cum factus fuerit clamor media ⟨n⟩octe. Quis iste clamor, ⟨n⟩isi de quo Apostolus dicit, In ictu oculi, in novissima tuba? Canet enim tuba, et mortui resurgent incorrupti, et nos immutabimur (I Cor. XV, 52). Denique clamore facto media nocte, quo clamabitur, Ecce sponsus venit, quid sequitur? Surrexerunt omnes. Quid est, Surrexerunt omnes? Veniet hora, dixit ipse Dominus, quando omnes qui sunt in monumentis, audient vocem ejus, et procedent (Joan. V, 28, 29). Ergo ad novissimam tubam surrexerunt omnes. Prudentes autem illae tulerunt oleum secum in vasis suis: stultae vero illae non tulerunt oleum secum. Quid est, non tulerunt oleum secum in vasis suis? Quid est, in vasis suis? in cordibus suis. Unde dicit Apostolus, Gloria nostra haec est, testimonium conscientiae nostrae (II Cor. I, 12). Ibi oleum, magnum oleum: de dono Dei est hoc oleum. Denique homines oleum mittere intro possunt, olivam creare non possunt. Ecce habeo oleum: numquid tu creasti oleum? De Dei dono est. Habes oleum, porta tecum. Quid est, porta tecum. Intus habe, ibi place Deo.

9. The rising of the virgins. Oil in the vessels. But when a cry has been made at midnight. What is this cry, except the one of which the Apostle speaks, In the twinkling of an eye, at the last trumpet? For the trumpet shall sound, and the dead shall rise incorrupt, and we shall be changed (1 Cor. 15:52). Then, when the cry has been made at midnight, by which it will be cried out, Behold, the bridegroom comes, what follows? They all rose. What is, They all rose? The hour will come, said the Lord Himself, when all who are in the tombs will hear His voice, and will come forth (John 5:28–29). Therefore at the last trumpet they all rose. But those wise ones took oil with them in their vessels; those foolish ones, however, did not take oil with them. What is, they did not take oil with them in their vessels? What is, in their vessels? In their hearts. Hence the Apostle says, This is our glory, the testimony of our conscience (2 Cor. 1:12). There is the oil, a great oil: this oil is of the gift of God. Indeed, men can put oil in, but they cannot create the olive. Look, I have oil: did you create the oil? It is of the gift of God. You have oil, carry it with you. What is, carry it with you. Have it within, there please God.

CAPUT VIII. — 10. Oleum portare secum. Oleum alienum. Etenim ecce istae virgines stultae, quae non portaverunt oleum secum, abstinentia sua qua virgines appellantur, et bonis operibus suis, quando lampades ferre videntur, hominibus volunt placere. Et si hominibus volunt placere, et ideo omnia ista laudabilia faciunt, oleum secum non portant. Tu ergo tecum porta, intus porta, ubi videt Deus: ibi porta testimonium conscientiae tuae. Qui autem ambulat ad testimonium alienum, oleum non portat secum. Si ideo abstines ab illicitis, et facis bona opera, ut ab hominibus lauderis; non est intus oleum. Denique cum coeperint homines non laudare, deficiunt lampades. Intendat itaque Charitas vestra. Antequam dormirent illae virgines, non est dictum quia exstinguebantur lampades illarum. Sapientium lampades ardebant de oleo interno, de conscientiae securitate, de interiore gloria, de intima charitate. Ardebant tamen et illarum fatuarum. Quare tunc ardebant? Quia non deerant laudes hominum. Postea vero quam surrexerunt, id est, in resurrectione a mortuis, coeperunt aptare lampades suas, id est praeparare Deo operum suorum reddere rationem. Et quia tunc nemo est qui laudet, omnis homo causae suae vacat, nemo est tunc qui non de se cogitet: non ergo erant qui oleum v⟨e⟩nderent; coeperunt deficere lampades, et converterunt se fatuae ad quinque prude⟨n⟩tes: Date nobis de oleo vestro, quia lampades nostrae exstinguuntur. Hoc quaerebant quod consueverant,

Chapter VIII. — 10. To carry oil with oneself. Another's oil. For look, these foolish virgins, who did not carry oil with them, wish to please men by their abstinence, on account of which they are called virgins, and by their good works, when they are seen to bear lamps. And if they wish to please men, and for that reason do all these praiseworthy things, they do not carry oil with them. You, then, carry it with you, carry it within, where God sees: there carry the testimony of your conscience. But whoever walks towards another's testimony does not carry oil with him. If you abstain from unlawful things, and do good works, for this reason, that you may be praised by men, the oil is not within. Then, when men have begun not to praise, the lamps fail. Let your Charity, therefore, attend. Before those virgins slept, it was not said that their lamps were going out. The lamps of the wise were burning with interior oil, with the security of conscience, with inner glory, with inmost charity. Yet the lamps of those foolish ones were burning too. Why were they burning then? Because the praises of men were not lacking. But after they rose, that is, in the resurrection from the dead, they began to trim their lamps, that is, to prepare to render to God an account of their works. And because then there is no one who praises, every man is occupied with his own cause, there is no one then who does not think of himself: so there were none who might sell oil; the lamps began to fail, and the foolish ones turned to the five wise ones: Give us of your oil, for our lamps are going out. They were seeking what they had been accustomed to,

Editors' notes and page, col. 577

Footnotes

(1) ‹anchor: lampades ferre videntur› · call in col 577

Verba isthaec, et bonis operibus suis, quando lampades ferre videntur, absunt a Mss.

These words, et bonis operibus suis, quando lampades ferre videntur, are absent from the manuscripts.

(printed under page 295)

(2) ‹anchor: de oleo interno› · call in col 577

Editi, de oleo aeterno. Melius autem Victorinus codex, de oleo interno.

The printed editions have de oleo aeterno. Better, however, the codex of Saint-Victor: de oleo interno.

(printed under page 295)

(3) ‹anchor: de conscientiae securitate› · call in col 577

Plerique Mss., de conscientiae suae veritate. Colbertinus, de conscientiae claritate.

Most manuscripts have de conscientiae suae veritate. The Colbert manuscript has de conscientiae claritate.

(printed under page 295)

Page

running head: 577 SERMO XCIII.
marginal letters: (none)
old-edition numerals: (none)
other: the word consueverant, was split at the column break and stands whole here (joined on receipt); QA read Q1b (2026-10-13) mended the English of col 577 so that its last word stands whole here too; the English of col 578 still opens with the bracketed carried-over fragment of that same word, which is now redundant and is to be dropped there (col 578 was not written by this read)
other: misprint kept as printed in the source: (Act. I, 17), for I, 7; the English gives the true reference, Acts 1:7 (listed by QA read Q1b, 2026-10-13)

PL 38:578

id est, alieno oleo lucere, ad alienas laudes ambulare. Date nobis de oleo vestro, quia lampades nostrae exstinguuntur.

that is, to shine with another's oil, to walk after the praises of others. Give us some of your oil, for our lamps are going out.

11. Fatuae Virgines irridentur a s⟨a⟩pientibus. At illae: Ne forte, inquiunt, non sufficiat nobis et vobis, ite potius ad vendentes, et emite vobis. Non consulentium, sed irridentium est ista responsio. Quare irridentium? Quia sapientes erant, quia sapientia erat in illis. Non enim sapientes de suo erant: sed illa in illis erat sapientia, de qua scriptum est in quodam libro, quae dicit contemptoribus suis, cum venerint ad mala, quae illis minata est: Et ego vestrae perditioni superridebo (Prov. I, 26). Quid mirum est, quia s⟨a⟩pientes irrident fatuas? Quid est irridere?

11. The foolish virgins are mocked by the wise. But they said: Lest perhaps there be not enough for us and for you, go rather to those who sell, and buy for yourselves. This reply is not that of people giving counsel, but of people mocking. Why of people mocking? Because they were wise, because wisdom was in them. For they were not wise of their own: rather, that wisdom was in them of which it is written in a certain book, the wisdom that says to those who despise her, when they have come to the evils with which she threatened them: And I will laugh over your perdition (Prov. 1:26). What wonder is it that the wise mock the foolish? What is it to mock?

CAPUT IX.— 12. Oleum ementes et vendentes.— Ite ad vendentes, et emite vobis: quae non solebatis bene vivere, nisi quia vos homines laudabant, qui vobis oleum vendebant. Quid est, oleum vendebant? Laudes vendebant. Qui vendunt laudes, nisi adulatores? Quanto magis non acquiesceretis adulatoribus, et intus oleum portaretis, et propter bonam conscientiam omnia bona opera faceretis: tunc diceretis, Emendabit me justus in misericordia, et arguet me; oleum autem peccatoris non impinguabit caput meum (Psal. CXL, 5). Melius, inquit, emendet me justus, arguat me justus, colaphizet me justus, corrigat me justus, quam impinguet caput meum oleum peccatoris. Quid est oleum peccatoris, nisi blandimenta adulatoris?

Chapter IX. 12. Those who buy and those who sell oil. Go to those who sell, and buy for yourselves: you who were not accustomed to live well except because men praised you, men who sold you oil. What does it mean, they sold oil? They sold praises. Who sell praises, if not flatterers? How much rather ought you not to have yielded to flatterers, and to have carried oil within, and to have done all good works for the sake of a good conscience: then you would say, The just man will correct me in mercy, and will rebuke me; but the oil of the sinner shall not fatten my head (Ps. 140:5). Better, he says, let the just man correct me, let the just man rebuke me, let the just man buffet me, let the just man reprove me, than that the oil of the sinner should fatten my head. What is the oil of the sinner, if not the blandishments of the flatterer?

13. Prudentium virginum humilitas. Ite ergo ad vendentes; hoc facere consuestis. Nos autem non vobis damus. Quare? Ne forte non sufficiat nobis et vobis, Quid est, non sufficiat? Non desperatione dictum est, sed sobria et pia humilitate. Quamvis enim bonus habeat bonam conscientiam; unde scit quemadmodum judicet ille quia a nemine fallitur? Habet bonam conscientiam, non illum titillant crimina in corde concepta; sed propter quotidiana quaedam vitae humanae peccata, licet bona conscientia sit, tamen dicit Deo, Dimitte nobis debita nostra: quia fecit quod sequitur, Sicut et nos dimittimus debitoribus nostris (Matth. VI, 12). Fregit panem esurienti ex corde, vestivit nudum ex corde: de oleo interiore fecit opera bona, et tamen in illo judicio trepidat ipsa bona conscientia.

13. The humility of the prudent virgins. Go therefore to those who sell; this you have been accustomed to do. But we do not give to you. Why? Lest perhaps there be not enough for us and for you. What does not enough mean? It was not said in despair, but in sober and pious humility. For although a good man has a good conscience, how does he know how He will judge, since He is deceived by no one? He has a good conscience, crimes conceived in the heart do not tickle him; but because of certain daily sins of human life, although his conscience is good, he nevertheless says to God, Forgive us our debts: because he has done what follows, As we also forgive our debtors (Matt. 6:12). He has broken bread for the hungry from the heart, he has clothed the naked from the heart: from the inner oil he has done good works, and yet at that judgement even the good conscience itself trembles.

14. Pulsantibus ostium cur non aperitur. Vide quid est, Date nobis oleum. Audierunt, Ite potius ad vendentes. Quia laudibus humanis bene vivere consuestis, vobiscum oleum non portatis: non autem nos damus; ne forte non sufficiat nobis et vobis. Vix enim de nobis judicamus, quanto minus possumus judicare de vobis? Quid est, Vix de nobis judicamus? Quia cum rex justus sederit in throno, quis gloriabitur castum se habere cor (Prov. XX, 8, 9)? Forte tu non invenis aliquid in conscientia tua; et invenit ille qui melius videt, cujus acies divina penetrat altiora: videt forte aliquid, invenit forte aliquid. Quanto melius illi

14. Why the door is not opened to those who knock. See what Give us oil means. They heard, Go rather to those who sell. Because you have been accustomed to live well for the sake of human praises, you do not carry oil with you: but we do not give; lest perhaps there be not enough for us and for you. For we scarcely judge concerning ourselves, how much less can we judge concerning you? What does We scarcely judge concerning ourselves mean? Because when the just King has sat upon the throne, who will boast that he has a chaste heart (Prov. 20:8–9)? Perhaps you do not find anything in your conscience; and He finds something Who sees better, Whose divine gaze penetrates higher things: perhaps He sees something, perhaps He finds something. How much better to Him

Editors' notes and page, col. 578

Footnotes

(1) ‹anchor: hoc facere consuestis› · call in col 578

In Colbertino libro, hoc est, facere consuestis.

In the Colbert book: hoc est, facere consuestis.

(printed under page 295)

(2) ‹anchor: Habet bonam conscientiam› · call in col 578

Mss., qui neminem fallit ? Habet conscientiam, etc. omisso, bonam.

The manuscripts have qui neminem fallit ? Habet conscientiam, etc., with bonam omitted.

(printed under page 295)

Page

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

PL 38:579

dicis, Ne intres in judicium cum servo tuo (Psal. CXLII, 2)? Etiam quanto melius dicis, Dimitte nobis debita nostra? Quia et dicitur tibi propter illas faces, propter illas lampades: Esurivi, et dedisti mihi manducare (Matth. XXV, 35). Quid ergo? et illae non illud fecerunt? Non fecerunt ante illum. Sed quomodo fecerunt? Quomodo prohibet Dominus, qui dixit, Cavete facere justitiam vestram coram hominibus, ut videamini ab eis: alioquin non habebitis mercedem apud Patrem vestrum qui in coelis est. Et nolite similes esse hypocritis, quando oratis. Amant enim stare in plateis et orare, ut videantur ab hominibus. Amen dico vobis, perceperunt mercedem suam (Matth. VI, 1, 5). Emerunt oleum, pretium dederunt: emerunt, non sunt fraudati laudibus humanis; quaesierunt laudes humanas, habuerunt. Istae laudes humanae in die judicii non eos adjuvant. Illae autem quomodo fecerunt? Luceant opera vestra coram hominibus, ut videant bona facta vestra, et glorificent Patrem vestrum qui in coelis est (Id. V, 16). Non ait, Vos. Non enim de tuo habes oleum. Jacta te, et dic, Habeo: sed ab eo. Quid enim habes, quod non accepisti (I Cor. IV, 7)? Ergo illae sic fecerunt, illae sic.

you say, Do not enter into judgement with Thy servant (Ps. 142:2)? Indeed, how much better do you say, Forgive us our debts? Because it is also said to you on account of those torches, on account of those lamps: I was hungry, and you gave Me to eat (Matt. 25:35). What then? Did those others not do that too? They did not do it before Him. But how did they do it? In the way the Lord forbids, Who said, Beware of doing your righteousness before men, in order to be seen by them; otherwise you will not have a reward with your Father Who is in heaven. And do not be like the hypocrites when you pray. For they love to stand in the streets and pray, so that they may be seen by men. Amen I say to you, they have received their reward (Matt. 6:1, 5). They bought oil, they paid the price: they bought, they were not cheated of human praises; they sought human praises, they had them. These human praises do not help them on the day of judgement. But how did the others do it? Let your works shine before men, so that they may see your good deeds, and glorify your Father Who is in heaven (ibid. 5:16). He does not say, You. For you do not have oil of your own. Boast, and say, I have it: but from Him. For what do you have that you did not receive (1 Cor. 4:7)? So those did it in this way, these in that way.

15. Idem tractatur argumentum. Non est autem mirandum, cum eunt emere, cum quaerunt a quibus laudentur, et non inveniunt; cum quaerunt a quibus consolentur, et non inveniunt; aperta est janua, venit sponsus et sponsa, tunc glorificata cum Christo Ecclesia, ut singula membra ad totum se colligant. Et intraverunt cum eo ad nuptias, et clausum est ostium. Et illae fatuae postea venerunt: sed numquid oleum emerunt, aut a quibus emerent invenerunt? Ideo januas clausas invenerunt: pulsare coeperunt, sed sero.

15. The same argument is treated. But it is not to be wondered at that, while they go to buy, while they seek people by whom to be praised and do not find them, while they seek people by whom to be consoled and do not find them, the door is opened, the bridegroom comes, and the bride, the Church then glorified with Christ, so that the individual members gather themselves into the whole. And they went in with Him to the wedding, and the door was shut. And those foolish ones came afterwards: but did they buy oil, or did they find people from whom they might buy it? Therefore they found the doors shut: they began to knock, but late.

CAPUT X. — 16. Quomodo prudentes quinque virgines imitandae. Dictum est, verum est, non fallaciter dictum est, Pulsate et aperietur vobis (Matth. VII, 7): sed modo quando tempus est misericordiae, non quando tempus est judicii. Non enim possunt confundi ista tempora, cum misericordiam et judicium Domino suo cantet Ecclesia (Psal. C, 1). Tempus est misericordiae; age poenitentiam. Tempore judicii illam habes agere? Eris in virginibus illis, contra quas clausum est ostium. Domine, Domine, aperi nobis. Numquid non poenitentiam egerunt, quia secum oleum non portaverunt? Et quid illis profuit sera poenitentia, quando eas irridebat vera sapientia? Clausum est ergo ostium. Et quid illis dictum est? Non novi vos. Non illas novit, qui omnia novit? Quid ergo est, Non novi vos? Improbo vos, reprobo vos. In arte mea non vos agnosco; ars mea nescit vitia: hoc est autem magnum, et nescit vitia, et judicat vitia. Nescit faciendo, judicat arguendo. Sic ergo non novi vos.

Chapter X. — 16. How the five prudent virgins are to be imitated. It has been said, it is true, it has not been said deceitfully, Knock and it will be opened to you (Matt. 7:7): but now, when it is the time of mercy, not when it is the time of judgement. For these times cannot be confused, since the Church sings to her Lord of mercy and judgement (Ps. 100:1). It is the time of mercy; do penance. Are you going to do it in the time of judgement? You will be among those virgins against whom the door was shut. Lord, Lord, open to us. Did they not do penance, because they had not brought oil with them? And what did late penance profit them, when true wisdom was mocking them? So the door was shut. And what was said to them? I do not know you. Did He not know them, Who knows all things? What then is, I do not know you? I disapprove of you, I reject you. In My art I do not recognize you; My art does not know vices: and this is a great thing, that it both does not know vices and judges vices. It does not know them by doing them, it judges them by reproving them. Thus, then, I do not know you.

17. Idem tractatur argumentum. Ierunt, intraverunt quinque prudentes. Quam multi estis, fratres mei, in

17. The same argument is treated. They went, the five prudent ones went in. How many of you are there, my brothers, in

Editors' notes and page, col. 579

Footnotes

(1) ‹anchor: call not visible in the foot image› · call in col 579

Plerique Mss., propter illas fatuas.

Most manuscripts have propter illas fatuas.

(printed under page 296)

(2) ‹anchor: et judicat vitia› · call in col 579

Unus e Colbertinis Mss., et indicat vitia; sed mox idem codex habet, judicat arguendo.

One of the Colbert manuscripts has et indicat vitia; but directly afterwards the same codex has judicat arguendo.

(printed under page 296)