PL 38 · cols. 602–611

Augustine, Sermones 98-101 (Classis I, de Scripturis)

Sermons C–CI

Petro, utrum incircumcisi baptizandi essent (natum quippe erat inter Judaeos qui crediderant, et eos qui fideles ex Gentibus facti erant, scandalum, id est, Judaeos et Christianos, qui baptizabantur incircumcisi); ut hanc Deus tolleret quaestionem, cum loquitur Petrus, venit Spiritus sanctus, implevit Cornelium, implevit eos qui cum illo erant (Act. X). Et ipsa attestatione rei magnae, quasi clamatum est ad Petrum: Quid de aqua dubitas? jam ego hic sum.

Peter, whether the uncircumcised were to be baptized (for a scandal had arisen between the Jews who had believed and those who had been made faithful from among the Gentiles, that is, Jews and Christians, who were being baptized uncircumcised); so that God might remove this question, while Peter is speaking, the Holy Spirit came, filled Cornelius, filled those who were with him (Acts 10). And by the very attestation of so great a thing, it was as if it were cried out to Peter: Why do you hesitate about water? I am already here.

CAPUT XIII. — 13. Mundatio in Baptismo non ex ministrorum meritis, sed ex Dei gratia. Secura ergo quaelibet anima a multa nequitia per dominicam gratiam liberanda, tanquam immunda prostitutione mundanda in Ecclesia, credat, accedat ad pedes Domini, quaerat vestigia Domini, confiteatur lacrymas fundens, tergat capillis suis. Pedes Domini, praedicatores Evangelii. Capilli mulieris, superfluae possessiones. Tergat capillis, tergat prorsus, operetur misericordiam: et cum terserit, osculetur; accipiat pacem, ut habeat charitatem. Accessit ad talem, baptizata est a tali, qualis erat apostolus Paulus: audiat ab illo, Imitatores mei estote, sicut et ego Christi (I Cor. IV, 16). Baptizata est autem ab alio aliquo sua quaerente, non quae Jesu Christi (Philipp. II, 21): audiat a Domino, Quae dicunt, facite; quae autem faciunt, facere nolite (Matth. XXIII, 3). Secura sit et in illo, sive in bonum evangelistam incurrat, sive in eum qui quod dicit non facit. A Domino enim secura auoit, Vade, mulier; fides tua te salvam fecit.

Chapter XIII. — 13. Cleansing in Baptism comes not from the merits of the ministers, but from the grace of God. Let any soul whatever, then, that is to be freed from much wickedness through the Lord's grace, as one to be cleansed from unclean prostitution in the Church, be untroubled: let it believe, approach the feet of the Lord, seek the footsteps of the Lord, confess shedding tears, wipe them with its hair. The feet of the Lord are the preachers of the Gospel. The woman's hair is superfluous possessions. Let her wipe with her hair, let her wipe thoroughly, let her perform works of mercy; and when she has wiped, let her kiss; let her receive peace, that she may have charity. Has she come to such a one, been baptized by such a one as the apostle Paul was? Let her hear from him, Be imitators of me, as I also am of Christ (1 Cor. 4:16). But has she been baptized by some other man seeking his own things, not those of Jesus Christ (Phil. 2:21)? Let her hear from the Lord, What they say, do; but what they do, do not do (Matt. 23:3). Let her be untroubled in that case too, whether she comes upon a good evangelist, or upon one who does not do what he says. For from the Lord she hears, untroubled, Go, woman; your faith has saved you.

SERMO C. De verbis Evangelii Lucae, ubi agitur de tribus, quorum unus dixit, Domine, sequar te quocumque ieris, et reprobatus est; alius non audebat, et excitatus est; tertius differebat, et culpatus est. Cap. IX, ℣ 57-62.

Sermon 100. On the words of the Gospel of Luke, where it treats of three men, of whom one said, Lord, I will follow Thee wherever Thou goest, and was rejected; another did not dare, and was roused; the third delayed, and was blamed. Chapter 9, verses 57-62.

CAPUT PRIMUM. — 1. Cur reprobatur qui profitetur se secuturum Christum. De capitulo Evangelii, quod Dominus donavit, audite. Lectum est enim, Dominum Jesum differenter egisse, cum obtulit se unus, ut eum sequeretur, et reprobatus est; alius non audebat, et excitatus est; tertius differebat, et culpatus est. Quod enim dixit, Domine, sequar te quocumque ieris; quid tam promptum, quid tam impigrum, quid tam paratum, et quid ad tantum bonum aptissimum, sequi Dominum quocumque ierit? Miraris hoc, dicens: Quid est hoc, quod magistro bono Domino Jesu Christo invitanti discipulos, quibus daret regnum coelorum, displicuit tam paratus? Sed quia talis magister erat, qui futura praevideret, intelligimus, fratres, istum hominem, si sequeretur Christum, sua quaesiturum fuisse, non quae Jesu Christi. Ipse enim dixit: Non omnis, qui dicit mihi, Domine, Domine, intrabit in regnum coelorum (Matth. VII, 21). Et iste de ipsis fuit, nec

Chapter I. — 1. Why he is rejected who professes that he will follow Christ. Hear about the passage of the Gospel which the Lord has granted. For it was read that the Lord Jesus acted differently: when one offered himself to follow Him, he was rejected; another did not dare, and was roused; the third delayed, and was blamed. For as to his saying, Lord, I will follow Thee wherever Thou goest: what is so prompt, what so energetic, what so ready, and what so very fitting for so great a good, as to follow the Lord wherever He goes? You wonder at this, saying: What is this, that to the good Master, the Lord Jesus Christ, Who was inviting disciples to whom He would give the kingdom of heaven, one so ready was displeasing? But since He was such a Master as foresaw things to come, we understand, brothers, that this man, if he had followed Christ, would have sought his own things, not those of Jesus Christ. For He Himself said: Not everyone who says to Me, Lord, Lord, will enter into the kingdom of heaven (Matt. 7:21). And this man was one of those, nor did he

Editors' notes and page, col. 602

Footnotes

(1) ‹anchor: et excitatus est› · call in col 602

Aliquot Mss. hic et in sermonis titulo, citatus est. Quidam, suscitatus est.

Several manuscripts, here and in the title of the sermon: "he was summoned." Some: "he was raised up."

(printed under page 307)

(2) ‹anchor: Miraris hoc, dicens› · call in col 602

Plerique Mss.: Miraris hodie: Quid est hoc, etc.

Most manuscripts: "You wonder today: What is this," etc.

(*) ‹anchor: SERMO C› · call in col 602 Hunc sermonem contulimus ad tres bn. et quatuor cl. ad a. cb. f. fs. g. lr. m. p. rm. vd. et Am. Er. Par. Lov.

We have collated this sermon with three bn. and four cl. manuscripts, with a., cb., f., fs., g., lr., m., p., rm., vd., and with the editions Am. [Amerbach], Er. [Erasmus], Par. [Paris], Lov. [Louvain].

(printed under page 307)

(a) ‹anchor: SERMO C› · call in col 602

Alias, de Verbis Domini 7.

Formerly, On the Words of the Lord, 7.

(printed under page 307)

(b) ‹anchor: Cap. IX, ℣ 57-62› · call in col 602

Hic sermo in Flori collectione ad Rom. XI, notatur, « De verbis Evangelii decimus: » quo reipsa ordine continetur in Colbertino codice 821.

In Florus's collection, on Romans 11, this sermon is marked "the tenth On the Words of the Gospel": and in that very place in the order it is in fact contained in Colbert codex 821.

(printed under page 307)

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running head: SERMO C. 602
marginal letters: (none)
old-edition numerals: (none)

PL 38:603

sic se ipse noverat, quomodo medicus inspiciebat. Nam si jam se fictum esse spectabat, si jam dolosum et insidiosum se noverat, cui loqueretur non noverat. Ipse est enim de quo ait evangelista: Non opus habebat ut quisquam ei testimonium perhiberet de homine: ipse enim sciebat quid esset in homine (Joan. II, 25). Quid ergo respondit? Vulpes foveas habent, et volatilia coeli nidos: Filius autem hominis non habet ubi caput suum reclinet. Sed ubi non habet? In fide tua. Vulpes enim habent foveas in corde tuo, dolosus es: volatilia coeli habent nidos in corde tuo, elatus es. Dolosus et elatus, non me sequeris. Quomodo sequitur dolosus simplicitatem?

know himself in the way that the Physician was examining him. For if he already saw that he was feigning, if he already knew himself to be deceitful and treacherous, he did not know to Whom he was speaking. For He is the one of Whom the evangelist says: He had no need that anyone should bear Him witness concerning man: for He Himself knew what was in man (John 2:25). What then did He answer? Foxes have holes, and the birds of the sky nests: but the Son of Man has nowhere to lay His head. But where does He not have it? In your faith. For foxes have holes in your heart: you are deceitful; the birds of the sky have nests in your heart: you are proud. Deceitful and proud, you do not follow Me. How does the deceitful man follow simplicity?

2. Alter a Christo vocatus. Pietate carnali differre volens urgetur. Parentes quomodo honorandi. Mortui mortuos sepelientes. Ordinare charitatem. Et ad alterum continuo tacentem, et nihil dicentem, nihil promittentem dicit, Sequere me. Quantum mali in illo, tantum boni videbat in isto. Sequere me, dicis nolenti. Ecce habes hominem paratum. Sequar te quocumque ieris: et tu dicis nolenti, Sequere me? Istum, inquit, declino; quia video ibi foveas, video nidos. Quid ergo molestus est huic, quem provocas et excusat? Ecce etiam compellis, et non venit; hortaris, et non sequitur. Quid enim dicit? Ibo prius sepelire patrem meum. Fides cordis ejus Domino se ostendebat: sed pietas differebat. Dominus autem Christus quando parat homines Evangelio, nullam excusationem vult interponi carnalis hujus temporalisque pietatis. Haec quidem et lex Dei habet, et ipse Dominus arguit Judaeos, quia destruebant ipsum mandatum Dei. Et Paulus apostolus in Epistola sua posuit, et dixit: Hoc est mandatum primum in repromissione. Quod? Honora patrem tuum, et matrem tuam (Ephes. VI, 2). Deus utique dixit. Volebat ergo iste juvenis obtemperare Deo, et sepelire patrem suum: sed est locus, et est tempus, et est res, quae huic rei, huic tempori, huic loco serviat. Honorandus est pater, sed obediendum est Deo. Amandus est generator, sed praeponendus est Creator. Ego, inquit, ad Evangelium te voco, ad aliud opus mihi necessarius es: majus est hoc, quam quod vis facere. Sine mortuos sepelire mortuos suos. Pater tuus mortuus est: sunt alii mortui qui sepeliant mortuos. Mortui sepelientes mortuos qui sunt? Potestne mortuus a mortuis sepeliri? Quomodo involvunt, si mortui sunt? quomodo portant, si mortui sunt? quomodo plangunt, si mortui sunt? Et involvunt, et portant, et plangunt, et mortui sunt: quia infideles sunt.

2. Another is called by Christ. Wishing to delay out of fleshly devotion, he is pressed. How parents are to be honoured. The dead burying the dead. To set charity in order. And straightway to the other, who was silent, saying nothing, promising nothing, He says, Follow Me. As much evil as He saw in that one, so much good did He see in this one. Follow Me, Thou sayest to one who is unwilling. Look, Thou hast a man who is ready: I will follow Thee wherever Thou goest; and Thou sayest to one who is unwilling, Follow Me? That one, He says, I turn away; for I see holes there, I see nests. Why then art Thou troublesome to this man, whom Thou callest and who excuses himself? Look, Thou even urgest him, and he does not come; Thou exhortest him, and he does not follow. For what does he say? I will first go to bury my father. The faith of his heart was showing itself to the Lord, but devotion was delaying him. But the Lord Christ, when He prepares men for the Gospel, wills that no excuse of this fleshly and temporal devotion be put in the way. This indeed the law of God also holds, and the Lord Himself reproached the Jews because they were destroying this very commandment of God. And the apostle Paul set it down in his Epistle and said: This is the first commandment with a promise. Which? Honour your father and your mother (Eph. 6:2). God certainly said it. This young man, then, wished to obey God and to bury his father; but there is a place, and there is a time, and there is a matter, which should serve this matter, this time, this place. The father is to be honoured, but God is to be obeyed. The begetter is to be loved, but the Creator is to be preferred. I, He says, call you to the Gospel, I need you for another work: this is greater than what you wish to do. Let the dead bury their dead. Your father is dead: there are other dead who may bury the dead. Who are the dead burying the dead? Can a dead man be buried by the dead? How do they wrap him, if they are dead? How do they carry him, if they are dead? How do they lament him, if they are dead? Both they wrap him, and carry him, and lament him, and they are dead: because they are unbelievers.

CAPUT II. — Docuit nos quod scriptum est in Cantico canticorum, dicente Ecclesia, Ordinate in me charitatem (Cant. II, 4). Quid est, Ordinate in me charitatem? Facite gradus, et cuique quod debetur, restituite. Nolite anteriora posterioribus subdere. Amate parentes, sed praeponite Deum parentibus. Attendite matrem Machabaeorum: Filii, inquit, nescio quomodo apparuistis in ventre. Concipere vos potui,

Chapter II. — He taught us what is written in the Song of Songs, where the Church says, Set charity in order in me (Song 2:4). What is, Set charity in order in me? Make degrees, and render to each what is owed. Do not place the former beneath the latter. Love your parents, but prefer God to your parents. Consider the mother of the Maccabees: Sons, she says, I do not know how you appeared in my womb. I was able to conceive you,

Editors' notes and page, col. 603

Footnotes

(1) ‹anchor: spectabat› · call in col 603

Mss., sperabat.

The manuscripts: "he was hoping."

(printed under page 308)

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running head: S. AUGUSTINI EPISC (cut off at the image edge; column number 603 at left)
marginal letters: (none)
old-edition numerals: (none)
other: "molestus est huic" (section 2) is set as printed; the second-person verbs around it (dicis, provocas, compellis, hortaris) suggest es; possible misprint, not corrected (doubt raised by QA read Q2)

PL 38:604

parere vos potui; formare non potui: illum ergo audite, illum mihi praeponite; nolite attendere, ne sine vobis remaneam. Praecepit, et secuti sunt (II Machab. VII). Quod docuit mater filios, hoc docebat Dominus Jesus Christus istum cui dicebat, Sequere me.

I was able to bear you; I was not able to form you: hear Him, therefore; put Him before me; do not be concerned lest I remain without you. She commanded, and they followed (2 Macc. 7). What the mother taught her sons, this the Lord Jesus Christ was teaching this man to whom He was saying, Follow Me.

3. Tertius ad suos respiciens culpatur. Electio secundum gratiam. Quia nunc alius discipulus misit se in medio, cui nemo aliquid dixit: Prosequar te, Domine, ait; sed vado primum renuntiare his qui in domo sunt. Credo hic sensus est: Nuntiem meis, ne forte quomodo fieri solet, quaerant me. Et Dominus: Nemo ponens manum super aratrum, et respiciens retro, aptus est regno coelorum. Vocat te Oriens, et tu attendis Occidentem. In hoc capitulo hoc discimus, quoniam quos voluit Dominus, hos elegit. Elegit autem, sicut dicit Apostolus, et secundum suam gratiam, et secundum illorum justitiam. Talia enim sunt verba Apostoli: Attendite, inquit, quid dicit Elias: Domine, Prophetas tuos occiderunt, altaria tua everterunt, et ego relictus sum solus, et quaerunt animam meam. Sed quid illi dicit responsum divinum? Reliqui mihi septem millia virorum, qui non curvaverunt genua ante Baal. Solum te putas esse servum bene laborantem: sunt et alii me timentes, et non pauci. Nam septem millia ibi habeo. Et adjunxit: Sic ergo et in hoc tempore. Crediderunt enim aliqui Judaei, et multi fuerunt reprobati: sicut et ille qui vulpium foveas gestabat in animo. Sic ergo, inquit, et in hoc tempore, reliquiae per electionem gratiae salvae factae sunt: id est, idem Christus est qui tunc, et modo, qui et illi tunc Eliae dixit, Reliqui mihi. Quid est, Reliqui mihi? Ego illos elegi, quia vidi mentes illorum de me praesumentes, non de se, nec de Baal. Non sunt mutati, sic sunt ut a me facti sunt. Et tu qui loqueris, nisi de me praesumeres, ubi esses? Nisi gratia mea plenus esses, nonne ante Baal etiam ipse genu flecteres? Gratia autem mea plenus es; quia nihil de tua virtute, sed totum de mea gratia praesumpsisti. Noli ergo in hoc gloriari, ut putes te in servitio tuo non habere conservos: sunt quos elegi, sicut et te, de me scilicet praesumentes: sicut ait Apostolus, Et nunc reliquiae per electionem gratiae salvae factae sunt.

3. The third, looking back to his own, is blamed. Election according to grace. For now another disciple put himself forward in the midst, to whom no one had said anything: I will follow Thee, Lord, he says; but I go first to bid farewell to those who are at home. I believe this is the sense: Let me tell my own people, lest perhaps, as usually happens, they look for me. And the Lord: No one putting his hand to the plough and looking back is fit for the kingdom of heaven. The East calls you, and you turn your attention to the West. In this passage we learn this, that those whom the Lord willed, these He chose. And He chose, as the Apostle says, both according to His grace and according to their righteousness. For such are the words of the Apostle: Consider, he says, what Elijah says: Lord, they have killed Thy prophets, they have overthrown Thy altars, and I have been left alone, and they seek my life. But what does the divine answer say to him? I have left for Myself seven thousand men who have not bent the knee before Baal. You think that you alone are a servant labouring well: there are others too who fear Me, and not a few. For I have seven thousand there. And he added: So, therefore, at this time also. For some of the Jews believed, and many were rejected: just like that man too who carried foxes' holes in his mind. So, therefore, he says, at this time also a remnant has been saved through the election of grace: that is, it is the same Christ, then and now, who then also said to Elijah, I have left for Myself. What does I have left for Myself mean? I chose them, because I saw their minds relying on Me, not on themselves, nor on Baal. They have not been changed; they are as they were made by Me. And you who speak, if you did not rely on Me, where would you be? If you were not full of My grace, would you not yourself also bend the knee before Baal? But you are full of My grace; for you relied on nothing of your own strength, but wholly on My grace. Do not therefore glory in this, so as to think that in your service you have no fellow servants: there are those whom I have chosen, as I chose you also, relying, that is, on Me: as the Apostle says, And now a remnant has been saved through the election of grace.

CAPUT III. — 4. Gratiae Dei totum devent electi. Cave, o christiane, cave superbiam. Licet enim imitator sanctorum sis, totum semper gratiae reputa: quia ut esset aliquid reliquum, gratia in te Dei, non tuum meritum fecit. De ipsis denique reliquiis dixerat propheta Isaias commemorans, Nisi Dominus sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus (Isai. I, 9; Rom. IX, 29). Sic ergo, inquit, et in hoc tempore reliquiae per electionem gratiae salvae factae sunt. Si autem gratia, inquit, jam non ex operibus; id est, jam non de tuo merito extollaris: alioquin gratia jam non est gratia (Rom. XI, 2-6). Si enim de tuo opere praesumis; ergo merces tibi redditur, non gratia condonatur. Si autem gratia est, gratis datur. Interrogo

Chapter III. — 4. The elect owe everything to the grace of God. Beware, O Christian, beware of pride. For although you may be an imitator of the saints, always ascribe everything to grace: for that there should be any remnant at all, the grace of God in you, not your own merit, brought about. Indeed, concerning this very remnant the prophet Isaiah had spoken, recalling: Unless the Lord of hosts had left us seed, we should have become like Sodom, and we should have been like Gomorrah (Isa. 1:9; Rom. 9:29). So, therefore, he says, at this time also a remnant has been saved through the election of grace. But if by grace, he says, then no longer from works; that is, be no longer puffed up on account of your own merit: otherwise grace is no longer grace (Rom. 11:2–6). For if you rely on your own work, then a wage is paid back to you; grace is not freely bestowed. But if it is grace, it is given gratis. I ask

Editors' notes and page, col. 604

Footnotes

(1) ‹anchor: de tuo opere praesumis› · call in col 604

Florus et plerique Mss., in tua opera praesumis.

Florus and most manuscripts: "you presume upon your works."

(printed under page 308)

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running head: [...]GUSTINI EPISCOPI (left part cut off at the image edge), with column number 604
marginal letters: (none)
old-edition numerals: (none)
other: ligature doubt raised by the check (text not changed): caelorum | coelorum
other: "devent" (italic summary of section 4) is set as printed, for debent; a misprint, or a b whose ascender did not print; not corrected (listed by QA read Q3)

PL 38:605

nunc : Credis, o peccator, Christo? Dicis : Credo. Quid credis? Gratis universa peccata per ipsum tibi posse remitti? Habes quod credidisti. O gratia gratis data! Quid tu, juste, credis te sine Deo non posse servare justitiam? Ipsius ergo totum reputa, quod justus es, pietati : quod autem peccator es, tuae iniquitati adscribe. Esto accusator tuus, et ille erit indultor tuus. Omne enim crimen facinus, vel peccatum, nostrae est negligentiae : et omnis virtus et sanctitas, Dei est indulgentiae. Conversi ad Dominum.

now: Do you believe Christ, O sinner? You say: I believe. What do you believe? That all your sins can be forgiven you freely through Him? You have what you have believed. O grace freely given! And you, righteous man, what do you believe? That without God you cannot keep righteousness? Then reckon the whole of it, that you are righteous, to His goodness; but that you are a sinner, ascribe to your own iniquity. Be your own accuser, and He will be your pardoner. For every crime, misdeed or sin belongs to our negligence; and every virtue and holiness belongs to God's indulgence. Turning to the Lord.

SERMO CI De verbis Evangelii Lucae, Messis quidem multa, etc. Cap. X. ℣. 2-6.

Sermon 101. On the words of the Gospel of Luke, The harvest indeed is great, etc. Chapter 10, verses 2-6.

CAPUT PRIMUM. — 1. Messis in Judaeis, sementis in Gentibus. Paulus modicus. In lectione Evangelii quae modo recitata est, admonemur quaerere quae sit messis de qua Dominus ait : Messis quidem multa, operarii autem pauci. Rogate Dominum messis, ut mittat operarios in messem suam. Tunc adjecit duodecim discipulis suis, quos et Apostolos nominavit, alios septuaginta duos, et misit illos omnes, sicut ex verbis ejus apparet, ad paratam messem. Quae ergo erat illa messis? Non enim illa messis in his Gentibus erat, ubi nihil fuerat seminatum. Restat ergo, ut intelligamus istam messem fuisse in populo Judaeorum. Ad illam messem venit Dominus messis, ad illam messem misit messores : ad Gentes autem non messores, sed seminatores. Intelligamus ergo messem factam in populo Judaeorum, sementem in populis Gentium. Ex illa enim messe Apostoli electi sunt, ubi j⟨a⟩m cum meteretur, maturum erat; quia ibi Prophetae seminaverunt. Delectat inspicere agriculturam Dei, et oblectari donis ejus, et operariis in agro ejus. In hac enim agricultura operabatur qui dicebat : Plus omnibus illis labor⟨a⟩vi. Sed vires ei dabantur ad operandum a Domino messis : ideo subjecit, Non ego sum, sed gratia Dei mecum (I Cor. XV, 10). Nam se in agricultura versari satis ostendit, ubi ait : Ego plantavi, Apollo rigavit (Id. III, 6). Hic autem Apostolus de Saulo Paulus, hoc est de superbo minimus : Saulus enim a Saüle denominatur : paulum autem modicum est : unde nomen suum quodam modo interpretatus, ait, Ego sum minimus Apostolorum (Id. XV, 9) : ipse ergo Paulus, id est, modicus et minimus missus ad Gentes, praecipue ad Gentes se missum dicit. Ipse scribit, nos legimus, credimus, praedicamus. Ipse ergo dicit

Chapter I. — 1. The harvest among the Jews, the sowing among the Gentiles. Paul the small. In the reading of the Gospel which has just been recited, we are prompted to ask what the harvest is of which the Lord says: The harvest indeed is great, but the labourers are few. Ask the Lord of the harvest that He send labourers into His harvest. Then He added to His twelve disciples, whom He also named Apostles, another seventy-two, and He sent them all, as appears from His words, to a harvest already prepared. What, then, was that harvest? For that harvest was not among these Gentiles, where nothing had been sown. It remains, therefore, that we understand this harvest to have been among the people of the Jews. To that harvest came the Lord of the harvest; to that harvest He sent reapers; but to the Gentiles not reapers, but sowers. Let us understand, then, that the harvest was made among the people of the Jews, the sowing among the peoples of the Gentiles. For from that harvest the Apostles were chosen, where, when it was being reaped, it was already ripe, because there the Prophets had sown. It is delightful to look upon God's husbandry, and to take delight in His gifts and in the labourers in His field. For in this husbandry he was working who said: I have laboured more than all of them. But strength was given him for the work by the Lord of the harvest; therefore he added: Not I, but the grace of God with me (1 Cor. 15:10). For he shows plainly enough that he was engaged in husbandry, where he says: I planted, Apollos watered (ibid. 3:6). Now this Apostle became Paul from Saul, that is, least from proud: for Saulus is named from Saul, while paulum means small; whence, interpreting his own name in a certain way, he says: I am the least of the Apostles (ibid. 15:9). He therefore, Paul, that is, the small and least, sent to the Gentiles, says that he was sent above all to the Gentiles. He writes, we read, we believe, we preach. He therefore says

Editors' notes and page, col. 605

Footnotes

(1) ‹anchor: non posse› · call in col 605

Editi, credis te sine Deo posse? Planius vero Ms. unus e Colbertinis, credis tu sine Deo non posse servare justitiam?

The printed editions: "do you believe that you can without God?" But more plainly one of the Colbert manuscripts: "do you believe that without God you cannot keep righteousness?"

(printed under page 309)

(2) ‹anchor: Conversi ad Dominum› · call in col 605

Fossatensis vetus codex: Conversi ad Dominum, ipsum deprecemur pro nobis, et pro omni plebe sua astante nobiscum in atriis domus suae, quam custodire protegereque dignetur per Jesum Christum Filium ejus unicum Dominum nostrum, qui cum eo vivit et regnat in saecula saeculorum. Amen. Eamdem conclusionem habet Colbertinus Ms. 343, sed recentiore calamo adjectam.

The old codex of Saint-Maur-des-Fossés: "Turning to the Lord, let us entreat Him for ourselves and for all His people standing with us in the courts of His house, which may He deign to guard and protect through Jesus Christ His only Son our Lord, Who lives and reigns with Him for ever and ever. Amen." Colbert manuscript 343 has the same conclusion, but added by a later pen.

(printed under page 309) (*) ‹anchor: SERMO CI› · call in col 605 In Mss. frustra hunc sermonem quaesivimus.

We have looked for this sermon in the manuscripts in vain.

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Alias, de Sanctis, 42.

Formerly, On the Saints, 42.

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Huic sermoni manifeste congruit ille titulus in Possidii Indiculo, cap. 9, « Ex Evangelio quod scriptum est, Messis multa; usque ad id quod ait, Pax vestra ad vos revertetur. »

To this sermon plainly corresponds that title in Possidius's Indiculus, ch. 9: "From the Gospel where it is written, The harvest is great; as far as the place where He says, Your peace shall return to you."

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in Epistola sua quae est ad Galatas, vocatum se jam a Domino Jesu venisse Jerosolymam, et Evangelium cum Apostolis contulisse, dexteras sibi datas fuisse, et signum concordiae, signum consonantiae, quod ab se ipsi didicerant, eis in nihilo discrepabat. Deinde placuisse dicit inter se et ipsos, ut ipse ad Gentes, illi autem in circumcisionem irent (Galat. II, 1-9); ille seminator, illi messores. Merito etiam Athenienses, quamvis nescientes, nomen suum ei dixerunt. Audientes enim ab eo verbum: Quis est, inquiunt, hic seminator verborum (Act. XVII, 18).

in his Epistle which is to the Galatians, that, having already been called by the Lord Jesus, he came to Jerusalem and compared the Gospel with the Apostles, that right hands were given to him, both as a sign of concord and as a sign of agreement, because what they themselves had learned from him was in nothing at variance with them. Then he says that it was agreed between himself and them that he should go to the Gentiles, and they to the circumcision (Gal. 2:1–9); he the sower, they the reapers. Rightly too did the Athenians, though without knowing it, tell him his name. For hearing the word from him, they say: Who is this sower of words? (Acts 17:18).

CAPUT II. — 2. Messes duae, Judaeorum et Gentium. Attendite ergo, et delectet vos mecum inspicere agriculturam Dei, et in ea messes duas, unam transactam, aliam futuram: transactam in populo Judaeorum, futuram in populis Gentium. Probemus hoc: et unde nisi de Scriptura Dei Domini messis? Ecce habemus ibi praesenti capitulo dictum esse, Messis multa, operarii autem pauci. Rogate Dominum messis, ut mittat operarios in messem suam. Sed quia in illa messe futuri erant contradictores et persecutores Judaei: Ecce, inquit, mitto vos sicut agnos in medio luporum. Evidentius de hac messe aliquid ostendamus in Evangelio secundum Joannem: ad puteum ubi fatigatus Dominus sedit, magna quidem acta sunt sacramenta, sed angustum tempus est, ut omnia pertractentur. Quod autem ad praesentem rem pertinet, audite. Suscepimus enim messem ostendere in populis, in quibus Prophetae praedicaverunt: ideo enim illi seminatores, ut Apostoli possent esse messores. Samaritana mulier loquitur cum Domino Jesu, et inter caetera cum dixisset ei Dominus, quomodo debeat adorari Deus; ait illa, Scimus quia veniet Messias, qui dicitur Christus, et omnia nos docebit. Et Dominus ad illam: Ego sum qui loquor tecum. Crede quod audis: quid quaeris quod vides? Ego sum qui loquor tecum. Quod autem illa dixerat, Scimus quia Messias veniet, quem annuntiaverunt Moyses et Prophetae, qui dicitur Christus. Jam enim spica messis erat. Gignenda acceperat Prophetas seminatores, Apostolos exspectabat matura messores. Mox ut hoc audivit credidit, et hydriam dimisit, et festinanter cucurrit, annuntiare Dominum coepit. Discipuli tunc ierant ad emendos panes: qui redeuntes invenerunt Dominum loquentem cum muliere, et mirati sunt. Non sunt tamen ausi dicere ei: Quid vel quare cum illa loqueris? Admirationem apud se habuerunt, audaciam corde presserunt. Huic ergo Samaritanae non erat novum nomen Christi, jam exspectabat venientem, jam crediderat esse venturum. Unde crediderat, si non Moyses seminaverat? Sed hoc expressius audite. Dominus tunc ad discipulos suos ait: Dicitis quia adhuc longe est aestas, levate oculos vestros, et videte albas regiones ad messem. Et adjungit: Alii laboraverunt, et vos in labores eorum intrastis (Joan. IV, 6-38). Laboravit Abraham, Isaac, Jacob, Moyses,

Chapter II. — 2. Two harvests, of the Jews and of the Gentiles. Pay attention, then, and may it delight you to look with me at the husbandry of God, and in it at two harvests, one past, the other to come: the past one among the people of the Jews, the one to come among the peoples of the Gentiles. Let us prove this: and from where, if not from the Scripture of God, the Lord of the harvest? See, we have it said there in the present chapter: The harvest is great, but the labourers are few. Ask the Lord of the harvest to send labourers into His harvest. But because in that harvest the Jews were going to be opponents and persecutors, He says: Behold, I send you as lambs in the midst of wolves. Let us show something about this harvest more plainly in the Gospel according to John: at the well where the Lord sat down wearied great mysteries were indeed enacted, but the time is too short for everything to be treated thoroughly. But hear what pertains to the present matter. For we have undertaken to show the harvest among the peoples among whom the Prophets preached: for they were sowers for this reason, that the Apostles might be reapers. The Samaritan woman speaks with the Lord Jesus, and when among other things the Lord had told her how God ought to be worshipped, she said: We know that the Messiah will come, who is called Christ, and He will teach us all things. And the Lord to her: I am He who speak with you. Believe what you hear: why do you seek what you see? I am He who speak with you. But as for what she had said, We know that the Messiah will come, whom Moses and the Prophets proclaimed, who is called Christ. For she was already an ear of the harvest. While it was still to be brought forth it had received the Prophets as sowers; ripe, it was awaiting the Apostles as reapers. As soon as she heard this she believed, and she left her water-jar, and ran in haste, and began to proclaim the Lord. The disciples had then gone to buy loaves: returning, they found the Lord speaking with the woman, and they marvelled. Yet they did not dare to say to Him: What, or why, are You speaking with her? They kept their astonishment to themselves, they held back their boldness in their heart. To this Samaritan woman, then, the name of Christ was not new; she was already expecting Him to come, she had already believed that He was going to come. From where had she believed, if Moses had not sown? But hear this more expressly. The Lord then says to His disciples: You say that summer is still far off; lift up your eyes, and see the fields white for the harvest. And He adds: Others have laboured, and you have entered into their labours (John 4:6–38). Abraham laboured, and Isaac, Jacob, Moses,

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Er. Ven. et Lov. sic exhibent hunc locum: Jam enim spica messis erat gignenda, acceperat et Prophetas seminatores, Apostolos exspectabat matura messores. M.

Erasmus, the Venice edition and the Louvain edition give this passage thus: "For already the ear of the harvest was to be brought forth; it had also received the Prophets as sowers, and, ripe, was awaiting the Apostles as reapers." M. [Migne]

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Prophetae; laboraverunt seminando; in adventu Domini matura messis inventa est. Missi messores cum falce Evangelii, portaverunt manipulos ad aream dominicam, ubi Stephanus trituraretur.

the Prophets; they laboured in sowing; at the coming of the Lord the harvest was found ripe. The reapers were sent with the sickle of the Gospel, and they carried the sheaves to the Lord's threshing-floor, where Stephen was to be threshed.

CAPUT III. — 3. Semen Evangelii Gentibus transmissum. Hic autem accedit Paulus ille, et ad Gentes mittitur. Et non tacet hoc in commendando gratiam, quam praecipue proprieque suscepit. Ait enim in Scripturis suis, missum se esse praedicare Evangelium, ubi Christus non erat nominatus. Sed jam quia facta est illa messis, et omnes Judaei qui remanserunt, messem attendamus quod nos sumus. Seminatum est enim ab Apostolis et Prophetis. Ipse Dominus seminavit. Ipse enim in Apostolis fuit, quia et ipse messuit Christus. Non enim illi aliquid sine i⟨l⟩lo: ille perfectus est sine illis. Ipse enim illis ait: Quia sine me nihil potestis facere (Id. XV, 5). Seminans ergo Christus jam in Gentibus quid dicit? Exiit seminans seminare. Ibi mittuntur messores metere, hic exiit seminans seminare impiger. Quid enim pertimuit, quod aliud cecidit in viam, aliud in petrosa loca, aliud inter spinas? Si istas difficiles terras timeret, ad terram bonam non perveniret. Quid ad nos, quid nobis est jam de Judaeis disputare, et loqui de palea? Hoc solum ad nos, ne via simus, ne saxum, ne spinae, sed terra bona. Paratum cor nostrum, unde tricenum, unde sexagenum, unde millenum et centenum: illud minus est, et illud plus est; sed totum triticum est. Via non sit, ubi conculcatum semen a transeuntibus velut avis auferat inimicus. Saxum non sit, ubi modica terra statim facit g⟨e⟩rminare, quod non possit solem portare. Spinae non sint, cupiditates saeculi, sollicitudines vitae vitiosae (Matth. XIII, 3-23). Quid enim pejus sollicitudine vitae, quae pervenire non permittit ad vitam? Quid miserius, quam curando vitam, amittere vitam? Quid infelicius, quam timendo mortem, cadere in mortem? Exstirpentur spinae, paretur ager, suscipiantur semina, perveniatur ad messem, horreum desideretur, non ignis tim⟨e⟩atur.

Chapter III. — 3. The seed of the Gospel passed on to the Gentiles. Here, however, comes that Paul, and he is sent to the Gentiles. And he does not keep silent about this in commending the grace which he received especially and as his own. For he says in his Scriptures that he was sent to preach the Gospel where Christ had not been named. But now, since that harvest has been made, and all the Jews who remained, let us attend to the harvest which we are. For it was sown by the Apostles and the Prophets. The Lord Himself sowed. For He Himself was in the Apostles, since Christ Himself also reaped. For they [can do] nothing without Him: He is perfect without them. For He Himself says to them: For without Me you can do nothing (John 15:5). So Christ, sowing now among the Gentiles, what does He say? The sower went out to sow. There the reapers are sent to reap; here the sower went out to sow, untiring. For what did He fear, because some fell on the way, some on stony places, some among thorns? If He had feared these difficult soils, He would not have reached the good soil. What is it to us, what is it to us now to dispute about the Jews and to speak about the chaff? This alone concerns us, that we be not the way, nor the rock, nor thorns, but good soil. Our heart is ready, whence thirtyfold, whence sixtyfold, whence thousandfold and hundredfold: this one is less, and that one is more; but it is all wheat. Let it not be the way, where the seed, trodden down by passers-by, the enemy takes away like a bird. Let it not be rock, where shallow soil makes it sprout at once, so that it cannot bear the sun. Let there not be thorns, the desires of the world, the cares of a vicious life (Matt. 13:3–23). For what is worse than the care of life, which does not allow one to come to life? What more wretched than to lose life by caring for life? What more unhappy than to fall into death by fearing death? Let the thorns be rooted out, let the field be prepared, let the seeds be received, let the harvest be reached, let the barn be longed for, let the fire not be feared.

CAPUT IV. — 4. Pastoris partes populo explicare quid prosit. Ad nos itaque pertinet, quos qualescumque Dominus in agro suo constituit operarios, dicere ista vobis, seminare, plantare, rigare, aliquibus etiam arboribus circumfodere, et cophinum stercoris adhibere; pertinet ad nos haec fideliter agere: ad vos, fideliter capere: ad Dominum, nos adjuvare operantes, vos credentes, omnes laborantes, sed mundum in illo vincentes. Quid ergo ad vos pertinet, dixi: quid ad nos pertineat. volo dicere. Sed forte alicui ex vobis videtur quia dixi superfluum aliquid me velle dicere, et apud se ipsum loquens in cogitatione dicit: O si jam dimittat nos! Jam dixit quid pertineat ad nos; quod ad ipsum pertinet, quid ad nos? Puto melius esse in alterna et mutua charitate pertineamus ad vos. De una modo quidem vos familia estis, nos ex eadem quidem familia dispensatores sumus omnes, ad unum Dominum pertinemus omnes. Nec quod do,

Chapter IV. — 4. What benefit it is to explain the pastor's duties to the people. It therefore pertains to us, whom, such as we are, the Lord has appointed as labourers in His field, to say these things to you, to sow, to plant, to water, also to dig around some trees, and to apply a basket of dung; it pertains to us to do these things faithfully: to you, to receive them faithfully: to the Lord, to help us as we work, you as you believe, all of us as we labour, but as we conquer the world in Him. What therefore pertains to you, I have said: what pertains to us, I wish to say. But perhaps it seems to one of you that I have said I wish to say something superfluous, and speaking with himself in his thought he says: Oh, if only he would dismiss us now! He has already said what pertains to us; what pertains to him, what is that to us? I think it better that in alternate and mutual charity we should pertain to you. You indeed are of one household; we, of the same household, are all stewards; we all pertain to one Lord. Nor what I give,

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Forte addendum, messis non sunt.

Perhaps there should be added: "they are not the harvest."

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de meo do; sed de illius a quo accipio et ego. Nam si de meo dedero, mendacium dabo. Qui enim loquitur mendacium, de suo loqui⟨t⟩ur (Joan. VIII, 44). Debetis ergo audire quid pertineat ad dispensatorem, sive ut in vobis ipsis, si tales inveneritis, congratulemini, sive etiam in hoc ipso instruamini. Qua⟨m⟩ multi enim in hoc populo futuri sunt dispensatores? Et nos ibi fuimus ubi estis: et nos qui videmur modo de superiore loco conservis metiri cibaria, ante paucos annos in inferiore loco cum conservis accipiebamus cibaria. Episcopus laicis loquor: sed inde scio quam multis futuris episcopis loquor.

do I give of my own; but of His from Whom I too receive. For if I give of my own, I shall give a lie. For he who speaks a lie speaks of his own (John 8:44). You ought therefore to hear what belongs to the steward, either so that, if you find such men among yourselves, you may rejoice with them, or so that you may also be instructed in this very thing. For how many in this people are going to be stewards? We too were where you are: and we who are now seen measuring out rations to our fellow servants from a higher place, a few years ago were receiving rations with our fellow servants in a lower place. As a bishop I speak to laymen: but for that very reason I know to how many future bishops I am speaking.

CAPUT V. — 5. Praecepta praedicatoribus constituta, non carnaliter accipienda. Ergo vide⟨a⟩m⟨u⟩s quomodo nos intelligamus, quod praecepit Dominus eis quos mittebat Evangelium praedicare, et mente paratam messem videamus. Nolite, inquit, ferre sacculum aut peram, aut calceamenta; et neminem per viam salutaveritis. Et in quamcumque domum intraveritis, dicite: Pax huic domui. Si est illic filius pacis, requiescet super illum pax vestra: si quo minus, ad vos revertetur. Si requievit, perdidit? Absit hoc a mente sanctorum. Ergo nec illud accipiendum est carnaliter: ac per hoc forte nec saccus, nec calceamenta, nec pera; maximeque illud ubi nobis, si simpliciter sine discussione accipiamus, superbia videtur imposita, ne quemquam in via salutemus.

Chapter V. — 5. The precepts laid down for preachers are not to be taken carnally. Let us therefore see how we are to understand what the Lord commanded those whom He was sending to preach the Gospel, and let us see with the mind the harvest made ready. "Do not," He says, "carry a purse or a bag, or shoes; and greet no one along the way. And into whatever house you enter, say: Peace to this house. If a son of peace is there, your peace will rest upon him; but if not, it will return to you." If it has rested, has he lost it? Far be this from the mind of the saints. Therefore neither is that to be taken carnally: and accordingly perhaps neither the sack, nor the shoes, nor the bag; and most of all that point where, if we take it simply without examination, pride seems to be imposed on us, namely that we should greet no one on the way.

6. Praeceptum de sacculo non ferendo. Attendamus Dominum nostrum exemplum verum et adjutorium. Probemus quia adjutorium: Sine me nihil potestis facere. Probemus quia exemplum: Christus pro nobis passus est, Petrus dicit, nobis relinquens exemplum, ut sequamur vestigia ejus (I Petr. II, 21). Ipse Dominus noster loculos habuit in via, et ipsos loculos Judae commendaverat. Patiebatur quidem furem (Joan. XII, 6): sed ego a Domino meo discere cupiens dico, Domine, patiebaris furem, unde habebas unde tolleret? Me hominem miserum et infirmum monuisti nec sacculum portare: tu portasti loculos, et erat ubi furem patereris. Si non portares, nec ille inveniret quod auferret. Quid restat, nisi quod hic dicat mihi, Intellige quod audis, Nolite portare sacculum. Quid est sacculus? Pecunia clausa, id est, occulta sapientia. Quid est, Nolite portare sacculum? Nolite fieri sapientes penes vosmetipsos. Accipite Spiritum sanctum. Fons in te debet esse, non sacculus; unde erogatur, non ubi includatur. Hoc est pera, quod est sacculus.

6. The precept about not carrying a purse. Let us attend to our Lord as a true example and help. Let us prove that He is a help: "Without Me you can do nothing." Let us prove that He is an example: "Christ suffered for us," Peter says, "leaving us an example, that we should follow His footsteps" (1 Pet. 2:21). Our Lord Himself had a money-box on the way, and He had entrusted that very money-box to Judas. He indeed put up with a thief (John 12:6): but I, desiring to learn from my Lord, say: Lord, Thou didst put up with a thief; whence hadst Thou anything for him to take? Me, a wretched and weak man, Thou didst admonish not even to carry a purse: Thou didst carry a money-box, and there was a place where Thou mightest put up with a thief. If Thou hadst not carried it, he would not have found anything to carry off. What remains, except that He should say to me here: Understand what you hear, "Do not carry a purse." What is a purse? Money shut up, that is, hidden wisdom. What is "Do not carry a purse"? Do not become wise in your own eyes. Receive the Holy Spirit. There ought to be a fountain in you, not a purse; something from which it is paid out, not where it is shut in. The bag is the same as the purse.

CAPUT VI. — 7. De calceamentis non induendis. Calceamenta quid sunt? Calceamenta quibus utimur, coria mortuorum sunt, nobis tegmina pedum. Per hoc ergo jubemur renuntiare mortuis operibus. Hoc in figura Moyses admonebatur, quando Dominus loquens ait, Solve calceamenta de pedibus tuis: locus enim in quo stas terra sancta est (Exod. III, 5). Quid tam terra sancta, quam Dei Ecclesia? In illa ergo stemus, calceamenta solvamus, id est, mortuis operibus renuntiemus. Nam de his calceamentis, quibus calceati ambulamus, consolatur me idem ipse Dominus

Chapter VI. — 7. On not putting on shoes. What are shoes? The shoes that we use are the hides of dead creatures, coverings for our feet. By this, therefore, we are commanded to renounce dead works. Moses was admonished of this in a figure when the Lord, speaking, said: "Loose the shoes from your feet: for the place on which you stand is holy ground" (Exod. 3:5). What is so much holy ground as the Church of God? In her, then, let us stand, let us loose our shoes, that is, let us renounce dead works. For concerning these shoes, shod in which we walk, I am consoled by that very same Lord

Editors' notes and page, col. 608

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meus. Si enim ipse calceatus non esset, non de illo Joannes diceret : Non sum dignus solvere corrigiam calceamentorum ejus (Luc. III, 16). Sit ergo obedientia, non subrepat superba duritia. Ego, inquit, Evangelium impleo, quia nudo pede ambulo. Tu potes, ego non possum. Quod simul accipimus, custodiamus. Quomodo? Charitate flagremus, invicem diligamus : ac sic fit ut ego amem fortitudinem tuam, et tu portes infirmitatem meam.

of mine. For if He Himself had not been shod, John would not have said of Him: I am not worthy to loose the strap of His shoes (Luke 3:16). Let there be obedience, then; let no proud hardness creep in. "I," he says, "fulfil the Gospel, because I walk barefoot." You can, I cannot. What we have received together, let us keep. How? Let us burn with charity, let us love one another: and so it comes about that I love your strength, and you bear my weakness.

8. De salute nemini dicenda in via. Expositio primo obvia. Quid autem tibi videtur, qui non vis intelligere ⟨q⟩uemadmodum ista dicta sint, et cogeris praviter ipsi Domino calumniari de loculis et calceamentis? quid tibi videtur? Itane placet ut iter agentes occurramus charis nostris, et eos non salutemus majores, non resalutemus minores? Jamne Evangelium imples, quia salutaris et taces? Si vero non viatori iter agenti, sed milliario similis eris iter ostendenti. Ergo st⟨o⟩liditatem deponamus, et verba Domini intelligamus, et in via neminem salutemus. Non enim sine causa hoc jubemur, aut nollet nos facere quod juberet.

8. On greeting no one on the way. The explanation that first presents itself. But what do you think, you who do not wish to understand how these things were said, and are driven perversely to slander the Lord Himself about purses and shoes? What do you think? Is it really right that, when we are making a journey, we should meet our dear ones and not greet them if they are older, and not return their greeting if they are younger? Do you fulfil the Gospel now because you are greeted and keep silent? If so, you will be like, not a traveller making a journey, but a milestone showing the way. Let us therefore lay aside stupidity, and understand the words of the Lord, and greet no one on the way. For not without cause are we commanded this, nor would He wish us to do what He commanded.

CAPUT VII. — Quid ergo est, Neminem salutaveritis in via? Potest quidem et simpliciter sic accipi, qui jussit nos festinanter agere injuncta : et hoc ita dixit, Neminem per viam salutaveritis, tanquam diceret, Omnia praetermittatis, dum quod injunctum est peragatis; ea locutione qua solent dicta exaggerari consuetudine sermocinandi. Nec longe pergamus : in eodem sermone paulo post dicit, Et tu Capharnaum, quae usque ad coelum exaltata es, usque in infernum deprimeris (Id. X, 15). Quid est, usque ad coelum exaltata es? Numquid civitatis illius moenia nubes tetigerunt, aut ad sidera pervenerunt? Sed quid est, in coelum exaltata es? Nimium tibi felix videris, nimium potens, nimium superba es. Sicut ergo hoc exaggerandi gratia dictum est, in coelum exaltaris, ei civitati, quae non usque in coelum exaltabatur, aut ascendebat : sic pro festinatione exaggerationis dictum est, Ita currite, sic agite quod injunxi, ut ne minimum quidem vos retardent agentes; sed omnia contemnentes, ad finem propositum festinate.

Chapter VII. What then is: Greet no one on the way? It can indeed also be taken simply thus, that He commanded us to carry out what was enjoined with haste; and He said it in this way, Greet no one along the way, as if He were saying: Pass over everything, until you accomplish what has been enjoined; by that manner of speech by which sayings are customarily exaggerated in the usage of conversation. Let us not go far: in the same discourse a little later He says, And you, Capernaum, who are exalted even to heaven, you will be thrust down even into hell (ibid. 10:15). What is: exalted even to heaven? Did the walls of that city touch the clouds, or reach the stars? But what is: you are exalted into heaven? You seem to yourself too happy, too powerful; you are too proud. Just as, then, this was said for the sake of exaggeration, you are exalted into heaven, to a city which was not exalted, or did not rise, even into heaven: so, for the sake of haste, it was said by way of exaggeration: So run, so do what I have enjoined, that not even the least of those doing [their business] may delay you; but, disregarding everything, hasten to the end set before you.

9. Sensus alter reconditior. Evangelium per occasionem praedicare. Sed est aliud quod hic magis recogitem non dissimile intelligere, quod plus pertinet ad me et ad om⟨n⟩es dispensatores, sed et ad vos auditores. Qui salutat, salutem dicit. Nam et antiqui in epistolis suis sic scribebant : Ille illi salutem. Salutatio a salute nomen accepit. Quid ergo est, Neminem in via salutaveritis? Qui salutant in via, per occasionem salutant. Video vos cito intellexisse, nec tamen debeo jam finire. Non enim omnes cito intellexistis. Vidi in voce intelligentes, plures video silentio requirentes. Sed quia de via loquimur, tanquam in via ambulemus : veloces tardos exspectate, et pariter ambulate. Quid ergo dixi, Qui in via salutat, per occasionem salutat? Non ad eum ibat quem salutat, Aliud agebat, aliud occurrit : aliud petebat, aliud de

9. A second, more hidden sense. To preach the Gospel by occasion. But there is something else which I would rather reflect upon here, not dissimilar to understand, which pertains more to me and to all stewards, but also to you hearers. He who greets says "salvation" [salutem]. For the ancients too used to write thus in their letters: "So-and-so to so-and-so, greeting [salutem]." Greeting [salutatio] took its name from salvation [salus]. What then is: Greet no one on the way? Those who greet on the way greet by occasion. I see that you have quickly understood, and yet I must not finish yet. For not all of you have understood quickly. I have seen by your voices those who understand; I see more in silence asking. But since we are speaking about the way, let us walk as if on the way: you who are swift, wait for the slow, and walk together. What then did I say: He who greets on the way greets by occasion? He was not going to the one whom he greets. He was doing one thing, another came his way: he was seeking one thing, and something else from

Editors' notes and page, col. 609

Footnotes

(a) ‹anchor: vos retardent agentes› · call in col 609

Forte. iter agentes.

Perhaps: "as you make your journey."

(printed under page 311)

(b) ‹anchor: non dissimile intelligere› · call in col 609

Forte, reconditum non facile est intelligere.

Perhaps: "being hidden, it is not easy to understand."

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transverso quod ageret invenit. Quid est ergo per occasionem salutare? Per occasionem salutem annuntiare. Quid est autem aliud, salutem annuntiare, quam Evangelium praedicare? Si ergo praedicas, hoc age per dilectionem, non per occasionem. Sunt ergo homines qui sua quaerentes, non aliud, praedicant Evangelium: de quibus Apostolus gemens dicit, Omnes enim sua quaerunt, non quae Jesu Christi (Philipp. II, 21). Et hi salutabant, hoc est, salutem annuntiabant. Evangelium praedicabant: sed aliud quaerebant; et ideo per occasionem salutabant. Et quid est hoc? Si talis fueris, quisquis es facis: imo non talis quisquis facis, sed forte aliquis talis qui facis. Si talis fueris, non facis, sed fit de te.

the side he found to do. What then is it to greet by way of pretext? To announce salvation by way of pretext. And what else is it to announce salvation than to preach the Gospel? If then you preach, do this through love, not through pretext. There are, then, men who, seeking their own things and nothing else, preach the Gospel: of whom the Apostle, groaning, says, For all seek their own things, not the things of Jesus Christ (Phil. 2:21). And these were greeting, that is, they were announcing salvation. They were preaching the Gospel, but they were seeking something else; and therefore they were greeting by way of pretext. And what is this? If you are such a one, whoever you are, you do it: or rather, not such a one, whoever you are who do it, but perhaps someone such who does it. If you are such a one, you do not do it, but it is done from you.

CAPUT VIII. — 10. Praedicatores sua quaerentes quomodo audiendi. Nam et tales admisit Apostolus: non tamen ut tales essent, praecepit. Et ipsi agunt aliquid, et perficitur ex ipsis: aliud quaerunt, et verbum annuntiant. Quid quaerat annuntiator, ne cures: quod annuntiat, tenere velis; quod vero attendit, non ad te pertineat. Salutem audi ab ore ipsius, salutem tene ab ore ipsius. Noli judex esse cordis ipsius. Si vides eum alia requirentem, quid ad te? Audi salutem: Quae dicunt, facite. Securum te fecit, qui dixit, Quae dicunt, facite. Mala faciunt: Quae faciunt, facere nolite (Matth. XXIII, 3). Bona faciunt, non in via salutant, non per occasionem Evangelium annuntiant: imitatores eorum estote, sicut et ipsi Christi (I Cor. IV, 16). Bonus tibi praedicat; carpe uvam de vite. Malus tibi praedicat; carpe uvam pendentem in sepe. Botrus implicite in palmite inter spinas crevit, et de spinis non germinavit. Plane quando tale aliquid vides et esuris, sollicite carpe, ne cum ad uvam manum mittis, lacereris a spinis. Hoc est quod dico: Sic audi quod bonum est, ne malos mores imiteris. Praedicet ex occasione, salutet in via: illi nocebit quod non audivit praeceptum Christi, Neminem in via salutaveritis; tibi non nocebit, qui sive a transeunte, sive a veniente salutem audis, salutem tenes. Apostolum audi, sicut praemiseram, admonentem ista. Quid enim? Dum omni modo, sive occasione, sive veritate Christus annuntietur, et in hoc gaudeo, sed et gaudebo. Scio enim ipsum mihi proficere in salutem per vestram obsecrationem (Philipp. I, 18, 19).

Chapter VIII. — 10. How preachers who seek their own things are to be heard. For the Apostle admitted even such men: yet he did not command that they should be such. They too accomplish something, and something is brought to completion through them: they seek something else, and yet they announce the word. Do not concern yourself with what the announcer seeks: what he announces, be willing to hold fast; but what he has in view, let that be no concern of yours. Hear salvation from his mouth, hold fast salvation from his mouth. Do not be the judge of his heart. If you see him seeking other things, what is that to you? Hear salvation: What they say, do. He made you secure Who said, What they say, do. They do evil things: What they do, do not do (Matt. 23:3). They do good things, they do not greet on the way, they do not announce the Gospel by way of pretext: be imitators of them, as they too are of Christ (1 Cor. 4:16). A good man preaches to you; pluck the grape from the vine. A bad man preaches to you; pluck the grape hanging in the hedge. The cluster grew entangled on the branch among thorns, and it did not sprout from the thorns. Clearly, when you see some such thing and you are hungry, pluck carefully, lest, when you put your hand out to the grape, you be torn by the thorns. This is what I say: so hear what is good that you do not imitate bad conduct. Let him preach by way of pretext, let him greet on the way: it will harm him that he has not heeded the precept of Christ, Greet no one on the way; it will not harm you, who, whether from one passing by or from one coming towards you, hear salvation and hold fast salvation. Hear the Apostle, as I said before, giving this admonition. For what? Provided that in every way, whether by pretext or in truth, Christ is announced, in this too I rejoice, and indeed I shall rejoice. For I know that this will profit me unto salvation through your prayer (Phil. 1:18–19).

CAPUT IX. — 11. Praedicatores pacem ferre jussi. Tales igitur Apostoli Christi praedicatores Evangelii, non salutantes in via, hoc est, non aliud quaerentes vel agentes, sed germana charitate Evangelium annuntiantes, veniant ad domum et dicant, Pax huic domui. Non ore solum dicunt: quo pleni sunt, fundunt; praedicant pacem, et habent pacem. Non sunt tales de quibus dictum est, Pax, pax, et non est pax (Jerem. VIII, 11). Quid est, Pax, pax, et non est pax? Praedicantes, non habent; laudant, et non amant; dicunt, et non faciunt. Sed tamen tu accipe pacem; sive occasione, sive veritate Christus annuntietur. Qui ergo plenus est pace, et salutat, Pax huic domui; si est illic filius pacis, requiescet super eum pax illius:

Chapter IX. — 11. Preachers commanded to bring peace. Let such men, then, the Apostles of Christ, preachers of the Gospel, not greeting on the way, that is, not seeking or doing anything else, but announcing the Gospel with genuine charity, come to the house and say, Peace to this house. They do not say it with the mouth alone: what they are full of, they pour out; they preach peace, and they have peace. They are not such as those of whom it was said, Peace, peace, and there is no peace (Jer. 8:11). What is, Peace, peace, and there is no peace? Preaching it, they do not have it; they praise it, and do not love it; they say it, and do not do it. But nevertheless, receive peace yourself; whether by pretext or in truth, let Christ be announced. He therefore who is full of peace, and greets, Peace to this house; if a son of peace is there, his peace will rest upon him:

Editors' notes and page, col. 610

Footnotes

(a) ‹anchor: lacereris a spinis› · call in col 610

Vide supra sermonem 74.

See above, sermon 74.

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si quo minus, forte enim non est illic filius pacis, nihil perdidit qui salutavit; ad vos, inquit, revertetur. Revertetur ad te, quae non discessit a te. Hoc enim dicere voluit: Tibi prodest quod annuntiasti, nihil ei profuit qui non suscepit: non quia ille inanis remansit, ideo tu perdidisti mercedem; redditur tibi pro voluntate tua, redditur tibi pro charitate quam impendisti, reddet tibi qui te securum fecit voce angelica, Pax in terra hcminibus bonae voluntatis (Luc. II, 14).

but if not, for perhaps there is no son of peace there, he who gave the greeting has lost nothing; it will return, He says, to you. It will return to you, which did not depart from you. For this is what He meant: What you announced profits you; it has profited nothing to him who did not receive it. It is not the case that, because he remained empty, you have therefore lost your reward; it is rendered to you for your will, it is rendered to you for the charity which you spent, He will render it to you Who made you secure by the angelic voice, Peace on earth to men of good will (Luke 2:14).

Editors' notes and page, col. 611