PL 38 · cols. 625–631

Augustine, Sermones 105-112 (Classis I, de Scripturis)

Sermons CVI–CVII

habemus a sacrificante, quibus non licet sacrificare. Deus ostendens quia non in istis sacrificiis est ipsa temporalis salus, ipsa regna terrena, victus est Rhadagaysus, adjuvante Domino, miro modo. Postea venerunt Gothi non sacrificantes, etsi fide christiana n⟨o⟩n Catholici, tamen idolis inimici; venerunt idolis adversantes, et ipsi ceperunt: vicerunt de idolis praesumentes, et perdita idola adhuc quaerentes, et perditis adhuc sacrificare cupientes. Sed ibi erant et nostri, et afflicti sunt: sed noverant dicere, Benedicam Dominum in omni tempore (Psal. XXXIII, 2). Afflicti sunt in regno terreno: sed regnum coelorum non perdiderunt: imo ad illud cap⟨e⟩ssendum exercitatione tribulationum meliores effecti sunt. Et si in tribulationibus non blasphemaverunt, tanquam integra vasa de fornace exierunt, et dominica benedictione repleti sunt. Isti autem blasphematores, terrena sectantes, terrena desiderantes, in terrenis spem ponentes, cum ista velint nolint perdiderint, quid tenebunt? ubi remanebunt? Foris nihil, intus nihil: inanis arca, inanior conscientia. Ubi requies? ubi salus? ubi spes? Veniant ergo, desinant blasphemare, discant adorare: scorpii pungentes a gallina comedantur, in corpus trajicientis convertantur; in terra exerceantur, in coelo coro⟨n⟩entur.

we are bound to be by one who sacrifices, we to whom it is not permitted to sacrifice. God, showing that temporal welfare itself, earthly kingdoms themselves, do not lie in these sacrifices: Rhadagaysus was conquered, with the Lord's help, in a wonderful manner. Afterwards came the Goths, who did not sacrifice, who, though not Catholics in their Christian faith, were nevertheless enemies of idols; they came as opponents of idols, and they took [the city]: they conquered those who put their confidence in idols, who were still seeking the idols they had lost, and still longing to sacrifice to the lost ones. But our own people were there too, and they were afflicted: but they knew how to say, I will bless the Lord at all times (Ps. 33:2). They were afflicted in the earthly kingdom: but they did not lose the kingdom of heaven; rather, for the laying hold of it, they were made better by the exercise of tribulations. And if in their tribulations they did not blaspheme, they came out of the furnace as vessels unbroken, and were filled with the Lord's blessing. But these blasphemers, who pursue earthly things, desire earthly things, place their hope in earthly things, when they have lost these, whether they will or not, what will they hold? where will they remain? Nothing without, nothing within: an empty coffer, an emptier conscience. Where is rest? where is safety? where is hope? Let them come, then, let them cease to blaspheme, let them learn to worship: let the stinging scorpions be eaten by the hen, let them be turned into the body of the one who swallows them; let them be exercised on earth, crowned in heaven.

SERMO CVI. De verbis Evangelii Lucae, Nunc vos, Pharisaei, quod foris est paropsidis lavatis, etc., cap. XI, ℣. 39-42.

Sermon CVI. On the words of the Gospel of Luke, Now you, Pharisees, clean what is outside the dish, etc., ch. 11, vv. 39-42.

CAPUT PRIMUM. — 1. Pharisaeorum exterior mundities. Audistis sanctum Evangelium, quomodo Dominus Jesus, in eo quod Pharisaeis dicebat, suos utique discipulos commonebat, ne in corporis mundatione putarent esse justitiam. Omni enim die Pharisaei, antequam pranderent, abluebant se aqua: quasi quotidiana lavatio possit cordis esse mundatio. Denique quales essent, ostendit. Ille dicebat qui videbat: non enim tantum facies eorum, sed etiam interiora cernebat. Denique ut hoc sciatis, ille Pharisaeus cui respondit Christus, apud se ipsum cogitavit, voce non sonuit, et ille tamen audivit. Apud se enim reprehendit Dominum Christum, quia sic venit ad convivium ejus non lotus. Ille cogitabat, hic audiebat, ideo respondebat. Quid ergo respondit? Nunc vos, Pharisaei, quod foris est paropsidis lavatis: intus autem pleni estis dolo et rapina. O venire ad prandium! quomodo non pepercit homini a quo fuerat invitatus? Magis objurgando pepercit, ut correcto in judicio parceret. Deinde quid ostendit nobis? Quia et Baptismum, quod semel adhibetur, per fidem mundat. Fides autem intus est, non foris. Unde dicitur et legitur in Actibus Apostolorum, Fide mundans corda eorum (Act. XV, 9). Et apostolus Petrus in Epistola sua ita loquitur: Sic, inquit, et vobis dedit similitudinem de arca Noe, quomodo octo animae salvae factae sunt per aquam. Et adjunxit: Sic et vos simili forma Baptisma salvos faciet; non carnis depositio

Chapter I. — 1. The outward cleanness of the Pharisees. You have heard the holy Gospel, how the Lord Jesus, in what He was saying to the Pharisees, was certainly admonishing His own disciples not to suppose that righteousness lies in the cleansing of the body. For every day the Pharisees, before they took their midday meal, washed themselves with water: as if a daily washing could be a cleansing of the heart. Then He showed what sort of men they were. He Who spoke was He Who saw: for He discerned not only their faces but also what was within. Finally, that you may know this, that Pharisee to whom Christ replied thought it within himself, made no sound with his voice, and yet He heard. For within himself he found fault with the Lord Christ, because He had come to his banquet thus, unwashed. The one was thinking, the Other was hearing, and therefore He replied. What, then, did He reply? Now you, Pharisees, clean what is outside the dish: but within you are full of deceit and robbery. O, what a way to come to a meal! how did He not spare the man by whom He had been invited? Rather, by rebuking him He spared him, so that He might spare him at the judgement once he had been corrected. Next, what did He show us? That Baptism too, which is applied once, cleanses through faith. But faith is within, not without. Hence it is said and read in the Acts of the Apostles, Cleansing their hearts by faith (Acts 15:9). And the apostle Peter speaks thus in his Epistle: So, he says, He gave you also a likeness from the ark of Noah, how eight souls were saved through water. And he added: So also Baptism in like form will save you; not the putting away of the flesh's

Editors' notes and page, col. 625

Footnotes

(*) ‹anchor: SERMO CVI› · call in col 625 Recensitus ad tres bn. et quatuor cl. ad a. cb. f. fs. g. lr. m. p. rm. vd. et Am. Er. Par. Lov.

Collated with three bn. and four cl. manuscripts, with a. cb. f. fs. g. lr. m. p. rm. vd., and with the editions of Amerbach, Erasmus, Paris and Louvain.

(printed under page 319)

(1) ‹anchor: quomodo non pepercit› · call in col 625

Am. Er. et Mss., quomodo pepercit; absque negante particula.

Amerbach, Erasmus and the manuscripts, quomodo pepercit ("how he spared"); without the negative particle.

(printed under page 319)

(a) ‹anchor: SERMO CVI› · call in col 625

Alias, de Verbis Domini 30.

Formerly, de Verbis Domini ("On the Words of the Lord") 30.

(printed under page 319)

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PL 38:626

sordium, sed conscientiae bonae interrogatio (I Pet. III, 20, 21). Hanc conscientiae bonae interrogationem Pharisaei contemnebant, et quod erat foris lavabant: intus inquinatissimi permanebant.

filth, but the questioning of a good conscience (1 Pet. 3:20–21). This questioning of a good conscience the Pharisees despised, and they washed what was outside: within they remained utterly defiled.

CAPUT II. — 2. Eleemosyna an sine fide mundare possit. Et quid eis ait postea? Verumtamen date eleemosynam, et ecce omnia munda sunt vobis. Laudata est eleemosyna, facite et probate. Sed paulisper attendite: Pharisaeis dictum est. Pharisaei isti Judaei erant, quasi egregii Judaeorum. Nobiliores enim atque doctiores tunc Pharisaei vocabantur. Baptismo Christi abluti non erant: In Christum Filium Dei unigenitum, qui inter illos ambulabat, et ab eis non agnoscebatur, nondum crediderant. Quomodo ergo eis dicit, Date eleemosynam, et ecce omnia munda sunt vobis? Si audirent illum Pharisaei, et darent eleemosynas, jam secundum verbum ejus munda illis essent omnia; quid opus erat ut crederent in eum? Si autem mundari non possent, nisi credentes in eum qui fide mundat cor; quid est, Date eleemosynam, et ecce omnia munda sunt vobis? Attendamus, et forte ipse exponit?

Chapter II. 2. Whether almsgiving can cleanse without faith. And what did He say to them afterwards? Nevertheless give alms, and behold, all things are clean to you (Luke 11:41). Almsgiving has been praised; do it and prove it. But attend a little: it was said to Pharisees. These Pharisees were Jews, the distinguished ones, as it were, among the Jews. For the nobler and more learned were at that time called Pharisees. They had not been washed with the baptism of Christ: in Christ, the only-begotten Son of God, Who was walking among them and was not recognized by them, they had not yet believed. How then does He say to them, Give alms, and behold, all things are clean to you? If the Pharisees listened to Him and gave alms, then according to His word all things would be clean to them; what need was there that they should believe in Him? But if they could not be cleansed except by believing in Him Who cleanses the heart by faith, what does Give alms, and behold, all things are clean to you mean? Let us attend; perhaps He Himself explains it?

3. Eleemosynae Pharisaeorum insufficientes. Cum haec dixisset, sine dubio cogitaverunt illi quia dabant eleemosynas. Et quomodo dabant? Omnia sua decimabant, de omnibus suis fructibus decimam partem detrahebant, et ipsam dabant. Non facile hoc aliquis facit Christianus. Ecce quod faciebant Judaei. Non triticum solum, sed et vinum et oleum: neque hoc solum, sed etiam et res contemptibiles propter praeceptum Dei, cuminum, rutam, mentam et anethum totum decimabant: id est, decimam partem detrahebant, et eleemosynas dabant. Credo ergo quia revocaverunt ad se, et putaverunt Dominum Christum inaniter loqui, quasi eis qui non facerent eleemosynas: cum ipsi scirent opera sua, quod et minutissima et contemptibilia fructuum suorum decimabant, et eleemosynas dabant. Irriserunt illum apud se talia dicentem, quasi hominibus qui eleemosynas non facerent.

3. The almsgiving of the Pharisees insufficient. When He had said this, without doubt they thought that they did give alms. And how did they give? They tithed all their goods; from all their produce they took off a tenth part and gave it. Not easily does any Christian do this. Behold what the Jews used to do. Not wheat only, but also wine and oil: and not this only, but even trifling things too, because of God's precept, cumin, rue, mint and dill, they tithed it all: that is, they took off a tenth part and gave alms. I believe therefore that they referred it to themselves, and thought that the Lord Christ was speaking idly, as if to men who did not give alms, since they themselves knew their own works, that they tithed even the smallest and most trifling of their produce, and gave alms. They laughed at Him among themselves for saying such things, as if to men who did not give alms.

CAPUT III. — Hoc Dominus sciens, continuo subjunxit: Verumtamen vae vobis, Scribae et Pharisaei, qui decimatis mentam, cuminum et rutam, et omne olus. Ut sciatis, novi eleemosynas vestras. Certe istae sunt eleemosynae vestrae, istae sunt decimae: etiam minuta quaeque et contemptibilia fructuum vestrorum decimatis: Et relinquitis graviora Legis, judicium et charitatem. Attendite. Reliquistis judicium et charitatem, et decimatis olera. Non est hoc facere eleemosynam. Et haec, inquit, oportet facere, et illa non omittere. Quae facere? Judicium et charitatem, justitiam et misericordiam; et illa non omittere. Facite illa: sed ista praeponite.

Chapter III. The Lord, knowing this, at once added: Nevertheless woe to you, scribes and Pharisees, who tithe mint, cumin and rue, and every herb (cf. Luke 11:42). That you may know it, I know your almsgiving. Surely these are your alms, these are your tithes: you tithe even all the small and trifling things of your produce: And you leave aside the weightier things of the Law, judgement and charity. Attend. You have left aside judgement and charity, and you tithe herbs. This is not to give alms. And these things, He says, you ought to do, and not to omit those. To do what? Judgement and charity, justice and mercy; and not to omit those. Do those things, but put these first.

CAPUT IV. — 4. Vera eleemosyna quae fieri jubetur. Si haec ita sunt, quid illis dixit, Facite eleemosynam, et ecce omnia munda sunt vobis? Quid est, Facite eleemosynam? Facite misericordiam. Quid est, Facite misericordiam? Si intelligis, a te incipe. Quomodo enim es misericors alteri, si crudelis sis tibi? Date eleemosynam, et omnia munda sunt vobis. Facite veram eleemosynam. Quid est eleemosyna? Misericordia. Audi

Chapter IV. 4. The true almsgiving that is commanded to be done. If these things are so, what did He say to them: Give alms, and behold, all things are clean to you? What is Give alms? Show mercy. What is Show mercy? If you understand, begin with yourself. For how are you merciful to another, if you are cruel to yourself? Give alms, and all things are clean to you. Give true alms. What is almsgiving? Mercy. Hear

Editors' notes and page, col. 626

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Scripturam : Miserere animae tuae placens Deo (Eccli. XXX, 24). Fac eleemosynam, miserere animae tuae placens Deo. Mendicat ante te anima tua, redi ad conscientiam tuam. Quicumque male vivis, quicumque infideliter vivis, redi ad conscientiam tuam : et ibi invenis mendicantem animam tuam, invenis egentem, invenis pauperem, invenis aerumnosam, invenis forte nec egentem, sed egestate obmutescentem. Nam si mendicat, esurit justitiam. Quando inveneris talem animam tuam (intus in corde tuo sunt illa), fac prius eleemosynam, da illi panem. Quem panem? Si Pharisaeus interrogaret, diceret illi Dominus : Fac eleemosynam cum anima tua. Hoc enim illi dixit : sed ille non intellexit, quando enarravit illis eleemosynas quas faciebant, et putabant latere Christum; et ait illis : Novi qnia facitis; decimatis mentam et anethum, cuminum et rutam : sed ego alias eleemosynas loquor : contemnitis judicium et charitatem. In judicio et charitate fac eleemosynam cum anima tua. Quid est in judicio? Respice, et inveni; displice tibi, pronuntia in te. Et quid est charitas? Dilige Dominum Deum in to⟨t⟩o corde tuo, et tota anima tua, et tota mente tua; dilige proximum tuum tanquam te ipsum (Matth. XXII, 37, 39) : et fecisti misericordiam prius cum anima tua, in conscientia tua. Hanc autem eleemosynam si praetermittis, da quod vis, dona quantum vis; retrahe de fructibus tuis, non decimas, sed dimidias; novem partes da, et unam tibi dimitte : nihil facis, quando tecum non facis, et tecum pauper es. Anima tua vescatur, ne fame pereat. Da illi panem. Quem panem, inquit? Ipse tecum loquitur. Tu si audires, et intelligeres, et crederes Domino, ipse tibi diceret : Ego sum panis vivus, qui descendi de coelo (Joan. VI, 41). Nonne istum panem primum dares animae tuae, et faceres cum illa eleemosynam? Si ergo credis, debes facere, ut prius pascas animam tuam. Crede in Christum; et mundabuntur quae intus sunt, et quae foris sunt munda erunt. Conversi ad Dominum, etc.

Scripture: Have mercy on your soul, pleasing God (Sir. 30:24). Give alms, have mercy on your soul, pleasing God. Your soul begs before you; return to your conscience. Whoever you are who live badly, whoever you are who live faithlessly, return to your conscience: and there you find your soul begging, you find it needy, you find it poor, you find it wretched, you find it perhaps not even needy, but struck dumb by want. For if it begs, it hungers for righteousness. When you have found your soul to be such (these things are within, in your heart), first give alms, give it bread. What bread? If the Pharisee were to ask, the Lord would say to him: Give alms with your soul. For this He did say to him; but he did not understand, when He recounted to them the alms that they were giving, and they thought it was hidden from Christ; and He says to them: I know that you do it; you tithe mint and dill, cumin and rue; but I speak of other alms: you despise judgement and charity. In judgement and charity give alms with your soul. What is 'in judgement'? Look back, and find [yourself]; be displeasing to yourself, pronounce [sentence] against yourself. And what is charity? Love the Lord God with your whole heart, and with your whole soul, and with your whole mind; love your neighbour as yourself (Matt. 22:37, 39): and you have first shown mercy with your soul, in your conscience. But if you pass over this alms, give what you will, bestow as much as you will; withdraw from your produce not tenths but halves; give nine parts and keep one for yourself: you do nothing, when you do not do it with yourself, and with yourself you are poor. Let your soul be fed, lest it perish of hunger. Give it bread. What bread, he says? He Himself speaks with you. If you heard, and understood, and believed the Lord, He Himself would say to you: I am the living bread, Who came down from heaven (John 6:41). Would you not first give this bread to your soul, and give alms with it? If therefore you believe, you ought to see to it that you first feed your soul. Believe in Christ; and the things that are within will be cleansed, and the things that are outside will be clean. Turning to the Lord, etc.

SERMO CVII. De terbis Evangelii Lucae, Dico vobis, abstinete ab omni avaritia. Cap. XII, ℣. 13-21.

Sermon CVII. On the words of the Gospel of Luke, I say to you, keep yourselves from all avarice. Chapter 12, verses 13-21.

CAPUT PRIMUM. — 1. Praeceptum de cavenda omni avaritia. Qui Deum timetis, non dubito quin verbum ejus cum timore audiatis, et cum hilaritate faciatis; ut quod promisit, modo speretis, post accipiatis. Dominum modo audivimus praecipientem nobis, Christum Jesum filium Dei. Praecepit nobis Veritas, quae nec fallit, nec fallitur : audiamus, timeamus, caveamus. Quid ergo praecepit? Dico, inquit, vobis, abstinete ab omni avaritia. Quid est, ab omni avaritia? Quid est, ab omni? Quare addidit, ab omni? Posset enim sic dicere, Cavete ab avaritia. Pertinuit ad eum, ut

Chapter I. — 1. The precept about guarding against all avarice. You who fear God, I do not doubt that you hear His word with fear and carry it out with cheerfulness, so that what He has promised you may now hope for and afterwards receive. We have just heard the Lord giving us a precept, Christ Jesus the Son of God. The Truth, which neither deceives nor is deceived, has given us a precept: let us hear, let us fear, let us beware. What then has He commanded? I say to you, He says, keep yourselves from all avarice. What is 'from all avarice'? What is 'from all'? Why did He add 'from all'? For He could have said simply: Beware of avarice. It was His concern that

Editors' notes and page, col. 627

Footnotes

(1) ‹anchor: et crederes Domino› · call in col 627

Am. Er. et Mss., et crederes Dominum.

Amerbach, Erasmus and the manuscripts, et crederes Dominum ("and believed the Lord", in the accusative).

(printed under page 320)

(2) ‹anchor: Conversi ad Dominum› · call in col 627

Precatio post sermones consueta hic in editis et Mss. repraesentatur integra, sed non aliter atque habetur supra in fine sermonis 67, nisi quod hic in multis libris ita desinit: Per Jesum Christum Filium suum, qui cum eo vivit et regnat in saecula saeculorum. Amen.

The prayer customary after sermons is given here in full in the printed editions and the manuscripts, but not otherwise than as it stands above at the end of sermon 67, except that here in many books it ends thus: Through Jesus Christ His Son, Who lives and reigns with Him for ever and ever. Amen.

(*) ‹anchor: SERMO CVII› · call in col 627 Castigatus est ad cl. gr. Ulim. Par. Lov.

It has been corrected by cl. gr. and the editions of Ulimmerius, Paris and Louvain.

(printed under page 320)

(a) ‹anchor: SERMO CVII› · call in col 627

Alias, de Tempore 196, et de Diversis 28.

Formerly, de Tempore ("On the Season") 196, and de Diversis ("On Various Subjects") 28.

(printed under page 320)

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other: misprints kept as printed (listed by QA Q1a): "qnia" (for quia, in "Novi qnia facitis"); "terbis" (for verbis, in the title of Sermo CVII; the first letter may be a damaged v rather than a t).

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adderet, ab omni; et diceret, Cavete ab omni avaritia.

He added "from all", and said, Beware of all avarice.

2. Qua occasione datum a Christo. Quare hoc dixerit, velut occasio ipsa unde natus est sermo, apparet nobis in sancto Evangelio. Interpellavit enim eum quidam contra fratrem suum, qui totum patrimonium abstulerat, et fratri suo partem suam non reddebat. Quam bonam ergo causam habuerit iste interpellator, advertitis. Non enim rapere quaerebat aliena, sed sua a parentibus sibi relicta quaerebat: ipsa Domino interpellato et judicante poscebat. Habebat iniquum fratrem: sed justum judicem invenerat contra iniquum fratrem. Deberet ergo perdere in tam bona causa istam occasionem? Aut quis diceret fratri ejus, Redde partem suam fratri tuo, si Christus non diceret? Ille judex hoc dicturus erat, quem forte frater ditior et raptor praemio corrumpebat? Miser ergo et paternis opibus destitutus tali ac tanto judice invento accedit, interpellat, rogat, causam suam brevissime exponit. Utquid enim opus erat causam perorare, quando ei loquebatur, qui cor poterat et videre? Domine, inquit, dic fratri meo, ut dividat mecum haereditatem. Non ei dixit Dominus, Veniat frater tuus. Sed nec misit, ut adesset, aut cum adfuisset, interpellatori dixit, Proba quod dicebas. Petebat dimidiam haereditatem, petebat in terra dimidiam: in coelo Dominus offerebat totam. Plus Dominus dabat, quam ille postulabat.

2. On what occasion it was given by Christ. Why He said this, that is, the very occasion from which the saying arose, is shown to us in the holy Gospel. For a certain man appealed to Him against his brother, who had taken away the whole patrimony and was not giving back his share to his brother. You notice, then, how good a case this appellant had. For he was not seeking to seize what belonged to others, but was seeking his own things, left to him by his parents: these he was demanding, with the Lord appealed to and judging. He had an unjust brother, but he had found a just judge against his unjust brother. Ought he then, in so good a case, to lose this opportunity? Or who would say to his brother, Give back his share to your brother, if Christ did not say it? Was that judge going to say it, whom perhaps the richer and grasping brother was corrupting with a bribe? So the wretched man, stripped of his father's wealth, having found such and so great a judge, approaches, appeals, asks, sets out his case most briefly. For what need was there to plead the case at length, when he was speaking to One who was able even to see the heart? Lord, he says, tell my brother to divide the inheritance with me. The Lord did not say to him, Let your brother come. Nor did He send for him to be present, or, when he had come, say to the appellant, Prove what you were saying. He was asking for half the inheritance, he was asking for half on earth: in heaven the Lord was offering the whole. The Lord was giving more than he was demanding.

CAPUT II. — 3. Divisor haereditatis Christus esse nolens quid doceat. Donatistae notantur. — Dic fratri meo, ut dividat mecum haereditatem. Causa justa, causa brevis. Sed audiamus et judicantem et docentem. Homo, ait, Homo: qui enim pro magno habes istam haereditatem, quid es nisi homo? Volebat illum facere aliquid plus quam est homo. Quid plus illum volebat facere, cui volebat avaritiam tollere? Quid eum plus volebat facere? Dico vobis: Ego dixi, dii estis, et filii Altissimi omnes (Psal. LXXXI). Ecce quod eum volebat facere, inter deos numerare qui avaritiam non habet. Homo, quis me constituit divisorem inter vos? Et Paulus apostolus servus ipsius, quando dicebat, Obsecro vos, fratres, ut idipsum dicatis omnes, et non sint in vobis schismata, nolebat esse divisor. Denique monuit eos qui ad ipsius nomen currebant, et Christum dividebant: Unusquisque vestrum dicit, Ego sum Pauli, ego Apollo, ego Cephae, ego Christi. Divisus est Christus? Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis (I Cor. I, 10-13)? Videte ergo, quam mali sint homines, qui volunt esse divisum, qui noluit esse divisor. Quis me, inquit, constituit divisorem inter vos?

Chapter II. — 3. What Christ teaches in being unwilling to be the divider of an inheritance. The Donatists are censured. — Tell my brother to divide the inheritance with me. A just case, a brief case. But let us hear Him both judging and teaching. Man, He says, Man: for you who regard this inheritance as something great, what are you but a man? He wished to make him something more than a man is. What more did He wish to make him, from whom He wished to take away avarice? What more did He wish to make him? I tell you: I have said, You are gods, and all sons of the Most High (Ps. 81). See what He wished to make him: to number among gods one who has no avarice. Man, who appointed Me a divider between you? And the apostle Paul, His servant, when he said, I beseech you, brothers, that you all say the same thing, and that there be no schisms among you, was unwilling to be a divider. In short, he warned those who were running to his name and were dividing Christ: Each one of you says, I am of Paul, I of Apollo, I of Cephas, I of Christ. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul (1 Cor. 1:10–13)? See then how wicked those men are who want Him to be divided who was unwilling to be a divider. Who, He says, appointed Me a divider between you?

CAPUT III. — 4. Avaritiae damnatur qui vel sua cupide servat. Petisti beneficium: audi consilium. Ego dico vobis, cavete ab omni cupiditate. Forte, inquit, tu avarum et cupidum diceres, si quaereret aliena: ego autem dico, cupide et avare non appetas nec tua. Hoc est, ab omni. Cavete, inquit, ab omni avaritia. Magnum pondus. Si forte hoc pondus infirmis imponitur; rogetur ut qui imponit, vires dare dignetur.

Chapter III. — 4. He is condemned for avarice who keeps even his own things greedily. You have asked for a favour: hear counsel. I say to you, beware of all covetousness. Perhaps, He says, you would call a man avaricious and covetous if he sought what belongs to others: but I say, do not seek covetously and avariciously even your own. That is, "from all". Beware, He says, of all avarice. A great weight. If perhaps this weight is laid upon the weak, let Him who lays it on be asked to deign to give strength.

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(1) ‹anchor: avaritiam non habet› · call in col 628

Am. et Er., non habent.

Amerbach and Erasmus, non habent ("have not", in the plural).

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Non enim leviter habendum est, fratres mei, quando Dominus noster, Redemptor noster, Salvator noster, qui mortuus est pro nobis, qui sanguinem suum pretium dedit, ut redimeret nos, advocatus et judex noster; non est leve, quando dicit, Cavete. Novit ille quantum mali sit: nos non novimus; illi credamus. Cavete, inquit. Quid? unde? Ab omni avaritia. Meum servo, non alienum tollo. Cavete ab omni avaritia. Non solum avarus est qui rapit aliena; sed et ille avarus est qui cupide servat sua. Sed si sic culpatur qui cupide servat sua; quomodo damnatur qui rapit aliena? Cavete, inquit, ab omi cupiditate: quia non in abundantia hominis est vita ejus ex his quae ibi habet. Multa qui recondit, quantum inde tollit ut vivat? Cum tulerit inde, et quodam modo cogitatione separaverit quod sufficiat unde vivat, videat caetera cui remaneant: ne forte cum servas unde vivas, colligas unde moriaris. Ecce Christus, ecce veritas, ecce severitas. Cavete, dicit veritas: Cavete, dicit severitas. Si non amas veritatem, time severitatem. Non in abundantia hominis est vita ejus ex his quae habet. Crede illi, non te fallit. Contra tu dicis? Imo in abundantia hominis est vita ejus ex his quae habet. Ille te non fallit: tu te fallis.

For it is not to be taken lightly, my brothers, when our Lord, our Redeemer, our Saviour, Who died for us, Who gave His blood as a price that He might redeem us, our advocate and judge; it is no light thing when He says, Beware. He knows how much evil there is in it: we do not know; let us believe Him. Beware, He says. Of what? From what? Of all avarice. "I keep what is mine, I do not take what is another's." Beware of all avarice. Not only is he avaricious who seizes the things of others; but he too is avaricious who greedily keeps his own. But if he who greedily keeps his own is blamed in this way, how is he condemned who seizes the things of others? Beware, He says, of all covetousness: for a man's life is not in his abundance of the things which he has there. He who stores up much, how much does he take from it in order to live? When he has taken from it, and has in some way set apart in thought what suffices for him to live on, let him see to whom the rest remains: lest perhaps, while you keep what you may live on, you gather what you may die of. Behold Christ, behold truth, behold severity. Beware, says truth: Beware, says severity. If you do not love truth, fear severity. A man's life is not in his abundance of the things which he has. Believe Him, He does not deceive you. Do you say the contrary? Nay rather, a man's life is in his abundance of the things which he has. He does not deceive you: you deceive yourself.

CAPUT IV. — 5. Dives imprudens qui reservare proponit, non erogare. Ex hac ergo occasione, quia interpellator ille partem suam quaerebat, non alienam invadere cupiebat, nata est ista sententia Domini, ut non diceret, Cavete ab avaritia, sed adderet, ab omni avaritia. Parum fuit: dat alterum exemplum de quodam divite, cui successerat regio. Erat, inquit, homo dives, cui successerat regio. Quid est, successerat? Magnos fructus attulerat regio quam possidebat. Quam magnos fructus? Ut non inveniret ubi poneret: factus est subito per abundantiam angustus, avarus antiquus. Quot enim anni jam transierant, et tamen horrea illa suffecerant? Tantum ergo natum est, ut loca non sufficerent quae solebant. Et quaerebat consilium miser, non quomodo erogaret quod plus natum erat, sed quomodo reservaret: et cogitando invenit consilium. Quasi sapiens sibi visus est, inveniendo consilium. Prudenter cogitavit, sapienter vidit. Quid vidit sapienter? Destruam, inquit, horrea vetera, et faciam nova ampliora, et implebo ea: et dico animae meae. Quid dicis animae tuae? Anima, habes multa bona in annos plurimos reposita, requiesce, manduca, bibe, epulare. Hoc dixit sapiens inventor consilii animae suae.

Chapter IV. — 5. The imprudent rich man who resolves to store up, not to give out. On this occasion, then, because that interrupter was seeking his own share and did not desire to seize another's, this saying of the Lord arose, so that He did not say, Beware of avarice, but added, of all avarice. That was not enough: He gives another example, of a certain rich man whose land had prospered. There was, He says, a rich man whose land had prospered. What is "had prospered"? The land which he possessed had brought forth great fruits. How great fruits? So great that he could not find where to put them: he was suddenly made straitened by abundance, an avaricious man of old. For how many years had already gone by, and yet those barns had sufficed? So much, then, was produced that the places which used to suffice did not suffice. And the wretch sought counsel, not how he might give out what had been produced in excess, but how he might store it up: and by thinking he found a counsel. He seemed to himself as if wise, in finding a counsel. Prudently he thought, wisely he saw. What did he wisely see? I will pull down, he says, the old barns, and make new larger ones, and fill them: and I say to my soul. What do you say to your soul? Soul, you have many goods laid up for very many years; rest, eat, drink, feast. This the wise inventor of counsel said to his soul.

CAPUT V. — 6. Animae consulendum non ut habeat bona, sed ut ipsa sit bona. Et Deus ad illum: qui nec cum stultis loqui dedignatur. Aliquis vestrum forte dicat: Et quomodo Deus cum stulto locutus est? O fratres mei, cum quantis stultis hic loquitur, quando Evangelium recitatur? Quando lectum est, qui audiunt et non faciunt, stulti non sunt? Quid ergo ait Dominus? Quia ille sibi iterum in inveniendo consilio sapiens videbatur: Stulte, inquit; Stulte, qui tibi sapiens videris: Stulte, qui dixisti animae tuae, Habes multa bona reposita in annos plurimos: hodie repetitur a te anima tua. Cui dixisti, Habes multa bona; hodie repetitur, et nullum habet bonum. Contemnat haec

Chapter V. — 6. The soul is to be provided for, not so that it may have good things, but so that it may itself be good. And God to him: He Who does not disdain to speak even with fools. Perhaps someone of you may say: And how did God speak with a fool? O my brothers, with how many fools does He speak here, when the Gospel is read aloud? When it has been read, are those who hear and do not do it not fools? What then does the Lord say? Because that man again seemed wise to himself in finding a counsel: Fool, He says; Fool, who seem wise to yourself: Fool, who said to your soul, You have many goods laid up for very many years: today your soul is required of you. That to which you said, You have many goods, is required today, and it has no good. Let it despise these

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bona, et sit ipsa bona; ut quando repetitur, exeat secura. Quid enim est iniquius homine, qui multa bona habere vult, et bonus ipse esse non vult? Indignus es qui habeas, qui non vis esse quod vis habere. Numquid enim vis habere villam malam? Non utique, sed bonam. Numquid uxorem malam? Non, sed bonam. Numquid denique casulam malam? Numquid vel caligam malam? Quare animam solam malam? Non hic dixit stulto huic vana cogitanti, horrea aedificanti, et ventres pauperum non videnti; non illi ait, Hodie anima tua rapietur ad gehennam: nihil horum dixit; sed, repetitur a te. Non tibi dico anima tua quo sit itura: hinc tamen ubi illi tanta servas, velis nolis, est migratura. Ecce, stulte, cogitasti implere horrea nova majora, quasi non sit quid inde fiat.

goods, and be good itself, so that when it is demanded back, it may go out secure. For what is more unjust than a man who wishes to have many good things, and does not wish to be good himself? You are unworthy to have, you who do not wish to be what you wish to have. For do you wish to have a bad country estate? Certainly not, but a good one. A bad wife? No, but a good one. A bad cloak, then? Or even a bad boot? Why then a bad soul alone? Here He did not say to this fool, who was thinking vain thoughts, building barns, and not seeing the bellies of the poor; He did not say to him, Today your soul will be snatched away to Gehenna: He said none of these things; but, it is demanded back from you. I do not tell you where your soul is going to go: yet from here, where you store up so much for it, whether you will or not, it is going to depart. Behold, fool, you thought of filling new, larger barns, as though there were nothing [else] to be done with it.

CAPUT VI. — 7. Signum Christi in fronte intus portantes securi sunt inter malos. Sed fortasse ille nondum fuit christianus. Nos audiamus, fratres, quibus credentibus Evangelium recitatur, a quibus qui illa dixit adoratur, cujus signum a nobis in fronte portatur, et in corde habetur. Interest enim plurimum ubi habeat homo signum Christi, utrum in fronte, an et in fronte et in corde. Audistis quid hodie Ezechiel sanctus propheta loquebatur, quemadmodum antequam mitteret Deus exterminatorem populi iniqui, misit primitus signatorem, et ait illi: Vade, et da signum in frontibus eorum qui gemunt et moerent de peccatis populi mei, quae fiunt in medio eorum. Non dixit, quae fiunt extra ipsos; sed, in medio eorum. Gemunt tamen et moerent: et ideo signati sunt in fronte; in fronte interioris hominis, non exterioris. Est enim frons in facie, est frons in conscientia. Denique aliquando quando interior frons pulsatur, exterior obrubescit: aut pudore obrubescit, aut timore pallescit. Est ergo frons hominis interioris. Ibi signati sunt illi, ne vastarentur: quia etsi peccata quae fiebant in medio eorum, non corrigebant; tamen dolebant, et ipso se dolore separabant; et separati Deo, oculis hominum mixti erant. Signantur occulte, non laeduntur aperte. Mittitur postea vastator, et dicitur ei: Vade, vasta, non parcas minoribus, majoribus, masculis, feminis: sed ad eos qui habent in fronte signum, non appropinques (Ezech. IX, 4-6). Quanta securitas vobis data est, fratres mei, qui estis in hoc populo gementes, et moerentes iniquitates quae fiunt in medio vestrum, et non facientes?

Chapter VI. — 7. Those who bear the sign of Christ inwardly on the forehead are safe among the wicked. But perhaps that man was not yet a Christian. Let us listen, brothers, we to whom, as believers, the Gospel is read, by whom He Who said those things is adored, Whose sign is borne by us on the forehead and is held in the heart. For it matters very greatly where a man has the sign of Christ, whether on the forehead, or both on the forehead and in the heart. You heard what the holy prophet Ezekiel was saying today: how, before God sent the destroyer of the iniquitous people, He first sent one to mark them, and said to him: Go, and put a sign on the foreheads of those who groan and mourn over the sins of My people, which are done in their midst. He did not say, which are done outside them; but, in their midst. Yet they groan and mourn: and therefore they were marked on the forehead; on the forehead of the inner man, not of the outer. For there is a forehead in the face, there is a forehead in the conscience. Indeed, sometimes when the inner forehead is struck, the outer one reddens: either it reddens with shame, or it grows pale with fear. There is therefore a forehead of the inner man. There those men were marked, so that they might not be laid waste: because although they did not correct the sins which were being done in their midst, yet they grieved, and by that very grief separated themselves; and, separated for God, they were mingled with others in the eyes of men. They are marked secretly; they are not harmed openly. Afterwards the devastator is sent, and it is said to him: Go, lay waste, do not spare the lesser, the greater, males, females: but do not come near those who have the sign on the forehead (Ezek. 9:4–6). How great a security has been given to you, my brothers, who are among this people groaning and mourning over the iniquities that are done in your midst, and not doing them?

CAPUT VII. — 8. Omnis avaritia, ne peccetur, praecidenda. Ut autem iniquitates non faciatis, Cavete ab omni avaritia. Dico vobis latius, quid est ab omni avaritia. In libidine avarus est, cui uxor non sufficit sua. Et ipsa idololatria dicta est avaritia: quia et in ipsa divinitate avarus est, cui non sufficit Deus unus et verus. Quae sibi facit multos deos, nisi avara anima? Quae sibi facit martyres falsos, nisi avara anima. Cavete ab omni avaritia. Ecce amas tua, et jactas te, quia non quaeris aliena: vide quid mali facias non

Chapter VII. — 8. All avarice must be cut away, so that sin may not be committed. But so that you may not commit iniquities, Beware of all avarice. I tell you more broadly what "of all avarice" means. In lust that man is avaricious for whom his own wife is not enough. And idolatry itself has been called avarice: because in regard to the Godhead itself that man is avaricious for whom the one and true God is not enough. What makes many gods for itself, if not an avaricious soul? What makes false martyrs for itself, if not an avaricious soul. Beware of all avarice. Behold, you love your own things, and boast of yourself, because you do not seek what belongs to others: see what evil you do in not

Editors' notes and page, col. 630

Footnotes

(1) ‹anchor: Ezechiel› · call in col 630

Mss., audistis quando Ezechiel.

The manuscripts, audistis quando Ezechiel ("you heard when Ezekiel").

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(a) ‹anchor: extra ipsos› · call in col 630

Haec in Donatistas.

This is against the Donatists.

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(b) ‹anchor: avara anima› · call in col 630

Donatistarum martyres indicantur.

The martyrs of the Donatists are meant.

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audiendo Christum dicentem, Cavete ab omni avaritia. Ecce amas tua, non tollis aliena: de labore habes, de justitia habes: haeres relictus es, donavit tibi quem promeruisti: navigasti, periclitatus es, fraudem non fecisti, mendacium non jurasti, quod Deus voluit acquisisti: et servas cupide tanquam in bona conscientia, quia non habes de malo, et non quaeris aliena. Si non audieris illum qui dixit, Cavete ab omni avaritia, audi quanta mala facturus es propter tua. Ecce contigit, verbi gratia, ut fieres judex. Non corrumperis, quia non quaeris aliena: nemo tibi dat praemium, et dicit, Judica contra adversarium meum. Absit; homo qui non quaeris aliena, quando tibi hoc persuaderi potest? Vide quid mali facturus sis propter tua. Ille qui vult ut male judices, et pro ipso feras sententiam contra adversarium ipsius, forte potens homo est, et potest tibi calumniam facere, ut perdas tua. Attendis potentiam ipsius, cogitas illam, cogitas tua quae servas, quae amas: non quae possedisti, sed quibus male inhaesisti. Attendis viscum tuum, propter quod liberas virtutis non habes pennas: et dicis apud te ipsum, Offendo hominem istum, multum potest ad tempus; suggeret de me mala, et proscribor, et perdo quod habeo. Judicaturus es male, non cum quaeris aliena, sed cum servas tua.

hearing Christ saying, Beware of all avarice. See, you love your own things, you do not take what belongs to others: you have it from labour, you have it from justice: you were left as heir, someone whose favour you had earned gave it to you: you sailed, you were in peril, you committed no fraud, you swore no lie, you acquired what God willed: and you keep it greedily as though with a good conscience, because you do not have it from wrongdoing, and you do not seek what belongs to others. If you have not listened to Him Who said, Beware of all avarice, hear how many evils you are going to do for the sake of your own things. Suppose it happens, for example, that you become a judge. You are not corrupted, because you do not seek what belongs to others: no one gives you a reward and says, Judge against my adversary. Far from it; when could you, a man who does not seek what belongs to others, be persuaded of this? See what evil you are going to do for the sake of your own things. He who wants you to judge badly, and to pass sentence in his favour against his adversary, is perhaps a powerful man, and can bring a false charge against you, so that you lose your own things. You consider his power, you think about it, you think about your own things which you keep, which you love: not things you have possessed, but things to which you have wrongly clung. You consider your birdlime, on account of which you do not have the free wings of virtue: and you say within yourself, If I offend this man, he has great power for the time being; he will suggest evil things about me, and I shall be proscribed, and I shall lose what I have. You are going to judge badly, not when you seek what belongs to others, but when you keep your own.

CAPUT VIII. — 9. Rursus de periculo avari vel sua cupide servantis. Da mihi hominem qui audivit Christum, da mihi hominem qui cum timore audivit, Cavete ab omni cupiditate: et non mihi dicat, Ego homo pauper sum, plebeius, mediocris, gregalis; quando spero me judicem futurum? Non timeo istam tentationem, cujus periculum ante oculos posuisti. Ecce dico et pauperi quid timere debeat. Vocat te dives et potens, ut pro illo dicas falsum testimonium. Quid facturus es modo? Dic mihi. Habes bonum peculium: laborasti, acquisisti, servasti. Exigit ille: Dic pro me falsum testimonium, et tantum et tantum dono tibi. Tu qui non quaeris aliena: Absit a me, inquis: non quaero quod mihi noluit Deus dare, non accipio; recede a me. Non vis accipere quod do? quod habes tollo. Ecce modo te proba, modo te interroga. Quid me attendis? Intus te attende, intus te vide, intus te examina; sede ad te, et constitue te ante te, et in equuleum praecepti Dei extende te, et timore torque te, et noli te palpare: responde tibi. Ecce si hoc quisquam minetur, quid facies? Tollo tibi quod cum tanto labore acquisisti, nisi pro me falsum testimonium dixeris. Da illum: Cavete ab omni avaritia. O serve meus, dicet tibi, quem redemi et liberum feci, quem de servo fratrem adoptavi, quem in corpore meo membrum posui, audi me: Tollat quod acquisisti, me tibi non tollet. Ne pereas, servas tua? Nonne tibi dixi, Cavete ab omni cupiditate?

Chapter VIII. — 9. Again on the peril of the avaricious man, or of one who keeps his own things greedily. Give me a man who has heard Christ, give me a man who has heard with fear, Beware of all covetousness: and let him not say to me, I am a poor man, a commoner, of middling station, one of the herd; when do I expect to be a judge? I do not fear this temptation, whose peril you have set before our eyes. See, I tell even the poor man what he ought to fear. A rich and powerful man calls on you to give false testimony for him. What are you going to do now? Tell me. You have a good little store: you have laboured, you have acquired, you have kept. He demands: Give false testimony for me, and I will give you so much and so much. You who do not seek what belongs to others say: Far be it from me: I do not seek what God has not willed to give me, I do not accept it; depart from me. You will not accept what I give? Then I take away what you have. See, now test yourself, now question yourself. Why do you look at me? Look at yourself within, see yourself within, examine yourself within; sit down before yourself, and set yourself in front of yourself, and stretch yourself on the rack of God's commandment, and torture yourself with fear, and do not flatter yourself: answer yourself. See, if anyone threatens this, what will you do? I take from you what you have acquired with so much labour, unless you give false testimony for me. Set Him [against it]: Beware of all avarice. O My servant, He will say to you, whom I redeemed and made free, whom I adopted from a slave into a brother, whom I placed as a member in My body, hear Me: let him take what you have acquired; he will not take Me from you. Are you keeping your own things so that you may not perish? Did I not tell you, Beware of all covetousness?

CAPUT IX. — 10. Avaritia vitae etiam ipsa cavenda. Ecce turbaris, ecce fluctuas: cor tuum quasi navis tempestatibus

Chapter IX. — 10. Avarice for life itself must also be guarded against. See, you are troubled, see, you are tossed about: your heart, like a ship by storms

Editors' notes and page, col. 631

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(1) ‹anchor: Da illum› · call in col 631

Editi, Credo tibi, quia quod cum tanto labore acquisisti, minime perdere vis. Minatur tibi, Nisi pro me falsum testimonium dixeris, tollo illud: sed si pro me falsum testimonium dixeris, do illud. Cavete, etc. Brevius et nitidius nos ex manuscriptis.

The printed editions: "I believe you, that what you have gained with so much labour you by no means wish to lose. He threatens you: Unless you bear false witness for me, I take it away; but if you bear false witness for me, I give it. Beware," etc. We give it more briefly and more cleanly from the manuscripts.

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