PL 38 · cols. 641–648

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

Sermons CXI–CXII

est: non resurrexerat, praedictum est, et impletum est: nomen ejus per totum mundum non erat, praedictum est, et impletum est: idola deleta et fracta non erant, praedictum est, et impletum est: haeretici impugnantes Ecclesiam non erant, praedictum est, et impletum est. Sic et dies judicii nondum est; sed quia praedictus est, implebitur. An fieri potest ut qui in tantis verax apparuit, de die judicii mendax sit? Promissorum suorum nobis chirographum fecit. Non debendo enim; sed promittendo debitorem se Deus fecit: id est, non mutuo accipiendo. Non possumus ergo ei dicere, Redde quod accepisti. Quoniam quis prior dedit illi, et retribuetur ei (Rom. XI, 35)? Non possumus dicere ei, Redde quod accepisti; sed plane dicimus, Redde quod promisisti.

to pass: He had not risen again, it was foretold, and it was fulfilled; His name was not spread through the whole world, it was foretold, and it was fulfilled; idols had not been destroyed and broken, it was foretold, and it was fulfilled; heretics attacking the Church did not exist, it was foretold, and it was fulfilled. So too the day of judgement is not yet; but because it has been foretold, it will be fulfilled. Can it be that He Who has shown Himself truthful in so many things should be a liar concerning the day of judgement? He has made out to us a bond of His promises. For God made Himself a debtor not by owing but by promising: that is, not by receiving a loan. We cannot therefore say to Him, Give back what Thou hast received. For who first gave to Him, and it shall be repaid him (Rom. 11:35)? We cannot say to Him, Give back what Thou hast received; but we plainly say, Render what Thou hast promised.

CAPUT V. — 5. Regnum Dei promissum. Inde namque est, quod audemus quotidie dicere, Adveniat regnum tuum (Matth. VI, 10): ut adveniente regno e⟨j⟩us, et nos cum illo regnemus. Quod nobis his verbis promissum est: Tunc dicam illis, Venite, benedicti P⟨a⟩tris mei, percipite regnum quod vobis paratum est ab origine mundi. Sed plane si fecerimus quod ibi sequitur, Esurivi enim, et dedistis mihi manducare, etc. (Id. XXV, 34, 35). Promisit patribus nostris; sed cautionem fecit, quam legeremus et nos. Si faciat nobiscum rationem, qui dignatus est facere cautionem, et dicat, Legite debita mea, hoc est, debita promissionum mearum, et computate quae reddidi, computate etiam quae debeo: ecce quam multa reddidi; modicum est quod debeo: pro modico quod restat, infidelem me promissorem esse putabitis? quid respondebimus contra manifestissimam veritatem? Ergo qui sterilis est, agat poenitentiam, et faciat fructum dignum poenitentiae. Qui curvus est, terram intuetur, terrena felicitate laetatur, istam solam putat esse vitam beatam, ubi beatus esse possit, aliam non credit: quicumque tam curvus est, erigatur: si per se ipsum non potest, invocet Deum. Numquid enim et mulier illa per se ipsam erecta est? Vae illi esset, si manum ille non porrexisset.

Chapter V. — 5. The kingdom of God promised. For this is why we dare to say daily, Thy kingdom come (Matt. 6:10): that when His kingdom comes, we too may reign with Him. This is promised to us in these words: Then I shall say to them, Come, you blessed of My Father, receive the kingdom which has been prepared for you from the beginning of the world. But plainly, if we do what follows there, For I was hungry, and you gave Me to eat, etc. (Matt. 25:34–35). He made the promise to our fathers; but He drew up a written bond, so that we too might read it. If He should settle accounts with us, He Who deigned to draw up a bond, and should say, Read My debts, that is, the debts of My promises, and reckon up what I have paid, reckon up also what I still owe: see how much I have paid; what I owe is little: for the little that remains, will you think Me an unfaithful promiser? what shall we answer against the most manifest truth? Therefore let him who is barren do penance, and bring forth fruit worthy of penance. He who is bent down looks at the earth, rejoices in earthly happiness, thinks this alone to be the blessed life, where he can be blessed, and believes in no other: whoever is so bent down, let him be raised up: if he cannot do it by himself, let him call upon God. For was that woman too raised up by herself? Woe to her, had He not stretched out His hand.

SERMO CXI. De verbis Evangelii Lucae, ubi regnum Dei dicitur simile fermento, quod acceptum mulier abscondit in farinae sata tria: deque eo quod ibi scriptum est, Domine, si pauci sunt qui salvantur? Cap. XIII, ℣. 21-24.

Sermon CXI. On the words of the Gospel of Luke, where the kingdom of God is said to be like leaven, which a woman took and hid in three measures of meal; and on what is written there, Lord, are there few who are saved? Chapter 13, verses 21-24.

CAPUT PRIMUM. — 1. Tria sata farinae. Pauci salvantur. Salvandi multi sunt inter se, sed aliorum comparatione pauci. Tria sata farinae, de quibus Dominus loquebatur, genus humanum est. Recolite diluvium: unde caeteri repararentur, tres remanserunt. Tres filios habebat Noe, de ipsis reparatum est genus humanum. Mulier illa sancta quae abscondit fermentum, sapientia est. Ecce clamat orbis totus in Ecclesia Dei: Ego cognovi quia magnus est Dominus (Psal. CXXXIV, 5). Certe pauci sunt qui salvantur. Recolitis

Chapter I. — 1. The three measures of meal. Few are saved. Those to be saved are many among themselves, but few in comparison with others. The three measures of meal of which the Lord was speaking are the human race. Call to mind the flood: three remained, from whom the rest were to be restored. Noah had three sons; from them the human race was restored. That holy woman who hid the leaven is wisdom. See, the whole world cries out in the Church of God: I have known that the Lord is great (Ps. 134:5). Certainly they are few who are saved. You recall

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(*) ‹anchor: SERMO CXI› · call in col 641 Emendatus est ad omnes codices scriptos et excusos in sermone praecedenti modo designatos.

It has been emended by all the manuscript and printed codices just now specified at the preceding sermon.

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(a) ‹anchor: SERMO CXI› · call in col 641

Alias, de Verbis Domini 32.

Formerly, de Verbis Domini ("On the Words of the Lord") 32.

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quaestionem ex Evangelio nobis modo propositam: Domine, dictum est, si pauci sunt qui salvantur? Dominus ad hoc quid? Non ait, Non pauci, sed multi sunt qui salvantur. Non hoc dixit. Sed quid dixit, cum audisset, Si pauci sunt qui salvantur? Contendite intrare per angustam portam. Quando audis ergo, Pauci sunt qui salvantur, confirmavit Domines quod audivit. Per angustam portam pauci intrant. Alio loco ipse ait: Arcta via est et angusta quae ducit ad vitam, et pauci sunt qui ingrediuntur per illam: lata autem et spatiosa est via quae ducit ad interitum, et multi sunt qui ambulant per illam (Matth. VII, 13, 14). Quid gaudemus ad multitudines? Audite me, pauci. Scio quia multi auditis, et pauci obauditis. Aream video, grana quaero. Et vix, videntur grana, quando aera trituratur: sed futurum est ut ventiletur. Pauci ergo qui salvantur in comparatione multorum periturorum. Nam ipsi pauci magnam massam facturi sunt. Cum venerit ventilator ferens ventilabrum in manu sua, mundabit aream suam: frumenta recondet in horreum; paleas autem comburet igni inexstinguibili (Luc. III, 17). Non subsannet palea granum: hoc verum loquitur, neminem fallit. Estote ergo inter multos multi, sed in comparatione quorumdam multorum pauci. Tanta massa processura est de hac area, ut impleat horreum coeli. Non enim contrarius sibi esset Dominus Christus, qui dixit, Pauci sunt qui intrant per angustam portam, multi per latam viam pereunt: contrarius sibi esset, qui alio loco dixit, Multi ab oriente et occidente venient (Matth. VIII, 11). Multi certe pauci: et pauci, et multi. Alii ergo pauci, alii multi? Non. Sed ipsi pauci qui multi: pauci in comparatione perditorum, multi in societate Angelorum. Audite, charissimi. Apocalypsis hoc habet scriptum: Post haec vidi ex omni lingua et gente et tribu venientes cum stolis albis et palmis, multitudinem quam nemo dinumerare potest (Apoc. VII, 9). Haec est massa sanctorum. Quanto clariore voce dictura est area ventilata, a turba impiorum et malorum falsorumque christianorum segregata, ad ignes aeternos separatis his qui premunt, non tangunt: mulier enim quaedam fimbriam tangebat, turba Christum premebat (Luc. VIII, 44, 42): segregatis ergo omnibus damnandis, massa purgata stans ad dexteram, nullum sibi timens misceri malorum, nullum timens perdere bonorum, regnatura cum Christo, quanta fiducia dictura est, Ego cognovi quia magnus est Dominus?

the question just now put before us from the Gospel: Lord, it was said, are they few who are saved? What did the Lord say to this? He did not say, Not few, but many are they who are saved. He did not say this. But what did He say, when He had heard, Are they few who are saved? Strive to enter by the narrow gate. When therefore you hear, Few are they who are saved, the Lord confirmed what He heard. By the narrow gate few enter. In another place He Himself says: Strait and narrow is the way that leads to life, and few are they who enter by it; but broad and spacious is the way that leads to destruction, and many are they who walk by it (Matt. 7:13–14). Why do we rejoice at multitudes? Hear me, you few. I know that many of you hear, and few of you obey. I see the threshing-floor, I am looking for the grains. And scarcely are the grains seen when the floor is being threshed; but it is going to be winnowed. Few therefore are they who are saved, in comparison with the many who are to perish. For those very few will make up a great mass. When the winnower comes bearing the winnowing-fan in His hand, He will cleanse His threshing-floor: the wheat He will store away in the granary; but the chaff He will burn with unquenchable fire (Luke 3:17). Let not the chaff mock the grain: He speaks this truly, He deceives no one. Be, then, many among the many, but few in comparison with certain many. So great a mass is to come forth from this threshing-floor that it will fill the granary of heaven. For the Lord Christ would not contradict Himself, Who said, Few are they who enter by the narrow gate, many perish by the broad way; He would contradict Himself, Who said in another place, Many will come from the east and the west (Matt. 8:11). Many, certainly, are few: both few and many. Are some then few, others many? No. But the very few are the many: few in comparison with the lost, many in the company of the Angels. Hear, dearly beloved. The Apocalypse has this written: After this I saw, out of every tongue and nation and tribe, coming with white robes and palms, a multitude which no one can number (Rev. 7:9). This is the mass of the saints. With how much clearer a voice will the winnowed floor speak, separated from the crowd of the impious and the wicked and of false Christians, those who press and do not touch having been parted off to the eternal fires (for a certain woman touched the hem, the crowd pressed upon Christ (Luke 8:44, 42)): all who are to be condemned being thus separated, the cleansed mass standing at the right hand, fearing no one of the wicked to be mingled with it, fearing to lose none of the good, about to reign with Christ, with what confidence will it say, I have known that the Lord is great?

CAPUT II. — 2. Objurgatio et ad eleemosynam exhortatio. Christianus quis. Si ergo, fratres mei, granis loquor, si agnoscunt quod dico, praedestinati in vitam aeternam, operibus loquantur, non vecibus. Cogimur loqui vobis quod non debuimus. Invenire enim in vobis debuimus quod laudaremus, non quaerere quod admoneremus. Ecce tamen breviter dico, non immoror. Agnoscite hospitalitatem, per hanc perventum est ad Deum. Suscipis hospitem, cujus et tu es comes in via: quia omnes peregrini sumus. Ipse est christianus, qui et in domo sua et in

Chapter II. — 2. A rebuke and an exhortation to almsgiving. Who is a Christian. If, then, my brothers, I am speaking to grains, if they recognize what I say, those predestined to eternal life, let them speak by works, not by words. We are compelled to say to you what we ought not to have had to say. For we ought to have found in you something to praise, not to look for something to admonish. See, however, I say it briefly, I do not dwell on it. Recognize hospitality: by it men have come to God. You receive a guest, of whom you too are a companion on the way: for we are all pilgrims. He is a Christian who both in his own house and in

Editors' notes and page, col. 642

Footnotes

(1) ‹anchor: et pauci, et multi› · call in col 642

Quidam Mss., et pauci multi; omisso, et.

Certain manuscripts, et pauci multi ("and the few are many"); with et omitted.

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patria sua peregrinum se esse cognoscit. Patria enim nostra sursum est; ibi hospites non erimus. Nam unusquisque hic, et in domo sua hospes est. Si non est hospes, non inde transeat. Si transiturus est, hospes est. Non se fallat, hospes est: velit nolit, hospes est. Sed dimittit illam domum filiis suis, hospes hospitibus. Quare? Et in stabulo si esses, non alio veniente discederes? Hoc facis et in domo tua. Cessit tibi locum pater tuus, cessurus es locum filiis tuis. Nec mansurus manes, nec mansuris relinques. Si omnes transimus, aliquid quod transire non potest operemur: ut cum transierimus, et illo venerimus unde non transeamus, opera nostra bona ibi inveniamus. Custos est Christus, quid times ne perdas quod erogas? Conversi ad Dominum, etc.

his own homeland recognizes himself to be a stranger. For our homeland is above; there we shall not be guests. For each one here is a guest even in his own house. If he is not a guest, let him not pass on from there. If he is going to pass on, he is a guest. Let him not deceive himself, he is a guest: whether he likes it or not, he is a guest. But he leaves that house to his sons, a guest to guests. Why? If you were at an inn, would you not depart when another came? You do this in your own house too. Your father yielded his place to you, you are going to yield your place to your sons. You do not stay as one who will remain, nor will you leave it to those who will remain. If we all pass on, let us do something that cannot pass away: so that when we have passed on, and have come to that place from which we do not pass on, we may find our good works there. Christ is the keeper; why do you fear that you may lose what you pay out? Turning to the Lord, etc.

Et post sermonem:

And after the sermon:

Quod novit Charitas vestra, suggerimus. Dies anniversarius ordinationis domni senis Aurelii crastinus illucescit; rogat et admonet per humilitatem meam Charitatem vestram, ut ad basilicam Fausti devotissime convenire dignemini. Deo gratias.

We remind you of what your Charity knows. The anniversary day of the ordination of the lord Aurelius, the elder, dawns tomorrow; he asks and urges your Charity through my humble self that you be pleased to assemble most devoutly at the basilica of Faustus. Thanks be to God.

SERMO CXII. De verbis Evangelii Lucae, Homo quidam fecit coenam magnam, etc., cap. XIV, ℣. 16-24. Habitus in basilica Restituta.

Sermon CXII. On the words of the Gospel of Luke, A certain man made a great supper, etc., chapter 14, verses 16-24. Preached in the Basilica Restituta.

CAPUT PRIMUM. — 1. Judaei ad coenam invitati, nos ducti et coacti. Lectiones sanctae propositae sunt, et quas audiamus, et de quibus aliquid sermonis, adjuvante Domino, proferamus. In lectione apostolica gratiae aguntur Domino de fide Gentium, utique ideo, quia ipse fecit. In Psalmo diximus: Deus virtutum, converte nos, et ostende faciem tuam, et salvi erimus (Psal. LXXIX, 8, 20). In Evangelio, ad coenam vocati sumus: imo alii vocati, nos non vocati, sed ducti; non solum ducti, sed etiam coacti. Sic enim audivimus, quia Homo quidam fecit coenam magnam. Quis est iste homo, nisi mediator Dei et hominum homo Christus Jesus (I Tim. II, 5)? Misit ut venirent invitati, quia hora jam venerat, ut venirent. Qui sunt invitati, nisi per praemissos vocati Prophetas? Quando? Olim ex quo mittuntur Prophetae, invitant ad coenam Christi. Mittuntur ergo ad populum Israel. Saepe missi sunt, saepe vocaverunt, ut ad horam coenae venirent. Illi autem invitantes acceperunt, coenam repudiaverunt. Quid est, Invitantes acceperunt, coenam repudiaverunt? Prophetas legerunt, et Christum occiderunt. Sed quando occiderunt, tunc nobis coenam nescientes praeparaverunt. Parata jam coena, immolato Christo, post resurrectionem Christi commendata quam sciunt fideles, coena Domini, ejusque manibus et ore firmata, missi sunt Apostoli, ad quos missi fuerant ante Prophetae. Venite ad coenam.

Chapter I. — 1. The Jews invited to the supper, we led and compelled. The holy readings have been set before us, both that we may hear them and that, with the Lord's help, we may bring forth some discourse about them. In the apostolic reading thanks are given to the Lord for the faith of the Gentiles, surely for this reason, because He Himself brought it about. In the Psalm we said: God of hosts, turn us, and show Thy face, and we shall be saved (Ps. 79:8, 20). In the Gospel, we have been called to the supper: or rather, others were called, we were not called, but led; not only led, but even compelled. For thus we have heard, that A certain man made a great supper. Who is this man, if not the mediator of God and men, the man Christ Jesus (1 Tim. 2:5)? He sent so that the invited might come, because the hour had now come for them to come. Who are the invited, if not those called through the Prophets sent beforehand? When? Long ago, from the time when the Prophets are sent, they invite to the supper of Christ. They are sent, then, to the people of Israel. Often were they sent, often did they call, that they might come at the hour of the supper. But they received those who invited them, and rejected the supper. What does it mean, They received those who invited them, and rejected the supper? They read the Prophets, and killed Christ. But when they killed Him, then without knowing it they prepared the supper for us. The supper now being prepared, Christ having been sacrificed, after the resurrection of Christ, the Lord's supper, which the faithful know, having been commended and established by His hands and mouth, the Apostles were sent to those to whom the Prophets had been sent before. Come to the supper.

CAPUT II. — 2. Tres excusationes venire nolentium.

Chapter II. — 2. The three excuses of those unwilling to come.

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(1) ‹anchor: not visible in the foot images› · call in col 643

Ita in Mss. At apud Lov., domini.

So in the manuscripts. But in the Louvain edition, domini ("of the lord").

(*) ‹anchor: not visible in the foot images (the sermon title, above the crop)› · call in col 643 Emendatus ad tres bn. et quatuor cl. ad a. cb. f. fs. g. lr. m. p. rm. vd. et Am. Er. Par. Lov.

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

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(a) ‹anchor: not visible in the foot images (the sermon title, above the crop)› · call in col 643

Alias, de Verbis Domini 33.

Formerly, de Verbis Domini ("On the Words of the Lord") 33.

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(b) ‹anchor: in basilica Restituta› · call in col 643

Sic titulus habet in vetere codice Cisterciensium sanctae Crucis in Jerusalem de Urbe.

So the title reads in an old codex of the Cistercians of Santa Croce in Gerusalemme at Rome.

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Villa empta, dominatio superba. Excusaverunt qui venire noluerunt. Et excusaverunt, quomodo? Tres fuerunt excusationes: Unus dixit, Villam emi, eo videre illam: habe me excusatum. Alius dixit, Juga boum emi quinque, et eo probare illa: rogo te habe me excusatum. Tertius dixit, Uxorem duxi, habe me excusatum: venire non possum. Putamus non istae sunt excusationes, quae impediunt omnes homines, qui ad istam coenam venire detrectant? Quaeramus eas, discutiamus, inveniamus: sed ut caveamus. In villa empta, dominatio notatur: ergo superbia castigatur. Habere enim villam, tenere, possidere, homines sibi in illa subdere, dominari delectat. Vitium malum, vitium primum. Primus enim homo dominari voluit, qui dominum habere noluit. Quid est dominari, nisi propria potestate gaudere? Est major potestas, illi subdamur, ut tuti esse valeamus. Villam emi, habe me excusatum. Inventa superbia, venire noluit.

The estate bought: domineering pride. Those who did not wish to come made excuses. And they made excuses: how? There were three excuses. One said, I have bought an estate, I am going to see it: hold me excused. Another said, I have bought five yoke of oxen, and I am going to try them: I ask you, hold me excused. The third said, I have taken a wife, hold me excused: I cannot come. Do we think these are not the excuses which hinder all men who refuse to come to this supper? Let us seek them out, examine them, find them: but so that we may beware of them. In the estate bought, domineering is marked: therefore pride is rebuked. For to have an estate, to hold it, to possess it, to subject men to oneself in it, to be lord: this delights. An evil vice, the first vice. For the first man wished to be lord, who did not wish to have a Lord. What is it to be lord, except to rejoice in one's own power? There is a greater power: let us be subject to it, that we may be able to be safe. I have bought an estate, hold me excused. Pride has been found: he would not come.

CAPUT III.—3. Quinque juga boum, curiositas quinque sensuum. Alius dixit, Quinque juga boum emi. Nonne sufficeret, Boves emi? Aliquid procul dubio est, quod nos ad quaerendum et intelligendum obscuritate sui provocat: et quia clausum est, ut pulsemus, hortatur. Quinque juga boum, sensus carnis hujus. Quinque numerantur sensus carnis hujus, quod omnibus notum est; et qui forte non advertunt, commoniti sine dubio recognoscunt. Sensus ergo carnis hujus quinque inveniuntur. In oculis visus est, auditus in auribus, odoratus in naribus, gustatus in faucibus, tactus in omnibus membris. Alba et nigra et quoquo modo colorata, lucida et obscura videndo sentimus. Rauca et canora, audiendo sentimus. Suave olentia et grave olentia, odorando sentimus. Dulcia et amara, gustando sentimus. Dura et mollia, lenia et aspera, calida et frigida, gravia et levia, tangendo sentimus. Quinque sunt, et juga sunt. Sed quia juga sunt, in tribus prioribus sensibus facilius apparet. Duo sunt oculi, duae aures, geminae nares: ecce tria juga. In faucibus, id est, sensu gustandi, geminatio quaedam invenitur, quia nihil gustando sapit, nisi lingua et palato tangatur. Voluptas carnis quae ad tactum pertinet, occultius geminatur. Est enim et forinsecus et intrinsecus. Ergo et ipsa gemina est. Quare boum dicuntur juga? Quia per sensus istos carnis terrena requiruntur. Boves enim terram versant. Sunt autem homines remoti a fide, terrenis dediti, carnalibus occupati: nolunt credere aliquid, nisi ad quod sui corporis sensu quinquepartito perveniunt. In eis quinque sensibus totius voluntatis sibi regulas ponunt. Non, inquit, credo ego, nisi quod video. Ecce quod novi, ecce quod scio. Album est, nigrum est, rotundum est, quadratum est, sic vel sic coloratum est: novi, sentio, teneo; natura ipsa me docet. Non cogor credere quod mihi non potes ostendere. Vox est: sentio, quia vox est; bene cantat, male cantat, suavis est, rauca est: novi, scio, pervenit ad me. Bene olet, male olet: scio, sentio. Hoc dulce est, hoc amarum;

Chapter III.—3. Five yoke of oxen: the curiosity of the five senses. Another said, I have bought five yoke of oxen. Would it not have sufficed [to say], I have bought oxen? There is without doubt something which by its own obscurity provokes us to seek and to understand: and because it is closed, it exhorts us to knock. Five yoke of oxen: the senses of this flesh. The senses of this flesh are counted as five, which is known to all; and those who perhaps do not notice it, once reminded, without doubt recognize it. So the senses of this flesh are found to be five. In the eyes is sight, hearing in the ears, smell in the nostrils, taste in the throat, touch in all the members. White things and black and things coloured in whatever way, bright and dark, we perceive by seeing. Harsh things and melodious, we perceive by hearing. Sweet-smelling things and foul-smelling, we perceive by smelling. Sweet things and bitter, we perceive by tasting. Hard things and soft, smooth and rough, hot and cold, heavy and light, we perceive by touching. They are five, and they are yokes. But that they are yokes appears more easily in the first three senses. There are two eyes, two ears, twin nostrils: see, three yokes. In the throat, that is, in the sense of tasting, a certain doubling is found, because nothing has savour in tasting unless it is touched by tongue and palate. The pleasure of the flesh which pertains to touch is doubled more hiddenly. For it is both outward and inward. Therefore it too is twofold. Why are they called yokes of oxen? Because through these senses of the flesh earthly things are sought. For oxen turn the earth. But there are men far removed from faith, given over to earthly things, occupied with carnal things: they will not believe anything except what they reach by the fivefold sense of their body. In these five senses they set for themselves the rules of their whole will. I do not, he says, believe anything except what I see. See what I know, see what I am sure of. It is white, it is black, it is round, it is square, it is coloured this way or that: I know it, I perceive it, I hold it; nature itself teaches me. I am not forced to believe what you cannot show me. It is a voice: I perceive it, because it is a voice; he sings well, he sings badly, it is sweet, it is harsh: I know it, I am sure of it, it has reached me. It smells good, it smells bad: I am sure of it, I perceive it. This is sweet, this is bitter;

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Er. Lugd. Ven. Lov. hunc sic locum exhibent: Excusaverunt qui venire noluerunt. Quomodo? M.

Erasmus, the Lyons, Venice and Louvain editions present this passage thus: Excusaverunt qui venire noluerunt. Quomodo? ("Those who would not come made excuses. How?") M[igne].

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hoc salsum, hoc fatuum. Quid mihi plus dicas nescio. Tangendo novi quid durum est, quid molle sit; quid lene sit, quid asperum sit; quid caleat, quid frigeat. Quid mihi plus demonstraturus es?

this is salty, this is insipid. What more you can tell me, I do not know. By touching I have come to know what is hard, what is soft; what is smooth, what is rough; what is warm, what is cold. What more are you going to show me?

CAPUT IV. — 4. Impedimentum fidei. Coena manibus Domini consecrata. Tali impedimento tenebatur apostolus noster Thomas, qui de Domino Christo, id est, de Christi resurrectione nec solis oculis credere voluit. Nisi misero, inquit, digitos meos in clavorum et vulnerum loca, et nisi manum meam in latus ejus misero, non credam. Et Dominus qui posset sine ullo vestigio vulneris resurgere, servavit cicatrices, quae a dubitante tangerentur, et cordis vulnera sanarentur. Et tamen vocaturus ad coenam contra excusationem quinque jugorum boum: Beati, inquit, qui non vident, et credunt (Joan. XX, 25-29). Nos, fratres mei, ad coenam vocati, ab istis quinque jugis non sumus impediti. Non enim faciem carnis Domini videre in hoc tempore concupivimus, aut vocem ex ore carnis illius procedentem auribus admittere desideravimus: nullum in illo temporalem odorem quaesivimus. Perfudit eum quaedam mulier pretiosissimo unguento, domus illa odore impleta est (Id. XII, 3): sed nos ibi non fuimus; ecce non olfecimus, et credimus. Coenam manibus suis consecratam discipulis dedit: sed nos in illo convivio non discubuimus; et tamen ipsam coenam fide quotidie manducamus. Nec magnum putetis in illa coena, quam suis manibus dedit, sine fide interfuisse: melior exstitit fides postea, quam tunc perfidia. Non ibi fuit Paulus qui credidit: ibi fuit Judas qui tradidit. Quam multi et modo in ipsa coena, quamvis illam tunc mensam non viderint, nec panem quem Dominus gestavit in manibus, oculis suis aspexerint, vel faucibus gustaverint; tamen quia ipsa est quae nunc praeparatur, quam multi etiam nunc in ipsa coena judicium sibi manducant et bibunt (I Cor. XII, 29)?

Chapter IV. — 4. The hindrance to faith. The supper consecrated by the Lord's hands. By such a hindrance was our apostle Thomas held, who concerning the Lord Christ, that is, concerning Christ's resurrection, was not willing to believe even with his eyes alone. "Unless I put," he says, "my fingers into the places of the nails and of the wounds, and unless I put my hand into His side, I will not believe." And the Lord, Who could have risen without any trace of a wound, kept the scars, so that they might be touched by the doubter, and the wounds of his heart be healed. And yet, being about to call [us] to the supper against the excuse of the five yokes of oxen, He says: "Blessed are those who do not see, and believe" (John 20:25–29). We, my brothers, called to the supper, are not hindered by these five yokes. For we have not longed at this time to see the face of the Lord's flesh, nor desired to admit to our ears the voice proceeding from the mouth of that flesh: we have sought in Him no temporal fragrance. A certain woman poured a most precious ointment over Him, that house was filled with the fragrance (ibid. 12:3): but we were not there; see, we did not smell it, and we believe. He gave to His disciples the supper consecrated with His own hands: but we did not recline at that banquet; and yet we eat that same supper daily by faith. And do not think it a great thing to have been present without faith at that supper which He gave with His own hands: better was the faith that came afterwards than the faithlessness then. Paul, who believed, was not there: Judas, who betrayed, was there. How many even now at this very supper, although they did not see that table then, nor beheld with their eyes, or tasted with their throats, the bread which the Lord carried in His hands; yet because it is the very same one that is now being prepared, how many even now at this very supper eat and drink judgement to themselves (1 Cor. 11:29)?

CAPUT V. — 5. Curiositate sensuum nihil opus est ad salutem. Unde autem tanquam occasio nata est Domino, ut de ista coena loqueretur? Dixerat unus de discumbentibus (in convivio enim erat, quo fuerat invitatus): Beati qui manducant panem in regno Dei. Quasi in longinqua iste suspirabat, et ipse panis ante illum discumbebat. Quis est panis de regno Dei, nisi qui dicit, Ego sum panis vivus, qui de coelo descendi (Joan. VI, 41)? Noli parare fauces, sed cor. Inde commendata est ista coena. Ecce credimus in Christum, cum fide accipimus. In accipiendo novimus quid cogitemus. Modicum accipimus, et in corde saginamur. Non ergo quod videtur, sed quod creditur, pascit. Non ergo etiam sensum illum externum quaesivimus; nec diximus, Crediderint qui Dominum ipsum resurgentem, si verum est quod dicitur, viderunt oculis, manibus palpaverunt: nos non tangimus, quare credimus? Si talia cogitaremus, quinque illis jugis boum a coena impediremur. Ut noveritis, fratres, istorum quinque sensuum, non delectationem,

Chapter V. — 5. There is no need of the curiosity of the senses for salvation. But whence did the occasion, as it were, arise for the Lord to speak of this supper? One of those reclining at table had said (for He was at a banquet to which He had been invited): "Blessed are those who eat bread in the kingdom of God." This man was sighing as if for things far off, and the Bread Himself was reclining before him. Who is the bread of the kingdom of God, if not He Who says, "I am the living bread, Who came down from heaven" (John 6:41)? Do not make ready your throat, but your heart. From this was this supper commended. See, we believe in Christ, we receive with faith. In receiving we know what we are to think. We receive a little, and in the heart we are fattened. It is not, therefore, what is seen, but what is believed, that feeds. Therefore we have not sought even that external sense; nor have we said, "Those may well have believed who, if what is said is true, saw the Lord Himself rising again with their eyes and felt Him with their hands: we do not touch, why should we believe?" If we thought such things, we would be hindered from the supper by those five yokes of oxen. That you may know, brothers, that it was not the delight of these five senses,

Editors' notes and page, col. 645

Footnotes

(1) ‹anchor: cum fide accipimus› · call in col 645

Sic Am. Er. et omnes Mss. At Lov., quem fide accipimus. Et infra, Modicum quid accipimus.

So Amerbach, Erasmus and all the manuscripts. But the Louvain edition, quem fide accipimus ("whom we receive by faith"). And below, Modicum quid accipimus ("we receive some small thing").

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quae permulcet et ingerit voluptatem, sed curiositatem quamdam notatam fuisse, non ait, Quinque juga boum emi, eo pascere illa; sed, eo probare illa. Qui vult probare, per juga boum non vult dubitare, quomodo sanctus Thomas per juga noluit dubitare. Videam, tangam, digitos mittam. Ecce, inquit, digitos tuos mitte per latus meum, et noli esse incredulus. Occisus sum propter te: per locum quem vis tangere, sanguinem fudi, ut redimerem te; et adhuc dubitas de me, nisi tetigeris me? Ecce et hoc praesto, ecce et hoc exhibeo: tange et crede; inveni locum vulneris, sana vulnus dubitationis.

which soothes and brings in pleasure, but a certain curiosity, that was censured, he does not say, I have bought five yoke of oxen, to pasture them; but, to try them. He who wishes to try does not wish to doubt by means of the yokes of oxen, in the way that holy Thomas did not wish to doubt by means of the yokes. Let me see, let me touch, let me put in my fingers. 'Behold,' He says, 'put your fingers through My side, and do not be unbelieving.' I was slain for you: through the place which you wish to touch I shed blood, that I might redeem you; and do you still doubt of Me, unless you touch Me? Behold, this too is at hand; behold, this too I show: touch and believe; find the place of the wound, heal the wound of doubting.

CAPUT VI. — 6. Uxor, voluptas carnis. Tertius dixit, Uxorem duxi. Ista voluptas est carnis, quae multos impedit: utinam foris, et non intus. Sunt homines qui dicunt: Non est homini bene, nisi cui adsunt carnis deliciae. Ipsi sunt quos notat Apostolus, dicentes: Manducemus et bibamus; cras enim moriemur (I Cor. XV, 32). Quis huc inde surrexit? Quis nobis, quod ibi agitur, dixit? Hoc nobiscum tollimus, quod in hoc tempore bene est nobis. Qui hoc dicit, uxorem duxit, carnem amplexatur, carnis voluptatibus jucundatur, a coena excusatur: observet ne fame interiore moriatur. Attendite Joannem, sanctum apostolum et evangelistam: Nolite diligere mundum, nec ea quae in mundo sunt. O qui ad coenam Domini venitis, nolite diligere mundum, nec ea quae in mundo sunt. Non dixit, Nolite habere; sed, Nolite diligere. Habuisti, possedisti, dilexisti. Amor rerum terrenarum, viscum est spiritualium pennarum. Ecce concupisti, haesisti. Quis dabit tibi pennas sicut columbae? Quando volabis, ubi vere requiescas (Psal. LIV, 7)? quando hic, ubi male haesisti, perverse requiescere voluisti. Nolite diligere mundum, tuba divina est. Continuo hujus tubae verbis orbi terrarum et universo dicitur mundo, Nolite diligere mundum, nec ea quae in mundo sunt. Quisquis dilexerit mundum, non est charitas Patris in illo. Quoniam omnia quae in mundo sunt, concupiscentia carnis sunt, et concupiscentia oculorum, et ambitio saeculi (I Joan. II, 15, 16). Ab imo coepit, quo Evangelium terminavit. Inde ille coepit, ubi Evangelium terminum posuit. Concupiscentia carnis, Uxorem duxi. Concupiscentia oculorum, Quinque juga boum emi. Ambitio saeculi, Villam emi.

Chapter VI. — 6. The wife, the pleasure of the flesh. The third said, I have married a wife. This is the pleasure of the flesh, which hinders many: would that it were outside, and not within. There are men who say: It is not well with a man, except with him to whom the delights of the flesh are present. These are the ones whom the Apostle censures, who say: Let us eat and drink, for tomorrow we shall die (1 Cor. 15:32). Who has risen from there to here? Who has told us what is done there? This we take with us, that in this time it is well with us. He who says this has married a wife, embraces the flesh, takes delight in the pleasures of the flesh, is excused from the supper: let him take heed lest he die of inward hunger. Listen to John, holy apostle and evangelist: Do not love the world, nor the things that are in the world. O you who come to the supper of the Lord, do not love the world, nor the things that are in the world. He did not say, Do not have; but, Do not love. You have had, you have possessed, you have loved. The love of earthly things is birdlime for spiritual wings. Behold, you have coveted, you have stuck fast. Who will give you wings like a dove? When will you fly, where you may truly rest (Ps. 54:7)? since here, where you have stuck fast to your harm, you have wished perversely to rest. Do not love the world: it is a divine trumpet. Continually, by the words of this trumpet, it is said to the whole earth and to the whole world, Do not love the world, nor the things that are in the world. Whoever loves the world, the charity of the Father is not in him. For all things that are in the world are concupiscence of the flesh, and concupiscence of the eyes, and ambition of the age (1 John 2:15–16). He began from the lowest, where the Gospel ended. He began there, where the Gospel set the end. Concupiscence of the flesh: I have married a wife. Concupiscence of the eyes: I have bought five yoke of oxen. Ambition of the age: I have bought a farm.

7. Oculorum nomine caeteri sensus significati. Ideo autem a parte totum per solos oculos commemorati sunt isti sensus, quia oculorum est in quinque sensibus principatus. Propterea cum proprie ad oculos pertineat visus, ipsum videre per omnes quinque sensus solemus appellare. Quomodo? Primo quod ad ipsos oculos pertinet, dicis, Vide quam candidum est, intende et vide quam candidum est: hoc ad oculos pertinet. Audi et vide quam canorum est. Numquid conversim potes dicere: Audi et vide quam candidum est? Hoc quod dicitur, Vide, per omnes sensus currit: caeterorum autem sensuum

7. By the name of the eyes the other senses are signified. Now these senses have been mentioned by the eyes alone, the whole by a part, for this reason: because among the five senses the primacy belongs to the eyes. Therefore, although sight properly belongs to the eyes, we are accustomed to speak of seeing itself through all five senses. How? First, as to what belongs to the eyes themselves, you say, See how white it is; look and see how white it is: this belongs to the eyes. Hear and see how tuneful it is. Can you say conversely: Hear and see how white it is? This that is said, See, runs through all the senses: but of the other senses

Editors' notes and page, col. 646

Footnotes

(1) ‹anchor: hujus tubae verbis› · call in col 646

Manuscripti omittunt, verbis. Quidam ejus loco habent, sono. At Fossatensis Ms., Cantu continuo hujus tubae.

The manuscripts omit verbis ("by the words"). Certain ones have in its place sono ("by the sound"). But the manuscript of Saint-Maur-des-Fossés, Cantu continuo hujus tubae ("by the unbroken song of this trumpet").

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(2) ‹anchor: quam candidum est› · call in col 646

Lov., quam calidum est; dissentientibus caeteris libris.

The Louvain edition, quam calidum est ("how hot it is"); the other books disagreeing.

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proprietas non per se recurrit. Intende et vide quam canorum est: odora et vide quam suave est: gusta et vide quam dulce est: tange et vide quam molle est. Utique quoniam sensus sunt, sic potius diceremus: Audi et senti quam canorum est: odora et senti quam suave est: gusta et senti quam dulce est: tange et senti quam calidum est: palpa et senti quam lene est: palpa et senti quam molle est. Nihil horum. Nam et ipse Dominus post resurrectionem cum apparuit discipulis suis, cumque cernentes adhuc titubarent in fide, putantes se spiritum videre: Quid, inquit, dubitatis? et quare cogitationes ascendunt in cor vestrum? Videte manus meas et pedes meos. Et parum est, Videte: Tangite, inquit, et palpate et videte (Luc. XXIV, 38 et 39). Intendite et videte, palpate et videte: in solis oculis videte, in omnibus sensibus videte. Quia interiorem fidei sensum quaerebat, exterioribus corporis sensibus adjacebat. Nos nihil ab istis exterioribus sensibus in Domino carpsimus, auditu audivimus, corde credidimus: et ipsum auditum non ab illius ore, sed ab ore praedicatorum ejus, ab ore illorum qui jam coenabant, et nos ructuando invitabant.

the property does not run back through itself. Attend and see how melodious it is: smell and see how sweet it is: taste and see how pleasant it is: touch and see how soft it is. Surely, since these are senses, we should rather say thus: Hear and perceive how melodious it is: smell and perceive how sweet it is: taste and perceive how pleasant it is: touch and perceive how warm it is: feel and perceive how smooth it is: feel and perceive how soft it is. Nothing of the kind. For the Lord Himself too, when He appeared to His disciples after the resurrection, and when, seeing Him, they were still wavering in faith, thinking that they were seeing a spirit, said: Why are you in doubt? and why do thoughts rise up into your heart? See My hands and My feet. And it is too little to say, See: Touch, He says, and feel and see (Luke 24:38–39). Attend and see, feel and see: see with the eyes alone, see with all the senses. Because He was seeking the inner sense of faith, He laid Himself open to the outer senses of the body. We have gathered nothing from these outer senses in the Lord; we have heard by hearing, we have believed with the heart: and that very hearing not from His mouth, but from the mouth of His preachers, from the mouth of those who were already feasting, and who invited us by belching forth.

CAPUT VII. — 8. Ad coenam venire nemo cunctetur. Tollamus ergo de medio excusationes vanas, et malas, et veniamus ad coenam, qua intrinsecus saginemur. Non nos impediat extollentia superbiae, non nos extollat, vel non nos terreat curiositas illicita, et avertat a Deo: non nos impediat voluptas carnis a voluptate cordis. Veniamus, et saginemur. Et qui venerunt, nisi mendici, debiles, claudi, caeci? Illic autem non venerunt divites, sani, quasi bene ambulantes, et acute cernentes; multum de se praesumentes, et ideo desperatiores, quanto superbiores. Veniant mendici, quia ille invitat qui propter nos pauper factus est, cum dives esset, ut illius paupertate mendici ditaremur (II Cor. VIII, 9). Veniant debiles: quia non est opus sanis medicus, sed male habentibus (Matth. IX, 12). Veniant claudi qui ei dicant: Compone gressus meos in semitis tuis (Psal. XVI, 5). Veniant caeci qui dicant: Illumina oculos meos, ne unquam obdormiam in morte (Psal. XII, 4). Tales venerunt ad horam; illis prius invitatis, sua excusatione reprobatis: venerunt ad horam, intraverunt de plateis et vicis civitatis. Et respondit servus, qui missus erat, Domine, factum est ut jussisti, et adhuc locus est. Exi, inquit, in vias et sepes, et quos inveneris coge intrare. Quos inveneris, ut dignentur, noli exspectare; coge intrare. Magnam coenam, magnam domum paravi, non ibi patior locum vacare. Venerunt de plateis et vicis Gentes: veniant de sepibus haeretici, hic inveniunt pacem. Nam qui construunt sepes, divisiones quaerunt. Trahantur a sepibus, evellantur ab spinis. In sepibus haeserunt, cogi nolunt. Voluntate, inquiunt, nostra intremus. Non hoc Dominus imperavit: Coge, inquit, intrare. Foris inveniatur

Chapter VII. — 8. Let no one delay to come to the supper. Let us therefore put away from our midst empty and evil excuses, and let us come to the supper by which we may be fattened inwardly. Let not the uplifting of pride hinder us, let not unlawful curiosity lift us up or frighten us and turn us away from God: let not the pleasure of the flesh hinder us from the pleasure of the heart. Let us come, and be fattened. And who came, except beggars, the feeble, the lame, the blind? But there did not come the rich, the healthy, those who, as it were, walk well and see sharply; presuming much of themselves, and therefore the more desperate, the prouder they are. Let the beggars come, because He invites who for our sakes became poor, though He was rich, that by His poverty we beggars might be made rich (2 Cor. 8:9). Let the feeble come: for it is not the healthy who need a physician, but those who are ill (Matt. 9:12). Let the lame come who say to Him: Order my steps in Thy paths (Ps. 16:5). Let the blind come who say: Enlighten my eyes, lest I ever fall asleep in death (Ps. 12:4). Such came to the hour; those first invited having been rejected for their excuse: they came to the hour, they entered from the streets and lanes of the city. And the servant who had been sent answered: Lord, it is done as you commanded, and there is still room. Go out, he says, into the ways and hedges, and whomsoever you find, compel them to come in. Whomsoever you find, do not wait until they deign to come; compel them to come in. I have prepared a great supper, a great house; I do not suffer any place there to be empty. The Gentiles came from the streets and lanes: let the heretics come from the hedges, here they find peace. For those who build hedges seek divisions. Let them be dragged from the hedges, let them be plucked out from the thorns. They have stuck fast in the hedges, they are unwilling to be compelled. Let us come in, they say, by our own will. This is not what the Lord commanded: Compel, He says, to come in. Outside let there be found

Editors' notes and page, col. 647

Footnotes

(1) ‹anchor: sua excusatione reprobatis› · call in col 647

Aliquot Mss, illis prius in vanitatis suae excusatione reprobatis.

Some manuscripts, illis prius in vanitatis suae excusatione reprobatis ("those first having been rejected in the excuse of their own vanity").

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Footnotes

(a) ‹anchor: nascitur intus voluntas› · call in col 648

Vide lib. de Correctione Donatist. seu epistolam 185, n. 24.

See the book On the Correction of the Donatists, or letter 185, n. 24.

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