PL 38 · cols. 734–741

Augustine, Sermones 131-137 (Classis I, de Scripturis)

Sermons CXXXII–CXXXIII

est in nube, tanquam imber in vellere. Attende modo tempus Novi Testamenti, discute gentem Judaeorum, quasi vellus siccum invenies: orbis vero totus tanquam illa area plenus est gratia non occulta, sed manifesta. Unde multum plangere cogimur fratres nostros, qui non contra occultam, sod contra apertam gratiam manifestamque contendunt. Ignoscitur Judaeis. Quid, Christiani? quare inimici gratiae Christi? Quare de vobis praesumentes? quare ingrati? Quare enim Christus venit? Numquid natura hic non erat? Natura non erat, quam multum laudando decipitis? Numquid Lex hic non erat? Sed ait Apostolus: Si per Legem justitia, ergo Christus gratis mortuus est (Galat. II, 21). Quod ait Apostolus de lege, hoc nos istis dicimus de natura: Si per naturam justitia, ergo Christus gratis mortuus est.

in the cloud, like rain in the fleece. Now consider the time of the New Testament, examine the nation of the Jews: you will find it like a dry fleece; but the whole world, like that threshing-floor, is full of grace, not hidden but manifest. Hence we are compelled to lament greatly over our brothers, who contend not against hidden grace, but against open and manifest grace. The Jews are forgiven. What of you, Christians? Why are you enemies of the grace of Christ? Why do you presume on yourselves? Why are you ungrateful? For why did Christ come? Was nature not here? Was nature not here, which you deceive by praising it so much? Was the Law not here? But the Apostle says: If justice is through the Law, then Christ died for nothing (Gal. 2:21). What the Apostle says of the law, this we say to these men about nature: If justice is through nature, then Christ died for nothing.

CAPUT X. — 10. Concilia contra Pelagianos. Quod ergo dictum est de Judaeis, hoc omnino in istis videmus. Zelum Dei habent. Testimonium illis perhibeo, quia zelum Dei habent, sed non secundum scientiam. Quid est, non secundum scientiam? Ignorantes enim Dei justitiam, et suam volentes constituere, justitiae Dei non sunt subjecti (Rom. X, 2, 3). Fratres mei, compatimini mecum. Ubi tales inveneritis, occultare nolite, non sit in vobis perversa misericordia: prorsus ubi tales inveneritis, occultare nolite. Redarguite contradicentes, et resistentes ad nos perducite. Jam enim de hac causa duo concilia missa sunt ad Sedem Apostolicam: inde etiam rescripta venerunt. Causa finita est: utinam aliquando finiatur error! Ergo ut advertant monemus, ut instruantur docemus, ut mutentur oremus. Conversi ad Dominum, etc.

Chapter X. — 10. Councils against the Pelagians. What, then, was said of the Jews, this we see entirely in these men. They have a zeal for God. I bear them witness that they have a zeal for God, but not according to knowledge. What is "not according to knowledge"? For, being ignorant of the justice of God, and wishing to establish their own, they have not submitted to the justice of God (Rom. 10:2–3). My brothers, have compassion with me. Wherever you find such men, do not hide them; let there not be in you a perverse mercy: wherever you find such men, do not hide them at all. Refute those who contradict, and bring those who resist to us. For already two councils have been sent to the Apostolic See concerning this case; replies have also come from there. The case is finished: would that the error might at last be finished! Therefore we admonish them that they may take heed, we teach them that they may be instructed, we pray that they may be changed. Turning to the Lord, etc.

SERMO CXXXII. De verbis Evangelii Joannis, Caro mea vere esca est, et sanguis meus vere potus est. Qui manducat meam carnem, etc. Cap. VI, ℣℣. 56, 57.

Sermon 132. On the words of the Gospel of John, My flesh is truly food, and My blood is truly drink. He who eats My flesh, etc. Chapter 6, verses 56, 57.

CAPUT PRIMUM. — 1. Ad regenerationis gratiam invitantur Catechumeni. Sicut audivimus, cum sanctum Evangelium legeretur, Dominus Jesus Christus exhortatus est promissione vitae aeternae ad manducandum carnem suam et bibendum sanguinem suum. Qui audistis haec, nondum omnes intellexistis. Qui enim baptizati et fideles estis, quid dixerit, nostis. Qui autem inter vos adhuc Catechumeni, vel Audientes vocantur, potuerunt esse cum legeretur audientes, numquid et intelligentes? Ergo sermo noster ad utrosque dirigitur. Qui jam manducant carnem Domini, et bibunt sanguinem ejus, cogitent quid manducent, et quid bibant: ne, sicut dicit Apostolus, judicium sibi

Chapter One. — 1. The catechumens are invited to the grace of regeneration. As we heard when the holy Gospel was read, the Lord Jesus Christ exhorted us, by the promise of eternal life, to eat His flesh and drink His blood. You who heard these things have not yet all understood. For those of you who are baptized and faithful know what He said. But those among you who are still called catechumens, or hearers, could be hearers while it was being read; were they also understanders? Therefore our sermon is directed to both. Let those who already eat the flesh of the Lord and drink His blood consider what they eat and what they drink, lest, as the Apostle says, judgement to themselves they

Editors' notes and page, col. 734

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(1) ‹anchor: not visible› · call in col 734

Nonnulli codices, desipitis.

Some codices read desipitis ("you are foolish").

(printed under page 373)

(2) ‹anchor: nondum omnes intellexistis› · call in col 734

Omnes Mss.: Qui audistis haec, aliqui jam hoc facitis, aliqui nondum. Qui enim baptizati, etc., nisi quod nonnulli habent, jam haec facitis.

All the manuscripts read: You who have heard these things, some of you already do this, some not yet. For you who are baptized, etc., except that some have jam haec facitis ("you already do these things").

(*) ‹anchor: SERMO CXXXII› · call in col 734 Emendatus est ad tres bn. quatuor cl. ad a. cb. f. fs. g. lr. m. pr. rm. vd.

Corrected against three bn., four cl. [manuscripts], and against a. cb. f. fs. g. lr. m. pr. rm. vd.

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(a) ‹anchor: duo concilia› · call in col 734

Carthaginense videlicet ac Milevitanum, quae sunt epistolae inter Augustinianas 175 et 176. Rescripta vero iisdem conciliis per Innocentium Romanum Pontificem ineunte anno 417 data, locum inter ejusdem epistolas habent ordine 181 et 182.

Namely those of Carthage and Milevis, which are letters 175 and 176 among Augustine's. The rescripts given to these same councils by Innocent, the Roman Pontiff, at the beginning of the year 417 stand among the same letters as numbers 181 and 182.

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(b) ‹anchor: SERMO CXXXII *› · call in col 734

Alias, de Verbis Domini 46.

Formerly [numbered] On the Words of the Lord 46.

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Citatur a Floro ad I Cor. XV.

It is cited by Florus on 1 Cor. 15.

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manducent et bibant (I Cor. XI, 29). Qui autem nondum manducant, et nondum bibunt, ad tales epulas invitati festinent. Per istos dies magistri pascunt, Christus quotidie pascit, mensa ipsius est illa in medio constituta. Quid causae est, o Audientes, ut mensam videatis, et ad epulas non accedatis? Et forte modo cum Evangelium legeretur, dixistis in cordibus vestris: Putamus quid est quod dicit, Caro mea vere esca est, et sanguis meus vere potus est? Quomodo manducatur caro Domini, et bibitur sanguis Domini? Putamus quid dicit? Quis contra te clausit, ut hoc nescias? Velatum est: sed si volueris, erit revelatum. Accede ad professionem, et solvisti quaestionem. Quod enim dixit Dominus Jesus, jam fideles noverunt. Tu autem Catechumenus diceris, diceris Audiens, et surdus es. Aures enim corporis patentes habes, quia verba quae dicta sunt audis: sed aures cordis adhuc clausas habes, quia quod dictum est non intelligis. Disputo, non dissero. Ecce Pascha est, da nomen ad Baptismum. Si non te excitat festivitas, ducat ipsa curiositas: ut scias quid dictum sit, Qui manducat carnem meam, et bibit sanguinem meum, in me manet, et ego in illo. Ut scias mecum quid dictum sit, pulsa, et aperietur tibi. Et ut tibi dico, Pulsa, et aperietur tibi: ita et ego pulso, aperi mihi. Auribus personans, ad pectus pulso.

eat and drink (1 Cor. 11:29). But let those who do not yet eat, and do not yet drink, hasten, being invited to such a banquet. During these days the teachers feed [you]; Christ feeds [you] daily; His table is the one set there in the middle. What is the reason, O Hearers, that you see the table and do not come to the banquet? And perhaps just now, when the Gospel was being read, you said in your hearts: What do we suppose it is that He says, My flesh is truly food, and My blood is truly drink? How is the flesh of the Lord eaten, and the blood of the Lord drunk? What do we suppose He says? Who has shut [the door] against you, so that you do not know this? It is veiled: but if you are willing, it will be revealed. Come to the profession [of faith], and you have solved the question. For what the Lord Jesus said, the faithful already know. But you are called a Catechumen, you are called a Hearer, and you are deaf. For you have the ears of the body open, since you hear the words that have been spoken: but you still have the ears of the heart closed, since you do not understand what has been said. I am reasoning with you, not lecturing. See, it is Easter: give in your name for Baptism. If the festival does not rouse you, let curiosity itself lead you: so that you may know what is meant by the saying, He who eats My flesh, and drinks My blood, abides in Me, and I in him. That you may know with me what is meant by it, knock, and it will be opened to you. And as I say to you, Knock, and it will be opened to you: so I too knock; open to me. Sounding in your ears, I knock at your breast.

CAPUT II. — 2. Conjugati fideles, jam corpus Christi manducantes, de castitate servanda admonentur. Sed si Catechumeni exhortandi sunt, fratres mei, ut ad tantam gratiam regenerationis accedere non morentur: quanta nobis cura esse debet in aedificandis fidelibus, ut prosit eis quod accedunt; non sibi tales epulas in judicium manducent et bibant? Ut autem non in judicium manducent et bibant, bene vivant. Estote exhortatores non sermonibus, sed moribus vestris: ut illi qui non sunt baptizati, sic festinent sequi vos, ut non pereant imitando vos. Qui conjugati estis, fidem tori servate uxoribus vestris. Reddite quod exigitis. Vir, a femina exigis castitatem, praebe illi exemplum, non verbum. Tu es caput, qua is vide. Hac enim debes ire, qua illi non sit periculosum sequi: imo tu ipse qua vis eam sequi, illuc debes ambulare. Ab imbecilliore sexu exigis fortitudinem: carnis concupiscentiam ambo habetis; qui fortior est, prior vincat. Et tamen quod dolendum est, multi viri a feminis vincuntur. Servant feminae castitatem, quam viri servare nolunt: et in eo quod non servant, se viros videri volunt; quasi propterea sit fortior sexu, ut eum facilius subjuget inimicus. Lucta est, praelium est, pugna est. Vir fortior est femina, vir caput est feminae (Ephes. V, 23). Femina pugnat, et vincit: tu hosti succumbis? Stat corpus, et jacet caput? Qui autem uxores nondum habetis, et tamen ad mensam Dominicam jam acceditis, et carnem Christi manducatis, et sanguinem bibitis, si ducturi estis uxores, servate vos uxoribus vestris. Quales eas vultis ad vos venire, tales vos debent et ipsae invenire. Quis

Chapter II. — 2. The married faithful, who already eat the body of Christ, are admonished about keeping chastity. But if Catechumens are to be exhorted, my brothers, not to delay coming to so great a grace of regeneration: how great must be our care in building up the faithful, so that what they come to may profit them, so that they may not eat and drink such a banquet to their own judgement? But so that they may not eat and drink to judgement, let them live well. Be exhorters not by your words but by your conduct: so that those who are not baptized may hasten to follow you in such a way that they do not perish by imitating you. You who are married, keep faith of the marriage bed with your wives. Render what you demand. Husband, you demand chastity from the woman; give her an example, not a word. You are the head; see where you go. For you ought to go by a way along which it is not dangerous for her to follow: rather, by whatever way you yourself wish her to follow, there you ought to walk. From the weaker sex you demand fortitude: you both have the concupiscence of the flesh; let the one who is stronger conquer first. And yet, what is to be lamented, many men are conquered by women. Women keep chastity, which men are unwilling to keep: and in the very fact that they do not keep it, they want to be seen as men; as if the man were stronger in sex precisely so that the enemy might subdue him more easily. It is a wrestling, it is a battle, it is a fight. The man is stronger than the woman, the man is the head of the woman (Eph. 5:23). The woman fights, and conquers: do you succumb to the enemy? Does the body stand, and the head lie fallen? But you who do not yet have wives, and yet already come to the Lord's table, and eat the flesh of Christ, and drink His blood, if you are going to take wives, keep yourselves for your wives. Such as you wish them to come to you, such ought they too to find you. Who

Editors' notes and page, col. 735

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Sic Lov. At in caeteris libris editis et Mss., magistrati.

So Lov. [the Louvain edition]. But in the other printed books and the manuscripts, magistrati.

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juvenis est, qui non castam velit ducere uxorem? Et si accepturus est virginem, quis non intactam desideret? Intactam quaeris, intactus esto. Puram quaeris, noli esse impurus. Non enim illa potest, et tu non potes. Si fieri non posset, nec illa posset. Quia vero illa potest, doceat te quia fieri potest. Et illam, ut possit, Deus regit. Sed tu gloriosior eris, si feceris. Quare gloriosior? Illam premit parentum custodia, refrenat infirmioris sexus ipsa verecundia: postremo leges timet, quas tu non times. Ideo ergo gloriosior eris, si feceris: quia tu si feceris, Deum times. Habet illa multa quae timeat praeter Deum: tu solum Deum times. Sed tu quem times, major est omnibus. Ipse timendus est in publico, ipse in secreto. Procedis, videris; intras, videris: lucerna ardet, videt te; lucerna exstincta est, videt te: in cubiculum intras, videt te; in corde versaris, videt te. Ipsum time, illum cui cura est ut videat te; et vel timendo castus esto. Aut si peccare vis, quaere ubi te non videat, et fac quod vis.

young man is there who would not wish to marry a chaste wife? And if he is going to receive a virgin, who would not desire one untouched? You seek one untouched: be untouched yourself. You seek one pure: do not be impure. For it is not that she can and you cannot. If it could not be done, she could not do it either. But since she can, let her teach you that it can be done. And God governs her so that she can. But you will be more glorious, if you do it. Why more glorious? The guardianship of her parents restrains her, the very modesty of the weaker sex reins her in: lastly, she fears the laws, which you do not fear. Therefore you will be more glorious if you do it, because if you do it, you fear God. She has many things to fear besides God: you fear God alone. But He Whom you fear is greater than all. He is to be feared in public, He in secret. You go out, you are seen; you come in, you are seen: the lamp is burning, He sees you; the lamp is put out, He sees you: you enter your bedchamber, He sees you; you turn things over in your heart, He sees you. Fear Him, Him Whose care it is to see you; and at least by fearing be chaste. Or if you want to sin, look for where He does not see you, and do what you want.

CAPUT III. — 3. Continentiae voto obstricti. Qui vero jam vovistis, corpus arctius castigate, et concupiscentiae frenos nec ad ipsa quae permissa sunt, patiamini relaxare; ut non solum a concubitu illicito divertatis, sed etiam licitum contemnatis aspectum. Mementote in quocumque sexu sitis, sive mares, sive feminae, Angelorum vitam ducere vos in terra. Angeli enim non nubunt, neque uxores ducunt. Hoc erimus, cum resurrexerimus (Matth. XXII, 30). Quanto vos meliores, qui quod erunt homines post resurrectionem, hoc vos incipitis esse ante mortem? Servate gradus vestros: servat enim vobis Deus honores vestros. Comparata est resurrectio mortuorum stellis in coelo constitutis. Stella enim ab stella differt in gloria, ut Apostolus dicit; sic et resurrectio mortuorum (I Cor. XV, 41, 42). Aliter enim ibi lucebit virginitas, aliter ibi lucebit castitas conjugalis, aliter ibi lucebit sancta viduitas. Diverse lucebunt: sed omnes ibi erunt. Splendor dispar, coelum commune.

Chapter III. — 3. Those bound by a vow of continence. But you who have already made a vow, chastise the body more strictly, and do not allow the reins of concupiscence to be slackened even towards those things that are permitted; so that you not only turn aside from unlawful intercourse, but also despise a lawful glance. Remember, whichever sex you are, whether men or women, that you are leading the life of the angels on earth. For the angels do not marry, nor do they take wives. This we shall be, when we have risen again (Matt. 22:30). How much better are you, who are beginning to be before death what men will be after the resurrection? Keep your ranks: for God keeps your honours for you. The resurrection of the dead has been compared to the stars set in heaven. For star differs from star in glory, as the Apostle says; so also is the resurrection of the dead (1 Cor. 15:41–42). For in one way virginity will shine there, in another way conjugal chastity will shine there, in another way holy widowhood will shine there. They will shine differently: but all will be there. Unequal splendour, a common heaven.

CAPUT IV. — 4. Gradus cuique suus servandus. Cogitantes ergo gradus vestros, servantes et professiones vestras, accedite ad carnem Domini, accedite ad sanguinem Domini. Qui se scit aliter esse, non accedat. Compungimini magis sermone meo. Congratulantur enim qui sciunt servare conjugibus, quod a conjugibus exigunt; qui sciunt servare omni modo continentiam, si hanc Deo voverunt: qui vero audiunt me dicentem, Quicumque non servatis castitatem, nolite accedere ad illum panem, contristantur. Et ego nollem hoc dicere: sed quid facio? Timebo hominem, ut taceam veritatem? Ergo si illi servi non timent Dominum, etiam ego non timeam? quasi non sciam dictum esse, Serve nequam et piger, tu dares, et ego exigerem (Matth. XXV, 26, 27). Ecce dedi, Domine Deus meus; ecce in conspectu tuo et Angelorum tuorum et in conspectu ipsius plebis tuae erogavi pecuniam tuam: timeo enim judicium tuum. Ego dedi, tu exige. Etsi non dicam, facturus es. Ergo hoc potius dico: Ego dedi, tu converte, tu parce. Fac pudicos

Chapter IV. — 4. Each must keep his own rank. Considering therefore your ranks, and keeping your professions, approach the flesh of the Lord, approach the blood of the Lord. Whoever knows himself to be otherwise, let him not approach. Be pierced rather by my sermon. For those rejoice who know how to keep for their spouses what they demand from their spouses; who know how to keep continence in every way, if they have vowed it to God: but those who hear me saying, All you who do not keep chastity, do not approach that bread, are saddened. And I would rather not say this: but what am I to do? Shall I fear man, so as to keep silent about the truth? So if those servants do not fear the Lord, am I too not to fear? As if I did not know that it was said, Wicked and slothful servant, you should have given, and I would have exacted it (Matt. 25:26–27). Behold, I have given, O Lord my God; behold, in Thy sight and in that of Thy angels and in the sight of Thy people itself I have paid out Thy money: for I fear Thy judgement. I have given; do Thou exact. Even if I do not say it, it will be done by Thee. So rather I say this: I have given; do Thou convert, do Thou spare. Make chaste

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qui fuerunt impudici, ut simul in tuo conspectu, cum judicium venerit, gaudeamus, et qui erogavit et cui erogatum est. Placet hoc? Placeat. Quicumque impudici estis, corrigite vos, dum vivitis. Ego enim verbum Dei loqui possum, impudicos autem in nequitia perseverantes, de judicio et damnatione Dei liberare non possum.

who were unchaste, so that together in your sight, when the judgement comes, we may rejoice, both he who paid out and he to whom it was paid out. Does this please you? Let it please you. Whoever of you are unchaste, correct yourselves while you live. For I can speak the word of God, but the unchaste who persevere in wickedness I cannot set free from the judgement and condemnation of God.

SERMO CXXXIII. De verbis Evangelii Joannis, ubi Jesus non se ascensurum ad diem festum dixerat, et tamen ascendit, cap. VII, ℣ 2-10.

Sermon 133. On the words of the Gospel of John where Jesus had said that He would not go up to the feast day, and yet went up, chapter 7, verses 2-10.

1. Evangelicae lectionis expositio. Propositum est nobis, in adjutorio Domini, de hoc recentissimo Evangelii capitulo disputare, nec est parva quaestio, ne periclitetur veritas, et falsitas glorietur. Sed neque veritas perire potest, neque falsitas superare. Quid autem quaestionis habeat ista lectio, parumper accipite; et facti intenti per propositam quaestionem, orate ut sufficiamus ad solutionem. Dies festus erat Judaeorum scenopegia: hi dies sunt, quantum videtur, quos hodieque observant, quando casas vocant. Est enim illis ista solemnitas de fabricatione tabernaculorum; quoniam tabernaculum σκηνή dicitur, scenopegia est tabernaculi fabricatio. Hi dies festi apud Judaeos agebantur: et appellabatur unus dies festus, non quia uno die fiebat, sed quia continuata festivitate peragebatur; sicut dies festus Paschae, sicut dies festus azymorum, et tamen, sicut manifestum est, ille festus dies agitur per aliquot dies. Erat ergo in Judaea ista solemnitas; Dominus Jesus in Galilaea erat, ubi et nutritus est, ubi et consanguineos atque cognatos habuit, quos Scriptura fratres appellat. Dixerunt ergo ei, sicut lectum audivimus, fratres ejus: Transi hinc, et vade in Judaeam, ut et discipuli tui videant opera tua quae facis. Nemo enim in occulto quid facit, et quaerit ipse in palam esse. Si haec facis, manifesta te mundo. Deinde subjungit Evangelista: Neque enim fratres ejus credebant in eum. Si ergo non in eum credebant, invidiosa verba subjiciebant. Respondit eis Jesus: Tempus meum nondum advenit; tempus autem vestrum semper est paratum. Non potest mundus odisse vos: me autem odit, quia ego testimonium perhibeo de illo, quia opera ejus mala sunt. Vos ascendite in diem festum hunc. Ego non ascendo ad diem festum istum, quia tempus meum nondum impletum est. Deinde sequitur Evangelista: Haec cum dixisset, ipse mansit in Galilaea. Ut autem ascenderunt fratres ejus, tunc et ipse ascendit ad diem festum, non manifeste, sed quasi occulte. Huc usque extenditur quaestio, caetera aperta sunt.

1. Exposition of the Gospel reading. It is our purpose, with the help of the Lord, to discuss this most recent little chapter of the Gospel, and it is no small question, lest truth be endangered and falsehood boast. But neither can truth perish, nor falsehood prevail. Now what question this reading holds, take in for a little while; and, made attentive by the question set before you, pray that we may be equal to its solution. The feast day of the Jews was the scenopegia: these are, as it seems, the days which they observe even today, when they call [them] huts. For this solemnity is theirs on account of the making of tabernacles; since a tabernacle is called σκηνή, scenopegia is the making of a tabernacle. These feast days were kept among the Jews: and it was called one feast day, not because it was held on one day, but because it was carried through as a continuous festival; just as the feast day of the Passover, just as the feast day of unleavened bread, and yet, as is manifest, that feast day is kept over several days. This solemnity, then, was in Judaea; the Lord Jesus was in Galilee, where He was also brought up, where He also had kinsmen and relatives, whom Scripture calls brothers. So His brothers said to Him, as we have heard read: Pass from here, and go into Judaea, so that Thy disciples too may see the works which Thou doest. For no one does anything in secret and himself seeks to be in the open. If Thou doest these things, show Thyself to the world. Then the Evangelist adds: For not even His brothers believed in Him. If, then, they did not believe in Him, they were putting forward spiteful words. Jesus answered them: My time has not yet come; but your time is always ready. The world cannot hate you: but Me it hates, because I bear witness concerning it, that its works are evil. You go up to this feast day. I am not going up to this feast day, because My time is not yet fulfilled. Then the Evangelist continues: When He had said these things, He Himself remained in Galilee. But when His brothers had gone up, then He too went up to the feast day, not openly, but as it were in secret. Thus far the question extends; the rest is plain.

2. Christum in eo loco non esse mentitum. Quid ergo quaeritur? quid movet? quid in periculo est? Ne Dominus,

2. That Christ did not lie in that passage. What, then, is being asked? What troubles us? What is in danger? Lest the Lord,

Editors' notes and page, col. 737

Footnotes

(*) ‹anchor: not visible› · call in col 737 Hic sermo in manuscriptis nostris nusquam repertus est.

This sermon has been found nowhere in our manuscripts.

(printed under page 375)

(a) ‹anchor: not visible› · call in col 737

Alias, 8 inter editos ex manuscriptis Carthusiae majoris.

Formerly no. 8 among those published from the manuscripts of the Grande Chartreuse.

(printed under page 375)

(b) ‹anchor: not visible› · call in col 737

Recensetur in Possidii Indiculo, cap. 9.

It is listed in Possidius's Indiculus, ch. 9.

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Forte, Fabricant.

Perhaps Fabricant ("they build").

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(d) ‹anchor: Ego non› · call in col 737

In graeco [aliquot editionum] est οὔπω, nondum; et sic in aliquot latinis Bibliis.

In the Greek [of some editions] it is οὔπω, nondum ("not yet"); and so in some Latin Bibles. [The Greek word is faint in the scan; reading as seen.]

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imo ut apertius dicamus, he ipsa Veritas credatur esse mentita. Si enim volumus mentitum putari, mentiendi auctoritatem infirmus accipiet. Audivimus dicere mentitum esse. Qui enim putant esse mentitum, hoc dicunt: Dixit se non ascensurum ad diem festum, et ascendit. Primo ergo, quantum in angusto tempore possumus, videamus utrum mentiatur, qui dicit aliquid et non facit. Verbi enim causa, dixi amico, Cras te videbo: occurrit major necessitas, quae retineret; non ideo falsum dixi. Quando enim promisi, hoc sentiebam quod dicebam. Quando autem aliud majus occurrit, quod impedivit fidem promissionis meae, non mentiri volui, sed promissum implere non potui. Ecce, quantum arbitror, non laboravi, ut persuaderem, sed tantummodo admonui prudentiam vestram, non mentiri eum qui promittit aliquid et non facit, si ut non faciat, aliud occurrerit, quod ejus impediat promissionem, non quod convincat falsitatem.

or rather, to speak more plainly, lest the Truth Himself be believed to have lied. For if we are willing that He be thought to have lied, the weak man will take it as an authority for lying. We have heard it said that He lied. For those who think that He lied say this: He said that He would not go up to the feast day, and He went up. First, then, as far as we can in a short time, let us see whether one who says something and does not do it lies. For example, I said to a friend, "Tomorrow I shall see you": a greater necessity arose which kept me back; I did not on that account say something false. For when I promised, I meant what I was saying. But when something else greater arose which hindered the keeping of my promise, I did not want to lie, but I was not able to fulfil the promise. See, as far as I judge, I have not laboured to persuade, but have only reminded your good sense that one who promises something and does not do it does not lie, if something else has arisen to keep him from doing it, something which hinders his promise, not something which convicts him of falsehood.

3. Mentiri pejus est quam falli. Sed ait qui me audit: Numquid hoc potes de Christo dicere, quia vel non potuit implere quae volebat, vel futura nesciebat? Bene agis, bene suggeris, recte commones: sed, o homo, partire mecum sollicitudinem. Quem non audemus dicere minus valentem, audemus dicere mentientem? Ego quidem, quantum existimo, quantum pro mea infirmitate judicare possum, eligo ut homo in aliquo fallatur, quam ut in aliquo mentiatur. Falli enim pertinet ad infirmitatem, mentiri ad iniquitatem. Odisti, inquit, Domine, omnes qui operantur iniquitatem. Et continuo: Perdes omnes qui loquuntur mendacium (Psal. V, 7). Aut tantumdem valet iniquitas et mendacium; aut plus est Perdes, quam Odisti. Neque enim qui odio habetur, continuo perditione punitur. Verum sit illa quaestio, utrum aliquando mentiri necesse sit: non enim modo discutio: latebrosa est, multos sinus habet; non vacat omnes secare, et ad vivum pervenire. Ergo ejus curatio in tempus aliud differatur; fortassis enim sine sermone nostro divina opitulatione sanabitur. Sed quid distuli, quid volo hodie tractare, intendite et distinguite. An aliquando mentiendum sit, hanc dixi difficilem et latebrosissimam quaestionem, hanc differo. Utrum autem Christus mentitus sit, utrum Veritas aliquid falsum dixerit, hoc hodie suscepimus admoniti ex evangelica lectione.

3. To lie is worse than to be deceived. But someone who hears me says: "Surely you cannot say this of Christ, that either He was not able to fulfil what He wished, or He did not know the future?" You do well, you prompt me well, you rightly remind me: but, O man, share the anxiety with me. Him Whom we do not dare to call less than able, do we dare to call a liar? I for my part, as far as I reckon, as far as I can judge in my weakness, would choose that a man be deceived in some matter rather than that he lie in some matter. For to be deceived belongs to weakness, to lie belongs to wickedness. Thou hatest, it says, O Lord, all who work wickedness. And straight after: Thou wilt destroy all who speak a lie (Ps. 5:7). Either wickedness and lying amount to the same thing, or Thou wilt destroy is more than Thou hatest. For not everyone who is held in hatred is straightway punished with destruction. But let that question stand, whether it is sometimes necessary to lie: for I am not discussing it now: it is full of hiding places, it has many recesses; there is no time to cut them all open and get to the quick. So let its treatment be put off to another time; for perhaps without any sermon of ours it will be healed by divine help. But attend and distinguish what I have put off and what I wish to treat today. Whether one must sometimes lie, this I have called a difficult and most obscure question, this I put off. But whether Christ lied, whether the Truth said anything false, this we have taken up today, prompted by the Gospel reading.

4. Falli et mentiri quomodo differant. Quid autem intersit inter falli et mentiri, breviter dico. Fallitur qui putat verum esse quod dicit, et quia verum putat, ideo dicit. Hoc autem quod dicit qui fallitur, si verum esset, non falleretur: si non solum verum esset, sed etiam verum esse sciret, non mentiretur. Fallitur ergo, quia falsum est, et verum putat; dicit autem nonnisi quia verum putat. Error est in humana infirmitate, sed non est in conscientiae sanitate. Quisquis autem falsum putat esse et pro vero asserit, ipse mentitur. Videte, fratres mei, distinguite nutriti in Ecclesia, eruditi in Scripturis dominicis, non rudes, non rustici, non idiotae. Sunt enim inter vos docti et

4. How being deceived and lying differ. What difference there is between being deceived and lying, I tell you briefly. He is deceived who thinks that what he says is true, and says it because he thinks it true. Now if what the deceived man says were true, he would not be deceived: if it were not only true, but he also knew it to be true, he would not be lying. He is deceived, then, because it is false and he thinks it true; but he says it only because he thinks it true. Error lies in human weakness, but not in the soundness of conscience. But whoever thinks a thing false and asserts it as true, he lies. See, my brothers, distinguish, you who have been nourished in the Church, instructed in the Lord's Scriptures, not untaught, not boorish, not unlearned. For there are among you learned and

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eruditi viri et quibuscumque litteris non mediocriter instructi : et qui illas litteras quae liberales vocantur, non didicistis, plus est quod in sermone Dei nutriti estis. Si laboro in explicando quod sentio, adjuvate me et attentione audiendi et prudentia cogitandi. Nec adjuvabitis, nisi adjuvemini. Unde invicem pro nobis oremus, et commune adjutorium pariter exspectemus. Fallitur, qui cum sit falsum, verum putat esse quod dicit : mentitur autem, qui falsum esse aliquid putat, et pro vero dicit, sive illud verum sit, sive falsum. Intuemini quid addiderim. Sive illud verum sit, sive falsum, tamen qui falsum putat, et verum asserit, mentitur : fallere affectat. Quid enim ei prodest, quia verum est? Interim ipse hoc falsum putat, et dicit tanquam verum sit. Verum est in se illud quod dicit, in se verum est : apud illum falsum est, non hoc habet conscientia ejus quod loquitur; aliud in se cogitat verum esse, aliud foras profert pro veritate. Duplex cor est, non simplex : non quod ibi habet hoc profert. Duplex cor olim reprobatum. Labia dolosa in corde et corde locuti sunt mala (Psal. XI, 3). Sufficeret ut diceret, in corde locuti sunt mala; ubi est lubia dolosa? Quid est dolus? Cum aliud agitur, aliud obtenditur. Labia dolosa non simplex cor; et quia non simplex cor, ideo in corde et corde; ideo bis corde, quia duplex cor.

scholarly men, instructed to no small degree in letters of every kind: and you who have not learned those letters which are called liberal, it counts for more that you have been nourished on the word of God. If I labour in explaining what I think, help me both by attention in listening and by prudence in thinking. Nor will you help unless you are helped. Therefore let us pray for one another, and let us await common help together. He is mistaken who, when a thing is false, thinks that what he says is true: but he lies who thinks something is false, and says it as true, whether it be true or false. Notice what I have added. Whether it be true or false, nevertheless he who thinks it false and asserts it as true lies: he aims to deceive. For what does it profit him that it is true? Meanwhile he himself thinks this false, and says it as though it were true. What he says is true in itself; in itself it is true: with him it is false; his conscience does not hold what he speaks; he thinks one thing within himself to be true, he brings out another thing as the truth. The heart is double, not single: what it holds there, it does not bring out. The double heart was condemned long ago. Deceitful lips in heart and heart have spoken evil things (Ps. 11:3). It would have sufficed for him to say, in heart they have spoken evil things; where then is deceitful lips? What is deceit? When one thing is done, another is put forward as a pretext. Deceitful lips are not a single heart; and because not a single heart, therefore in heart and heart; therefore heart twice, because the heart is double.

5. Nec falli potest Christus, nec mentiri. Dominum ergo Jesum Christum quid existimamus, quia mentitus est? Si minus est falli, quam mentiri; quem dicere non audemus falli, dicere audemus mentiri? Ille vero nec fallitur, nec mentitur : sed omnino, sicnt scriptum est (de illo quippe intelligitur, de illo debet intelligi), Nihil falsum dicitur regi, et nihil falsum exiet de ore ejus. Si regem quemlibet hominem dixit, regem Christum regi homini praeponamus. Si autem, quod verius intelligitur, Christus est de quo dixit (ei quippe falsum nihil dicitur, quia non fallitur; ex ejus ore nihil falsi procedit, quia non mentitur); quaeramus quomodo capitulum evangelicum intelligamus, et non voraginem mendacii quasi coelesti auctoritate construamus. Est autem absurdius quaerere exponere veritatem et locum praeparare mendacio. Quid me doces, rogo te, qui capitulum hoc exponis mihi? quid me vis docere? Noscio utrum audeas dicere, Falsitatem. Nam si ausus fueris hoc dicere, averto aures, et obturo spinis, ut si coarctare tentaveris, etiam punctus abscedam absque exposito Evangelio. Dic mihi quid me velis docere, et solvisti quaestionem. Dic, oro te : ecce adsum; aures patent, cor paratum est, doce. Sed quaero quid? Non eo per multa. Quid docturus es? Quamcumque doctrinam in medio versaturus, quidquid nervorum in disputatione adhibiturus, hoc solum dic, unum de duobus interrogo : Veritatem me docturus es, an falsitatem? Quid putamus eum responsurum, ne abscedat; ne biantem et verba exprimere conantem continuo deseram? quid promissurus est, nisi veritatem? Audio, sto, exspecto, intentissime exspecto. Ecce ille qui promittebat se docturum me veritatem, de Christo insinuat falsitatem. Quomodo

5. Christ can neither be deceived nor lie. What then do we think of the Lord Jesus Christ, that He lied? If it is a lesser thing to be deceived than to lie, do we dare to say that He lies, Whom we do not dare to say is deceived? But He is neither deceived nor does He lie: but entirely, as it is written (for it is understood of Him, it ought to be understood of Him), Nothing false is said to the king, and nothing false shall go out of his mouth. If he called any man whatever a king, let us set Christ the King before a human king. But if, as is more truly understood, it is Christ of Whom he spoke (for nothing false is said to Him, because He is not deceived; from His mouth nothing false proceeds, because He does not lie), let us seek how we are to understand the chapter of the Gospel, and not build an abyss of falsehood as though by heavenly authority. But it is rather absurd to seek to expound the truth and to prepare a place for a lie. What are you teaching me, I ask you, you who are expounding this chapter to me? What do you want to teach me? I do not know whether you dare to say, Falsehood. For if you have dared to say this, I turn away my ears and stop them with thorns, so that if you try to press in upon me, I shall even go away pricked, without the Gospel being expounded. Tell me what you want to teach me, and you have solved the question. Tell me, I beg you: see, I am here; my ears are open, my heart is ready; teach. But I ask, what? I do not go through many things. What are you going to teach? Whatever doctrine you are going to set before us, whatever force you are going to apply in the disputation, say only this; I ask one of two things: Are you going to teach me truth, or falsehood? What do we think he will answer, so that I may not go away; so that I may not at once desert him as he gapes and strives to bring out words? What will he promise, except truth? I listen, I stand, I wait, I wait most intently. Behold, he who promised that he would teach me truth insinuates falsehood about Christ. How

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igitur veritatem docturus, Christum mendacem dicturus? Si Christus mentitur, sperandum est mihi quod tu mihi verum dicturus es?

then, if you are going to teach the truth, are you going to call Christ a liar? If Christ lies, am I to hope that you are going to tell me the truth?

6. Ex ipsa Evangelii veritate Christus a mendacio vindicatus. Vide aliud. Quid dicit? Mentitus est Christus. Ubi, rogo te? Ubi dixit, Non ascendo ad ⟨d⟩iem festum, et ascendit. Ego quidem perscrutari velim istum locum, ne forte non sit Christus mentitus. Imo quia non dubito Christum non esse mentitum, locum istum aut perscrutabor et intelligam, aut non intelligens differam. Christum tamen mentitum esse non dicam. Fac me non intellexisse: discedam nesciens. Melius est enim cum pietate nescire, quam cum insania judicare. Tamen tentamus discutere, ne forte illo adjuvante qui Veritas est, aliquid inveniamus, aliquid et inveniamur, et ipsum aliquid non erit in veritate mendacium. Nam si quaerendo, mendacium invenio; non aliquid, sed nihil invenio. Ergo quaeramus ubi dicis Christum esse mentitum. Quia dixit, inquit, Non ascendo ad diem festum, et ascendit. Unde scis eum dixisse? Quid, si ego dicam, imo non ego, sed aliquis; absit enim ut hoc ego dicam: quid, si dicat alius, Hoc Christus non dixit? unde convincis, unde probaturus es? Codicem aperturus, lectionem inventurus, homini demonstraturus, imo cum magna fiducia pectoris resistenti codicem impacturus: Tene, attende, lege, Evangelium portas. Quid ergo, rogo te, quid conturbas paululum? Noli urgere, dic planius, tranquillius. Ecce Evangelium porto, et quid hinc? Ille: Evangelium loquitur Christum dixisse quod negas. Et ideo credes hoc dixisse Christum, quia loquitur Evangelium? Ideo plane, inquit. Ego multum miror, quomodo dicas mentiri Christum et non mentiri Evangelium. Sed ne forte, cum dico Evangelium, codicem attendas, membranam et atramentum cogitas Evangelium, quid dicat vide graecum nomen: Evangelium est bonus nuntius, vel bona annuntiatio. Nuntius ergo non mentitur, et qui eum misit, mentitur? Iste nuntius, Evangelista scilicet, ut nomen etiam dicamus, iste Joannes qui hoc scripsit, de Christo mentitus est, an verum dixit? Elige quod vis, ego ad utrumque te audire paratus sum. Si mentitus est, non est unde probes Christum illa dixisse. Si verum dixit, de fonte falsitatis veritas non fluit. Quis est fons? Christus: rivulus sit Joannes. Venit ad me rivulus, et dicis mihi, Bibe securus: et cum de ipso fonte me terreas, cum in fonte esse falsitatem dicas, dicis mihi, Bibe securus. Quid bibo? Quid dixit Joannes? Christum esse mentitum? Unde venit Joannes? A Christo. Vera mihi dicturus est qui ab illo venit, cum mentiebatur ille a quo venit? Legi plane in Evangelio, Joannes super pectus Domini discumbebat (Joan. XIII, 23): sed puto quia veritatem bibebat. Quid vidit super pectus Domini discumbens? Quid bibit? quid, nisi quod ructuavit? In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil. Quod factum est, in eo vita

6. Christ vindicated from lying by the very truth of the Gospel. See another thing. What does he say? Christ lied. Where, I ask you? Where He said, I do not go up to the feast day, and He went up. I should indeed like to examine this passage, to see whether perhaps Christ did not lie. Nay rather, because I do not doubt that Christ did not lie, I shall either examine this passage and understand it, or, not understanding it, put it off. Yet I shall not say that Christ lied. Suppose I have not understood: I shall go away not knowing. For it is better to be ignorant with piety than to judge with madness. Yet we try to discuss it, in case perhaps, with the help of Him Who is the Truth, we may find something, and may also be found [to be] something, and that very something will not be a lie in the truth. For if by seeking I find a lie, I find not something but nothing. Let us therefore seek where you say that Christ lied. Because, he says, He said, I do not go up to the feast day, and He went up. How do you know that He said it? What if I were to say, nay, not I, but someone (for far be it that I should say this), what if another were to say, Christ did not say this? How do you refute him, how are you going to prove it? You will open the book, find the reading, show it to the man, nay rather, with great confidence of heart, thrust the book upon him as he resists: Take it, pay attention, read, you are holding the Gospel. What then, I ask you, why do you stir things up a little? Do not press, speak more plainly, more calmly. Look, I am holding the Gospel, and what follows from this? He [says]: The Gospel says that Christ said what you deny. And so you will believe that Christ said this, because the Gospel says it? Just so, he says. I am greatly amazed how you say that Christ lies and the Gospel does not lie. But lest perhaps, when I say Gospel, you look to the book and think parchment and ink are the Gospel, see what the Greek name says: Gospel is good news, or a good announcement. So the messenger does not lie, and He Who sent him lies? This messenger, namely the Evangelist, to say his name as well, this John who wrote this, did he lie about Christ, or did he speak the truth? Choose what you will; I am ready to hear you on either. If he lied, you have no means of proving that Christ said those things. If he spoke the truth, truth does not flow from a fountain of falsehood. Who is the fountain? Christ: let John be the stream. The stream comes to me, and you say to me, Drink without fear: and while you frighten me about the fountain itself, while you say that there is falsehood in the fountain, you say to me, Drink without fear. What am I drinking? What did John say? That Christ lied? Whence did John come? From Christ. Is he who came from Him going to tell me true things, when He from Whom he came was lying? I have read plainly in the Gospel, John was reclining on the Lord's breast (John 13:23): but I think that he was drinking truth. What did he see as he reclined on the Lord's breast? What did he drink? What, except what he belched forth? In the beginning was the Word, and the Word was with God, and God was the Word: this was in the beginning with God. All things were made through Him, and without Him was made nothing. What was made, in Him life

Editors' notes and page, col. 740

Footnotes

(a) ‹anchor: conturbas paululum› · call in col 740

Forte, parvulum.

Perhaps parvulum ("the little one").

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est, et vita erat lux hominum, et lux in tenebris lucet, et tenebrae eam non comprehenderunt : tamen lucet, et si ego forte obscuritatis aliquid habeo, nec comprehendere ad perfectum valeam, illa lucet. Fuit homo missus a Deo, cui nomen erat Joannes : hic venit ut testimonium perhiberet de lumine, ut omnes crederent per ipsum. Non erat ille lumen : quis? Joannes ; quis? Joannes Baptista. De ipso enim dicit Joannes evangelista, Non erat ille lumen : de quo dicit Dominus, Erat lucerna ardens et lucens (Joan. V, 35). Sed lucerna et accendi et exstingui potest. Quid ergo? unde distinguis? De quo loco quaeris? Cui lucerna testimonium perhibebat, erat lumen verum. Ubi addidit Joannes verum, ibi tu quaeris mendacium. Adhuc audi ipsum Joannem evangelistam ructuantem quod biberat : Et vidimus, inquit, gloriam ejus. Quid vidit? quam gloriam vidit? Gloriam tanquam Unigeniti a Patre, plenum gratia et veritate (Id. I, 1-14). Vide igitur, vide ne forte debeamus disputationes infirmas vel temerarias cohibere, et de veritate nihil falsi praesumere, dare Domino quod debetur : fonti gloriam demus, ut securi impleamur. Deus autem verax : omnis autem homo mendax (Rom. III, 4). Quid est hoc? Deus plenus est : omnis homo inanis est : si vult impleri, accedat ad plenum. Accedite ad eum, et illuminamini (Psal. XXXIII, 6). Porro si homo inanis est, quia mendax est, et quaerit impleri, et cum festinatione atque aviditate currit ad fontem, impleri vult, inanis est. Sed tu dicis, Cave fontem, est ibi mendacium. Quid aliud dicis quam, Est ibi venenum?

is, and the life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it: yet it shines, and even if I perhaps have something of obscurity in me, and am not able to comprehend it perfectly, that [light] shines. There was a man sent from God, whose name was John: he came to bear witness concerning the light, that all might believe through him. He was not the light: who? John; which John? John the Baptist. For of him John the evangelist says, He was not the light: of him the Lord says, He was a lamp burning and shining (John 5:35). But a lamp can both be lit and be put out. What then? From what do you distinguish [them]? From what passage do you inquire? He to Whom the lamp bore witness was the true light. Where John added true, there you look for a lie. Hear further the evangelist John himself belching forth what he had drunk: And we saw, he says, His glory. What did he see? What glory did he see? Glory as of the Only-begotten from the Father, full of grace and truth (John 1:1–14). See then, see whether perhaps we ought to restrain feeble or rash disputations, and presume nothing false concerning the truth, to give the Lord what is owed: let us give glory to the fountain, that we may be filled in safety. But God is truthful: but every man is a liar (Rom. 3:4). What is this? God is full: every man is empty: if he wishes to be filled, let him approach the full one. Approach Him, and be enlightened (Ps. 33:6). Further, if man is empty, because he is a liar, and seeks to be filled, and runs to the fountain with haste and eagerness, he wishes to be filled, he is empty. But you say, Beware of the fountain, there is a lie there. What else are you saying than, There is poison there?

7. Solutio quaestionis. Jam, inquit, omnia dixisti, jam me cohibuisti, jam castigasti. Dic mihi quomodo non sit mentitus, qui dixit, Non ascendo, et ascendit? Dicam, si potero : parum tibi non sit, quia etsi non te constitui in veritate, prohibui tamen a temeritate. Dicam tamen, quod et tu jam, si meministi verba quae commendavi, puto quia cognoscis. Ipsa verba solvunt quaestionem. Multis diebus agebatur ille dies festus. Ad istum, utique hodiernum diem, inquit, festum, istum utique hodiernum quando illi sperabant, non ascendit; sed quando ipse disponebat. Denique attende quod sequitur : Haec cum dixisset, ipse mansit in Galilaea. Ergo non ascendit ad istum diem festum. Volebant enim fratres ejus, ut ipse prior iret; ideo illi dixerant, Transi hinc in Judaeam. Non dixerant, Transeamus, quasi comites ejus futuri; aut, Sequere nos in Judaeam, tanquam priores ituri; sed tanquam praemissuri. Hoc ille voluit, ut illi praecederent : hoc vitavit, commendans hominis infirmitatem, occultans divinitatem; hoc vitavit, sicut cum in Aegyptum fugit (Matth. II, 14). Non enim erat impotentiae : sed et hoc veritatis, ut daret exemplum cavendi : ne quisquam servus ejus diceret, Non fugio, quia turpe est; cum forte expediret ut fugeret. Dicturus suis, Cum vos persecuti fuerint in hac civitate, fugite in aliam (Id. X, 23); hoc ipse exemplum praebuit. Nam quando voluit, prehensus est; quando voluit, natus est. Hoc ergo, ne illi

7. The solution of the question. Now, he says, you have said everything, now you have restrained me, now you have rebuked me. Tell me how He did not lie, Who said, I am not going up, and went up? I will tell you, if I can: let it not be a small thing to you that, even if I have not established you in the truth, I have nevertheless held you back from rashness. Yet I will tell you what I think you too already recognize, if you remember the words which I commended to you. The words themselves solve the question. That feast day was being kept over many days. To this, that is, today's, feast day, He says; to this, that is, today's, when they were hoping, He did not go up; but when He Himself was arranging. Then attend to what follows: When He had said these things, He Himself remained in Galilee. Therefore He did not go up to this feast day. For His brothers wanted Him to go first; that is why they had said, Pass from here into Judaea. They had not said, Let us pass over, as men who were going to be His companions; or, Follow us into Judaea, as men who were going to go first; but as men who were going to send Him ahead. This He willed, that they should go before: this He avoided, commending the weakness of man, hiding His divinity; this He avoided, just as when He fled into Egypt (Matt. 2:14). For it was not from want of power: but this too belonged to truth, that He might give an example of taking precautions: lest any servant of His should say, I do not flee, because it is shameful; when perhaps it would be expedient that he flee. Being about to say to His own, When they persecute you in this city, flee into another (Matt. 10:23), He Himself gave this example. For when He willed, He was seized; when He willed, He was born. This therefore, lest they

Editors' notes and page, col. 741

Footnotes

(a) ‹anchor: not visible› · call in col 741

Bened. ferunt hic ad marginem, locus mendosus. M.

The Benedictines carry here in the margin, locus mendosus ("a faulty passage"). M. [Migne's note]

(*) ‹anchor: SERMO CXXXIV› · call in col 742 Emendatus ad tres bn. quatuor cl. ad a. cb. f. fs. g. lr. m. pr. rm. vd.

Corrected against three bn., four cl. [manuscripts], and against a. cb. f. fs. g. lr. m. pr. rm. vd.

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