PL 38 · cols. 778–783

Augustine, Sermones 138-145 (Classis I, de Scripturis)

Sermon CXLII

ambulant, et non errant! Si autem non tenent viam, quantumvis bene ambulent, heu quam dolendum est! Melius est enim in via claudicare, quam praeter viam fortiter ambulare. Haec satis sint Charitati vestrae. Conversi ad Dominum, etc.

and do not stray! But if they do not keep to the way, however well they walk, alas, how much it is to be lamented! For it is better to limp on the way than to walk strongly off the way. Let these things suffice for your Charity. Turning to the Lord, etc.

SERMO CXLII. De iisdem verbis Evangelii Joannis, Ego sum via, etc., cap. XIV, ℣. 6.

Sermon 142. On the same words of the Gospel of John, I am the way, etc., chapter 14, verse 6.

CAPUT PRIMUM. — 1. Via tuta Christus. Erigunt nos divinae lectiones, ne desperatione frangamur: et rursus terrent, ne superbia ventilemur. Tenere autem viam mediam, veram, rectam, tanquam inter sinistram desperationis et dexteram praesumptionis, difficillimum esset nobis, nisi Christus diceret, Ego sum, inquit, via, et veritas, et vita. Tanquam diceret, Qua vis ire? Ego sum via. Quo vis ire? Ego sum veritas. Ubi vis permanere? Ego sum vita. Securi ergo ambulemus in via: sed insidias timeamus juxta viam. Inimicus insidiari non audet in via; quia Christus est via: sed juxta viam plane non desinit. Unde et in Psalmo dicitur: Juxta semitas scandala posuerunt mihi (Psal. CXXXIX, 6). Dicit et alia Scriptura: Memento quia in medio laqueorum ingrederis (Eccli. IX, 20). Isti laquei inter quos ingredimur, non sunt in via: sed tamen sunt juxta viam. Quid formidas, quid metuis, si in via ambulas? Tunc time, si deseris viam. Nam ideo etiam permittitur inimicus ponere juxta viam laqueos, ne securitate exsultationis via deseratur, et in insidias incidatur.

Chapter I. — 1. Christ the safe way. The divine readings raise us up, lest we be broken by despair; and again they frighten us, lest we be tossed about by pride. But to keep to the middle way, the true, the straight, as it were between the left hand of despair and the right hand of presumption, would be most difficult for us, were it not that Christ said, I am, He says, the way, and the truth, and the life. As if He were saying, By what way do you wish to go? I am the way. Whither do you wish to go? I am the truth. Where do you wish to remain? I am the life. Let us therefore walk secure on the way, but let us fear ambushes beside the way. The enemy does not dare to lie in wait on the way, because Christ is the way; but beside the way he plainly does not cease. Hence it is also said in the Psalm: Beside the paths they have laid stumbling-blocks for me (Ps. 139:6). Another Scripture also says: Remember that you are walking in the midst of snares (Ecclus. 9:20). These snares among which we walk are not on the way, but yet they are beside the way. What do you dread, what do you fear, if you walk on the way? Fear then, if you forsake the way. For the enemy is permitted to set snares beside the way for this very reason: lest through the security of exultation the way be forsaken and one fall into the ambushes.

CAPUT II. — 2. Via Christus humilis. Fornicari a Domino. Via Christus humilis: Christus veritas et vita, Christus excelsus et Deus. Si ambules in humili, pervenies ad excelsum. Si infirmus humilem non asperneris, in excelso fortissimus permanebis. Quae enim causa humilitatis Christi, nisi infirmitas tua? Valde enim et irremediabiliter te obsidebat infirmitas tua, et haec res fecit ut veniret ad te tantus medicus. Si enim vel sic aegrotares, ut tu posses ire ad medicum, poterat tolerabilis videri ipsa infirmitas. Sed quia tu ire non potuisti ad eum, ille venit ad te. Venit docens humilitatem, qua redeamus: quia superbia nos redire non sinebat ad vitam; et ipsa fecerat nos a vita recedere. Exaltatum enim humanum cor adversus Deum, et negligens in ipsa sanitate praecepta salutaria, decidit anima in infirmitatem: discat audire

Chapter II. — 2. Christ the humble way. Fornicating away from the Lord. The way is Christ humble; the truth and the life is Christ exalted and God. If you walk in the humble One, you will arrive at the exalted One. If in your weakness you do not despise the humble One, in the exalted One you will remain most strong. For what was the cause of Christ's humility, if not your weakness? For your weakness was besieging you greatly and beyond remedy, and this circumstance brought it about that so great a physician came to you. For if you were sick only in such a way that you could go to the physician, the weakness itself could have seemed tolerable. But because you could not go to Him, He came to you. He came teaching humility, by which we might return; because pride did not allow us to return to life, and it was pride itself that had made us withdraw from life. For the human heart having been lifted up against God, and being neglectful of the wholesome precepts while yet in health, the soul fell into weakness: let her learn to hear

Editors' notes and page, col. 778

Footnotes

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In plerisque manuscriptis clausula Sermonis haec est: Conversi ad Dominum, gratias agamus ei qui vivit et regnat in saecula saeculorum.

In most manuscripts the close of the sermon is this: "Turning to the Lord, let us give thanks to him who lives and reigns for ever and ever."

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Colbertinus codex, viam rectam.

The Colbert codex: "the right way."

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Sic editi et manuscripti in classe Sermonum de Verbis Domini. At in classe Homiliarum quinquaginta editi Am. Er. et manuscripti habent hoc modo: Nos redire non sinebat: quia et superbia fecerat recedere exaltatum humanum cor adversus Deum.

So the editions and manuscripts in the class of Sermons on the Words of the Lord. But in the class of the Fifty Homilies the editions of Amerbach and Erasmus and the manuscripts read thus: "It would not let us return: because pride too had made the human heart, lifted up against God, draw away."

(*) ‹anchor: not visible (sermon heading)› · call in col 778 Collatus est ad tres bn. ad quinque cl. ad a. cb. f. fs. g. gr. lr. m. pr. rm. vd. et ad Am. Er. Par. Lov.

Collated against three bn. [manuscripts], against five cl., against a. cb. f. fs. g. gr. lr. m. pr. rm. vd., and against Amerbach, Erasmus, the Paris and Louvain editions.

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Alias, de Verbis Domini 54, et 34 ex Homiliis 50.

Formerly [Sermon] 54 on the Words of the Lord, and no. 34 of the Fifty Homilies.

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Tractatus iste continetur in manuscriptis duplicis generis, eoque factum est ut in antiquioribus excusis bis ederetur: primo quidem brevior inter sermones de Verbis Domini, secundo autem loco prolixior inter Homilias quinquaginta, quantus hic exhibetur.

This treatise is contained in manuscripts of two kinds, and so it came about that in the older printings it was published twice: first in a shorter form among the sermons on the Words of the Lord, and then in a longer form among the Fifty Homilies, at the length given here.

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infirma quem contempsit fortis. Audiat ut surgat, quem sprevit ut caderet. Audiat tandem experimento edocta, quod praecepto noluit obtinere. Docuit enim eam miseria sua, quid mali sit a Domino fornicari. Recedere enim ab illo simplici et singulari bono, in istam multitudinem voluptatum, in amorem saeculi corruptionemque terrenam, fornicari est a Domino. Et quodam modo fornicantem allocutus est, ut rediret: saepissime per Prophetas increpat tanquam fornicariam, non tamen desperatam; quia in manu habet etiam mundationem fornicariae, qui increpat fornicariam.

when weak, Him Whom she despised when strong. Let her hear, that she may rise, Him Whom she scorned, so that she fell. Let her hear at last, taught by experience, what she would not hold to by precept. For her misery has taught her what evil it is to commit fornication away from the Lord. For to depart from that simple and singular good into this multitude of pleasures, into love of the world and earthly corruption, is to commit fornication away from the Lord. And in a certain way He has addressed her while she was committing fornication, that she might return: very often through the Prophets He rebukes her as a fornicatress, yet not as one despaired of; for He Who rebukes the fornicatress has in His hand also the cleansing of the fornicatress.

CAPUT III. — 3. Ovjurgatio peccatoris, ut salubriter confundatur. Non enim sic increpat, ut insultet: sed ad confusionem vult perducere, ut sanet. Exclamavit Scriptura vehementer, nec palpavit adulando, quos voluit reparare sanando. Adulteri, nescitis quia amicus hujus mundi inimicus Deo constituitur (Jacobi IV, 4). Amor mundi adulterat animam, amor fabricatoris mundi castificat animam: sed nisi de corruptione erubuerit, ad amplexus illos castos redire non concupiscit. Confundatur ut redeat, quae se jactabat ne rediret. Superbia ergo impediebat animae reditum. Qui autem increpat, non facit peccatum, sed ostendit peccatum. Quod nolebat anima videre, ponitur ei ante oculos; et quod post dorsum habere cupiebat, ad faciem illi admovetur. Vide te in te. Quid vides stipulam in oculo fratris tui, trabem autem in oculo tuo non vides (Matth. VII, 3)? Revocatur ad se anima, quae ibat a se. Sicut a se ierat, sic a Domino suo ibat. Se enim respexerat, sibique placuerat, sua⟨e⟩que potestatis amatrix facta fuerat. Recessit ab illo, et non remansit in se: et a se repellitur, et a se excluditur, et in exteriora prolabitur. Amat mundum, amat temporalia, amat terrena: quae si se ipsam amaret, neglecto a quo facta est, jam minus esset, jam deficeret amando quod minus est. Minus est enim ipsa quam Deus; et longe minus, tantoque minus, quanto minus est res facta quam factor. Ergo amandus erat Deus; et amandus est Deus ita, ut, si fieri potest, nos ipsos obliviscamur. Quis ergo est iste transitus? Oblita est anima se ipsam, sed amando mundum: obliviscatur se, sed amando artificem

Chapter III. — 3. The rebuke of the sinner, that he may be put to shame to his health. For He does not rebuke so as to insult, but He wishes to bring to shame, so as to heal. Scripture has cried out vehemently, and has not stroked with flattery those whom it wished to restore by healing. Adulterers, do you not know that the friend of this world is made an enemy to God (Jas. 4:4)? Love of the world makes the soul adulterous; love of the Maker of the world makes the soul chaste: but unless she blushes at her corruption, she does not long to return to those chaste embraces. Let her be put to shame that she may return, she who used to boast so as not to return. It was pride, then, that hindered the soul's return. He who rebukes, however, does not commit sin, but shows sin. What the soul did not wish to see is set before her eyes; and what she desired to keep behind her back is brought before her face. See yourself in yourself. Why do you see the straw in your brother's eye, but do not see the beam in your own eye (Matt. 7:3)? The soul is called back to herself, she who was going away from herself. As she had gone away from herself, so she was going away from her Lord. For she had looked to herself, and had been pleasing to herself, and had become a lover of her own power. She departed from Him, and did not remain in herself: and she is driven back from herself, and shut out from herself, and slides away into exterior things. She loves the world, loves temporal things, loves earthly things: whereas if she loved herself, neglecting Him by Whom she was made, she would already be less, she would already be failing by loving what is less. For she herself is less than God; and far less, and as much less as a thing made is less than its maker. Therefore God was to be loved; and God is to be loved in such a way that, if it can be, we forget ourselves. What, then, is this passing over? The soul has forgotten herself, but by loving the world: let her forget herself, but by loving the Craftsman

Editors' notes and page, col. 779

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Am. Er. et manuscripti in classe Sermonum de Verbis Domini, illum quem contempsit incolumis. Pauloque post iidem libri: quod praecepto docta noluit obtinere. Docuit enim eam miseria sua quam fecit negligentem felicitas, heu quid mali sit a Domino fornicari, de se praesumendo; o quam bonum sit adhaerere Domino, semper humile sentiendo. Recedere enim ab illo simplici et singulari bono, in istas multitudinum voluptates, et in amorem saeculi corruptionesque terrenas accedere, hoc est fornicari a Domino. Huic clamatur, Facies fornicariae facta est tibi, et impudorata facta es tota. Videamus nunc objurgationis consilium. Non enim sic increpat, ut insultet: sed ad confusionem vult perducere praesumptionem, ut sanet. Exclamavit Scriptura, etc.

Amerbach, Erasmus and the manuscripts in the class of Sermons on the Words of the Lord: "him whom, when unharmed, it despised." And a little after, the same books: "what, though taught by precept, it would not hold to. For its own misery taught it, the misery its happiness had made careless, alas, what evil it is to go whoring from the Lord by presuming on oneself; O how good it is to cleave to the Lord, ever thinking humbly. For to withdraw from that simple and singular good and to go over to these pleasures of the many, to love of the world and to earthly corruptions, this is to go whoring from the Lord. To her the cry goes up, You have got a harlot's face, and have become wholly shameless. Let us see now the purpose of the rebuke. For he does not rebuke so as to mock; he wants to bring presumption to confusion, so as to heal. Scripture cried out," etc.

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Germanensis et Remigiensis Mss., ad confessionem. Sed minus bene.

The Saint-Germain and Saint-Remi manuscripts: "to confession." But less well.

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In Mss. Homiliarum quinquaginta, et remansit in se. Mox in aliis Mss. Sermonum de Verbis Domini, Ideo et a se pellitur: quo modo etiam apud Am. et Er. ibidem.

In the manuscripts of the Fifty Homilies: "and it remained in itself." Next, in other manuscripts of the Sermons on the Words of the Lord: "Therefore it is also driven from itself"; and so too in Amerbach and Erasmus at the same place.

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Am. Er. et Mss. in classe sermonum de Verbis Domini habent sic: Ergo amandus est Deus pro amore ejus, ita ut, etc., excepto Fossatensi libro, in quo legitur: Ergo amandus est Deus, ita ut si fieri potest, pro amore ejus, etc.

Amerbach, Erasmus and the manuscripts in the class of sermons on the Words of the Lord read thus: "Therefore God is to be loved for love of him, so that," etc.; except the Fossés book, in which one reads: "Therefore God is to be loved so that, if it can be done, for love of him," etc.

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mundi. Pulsa ergo et a se, quodam modo perdidit se, nec facta sua novit videre, justificat iniquitates suas: effertur et superbit in petulantia, in luxuria, in honoribus, in potestatibus, in divitiis, in potentia vanitatis. Arguitur, corripitur, ostenditur sibi, displicet sibi, confitetur foeditatem, desiderat pulchritudinem, et quae ibat effusa, redit confusa.

of the world. Driven out, then, even from herself, she has in a certain manner lost herself, and does not know how to see her own deeds; she justifies her iniquities: she is puffed up and grows proud in wantonness, in luxury, in honours, in powers, in riches, in the might of vanity. She is rebuked, she is corrected, she is shown to herself, she is displeasing to herself, she confesses her foulness, she desires beauty, and she who went out poured forth comes back confounded.

CAPUT IV.—4. Odium peccatoris cum ejus amore. Contra illam videtur orare, an pro illa, qui dicit: Imple facies eorum ignominia? Adversarius apparet, inimicus apparet. Audi quod sequitur, et vide utrum orare possit amicus. Imple, inquit, facies eorum ignominia, et quaerent nomen tuum, Domine (Psal. LXXXII, 17). Oderat eos, quorum facies ignominia impleri cupiebat? Vide quemadmodum amat eos, quos vult quaerere nomen Domini. Amat tantum, an odit tantum? an et odit et amat? Imo et odit et amat. Odit tua, amat te. Quid est, Odit tua, amat te? Odit quod fecisti, amat quod fecit Deus. Quae sunt enim tua nisi peccata? Et quid es tu, nisi quod fecit Deus hominem ad imaginem et similitudinem suam? Negligis quod factus es, diligis quod fecisti. Amas extra te opera tua, negligis in te opus Dei. Merito is, merito laberis, merito et a te ipso pergis: merito audis, Spiritus ambulans, et non revertens (Psal. LXXVII, 39). Audi potius vocantem, et dicentem, Convertimini ad me, et convertar ad vos (Zach. I, 3). Non enim Deus advertitur, et convertitur: manens corripit, incommutabilis corripit. Aversus est, quia tu te avertisti. Tu ab illo fecisti casum, non ipse a te fecit occasum. Ergo audi dicentem tibi, Convertimini ad me, et convertar ad vos. Hoc est enim, Convertor ad vos, quia convertimini ad me. Fugientis dorsa persequitur, faciem redeuntis illuminat. Quo enim fugies a Deo fugiens? Quo fugies fugiens ab illo qui nullo loco continetur, et nusquam absens est? Qui conversum liberat, punit aversum. Habes judicem fugiens, patrem habeto rediens.

Chapter IV.—4. Hatred of the sinner together with love of him. Does he who says, Fill their faces with shame, seem to pray against her, or for her? He appears an adversary, he appears an enemy. Hear what follows, and see whether a friend could pray it. Fill, he says, their faces with shame, and they will seek Thy name, O Lord (Ps. 82:17). Did he hate those whose faces he desired to be filled with shame? See how he loves those whom he wishes to seek the name of the Lord. Does he only love, or only hate? Or does he both hate and love? Indeed he both hates and loves. He hates what is yours, he loves you. What does it mean, He hates what is yours, he loves you? He hates what you have made, he loves what God made. For what things are yours, except sins? And what are you, except what God made, man to His image and likeness? You neglect what you were made, you love what you have made. You love your works outside yourself, you neglect the work of God within you. Deservedly you go, deservedly you slip, deservedly you go away even from yourself: deservedly you hear, A spirit going and not returning (Ps. 77:39). Hear rather Him Who calls and says, Turn to Me, and I will turn to you (Zech. 1:3). For God is not turned towards and turned back: abiding He corrects, unchangeable He corrects. He has turned away, because you have turned yourself away. You made a fall away from Him; He did not make a setting away from you. Therefore hear Him saying to you, Turn to Me, and I will turn to you. For this is, I turn to you, because you turn to Me. He pursues the back of one who flees, He lights up the face of one who returns. For where will you flee, fleeing from God? Where will you flee, fleeing from Him Who is contained in no place and is nowhere absent? He Who sets free the one who has turned back punishes the one who has turned away. Fleeing, you have a judge; returning, have a father.

CAPUT V. — 5. Tumor humilitatis medicamento sanandus. Christus et via et janua. Tumuerat autem superbia, et ipso tumore per angustum redire non poterat. Clamat ille qui factus est via: Intrate per angustam portam (Matth. VII, 13). Conatur ingredi, impedit tumor: et tanto magis perniciose conatur, quanto magis impedit tumor. Tumidum enim vexat angustia; vexatus autem amplius tumebit; amplius tumens quando intrabit? Ergo detumescat. Unde detumescit? Accipiat humilitatis medicamentum: bibat contra tumorem poculum amarum, sed salubre; bibat poculum

Chapter V. — 5. The swelling to be healed by the medicine of humility. Christ both the way and the door. But she had swollen with pride, and by that very swelling she could not return through the narrow [way]. He Who was made the way cries out: Enter through the narrow gate (Matt. 7:13). She tries to go in, the swelling hinders: and she tries the more ruinously, the more the swelling hinders. For narrowness chafes what is swollen; and, chafed, it will swell the more; swelling the more, when will it enter? Let it therefore go down. From what does it go down? Let it take the medicine of humility: let it drink against the swelling a cup bitter but wholesome; let it drink the cup

Editors' notes and page, col. 780

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Sic omnes prope Mss. At editi in classe Homiliarum quinquaginta, sed amando mundum oblita est se. Sed non amando artificem mundi pulsa est et a se. Pulsa ergo, etc. Mss. Sermonum de Verbis Domini, Pulsa est ergo a se, quod amando perdidit se: et quia nec facta sua, etc. Sic fere Am. et Er. ibidem.

So nearly all the manuscripts. But the editions in the class of the Fifty Homilies: "but by loving the world it forgot itself. But by not loving the world's maker it was driven even from itself. Driven therefore," etc. The manuscripts of the Sermons on the Words of the Lord: "It was therefore driven from itself, because by loving it lost itself; and because not even its own works," etc. Amerbach and Erasmus read much the same at that place.

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In Mss. Sermonum de Verbis Domini deest, hominem ad imaginem et similitudinem suam.

In the manuscripts of the Sermons on the Words of the Lord, "man after his own image and likeness" is lacking.

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Mss. Homiliarum quinquaginta, Tumidum enim vexatum amplius tumebit; amplius tumens, etc.

The manuscripts of the Fifty Homilies: "For the swollen thing, when chafed, will swell the more; swelling the more," etc.

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Mss. Sermonum de Verbis Domini, editique Am. et Er. ibid.: Ergo detumescat, si cupit ingredi. Unde autem detumescat?

The manuscripts of the Sermons on the Words of the Lord, and the editions of Amerbach and Erasmus at the same place: "Let it therefore go down, if it wants to enter. But whence is it to go down?"

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Vide Tract. 2 in Evangelium Joan., n. 8.

See Tractate 2 on the Gospel of John, n. 8.

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humilitatis. Quid se arctat? Non sinit moles, non magna, sed tumida. Magnitudo enim soliditatem habet, tumor inflationem. Non sibi magnus tumidus videatur: detumescat, ut magnus sit, ut certus, ut solidus. Non ista desideret, non de ista pompa rerum labentium corruptibiliumque glorietur: audiat eum ipsum qui dixit, Intrate per angustam portam, decentem, Ego sum via. Quasi enim quaereret tumidus, Qua intrabo? Ego sum via, inquit; per me intra: non nisi per me ambulas, ut intres per januam. Nam sicut dixit, Ego sum via; ita etiam, Ego sum janua (Joan. X, 7). Quid quaeris qua redeas, quo redeas, qua intres? Ne alicubi erres, ipse tibi omnia factus est. Breviter ergo dicit: Humilis esto, mitis esto. Audiamus hoc apertissime dicentem, ut videas qua sit via, quae sit via, quo sit via. Quo vis venire? Certe forte avaritia omnia vis possidere. Omnia mihi tradita sunt a Patre meo, inquit (Matth. XI, 27). Fortasse dicturus es: Christo sunt tradita, numquid mihi? Audi Apostolum dicentem: audi, ut dixi jamdudum, ne desperatione frangaris; audi quomodo amatus es non amandus, audi quomodo amatus es turpis, foedus, antequam esset in te quod amari dignum esset. Amatus es prius, ut dignus fieres qui amareris. Etenim Christus, sicut ait Apostolus, pro impiis mortuus est (Rom. V, 6). An forte impius amari merebatur? Quaero quid merebatur impius? Damnari, respondes. Christus tamen pro impiis mortuus est. Ecce quid tibi praestitum est impio, jam pio quid servatur? Quid praestitum est impio? Christus pro impiis mortuus est. Desiderabas autem omnia possidere: noli per avaritiam; per pietatem hoc quaere, per humilitatem hoc quaere. Si enim ita quaesieris, possidebis. Tenebis enim cum per quem facta sunt omnia, et cum ipso omnia possidebis.

of humility. Why does he squeeze himself? His bulk does not allow it, a bulk not great but swollen. For greatness has solidity, swelling has inflation. Let the swollen man not seem great to himself: let his swelling go down, so that he may be great, so that he may be sure, so that he may be solid. Let him not desire these things, let him not glory in this pomp of things that slip away and perish: let him hear Him Himself Who said, Enter by the narrow gate, saying, I am the way. For as if the swollen man were asking, By what way shall I enter? I am the way, He says; enter through Me: only by walking through Me do you enter through the door. For just as He said, I am the way, so also, I am the door (John 10:7). Why do you ask by what way you may return, to where you may return, by what way you may enter? Lest you go astray anywhere, He Himself has become all things for you. Briefly, then, He says: Be humble, be meek. Let us hear Him saying this most openly, that you may see by what way the way goes, what the way is, where the way leads. Where do you wish to come? Surely, perhaps, out of avarice you wish to possess all things. All things have been delivered to Me by My Father, He says (Matt. 11:27). Perhaps you are going to say: They were delivered to Christ, surely not to me? Hear the Apostle saying: hear, as I said a while ago, lest you be broken by despair; hear how you were loved when you were not lovable, hear how you were loved when you were ugly and foul, before there was anything in you worthy to be loved. You were loved first, so that you might become worthy to be loved. For Christ, as the Apostle says, died for the ungodly (Rom. 5:6). Or did the ungodly man perhaps deserve to be loved? I ask, what did the ungodly man deserve? To be condemned, you answer. Yet Christ died for the ungodly. See what was bestowed on you when you were ungodly; now that you are godly, what is kept in store for you? What was bestowed on the ungodly man? Christ died for the ungodly. But you desired to possess all things: do not seek it through avarice; seek this through piety, seek this through humility. For if you seek it thus, you will possess it. For you will hold Him through Whom all things were made, and with Him you will possess all things.

CAPUT VI. — 6. Christus medicus poculum prior aegroto bibit. Non haec nos quasi ratiocinando dicimus. Ipsum audi Apostolum dicentem: Qui Filio proprio non pepercit, sed pro nobis omnibus tradidit illum; quomodo non et cum illo omnia nobis donavit (Id. VIII, 32)? Avare, ecce habes omnia. Omnia quae amas, ut non impediaris a Christo, contemne, et ipsum tene in quo possis omnia possidere. Ipse ergo medicus nihil tali indigens medicamento, tamen ut exhortaretur aegrotum, bibit quod opus ei non erat: tanquam recusantem alloquens, et trepidum erigens bibit prior. Calicem, inquit, quem ego bibiturus sum (Matth. XX, 22): qui in me non habeo quod ab illo calice sanetur, bibiturus sum tamen, ne tu dedigneris bibere, cui opus est ut bibas. Jam videte, fratres, si amplius aegrotare debet genus humanum accepta tanta medicina. Jam humilis Deus et adhuc superbus homo

Chapter VI. — 6. Christ the physician drinks the draught before the sick man. We do not say these things as though by reasoning of our own. Hear the Apostle himself saying: He Who did not spare His own Son, but delivered Him up for us all, how has He not also with Him given us all things (Rom. 8:32)? Avaricious man, see, you have all things. All the things you love, despise them, so that you may not be hindered from Christ, and hold Him in Whom you can possess all things. So the physician Himself, needing no such medicine, nevertheless, to encourage the sick man, drank what He had no need of: as if addressing one who refuses, and raising up one who is fearful, He drank first. The cup, He says, which I am going to drink (Matt. 20:22): I, Who have nothing in Me to be healed by that cup, am nevertheless going to drink it, so that you may not disdain to drink, you who have need to drink. Now see, brothers, whether the human race ought to be sick any longer, having received so great a medicine. Now God is humble, and is man still proud?

Editors' notes and page, col. 781

Footnotes

(1) ‹anchor: not visible› · call in col 781

Mss. Homiliarum quinquaginta, ut intres, parum est: Ego sum via. Intratur per januam: dixit etiam, Ego sum janua. Quid quaeris, etc.

The manuscripts of the Fifty Homilies: "that you may enter, it is too little: I am the way. One enters by a door: he also said, I am the door. What do you seek," etc.

(printed under page 397)

(2) ‹anchor: not visible› · call in col 781

Mss. Sermonum de Verbis Domini, videamus.

The manuscripts of the Sermons on the Words of the Lord: "let us see."

(printed under page 397)

(3) ‹anchor: ut non impediaris› · call in col 781

Hic Germanensis et Remigiensis Mss. carent particula negativa.

Here the Saint-Germain and Saint-Remi manuscripts lack the negative particle.

(printed under page 397)

(a) ‹anchor: omnia possidebis› · call in col 781

Hic sermo desinit in manuscriptis Sermonum de Verbis Domini; nec reliquum habetur nisi in codicibus Homiliarum quinquaginta.

Here the sermon ends in the manuscripts of the Sermons on the Words of the Lord; the rest is found only in the codices of the Fifty Homilies.

(printed under page 397)

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running head: 781 SERMO CXLII.
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Audiat, discat. Omnia mihi, inquit, tradita sunt a Patre meo. Si desideras omnia, mecum habebis: si desideras Patrem, per me habebis, et in me habebis. Nemo cognoscit Patrem, nisi Filius. Noli desperare: veni ad Filium. Audi quod sequitur: Et cui voluerit Filius revelare. Dicebas, Non possum. Per angustum me vocas: non possum intrare per angustum. Venite, inquit, ad me, omnes qui laboratis et onerati estis. Sarcina vobis tumor vester est. Venite ad me, omnes qui laboratis et onerati estis, et ego vos reficiam. Tollite jugum meum super vos, et discite a me.

Let him hear, let him learn. All things, He says, have been delivered to Me by My Father. If you desire all things, you will have them with Me; if you desire the Father, you will have Him through Me, and you will have Him in Me. No one knows the Father except the Son. Do not despair: come to the Son. Hear what follows: And to whom the Son wills to reveal [Him]. You were saying, I cannot. You call me through the narrow [way]: I cannot enter through the narrow [way]. Come, He says, to Me, all you who labour and are burdened. Your swelling is your load. Come to Me, all you who labour and are burdened, and I will refresh you. Take My yoke upon you, and learn from Me.

CAPUT VII.—7. Christus a se vult, non mirabilia facere, sed humiles esse discamus. Clamat magister Angelorum, clamat Verbum Dei, quo rationales omnes mentes sine defectu pascuntur, cibus reficiens et integer permanens, clamat, et dicit, Discite a me. Exaudiat populus dicentem, Discite a me. Respondeat, Quid discimus a te? A magno enim artifice nescio quid audituri sumus, cum dicit, Discite a me. Quis est qui dicit, Ditscite a me? Qui formavit terram, qui divisit mare et aridam, qui creavit volatilia, qui creavit animalia terrena, qui creavit omnia natantia, qui posuit in coelo sidera, qui distinxit diem et noctem, qui firmavit ipsum firmamentum, qui lucem a tenebris separavit, ipse dicit, Discite a me. Numquid forte hoc nobis dicturus est, ut ista cum illo faciamus? Quis hoc potest? Solus Deus facit. Noli, inquit, timere, non te onero. Hoc a me disce, quod propter te factus sum. Discite a me, inquit, non formare creaturam, quae per me facta est. Nec illa quidem dico discatis, quae quibusdam donavi quibus volui, non omnibus, suscitare mortuos, illuminare caecos, aperire aures surdorum: nec ista pro magno velitis discere a me. Gavisi discipuli et exsultantes redierunt, dicentes: Ecce in nomine tuo et daemonia nobis subjecta sunt. Ait illis Dominus: Nolite in hoc gaudere, quia daemonia vobis subjecta sunt; gaudete potius, quia nomina vestra scripta sunt in coelo (Luc. X, 17, 20). Quibus voluit donavit expellere daemonia, donavit quibus voluit mortuos suscitare. Facta sunt haec miracula et ante incarnationem Domini: suscitati sunt mortui, mundati sunt leprosi; legimus haec (IV Reg. IV, V). Et quis fecit tunc, nisi ille qui postea homo Christus post David, sed Deus Christus ante Abraham? Ipse donavit haec omnia, ipse per homines fecit: nec omnibus tamen haec dedit. Numquid quibus non dedit desperare debent, et dicere se ad eum non pertinere, quia haec dona accipere non meruerunt? In corpore membra sunt: aliud potest illud membrum, aliud illud. Compegit corpus Deus, non tribuit auri ut videat, nec oculo ut audiat, nec fronti ut olfaciat, nec manui ut gustet; non dedit haec: sed omnibus membris sanitatem dedit, compagem dedit, unitatem dedit, spiritu omnia pariter vivificavit et univit. Sic ergo non dedit quibusdam mortuos suscitare, aliis non dedit disputare: omnibus tamen quid dedit? Discite a me quoniam mitis sum et humilis corde (Matth. XI, 27-29). Quoniam audivimus dicentem, Mitis sum et humilis

Chapter VII.—7. Christ wills that we learn from Him not to do wonders but to be humble. The Master of the Angels cries out, the Word of God cries out, by Whom all rational minds are fed without failing, a food that refreshes and remains whole; He cries out and says, Learn from Me. Let the people hear Him saying, Learn from Me. Let them answer, What do we learn from Thee? For we are about to hear something or other from a great craftsman, when He says, Learn from Me. Who is it Who says, Learn from Me? He Who formed the earth, Who divided the sea and the dry land, Who created the birds, Who created the land animals, Who created all the swimming things, Who set the stars in the sky, Who distinguished day and night, Who made firm the firmament itself, Who separated light from darkness, He Himself says, Learn from Me. Is He perhaps going to tell us that we should do these things with Him? Who can do this? God alone does it. Do not be afraid, He says, I do not burden you. Learn this from Me, that for your sake I was made [man]. Learn from Me, He says, not to form the creation which was made through Me. Nor indeed do I say that you should learn those things which I have given to some, to whom I willed, not to all: to raise the dead, to give light to the blind, to open the ears of the deaf; nor should you wish to learn these from Me as something great. The disciples returned rejoicing and exulting, saying: Behold, in Thy name even the demons are subject to us. The Lord said to them: Do not rejoice in this, that the demons are subject to you; rejoice rather that your names are written in heaven (Luke 10:17, 20). To whom He willed He gave the power to cast out demons; He gave to whom He willed the power to raise the dead. These miracles were done even before the incarnation of the Lord: the dead were raised, lepers were cleansed; we read these things (2 Kgs. 4-5). And who did them then, if not He Who afterwards [was] Christ the man after David, but Christ the God before Abraham? He Himself gave all these things, He Himself did them through men; yet He did not give these things to all. Ought those to whom He did not give them to despair, and to say that they do not belong to Him, because they did not merit to receive these gifts? In the body there are members: one member can do one thing, another another. God fitted the body together; He did not grant to the ear that it should see, nor to the eye that it should hear, nor to the forehead that it should smell, nor to the hand that it should taste; He did not give these things: but to all the members He gave health, He gave cohesion, He gave unity; by the spirit He gave life to all alike and united them. So then He did not give to some the power to raise the dead, to others He did not give the power to dispute: yet what did He give to all? Learn from Me, for I am meek and humble of heart (Matt. 11:27–29). Since we have heard Him saying, I am meek and humble

Editors' notes and page, col. 782

Footnotes

(1) ‹anchor: Per angustum› · call in col 782

Mss., hoc et proximo loco, per angustam.

The manuscripts, here and at the next place: "per angustam" (feminine: "through the narrow [way]").

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running head: SERMO CXLII. 782
marginal letters: (none)
old-edition numerals: (none)
misprints kept as printed: Ditscite (for Discite), in "Quis est qui dicit, Ditscite a me?"

PL 38:783

corde: fratres mei, tota medicina nostra ista est, Discite a me quoniam mitis sum et humilis corde. Quid prodest, si miracula faciat, et sit superbus, non sit mitis et humilis corde? Nonne in illo numero deputabitur eorum, qui venturi sunt in fine et dicturi, Nonne in nomine tuo prophetavimus, et in nomine tu⟨o⟩ virtutes multas fecimus? Sed quid audient? Non novi vos. Recedite a me, omnes qui operamini iniquitatem (Matth. VII, 22, 23).

of heart: my brothers, this is our whole medicine, Learn from Me, for I am meek and humble of heart. What does it profit if someone works miracles, and is proud, is not meek and humble of heart? Will he not be counted in the number of those who are to come at the end and say, Did we not prophesy in Thy name, and in Thy name do many mighty works? But what will they hear? I do not know you. Depart from Me, all you who work iniquity (Matt. 7:22–23).

CAPUT VIII.—8. Charitas sine inflatione. Quid ergo prodest ut discamus? Quoniam mitis sum, inquit, et humilis corde. Charitatem inserit, et germanissimam charitatem, sine confusione, sine inflatione, sine elatione, sine fallacia: hoc inserit qui dicit, Discite a me quoniam mitis sum et humilis corde. Quando potest habere sincerissimam charitatem superbus et inflatus? Necesse est ut invideat. An forte qui invidet, amat, et nos erramus? Absit ut quisquam sic erret, ut invidum dicat habere charitatem. Ergo quid dicit Apostolus? Charitas non aemulatur. Quare non aemulatur? Non inflatur (I Cor. XIII, 4): causam statim subjecit, unde abstulerit aemulationem charitati. Quia non inflatur, non aemulatur. Primo quidem illud dixit, Charitas non aemulatur: sed quasi tu quaereres, Quare non aemulatur? addidit, Non inflatur. Si ergo ideo aemulatur, quia inflatur; si non inflatur, non aemulatur. Si charitas non inflatur, et ideo non aemulatur; charitatem inserit qui ait, Discite a me quoniam mitis sum et humilis corde.

Chapter VIII.—8. Charity without puffing up. What then does it profit that we learn? For I am meek, He says, and humble of heart. He implants charity, and charity most genuine, without confusion, without puffing up, without exaltation, without deceit: this He implants Who says, Learn from Me, for I am meek and humble of heart. When can someone proud and puffed up have most sincere charity? He must necessarily envy. Or perhaps he who envies loves, and we are mistaken? Far be it that anyone should so err as to say that an envious man has charity. So what does the Apostle say? Charity does not envy. Why does it not envy? It is not puffed up (1 Cor. 13:4): he immediately added the cause by which he removed envy from charity. Because it is not puffed up, it does not envy. First indeed he said, Charity does not envy: but as if you were to ask, Why does it not envy? he added, It is not puffed up. If, then, one envies for this reason, because one is puffed up; if one is not puffed up, one does not envy. If charity is not puffed up, and for that reason does not envy, He implants charity Who says, Learn from Me, for I am meek and humble of heart.

9. Sine charitate non prosunt alia Dei munera. Jam quilibet habeat quod vult, jactet se unde vult. Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum ut aeramentum sonans aut cymbalum tinniens. Quid sublimius munere linguarum diversarum? Aeramentum est, cymbalum tinniens est, si auferas charitatem. Audi alia munera: Si sciam omnia sacramenta. Quid excellentius? quid magnificentius? Audi adhuc aliud: Si habeam omnem prophetiam et omnem fidem, ita ut montes transferam, charitatem autem non habeam, nihil sum. Accessit ad ampliora, fratres. Quid aliud dixit? Si distribuam omnia mea pauperibus. Quid potest fieri perfectius? Quandoquidem diviti propter perfectionem hoc Dominus imperavit, dicens: Si vis esse perfectus, vade, vende omnia quae habes, et da pauperibus. Jam ergo perfectus est, quia vendidit omnia sua, et dedit pauperibus? Non: ideo addidit, Et veni, sequere me. Vende omnia, inquit, da pauperibus, et veni, sequere me. Quare te sequor? Jam venditis omnibus, distributis pauperibus, nonne perfectus sum? Quid opus est ut te sequar? Sequere me, ut discas quoniam mitis sum et humilis corde. Potest enim quisquam vendere omnia sua, et dare pauperibus, nondum mitis, nondum humilis corde? Certe potest. Si enim omnia mea distribuero pauperibus. Et adhuc audi. Nam quidam relictis omnibus quae haberent, jam secuti Dominum, sed nondum ad perfectum secuti (ad perfectum enim sequi, est imitari), non potuerunt ferre tentationem

9. Without charity the other gifts of God do not profit. Now let anyone have what he wishes, let him boast of whatever he wishes. If I speak with the tongues of men and of angels, but have not charity, I have become like sounding brass or a tinkling cymbal. What is more sublime than the gift of diverse tongues? It is brass, it is a tinkling cymbal, if you take away charity. Hear other gifts: If I know all mysteries. What is more excellent? what more magnificent? Hear yet another: If I have all prophecy and all faith, so that I move mountains, but have not charity, I am nothing. He has gone on to greater things, brothers. What else did he say? If I distribute all my goods to the poor. What can be done more perfect? Since indeed the Lord commanded this to the rich man for the sake of perfection, saying: If you wish to be perfect, go, sell all that you have, and give to the poor. Is he then already perfect, because he has sold all his goods and given to the poor? No: for this reason He added, And come, follow Me. Sell all, He says, give to the poor, and come, follow Me. Why do I follow Thee? Now that all things are sold and distributed to the poor, am I not perfect? What need is there that I follow Thee? Follow Me, that you may learn that I am meek and humble of heart. For can anyone sell all his goods and give to the poor, while not yet meek, not yet humble of heart? Certainly he can. For if I distribute all my goods to the poor. And hear further. For certain men, having left all that they had, had already followed the Lord, but had not yet followed to perfection (for to follow to perfection is to imitate), and they could not bear the temptation

Editors' notes and page, col. 783

Footnotes

(1) ‹anchor: Non: ideo addidit› · call in col 783

Sic Mss. Editi vero, Nam ideo addidit.

So the manuscripts. But the editions: "For that is why he added."

(printed under page 398)