PL 38 · cols. 1011–1015

Augustine, Sermones 186-193 (Classis II, de Tempore)

Sermons CXCII–CXCIII

incorrupta virginitate procreatae virgines sanctae, quae terrenas nuptias contemnentes, esse etiam carne virgines elegistis, gaudentes celebrate solemniter hodierno die Virginis partum. Ille quippe est natus ex femina, qui non est a masculo satus in femina. Qui vobis attulit quod amaretis, matri non abstulit quod amatis. Qui sanat in vobis quod traxistis ex Eva, absit ut vitiaret quod dilexistis in Maria.

incorrupt virginity begotten, holy virgins, who, despising earthly marriages, have chosen to be virgins in the flesh as well, rejoicing, celebrate solemnly on this day the Virgin's childbearing. For He was born of a woman Who was not sown in a woman by a male. He Who brought you what you were to love did not take from His mother what you love. He Who heals in you what you drew from Eve, far be it that He should corrupt what you have loved in Mary.

CAPUT III. — 4. Virginitas Mariae imitanda. Illa igitur cujus vestigia sectamini, et ut conciperet, cum viro non mansit; et cum pareret, virgo permansit. Imitamini eam quantum potestis; non fecunditate, quia hoc non potestis, salva virginitate. Sola utrumque potuit, quorum vos unum habere voluistis; quia hoc perditis, si utrumque habere velitis. Sola utrumque potuit, quae omnipotentem peperit, per quem potuit. Solum enim unicum Dei Filium, isto unico modo fieri oportebat filium hominis. Nec tamen ideo non est vobis aliquid Christus, quia unius est virginis fetus. Ipsum quippe vos, quem filium edere non potuistis carne, sponsum invenistis in corde: et talem sponsum, quem et redemptorem sic teneat felicitas vestra, ut peremptorem non timeat virginitas vestra. Qui enim matri virginitatem nec corporali abstulit partu, multo magis in vobis eam spirituali servat amplexu. Nec propterea vos steriles deputetis, quia virgines permanetis. Nam et ipsa pia integritas carnis, ad fecunditatem pertinet mentis. Agite quod ait Apostolus: quoniam non cogitatis ea quae sunt mundi, quomodo placeatis maritis; cogitate quae Dei sunt, quomodo illi in omnibus placeatis (I Cor. VII, 32-34); ut non uterum fetibus, sed animum fecundum possitis habere virtutibus. Postremo omnes alloquor, omnibus dico; universam virginem castam, quam desponsavit Apostolus Christo, ista voce compello. Quod miramini in carne Mariae, agite in penetralibus animae. Qui corde credit ad justitiam, concipit Christum: qui ore confitetur ad salutem (Rom. X, 10), parit Christum. Sic in mentibus vestris et fecunditas exuberet, et virginitas perseveret.

Chapter III. — 4. The virginity of Mary is to be imitated. She, then, whose footsteps you follow, in order to conceive did not lie with a man, and when she gave birth remained a virgin. Imitate her as far as you can; not in fruitfulness, since this you cannot do with virginity kept intact. She alone could do both, of which you have chosen to have one; for you lose this if you wish to have both. She alone could do both, who bore the Almighty, through Whom she could. For it was fitting that the only Son of God alone should become son of man in this unique way. Yet Christ is not on that account nothing to you, because He is the offspring of one virgin. For Him Whom you could not bear as a son in the flesh you have found as a bridegroom in the heart: and such a bridegroom that your happiness may so hold Him as redeemer that your virginity need not fear Him as destroyer. For He Who did not take virginity from His mother even by bodily birth, much more preserves it in you by spiritual embrace. Nor should you therefore reckon yourselves barren because you remain virgins. For that very pious integrity of the flesh pertains to the fruitfulness of the mind. Do what the Apostle says: since you do not think of the things that are of the world, how you may please husbands, think of the things that are God's, how you may please Him in all things (1 Cor. 7:32–34); so that you may have not a womb fruitful with offspring, but a mind fruitful with virtues. Lastly I address all, I speak to all; with this voice I call upon the whole chaste virgin whom the Apostle espoused to Christ. What you marvel at in the flesh of Mary, do in the inmost chambers of the soul. He who believes with the heart unto righteousness conceives Christ; he who confesses with the mouth unto salvation (Rom. 10:10) gives birth to Christ. So in your minds let both fruitfulness abound and virginity persevere.

SERMO CXCII. In Natali Domini, IX.

Sermon 192. On the Nativity of the Lord, 9.

CAPUT PRIMUM. — 1. Incarnatio Filii Dei propter homines, quam admiranda. Hodie Veritas de terra orta est (Psal. LXXXIV, 12), Christus de carne natus est. Gaudete solemniter, et sempiternum diem hodierno quoque admoniti cogitate, aeterna dona spe firmissima concupiscite; filii Dei esse accepta potestate praesumite. Propter vos temporalis effectus est temporum effector, propter vos in carne apparuit

Chapter One. — 1. The incarnation of the Son of God for the sake of men, how wonderful it is. Today Truth has sprung from the earth (Ps. 84:12), Christ has been born of the flesh. Rejoice solemnly, and, admonished by today's [day] as well, think upon the everlasting day; long with most firm hope for eternal gifts; having received the power, presume to be sons of God. For your sake the Maker of times was made temporal, for your sake there appeared in the flesh

Editors' notes and page, col. 1011

Footnotes

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Ita Regius Ms. Alii cum editis, unus.

So the Royal manuscript. Others, with the printed editions, read unus ("one").

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(2) ‹anchor: vestra› · call in col 1011

Aliquot Mss., fidelitas.

Some manuscripts read fidelitas ("faithfulness").

(*) ‹anchor: SERMO CXCII› · call in col 1011 Correctus est ad tres cb. et duos n. ad c. f. gr. r. vd. et Am. Er. Par. Lov.

[The sermon] has been corrected against three [manuscripts] "cb." and two "n.", against "c. f. gr. r. vd." (sigla as printed), and the editions of Amerbach, Erasmus, Paris and Louvain.

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(a) ‹anchor: SERMO CXCII› · call in col 1011

Alias, de Tempore 16.

Formerly [Sermon] 16 de Tempore.

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(b) ‹anchor: In Natali Domini, IX› · call in col 1011

Hunc sermonem dubium habuerunt Lovanienses; ob idque Verlinus facile credidit spurium, alicui tamen ex Augustini discipulis, quod ipsius hic doctrinam deprehenderet, tribuendum putans. At Vindingus crisim illius emendans legitimum affirmavit, nec ulla sane Augustino injuria, cujus nomine praenotatur in manuscriptis.

The Louvain editors held this sermon doubtful; and for that reason Verlinus readily believed it spurious, though he thought it should be assigned to one of Augustine's disciples, since he detected Augustine's own doctrine here. But Vindingus, correcting Verlinus's judgement, declared it genuine, and certainly with no injury to Augustine, under whose name it is headed in the manuscripts.

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mundi Conditor, propter vos creatus est Creator. Quid adhuc mortales mortalibus rebus oblectamini, et fugitivam vitam, si fieri posset, tenere conamini? Spes longe clarior effulsit in terris, ut terrenis vita promitteretur in coelis. Hoc ut crederetur, res incredibilior praerogata est. Deos facturus qui homines erant, homo factus est qui Deus erat: nec amittens quod erat, fieri voluit ipse quod fecerat. Ipse fecit quod esset, quia hominem Deo addidit, non Deum in homine perdidit. Miramur virginis partum, et novum ipsum nascendi modum incredulis persuadere conamur, quod in utero non seminato germen prolis exortum est, et a complexu carnis viscera immunia filium hominis protulerunt, cujus patrem hominem non tulerunt: quod virginitatis integritas et in conceptu clausa, et in partu incorrupta permansit. Mira est ista potentia, sed plus est miranda misericordia, quod ille qui sic nasci potuit, nasci voluit. Erat enim jam unicus Patri, qui unicus natus est matri: et ipse est factus in matre, qui sibi fecerat matrem: sempiternus cum Patre, hodiernus ex matre: post matrem de matre factus, ante omnia de Patre non factus: sine quo Pater nunquam fuit, sine quo mater nunquam fuisset,

the Maker of the world, for your sake the Creator was created. Why do you, mortals, still take delight in mortal things, and strive to hold on, if it were possible, to a fleeting life? A far brighter hope has shone forth on earth, that life in heaven should be promised to earthly beings. That this might be believed, something still more incredible was granted beforehand. Intending to make gods of those who were men, He Who was God was made man: and without losing what He was, He willed Himself to become what He had made. He Himself made what He would be, for He added man to God, He did not lose God in man. We marvel at the virgin's childbearing, and we strive to persuade unbelievers of this new manner of birth, that in an unsown womb the seed of offspring arose, and a womb untouched by carnal embrace brought forth a son of man whose father, a man, it did not bear: in that the integrity of virginity both remained closed in the conception and remained uncorrupted in the birth. Wonderful is this power, but more to be wondered at is the mercy, that He Who could be born thus willed to be born. For He was already the Only One of the Father Who was born the only one of His mother: and He was made in a mother, He Who had made a mother for Himself: everlasting with the Father, of today from His mother: made from His mother after His mother, not made from the Father before all things: without Whom the Father never was, without Whom the mother would never have been,

CAPUT II. — 2. Virginibus, viduis et conjugatis ex Christi nativitate laetitiae causa. Ecclesia, mater est et virgo. Exsultate, virgines Christi, consors vestra est mater Christi. Christum parere non potuistis, sed propter Christum parere poluistis. Qui non ex vobis natus est, vobis natus est. Verumtamen si verbi ejus memineritis, sicut meminisse debetis, estis etiam vos matres ejus, quia voluntatem facitis Patris ejus. Ipse enim dixit: Quicumque facit voluntatem Patris mei ipse mihi frater et soror et mater est (Matth. XII, 50). Exsultate, viduae Christi: qui fecundam fecit virginitatem, illi vovistis continentiae sanctitatem. Exsulta etiam, castitas nuptialis, omnes fideliter viventes cum conjugibus vestris: quod amisistis in corpore, in corde servate. Ubi jam non potest esse a concubitu caro integra, sit in fide virgo conscientia, secundum quam virgo est omnis Ecclesia. In Maria Christum pia virginitas peperit: in Anna Christum viduitas parvum grandaeva cognovit: in Elisabeth Christo conjugalis castitas et anilis fecunditas militavit. Omnes gradus fidelium membrorum capiti contulerunt, quod ipsius gratia conferre potuerunt. Proinde quia veritas et pax et justitia Christus est, hunc fide concipite, operibus edite; ut quod egit uterus Mariae in carne Christi, agat cor vestrum in lege Christi. Quomodo autem non ad partum Virginis pertinetis, quando Christi membra estis? Caput vestrum peperit Maria, vos Ecclesia. Nam ipsa quoque et mater et virgo est:

Chapter II. — 2. For virgins, widows and the married, a cause of joy from the nativity of Christ. The Church is mother and virgin. Rejoice, virgins of Christ: the mother of Christ is your partner. You could not bear Christ, but for Christ's sake you were unwilling to bear. He Who was not born of you was born for you. Yet if you remember His word, as you ought to remember it, you too are His mothers, because you do the will of His Father. For He Himself said: Whoever does the will of My Father, he is My brother and sister and mother (Matt. 12:50). Rejoice, widows of Christ: to Him Who made virginity fruitful you have vowed the holiness of continence. Rejoice also, nuptial chastity, all you who live faithfully with your spouses: what you have lost in the body, keep in the heart. Where the flesh can no longer be untouched by intercourse, let conscience be a virgin in faith, according to which the whole Church is a virgin. In Mary pious virginity gave birth to Christ: in Anna aged widowhood recognized Christ as a little child: in Elizabeth conjugal chastity and the fruitfulness of an old woman served as soldiers for Christ. All the ranks of the faithful members have contributed to the Head what by His grace they were able to contribute. Therefore, since Christ is truth and peace and justice, conceive Him by faith, bring Him forth by works; so that what the womb of Mary did in the flesh of Christ, your heart may do in the law of Christ. And how do you not belong to the Virgin's childbearing, when you are members of Christ? Mary gave birth to your Head, the Church to you. For she too is both mother and virgin:

Editors' notes and page, col. 1012

Footnotes

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Plures manuscripti omittunt verba, non Deum in homine perdidit; et horum loco habent, ut hominibus appareret.

Several manuscripts omit the words non Deum in homine perdidit ("he did not lose God in the man"); and in their place have ut hominibus appareret ("that he might appear to men").

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Lov., sic nasci voluit. Abest, sic, ab Am. Er. et a praecipuis manuscriptis.

Louvain reads sic nasci voluit ("he willed to be born thus"). Sic ("thus") is absent from Amerbach, Erasmus and the chief manuscripts.

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Floriacensis Ms., qui non factus, sed genitus, sibi fecerat matrem.

The Fleury manuscript reads qui non factus, sed genitus, sibi fecerat matrem ("who, not made but begotten, had made himself a mother").

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Sic Am. Er. et Mss. At Lov., quia fecundam fecit virginitatem ille cui vovistis, etc.

So Amerbach, Erasmus and the manuscripts. But Louvain reads quia fecundam fecit virginitatem ille cui vovistis ("because he to whom you vowed made virginity fruitful"), etc.

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Editi, gratiae. Melius Mss., gratia.

The printed editions read gratiae ("of grace"). Better, the manuscripts: gratia ("by grace").

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mater visceribus charitatis, virgo integritate fidei et pietatis. Populos parit, sed unius membra sunt, cujus ipsa est corpus et conjux, etiam in hoc similitudinem gerens illius virginis, quia et in multis mater est unitatis.

a mother in the bowels of charity, a virgin in the integrity of faith and piety. She bears peoples, but they are members of one, Whose body and spouse she herself is, bearing even in this the likeness of that virgin, because she too, in many, is the mother of unity.

CAPUT III. — 3. Veritas de terra, justitia de coelo. Die minimo anni cur natus Christus. Omnes itaque unanimes, castis mentibus et affectibus sanctis, diem Natalis Domini celebremus: quo die, sicut istum sermonem exorsi sumus, Veritas de terra orta est. Jam enim et quod in eodem psalmo sequitur, factum est. Nam ille qui de terra ortus est, hoc est, de carne natus est, quia de coelo venit, et super omnes est (Joan. III, 31); procul dubio cum ascendit ad Patrem, etiam justitia de coelo prospexit. Hanc enim justitiam verbis suis ipse commendat, promittendo Spiritum sanctum: Ipse, inquit, arguet mundum de peccato, et de justitia, et de judicio. De peccato quidem, quia non crediderunt in me: de justitia, quia ad Patrem vado; et jam non videbitis me (Joan. XVI, 8-10). Haec est justitia, quae de coelo prospexit. A summo enim coelo egressio ejus, et occursus ejus usque ad summum coeli. Ne vero quisquam contemneret veritatem, quia de terra orta est, cum sicut sponsus processit de thalamo suo, id est, de utero virginali, ubi Verbum Dei creaturae humanae quodam ineffabili conjugio copulatum est: ne hoc ergo quisquam contemneret, et quamvis mirabiliter natum, et dictis factisque mirabilem, tamen propter similitudinem carnis peccati nihil amplius Christum quam hominem crederet: cum dictum esset, Tanquam sponsus procedens de thalamo suo, exsultavit ut gigas ad currendam viam; continuo subjunctum est, A summo coelo egressio ejus (Psal. XVIII, 6, 7). Quod ergo audis, Veritas de terra orta est, dignatio est, non conditio; misericordia est, non miseria. Veritas ut de terra oriretur, de coelo descendit: sponsus ut de thalamo suo procederet, a summo coelo egressio ejus. Inde est quod hodie natus est, quo die minor dies nullus in terris, a quo tamen incrementa dies sumunt. Qui ergo inclinatus est, et nos erexit, minimum elegit diem, sed unde lux crescit: ipso suo tali adventu, nos etiam tacitus tanquam sonitu magni clamoris exhortans, ut qui pauper propter nos factus est, in illo divites esse discamus; qui propter nos formam servi accepit, in illo libertatem accipiamus; qui propter nos de terra ortus est, in illo coelum possideamus.

Chapter III. — 3. Truth from the earth, justice from heaven. Why Christ was born on the shortest day of the year. Therefore let us all with one mind, with chaste minds and holy affections, celebrate the day of the Lord's Nativity: the day on which, as we began this sermon, Truth has sprung from the earth. For what follows in the same psalm has also come to pass. For He Who sprang from the earth, that is, was born of the flesh, because He came from heaven and is above all (John 3:31); without any doubt, when He ascended to the Father, justice also looked forth from heaven. For He Himself commends this justice in His words, promising the Holy Spirit: He, He says, will convict the world of sin, and of justice, and of judgement. Of sin indeed, because they did not believe in Me; of justice, because I go to the Father, and you will no longer see Me (John 16:8–10). This is the justice which looked forth from heaven. For His going forth is from the highest heaven, and His meeting even to the highest of heaven. But lest anyone should despise the Truth because it sprang from the earth, when as a bridegroom it came forth from its bridal chamber, that is, from the virginal womb, where the Word of God was joined to the human creature in a certain ineffable marriage: lest, then, anyone should despise this, and, though [He was] wondrously born and wonderful in words and deeds, should yet, on account of the likeness of the flesh of sin, believe Christ to be nothing more than a man: when it had been said, As a bridegroom coming forth from his bridal chamber, he exulted as a giant to run the way; it was at once added, His going forth is from the highest heaven (Ps. 18:6–7). What therefore you hear, Truth has sprung from the earth, is condescension, not condition; it is mercy, not misery. Truth, that it might spring from the earth, came down from heaven; the bridegroom, that He might come forth from His bridal chamber, has His going forth from the highest heaven. Hence it is that He was born today, the day than which no day on earth is shorter, yet from which the days take their increase. He therefore Who stooped down and raised us up chose the shortest day, but one from which the light grows: by such a coming of His, though silent, exhorting us as with the sound of a great cry, that in Him Who for our sake became poor we may learn to be rich; that in Him Who for our sake took the form of a servant we may receive freedom; that in Him Who for our sake sprang from the earth we may possess heaven.

SERMO CXCIII. In Natali Domini, X.

Sermon CXCIII. On the Nativity of the Lord, X.

1. Angelorum vocem, per quam Dominus Jesus Christus natus Virginis partu, pastoribus nuntiatus est, cum Evangelium legeretur, audivimus: Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis (Luc. II, 14). Festa vox et gratulatoria, non uni feminae, cujus uterus prolem ediderat; sed generi humano, cui Virgo pepererat Salvatorem. Dignum enim erat,

1. When the Gospel was being read, we heard the voice of the angels by which the Lord Jesus Christ, born by the Virgin's childbearing, was announced to the shepherds: Glory to God in the highest, and on earth peace to men of good will (Luke 2:14). A festive and congratulatory voice, not to one woman, whose womb had brought forth offspring, but to the human race, for which the Virgin had borne the Saviour. For it was right,

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Ita in manuscriptis. At in excusis, integritate fidei. [?]tatus populos parit, sed ejus membra sunt, etc.

So in the manuscripts. But in the printed copies, integritate fidei. … populos parit, sed ejus membra sunt ("by the integrity of faith. … she bears peoples, but they are his members"), etc. [One word, ending "-tatus", is not legible on the scan.]

(*) ‹anchor: SERMO CXCIII› · call in col 1013 Correctus est ad cl. cb. f. r. v. Lov.

[The sermon] has been corrected against "cl. cb. f. r. v." (sigla as printed) and Louvain.

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(a) ‹anchor: SERMO CXCIII› · call in col 1013

Alias, de Diversis 58.

Formerly [Sermon] 58 de Diversis.

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et hoc prorsus decebat, ut ei fetae quae Dominum coeli et terrae procreaverat, et post editum fetum integra manserat, non mulierculae humanis solemnitatibus, sed Angeli divinis laudibus, fetalia celebrarent. Dicamus ergo et nos, et quanta possumus cum exsultatione dicamus, qui non pecorum pastoribus eum natum nuntiamus, sed ejus Natalitia cum ejus ovibus celebramus: dicamus, inquam, et nos fideli corde, devota voce, Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis. Et haec verba divina, has Dei laudes, hoc angelicum gaudium, quanta valemus consideratione perspectum, fide et spe et charitate meditemur. Sicut enim credimus et speramus et desideramus, erimus et nos gloria in excelsis Deo, cum resurgente corpore spirituali rapti fuerimus in nubibus obviam Christo: si modo cum in terra sumus, pacem cum bona voluntate sectemur. In excelsis quippe vita, quia ibi regio vivorum; et ibi dies boni, ubi Dominus idem ipse est, et anni ejus non deficiunt. Quisquis autem vult vitam, et diligit videre dies bonos, cohibeat linguam suam a malo, et labia ejus non loquantur dolum; declinet a malo, et faciat bonum: et ita sit homo bonae voluntatis. Et quaerat pacem, ac sequatur eam (Psal. XXXIII, 13-15): quia in terra pax hominibus bonae voluntatis.

and this was altogether fitting, that for her who had newly given birth, who had brought forth the Lord of heaven and earth and after the offspring was brought forth had remained intact, not little women with human solemnities but Angels with divine praises should celebrate the rites of birth. Let us therefore say it too, and say it with as much exultation as we can, we who do not announce Him born to shepherds of cattle, but celebrate His Nativity with His sheep: let us too say, I say, with faithful heart and devout voice, Glory to God in the highest, and on earth peace to men of good will. And these divine words, these praises of God, this angelic joy, examined with as much consideration as we are able, let us meditate upon in faith and hope and charity. For as we believe and hope and desire, we too shall be glory to God in the highest, when, the body rising again spiritual, we have been caught up in the clouds to meet Christ: provided only that, while we are on earth, we pursue peace with good will. For in the highest is life, since there is the region of the living; and there are the good days, where the Lord is the selfsame, and His years do not fail. But whoever wants life and loves to see good days, let him restrain his tongue from evil, and let his lips not speak deceit; let him turn aside from evil and do good: and so let him be a man of good will. And let him seek peace and pursue it (Ps. 33:13–15): for on earth peace to men of good will.

2. Quod si dicis, o homo, Ecce velle adjacet mihi, perficere autem bonum non invenio; et condelectaris legi Dei secundum interiorem hominem, vides autem aliam legem in membris tuis repugnantem legi mentis tuae, et captivum te ducentem in lege peccati quae est in membris tuis: persiste in bona voluntate, et exclama quod sequitur, Miser ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei, per Jesum Christum Dominum nostrum (Rom. VII, 18-25). Ipse est enim pax in terra hominibus bonae voluntatis, post bellum in quo caro concupiscit adversus spiritum, et spiritus adversus carnem; ut non quae vultis illa faciatis (Galat. V, 17): quoniam ipse est pax nostra, qui fecit utraque unum (Ephes. II, 14). Persistat igitur bona voluntas adversus concupiscentias malas, et persistens imploret auxilium gratiae Dei, per Jesum Christum Dominum nostrum. Repugnatur illi a lege membrorum carnalium, et ecce jam etiam captivatur: imploret auxilium, non fidat viribus suis; et saltem fessa, non dedignetur esse confessa. Aderit enim qui dixit eis quos jam videbat credentes in eum: Si permanseritis in verbo meo, vere discipuli mei eritis; et cognoscetis veritatem, et veritas liberabit vos (Joan. VIII, 31 et 32). Aderit et liberabit veritas de corpore mortis hujus. Ideo quippe Veritas, cujus Natalitia celebramus, de terra orta est (Psal. LXXXIV, 12), ut sit pax in terra hominibus bonae voluntatis. Nam quis idoneus est velle et posse, nisi inspirando adjuv⟨e⟩t ut possimus, qui vocando praestitit ut velimus? Quia ubique misericordia

2. But if you say, O man, Behold, to will is present with me, but to accomplish the good I do not find; and you delight in the law of God according to the inner man, but you see another law in your members fighting against the law of your mind, and leading you captive in the law of sin which is in your members: persist in good will, and cry out what follows, Wretched man that I am, who will free me from the body of this death? The grace of God, through Jesus Christ our Lord (Rom. 7:18–25). For He Himself is the peace on earth to men of good will, after the war in which the flesh lusts against the spirit, and the spirit against the flesh, so that you do not do the things that you will (Gal. 5:17): since He Himself is our peace, Who has made both one (Eph. 2:14). Let good will therefore persist against evil lusts, and, persisting, let it implore the help of the grace of God, through Jesus Christ our Lord. It is fought against by the law of the carnal members, and lo, it is now even taken captive: let it implore help, let it not trust in its own strength; and at least, when wearied, let it not disdain to have confessed. For He will be at hand Who said to those whom He already saw believing in Him: If you abide in My word, you will truly be My disciples; and you will know the truth, and the truth will free you (John 8:31–32). The truth will be at hand and will free from the body of this death. For this is why the Truth, Whose Nativity we celebrate, has sprung from the earth (Ps. 84:12), that there may be peace on earth to men of good will. For who is capable of willing and being able, unless He, by inspiring, helps us to be able, Who by calling has granted that we will? Since everywhere the mercy

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Footnotes

(1) ‹anchor: not visible› · call in col 1014

Sic manuscripti. Editi vero, ut et gignenti, quae Dominum coeli terraeque procreaverat, et post editam sobolem integra manserat: paulloque post, partum celebrarent castissimum. Quo loco manuscripti quidam, festatia; sed plerique et potiores, fetalia celebrarent.

So the manuscripts. But the printed editions read ut et gignenti … ("so that to her too who bore — she who had brought forth the Lord of heaven and earth and after bearing the offspring had remained intact"); and a little after, partum celebrarent castissimum ("they might celebrate a most chaste birth"). In that place certain manuscripts have festatia; but most, and the better ones, fetalia celebrarent ("they might celebrate the birth-feast").

(printed under page 513)

(2) ‹anchor: not visible› · call in col 1014

Ita manuscripti. At Lov., In coelis quippe erimus gloria in excelsis Deo, quia ubi regio vivorum, et ibi dies boni, etc.

So the manuscripts. But Louvain reads In coelis quippe erimus gloria in excelsis Deo … ("For in heaven we shall be glory to God in the highest, since where the region of the living is, there too are good days"), etc.

(printed under page 513)

Page

running head: [SER]MO CXCIII. 1014
marginal letters: (none)
old-edition numerals: (none)

PL 38:1015

ejus praevenit nos, ut vocaremur qui nolebamus, et ut impetremus posse quod volumus. Dicamus ergo ei: Juravi, et statui custodire judicia justitiae tuae. Statui quidem, et quia imperasti, promisi obedientiam: sed quoniam video aliam legem in membris meis repugnantem legi mentis meae, et captivum me ducentem in lege peccati, quae est in membris meis; humiliatus sum usquequaque, Domine, vivifica me secundum verbum tuum. Ecce velle adjacet mihi: ergo voluntaria oris mei approba, Domine (Psal. CXVIII, 106-108); ut fiat pax in terra hom⟨i⟩nibus bonae voluntatis. Dicamus ista, et si qua alia suggerit pietas, sanctis instructa lectionibus: ut nati ex Virgine Domini celebritatem non inaniter frequentemus, inchoati bona voluntate, perficiendi plenissima charitate; quae et diffunditur in cordibus nostris, non per nos ipsos, sed per Spiritum sanctum qui datus est nobis (Rom. V, 5).

of Him goes before us, so that we who were unwilling might be called, and so that we may obtain the power to do what we will. Let us therefore say to Him: I have sworn and determined to keep the judgements of Thy justice. I have determined indeed, and because Thou commanded it, I promised obedience; but since I see another law in my members fighting against the law of my mind, and leading me captive in the law of sin, which is in my members, I am humbled on every side, O Lord; give me life according to Thy word. Behold, to will is present with me: therefore approve, O Lord, the freewill offerings of my mouth (Ps. 118:106–108); so that there may be peace on earth to men of good will. Let us say these things, and whatever else piety suggests, instructed by the holy readings: so that we may not celebrate in vain the festival of the Lord born of the Virgin, begun by good will, to be perfected by the fullest charity; which also is poured out in our hearts, not through ourselves, but through the Holy Spirit Who is given to us (Rom. 5:5).

Editors' notes and page, col. 1015

Footnotes

(1) ‹anchor: praevenit nos› · call in col 1015

Editi, et quia vocando perstitit, et quia ubique misericordia ejus praevenit nos. Emendantur ex manuscriptis.

The printed editions read et quia vocando perstitit, et quia ubique misericordia ejus praevenit nos ("and because by calling he persisted [the verb is blurred on the scan], and because everywhere his mercy has gone before us"). They are corrected from the manuscripts.

(printed under page 514)

(2) ‹anchor: quia imperasti› · call in col 1015

Lov., impetravi. Verius Mss., imperasti.

Louvain reads impetravi ("I have obtained"). More truly the manuscripts: imperasti ("you have commanded").

(printed under page 514)

(3) ‹anchor: plenissima charitate› · call in col 1015

Hic etiam locus manuscriptorum ope resarcitus, sic apud Lov. habebat: in coacta bona voluntate, perficiendo plenissime charitatem.

This passage too has been mended with the help of the manuscripts; in Louvain it read thus: in coacta bona voluntate, perficiendo plenissime charitatem ("in a constrained good will, by perfecting charity most fully").

(printed under page 514)