PL 38 · cols. 1017–1020

Augustine, Sermones 195-209 (Classis II, de Tempore)

Sermons CXCV–CXCVI

SERMO CXCV. In Natali Domini, XII.

Sermon 195. On the Lord's Birthday, 12.

1. Nativitas Christi duplex, utraque inenarrabilis. Filius Dei idemque filius hominis Dominus noster Jesus Christus, sine matre de Patre natus, creavit omnem diem; sine patre de matre natus, consecravit hunc diem; divina nativitate invisibilis, humana visibilis, utraque mirabilis. Proinde quod de illo propheta praedixit, Generationem ejus quis enarrabit (Isai.

1. The nativity of Christ is twofold, each beyond telling. The Son of God, Who is likewise the son of man, our Lord Jesus Christ, born of the Father without a mother, created every day; born of a mother without a father, He consecrated this day; invisible in His divine nativity, visible in His human one, wondrous in both. Accordingly, what the prophet foretold of Him, Who shall declare His generation (Isa.

Editors' notes and page, col. 1017

Footnotes

(*) ‹anchor: SERMO CXCV› · call in col 1017 Correctus est ad tres cb. [?] ad f. c. t. [?] et Am. Er. Par Lov. [reading of the sigla uncertain in the scan]

Corrected against three manuscripts [?] and the Amerbach, Erasmus, Paris and Louvain editions. [sigla partly illegible in the scan]

(printed under page 515)

(a) ‹anchor: SERMO CXCV› · call in col 1017

Alias, de Tempore 12.

Formerly [numbered] De Tempore 12.

(printed under page 515)

(b) ‹anchor: In Natali Domini, XII› · call in col 1017

Sermo iste Lovaniensibus dubius fuit; ac subinde spurius Verino. Vindingo autem germanus videtur; et nostra opinione Augustino, cui manuscripti tribuunt, non est indignus.

This sermon was doubtful to the Louvain editors, and later spurious to Verinus. To Vindingus, however, it seems genuine; and in our opinion it is not unworthy of Augustine, to whom the manuscripts attribute it.

(printed under page 515)

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LIII, 8)? de qua potius dictum sit, judicare difficile est; utrum de illa ubi nunquam non natus coaeternum habet Patrem, an de ista ubi aliquando natus, in qua fieret, jam fecerat matrem: utrum de illa ubi semper natus est, qui semper erat; quis enim enarrabit quomodo natum sit lumen de lumine, et unum lumen utrumque sit? quomodo natus sit Deus de Deo, nec deorum numerus creverit? quomodo velut de re transacta dicatur quod natus est, cum tempus in illa nativitate nec transierit, quo praeterita esset; nec praecesserit, quo futura esset; nec praesens fuerit, quasi adhuc fieret, et perfecta non esset? Hanc ergo generationem quis enarrabit; cum id quod enarrandum est supra tempora maneat, sermo autem enarrantis in tempore transeat? Istam quoque ex virgine generationem quis enarrabit, cujus conceptus in carne non carnaliter factus, cujus ortus ex carne ubertatem nutrienti attulit, integritatem parienti non abstulit? Quamlibet itaque earum, sive utramque generationem ejus quis enarrabit?

53:8)? of which of the two it was rather said is difficult to judge: whether of that one in which, never not born, He has a coeternal Father, or of this one in which, born at a certain time, He had already made the mother in whom He was to be made; whether of that one in which He is always born, Who always was. For who shall declare how light was born from light, and both are one light? How God was born from God, and the number of gods did not increase? How it is said, as of a thing completed, that He was born, when in that nativity no time passed by which it would be past, nor went before by which it would be future, nor was it present, as though it were still being done and were not yet completed? This generation, then, who shall declare, since what is to be declared abides above times, while the speech of the one declaring passes away in time? This generation also from the virgin, who shall declare it, whose conception in the flesh was not brought about carnally, whose birth from the flesh brought fruitfulness to her who nursed Him and did not take away integrity from her who bore Him? Whichever of them, then, or both, His generation who shall declare?

2. Christus virginis filius, virginis sponsus. Hic est Dominus Deus noster, hic est mediator Dei et hominum homo Salvator noster, qui natus de Patre creavit et matrem; creatus de matre glorificavit et Patrem: sine femineo partu unicus Patri, sine virili complexu unicus matri. Hic est speciosus forma prae filiis hominum (Psal. XLIV, 3), sanctae filius Mariae, sanctae sponsus Ecclesiae, quam suae genitrici similem reddidit: nam et nobis eam matrem fecit, et virginem sibi custodit. Ad hanc quippe dicit Apostolus: Aptavi vos uni viro, virginem castam exhibere Christo (II Cor. XI, 2). De qua rursus dicit, matrem nostram non ancillam, sed liberam, cujus multi filii desertae magis quam ejus quae habet virum (Galat. IV, 26 et 27). Est ergo et Ecclesiae, sicut Mariae, perpetua integritas, et incorrupta fecunditas. Quod enim illa meruit in carne, haec servavit in mente: nisi quod illa peperit unum, haec parit multos, in unum congregandos per unum.

2. Christ the son of a virgin, the bridegroom of a virgin. This is the Lord our God, this is the mediator of God and men, the man our Saviour, Who, born of the Father, created even the mother; created of the mother, glorified even the Father: without a woman's childbearing the only one of the Father, without a man's embrace the only one of the mother. This is He Who is beautiful in form beyond the sons of men (Ps. 44:3), son of holy Mary, bridegroom of the holy Church, whom He has rendered like His own mother: for He has both made her a mother for us and keeps her a virgin for Himself. For to her the Apostle says: I have fitted you to one husband, to present a chaste virgin to Christ (2 Cor. 11:2). Of her again he says that our mother is not the bondwoman but the free, many of whose sons are those of the desolate one rather than of her who has a husband (Gal. 4:26–27). The Church, therefore, as Mary, has perpetual integrity and incorrupt fruitfulness. For what the latter merited in the flesh, the former has preserved in the mind: except that the latter bore one, the former bears many, to be gathered into one through One.

3. Cur Christus in carne venit. Hic est ergo dies quo venit in mundum, per quem factus est mundus; quo carne factus est praesens, virtute nunquam absens: quia in hoc mundo erat, et in sua venit. In mundo erat, sed mundum latebat: quia lux lucebat in tenebris, et eam tenebrae non comprehendebant (Joan. I, 10, 11, 5). Venit ergo in carne, carnis vitia mundaturus. Venit in medicinali terra, unde curaret interiores oculos nostros, quos exterior nostra excaecaverat terra: ut eis sanatis, qui fuimus antea tenebrae, lux efficiamur in Domino (Ephes. V, 8); et non jam lux in tenebris luceat praesens absentibus, sed appareat certa cernentibus. Ad hoc processit sponsus de thalamo suo, et exsultavit ut gigas ad currendam viam (Psal. XVIII, 6). Speciosus ut sponsus, fortis ut gigas, amabilis et terribilis, severus et serenus, pulcher bonis, asper malis, manens in sinu Patris, implevit

3. Why Christ came in the flesh. This, then, is the day on which He came into the world, through Whom the world was made; on which He became present in the flesh, He Who in power is never absent: for He was in this world, and He came to His own. He was in the world, but He was hidden from the world: for the light was shining in the darkness, and the darkness did not comprehend it (John 1:10, 11, 5). He came, therefore, in the flesh, to cleanse the vices of the flesh. He came in healing earth, by which to cure our inner eyes, which our outer earth had blinded: so that, these being healed, we who were formerly darkness may be made light in the Lord (Eph. 5:8); and the light may no longer shine in the darkness, present to those who are absent, but may appear certain to those who see. For this the bridegroom came forth from his chamber, and exulted as a giant to run the way (Ps. 18:6). Beautiful as a bridegroom, strong as a giant, lovable and terrible, stern and serene, fair to the good, harsh to the wicked, abiding in the bosom of the Father, He filled

Editors' notes and page, col. 1018

Footnotes

(1) ‹anchor: in medicinali terra› · call in col 1018

Editi, medicina in terram. At optimae notae Floriacensis Ms., in medicinali terra. Cujus etiam codicis ope, interius verba, Speciosus ut sponsus, fortis ut gigas; itemque haec, habitaret in nobis, ut ad Patrem praecedens; quae in excusis deerant, restituimus.

The printed editions: "medicina in terram". But the Fleury manuscript, of the best quality: "in medicinali terra". With the help of the same codex we have also restored, further on, the words "Handsome as a bridegroom, strong as a giant", and likewise these, "he might dwell in us, as going before to the Father", which were missing in the printed texts.

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uterum matris. In quo thalamo, id est, Virginis utero, natura divina sibi copulavit humanam: ubi Verbum caro factum est pro nobis, ut a matre procedens, habitaret in nobis (Joan. I, 14); ut ad Patrem praecedens, ubi habitemus praeparet nobis. Hunc ergo diem laeti solemniter celebremus; et aeternum diem, per eum qui nobis aeternus in tempore natus est, fideliter exoptemus.

the womb of His mother. In this bridal chamber, that is, in the Virgin's womb, the divine nature joined the human to itself: there the Word was made flesh for us, so that, proceeding from His mother, He might dwell among us (John 1:14); so that, going before us to the Father, He might prepare for us where we are to dwell. Let us therefore joyfully and solemnly celebrate this day; and let us faithfully long for the eternal day, through Him Who, being eternal, was born for us in time.

SERMO CXCVI. In Natali Domini, XIII.

Sermon 196. On the Nativity of the Lord, 13.

CAPUT PRIMUM. — 1. Christi nativitates duae sunt. Filius sine initio semper genitus a Patre. Hodiernus dies Natalis Domini nostri Jesu Christi nobis festus illuxit. Natalis dies, quo natus est dies. Et ideo hodie, quia ex hodierno crescit dies. Nativitates Domini nostri Jesu Christi, duae sunt; una divina, altera humana: ambae mirabiles; illa sine femina matre, ista sine viro patre. Quod ait sanctus Isaias propheta, Generationem ejus quis enarrabit (Isai. LIII, 8)? ad ambas generationes referri potest. Quis digne enarret generantem Deum? Quis digne enarret virginis partum? Illud sine die, hoc certo die: utrumque sine humana aestimatione, et cum magna admiratione. Illam primam attendite generationem: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Cujus Verbum! Ipsius Patris. Quod Verbum? Ipse Filius. Nunquam Pater sine Filio. Et tamen qui nunquam sine Filio, genuit Filium. Et genuit, et non coepit. Sine initio generato nullum est initium. Et tamen Filius, et tamen genitus. Dicturus est homo: Quomodo genitus, et non habet initium? Si genitus, habet initium: si non habet initium, quomodo genitus? Quomodo, nescio. Quaeris ab homine quomodo sit genitus Deus? Interrogatione tua laboro; sed Prophetam appello: Generationem ejus quis enarrabit? Veni mecum ad istam generationem humanam, veni mecum ad istam, in qua se ipsum exinanivit formam servi accipiens: si forte vel ipsam capere possimus, si forte vel de ipsa aliquid loqui valeamus. Etenim quis capiat, Qui cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo? Quis hoc capiat? quis hoc digne cogitet? Cujus mens hoc audeat perscrutari? Cujus lingua audeat pronuntiare? Cujus valeat cogitatio capere? Interim hoc omittamus: multum est ad nos. Ut autem non multum esset ad nos, semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus (Philipp. II, 6, 7). Ubi? In virgine Maria. Inde ergo aliquid loquamur, si forte possumus. Angelus nuntiat, virgo audit, credit, et concipit. Fides in mente, Christus in ventre. Virgo concepit, miramini: virgo peperit, plus miramini: post partum, virgo permansit. Generationem ergo istam quis enarrabit?

Chapter I. — 1. The nativities of Christ are two. The Son, without beginning, always begotten of the Father. Today's day, the Nativity of our Lord Jesus Christ, has dawned festive for us. The birthday, on which the day was born. And therefore today, because from today the day grows longer. The nativities of our Lord Jesus Christ are two: one divine, the other human; both wonderful; the former without a woman as mother, the latter without a man as father. What the holy prophet Isaiah says, Who shall declare His generation (Isa. 53:8)? can be referred to both generations. Who can worthily declare God begetting? Who can worthily declare the Virgin's childbearing? The former without a day, the latter on a fixed day: each beyond human reckoning, and with great wonder. Attend to that first generation: In the beginning was the Word, and the Word was with God, and God was the Word (John 1:1). Whose Word? The Father's own. What Word? The Son Himself. Never was the Father without the Son. And yet He Who was never without the Son begot the Son. And He begot, and did not begin. For one begotten without beginning there is no beginning. And yet He is Son, and yet He is begotten. A man is going to say: How is He begotten, and has no beginning? If begotten, He has a beginning; if He has no beginning, how is He begotten? How, I do not know. Do you ask of a man how God is begotten? I am hard pressed by your question; but I appeal to the Prophet: Who shall declare His generation? Come with me to this human generation, come with me to this one, in which He emptied Himself, taking the form of a servant: if perhaps we may grasp even this, if perhaps we may be able to say something even about this. For who can grasp, Who, being in the form of God, thought it not robbery to be equal with God? Who can grasp this? who can worthily think upon this? Whose mind would dare to search this out? Whose tongue would dare to utter it? Whose thought is able to grasp it? Meanwhile let us leave this aside: it is too much for us. But so that it might not be too much for us, He emptied Himself, taking the form of a servant, being made in the likeness of men (Phil. 2:6–7). Where? In the Virgin Mary. From there, then, let us say something, if perhaps we can. The angel announces, the virgin hears, believes, and conceives. Faith in her mind, Christ in her womb. A virgin conceived: marvel; a virgin gave birth: marvel more; after childbirth she remained a virgin. Who then shall declare this generation?

CAPUT II. — 2. Tres vitae, conjugalis, vidualis, et virginalis, Christo attestantur. Dico quod vos delectet,

Chapter II. — 2. Three lives, the married, the widowed, and the virginal, bear witness to Christ. I say what may delight you,

Editors' notes and page, col. 1019

Footnotes

(1) ‹anchor: not visible› · call in col 1019

Editi, generatum Deum. At Regium exemplar, quod unum reperimus hujus sermonis, habet, generantem Deum.

The printed editions: "generatum Deum" [God begotten]. But the Royal copy, the only one of this sermon we have found, has "generantem Deum" [God begetting].

(*) ‹anchor: not visible› · call in col 1019 Nullum hujus sermonis exemplar scriptum invenimus, praeterquam in Regio libro.

We have found no manuscript copy of this sermon except in the Royal book.

(printed under page 516)

(a) ‹anchor: not visible› · call in col 1019

Alias, de Diversis 59.

Formerly [numbered] De Diversis 59.

(printed under page 516)

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charissimi. Tres vitae sunt in Ecclesia membrorum Christi: conjugalis, vidualis, virginalis. Quia ipsae vitae, ipsae pudicitiae futurae erant in sanctis membris Christi; omnes istae vitae tres attestatae sunt Christum. Prima, conjugalis: quando Maria virgo concepit, Elisabeth uxor Zachariae et ipsa conceperat; hujus Judicis praeconem ferebat in utero. Venit ad eam sancta Maria, tanquam ad cognatam suam salutandam. Exsultavit infans in utero Elisabeth. Ille exsultavit, illa prophetavit. Habes attestantem pudicitiam conjugalem. Ubi vidualis? In Anna. Audistis modo cum Evangelium legeretur, quod esset sancta prophetissa vidua octoginta et quatuor annorum, quae septem annis vixerat cum viro suo; frequentans templum Domini, serviens in orationibus nocte et die. Et ipsa vidua agnovit Christum. Vidit parvum, agnovit magnum. Et ipsa attestata est. Habes et in ista vitam vidualem. In Maria, virginalem (Luc. I et II). Eligat sibi quisque de istis tribus quam voluerit. Qui praeter istas esse voluerit, in membris Christi esse non disponit. Non dicant conjugatae: Nos ad Christum non pertinemus. Habuerunt maritos sanctae feminae. Non se extollant virgines. Quanto magnae sunt, humilient se in omnibus (Eccli. III, 20). Omnia exempla salutis proposita sunt ante oculos nostros. Nemo exorbitet. Nemo praeter uxorem: melius sine uxore. Si pudicitiam conjugalem quaeris; habes Susannam: si vidualem; habes Annam: si virginalem; habes Mariam.

dearest [brethren]. There are three lives in the Church among the members of Christ: the married, the widowed, the virginal. Because these lives, these forms of chastity, were to be in the holy members of Christ, all these three lives bore witness to Christ. The first, the married: when the Virgin Mary conceived, Elizabeth the wife of Zechariah had also conceived; she was carrying in her womb the herald of this Judge. Holy Mary came to her, as if to greet her kinswoman. The infant leapt for joy in the womb of Elizabeth. He leapt for joy, she prophesied. You have married chastity bearing witness. Where is the widowed? In Anna. You heard just now, when the Gospel was being read, that she was a holy prophetess, a widow of eighty-four years, who had lived seven years with her husband; frequenting the temple of the Lord, serving in prayers night and day. And this widow too recognized Christ. She saw Him small, she recognized Him great. And she too bore witness. You have in her also the widowed life. In Mary, the virginal (Luke 1 and 2). Let each choose for himself whichever of these three he wishes. Whoever wishes to be outside these does not arrange to be among the members of Christ. Let married women not say: We do not belong to Christ. Holy women had husbands. Let virgins not exalt themselves. The greater they are, the more let them humble themselves in all things (Ecclus. 3:20). All examples of salvation are set before our eyes. Let no one go off the track. Let no one [go] beyond his wife: better without a wife. If you seek married chastity, you have Susanna; if widowed, you have Anna; if virginal, you have Mary.

CAPUT III. — 3. Deus nostri causa infans. Dominus Jesus homo esse voluit propter nos. Non vilescat misericordia: jacet in terra Sapientia. In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. O cibus et panis Angelorum: de te implentur Angeli, de te satiantur, et non fastidiunt; de te vivunt, de te sapiunt, de te beati sunt. Ubi es propter me? In diversorio angusto, in pannis, in praesepio. Propter quem? Qui regit sidera, sugit ubera: implet Angelos, fatur in sinu Patris, tacet in sinu matris. Sed locuturus est competente aetate, impleturus Evangelium nobis. Propter nos passurus, propter nos moriturus, ad exemplum praemii nostri resurrecturus, ante oculos discipulorum in coelum ascensurus, ad judicium de coelo venturus. Ecce qui in praesepi jacebat, diminutus est, sed non perdidit se: accepit quod non erat, sed mansit quod erat. Ecce habemus infantem Christum, crescamus cum illo.

Chapter III. — 3. God an infant for our sake. The Lord Jesus willed to be man for our sake. Let mercy not become cheap: Wisdom lies on the ground. In the beginning was the Word, and the Word was with God, and the Word was God. O food and bread of the Angels: from Thee the Angels are filled, from Thee they are satisfied, and they do not grow weary of it; from Thee they live, from Thee they are wise, from Thee they are blessed. Where art Thou for my sake? In a narrow lodging, in swaddling clothes, in a manger. For whose sake? He Who rules the stars sucks at the breast: He fills the Angels, He speaks in the bosom of the Father, He is silent in the bosom of His mother. But He will speak at a fitting age, He will fulfil the Gospel for us. For our sake He will suffer, for our sake He will die, as an example of our reward He will rise again, before the eyes of His disciples He will ascend into heaven, from heaven He will come to judgement. Behold, He Who lay in the manger was made small, but did not lose Himself: He took up what He was not, but remained what He was. Behold, we have the infant Christ; let us grow with Him.

CAPUT IV. — 4. Calendarum Januariarum solemnitas superstitiosa. Satis haec sint Charitati vestrae. Quia multos hic video propter solemnitatem, oportet ut dicam. Calendae Januariae venturae sunt. Christiani estis omnes; Deo propitio, christiana est civitas.

Chapter IV. — 4. The superstitious festival of the Kalends of January. Let this be enough for your Charity. Because I see many here on account of the festival, it is fitting that I speak. The Kalends of January are coming. You are all Christians; God being favourable, the city is Christian.

Editors' notes and page, col. 1020

Footnotes

(1) ‹anchor: christiana est civitas› · call in col 1020

Regius Ms., Christiani estis; omnis Deo propitio, etc. Ob haec a nonnullis dubitatum, num hic germanus esset Augustini sermo, « Eo quod » inquiunt, « etiam tunc « Manichaeos, Donatistas, aliosve haereticos Hippone exsti- « tisse probabile sit. » Recte id quidem si hic catholica, non, christiana est civitas, diceretur. Sed nihil vetat quominus Manichaei, Donatistae aliive haeretici, qui Christi nomen aut venerantur aut suscipiunt, sub christiano nomine comprehendantur. Imo hoc eos passim Augustinus donat. Quod autem putant, fortasse etiam ibi Paganos egisse, mera est conjectura. Sed ut hoc largiamur, certe pra- (continues)

The Royal manuscript: "Christiani estis; omnis Deo propitio", etc. Because of these words some have doubted whether this was a genuine sermon of Augustine: "because," they say, "it is probable that even then Manichees, Donatists or other heretics existed at Hippo." That would indeed be right if it said here "the city is catholic", not "the city is Christian". But nothing prevents Manichees, Donatists or other heretics, who either venerate or take up the name of Christ, from being included under the Christian name; indeed Augustine grants them this everywhere. As for their supposing that perhaps there were pagans there too, that is mere conjecture. But even granting this, certainly … (continues)

(printed under page 516)