Migne Reading Room
PL 38 · cols. 1098–1102
Augustine, Sermones 217-233 (Classis II, de Tempore)
Sermons CCXXVI–CCXXVIII
per quam videretur. Quantum potui, dixi. Et quid dixi? Quoniam quis dixi? Homo loqui volui de Deo. Tantus est, talis est, ut nec eum loqui possimus, nec eum tacere debeamus.
through which it might be seen. As much as I could, I have spoken. And what have I spoken? For who has spoken? A man, I wished to speak about God. He is so great, He is of such a kind, that we can neither speak Him, nor ought we to be silent about Him.
CAPUT IV. — 4. Ab ebrietate caveri debet. Ebrietas sancta. Gratias tibi ago, Domine, quia quod dico, vel dicere volui, tu scis: tamen de micis mensae tuae pavi conservos meos; pasce et tu ac nutri interius quos regenerasti. Ecce multitudo ista quid fuit? Tenebrae: nunc autem lux in Domino. Talibus enim Apostolus dicit: Fuistis aliquando tenebrae, nunc autem lux in Domino (Ephes. V, 8). O vos qui baptizati estis, fuistis aliquando tenebrae, nunc autem lux in Domino. Si lux, utique dies: vocavit enim Deus lucem diem (Gen. I, 5). Fuistis tenebrae, fecit vos lucem, fecit vos diem: de vobis cantavimus, Hic est dies quem fecit Dominus, exsultemus et jucundemur in eo (Psal. CXVII, 24). Fugite tenebras. Ebrietas ad tenebras pertinet. Nolite discedere sobrii, et redire ebrii: et post meridiem videbimus vos. Spiritus sanctus habitare coepit, non migret: nolite illum excludere de cordibus vestris. Bonus hospes, inanes invenit, implet vos: esurientes invenit, pascit vos: postremo sitientes invenit, inebriat vos. I⟨p⟩se vos inebriet: Apostolus enim ait, Nolite inebriari vino, in quo est omnis luxuria. Et quasi volens nos docere unde inebriari debeamus: Sed implemini, inquit, Spiritu sancto; cantantes vobismet ipsis, hymnis, et psalmis, et canticis spiritualibus, cantantes in cordibus vestris Domino (Ephes. V, 18, 19). Qui laetatur in Domino, et cantat laudes Domino magna exsultatione, nonne ebrio similis est? Probo istam ebrietatem: Quoniam apud te, Deus, fons vitae est, et torrente voluptatis tuae potabis eos. Unde? Quia apud te, Deus, fons vitae est, et in lumine tuo videbimus lumen (Psal. XXXV, 9, 10). Spiritus Dei et potus et lux est. Si invenires fontem in tenebris, lucernam accenderes, ut pervenires ad eum. Noli accendere lucernam ad lucis fontem: ipse tibi lucet, et ad se te ducet. Cum veneris ad bibere, accede et illuminare. Accedite ad eum, et illuminamini (Psal. XXXIII, 6): nolite recedere, ne contenebremini. Domine Deus, voca, et accedatur ad te: firma, ne recedatur. Fac filios tuos novos, de parvulis senes, sed non de senibus mortuos. In ista enim sapientia senescere licet, mori non licet.
Chapter IV. — 4. One ought to beware of drunkenness. Holy drunkenness. I give thanks to Thee, Lord, that what I say, or wished to say, is known to Thee: yet from the crumbs of Thy table I have fed my fellow servants; feed Thou too, and nourish inwardly, those whom Thou regenerated. Behold, this multitude, what was it? Darkness: but now light in the Lord. For to such the Apostle says: You were once darkness, but now light in the Lord (Eph. 5:8). O you who have been baptized, you were once darkness, but now light in the Lord. If light, then certainly day: for God called the light day (Gen. 1:5). You were darkness, He made you light, He made you day: of you we have sung, This is the day which the Lord has made; let us exult and rejoice in it (Ps. 117:24). Flee the darkness. Drunkenness belongs to the darkness. Do not go away sober and come back drunk: and after midday we shall see you. The Holy Spirit has begun to dwell [in you]; let Him not move away: do not shut Him out of your hearts. A good guest, He found you empty, He fills you; He found you hungry, He feeds you; lastly He found you thirsty, He inebriates you. Let Him inebriate you: for the Apostle says, Do not be drunk with wine, in which is all excess. And as though wishing to teach us with what we ought to be inebriated: But be filled, he says, with the Holy Spirit, singing to yourselves in hymns and psalms and spiritual canticles, singing in your hearts to the Lord (Eph. 5:18–19). He who rejoices in the Lord and sings praises to the Lord with great exultation, is he not like a drunken man? I prove this drunkenness: For with Thee, O God, is the fountain of life, and with the torrent of Thy pleasure Thou will give them drink. Whence? Because with Thee, O God, is the fountain of life, and in Thy light we shall see light (Ps. 35:9–10). The Spirit of God is both drink and light. If you found a fountain in darkness, you would light a lamp to reach it. Do not light a lamp to go to the fountain of light: it shines for you itself, and will lead you to itself. When you come to drink, approach and be enlightened. Approach Him, and be enlightened (Ps. 33:6): do not draw back, lest you be darkened. Lord God, call, and let there be approach to Thee: make firm, lest there be withdrawal. Make Thy sons new, old men out of little ones, but not dead men out of old men. For in this wisdom it is permitted to grow old; it is not permitted to die.
SERMO CCXXVI. In die Paschae, III.
Sermon 226. On the Day of Easter, III.
Ad populum et ad Infantes.
To the people and to the Infants.
Sic audistis praedicari Dominum Christum, quia in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan. I, 1). Ipse est enim Dominus Christus, qui si non se humiliaret, sed semper sic
Thus you have heard the Lord Christ preached, that in the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). For He is the Lord Christ, Who, if He did not humble Himself, but always thus
Editors' notes and page, col. 1098
Footnotes
(1) ‹anchor: not visible› · call in col 1098
Lov., Quoniam qui dixi, homo loqui volui de Deo. M.
The Louvain edition has Quoniam qui dixi, homo loqui volui de Deo ("Since I who spoke, a man, wished to speak of God"). M. [Migne]
(printed under page 555)
(2) ‹anchor: senibus mortuos› · call in col 1098
Lov., de parvulis senes, de non senibus mortuos. Hunc et alios plures locos emendamus ad Ms. Vaticanum.
The Louvain edition has de parvulis senes, de non senibus mortuos ("old men out of little ones, dead men out of those not old"). We correct this and many other places against the Vatican manuscript.
(*) ‹anchor: SERMO CCXXVI› · call in col 1098 * Castigatus est ad cl. d. r. t. vat. v. Lov.
* Corrected against cl. d. r. t. vat. v. [the manuscripts so designated] and the Louvain edition.
(printed under page 555)
(a) ‹anchor: SERMO CCXXVI› · call in col 1098
Alias, de Diversis 82.
Formerly On Various Subjects 82.
(printed under page 555)
Page
- running head: SERMO CCXXVI. 1098 (initial S cut off at the left image edge)
- marginal letters: (none)
- old-edition numerals: (none)
manere voluisset, homo perisset. Agnoscimus Verbum Deum apud Deum, agnoscimus Patri aequalem unigenitum Filium, agnoscimus lumen de lumine, diem ex die. Ipse est dies, qui fecit diem: a die non factus, sed genitus. Si ergo dies de die, non factus, sed genitus est; quis est dies quem fecit Dominus? Quare dies? Quia lux est. Et vocavit Deus lucem diem. Quaeramus quem diem fecit Dominus, ut exsultemus et jucundemur in eo. In prima conditione mundi legitur quia tenebrae erant super abyssum, et Spiritus Dei ferebatur super aquam. Et dixit Deus, Fiat lux; et facta est lux. Et divisit Deus inter lucem et tenebras; et lucem vocavit diem, et tenebras vocavit noctem (Gen. I, 2-5). Ecce dies quem fecit Dominus. Sed numquid ipse est, in quo exsultare et jucundari debemus? Est alius dies quem fecit Dominus, quem magis debemus agnoscere, et in eo jucundari et exsultare. Quoniam dictum est fidelibus in Christum credentibus, Vos estis lux mundi (Matth. V, 14). Si lux, utique dies: quia lucem vocavit diem. Ferebatur ergo etiam hic hesterno die Dei Spiritus super aquam, et tenebrae erant super abyssum, quando ist⟨i⟩ Infantes adhuc sua peccata portabant. Quando ergo illis per Spiritum Dei peccata dimissa sunt, tunc dixit Deus, Fiat lux; et facta est lux. Ecce dies quem fecit Dominus, exsultemus et jucundemur in eo (Psal. CXVII, 24). Alloquamur istum diem apostolicis verbis. O dies quem fecit Dominus, fuistis aliquando tenebrae: nunc autem lux in Domino. Fuistis, inquit, aliquando tenebrae. Fuistis, ⟨a⟩ut non? Recolite facta vestra, si non fuistis. Respicite conscientias vestras, quibus renuntiastis. Quia ergo fuistis aliquando tenebrae, nunc autem lux, non in vobis, sed in Domino; sicut filii lucis ambulate (Ephes. V, 8). Satis sint vobis pauca ista, quoniam et post laboraturi sumus, et de Sacramentis altaris hodie Infantibus disputandum est.
wished to remain, man would have perished. We acknowledge the Word, God with God; we acknowledge the only-begotten Son, equal to the Father; we acknowledge light from light, day from day. He is the day Who made the day: not made by the day, but begotten. If then He is day from day, not made but begotten, which is the day that the Lord has made? Why day? Because it is light. And God called the light day. Let us seek which day the Lord has made, so that we may exult and be glad in it. In the first establishment of the world it is read that darkness was over the abyss, and the Spirit of God was borne over the water. And God said, Let there be light; and light was made. And God divided between the light and the darkness; and He called the light day, and the darkness He called night (Gen. 1:2–5). Behold the day that the Lord has made. But is it this one in which we ought to exult and be glad? There is another day that the Lord has made, which we ought rather to acknowledge, and in it be glad and exult. For it has been said to the faithful who believe in Christ, You are the light of the world (Matt. 5:14). If light, then certainly day: for He called the light day. So here too, yesterday, the Spirit of God was borne over the water, and darkness was over the abyss, when these Infants were still carrying their sins. When, therefore, their sins were forgiven them through the Spirit of God, then God said, Let there be light; and light was made. Behold the day that the Lord has made; let us exult and be glad in it (Ps. 117:24). Let us address this day with the apostolic words. O day that the Lord has made, you were once darkness, but now light in the Lord. You were, he says, once darkness. Were you, or not? Recall your deeds, if you were not. Look back upon your consciences, which you have renounced. Since, therefore, you were once darkness, but now light, not in yourselves but in the Lord, walk as sons of light (Eph. 5:8). Let these few words suffice you, since we shall also be labouring later, and today the Sacraments of the altar must be explained to the Infants.
SERMO CCXXVII. In die Paschae, IV. Ad Infantes, de Sacramentis.
Sermon 227. On Easter Day, 4. To the Infants, on the Sacraments.
Memor sum promissionis meae. Promiseram enim vobis, qui baptizati estis, sermonem quo exponerem mensae Dominicae Sacramentum, quod modo etiam videtis, et cujus nocte praeterita participes facti estis. Debetis scire quid accepistis, quid accepturi estis, quid quotidie accipere debeatis. Panis ille quem videtis in altari, sanctificatus per verbum Dei, corpus est Christi. Calix ille, imo quod habet calix, sanctificatum per verbum Dei, sanguis est Christi. Per ista voluit Dominus Christus commendare corpus et sanguinem suum, quem pro nobis fudit in remissionem peccatorum. Si bene accepistis, vos estis quod accepistis. Apostolus enim dicit: Unus panis, unum corpus,
I am mindful of my promise. For I had promised you who have been baptized a sermon in which I would expound the Sacrament of the Lord's table, which you see even now, and of which you were made partakers last night. You ought to know what you have received, what you are about to receive, what you ought to receive daily. That bread which you see on the altar, sanctified by the word of God, is the body of Christ. That cup, or rather what the cup contains, sanctified by the word of God, is the blood of Christ. Through these the Lord Christ willed to commend His body and His blood, which He shed for us for the remission of sins. If you have received well, you are what you have received. For the Apostle says: One bread, one body,
Editors' notes and page, col. 1099
Footnotes
(1) ‹anchor: vos estis quod accepistis› · call in col 1099
Lov., in remissionem peccatorum, si bene accipitis; omisso, vos estis quod accepistis, quod nos ex manuscriptis restituimus.
The Louvain edition has in remissionem peccatorum, si bene accipitis ("for the remission of sins, if you receive well"), omitting vos estis quod accepistis ("you are what you have received"), which we have restored from the manuscripts.
(*) ‹anchor: SERMO CCXXVII› · call in col 1099 * Emendatus ad d. f. t. v. Lov.
* Corrected against d. f. t. v. [the manuscripts so designated] and the Louvain edition.
(printed under page 556)
(a) ‹anchor: SERMO CCXXVII› · call in col 1099
Alias, de Diversis 83.
Formerly On Various Subjects 83.
(printed under page 556)
Page
- running head: 1099 S. AUGUSTINI EPIS[C...] (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
multi sumus (I Cor. X, 17). Sic exposuit sacramentum mensae Dominicae: Unus panis, unum corpus, multi sumus. Commendatur vobis in isto pane quomodo unitatem amare debeatis. Numquid enim panis ille de uno grano factus est? Nonne multa erant tritici grana? Sed antequam ad panem venirent, separata erant; per aquam conjuncta sunt, et post quamdam contritionem. Nisi enim molatur triticum, et per aquam conspergatur, ad istam formam minime venit, quae panis vocatur. Sic et vos ante jejunii humiliatione et exorcismi sacramento quasi molebamini. Accessit Baptismum et aqua; quasi conspersi estis, ut ad formam panis veniretis. Sed nondum est panis sine igne. Quid ergo significat ignis? Hoc est Chrisma. Oleum etenim ignis nostri, Spiritus sancti est sacramentum. In Actibus Apostolorum advertite, quando legitur. Modo incipit liber ipse legi: hodie coepit liber qui vocatur Actuum Apostolorum. Qui vult proficere, habet unde. Quando convenitis ad ecclesiam, tollite fabulas vanas: intenti estote ad Scripturas. Codices vestri nos sumus. Attendite ergo, et videte, quia venturus est Pentecoste Spiritus sanctus. Et sic veniet: in linguis igneis se ostendit. Inspirat enim charitatem, qua ardeamus in Deum, et contemnamus mundum, et fenum nostrum exuratur, et cor quasi aurum purgetur. Accedit ergo Spiritus sanctus, post aquam ignis: et efficimini panis, quod est corpus Christi. Et ideo unitas quodam modo significatur. Tenetis sacramenta ordine suo. Primo post orationem, admonemini sursum habere cor. Hoc decet membra Christi. Si enim membra Christi facti estis, caput vestrum ubi est? Membra habent caput. Si caput non praecessisset, membra non sequerentur. Quo ivit caput vestrum? Quid reddidistis in Symbolo? Tertia die resurrexit a mortuis, ascendit in coelum, sedet ad dexteram Patris. Ergo in coelo est caput nostrum. Ideo cum dicitur, Sursum cor; respondetis, Habemus ad Dominum. Et ne hoc ipsum quod cor habetis sursum ad Dominum, tribuatis viribus vestris, meritis vestris, laboribus vestris, quia Dei donum est sursum habere cor; ideo sequitur episcopus, vel presbyter qui offert, et dicit, cum responderit populus, Habemus ad Dominum sursum cor: Gratias agamus Domino Deo nostro, quia sursum cor habemus. Gratias agamus, quia nisi donaret, in terra cor haberemus. Et vos attestamini, Dignum et justum est dicentes, ut ei gratias agamus qui nos fecit sursum
we are many (1 Cor. 10:17). Thus he expounded the sacrament of the Lord's table: One bread, one body, we are many. In this bread it is commended to you how you ought to love unity. For was that bread made from one grain? Were there not many grains of wheat? But before they came to the bread, they were separate; they were joined through water, and after a certain grinding. For unless wheat is ground and sprinkled with water, it by no means comes to this form which is called bread. So you too were, as it were, being ground beforehand by the humiliation of fasting and by the sacrament of exorcism. Baptism and water came; you were, as it were, sprinkled, so that you might come to the form of bread. But it is not yet bread without fire. What then does the fire signify? It is the chrism. For the oil of our fire is the sacrament of the Holy Spirit. Take note of it in the Acts of the Apostles when it is read. Just now the book itself begins to be read: today began the book which is called [that] of the Acts of the Apostles. Whoever wishes to make progress has the means. When you come together to church, put away idle tales: be intent on the Scriptures. We are your books. Attend therefore, and see that the Holy Spirit is to come at Pentecost. And thus He will come: He showed Himself in tongues of fire. For He breathes charity into us, by which we may burn towards God and despise the world, and our hay may be burnt up, and the heart be purified like gold. So the Holy Spirit comes, fire after water: and you are made bread, which is the body of Christ. And therefore unity is in a certain way signified. You have the sacraments in their order. First, after the prayer, you are admonished to have the heart on high. This befits the members of Christ. For if you have been made members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where has your head gone? What did you recite back in the Creed? On the third day He rose again from the dead, He ascended into heaven, He sits at the right hand of the Father. Therefore our head is in heaven. That is why, when it is said, The heart on high, you answer, We have [it] to the Lord. And lest you should attribute this very thing, that you have the heart on high to the Lord, to your own strength, your own merits, your own labours, since it is the gift of God to have the heart on high, therefore the bishop, or the presbyter who offers, follows on and says, when the people have answered, We have the heart on high to the Lord: Let us give thanks to the Lord our God, because we have the heart on high. Let us give thanks, because unless He gave it, we would have the heart on earth. And you bear witness, saying, It is worthy and just, that we should give thanks to Him Who made us have on high
Editors' notes and page, col. 1100
Footnotes
(1) ‹anchor: not visible› · call in col 1100
Lov., ante jejunii humiliationem exorcismi sacramento, quasi molebamini. Floriacensis vetus codex, ante jejuniis, humiliatione, exorcismis quasi molebamini. Aliorum quorumdam Mss. est lectio quam elegimus. Confer infra fragmentum sermonis 229, et librum de Fide et Operibus, cap. 6.
The Louvain edition has ante jejunii humiliationem exorcismi sacramento, quasi molebamini ("before the humbling of the fast, by the sacrament of exorcism, you were, as it were, ground"). The old Fleury codex has ante jejuniis, humiliatione, exorcismis quasi molebamini ("before, by fasts, humbling, exorcisms, you were, as it were, ground"). The reading we have chosen is that of certain other manuscripts. Compare the fragment of Sermon 229 below, and the book On Faith and Works, ch. 6.
(printed under page 556)
(2) ‹anchor: not visible› · call in col 1100
Floriacensis Ms. loco, nostri, habet, nutritus, seu nutrit. — Morel, Elem. Critic. pagg. 214, 215, censet melius legendum, nutritius. M.
In place of nostri ("our"), the Fleury manuscript has nutritus or nutrit. — Morel, Elements of Criticism, pp. 214–215, judges that nutritius ("nourishing") is the better reading. M. [Migne]
(printed under page 556)
(3) ‹anchor: quodam modo› · call in col 1100
Omnes manuscripti, quomodo.
All the manuscripts have quomodo ("how").
(printed under page 556)
(4) ‹anchor: responderit populus› · call in col 1100
Floriacensis Ms. non habet, qui offert et dicit cum responderit populus. Sed horum loco in interlineari spatio a secunda manu additum est, postquam responsum est.
The Fleury manuscript lacks qui offert et dicit cum responderit populus ("who offers, and says, when the people has answered"). But in their place, between the lines, a second hand has added postquam responsum est ("after the answer has been given").
(printed under page 556)
(5) ‹anchor: sursum cor habemus› · call in col 1100
Hic et infra, verba quaedam in editis omissa restituuntur ex manuscriptis.
Here and below, some words omitted in the printed editions are restored from the manuscripts.
(printed under page 556)
(a) ‹anchor: not visible› · call in col 1100
Vide serm. 315, n. 1.
See Sermon 315, no. 1.
(printed under page 556)
Page
- running head: [cut off at left edge]UGUSTINI EPISCOPI 1100 (presumably S. AUGUSTINI EPISCOPI; only the right-hand part is visible)
- marginal letters: (none)
- old-edition numerals: (none)
ad nostrum caput habere cor. Deinde post sanctificationem sacrificii Dei, quia nos ipsos voluit esse sacrificium suum, quod demonstratum est, ubi impositum est primum illud, sacrificium Dei et nos, id est signum rei quod sumus: ecce ubi est peracta sanctificatio dicimus orationem Dominicam, quam accepistis et reddidistis. Post ipsam dicitur, Pax vobiscum: et osculantur se Christiani in osculo sancto. Pacis signum est: sicut ostendunt labia, fiat in conscientia. Id est, quomodo labia tua ad labia fratris tui accedunt, sic cor tuum a corde ejus non recedat. Magna ergo sacramenta, et valde magna. Vultis nosse quomodo commendentur? Ait Apostolus: Qui manducat corpus Christi, aut bibit calicem Domini indigne, reus erit corporis et sanguinis Domini (I Cor. XI, 27). Quid est indigne accipere? Irridenter accipere, contemptibiliter accipere. Non tibi videatur vile, quia vides. Quod vides, transit: sed quod significatur invisibile, non transit; sed permanet. Ecce accipitur, comeditur, consumitur: numquid corpus Christi consumitur? numquid Ecclesia Christi consumitur? numquid membra Christi consumuntur? Absit! ⟨H⟩ic mundantur: ibi coronantur. Manebit ergo quod significatur aeternaliter, quanquam transire videatur. Sic ergo accipite, ut vos cogitetis, ut unitatem in corde habeatis, sursum cor semper figatis. Spes vestra non sit in terra, sed in coelo: fides vestra firma sit in Deum, acceptabilis sit Deo. Quia quod modo hic non videtis, et creditis; visuri estis illic, ubi sine fine gaudebitis.
towards our Head the heart. Then, after the sanctification of the sacrifice of God, since He willed that we ourselves should be His sacrifice, which was shown where that first was placed, the sacrifice of God and we, that is, the sign of the thing which we are: behold, where the sanctification has been completed, we say the Lord's Prayer, which you have received and given back. After it is said, Peace be with you: and Christians kiss one another with a holy kiss. It is a sign of peace: as the lips show, let it come about in the conscience. That is, as your lips approach the lips of your brother, so let your heart not withdraw from his heart. Great, then, are the sacraments, and very great. Do you wish to know how they are commended? The Apostle says: Whoever eats the body of Christ, or drinks the cup of the Lord unworthily, will be guilty of the body and blood of the Lord (1 Cor. 11:27). What is it to receive unworthily? To receive mockingly, to receive contemptuously. Let it not seem cheap to you because you see it. What you see passes away: but what is signified, being invisible, does not pass away, but remains. Behold, it is received, it is eaten, it is consumed: is the body of Christ consumed? is the Church of Christ consumed? are the members of Christ consumed? Far from it! Here they are cleansed: there they are crowned. What is signified, therefore, will remain eternally, although it seems to pass away. Receive, then, in such a way that you think of yourselves, that you have unity in your heart, that you always fix your heart above. Let your hope not be on earth, but in heaven: let your faith be firm in God, acceptable to God. For what you do not now see here, and yet believe, you are going to see there, where you will rejoice without end.
SERMO CCXXVIII. In die Paschae, V. Ad populum et ad Infantes.
Sermon 228. On the day of Easter, 5. To the people and to the Infants.
1. Dies Sacramentis Infantium deputati. Infantibus exempla probitatis praebeant alii fideles. Post laborem noctis praeteritae, quoniam etsi spiritus promptus est, caro tamen infirma, diu vos tenere sermo⟨n⟩e non debeo, et tamen sermonem vobis debeo. Dies istos, quibus post passionem Domini nostri Deo cantamus Alleluia, festos habemus in laetitia usque ad ⟨P⟩entecosten, quando missus est de coelo promissus Spiritus s⟨a⟩nctus. Ex his diebus, septem vel octo qui ⟨n⟩unc aguntur, Sacramentis Infantium deputantur. Qui paulo ante vocabantur Competentes, modo vocantur Infantes. Competentes dicebantur, quoniam materna viscera, ut nascerentur, petendo pulsabant: Infantes dicuntur, quia modo nati sunt Christo, qui prius nati fuerant saeculo. In illis est novata, quae in vobis debet esse firmata: et qui jam fideles estis, non eis exempla, quibus pereant, sed quibus proficiant praebeatis. Intendunt enim vos modo nati, quomodo vivatis olim nati. Hoc faciunt qui etiam secundum
1. The days assigned to the Sacraments of the Infants. Let the other faithful afford the Infants examples of uprightness. After the labour of the past night, since, although the spirit is willing, yet the flesh is weak, I ought not to hold you long with a sermon, and yet I owe you a sermon. These days, on which after the Passion of our Lord we sing Alleluia to God, we keep as festal in gladness until Pentecost, when the promised Holy Spirit was sent from heaven. Of these days, the seven or eight which are now being kept are assigned to the Sacraments of the Infants. Those who a little before were called Competentes are now called Infants. They were called Competentes because, by seeking, they were knocking at the mother's womb that they might be born: they are called Infants because they have just now been born to Christ, who had previously been born to the world. In them is made new [what] ought to be made firm in you: and you who are already faithful, afford them not examples by which they may perish, but by which they may make progress. For those just now born watch you, how you live who were born long ago. Those also do this who according to
Editors' notes and page, col. 1101
Footnotes
(1) ‹anchor: not visible› · call in col 1101
In loco perplexo libris manuscriptis insistimus. Quippe non concinnius apud Lov. hic habetur, sacrificii dicitur, qua; et paulo post omittitur, ubi impositum est.
In a tangled passage we follow the manuscript books. For the Louvain edition reads no more smoothly here, sacrificii dicitur, qua ("is said of the sacrifice, by which"); and a little after, ubi impositum est ("where it has been placed") is omitted.
(printed under page 557)
(2) ‹anchor: significatur aeternaliter› · call in col 1101
Vox, aeternaliter, abest a libro Floriacensi.
The word aeternaliter ("eternally") is missing from the Fleury book.
(printed under page 557)
(3) ‹anchor: debet esse firmata› · call in col 1101
Sensus hic claudicat; aliquid deesse vel superesse videtur. M.
The sense limps here; something seems to be missing or superfluous. M. [Migne]
(*) ‹anchor: SERMO CCXXVIII› · call in col 1101 * Castigatus ad Ms. v. et ad Vign.
* Corrected against manuscript v. and against Vignier's edition.
(printed under page 557)
(a) ‹anchor: SERMO CCXXVIII› · call in col 1101
Alias, ex Vignerianis 17.
Formerly no. 17 of the Vignier sermons.
(printed under page 557)
Page
- running head: 1101 SERMO CCXXVII[...] (right part of running head cut off at image edge)
- marginal letters: (none)
- old-edition numerals: (none)
Adam nascuntur: prius parvul⟨i⟩ sunt; p⟨o⟩st mores majorum cum sentire coeperint, quid imitentur attendant. Et quoniam quo duxerit major, sequitur minor; optandum est ut bona via major eat, ne sequendo major et minor pereant. Itaque vos, fratres, qui jam quodam modo per aetatem regenerationis parentes estis, alloquor vos, ac exhortor, ut ita vivatis, ut cum eis qui vos imitantur, gaudeatis, non pereatis. Attendit modo natus nescio quem fidelem ebriosum; timeo ne dicat sibi: Quare ille fidelis est, et tantum bibit? Attendit nescio quem feneratorem, tristem datorem, truculentum exactorem, et dicit sibi: Faciam et ego. Respondetur ei: Jam fidelis es, noli facere; baptizatus es, renatus es, mutata est spes, mutentur mores. Et ille: Quare ille et ille fideles sunt? Nolo dicere alia; quis enim commemoret omnia? Ideo, fratres mei, quando male vivitis, qui jam fideles estis, et de vobis et do istis malam rationem Deo reddetis.
Adam are born: first they are little ones; afterwards, when they have begun to perceive the ways of their elders, they look to see what they should imitate. And since where the elder leads, the younger follows, it is to be wished that the elder walk on a good road, lest by following both elder and younger perish. Therefore you, brothers, who in a certain manner are now parents by the age of regeneration, I address you and exhort you to live in such a way that you may rejoice with those who imitate you, not perish with them. Someone newly born notices some drunken believer; I fear he may say to himself: Why is that man a believer, and he drinks so much? He notices some moneylender, a gloomy giver, a ruthless exactor, and he says to himself: I will do it too. The answer is given him: You are now a believer, do not do it; you are baptized, you are reborn, your hope is changed, let your ways be changed. And he: Why are this man and that man believers? I will not speak of other things; for who could recount them all? Therefore, my brothers, when you live badly, you who are now believers, you will render an evil account to God both for yourselves and for these.
2. Infantes hortatur ut imitentur bonos. Jam ipsos alloquor, ut grana sint in area, ut paleam quae vento circumfertur, non sequantur, cum qua pereant; sed maneant pondere charitatis, ut perveniant ad regnum immortalitatis. Vos ergo, fratres, vos filii, vos novella germina matris Ecclesiae, obsecro vos per quod accepistis, ut attendatis in eum qui vos vocavit, qui dilexit vos, qui perditos quaesivit vos, qui inventos illuminavit vos, ut non sectemini vias perditorum, in quibus errat nomen fidelium: non enim quaeritur quid vocentur, sed utrum nomini suo consonent. Si natus est, ubi est nova vita? Si fidelis est, ubi est fides? Audio nomen, agnoscam et rem. Eligite vobis quos imitemini, Deum timentes, ecclesiam Dei cum timore intrantes, verbum Dei diligenter audientes, memoria retinentes, cogitatione ruminantes, factis implentes; ipsos eligite quos imitemini. Non dicat cor vestrum: Et ubi inveniemus tales? Estote tales, et invenietis tales. Omnis res similis ad similem cohaeret: si perditus vixeris, non se tibi junget nisi perditus. Incipe bene vivere, et videbis quanti socii te circumdent, de quanta fraternitate gratuleris. Postremo, non invenis quod imiteris? Esto quod alius imitetur.
2. He exhorts the Infants to imitate the good. Now I address them themselves, that they may be grain on the threshing floor, that they may not follow the chaff which is carried about by the wind, with which they would perish; but that they may remain by the weight of charity, so as to arrive at the kingdom of immortality. You therefore, brothers, you sons, you new shoots of mother Church, I beseech you by what you have received, that you look to Him Who called you, Who loved you, Who sought you when you were lost, Who enlightened you when you were found, so that you may not follow the ways of the lost, among whom the name of the faithful goes astray: for the question is not what they are called, but whether they are in harmony with their name. If he is born, where is the new life? If he is a believer, where is the faith? I hear the name; let me recognize the thing as well. Choose for yourselves those whom you are to imitate: those who fear God, who enter the church of God with fear, who listen diligently to the word of God, who retain it in memory, who ruminate on it in thought, who fulfil it in deeds; choose these to imitate. Let your heart not say: And where shall we find such people? Be such yourselves, and you will find such people. Every thing clings like to like: if you live as a lost man, none will join himself to you but a lost man. Begin to live well, and you will see how many companions surround you, in how great a brotherhood you rejoice. Finally, do you not find anyone to imitate? Be someone whom another may imitate.
3. Sermo debitus Infantibus, de Sacramento altaris. Sermonem ad altare Dei debemus hodie Infantibus do Sacramento altaris. Tractavimus ad eos de sacramento Symboli, quod credere debeant: tractavimus de sacramento orationis Dominicae, quomodo petant; et de sacramento fontis et Baptismi. Omnia haec et disputata audierunt, et tradita perceperunt: de Sacramento autem altaris sacri, quod hodie viderunt, nihil adhuc andierunt; hodie illis de hac re sermo debetur. Propterea hic sermo brevis esse debet, et propter laborem nostrum, et propter aedificationem illorum.
3. The sermon owed to the Infants, on the Sacrament of the altar. We owe the Infants today, at the altar of God, a sermon on the Sacrament of the altar. We have treated with them of the sacrament of the Creed, what they ought to believe; we have treated of the sacrament of the Lord's Prayer, how they ought to ask; and of the sacrament of the font and of Baptism. All these things they have both heard discussed and received as handed down to them; but about the Sacrament of the holy altar, which they saw today, they have as yet heard nothing; today a sermon on this matter is owed to them. For that reason this sermon ought to be short, both on account of our labour and for their edification.
Editors' notes and page, col. 1102
Page
- running head: [S]ERMO CCXXVIII. 1102
- marginal letters: (none)
- old-edition numerals: (none)
- other: column begins with "dum", the end of a word (secundum) broken from the column before; first letter of the running head cut off at image edge; no marginal letters visible in images; left-column fragments belong to col. 1101 and are not set; "parvul⟨i⟩", "p⟨o⟩st" damaged type; "eat" read where the type looks like "cat" (likely damaged e), UNSURE; italic summary of section 3 prints "de", the following line prints "do"; no full-width lines, no editors' prose seen
- misprints kept as printed (added by QA Q1): §1 "et do istis" (for de); §3 "Infantibus do Sacramento" (for de); §3 "nihil adhuc andierunt" (for audierunt)