PL 38 · cols. 1115–1119

Augustine, Sermones 234-243 (Classis II, de Tempore)

Sermons CCXXXIV–CCXXXV

SERMO CCXXXIV. In diebus Paschalibus, v. De resurrectione Christi secundum Lucam.

Sermon 234. On the Days of Easter, 5. On the Resurrection of Christ according to Luke.

1. Quatuor Evangelia legi debent. Quatuor Evangelistae necessarii. Resurrectio Domini secundum omnes quatuor Evangelistas legitur his diebus. Ideo enim necessarium est ut legantur omnes, quia singuli non dixerunt omnia; sed quae alius praetermisit, alius dixit: et quodam modo sibi dederunt locum omnes, ut necessarii essent omnes. Marcus evangelista, cujus hesterno die Evangelium recitatum est, breviter dixit quod Lucas uberius prosecutus est, de duobus quibusdam discipulis, qui non erant de numero quidem duodecim, sed tamen discipuli erant: quibus iter agentibus Dominus apparuit, et cum eis ambulavit. Ille enim tantummodo dixit quia apparuit duobus iter agentibus: iste vero evangelista Lucas, et quid illis dixerit, et quid eis responderit, et quousque cum eis ambulaverit, et quomodo eum in panis fractione cognoverint; omnia haec dixit, sicut audivimus.

1. The four Gospels must be read. The four Evangelists are necessary. The resurrection of the Lord according to all four Evangelists is read in these days. For it is necessary that all be read for this reason, that no one of them said everything; but what one passed over, another said: and in a certain way they all made room for one another, so that all would be necessary. Mark the evangelist, whose Gospel was recited yesterday, said briefly what Luke followed out more fully, concerning two particular disciples, who were not indeed of the number of the twelve, but were nevertheless disciples: to whom, as they were on a journey, the Lord appeared, and walked with them. For he said only that He appeared to two who were on a journey: but this evangelist Luke [tells] both what He said to them, and what He answered them, and how far He walked with them, and how they recognized Him in the breaking of bread; all this he told, as we have heard.

2. Discipuli de Christo dubitantes, a latrone victi. Quid ergo, fratres, quid hic discutimus? Aedificamur ad credendum resurrexisse Dominum Christum. Jam credebamus quando Evangelium audivimus, et in hanc ecclesiam hodie credentes ingressi sumus: et tamen nescio quomodo cum gaudio auditur, quod memoria renovatur. Quomodo vultis laetificetur cor nostrum, quando videmur istis qui in via ambulabant, et quibus Dominus apparuit, esse meliores? Nos enim credimus quod illi nondum credebant. Spem perdiderant, et nos non dubitamus, unde illi dubitabant. Crucifixo Domino spem perdiderant: hoc apparuit in verbis illorum, quando eis dixit, Qui sunt isti sermones quos habetis inter vos, et quare tristes estis? Et illi: Tu solus peregrinaris in Jerusalem, et nescis quae ibi contigerunt? Et respondit ille: Quae? Sciens omnia de se ipso quaerebat: quia se in ipsis esse cupiebat. Quae? dixit. Et illi: De Jesu Nazareno, qui fuit vir propheta, magnus in dictis et factis. Ecce meliores sumus. Illi dicebant Christum prophetam: nos eum novimus Dominum Prophetarum. Fuit, inquiunt, propheta magnus in factis et dictis. Et quomodo eum principes sacerdotum crucifixerunt: et ecce tertia dies est ex quo haec omnia facta sunt. Nos autem sperabamus. Sperabatis: jam non speratis? Hic est omnis discipulatus vester? In cruce latro vos vicit. Vos obliti estis eum qui docebat: ille agnovit cum quo pendebat. Nos sperabamus. Quid sperabatis

2. The disciples doubting about Christ, outdone by the thief. What then, brothers, what are we examining here? We are built up to believe that the Lord Christ has risen. We already believed when we heard the Gospel, and we entered this church today as believers: and yet somehow it is heard with joy, because the memory is renewed. How, would you say, is our heart gladdened, when we seem to be better than those who were walking on the road, and to whom the Lord appeared? For we believe what they did not yet believe. They had lost hope, and we do not doubt about that over which they doubted. When the Lord was crucified they had lost hope: this appeared in their words, when He said to them, What are these words that you have among yourselves, and why are you sad? And they: Are you alone a stranger in Jerusalem, and do you not know the things that have happened there? And He answered: What things? Knowing everything, He was asking about Himself: because He desired to be in them. What things? He said. And they: About Jesus of Nazareth, who was a man, a prophet, great in words and deeds. See, we are better. They called Christ a prophet: we know Him as the Lord of the Prophets. He was, they say, a prophet great in deeds and words. And how the chief priests crucified Him: and behold, it is the third day since all these things were done. But we were hoping. You were hoping: do you hope no longer? Is this all your discipleship? On the cross the thief outdid you. You forgot Him Who was teaching: he recognized Him with Whom he was hanging. We were hoping. What were you hoping

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Footnotes

(*) ‹anchor: not visible› · call in col 1115 * Emendatus pariter ad d. r. t. v. et ad Lov.

Emended likewise against d. r. t. v. and against the Louvain edition.

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(a) ‹anchor: not visible› · call in col 1115

(printed under page 564) (a) Alias, de Diversis 87.

Otherwise numbered: On Various Subjects 87.

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(printed under page 564) (b) Citat Florus ad I Cor. X, et ad II Tim. II. Habitus est proximo die post superiorem sermonem, ex n. 3.

Florus cites it on 1 Cor. 10 and on 2 Tim. 2. It was preached on the day after the preceding sermon, as appears from no. 3.

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? Quia ipse erat redempturus Israel. Quod sperabatis, et illo crucifixo perdidistis, hoc latro crucifixus agnovit. Ait enim Domino : Domine, memento mei, cum veneris in regnum tuum (Luc. XXIII, 42). Ecce quia ipse erat redempturus Israel. Crux illa, schola erat. Ibi docuit Magister latronem. Lignum pendentis, cathedra factum est docentis. Sed qui reddidit se vobis, revocet spem vobis. Sic et factum est. Mementote tamen, charissimi, quemadmodum Dominus Jesus ab eis, quorum oculi tenebantur ne illum agnoscerent, in fractione panis voluit se agnosci. Norunt fideles quid dicam : norunt Christum in fractione panis. Non enim omnis panis, sed accipiens benedictionem Christi, fit corpus Christi. Ibi illi agnoverunt, exsultaverunt, ad alios perrexerunt : jam scientes invenerunt, narrantes quod viderant, Evangelio addiderunt (Id. XXIV, 13-35). Dicta sunt, facta sunt, scripta sunt : pervenerunt ad nos.

Because He was the One who was going to redeem Israel. What you had hoped for, and lost when He was crucified, this the crucified thief recognized. For he says to the Lord: Lord, remember me, when Thou comest into Thy kingdom (Luke 23:42). Behold, He was indeed the One who was going to redeem Israel. That cross was a school. There the Master taught the thief. The wood of the One hanging became the chair of the One teaching. But may He who has given Himself back to you call hope back to you. And so it was indeed done. Remember, however, dearly beloved, how the Lord Jesus willed to be recognized in the breaking of bread by those whose eyes were held so that they should not recognize Him. The faithful know what I am saying: they know Christ in the breaking of bread. For not every bread, but [bread] receiving the blessing of Christ, becomes the body of Christ. There they recognized [Him], they rejoiced, they went off to the others: they found them already knowing; relating what they had seen, they added to the Gospel (Luke 24:13–35). These things were said, they were done, they were written: they have come down to us.

3. Fides Christianos a Paganis et Judaeis discernens. Fides Christianorum quonam differt a fide daemonum. Credamus in Christum crucifixum; sed eum qui die tertio resurrexit. Ipsa est fides quae nos distinguit ab eis, distinguit a Paganis, distinguit a Judaeis; fides qua credimus Christum resurrexisse a mortuis. Apostolus dicit Timotheo : Memor esto Christum Jesum resurrexisse a mortuis, ex semine David, secundum evangelium meum (II Tim. II, 8). Itemque ipse Apostolus : Quia si credideris in corde tuo, inquit, quia Dominus est Jesus, et confessus fueris ore tuo quia Deus illum suscitavit a mortuis, salvus eris (Rom. X, 9). Ipsa est salus, de qua hesterno die disputavi (In super. serm.). Qui crediderit et baptizatus fuerit, salvus erit (Marc. XVI, 16). Scio vos credere : salvi eritis. Corde retinete, ore proferte quia Christus resurrexit a mortuis. Sed fidem habete Christianorum, non daemoniorum. Ecce enim distinguo ista vobis : quod meum est, distinguo; secundum gratiam Dei quae data est mihi, distinguo vobis. Cum distinxero, eligite, diligite. Ecce dixi. Fides ista, qua credimus Christum Jesum resurrexisse a mortuis, distinguit nos a Paganis. Quaere a Pagano, utrum crucifixus fuerit Christus : clamat, Valde. Utrum resurrexerit : negat. Quaere a Judaeo, utrum crucifixus sit Christus : confitetur crimen parentum suorum; confitetur crimen, ubi habet et partem. Bibit enim quod ei parentes sui propinaverunt : Sanguis ejus super nos, et super filios nostros (Matth. XXVII, 25). Sed quaere ab illo, utrum resurrexerit a mortuis : negabit, irridebit, accusabit. Distincti sumus. Credimus enim nos Christum ex semine David secundum carnem resurrexisse a mortuis. Numquid hoc daemones nescierunt, aut ista daemones non crediderunt, quae et viderunt? Adhuc antequam resurrexisset, clamabant et dicebant : Scimus qui sis, Filius Dei. Discernebamus nos a Paganis, credendo Christum resurrexisse : si aliquid possumus, a daemonibus nos discernamus. Quid est, obsecro vos, quid est quod dixerunt daemones? Scimus qui sis, Filius Dei. Et audiunt, Obmutescite (Marc. I, 24, 25). Nonne hoc dixerunt quod et Petrus, quando quaesivit ab eis et dixit : Quem me dicunt homines esse? Et cum

3. The faith that distinguishes Christians from Pagans and Jews. In what the faith of Christians differs from the faith of demons. Let us believe in Christ crucified; but in Him who rose again on the third day. This is the faith which distinguishes us from them, distinguishes us from the Pagans, distinguishes us from the Jews; the faith by which we believe that Christ has risen from the dead. The Apostle says to Timothy: Be mindful that Christ Jesus has risen from the dead, of the seed of David, according to my gospel (2 Tim. 2:8). And likewise the same Apostle: For if you believe in your heart, he says, that Jesus is Lord, and confess with your mouth that God raised Him from the dead, you will be saved (Rom. 10:9). This is the salvation about which I discoursed yesterday (in the preceding sermon). He who believes and is baptized will be saved (Mark 16:16). I know that you believe: you will be saved. Hold fast in your heart, bring forth with your mouth, that Christ has risen from the dead. But have the faith of Christians, not of demons. For see, I am distinguishing these things for you: what is mine to do, I distinguish; according to the grace of God which has been given to me, I distinguish for you. When I have distinguished, choose, love. See, I have said it. This faith, by which we believe that Christ Jesus has risen from the dead, distinguishes us from the Pagans. Ask a Pagan whether Christ was crucified: he cries out, Very much so. Whether He has risen: he denies it. Ask a Jew whether Christ was crucified: he confesses the crime of his forefathers; he confesses a crime in which he also has a share. For he drinks what his forefathers poured out for him: His blood be upon us, and upon our children (Matt. 27:25). But ask him whether He has risen from the dead: he will deny it, he will mock, he will accuse. We are distinguished. For we believe that Christ, of the seed of David according to the flesh, has risen from the dead. Did the demons not know this, or did the demons not believe these things, which they also saw? Even before He had risen, they were crying out and saying: We know who Thou art, the Son of God. We distinguished ourselves from the Pagans by believing that Christ has risen: if we can do anything, let us distinguish ourselves from the demons. What is it, I beseech you, what is it that the demons said? We know who Thou art, the Son of God. And they hear: Be silent (Mark 1:24–25). Did they not say this which Peter also said, when He asked them and said: Who do men say that I am? And when

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opiniones respondissent alienas, addidit et interrogavit dicens: Vos autem quem me esse dicitis? Respondit Petrus: Tu es Christus Filius Dei vivi. Hoc daemones, hoc Petrus: hoc maligni spiritus, hoc Apostolus. Et audiunt daemones, Obmutescite: audit Petrus, Beatus es (Matth. XVI, 13-17). Quod discernebat illos, hoc discernat et nos. Unde hoc daemones clamabant? Timendo. Unde Petrus? Diligendo. Eligite, diligite. Ipsa est fides quae Christianos a daemonibus discernit; fides non quaecumque. Nam ait apostolus Jacobus, Tu credis: Epistola hoc habet apostoli Jacobi: Tu credis quia unus est Deus: bene facis. Et daemones credunt, et contremiscunt (Jacobi II, 19). Ipse hoc dixit, qui in eadem Epistola scripsit, Si fidem habeat aliquis, opera autem non habeat, numquid potest fides salvare eum (Ibid. 14)? Et apostolus Paulus discernens, ait: Neque circumcisio aliquid valet, neque praeputium; sed fides quae per dilectionem operatur (Galat. V, 6). Discrevimus, distinximus: imo distinctam invenimus, distinctam legimus, distinctam esse didicimus. Quomodo distinguimur fide; sic distinguamur et moribus, sic distinguamur et operibus, accensi charitate, quam daemones non habebant. Quo igne et illi duo in via ardebant. Cognito enim Christo et ab eis discedente, dixerunt apud se: Nonne cor nostrum erat ardens in via, cum aperiret nobis Scripturas (Luc. XXIV, 32)? Ardete: ne ard⟨e⟩atis igne quo arsuri sunt daemones (Matth. XXV, 41). Ardete igne charitatis, ut a daemonibus vos discernatis. Ardor iste sursum vos rapit, sursum tollit, in coelum levat. Quidquid molestiarum passi fueritis in terra, quantumcumque christianum cor deorsum humiliatum premat inimicus; summa petit ardor dilectionis. Similitudinem accipite. Si faculam teneas ardentem, rectam capite sursum teneas; flammae crinis surgit in coelum: deprime faculam, flamma in coelum it: fac faculam capite deorsum, numquid et flammam deponis in terram? Quacumque ardens vergit, flamma aliam viam nescit, coelum petit. Spiritu ferventes accendimini igne charitatis: fervere facite vos laudibus Dei, et moribus optimis. Alter calidus, alter frigidus: c⟨a⟩lidus frigidum accendat; et qui parum ardet, optet augmentum, oret adjumentum. Dominus paratus est dare: nos pansis cordibus optemus accipere. Conversi ad Dominum, etc.

they had replied with the opinions of others, He added and questioned them, saying: But whom do you say that I am? Peter answered: Thou art the Christ, the Son of the living God. The demons [said] this, Peter [said] this: the evil spirits this, the Apostle this. And the demons hear, Be silent; Peter hears, Blessed are you (Matt. 16:13–17). What distinguished them, let it distinguish us too. Whence did the demons cry this out? From fearing. Whence Peter? From loving. Choose, love. That is the faith which distinguishes Christians from demons; not just any faith. For the apostle James says, You believe: the Epistle of the apostle James has this: You believe that God is one: you do well. The demons also believe, and tremble (Jas. 2:19). He himself said this who wrote in the same Epistle, If someone has faith but does not have works, can faith save him (ibid. 14)? And the apostle Paul, distinguishing, says: Neither circumcision avails anything, nor uncircumcision; but faith which works through love (Gal. 5:6). We have distinguished, we have set it apart: rather, we have found it set apart, we have read of it set apart, we have learned that it is set apart. As we are distinguished by faith, so let us be distinguished also by conduct, so let us be distinguished also by works, set on fire with charity, which the demons did not have. With this fire those two also were burning on the road. For when Christ had been recognized and was departing from them, they said among themselves: Was not our heart burning on the road, while He opened the Scriptures to us (Luke 24:32)? Burn: lest you burn with the fire in which the demons are to burn (Matt. 25:41). Burn with the fire of charity, so that you may distinguish yourselves from the demons. This burning snatches you upward, lifts you upward, raises you to heaven. Whatever troubles you have suffered on earth, however much the enemy may press the Christian heart, humbled, downward, the burning of love seeks the heights. Take a comparison. If you hold a burning torch, hold it upright with its head upward: the flame's hair rises towards heaven; lower the torch, the flame goes towards heaven; turn the torch head downward: do you set the flame down towards the earth as well? Whichever way the burning thing leans, the flame knows no other way: it seeks heaven. Fervent in spirit, be kindled with the fire of charity: make yourselves fervent in the praises of God and in the best conduct. One is hot, another cold: let the hot kindle the cold; and let him who burns but little desire increase, pray for help. The Lord is ready to give: let us with opened hearts desire to receive. Turning to the Lord, etc.

SERMO CCXXXV. In diebus Paschalibus, VI. De eadem lectione Evangelii Lucae, cap. XXIV, ℣. 13-31.

Sermon 235. On the Paschal days, 6. On the same reading of the Gospel of Luke, chapter 24, verses 13-31.

CAPUT PRIMUM. — 1. Evangelistae salva narrationis veritate variant. Hesterno die, id est nocte, lecta est ex Evangelio resurrectio Salvatoris. Lecta est autem ex Evangelio secundum Matthaeum: hodie vero, sicut audistis pronuntiare Lectorem, recitata

Chapter One. — 1. The evangelists vary while the truth of the narrative is kept intact. Yesterday, that is, in the night, the resurrection of the Saviour was read from the Gospel. It was read, moreover, from the Gospel according to Matthew: but today, as you heard the Reader pronounce, there was recited

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Footnotes

(1) ‹anchor: nos pansis› · call in col 1117

¹ Sic meliores manuscripti. At Lov., paucis.

So the better manuscripts. But the Louvain edition has "paucis" (few).

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(2) ‹anchor: id est nocte› · call in col 1117

² Aliquot manuscripti omittunt, id est nocte. Et infra loco, secundum Matthaeum, iidem codices habent, secundum Marcum.

Some manuscripts omit "id est nocte" (that is, by night). And below, in place of "secundum Matthaeum" (according to Matthew), the same codices have "secundum Marcum" (according to Mark).

(*) ‹anchor: SERMO CCXXXV (a)› · call in col 1117 * Castigatus ad tres cb. ad d. n. r. v. Am. Er. Par. Lov.

Corrected against three cb. [manuscripts], against d. n. r. v., and the Amerbach, Erasmus, Paris and Louvain editions.

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(a) ‹anchor: SERMO CCXXXV› · call in col 1117

(printed under page 565) (a) Alias, de Tempore 140.

Otherwise numbered: On the Season 140.

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est nobis Domini resurrectio, sicut Lucas evangelista conscripsit. Quod saepe admonendi estis, et memoriter tenere debetis; non vos debet movere quod alius evangelista dicit, si quid alius praetermittit: quia et ille qui praetermittit quod alius dicit, dicit aliquid quod ille praetermiserat. Aliqua vero singuli dicunt, et alii tres non dicunt; aliqua duo dicunt, et alii non dicunt; aliqua tres dicunt, et unus non dicit. Auctoritas autem tanta est Evangelii sancti, ut quia in eis loquebatur Spiritus unus, verum sit etiam quod dixerit unus. Hoc ergo quod modo audistis, quia Dominus Jesus, posteaquam resurrexit a mortuis, invenit duos in via ex discipulis suis, colloquentes invicem de his quae contigerant, et dixit illis, Qui sunt sermones isti quos loquimini vobiscum, et estis tristes? etc.; solus dixit Lucas evangelista. Breviter hoc attigit Marcus, quia apparuit duobus in via (Marc. XVI, 12, 13): sed quid illi dixerint Domino, vel quid eis dixerit Dominus, praetermisit.

to us the resurrection of the Lord, as Luke the evangelist wrote it down. You need to be reminded of this often, and you ought to hold it in memory: it should not trouble you what one evangelist says, if another omits something; for he too who omits what another says, says something which that other had omitted. Some things, indeed, individual [evangelists] say, and the other three do not say; some things two say, and the others do not say; some things three say, and one does not say. But so great is the authority of the holy Gospel that, because one Spirit was speaking in them, what even one has said is true. This, then, which you have just heard, that the Lord Jesus, after He had risen from the dead, found two of His disciples on the way, conversing with one another about the things that had happened, and said to them, What are these words that you are speaking among yourselves, and you are sad? etc.; Luke the evangelist alone said. Mark touched on this briefly, that He appeared to two on the way (Mark 16:12–13): but what they said to the Lord, or what the Lord said to them, he omitted.

2. Christus cum discipulis in via. Quid ergo ista lectio contulit nobis? Magnum aliquid, si intelligamus. Apparuit Jesus: videbatur oculis, et non agnoscebatur. Magister ambulabat cum illis in via, et ipse erat via: et nondum illi ambulabant in via; sed invenit eos exorbitasse de via. Quando enim cum illis fuerat ante passionem, omnia praedixerat, passurum se fuisse, moriturum, tertio die resurrecturum (Matth. XX, 18, 19): omnia praedixerat; sed mors illius, illorum oblivio fuit. Sic perturbati sunt, quando eum viderunt in ligno pendentem, ut obliviscerent docentem, non exspectarent resurgentem, nec tenerent promittentem.

2. Christ with the disciples on the way. What, then, has this reading brought us? Something great, if we understand it. Jesus appeared: He was seen with the eyes, and was not recognized. The Master was walking with them on the way, and He Himself was the Way: and they were not yet walking in the way; rather, He found that they had strayed from the way. For when He had been with them before the passion, He had foretold everything: that He was to suffer, to die, to rise again on the third day (Matt. 20:18–19); He had foretold everything; but His death was their forgetting. They were so thrown into confusion when they saw Him hanging on the wood that they forgot Him teaching, did not expect Him rising, and did not hold fast to Him promising.

CAPUT II. — Nos, inquiunt, sperabamus quia ipse erat redempturus Israel. O discipuli, sperabatis; ergo jam non speratis? Ecce Christus vivit, et spes mortua est in vobis! Pr⟨o⟩rsus vivit Christus. Vivens Christus mortua discipulorum corda invenit: quorum oculis et apparuit et non apparuit; et videbatur et abscondebatur. Nam si non videbatur, quomodo illum interrogantem audiebant, interroganti respondebant? In via cum illis tanquam comes ambulabat, et ipse dux erat. Utique videbant, sed non agnoscebant. Tenebantur enim oculi eorum, sicut audivimus, ne eum agnoscerent. Non tenebantur, ne viderent: sed tenebantur, ne eum agnoscerent.

Chapter II. — We, they say, were hoping that He was the one who would redeem Israel. O disciples, you were hoping; so now you do not hope? Look, Christ lives, and hope is dead in you! Christ certainly lives. The living Christ found the hearts of the disciples dead: to their eyes He both appeared and did not appear; He was both seen and hidden. For if He was not seen, how did they hear Him questioning, and answer Him as He questioned? On the way He walked with them as a companion, and He Himself was the guide. They certainly saw, but they did not recognize. For their eyes were held, as we have heard, so that they should not recognize Him. They were not held so that they should not see, but they were held so that they should not recognize Him.

3. Christus cur agnosci voluit in fractione panis. Hospitalitatis merces. Eia, fratres, ubi voluit Dominus agnosci? In fractione panis. Securi sumus, panem frangimus, et Dominum agnoscimus. Noluit agnosci, nisi ibi; propter nos, qui non eum visuri eramus in carne, et tamen manducaturi eramus ejus carnem. Quisquis ergo fidelis es, quisquis non inaniter christianus vocaris, quisquis ecclesiam non sino causa ingrederis, quisquis verbum Dei cum timore et spe audis, consoletur te fractio panis. Absentia Domini, non est absentia: habeto fidem, et tecum est quem non vides. Illi, quando cum eis Dominus loquebatur, nec

3. Why Christ willed to be recognized in the breaking of bread. The reward of hospitality. Come now, brothers, where did the Lord will to be recognized? In the breaking of bread. We are secure: we break bread, and we recognize the Lord. He did not will to be recognized except there; for our sake, who were not going to see Him in the flesh, and yet were going to eat His flesh. Whoever you are, then, who are a believer, whoever are not called a Christian in vain, whoever do not enter the church without reason, whoever hear the word of God with fear and hope, let the breaking of bread console you. The absence of the Lord is not absence: have faith, and He Whom you do not see is with you. They, when the Lord was speaking with them, did not

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(1) ‹anchor: sed mors› · call in col 1118

¹ Editi, sermo. Melius Mss., mors.

The printed editions have "sermo" (word). The manuscripts read better "mors" (death).

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PL 38:1119

fidem habebant: quia cum resurrexisse non credebant, non resurgere posse sperabant. Perdiderant fidem, perdiderant spem. Ambulabant mortui cum vivente, ambulabant mortui cum ipsa vita. Cum illis ambulabat vita; sed in eorum cordibus nondum renovata erat vita.

have faith; because, since they did not believe that He had risen, they did not hope that He could rise. They had lost faith, they had lost hope. Dead men were walking with the Living One, dead men were walking with Life itself. Life was walking with them; but in their hearts life had not yet been renewed.

CAPUT III. — Et tu ergo, si vis habere vitam, fac quod fecerunt, ut agnoscas Dominum. Hospitio susceperunt. Similis enim erat Dominus tanquam in longinqua pergenti, illi vero tenuerunt eum. Et posteaquam venerunt ad locum quo tendebant, dixerunt: Jam hic nobiscum mane, declinavit enim in vesperum dies. Tene hospitem, si vis agnoscere Salvatorem. Quod tulerat infidelitas, reddidit hospitalitas. Dominus ergo praesentavit se ipsum in fractione panis. Discite ubi Dominum quaeratis, discite ubi habeatis, discite ubi agnoscatis, quando manducatis. Norunt enim fideles aliquid quod melius intelligunt in ista lectione, quam illi qui non noverunt.

Chapter III. — You too, then, if you wish to have life, do what they did, so that you may recognize the Lord. They received Him with hospitality. For the Lord was like one travelling on to distant parts, but they held Him back. And after they had come to the place towards which they were heading, they said: Stay with us here now, for the day has declined towards evening. Hold on to the guest, if you wish to recognize the Saviour. What unbelief had taken away, hospitality gave back. So the Lord made Himself present in the breaking of bread. Learn where you should seek the Lord, learn where you have Him, learn where you recognize Him: when you eat. For the faithful know something which they understand better in this reading than those who do not know it.

4. Christus absentavit se corpore ut aedificetur fides. Dominus Jesus cognitus est; et posteaquam cognitus est, nusquam comparuit. Abscessit ab eis corpore, qui tenebatur fide. Ideo enim Dominus absentavit se corpore ab omni Ecclesia, et ascendit in coelum, ut fides aedificetur. Si enim non nosti nisi quod vides, ubi est fides? Si autem credis et quod non vides, cum videris gaudebis. Aedificetur fides, quia reddetur species. Veniet quod non videmus, veniet, fratres, veniet: sed vide quomodo te inveniet. Nam veniet quod dicunt homines: Ubi est, quando est, quomodo est, quando erit, quando venturum est? Certus esto, veniet: nec solum veniet, sed et si nolis veniet. Vae qui non crediderunt; erit enim his magnus tremor; et magnum gaudium eis qui crediderunt. Gaudebunt fideles, confundentur infideles. Fideles dicturi sunt: Gratias tibi, Domine; vera audivimus, vera credidimus, vera speravimus, vera cernimus. Infideles autem dicturi sunt: Ubi est quod non credebamus? ubi est quod illa quae legebantur, mendacia putabamus? [Laudandi ergo qui non vident et credunt: quia cum viderint, gaudebunt. Causa salutis nostrae suscepit Dominus carnem; in qua suscepit et mortem. Resurrexit die tertio, jam non ulterius moriturus; et recepta quam deposuerat carnis substantia, primus nobis resurrectionis incorruptibilis fecit exemplum. Ascendens in eodem corpore ad Patrem, sedet ad dexteram Dei, judicium Patris communicans potestate, quem venturum ad judicium speramus vivorum ac mortuorum: ut et nos de nobis credamus, de ipso pulvere eamdem carnem accipere, eadem ossa, eamdem semper mansuram membrorum reparationem. Omnes sumus resurrecturi: sed non omnes laetaturi. Veniet dies, inquit, quando omnes qui in monumentis sunt, audient vocem Filii Dei: et procedent qui bona egerunt, in resurrectionem vitae; qui vero male egerunt, in resurrectionem judicii (Joan. V, 28, 29)]. Ita fiet, ut confusioni reddatur

4. Christ absented Himself in body so that faith might be built up. The Lord Jesus was recognized; and after He was recognized, He appeared nowhere. He withdrew from them in body, He Who was held by faith. For this is why the Lord absented Himself in body from the whole Church and ascended into heaven: so that faith might be built up. For if you know nothing except what you see, where is faith? But if you believe also what you do not see, when you see it you will rejoice. Let faith be built up, because sight will be given back. What we do not see will come, it will come, brothers, it will come: but see how it will find you. For what men speak of will come: Where is it, when is it, how is it, when will it be, when is it to come? Be certain, it will come: and not only will it come, but even if you do not want it, it will come. Woe to those who have not believed; for there will be great trembling for them; and great joy for those who have believed. The faithful will rejoice, the unfaithful will be confounded. The faithful are going to say: Thanks be to Thee, O Lord; we heard true things, we believed true things, we hoped for true things, we behold true things. But the unfaithful are going to say: Where is what we did not believe? where is it, that we thought the things which were read were lies? [Therefore those are to be praised who do not see and yet believe: because when they see, they will rejoice. For the sake of our salvation the Lord took on flesh; in which He took on also death. He rose on the third day, never to die again; and having received back the substance of flesh which He had laid down, He was the first to give us the example of incorruptible resurrection. Ascending in the same body to the Father, He sits at the right hand of God, sharing in power the judgement of the Father, He Whom we hope will come to judge the living and the dead: so that we too may believe concerning ourselves that we shall receive from the very dust the same flesh, the same bones, the same restoration of the members, to remain for ever. We are all going to rise again: but not all are going to rejoice. The day will come, He says, when all who are in the tombs will hear the voice of the Son of God: and those who have done good will come forth to the resurrection of life; but those who have done evil, to the resurrection of judgement (John 5:28–29)]. So it will come about that to confusion is rendered

Editors' notes and page, col. 1119

Footnotes

(1) ‹anchor: not visible› · call in col 1119

¹ Am. et Er. omittunt, renovata; cujus loco Regius manuscriptus, revocata.

Amerbach and Erasmus omit "renovata" (renewed); in its place the Royal manuscript has "revocata" (recalled).

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(2) ‹anchor: Laudandi ergo› · call in col 1119

² Haec quae ansulis includuntur addiderunt Lovanienses. Non habebant Am. et Er. nec nostri manuscripti qui hic post verba, mendacia putabamus, proxime subjiciunt, Ita fiet ut confusioni, etc. Nec male sic res cohaerent. Itaque fragmentum esse id suspicamur alterius cujuspiam sermonis forte de symbolo.

What is enclosed in brackets was added by the Louvain editors. Amerbach and Erasmus did not have it, nor do our manuscripts, which here, after the words "mendacia putabamus" (we thought were lies), put next "Ita fiet ut confusioni" (So it will come about that to confusion), etc. And the matter hangs together not badly so. We therefore suspect it is a fragment of some other sermon, perhaps on the Creed.

(printed under page 566) (a) Alias, de Diversis 88.

Otherwise numbered: On Various Subjects 88.

(printed under page 566) (b) Citatur a Beda et Floro, ad Rom. IV.

It is cited by Bede and Florus on Romans 4.

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