Migne Reading Room
PL 38 · cols. 1234–1244
Augustine, Sermones 266-275 (Classis II, de Tempore)
Sermons CCLXIX–CCLXX
amicis suis commendavit ; non ut amet aliquem ipsorum : sed ipsum tanquam sponsum, illos tanquam amicos sponsi, neminem eorum tanquam sponsum Hoc zelant amici sponsi, et non eam admittunt lascive† amore corrumpi. Oderunt quando sic amantur. Attendite zelantem amicum sponsi : cum videret sponsam per amicos sponsi quodam modo fornicari, ait « Audio in vobis schismata esse, et ex parte credo » (I Cor. XI, 18). « Nuntiatum est mihi de vobis, fratres, ab his qui sunt Chloes, quia contentiones sunt in vobis, et unusquisque vestrum dicit, Ego quidem sum Pauli; ego vero Apollo; ego autem Cephae; ego autem Christi. Divisus est Christus? Numquid Paulus pro vobis crucifixus est, aut in nomine Pauli baptizati estis » (Id. I, 11-13)? O amicum! Amorem sponsae alienae repellit a se. Non vult se amari pro sponsa, ut possit regnare cum sponso. Commendata est ergo Ecclesia : et quando ascendit in coelum, sic illis dixit, qui quaerebant de fine saeculi, Dic nobis, quando ista fient, et quando tempus adventus tui (Matth. XXIV, 3)? Et ille, Non est vestrum scire tempora, quae Pater posuit in sua potestate. Audi quid noveris a magistro, discipule : Sed accipietis virtutem Spiritus sancti supervenientem in vos (Act. I, 6, 8). Et factum est : quadragesimo die ascendit in coelum, et ecce hodierno die adveniente Spiritu sancto implentur omnes qui aderant, loquuntur linguis omnium gentium. Item ipsa unitas per linguas omnium gentium commendatur. Commendatur a Domino resurgente, commendatur a Christo ascendente; confirmatur ab Spiritu sancto hodie veniente.
commended to His friends; not that she should love any one of them, but Him as the bridegroom, them as friends of the bridegroom, none of them as the bridegroom. For this the friends of the bridegroom are zealous, and they do not allow her to be corrupted wantonly by love. They hate it when they are loved in this way. Observe the zealous friend of the bridegroom: when he saw the bride in a certain manner committing fornication through the friends of the bridegroom, he says, "I hear that there are schisms among you, and in part I believe it" (1 Cor. 11:18). "It has been reported to me about you, brothers, by those who are of Chloe's household, that there are contentions among you, and each one of you says, I indeed am of Paul; but I of Apollo; but I of Cephas; but I of Christ. Is Christ divided? Was Paul crucified for you, or were you baptized in the name of Paul?" (1 Cor. 1:11–13). O friend! He repels from himself the love of another man's bride. He does not want himself to be loved for the bride, so that he may reign with the bridegroom. The Church, therefore, was commended: and when He ascended into heaven, He spoke thus to those who were asking about the end of the age, Tell us, when will these things happen, and when is the time of Your coming? (Matt. 24:3). And He [said], It is not for you to know the times which the Father has placed in His own power. Hear what you may know from the master, disciple: But you will receive the power of the Holy Spirit coming upon you (Acts 1:6, 8). And so it came about: on the fortieth day He ascended into heaven, and behold, on this present day, the Holy Spirit arriving, all who were present are filled, they speak in the tongues of all nations. Again, unity itself is commended through the tongues of all nations. It is commended by the Lord rising again, it is commended by Christ ascending; it is confirmed by the Holy Spirit coming today.
SERMO CCLXIX. In die Pentecostes, III.
Sermon 269. On the Day of Pentecost, 3.
CAPUT PRIMUM. — 1. Adventus Spiritus sancti cum dono linguarum praenuntiat unitatem Ecclesiae per omnes gentes. Contra Donatistas. Adventum Spiritus sancti anniversaria festivitate celebramus. Huic solemnis congregatio, solemnis lectio, solemnis sermo debetur. Illa duo p⟨e⟩rsoluta sunt, quia et frequentissimi convenistis, et cum legeretur, audistis. Reddamus et tertium : non desit obsequium linguae nostrae ei qui et linguas omnes indoctis donavit, et linguas doctorum in omnibus gentibus subjugavit, et diversas linguas gentium ad unitatem fidei congregavit. « Factus est » enim « subito de coelo sonus, quasi ferretur flatus vehemens : et visae sunt illis linguae divisae, velut ignis, qui et insedit super unumquemque eorum ; et coeperunt linguis loqui, quemadmodum Spiritus dabat eis pronuntiare » (Act. II, 2-4). Flatus enim ille non inflavit, sed vegetavit : ignis ille non cremavit, sed excitavit. Impletum est in eis quod fuerat tanto ante prophetatum, Non sunt loquelae, neque sermones, quorum non audiantur voces eorum : ut deinde ad praedicandum Evangelium distributi, quod sequitur, facerent, In omnem terram exiit sonus eorum, et in fines orbis terrae verba eorum (Psal. XVIII, 4, 5). Quid enim aliud Spiritus sanctus praenuntiabat in linguis
Chapter I. — 1. The coming of the Holy Spirit with the gift of tongues foretells the unity of the Church throughout all nations. Against the Donatists. We celebrate the coming of the Holy Spirit with an anniversary festival. To it a solemn assembly, a solemn reading, a solemn sermon is owed. Those two have been paid, since you have both gathered in very great numbers, and, when it was read, you listened. Let us render the third as well: let not the service of our tongue be lacking to Him who both gave all tongues to the unlearned, and subjugated the tongues of the learned among all nations, and gathered the diverse tongues of the nations into the unity of faith. For "suddenly there came from heaven a sound, as though a violent wind were being borne along: and there appeared to them divided tongues, as of fire, which also sat upon each one of them; and they began to speak in tongues, as the Spirit gave them to utter" (Acts 2:2–4). For that wind did not puff up, but quickened: that fire did not burn, but roused. There was fulfilled in them what had been prophesied so long before, There are no utterances nor discourses in which their voices are not heard: so that then, distributed for the preaching of the Gospel, they might accomplish what follows, Their sound has gone out into all the earth, and their words to the ends of the world (Ps. 18:4–5). For what else did the Holy Spirit foretell in the tongues
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1 Forte, sponso.
Perhaps "to the bridegroom".
(*) ‹anchor: SERMO CCLXIX› · call in col 1234 * Emendatus ad cl. d. r. t. vat. v. et ad Sirm.
Emended against the manuscripts cl., d., r., t., vat., v. and against Sirmond.
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(a) ‹anchor: SERMO CCLXIX› · call in col 1234
(a) Alias, ex Sirmondianis 21.
Elsewhere, no. 21 among Sirmond's sermons.
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omnium gentium, quas donabat eis, qui unam tantum suae gentis linguam didicerant (quod indicium praesentiae suae tunc esse voluit), nisi omnes gentes Evangelio credituras; ut primo unusquisque fidelium, postea vero ipsa unitas Ecclesiae linguis omnibus loqueretur? Quid ad haec dicunt, qui christianae societati, quae in omnibus gentibus fructificat et crescit, nolunt incorporari atque conjungi? Numquidnam possunt negare, etiam nunc in Christianos venire Spiritum sanctum? Cur ergo nunc neque apud nos, neque apud illos quisquam loquitur linguis omnium gentium (quod tunc erat adventus ejus indicium), nisi quia nunc impletur quod tunc significabatur? Tunc enim et unus fidelis linguis omnibus loquebatur: et nunc unitas fidelium linguis omnibus loquitur. Itaque etiam nunc omnes linguae nostrae sunt, quoniam membra sumus corporis in quo sunt.
of all nations, which He was bestowing on those who had learned only the one language of their own nation (which He willed to be at that time the sign of His presence), unless that all nations were going to believe the Gospel; so that first each one of the faithful, but afterwards the very unity of the Church, should speak in all languages? What do they say to this, who refuse to be incorporated into and joined to the Christian fellowship, which bears fruit and grows in all nations? Can they possibly deny that even now the Holy Spirit comes upon Christians? Why then does no one now, neither among us nor among them, speak in the languages of all nations (which was then the sign of His coming), unless because what was then signified is now being fulfilled? For then even a single believer spoke in all languages; and now the unity of the faithful speaks in all languages. And so even now all languages are ours, since we are members of the body in which they are.
2. Schismaticos, etsi Baptismum habeant, non tamen habere Spiritum sanctum. Spiritus sanctus per Sacramenta et sine Sacramentis datus. Nec immerito recte intelligitur, quamvis ipsos Baptismum Christi habere fateamur, haereticos non accipere vel schismaticos Spiritum sanctum, nisi dum compagini adhaeserint unitatis per consortium charitatis. Tunc enim gentium linguae etiam ipsorum erunt: quia ubi sunt illae, ibi et ipsi erunt, in eodem scilicet Christi corpore ubique crescente, servantes unitatem spiritus in vinculo pacis (Ephes. IV, 3). Hoc vinculum quem non alligat, servus est. Non enim accepimus, sicut Apostolus ait, spiritum servitutis iterum in timore; sed accepimus Spiritum adoptionis filiorum, in quo clamamus, Abba, Pater (Rom. VIII, 15). Proinde veraciter sapimus, ideo linguis omnium gentium demonstrasse illo tempore praesentiam suam Spiritum sanctum, ut etiam hoc tempore, quo se non ita demonstrat, non eum intelligatur habere, quamvis sacramento Baptismi imbuatur, quisquis ab unitate omnium gentium separatur. Et ne putaretur consequens esse ut quisquis Baptismum Trinitatis habuerit, habeat etiam Spiritum sanctum; propterea etiam in ipsa unitate facta est tanta distinctio, ut inveniamus quosdam baptizatos Spiritum sanctum postea meruisse, cum ad illos in Samariam venissent Apostoli, quibus absentibus fuerant baptizati (Act. VIII, 14-17): alios autem, quod singulare occurrit exemplum, eum ante Baptismum percepisse; sicut loquente Petro, Cornelio et eis qui cum illo erant, superna potestate concessum est, cui homo contradicere nihil potest (Id. X, 44-48). Super alios mox baptizatos advenit; sicut super illum spadonem, cui Philippus ex propheta Isaia evangelizaverat Christum (Id. VIII, 26-39). Super alios per manuum impositionem Apostolorum, sicut maxime plurimos. Super alios, nullo manum imponente, sed cunctis orantibus; sicut eo ipso die, quem solemniter hodie celebramus, cum essent in uno conclavi centum viginti animae cum Apostolis. Super aliquos, nec aliquo manum imponente, nec aliquo orante, sed verbum
2. That schismatics, even if they have Baptism, nevertheless do not have the Holy Spirit. The Holy Spirit given through the Sacraments and without the Sacraments. Not without reason is it rightly understood that, although we acknowledge that they have the Baptism of Christ, heretics or schismatics do not receive the Holy Spirit unless they hold fast to the framework of unity through the fellowship of charity. For then the languages of the nations will be theirs too: because where those are, there they too will be, namely in the same body of Christ growing everywhere, keeping the unity of the spirit in the bond of peace (Eph. 4:3). He whom this bond does not bind is a slave. For we have not received, as the Apostle says, the spirit of slavery again in fear; but we have received the Spirit of adoption of sons, in Whom we cry, Abba, Father (Rom. 8:15). Accordingly we truly understand that the Holy Spirit showed His presence at that time in the languages of all nations for this reason: that at this time too, when He does not show Himself in that way, whoever is separated from the unity of all nations may be understood not to have Him, although he be imbued with the sacrament of Baptism. And lest it be thought to follow that whoever has had the Baptism of the Trinity also has the Holy Spirit, for this reason even within the unity itself so great a distinction was made, that we find that certain baptized persons were afterwards granted the Holy Spirit, when the Apostles had come to them in Samaria, in whose absence they had been baptized (Acts 8:14–17); but that others, which occurs as a unique example, received Him before Baptism; as, while Peter was speaking, it was granted by power from on high to Cornelius and those who were with him, which no man can in any way gainsay (Acts 10:44–48). Upon others He came as soon as they were baptized; as upon that eunuch, to whom Philip had preached Christ from the prophet Isaiah (Acts 8:26–39). Upon others through the laying on of the Apostles' hands, as upon a great many indeed. Upon others, with no one laying on a hand, but with all praying; as on that very day which we solemnly celebrate today, when a hundred and twenty souls were in one room with the Apostles. Upon some, with no one laying on a hand and no one praying, but the word
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(printed under page 624) (a) De Cornelio, et de Eunucho Candacae reginae, vide supra, sermonem 266, n. 4-6.
On Cornelius, and on the eunuch of Queen Candace, see above, Sermon 266, nn. 4–6.
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Dei cunctis audientibus; sicut super illos, quos p⟨aulo⟩ ante commemoravi, Cornelium et domesticos ejus. Cur igitur modo sic, modo autem sic, nisi ne aliquid hinc humanae superbiae, sed totum divinae gratiae potestatique tribuatur? Haec itaque distinctio inter acceptionem Baptismi, et acceptionem Spiritus sancti, satis nos instruit, ne habere hos continuo Spiritum sanctum putemus, quos habere Baptismum non negamus. Qnanto magis illos, quos non solum nulla charitas christianae unitatis armavit! Charitas enim Dei diffusa est in cordibus nostris; non utique per nos ipsos, sed sicut sequitur, per Spiritum sanctum qui datus est nobis (Rom. V, 5). Quamobrem sicut tunc indicabant adesse Spiritum sanctum in uno homine linguae omnium gentium; sic eum nunc charitas indicat unitatis omnium gentium.
of God being heard by all; as upon those whom I mentioned a little before, Cornelius and his household. Why, then, now in this way and now in that, unless so that nothing from this should be attributed to human pride, but the whole to divine grace and power? This distinction, therefore, between the receiving of Baptism and the receiving of the Holy Spirit instructs us sufficiently not to suppose that those whom we do not deny to have Baptism forthwith have the Holy Spirit. How much more those whom not only no charity of Christian unity has armed! For the charity of God is poured out in our hearts; not, certainly, through ourselves, but, as follows, through the Holy Spirit Who has been given to us (Rom. 5:5). Wherefore, just as then the tongues of all nations in one man indicated that the Holy Spirit was present, so now the charity of the unity of all nations indicates Him.
3. Schismaticos animales esse, nec habere Spiritum sanctum. Donatistas carere charitate. — Animalis autem homo, Apostoli verba sunt, non percipit quae sunt Spiritus Dei (I Cor. II, 14). Et utique animales increpat, quibus ait: Unusquisque vestrum dicit, Ego quidem sum Pauli, ego autem Apollo, ego vero Cephae, ego autem Christi. Divisus est Christus? Numquid Paulus pro vobis crucifixus est? aut in nomine Pauli baptizati estis (Id. I, 12, 13)? Sicut enim spirituales unitate gaudent, sic animales dissensionibus student. De his et Judas apostolus apertissime scribens: Hi sunt, inquit, qui segregant semetipsos, animales, spiritum non habentes (Judae 19). Quid evidentius? quid expressius? Desinant itaque insipientes sibi blandiri, nobisque dicere: Quid accepturi sumus, cum ad vos accesserimus, cum jam nos Baptismum Christi habere fateamini? Respondemus eis: Habetis Baptismum Christi; venite ut habeatis et Spiritum Christi Timete quod scriptum est: Quisquis autem Spiritum Christi non habet, hic non est ejus (Rom. VIII, 9). Induistis Christum forma sacracramenti; induite imitatione exempli. Quoniam Christus pro nobis passus est, relinquens nobis exemplum, ut sequamur vestigia ejus (I Petr. II, 21). Nolite esse habentes formam pietatis, virtutem autem ejus abnegantes (II Tim. III, 5). Quae autem major est virtus pietatis, quam charitas unitatis? Dicitur in Psalmis, Omnis consummationis vidi finem: latum mandatum tuum valde (Psal. CXVIII, 96). Quod mandatum, nisi de quo dictum est, Mandatum novum do vobis, ut vos invicem diligatis (Joan. XIII, 34). Quare latu⟨m⟩, nisi quia charitas Dei diffusa est in cordibus nostris (Rom. V, 5)? Quare omnis consummationis est finis, nisi quia plenitudo legis est charitas; et omnis lex in hoc sermone recapitulatur, in eo quod scriptum est, Diliges proximum tuum tanquam te ipsum (Rom. XIII, 10, 9, et Galat. V, 14)? Ita autem proximos tanquam vos ipsos diligitis, ut cum mali aliquid, quod nec visum, nec probatum est in vobis, credi de vobis nolitis, id quod nec vidistis, nec probatum accepistis, de toto terrarum orbe credatis.
3. That schismatics are animal men and do not have the Holy Spirit. That the Donatists lack charity. — "But the animal man," these are the Apostle's words, "does not perceive the things that are of the Spirit of God" (1 Cor. 2:14). And he certainly rebukes animal men, to whom he says: "Each one of you says, I indeed am of Paul, but I of Apollo, and I of Cephas, but I of Christ. Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?" (1 Cor. 1:12–13). For just as spiritual men rejoice in unity, so animal men are eager for dissensions. Of these the apostle Jude also, writing most openly, says: "These are they who separate themselves, animal men, not having the spirit" (Jude 19). What is more evident? What more express? Let the foolish therefore cease to flatter themselves and to say to us: What are we going to receive when we have come over to you, since you already acknowledge that we have the Baptism of Christ? We answer them: You have the Baptism of Christ; come, that you may have also the Spirit of Christ. Fear what is written: "But whoever does not have the Spirit of Christ, he is not His" (Rom. 8:9). You have put on Christ in the form of the sacrament; put Him on in the imitation of His example. "For Christ suffered for us, leaving us an example, that we should follow His footsteps" (1 Pet. 2:21). Do not be "having the form of piety, but denying its power" (2 Tim. 3:5). But what greater power of piety is there than the charity of unity? It is said in the Psalms: "Of all consummation I have seen the end: Thy commandment is exceedingly broad" (Ps. 118:96). What commandment, unless that of which it was said: "A new commandment I give you, that you love one another" (John 13:34)? Why broad, unless because "the charity of God is poured out in our hearts" (Rom. 5:5)? Why is it the end of all consummation, unless because "charity is the fullness of the law"; and "the whole law is summed up in this saying, in that which is written: You shall love your neighbour as yourself" (Rom. 13:10, 9, and Gal. 5:14)? But you love your neighbours as yourselves in such a way that, while you are unwilling that anything evil which has neither been seen nor proved in you should be believed of you, you believe of the whole world that which you have neither seen nor received as proved.
4. Eos factis non posse dicere, Dominus Jesus. Videmini
4. That they cannot say by their deeds, Lord Jesus. You seem
Editors' notes and page, col. 1236
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1 Hic deesse videtur aliquid.
Something seems to be missing here.
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vobis dicere, Dominus Jesus. Et forte non intelligentes attenditis ad id quod Apostolus ait: Nemo dicit, Dominus Jesus, nisi in Spiritu sancto (I Cor. XII, 3). Sed hoc quod ait, dicit, signate positum est, et proprio quodam modo. Nemo enim dicit, Dominus Jesus, nisi in Spiritu sancto: sed si dicit factis, non solis verbis. Nam possunt dicere, Dominus Jesus, etiam de quibus ait, Quae dicunt, facite; quae autem faciunt, facere nolite (Matth. XXIII, 3). Omnes haereses, quas utique etiam vos improbatis, dicunt, Dominus Jesus. Nec utique segregaturus est de regno coelorum eos, quos invenerit in Spiritu sancto; et tamen ait: Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum coelorum. Sed Nemo dicit, Dominus Jesus, nisi in Spiritu sancto: nemo plane, sed eo modo quo dictum est, id est factis. Unde secutus adjunxit: Sed is qui facit voluntatem Patris mei, qui in coelis est, ipse intrabit in regnum coelorum (Id. VII, 21). Dicit enim et de quibusdam idem apostolus, Confitentur se nosse Deum, factis autem negant (Tit. I, 16). Quemadmodum negatur factis, sic dicitur factis. Hoc modo dicendi nemo dicit, Dominus Jesus, nisi in Spiritu sancto. Si ergo unitati non accesseritis, segregantes vosmetipsos, animales eritis, Spiritum non habentes. Si autem ficte accesseritis, Spiritus sanctus disciplinae effugiet fictum (Sap. I, 5). Tunc ergo vos sanctum Spiritum habere cognoscite, quando mentem vestram per sinceram charitatem unitati consenseritis haerere. Haec eis respondeamus dicentibus, Quid accepturi sumus! nosque ipsos, fratres, exemplum illis bonorum operum praebeamus, nec quia stamus superbientes, nec de jacentibus desperantes.
to yourselves to say, "Lord Jesus." And perhaps, not understanding, you turn your attention to what the Apostle says: No one says, "Lord Jesus," except in the Holy Spirit (1 Cor. 12:3). But this word that he uses, "says," is set down pointedly, and in a certain proper sense. For no one says, "Lord Jesus," except in the Holy Spirit: but only if he says it by deeds, not by words alone. For even those can say, "Lord Jesus," of whom He says, What they say, do; but what they do, do not do (Matt. 23:3). All the heresies, which you too certainly disapprove, say, "Lord Jesus." Nor indeed will He shut out from the kingdom of heaven those whom He finds in the Holy Spirit; and yet He says: Not everyone who says to Me, Lord, Lord, will enter into the kingdom of heaven. But no one says, "Lord Jesus," except in the Holy Spirit: no one at all, but in the manner in which it was said, that is, by deeds. Hence, going on, He added: But he who does the will of My Father, Who is in heaven, he will enter into the kingdom of heaven (Matt. 7:21). For the same apostle also says of certain people, They profess that they know God, but by their deeds they deny [Him] (Titus 1:16). Just as one denies by deeds, so one says by deeds. In this manner of saying, no one says, "Lord Jesus," except in the Holy Spirit. If therefore you do not come over to unity, separating yourselves, you will be natural men, not having the Spirit. But if you come over feignedly, the Holy Spirit of discipline will flee from what is feigned (Wis. 1:5). Know, then, that you have the Holy Spirit when you consent to let your mind cleave to unity through sincere charity. Let us make this answer to those who say, "What are we going to receive!" and let us ourselves, brethren, show them an example of good works, neither proud because we stand, nor despairing of those who lie fallen.
SERMO CCLXX. In die Pentecostes, V.
Sermon 270. On the day of Pentecost, 5.
1. De Spiritu sancto dicendum cur die quinquagesimo post Pascha missus sit. Quoniam sanctam solemnitatem celebramus diei tam sanctae, ut hodie venerit ipse Spiritus sanctus, admonet nos tam festiva et grata solemnitas, de ipso dono Dei, gratia Dei, et abundantia misericordiae ejus in nos, id est de ipso Spiritu sancto aliquid loqui. In schola Domini condiscipulis loquimur. Magistrum enim habemus unum, in quo omnes sumus unum: qui nos, ne forte de magisterio superbire audeamus, admonuit, et ait, Nolite vocari ab hominibus Rabbi; unus est enim magister vester Christus (Matth. XXIII, 8). Sub hoc ergo magistro, cujus cathedra coelum est, quia erudiendi sumus Litteris ejus, advertite pauca quae dicam, donante ipso qui jubet ut dicam. Qui nostis, recolite; qui ignorabatis, accipite. Saepe movet animum pie curiosum, si tamen admittatur humana fragilitas et infirmitas talia perscrutari. Imo admittitur. Non enim quod in Scripturis sanctis
1. Concerning the Holy Spirit, it must be said why He was sent on the fiftieth day after Easter. Since we are celebrating the holy solemnity of a day so holy that on it, today, the Holy Spirit Himself came, so festive and welcome a solemnity admonishes us to say something about the very gift of God, the grace of God, and the abundance of His mercy towards us, that is, about the Holy Spirit Himself. In the school of the Lord we speak to fellow disciples. For we have one Master, in Whom we are all one: Who, lest perhaps we should dare to grow proud of being teachers, admonished us and said, Do not be called Rabbi by men; for one is your Master, Christ (Matt. 23:8). Under this Master, then, Whose chair is heaven, since we are to be taught by His Letters, attend to the few things I shall say, He granting it Who bids me speak. You who know, call it to mind again; you who did not know, receive it. A piously curious mind is often stirred, if indeed human frailty and weakness is permitted to search into such things. Nay, it is permitted. For it is not that what in the holy Scriptures
Editors' notes and page, col. 1237
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1 In uno Ms., cujus cathedra in coelo est, quoniam, erudiendi sumus.
In one manuscript, "whose chair is in heaven, since we are to be taught".
(*) ‹anchor: SERMO CCLXX› · call in col 1237 * Collatus pariter ad cl. d. r. t. vat. v. et ad Sirm.
Likewise collated against the Vatican manuscripts (sigla cl. d. r. t. vat. v.) and against Sirmond.
(printed under page 625)
(a) ‹anchor: SERMO CCLXX› · call in col 1237
(printed under page 625) (a) Alias, 3 ex Sirmondianis 22.
Elsewhere, 3 (no. 22 of Sirmond's sermons).
(printed under page 625)
(b) ‹anchor: Pentecostes, V› · call in col 1237
(printed under page 625) (b) Citat Florus ad II Cor. III, hoc titulo in manuscriptis : « Ex sermone de quinquagesima Paschae ; » pro quo pejus in excusis, « Ex sermone de Pascha. » In uno manuscripto inscribitur, « de quinquagesima Paschae, ubi Spiritus sanctus missus est super Apostolos. »
Florus cites it on 2 Corinthians 3, under this title in the manuscripts: "From the sermon on the fiftieth day of Easter"; for which the printed editions have, worse, "From the sermon on Easter". In one manuscript it is headed "On the fiftieth day of Easter, when the Holy Spirit was sent upon the Apostles."
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tegitur, ideo clausum est ut negetur, et non potius ut pulsanti aperiatur, dicente ipso Domino, Petite, et accipietis; quaerite, et invenietis; pulsate, et aperietur vobis (Matth. VII, 7). Saepe ergo movet studiosorum animum, quare quinquagesimo die post Dominicam passionem et resurrectionem missus fuerit promissus Spiritus sanctus.
is covered is therefore closed so that it may be denied, and not rather so that it may be opened to him who knocks, since the Lord Himself says, Ask, and you will receive; seek, and you will find; knock, and it will be opened to you (Matt. 7:7). It often stirs the mind of the studious, then, why the promised Holy Spirit was sent on the fiftieth day after the Lord's passion and resurrection.
2. Cur Spiritus sanctus non posset venire, nisi abeunte Christo. Humanitas Christi, in qua humano affectu haerebant, oculis discipulorum auferri debuit. Petra super quam aedificata Ecclesia, ipse est Christus. Ubi primum illud admoneo Charitatem vestram, ut aliquantum vos considerare non pigeat, quare dictum sit ab ipso Domino, Non potest ille venire, nisi ego abiero. Quasi aliquid, ut secundum carnalem sensum loquamur, quasi aliquid in supernis Dominus Christus servaret, et inde descendens hoc quod servabat, sancto Spiritui commendasset, et ideo ad nos venire non posset, nisi ille rediisset qui commendatum reciperet; aut quasi nos utrumque ferre non valeremus, nec utriusque possemus tolerare praesentiam. Quasi vero alter ab altero separetur; aut quando ad nos veniunt, ipsi angustias patiantur, ac non potius nos dilatemur. Quid sibi ergo vult, Non potest ille venire, nisi ego abiero? Expedit enim, inquit, vobis ut ego eam. Nam si non iero, Paracletus non veniet ad vos (Joan. XVI, 7). Hoc ergo quid sit, quantum vel capimus, vel aestimamus, vel ipso donante percipimus, vel quae credimus loquimur, breviter accipiat Charitas vestra. Videtur mihi, quod discipuli circa formam humanam Domini Christi fuerant occupati, et tanquam homines in homine humano tenebantur affectu. Volebat autem eos affectum potius habere divinum, atque ita de carnalibus facere spirituales: quod non fit homo nisi dono Spiritus sancti. Hoc ergo ait: Mitto vobis donum, quo efficiamini spirituales; donum scilicet Spiritus sancti. Spirituales autem fieri non poteritis, nisi carnales esse destiteritis. Carnales vero esse desistetis, si forma carnis a vestris oculis auferatur, ut forma Dei vestris cordibus inseratur. Ex hac enim humana forma Dominus, hoc est forma servi, Semetipsum exinanivit formam servi accipiens (Philipp. II, 7): ex hac igitur forma servi Petri etiam tenebatur affectus, quando eum quem multum amabat, mori timebat. Amabat enim Dominum Jesum Christum, sicut homo hominem; sicut carnalis carnalem, non sicut spiritualis majestatem. Unde hoc probamus? Quia cum interrogasset ipse Dominus discipulos suos, quis ab hominibus diceretur, et aliorum opiniones recolendo dixissent, quod alii eum dicerent Joannem, alii Eliam, alii Jeremiam, aut unum ex Prophetis; ait illis, Vos autem quem me esse dicitis? Et Petrus unus pro caeteris, unus pro omnibus, Tu es, inquit, Christus Filius Dei vivi. Hoc optime, veracissime: merito tale responsum accipere
2. Why the Holy Spirit could not come except when Christ went away. The humanity of Christ, to which they clung with human affection, had to be taken away from the eyes of the disciples. The rock upon which the Church was built is Christ Himself. Here I first advise your Charity that it should not irk you to consider for a little why it was said by the Lord Himself, He cannot come unless I go away. As if, to speak according to carnal sense, as if the Lord Christ were keeping something on high, and descending thence had entrusted what He was keeping to the Holy Spirit, and therefore [the Spirit] could not come to us unless He had returned who was to receive what had been entrusted; or as if we were not able to bear both, nor could endure the presence of both. As if indeed the one were separated from the other; or as if, when They come to us, They Themselves suffer straitness, and not rather we are enlarged. What then does it mean, He cannot come unless I go away? For it is expedient for you, He says, that I go. For if I do not go, the Paraclete will not come to you (John 16:7). What this is, then, as far as we either grasp, or judge, or perceive by His gift, or speak the things we believe, let your Charity briefly receive. It seems to me that the disciples had been occupied with the human form of the Lord Christ, and, as men, were held by human affection for a man. But He wished them rather to have a divine affection, and so to make them spiritual from carnal: which a man does not become except by the gift of the Holy Spirit. This, then, is what He says: I send you a gift by which you may be made spiritual; namely the gift of the Holy Spirit. But you will not be able to become spiritual unless you have ceased to be carnal. And you will cease to be carnal if the form of the flesh is taken away from your eyes, so that the form of God may be implanted in your hearts. For from this human form the Lord, that is, the form of a servant, emptied Himself, taking the form of a servant (Phil. 2:7): by this form of a servant, then, Peter's affection too was held, when he feared that He whom he loved greatly should die. For he loved the Lord Jesus Christ as a man loves a man; as a carnal man loves a carnal one, not as a spiritual man loves majesty. Whence do we prove this? Because when the Lord Himself had asked His disciples who He was said by men to be, and they, recalling the opinions of others, had said that some said He was John, others Elijah, others Jeremiah, or one of the Prophets, He said to them, But you, who do you say that I am? And Peter, one for the rest, one for all, said, You are the Christ, the Son of the living God. This most excellently, most truly: deservedly to receive such an answer
Editors' notes and page, col. 1238
Footnotes
(1) ‹anchor: not visible› · call in col 1238
1 In uno Ms., Saepe ergo movet, studiosum sanctae Scripturae animum.
In one manuscript, "Often, then, it stirs the mind that is eager for Holy Scripture".
(printed under page 625)
(2) ‹anchor: credimus loquimur› · call in col 1238
2 Idem Ms. habet, vel quia credimus loquitur.
The same manuscript has "or because we believe, he speaks".
(printed under page 625)
(3) ‹anchor: cordibus inseratur› · call in col 1238
3 Idem Ms., ut forma Dei vestris mentibus inseratur.
The same manuscript, "so that the form of God may be planted in your minds".
(printed under page 625)
(4) ‹anchor: pro omnibus› · call in col 1238
4 Idem Ms., Et Petrus unus pro caeteris, unitas pro omnibus.
The same manuscript, "And Peter, one for the rest, a unity for all".
(printed under page 625)
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meruit, Beatus es, Simon Bar-Jona, quia non tibi revelavit caro et sanguis, sed Pater meus qui in coelis est. Et ego dico tibi, quia tu dixisti mihi; dixisti, audi; dedisti confessionem, recipe benedictionem: ergo, Et ego dico tibi, Tu es Petrus: quia ego petra, tu Petrus; neque enim a Petro petra, sed a petra Petrus, quia non a christiano Christus, sed a Christo christianus. Et super hanc petram aedificubo Ecclesiam meam: non supra Petrum quod tu es; sed supra petram, quam confessus es. Aedificaba autem Ecclesiam meam: aedificabo te, qui in hac responsione figuram gestas Ecclesiae. Hoc et caetera, propter quod dixerat Petrus, Tu es Christus Filius Dei vivi: et audierat, ut meministis, Non tibi revelavit caro et sanguis, id est, humana mens, humana infirmitas, humana imperitia, sed Pater meus qui in coelis est. Deinde coepit Dominus Jesus suam praedicere passionem, et ostendere quanta esset ab impiis perlaturus. Hic Petrus expavit, et timuit ne periret morte Christus Filius Dei vivi. Utique Christus Filius Dei vivi, bonus de bono, Deus de Deo, vivus de vivo, fons vitae et vera vita, perdere mortem venerat, non perire a morte. Tamen ut homo Petrus exterritus, cujus erat, ut dixi, circa Christi carnem humanus affectus: Propitius, inquit, tibi esto, Domine; absit! non fiat istud. Et Dominus talia verba digna et congrua responsione confutat. Quomodo illi confessioni dignam laudem dedit, sic etiam huic trepidationi dignam correptionem: Redi, inquit, retro, Satana. Ubi est illud, Beatus es, Simon Bar-Jona? Distingue verba laudantis, et coercentis: distingue causas confessionis et trepidationis. Causa confessionis: Non tibi revelavit caro et sanguis, sed Pater meus qui in coelis est. Causa trepidationis: Non enim sapis quae Dei sunt, sed quae hominis sunt (Matth. XVI, 13-23). Nollemus ergo ut talibus dicetur, Expedit enim vobis ut ego vadam? Nisi ego abiero, Paracletus non veniet ad vos. Nisi aspectibus carnalibus vestris humana forma subtrahatur, divinum aliquid capere, sentire, cogitare minime poteritis. Hoc sit satis. Inde oportebat ut post resurrectionem et ascensionem Domini Jesu Christi, ejus de Spiritu sancto promissio compleretur. Sic enim et ipse Joannes evangelista ex persona sua dixerat, quando Jesus eumdem significans Spiritum sanctum clamaverat, dicens: « Si quis sitit, veniat ad me, et bibat; et flumina aquae vivae fluent de ventre ejus. » Secutus enim Evangelista ait: « Hoc autem dicebat de Spiritu, quem accepturi erant ii qui in eum credituri erant. Nondum enim erat Spiritus datus, quia Jesus nondum fuerat glorificatus » (Joan. VII, 37-39). Glorificatus est ergo Dominus noster Jesus ⟨C⟩hristus resurrectione et ascensione, et misit Spiritum sanctum.
he merited: Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but My Father Who is in heaven. And I say to you, because you have said to Me; you have spoken, now hear; you have given a confession, receive a blessing: therefore, And I say to you, You are Peter: because I am the rock, you are Peter; for the rock is not from Peter, but Peter from the rock, just as Christ is not from Christian, but Christian from Christ. And upon this rock I will build My Church: not upon Peter, which you are, but upon the rock which you have confessed. But I will build My Church: I will build you, who in this answer bear the figure of the Church. This and the rest, because Peter had said, You are the Christ, the Son of the living God: and had heard, as you remember, Flesh and blood has not revealed it to you, that is, the human mind, human weakness, human inexperience, but My Father Who is in heaven. Then the Lord Jesus began to foretell His passion, and to show how much He was to endure at the hands of the ungodly. At this Peter took fright, and feared lest Christ, the Son of the living God, should perish by death. Assuredly Christ the Son of the living God, good from good, God from God, living from living, the fount of life and true life, had come to destroy death, not to perish by death. Yet Peter, terrified as a man, who had, as I said, a human affection for the flesh of Christ: Be merciful to Yourself, he said, Lord; far be it! let this not happen. And the Lord refutes such words with a worthy and fitting response. As He gave fitting praise to that confession, so also He gave fitting reproof to this trembling: Get back, He said, behind Me, Satan. Where now is that, Blessed are you, Simon Bar-Jona? Distinguish the words of One praising and of One restraining: distinguish the causes of the confession and of the trembling. The cause of the confession: Flesh and blood has not revealed it to you, but My Father Who is in heaven. The cause of the trembling: For you do not savour the things that are of God, but the things that are of man (Matt. 16:13–23). We would not therefore wish it to be said to such men, For it is expedient for you that I go? If I do not go away, the Paraclete will not come to you. Unless the human form is withdrawn from your carnal sight, you will be quite unable to grasp, perceive, or think anything divine. Let this suffice. Hence it was fitting that after the resurrection and ascension of the Lord Jesus Christ, His promise concerning the Holy Spirit should be fulfilled. For so John the evangelist himself had said in his own person, when Jesus, signifying that same Holy Spirit, had cried out, saying: 'If anyone thirsts, let him come to Me and drink; and rivers of living water shall flow from his belly.' For the Evangelist goes on to say: 'Now this He said of the Spirit, which those who were to believe in Him were to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified' (John 7:37–39). Our Lord Jesus Christ was therefore glorified by resurrection and ascension, and He sent the Holy Spirit.
3. Post quadragesimum diem Ascensionis cur decimo die venerit Spiritus sanctus. Quadragenarii numeri sacramentum. Denarii mysterium. Spiritus sanctus die decimo venit ut significetur legem impleri per gratiam. Lex sine gratia quomodo littera est occidens. Spiritus sanctus
3. Why, after the fortieth day, that of the Ascension, the Holy Spirit came on the tenth day. The sacrament of the number forty. The mystery of the number ten. The Holy Spirit came on the tenth day to signify that the law is fulfilled through grace. How the law without grace is the letter that kills. The Holy Spirit
Editors' notes and page, col. 1239
Footnotes
(1) ‹anchor: Quomodo illi› · call in col 1239
1 Abest, illi, a Ms.
"illi" is absent from the manuscript.
(printed under page 626)
(2) ‹anchor: dignam correptionem› · call in col 1239
2 In eodem Ms., coercitionem.
In the same manuscript, "coercion" (for "correction").
(printed under page 626)
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missus ut impleretur lex. Sicut autem didicimus ex Libris sanctis, quadraginta dies complevit cum discipulis suis post resurrectionem, manifestans eis, ne aliquid fictum existimarent, resuscitati corporis veritatem, intrans cum eis et exiens, manducans et bibens. Quadragesimo autem die, quem ante hos decem dies celebravimus, in eorum conspectu ascendit in coelum, promissus ut ibat, ita venturus (Act. I, 3 11); hoc est in forma humana, qua judicatus est, in illa judicaturus. Voluit alia die quam ascendit mittere Spiritum sanctum; non saltem post biduum, vel triduum, sed post decem dies. Haec quaestio perscrutari et interrogare nos compulit nonnullas latebras numerorum. Quadraginta dies quater habent decem. Commendatur hoc numero, quantum mihi videtur, sacramentum. Homines enim hominibus loquimur; et recte Scripturarum tractatores dicimur, non nostrarum opinionum affirmatores. Numerus ergo iste quadragenarius, quater habens decem, significat, ut mihi videtur, saeculum hoc, quod nunc agimus et peragimus; agimur et peragimur, cursu temporum, rerum instabilitate, decessione et successione, rapacitate volatica, et quodam fluvio rerum non consistentium. Saeculum hoc ergo significatur hoc numero, propter mundi quadripartita tempora, quae implent annum; quadripartitos etiam cardines ipsius mundi, notos omnibus, et saepe ab Scriptura sacra commemoratos: Ab Oriente et Occidente, ab Aquilone et Meridie (Luc. XIII, 29). Per haec ergo tempora quadripartita, et per mundum quadripartitum, praedicatur lex Dei, tanquam denarius numerus. Unde et Decalogus primitus commendatur. In decem enim praeceptis lex constituta est: propterea quia videtur in isto denario numero quaedam perfectio. Usque ad eum quippe numerum progressus est numerantis, et inde redit ab uno usque ad decem, rursus ad unum. Sic centena, sic millena; sic supra, denariis quibusdam complicantibus, infinite crescit silva numerorum. Perfecta itaque lex in denario, et lex praedicata per mundum quadripartitum, quater deni quadraginta fiunt. Docemur autem, in hac conversatione saeculi hujus cum sumus, abstinere nos a cupiditatibus saecularibus: quod significat jejunium quadragenarium notum omnibus Quadragesimae nomine. Hoc tibi praecepit Lex, hoc Prophetia, hoc Evangelium. Ideo quia hoc Lex, jejunavit quadraginta diebus Moyses: quia hoc Prophetia, jejunavit diebus quadraginta Elias: quia hoc Evangelium, jejunavit quadraginta diebus Dominus Christus. Impletis ergo post quadraginta dies aliis decem diebus, denario numero semel, denario numero simpliciter, non quadrupliciter, venit Spiritus sanctus, ut lex impleatur per gratiam. Lex enim sine gratia littera est occidens. Si enim da⟨t⟩a esset lex, inquit, quae posset vivificare, omnino ex lege esset justitia. Sed conclusit Scriptura omnia sub peccato, ut promissio ex fide Jesu Christi daretur credentibus (Galat. III, 21, 22). Ideo, Littera occidit, Spiritus autem
sent, that the law might be fulfilled. Now as we have learned from the holy Books, He completed forty days with His disciples after the resurrection, showing them the truth of the raised body, lest they should think anything feigned, going in and going out with them, eating and drinking. And on the fortieth day, which we celebrated ten days before these, He ascended into heaven in their sight, promised to come as He was going (Acts 1:3, 11); that is, in the human form in which He was judged, in that He will judge. He willed to send the Holy Spirit on a day other than that on which He ascended; not even after two days, or three days, but after ten days. This question has compelled us to search out and inquire into certain hidden recesses of numbers. Forty days contain ten four times. By this number, as it seems to me, a mystery is commended. For we are men speaking to men; and rightly are we called expounders of the Scriptures, not asserters of our own opinions. This number forty, then, containing ten four times, signifies, as it seems to me, this world, which we now pass and pass through; we are carried and carried through by the course of the times, by the instability of things, by departure and succession, by a fleeting rapacity, and by a kind of river of things that do not stand still. This world, then, is signified by this number, on account of the fourfold seasons of the world, which fill out the year; and also on account of the fourfold quarters of the world itself, known to all, and often mentioned by sacred Scripture: From the East and the West, from the North and the South (Luke 13:29). Through these fourfold seasons, then, and through the fourfold world, the law of God is preached, as the number ten. Whence also the Decalogue is first commended. For the law is established in ten commandments: because in this number ten there seems to be a certain perfection. For the counting of one who numbers proceeds up to that number, and from there returns, from one up to ten, back again to one. So the hundreds, so the thousands; so beyond, with certain tens folding together, the forest of numbers grows without end. The law, then, being perfect in the number ten, and the law being preached through the fourfold world, four tens make forty. And we are taught, while we are in this sojourn of this world, to abstain from worldly desires: which is what the forty-day fast, known to all by the name of Lent, signifies. This the Law enjoined on you, this the Prophecy, this the Gospel. Therefore, because the Law [enjoined] this, Moses fasted forty days: because the Prophecy [enjoined] this, Elijah fasted forty days: because the Gospel [enjoined] this, the Lord Christ fasted forty days. So when, after the forty days, another ten days were completed, the number ten once, the number ten singly, not fourfold, the Holy Spirit came, that the law might be fulfilled through grace. For the law without grace is a killing letter. For if a law had been given, he says, which could give life, justice would wholly be from the law. But the Scripture has shut up all things under sin, that the promise by faith of Jesus Christ might be given to those who believe (Gal. 3:21–22). Therefore, The letter kills, but the Spirit
Editors' notes and page, col. 1240
Footnotes
(1) ‹anchor: Aquilone et Meridie› · call in col 1240
1 Sirm. fert, mari, ut legitur serm. 266, n. 6 : at Vulgata habet, austro, et graecum, notou. M.
Sirmond has "the sea", as is read in Sermon 266, n. 6; but the Vulgate has "the south wind", and the Greek "notou" (south). M.
(printed under page 626)
(2) ‹anchor: rursus ad unum› · call in col 1240
2 In nostro Ms., et rursus ad unum.
In our manuscript, "and again to one".
(printed under page 626)
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vivificat (II Cor. III, 6). Non ut aliud impleas, quam tibi per Litteram jubetur: sed sola littera reum facit, gratia et a peccato liberat, et litteram donat impleri. Unde fit per gratiam remissio omnium peccatorum, et fides quae per dilectionem operatur. Nolite ergo putare damnatam esse litteram, quia dictum est, Littera occidit. Hoc est enim, littera reos facit. Datur praeceptum, non adjuvaris gratia: continuo te invenis non solum non operatorem legis, sed etiam reum praevaricationis. Ubi enim non est lex, nec praevaricatio (Rom. IV, 15). Non ergo reprehensa est lex, cum dictum est, Littera occidit, Spiritus autem vivificat, quasi illam condemnaret, et istum laudaret: sed Littera occidit, sola littera sine gratia. Exemplum accipite. Hac locutione dictum est, Scientia inflat. Quid est, Scientia inflat? Scientia damnata est? Si inflat, melius imperiti remanebimus. Sed quoniam adjunxit, Charitas vero aedificat (I Cor. VIII, 1); quomodo ubi adjunxit, Spiritus autem vivificat, dedit intelligi, Littera sine Spiritu occidit, cum Spiritu vivificat, et impleri litteram facit; sic scientia sine charitate inflat, charitas cum scientia aedificat. Ergo missus est Spiritus sanctus, ut lex impleretur, et fieret quod ipse Dominus dixerat, Non veni legem solvere, sed adimplere (Matth. V, 17). Hoc donat credentibus, hoc donat fidelibus, hoc donat eis quibus dat Spiritum sanctum. Quanto fit eo quisque capacior, tanto ad operandam legem fit facilior.
gives life (2 Cor. 3:6). Not that you should fulfil something other than what is commanded you through the Letter: but the letter alone makes [one] guilty, grace both frees from sin and grants that the letter be fulfilled. Hence through grace comes the remission of all sins, and the faith which works through love. Do not therefore think that the letter has been condemned because it was said, The letter kills. For this is [its meaning]: the letter makes [men] guilty. A precept is given, you are not helped by grace: at once you find yourself not only not a doer of the law, but even guilty of transgression. For where there is no law, neither is there transgression (Rom. 4:15). So the law was not censured when it was said, The letter kills, but the Spirit gives life, as though he condemned the one and praised the other: but The letter kills [means] the letter alone without grace. Take an example. In the same manner of speaking it was said, Knowledge puffs up. What is, Knowledge puffs up? Has knowledge been condemned? If it puffs up, we would do better to remain ignorant. But since he added, But charity builds up (1 Cor. 8:1), just as, when he added, But the Spirit gives life, he gave to understand that the letter without the Spirit kills, with the Spirit gives life and makes the letter be fulfilled, so knowledge without charity puffs up, charity with knowledge builds up. Therefore the Holy Spirit was sent so that the law might be fulfilled, and that might come about which the Lord Himself had said, I came not to abolish the law, but to fulfil it (Matt. 5:17). This He gives to believers, this He gives to the faithful, this He gives to those to whom He gives the Holy Spirit. The more capable of receiving Him each one becomes, the more readily does he come to perform the law.
4. Lex charitate impletur, non timore poenae. Timor alius castus, alius servilis. Charitas ex Spiritu sancto. Dico enim Dilectioni vestrae, quod et vos considerare, et facile videre poteritis: charitas implet legem. Timor poenarum facit hominem operari, sed adhuc serviliter. Si enim propterea facis bonum, quia times pati malum, aut propterea non facis malum, quia times pati malum; si aliquis tibi promitteret impunitatem, statim comprehenderes iniquitatem. Diceretur tibi, Securus esto, nihil patieris mali, fac; faceres. Timore enim poenae revocabaris, non dilectione justitiae. Nondum enim de te charitas operabatur. Vide ergo quemadmodum charitas operetur. Sic amemus quem timemus, ut eum casto amore timeamus. Nam et uxor casta timet virum. Sed discerne istos timores. Uxor casta timet ne a viro absente deseratur: uxor adultera timet ne a viro superveniente comprehendatur. Charitas ergo implet legem: quia perfecta charitas foras mittit timorem (I Joan. IV, 18); timorem scilicet servilem, de peccato venientem. Nam timor Domini castus permanet in saeculum saeculi (Psal. XVIII, 10). Si ergo charitas implet legem, unde est ista charitas? Recolite advertite et videte, quia donum Spiritus sancti est charitas. Charitas enim Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. V, 5). Merito itaque impletis decem diebus, quo numero legis etiam perfectio commendatur, Dominus Jesus Christus misit Spiritum sanctum: quia
4. The law is fulfilled by charity, not by fear of punishment. One fear is chaste, another servile. Charity is from the Holy Spirit. For I say to your Love what you too will be able to consider and easily see: charity fulfils the law. Fear of punishments makes a man act, but still servilely. For if you do good because you fear to suffer evil, or do not do evil because you fear to suffer evil, then if someone promised you impunity, you would at once seize upon iniquity. Were it said to you, Be at ease, you will suffer no evil, do it, you would do it. For you were being held back by fear of punishment, not by love of justice. For charity was not yet at work in you. See then how charity works. Let us so love Him Whom we fear that we fear Him with a chaste love. For a chaste wife too fears her husband. But distinguish these fears. The chaste wife fears lest she be deserted by her absent husband; the adulterous wife fears lest she be caught by her husband coming upon her. Charity therefore fulfils the law, because perfect charity casts out fear (1 John 4:18); servile fear, that is, which comes from sin. For the chaste fear of the Lord endures for ever and ever (Ps. 18:10). If then charity fulfils the law, whence is this charity? Recall, take heed and see that charity is the gift of the Holy Spirit. For the charity of God has been poured out in our hearts through the Holy Spirit Who has been given to us (Rom. 5:5). Rightly therefore, when ten days had been completed, by which number the perfection of the law too is commended, the Lord Jesus Christ sent the Holy Spirit: because
Editors' notes and page, col. 1241
Footnotes
(1) ‹anchor: not visible› · call in col 1241
1 Noster Ms., gratia et a reatu liberat.
Our manuscript, "grace also frees from guilt".
(printed under page 627)
(2) ‹anchor: implet legem› · call in col 1241
2 Hic additur in eodem Ms., timor non implet, charitas implet.
Here the same manuscript adds, "fear does not fulfil it, charity fulfils it".
(printed under page 627)
(3) ‹anchor: dilectione justitiae› · call in col 1241
3 In aliquot Mss., delectatione justitiae. Eadem lectio reperitur in nostro codice supra commemorato.
In some manuscripts, "by delight in justice". The same reading is found in our manuscript mentioned above.
(printed under page 627)
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gratia donat nobis inplere legem, quam non venit solvere, sed adimplere.
grace grants us to fulfil the law, which He came not to abolish, but to fulfil.
5. Spiritus sanctus commendatus in septenario numero. Sanctificatio et vacatio septimae diei. Spiritus autem sanctus in Scripturis sanctis septenario numero solet commendari, non denario: lex denario, Spiritus sanctus septenario. Quia lex denario, notum est: quia Spiritus sanctus septenario, commemoramus. Primo in ipso libro, in capite libri qui inscribitur Genesis, enumerantur opera Dei. Fit lux, fit coelum, quod appellatum est firmamentum inter aquam et aquam; nudatur arida, separatur mare a terra, datur terrae omnium stirpium fecunda conceptio; fiunt luminaria majus et minus, sol et luna, et caetera sidera; producunt aquae fetus suos, terra suos; fit homo ad imaginem Dei: complet Deus opera sua omnia sexto die; in nullis operibus Dei tot enumeratis atque completis sonuit sanctificatio. Dixit Deus, Fiat lux; et facta est lux: et vidit Deus lucem quia bona est: non dixit, sanctificavit Deus lucem: Fiat firmamentum: et factum est: vidit Deus quia bonum est: nec dictum est quia sanctificatum est firmamentum. Ita et caetera, ne in rebus manifestissimis immoremur, usque ad illa quae sexta die facta sunt, cum homine creato ad imaginem Dei, enumerantur omnia, nihil sanctificatum dicitur. Ventum est ad septimum diem, ubi nullum opus factum est, sed vacatio Dei insinuatur, et sanctificavit Deus diem septimum. In septenario dierum numero prima sonuit sanctificatio, Scripturarum locis omnibus quaesita et hic primitus inventa. Ubi quies Dei commemoratur, quies etiam nostra insinuatur. Non enim laboravit Deus, ut quietis indigeret; et quasi post laborem die feriato gratularetur, sanctificavit eum diem, quo vacare permissum est. Carnalis est ista cogitatio, Insinuata est nobis quies post bona omnia opera nostra, sicut insinuata est Dei quies post omnia bona opera sua. Fecit enim Deus omnia, et ecce omnia bona valde. Et requievit Deus in die septima ab omnibus operibus suis quae fecit (Gen. I-II, 3). Requiescere vis et tu? Fac primo opera bona valde. Sic data est Judaeis observatio sabbati carnaliter, sicut caetera, significantibus sacramentis. Vacatio enim quaedam imperata est: vacatio illa quod significat, tu age. Vacatio enim spiritualis, tranquillitas est cordis: tranquillitas autem cordis provenit de serenitate bonae conscientiae. Ergo ille vere observat sabbatum, qui non peccat. Ita enim praecipitur illis, quibus observandum sabbatum praecipitur: Omne opus servile non facietis (Levit. XXIII, 7). Omnis qui facit peccatum, servus est peccati (Joan. VIII, 34). Septenarius ergo numerus ⟨d⟩icatus est Spiritui sancto, sicut denarius legi. Haec et Isaias propheta insinuat boc in loco, ubi dicit: Implebit eum Spiritus sapientiae et intellectus (numera), consilii et fortitudinis, scientiae et pietatis, Spiritus timoris Dei (Isai. XI, 2). Veluti descendens ad nos gratia spiritualis, a sapientia incipit, terminat ad timorem. Nos autem ascendentes, ab imo ad summa tendentes, incipere debemus a timore, et terminare ad sapientiam.
5. The Holy Spirit commended in the number seven. The sanctification and rest of the seventh day. Now the Holy Spirit is customarily commended in the holy Scriptures by the number seven, not by ten: the law by ten, the Holy Spirit by seven. That the law is by ten is well known; that the Holy Spirit is by seven, we now call to mind. First, in that very book, at the head of the book which is entitled Genesis, the works of God are enumerated. Light is made, heaven is made, which was called the firmament between water and water; the dry land is laid bare, the sea is separated from the land, a fruitful conception of all plants is given to the earth; the greater and lesser lights are made, the sun and the moon, and the other stars; the waters bring forth their offspring, the earth its own; man is made to the image of God: God completes all His works on the sixth day; in none of the works of God, so many enumerated and completed, did sanctification sound forth. God said, Let there be light; and light was made: and God saw the light that it was good: He did not say, God sanctified the light: Let there be a firmament: and it was made: God saw that it was good: nor was it said that the firmament was sanctified. So too the rest, lest we linger over most manifest matters, up to those things which were made on the sixth day, when man was created to the image of God, all things are enumerated, nothing is said to be sanctified. We come to the seventh day, where no work was done, but the rest of God is intimated, and God sanctified the seventh day. In the sevenfold number of days sanctification first sounded forth, sought in all the places of the Scriptures and here first found. Where the rest of God is recalled, our rest also is intimated. For it is not that God laboured so as to need rest, and, as though rejoicing in a day of holiday after labour, sanctified that day on which it was permitted to be at leisure. That thought is carnal, Rest is intimated to us after all our good works, just as the rest of God is intimated after all His good works. For God made all things, and behold, all very good. And God rested on the seventh day from all His works which He had made (Gen. 1:1–2:3). Do you too wish to rest? First do works that are very good. Thus the observance of the sabbath was given to the Jews carnally, like the other things, with signifying sacraments. For a certain rest was commanded: what that rest signifies, you must do. For spiritual rest is tranquillity of heart; and tranquillity of heart comes from the serenity of a good conscience. Therefore he truly observes the sabbath who does not sin. For thus it is commanded to those to whom the observing of the sabbath is commanded: You shall do no servile work (Lev. 23:7). Everyone who commits sin is the servant of sin (John 8:34). The number seven, therefore, is dedicated to the Holy Spirit, as ten is to the law. This the prophet Isaiah also intimates in this passage, where he says: The Spirit of wisdom and understanding shall fill him (count them), of counsel and fortitude, of knowledge and piety, the Spirit of the fear of God (Isa. 11:2). As if descending to us, spiritual grace begins from wisdom and ends at fear. But we, ascending, tending from the lowest to the highest, must begin from fear and end at wisdom.
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Initium enim sapientiae timor Domini (Psal. CX, 10). Longum est, et supergreditur vires nostras etiamsi non vestram aviditatem, omnia testimonia commemorare de septenario numero, quod attinet ad Spiritum sanctum. Ista ergo suffecerint.
For the beginning of wisdom is the fear of the Lord (Ps. 110:10). It would take long, and it goes beyond our strength, even if not beyond your eagerness, to recount all the testimonies concerning the number seven, in so far as it relates to the Holy Spirit. Let these, then, suffice.
6. Lex per denarium et Spiritus sanctus per septenarium in quinquagenario commendatus. Illud nunc attendite, quemadmodum, quoniam per gratiam Spiritus sancti lex impletur, et denarius numerus commemorandus fuit et commendandus, sicut jam ostendimus, et septenarius propter ipsam gratiam Spiritus sancti. Commendabat Christus denario numero, post decem dies mittens Spiritum s⟨a⟩nctum, ipsam legem, quam jubebat impleri. Ubi ergo inveniemus hic commendationem numeri septenarii maxime propter ipsum Spiritum sanctum? Habes in Tobiae libro ipsam festivitatem, id est Pentecosten, constare de septimanis (Tob. II, 1 sec. LXX). Quomodo? Septenarium multiplica per ipsum, hoc est septem per septem, quod in scholis discitur: septies septem fiunt quadraginta et novem. Ad hanc septenarii formam, ratione septem per septem: (quoniam ipse Spiritus sanctus colligit nos, et congregat nos: unde et ipsum adventus sui primum signum dedit, ut illi qui eum acciperent, etiam singuli linguis omnibus loquerentur Congregatur enim unitas corporis Christi ex omnibus linguis, per omnes scilicet gentes toto terrarum orbe diffusas. Et quod unus tunc omnibus linguis loquebatur, ipsam unitatem in linguis omnibus futuram testabatur. Dicit autem Apostolus, Sufferentes invicem in dilectione, quod est charitas: satis agentes servare unitatem spiritus in vinculo pacis (Ephes. IV, 2 et 3). Quia ergo Spiritus sanctus ex multis in unum colligit nos: capitur autem per humilitatem, repellitur per superbiam. Aqua est enim cor humile tanquam locum concavum quaerens, ubi consistat: elatione autem superbiae, tanquam tumore collis, repulsa labitur: unde dictum est, Deus superbis resistit, humilibus autem dat gratiam (Jacobi IV, 6). Quid est, dat gratiam? Dat Spiritum sanctum. Implet humiles, quia capaces invenit). Ergo quia haec ita sunt, ad quadraginta novem, qui efficiuntur de septem per septem, ut fiat Pentecoste, unus additur, et unitas commendatur.
6. The law commended through the number ten and the Holy Spirit through the number seven in the number fifty. Now attend to this: how, since the law is fulfilled through the grace of the Holy Spirit, both the number ten had to be recalled and commended, as we have already shown, and the number seven on account of that very grace of the Holy Spirit. Christ was commending by the number ten, in sending the Holy Spirit after ten days, the law itself, which He was commanding to be fulfilled. Where, then, shall we find here a commending of the number seven, above all on account of the Holy Spirit Himself? You have in the book of Tobit that this very feast, that is, Pentecost, consists of weeks (Tob. 2:1 according to the Septuagint). How so? Multiply seven by itself, that is, seven by seven, as is learned in the schools: seven times seven make forty-nine. To this form of the number seven, by the reckoning seven by seven: (since the Holy Spirit Himself gathers us together and assembles us; whence He also gave this as the first sign of His coming, that those who received Him should each of them speak in all tongues. For the unity of the body of Christ is assembled out of all tongues, that is, through all the nations spread over the whole circle of the earth. And the fact that one man then spoke in all tongues bore witness to that very unity which was to be in all tongues. Now the Apostle says, Bearing with one another in love, which is charity: being eager to preserve the unity of the spirit in the bond of peace (Eph. 4:2–3). Since, therefore, the Holy Spirit gathers us together out of many into one: He is received through humility, He is repelled through pride. For He is water seeking a humble heart as a hollow place where it may settle; but by the elation of pride, as by the swelling of a hill, it is thrust back and slides away: whence it is said, God resists the proud, but gives grace to the humble (Jas. 4:6). What is it, gives grace? He gives the Holy Spirit. He fills the humble, because He finds them capable [of receiving Him]). Since, therefore, these things are so, to the forty-nine, which are produced from seven by seven, so that Pentecost may come about, one is added, and unity is commended.
7. De duabus piscationibus, et de piscibus centum quinquaginta tribus, captis post resurrectionem. Quia infirmitatem nostram adjuvat apud Dominum Deum nostrum studium Charitatis vestrae, aliquid accipite, quantum mihi videtur, tanto dulcius cum expositum fuerit, quanto abstrusius si non exponatur. Ante resurrectionem, Dominus jussit discipulis suis, ut in mare mitterent retia, quando eos elegit. Miserunt, ceperunt piscium multitudinem innumerabilem, ita ut retia rumperentur, et onerata navigia mergerentur. Non autem praecepit in quam partem mitterent retia, sed tantum ait, Mittite retia (Luc. V, 4-7). Si
7. On the two catches of fish, and on the hundred and fifty-three fish caught after the resurrection. Since the zeal of Your Charity helps our weakness before the Lord our God, receive something which, as it seems to me, will be all the sweeter when it has been expounded, the more hidden it is if it is not expounded. Before the resurrection, the Lord ordered His disciples to cast their nets into the sea, when He chose them. They cast them, they caught a countless multitude of fish, so that the nets were breaking and the laden boats were sinking. But He did not prescribe on which side they should cast the nets, but only said, Cast the nets (Luke 5:4–7). If
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1 Hic sequitur in Ms., Sed quid facimus? Deprecemur ipsum Medicum jejunantes, ac reliqua sermonis 357, n. 5, quae hic librarii oscitantia male assuta sunt.
Here there follows in the manuscript, "But what are we doing? Let us, fasting, beseech the Physician himself", and the rest of Sermon 357, n. 5, which through a copyist's carelessness has been wrongly stitched on here.
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2 Sirm., Ad hanc septenarii formam rationis, septem per septem.
Sirmond reads, "To this pattern of the reckoning of seven, seven times seven".
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enim praecepisset ut in dexteram partem mitterent, solos bonos significaret capi: si in sinistram, solos malos. Quia vero passim missa sunt, nec in dexteram, nec in sinistram; et bonos et malos. Haec est Ecclesiae significatio praesentis temporis, in hoc saeculo. Nam et illi servi missi ad invitatos exierunt, et quoscumque invenerunt bonos et malos adduxerunt, et impletae sunt nuptiae recumbentium (Matth. XXII, 10). Congregantur ergo nunc et boni et mali. Quare autem et schismata fiunt, si non retia disrumpunt? Quare plerumque turbarum carnalium male tumultuantium scandalis urgetur Ecclesia, si non et navigia premunt? Hoc ergo Dominus ante resurrectionem. Post resurrectionem autem invenit piscantes similiter discipulos suos: jussit idem mitti retia, non utcumque et passim, quia jam post resurrectionem. Post resurrectionem enim jam corpus ejus, quod est Ecclesia, malos non habebit. Mittite, inquit, retia in dexteram partem. Missa sunt retia, eo jubente, in dexteram partem, et capti sunt pisces certi numeri. Nam illi sine numero, illi quibus significabatur Ecclesia, quae nunc agitur, tanquam ex illa captura: Annuntiavi et locutus sum, multiplicati sunt super numerum (Psal. XXXIX, 6). Intelliguntur ergo quidam supernumerarii, quodam modo superflui: colliguntur tamen. Ibi vero in dextera capiuntur pisces, et numerati, et magni. Qui enim fecerit, inquit, et sic docuerit, magnus vocabitur in regno coelorum (Matth. V, 19). Ergo capti sunt pisces magni numero centum quinquaginta tres. Quem non moveat, non frustra istum numerum commemorari? Non enim vere nihil significans Dominus, aut hoc ipsum diceret, Mittite retia; aut pertineret ad eum ut in partem dexteram mitterentur. Significat etiam iste numerus centum quinquaginta tres: et pertinuit ad Evangelistam dicere, quasi respexisset primam illam capturam, ubi retia disrupta schismata significaverunt; quia in illa Ecclesia vitae aeternae nulla erunt schismata, quia nulla dissensio; omnes magni, quia charitate pleni: quasi ergo illud quod primo factum est ad significanda schismata respexisset, pertinuit ad eum dicere in ista secunda captura, Et cum tam magni essent, retia non sunt disrupta (Joan. XXI, 1-11). Quid itaque dextera pars significaverit, dictum est, quia omnes boni. Quid magnitudo, dictum est, quia qui fecerit et sic docuerit, magnus vocabitur in regno coelorum. Quid etiam illud quod retia non sunt disrupta, dictum est, quia tunc non sunt schismata. Quid ergo centum quinquaginta tres? Numerus iste non utique ipse erit sanctorum numerus. Neque enim centum quinquaginta tres erunt sancti; cum soli illi, qui se cum mulieribus non coinquinaverunt, duodecies duodena millia commemorentur (Apoc. XIV, 1-4). Sed iste numerus, tanquam arbor, a quodam semine videtur succrescere. Semen autem hujus magni numeri quidam minor numerus est, qui est decem et septem. Decem et septem faciunt centum quinquaginta tres. Si vero computes ab uno usque ad decem et septem, et addas numeros omnes: nam si ab uno usque ad decem et
indeed He had commanded that they cast into the right-hand side, He would have signified that only the good are caught; if into the left, only the bad. But because they were cast at random, neither into the right nor into the left, [they caught] both good and bad. This is the signification of the Church of the present time, in this world. For those servants too, sent to the invited guests, went out, and whomever they found, good and bad, they brought in, and the wedding was filled with guests reclining (Matt. 22:10). So now both the good and the bad are gathered together. Why, moreover, do schisms also occur, if not because the nets break? Why is the Church often pressed hard by the scandals of carnal crowds making evil tumult, if not because the boats too are weighed down? This, then, the Lord [did] before the resurrection. But after the resurrection He found His disciples fishing in like manner: He ordered the nets to be cast likewise, not anywhere and at random, since it was now after the resurrection. For after the resurrection His body, which is the Church, will no longer have the bad. Cast, He says, the nets into the right-hand side. The nets were cast, at His bidding, into the right-hand side, and fish of a definite number were caught. For those others were without number, those by whom the Church that is now in progress was signified, as from that catch: I have declared and have spoken, they are multiplied beyond number (Ps. 39:6). So certain supernumeraries are to be understood, in a certain way superfluous: yet they are gathered in. But there the fish are caught on the right, and are both numbered and large. For whoever does, He says, and so teaches, shall be called great in the kingdom of heaven (Matt. 5:19). So large fish were caught, in number one hundred and fifty-three. Whom would it not move that this number is not mentioned in vain? For the Lord would surely not, if He signified nothing, either have said this very thing, Cast the nets, or have been concerned that they be cast into the right-hand side. This number one hundred and fifty-three also signifies [something]: and it concerned the Evangelist to say, as though he had looked back to that first catch, where the broken nets signified schisms; for in that Church of eternal life there will be no schisms, because there will be no dissension; all will be great, because full of charity: as though, then, he had looked back to what was done the first time to signify schisms, it concerned him to say of this second catch, And although they were so large, the nets were not broken (John 21:1–11). What, then, the right-hand side signified has been said, namely that all are good. What the size [signified] has been said, namely that whoever does and so teaches shall be called great in the kingdom of heaven. What also the fact that the nets were not broken [signified] has been said, namely that then there are no schisms. What, then, is one hundred and fifty-three? This number will certainly not itself be the number of the saints. For the saints will not be one hundred and fifty-three, since those alone who have not defiled themselves with women are recorded as twelve times twelve thousand (Rev. 14:1–4). But this number seems to grow up, like a tree, from a certain seed. Now the seed of this great number is a certain smaller number, which is ten and seven. Ten and seven make one hundred and fifty-three. But if you count from one up to ten and seven, and add all the numbers: for if from one up to ten and
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