PL 38 · cols. 1245–1251

Augustine, Sermones 266-275 (Classis II, de Tempore)

Sermons CCLXXI–CCLXXIII

septem numeros non addas, quos commemoras totos, non erunt nisi decem et septem: si autem ita numeres: unum, duo, tria; sicut unum et duo et tria faciunt sex, sex quatuor et quinque faciunt quindecim: sic pervenis usque ad decem et septem, portans in digitis centum quinquaginta tres. Jam ergo recole, quod paulo ante commemoravi et commendavi, et vide quos, et quid significent decem et septem. Decem, lex; septem, Spiritus sanctus. Unde quid intelligimus, nisi eos futuros in Ecclesia resurrectionis aeternae, ubi schismata non erunt, ubi mors non timebitur, quia post resurrectionem futura est; eos ergo ibi futuros, et cum Domino victuros in aeternum, qui legem impleverint per gratiam Spiritus sancti et Dei donum, cujus festa celebramus?

seven you do not add the numbers, then those you count in full will be no more than ten and seven; but if you count in this way: one, two, three, so that one and two and three make six, and six, four and five make fifteen, you arrive in this way at ten and seven, carrying on your fingers a hundred and fifty-three. Now, then, recall what I mentioned and commended a little while ago, and see whom ten and seven signify, and what they signify. Ten, the law; seven, the Holy Spirit. What, then, do we understand by this, if not that those will be in the Church of the eternal resurrection, where there will be no schisms, where death will not be feared, because it is to be after the resurrection; that those, then, will be there and will live with the Lord for ever, who have fulfilled the law through the grace of the Holy Spirit and the gift of God, whose feast we are celebrating?

SERMO CCLXXI. In die Pentecostes, V.

Sermon 271. On the Day of Pentecost, 5.

Dies nobis, fratres, gratus illuxit, quo sancta Ecclesia fidelium fulget aspectibus, fervet in cordibus. Celebramus quippe istum diem, quo Dominus Jesus Christus post resurrectionem ascensione glorificatus misit Spiritum sanctum. Sic enim Scriptum est in Evangelio, cum diceret: Si quis sitit, veniat ad me, et bibat; qui credit in me, flumina fluent de ventre ejus aquae vivae: evangelista secutus exponit, et ait: Hoc autem dicebat de Spiritu, quem accepturi erant hi qui in eum fuerant credituri. Nondum enim erat Spiritus datus, quia Jesus nondum fuerat glorificatus (Joan. VII, 37-39). Restabat ergo ut clarificato Jesu, cum resurrexit a mortuis et ascendit ad coelos, jam daretur Spiritus sanctus, ab eo missus, a quo promissus: sicut et factum est. Quadraginta enim Dominus post resurrectionem diebus cum discipulis suis conversatus, ascendit in coelum, et die quinquagesimo, quem hodie celebramus, misit Spiritum sanctum, sicut scriptum est: quia factus est subito sonus de coelo, quasi ferretur flatus vehemens; et visae sunt illis linguae divisae sicut ignis, qui insedit super unumquemque: et coeperunt linguis omnibus loqui, quomodo Spiritus dabat eis pronuntiare (Act. II, 1-4). Flatus ille a carnali palea corda mundabat; ignis ille fenum veteris concupiscentiae consumebat; linguae illae quibus loquebantur a Spiritu sancto impleti, per omnium gentium linguas futuram Ecclesiam praesignabant. Sicut enim post diluvium superba impietas hominum turrim contra Dominum aedificavit excelsam, quando per linguas diversas dividi meruit genus humanum, ut unaquaeque gens lingua propria loqueretur, ne ab aliis intelligeretur (Gen. XI, 1-9): sic humilis fidelium pietas earum linguarum diversitatem Ecclesiae contulit unitati; ut quod discordia dissipaverat, colligeret charitas, et humani generis tanquam unius corporis membra dispersa ad unum caput Christum compaginata

A welcome day has dawned for us, brethren, on which holy Church shines in the faces of the faithful and burns in their hearts. For we are celebrating this day on which the Lord Jesus Christ, after His resurrection, glorified by His ascension, sent the Holy Spirit. For thus it is written in the Gospel, when He said: If anyone thirsts, let him come to Me and drink; whoever believes in Me, rivers of living water shall flow from his belly; the evangelist, following on, explains it and says: But this He said of the Spirit, Whom 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). It remained, then, that once Jesus had been glorified, when He had risen from the dead and ascended to the heavens, the Holy Spirit should now be given, sent by Him by Whom He had been promised; and so it was done. For the Lord, having spent forty days with His disciples after the resurrection, ascended into heaven, and on the fiftieth day, which we are celebrating today, He sent the Holy Spirit, as it is written: that suddenly there came a sound from heaven, as though a strong wind were borne along; and there appeared to them divided tongues as of fire, which settled upon each one; and they began to speak in all tongues, as the Spirit gave them to utter (Acts 2:1–4). That wind was cleansing hearts of carnal chaff; that fire was consuming the hay of the old concupiscence; those tongues in which they spoke, filled with the Holy Spirit, foreshadowed the Church that was to be, through the tongues of all nations. For just as after the flood the proud impiety of men built a lofty tower against the Lord, when the human race deserved to be divided by different tongues, so that each nation should speak its own tongue and not be understood by the others (Gen. 11:1–9), so the humble piety of the faithful brought the diversity of those tongues into the unity of the Church; so that what discord had scattered, charity might gather together, and the scattered members of the human race, as of one body, joined together to the one head, Christ,

Editors' notes and page, col. 1245

Footnotes

(*) ‹anchor: not visible (sermon heading)› · call in col 1245 * In manuscriptis frustra quaesitus est.

It was looked for in the manuscripts in vain.

(printed under page 629)

(a) ‹anchor: not visible (sermon heading)› · call in col 1245

(printed under page 629) (a) Alias, de Tempore 187.

Elsewhere, De Tempore 187.

(printed under page 629)

(b) ‹anchor: not visible (sermon heading)› · call in col 1245

(printed under page 629) (b) Fuit hic sermo dubius Lovaniensibus, quem videlicet observarunt manuscriptos libros alios Augustino, alios Fulgentio tribuere. Sed in aetatem Augustini melius quadrat istud infra de Donatistis : « Licet enim etiam ipsi hodie solemniter congregentur. » Augustino contra Verlinum asserit in critico Augustiniano Vindingus.

The Louvain editors held this sermon doubtful, having noticed that some manuscripts assign it to Augustine and others to Fulgentius. But the passage below on the Donatists fits Augustine's time better: "For although they too gather solemnly today." Vindingus, in his Criticus Augustinianus, claims it for Augustine against Verlinus.

(printed under page 629) (a) Alias, ex Vignerianis 16.

Elsewhere, no. 16 of Vignier's sermons.

(printed under page 629) (b) In omnibus manuscriptis praenotatur « habitus die Pentecostes. » Refertur a Fulgentio in fine epistolae nunc ordine 12, ad Ferrandum, de Duabus quaestionibus, post isthaec verba : « Qui ergo membrum corporis Christi fit, quomodo non accipit quod ipse fit? quando utique illius fit verum corporis membrum, cujus corporis est in sacrificio Sacramentum. Hoc ergo fit ille regeneratione sancti Baptismatis, quod est de sacrificio sumpturus altaris. Quod etiam sanctos Patres indubitanter credidisse ac docuisse cognoscimus. Beatus quoque Augustinus de hac re sermonem fecit admodum luculentum, et aptum aedificationi atque instructioni fidelium : quem sermonem totum epistolae malui subjungere, quia nec est prolixus, et in ipsa brevitate magnae instructionis ac suavitatis est plenus. »

In all the manuscripts it is headed "preached on the day of Pentecost". Fulgentius quotes it at the end of the letter now numbered 12, to Ferrandus, On Two Questions, after these words: "So how does one who becomes a member of Christ's body not receive what he himself becomes? For he becomes a true member of that body whose Sacrament is in the sacrifice. By the regeneration of holy Baptism, then, he becomes that which he is to receive from the sacrifice of the altar. We know that the holy Fathers too believed and taught this without doubt. Blessed Augustine also preached a very clear sermon on this matter, fit for the edification and instruction of the faithful; I preferred to append the whole sermon to my letter, since it is not long, and in its very brevity is full of great instruction and sweetness."

(printed under page 629)

Page

running head: 1245 SERMO CCLXX[...] (right part cut off at image edge)
marginal letters: (none)
old-edition numerals: (none)

PL 38:1246

redigerentur, et in sancti corporis unitatem dilectionis igne conflarentur. Ab hoc itaque dono Spiritus sancti prorsus alieni sunt, qui oderunt gratiam pacis, qui societatem non retinent unitatis. Licet enim etiam ipsi hodie solemniter congregentur, licet istas audiant lectiones, quibus Spiritus sanctus est promissus et missus: ad judicium audiunt, non ad praemium. Quid enim eis prodest percipere auribus, quod cordibus respuunt; et ejus diem celebrare, cujus lumen oderunt? Vos autem, fratres mei, membra corporis Christi, germina unitatis, filii pacis, hunc diem agite laeti, celebrate securi. Hoc enim in vobis impletur, quod illis diebus quando venit Spiritus sanctus, praesignabatur. Quia sicut tunc qui Spiritum sanctum percipiebat, etiam unus homo linguis omnibus loquebatur: sic et nunc per omnes gentes omnibus linguis ipsa unitas loquitur, in qua constituti Spiritum sanctum habetis; qui a Christi Ecclesia loquente omnibus linguis, nullo schismate dissidetis.

might be brought back, and might be fused by the fire of love into the unity of the holy body. From this gift of the Holy Spirit, therefore, those are utterly estranged who hate the grace of peace, who do not keep the fellowship of unity. For although they too assemble solemnly today, although they hear these readings in which the Holy Spirit is promised and sent, they hear to their judgement, not to their reward. For what does it profit them to take in with their ears what they spit out with their hearts, and to celebrate the day of Him whose light they hate? But you, my brothers, members of the body of Christ, shoots of unity, sons of peace, keep this day joyfully, celebrate it without care. For in you is fulfilled what was foreshadowed in those days when the Holy Spirit came. For just as then whoever received the Holy Spirit, even one single man, spoke in all tongues, so also now unity itself speaks in all tongues throughout all nations; and established in it you have the Holy Spirit, you who are separated by no schism from the Church of Christ, which speaks in all tongues.

SERMO CCLXXII. In die Pentecostes postremus. Ad Infantes, de Sacramento.

Sermon 272. On the day of Pentecost, the last. To the Infants [i.e. the newly baptized], on the Sacrament.

Hoc quod videtis in altari Dei, etiam transacta nocte vidistis: sed quid esset, quid sibi vellet, quam magnae rei sacramentum contineret, nondum audistis. Quod ergo videtis, panis est et calix; quod vobis etiam oculi vestri renuntiant: quod autem fides vestra postulat instruenda, panis est corpus Christi, calix sanguis Christi. Breviter quidem hoc dictum est, quod fidei forte sufficiat: sed fides instructionem desiderat. Dicit enim propheta: Nisi credideritis, non intelligetis (Isai. VII, 9 sec. LXX). Potestis enim modo dicere mihi: Praecepisti ut credamus, expone ut intelligamus. Potest enim in animo cujusquam cogitatio talis suboriri: Dominus noster Jesus Christus, novimus unde acceperit carnem; de virgine Maria. Infans lactatus est, nutritus est, crevit, ad juvenilem aetatem perductus est, a Judaeis persecutionem passus est, ligno suspensus est, in ligno interfectus est, de ligno depositus est, sepultus est, tertia die resurrexit, quo die voluit, in coelum ascendit; illuc levavit corpus suum; inde est venturus ut judicet vivos et mortuos; ibi est modo sedens ad dexteram Patris: quomodo

What you see on the altar of God, you saw also during the night just past; but what it was, what it meant, of how great a thing it contained the sacrament, you have not yet heard. What you see, then, is bread and a cup; this even your eyes report to you. But what your faith requires to be instructed in is this: the bread is the body of Christ, the cup the blood of Christ. This has indeed been said briefly, which may perhaps suffice for faith; but faith desires instruction. For the prophet says: Unless you believe, you will not understand (Isa. 7:9 according to the Septuagint). For you can now say to me: You have commanded us to believe; explain, so that we may understand. For a thought such as this can arise in anyone's mind: Our Lord Jesus Christ, we know whence He received flesh: from the Virgin Mary. As an infant He was suckled, He was nourished, He grew, He was brought to the age of youth, He suffered persecution from the Jews, He was hung on the wood, He was slain on the wood, He was taken down from the wood, He was buried, on the third day He rose again, on the day He willed He ascended into heaven; thither He raised up His body; thence He is to come to judge the living and the dead; there He is now seated at the right hand of the Father: how

Editors' notes and page, col. 1246

Footnotes

(1) ‹anchor: ligno suspensus est› · call in col 1246

1 Hoc, a Judaeis persecutionem passus est, ligno suspensus est, non ex Augustini Mss., sed tantum ex epistola Fulgentii.

The words "he suffered persecution from the Jews, he was hung on the tree" come not from the manuscripts of Augustine but only from Fulgentius's letter.

(*) ‹anchor: not visible (sermon heading)› · call in col 1246 * Recognitus in cl. fl. t. vat., in Vign., et in epistola Fulgentii ad Ferrandum.

Checked against the Vatican manuscripts (sigla cl. fl. t. vat.), against Vignier, and against Fulgentius's letter to Ferrandus.

(printed under page 629)

(a) ‹anchor: not visible (sermon heading)› · call in col 1246

(printed under page 629)

(b) ‹anchor: not visible (sermon heading)› · call in col 1246

(printed under page 629)

Page

running head: SERMO CCLXXII.
marginal letters: (none)
old-edition numerals: (none)

PL 38:1247

est panis corpus ejus? et calix, vel quod habet calix, quomodo est sanguis ejus? Ista, fratres, ideo dicuntur Sacramenta, quia in eis aliud videtur, aliud intelligitur. Quod videtur, speciem habet corporalem, quod intelligitur, fructum habet spiritualem. Corpus ergo Christi si vis intelligere, Apostolum audi dicentem fidelibus, Vos autem estis corpus Christi, et membra (I Cor. XII, 27). Si ergo vos estis corpus Christi et membra, mysterium vestrum in mensa Dominica positum est: mysterium vestrum accipitis. Ad id quod estis, Amen respondetis, et respondendo subscribitis. Audis enim, Corpus Christi; et respondes, Amen. Esto membrum corporis Christi, ut verum sit Amen. Quare ergo in pane? Nihil hic de nostro afferamus, ipsum Apostolum identidem audiamus, qui cum de isto Sacramento loqueretur, ait, Unus panis, unum corpus multi sumus (Id. X, 17): intelligite et gaudete; unitas, veritas, pietas, charitas. Unus panis: quis est iste unus panis? Unum corpus multi. Recolite quia panis non fit de uno grano, sed de multis. Quando exorcizabamini, quasi molebamini. Quando baptizati estis, quasi conspersi estis. Quando Spiritus sancti ignem accepistis, quasi cocti estis. Estote quod videtis, et accipite quod estis. Hoc Apostolus de pane dixit. Jam de calice quid intelligeremus, etiam non dictum, satis ostendit. Sicut enim ut sit species visibilis panis, multa grana in unum consperguntur, tanquam illud fiat, quod de fidelibus ait Scriptura sancta, Erat illis anima una, et cor unum in Deum (Act. IV, 32): sic et de vino. Fratres, recolite unde fit vinum. Grana multa pendent ad botrum, sed liquor granorum in unitate confunditur. Ita et Dominus Christus nos significavit, nos ad se pertinere voluit, mysterium pacis et unitatis nostrae in sua mensa consecravit. Qui accipit mysterium unitatis, et non tenet vinculum pacis, non mysterium accipit pro se, sed testimonium contra se. Conversi ad Dominum Deum Patrem omnipotentem, puro corde ei, quantum potest parvitas nostra, maximas atque veras gratias agamus; precantes toto animo singularem mansuetudinem ejus, ut preces nostras in beneplacito suo exaudire dignetur; inimicum quoque a nostris actibus et cogitationibus sua virtute expellat, nobis multiplicet fidem, mentem gubernet, spirituales cogitationes concedat, et ad beatitudinem suam perducat: per Jesum Christum Filium ejus. Amen.

is the bread His body? And the cup, or what the cup holds, how is it His blood? These things, brethren, are called Sacraments for this reason, that in them one thing is seen, another is understood. What is seen has a bodily appearance; what is understood has a spiritual fruit. If, then, you wish to understand the body of Christ, hear the Apostle saying to the faithful, But you are the body of Christ, and members (1 Cor. 12:27). If therefore you are the body of Christ and members, your mystery has been placed on the Lord's table: you receive your own mystery. To that which you are you answer Amen, and by answering you subscribe to it. For you hear, The body of Christ; and you answer, Amen. Be a member of the body of Christ, that the Amen may be true. Why, then, in bread? Let us bring nothing of our own here; let us hear the Apostle himself again and again, who, when he was speaking of this Sacrament, says, One bread, one body we, being many, are (1 Cor. 10:17): understand and rejoice; unity, truth, piety, charity. One bread: what is this one bread? One body, being many. Recall that bread is not made from one grain, but from many. When you were being exorcized, you were, as it were, being ground. When you were baptized, you were, as it were, moistened into dough. When you received the fire of the Holy Spirit, you were, as it were, baked. Be what you see, and receive what you are. This the Apostle said of the bread. What we should understand of the cup, even though it is not said, he has shown sufficiently. For just as, that there may be the visible appearance of bread, many grains are moistened together into one, as though that came to pass which Holy Scripture says of the faithful, They had one soul, and one heart towards God (Acts 4:32): so also with the wine. Brethren, recall from what wine is made. Many grapes hang on the cluster, but the juice of the grapes is mingled in unity. So too the Lord Christ signified us, willed us to belong to Him, and consecrated on His table the mystery of our peace and unity. He who receives the mystery of unity and does not hold the bond of peace receives not a mystery for himself but a testimony against himself. Turning to the Lord God the Father almighty, let us with a pure heart give Him, as far as our littleness is able, the greatest and truest thanks; beseeching with our whole mind His singular gentleness, that in His good pleasure He may deign to hear our prayers; that by His power He may also drive the enemy out of our actions and thoughts, multiply our faith, govern our mind, grant us spiritual thoughts, and bring us to His beatitude: through Jesus Christ His Son. Amen.

S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI SERMONES AD POPULUM. CLASSIS III. DE SANCTIS.

SERMONS TO THE PEOPLE OF ST AURELIUS AUGUSTINE, BISHOP OF HIPPO. CLASS III. ON THE SAINTS.

SERMO CCLXXIII. In Natali martyrum Fructuosi episcopi, Augurii et Eulogii diaconorum.

SERMON CCLXXIII. On the Feast of the Martyrs Fructuosus the Bishop and Augurius and Eulogius the Deacons.

CAPUT PRIMUM. — 1. Mors animae timenda, non corporis. Deus animae vita. Dominus Jesus martyres suos non solum instruxit praecepto, sed et firmavit exemplo. Ut enim quod sequerentur haberent passuri, prior ille passus est pro eis: iter ostendit, et viam fecit. Mors aut animae est, aut corporis. Sed anima non potest mori, et potest mori: mori non potest, quia sensus ejus nunquam perit; mori autem potest, si Deum perdit. Sicut enim est ipsa anima

CHAPTER I. — 1. The death of the soul is to be feared, not that of the body. God the life of the soul. The Lord Jesus not only instructed His martyrs by precept, but also strengthened them by example. For, that those who were to suffer might have one to follow, He first suffered for them: He showed the road and made the way. Death is either of the soul or of the body. But the soul cannot die, and yet can die: it cannot die, because its sentience never perishes; but it can die, if it loses God. For just as the soul itself is

Editors' notes and page, col. 1247

Footnotes

(*) ‹anchor: SERMO CCLXXIII› · call in col 1247 * Castigatus ad f. r. rm. v. et ad Lov.

Corrected against the manuscripts (sigla f. r. rm. v.) and against the Louvain edition.

(printed under page 630)

(a) ‹anchor: SERMO CCLXXIII› · call in col 1247

(printed under page 630) (a) Alias, de Diversis 101.

Elsewhere, De Diversis 101.

(printed under page 630)

(b) ‹anchor: diaconorum› · call in col 1247

(printed under page 630) (b) Tarracone in Hispania, tempore Gallieni, Aemiliano et Basso Coss. passi sunt, die vigesima prima januarii, feria quarta. In hanc januarii diem vigesimam primam praedictis consulibus incidit quarta feria, anno Christi ducentesimo quinquagesimo nono. Passionis eorum acta, inque ipsis Martyrum responsa quae hic refert Augustinus, reperies apud Surium et Bollandum. Sermonem hunc citat Florus ad II Cor. II.

They suffered at Tarragona in Spain, in the time of Gallienus, when Aemilianus and Bassus were consuls, on the twenty-first of January, a Wednesday. In the year of Christ 259, under those consuls, the twenty-first of January fell on a Wednesday. The acts of their passion, and in them the martyrs' answers that Augustine reports here, you will find in Surius and Bolland. Florus cites this sermon on 2 Corinthians 2.

(printed under page 630)

Page

running head: 1247 S. AUGUSTINI EPIS[COPI] (cut off at right edge)
marginal letters: (none)
old-edition numerals: (none)
running head: 1247 S. AUGUSTINI EPISCOPI 1248
marginal letters: (none)
old-edition numerals: (none)

PL 38:1248

sui corporis vita; sic Deus est ipsius animae vita. Quomodo ergo corpus moritur, quando illud dimiserit anima, id est vita ipsius; sic anima moritur, quando illam dimiserit Deus. Ut autem animam non dimittat Deus, sit semper in fide, ut non timeat mortem pro Deo; et non moritur dimissa a Deo. Restat ergo ut mors quae timetur, corpori timeatur. Sed etiam inde Dominus Christus securos martyres suos fecit. Quomodo enim incerti essent de integritate membrorum, qui securitatem acceperant de numero capillorum? Capilli, inquit, vestri numerati sunt (Matth. X, 30, et Luc. XII, 7). Alio autem loco apertius dicit: Dico enim vobis, quia capillus capitis vestri non peribit (Luc. XXI, 18). Dicit Veritas, trepidat infirmitas?

the life of its body, so God is the life of the soul itself. Just as, then, the body dies when the soul, that is, its life, has left it, so the soul dies when God has left it. But that God may not leave the soul, let it be always in faith, so as not to fear death for God; and it does not die by being left by God. It remains, then, that the death which is feared is feared for the body. But even on this score the Lord Christ made His martyrs secure. For how could they be uncertain about the soundness of their limbs, who had received security about the number of their hairs? Your hairs, He says, are numbered (Matt. 10:30, and Luke 12:7). And in another place He says more openly: For I say to you, that a hair of your head shall not perish (Luke 21:18). Truth speaks, and does weakness tremble?

CAPUT II. — 2. Solemnitates martyrum ad exhortationem fidelium. S. Fructuosi responsum. Beati sancti, in quorum memoriis celebramus diem passionis illorum: illi acceperunt pro temporali salute aeternam coronam, sine fine immortalitatem; nobis dimiserunt in istis solemnitatibus exhortationem. Quando audi

CHAPTER II. — 2. The feasts of the martyrs for the exhortation of the faithful. The answer of St Fructuosus. Blessed saints, in whose memorials we celebrate the day of their passion: they received, in exchange for temporal safety, an eternal crown, immortality without end; to us they have left in these feasts an exhortation. When [we] hear

Editors' notes and page, col. 1248

Page

running head: [S. A]UGUSTINI EPISCOPI 1248 (left part cut off at image edge)
marginal letters: (none)
old-edition numerals: (none)
other: column ends mid-word "audi-" (hyphenated across column break); full-width general title across both columns between the sermons not set (Augustini ... episcopi Sermones ad populum ... De Sanctis, cut off at left edge), which indicates Classis III (De Sanctis) rather than Classis I; the title of the new sermon stands in the left column and is not set; "Conversi ad Dominum" shows no clear paragraph indent, so it is kept in the preceding paragraph (unsure)
running head: 1247 S. AUGUSTINI EPISCOPI 1248
marginal letters: (none)
old-edition numerals: (none)
other: right lower half of page 630, following the full-width caption; the left lower half and everything above the caption are in c1247_a.md. The page ends on "audi-" split at the break; the next column was not seen, so only the visible part is set and the English "When [we] hear" is provisional, to be completed when the column is received. Margin letters not visible in these crops.

PL 38:1249

quomodo passi sunt martyres, gaudemus et glorificamus in illis Deum: nec dolemus quia mortui sunt. Etenim si mortui pro Christo non essent, numquid usque hodie viverent? Quare non faceret confessio, quod factura fuerat aegritudo? Audistis persequentium interrogationes, audistis confitentium responsiones, cum sanctorum passio legeretur. Inter caetera, quale erat illud beati Fructuosi episcopi? Cum ei diceret quidam, et peteret ut eum in mente haberet, et oraret pro illo, respondit: Me orare necesse est pro Ecclesia catholica, ab oriente usque ad occidentem diffusa. Quis enim orat pro singulis? Sed neminem singulorum praeterit, qui orat pro universis. Ab eo nullum membrum praetermittitur, cujus oratio pro toto corpore funditur. Quid ergo vobis videtur admonuisse istum, a quo rogabatur ut oraret pro eo? quid putatis? Sine dubio intelligitis. Commemoramini a nobis. Rogabat ille ut oraret pro illo. Et ego, inquit, oro pro Ecclesia catholica, ab oriente usque ad occidentem diffusa. Tu si vis ut pro te orem, noli recedere ab illa, pro qua oro.

how the martyrs suffered, we rejoice and glorify God in them; nor do we grieve that they died. For if they had not died for Christ, would they be living even to this day? Why should confession not bring about what sickness would have brought about? You heard the questions of the persecutors, you heard the answers of the confessors, when the passion of the saints was being read. Among other things, what was that saying of the blessed bishop Fructuosus? When someone said to him, and asked him to keep him in mind and to pray for him, he replied: I must pray for the Catholic Church, spread abroad from the east to the west. For who prays for individuals one by one? But he passes over none of the individuals who prays for all. No member is left out by him whose prayer is poured out for the whole body. What then do you think he was admonishing that man by whom he was asked to pray for him? What do you suppose? Without doubt you understand. You are being reminded by us. That man asked him to pray for him. And I, he said, pray for the Catholic Church, spread abroad from the east to the west. If you wish me to pray for you, do not withdraw from her for whom I pray.

CAPUT III. — 3. Responsum Eulogii diaconi. Martyres honorandi, Deus colendus. Mortuis hominibus cultus a Paganis impensus. Quale est etiam illud sancti diaconi, qui cum episcopo suo passus et coronatus est? Ait illi judex: Numquid et tu Fructuosum colis? Et ille: Ego non colo Fructuosum, sed Deum colo, quem colit et Fructuosus. Quo modo nos admonuit, ut martyres honoremus, et cum martyribus Deum colamus. Neque enim tales esse debemus, quales Paganos dolemus. Et quidem illi mortuos homines colunt. Illi quippe omnes, quorum nomina auditis, quibus templa constructa sunt, homines fuerunt; et in rebus humanis habuerunt plerique eorum et pene omnes regiam potestatem. Auditis Jovem, auditis Herculem, auditis Neptunum, auditis Plutonem, Mercurium, Liberum et caeteros: homines fuerunt. Non ista solum in fabulis poetarum, sed etiam in historia gentium declarantur. Qui legerunt, noverunt: qui non legerunt, credant eis qui legerunt. Illi ergo homines beneficiis quibusdam temporalibus res humanas sibi conciliaverunt et ab hominibus vanis et vana sectantibus ita coli coeperunt, ut dii vocarentur, dii haberentur; tanquam diis templa aedificarentur, tanquam diis supplicaretur, tanquam diis arae construerentur, tanquam diis sacerdotes ordinarentur, tanquam diis victimae immolarentur.

Chapter III. — 3. The answer of the deacon Eulogius. The martyrs are to be honoured, God is to be worshipped. Worship paid by the pagans to dead men. What too of that saying of the holy deacon who suffered and was crowned together with his bishop? The judge said to him: Do you also worship Fructuosus? And he: I do not worship Fructuosus, but I worship God, Whom Fructuosus also worships. In this way he admonished us to honour the martyrs, and together with the martyrs to worship God. For we ought not to be such as we grieve that the pagans are. And indeed they worship dead men. For all those whose names you hear, to whom temples have been built, were men; and in human affairs most of them, indeed almost all, held royal power. You hear of Jupiter, you hear of Hercules, you hear of Neptune, you hear of Pluto, Mercury, Liber and the rest: they were men. These things are declared not only in the fables of the poets, but also in the history of the nations. Those who have read know it; let those who have not read believe those who have. Those men, then, by certain temporal benefits won human affairs over to themselves, and began to be worshipped by vain men and men pursuing vain things in such a way that they were called gods, held to be gods; so that temples were built to them as to gods, supplication was made to them as to gods, altars were raised to them as to gods, priests were ordained for them as for gods, victims were sacrificed to them as to gods.

CAPUT IV. — 4. Templum et sacrificium uni vero Deo debitum. Templum autem solus Deus verus habere debet, sacrificium soli Deo vero offerri debet. Ista ergo quae debentur rite et integre uni vero Deo, exhibebant miseri decepti multis falsis diis. Hinc humanam miseriam perversus error obsedit: hinc omnium prostratis mentibus diabolus incubabat. At ubi gratia Salvatoris et misericordia Dei tandem respexit indignos; impletum est quod prophetice praedictum est in Cantico canticorum: Exsurge, aquilo; et veni, auster; et perfla hortum meum, et fluent aromata (Cant. IV, 16). Tanquam dictum est, Exsurge, aquilo.

Chapter IV. — 4. Temple and sacrifice are owed to the one true God. But the true God alone ought to have a temple; sacrifice ought to be offered to the true God alone. These things, then, which are owed duly and wholly to the one true God, wretched deceived men rendered to many false gods. Hence a perverse error besieged human misery; hence the devil lay upon the prostrate minds of all. But when the grace of the Saviour and the mercy of God at last looked upon the unworthy, there was fulfilled what was foretold prophetically in the Song of Songs: Arise, north wind; and come, south wind; and blow through my garden, and its spices shall flow (Song 4:16). As though it was said, Arise, north wind.

Editors' notes and page, col. 1249

Page

running head: 1249 SERMO CCLXXI[II] (cut off at the right edge)
marginal letters: (none)
old-edition numerals: (none)

PL 38:1250

Aquilonia enim pars mundi frigida est. Sub diabolo tanquam sub aquilone animae friguerunt, et charitatis calore perdito gelaverunt. Sed quid ei dicitur? Exsurge, aq⟨u⟩ilo. Sufficit quod incubuisti, sufficit quod possedisti, sufficit quod super prostratos recubuisti: Exsurge. Veni, auster, ventus de parte lucis atque fervoris: et perfla hortum meum, et fluent aromata. Ista paulo ante aromata legebantur.

For the northern part of the world is cold. Under the devil, as under the north wind, souls have grown cold, and, having lost the warmth of charity, they have frozen. But what is said to it? Arise, north wind. It is enough that you have lain upon them, enough that you have possessed them, enough that you have reclined upon the prostrate: Arise. Come, south wind, the wind from the region of light and heat: and blow through my garden, and the spices shall flow. These spices were read a little while ago.

CAPUT V. — 5. Aromata, sancti et martyres. Quae sunt ista aromata? De quibus dicit ipsa Dominica sponsa: Post odorem unguentorum tuorum curremus (Cant. I, 3). Cujus odoris memor apostolus Paulus dicit: Christi bonus odor sumus in omni loco, et in his qui salvi fiunt, et in his qui pereunt. Magnum sacramentum: Christi bonus odor sumus in omni loco, et in his qui salvi fiunt, et in his qui pereunt. Quibusdam quidem odor vitae in vitam, quibusdam odor mortis ad mortem. Et ad haec intelligenda quis idoneus (II Cor. II, 14-16)? Quomodo bonus odor alios vegetat, alios necat? Bonus odor, non malus. Non enim ait: Bonus odor bonos vegetat, et malus odor malos necat. Non ait: Aliis quidem sumus odor bonus ad vitam, aliis odor malus ad mortem. Non hoc ait: sed, Christi bonus odor sumus in omni loco. Vae miseris, quos bonus odor occidit. Si ergo bonus odor estis, o Paule, quare iste odor alios occidit, alios vegetat? Quod alios vegetat, audio, intelligo: quod alios occidit, difficile assequor: maxime quia dixisti, Et ad haec quis idoneus? Non est mirum quia non sumus idonei. Faciat nos idoneos, cujus odor erat de quo loquimur. Cito enim mihi respondet Apostolus: Intellige; Christi bonus odor sumus in omni loco, et in his qui salvi fiunt, et in his qui pereunt. Nos tamen bonus odor, aliis odor vitae ad vitam, aliis odor mortis ad mortem. Odor iste vegetat diligentes, necat invidentes. Si enim non esset claritudo sanctorum, invidia non surgeret impiorum. Coepit persecutionem pati odor sanctorum: sed quomodo ampullae unguentorum, quanto magis frangebantur, tanto amplius odor diffundebatur.

Chapter V. — 5. The spices are the saints and martyrs. What are these spices? Those of which the Lord's bride herself says: After the fragrance of Thy ointments we shall run (Song 1:3). Mindful of this fragrance the apostle Paul says: We are the good fragrance of Christ in every place, both in those who are being saved and in those who are perishing. A great mystery: We are the good fragrance of Christ in every place, both in those who are being saved and in those who are perishing. To some indeed a fragrance of life unto life, to others a fragrance of death unto death. And for understanding these things who is sufficient (2 Cor. 2:14–16)? How does a good fragrance quicken some and kill others? A good fragrance, not a bad one. For he does not say: A good fragrance quickens the good, and a bad fragrance kills the bad. He does not say: To some we are a good fragrance unto life, to others a bad fragrance unto death. He does not say this, but: We are the good fragrance of Christ in every place. Woe to the wretched, whom a good fragrance kills. If then you are a good fragrance, O Paul, why does this fragrance kill some and quicken others? That it quickens some I hear and understand; that it kills others I grasp with difficulty, above all because you said: And for these things who is sufficient? It is no wonder that we are not sufficient. May He make us sufficient Whose fragrance it was of which we are speaking. For the Apostle quickly answers me: Understand; we are the good fragrance of Christ in every place, both in those who are being saved and in those who are perishing. We are nevertheless a good fragrance, to some a fragrance of life unto life, to others a fragrance of death unto death. This fragrance quickens those who love, kills those who envy. For if there were not the glory of the saints, the envy of the ungodly would not rise up. The fragrance of the saints began to suffer persecution: but like flasks of ointment, the more they were broken, the more widely the fragrance was spread abroad.

CAPUT VI. — 6. Beata Agnes. Dii Paganorum non comparandi martyribus. Beati quorum passio recitata est. Beata Agnes sancta, cujus passionis hodiernus est dies. Virgo quae quod vocabatur, erat. Agnes latine agnam significat; graece, castam. Erat quod vocabatur: merito coronabatur. Quid ergo, fratres mei, quid vobis dicam de hominibus illis quos Pagani pro diis coluerunt, quibus templa, sacerdotia, altaria, sacrificia exhibuerunt? Quid vobis dicam? non illos esse comparandos martyribus nostris? Etiam hoc ipsum injuria est, quia vel dico. Quibuscumque, qualibuscumque infirmis fidelibus, licet adhuc carnalibus et lacte alendis, non cibo, absit ut illi sacrilegi comparentur. Contra unam aniculam fidelem christianam quid valet Juno? Contra unum infirmum et trementem omnibus membris senem christianum quid valet Hercules? Vicit Cacum, vicit Hercules leonem, vicit

Chapter VI. — 6. Blessed Agnes. The gods of the pagans are not to be compared with the martyrs. Blessed are they whose passion has been read. Blessed Saint Agnes, whose passion's day is today. A virgin who was what she was called. Agnes in Latin means a lamb; in Greek, chaste. She was what she was called: deservedly was she crowned. What then, my brethren, what shall I say to you of those men whom the pagans worshipped as gods, to whom they offered temples, priesthoods, altars, sacrifices? What shall I say to you? That they are not to be compared with our martyrs? Even this very thing is an affront, that I say it at all. Far be it that those sacrilegious ones should be compared with any of the faithful, of whatever kind, however weak, even though still carnal and to be fed with milk, not solid food. Against one faithful little old Christian woman, what can Juno do? Against one weak Christian old man, trembling in all his limbs, what can Hercules do? He overcame Cacus, Hercules overcame the lion, he overcame

Editors' notes and page, col. 1250

Footnotes

(1) ‹anchor: Vicit Cacum› · call in col 1250

1 Editio Lov. non habet, Vicit Cacum.

The Louvain edition does not have "He conquered Cacus".

(printed under page 631)

Page

running head: SERMO CCLXXIII. 1250
marginal letters: (none)
old-edition numerals: (none)

PL 38:1251

Hercules canem Cerberum: vicit Fructuosus totum mundum. Compara virum viro. Agnes puella tredecim annorum, vicit diabolum. Eum puella ista vicit, qui de Hercule multos decepit.

the dog Cerberus, Hercules did: Fructuosus conquered the whole world. Compare man with man. Agnes, a girl of thirteen years, conquered the devil. This girl conquered him who deceived many by means of Hercules.

CAPUT VII. — 7. Templa et sacrificia non martyribus, sed Deo soli exhibentur. Martyres loco meliore recitantur ad altare. Et tamen, charissimi, nos martyres nostros, quibus illi nulla ex parte sunt conferendi, pro diis non habemus, non tanquam deos colimus. Non eis templa, non eis altaria, non sacrificia exhibemus. Non eis sacerdotes offerunt: absit! Deo praestantur. Imo Deo ista offeruntur, a quo nobis cuncta praestantur. Etiam apud memorias sanctorum martyrum cum offerimus, nonne Deo offerimus? Habent honorabilem locum martyres sancti. Advertite: in recitatione ad altare Christi loco meliore recitantur; non tamen pro Christo adorantur. Quando audistis dici apud memoriam sancti Theogenis, a me, vel ab aliquo fratre et collega meo, vel aliquo presbytero: Offero tibi, sancte Theogenis? aut offero tibi, Petre? aut, offero tibi, Paule? Nunquam audistis. Non fit: non licet. Et si dicatur tibi, numquid tu Petrum colis? responde quod de Fructuoso respondit Eulogius: Ego Petrum non colo, sed Deum colo, quem colit et Petrus. Tunc te amat Petrus. Nam si volueris pro Deo habere Petrum, offendis petram, et vide ne pedem frangas, offendendo in petram.

Chapter VII. — 7. Temples and sacrifices are offered not to the martyrs, but to God alone. The martyrs are named at the altar in a better place. And yet, dearly beloved, we do not hold our martyrs, with whom those [heroes] are in no respect to be compared, as gods; we do not worship them as gods. We do not offer them temples, we do not offer them altars, nor sacrifices. Priests do not offer to them: far be it! These things are rendered to God. Indeed these things are offered to God, by Whom all things are rendered to us. Even when we offer at the memorials of the holy martyrs, do we not offer to God? The holy martyrs have a place of honour. Take note: in the naming at the altar of Christ they are named in a better place; yet they are not adored in place of Christ. When have you heard it said at the memorial of Saint Theogenes, by me, or by some brother and colleague of mine, or by some presbyter: I offer to you, Saint Theogenes? or, I offer to you, Peter? or, I offer to you, Paul? You have never heard it. It is not done: it is not permitted. And if it is said to you, Do you then worship Peter? answer what Eulogius answered concerning Fructuosus: I do not worship Peter, but I worship God, Whom Peter also worships. Then Peter loves you. For if you should wish to hold Peter as God, you stumble against the rock, and see that you do not break your foot by stumbling against the rock.

CAPUT VIII. — 8. Sancti cultum Deo debitum impendi sibi horrent. Ut noveritis verum esse quod dico; audite, admoneo vos. In Actibus Apostolorum cum magnum miraculum fecisset apostolus Paulus in Lycaonia, cives ejusdem regionis sive provinciae putaverunt deos descendisse ad homines, et crediderunt esse Barnabam Jovem, Paulum autem Mercurium, quia ipse erat in sermone promptissimus. Hoc credentes attulerunt vittas et victimas, et voluerunt illis offerre sacrificium. Illi continuo non irriserunt, sed expaverunt; vestimenta sua continuo consciderunt, et dixerunt eis: Fratres, quid facitis? Et nos sicut vos homines sumus passibiles: sed annuntiamus vobis Deum verum. Convertimini ab his vanis (Act. XIV, 10-14). Videtis quomodo sancti horruerunt coli se pro diis. Item beatus Joannes evangelista, qui scripsit Apocalypsim, cum illa mira quae sibi ostendebantur stuperet, expavescens quodam loco cecidit ad pedes angeli, a quo sibi omnia monstrabantur. Et ait illi angelus, cui nullus homo est comparandus: Surge, quid facis? Deum adora. Nam ego conservus tuus sum, et fratrum tuorum (Apoc. XIX, 10). Oderunt martyres lagenas vestras, oderunt martyres sartagines vestras, oderunt martyres ebrietates vestras. Sine injuria eorum dico, qui tales non sunt: illi ad se referant, qui talia faciunt

Chapter VIII. — 8. The saints shudder at having the worship due to God paid to themselves. That you may know that what I say is true, listen, I urge you. In the Acts of the Apostles, when the apostle Paul had worked a great miracle in Lycaonia, the citizens of that region or province thought that gods had come down to men, and they believed that Barnabas was Jupiter and Paul Mercury, because he was most ready in speech. Believing this, they brought fillets and victims, and wished to offer sacrifice to them. They did not at once laugh at it, but were terrified; at once they tore their garments, and said to them: Brothers, what are you doing? We too are men subject to suffering, as you are: but we proclaim to you the true God. Turn away from these vain things (Acts 14:10–14). You see how the saints shuddered at being worshipped as gods. Likewise blessed John the evangelist, who wrote the Apocalypse, when he was astounded at those wonderful things which were being shown to him, in terror at one point fell at the feet of the angel by whom all things were being shown to him. And the angel, to whom no man is to be compared, said to him: Rise, what are you doing? Adore God. For I am your fellow servant, and of your brothers (Rev. 19:10). The martyrs hate your flagons, the martyrs hate your frying pans, the martyrs hate your drunken bouts. I say it without insult to those who are not such: let those refer it to themselves who do such things

Editors' notes and page, col. 1251

Footnotes

(1) ‹anchor: not visible› · call in col 1251

1 Vetustissimus Floriacensis codex non habet, tredecim annorum.

The very old Fleury manuscript does not have "thirteen years old".

(printed under page 632)

(2) ‹anchor: not visible› · call in col 1251

2 Quaedam hic ex Floriacensi libro restituuntur verba, quibus patet sermonem habitum esse Augustino jam episcopo.

Some words are restored here from the Fleury book, which show that the sermon was preached when Augustine was already bishop.

(printed under page 632)

(3) ‹anchor: cives ejusdem regionis› · call in col 1251

3 Ita Floriacensis Ms. At editi, ejusdem civitatis.

So the Fleury manuscript. But the printed editions have "of the same city".

(printed under page 632)

(a) ‹anchor: not visible› · call in col 1251

(printed under page 632) (a) Theogenis (cujus nominis episcopus Hipponensis adfuit Carthaginensi concilio, de quo in libro sexto de Baptismo contra Donatistas) passio in martyrologiis celebratur die januarii vigesima sexta.

The passion of Theogenes (a bishop of Hippo of that name attended the Council of Carthage, on which see the sixth book On Baptism against the Donatists) is kept in the martyrologies on the twenty-sixth of January.

(printed under page 632) (a) Alias, 8 inter editos a Parisiensibus.

Elsewhere, no. 8 among those edited by the Paris editors.

(printed under page 632) (b) Possidius sermones « de Natali S. Vincentii » recenset in Indiculo, capp. 9, 10. Eo die festo habitus est sermo supra ordine quartus.

Possidius lists sermons "on the feast of St Vincent" in his Indiculus, chs. 9 and 10. Sermon 4 above was preached on that feast day.

(printed under page 632)