Migne Reading Room
PL 38 · cols. 1284–1288
Augustine, Sermones 277-283 (Classis III, de Sanctis)
Sermons CCLXXXI–CCLXXXIII
charitatem, eamdemque amplectimur unitatem.
charity, and we embrace the same unity.
SERMO CCLXXXI. In Natali martyrum Perpetuae et Felicitatis, II.
Sermon 281. On the Birthday of the martyrs Perpetua and Felicity, II.
CAPUT PRIMUM. — 1. In Perpetua et Felicitate Christus invictus. Refulget et praeeminet inter comites martyres et meritum et nomen Perpetuae et Felicitatis, sanctarum Dei famularum. Nam ibi est corona gloriosior, ubi sexus infirmior. Quia profecto virilis animus in feminas majus aliquid fecit, quando sub tanto pondere fragilitas feminea non defecit. Bene inhaeserant uni viro, cui virgo casta unica exhibetur Ecclesia (II Cor. XI, 2). Bene, inquam, inhaeserant illi viro, a quo virtutem traxerant, qua resisterent diabolo: ut feminae prosternerent inimicum, qui per feminam prostraverat virum. Ille in eis apparuit invictus, qui pro eis factus est infirmus. Ille eas ut meteret, fortitudine implevit; qui eas seminaret, semetipsum exinanivit. Ille eas ad hos honores laudesque perduxit, qui pro eis opprobria et crimina audivit. Ille fecit feminas viriliter et fideliter mori, qui pro eis dignatus est de femina misericorditer nasci.
Chapter I. — 1. In Perpetua and Felicity Christ unconquered. The merit and the name of Perpetua and Felicity, holy handmaids of God, shine forth and stand pre-eminent among their fellow martyrs. For the crown is more glorious there where the sex is weaker. For surely a manly spirit did something greater in women when, under so great a weight, feminine frailty did not fail. Well had they clung to the one Man, to Whom the Church is presented as a single chaste virgin (2 Cor. 11:2). Well, I say, had they clung to that Man from Whom they had drawn the strength with which to resist the devil, so that women should lay low the enemy who through a woman had laid low a man. He appeared unconquered in them Who for them was made weak. He filled them with fortitude in order to reap them, Who emptied Himself in order to sow them. He led them to these honours and praises Who for them heard reproaches and accusations. He made women die manfully and faithfully Who for them deigned to be born mercifully of a woman.
CAPUT II — 2. Perpetuae victoria de diabolo. Delectat autem piam mentem tale spectaculum contueri, quale sibi beata Perpetua de se ipsa revelatum esse narravit, virum se factam certasse cum diabolo. Illo quippe certamine in virum perfectum etiam ipsa currebat, in mensuram aetatis plenitudinis Christi (Ephes. IV, 13). Merito ille vetus ac veterator inimicus, ne ullas praeteriret insidias, qui per feminam deceperat virum, quia viriliter secum agentem feminam sensit, per virum eam superare tentavit. Nec maritum supposuit, ne illa quae jam superna cogitatione habitabat in coelis, suspicionem desiderii carnis erubescendo permaneret fortior; sed patrem verbis deceptionis instruxit, ut religiosus animus, qui non molliretur voluptatis instinctu, pietatis impetu frangeretur. Ubi sancta Perpetua tanta patri moderatione respondit, ut nec praeceptum violaret, quo debetur honor parentibus, nec dolis cederet, quibus altior agebat inimicus. Qui undique superatus, eumdem patrem ejus virga percuti fecit; ut cujus verba contempserat, saltem verbera condoleret. Ibi vero doluit illa senis parentis injuriam; et cui non praebuit assensum, servavit affectum. Oderat quippe in illo stultitiam, non naturam; et ejus infidelitatem, non originem suam. Majore igitur gloria tam dilectum patrem male suadentem fortiter repulit, quem vapulantem videre sine moerore non potuit. Proinde et dolor ille nihil retraxit robori fortitudinis, et aliquid addidit laudibus passionis. Diligentibus enim Deum omnia cooperantur in bonum (Rom. VIII, 28).
Chapter II — 2. Perpetua's victory over the devil. Now it delights a devout mind to behold such a spectacle as blessed Perpetua related had been revealed to her about herself: that she had been made a man and had fought with the devil. For in that contest she too was running towards the perfect man, unto the measure of the age of the fullness of Christ (Eph. 4:13). Rightly did that old and crafty enemy, so as to pass over no snare, he who through a woman had deceived a man, since he perceived a woman dealing manfully with him, try to overcome her through a man. Nor did he put forward her husband, lest she, who by her thought on things above already dwelt in heaven, should by blushing at the suspicion of fleshly desire remain the stronger; but he equipped her father with words of deception, so that a religious spirit, which would not be softened by the prompting of pleasure, might be broken by the force of filial affection. Thereupon holy Perpetua answered her father with such moderation that she neither violated the commandment by which honour is owed to parents, nor yielded to the wiles with which the enemy was working more deeply. He, overcome on every side, caused that same father of hers to be beaten with a rod, so that she might at least share the pain of the blows of him whose words she had scorned. There indeed she grieved at the injury done to her aged parent; and to him to whom she did not give her assent she kept her affection. For she hated in him his folly, not his nature; and his unbelief, not her own origin. With greater glory, therefore, did she bravely repel so beloved a father giving evil counsel, whom she could not see being beaten without grief. Accordingly that pain both took nothing away from the strength of her fortitude and added something to the praises of her passion. For to those who love God all things work together for good (Rom. 8:28).
CAPUT III. — 3. Felicitatis partus et martyrium. Felicitas vero etiam in carcere praegnans fuit. In parturiendo femineam conditionem feminea voce testata est. Non aberat Evae poena, sed aderat Mariae gratia.
Chapter III. — 3. Felicity's childbirth and martyrdom. Felicity, moreover, was pregnant even in prison. In giving birth she bore witness with a woman's voice to the condition of woman. The punishment of Eve was not absent, but there was present Mary's grace.
Editors' notes and page, col. 1284
Footnotes
(*) ‹anchor: not visible on the page foot (SERMO CCLXXXI)› · call in col 1284 Castigatus ad omnes Mss. et Edd. in sermone praecedenti modo designatos.
Corrected against all the manuscripts and editions named in the preceding sermon.
(printed under page 648)
(a) ‹anchor: not visible on the page foot (SERMO CCLXXXI)› · call in col 1284
Alias, de Diversis 104.
Formerly [numbered] On Various Subjects 104.
(printed under page 648)
(b) ‹anchor: quibus altior› · call in col 1284
Forte, astutior.
Perhaps "more cunning."
(printed under page 648)
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Exigebatur quod mulier debebat: opitulabatur quem Virgo pepererat. Denique editus est partus, immaturo mense maturus. Actum est enim divinitus, ut non suo tempore onus uteri poneretur, ne suo tempore honor martyrii differretur. Actum est, inquam, divinitus, ut indebito die fetus ederetur, dum tamen tanto comitatui debita Felicitas redderetur: ne si defuisset, non solum socia martyribus, verum etiam ipsorum martyrum praemium defuisse videretur. Hoc enim erat nomen ambarum, quod munus est omnium. Nam cur omnia martyres perferunt, nisi ut perpetua felicitate glorientur? Hoc ergo illae vocabantur, ad quod cuncti vocantur. Et ideo cum esset in illo certamine plurimus comitatus, harum duarum nominibus omnium est significata perennitas, omnium signata solemnitas.
What the woman owed was being exacted; He Whom the Virgin had borne was bringing help. In the end the offspring was delivered, mature in an immature month. For it was brought about by divine action that the burden of the womb should not be laid down in its own time, so that the honour of martyrdom should not be put off to its own time. It was brought about, I say, by divine action, that the child should be brought forth on a day not yet due, so that nevertheless Felicity, who was due to so great a company, might be rendered to it: lest, if she had been missing, there should seem to be missing not only a companion to the martyrs but also the very reward of the martyrs. For this was the name of the two women, which is the gift of all. For why do martyrs endure all things, if not that they may glory in perpetual felicity? So they were called by that to which all are called. And therefore, though there was a very large company in that contest, by the names of these two the perpetuity of all was signified, the solemnity of all was sealed.
SERMO CCLXXXII. In Natali martyrum Perpetuae et Felicitatis, III.
Sermon 282. On the Birthday of the martyrs Perpetua and Felicity, 3.
CAPUT PRIMUM. — 1. De nominibus martyrum Perpetuae et Felicitatis. Duarum sanctarum martyrum festum diem hodie celebramus, quae non solum eminuerunt excellentibus in passione virtutibus, verum etiam pro tanto labore pietatis mercedem suam caeterorumque sociorum propriis vocabulis signaverunt. Perpetua quippe et Felicitas nomina duarum, sed merces est omnium. Neque enim omnes martyres in certamine passionis atque confessionis ad tempus fortiter laborarent, nisi ut perpetua felicitate gauderent. Divina ergo providentia gubernante istae non solum martyres, verum etiam conjunctissimae comites, sicut factum est, esse debuerunt, ut unum suae gloriae diem signarent, communemque solemnitatem celebrandam posteris propagarent. Sicut enim exemplo gloriosissimi certaminis ut imitemur hortantur; ita suis nominibus munus inseparabile nos accepturos esse testantur. Ambae invicem teneant, invicem nectant. Alteram sine altera non speramus. Nam nec prodest perpetua, si felicitas non sit; et felicitas deserit, si perpetua non sit. Haec de vocabulis Martyrum, quibus consecratus est dies, pro tempore pauca suffecerint.
Chapter One. — 1. On the names of the martyrs Perpetua and Felicity. We are celebrating today the feast day of two holy martyrs, who not only stood out by excellent virtues in their passion, but also, for so great a labour of piety, marked with their own names their reward and that of the rest of their companions. For Perpetua and Felicity are the names of two, but the reward is that of all. For not all the martyrs would labour bravely for a time in the contest of passion and confession, were it not that they might rejoice in perpetual felicity. So, under the governance of divine providence, these women had to be not only martyrs but also most closely joined companions, as indeed came about, so that they might mark one day of their glory and hand on to posterity a common solemnity to be celebrated. For just as by the example of a most glorious contest they urge us to imitate them, so by their names they bear witness that we shall receive an inseparable gift. Let the two hold each other, let them bind each other together. We do not hope for the one without the other. For neither does the perpetual profit, if there is no felicity; and felicity forsakes us, if it is not perpetual. Let these few words, for the time available, suffice concerning the names of the Martyrs to whom the day is consecrated.
CAPUT II. — 2. Feminae de hoste victrices. Quod autem attinet ad istas quarum sunt ista vocabula, sicut audivimus, cum earum passio legeretur, sicut memoriae traditum novimus, istae tantarum virtutum atque meritorum, non solum feminae, verum etiam mulieres fuerunt. Quarum altera et mater, ut ad infirmitatem sexus impatientior adderetur affectus, ut in omnibus eas hostis attentans, tanquam non valentes dura et crudelia persecutionis onera sustinere, cessuras sibi continuo, et suas crederet mox futuras. Sed illae interioris hominis cautissime et fortissimo robore omnes ejus obtuderunt insidias, impetusque fregerunt.
Chapter II. — 2. Women victorious over the enemy. As regards these women, to whom these names belong, as we heard when their passion was being read, as we know it was handed down to memory, these women of such great virtues and merits were not only of the female sex but also married women. One of them was a mother as well, so that to the weakness of their sex a less patient affection might be added, so that the enemy, assailing them in every way, believed that, as unable to bear the hard and cruel burdens of persecution, they would at once yield to him and would soon be his. But they, most warily and with the most mighty strength of the inner man, blunted all his snares and broke his assaults.
CAPUT III. — 3. Cur martyrum comitum nomina
Chapter III. — 3. Why the names of the companion martyrs
Editors' notes and page, col. 1285
Footnotes
(*) ‹anchor: not visible on the page foot (SERMO CCLXXXII)› · call in col 1285 Castigatus ad r. rm. t. v. et ad Lov.
Corrected against [the manuscripts] r. rm. t. v. and against the Louvain edition.
(printed under page 649)
(b) ‹anchor: not visible on the page foot (SERMO CCLXXXII)› · call in col 1285
Alias, de Diversis 105.
Formerly [numbered] On Various Subjects 105. [The call is printed (b), as the only lettered note in this column.]
(*) ‹anchor: not visible on the page foot (SERMO CCLXXXIII)› · call in col 1286 Castigatus ad cb. r. t. v. et ad Ulim. Par. Lov.
Corrected against [the manuscripts] cb. r. t. v. and against the editions of Ulimmerius, Paris and Louvain.
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non pariter celebrantur. In hoc insignis gloriae comitatu etiam viri martyres fuerunt, eodem ipso die etiam viri fortissimi passione vicerunt; nec tamen eumdem diem suis nominibus commendaverunt. Quod non ideo factum est, quia feminae viris morum dignitate praelatae sint: sed quia et muliebris infirmitas inimicum antiquum miraculo majore devicit, et virilis virtus propter perpetuam felicitatem certavit.
are not celebrated equally. In this company of distinguished glory there were also men who were martyrs; on that very same day men of the greatest courage also conquered by their suffering; and yet they did not commend that day by their names. This was not done because women are preferred to men in the dignity of their conduct, but because the weakness of women overcame the ancient enemy by a greater miracle, while the strength of men fought for perpetual happiness.
SERMO CCLXXXIII. In Natali martyrum Massilitanorum.
Sermon 283. On the Birthday of the Massilitan Martyrs.
CAPUT PRIMUM. — 1. Gratia Dei praedicanda in festis martyrum. Voluptas et dolor, duo incitamenta ad peccandum. Fortitudinem sanctorum martyrum sic in eorum passione miremur, ut gratiam Domini praedicemus. Neque enim et illi in se ipsis laudari voluerunt, sed in illo cui dicitur, In Domino laudabitur anima mea. Hoc qui intelligunt, non superbiunt: cum tremore petunt, cum gaudio accipiunt: perseverant, jam non amittunt. Quia enim non superbiunt, mites sunt. Et ideo cum dixisset, In Domino laudabitur anima mea; addidit, Audiant mites, et jucundentur (Psal. XXXIII, 3). Quid caro infirma, quid vermis et putredo esset, nisi quod cantavimus verum esset, Deo subjicietur anima mea, quoniam ab ipso est patientia mea (Psal. LXI, 6)? Etenim ut mala omnia pro fide martyres tolerarent, virtus eorum patientia nominatur. Duo sunt enim quae in peccata homines aut illiciunt, aut impellunt; voluptas, aut dolor: voluptas illicit, dolor impellit. Contra voluptates, necessaria est continentia; contra dolores, patientia. Hoc enim modo suggeritur humanae menti, ut peccet: aliquando dicitur, Fac, et hoc habebis; aliquando autem, Fac, ne hec patiaris. Voluptatem praecedit promissio, dolorem comminatio. Ut ergo habeant homines voluptatem, vel non patiantur dolorem, peccant. Ideo Deus contra ista duo, quorum est unum in blanda promissione, alterum in terribili comminatione, et promittere dignatus est, et terrere; promittere regnum coelorum, terrere de suppliciis inferorum.
Chapter I. — 1. The grace of God is to be proclaimed on the feasts of the martyrs. Pleasure and pain, two incitements to sinning. Let us so marvel at the courage of the holy martyrs in their suffering that we proclaim the grace of the Lord. For they too did not wish to be praised in themselves, but in Him to Whom it is said, In the Lord shall my soul be praised. Those who understand this are not proud: with trembling they ask, with joy they receive; they persevere, and they no longer lose. For because they are not proud, they are meek. And therefore, when he had said, In the Lord shall my soul be praised, he added, Let the meek hear, and be glad (Ps. 33:3). What would weak flesh be, what would a worm and rottenness be, unless what we have sung were true, My soul shall be subject to God, for from Him is my patience (Ps. 61:6)? For in that the martyrs endured all evils for the faith, their virtue is called patience. For there are two things which either entice or drive men into sins: pleasure or pain; pleasure entices, pain drives. Against pleasures continence is necessary; against pains, patience. For in this way it is suggested to the human mind that it should sin: sometimes it is said, Do it, and you will have this; but sometimes, Do it, lest you suffer this. Promise goes before pleasure, threat before pain. So that men may have pleasure, or may not suffer pain, they sin. Therefore God, against these two, of which one lies in alluring promise and the other in terrible threat, has deigned both to promise and to terrify: to promise the kingdom of heaven, to terrify with the punishments of hell.
CAPUT II. — Dulcis est voluptas, sed dulcior Deus. Malus est dolor temporalis, sed pejor est ignis aeternus. Habes quod ames pro mundi amoribus, imo pro immundis amoribus. Habes quod timeas, pro mundi terroribus.
Chapter II. — Pleasure is sweet, but God is sweeter. Temporal pain is bad, but eternal fire is worse. You have something to love in place of the loves of the world, or rather in place of unclean loves. You have something to fear in place of the terrors of the world.
2. Patientia et continentia, dona Dei sunt. Cognitio gratiae Dei et gratitudo. Sed parum est moneri, nisi impetres adjuvari. Praesens ergo psalmus quem cantavimus, docuit nos, a Deo utique esse patientiam nostram contra dolores. Unde invenimus ab ipso esse et continentiam nostram, quae necessaria est contra
2. Patience and continence are gifts of God. Knowledge of the grace of God, and gratitude. But it is little to be admonished, unless you obtain help. The present psalm, then, which we have sung, has taught us that our patience against pains is certainly from God. Whence do we find that our continence too is from Him, which is necessary against
Editors' notes and page, col. 1286
Footnotes
(*) ‹anchor: SERMO CCLXXXIII› · call in col 1286 Castigatus ad cb. r. t. v. et ad Ulim. Par. Lov.
Corrected against [the manuscripts] cb. r. t. v. and against the editions Ulim., Par. and Lov.
(printed under page 649)
(a) ‹anchor: SERMO CCLXXXIII› · call in col 1286
Alias, de Diversis 42.
Formerly [numbered] On Various Subjects 42.
(printed under page 649)
(b) ‹anchor: In Natali martyrum Massilitanorum› · call in col 1286
Sic in prius editis praenotatur, sic in ipsa Bedae et Flori Collectione ad I Cor. II. Tametsi hic sub finem sermonis unus martyr laudatur, non plures. Prodiit nimirum sermo iste ex lectionariis, quibus in manuscriptis tractatus videmus truncatos plerumque ac festivitatibus diversis cum insigni mutatione aptatos. Hunc in antiquo Germanensi lectionario inter Sermones de S. Vincentio descripserant legendum « in Refectorio. » Massilitanorum martyrum solemnitas incidit in diem nonam aprilis.
So it is headed in the earlier editions, and so in the Collection of Bede and Florus itself on 1 Corinthians 2. Yet here, towards the end of the sermon, one martyr is praised, not several. This sermon evidently came down through the lectionaries, in whose manuscripts we see treatises generally cut short and fitted, with notable alteration, to different feasts. In the old Germain lectionary they had copied it among the sermons on St Vincent, to be read "in the Refectory." The feast of the Massilitan martyrs falls on the ninth of April.
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voluptates? Habes evidentissimum testimonium: Et cum scirem, inquit, quia nemo potest esse continens, nisi Deus det; et hoc ipsum erat sapientiae, scire cujus esset hoc donum (Sap. VIII, 21). Ergo si habes aliquid a Deo, et nescis a quo habeas, non eris muneratus, quia remanes ingratus. Si nescis a quo habeas, non agis gratias: non agendo gratias, et quod habes perdis. Qui enim habet, dabitur ei. Quid est, plene habere? Scire unde habeas. Qui autem non habet, id est, nescit unde habeat, et quod habet auferetur ab eo (Matth. XIII, 12). Denique sicut idem ait, Hoc ipsum erat sapientiae, scire cujus esset hoc donum. Sic et apostolus Paulus ait, cum commendaret nobis gratiam Dei in Spiritu sancto.
pleasures? You have the clearest testimony: And when I knew, he says, that no one can be continent unless God gives it; and this very thing was [a mark] of wisdom, to know whose gift this was (Wis. 8:21). Therefore if you have something from God, and do not know from whom you have it, you will not be endowed, because you remain ungrateful. If you do not know from whom you have it, you do not give thanks: by not giving thanks, you lose even what you have. For to him who has, it will be given. What is it to have fully? To know whence you have it. But he who has not, that is, does not know whence he has it, even what he has will be taken away from him (Matt. 13:12). Finally, as the same man says, This very thing was [a mark] of wisdom, to know whose gift this was. So too the apostle Paul says, when he was commending to us the grace of God in the Holy Spirit:
CAPUT III. — 3. Nos autem non spiritum hujus mundi accepimus, sed Spiritum qui ex Deo est. Et quasi diceretur illi, Unde discernis? secutus adjunxit, Ut sciamus quae a Deo donata sunt nobis (I Cor. II, 12). Ergo Spiritus Dei, Spiritus est charitatis: spiritus hujus mundi, spiritus est elationis. Qui habent spiritum hujus mundi, superbi sunt, ingrati sunt Deo. Multi dona ejus habent, sed non colunt eum a quo habent: ideo sunt infelices. Aliquando unus habet dona majora, alter habet minora: verbi gratia, intelligentiam, memoriam. Dona Dei sunt. Invenis aliquando hominem acutissimum, memorem ad incredibilem admirationem; invenis alium parvo intellectu, memoria non tenaci, sed utroque parvo praeditum: illum autem superbum, istum humilem; istum de parvis Deo gratias agentem, illum majora sibi tribuentem.
Chapter III. — 3. But we have received not the spirit of this world, but the Spirit Who is from God. And as if it were said to him, Whence do you make the distinction? he went on and added, That we may know the things that have been given to us by God (1 Cor. 2:12). Therefore the Spirit of God is the Spirit of charity: the spirit of this world is the spirit of self-exaltation. Those who have the spirit of this world are proud, are ungrateful to God. Many have His gifts, but do not worship Him from Whom they have them: that is why they are unhappy. Sometimes one man has greater gifts, another has lesser ones: for example, understanding, memory. They are gifts of God. You sometimes find a man most acute, with a memory to the point of incredible admiration; you find another of small understanding, with a memory not retentive, endowed with little of either: but the former proud, the latter humble; the latter giving thanks to God for small things, the former attributing greater things to himself.
CAPUT IV. — Melior est incomparabiliter Deo gratias agens de parvo, quam se extollens de magno. Illum enim qui de parvo gratias agit, ad magnum Deus admittit: qui autem de magnis gratias non agit, et quod habet amittit. Qui enim habet, dabitur ei; qui autem non habet, et quod habet auferetur ab eo. Quomodo non habet, si habet? Non habens habet, qui nescit unde habeat. Tollitur enim a Deo res sua, et remanet illi iniquitas sua. Ergo nemo est continens, nisi Deus det. Habes munus contra voluptates: Quoniam hoc ipsum, inquit, erat sapientiae, scire cujus esset hoc donum: nemo est continens, nisi Deus det. Habes munus contra dolores: Quoniam ab ipso est, inquit, patientia mea. Ergo sperate in eum, omne concilium plebis. In eum sperate, nolite vestris viribus fidere. Illi confitemini mala vestra, ab illo sperate bona vestra. Sine illius adjutorio nihil eritis, quantumcumque superbi fueritis. Ergo ut humiles esse valeatis, effundite coram illo corda vestra. Et ne in vobis male remaneatis, dicite quod sequitur, Deus adjutor noster est (Psal. LXI, 9).
Chapter IV. — Incomparably better is he who gives thanks to God for something small than he who exalts himself over something great. For the one who gives thanks for something small, God admits to something great: but the one who does not give thanks for great things loses even what he has. For to him who has, it will be given; but he who has not, even what he has will be taken away from him. How does he not have, if he has? He has while not having, who does not know whence he has it. For his own thing is taken away by God, and his own iniquity remains to him. Therefore no one is continent unless God gives it. You have a gift against pleasures: For this very thing, he says, was [a mark] of wisdom, to know whose gift this was: no one is continent unless God gives it. You have a gift against pains: For from Him, he says, is my patience. Therefore hope in Him, all the assembly of the people. Hope in Him; do not trust in your own strength. To Him confess your evils; from Him hope for your goods. Without His help you will be nothing, however proud you may have been. Therefore, that you may be able to be humble, pour out your hearts before Him. And lest you remain in yourselves to your harm, say what follows, God is our helper (Ps. 61:9).
CAPUT V. — 4. Vera et falsa patientia. Contra Donatistas. Hunc adjutorem, ut vinceret, beatus Martyr habuit, quem miramur, cujus solemnitatem hodie celebramus. Sine illo non vinceret. Et si dolores vinceret, diabolum non vinceret. Aliquando enim victi a diabolo, vincunt dolores; non habentes patientiam, sed duritiam. Ille ergo adjutor adfuit, ut donaret ei veram fi⟨d⟩em, faceret ei bonam causam, et pro bona causa
Chapter V. — 4. True and false patience. Against the Donatists. This helper the blessed Martyr had in order to conquer, whom we admire, whose feast we celebrate today. Without Him he would not have conquered. And even if he had conquered pains, he would not have conquered the devil. For sometimes those conquered by the devil conquer pains; having not patience, but hardness. That helper therefore was present, to give him true faith, to make his cause a good one for him, and for a good cause
Editors' notes and page, col. 1287
Footnotes
(1) ‹anchor: not visible on the page foot› · call in col 1287
Sic aliquot libri. At Lov., Multa.
So some books. But the Louvain edition: "Many things."
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donaret patientiam Tunc enim est patientia, quando praecedit bona causa. Non enim et ipsam fidem alius quam Deus donat. Breviter utrumque commendavit Apostolus, et causam pro qua patiamur, et patientiam qua mala perferamus, a Deo nobis esse. Exhortans enim martyres ait : Quia vobis donatum est pro Christo. Ecce causa bona, quia pro Christo : non pro sacrilegio contra Christum, pro haeresi et schismate contra Christum. Christus enim ait : Qui mecum non colligit, spargit (Luc. XI, 23). Ergo, Vobis, inquit, donatum est pro Christo, non solum ut credatis in eum, sed etiam ut patiamini pro eo (Philipp. I, 29). Haec est vera patientia. Hanc ergo patientiam diligamus, hanc teneamus : et si nondum habemus, petamus ; et recte cantamus, Deo subjicietur anima mea, quoniam ab ipso est patientia mea.
to give patience. For patience exists when a good cause goes before it. For no one other than God gives faith itself either. The Apostle briefly commended both, that the cause for which we suffer and the patience by which we endure evils are from God for us. For, exhorting the martyrs, he says: For it has been given to you for Christ. Behold the good cause, because it is for Christ: not for sacrilege against Christ, for heresy and schism against Christ. For Christ says: He who does not gather with Me scatters (Luke 11:23). Therefore, To you, he says, it has been given for Christ, not only that you should believe in Him, but also that you should suffer for Him (Phil. 1:29). This is true patience. Let us therefore love this patience, let us hold to it: and if we do not yet have it, let us ask for it; and rightly do we sing, My soul shall be subject to God, since from Him is my patience.
Editors' notes and page, col. 1288
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- running head: [S. A]UGUSTINI EPISCOPI 1288 (cut off at left edge)
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- other: the column continues with SERMO CCLXXXIV. (another unit); not set here. The foot notes (*), (a) and (b) printed under page 650 are called in the title of Sermon 284 (another unit) and are not set here (QA Q1 removed (a) and (b), which had been set); the foot note 1 under page 650 is called in col. 1287.