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Augustine, Sermones 302-303 (Classis III, de Sanctis)

Sermon CCCII

SERMO CCCII. In solemnitate martyris Laurentii, I.

Sermon 302. On the solemnity of the martyr Laurence, 1.

CAPUT PRIMUM. — 1. Temporalia beneficia per martyrum orationes cur Deus impertit. Apta similitudo. Beati martyris Laurentii dies solemnis hodiernus est. Huic solemnitati sanctae lectiones congruae sonuerunt. Audivimus, et cantavimus, et evangelicam lectionem intentissime accepimus. Martyrum ergo vestigia imitando sectemur, ne solemnitates eorum inaniter celebremus. Cujus autem meriti sit memoratus Martyr, quis ignorat? Quis ibi oravit, et non impetravit? Quam multis infirmis meritum ejus etiam temporalia beneficia praestitit, quae ille contempsit. Concessa sunt enim, non ut precantium permaneret infirmitas; sed ut deterioribus concessis, amor fieret ad appetenda meliora. Quaedam enim plerumque parva et ludicra concedit pater parvulis filiis, quae maxime, nisi acceperint, plorant. Benigna et paterna indulgentia haec impertit, haec donat, quae non vult permanere in filiis suis jam grandiusculis, jam proficientibus. Donat ergo pueris nuces, quibus servat haereditatem. Ludentibus et de quibusdam ludicris se oblectantibus cedit paterna pietas, ne deficiat aetatis infirmitas. Blandientis est hoc, non aedificantis. Quod aedificaverunt martyres, quod capere potuerunt, quod grandi corde ceperunt, propter quod sanguinem fuderunt, audistis in Evangelio: Merces vestra copiosa est in coelis (Matth. V, 12).

Chapter I. — 1. Why God grants temporal benefits through the prayers of the martyrs. A fitting comparison. Today is the solemn day of the blessed martyr Laurence. Holy readings suited to this solemnity have sounded forth. We have heard, and we have sung, and we have received the Gospel reading most attentively. Let us therefore follow the footsteps of the martyrs by imitating them, so that we may not celebrate their solemnities in vain. Now who does not know of what merit the Martyr we commemorate is? Who has prayed there and not obtained? To how many infirm people has his merit furnished even temporal benefits, which he himself despised! For they were granted, not so that the infirmity of those who pray should remain; but so that, lesser things having been granted, love might arise for seeking better things. For a father often grants to his little sons certain small and playful things, over which they cry very much unless they receive them. A kindly and fatherly indulgence bestows these things, gives these things, which it does not want to remain in its sons once they are somewhat grown, once they are making progress. So he gives nuts to the boys, for whom he keeps the inheritance. Fatherly affection gives way to them as they play and amuse themselves with certain toys, lest the weakness of their age should fail. This belongs to one who coaxes, not to one who builds up. What the martyrs built, what they were able to grasp, what with a great heart they grasped, for which they shed their blood, you have heard in the Gospel: Your reward is plentiful in heaven (Matt. 5:12).

CAPUT II. — 2. Duae vitae. Praesens vita quam aerumnosa, et tamen vehementer amata. Aeterna vita sic diligatur quomodo ista temporalis. Verumtamen, charissimi, cum duae vitae sint, una ante mortem, alia post

Chapter II. — 2. Two lives. How full of hardship the present life is, and yet how vehemently loved. Let eternal life be loved as this temporal one is. Nevertheless, dearly beloved, since there are two lives, one before death, the other after

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Footnotes

(1) ‹anchor: ad appetenda meliora› · call in col 1385

Editi, ad impetranda meliora. At manuscripti, ad appetenda meliora.

The printed editions read "for obtaining better things"; but the manuscripts read "for desiring better things".

(*) ‹anchor: not visible (sermon heading)› · call in col 1385 Collatus est ad bd. cl. d. fl. r. L. et ad Lov.

Collated with the manuscripts bd. cl. d. fl. r. L. and with the Louvain edition.

(printed under page 699)

(a) ‹anchor: not visible (sermon heading)› · call in col 1385

Alias, de Diversis 111.

Elsewhere numbered: On Various Subjects 111.

(printed under page 699)

(b) ‹anchor: martyris Laurentii, I› · call in col 1385

De sermonibus « per Natalem S. Laurentii » non tacuit Possidius in Indiculo, cap. 9. Hunc sermonem citant Beda et Florus ad Rom. XII et XIII.

Possidius did not pass over the sermons "for the feast of St Laurence" in his Indiculus, ch. 9. Bede and Florus cite this sermon on Romans 12 and 13.

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mortem, ambae istae habuerunt et habent amatores suos. Qualis sit brevis haec vita, quid describere opus est? Experimur quam aerumnosa, quam querelosa: circumdata tentationibus, plena timoribus; ardens cupiditatibus, subdita casibus; in adversis dolens, in prosperis tumens; lucris exsultans, damnis excrucians. Et in ipsis lucris exsultatione trepidat, ne quod acquisivit, amittat; ne propter hoc quaeratur, qui antequam haberet non quaerebatur. Vera infelicitas, mendosa felicitas. Humilis cupit ascendere, sublimatus timet descendere. Qui non habet, invidet habenti, qui habet, contemnit non habentem. Et quis explicet verbis, hujus vitae tantam et tam conspicuam foeditatem? Et tamen ista foeditas habet amatores suos tales, ut optemus invenire paucissimos, qui sic diligant aeternam vitam, quam finire non possunt, quomodo ista diligitur, quae et cito finitur, et si protendatur, quotidie timetur, ne per horas singulas finiatur. Quid faciamus? quid agamus? quid dicamus? Quos comminationis aculeos, quos exhortationis ignes admoveamus cordibus pigris et ducis, et terreni stuporis glacie congelatis, ut torporem mundi aliquando decutiant, et in aeterna inardescant? Quid, inquam, faciamus? quid dicamus? Adjacet mihi, et interim occurrit, quia res ipsae quotidianae admonent nos, et suggerunt quid dicamus.

death, both of these have had and have their lovers. What need is there to describe what this brief life is like? We experience how full of hardship it is, how full of complaint: surrounded by temptations, full of fears; burning with desires, subject to mishaps; grieving in adversity, swelling in prosperity; exulting in gains, tormented by losses. And in the very exultation over gains it trembles, lest it lose what it has acquired; lest on account of this he be sought out who, before he had [it], was not sought out. True unhappiness, false happiness. The lowly man longs to climb up, the man raised high fears to come down. He who does not have envies him who has; he who has despises him who does not have. And who could set out in words the so great and so conspicuous foulness of this life? And yet this foulness has lovers of its own of such a kind that we would wish to find even a very few who love eternal life, which they cannot bring to an end, in the way that this one is loved, which both ends quickly and, if it is prolonged, is feared every day, lest it end at any hour. What are we to do? what are we to undertake? what are we to say? What goads of threatening, what fires of exhortation are we to apply to hearts that are sluggish and hard, and frozen with the ice of earthly torpor, so that they may at last shake off the numbness of the world and catch fire for eternal things? What, I say, are we to do? what are we to say? It lies at hand for me, and meanwhile it occurs to me, that everyday affairs themselves admonish us and suggest what we should say.

CAPUT III. — Ab amore hujus temporalis vitae, accede, si fieri potest, ad amandam aeternam vitam, quam martyres amaverunt, qui haec temporalia contempserunt. Rogo, obsecro, exhortor, non solum vos, sed vobiscum et nos, diligamus aeternam vitam. Nolo amplius, cum sit amplior; sic eam diligamus, quomodo diligitur temporalis ab amatoribus suis: non quomodo temporalis vita dilecta est a sanctis martyribus. Istam enim aut nihil, aut minimum dilexerunt, et ei facile sempiternam praeposuerunt. Non ergo martyres attendi, quando dixi, Diligamus aeternam, quomodo diligitur temporalis: sed quomodo diligitur temporalis ab amatoribus suis, sic diligamus aeternam, cujus amorem christianus profitetur.

Chapter III. — From the love of this temporal life, come over, if it can be done, to loving eternal life, which the martyrs loved, who despised these temporal things. I ask, I beseech, I exhort, not only you but together with you ourselves as well: let us love eternal life. I do not want more, though it is greater; let us love it in the way that the temporal life is loved by its lovers: not in the way that the temporal life was loved by the holy martyrs. For they loved this one either not at all or very little, and readily preferred the everlasting one to it. So I was not looking to the martyrs when I said, Let us love the eternal life as the temporal is loved: but as the temporal is loved by its lovers, so let us love the eternal, the love of which a Christian professes.

3. Christiani sumus, non propter temporalem, sed propter aeternam vitam. Crux Christi in fronte quid nos admoneat. Ideo enim Christiani facti sumus, non propter hanc temporalem vitam. Quam multi enim Christiani immaturi rapiuntur, et sacrilegi homines usque ad decrepitam aetatem in hac vita perdurant? Sed rursus et apud eos multi moriuntur immaturi. Multa damna Christianorum, et lucra impiorum: et rursus multa damna impiorum, et lucra Christianorum. Et multi honores impiorum et abjectiones Christianorum: et rursus multi honores Christianorum, et abjectiones impiorum.

3. We are Christians not for the sake of the temporal but for the sake of eternal life. What the cross of Christ on the forehead admonishes us of. For we were made Christians not for the sake of this temporal life. For how many Christians are snatched away before their time, and sacrilegious men last on in this life to decrepit old age? But again, among them too many die before their time. Many losses for Christians, and gains for the ungodly: and again many losses for the ungodly, and gains for Christians. And many honours for the ungodly and humiliations for Christians: and again many honours for Christians, and humiliations for the ungodly.

CAPUT IV. — Cum sint ergo ista bona et mala utrisque communia, numquid, fratres, quando Christiani facti sumus, propter mala ista devitanda, vel bona adipiscenda, nomen Christo dedimus, et frontem tanto signo subjecimus? Christianus es, in fronte portas crucem Christi. Character tuus docet quid profitearis. Quando ille in cruce pendebat, quam crucem portas in fronte (non signum ligni te delectat, s⟨e⟩d

Chapter IV. — Since, then, these goods and evils are common to both, did we, brethren, when we were made Christians, give our name to Christ and submit our forehead to so great a sign for the sake of avoiding these evils or obtaining these goods? You are a Christian, you bear on your forehead the cross of Christ. Your mark teaches what you profess. When He was hanging on the cross, the cross which you bear on your forehead (it is not the sign of the wood that delights you, but

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signum pendentis) : quando ergo ille pendebat in cruce ; saevientes circumspiciebat, insultantes ferebat, pro inimicis orabat. Medicus etiam cum occideretur, suo sanguine aegrotos sanabat. Dixit enim : Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34). Nec ista vox vacua vel inanis fuit. Et ex ipsis postea millia crediderunt in eum quem occiderant, ut discerent pati pro ipso, qui pro ipsis et ab ipsis passus est.

the sign of the One hanging): when therefore He was hanging on the cross, He looked round upon those who raged, He bore with those who mocked, He prayed for His enemies. The Physician, even while He was being slain, healed the sick with His own blood. For He said: Father, forgive them, for they know not what they do (Luke 23:34). Nor was that voice empty or vain. And afterwards thousands of those very men believed in Him Whom they had slain, so that they learned to suffer for Him Who suffered for them and at their hands.

CAPUT V. — Hinc ergo intelligitur, fratres, ab isto signo, ab isto charactere, quem accipit Christianus, etiam cum fit catechumenus ; hinc intelligitur quare sumus Christiani, quia non propter temporalia et transeuntia, vel bona, vel mala, sed propter vitanda mala quae non transibunt, et propter adipiscenda bona quae terminum non habebunt.

Chapter V. Hence, therefore, brethren, it is understood from this sign, from this mark, which a Christian receives even when he becomes a catechumen; hence it is understood why we are Christians: that it is not on account of temporal and passing things, whether good or evil, but on account of evils to be avoided which will not pass away, and on account of good things to be attained which will have no end.

CAPUT VI. — 4. Vita temporalis multum diligitur; non sic vita aeterna. Verumtamen, ut dicere coeperam, fratres, quod admonueram, quod proposueram, obsecro vos, attendamus, quomodo diligatur vita ista temporalis ab amatoribus suis ; in quam magno timore sunt homines, ne moriantur morituri. Videas hominem tremere, fugere, latebras quaerere, defensiones aucupari, rogare, provolvi ; si fieri potest, quidquid habet, dare, ut vita donetur, ut uno die plus vivatur, ut aetas incerta semper aliquanto diutius protendatur. Tanta faciunt homines : quis tale aliquid pro vita aeterna ? Alloquamur amatorem praesentis vitae : Quid agis ? quid festinas ? quid trepidas ? quid fugis ? quid latebras quaeris ? Ut vivam, inquit. Certe ut vivas ? Ut vivas semper victurus ? Non. Non ergo mortem satagis auferre, sed differre. Qui tanta agis, ut paulo serius moriaris, age aliquid, ut nunquam moriaris.

Chapter VI. 4. Temporal life is greatly loved; eternal life not so. Nevertheless, as I had begun to say, brethren, as I had admonished, as I had proposed, I beseech you, let us consider how this temporal life is loved by its lovers; in what great fear men are lest they die, they who are going to die. You may see a man tremble, flee, seek hiding places, hunt for defences, beg, throw himself at people's feet; if it can be done, give whatever he has, that life may be granted him, that he may live one day more, that an age ever uncertain may be prolonged somewhat longer. Such great things do men do: who does anything of the kind for eternal life? Let us address the lover of the present life: What are you doing? Why are you hurrying? Why are you trembling? Why are you fleeing? Why are you seeking hiding places? "That I may live," he says. Surely, that you may live? That you may live as one who will live for ever? No. So you are not busying yourself to take death away, but to put it off. You who do so much in order to die a little later, do something in order never to die.

5. Necessaria dat homo, ut hic diutius vel misere vivat; non dat superflua, ut in aeternum cum Christo regnet. Quam multos invenimus qui dicant, Tollat fiscus res meas, ut serius moriar : quam raro invenimus qui dicat, Tollat Christus res meas, ut nunquam moriar. Et tamen, o amator temporalis vitae, si tollat fiscus, te spoliat in hoc saeculo; si tollat Christus, tibi servat in coelo. Propter hanc vitam volunt habere homines unde vivant, et propter hanc volunt dare unde vivant. Quod tibi servas unde vivas, hoc das ut vivas, forte fame defecturus. Et tamen dicis : Tollat, quid ad me ? Mendicare volo. Das unde vivis, mendicare paratus ut vivas. Paratus es, datis etiam necessariis, mendicare in hoc mundo ; et non es paratus, erogatis superfluis, regnare cum Christo ?

5. A man gives necessary things in order to live longer here, even if wretchedly; he does not give superfluous things in order to reign for ever with Christ. How many we find who say, "Let the treasury take my goods, so that I may die later"; how rarely we find one who says, "Let Christ take my goods, so that I may never die." And yet, O lover of temporal life, if the treasury takes, it despoils you in this world; if Christ takes, He keeps it for you in heaven. For the sake of this life men wish to have the means to live, and for the sake of this life they are willing to give the means by which they live. What you keep for yourself to live on, this you give in order to live, perhaps to perish of hunger. And yet you say: "Let it take; what is that to me? I am willing to beg." You give what you live on, ready to beg in order to live. You are ready, having given away even necessities, to beg in this world; and are you not ready, having paid out superfluities, to reign with Christ?

CAPUT VII. — Rogo, appende. Si aliqua statera aequitatis invenitur in arca cordis tui, profer illam, et haec duo impone in illa, et appende : Mendicare in hoc mundo, et regnare cum Christo. Non est quod appendere. Non enim in illius rei comparatione habet hoc aliquod pondus. Si dicerem regnare in hoc mundo, et regnare cum Christo ; non esset quod appendere. Poenitet me dixisse, Appende : prorsus non est quod appendere. Quid prodest homini, si totum mundum

Chapter VII. I ask you, weigh it. If any balance of equity is found in the chest of your heart, bring it out, and place these two things in it, and weigh: to beg in this world, and to reign with Christ. There is nothing to weigh. For in comparison with that thing this has no weight at all. If I were to say "to reign in this world, and to reign with Christ", there would be nothing to weigh. I regret having said "Weigh": there is absolutely nothing to weigh. What does it profit a man, if the whole world

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lucretur, animae autem suae detrimentum patiatur (Matth. XVI, 26)? Qui autem non passus fuerit detrimentum animae suae, ipse regnabit pro Christo. Quis autem in hoc mundo regnat securus? Fac quia regnat securus; numquid regnat aeternus?

he gains, but suffers the loss of his own soul (Matt. 16:26)? But whoever has not suffered the loss of his own soul, he himself will reign for Christ. Yet who reigns secure in this world? Suppose that he reigns secure; does he reign eternal?

6. Immerito vitam istam sic amari. Illud advertite, quod proponebam, quales amatores habeat praesens vita, temporalis vita, brevis vita, foeda vita, quales habeat amatores. Fit plerumque homo propter hanc vitam nudus, mendicus. Quaeris ab eo quare? Sic respondet: Ut viverem. Quid amasti, et quid amans quo pervenisti? quid dicturus es, male amatae perverse amator? quid dicturus es huic amatae vitae tuae? Dic, alloquere, blandire, si potes. Quid dicturus es? Ad istam nuditatem me perduxit pulchritudo tua. Clamat tibi, Foeda sum, et tu amas? Clamat, Dura sum, et tu amplecteris? Clamat, Volatica sum, et tu sequi conaris? Ecce respondet tibi amata tua, Non tecum stabo: etsi tecum aliquantum ero, non tecum permanebo. Nudare te potui, beare non potui.

6. That this life is undeservedly loved in this way. Pay attention to what I was setting before you: what sort of lovers the present life has, temporal life, brief life, foul life, what sort of lovers it has. Very often a man becomes naked, a beggar, on account of this life. You ask him why? He answers thus: That I might live. What have you loved, and, loving it, where have you arrived? What will you say, perverse lover of one wrongly loved? What will you say to this beloved life of yours? Speak, address her, coax her, if you can. What will you say? Your beauty has brought me to this nakedness. She cries out to you: I am foul, and do you love me? She cries out: I am hard, and do you embrace me? She cries out: I am fleeting, and do you try to follow me? See, your beloved answers you: I will not stay with you; even if I am with you for a while, I will not remain with you. I could strip you; I could not make you blessed.

CAPUT VIII. — 7. Vita aeterna Deus est; vita praesens, vapor. Ergo quoniam Christiani sumus, implorato adjutorio Domini Dei nostri adversus blanditias male amatae, amemus illius pulchritudinem vitae, quam nec oculus vidit, nec auris audivit, nec in cor hominis ascendit. Hanc enim praeparavit Deus diligentibus se (I Cor. II, 9); et ipsa vita ipse Deus est. Acclamastis, suspirastis. Amemus hanc fortiter. Donet Dominus ut amemus. Illi lacrymas pro hac non solum adipiscenda, sed etiam diligenda fundamus. Quid monituri sumus, quid demonstraturi? Numquid libros recitamus, ut ostendamus quam sit ista incerta, quam transitoria, quam pene nulla, quam verum sit quod scriptum est, Quae enim est vita vestra? Vapor est ad modicum apparens; deinceps exterminabitur (Jacobi IV, 15). Vivebat heri, non est hodie: paulo ante videbatur, modo non est qui videbatur. Deducitur homo ad sepulcrum: redeunt tristes, cito obliviscentes. Dicitur quam nihil est homo: et hoc dicit ipse homo: et non corrigit se homo, ut non nihil, sed aliquid sit homo. Hujus ergo amatores martyres fuerunt, et hujus vitae acquisitores sunt. Habent quod amaverunt, uberius habebunt in resurrectione mortuorum. Hoc ergo iter nobis magnis suis passionibus constraverunt.

Chapter VIII. — 7. Eternal life is God; the present life, a vapour. Therefore, since we are Christians, having implored the help of the Lord our God against the blandishments of the one wrongly loved, let us love the beauty of that life which eye has not seen, nor ear heard, nor has it ascended into the heart of man. For God has prepared it for those who love Him (1 Cor. 2:9); and that very life is God Himself. You cried out, you sighed. Let us love it strongly. May the Lord grant that we love it. To Him let us pour out tears, not only for attaining this [life], but also for loving it. What are we going to advise, what are we going to demonstrate? Do we read out books to show how uncertain this [life] is, how transitory, how nearly nothing, how true is what is written: For what is your life? It is a vapour appearing for a little while; afterwards it will be done away with (Jas. 4:15)? He was living yesterday, he is not today; a little before he was seen, now he who was seen is not. A man is led down to the tomb; they return sad, quickly forgetting. It is said how nothing man is: and man himself says this: and man does not correct himself, so that man may be not nothing but something. Of this [life], then, the martyrs were lovers, and of this life they are acquirers. They have what they loved; they will have it more abundantly in the resurrection of the dead. This road, then, they paved for us with their great sufferings.

CAPUT IX. — 8. Laurentius opes Ecclesiae quaerenti eas persecutori quales profert. Sanctus Laurentius archidiaconus fuit. Opes Ecclesiae ab illo a persecutore quaerebantur, sicut traditur; unde tam multa passus est, quae horrent audiri. Impositus craticulae, omnibus membris adustus est, poenis atrocissimis flammarum excruciatus est: vincens tamen omnes corporis molestias magno robore charitatis, adjuvante illo qui talem fecerat. Ipsius enim sumus figmentum, creati in Christo Jesu in operibus bonis, quae praeparavit Deus, ut in illis ambulemus (Ephes. II, 10). Ut autem accenderet in iram persecutorem hoc fecit, non illum volens irasci, sed suam fidem cupiens posteris commendare, et quam securus moreretur ostendere: « Pergant,

Chapter IX. — 8. What sort of riches Laurence brings forth to the persecutor seeking the riches of the Church. Saint Laurence was an archdeacon. The riches of the Church were sought from him by the persecutor, as is handed down; whence he suffered so many things as are horrifying to hear. Placed upon a gridiron, he was burned in all his limbs, he was tormented by the most atrocious pains of the flames: yet he conquered all the afflictions of the body by the great strength of charity, with the help of Him Who had made him such. For we are His handiwork, created in Christ Jesus in good works, which God has prepared, that we may walk in them (Eph. 2:10). But he did this in order to kindle the persecutor to anger, not wishing him to be angry, but desiring to commend his faith to posterity, and to show how secure he was in dying: “Let there go,”

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inquit, «mecum vehicula, in quibus apportem opes Ecclesiae.» Missa sunt vehicula, oneravit ea pauperibus, et redire jussit, dicens: «Hae sunt opes Ecclesiae.» Et verum est, fratres: magnae opes sunt Christi⟨a⟩norum, necessitates egentium; si intelligamus ubi debeamus servare quod habemus. Ante nos sunt egentes: ibi si servaverimus, non perdemus. Non timemus ne aliquis tollat: ille enim qui dedit servat. Nec meliorem possumus invenire custodem, nec fideliorem promissorem.

he said, "with me carts, in which I may carry away the riches of the Church." The carts were sent; he loaded them with the poor and ordered them to return, saying: "These are the riches of the Church." And it is true, brothers: the great riches of Christians are the needs of the poor, if we understand where we ought to store what we have. Before us are the needy: if we store it there, we shall not lose it. We do not fear that anyone may take it away, for He who gave it keeps it. Nor can we find a better guardian, nor a more faithful promiser.

CAPUT X.— 9. Martyres imitandi. Hoc ergo cogitantes impigre martyres imitemur, si volumus nobis prodesse solemnitates, quas celebramus. Semper haec admonuimus, fratres, nunquam cessavimus, nunquam tacuimus. Vita aeterna diligenda est, praesens contemnenda est, bene vivendum est, bonum sperandum est. Mutandus est, qui malus erat; mutatus instruendus est; instructus perseverare debet. Qui enim perseveraverit usque in finem, hic salvus erit (Matth. X, 22; et XXIV, 13).

Chapter X.— 9. The martyrs are to be imitated. Thinking on this, then, let us diligently imitate the martyrs, if we want the solemnities which we celebrate to profit us. We have always admonished you of these things, brothers; we have never ceased, we have never kept silent. Eternal life is to be loved, the present life is to be despised; we must live well, we must hope for good. He who was bad must be changed; once changed, he must be instructed; once instructed, he must persevere. For he who perseveres to the end, he shall be saved (Matt. 10:22; and 24:13).

CAPUT XI.— 10. Saevire in malos non licet. Sed dicunt multi mali multa mala. Et quid velles tu? An a malis bona? Noli quaerere uvam in spinis: prohibitus es, Ex abundantia cordis os loquitur (Luc. VI, 45). Si aliquid potes, si tu jam non es malus, opta malo ut sit bonus. Quid saevis in malos? Quia mali sunt, inquis. Addis te illis, saeviendo in illos. Consilium do: displicet tibi malus, non sint duo. Reprehendis, et adjungeris? auges ejus numerum, quem condemnas? De malo vis vincere malum? de malitia vincere malitiam? Erunt duae malitiae, ambae vincendae. Non audis consilium Domini tui per Apostolum: Noli vinci a malo, sed vince in bono malum (Rom. XII, 21)? Forte ille pejor est: cum et tu sis malus, duo tamen mali. Ego vellem ut vel unus esset bonus. Postremo saevit usque ad mortem. Quid et post mortem, ubi ad illum malum jam non pervenit poena, et alterius mali tota exercetur malitia? Hoc insanire est, non vindicare.

Chapter XI.— 10. It is not permitted to rage against the wicked. But many wicked men say many wicked things. And what would you want? Good things from the wicked? Do not look for grapes among thorns: you are forbidden, Out of the abundance of the heart the mouth speaks (Luke 6:45). If you can do anything, if you yourself are no longer wicked, wish for the wicked man that he may become good. Why do you rage against the wicked? Because they are wicked, you say. You add yourself to them by raging against them. I give you advice: the wicked man displeases you; let there not be two. Do you rebuke him, and are you joined to him? Do you increase the number of the one whom you condemn? Do you want to conquer evil with evil? to conquer malice with malice? There will be two malices, both to be conquered. Do you not hear the counsel of your Lord through the Apostle: Do not be conquered by evil, but conquer evil with good (Rom. 12:21)? Perhaps he is worse: yet since you too are wicked, there are still two wicked men. I would wish that at least one were good. Finally, he rages even to the point of death. And what of the fact that even after death, when punishment no longer reaches that wicked man, the whole malice of the other wicked man is still exercised? This is madness, not vindication.

CAPUT XII.— 11. Prohibere suos quisque subditos debet, ne malis noceant. Quid vobis dicam, fratres mei? quid vobis dicam, Non vobis placeant tales? Itane vero de vobis sensurus sum, quia placent vobis tales? Absit a nobis ut sentiamus ista de vobis. Sed parum est ut tales displiceant vobis, parum est: est aliquid quod de vobis exigendum est. Ne quis dicat, Deus novit quia nolui fieri. Ecce duas res dixisti: et non feci, et nolui fieri. Adhuc parum est. Parum est prorsus si noiuisti, si non etiam prohibuisti. Habent mali judices suos, habent potestates suas: de quibus Apostolus ait, Non enim sine causa gladium portat. Vindex est enim in iram, sed ei qui male agit. In iram vindex ei qui male agit. Quod si malum, inquit, feceris, time. Non enim sine causa gladium portat. Vis autem non timere potestatem? Bonnm fac, et habebis laudem ex illa (Rom. XIII).

Chapter XII.— 11. Each one ought to restrain those subject to him, so that they do not harm the wicked. What shall I say to you, my brothers? what shall I say to you: Let such men not please you? Am I really going to think this of you, that such men please you? Far be it from us to think such things of you. But it is too little that such men displease you, it is too little: there is something which must be demanded of you. Let no one say: God knows that I did not want it done. See, you have said two things: both that I did not do it, and that I did not want it done. It is still too little. It is altogether too little if you did not want it, if you did not also forbid it. The wicked have their judges, they have their authorities, of whom the Apostle says: For not without cause does he bear the sword. For he is an avenger unto wrath, but towards him who does evil. An avenger unto wrath towards him who does evil. But if you have done evil, he says, be afraid. For not without cause does he bear the sword. Do you wish, then, not to fear the authority? Do good, and you will have praise from it (Rom. 13).

CAPUT XIII.— 12. Qui bonum facit, quomodo ex

Chapter XIII.— 12. He who does good, how from the

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Florus, pejor est quam tu sis, duo tamen mali.

Florus reads: "he is worse than you are, yet [you are] two bad men."

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Hominis alicujus male de populo meriti caedem conqueritur, non legitima potestate, sed populi furore factam, cum insana furentium in caesi cadaver crudelitate.

He is complaining of the killing of a certain man who had deserved ill of the people, carried out not by lawful authority but by the fury of the populace, with the frenzied cruelty of the rioters against the body of the slain man.

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potestate laudem meretur. Quid ergo, ait aliquis, sanctus Laurentius malum fecerat, ut a potestate occideretur? Quomodo in illo impletum est, Bonum fac, et habebis laudem ex illa, quando propter bonum tantos cruciatus meruit ex illa? Si non haberet laudem ex illa, hodie non honoraretur, non a nobis praedicaretur, non tanto praeconio laudaretur. Habet ergo laudem ex illa, etiam nolente illa. Non enim ait Apostolus, Bonum fac, et laudabit te potestas ipsa. Bonum enim fecerunt Apostoli omnes et martyres; et non eos laudaverunt, sed interfecerunt potius potestates. Ergo si diceret, Bonum fac, et laudabit te potestas, deciperet te. Modo autem temperavit verba, circumspexit, appendit, moderatus est, circumcidit. Discite quod audistis: Bonum fac, et habebis laudem ex illa; etiam ipsa laudante, si bona est. Si autem iniqua e⟨s⟩t, mortuus pro fide, pro justitia, pro veritate, habebis laudem ex illa; etiam saeviente illa. Ex illa enim habebis, non ipsa laudante, sed ipsa tibi laudis occasionem praebente. Ergo bonum fac, et habebis, et securus eris.

power he earns praise. "What then," someone says, "had Saint Laurence done evil, that he should be killed by the power? How was it fulfilled in him, Do good, and you will have praise from it, when on account of good he earned such great tortures from it?" If he did not have praise from it, he would not be honoured today, he would not be proclaimed by us, he would not be praised with so great a heralding. He has, therefore, praise from it, even though it is unwilling. For the Apostle does not say, Do good, and the power itself will praise you. For all the apostles and martyrs did good; and the powers did not praise them, but rather killed them. So if he had said, Do good, and the power will praise you, he would have deceived you. But as it is he tempered his words, looked about him, weighed them, kept within measure, trimmed them. Learn what you have heard: Do good, and you will have praise from it; with it even praising you, if it is good. But if it is wicked, having died for the faith, for justice, for truth, you will have praise from it; even while it rages. For you will have it from it, not by its praising you, but by its furnishing you the occasion of praise. Therefore do good, and you will have [praise], and you will be secure.

CAPUT XIV. — 13. Malos interficere non cuilibet licet. Sed malus ille tanta fecit, tantos oppressit, tantos ad mendicitatem egestatemque perduxit. Habet judices suos, habet p⟨o⟩testates suas. Ordinata est respublica. Quae enim sunt, a Deo ordinatae sunt (Rom. XIII, 1-4). Tu quare saevis? Quam potestatem accepisti, nisi quia non sunt ista publica supplicia, sed aperta latrocinia? Quid enim? Considerate in ipsis ordinibus potestatum, destinatum supplicio et damnatum, cui gladius imminet, non licere feriri, nisi ab illo qui ad hoc militat. Militat quaestionarius: ab illo percutitur damnatus. Si damnatum, jam supplicio destinatum, percutiat exceptor, nonne et damnatum occidit, et tanquam homicida damn⟨a⟩tur? Certe quem occidit, jam damnatus erat, jam supplicio destinatus: sed inordinate ferire, homicidium est. Si homicidium est, inordinate ferire damnatum; quid est, rogo vos, velle ferire inauditum, velle ferire non judicatum, velle ferire nulla accepta potestate hominem malum? Non enim malos defendimus, aut dicimus malos non esse malos. Reddent inde rationem qui judicant. Quare de morte aliena tu vis reddere difficultatem rationis, qui non portas sarcinam potestatis? Liberavit te Deus, ut non sis judex: quid tibi usurpas ali⟨e⟩num? De te redde rationem.

Chapter XIV. — 13. It is not permitted to just anyone to kill the wicked. "But that wicked man did so many things, oppressed so many, brought so many to beggary and want." He has his judges, he has his powers. The commonwealth is set in order. For those that exist are ordained by God (Rom. 13:1–4). Why do you rage? What power have you received, unless it is that these are not public punishments but open robberies? For what? Consider, within the very orders of the powers, that one destined for punishment and condemned, over whom the sword hangs, may not be struck except by him who serves for this purpose. The executioner serves: by him the condemned man is struck. If the clerk strikes a condemned man, already destined for punishment, does he not kill even a condemned man, and is he not condemned as a murderer? Certainly the one whom he killed was already condemned, already destined for punishment: but to strike out of order is murder. If it is murder to strike a condemned man out of order, what is it, I ask you, to wish to strike someone unheard, to wish to strike someone not judged, to wish to strike a wicked man with no power received? For we do not defend the wicked, or say that the wicked are not wicked. Those who judge will render account for it. Why do you wish to take on the difficulty of rendering account for another's death, you who do not carry the burden of power? God has freed you, so that you are not a judge: why do you usurp what belongs to another? Render account for yourself.

CAPUT XV. — 14. Sententia Domini in homines immisericordes. O Domine, quomodo pupugisti corda saevientium, quando dixisti, Qui sine peccato est, prior in illam lapidem mittat. Verbo gravi et acuto compunctis cordibus conscientias suas agnoverunt, et justitiae praesenti erubuerunt; et unus post unum abscedentes, solam mulierem miseram reliquerunt. Sed non fuit sola rea: quia cum illa erat judex, nondum judicans, sed misericordiam praerogans. Dimissae sunt enim, discedentibus saevientibus, misera et misericordia. Et ait illi Dominus: Nemo te con⟨d⟩amnavit?

Chapter XV. — 14. The Lord's sentence upon unmerciful men. O Lord, how Thou didst pierce the hearts of those who raged, when Thou saidst, Let him who is without sin cast the first stone at her. Their hearts pricked by a weighty and sharp word, they recognized their consciences, and blushed before the justice present; and going away one after another, they left the wretched woman alone. But she was not left alone, the guilty one: for with her was the Judge, not yet judging, but bestowing mercy beforehand. For when those who raged had departed, the wretched woman and Mercy were left. And the Lord said to her: Has no one condemned you?

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Apud bd. et fl., quando faciendo bonum.

In bd. and fl.: "when by doing good".

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Respondit: Nemo, Domine. Nec ego, inquit, te damnabo: vade, et deinceps jam noli peccare (Joan. VIII, 3-11).

She answered: No one, Lord. Neither will I, He said, condemn you: go, and from now on sin no more (John 8:3–11).

CAPUT XVI. — 15. Milites non militia, sed malitia bonos esse non sinit. Teloneariis quid praeceptum, quid universis. Sed tanta mihi fecit miles iste. Vellem nosse, si militares, utrum similia non faceres. Nec volumus talia fieri a militibus, quibus pauperes opprimuntur: volumus et ipsos audire Evangelium. Non enim benefacere prohibet militia, sed malitia. Venientes autem milites ad baptismum Joannis, dixerunt: Et quid nos faciemus? Ait illis Joannes: Neminem concusseritis, nulli calumniam feceritis; sufficiat vobis stipendium vestrum. Et vere, fratres, si tales essent milites, felix esset ipsa respublica.

Chapter XVI. — 15. It is not soldiering but malice that does not allow soldiers to be good. What was commanded to the tax-collectors, what to all. But that soldier did such things to me. I should like to know whether, if you were a soldier, you would not do similar things. Nor do we want such things to be done by soldiers, by which the poor are oppressed: we want them too to hear the Gospel. For it is not soldiering that forbids doing good, but malice. Now when soldiers came to the baptism of John, they said: And what shall we do? John said to them: Extort from no one, bring false accusation against no one; let your pay be enough for you. And truly, brethren, if soldiers were such, the commonwealth itself would be happy.

CAPUT XVII. — Sed non solum miles talis esset, sed et telonearius talis esset, qualis ibi describitur. Nam dixerunt ei publicani, id est, telonearii: Et nos quid faciemus? Responsum est: Nihil amplius exigatis, quam constitutum est vobis. Correptus est miles, correptus est telonearius: corrigatur et provincialis. Habes universalem directam correctionem. Quid faciemus omnes? Qui habet duas tunicas, communicet cum non habente; et qui habet escas, similiter faciat (Luc. III, 11-14). Volumus ut audiant milites quod praecepit Christus: audiamus et nos. Non enim Christus illis est, et nobis non est. Omnes audiamus, et concorditer in pace vivamus.

Chapter XVII. — But not only would the soldier be such, but the tax-collector too would be such as is described there. For the publicans, that is, the tax-collectors, said to him: And we, what shall we do? The answer was: Exact nothing more than what has been appointed for you. The soldier has been rebuked, the tax-collector has been rebuked: let the provincial also be corrected. You have a universal correction directed [to all]. What shall we all do? Let him who has two tunics share with him who has none; and let him who has food do likewise (Luke 3:11–14). We want the soldiers to hear what Christ commanded: let us hear it too. For it is not that Christ is theirs and is not ours. Let us all hear, and live in harmony and in peace.

CAPUT XVIII. — 16. Negotiator fraudi et perjurio obnoxius. In malos non saeviunt nisi mali. Oppressit me, cum essem negotiator. Tu ipsum negotium bene egisti? In ipso negotio fraudem non fecisti? In ipso negotio falsum non jurasti? Non dixisti, Per illum qui me trajecit, per ipsum mare, quia tanti emi, quod non tanti emisti? Fratres, dico vobis expresse, et quantum Dominus donat, libere: Non saeviunt in malos, nisi mali. Alia est potestatis necessitas. Nam judex plerumque cogitur eximere gladium, et ferire nolens. Quantum enim ad ipsum pertinet, volebat servare sententiam incruentam: sed perire noluit forte publicam disciplinam. Pertinuit ad ejus professionem, ad ejus potestatem, ad ejus necessitatem. Ad te quid pertinet, nisi rogare Deum, Libera nos a malo (Matth. VI, 13)? O qui dixisti, Libera nos a malo: liberet te Deus a te ipso.

Chapter XVIII. — 16. The trader liable to fraud and perjury. None rage against the wicked except the wicked. He oppressed me, when I was a trader. Did you yourself conduct your business well? In that business did you commit no fraud? In that business did you not swear falsely? Did you not say, By Him Who carried me across, by the sea itself, I bought it for so much, when you did not buy it for so much? Brethren, I tell you plainly, and as far as the Lord grants, freely: None rage against the wicked except the wicked. The necessity of authority is another matter. For a judge is often compelled to draw the sword, and to strike unwillingly. For as far as it concerns himself, he wished to keep his sentence bloodless: but perhaps he did not wish public discipline to perish. It belonged to his office, to his authority, to his necessity. What belongs to you, except to ask God, Deliver us from evil (Matt. 6:13)? O you who have said, Deliver us from evil: may God deliver you from yourself.

CAPUT XIX. — 17. Episcopus pius rem habere cogitur, cum saecularibus potestatibus. Ad summam, fratres, quid vitemus? Omnes christiani sumus: nos etiam majoris periculi sarcinam sustinemus. Saepe de nobis dicitur, Ivit ad illam potestatem: et quid quaerit episcopus cum illa potestate? Et tamen omnes nostis quia vestrae necessitates nos cogunt venire quo nolumus: observare, ante ostium stare, intrantibus dignis et indignis exspectare, nuntiari, vix aliquando admitti: ferre humilitates, rogare, aliquando

Chapter XIX. — 17. A devout bishop is compelled to have dealings with secular authorities. In sum, brethren, what are we to avoid? We are all Christians: we, moreover, bear the burden of greater danger. It is often said of us, He went to that official: and what does a bishop want with that official? And yet you all know that your necessities compel us to go where we do not wish: to wait attendance, to stand before the door, to wait while the worthy and the unworthy go in, to be announced, scarcely at times to be admitted: to bear humiliations, to plead, sometimes

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Lov., prohibet a militia, sed a malitia. Locum ad Theodericensem Ms. castigavimus.

The Louvain edition reads "he forbids [them] from soldiering, but from malice". We have corrected the passage from the Thierry (Saint-Thierry) manuscript.

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Provincialis dicitur quisque de plebe militi praebens annonam, ut videre est Enarr. in Psal. 90, serm. 1, n. 10, et Enarr. in Psal. 105, serm. 3, n. 9.

A "provincial" is any man of the common people who supplies a soldier with his rations, as may be seen in the Exposition of Psalm 90, sermon 1, no. 10, and the Exposition of Psalm 105, sermon 3, no. 9.

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impetrare, aliquando tristes abscedere. Quis vellet haec pati nisi cogeremur? Dimittamur, non illa patiamur, nemo nos cogat: ecce concedatur nobis, date nobis ferias hujus rei. Rogamus vos, obsecramus vos, nemo nos cogat: nolumus habere rationem cum potestatibus; novit ille quia cogimur. Et ipsas potestates sic habemus, quomodo Christianos habere debemus, si Christianos in eadem potestate invenimus; et Paganos, quomodo Paganos habere debemus; omnibus bona volentes. Sed moneam, inquit, potestates, ut bona faciant. Vobis praesentibus monituri sumus? Scitis, si monuimus? Nescitis, sive fecerimus, sive non fecerimus. Hoc novi, quia nescitis, et temere judicatis. Tamen, fratres mei, obsecro vos, de potestatibus potest mihi dici: Moneret illum, et bona faceret. Et respondeo ego: Monui, sed non me audivit. Et ibi monui, ubi tu non audisti. Populum quis monet in parte? Vel potuimus unum hominem in parte admonere, et dicere: Sic age, vel sic age, ubi alius nullus esset. Quis ducat populum in partem, et nullo sciente moneat populum?

to obtain, sometimes to go away sad. Who would want to suffer these things unless we were compelled? Let us be let off, let us not suffer those things, let no one compel us: see, let it be granted to us, give us a holiday from this business. We ask you, we beseech you, let no one compel us: we do not wish to have dealings with the authorities; He knows that we are compelled. And the authorities themselves we treat thus: as we ought to treat Christians, if we find Christians in that same authority; and Pagans, as we ought to treat Pagans; wishing good things to all. But I should admonish, he says, the authorities, that they do good things. Are we to admonish them with you present? Do you know whether we have admonished? You do not know whether we have done it or have not done it. This I know, that you do not know, and judge rashly. Yet, my brothers, I beseech you, concerning the authorities it can be said to me: He should have admonished him, and he would have done good things. And I reply: I admonished, but he did not hear me. And I admonished there, where you did not hear. Who admonishes a people aside? We could at least admonish one man aside, and say: Act thus, or act thus, where no one else was present. Who could lead a people aside, and admonish a people with no one knowing?

18. Malus mortuus, bis dolendus. Ista necessitas nos coegit talia vobis loqui, ne malam rationem reddamus Deo de vobis; ne dicatur nobis, Tu moneres, tu dares, ego exigerem (Luc. XIX, 23).

18. A wicked man dead, twice to be grieved for. This necessity has compelled us to speak such things to you, lest we render a bad account to God concerning you; lest it be said to us: You should have admonished, you should have given, I would have exacted (Luke 19:23).

CAPUT XX. — Avertite ergo vos, ergo omnino avertite vos ab istis cruentis factis. Non ad vos pertineat, cum talia videtis et auditis, nisi misereri. Sed malus mortuus est. Bis dolendus est; quia et mortuus, et malus. Bis dolendus; quia bis mortuus, et temporaliter, et in aeternum. Nam si bonus mortuus esset, affectu humano doleremus; quia deseruit nos, quia volebamus eum nobiscum vivere. Mali plus dolendi sunt; quia post hanc vitam a poenis aeternis excipiuntur. Dolere ergo ad vos pertineat, fratres mei; dolere ad vos pertineat, non saevire.

Chapter XX. — Turn yourselves away, then; turn yourselves, then, wholly away from these bloody deeds. Let nothing be your concern, when you see and hear such things, except to pity. But it is a wicked man who has died. He is twice to be grieved for, because he is both dead and wicked. Twice to be grieved for, because twice dead, both temporally and for eternity. For if a good man had died, we would grieve with human affection, because he has left us, because we wanted him to live with us. The wicked are more to be grieved for, because after this life they are received by eternal punishments. To grieve, then, let that be your concern, my brothers; to grieve, let that be your concern, not to rage.

CAPUT XXI. — 19. Civiles tumultus prohibere quisque pro viribus debet. Sed parum est, ut dixi, parum est ut non faciatis, parum est ut doleatis, nisi etiam ea quae ad populi pertinent potestatem pro viribus vestris prohibeatis. Non dico, fratres, quia potest aliquis vestrum exire et populum prohibere: hoc nec nos possumus: sed unusquisque in domo sua filium suum, servum suum, amicum suum, vicinum suum, clientem suum, minorem suum. Agite cum illis, ut ista non faciant. Quibus potestis, suadete; et in quos potestatem habetis, severitatem adhibete. Unum scio, quod omnes mecum sciunt, in hac civitate multas inveniri domos, in quibus non sit vel unus paganus; nullam domum inveniri, ubi non sint Christiani. Et si discutiatur diligenter, nulla domus invenitur, ubi non plures Christiani sint quam pagani. Verum est, consentitis. Videtis ergo quia mala non fierent, si Christiani nollent. Non est quid respondeatur. Occulta mala possent fieri, publica non possent, prohibentibus Christianis; quia unusquisque teneret servum suum, unusquisque teneret filium suum: adolescentem domaret

Chapter XXI. — 19. Each one ought to prevent civil tumults according to his strength. But it is too little, as I have said, it is too little that you do not do them, it is too little that you grieve, unless you also prevent, according to your strength, those things which lie within the power of the people. I do not say, brothers, that any one of you can go out and restrain the people: this not even we can do: but each one in his own house [can restrain] his son, his slave, his friend, his neighbour, his client, his inferior. Deal with them, that they may not do these things. Those whom you can, persuade; and on those over whom you have authority, apply severity. One thing I know, which all know with me: that in this city many houses are found in which there is not even one pagan; that no house is found where there are not Christians. And if it is examined carefully, no house is found where there are not more Christians than pagans. It is true; you agree. You see, then, that the evils would not happen if the Christians did not wish it. There is nothing that can be said in reply. Hidden evils could be done, public ones could not, if the Christians prevented them; because each one would restrain his slave, each one would restrain his son: the young man would be tamed by

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Caedis nempe in malum quempiam civili seditione perpetratae.

That is, of the killing of some bad man committed in a civil riot.

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