PL 38 · cols. 1397–1405

Augustine, Sermones 305-315 (Classis III, de Sanctis)

Sermons CCCV–CCCVI

SERMO CCCV. In solemnitate martyris Laurentii, IV. Habitus ad Mensam S. Cypriani.

Sermon 305. On the solemnity of the martyr Laurence, 4. Preached at the Table of St Cyprian.

1. Granum morte multiplicatum. Agnoscit fides vestra granum, quod in terram cecidit, et mortuum multiplicatum est. Agnoscit, inquam, hoc granum fides vestra, quia ipsum habitat in mente vestra. Hoc enim quod de se ipso dixerit Christus, nullus ambigit Christianus. Sed plane illo mortuo grano et multiplicato,

1. The grain multiplied by death. Your faith recognizes the grain which fell into the earth, and, having died, was multiplied. Your faith, I say, recognizes this grain, because it itself dwells in your mind. For that Christ said this about Himself, no Christian doubts. But plainly, that grain having died and been multiplied,

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(*) ‹anchor: SERMO CCCV› · call in col 1397 Sermonem hunc redintegravimus juvantibus cl. d. r. t. vat. et sirm.

We have restored this sermon with the help of the manuscripts cl. d. r. t. vat. and sirm.

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(a) ‹anchor: SERMO CCCV› · call in col 1397

Alias, inter Sirmondianos 26.

Elsewhere, no. 26 among Sirmond's sermons.

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multa grana sunt sparsa in terram: ex quibus est et beatus Laurentius, cujus seminationem hodie celebramus. De illis autem granis sparsis toto orbe terrarum, quanta pullulaverit seges videmus, gaudemus, sumus: si tamen et nos per illius gratiam ad horreum pertinemus. Neque enim ad horreum pertinet quidquid in segete est. Eadem quippe pluvia utilis et nutritoria, et triticum pascit et paleam. Absit ut simul utrumque in horreo recondatur; quamvis simul utrumque in agro nutriatur, et simul utrumque in area trituretur. Nunc tempus eligendi est. Antequam veniat ventilatio, fiat morum separatio: sicut in area, granum adhuc mundatione discernitur, nondum ventilabro ultimo separatur.

many grains were scattered on the earth; among them is also blessed Laurence, whose sowing we celebrate today. And from those grains scattered over the whole world of lands, how great a crop has sprung up we see, we rejoice at, we are: provided, however, that we too through His grace belong to the granary. For not everything that is in the crop belongs to the granary. For the same rain, useful and nourishing, feeds both the wheat and the chaff. Far be it that both should be stored together in the granary; although both are nourished together in the field, and both are threshed together on the threshing-floor. Now is the time for choosing. Before the winnowing comes, let there be a separation of conduct: just as on the threshing-floor the grain is still being distinguished by cleansing, it is not yet separated by the final winnowing-fan.

2. Anima hic non amanda. Christus propinquante morte turbatur, quia nos in se transfigurat. Audite me, grana sancta, quae hic esse non dubito; nam si dubito, nec ipse granum ero: audite, inquam, me; imo audite primum granum per me. Non ametis in hoc saeculo animas vestras: nolite amare, si amatis; ut non amando servetis: quia non amando plus amatis. Qui amat in hoc saeculo animam suam, perdet eam (Joan. XII, 24, 25). Granum loquitur, granum quod in terram cecidit, et mortificatum est ut multiplicaretur, loquitur: audiatur, quia non mentitur. Quod admonuit, ipse fecit: instruxit praecepto, praecessit exemplo. Non amavit Christus in hoc saeculo animam suam; ideo venit, ut hic perderet eam, pro nobis poneret eam, et cum vellet resumeret eam. Sed quia ipse sic erat homo, ut et Deus esset: Christus enim est Verbum, anima, et caro, Deus verus et verus homo; sed homo sine peccato, qui auferret mundi peccatum: majoris erat utique potestatis, ut posset veraciter dicere, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam: nemo tollit eam a me; sed ipse pono eam a me, et iterum sumo eam (Id. X, 17, 18). Cum esset ergo tantae potestatis, quare dixit, Nunc anima mea turbata est (Id. XII, 27)? Homo Deus tantae potestatis quare turbatur, nisi quia in illo imago est nostrae infirmitatis? Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam. Quando hoc audis a Christo, ipse est in se; quando hoc, inquam, audis a Christo, ipse est in se: quando anima ejus morte propinquante, turbatur, ipse est in te. Etenim corpus ejus Ecclesia non esset, nisi et in nobis ipse esset.

2. The soul is not to be loved here. Christ is troubled as death draws near, because He transfigures us into Himself. Hear me, holy grains, who I do not doubt are here; for if I doubt it, I myself shall not be a grain either: hear me, I say; or rather, hear the first Grain through me. Do not love your souls in this world: do not love them, if you love them, so that by not loving them you may keep them; for by not loving them you love them more. He who loves his soul in this world will lose it (John 12:24–25). The Grain speaks, the Grain which fell into the earth and was put to death that it might be multiplied, speaks: let Him be heard, for He does not lie. What He counselled, He Himself did: He instructed by precept, He went before by example. Christ did not love His soul in this world; for this He came, that here He might lose it, lay it down for us, and when He willed take it up again. But since He was man in such a way as also to be God (for Christ is Word, soul and flesh, true God and true man; but man without sin, Who would take away the sin of the world), He was certainly of greater power, so that He could truthfully say, I have power to lay down My soul, and I have power to take it up again: no one takes it from Me; but I lay it down of Myself, and I take it up again (ibid. 10:17–18). Since, then, He was of such great power, why did He say, Now is My soul troubled (ibid. 12:27)? Why is the Man-God of such great power troubled, unless because in Him is the image of our weakness? I have power to lay down My soul, and I have power to take it up again. When you hear this from Christ, He is in Himself; when, I say, you hear this from Christ, He is in Himself: when His soul, as death draws near, is troubled, He is in you. For the Church would not be His body, unless He too were in us.

3. Christus potestate mortuus est, potestate resurrexit. Attende ergo Christum: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam: nemo tollit eam a me. Ego dormivi: hoc enim dicit in Psalmo, Ego dormivi. Tanquam diceret: Quid fremunt? quid exsultant? quid ventilantur laetitia Judaei, quasi ipsi aliquid fecerint? Ego dormivi. Ego, inquit, ego qui potestatem habeo ponendi animam meam, ponendo eam dormivi, et somnum cepi. Et quoniam potestatem habebat iterum sumendi eam,

3. Christ died by His power, and by His power rose again. Attend, then, to Christ: I have power to lay down My soul, and I have power to take it up again: no one takes it from Me. I slept: for this He says in the Psalm, I slept. As if He were saying: Why do they rage? why do they exult? why are the Jews tossed about with joy, as though they themselves had done anything? I slept. I, He says, I Who have power to lay down My soul, by laying it down slept, and took sleep. And since He had power to take it up again,

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Isthaec verba, quae hic esse non dubito; nam si dubito, nec ipse granum ero: audite, inquam, me, apud Sirm. omissa, restituuntur hic ex Mss. cl. t.

These words, "which I do not doubt is here; for if I doubt, I myself shall not be the grain either: listen, I say, to me", omitted in Sirmond, are restored here from the manuscripts cl. t.

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adjunxit, Et exsurrexi. Sed dans gloriam Patri: Quoniam Dominus, inquit, suscepit me (Psal. III, 6). Haec verba ubi ait, Quoniam Dominus suscepit me, non sic occurrant mentibus vestris, quasi corpus suum non suscitaverit ipse Christus. Suscitavit eum Pater, suscitavit et ipse se ipsum. Unde docebimus quia suscitavit et se ipsum? Recole quid dixit Judaeis: Solvite templum hoc, et in triduo suscitabo illud (Joan. II, 19). Sic ergo Christum intellige potestate natum ex virgine, non conditione, sed potestate: potestate mortuum, potestate sic mortuum. Ad bonum suum utebatur nescientibus malis, et frementem populum insanum in usum suae virtutis ad nostram beatitudinem transferebat, et in his a quibus moriebatur, suos victuros secum videbat: et videns eos in insano populo adhuc insanos, Pater, inquit, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34). Ego, inquit, ego medicus tango venam, de ligno aegrotos inspicio; pendeo, et tango; morior, et vivifico; sanguinem fundo, et inde inimicis meis medicamentum salutis conficio. Saeviunt et fundunt: credent et bibent.

He added, And I rose up. But giving glory to the Father: For the Lord, He says, has upheld me (Ps. 3:6). When He says these words, For the Lord has upheld me, let them not come into your minds as though Christ Himself did not raise up His own body. The Father raised Him up; He also raised up Himself. From where shall we show that He also raised up Himself? Recall what He said to the Jews: Destroy this temple, and in three days I will raise it up (John 2:19). So then understand that Christ was born of a virgin by power, not by condition, but by power: by power He died, by power He died thus. He used the wicked, who did not know it, for His own good, and He was turning the raging, insane people to the service of His power for our blessedness, and among those by whom He was dying He saw His own who would live with Him: and seeing them still insane among the insane people, Father, He says, forgive them, for they do not know what they are doing (Luke 23:34). I, He says, I the physician touch the vein, from the wood I examine the sick; I hang, and I touch; I die, and I give life; I pour out blood, and from it I make for My enemies the medicine of salvation. They rage and pour it out: they will believe and drink.

4. Morte imminente turbatur, ne nos desperemus. Ipse ergo Christus Dominus et salvator noster, caput Ecclesiae, natus ex Patre sine matre; ipse, inquam, Dominus et salvator noster Jesus Christus, quantum ad ipsum pertinet, potestate posuit animam suam, potestate resumpsit eam. Ad hanc potestatem non pertinet proprie, Anima mea turbata est. Nos in se transfiguravit; nos vidit, nos inspexit, nos fatigatos suscepit et fovit; ne forte quando veniret alicui membro ejus ultimus dies, quo ista esset vita finienda, turbaretur per infirmitatem, et desperaret salutem, et diceret se ad Christum non pertinere, quoniam non sic praeparatus esset ad mortem, ut nulla in illo perturbatio exoriretur, nulla tristitia mentem devotissimam nubilaret. Quoniam ergo periclitarentur membra ejus desperatione, quando propinquante morte aliquis turbaretur, nolens finire miseram vitam, piger inchoare nunquam finiendam: ne ergo desperatione frangerentur, ipsos infirmos suos intendit, ipsa membra sua ultima non valde fortia collegit in sinum suum, ipsa non valde fortia tanquam gallina texit pullos suos; et tanquam alloquitur eos, Nunc anima mea turbata est. Agnoscite vos in me, ut quando forte turbati fueritis, non desperetis, sed ad caput vestrum revocetis aspectum, et dicatis vobis, Quando Dominus dicebat, Anima mea turbata est, nos in illo eramus, nos significabamur. Turbamur, sed non perimus. Quare tristis es, anima mea? et quare conturbas me? Non vis finiri miseram vitam? Tanto est miserior, quanto et misera amata est, et non vis finiri: minus esset misera, si non amaretur. Qualis est beata vita, quando sic amatur misera vita, tantum quia vocatur vita? Quare ergo tristis es, anima mea? et quare conturbas me? Habes quid agas. Defecisti in te? Spera in Domino (Psal. XLII, 5). Turbaris in te? Spera in Domino, qui te elegit ante mundi constitutionem, qui te praedestinavit, qui te vocavit, qui te impium justificavit, qui tibi glorificationem sempiternam

4. With death imminent He is troubled, so that we may not despair. He Himself therefore, Christ, our Lord and Saviour, the head of the Church, born of the Father without a mother; He Himself, I say, our Lord and Saviour Jesus Christ, as far as it concerns Himself, laid down His life by power, took it up again by power. To this power, My soul is troubled, does not properly belong. He transfigured us into Himself; He saw us, He looked upon us, He took us up wearied and cherished us; lest perhaps, when the last day came to some member of His, the day on which this life was to be ended, he should be troubled through weakness, and despair of salvation, and say that he did not belong to Christ, because he was not so prepared for death that no disturbance arose in him, that no sadness clouded his most devout mind. Since, then, His members would be endangered by despair, when, as death drew near, someone was troubled, unwilling to end a wretched life, slow to begin one never to be ended: so that they might not then be broken by despair, He turned His attention to His weak ones themselves, He gathered into His bosom those very last members of His, not very strong, He covered those not very strong ones as a hen covers her chicks; and as it were He addresses them, Now My soul is troubled. Recognize yourselves in Me, so that when perhaps you have been troubled, you may not despair, but may turn your gaze back to your head, and say to yourselves, When the Lord said, My soul is troubled, we were in Him, we were signified. We are troubled, but we do not perish. Why are you sad, my soul? and why do you trouble me? Do you not wish a wretched life to be ended? It is the more wretched, the more the wretched life is also loved, and you do not wish it to be ended: it would be less wretched, if it were not loved. What is the blessed life like, when a wretched life is so loved, only because it is called life? Why then are you sad, my soul? and why do you trouble me? You have something to do. Have you failed in yourself? Hope in the Lord (Ps. 42:5). Are you troubled in yourself? Hope in the Lord, Who chose you before the foundation of the world, Who predestined you, Who called you, Who justified you when ungodly, Who to you everlasting glorification

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promisit, qui pro te mortem non debitam sustulit, qui pro te sanguinem fudit, qui te in se transfiguravit, quando dixit, Anima mea turbata est. Ad illum pertines, et times? Et aliquid tibi nociturus est mundus, pro quo mortuus est, per quem factus est mundus? Ad illum pertines, et times? Si Deus pro nobis, quis contra nos? Qui proprio Filio non pepercit, sed pro nobis omnibus tradidit illum; quomodo non et cum illo omnia nobis donavit (Rom. VIII, 31 et 32)? Resiste perturbationibus, ne consentias amori saeculi. Titillat, blanditur, insidiatur: non ei credatur, Christus teneatur.

promised, Who for you bore a death not owed, Who for you shed His blood, Who transfigured you in Himself when He said, My soul is troubled. You belong to Him, and you are afraid? Is the world going to harm you in any way, the world for which He died, through Whom the world was made? You belong to Him, and you are afraid? If God is for us, who is against us? He Who did not spare His own Son, but delivered Him up for us all, how has He not also given us all things with Him (Rom. 8:31–32)? Resist the disturbances, so that you do not consent to the love of the world. It tickles, it flatters, it lies in ambush: let it not be believed, let Christ be held fast.

SERMO CCCVI. In Natali martyrum Massae Candidae.

Sermon 306. On the feast day of the martyrs of the Massa Candida.

CAPUT PRIMUM. — 1. Martyrum gloria insipientibus abscondita. Malitia pro poena. Sicut audivimus, et cantando respondimus: Pretiosa est mors sanctorum Domini, sed in conspectu ejus (Psal. CXV, 15), non in conspectu insipientium. Visi sunt enim oculis insipientium mori, et aestimata est malitia exitus illorum. Malitia in latino sermone non eam significationem habere solet, quam habet in ea lingua qua Scriptura locuta est. Malitia enim in latina lingua dici solet, qua mali sunt homines: illa autem lingua malitia dicitur etiam malum, quod patiuntur homines. Malitia ergo isto loco poena intelligitur. Hoc itaque dixit: Visi sunt oculis insipientium mori, et aestimata est poena exitus illorum: illi autem sunt in pace. Et si coram hominibus tormenta passi sunt, haec est malitia: spes eorum, inquit, immortalitate plena est; et in paucis vexati, in multis bene disponentur (Sap. III, 2-5). Non enim condignae sunt passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis (Rom. VIII, 18). Sed donec reveletur abscondita est. Et quoniam abscondita est, ideo visi sunt oculis insipientium mori. Sed numquid quia abscondita est, etiam Deo abscondita est, apud quem pretiosa est? Ideo pretiosa est in conspectu Domini mors sanctorum ejus. Huic igitur abscondito sacramento oculos fidei debemus, ut quod non videmus, credamus, et mala injuste perpessi fortiter toleremus.

Chapter I. — 1. The glory of the martyrs hidden from the foolish. Malitia used for punishment. As we have heard, and responded in singing: Precious is the death of the saints of the Lord, but in His sight (Ps. 115:15), not in the sight of the foolish. For in the eyes of the foolish they seemed to die, and their departure was reckoned malitia. In Latin speech malitia does not usually have the meaning which it has in that language in which Scripture spoke. For in the Latin language malitia is the usual name for that by which men are wicked; but in that language the evil which men suffer is also called malitia. In this place, therefore, malitia is understood as punishment. So this is what it said: In the eyes of the foolish they seemed to die, and their departure was reckoned a punishment: but they are in peace. And if before men they suffered torments, this is the malitia: their hope, it says, is full of immortality; and having been afflicted in few things, in many they will be well disposed (Wis. 3:2–5). For the sufferings of this time are not worthy to be compared with the glory to come, which will be revealed in us (Rom. 8:18). But until it is revealed it is hidden. And because it is hidden, therefore in the eyes of the foolish they seemed to die. But surely, because it is hidden, it is not also hidden from God, with Whom it is precious? Therefore precious in the sight of the Lord is the death of His saints. To this hidden mystery, then, we owe the eyes of faith, so that what we do not see we may believe, and, having suffered evils unjustly, may bravely endure them.

CAPUT II. — 2. Poena non nocet, si bona est causa. Massa Candida. Sit nobis electa causa, ne nobis noceat poena. Nam mala causa nullum habet praemium, sed justum tormentum. Non est igitur in hominis potestate quo exitu hanc vitam finiat: sed est in hominis potestate quomodo vivat, ut vitam securus finiat. Neque hoc in potestate esset, nisi dedisset Dominus potestatem filios Dei fieri. Sed quibus? Credentibus in nomine ejus (Joan. I, 12). Haec est prima Martyrum

Chapter II. — 2. Punishment does no harm if the cause is good. The Massa Candida. Let our cause be well chosen, so that the punishment may not harm us. For a bad cause has no reward, but a just torment. It is not, then, in man's power by what end he finishes this life: but it is in man's power how he lives, so that he may finish life secure. Nor would even this be in his power, had the Lord not given the power to become sons of God. But to whom? To those who believe in His name (John 1:12). This is the martyrs' first

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(*) ‹anchor: not visible (sermon heading)› · call in col 1400 Correctus ad r. t. et ad Lov.

Corrected against r. t. and against the Louvain edition.

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(a) ‹anchor: not visible (sermon heading)› · call in col 1400

Alias, de Diversis 112.

Elsewhere, no. 112 de Diversis.

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Recenset Possidius in Indiculo, cap. 9. Massae Candidae solemnitas in Carthaginensi calendario notatur. Martyrum eorumdem passionem celebrant martyrologia die 24 augusti, eamque nonnulla ex iis consummatam Carthagine significant: quibus favet Prudentius in Peristeph. hymno 13. At ipsos Augustinus infra, serm. 311, n. 10, appellat « Uticensem Massam Candidam. » Et enarr. in Psal. 144, sermonem Uticae in basilica Massae Candidae habuit: unde n. 17 dicebat, « Admoneat te Massa redditi debiti mei. »

Possidius lists it in his Indiculus, ch. 9. The feast of the Massa Candida is noted in the Carthaginian calendar. The martyrologies celebrate the passion of these same martyrs on 24 August, and some of them indicate that it was accomplished at Carthage: Prudentius supports them in the Peristephanon, hymn 13. But Augustine below, sermon 311, no. 10, calls them "the Massa Candida of Utica." And his exposition on Psalm 144 he delivered as a sermon at Utica in the basilica of the Massa Candida: whence in no. 17 he said, "Let the Massa remind you of my debt paid."

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causa, haec est Candida Martyrum Massa. Si causa candida, et Massa candida. Massa enim dicta est, de numeri multitudine; Candida, de causae fulgore. Tam multi comites non timuerunt latrones. Sed etiamsi singuli ambularent, muniti essent adversus latrocinium; quia ipsa via fuerat munimentum. Juxta semitam, inquit, scandala posuerunt mihi (Psal. CXXXIX, 6). Ideo qui non declinat a via, non cadit in scandalum. Habemus autem et summam et fidelem pollicitationem Domini nostri Jesu Christi dicentis, Ego sum via, et veritas, et vita (Joan. XIV, 6).

cause, this is the White Mass of Martyrs. If the cause is white, the Mass too is white. For it was called a Mass from the multitude of their number; White, from the brightness of their cause. So many companions did not fear robbers. But even if they had walked singly, they would have been fortified against robbery; for the way itself had been their fortification. Beside the path, he says, they have laid stumbling-blocks for me (Ps. 139:6). Therefore he who does not turn aside from the way does not fall into a stumbling-block. And we have also the supreme and faithful promise of our Lord Jesus Christ, Who says, I am the way, and the truth, and the life (John 14:6).

3. Beatam vitam omnes, in diverso licet vitae genere, pariter volunt. Omnis autem homo, qualiscumque sit, beatus vult esse. Hoc nemo est qui non velit, atque ita velit, ut prae caeteris velit; imo quicumque vult caetera, propter hoc unum velit.

3. All alike want a happy life, though in different kinds of life. Every man, whatever he may be, wants to be happy. There is no one who does not want this, and wants it in such a way that he wants it before all other things; indeed, whoever wants other things wants them for the sake of this one thing.

CAPUT III. — Diversis cupiditatibus homines rapiuntur, et alius cupit hoc, alius illud: diversa genera sunt vivendi, in genere humano; et in multitudine generum vivendi alius aliud elegit et capessit: nemo est tamen quocumque genere vitae electo, qui non beatam vitam cupiat. Beata ergo vita, omnium est communis possessio: sed qua veniatur ad eam, qua tendatur, quo itinere tento perveniatur, inde controversia est. Ac per hoc si quaeramus beatam vitam in terris, nescio utrum invenire possimus: non quia malum est quod quaerimus, sed quia non in loco suo quaerimus. Alius dicit: Beati qui militant. Negat alius, et dicit: Beati, sed qui agrum colunt. Et hoc negat alius, et dicit: Beati qui in foro populari claritate versantur, causasque defendunt, vitam mortemque hominum lingua moderantur. Et hoc alius negat, et dicit: Beati, sed qui judicant, qui potestatem habent audiendi et discernendi. Negat hoc alius, et dicit: Beati qui navigant, multas regiones discunt, multa colligunt lucra. Videtis, charissimi, in omni ista multitudine generum vivendi non placere unum omnibus: et tamen beata vita placet omnibus. Quid est hoc, ut cum omnibus non placeat quaecumque vita, omnibus placeat beata vita?

Chapter III. — Men are carried off by different desires, and one desires this, another that: there are different kinds of living in the human race; and in the multitude of kinds of living one has chosen and takes up one thing, another another: yet there is no one, whatever kind of life he has chosen, who does not desire a happy life. A happy life, then, is the common possession of all: but by what way one may come to it, by what way one may make for it, by holding to what road one may arrive at it, over this there is controversy. And so, if we seek a happy life on earth, I do not know whether we can find it: not because what we seek is evil, but because we do not seek it in its own place. One says: Happy are those who serve as soldiers. Another denies it, and says: Happy, but those who till the field. And another denies this, and says: Happy are those who move in the forum amid popular renown, and defend cases, and govern the life and death of men with their tongue. And another denies this, and says: Happy, but those who judge, who have the power of hearing and deciding. Another denies this, and says: Happy are those who sail, who come to know many regions, who gather many gains. You see, dearly beloved, that in all this multitude of kinds of living not one pleases all: and yet a happy life pleases all. What is this, that while no particular life pleases all, a happy life pleases all?

CAPUT IV. — 4. Beata vita quid sit. Omnes vivere volunt, et sani esse. Ergo definiamus, si possumus, beatam vitam, de qua omnes respondeant, Hoc volo. Quia ergo nemo est, qui interrogatus utrum beatam vitam velit, dicat, Nolo, quaerimus autem quae sit ipsa vita beata; tale aliquid definire debemus, cui sensus omnis consentiat, et quod nullus dicat, Nolo. Quid ergo, fratres mei, quid est beata vita, quam volunt omnes, et non habent omnes? Quaeramus ergo. Si cui dicatur, Vis vivere? numquid sic audit, quomodo si diceretur, Vis militare? In illa enim interrogatione, quod est, Vis militare? aliqui mihi dicerent, Volo: et forte plures, Nolo. Si autem dicam, Vis vivere? puto nemo est qui dicat, Nolo. Omnes enim natura habent insitum, vivere velle, mori nolle. Item si dicam.

Chapter IV. — 4. What the happy life is. All want to live, and to be healthy. Let us therefore define, if we can, the happy life, of which all may answer, This I want. Since, then, there is no one who, when asked whether he wants a happy life, says, I do not want it, and we are seeking what that happy life itself is, we must define something such that every mind assents to it, and to which no one says, I do not want it. What then, my brothers, what is the happy life, which all want, and which all do not have? Let us seek, then. If someone is asked, Do you want to live? surely he does not hear it in the same way as if he were asked, Do you want to serve as a soldier? For to that question, namely, Do you want to serve as a soldier? some would say to me, I do: and perhaps more, I do not. But if I say, Do you want to live? I think there is no one who says, I do not. For all have it implanted by nature to want to live, not to want to die. Likewise if I say.

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(a) ‹anchor: not visible› · call in col 1401

Hinc enarr. in Psal. 49, n. 9: « Attendite Martyrum numerositatem: sola in proximo quae dicitur Massa Candida, plus habet quam centum quinquaginta tres martyres. » Trecentos memorant Pontius in Actis S. Cypriani, Prudentius in hymno citato et martyrologia.

Hence the exposition on Psalm 49, no. 9: "Consider the number of the martyrs: the one nearby, called the Massa Candida, alone has more than one hundred and fifty-three martyrs." Three hundred are recorded by Pontius in the Acts of St. Cyprian, by Prudentius in the hymn cited, and by the martyrologies.

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Vis sanus esse? puto nemo est qui dicat, Nolo: nemo enim vult dolere. Sanitas etiam in divite pretiosa, certe in paupere est sola. Sed quid prodest opulentia diviti, si sanitas non sit ibi, quae patrimonium est pauperi? Valde vellet dives lectum argenteum cum pauperis mutare cilicio, si posset aegritudo migrare cum lecto. Ecce ad duo ista consensit mihi omnium sensus, vitam et sanitatem. Numquid omnium sensus consensit ad militiam? numquid omnium ad agriculturam? numquid omnium ad navigationem? Omnium ad vitam et sanitatem.

Do you want to be healthy? I think there is no one who would say, I do not: for no one wants to be in pain. Health is precious even in a rich man; in a poor man it is certainly all he has. But what does opulence profit the rich man, if health is not there, which is the poor man's patrimony? The rich man would very gladly exchange his silver bed for the poor man's haircloth, if the sickness could move away together with the bed. See, on these two things everyone's sense has agreed with me: life and health. Has everyone's sense agreed on soldiering? has everyone's on farming? has everyone's on seafaring? Everyone's has agreed on life and health.

CAPUT V. — Cum ergo est homo vivus et sanus, nihilne plus quaerit? Si sapiat, forte nihil plus debet quaerere. Ubi enim est perfecta vita et perfecta sanitas, si quaeritur amplius, quid erit nisi vitiosa cupiditas?

Chapter V. — When, then, a man is alive and healthy, does he seek nothing more? If he is wise, perhaps he ought to seek nothing more. For where there is perfect life and perfect health, if more is sought, what will it be but vicious greed?

5. Vita in doloribus non proprie vita. Vita non censenda, nisi quae beata. Habebunt vitam in cruciationibus impii. Veniet enim hora, sicut Evangelium loquitur, quando omnes qui sunt in monumentis, audient vocem ejus: et procedent qui bene egerunt, in resurrectionem vitae; qui vero male egerunt, in resurrectionem judicii (Joan. V, 28 et 29). Ergo illi ad praemium, illi ad tormentum; et utrique vivunt, nec aliquis eorum mori potest. Illi qui vivunt in praemio, amplectuntur dulcissimam vitam: qui autem vivunt in tormento, cupiunt, si fieri possit, finire talem vitam; et nemo eis dat interitum, ut nemo auferat cruciatum. Sed vide Scripturam loquentem et discernentem: non est dignata talem vitam vocare vitam. In cruciatibus, in tormentis, in ignibus sempiternis noluit appellare vitam: ut ipsum nomen vitae laudis sit, non moeroris; ut ubicumque audis vitam, tormenta non cogites. Nam in tormentis esse semper, aeterna mors est, non aliqua vita. Ipsam vocant Scripturae mortem secundam (Apoc. II, 11, et XX, 6, 14), post hanc primam, quam omnes humanae conditioni debemus. Et mors secunda, et mors vocatur, et nemo ibi moritur. Satius et melius dixerim, nemo ibi vivit. In doloribus enim vivere, non est vivere. Et unde probamus sic locutam Scripturam? Ecce unde; ex hoc testimonio, quod modo commemoravi: Audient enim vocem ejus, inquit, et procedent qui bene egerunt, in resurrectionem vitae. Non dixit, Beatae vitae; sed, in resurrectionem vitae.

5. Life in pains is not properly life. Life is not to be reckoned as such unless it is blessed. The ungodly will have life in torments. For the hour will come, as the Gospel says, when all who are in the tombs will hear His voice: and those who have done well will come forth to the resurrection of life; but those who have done ill, to the resurrection of judgement (John 5:28–29). So the former go to reward, the latter to torment; and both live, nor can any of them die. Those who live in reward embrace a most sweet life: but those who live in torment desire, if it could happen, to end such a life; and no one gives them death, so that no one takes away their torment. But see Scripture speaking and distinguishing: it did not deign to call such a life life. In torments, in tortures, in everlasting fires it would not call it life: so that the very name of life may belong to praise, not to grief; so that wherever you hear "life", you may not think of torments. For to be in torments forever is eternal death, not any kind of life. The Scriptures call it the second death (Rev. 2:11; 20:6, 14), after this first one, which we all owe to the human condition. And it is both the second death, and it is called death, and no one dies there. More fitly and better I might say, no one lives there. For to live in pains is not to live. And whence do we prove that Scripture spoke thus? See whence: from this testimony which I have just recalled: For they will hear His voice, it says, and those who have done well will come forth to the resurrection of life. It did not say, of blessed life; but, to the resurrection of life.

CAPUT VI. — Solum vitae nomen trahit beatitudinem. Nisi enim consequentem haberet beatitudinem nomen vitae, non diceretur Deo: Quoniam apud te est fons vitae (Psal. XXXV, 10). Non enim et ibi dictum est, Quoniam apud te est fons beatae vitae. Non addidit, beatae; tantummodo dixit, vitae, ut tu intelligas beatae. Quare? Quia si miserae, jam nec vitae.

Chapter VI. — The name of life alone draws blessedness with it. For unless the name of life had blessedness following upon it, it would not be said to God: For with Thee is the fountain of life (Ps. 35:10). For there too it was not said, For with Thee is the fountain of blessed life. It did not add "blessed"; it said only "of life", so that you might understand "blessed". Why? Because if [it were] of a wretched [life], then it would not even be of life.

6. Idem ostenditur ex alio Scripturae loco. Vita beata non est, nisi aeterna sit. Ecce aliud testimonium. Jam duo diximus. Dictum est enim, Qui bene egerunt, in resurrectionem vitae: item dictum est, Apud te est fons vitae. Nusquam additum est, beatae: sed sola intelligitur vita quae beata; quae autem non beata, nec vita. Accipe aliud rursus ex Evangelio. Dives ille qui nolebat dimittere quod habebat, et de rerum suarum

6. The same is shown from another passage of Scripture. Life is not blessed unless it is eternal. See, another testimony. We have already cited two. For it was said, Those who have done well, to the resurrection of life: likewise it was said, With Thee is the fountain of life. Nowhere was "blessed" added: but only that life is understood which is blessed; that which is not blessed is not even life. Take yet another from the Gospel. That rich man who would not let go of what he had, and at his own possessions'

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amissione indignabatur, quas moriendo dimittere cogebatur: credo in illa rerum magnarum, sed tamen terrenarum profluentissima copia cum gauderet, interpellabatur timore mortis, et quasi dicebat ei cor suum, Ecce gaudes in bonis, et nescis quando veniat una febris. Colligis, acquiris, comparas, et servas, et gaudes: anima tua repetitur a te; haec quae parasti, cujus erunt (Luc. XII, 20)? Hac cogitatione, quantum intelligitur, cum velut quibusdam timoris stimulis saepe compungeretur, accessit ad Dominum, et ait illi: Magister bone, quid faciam, ut vitam aeternam consequar (Matth. XIX, 16)? Timebat mori, et cogebatur mori. Non erat qua iret, ne periret. Constipatus necessitate moriendi, et cupiditate vivendi, accessit ad Dominum et ait: Magister bone, quid faciam, ut vitam aeternam consequar?

loss was indignant, the things which by dying he was compelled to leave behind: I believe that while he was rejoicing in that most overflowing abundance of things great, yet earthly, he was interrupted by the fear of death, and his heart as it were said to him, Look, you rejoice in good things, and you do not know when a single fever may come. You gather, you acquire, you buy, and you keep, and you rejoice: your soul is demanded back from you; these things which you have prepared, whose will they be (Luke 12:20)? Since, so far as can be understood, he was often pricked by this thought as if by certain goads of fear, he came to the Lord, and said to Him: Good Master, what shall I do, that I may attain eternal life (Matt. 19:16)? He feared to die, and he was being compelled to die. There was no way for him to go, so as not to perish. Hemmed in by the necessity of dying and by the desire of living, he came to the Lord and said: Good Master, what shall I do, that I may attain eternal life?

CAPUT VII. — Audivit inter caetera, ut potius dicamus quod ad rem praesentem pertinet: Si vis venire ad vitam, serva mandata (Matth. XIX, 17). Hoc est quod me dixeram probaturum. Nec ille qui interrogavit, dixit, Quid faciam, ut vitam consequar beatam; sed tantummodo vitam dixit aeternam. Nolendo mori, quaesivit vitam quae non habet finem. Et numquid non, sicut dixi, etiam in tormentis impiorum vita non habet finem? Sed hanc ille non vocabat vitam. Quae esset in doloribus et cruciatibus, vitam non esse sciebat: mortem potius appellandam esse noverat. Ideo vitam aeternam quaerebat: ut ubi vita auditur, de beatitudine non dubitetur. Et Dominus ad illum non dixit, Si vis venire ad vitam beatam, serva mandata: sed etiam ipse solam vitam nominavit, et ait: Si vis venire ad vitam, serva mandata. Ergo illa vita in tormentis non est vita; et illa vita sola est, quae beata: nec beata esse potest, nisi fuerit aeterna. Propterea dives ille sciens se interpellari quotidie timore mortis, vitam aeternam quaerebat. Nam vitam beatam, sicut ei videbatur, jam habebat. Erat enim dives et sanus, et credo quia dicebat sibi: Nihil volo amplius, si possit esse perpetuum. Habebat enim quasi amabiles voluptates, quia satiabat stultas cupiditates. Proinde Dominus uno cum nomine vitae, si ille intellexit, correxit. Non ait, Si vis venire ad vitam aeternam, quam ille quaerebat, quasi jam habens beatam: nec ait, Si vis venire ad vitam beatam; sciens quia si misera est, nec vita dicenda est: sed ait, Si vis venire ad vitam; ibi est aeterna, ibi beata; Si vis venire ad vitam, serva mandata. Ergo vita, quae aeterna et beata: quia si non aeterna, nec beata: si autem aeterna in poenis, nec vita.

Chapter VII. — He heard among other things, to speak rather of what pertains to the present matter: If you wish to come to life, keep the commandments (Matt. 19:17). This is what I had said I would prove. Nor did he who asked say, What shall I do, that I may attain a blessed life; but he said only eternal life. Being unwilling to die, he sought the life which has no end. And is it not so, as I have said, that even in the torments of the ungodly life has no end? But this he did not call life. That which would be in pains and tortures he knew was not life: he recognized that it ought rather to be called death. Therefore he sought eternal life, so that where life is heard of, there may be no doubt about blessedness. And the Lord did not say to him, If you wish to come to a blessed life, keep the commandments: but He too named life alone, and said: If you wish to come to life, keep the commandments. Therefore that life in torments is not life; and that alone is life which is blessed: nor can it be blessed unless it is eternal. For this reason that rich man, knowing that he was interrupted daily by the fear of death, sought eternal life. For a blessed life, as it seemed to him, he already had. For he was rich and healthy, and I believe that he said to himself: I want nothing more, if it can be perpetual. For he had as it were lovable pleasures, because he was satisfying foolish desires. Accordingly the Lord, with the single name of life, corrected him, if he understood. He does not say, If you wish to come to eternal life, which he was seeking, as though already having a blessed one: nor does He say, If you wish to come to a blessed life; knowing that if it is miserable, it is not even to be called life: but He says, If you wish to come to life; there it is eternal, there it is blessed; If you wish to come to life, keep the commandments. Therefore life is that which is eternal and blessed: because if it is not eternal, neither is it blessed: but if it is eternal in punishments, neither is it life.

CAPUT VIII. — 7. Vita vera est, quae aeterna et beata. Ad beatam vitam, necessaria certitudo aeternitatis. Quid est, fratres? Cum quaererem utrum velletis vivere, omnes respondebatis velle vos; utrum velletis sani esse, omnes respondebatis velle vos. Sed sanitas et vita si timetur ne finiatur, jam non est vita. Non est enim semper vivere, sed semper timere. Si semper timere, semper cruciari. Si cruciatus sempiternus, ubi vita aeterna? Tenemus certe non esse beatam, nisi vitam aeternam; imo non esse beatam, nisi vitam:

Chapter VIII. — 7. True life is that which is eternal and blessed. For a blessed life, certainty of eternity is necessary. What is it, brethren? When I asked whether you wished to live, you all answered that you wished it; whether you wished to be healthy, you all answered that you wished it. But health and life, if it is feared that it may end, is already not life. For it is not to live always, but to fear always. If to fear always, then to be tormented always. If the torment is everlasting, where is eternal life? We hold for certain that it is not blessed unless it is eternal life; nay rather, that it is not blessed unless it is life:

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quia si non aeterna, et si non cum satietate perpetua, procul dubio nec beata, nec vita. Invenimus, omnes consentiunt. Invenimus plane in cogitatione, nondum in possessione. Haec est possessio quam omnes quaerunt: nemo est qui non quaerat. Malus sit, bonus sit, ipsam quaerit: sed bonus fidenter, malus impudenter. Quid quaeris bonum, male? Nonne tibi respondet ipsa postulatio tua, quam sis improbus, cum quaeris bonum malus? Nonne rem quaeris alienam? Si ergo summum bonum quaeris, hoc est vitam; bonus esto, ut ad bonum pervenias. Si vis venire ad vitam, serva mandata. Cum autem pervenerimus ad vitam, quid addam aeternam? quid addam beatam? semel vitam, quia ipsa est vita, quae et aeterna et beata: cum pervenerimus ad vitam, certum nobis erit in ea nos semper futuros. Nam si erimus ibi, et utrum ibi semper futuri simus, incerti erimus; etiam ibi erit timor. Et si erit timor, cruciatus erit, non carnis, sed, quod pejus est, cordis. Ubi autem cruciatus, quae beatitudo? Erit ergo nobis certum quia in illa vita semper erimus, et eam finire non poterimus: quia in illius regno erimus, de quo dictum est, Et regni ejus non erit finis (Luc. I, 33).

because if it is not eternal, and if it is not with perpetual fullness, beyond doubt it is neither happy nor life. We have found it; all agree. We have found it plainly in thought, not yet in possession. This is the possession which all seek: there is no one who does not seek it. Be a man bad, be he good, he seeks it: but the good man with confidence, the bad man with impudence. Why do you seek the good, bad man? Does not your very demand answer you how wicked you are, since you, being bad, seek the good? Are you not seeking a thing that belongs to another? If therefore you seek the highest good, that is, life, be good, so that you may come to the good. If you will come to life, keep the commandments. But when we have come to life, why should I add "eternal"? why should I add "happy"? [I say] "life" once, because that is life which is both eternal and happy: when we have come to life, it will be certain to us that we shall be in it for ever. For if we shall be there, and shall be uncertain whether we shall be there for ever, even there there will be fear. And if there will be fear, there will be torment, not of the flesh, but, what is worse, of the heart. But where there is torment, what happiness is there? It will therefore be certain to us that we shall be in that life for ever, and that we shall not be able to bring it to an end: because we shall be in His kingdom, of which it has been said, And of His kingdom there shall be no end (Luke 1:33).

CAPUT IX. — Et gloriam sanctorum Dei, quorum mors est pretiosa in conspectu ejus, cum Sapientia demonstraret, ait, sicut in fine lectionis audistis, Et regnabit eorum Dominus in perpetuum (Sap. III, 8). Erimus ergo in regno magno et sempiterno; et ideo magno et sempiterno, quia justo.

Chapter IX. — And when Wisdom was showing forth the glory of the saints of God, whose death is precious in His sight, it said, as you heard at the end of the reading, And their Lord shall reign for ever (Wis. 3:8). We shall therefore be in a kingdom great and everlasting; and great and everlasting for this reason, because it is just.

8. A felicitate regni Dei procul suspiciones falsae, quae hic sunt origo malorum. Nemo fallit ibi, nemo fallitur: non est illic ut male suspiceris de fratre tuo. Pleraque enim mala generis humani non aliunde oriuntur, nisi de suspicionibus falsis. Credis de homine quod oderit te, qui forte amat te; et per pravam suspicionem fis inimicissimus amicissimo. Quid faciat, cui non credis, et cor suum tibi demonstrare non valet? Loquitur tibi dicens, Amo te. Sed quia posset tibi hoc dicere et mentiens (ea sunt enim verba mentientis, quae vera dicentis), non credendo adhuc odisti. Ideo securum te facere voluit ab eo peccato, qui tibi dixit, Diligite inimicos vestros (Matth. V, 44). Christiane, dilige et inimicos tuos, ne incautus oderis et amicos. Corda ergo nostra in hac vita videre non possumus, donec veniat Dominus, et illuminet abscondita tenebrarum, et manifestabit cogitationes cordis; et tunc laus erit unicuique a Deo (I Cor. IV, 5).

8. From the happiness of the kingdom of God false suspicions are far removed, which here are the origin of evils. No one deceives there, no one is deceived: it is not so there that you wrongly suspect your brother. For most of the evils of the human race arise from no other source than from false suspicions. You believe of a man that he hates you, who perhaps loves you; and through a perverse suspicion you become the bitterest enemy to your dearest friend. What is he to do whom you do not believe, and who is not able to show you his heart? He speaks to you, saying, I love you. But because he could say this to you even while lying (for the words of one who lies are the same as those of one who speaks the truth), by not believing him you still hate him. Therefore He wished to make you safe from that sin, Who said to you, Love your enemies (Matt. 5:44). Christian, love even your enemies, lest unawares you hate even your friends. So in this life we cannot see our hearts, until the Lord comes, and lights up the hidden things of darkness, and will make manifest the thoughts of the heart; and then each one shall have praise from God (1 Cor. 4:5).

CAPUT X. — 9. Vitae, ut sit beata, adesse debet veritas et amicorum cognitio sine metu deceptionis. Ergo si quis nobis modo diceret, cui procul dubio crederemus, si Propheta diceret, si Deus quomodo vellet, et per quem vellet, diceret: Vivite securi, omnia vobis abundabunt, nemo vestrum morietur, nemo aegrotabit, nemo dolebit; abstuli mortem de genere humano, nolo quisquam moriatur, si diceret; quasi securi facti exsultaremus, et nihil amplius requireremus. Sic nobis videtur omnino. Si hoc audiremus, continuo vellemus et hoc nobis addi, ut corda invicem videremus, nec invideremus; ut non humana

Chapter X. — 9. To life, that it may be happy, there must be present truth and knowledge of friends without fear of deception. So if someone were to say to us now, someone whom we should believe beyond doubt, if a Prophet were to say it, if God were to say it in what way He willed and through whom He willed: Live secure, all things shall abound to you, none of you shall die, none shall fall sick, none shall grieve; I have taken away death from the human race, I will that no one die, if He were to say this, we should exult as men made secure, and should require nothing further. So it seems to us altogether. If we heard this, we should at once wish that this too be added to us, that we might see one another's hearts, and not envy; that not by human

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suspicione, sed divina veritate videremus: ne essem sollicitus de amico meo, de vicino meo, ne me odisset, ne mihi malum vellet, et ipsa sollicitudine prius malum facerem, quam paterer. Quaereremus hoc sine dubio, quaereremus certam vitam, et invicem cognitionem cordium nostrorum. Jam enim intelligitis quam dicam vitam; ne saepius commendando obtundam potius quam instruam. Ergo vitae vellemus addi veritatem, ut corda nostra invicem nosceremus, ne nostris suspicionibus falleremur: ut de ipsa vita perpetua, quod ab ea non caderemus certi essemus. Adde vitae veritatem, et invenis vitam beatam. Nemo enim vult falli, quomodo non vult mori. Da mihi hominem qui falli velit. Qui fallere velint, quam multi inveniuntur: qui falli velit, nemo. Compone tecum. Non vis falli, noli fallere: quod pati non vis, noli facere. Vis venire ad vitam ubi non fallaris, age modo vitam ubi non fallas. Vis venire ad vitam, ubi non fallaris? quis nolit? Delectat merces; non dedigneris opus, cujus merces est. Age modo vitam, ubi non fallas; et venies ad vitam, ubi non fallaris. Veraci merces reddetur veritas, et temporaliter bene viventi merces reddetur aeternitas.

suspicion, but by divine truth we might see: so that I would not be anxious about my friend, about my neighbour, lest he hate me, lest he wish me evil, and by that very anxiety I should do evil before I suffered it. We would seek this without doubt, we would seek a sure life, and a mutual knowledge of our hearts. For you already understand what life I am speaking of; let me not, by commending it too often, weary you rather than instruct you. Therefore we would wish truth to be added to life, so that we might know one another's hearts, lest we be deceived by our suspicions: so that concerning that everlasting life itself, we might be certain that we would not fall from it. Add truth to life, and you find the blessed life. For no one wishes to be deceived, just as he does not wish to die. Give me a man who wishes to be deceived. Those who wish to deceive, how many are found: one who wishes to be deceived, none. Settle it with yourself. You do not wish to be deceived; do not deceive: what you do not wish to suffer, do not do. You wish to come to the life where you are not deceived; lead now a life where you do not deceive. You wish to come to the life where you are not deceived? Who would not wish it? The reward delights you; do not disdain the work whose reward it is. Lead now a life where you do not deceive; and you will come to the life where you are not deceived. To the truthful man truth will be rendered as reward, and to the man who lives well in time eternity will be rendered as reward.

10. Via ad vitam et veritatem Christus. Viam duram post Christum tenuerunt martyres, et nobis linierunt. Ergo omnes hoc volumus, fratres, vitam et veritatem. Sed qua venimus, qua imus? Nam quo veniamus, etsi nondum possessione tenemus, jam tamen cogitatione et ratione credimus et videmus: ad vitam tendimus et veritatem. Ipse Christus est. Qua ire quaeris? Ego sum, inquit, via. Quo ire quaeris? Et veritas et vita (Joan. XIV, 6).

10. The way to life and truth is Christ. The martyrs kept to the hard way after Christ, and smoothed it for us. Therefore we all wish for this, brethren, life and truth. But by what way do we come, by what way do we go? For whither we are to come, although we do not yet hold it in possession, yet already in thought and reason we believe and see: we are tending towards life and truth. It is Christ Himself. By what way do you seek to go? I am, He says, the way. Whither do you seek to go? And the truth and the life (John 14:6).

CAPUT XI. — Ecce quod martyres amaverunt, ideo praesentia et transitoria contempserunt. Nolite mirari fortitudinem, amor vicit dolorem. Massae ergo Candidae solemnitatem candida conscientia celebremus; et vestigia martyrum sectantes caputque martyrum et nostrum intuentes, si ad tam magnum bonum venire concupiscimus, iter durum non timeamus. Qui promisit verax est, qui promisit fidelis est, qui promisit fallere non potest. Dicamus ergo ei candida conscientia, Propter verba labiorum tuorum ego custodivi vias duras (Psal. XVI, 4). Quid times vias duras passionum et tribulationum? Transiit ipse. Respondes forte: Sed ipse. Transierunt Apostoli. Adhuc respondes: Sed Apostoli. Accipio. Responde: tr⟨a⟩nsierunt postea et multi viri. Erubesce: transierunt et feminae. Senex venisti ad passionem? noli timere mortem, vel quia vicinus es morti. Juvenis es? transierunt et juvenes, qui adhuc vitam sibi sperabant: transierunt et pueri, transierunt et puellae. Quomodo adhuc via aspera est, quam multi ambulando linierunt? Haec ergo est solemnis et assidua commonitio nostra ad vos, fratres, ut solemnitates martyrum, non vana solemnitate celebremus; sed quos in suis solemnitatibus amamus, etiam fide simili imitari non formidemus.

Chapter XI. — Behold what the martyrs loved; therefore they despised things present and transitory. Do not marvel at their fortitude: love conquered pain. Let us therefore celebrate the solemnity of the Massa Candida with a white conscience; and following the footsteps of the martyrs, and looking upon the Head of the martyrs and our own, if we long to come to so great a good, let us not fear the hard road. He Who promised is truthful, He Who promised is faithful, He Who promised cannot deceive. Let us therefore say to Him with a white conscience, Because of the words of Thy lips I have kept hard ways (Ps. 16:4). Why do you fear the hard ways of sufferings and tribulations? He Himself passed through. You answer perhaps: But that was He Himself. The Apostles passed through. You answer still: But they were Apostles. I accept that. Answer: afterwards many men too passed through. Blush: women too passed through. Have you come to suffering as an old man? Do not fear death, if only because you are near to death. Are you a young man? Young men too passed through, who still hoped for life for themselves: boys passed through, girls passed through. How is the way still rough, which so many have smoothed by walking it? This, then, is our solemn and constant admonition to you, brethren, that we celebrate the solemnities of the martyrs not with an empty solemnity; but that those whom we love in their solemnities we may not shrink from imitating with a like faith.

Editors' notes and page, col. 1405