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

Sermons CCCIX–CCCX

Negavit mihi rem meam. Responsum est illi: Et nonne melius erat, ut rem tuam quam exigebas perderes, quam animam hominis istius falsa juratione perimeres? Prostratus jussus est caedi. Caesus est tam graviter, ut in dorso evigilantis vestigia plagarum apparerent. Sed dictum est illi, postquam emendatus est: Parcitur innocentiae tuae, de caetero cave ne facias. Fecit quidem ille grave peccatum, et emendatus est: sed multo gravius peccatum faciet, qui post istum meum sermonem et istam meam admonitionem et exhortationem tale aliquid fecerit. Cavete a falsa juratione, cavete a temeraria juratione. Ab his duobus malis securissime cavebitis, si consuetudinem jurandi a vobis abstuleritis.

"He denied me my property." It was answered to him: "And would it not have been better for you to lose your property which you were demanding, than to destroy the soul of that man by a false oath?" He was laid flat and ordered to be beaten. He was beaten so severely that on his back, when he woke, the marks of the blows appeared. But it was said to him, after he had been corrected: "Your innocence is spared; for the future, beware that you do not do it." He indeed committed a grave sin, and was corrected; but he will commit a much graver sin who, after this sermon of mine and this admonition and exhortation of mine, does any such thing. Beware of false swearing, beware of rash swearing. From these two evils you will keep yourselves most securely, if you take away from yourselves the habit of swearing.

SERMO CCCIX. In Natali Cypriani martyris, I.

Sermon 309. On the Birthday of Cyprian the Martyr, 1.

CAPUT PRIMUM. — 1. Cypriani passio recolitur. Sermonem a nobis debitum auribus et cordibus vestris exigit tam grata et religiosa solemnitas, qua passionem beati Martyris celebramus. Tristis procul dubio tunc Ecclesia fuit, non damno cadentis, sed desiderio recedentis; semper cupiens videre praesentem tam bonum rectorem atque doctorem. Sed quos afflixerat sollicitudo certaminis, consolata est corona victoris. Et nunc, non solum sine ulla tristitia, verum etiam cum ingenti laetitia cuncta quae tunc gesta sunt legendo et diligendo recolimus; dieque isto gaudere jam concessum est, non timere. Neque enim eum formidamus terribiliter venientem, sed expectamus hilariter redeuntem. Placet itaque universam illam fidelissimi et fortissimi et gloriosissimi Martyris passionem cum exsultatione recordari praeteritam, quam tunc fratres cum sollicitudine sustinuere futuram.

Chapter I. — 1. The passion of Cyprian is recalled. So welcome and so religious a solemnity, in which we celebrate the passion of the blessed Martyr, demands from us a sermon owed to your ears and hearts. Sad, beyond doubt, was the Church at that time, not at the loss of one falling, but in longing for one departing; desiring always to see present so good a ruler and teacher. But those whom anxiety over the contest had afflicted, the crown of the victor consoled. And now, not only without any sadness, but even with immense joy, we recall by reading and loving all the things that were then done; and on this day it has now been granted to rejoice, not to fear. For we do not dread it as coming terribly, but await it cheerfully as returning. It pleases us, therefore, to recall with exultation as past that whole passion of the most faithful and most brave and most glorious Martyr, which the brethren then endured with anxiety as future.

2. Exsilium ipsius. Reditus ab exsilio. Primo igitur quod pro fide confessionis Christi in exilium Curubin missus est, non sancto Cypri⟨a⟩no aliquid nocitum, sed multum illi praestitum est civitati. Quo enim ipse mitteretur, ubi ille non esset, propter cujus testimonium mittebatur? Christus ergo qui ait, Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi (Matth. XXVIII, 20), in omni loco membrum suum excipiebat, quocumque furor inimici pellebat. O stulta infidelitas persequentis! Si quaeris exsilium quo Christianus jubeatur ire; prius, si potes, inveni unde Christus cogatur exire. De patria sua in alienam te arbitraris excludere hominem Dei, in Christo nusquam exsulem, in carne ubique peregrinum. Sed jam considerare et commemorare delectat post illud, quod Cyprianus non senserat, sed inimicus putabat exsilium, quid ex ordine passionis ipsius consecutum sit. Cum enim Cyprianus sanctus martyr electus a Deo de civitate Curubitana, in quam exsilio

2. His exile. His return from exile. First, then, in that he was sent into exile at Curubis for the faith of confessing Christ, no harm was done to holy Cyprian, but much was conferred upon that city. For where could he be sent where He would not be, for Whose testimony he was being sent? Christ therefore, Who says, Behold, I am with you all days, even to the consummation of the age (Matt. 28:20), received His member in every place, wherever the fury of the enemy drove him. O foolish faithlessness of the persecutor! If you seek an exile to which a Christian may be ordered to go, first, if you can, find whence Christ may be compelled to go out. You think you are shutting the man of God out of his own country into a foreign one, a man who in Christ is nowhere an exile, in the flesh everywhere a pilgrim. But now it delights us to consider and commemorate what followed in the order of his passion after that which Cyprian had not felt as exile, but the enemy reckoned exile. For when Cyprian, the holy martyr chosen by God, from the city of Curubis, into which by exile

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Footnotes

(*) ‹anchor: not visible (sermon heading)› · call in col 1410 Emendatus ad gr. r. t. v. et ad Par. Lov.

Emended against gr. r. t. v. and against the Paris and Louvain editions.

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Alias, inter additos a Parisiensibus 12.

Elsewhere, no. 12 among those added by the Paris editors.

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Possidius in Indiculo, cap. 10, recenset « de Natali S. Cypriani tractatus quatuor. » Hunc citat Florus ad Ephes. II.

Possidius, in his Indiculus, ch. 10, lists "four treatises on the Birthday of St. Cyprian." Florus cites this one on Ephesians 2.

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praecepto Aspasii Paterni proconsulis missus fuerat, regressus esset; in hortis suis manebat: et inde quotidie sperabat veniri ad se, sicut ostensum illi erat.

by the command of the proconsul Aspasius Paternus he had been sent, had returned; he was staying in his gardens: and from there he was expecting every day that men would come for him, just as had been shown to him.

CAPUT II.—3. Comprehensio a duobus apparitoribus. Quid jam fremeret persecutoris impetus adversus cor semper paratum, accedente etiam Domini revelatione firmatum? Quando enim desereret patientem, quem non est passus praeoccupari nescientem? Jam ergo quod ad eum passioni exhibendum duo missi sunt, qui eum etiam secum in curriculum levaverunt in medioque posuerunt; et hoc divinae admonitionis fuit, ut gaudens recoleret ad ejus corpus se pertinere, qui inter iniquos deputatus est. Christus namque inter duos latrones ligno suspensus, ad exemplum patientiae praebebatur (Marc. XV, 17,28). Cyprianus autem inter duos apparitores, ad passionem curru portatus Christi vestigia sequebatur.

Chapter II.—3. The arrest by two officers. What could the onslaught of the persecutor now rage against a heart always prepared, made firm moreover by the added revelation of the Lord? For when would He forsake the sufferer, whom He did not allow to be taken by surprise unawares? So then, that two men were sent to bring him out for his passion, who even lifted him up with them into a carriage and placed him in the middle: this too was a divine admonition, that he might joyfully recall that he belonged to the body of Him Who was reckoned among the wicked. For Christ, hung on the wood between two thieves, was offered as an example of patience (Mark 15:27–28). Cyprian, however, carried in a vehicle to his passion between two officers, was following the footsteps of Christ.

4. Cypriani sollicitudo pastoralis. Quid illud quod cum in alium diem dilatus apud custodes esset, atque illuc se multitudo fratrum ac sororum congregans, pro foribus pernoctaret, custodiri puellas praecepit, quanta intentione considerandum? quanta laude praedicandum? quanto praeconio commendandum est? Vicina corporis morte, non moriebatur in animo pastoris vigilantia pastoralis; et cura tuendi dominici gregis usque ad extremum vitae hujus diem mente sobria tenebatur: nec excutiebat ab animo diligentiam fidelissimi dispensatoris, manus jam proxima cruenti carnificis. Ita se martyrem cogitabat futurum, ut esse non oblivisceretur episcopum: magis curans quam rationem pastorum principi de commissis sibi ovibus redderet, quam quid infideli proconsuli de fide propria responderet. Amabat quippe eum, qui Petro dixerat, Amas me? Pasce oves meas (Joan. XXI, 17). Et pascebat oves ejus, pro quibus sanguinem fundere illum imitans praeparabat. Custodiri puellas praecepit, sciens non solum se habere simplicem Dominum, sed etiam versipellem adversarium. Itaque adversus leonem aperte frementem in confessione virile pectus armabat, adversus lupum insidiantem gregi sexum femineum muniebat.

4. Cyprian's pastoral solicitude. What of this, that when he had been put off to another day and was with the guards, and a multitude of brothers and sisters, gathering there, spent the night before the doors, he ordered the girls to be guarded: with what attention is it to be considered? with what praise to be proclaimed? with what heralding to be commended? With the death of the body near, pastoral vigilance did not die in the shepherd's mind; and the care of protecting the Lord's flock was held fast with a sober mind up to the last day of this life: nor did he shake from his mind the diligence of a most faithful steward, though the hand of the bloody executioner was already very near. He so thought of himself as a martyr to be that he did not forget that he was a bishop: caring more what account he should render to the Prince of shepherds concerning the sheep entrusted to him, than what he should answer to an unbelieving proconsul concerning his own faith. For he loved Him Who had said to Peter, Do you love Me? Feed My sheep (John 21:17). And he was feeding His sheep, for whom, imitating Him, he was preparing to shed his blood. He ordered the girls to be guarded, knowing that he had not only a guileless Lord, but also a wily adversary. And so against the lion roaring openly he armed his manly breast in confession; against the wolf lying in wait for the flock he fortified the female sex.

CAPUT III. — 5. Quomodo sibi consulendum. Dies omnis pro extremo computandus. Proconsulis verba ad Cyprianum, et hujus responsum. Ita vere sibi consulit, qui Deum judicem cogitat, apud quem causam gestae hujus vitae atque ab illo sibi muneris injuncti quisque dicturus est: ubi omnis homo recipit, sicut testatur Apostolus, quae per corpus gessit, sive bonum, sive malum (II Cor. V, 10). Ita sibi consulit, qui ex fide vivens, et satagens ne ab extremo praeoccupetur die, extremum computat omnem diem, et sic Deo placitos mores perducit usque ad extremum diem. Ita sibi beatus Cyprianus et episcopus misericordissimus, et martyr fidelissimus, consulebat, non sicut eum lingua subdola diaboli per os possessi a se impii judicis monere videbatur dicens, Consule tibi. Cum enim ejus immobilem mentem videret, quando ei dixit, Jusserunt te

Chapter III. — 5. How one should take counsel for oneself. Every day is to be reckoned as the last. The proconsul's words to Cyprian, and his reply. He truly takes counsel for himself who thinks of God as judge, before Whom each one is to plead the case of this life as he has conducted it, and of the office enjoined on him by Him: where every man receives, as the Apostle testifies, the things he did through the body, whether good or evil (2 Cor. 5:10). He takes counsel for himself who, living by faith and taking care not to be overtaken by the last day, reckons every day as the last, and so carries a way of life pleasing to God right through to the last day. So blessed Cyprian, both a most merciful bishop and a most faithful martyr, took counsel for himself, not in the way the crafty tongue of the devil, through the mouth of the impious judge possessed by him, seemed to advise him, saying, Take counsel for yourself. For when he saw his immovable mind, when he said to him, They have ordered you,

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Fossatensis Ms., impietas.

The Fossés manuscript: "impietas" (impiety).

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principes caerimoniari; responditque ille, Non facio: adjecit et ait, Consule tibi. Ipsa est lingua subdola diaboli: etsi non hujus qui nesciebat quid loqueretur, illius tamen qui per eum loquebatur. Loquebatur enim proconsul, non tam secundum principes homines, quorum jussa sibimet injuncta jactabat, quam secundum principem potestatis aeris de quo Apostolus dicit, Qui operatur in filiis diffidentiae (Ephes. II, 2): quem per hujus quoque linguam operari Cyprianus noverat, quod ipse non noverat. Noverat, inquam, Cyprianus, cum a proconsule audiret, Consule tibi quod caro et sanguis diceret stolide, hoc diabolum dicere subdole: atque intuebatur in uno opere duos; istum oculis, illum fide. Nolebat eum iste mori, nolebat ille coronari: proinde circa istum placidus, circa illum cautus; huic aperte respondebat, illum occulte vincebat.

the princes, to perform the ceremonies; and he answered, I do not do it: he added and said, Take counsel for yourself. This is the subtle tongue of the devil: even if not of this man, who did not know what he was saying, yet of that one who was speaking through him. For the proconsul was speaking not so much according to the human princes, whose orders laid upon himself he was boasting of, as according to the prince of the power of the air, of whom the Apostle says, Who works in the sons of unbelief (Eph. 2:2): whom Cyprian knew to be working through this man's tongue also, which the man himself did not know. Cyprian knew, I say, when he heard from the proconsul, Take counsel for yourself, that what flesh and blood was saying foolishly, the devil was saying subtly: and he beheld two in one work; this one with his eyes, that one with faith. This one did not want him to die, that one did not want him to be crowned: accordingly towards this one he was gentle, towards that one wary; to this one he responded openly, that one he conquered secretly.

CAPUT IV. — 6. Cypriani verba. Sententia in Cyprianum. — Fac, inquit, quod tibi praeceptum est: in re tam justa nulla est consultatio. Dixerat quippe ille, Consule tibi. Ad hoc responsum est, In re tam justa nulla est consultatio. Consulit enim qui consilium vel impertit, vel quaerit. Sed proconsul non a Cypriano consilium accipere volebat, sed eum potius ut a se acciperet, admonebat. At ille, In re, inquit, tam justa nulla est consultatio. Non adhuc consulo, quia non adhuc dubito: abstulit enim mihi dubitationem ipsa justitia. Justus autem, ut securus moriatur in carne, certus vivit in fide. Praecesserant Cyprianum multi martyres, quos flagrantissimis exhortationibus suis ad vincendum diabolum accenderat; et erat utique justum ut quos veridicus loquendo praemiserat, patiendo intrepidus sequeretur: ergo in re tam justa nulla est consultatio. Quid ad haec dicamus? quid ad haec exsultemus? Tanta conceptione gaudiorum, in quid erumpat cor nostrum et os nostrum, nisi in ipsam venerabilis Martyris ultimam vocem? Cum enim Galerius Maximus decretum ex libello recitasset: Tascium Cyprianum gladio animadverti placet. Respondit ille, Deo gratias. Habentes igitur de re tanta memoriam praesentis loci, festivitatem solemnissimi diei, propositionem saluberrimi exempli, omnibus medullis nostris dicamus et nos, Deo gratias.

Chapter IV. — 6. The words of Cyprian. The sentence against Cyprian. — Do, he said, what you have been commanded: in so just a matter there is no taking counsel. For that man had said, Take counsel for yourself. To this the answer was given, In so just a matter there is no taking counsel. For he takes counsel who either imparts counsel or seeks it. But the proconsul did not wish to receive counsel from Cyprian; rather he was urging him to receive it from himself. But he says, In so just a matter there is no taking counsel. I no longer take counsel, because I no longer doubt: for justice itself has taken doubt away from me. And the just man, that he may die secure in the flesh, lives certain in faith. Many martyrs had gone before Cyprian, whom by his most ardent exhortations he had kindled to conquer the devil; and it was certainly just that those whom, truthful in speaking, he had sent on ahead, he should follow, fearless in suffering: therefore in so just a matter there is no taking counsel. What shall we say to these things? how shall we exult at these things? With so great a conceiving of joys, into what should our heart and our mouth burst forth, if not into the very last utterance of the venerable Martyr? For when Galerius Maximus had read out the decree from a tablet: It is decided that Tascius Cyprian be punished with the sword. He answered, Thanks be to God. Having therefore, in so great a matter, the memory of the present place, the festival of a most solemn day, the setting forth of a most salutary example, let us too say with all our inmost being, Thanks be to God.

SERMO CCCX. In Natali Cypriani martyris, II.

Sermon CCCX. On the Birthday of Cyprian the martyr, II.

CAPUT PRIMUM. — 1. Natale Cypriani martyris Africa tota percelebre. Spiritus sanctus doceat nos in hac hora quae oporteat dicere: dicturi enim sumus aliquid de laude Cypriani gloriosissimi martyris, cujus Natalem hodie, sicut nostis, celebramus. Quod nomen sic frequentat Ecclesia, id est, Natales, ut Natales

Chapter One. — 1. The Birthday of Cyprian the martyr, celebrated throughout all Africa. May the Holy Spirit teach us in this hour what we ought to say: for we are going to say something in praise of Cyprian, the most glorious martyr, whose Birthday, as you know, we are celebrating today. This name, that is, Birthdays, the Church uses so frequently that Birthdays

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Acta S. Cypriani in quibusdam exemplaribus, sacrificare.

The Acts of St. Cyprian, in some copies: "to sacrifice."

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Lov., in Cyprianum; omisso pronomine, Tuscium: cujus loco Parisiensium editio male, tacitum. Emendatur ex Fossatensi Ms. necnon ex Actis passionis S. Cypriani, et ex titulo epistolae ejusdem 69, ad Florentium. Nonnulli Mss. ferunt, Thatium.

Louvain: "against Cyprian"; with the pronoun omitted, "Tuscium": in place of which the Paris edition wrongly has "tacitum". It is emended from the Fossés manuscript, and also from the Acts of the passion of St. Cyprian and from the heading of his letter 69, to Florentius. Some manuscripts read "Thatium".

(*) ‹anchor: SERMO CCCX› · call in col 1412 Emendatus ad d. r. t. vat. v. et ad Lov.

Emended against d. r. t. vat. v. and against the Louvain edition.

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(a) ‹anchor: SERMO CCCX› · call in col 1412

Alias, de Diversis 113.

Elsewhere, no. 113 de Diversis.

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vocet pretiosas martyrum mortes. Sic, inquam, hoc nomen frequentat Ecclesia, ut etiam qui non sunt in illa, hoc dicant cum illa. Quis enim hodie, non dicam in hac nostra civitate, sed plane per Africam totam transmarinasque regiones, non Christianus solum, sed Paganus, aut Judaeus, aut etiam haereticus poterit inveniri, qui non nobiscum dicat Natalem martyris Cypriani? Quid est hoc, fratres? Quando natus sit, ignoramus; et quia hodie passus est, Natalem ejus hodie celebramus. Sed illum diem non celebraremus, etsi nossemus. Illo enim die traxit originale peccatum: isto autem die vicit omne peccatum. Illo die ex fastidioso matris utero istam processit in lucem, quae oculos carnis illecebrat: isto autem die ex occultissimo naturae sinu illam discessit ad lucem, quae visum mentis feliciter et beate illustrat.

is what it calls the precious deaths of the martyrs. So, I say, does the Church make frequent use of this name, that even those who are not in her say this along with her. For who today, I do not say in this city of ours, but plainly throughout all Africa and the regions beyond the sea, not a Christian only, but a pagan, or a Jew, or even a heretic, could be found who does not say with us "the Birthday of the martyr Cyprian"? What is this, brethren? When he was born, we do not know; and because he suffered today, we celebrate his Birthday today. But that day we would not celebrate, even if we knew it. For on that day he contracted original sin; but on this day he conquered all sin. On that day he came forth from his mother's loathsome womb into this light which entices the eyes of the flesh; but on this day he departed from the most hidden bosom of nature to that light which happily and blessedly illumines the sight of the mind.

CAPUT II. — 2. Carthaginensis Ecclesia Cypriani episcopatu et martyrio nobilitata. Mensa Cypriani apud Carthaginem. Carthaginensem Ecclesiam vivens gubernavit, moriens honoravit. Ibi episcopatum ge⟨s⟩sit, ibi martyrium consummavit. In eo quippe loco, ubi posuit carnis exuvias, saeva tunc multitudo convenerat, quae propter odium Christi sanguinem funderet Cypriani: ibi hodie venerans multitudo concurrit, quae propter Natalem Cypriani bibit sanguinem Christi. Et tanto dulcius in illo loco propter Natalem Cypriani sanguis bibitur Christi, quanto devotius ibi propter nomen Christi sanguis fusus est Cypriani. Denique, sicut nostis, quicumque Carthaginem nostis, in eodem loco mensa Deo constructa est; et tamen mensa dicitur Cypriani, non quia ibi est unquam Cyprianus epulatus, sed quia ibi est immolatus, et quia ipsa immolatione sua paravit hanc mensam, non in qua pascat sive pascatur, sed in qua sacrificium Deo, cui et ipse oblatus est, offeratur. Sed ut mensa illa, quae Dei est, etiam Cypriani vocetur, haec causa est; quia ut illa modo cingatur ab obsequentibus, ibi Cyprianus cingebatur a persequentibus: ubi nunc illa ab amicis orantibus honoratur, ibi Cyprianus ab inimicis frementibus calcabat⟨u⟩r: postremo ubi illa erecta est, ibi prostratus est. Cantate Deo, psalmum dicite nomini ejus: qui ascendit super occasum (Psal. LXVII, 5), ipse fecit ista super occisum.

Chapter II. — 2. The Church of Carthage ennobled by Cyprian's episcopate and martyrdom. The Table of Cyprian at Carthage. The Church of Carthage he governed while living, honoured in dying. There he held the episcopate, there he consummated his martyrdom. For in that place where he laid down the cast-off covering of the flesh, a savage multitude had then gathered to shed the blood of Cyprian out of hatred for Christ; there today a venerating multitude runs together, which on account of the Birthday of Cyprian drinks the blood of Christ. And the blood of Christ is drunk in that place on account of the Birthday of Cyprian all the more sweetly, as the blood of Cyprian was there the more devotedly shed for the name of Christ. Finally, as you know, all of you who know Carthage, in that same place a table has been built to God; and yet it is called the Table of Cyprian, not because Cyprian ever feasted there, but because he was sacrificed there, and because by that very sacrifice of himself he prepared this table, not one at which he might feed or be fed, but one at which sacrifice may be offered to God, to Whom he himself also was offered. But the reason why that table, which is God's, is also called Cyprian's is this: that where it is now surrounded by those who do it service, there Cyprian was surrounded by those who persecuted him; where it is now honoured by friends praying, there Cyprian was trampled upon by enemies raging; lastly, where it has been raised up, there he was laid low. "Sing to God, sing a psalm to His name: Who ascended above the setting" (Ps. 67:5); He Himself did these things above the slain.

CAPUT III. — 3. Cypriani mors pretiosa. Sed cum Carthago habuerit cathedram ejus, Carthago habeat memoriam ejus; unde nos celebraremus Natalitia ejus, nisi esset pretiosa in conspectu Domini mors sanctorum ejus (Psal. CXV, 15)? In omnem terram exiit sonus ejus, et in fines orbis terrae verba ejus (Psal. XVIII, 5). Docuit fideliter quod facturus erat, fecit fortiter quod docuerat. Ad pretiosam mortem juste vivendo, ad gloriosam vero vitam injuste moriendo pervenit; atque adeptus est triumphale martyris nomen, quia perduxit usque ad sanguinem pro veritate certamen.

Chapter III. — 3. The precious death of Cyprian. But though Carthage had his chair, and Carthage has his memorial, how should we celebrate his Birthday, were it not that "precious in the sight of the Lord is the death of His saints" (Ps. 115:15)? "Into all the earth has gone out his sound, and to the ends of the world his words" (Ps. 18:5). He taught faithfully what he was going to do; he did bravely what he had taught. By living justly he came to a precious death, and by dying unjustly to a glorious life; and he obtained the triumphal name of martyr, because he carried the contest for the truth even unto blood.

CAPUT IV. — 4. Cyprianus et passione et scriptis suis per orbem clarus. Verum quia non solum dixit quae audirentur, sed scripsit etiam quae legerentur, et ad alia loca per alienas linguas, ad alia vero per suas

Chapter IV. — 4. Cyprian renowned throughout the world both by his passion and by his writings. But because he not only spoke things to be heard, but also wrote things to be read, and to some places through the tongues of others, but to others through his own

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