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Augustine, Sermones 316-321 (Classis III, de Sanctis)

Sermons CCCXVII–CCCXVIII

SERMO CCCXVII. De Stephano martyre, IV.

Sermon 317. On Stephen the martyr, 4.

CAPUT PRIMUM. — 1. Reliquiae Stephani in Africam translatae, ac ubique ob Dei beneficia diffamatae. Praeceptum diligendi inimicos habet grande praemium. Exemplum de Patre coelesti datum. Martyr Stephanus, beatus et primus post Apostolos ab Apostolis diaconus ordinatus, ante Apostolos coronatus; illas terras passus illustravit, istas mortuus visitavit. Sed mortuus non visitaret, nisi et mortuus viveret. Exiguus pulvis tantum populum congregavit: cinis latet, beneficia patent. Cogitate, charissimi, quae nobis Deus servet in regione vivorum, qui tanta praestat de pulvere mortuorum. Caro sancti Stephani per loca singula diffamatur: sed fidei ejus meritum commendatur. Sic exspectemus consequi temporalia beneficia, ut eum imitando accipere mereamur aeterna. Quod nobis beatus Martyr imitandum in sua passione proposuit, hoc attendere, hoc credere, hoc implere, vere est solemnia Martyris celebrare. Dominus noster inter praecepta magna et salubria, divina et altissima quae dedit discipulis suis, hoc videtur hominibus grave, quod jussit ut diligant inimicos suos. Grave praeceptum, sed grande praemium. Denique cum hoc moneret, videte quid dixerit: Diligite inimicos vestros, benefacite his qui vos oderunt, et orate pro persequentibus vos. Audisti opus, exspecta mercedem; et vide quid addat: Ut sitis, inquit, filii Patris vestri qui in coelis est, qui solem suum facit oriri super bonos et malos, et pluit super justos et injustos (Matth. V, 44, 45). Hoc videmus, hoc negare non possumus. Numquid dictum est nubibus: Pluite super agros cultorum meorum, et recedite ab agris blasphematorum meorum? Numquid dictum est soli: Videant te qui me colunt, non te videant qui mihi maledicunt? Beneficia de coelo, beneficia de terra: scatent fontes, agri pinguescunt, arbores fructibus onerantur. Habent ista boni, habent et mali; habent grati, habent ingrati. Qui praestat tanta bonis et malis, putamus nihil servat bonis? Hoc dat bonis et malis, quod dedit et lapidatoribus Stephani: hoc vero servat bonis, quod dedit Stephano.

Chapter One. — 1. The relics of Stephen translated into Africa, and everywhere made famous on account of God's benefits. The precept of loving enemies has a great reward. An example given from the heavenly Father. The martyr Stephen, blessed, and the first after the Apostles to be ordained deacon by the Apostles, crowned before the Apostles: by suffering he made those lands illustrious, being dead he has visited these. But being dead he would not visit, unless even being dead he were alive. A tiny bit of dust has gathered so great a people: the ash lies hidden, the benefits are manifest. Consider, dearly beloved, what things God keeps for us in the land of the living, Who grants such great things from the dust of the dead. The flesh of Saint Stephen is made famous in place after place: but it is the merit of his faith that is commended. Let us so expect to obtain temporal benefits, that by imitating him we may deserve to receive eternal ones. What the blessed Martyr set before us to imitate in his passion: to attend to this, to believe this, to fulfil this, is truly to celebrate the solemnities of the Martyr. Among the great and wholesome, divine and most lofty precepts which our Lord gave to His disciples, this one seems burdensome to men, that He commanded them to love their enemies. A burdensome precept, but a great reward. In short, when He was giving this admonition, see what He said: Love your enemies, do good to those who hate you, and pray for those who persecute you. You have heard the work, expect the wages; and see what He adds: That you may be, He says, sons of your Father Who is in heaven, Who makes His sun rise over the good and the bad, and rains over the just and the unjust (Matt. 5:44–45). This we see, this we cannot deny. Was it said to the clouds: Rain on the fields of My worshippers, and withdraw from the fields of My blasphemers? Was it said to the sun: Let those who worship Me see you, let those who curse Me not see you? Benefits from heaven, benefits from the earth: springs gush forth, fields grow fat, trees are loaded with fruits. The good have these things, and the bad have them too; the grateful have them, the ungrateful have them. He Who grants such great things to the good and the bad, do we think He keeps nothing for the good? This He gives to the good and the bad, which He gave also to the stoners of Stephen: but this He keeps for the good, which He gave to Stephen.

CAPUT II. — 2. Exemplum aliud in Christo. Maxime ergo, fratres, exemplo hujus Martyris, inimicos nostros amare discamus. Exemplum propositum est de Deo Patre, qui solem suum oriri facit super bonos et malos. Dixit hoc etiam Filius Dei, post acceptionem carnis suae, per os carnis suae, quam suscepit amando inimicos suos. Qui enim amator inimicorum suorum

Chapter II. — 2. Another example in Christ. Therefore, brethren, most of all by the example of this Martyr let us learn to love our enemies. The example set before us is from God the Father, Who makes His sun rise over the good and the bad. The Son of God also said this, after taking on flesh, through the mouth of His flesh, which He took on by loving His enemies. For He Who, as a lover of His enemies,

Editors' notes and page, col. 1435

Footnotes

(*) ‹anchor: not visible in the image› · call in col 1435 Recognitus in duobus n. in cl. r. et in Lov.

Revised in two n. [manuscripts], in cl. r., and in the Louvain edition.

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(a) ‹anchor: not visible in the image› · call in col 1435

Alias, de Diversis 92.

Elsewhere, [Sermon] 92 de Diversis.

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(b) ‹anchor: not visible in the image› · call in col 1435

Hinc suspicamur habitum sermonem in adventu reliquiarum S. Stephani: quae postea cum in basilica ipsis erecta collocarentur, praebuerunt occasionem sermoni subsequenti. De hujus martyris corpore in Palaestina sub anni 415 finem revelato, deque allatis in Africam ipsius reliquiis, ac de memoriis in earum gratiam Uzali ab Evodio episcopo, Calamae a Possidio, Hippone ab Augustino excitatis dicit ipse Augustinus in lib. 22 de Civit. Dei, cap. 8. Scripta Aviti, Luciani et Evodii eodem pertinentia habebis in Appendice tomi 7.

From this we suspect that the sermon was preached at the arrival of the relics of St Stephen; these, when they were later placed in the basilica built for them, gave occasion to the following sermon. Of this martyr's body, revealed in Palestine towards the end of the year 415, of his relics brought into Africa, and of the memorial shrines raised in their honour at Uzalis by Bishop Evodius, at Calama by Possidius, and at Hippo by Augustine, Augustine himself speaks in Book 22 of the City of God, chapter 8. The writings of Avitus, Lucian and Evodius bearing on the same matter you will find in the Appendix to volume 7.

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in mundum venit, omnes prorsus inimicos suos invenit, neminem amicum invenit. Pro inimicis sanguinem fudit: sed sanguine suo inimicos convertit. Inimicorum suorum peccata suo sanguine delevit: delendo peccata, ex inimicis amicos fecit. De his amicis erat etiam Stephanus: imo est et erit. Ostendit tamen primus ipse Dominus in cruce, quod monuit. Undique enim Judaeis frementibus, irascentibus, irridentibus, insultantibus, crucifigentibus, ait: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34). Caecitas enim me crucifigit. Caecitas crucifigebat: et crucifixus eis de sanguine suo collyrium faciebat.

came into the world found all men utterly His enemies; He found no one a friend. For His enemies He shed His blood: but by His blood He converted His enemies. He blotted out the sins of His enemies with His blood: by blotting out sins, He made friends out of enemies. Among these friends was Stephen also: nay rather, he is and will be. Yet the Lord Himself first showed on the cross what He had counselled. For while the Jews on every side were raging, growing angry, mocking, insulting, crucifying, He said: Father, forgive them, for they do not know what they are doing (Luke 23:34). For it is blindness that crucifies Me. Blindness was crucifying: and the Crucified was making for them an eye-salve from His own blood.

3. Exemplum et in Stephano. Evangelium et instrumentum est et testamentum. Sed homines pigri ad praeceptum, avidi ad praemium, qui non diligunt inimicos suos, sed de illis se vindicare affectant, nec attendunt Dominum, qui si vellet se vindicare de inimicis suis, non remaneret qui laudaret eum; quando audiunt locum istum Evangelii, quo Dominus in cruce dixit, Pater, ignosce illis, quia nesciunt quid faciunt; dicunt sibi, Ipse hoc potuit, tanquam Filius Dei, tanquam unicus Patris. Caro enim pendebat, sed Deus intus latebat. Nos autem quid sumus, qui ista faciamus? Fefellit qui jussit? Absit: non fefellit. Si multum ad te putas imitari Dominum tuum, attende Stephanum conservum tuum. Dominus Christus, unicus Dei Filius: numquid hoc Stephanus? Dominus Christus, de incorrupta virgine natus: numquid hoc Stephanus? Dominus Christus venit, non in carne peccati, sed in similitudine carnis peccati (Rom. VIII, 3): numquid hoc Stephanus? Sic natus est ut tu; inde natus est, unde et tu; ab eo renatus est, a quo et tu; eo pretio redemptus, quo et tu; tanti valet, quanti vales. Unum instrumentum nobis factum est. Evangelium instrumentum est, ubi omnes empti sumus: ubi tu, ibi ille. Quia servi sumus, instrumentum est: quia filii sumus, testamentum est. Ipsum attende, conservum attende.

3. An example also in Stephen. The Gospel is both a deed and a testament. But men who are sluggish towards the precept and greedy for the reward, who do not love their enemies but are bent on avenging themselves on them, and do not consider the Lord, Who, if He had wished to avenge Himself on His enemies, would have left no one remaining to praise Him; when they hear that passage of the Gospel where the Lord said on the cross, Father, forgive them, for they do not know what they are doing, they say to themselves, He could do this, as being the Son of God, as being the Only-begotten of the Father. For the flesh was hanging, but God was hidden within. But what are we, that we should do such things? Did He Who commanded it deceive? Far from it: He did not deceive. If you think it too much for you to imitate your Lord, look at Stephen your fellow servant. The Lord Christ, the only Son of God: was Stephen that? The Lord Christ, born of an undefiled virgin: was Stephen that? The Lord Christ came, not in the flesh of sin, but in the likeness of the flesh of sin (Rom. 8:3): was Stephen that? He was born as you were; he was born from the same source as you; he was reborn by Him by Whom you too were reborn; he was redeemed at the price at which you too were redeemed; he is worth as much as you are worth. One deed has been made out for us. The Gospel is the deed in which we have all been bought: where you are, there is he. Because we are servants, it is a deed: because we are sons, it is a testament. Look to him, look to your fellow servant.

CAPUT III. — 4. Lucerna infirmis oculis accensa in sanctorum exemplis. Inimicorum dilectio donum Dei. Multum est ad te, quia infirmos oculos habes, intueri solem? lucernam vide. Suis enim discipulis dixit Dominus: Nemo accendit lucernam, et ponit eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt (Matth. V, 15). Domus, mundus est: candelabrum, Christi crux est: lucerna in candelabro lucens, Christus in cruce pendens. In ipso candelabro lucebat etiam ille, qui prius lapidantium vestimenta servabat, de Saulo Paulus, de lupo agnus, et parvus et magnus; raptor agnorum, et pastor agnorum: in ipso candelabro lucebat, quando dicebat, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo (Galat. VI, 14). Sic luceat, inquit, lumen vestrum coram hominibus (Matth. V, 16). Ecce lucet lumen Stephani, lucet lucerna ista: attendamus illam. Nemo dicat, Multum est ad me: homo erat, homo

Chapter III. — 4. A lamp lit for weak eyes in the examples of the saints. The love of enemies is a gift of God. Is it too much for you, because you have weak eyes, to gaze at the sun? Look at the lamp. For the Lord said to His disciples: No one lights a lamp and puts it under a bushel, but on a lampstand, so that it may give light to all who are in the house (Matt. 5:15). The house is the world: the lampstand is the cross of Christ: the lamp shining on the lampstand is Christ hanging on the cross. On that same lampstand there shone also he who earlier had kept the garments of those who were stoning, Paul out of Saul, a lamb out of a wolf, both little and great; a ravager of lambs, and a shepherd of lambs: on that same lampstand he was shining when he said, But far be it from me to glory, except in the cross of our Lord Jesus Christ, through Whom the world has been crucified to me, and I to the world (Gal. 6:14). So let your light shine, He says, before men (Matt. 5:16). See, the light of Stephen shines, that lamp shines: let us look at it. Let no one say, It is too much for me: he was a man, a man

Editors' notes and page, col. 1436

Footnotes

(1) ‹anchor: omnes empti sumus› · call in col 1436

Editi, septi sumus. Melius aliquot manuscripti, empti sumus.

The printed editions [read] "we have been enclosed." Better, some manuscripts: "we have been bought."

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es. Sed non accepit a se. Numquid accepit, et clausit tibi? Fons communis est: bibe unde bibit. Beneficio Dei accepit: abundat qui dedit; et tu pete, et accipe.

you are. But he did not receive it from himself. Did he receive it and shut it off from you? The spring is common to all: drink from where he drank. He received it by the kindness of God: He Who gave has abundance; you too ask, and receive.

CAPUT IV. — 5. Objurgatio amantis nonnunquam acerba. Stephani amor erga suos interfectores. Dominus amare et acerbe arguit Judaeos, sed amando: Vae vobis, Scribae et Pharisaei hypocritae (Matth. XXIII, 13). Quando dicebat ista, quis non diceret quia oderat illos? Venit ad crucem, et ait: Pater, ignosce illis, quia nesciunt quid faciunt. Sic et Stephanus in sermone suo prius arguit: Dura cervice, et non circumcisi corde et auribus. Verba sunt sancti Stephani, quando Judaeos alloquebatur: Dura cervice, et non circumcisi corde et auribus; vos semper Spiritui sancto restitistis, sicut et patres vestri. Quem prophetarum non occiderunt patres vestri? Ista dicendo, quasi odit, quasi saevit. Lingua clamat, cor amat. Audivimus linguam clamantem, probemus animum diligentem. Nam cum ad lapides cucurrissent, duri ad duros, jactabant in illum pares suos. Petris lapidabatur, qui pro Petra moriebatur; dicente Apostolo, Petra autem erat Christus (I Cor. X, 4). Et cum tanta esset in docendo constantia, videte qualis exstiterit in morte patientia. Illi enim ictibus lapidum corpus ipsius quatiebant, et ille pro inimicis orabat: contundebatur homo exterior, et supplicabat interior. Sed Dominus qui cinxerat, qui probaverat, qui ei characterem, non in manu, sed in fronte posuerat, spectabat desuper militem suum, juvaturus certantem, coronaturus vincentem. Denique ostendit se illi. Ecce enim, inquit, video coelos apertos, et Filium hominis stantem ad dexteram Dei. Solus videbat, quia illi soli apparebat. Et quid ait pro se? Domine Jesu, accipe spiritum meum. Pro se rogans stetit, pro illis genu flectit: pro se erectus, pro illis curvus; pro se celsus, pro illis humilis: genu flexit, et ait, Domine, ne statuas illis hoc peccatum. Et hoc dicto, obdormivit (Act. VII). O somnus pacis! Qui inter lapides inimicorum dormivit, quomodo in suis cineribus vigilabit? Dormivit securus, quietus in pace; quia spiritum suum Domino commendavit.

Chapter IV. — 5. The rebuke of one who loves is sometimes harsh. Stephen's love towards his killers. The Lord rebuked the Jews bitterly and harshly, but in loving them: Woe to you, Scribes and Pharisees, hypocrites (Matt. 23:13). When He was saying these things, who would not have said that He hated them? He came to the cross, and said: Father, forgive them, for they do not know what they do. So too Stephen in his speech first rebuked them: Stiff-necked, and uncircumcised in heart and ears. These are the words of Saint Stephen, when he was addressing the Jews: Stiff-necked, and uncircumcised in heart and ears; you have always resisted the Holy Spirit, as your fathers did also. Which of the prophets did your fathers not kill? In saying these things, he seems to hate, he seems to rage. The tongue cries out, the heart loves. We have heard the tongue crying out; let us prove the loving mind. For when they had run to the stones, hard men to hard things, they hurled their own kind at him. He was stoned with rocks, he who was dying for the Rock; as the Apostle says, But the Rock was Christ (1 Cor. 10:4). And while there was such great constancy in his teaching, see what patience he showed in death. For they were battering his body with blows of stones, and he was praying for his enemies: the outer man was being bruised, and the inner man was making supplication. But the Lord, Who had girded him, Who had proved him, Who had set His mark upon him, not on the hand but on the forehead, was watching His soldier from above, ready to help him as he fought, ready to crown him as he conquered. At last He showed Himself to him. For behold, he says, I see the heavens opened, and the Son of Man standing at the right hand of God. He alone saw, because to him alone He appeared. And what does he say for himself? Lord Jesus, receive my spirit. Praying for himself he stood, for them he bends the knee: for himself upright, for them bowed; for himself lofty, for them lowly: he bent the knee, and said, Lord, do not lay this sin against them. And having said this, he fell asleep (Acts 7). O sleep of peace! He who fell asleep among the stones of his enemies, how will he keep watch among his own ashes? He fell asleep secure, quiet in peace; because he commended his spirit to the Lord.

SERMO CCCXVIII. De martyre Stephano, V.

Sermon 318. On the martyr Stephen, 5.

1. Reliquiae Stephani martyris in loco sacro collocatae. Detectio corporum Gervasii et Protasii. Altare Deo erectum super reliquias Stephani. Exspectat Sanctitas vestra scire quid hodie in isto loco positum sit. Reliquiae sunt primi et beatissimi martyris Stephani. Audistis, cum passionis ejus lectio legeretur de libro

1. The relics of the martyr Stephen placed in a holy place. The discovery of the bodies of Gervasius and Protasius. An altar raised to God over the relics of Stephen. Your Holiness waits to know what has been placed in this spot today. They are relics of the first and most blessed martyr Stephen. You heard, when the reading of his passion was being read from the book

Editors' notes and page, col. 1437

Footnotes

(*) ‹anchor: SERMO CCCXVIII› · call in col 1437 Recognitus in cl. d. r. t. v. et in Sirm.

Revised in cl. d. r. t. v. and in Sirmond.

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(a) ‹anchor: SERMO CCCXVIII› · call in col 1437

Alias, inter Sirmondianos 25.

Elsewhere, no. 25 among Sirmond's sermons.

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(b) ‹anchor: De martyre Stephano› · call in col 1437

In antiquis lectionariis locum iste sermo cum subsequente occupat proxime ante sermones de S. Laurentio; ibique inscribitur, « In Inventione S. Stephani: » quia videlicet in ea solemnitate, de qua in Carthaginensi calendario nihil habetur, legi soleret. Habitus fuit ipso die quo Stephani reliquiae collocatae sunt in basilica eam ob causam erecta, forte apud Hipponem, ubi ejusdem martyris « memoria coepit esse » versus initium anni 425, ex libro 22 de Civitate Dei, cap. 8.

In the ancient lectionaries this sermon, with the one following, stands immediately before the sermons on St Lawrence, and is there headed "On the Finding of St Stephen," evidently because it used to be read on that feast, of which the Carthaginian calendar has nothing. It was preached on the very day on which Stephen's relics were placed in the basilica built for that purpose, perhaps at Hippo, where a "memorial shrine" of the same martyr "began to be" towards the beginning of the year 425, according to Book 22 of the City of God, chapter 8.

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canonico Actuum Apostolorum, quemadmodum lapidatus sit a Judaeis, quemadmodum Domino commendaverit spiritum suum, quemadmodum etiam in extremo genibus fixis oraverit pro lapidatoribus suis (Act. VII). Hujus corpus ex illo usque ad ista tempora latuit; nuper autem apparuit, sicut solent apparere sanctorum corpora martyrum, revelatione Dei, quando placuit Creatori. Sic ante aliquot annos, nobis juvenibus apud Mediolanum constitutis, apparuerunt corpora sanctorum martyrum Gervasii et Protasii. Scitis quod Gervasius et Protasius longe posterius passi sunt, quam beatissimus Stephanus. Quare ergo illorum prius, et hujus postea? Nemo disputet: voluntas Dei fidem quaerit, non quaestionem. Verum autem revelatum fuit ei, qui res ipsas inventas monstravit. Praecedentibus enim signis locus demonstratus est; et quomodo fuerat revelatum, sic et inventum est. Multi inde reliquias acceperunt, quia Deus voluit, et huc venerunt. Commendatur ergo Charitati vestrae et locus et dies: utrumque celebrandum in honorem Dei, quem confessus est Stephanus. Nos enim in isto loco non aram fecimus Stephano, sed de reliquiis Stephani aram Deo. Grata sunt Deo hujusmodi altaria. Quaeris quare? Quia pretiosa in conspectu Domini mors sanctorum ejus (Psal. CXV, 15). Redempti sunt sanguine, qui sanguinem pro Redemptore fuderunt. Ille fudit, ut eorum salus redimeretur: illi fuderunt, ut Evangelium ejus diffamaretur. Reddiderunt vicem, sed non de suo: ut enim hoc possent, ille donavit; et ut fieret quod ab ipsis fieri potuit, ille donavit. Exhibendo dignationem, dedit occasionem. Factum est, passi sunt, calcaverunt mundum.

canonical, of the Acts of the Apostles, how he was stoned by the Jews, how he commended his spirit to the Lord, how also at the last, with knees bent, he prayed for those who stoned him (Acts 7). His body lay hidden from that time up to these times; but recently it appeared, as the bodies of holy martyrs are accustomed to appear, by the revelation of God, when it pleased the Creator. So some years ago, when we were young men living at Milan, the bodies of the holy martyrs Gervasius and Protasius appeared. You know that Gervasius and Protasius suffered long after the most blessed Stephen. Why then theirs first, and his afterwards? Let no one dispute it: the will of God seeks faith, not questioning. But the truth was revealed to the one who pointed out the very things when they had been found. For the place was shown by signs going before; and as it had been revealed, so also it was found. Many received relics from there, because God willed it, and they came here. Therefore both the place and the day are commended to your Charity: both are to be celebrated in honour of God, Whom Stephen confessed. For in this place we have not made an altar to Stephen, but from the relics of Stephen an altar to God. Altars of this kind are pleasing to God. Do you ask why? Because precious in the sight of the Lord is the death of His saints (Ps. 115:15). They were redeemed by blood who shed their blood for the Redeemer. He shed [His], that their salvation might be redeemed; they shed [theirs], that His Gospel might be spread abroad. They repaid in turn, but not from their own: for that they might be able to do this, He gave it; and that what could be done by them should be done, He gave it. By showing His condescension, He gave the occasion. It was done: they suffered, they trampled on the world.

2. Martyres non tantum saeculi delicias, sed, quod difficilius est, tormenta vicerunt. Certam⟨e⟩n usque ad sanguinem. Parum eis fuit contemnere delicias saeculi; poenas, minas, tormenta vicerunt. Pro confessione enim Dei contemnere quod delectat, valde magnum: sed minus est contemnere quod delectat, quam vincere quod molestat. Constitue alicui dictum esse, Nega Christum, et do tibi quod non habes: contempsit quod delectat, et non negavit. At ille persecutor adjecit: Non vis accipere quod non habes? tollo quod habes. Non sic sapit lucrum, quomodo dolet damnum: quia facilius est non manducare, quam vomere. Non acquisivit, non manducavit: quod acquisierat perdidit, quod manducaverat vomuit. In non manducando gula fraudatur, in vomendo stomachus evertitur. Fortior est ergo in confessione Christi, qui damna non timuit, quam qui lucra contempsit. Sed damna qualia? Amissionem pecuniae, amissionem patrimonii, amissionem rerum omnium, quas habebat. Sed inimicus nondum proxime accessit. Res perierunt, quae forinsecus adjacebant. Si non sunt amatae cum haberentur, non contristaverunt cum amitterentur. Et, ut breviter dicam, quando amittuntur, tantum moeroris dimittunt, quantum cum haberentur,

2. The martyrs overcame not only the delights of the world, but, what is more difficult, torments. A contest even unto blood. It was too little for them to despise the delights of the world; they overcame punishments, threats, torments. For to despise what delights for the confession of God is a very great thing: but it is less to despise what delights than to overcome what afflicts. Suppose it has been said to someone, Deny Christ, and I give you what you do not have: he despised what delights, and did not deny. But that persecutor added: You will not accept what you do not have? I take away what you have. Gain does not taste as sweet as loss gives pain: because it is easier not to eat than to vomit. He did not acquire, he did not eat: what he had acquired he lost, what he had eaten he vomited. In not eating the appetite is cheated, in vomiting the stomach is overturned. Stronger therefore in the confession of Christ is he who did not fear losses than he who despised gains. But losses of what kind? The loss of money, the loss of patrimony, the loss of all the things which he had. But the enemy has not yet come close. Things have perished which lay round about outside. If they were not loved when they were possessed, they did not grieve when they were lost. And, to speak briefly, when they are lost, they leave behind as much sorrow as, when they were possessed,

Editors' notes and page, col. 1438

Footnotes

(1) ‹anchor: not visible in the image› · call in col 1438

Sirmondus, videntibus. Plures Mss., juvenibus. Vide Confessiones, lib. 9, cap. 7.

Sirmond [reads] "while they saw"; several manuscripts, "young men." See the Confessions, Book 9, chapter 7.

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amari potuerunt. Sed persecutori illorum temporum, quando occidebantur sancti, parum fuit dicere: Aufero quod habes. Torqueo, inquit, ligo, occido. Hoc qui non timuit, mundum vicit. Certamen pro veritate ad summum perduxerunt, qui usque ad ista certaverunt. Hoc est quod dicit in Epistola ad Hebraeos: Nondum enim usque ad sanguinem adversus peccatum certastis (Hebr. XII, 4). Ipsi sunt perfecti, qui adversus peccatum usque ad sanguinem certaverunt. Quid est adversus peccatum? Adversus magnum peccatum: adversus negationem Christi. Nostis quomodo certaverit adversus peccatum Susanna usque ad sanguinem (Dan. XIII). Sed ne solae feminae hinc habeant consolationem, et viri de numero suo aliquid quaerant tale, quale in Susanna extitit: nostis quemadmodum Joseph contra peccatum usque ad sanguinem certavit (Gen. XXXIX). Similis est causa. Et illa habuit falsos testes eos ipsos, quibus consentire noluit, ne peccaret; et ille eam ipsam, cui noluit consentire. Utrique quibus non est ad peccatum consensum, falsum dixerunt testimonium; et qui audierunt crediderunt: sed Deum non vicerunt. Liberatur illa, liberatur et ille. Quid, si et morerentur, nonne amplius liberarentur, quando securi coronarentur? Quare dixi, securi coronarentur? Quia nulla tentatio remaneret. Nam etsi liberata est Susanna, adhuc tentanda; et ipse Joseph adhuc tentandus liberatus est. Unde tentandus? quia tentatio est vita humana super terram (Job VII, 1). Usque ad mortem tota tentatio: post mortem sola beatitudo; sed Sanctorum, quorum mors pretiosa est in conspectu Dei. Et illa ergo contra peccatum, id est contra adulterium, et ille contra tale peccatum, usque ad sanguinem certaverunt. Majus peccatum est Christum negare, quam adulterium perpetrare. Adulterium carnis est, illicite concumbere: adulterium cordis est, veritatem negare. In fide, in mente, ibi debet esse castitas. Prima ibi est parens Eva corrupta. Vis nosse in illa corruptione magnitudinem iniquitatis? Attende in nobis, qui inde nati sumus, magnitudinem calamitatis. Verbi hujus mei sanctam Scripturam testem citabo: A muliere, inquit, initium factum est peccati, et propter illam morimur omnes (Eccli. XXV, 33). Quod illa accepit in poena, hoc contemnunt martyres pro victoria. Mortem illis comminatus est Deus, ne peccarent: mortem martyribus inimicus comminatus est, ut peccarent. Illi ut morerentur, peccaverunt: martyres mortui sunt, ne peccarent. Unde illis poena inflicta, inde istis gloria suscitata.

they could be loved. But for the persecutor of those times, when the saints were being put to death, it was too little to say: I take away what you have. I torture, he says, I bind, I kill. Whoever did not fear this conquered the world. They carried the contest for the truth to its highest point, who contended even to these things. This is what he says in the Epistle to the Hebrews: For you have not yet contended against sin even to blood (Heb. 12:4). They are the perfect, who contended against sin even to blood. What is "against sin"? Against a great sin: against the denial of Christ. You know how Susanna contended against sin even to blood (Dan. 13). But lest women alone should take consolation from this, and lest men should look for something of the same kind from their own number, such as appeared in Susanna: you know how Joseph contended against sin even to blood (Gen. 39). The case is similar. She had as false witnesses the very men to whom she refused to consent, lest she should sin; and he had the very woman to whom he refused to consent. Both parties, to whom consent to sin was not given, bore false witness; and those who heard believed: but they did not overcome God. She is set free, and he too is set free. What if they had even died, would they not have been more fully set free, when they would have been crowned in security? Why did I say, crowned in security? Because no temptation would remain. For although Susanna was set free, she was still to be tempted; and Joseph himself was set free still to be tempted. Why to be tempted? Because the life of man upon the earth is temptation (Job 7:1). Up to death all is temptation: after death there is beatitude alone; but that of the Saints, whose death is precious in the sight of God. So both she against sin, that is, against adultery, and he against the same kind of sin, contended even to blood. It is a greater sin to deny Christ than to commit adultery. Adultery of the flesh is to lie together unlawfully: adultery of the heart is to deny the truth. In faith, in the mind, there chastity ought to be. It was there that Eve, our first parent, was corrupted. Do you wish to know the magnitude of the iniquity in that corruption? Look in us, who are born from it, at the magnitude of the calamity. For this word of mine I shall cite holy Scripture as witness: From a woman, it says, came the beginning of sin, and because of her we all die (Ecclus. 25:33). What she received as punishment, this the martyrs despise for the sake of victory. God threatened them with death, so that they should not sin: the enemy threatened the martyrs with death, so that they should sin. They sinned, so that they died: the martyrs died, so that they should not sin. Whence punishment was inflicted on them, from there glory was raised up for these.

3. Martyrii quaedam lucta in tentationibus quotidianis. Certaverunt ergo, et vicerunt. Priores vicerunt: sed non pontem quo transiere praeciderunt, et nostrum accessum prohibuerunt. Patet cui placet: nec qualem illi passi sunt, optanda est persecutio; sed quotidiana est humanae vitae tentatio. Aliquando aegrotat fidelis, et ibi est tentator. Promittitur illi pro salute illicitum sacrificium, noxia et sacrilega ligatura, nefanda incantatio, magica consecratio promittitur, eique dicitur: Ille et ille pejus te periclitati sunt, et

3. A certain struggle of martyrdom in daily temptations. So they contended, and they conquered. Those before us conquered: but they did not cut down the bridge by which they crossed, nor did they bar our access. It lies open to whoever wishes: not that a persecution such as they suffered is to be wished for; but the temptation of human life is daily. Sometimes one of the faithful falls sick, and there too is the tempter. There is promised to him, for his recovery, an unlawful sacrifice, a harmful and sacrilegious amulet, an abominable incantation; a magical consecration is promised, and it is said to him: So-and-so and so-and-so were in worse danger than you, and

Editors' notes and page, col. 1439