PL 38 · cols. 1449–1454

Augustine, Sermones 323-328 (Classis III, de Sanctis)

Sermons CCCXXVI–CCCXXVIII

Ideo martyrum vox est in illo Psalmo, Judica me, Deus. Non timet judicium: non enim habet quod in illo ignis absumat; ubi totum aurum est, flamma quid formidatur? Judica me, Deus, et discerne causam meam de gente non sancta (Psal. XLII, 1). Numquid dixit, Discerne poenam meam? Diceretur ei, Poenam passus est latro. Numquid ait, Discerne crucem meam? Ibi et adulter inclusus est. Numquid dixit, Discerne catenam meam? Ibi fures etiam colligati sunt. Numquid dixit, Discerne vulnus meum? Ferro etiam scelerati necati sunt. Cum ergo videret omnia bonis malisque communia in passionibus, exclamavit, et ait, Judica me, Domine, et discerne causam meam de gente non sancta. Si discernis causam meam, coronas patientiam meam. Haec Charitati vestrae pro exhortatione in hoc sancto loco sufficiant; quoniam dies parvi sunt, et adhuc nobis in majore basilica restant quae agamus cum Charitate vestra.

Therefore the voice of the martyrs is in that Psalm, Judge me, O God. It does not fear judgement: for it has nothing in it that the fire might consume; where all is gold, why is the flame dreaded? Judge me, O God, and distinguish my cause from a nation not holy (Ps. 42:1). Did he say, Distinguish my punishment? It would be said to him, The thief suffered punishment. Does he say, Distinguish my cross? There the adulterer too was fastened. Did he say, Distinguish my chain? There thieves too have been bound. Did he say, Distinguish my wound? Criminals too have been put to death by the sword. Since, then, he saw that in sufferings all things are common to the good and the wicked, he cried out and said, Judge me, O Lord, and distinguish my cause from a nation not holy. If Thou distinguishest my cause, Thou crownest my patience. Let these words suffice for your Charity by way of exhortation in this holy place; since the days are short, and there still remain for us in the greater basilica things which we are to do with your Charity.

SERMO CCCXXVI. In Natali Martyrum.

Sermon 326. On the Birthday of the Martyrs.

1. Martyres ad felicitatem expediti cucurrerunt. Solemnitas beatissimorum Martyrum laetiorem nobis reddidit diem. Laetamur, quia de terra laboris ad regionem quietis Martyres transierunt: sed hoc non saltando, sed orando; non potando, sed jejunando; non rixando, sed tolerando meruerunt. Contristabantur, credo, parentes eorum, quando ad passionem abierunt: sed illi laetabantur et dicebant, Laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus (Psal. CXXI, 1). Nolite, parentes, nolite plangere gaudia nostra. Si eos quos nutristis, non vultis in gehennam ire; imitari debetis, non impedire. Illi noverant quo pergebant, et parentes increduli sine causa plangebant. Sed tunc amantes filios carnales lugebant: postea credentes in Deum dicebant, Convertisti planctum meum in gaudium mihi, conscidisti saccum meum, et praecinxisti me laetitia (Psal. XXIX, 12). Utinam, fratres, rumpatur in nobis saccus poenitentiae, et effundatur pretium indulgentiae. Martyres omnes sarcinas lucrorum saeculi hujus hic posuerunt, hic dimiserunt, et viam quae ducit ad vitam, expediti sicut boni milites cucurrerunt; sicut scriptum est, Tanquam nihil habentes, et omnia possidentes (II Cor. VI, 10). Et vere in terra nihil habebant, sed in coelo felicitatem perpetuam possidebant. Ad coelum devote festinabant, et viam vitae securi currebant; et adhuc longe positi manus ad palmam extendebant. Currite, sancti; sic currite, ut comprehendatis. Regnum coelorum

1. The martyrs, unencumbered, ran to happiness. The solemnity of the most blessed Martyrs has made the day more joyful for us. We rejoice because the Martyrs have passed over from the land of toil to the region of rest: but they earned this not by dancing, but by praying; not by drinking, but by fasting; not by quarrelling, but by enduring. Their parents, I believe, were saddened when they went away to their passion: but they were rejoicing and saying, I rejoiced in the things that were said to me, we shall go into the house of the Lord (Ps. 121:1). Do not, parents, do not lament our joys. If you do not want those whom you have nurtured to go into Gehenna, you ought to imitate them, not hinder them. They knew where they were going, and their unbelieving parents lamented without cause. But at that time, loving their sons according to the flesh, they mourned: afterwards, believing in God, they said, Thou hast turned my lamentation into joy for me, Thou hast cut my sackcloth, and hast girded me with gladness (Ps. 29:12). Would that, brethren, the sackcloth of penitence might be torn in us, and the price of pardon poured out. All the Martyrs laid down here the bundles of the gains of this world, here they left them behind, and unencumbered, like good soldiers, they ran the way that leads to life; as it is written, As having nothing, and possessing all things (2 Cor. 6:10). And truly on earth they had nothing, but in heaven they possessed everlasting happiness. They hastened devoutly towards heaven, and ran the way of life free from care; and while still placed far off they were stretching out their hands towards the palm. Run, saints; run in such a way that you may lay hold of it. The kingdom of heaven

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(*) ‹anchor: not visible in the page-foot image› · call in col 1449 Emendatus ad r. rm. t. v. et ad Vign.

Emended against the manuscripts r., rm., t., v. and against Vignier['s edition].

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(a) ‹anchor: not visible in the page-foot image› · call in col 1449

Aliqua hic desiderantur.

Something is missing here.

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Alias, inter Viguerianos 30.

Formerly [numbered] 30 among Vignier's sermons.

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Eorumdem forte viginti Martyrum, de quibus est sermo superior, qui hunc sermonem 326 in Victorino codice proxime antecedit. Et sane in Theodericensi manuscripto post superiorem illum sermonem subsequitur cento quidam diversis constans Augustini excerptis, cui titulus, « Item « Sermo beati Augustini episcopi, in Natali sanctæ Victoriæ « martyris, » unius scilicet ex viginti Martyribus. Tum isti centoni subjicitur noster hic Sermo 326 cum hoc titulo, « Item Sermo cujus supra, de eodem unde supra. » Consentit vetus codex Remigiensis.

[This sermon is] perhaps on the same twenty Martyrs as the preceding sermon, which comes immediately before this Sermon 326 in the Victorine codex. And indeed in the Theoderic manuscript that preceding sermon is followed by a cento made up of various excerpts from Augustine, entitled "Likewise a Sermon of the blessed bishop Augustine, on the Feast of Saint Victoria, martyr," that is, one of the twenty Martyrs. Then our Sermon 326 here is set after that cento with this title: "Likewise a Sermon of the same as above, on the same subject as above." The old codex of Saint-Remi agrees.

(*) ‹anchor: SERMO CCCXXVII› · call in col 1450 Castigatus ad cl. r. t. v. et ad Sirm.

Corrected against the manuscripts cl., r., t., v. and against Sirmond['s edition].

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vim patitur, et qui vim faciunt, diripiunt illud (Matth. XI, 12). Non est angustum: quisquis beatus vult esse, ad regnum coelorum festinet. Nulli clausum est, nisi ei qui se excluserit. Paratus est Christus suscipere confessores suos. Ipse desuper dicit: Specto vos, certantes adjuvabo, vincentes coronabo.

suffers violence, and those who do violence tear it away (Matt. 11:12). It is not narrow: whoever wishes to be blessed, let him hasten to the kingdom of heaven. It is closed to no one, except to him who has shut himself out. Christ is ready to receive His confessors. He Himself says from above: I watch you; those who strive I will help, those who conquer I will crown.

2. Persecutoris interrogationes et martyrum responsa. Hanc pollicitationem Martyres tenentes, terrores et minas persecutoris pro nihilo habuerunt. Nam cum ⟨p⟩ersecutor diceret: « Sacrificate idolis; » responderunt: « Non facimus, quia aeternum Deum in coelis habemus, cui semper sacrificamus; nam daemoniis non immolamus. » Et judex: « Quare ergo contra praeceptum sacrum facitis? » Responderunt: « Quia magister coelestis in Evahgelio nobis dicit, Qui reliquerit patrem et matrem, et uxorem, et filios, et omnia quae possidet, propter nomen meum, centuplum accipiet, et vitam aeternam possidebit » (Id. XIX, 29). Et judex: « Ergo non obtemperabitis praeceptis Imperatorum? » Et responderunt: « Non. » Et ille: « Quam ergo auctoritatem potestis habere, cum vos videatis supplicio subjacere? » Et Martyres dixerunt: « Auctoritatem Regis aeterni portamus, ideo auctoritatem mortalis hominis non curamus. » Tunc in carceribus missi, catenis onerati sunt. Quantum dictum est ab impiis, Ubi est Deus eorum (Psal. CXIII, 2)? Veniat Deus eorum, in quem crediderunt, et liberet eos de carceribus, eripiat eos a gladio, eripiat eos a bestiis. Omnia ista dicebant, sed in petra positos non dejiciebant. Illi saeviebant, sed illi non timebant. Sciebant ubi eos dimittebant, et quo festinabant. Coronantur Martyres confessores, et remanserunt judices desertores. Sic Deus vult unumquemque christianum probare, ut probatum velit cum Martyribus coronare.

2. The persecutor's questions and the martyrs' answers. Holding to this promise, the martyrs counted the terrors and threats of the persecutor as nothing. For when the persecutor said, "Sacrifice to idols", they answered: "We do not do it, because we have the eternal God in heaven, to Whom we always sacrifice; for we do not make offerings to demons." And the judge: "Why then do you act against the sacred decree?" They answered: "Because the heavenly Master says to us in the Gospel, Whoever has left father and mother, and wife, and children, and all that he possesses, for My name's sake, shall receive a hundredfold, and shall possess eternal life" (Matt. 19:29). And the judge: "So you will not obey the decrees of the Emperors?" And they answered: "No." And he: "What authority then can you have, when you see yourselves subjected to punishment?" And the martyrs said: "We bear the authority of the eternal King, therefore we do not care for the authority of a mortal man." Then, put into prisons, they were loaded with chains. How often was it said by the ungodly, Where is their God (Ps. 113:2)? Let their God come, in Whom they have believed, and free them from the prisons, snatch them from the sword, snatch them from the beasts. All these things they said, but those set upon the rock they did not cast down. They raged, but these did not fear. They knew where they were leaving them, and whither they were hastening. The martyrs are crowned as confessors, and the judges have remained deserters. Thus God wishes to test every Christian, so that, once tested, He may wish to crown him with the martyrs.

SERMO CCCXXVII. In Natali Martyrum.

Sermon CCCXXVII. On the Birthday of the Martyrs.

1. Martyres a sceleratis discernit, non poena, sed causa. Cantavimus Deo martyrum voce, Judica me, Deus, et discerne causam meam de gente non sancta (Psal. XLII, 1). Martyrum vox est. Quis audeat dicere, Judica me, Deus, nisi qui habet optimam causam? Promissis et minis tentatur anima, mulcetur illecebris, torquetur doloribus: omnia pro Christo victa sunt ab invictis martyribus. Victus est promittens mundus, victus est saeviens mundus. Non tenuit voluptas, non terruit cruciatus. Aurum in fornace purgatum ignem gehennae non timet. Ideo tanquam purgatus igne tribulationis beatissimus martyr securus dicit, Judica me, Deus. Quidquid in me inveneris bonum, judica. Donasti mihi quod tibi placeat; inveni in me, et judica me. Non me tenuit dulcedo saeculi, non me a te detorquet tribulatio saeculi. Judica me, et discerne causam meam de gente non sancta. Multi patiuntur tribulationes; parem habent poenam, sed parem non habent

1. Not the punishment but the cause distinguishes the martyrs from criminals. We have sung to God with the voice of the martyrs, Judge me, O God, and distinguish my cause from a nation not holy (Ps. 42:1). It is the voice of the martyrs. Who would dare to say, Judge me, O God, except one who has the best cause? The soul is tempted by promises and threats, soothed by enticements, tortured by pains: all things have been conquered for Christ by the unconquered martyrs. Conquered is the world that promises, conquered is the world that rages. Pleasure did not hold them, torture did not terrify them. Gold purified in the furnace does not fear the fire of Gehenna. Therefore, as one purified by the fire of tribulation, the most blessed martyr says without fear, Judge me, O God. Whatever good Thou find in me, judge. Thou gave me what may please Thee; find it in me, and judge me. The sweetness of the world did not hold me, the tribulation of the world does not turn me away from Thee. Judge me, and distinguish my cause from a nation not holy. Many suffer tribulations; they have equal punishment, but they do not have equal

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(a) ‹anchor: SERMO CCCXXVII› · call in col 1450

Alias, ex Sirmondianis 27.

Formerly [numbered] 27 of Sirmond's sermons.

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causam. Multa mala patiuntur adulteri, multa mala patiuntur malefici, multa mala patiuntur latrones et homicidae, multa mala patiuntur scelerati omnes, multa mala, inquit, et ego martyr tuus patior: sed discerne causam meam de gente non sancta, latronum, homicidarum, scelestorum omnium. Pati talia, qualia ego, possunt: habere talem causam non possunt. Ego in fornace purgor; illi cinerescunt. Et haeretici patiuntur, et plura a se ipsis; et volunt martyres dici. Sed contra illos cantavimus, Discerne causam meam de gente non sancta. Non facit martyrem poena, sed causa.

cause. Adulterers suffer many evils, sorcerers suffer many evils, robbers and murderers suffer many evils, all the wicked suffer many evils; I too, he says, Thy martyr, suffer many evils: but distinguish my cause from the nation that is not holy, of robbers, of murderers, of all the wicked. They can suffer such things as I do: they cannot have such a cause. I am purified in the furnace; they turn to ashes. Heretics too suffer, and more at their own hands; and they wish to be called martyrs. But against them we have sung, Distinguish my cause from the nation that is not holy. It is not the penalty that makes a martyr, but the cause.

2. Crucifixorum cum Domino una poena fuit, sed dispar causa. In passione Domini tres cruces erant; una poena, sed dispar causa. Ad dexteram unus latro, ad sinistram alter latro: in medio judex, inter ambos pendens in cruce, quasi pronuntians de tribunali, audivit unum dicentem, Libera te, si justus es; audivit alterum parem suum corripientem et dicentem, Tu non times Deum? Nos pro malis nostris ista patimur; nam iste justus est. Malam habebat causam, et discernebat martyrum causam. Quid est enim aliud, Nos pro malis nostris ista patimur; nam iste justus est? Quis causam discerneret martyrum a causa impiorum poenam patientium? Iste, inquit, justus agnoscitur; nos pro nobis patimur, pro malis nostris patimur. Domine: vide quid dicat socio poenae suae. Christus pariter pendebat; sed non pariter vilescebat. Agnoscebatur Dominus a pendente. Unum erat crucis consortium; non erat unum praemium. Quid dico? Das Christo praemium, qui dator est praemiorum? Domine, inquit, memento mei, cum veneris in regnum tuum. Pendentem videbat, crucifixum videbat; et regnaturum sperabat. Memento, inquit, mei, non modo, sed cum veneris in regnum tuum. Multa, inquit, mala feci, requiem celerem non mihi spero: sufficiant tormenta mea usque ad adventum tuum. Modo torquear; cum veneris, tunc mihi parce. Ille se differebat; sed Christus paradisum non petenti offerebat. Memento mei: sed quando? Cum veneris in regnum tuum. Et Dominus: Amen dico tibi, hodie mecum eris in paradiso (Luc. XXIII, 39, 43). Discipuli mei dimiserunt me, discipuli mei desperaverunt de me; et tu in cruce cognovisti me, non contempsisti moriturum, sperasti regnaturum: Hodie mecum eris in paradiso. Non a te recedo. Discreta est causa; numquid poena? Bona ergo vox, Judica me, Deus, et discerne causam meam de gente non sancta. Omnes qui vivimus in hoc saeculo, laboremus ut bonam causam habeamus: ut si quid nobis acciderit in hoc saeculo, cum bona causa hinc exeamus.

2. Of those crucified with the Lord the penalty was one, but the cause unequal. In the Lord's passion there were three crosses; one penalty, but unequal cause. On the right one robber, on the left the other robber: in the middle the Judge, hanging on the cross between the two, as though pronouncing from the tribunal, heard one saying, Free Thyself, if Thou art just; He heard the other, his equal, rebuking him and saying, Do you not fear God? We suffer these things for our evil deeds; for this man is just. He had a bad cause, and he distinguished the cause of the martyrs. For what else is, We suffer these things for our evil deeds; for this man is just? Who would distinguish the cause of the martyrs from the cause of the impious suffering punishment? This man, he says, is recognized as just; we suffer for ourselves, we suffer for our evil deeds. Lord: see what he says to the companion of his punishment. Christ was hanging alike; but He was not alike held cheap. The Lord was recognized by one hanging. The fellowship of the cross was one; the reward was not one. What am I saying? Do you give Christ a reward, Who is the giver of rewards? Lord, he says, remember me, when Thou comest into Thy kingdom. He saw Him hanging, he saw Him crucified; and he hoped that He would reign. Remember me, he says, not now, but when Thou comest into Thy kingdom. I have done many evils, he says, I do not hope for speedy rest for myself: let my torments suffice until Thy coming. Let me be tortured now; when Thou comest, then spare me. He was putting himself off; but Christ was offering paradise to one who did not ask for it. Remember me: but when? When Thou comest into Thy kingdom. And the Lord: Amen I say to you, today you will be with Me in paradise (Luke 23:39, 43). My disciples have abandoned Me, My disciples have despaired of Me; and you on the cross have recognized Me, you have not despised Me as one about to die, you have hoped in Me as one about to reign: Today you will be with Me in paradise. I do not withdraw from you. The cause is distinguished; is the penalty? Good therefore is the cry, Judge me, O God, and distinguish my cause from the nation that is not holy. All of us who live in this world, let us labour to have a good cause: so that if anything befalls us in this world, we may depart hence with a good cause.

SERMO CCCXXVIII. In Natali Martyrum.

Sermon 328. On the Feast of the Martyrs.

CAPUT PRIMUM. — 1. Christus prior passus patiendi virtutem martyribus dedit. In Psalmo diximus Domino Deo nostro, Pretiosa est in conspectu

Chapter One. — 1. Christ, having suffered first, gave the martyrs the strength to suffer. In the Psalm we said to the Lord our God, Precious is in the sight

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(*) ‹anchor: SERMO CCCXXVIII› · call in col 1451 Non reperimus nisi apud Lov.

We have found it only in the Louvain [edition].

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(a) ‹anchor: SERMO CCCXXVIII› · call in col 1451

Alias, de Diversis 117.

Formerly [numbered] On Various Subjects 117.

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Domini mors sanctorum ejus. Pretiosa est mors sanctorum martyrum; quia pretium eorum est sanguis Domini ipsorum. Passus est enim passione sua, quia erant passuri post ipsum. Praecessit ipse, et secuti sunt multi. Valde enim erat aspera via; sed fecit ipsam lenem, quando ipse ante omnes transivit. Ideo caeteri non timuerunt transire, quia ipse prior transivit. Mortuus est enim, et terruit discipulos suos. Resurrexit, et abstulit illis timorem, et dedit amorem. Quando enim mortuus est Christus, trepidaverunt discipuli, et putaverunt quod periit. Quando secuti sunt, ibi videte gratiam Dei. Tunc latro credidit, quando discipuli trepidaverunt. Erat enim unus latro in cruce cum illo, sicque in illum credidit, ut diceret, Domine, in mente me habe, dum veneris in regnum tuum (Luc. XXIII, 42). Quis illum docebat, nisi qui juxta illum pendebat? Erat enim illi fixus a latere: sed habitabat in corde.

of the Lord the death of His saints. Precious is the death of the holy martyrs, because their price is the blood of their Lord. For He suffered by His own passion, because they were going to suffer after Him. He Himself went before, and many followed. For the way was very rough; but He made it smooth, when He Himself passed over it before all. Therefore the rest did not fear to pass over, because He passed over first. For He died, and He terrified His disciples. He rose again, and took fear away from them, and gave them love. For when Christ died, the disciples trembled, and thought that He had perished. When they followed, see there the grace of God. The thief believed then, when the disciples trembled. For there was one thief on the cross with Him, and he so believed in Him as to say, Lord, keep me in mind, when Thou comest into Thy kingdom (Luke 23:42). Who was teaching him, if not He Who was hanging beside him? For He was fastened at his side: but He dwelt in his heart.

2. Martyres quomodo veraces, si omnis homo mendax. Martyr graece, Testis latine. In isto autem psalmo, ubi diximus, Pretiosa in conspectu Domini mors sanctorum ejus: ibi scriptum est et quod audistis, Ego dixi in ecstasi mea, Omnis homo mendax (Psal. CXV, 15, 11).

2. How the martyrs are truthful, if every man is a liar. Martyr in Greek, Witness in Latin. Now in this psalm, where we said, Precious in the sight of the Lord is the death of His saints, there is written also what you have heard, I said in my ecstasy, Every man is a liar (Ps. 115:15, 11).

CAPUT II. — Quid dicimus, fratres? Omnis homo mendax. Ergo et martyres mendaces fuerunt? Si autem martyres veraces fuerunt; quomodo verum est, Omnis homo mendax? Scriptura dicit, Omnis homo mendax. Si dixerimus, Veraces erant martyres; Scripturam facimus mendacem. Si autem verum dixit Scriptura, quia omnis homo mendax; ergo martyres mendaces fuerunt. Quomodo ergo habemus ostendere et Scripturam veracem et martyres veraces? An forte martyres non fuerunt homines? Si autem erant homines, quomodo verum est, Omnis homo mendax? Quid ergo faciemus? Laborabimus, ut ostendamus vobis quia et Scriptura vera est, et omnis homo mendax; et martyres veraces fuerunt, quia pro veritate mortui sunt? Ideo enim sunt martyres, quia pro veritate passi sunt. Martyr enim est verbum graecum, et latine Testis dicitur. Si ergo veri testes fuerunt, vera dixerunt; et vera dicendo coronas acceperunt. Si autem testes falsi fuerunt, quod absit, non ad coronas, sed ad poenas ierunt: quia scriptum est, Testis falsus non erit impunitus (Prov. XIX, 5). Ergo ostendamus illos veraces. Jam ipsi se ostenderunt, quando pro veritate etiam mori voluerunt. Quomodo ergo verax est Scriptura, quae dicit, Omnis homo mendax? Rogemus Dominum nostrum Jesum Christum; et ipse nobis solvet istam quaestionem. Unde habet illam nobis solvere? De Evangelio, de quo modo loquebamur, quando vobis legebatur.

Chapter II. — What do we say, brethren? Every man is a liar. Were the martyrs, then, liars too? But if the martyrs were truthful, how is it true, Every man is a liar? Scripture says, Every man is a liar. If we say, The martyrs were truthful, we make Scripture a liar. But if Scripture spoke truly, that every man is a liar, then the martyrs were liars. How, then, are we to show both that Scripture is truthful and that the martyrs are truthful? Were the martyrs perhaps not men? But if they were men, how is it true, Every man is a liar? What then shall we do? Shall we labour to show you that both Scripture is true, and every man is a liar, and the martyrs were truthful, because they died for the truth? For they are martyrs for this reason, that they suffered for the truth. For martyr is a Greek word, and in Latin it is called Witness. If, then, they were true witnesses, they spoke true things; and by speaking true things they received crowns. But if they were false witnesses, which God forbid, they went not to crowns but to punishments: because it is written, A false witness shall not be unpunished (Prov. 19:5). Let us therefore show them to be truthful. They have already shown themselves so, when they were willing even to die for the truth. How, then, is Scripture truthful, which says, Every man is a liar? Let us ask our Lord Jesus Christ; and He Himself will solve this question for us. From where is He to solve it for us? From the Gospel, of which we were speaking just now, when it was being read to you.

CAPUT III. — 3. Veraces martyres, quia in eis Spiritus Dei loquebatur. Audistis enim, quando legebatur Evangelium, quia martyribus dicebat Dominus Jesus: Cum tradent vos, nolite cogitare quid loquamini, aut quid dicatis, dabitur enim vobis in illa hora quid loquamini. Non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis (Matth. X, 19 et

Chapter III. — 3. The martyrs are truthful, because the Spirit of God was speaking in them. For you heard, when the Gospel was being read, that the Lord Jesus said to the martyrs: When they hand you over, do not think what you are to speak, or what you are to say, for it will be given you in that hour what you are to speak. For it is not you who speak, but the Spirit of your Father, Who speaks in you (Matt. 10:19 and

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20). Quia si vos loquimini, mendacium dicitis: quia omnis homo mendax. Vidit ergo ipse Dominus, quia omnis homo mendax, et dedit martyribus Spiritum suum; ut non ipsi loquerentur, sed Spiritus ejus: ut non essent mendaces, sed ut essent veraces. Ecce quare veraces fuerunt; quia non ipsi loquebantur, sed Spiritus ejus. Et modo quod vobis loquimur, si de nostro loquimur, mendacium dicimus. Si autem sunt Spiritus Dei, quae vobis dicimus, ideo vera sunt. Et vos proficite: nolite de vestro velle loqui, si vultis vera loqui; ut non remaneatis homines mendaces, sed sitis filii Dei veraces.

20). For if you speak, you speak a lie: for every man is a liar. The Lord Himself therefore saw that every man is a liar, and He gave His Spirit to the martyrs, so that it should not be they themselves who spoke, but His Spirit: so that they should not be liars, but should be truthful. See why they were truthful: because it was not they themselves who spoke, but His Spirit. And now, what we speak to you, if we speak from what is our own, we speak a lie. But if the things we say to you are the Spirit of God's, then they are true. And you too, make progress: do not wish to speak from what is your own, if you wish to speak true things; so that you may not remain lying men, but may be truthful sons of God.

CAPUT IV. — 4. Pro veritate pati, martyrum est; pro falsitate, etiam impiornm. Causa patientiae bona eligatur. Omnes haeretici etiam pro falsitate patiuntur, non pro veritate: quia mentiuntur contra ipsum Christum. Omnes Pagani, impii quaecumque patiuntur, pro falsitate patiuntur. Nemo ergo se extollat et glorietur de passione, sed prius ostendat linguae suae veritatem. Tu ostendis poenam, ego quaero causam. Tu dicis, Sum passus: ego dico quare sis passus. Nam si attendamus solas passiones, coronantur et latrones. Numquid audet dicere ille: Tanta et tanta passus sum? Quare? Quia dicitur illi: Propter facta tua mala; ideo malam habuisti poenam, quia prius malam habuisti causam. Si de passione gloriandum est; potest et ipse diabolus gloriari. Videte quanta patitur, cujus ubique templa evertuntur, cujus ubique idola franguntur, cujns ubiqne sacerdotes et arreptitii caeduntur. Numquid potest dicere: Et ego martyr sum, quia tanta patior! Ergo homo Dei prius sibi eligat causam, et securus accedat ad poenam. Quia si in bona causa accedit ad poenam, post poenam accipiet et coronam.

Chapter IV. — 4. To suffer for the truth belongs to martyrs; for falsehood, to the ungodly as well. Let a good cause for suffering be chosen. All heretics too suffer for falsehood, not for the truth: because they lie against Christ Himself. All pagans, the ungodly, whatever they suffer, suffer for falsehood. Let no one therefore exalt himself and glory in his suffering, but let him first show the truth of his tongue. You show the punishment, I ask for the cause. You say, I have suffered: I say, why you have suffered. For if we attend to the sufferings alone, robbers too are crowned. Does that man dare to say: I have suffered so much and so much? Why? Because it is said to him: On account of your evil deeds; therefore you had an evil punishment, because you first had an evil cause. If one is to glory in suffering, the devil himself too can glory. See how much he suffers, whose temples are everywhere overturned, whose idols are everywhere broken, whose priests and possessed devotees are everywhere struck down. Can he say: I too am a martyr, because I suffer so much! Therefore let the man of God first choose his cause for himself, and approach the punishment secure. For if he approaches the punishment in a good cause, after the punishment he will receive the crown as well.

CAPUT V. — 5. Judicii futuri certitudo. Resurrectio cujusque cum causa sua. Damnatorum acriores poenae post resurrectionem. Ergo in memoria aeterna erit justus, et ab auditu malo non timebit (Psal. CXI, 7). Venit enim jndex omnium vivorum et mortuorum, sicut in Evangelio legimus. Et verum est, quoniam ista quae modo videmus, non erant quando futura dicebantur. Quod videtis modo praedicari nomen Christi per omnes gentes, converti homines ad unum Deum, dimitti idola, dimitti daemonia, everti templa, frangi simulacra; omnia ista nondum erant, tamen dicebantur, et modo videntur. In quibus ergo Litteris scripta sunt ista, quae jam videmus (tunc autem scripta sunt, quando non videbantur, sed futura promittebantur), in ipsis Litteris legimus quod nondum venit. Nondum enim venit dies judicii, nondum venit resurrectio mortuorum, nondum venit judicaturus, qui prius venerat judicandus. Judicatus injuste, judicaturus juste. Differens potentiam, cum vult ostendere patientiam. Venturus est ergo, et quomodo se promisit esse venturum cum Angelis suis, sic veniet et apparebit in claritate omnibus etiam resurgentibus.

Chapter V. — 5. The certainty of the judgement to come. The resurrection of each one with his own cause. The sharper punishments of the damned after the resurrection. Therefore the just man will be in everlasting remembrance, and he will not fear at the evil hearing (Ps. 111:7). For the Judge of all the living and the dead is coming, as we read in the Gospel. And it is true, since these things which we now see did not yet exist when they were spoken of as future. That you now see the name of Christ preached through all nations, men converted to the one God, idols abandoned, demons abandoned, temples overturned, images broken: all these things did not yet exist, yet they were spoken of, and now they are seen. In the very Letters, then, in which these things are written that we now see (and they were written at a time when they were not seen, but were promised as future), in those same Letters we read of what has not yet come. For the day of judgement has not yet come, the resurrection of the dead has not yet come, He has not yet come Who is to judge, Who had come before to be judged. Judged unjustly, He will judge justly. He defers His power, since He wishes to show His patience. He is therefore to come, and as He promised that He would come with His angels, so He will come and appear in brightness to all, even to those rising again.

CAPUT VI. — Unusquisque enim resurrecturus est cum causa sua. Qualis enim modo cum moritur, recipitur

Chapter VI. — For each one will rise again with his own cause. For such as he is now when he dies, he is received

Editors' notes and page, col. 1453

Page

running head: 1453 SERMO CCCXXI (cut off at the right edge of the image)
marginal letters: (none)
old-edition numerals: (none)
other: column begins mid-reference with "20)." (end of a scripture reference from the previous column); last word "reci-" split at the column break; first numeral read as 20 though the type is blurred; running head number cut off at the image edge; no full-width line or editors' prose seen in this column

PL 38:1454

in carcerem, talis procedit ad judicem. Modo opus est ut componat causam suam, inclusus non potest. Qui ergo bonas habent causas, recipiuntur in requiem: qui autem malas habent causas, recipiuntur in poenas. Sed majores poenas passuri sunt, cum resurrexerint: in quarum comparatione tales sunt istae quas patiuntur qui mortui sunt homines mali, qualia sunt somnia hominum qui torquentur in somnis. Animae namque eorum patiuntur, caro non patitur. Major autem cruciatus est, si vigilans torqueatur.

into prison, such he goes forth to the judge. Now he needs to put his case in order, but shut in, he cannot. So those who have good cases are received into rest, while those who have bad cases are received into punishments. But they will suffer greater punishments when they have risen again: compared with those, the punishments that wicked men who have died now suffer are like the dreams of people who are tormented in their sleep. For their souls suffer, but the flesh does not suffer. And the torment is greater if one is tormented while awake.

CAPUT VII. — Ergo cum resurrexerint omnes, et apparuerint ante judicem justum, sicut ipse praedixit, separabit eos sicut pastor separat oves ab haedis: haedos ponet ad sinistram, oves autem ad dexteram. Et dicet his qui ad dexteram sunt: Venite, benedicti Patris mei, percipite regnum, quod vobis paratum est ab origine mundi. Ad istam vocem gaudent dexteri, gaudent justi. Illis autem qui sunt a sinistra dicturus est: Ite in ignem aeternum cum diabolo et angelis ejus (Matth. XXV, 32, 33, 34, 41). Ab hoc auditu malo justus non timebit.

Chapter VII. — So when all have risen again and have appeared before the just Judge, as He Himself foretold, He will separate them as a shepherd separates the sheep from the goats: He will put the goats on the left, but the sheep on the right. And He will say to those who are on the right: Come, blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world. At this word those on the right rejoice, the just rejoice. But to those who are on the left He is going to say: Go into the eternal fire with the devil and his angels (Matt. 25:32, 33, 34, 41). From this evil hearing the just man will not be afraid.

6. Martyrum beatitudo et gloria post resurrectionem major Nondum ergo receptis fructibus suis, beati sunt modo sancti martyres, quoniam cum Christo sunt animae eorum. Quid autem paretur illis in resurrectione, quis potest verbis explicare? Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus se (I Cor. II, 9). Si tanta bona quae accepturi sunt fideles boni, nemo explicat verbis; non sine causa talia illis praemia praeparantur, qui usque ad sanguinem pro veritate certaverunt. Non eos mundus illexit, non eos terror fregit, non tormenta vicerunt, non blanditiae deceperunt. Corpora ipsa sua habebunt magna ornamenta, in quibus passi sunt magna tormenta.

6. The blessedness and glory of the martyrs greater after the resurrection. So, though they have not yet received their fruits, the holy martyrs are blessed now, since their souls are with Christ. But what is being prepared for them in the resurrection, who can set out in words? What eye has not seen, nor ear heard, nor has it gone up into the heart of man, what God has prepared for those who love Him (1 Cor. 2:9). If no one sets out in words such great goods as the good faithful are to receive, it is not without cause that such rewards are prepared for those who contended even to blood for the truth. The world did not entice them, terror did not break them, torments did not overcome them, flatteries did not deceive them. Their very bodies, in which they suffered great torments, will have great adornments.

Editors' notes and page, col. 1454

Footnotes

(1) ‹anchor: receptis fructibus› · call in col 1454

Forte, corporibus.

Perhaps [read] "corporibus" ("bodies").

(printed under page 733)