Migne Reading Room
PL 38 · cols. 1461–1466
Augustine, Sermones 330-335 (Classis III, de Sanctis)
Sermons CCCXXXII–CCCXXXIII
: ecce quid est. Breviter praemium nostrum definitum est per prophetam : Ero illorum Deus, et ipsi erunt mihi plebs (Levit. XXVI, 12; II Cor. VI, 16). Ero illorum Deus : praemium nobis se ipsum promisit. Quaere aliud, si inveneris melius. Si dicerem, Promisit aurum; gauderes : se promisit, et tristis es? Si dives Deum non habet, quid habet? Nolite aliquid a Deo quaerere; nisi Deum. Gratis amate, se solum ab illo desiderate. Nolite timere inopiam : dat se ipsum nobis, et sufficit nobis. Det se ipsum nobis, et sufficiat nobis. Philippum apostolum audite in Evangelio : Domine, ostende nobis Patrem, et sufficit nobis (Joan. XIV, 8).
see what it is. Briefly, our reward has been defined through the prophet: I will be their God, and they shall be My people (Lev. 26:12; 2 Cor. 6:16). I will be their God: as a reward He has promised us Himself. Look for something else, if you can find anything better. If I said, He has promised gold, you would rejoice: He has promised Himself, and are you sad? If a rich man does not have God, what does he have? Do not seek anything from God except God. Love freely, desire Him alone from Him. Do not fear poverty: He gives Himself to us, and He is enough for us. Let Him give Himself to us, and let Him be enough for us. Hear the apostle Philip in the Gospel: Lord, show us the Father, and it is enough for us (John 14:8).
CAPUT VI. — 5. Avari martyres auri. Quid ergo miramini, fratres, si amatores Dei martyres tanta pertulerunt, ut acquirerent Deum? Amatores auri videte quanta patiantur. Hiemalibus asperitatibus se navigando committunt : sic fervent avaritia, ut nulla formident frigora; jactantur ventis, suspenduntur et deprimuntur fluctibus; ineffabilibus periculis usque ad mortem agitantur. Dicant et ipsi auro, Propter te mortificamur tota die. Dicant martyres Christo, Propter te mortificamur tota die. Vox quidem est similis : sed causa est valde dissimilis. Ecce utrique dixerunt, isti Christo, illi auro, Propter te mortificamur tota die. Respondeat Christus suis martyribus, Si moriemini pro me, et vos invenietis et me. Respondeat autem aurum avaris, Si naufragaveritis pro me, et vos perdetis et me. Amantes ergo et imitantes; non inaniter amantes, sed amantes et imitantes, dies martyrum celebremus, et aestus istos nostros, gaudiorum refrigerio mitigemus. Cum illis enim sine fine regnabimus, si eos fideliter et non inaniter diligamus.
Chapter VI. — 5. The avaricious are martyrs of gold. Why then do you wonder, brethren, if the martyrs, lovers of God, endured so much in order to gain God? See how much the lovers of gold suffer. They entrust themselves to the harshness of winter by sailing: they so burn with avarice that they fear no cold; they are tossed by winds, lifted up and pressed down by the waves; they are driven by unspeakable dangers even to death. Let them too say to gold, For your sake we are put to death all the day long. Let the martyrs say to Christ, For Thy sake we are put to death all the day long. The utterance indeed is alike, but the cause is very unlike. See, both have said, these to Christ, those to gold, For your sake we are put to death all the day long. Let Christ answer His martyrs: If you die for Me, you will find both yourselves and Me. But let gold answer the avaricious: If you suffer shipwreck for me, you will lose both yourselves and me. Loving, then, and imitating; not loving in vain, but loving and imitating, let us celebrate the days of the martyrs, and let us temper these heats of ours with the refreshment of joys. For with them we shall reign without end, if we love them faithfully and not in vain.
SERMO CCCXXXII. In Natali Martyrum.
Sermon 332. On the Birthday of the Martyrs.
1. Martyres unde amici Christi. Diligere invicem jubemur propter regnum Dei. Quando honorem martyribus exhibemus, Christi amicos honoramus. Quaeritis quae causa eos amicos Christi fecerit? Ipse Christus ostendit : ait enim, Hoc est praeceptum meum, ut diligatis invicem. Diligunt invicem qui histriones simul spectant, diligunt invicem qui simul se in popinis inebriant, diligunt invicem mala sibi conscientia sociati. Cum ergo dixisset Christus, Hoc est praeceptum meum, ut diligatis invicem, debuit distinguere dilectionem. Fecit utique : audite. Cum enim dixisset, Hoc est praeceptum meum, ut diligatis invicem; mox addidit sicut ego dilexi vos. Sic diligite invicem, propter regnum Dei, propter vitam aeternam. Amate simul, sed me. Amaretis invicem, si simul diligeretis histrionem : magis diligite invicem, simul amando eum qui displicere non potest, Salvatorem.
1. Whence the martyrs are friends of Christ. We are commanded to love one another for the sake of the kingdom of God. When we show honour to the martyrs, we honour the friends of Christ. Do you ask what cause made them friends of Christ? Christ Himself shows it: for He says, This is My commandment, that you love one another. Those who watch actors together love one another; those who get drunk together in taverns love one another; those joined together by a bad conscience love one another. Since, then, Christ had said, This is My commandment, that you love one another, He had to distinguish love. He certainly did so: listen. For when He had said, This is My commandment, that you love one another, He at once added, as I have loved you. Love one another thus, for the sake of the kingdom of God, for the sake of eternal life. Love together, but [love] Me. You would love one another if you loved an actor together: rather love one another by loving together Him Who cannot displease, the Saviour.
2. Quantum diligere invicem praecipimur. Accessit
2. How much we are commanded to love one another. Further still went
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Florus, Gratis amabitis, si solum Deum ab illo desiderabitis.
Florus reads: "You will love freely if you desire from him God alone."
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Sic meliores Mss. At Sirmondus, displicere.
So the better manuscripts. But Sirmond has "displicere".
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Corrected against d. r. t. v. and against Sirmond.
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Alias, inter Sirmondianos 28.
Otherwise, among Sirmond's sermons, no. 28.
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Citatur a Beda ad I Cor. XII.
Cited by Bede on 1 Corinthians 12.
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adhuc Dominus, et docuit adhuc: tanquam diceremus ei, Et quomodo nos dilexisti, ut sciamus et nos quemadmodum nos diligere debeamus? Audite: Majorem hac charitatem nemo habet, quam ut animam suam ponat pro amicis suis (Joan. XV, 12, 13). Sic diligite invicem, ut unusquisque animam suam ponat pro caeteris. Hoc enim martyres fecerunt, quod et ipse Joannes evangelista in Epistola sua dicit: Sicut Christus animam suam pro nobis posuit, sic et nos debemus animas nostras pro fratribus ponere (I Joan. III, 16). Acceditis ad mensam potentis: nostis fideles ad quam mensam acceditis: recolite Scripturam dicentem, Cum accedis ad mensam potentis, scito quoniam oportet te talia praeparare (Prov. XXIII, 1, 2). Ad quam mensam potentis accedis? Qui tibi exhibet se ipsum, non mensam coquorum arte conditam: exhibet tibi Christus suam mensam, scilicet semetipsum. Accede ad hanc mensam, et saturare. Esto pauper, et saturaberis. Edent pauperes, et saturabuntur (Psal. XXI, 27). Scito quoniam talia te oportet praeparare. Ut intelligas, Joannem expositorem attende. Forte enim nesciebas quid sit, Cum accedis ad mensam potentis, scito quoniam talia te oportet praeparare. Audi exp⟨o⟩sitorem: Sicut Christus animam suam pro nobis posuit, sic et nos debemus talia praeparare. Quid est, talia praeparare? Animas pro fratribus ponere.
the Lord, and He taught further still: as if we were saying to Him, And how did You love us, so that we too may know how we ought to love? Hear: Greater love than this no one has, than that he lay down his life for his friends (John 15:12–13). So love one another, that each one lay down his life for the rest. For this the martyrs did, which John the evangelist himself also says in his Epistle: As Christ laid down His life for us, so we too ought to lay down our lives for the brethren (1 John 3:16). You approach the table of a mighty one: you faithful know to what table you approach: recall the Scripture saying, When you approach the table of a mighty one, know that you must prepare such things (Prov. 23:1–2). To the table of what mighty one do you approach? Of Him Who sets before you Himself, not a table seasoned by the art of cooks: Christ sets before you His own table, namely Himself. Approach this table, and be filled. Be poor, and you will be filled. The poor shall eat, and shall be filled (Ps. 21:27). Know that you must prepare such things. That you may understand, attend to John as expositor. Perhaps you did not know what it is, When you approach the table of a mighty one, know that you must prepare such things. Hear the expositor: As Christ laid down His life for us, so we too ought to prepare such things. What is it, to prepare such things? To lay down our lives for the brethren.
3. Charitas Dei donum. Ut saturareris, pauper accessisti: unde talia praeparabis? Ab ipso qui te invitavit pete, ut habeas unde illum pascas. Nisi ipse tibi dederit, nihil habebis. Sed habes jam aliquid charitatis? Nec hoc tibi imputes: Quid enim habes quod non accepisti (I Cor. IV, 7)? Habes jam aliquid charitatis? Pete ut augeat, pete ut perficiat, quousque pervenias ad illam mensam, qua major in ⟨h⟩ac vita non est. Majorem hac charitatem nemo habet, quam ut animam suam ponat pro amicis suis. Accessisti pauper, recedis dives: imo non recedis, sed manendo dives eris. Ab illo martyres acceperunt quod pro illo passi sunt: credite; ab illo acceperunt. Paterfamilias dedit illis unde illum pascerent. Ipsum habemus, ab ipso petamus. Et si accipere minus digni sumus, per amicos ipsius, qui cum de ipsius dono paverunt, petamus. Orent ipsi pro nobis, ut donet et nobis. Et ut plus habeamus, de coelo accipimus. Joannem audi praecursorem ipsius, Non potest homo accipere quidquam, nisi fuerit ei datum de coelo (Joan. III, 27). Ergo et quod habemus, de coelo accepimus; et ut plus habeamus, de coelo accipimus.
3. Charity is the gift of God. That you might be filled, you came poor: from where will you prepare such things? Ask of Him Who invited you, that you may have the means to feed Him. Unless He Himself gives to you, you will have nothing. But do you already have some charity? Do not credit this to yourself: For what do you have that you did not receive (1 Cor. 4:7)? Do you already have some charity? Ask that He increase it, ask that He perfect it, until you come to that table than which there is none greater in this life. Greater love than this no one has, than that he lay down his life for his friends. You came poor, you go away rich: rather, you do not go away, but by remaining you will be rich. From Him the martyrs received that which they suffered for Him: believe it; from Him they received it. The householder gave them the means to feed Him. We have Him; let us ask of Him. And if we are less worthy to receive, let us ask through His friends, who fed Him from His own gift. Let them pray for us, that He may give to us also. And that we may have more, we receive from heaven. Hear John, His forerunner: A man cannot receive anything, unless it has been given him from heaven (John 3:27). Therefore both what we have, we have received from heaven; and that we may have more, we receive from heaven.
4. Fornicatores non esse intraturos in coelestem civitatem. Ipsa est civitas, quae de coelo descendit: tales simus, ut intremus in eam. Audistis enim quales intrent, quales non intrent. Nolite esse tales, quales non intraturos audistis; maxime fornicatores. Nam
4. That fornicators will not enter the heavenly city. That is the city which comes down from heaven: let us be such that we may enter into it. For you have heard what sort enter, what sort do not enter. Do not be such as you have heard will not enter; above all, fornicators. For
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(1) ‹anchor: Ipsa est civitas› · call in col 1462 (call numeral faint)
Sirmondus : Ipsa est charitas. At Mss. : Ipsa est civitas : aptius profecto ad subsequentia verba, quae respicere videntur lectionem Apocalypsis, cap. 21. Sed revera minus cohaeret cum verbis superioribus; quod argumento est sermonem in Lectionariis, e quibus erutus est, non totum exhiberi.
Sirmond reads "This is charity". But the manuscripts read "This is the city", which certainly suits the following words better, since they seem to refer to the reading from the Apocalypse, chapter 21. In truth, though, it fits less well with the words before; and this is evidence that the sermon is not given whole in the lectionaries from which it was drawn.
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eum Scriptura commemorasset eos qui non intrabunt, ibi etiam nominavit homicidas: non expavistis. Nominavit fornicatores (Galat. VI, 19-21): audivi quia pectora tutudistis. Ego audivi, ego audivi, ego vidi: et quod ⟨n⟩on vidi in cubilibus vestris, vidi in sonitu, vidi in ⟨p⟩ectoribus vestris, quando tutudistis pectora vestra. Ejicite inde peccatum: nam pectora tuudere, et h⟨ae⟩c eadem f⟨a⟩cer⟨e⟩, nihil est aliud quam peccata pavimentare. Fratres mei, filii mei, estote casti, amate castitatem, amplectimini castitatem, diligite munditiam: quia Deus auctor munditiae in templo suo, quod estis vos, eam quaerit; procul a templo expellit immundos. Sufficiant vobis uxores vestrae, quia sufficere vos vultis uxoribus vestris. Non vis ab illa fiat aliquid praeter te: noli facere aliquid praeter ipsam. Tu dominus es, illa ancilla: Deus fecit utrumque. Sara, inquit Scriptura, obsequebatur Abrahae, dominum eum vocans (I Petr. III, 6). Verum est; istis tabulis subscripsit episcopus: ancillae vestrae sunt uxores vestrae, domini estis uxorum vestrarum. Sed quando venitur ad illud negotium, quo sexus discernitur, et sexus sibi uterque miscetur; Uxor non habet potestatem corporis sui, sed vir. Gaudebas, erigebas te, jactabas te. Bene dixit Apostolus, optime dixit Vas electionis: Uxor non habet potestatem corporis sui, sed vir. Quia ego sum dominus. Laudasti: audi quod sequitur, audi quod non vis, rogo ut velis. Quid est hoc? Audi: Similiter et vir; dominus ille; similiter et vir non habet potestatem corporis sui, sed mulier (I Cor. VII, 4). Hoc libenter audi. Vitium tibi tollitur, non dominium: adulteria tua prohibentur, non feminae subrignntur. Tu vir es, ostende: vir enim a virtute, vel virtus a viro. Habes ergo virtutem? Vince libidinem. Mulieris, inquit, caput vir (Id. XI, 3). Si caput es, duc, et sequatur: sed vide quo ducas. Caput es, duc quo sequatur: sed noli ire quo non vis ut sequatur. Ne in praecipitium ruas, vide ut recto tramite gradiaris. Sic vos parate intrare ad illam novam nuptam, ad illam pulchram, ornatam viro suo, non monilibus, sed virtutibus. Si enim casti, et sancti, et boni intraveritis, membra ipsius novae nuptae, beatae et gloriosae coelestis Jerusalem, et vos eritis.
when Scripture had listed those who will not enter, it named there also murderers: you were not terrified. It named fornicators (Gal. 5:19–21): I heard that you beat your breasts. I heard, I heard, I saw: and what I did not see in your bedchambers, I saw in the sound, I saw in your breasts, when you beat your breasts. Cast the sin out from there: for to beat the breasts and to do these same things is nothing other than to pave over sins. My brothers, my sons, be chaste, love chastity, embrace chastity, cherish purity: for God, the author of purity, seeks it in His temple, which you are; He drives the impure far from the temple. Let your wives be enough for you, since you want to be enough for your wives. You do not want anything to be done by her apart from you: do not do anything apart from her. You are the master, she the handmaid: God made both. Sarah, says Scripture, obeyed Abraham, calling him lord (1 Pet. 3:6). It is true; to these tablets the bishop has subscribed: your wives are your handmaids, you are the masters of your wives. But when it comes to that business by which the sexes are distinguished, and each sex is joined to the other: The wife does not have power over her own body, but the husband. You rejoiced, you drew yourself up, you boasted. The Apostle spoke well, the Vessel of election spoke excellently: The wife does not have power over her own body, but the husband. Because I am the master. You have praised it: hear what follows, hear what you do not want, I ask that you want it. What is this? Hear: Likewise also the husband; that master; likewise also the husband does not have power over his own body, but the woman (1 Cor. 7:4). Hear this gladly. It is vice that is taken from you, not mastery: your adulteries are forbidden, it is not that women are raised above you. You are a man, show it: for vir [man] comes from virtus [virtue], or virtus from vir. Have you then virtue? Conquer lust. The head of the woman, he says, is the man (ibid. 11:3). If you are the head, lead, and let her follow: but see where you lead. You are the head, lead where she may follow: but do not go where you do not want her to follow. Lest you rush over a precipice, see that you walk by the right path. Thus prepare yourselves to enter in to that new bride, to that beautiful one, adorned for her husband, not with necklaces, but with virtues. For if you enter chaste, and holy, and good, you too will be members of that new bride, the blessed and glorious heavenly Jerusalem.
SERMO CCCXXXIII. In Natali Martyrum.
Sermon 333. On the Birthday of the Martyrs.
CAPUT PRIMUM. — 1. Martyribus data securitas. Patientia a Deo data quomodo nostra est. Panis noster, Christus. Dominus noster Jesus Christus testibus, id est martyribus suis pro humana fragilitate sollicitis, ne forte eum confitendo atque moriendo perirent, magnam securitatem dedit, dicens, Capillus de capite vestro non peribit (Luc. XXI, 18). Times ergo ne
Chapter I. — 1. Security given to the martyrs. How patience given by God is ours. Our bread, Christ. Our Lord Jesus Christ gave great security to His witnesses, that is, to His martyrs, anxious on account of human frailty lest perhaps by confessing Him and dying they should perish, saying: A hair of your head shall not perish (Luke 21:18). Do you fear then lest
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Aliquot Mss., subrogantur.
Some manuscripts read "subrogantur".
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Sic in manuscriptis Lectionariis. At in libris Homiliarum 50 inscribitur, De Martyribus et de gratia Dei.
So in the manuscript lectionaries. In the books of the Fifty Homilies, however, it is headed "On the Martyrs and on the Grace of God".
(*) ‹anchor: SERMO CCCXXXIII› · call in col 1463 Emendatus ad tres cl. ad gr. r. rm. t. v. et ad Am. Er. Par. Lov.
Corrected against three cl., against gr. r. rm. t. v., and against the Amerbach, Erasmus, Paris and Louvain editions.
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Vide supra serm. 82, n. 11.
See above, Sermon 82, n. 11.
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Alias, 11 inter Homilias 50.
Otherwise, no. 11 among the Fifty Homilies.
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pereas, cujus cap⟨i⟩llus non peribit? Si sic custodiuntur superflua tua, in quanta tutela est anima tua? Non perit capillus, qui cum tondetur, non sentis; et perit anima, per quam sentis? Sane multa dura eos passuros esse praedixit, ut praedicendo faceret paratiores, dicerentque illi, Paratum cor meum (Psal. LVI, 8). Quid est, paratum cor meum, nisi, Parata voluntas mea? Paratam ergo habent martyres voluntatem in martyrio: sed praeparatur voluntas a Domino (Prov. VIII, 35, sec. LXX). His autem malis duris atque asperis futuris commemoratis adjecit, In vestra patientia possidebitis animas vestras (Luc. XXI, 18, 19). In vestra, inquit, patientia. Non enim esset patientia tua, si non ibi esset et voluntas tua. In vestra patientia: sed unde nostra? Nostrum est quod a nobis habetur, nostrum est et quod nobis donatur. Nam si non sit nostrum, non donatur. Quomodo enim aliquid donas, nisi ut ejus sit cui donas? Aperta est illa confessio: Nonne Deo subjicietur anima mea? Ab ipso est enim patientia mea (Psal. LXI, 6). Dicit nobis ipse, In vestra patientia. Dicamus illi et nos, Ab ipso est patientia mea. Tuum fecit donando, noli esse ingratus tibi assignando. Nonne in oratione dominica dicimus et nostrum esse quod a Deo est? Quotidie dicimus, Panem nostrum quotidianum. Jam dixisti, nostrum; et dicis, da nobis (Matth. VI, 11). Ecce nostrum, ecce da nobis. Illo dante fit nostrum. Si illo dante fit nostrum, nobis superbientibus fit alienum. Dicis, nostrum; et dicis, da nobis. Quid ergo tibi assignas, quod non tibi ipse dedisti? Quid enim habes quod non accepisti (I Cor. IV, 7). Dicis, nostrum; et, da nobis. Agnosce largitorem, confitere te accipere, ut libenter ille dignetur dare. Quid si non egeres, qui mendicas et superbus es? Annon mendicas, qui panem petis? Panis noster aeternus, Christus in Patris aequalitate; panis noster quotidianus, Christus in carne: aeternus sine tempore, quotidianus in tempore. Tamen ipse est panis qui de coelo descendit (Joan. VI, 41). Fortes sunt martyres, firmi sunt martyres: sed panis confirmat cor hominis (Psal. CIII, 15).
you perish, you whose hair shall not perish? If your superfluous things are guarded thus, in what great protection is your soul? The hair does not perish, which you do not feel when it is cut; and does the soul perish, through which you feel? Certainly He foretold that they would suffer many hard things, so that by foretelling He might make them more prepared, and they might say to Him, My heart is prepared (Ps. 56:8). What is, my heart is prepared, if not, My will is prepared? The martyrs, then, have a prepared will in martyrdom: but the will is prepared by the Lord (Prov. 8:35, according to the Septuagint). And having mentioned these hard and harsh evils that were to come, He added, In your patience you shall possess your souls (Luke 21:18–19). In your patience, He says. For it would not be your patience if your will were not also there. In your patience: but whence is it ours? Ours is what is held by us, ours also is what is given to us. For if it were not ours, it would not be given. For how do you give something, except so that it may belong to the one to whom you give it? That confession is plain: Shall not my soul be subject to God? For from Him is my patience (Ps. 61:6). He Himself says to us, In your patience. Let us too say to Him, From Him is my patience. He made it yours by giving it; do not be ungrateful by assigning it to yourself. Do we not in the Lord's Prayer say that what is from God is also ours? Daily we say, Our daily bread. You have already said, our; and you say, give us (Matt. 6:11). See, our; see, give us. By His giving it becomes ours. If by His giving it becomes ours, by our being proud it becomes another's. You say, our; and you say, give us. Why then do you assign to yourself what you did not give yourself? For what do you have that you did not receive (1 Cor. 4:7). You say, our; and, give us. Acknowledge the giver, confess that you receive, so that He may gladly deign to give. What if you were not in need, you who beg and are proud? Do you not beg, you who ask for bread? Our eternal bread is Christ in equality with the Father; our daily bread is Christ in the flesh: eternal without time, daily in time. Yet He Himself is the bread which came down from heaven (John 6:41). The martyrs are strong, the martyrs are firm: but bread strengthens the heart of man (Ps. 103:15).
CAPUT II. — 2. Paulo merces debita. Eidem prius pro supplicio debito, data gratia. Jam ergo audiamus Paulum apostolum dicentem, cum passioni appropinquaret, de corona sibi parata praesumentem. Bonum, inquit, certamen certavi, cursum consummavi, fidem servavi: de caetero superest mihi corona justitiae, quam reddet mihi Dominus in illa die justus judex; non solum autem mihi, sed et omnibus qui diligunt manifestationem ejus (II Tim. IV, 7 et 8). Reddet, inquit, mihi Dominus coronam justus judex. Debet ergo quod reddet. Reddet ergo justus judex. Non enim opere inspecto potest negare mercedem. Quod opus inspicit? Bonum certamen certavi, opus est: cursum consummavi, opus est: fidem servavi, opus est. Superest mihi corona justitiae, merces est. Sed in mercede tu nihil agis; in opere non solus agis. Corona tibi ab ipso est; opus autem abs te est, sed non nisi ipso adjuvante. Cum autem Paulus apostolus, prius Saulus,
Chapter II. — 2. To Paul the reward was due. To the same man formerly, instead of the punishment that was due, grace was given. Now then let us hear the apostle Paul speaking, as he drew near to his passion, confident about the crown prepared for him. I have fought, he says, the good fight, I have finished the course, I have kept the faith: for the rest there remains for me the crown of righteousness, which the Lord, the just judge, will render to me on that day; and not to me only, but also to all who love His manifestation (2 Tim. 4:7–8). The Lord, he says, the just judge, will render me the crown. So He owes what He will render. So the just judge will render it. For, having looked upon the work, He cannot deny the reward. What work does He look upon? I have fought the good fight: it is a work; I have finished the course: it is a work; I have kept the faith: it is a work. There remains for me the crown of righteousness: it is the reward. But in the reward you do nothing; in the work you do not act alone. The crown is yours from Him; the work, however, is from you, but only with Him helping. But when the apostle Paul, formerly Saul,
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- other: column begins mid-sentence (pereas); last word Sau- split at the column break; cap⟨i⟩llus first line has a damaged i; "His" and "praedixit", "justitiae" (first occurrence), "consummavi" (first occurrence), "habes" read from damaged or blurred type, UNSURE; marginal letters A–D not visible in the images; overlapping lines between the images set once
crudelissimus esset et immanissimus persecutor, nihil omnino boni merebatur, imo merebatur plurimum mali : merebatur enim damnari, non eligi. Et ecce subito, cum mala faceret, et mala mereretur, una coelesti voce prosternitur : persecutor dejicitur, praedicator erigitur. Audi eum hoc ipsum confitentem : Qui prius fui blasphemus, et persecutor, et injuriosus; sed misericordiam consecutus sum (I Tim, I, 13). Numquid ibi dixit, Reddet mihi justus judex? Misericordiam, inquit, consecutus sum : mala merebar, bona accepi. Non secundum peccata nostra fecit nobis. Misericordiam consecutus sum. Debita mihi non sunt reddita. Si enim debita redderentur, supplicium redderetur. Non, inquit, accepi quod debebatur : sed misericordiam consecutus sum. Non secundum peccata nostra fecit nobis.
was a most cruel and most savage persecutor, he deserved nothing good at all; on the contrary, he deserved a very great deal of evil: for he deserved to be condemned, not to be chosen. And behold, suddenly, while he was doing evil and deserving evil, he is thrown down by a single voice from heaven: the persecutor is cast down, the preacher is raised up. Hear him confessing this very thing: "I who was formerly a blasphemer, and a persecutor, and insolent; but I obtained mercy" (1 Tim. 1:13). Did he say there, "The just judge will repay me"? "I obtained mercy," he says: I deserved evil things, I received good things. "Not according to our sins has He dealt with us." "I obtained mercy." What was due to me was not paid back to me. For if what was due were paid back, punishment would be paid back. "I did not," he says, "receive what was owed: but I obtained mercy." "Not according to our sins has He dealt with us."
CAPUT III. — 3. Pauli mutatio. Prophetia Jacob in Paulo impleta.—Quantum distat oriens ab occidente, longe fecit a nobis iniquitates nostras (Psal. CII, 10, 12). Quantum distat oriens ab occidente : avertere ab occidente, convertere ad orientem. Ecce unus homo, Saulus et Paulus : Saulus in occidente, Paulus in oriente; persecutor in occidente, praedicator in oriente. Occidunt ibi peccata, oritur inde justitia. In occidente vetus, in oriente novus : in occidente Saulus, in oriente Paulus. Unde hoc Saulo, unde hoc crudeli, unde hoc persecutori, unde hoc non pastori? Ipse enim erat lupus rapax, de tribu Benjamin. Ipse dicit (Rom. XI, 1). Dictum autem erat in Prophetia, Benjamin lupus rapax, mane rapiet praedam, et ad vesperam dividet escas (Gen. XLIX, 27). Prius consumpsit, posterius pavit. Rapiebat, prorsus rapiebat. Legite, rapiebat : legite librum Actuum Apostolorum (Act. IX). Litteras a pontificibus acceperat, ut quoscumque inveniret sectantes viam Christi, vinctos adduceret puniendos. Ibat, saeviebat, caedes et sanguinem anhelabat. Ecce rapit : sed adhuc mane est, vanitas sub sole est. Fit ei vespera, quando caecitate percutitur. Oculi ejus ad hujus mundi vanitatem clauduntur, alii interiores illuminantur. Vas paulo ante perditionis, fit vas electionis : et ecce impletur, Dividet escas : divisiones escarum ejus ubique recitantur. Vide quemadmodum dividat escas. Novit quid cui congruat. Dividit; non passim, non confuse erogat. Dividit, hoc est, distribuit, distinguit; non passim, non confuse dispensat. Loquitur sapientiam inter perfectos (I Cor. II, 6) : quibusdam vero non valentibus capere solidum cibum, dividens dicit, Lac vobis potum dedi (Id. III, 2).
Chapter III. — 3. The change of Paul. The prophecy of Jacob fulfilled in Paul. — "As far as the east is distant from the west, so far has He put our iniquities from us" (Ps. 102:10, 12). "As far as the east is distant from the west": to turn away from the west, to turn towards the east. Behold one man, Saul and Paul: Saul in the west, Paul in the east; the persecutor in the west, the preacher in the east. There sins set, thence righteousness rises. In the west the old man, in the east the new: in the west Saul, in the east Paul. Whence came this to Saul, whence to the cruel man, whence to the persecutor, whence to one who was no shepherd? For he himself was a ravening wolf, of the tribe of Benjamin. He himself says so (Rom. 11:1). Now it had been said in prophecy: "Benjamin, a ravening wolf, in the morning shall seize the prey, and at evening shall divide the food" (Gen. 49:27). First he devoured, afterwards he fed. He was seizing, he was utterly seizing. Read it, he was seizing: read the book of the Acts of the Apostles (Acts 9). He had received letters from the chief priests, so that whomever he found following the way of Christ he should bring bound to be punished. He went, he raged, he breathed out slaughter and blood. Behold, he seizes: but it is still morning, it is vanity under the sun. Evening comes upon him when he is struck with blindness. His eyes are closed to the vanity of this world, other, inner eyes are enlightened. The vessel of perdition of a little before becomes a vessel of election: and behold, there is fulfilled, "He shall divide the food": the divisions of his food are read out everywhere. See how he divides the food. He knows what suits whom. He divides; he does not pay it out indiscriminately, not confusedly. He divides, that is, he distributes, he distinguishes; he does not dispense indiscriminately, not confusedly. He speaks wisdom among the perfect (1 Cor. 2:6): but to certain people who are not able to take solid food, dividing, he says: "I gave you milk to drink" (ibid. 3:2).
CAPUT IV. — 4. Paulus post Dei gratiam retribuit bona opera. Ecce hoc facit, qui paulo ante faciebat : quid? Nolo recordari : imo recorder hominis nequitiam, ut approbem Dei misericordiam. A quo patiebatur Christus, patitur pro Christo : fit Paulus ex Saulo; fit verus testis ex falso. Qui spargebat, colligit : qui oppugnabat, defendit. Unde hoc Saulo, quod dicimus? Ipsum audiamus. Quaeritis, inquit, unde hoc mihi? Non est, inquit, hoc a me : Misericordiam
Chapter IV. — 4. Paul, after the grace of God, renders good works in return. Behold, he does this who a little before was doing — what? I do not wish to recall it: nay rather, let me recall the man's wickedness, so that I may commend the mercy of God. He by whom Christ was suffering suffers for Christ: Paul is made out of Saul; a true witness is made out of a false one. He who was scattering gathers: he who was attacking defends. Whence came this to Saul, which we are speaking of? Let us hear him himself. "You ask," he says, "whence this came to me? It is not," he says, "from me: mercy
Editors' notes and page, col. 1465
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(1) ‹anchor: ubique recitantur› · call in col 1465
Sic aliquot Mss. Alii cum editis, quotidie recitantur.
So some manuscripts. Others, with the printed editions, read "are recited daily".
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consecutus sum Non est, inquit, mihi hoc a me: Misericordiam consecutus sum. Quid retribuam Domino pro omnibus quae retribuit mihi? Retribuit enim, sed non mala pro malis: retribuit plane, sed non mala pro malis; retribuit bona pro malis. Quid ergo retribuam? Calicem salutaris accipiam (Psal. CXV, 12, 13). Certe retribuebas? Accipis: adhuc accipis. Sed modo plane propinquante passione, retribuam bona pro bonis, non bona pro malis. Prius ergo Dominus debebat mala pro malis: noluit autem retribuere mala pro malis, sed retribuit bona pro malis. Retribuendo bona pro malis, invenit quomodo retribueret bona pro bonis.
I obtained." This is not, he says, from me to me: I obtained mercy. What shall I render to the Lord for all the things that He has rendered to me? For He did render, but not evil for evil: He rendered indeed, but not evil for evil; He rendered good for evil. What then shall I render? I will take the cup of salvation (Ps. 115:12–13). Surely you were rendering [something]? You receive: you are still receiving. But now indeed, with the passion drawing near, I will render good for good, not good for evil. Earlier, then, the Lord owed evil for evil: but He would not render evil for evil, but rendered good for evil. By rendering good for evil, He found how He might render good for good.
CAPUT V. — 5. Bona opera dona Dei. Pauli propria nonnisi mala. Ecce enim in Paulo, prius Saulo, nihil boni invenit. Cum in illo nihil boni invenisset, mala dimisit, bona retribuit. Cum ergo ei prius bona retribuit, praevenit: sed donando bona quibus retribueret bona, ecce retribuit mercedem his bonis operibus. Bonum certamen certanti, cursum consummanti, fidem servanti, retribuit bona; sed quibus bonis? Quae ipse dedit. Annon ipse dedit, ut bonum certamen certares? Si non ipse dedit, quid est quod alio loco dicis, Plus illis omnibus laboravi; non autem ego, sed gratia Dei mecum (I Cor. XV, 10)? Ecce iterum dicis, Cursum consummavi. Non et ipse dedit, ut cursum consummares? Si non ipse dedit, quid est quod alio loco dicis, Non volentis, neque currentis, sed miserentis est Dei (Rom. IX, 16)? Fidem servavi. Servasti: agnosco, approbo; fateor, servasti. Sed, Nisi Dominus custodierit civitatem, in vanum vigilat qui custodit eam (Psal. CXXVI, 1). Illo ergo ipso adjuvante, ipsoque donante, et bonum agonem certasti, et cursum consummasti, et fidem servasti. Da veniam, Apostole, propria tua non novi, nisi mala. Da veniam, Apostole; dicimus, quia tu docuisti: audio confitentem, non invenio ingratum. Prorsus tua a te tibi parata non novimus, nisi mala. Cum ergo Deus coro⟨n⟩at merita tua, nihil coronat nisi dona sua.
Chapter V. — 5. Good works are gifts of God. Paul's own [works] are nothing but evil. For behold, in Paul, formerly Saul, He found nothing good. When He had found nothing good in him, He forgave the evil, He rendered good. When therefore He first rendered good to him, He went before [him]: but by giving the good things with which He might render good things, behold, He rendered a reward to these good works. To him who fought the good fight, who finished the course, who kept the faith, He rendered good things; but with what good things? Those which He Himself gave. Did He not Himself give it, that you should fight the good fight? If He did not Himself give it, what is it that you say in another place, I laboured more than all of them; yet not I, but the grace of God with me (1 Cor. 15:10)? Behold, again you say, I have finished the course. Did He not also Himself give it, that you should finish the course? If He did not Himself give it, what is it that you say in another place, It is not of him who wills, nor of him who runs, but of God who shows mercy (Rom. 9:16)? I have kept the faith. You kept it: I acknowledge it, I approve it; I confess it, you kept it. But, Unless the Lord guards the city, he who guards it keeps watch in vain (Ps. 126:1). With Him therefore helping, and with Him giving, you both fought the good contest, and finished the course, and kept the faith. Pardon me, Apostle, I have known nothing as your own except evil. Pardon me, Apostle; we say it because you taught it: I hear one confessing, I do not find one ungrateful. Indeed, we have known nothing prepared for yourself by yourself, except evil. When therefore God crowns your merits, He crowns nothing but His own gifts.
CAPUT VI. — 6. Contra praesumentes de libero arbitrio, probatur non inesse nobis quidquam boni, nisi a Deo. Spiritus hujus mundi facit superbos. Hanc fidem veramque pietatem, ne quis extollatur de libero arbitrio, in bonis operibus (quae quisquis accipit, sic accipiat, ut noverit dantem, ut quisquis datori non sit ingratus, medico non superbiat, vel adhuc insanus, vel non a se sanus): hanc, inquam, fidem veramque pietatem nullae argumentationes evellant de cordibus vestris. Servate quod accepistis. Quid enim habetis quod non accepistis? Hoc est Deo confiteri, dicere quod ait apostolus Paulus, Nos autem non sp⟨i⟩ritum hujus mundi accepimus. Spiritus hujus mundi facit superbos, spiritus hujus mundi facit inflatos, spiritus hujus mundi facit ut putet se quisque aliquid esse, cum nihil sit. Sed contra spiritum hujus mundi, quid ait Apostolus? Contra spiritum hujus mundi inflatum, superbum, tumidum, elatum,
Chapter VI. — 6. Against those who presume upon free will, it is proved that there is nothing good in us except from God. The spirit of this world makes men proud. This faith and true piety, lest anyone be lifted up on account of free will, in good works (which whoever receives, let him so receive them as to know the Giver, so that whoever [receives] may not be ungrateful to the giver, may not be proud towards the physician, whether still sick, or healed not by himself): this, I say, faith and true piety let no arguments tear out of your hearts. Keep what you have received. For what do you have that you have not received? This is to confess to God, to say what the apostle Paul says, But we have not received the spirit of this world. The spirit of this world makes men proud, the spirit of this world makes men puffed up, the spirit of this world makes each one think himself to be something, when he is nothing. But against the spirit of this world, what does the Apostle say? Against the spirit of this world, puffed up, proud, swollen, lifted up,
Editors' notes and page, col. 1466
Footnotes
(1) ‹anchor: not visible› · call in col 1466
Quidam Mss., praevenit, reddendo bona.
Some manuscripts read "he went before, by rendering good things".
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