PL 39 · cols. 1848–1852

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 45-62

Sermons LIV–LVI

Ideo descendit justificatus Publicanus magis quam ille Pharisaeus (Luc. XVIII, 10-14). Ergo audite qui bene vivitis, audite qui male vivitis, Sacrificium laudis glorificabit me. Nemo mihi offert hoc sacrificium, et malus est. Non dico, Non mihi hoc offert malus; sed, Nemo mihi hoc offert malus. Qui enim laudat, bonus est: quia si laudat, etiam bene vivit; qui si laudat, non solum lingua laudat, sed et vita cum lingua con⟨s⟩entit.

That is why the Publican went down justified rather than that Pharisee (Luke 18:10–14). Therefore hear, you who live well, hear, you who live badly: The sacrifice of praise will glorify Me. No one offers Me this sacrifice and is wicked. I do not say, The wicked man does not offer Me this; but, No one offers Me this while wicked. For he who praises is good: because if he praises, he also lives well; and if he praises, he praises not only with the tongue, but his life also agrees with his tongue.

5. Adhortatio. [Et ideo rogo vos, fratres charissimi, quantum possumus, cum Dei adjutorio studeamus ut quomodo Deum laudamus vocibus, sic etiam bonis moribus collaudemus. Melius est enim tacere et benefacere, quam Deum laudare et peccata committere. Qui enim laudat Deum vita simul et lingua, vocibus pariter et bonis operibus, dupliciter in se provocat gratiam Dei. Si vero non praevalet Deum laudare vocibus, laudet bonis operibus, assiduis orationibus, cogitationibus sanctis. Si enim haec diligenter attendimus, et in hoc saeculo cum secura conscienti⟨a⟩ laudare Dominum possumus, et in futuro ad aeternum gaudium feliciter veniemus.]

5. Exhortation. [And therefore I ask you, dearest brothers, as much as we can, with the help of God let us strive that, just as we praise God with our voices, so we may also praise Him together with good conduct. For it is better to keep silent and do good than to praise God and commit sins. For he who praises God with life and tongue together, with voice and good works alike, calls down upon himself the grace of God twofold. But if he is not able to praise God with his voice, let him praise with good works, with constant prayers, with holy thoughts. For if we attend to these things diligently, we shall both be able in this world to praise the Lord with a secure conscience, and in the world to come we shall happily arrive at eternal joy.]

SERMO LIV. De eo quod Propheta dicit in Psalmo LXXXIII, 3, 4, Cor meum et caro mea exsultaverunt in Deum vivum.

Sermon 54. On what the Prophet says in Psalm 83:3-4, My heart and my flesh have exulted in the living God.

1. Plenus amor Dei excludit amorem saeculi. Quî cor et caro in Deum exsultent. Secundum apostolum, fratres charissimi, qui satis diligit saeculum, non habet plenum divini amoris affectum. Sic enim audistis legi: Qui diligit saeculum, non est perfecta charitas Dei in illo (I Joan. II, 15). Ac per hoc tunc perfecte incipit christianus futuram et aeternam vitam diligere, cum vitam praesentem coe⟨p⟩erit non amare. Et ideo statim sequitur in Psalmo, Cor meum et caro mea exsultaverunt in Deum vivum. Confirmat quod supra dixerat, Deum se amare, non saeculum. Exsultavit in Deum vivum; non exsultavit in hoc mundo, nec exsultavit in aliqua oblectamenta quae mundi sunt; id est, non in divitiis, non in honore, non in luxuria, non in ebrietate, non in vanitatibus mortuis, et cito cum omni suo amore morituris, sed in Deum vivum. Quare non dixit, In Deum tantum, sed addidit, In Deum vivum? Ut ostenderet scilicet quia totum quod non pertineret ad Dei cultum, deberemus habere quasi mortuum. Simulque considerate hoc dicto subtilitatem sermonis sacri: Cor meum, inquit, et caro exsultaverunt in Deum vivum. Numquid non sufficeret dicere, Cor meum exsultavit in Deum vivum, nisi addidisset, et caro mea? Videamus ergo quomodo in Deum et cor simul et caro hominis exsultat. Quomodo, nisi ut homo et carne et corde Deo serviat? Cor enim exsultat in Deum, quando honesta et sancta cogitat, quando religiosa opera et Deo placita concupiscit. Caro autem exsultat, quando pudica est, quando sobria, quando nulla impuritate polluitur, quando nullis immundis actibus sordidatur. Videte enim e diverso et agnoscite, quam vera sint quae dico: si viderit aliquis vestrum hominem injusta dicentem, numquid dicere potest quod cor illius exsultet in Deum vivum? Aut si quis alium viderit ebriosum, impudicum, fornicatorem, numquid dicere potest quod caro ejus exsultet in Deum vivum? Nulla enim caro exsultat in Deum, quae vivit in vitio. Ideo ergo Propheta dicebat, Cor meum et caro mea exsultaverunt in Deum vivum; quia et corde retinebat plenam religionis fidem, et carne servabat devotam corporis sanctitatem.

1. Full love of God excludes love of the world. How heart and flesh may exult in God. According to the apostle, dearest brothers, he who loves the world a great deal does not have the full affection of divine love. For thus you have heard read: He who loves the world, the charity of God is not perfect in him (1 John 2:15). And for this reason a Christian begins perfectly to love the future and eternal life when he has begun not to love the present life. And therefore there follows at once in the Psalm, My heart and my flesh have exulted in the living God. He confirms what he had said above, that he loves God, not the world. He exulted in the living God; he did not exult in this world, nor did he exult in any delights that belong to the world; that is, not in riches, not in honour, not in luxury, not in drunkenness, not in dead vanities which will soon die together with all the love given to them, but in the living God. Why did he not say only, In God, but added, In the living God? Clearly to show that everything which does not pertain to the worship of God we ought to regard as dead. And at the same time consider in this saying the subtlety of the sacred discourse: My heart, he says, and flesh have exulted in the living God. Would it not have been enough to say, My heart has exulted in the living God, without adding, and my flesh? Let us see, then, how both the heart and the flesh of a man exult together in God. How, unless a man serves God with both flesh and heart? For the heart exults in God when it thinks honourable and holy things, when it desires religious works pleasing to God. And the flesh exults when it is chaste, when it is sober, when it is polluted by no impurity, when it is soiled by no unclean acts. For see from the opposite side and recognize how true are the things I say: if any of you sees a man saying unjust things, can he say that his heart exults in the living God? Or if anyone sees another man drunken, shameless, a fornicator, can he say that his flesh exults in the living God? For no flesh that lives in vice exults in God. That, therefore, is why the Prophet said, My heart and my flesh have exulted in the living God; because in his heart he kept a full faith of religion, and in his flesh he preserved a devoted holiness of body.

Editors' notes and page, col. 1848

Footnotes

(1) ‹anchor: not visible› · call in col 1848

Apud Augustinum, offerat.

In Augustine, "offerat" [let him offer].

(printed under page 186)

(a) ‹anchor: not visible› · call in col 1848

Caesarii stilus, cum isthic, tum in aliis quibus Augustini dicta interpolantur, additamentis inesse videtur.

Caesarius's style seems to be present in the additions, both here and in others where Augustine's words are interpolated.

(printed under page 186)

(b) ‹anchor: not visible› · call in col 1848

Alias, 33 ex Homiliis 50.

Elsewhere, the 33rd of the Fifty Homilies.

(printed under page 186)

In Appendice nunc primum collocatur. Jam ante in Lovaniensum editione tanquam dubius carebat nomine Augustini; cui falso adscriptum fuisse, non difficile cum Verlino et Vindingo ex stilo et interpretandi ratione dijudicabis.

It is now placed in the Appendix for the first time. Already before, in the Louvain edition, it lacked Augustine's name as doubtful; that it was falsely ascribed to him you will without difficulty judge, with Verlinus and Vindingus, from its style and manner of interpretation.

(printed under page 186)

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2. Christus, turtur et passer. Vox turturis, doctrina castitatis. Christi domus, Ecclesia. Pulli, Christiani. Nec sine causa in consequentibus statim Psalmista subdidit, dicens: Etenim passer invenit sibi domum, et turtur nidum sibi, ubi reponat pullos suos. In turture et passere Salvator noster significatur, fratres charissimi. Passer enim, ut scitis, perparva avis est; turtur autem, ut legimus, pudicissima. Et ideo Salvator noster passer dictus est, quia docuit primus humilitatem; turtur dictus est, quia docuit primus castitatem. Unde etiam in Canticis canticorum propheta dicit, Vox turturis audita est in terra nostra (Cant. II, 12). Vox turturis, doctrina intelligitur Salvatoris. Audire coepit, puritatem castitatis adamavit. Etenim passer invenit sibi domum, et turtur nidum sibi, ubi reponat pullos suos. Quae est enim domus Christi, nisi Ecclesia Dei? Quae est domus Christi, nisi conventus populi christiani? Hanc ergo domum Salvator cum ingenti pietate quaesivit, et invenit; hanc peculiariter diligit. Merito peculiariter diligit, quam peculiariter suo sanguine comparavit. In hac ergo domo Salvator congregat pullos suos. Quos ergo credimus Christi pullos? Quos, nisi populos christianos? Denique qui sint Domini nostri pulli, ipse hodie conventus vester ostendit. Dum enim aspicio vestram congregationem, congregasse in ecclesia pullos video Salvatorem. Quamvis legamus in aliis libris scriptum, ut supra dixi, Et turtur nidum sibi, ubi reponat pullos suos; sed utrumque in persona Ecclesiae bene convenit: id est, quod nos Salvator et congreget et reponat. Congregat enim nos, ut doctrinam illius audiamus: et reponit, ut ab insidiis diaboli tuti esse possimus. Quod ut faciat, et quotidie faciat, precemur Deum Salvatorem nostrum; cui est cum Patre et Spiritu sancto honor et gloria in saecula saeculorum. Amen.

2. Christ, the turtle-dove and the sparrow. The voice of the turtle-dove, the teaching of chastity. The house of Christ, the Church. The young, Christians. Not without cause did the Psalmist immediately add in what follows, saying: For the sparrow has found itself a house, and the turtle-dove a nest for itself, where it may lay its young. In the turtle-dove and the sparrow our Saviour is signified, dearest brethren. For the sparrow, as you know, is a very small bird; the turtle-dove, however, as we read, is most chaste. And therefore our Saviour is called a sparrow, because He first taught humility; He is called a turtle-dove, because He first taught chastity. Hence also in the Song of Songs the prophet says, The voice of the turtle-dove has been heard in our land (Song 2:12). The voice of the turtle-dove is understood as the teaching of the Saviour. [Whoever] began to hear [it] has come to love the purity of chastity. For the sparrow has found itself a house, and the turtle-dove a nest for itself, where it may lay its young. For what is the house of Christ, if not the Church of God? What is the house of Christ, if not the assembly of the Christian people? This house, then, the Saviour sought with immense loving-kindness, and found; this He loves in a special way. Rightly does He love in a special way that which He purchased in a special way with His own blood. In this house, then, the Saviour gathers His young. Whom, then, do we believe to be Christ's young? Whom, if not the Christian peoples? In short, who the young of our Lord are, your assembly itself shows today. For when I look upon your congregation, I see that the Saviour has gathered His young in the church. Although we read it written in other books, as I said above, And the turtle-dove a nest for itself, where it may lay its young; yet both fit well in the person of the Church: that is, that the Saviour both gathers and lays us up. For He gathers us, that we may hear His teaching; and He lays us up, that we may be safe from the snares of the devil. That He may do this, and do it daily, let us pray to God our Saviour; to Whom with the Father and the Holy Spirit is honour and glory for ages of ages. Amen.

SERMO LV. De eo quod scriptum est in Psalmo CXVIII, 66, Bonitatem, et disciplinam, et scientiam doce me.

Sermon 55. On what is written in Psalm 118:66, Teach me goodness, and discipline, and knowledge.

1. Quid orandum. Bonitati necessaria disciplina, et utrique scientia. Inter caetera quibus beatus David infirmitatibus nostrarum medetur animarum, sub quadam trinitatis regula orandi nos formam tenere, tanquam peritissimus magister, erudiit, dicens: Bonitatem, et disciplinam, et scientiam doce me, Domine. Sollicitius itaque, fratres, intendite quas sibi potissimum virtutes tribui rex propheticus deprecatur: Bonitatem, et disciplinam, inquit, et scientiam doce me, Domine. Vere novit recte vivere, qui recte novit orare. Non enim petiit mundanarum divitiarum thesauros, non regna finitima, non tempora prolixiora vivendi; sed bonitatem se doceri simul et disciplinam poposcit. Bonitas enim facit amabilem disciplinam, et disciplina efficit inculpabilem bonitatem. Nec quemquam latere puto, quia bonitas sine disciplina delictorum mater est, et disciplina sine bonitate tristis quaedam amaritudo vivendi. Scientiam praestari sibi pariter implorat, ut noverit scienter sapienterque distinguere qui sint termini bonitatis, et quam debeat habere disciplina mensuram; ne forte aut nimiae remissionis vitio bonitas inconsulta foedetur, aut disciplina durior ipsa sui austeritate crudelescat. Vis, frater, bonus esse peccanti? Benigne quidem facis: sed ut vere sis bonus, vigorem ei adhibe disciplinae; ut tua illi bonitas proficiat ad salutem. Quem utique si nulla coercentis censurae increpatione terrueris, perniciosa erit ei haec bonitas tua; quia permittis perire peccantem, quem potueras salvare correctum. Rursum, si nimio disciplinae rigore nullam scientia bonitatis praetenderis medicinam; dum rigorem tuum refugit peccans, peccati aegritudinem non curabis.

1. What is to be prayed for. Discipline is necessary to goodness, and knowledge to both. Among the other things by which blessed David heals the infirmities of our souls, he has instructed us, like a most skilled master, to hold a form of praying under a certain rule of threeness, saying: Teach me goodness, and discipline, and knowledge, O Lord. Attend, therefore, brethren, more carefully to which virtues above all the prophetic king begs to be granted to him: Teach me goodness, and discipline, he says, and knowledge, O Lord. He truly knows how to live rightly who knows how to pray rightly. For he did not ask for treasures of worldly riches, nor neighbouring kingdoms, nor longer spans of living; but he asked to be taught goodness and discipline together. For goodness makes discipline lovable, and discipline renders goodness blameless. Nor do I think it is hidden from anyone that goodness without discipline is the mother of offences, and discipline without goodness is a kind of grim bitterness of living. He likewise implores that knowledge be granted to him, so that he may know how to distinguish knowingly and wisely what the limits of goodness are, and what measure discipline ought to have; lest perhaps either ill-advised goodness be defiled by the vice of excessive laxity, or discipline, grown too harsh, become cruel through its very severity. Do you wish, brother, to be good to one who sins? You act kindly indeed: but that you may be truly good, apply to him the vigour of discipline, so that your goodness may profit him towards salvation. For if you do not frighten him with any rebuke of a restraining censure, this goodness of yours will be ruinous to him; because you allow the sinner to perish whom you could have saved by correcting him. Again, if by excessive rigour of discipline you hold out no remedy of goodness through knowledge, then while the sinner flees your rigour, you will not cure the sickness of sin.

Editors' notes and page, col. 1849

Footnotes

(1) ‹anchor: scientia bonitatis› · call in col 1849

In Ms. f. sanantis bonitatis.

In the manuscript f., "of healing goodness."

(printed under page 187)

(a) ‹anchor: SERMO LV› · call in col 1849

Olim, 4 ex Homiliis 50; et post, in Appendice sermo 14.

Formerly the 4th of the Fifty Homilies; and afterwards, sermon 14 in the Appendix.

(printed under page 187)

(b) ‹anchor: scientiam doce me› · call in col 1849

Incerti auctoris, non ineruditi.

By an unknown author, not an unlearned one.

(printed under page 187)

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Et quae tandem vivendi ratio erit, quaeve justitia erit, ut solutior lenitas cohibentiam praebeat peccatori, aut immoderata severitas a lapsu non revocet delinquentem? Ut autem bonitatis hujus disciplinaeque magisterium in nostris fuisse majoribus, plenius perfectiusque discamus, pauca de pluribus venerabilium patrum recenseamus exempla.

And what manner of living will it be at last, or what justice will it be, that too loose a mildness should offer connivance to the sinner, or that immoderate severity should not call the offender back from his fall? But so that we may learn more fully and more perfectly that the teaching of this goodness and discipline was present in our forefathers, let us review a few examples out of many from the venerable fathers.

2. Has virtutes in se exhibuit Petrus. Implevit sine dubio bonitatis ac disciplinae istius formam beatus Petrus, cum, sicut vere bonus, oblatos sibi dicitur curasse infirmos; et ut disciplinae coelestis amator, justa ultione punisse mendaces perhibetur. Nimirum bonitatis ejus gratiam testatur Aeneas ille debilis, qui claudus ab infantia, sedens in porta templi Domini atque mendicans, in nomine Christi Jesu, Apostoli curantis imperio antiquam accepit sanitatem (Act. IX, 34). Probaverunt et disciplinae ejus severitatem Ananias et Saphira, qui distrahentes agrum quem vendere nemo cogebat, dum de pretii quantitate mentiuntur Apostolo, mortem sibi falsitate mercati sunt (Id. V, 1-11). Quo facto edocuit gloriosissimus Petrus, inesse sibi bonitatem ac disciplinam, dum remedium praestat infirmo, et competentem sumit de mendacibus ultionem: quod eum recte sancteque fecisse coelestis judicii consensus o⟨s⟩tendit. De perfectione vero scientiae ejus quis ambigat, qui Christum Dominum vivi Dei Filium esse, de coelo sibi Patre revelante, cognovit? Et quia bonitas ac disciplina scientiaque non deerat, pascendas illi Dominus suas commendavit oviculas (Matth. XVI, 16-19).

2. Peter displayed these virtues in himself. Without doubt blessed Peter fulfilled the pattern of this goodness and discipline, since, as one truly good, he is said to have healed the sick brought to him; and, as a lover of heavenly discipline, he is reported to have punished liars with just vengeance. Indeed, the grace of his goodness is attested by that infirm Aeneas who, lame from infancy, sitting at the gate of the temple of the Lord and begging, in the name of Christ Jesus, at the command of the Apostle who healed him, received his former health (Acts 9:34). Ananias and Sapphira also experienced the severity of his discipline, who, selling a field which no one compelled them to sell, while they lied to the Apostle about the amount of the price, purchased death for themselves by their falsehood (Acts 5:1–11). By this deed the most glorious Peter showed that goodness and discipline were present in him, since he gives a remedy to the sick man and takes fitting vengeance on liars: and that he did this rightly and holily the agreement of the heavenly judgement shows. But as to the perfection of his knowledge, who would doubt it, he who came to know that Christ the Lord is the Son of the living God, the Father revealing it to him from heaven? And because goodness and discipline and knowledge were not lacking, the Lord entrusted to him His little sheep to be fed (Matt. 16:16–19).

3. Paulus similiter. Tenuit bonitatem ac disciplinam etiam gloriosissimus Paulus, qui, ut ejus scripta testantur, discipulis suis et v⟨i⟩rgam correctionis et spiritum mansuetudinis praeten⟨d⟩ebat; propter quod faciebat eum omnibus et amabilem bonitas, et disciplina terribilem. Nam etiam inter ipsa mundi primordia ut bonitatem ac disciplinam Christi doceret ecclesias, et removeri jussit peccantem a communione sanctorum (I Cor. V, 5), et eumdem recipi correctum (II Cor. II, 6-9). De scientia autem ejus quid nos dicemus, cum omnes eum noverint in coelestibus didicisse, quae doceret in terris? Ibi talia se memoravit edoctum, qualia loqui mortalibus non liceret (Id. XII, 1-4).

3. Paul likewise. The most glorious Paul also held to goodness and discipline, he who, as his writings testify, held out to his disciples both the rod of correction and the spirit of meekness; on which account goodness made him lovable to all, and discipline made him fearsome. For even among the very beginnings of the world, in order to teach the churches the goodness and discipline of Christ, he both ordered the sinner to be removed from the communion of the saints (1 Cor. 5:5) and the same man to be received back once corrected (2 Cor. 2:6–9). But concerning his knowledge, what shall we say, since all know that he learned in the heavenly places what he was to teach on earth? There, he related, he was taught such things as it was not lawful for mortals to utter (2 Cor. 12:1–4).

4. Item Joannes Baptista. Habuit nihilominus bonitatem et disciplinam testis dominicus et baptista Joannes, qui resipiscentes a peccatis suis propheticae pietatis afflatu poenitentiae baptismo diluebat; atque ut vere legalium praeceptorum custos immobilis, et Herodem regem de illicita accusabat uxore, et cunctis ad se concurrentibus purgatioris vitae praecepta mandabat. Scientiae autem illius plenitudinem quis potest agnoscere, qui quod pro salute mundi venit e coelo, primus omnibus revelavit?

4. Likewise John the Baptist. No less did John, the Lord's witness and baptist, possess goodness and discipline, he who by the inspiration of prophetic piety washed with the baptism of penance those who were coming to their senses from their sins; and, as a truly immovable guardian of the precepts of the law, he both accused King Herod concerning an unlawful wife and enjoined upon all who flocked to him the precepts of a purer life. But who can recognize the fullness of his knowledge, he who was the first to reveal to all that He had come from heaven for the salvation of the world?

5. Peroratio. Videte itaque, fratres, quo orandi compendio et qua paucitate verborum perfectionem vivendi venerabilis Propheta quaerebat. Brevissimo namque sermone conclusit, quidquid spiritualium habet multitudo virtutum. Si ergo ille Prophetarum praecipuus hanc doceri se a Deo sanctioris vitae viam tantopere precabatur; quid facere nos oportet, qui et tardi sensus infirmitate torpemus, et noxia remissioris vitae consuetudine depravamur? Nos, inquam, magis orare debemus, dicentes, Bonitatem, et disciplinam, et scientiam doce nos, Domine: quatenus in nobis boni⟨t⟩as malitiam vincat, vitia ac voluptates disciplina coerceat, et ignorantiae caecitatem scientia veritatis illuminet. Si enim scieris omnipotentem Deum Patrem Filiumque ejus unigenitum unius esse substantiae, Spiritum quoque sanctum pari credideris aeternitate regnantem, nulla unquam te vel Paganorum vana persuasio, vel Arianorum perfida turbabit impietas. Si futuri judicii scientia cor tuum mentemque repleverit, habebis in tuis moribus disciplinam.

5. Peroration. See therefore, brethren, with what brevity of prayer and with what fewness of words the venerable Prophet sought the perfection of living. For in a very short utterance he summed up whatever spiritual things the multitude of the virtues contains. If therefore that foremost of the Prophets prayed so earnestly to be taught by God this way of a holier life, what ought we to do, who are both sluggish with the weakness of a slow understanding and are corrupted by the harmful habit of a laxer life? We, I say, ought all the more to pray, saying: Teach us goodness, and discipline, and knowledge, O Lord: so that in us goodness may overcome malice, discipline may restrain vices and pleasures, and the knowledge of the truth may illuminate the blindness of ignorance. For if you know that God the Father almighty and His only-begotten Son are of one substance, and believe that the Holy Spirit also reigns in equal eternity, never will either the vain persuasion of the pagans or the perfidious impiety of the Arians disturb you. If the knowledge of the judgement to come fills your heart and mind, you will have discipline in your conduct.

Editors' notes and page, col. 1850

Footnotes

(1) ‹anchor: not visible› · call in col 1850

Aut conibentiam; utraque enim vox in usu erat apud veteres, pro, conniventiam. M.

Or "conibentiam"; for both words were in use among the ancients for "conniventia" [indulgence, connivance]. M.

(printed under page 187)

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Rursus, si disciplinae ipsius mensuram regulasque servaveris, congruam tenebis in omnibus bonitatem: quia bonitas est temperamentum disciplinae, et disciplina condimentum est bonitatis. Cave ergo, frater, ne ita velis bonus videri, ut abjicias disciplinam; aut ita arduam secteris disciplinam, ut removeas bonitatem. Quibus beatus David idcirco scientiam precatur adjungi, ut directo mentis nostrae judicio scire possimus, qualiter in nobis esse possit et districtior bonitas, et blandior disciplina.

Again, if you keep the measure and the rules of discipline itself, you will hold a fitting goodness in all things: for goodness is the tempering of discipline, and discipline is the seasoning of goodness. Beware, therefore, brother, lest you so wish to seem good that you cast away discipline; or pursue so harsh a discipline that you remove goodness. To these, therefore, the blessed David prays that knowledge be joined, so that by a right judgement of our mind we may know how there can be in us both a stricter goodness and a gentler discipline.

SERMO LVI. De verbis Psalmi CXXXV, 1, Confitemini Domino, etc., necnon Proverbiorum, cap. III, 11, 12, Fili, ne neglexeris disciplinam Dei, etc.

Sermon 56. On the words of Psalm 135:1, Confess to the Lord, etc., and also of Proverbs, chapter 3:11-12, My son, do not neglect the discipline of God, etc.

1. Confessionis necessitas. Dei ad indulgendum propensio. — Confitemini Domino, fratres charissimi, quoniam bonus est, quoniam in saeculum misericordia ejus. Remedia purgandi facinoris Spiritu sancto instruente addiscimus; non aliter veniam posse mereri, nisi nostra facinora fuerimus Deo jubente confessi. Quid enim celat peccator, quod Deo teste commisit? Quid erubescit fateri, qui peccatis non erubuit coinquinari? Diluat ergo confitendo, quod peccando infecerat; satisfactione abluat, quod delictorum maculis sordidarat: sit cautior post delictum, qui ante delictum fuerat segnior; sequatur in bonis actibus Christum, qui in malis diabolum sequebatur. Confitemini, inquit, Domino, quoniam bonus est. Non vult ulcisci malitiam, qui confiteri delicta persuadet: optat solvere confitentes, ne contumaces punire cogatur. Quare admonitio Dei faciat sollicitum, ne severitas faciat punitum. Peccatorum enim nos meritis flagellari frequenter, nemo prudens qui abnuat, nemo stultus qui non intelligat. Vult enim Deus admoneri frequenter, quos putat esse correctos: vult tentationum severitate corrigere, quos sua patientia viderit esse depravatos; vult, inquam, hactenus reformare peccantes, delinquentes corrigere, vocare errantes, et ad spem recuperandae salutis ipsos jam mortuos suscitare. Gaudet enim Deus, si correctos viderit quos emendat: laetatur et si justos immutatos in melius conspexerit quos flagellat. Ex illo ergo affectu et terrorem, et minas, et verbera in peccatores missa proficere ad pravos corrigendos, quam ad reos puniendos exoptat. Vult enim Deus misereri cunctorum, vult ignoscere, vult se exhibere propitium, si quem mutatis actibus viderit esse correctum. Si dereliquerint, inquit, filii tui legem meam, et in praeceptis meis non ambulaverint, si justificationes meas profanaverint, visitabo in virga facinora eorum, et in flagellis delicta eorum: misericordiam autem meam non dispergam ab eis (Psal. LXXXVIII, 31-34).

1. The necessity of confession. God's readiness to pardon. — Confess to the Lord, dearest brethren, for He is good, for His mercy is for ever. By the instruction of the Holy Spirit we learn the remedies for cleansing a crime: that we cannot otherwise merit pardon unless we have confessed our crimes at God's command. For what does the sinner conceal, when he committed it with God as witness? Why does he blush to confess, who did not blush to be defiled with sins? Let him therefore wash away by confessing what he had stained by sinning; let him cleanse by satisfaction what he had soiled with the stains of offences; let him who before the offence had been more negligent be more cautious after the offence; let him follow Christ in good deeds, who in evil deeds followed the devil. Confess, he says, to the Lord, for He is good. He who urges us to confess our offences does not wish to avenge wickedness: He desires to release those who confess, so that He may not be compelled to punish the obstinate. Therefore let God's admonition make a man anxious, lest His severity make him punished. For that we are frequently scourged for the deserts of our sins, no prudent man would deny, no fool would fail to understand. For God wills that those be frequently admonished whom He thinks to be corrected: He wills to correct by the severity of temptations those whom He has seen to have become depraved through His patience; He wills, I say, thus far to reform those who sin, to correct offenders, to call back the wandering, and to raise up to the hope of recovering salvation those who are already dead. For God rejoices if He sees corrected those whom He amends: He is glad also if He beholds as just, changed for the better, those whom He scourges. Out of that affection, therefore, He earnestly desires that the terror, and the threats, and the blows sent against sinners should serve for correcting the wicked rather than for punishing the guilty. For God wills to have mercy on all, wills to pardon, wills to show Himself propitious, if He sees anyone corrected by a change of deeds. If, He says, your sons forsake my law, and do not walk in my precepts, if they profane my justifications, I will visit their crimes with the rod, and their offences with scourges: but my mercy I will not scatter from them (Ps. 88:31–34).

2. Flagella Dei, beneficia sunt et remedia. De indolentia dolendum. Haec sunt remedia quibus consulit Deus, haec est medicina qua hominum curantur vulnera; his emendantur utilitatibus, vitia corriguntur, hominum malitia refrenatur. Beneficia haec sunt divina, non verbera; nec ut noceant divinitus irrogantur, quae ad hoc veniunt ut hominibus paterna clementia consulatur. Ego, inquit, quos amo, arguo et castigo (Apoc. III, 19). Et iterum: Fili, ne neglexeris disciplinam Dei, nec defeceris, cum ab eo correptus fueris. Quem enim diligit Deus, corripit: flagellat

2. The scourges of God are benefits and remedies. Insensibility is to be grieved over. These are the remedies by which God provides for us, this is the medicine by which the wounds of men are healed; by these helpful means [men] are amended, vices are corrected, the wickedness of men is restrained. These are divine benefits, not blows; nor are they inflicted by God in order to harm, since they come to this end, that men may be cared for by fatherly clemency. Those whom I love, He says, I rebuke and chastise (Rev. 3:19). And again: My son, do not neglect the discipline of God, nor lose heart when you are rebuked by Him. For whom God loves, He reproves: He scourges

Editors' notes and page, col. 1851

Footnotes

(1) ‹anchor: Peccatorum enim nos meritis› · call in col 1851

Sic Lov. et Er. At Am. et Mss. cl., Peccatorum monitis. Reliqui Mss., peccatorum morte. Mox in gr., nemo imprudens.

So Lov. and Er. But Am. and the manuscripts cl. read, "by the warnings of sins." The other manuscripts, "by the death of sins." Just after, in gr., "no imprudent man."

(printed under page 188)

(2) ‹anchor: putat esse correctos› · call in col 1851

In Ms. uno, corrigendos. In Lov., correptos.

In one manuscript, "to be corrected." In Lov., "rebuked."

(printed under page 188)

(3) ‹anchor: viderit esse depravatos› · call in col 1851

Melioris notae Mss., impravatos.

The manuscripts of better note read "impravatos."

(printed under page 188)

(4) ‹anchor: Deus, corripit› · call in col 1851

In Mss. r. cl. et v. sermo incipit ab his verbis: Quem enim diligit Deus corripit; eique praefigitur titulus, De flagellis.

In the manuscripts r., cl. and v. the sermon begins with these words: "For whom God loves he chastens"; and the title "On scourges" is prefixed to it.

(printed under page 188)

(a) ‹anchor: not visible› · call in col 1851

Olim, 46 ex Homiliis 50; et post, in Appendice sermo 20.

Formerly the 46th of the Fifty Homilies; and afterwards, sermon 20 in the Appendix.

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(b) ‹anchor: not visible› · call in col 1851

Incerti auctoris; tametsi in Victorino quodam manuscripto hic ipse sermo priore parte mutilus, nec nisi ab istis verbis incipiens, « Quem enim diligit Deus, corripit, » assignatur Caesario.

By an unknown author; although in a certain manuscript of Saint-Victor this very sermon, mutilated in its first part and beginning only from the words "For whom God loves he chastens," is assigned to Caesarius.

(printed under page 188)

Page

running head: 1851 APPENDIX.
marginal letters: (none)
old-edition numerals: (none)

PL 39:1852

autem omnem filium quem assumit. Igitur si omnem ad hoc flagellat ut corrigat, ad hoc autem corrigit, ut Patri, id est, Deo dignum exhibeat; timeat qui non flagellatur, ne filius esse non possit: timeat quem corrigere Deus non vult in saeculo, quia eum supplicio destinavit post saeculum: timeat qui adhuc in saeculo gaudet et laetatur, ne in aeternum contristetur et ploret: timeat qui cum justis in saeculo non dolet, ne cum peccatoribus in supplicio perenni se laceret.

moreover every son whom He receives. Therefore, if He scourges every one to this end, that He may correct him, and corrects him to this end, that He may present [him] worthy of the Father, that is, of God, let him who is not scourged fear lest he cannot be a son; let him fear whom God does not wish to correct in this world, because He has destined him for punishment after this world; let him fear who still rejoices and is glad in this world, lest he be saddened and weep for eternity; let him fear who does not grieve with the just in this world, lest he tear himself with sinners in perpetual punishment.

3. Affliguntur peccatores, ut emendentur; et justi, ut probentur ac proficiant. Sed si peccatores, inquit, delictorum suorum merito ista in saeculo patiuntur; cur nonnunquam et sancti viri pariter et aeque cum peccatoribus afflictantur, nisi quia ad emendationem peccatoribus, justis ad probationem ista proficiunt? Ut enim peccatores his remediis corriguntur a malis; ita justi hactenus augentur in bonis. Illos enim emendat Deus, ut corrigat; hos vero probat, ut augeat: illos a culpa revocat; hos sanctiores sibi reservat. Illic peccata corriguntur, hic merita virtutis augentur: illic recordatio poenitens, hic purae mentis laetitia gaudens. Ille indulgentiam divinam exoptat; hic praemia promissa jam cogitat: ille pium judicem veniam postulat; hic justum remuneratorem exspectat: ille sollicitus, ut possit impetrare quod postulat; hic securus, quia potest quod meretur accipere. Nam peccantes saltem emendatione Deus conterit, ne inveniat malitia crescente quod vindicet: odit enim supplicium, qui ante praestruit, ne condemnet. Gaudeat christianus in adversis; quia aut probatur, si justus est; aut si peccator est, emendatur. Contristetur sane, quem flagella corrigere divina non possunt: timeat futuri judicii supplicium, qui in saeculo praesenti judicis contempsit remedium. Gaudeat peccator, si cum justo in saeculo contristetur, ut post saeculum cum eodem muneretur. Vos, inquit Dominus, plorabitis et plangetis; saeculum autem gaudebit. Vos tristes eritis; sed tristitia vestra in laetitiam veniet (Joan. XVI, 20). Quis non brevi tempore contristari exoptet, ut in aeternum laetitia perenni cum Christo triumphet? quis non praesentis temporis fletus pensare gaudio futuro desideret? Exiguum, momentaneum et breve est, quidquid boni malive in saeculo est. Tentatio vos, inquit, non apprehendat, nisi humana. Fidelis autem Deus, qui non patitur vos ferre plus quam potestis; sed faciet cum tentatione exitum, ut possitis tolerare (I Cor. X, 13). Sed etiam tribuit Deus securitatem, et ad tempus fragilitati nostrae indulget.

3. Sinners are afflicted that they may be amended; and the just, that they may be proved and make progress. But if, someone says, sinners suffer these things in this world by the desert of their offences, why are holy men sometimes afflicted alike and equally with sinners, unless because these things serve sinners for amendment and the just for proving? For as sinners are corrected from evils by these remedies, so the just are by this means increased in good things. For God amends the former, that He may correct them; but the latter He proves, that He may increase them: the former He calls back from guilt; the latter He reserves for Himself the holier. There sins are corrected, here the merits of virtue are increased: there a penitent remembrance, here the gladness of a pure mind rejoicing. The one longs for divine indulgence; the other already thinks on the promised rewards: the one asks pardon of a merciful judge; the other awaits a just rewarder: the one anxious whether he may obtain what he asks; the other secure, because he is able to receive what he merits. For God crushes sinners at least by amendment, lest, as their malice grows, He should find something to punish: for He hates punishment, Who makes provision beforehand so as not to condemn. Let the Christian rejoice in adversities; because either he is proved, if he is just; or, if he is a sinner, he is amended. Let him indeed be sad whom the divine scourges cannot correct: let him fear the punishment of the judgement to come who in the present world has despised the Judge's remedy. Let the sinner rejoice if he is saddened with the just man in this world, so that after this world he may be rewarded together with him. You, says the Lord, will weep and lament; but the world will rejoice. You will be sad; but your sadness will turn into joy (John 16:20). Who would not long to be saddened for a brief time, so that he may triumph with Christ for eternity in perpetual joy? who would not desire to repay the weeping of the present time with future joy? Small, momentary and brief is whatever of good or evil there is in this world. Let no temptation take hold of you, he says, except a human one. But God is faithful, Who does not allow you to bear more than you are able; but He will make with the temptation a way out, that you may be able to endure (1 Cor. 10:13). But God also grants security, and for a time indulges our frailty.

4. Militi Christi semper vigilandum. In pace magis vigilandum. Sit miles Christi armatus, sit sollicitus, sit cautus, sit de Deo solo securus. Vigilet in pace cautior, quam in bello vigilare consuevit: non sit securitate remissus, ne aliqua ex parte subrepat inimicus. Sobrii, inquit, estote et vigilate; quia adversarius vester diabolus tanquam leo rugiens, aliquem devorare quaerens circuit (I Petr. V, 8). Quanto hostis vigilat, ut noceat; tanto christianus vigilet, ut vincat. Nunquam enim vigilantibus obrepit inimicus; nunquam sollicitos circumvenit hostis. Neque enim tunc tantum cavendus est, quando bellum Dei servis indicit: in pace magis vigilandum est nobis; exercendus animus, exercenda virtus, mentis intentio Dei timore firmanda. Facit enim hostis securos, quos cupit esse captivos; facit, inquam, securos, ut incautos subigat, sopitos et inermes opprimat, vulneret eos quos vigilare minime perspexerit. Si quis miles sub imperatoris conspectu certamen cum hoste inierit; quanta instantia, quanta virtute pugnabit, ut placere illi

4. The soldier of Christ must always keep watch. In peace he must keep watch all the more. Let the soldier of Christ be armed, let him be anxious, let him be cautious, let him be secure in God alone. Let him keep watch in peace more cautiously than he has been accustomed to keep watch in war: let him not be slackened by security, lest the enemy creep in from some quarter. Be sober, he says, and keep watch; because your adversary the devil, like a roaring lion, goes about seeking someone to devour (1 Pet. 5:8). As much as the enemy keeps watch that he may do harm, so much let the Christian keep watch that he may conquer. For the enemy never steals upon those who keep watch; the foe never circumvents the anxious. For he is not to be guarded against only when he declares war on the servants of God: in peace we must keep watch all the more; the mind must be exercised, virtue must be exercised, the intention of the mind must be made firm by the fear of God. For the enemy makes secure those whom he desires to be captives; he makes them secure, I say, so that he may subdue them unwary, overwhelm them asleep and unarmed, wound those whom he has perceived to be least watchful. If any soldier engages in combat with the enemy under the eyes of the emperor, with what earnestness, with what valour will he fight, so that he may be able to please him

Editors' notes and page, col. 1852

Footnotes

(1) ‹anchor: not visible› · call in col 1852

Hic et infra, ut, pro, ne, in Mss. r. et cl.

Here and below, "ut" for "ne" in the manuscripts r. and cl.

(printed under page 188)

(2) ‹anchor: not visible› · call in col 1852

In Mss. duobus, afficiuntur. Affectantur, in aliis.

In two manuscripts, "are affected." "Are sought after," in others.

(printed under page 188)

(3) ‹anchor: not visible› · call in col 1852

Sic Mss., uno excepto recentiore, qui cum editis habet, praestitit.

So the manuscripts, except one more recent one, which has "praestitit" [he has granted] with the printed editions.

(printed under page 188)

(4) ‹anchor: fragilitati nostrae indulget› · call in col 1852

Ita Mss. potiores. Alii autem duo, seu etiam tribuet Deus securitatem ad tempus fragilitatis nostrae. Ms. quidam recentior cum editis, sed tamen tribuit Deus securitatem ad tempus fragilitati nostrae indulgens.

So the better manuscripts. But two others read, "or God will also grant security for the time of our frailty." A certain more recent manuscript, with the printed editions, reads, "but yet God has granted security, indulging our frailty for a time."

(printed under page 188)

(5) ‹anchor: ut incautos subigat› · call in col 1852

Sic duo Mss. At editi omittunt, subigat.

So two manuscripts. But the printed editions omit "subigat" [he may subdue].

(printed under page 188)