Migne Reading Room
PL 39 · cols. 1870–1874
Appendix to Augustine's Sermones: Sermones supposititii, Sermones 63-76
Sermons LXV–LXVII
omnes depellat, et omnia corrupta integritati restituat. praestante Domino nostro Jesu Christo; cui est honor et gloria in saecula saeculorum. Amen.
all it drives away, and restores all corrupted things to soundness, by the gift of our Lord Jesus Christ; to Whom be honour and glory for ages of ages. Amen.
SERMO LXV. Rursum in Matthaei cap. VI, 9-13: De oratione Dominica.
Sermon 65. Again on Matthew chapter 6, 9-13: On the Lord's Prayer.
1. Per hanc vocem, Pater noster, bonitatem Dei et gratiam protestamur. Quoniam Domino subveniente atque gubernante, jam estis in regia constituti, et prope est dies quo ad coelestis regis veluti consistorium veniatis, moneo vos, charissimi, ut precem legitimam Patri et Deo offerendam ante discatis. Nam quia fastidiosa mens hominum et ignara coelestium, nec scire nec invenire poterat, quemadmodum Deum digne precaretur; ipse verus Dominus et magister ostendit et docuit, per se quidem sanctos Apostolos, per illos autem nos, quomodo debeamus orare. Sic, inquit, orabitis: Pater noster, qui es in coelis, sanctificetur nomen tuum: adveniat regnum tuum: fiat voluntas tua, etc. O vere coelestis oratio, quae tota est oratio! Nam singula verba si prout sunt, latius tractare voluerimus, dies ante quam sermo deficiet. Attamen breviter percurramus. Dicimus, Pater noster, qui es in coelis. Sic incipiendo, bonitatem Dei et gratiam protestamur. Nam quando nos terrestres et miseri, imbecilles et inutiles servi, auderemus vultum levantes ad coelum dicere, Pater noster; nisi ipse per suum nobis Unigenitum hanc fiduciam praestitisset? Sicut scriptum est, Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus (Joan. I, 12). Accepta igitur potestate Patrem vocamus Deum: quia per fidem spiritum adoptionis accepimus, ut nos factos Dei filios gratulemur.
1. By this utterance, Our Father, we declare the goodness and grace of God. Since, with the Lord helping and guiding, you are now established in the royal palace, and the day is near on which you are to come as it were to the council chamber of the heavenly King, I admonish you, dearly beloved, to learn beforehand the lawful prayer that is to be offered to the Father and God. For since the fastidious mind of men, ignorant of heavenly things, could neither know nor discover how it should worthily pray to God, the true Lord and Master Himself showed and taught how we ought to pray: the holy Apostles indeed through Himself, and us through them. Thus, He says, shall you pray: Our Father, Who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done, etc. O truly heavenly prayer, which is prayer through and through! For if we wished to treat the single words more broadly, as they deserve, the day will fail before the sermon does. Nevertheless let us run through it briefly. We say, Our Father, Who art in heaven. By beginning thus, we declare the goodness and grace of God. For when would we, earthly and wretched, weak and useless servants, dare, raising our face to heaven, to say Our Father, unless He Himself had granted us this confidence through His Only-begotten? As it is written: But as many as received Him, He gave them power to become sons of God, to those who believe in His name (John 1:12). Having received this power, therefore, we call God Father, because through faith we have received the spirit of adoption, so that we may rejoice at having been made sons of God.
2. Decet gratias agere, qui gratiam meruerunt. Quid significent haec verba, Adveniat regnum tuum. Semper ad Dei, non ad nostram voluntatem debemus respicere. Deinde dicimus, Sanctificetur nomen tuum. Hoc actio gratiarum est, velut si dicatur, Sanctum sit et benedictum nomen tuum. Decet enim gratias agere, qui gratiam meruerunt. Adveniat regnum tuum. Non utique ut incipiat ille regnare, cujus regnum est omnium saeculorum: sed hoc optamus, ut finem nostris faciat malis, et veniens de coelo nos assumat in regnum. Hoc enim dicto admonemur, ubi vitam nostram et substantiam et regnum sperare debeamus. Similiter dicimus, Fiat voluntas tua, sicut in coelo et in terra. Quis enim obstat Deo, quominus fiat voluntas ejus ubique? Sed hoc oramus, ut sicut in coelo fit voluntas Dei, ubi nullus offendit; ita virtutem nostris animis tribuat, ut ejus voluntatem nos qui sumus in terra, facere et implere possimus. Vel certe cum dicimus, Fiat voluntas tua, docemur semper ad Dei, non ad nostram respicere voluntatem: quia in nostra voluntate aliquoties contraria sunt; in Domini autem voluntate vita est semper et bonitas.
2. It is fitting that those who have obtained grace should give thanks. What these words mean, Thy kingdom come. We ought always to look to God's will, not to our own. Next we say, Hallowed be Thy name. This is an act of thanksgiving, as if it were said, Holy and blessed be Thy name. For it is fitting that those who have obtained grace should give thanks. Thy kingdom come. Not, of course, that He should begin to reign Whose kingdom is of all ages; but we wish this, that He may put an end to our evils and, coming from heaven, take us up into the kingdom. For by this saying we are reminded where we ought to hope for our life and substance and kingdom. Likewise we say, Thy will be done, as in heaven, so on earth. For who hinders God from His will being done everywhere? But we pray this: that just as the will of God is done in heaven, where no one gives offence, so He may grant strength to our souls, so that we who are on earth may be able to do and fulfil His will. Or certainly, when we say Thy will be done, we are taught always to look to God's will, not to our own; for in our will there are at times contrary things, but in the Lord's will there is always life and goodness.
3. Avaritiae extirpatio, et mortis recordatio in voce, hodie. Consequenter jam post coelestia, etiam terrestria postulamus, sed tamen necessaria. Nam dicimus, Panem nostrum quotidianum da nobis hodie. O sapientia vera et divina providentia, quae docuit et panem solum petere, et hodie nominare. Hoc enim dicto et aviditas cum avaritia tollitur, et humanae vitae insinuatur incertum: secundum illud, Nolite solliciti esse in crastinum (Matth. VI, 34). Vere enim inconveniens esset, eum in multos annos et tempora, vel certe in alium diem necessaria postulare, cui forte sub nocte esset vita finienda. Sic enim et ille avarissimus dives, qui restructis horreis et repletis dixerat ad animam suam, Habes multa bona in annos multos, epulare;
3. The rooting out of avarice and the remembrance of death in the word today. Consequently, now after heavenly things, we also ask for earthly ones, yet necessary ones. For we say, Give us today our daily bread. O true wisdom and divine providence, which has taught us both to ask for bread alone and to name today! For by this saying both greed together with avarice is taken away, and the uncertainty of human life is intimated, according to that saying: Do not be anxious for the morrow (Matt. 6:34). For it would truly be unfitting for one to ask for necessities for many years and seasons, or even for another day, whose life might perhaps have to end during the night. For thus also that most avaricious rich man, who, having rebuilt and filled his barns, had said to his soul, You have many goods for many years, feast;
Editors' notes and page, col. 1870
Footnotes
(1) ‹anchor: voluntas ejus ubique› · call in col 1870
Cyprianus, Nam Deo quis obsistit, quominus quod velit faciat.
Cyprian [reads]: For who withstands God, so that He should not do what He wills?
(printed under page 197)
(a) ‹anchor: [sermon heading, above image]› · call in col 1870
Alias, de Tempore 126.
Formerly [Sermon] 126 de Tempore.
(printed under page 197)
(b) ‹anchor: [sermon heading, above image]› · call in col 1870
In Appendice nunc primum collocatur. Dubius videbatur Lovaniensibus; spurius Verlino et Vindingo, quibus observatum est precationis dominicae petitiones aliter exponi solere ab Augustino. Auctor, quisquis tandem est, cum Cypriano plerumque consentit.
Now placed in the Appendix for the first time. It seemed doubtful to the Louvain editors; spurious to Verlinus and Vindingus, who observed that Augustine usually expounds the petitions of the Lord's Prayer otherwise. The author, whoever he finally is, mostly agrees with Cyprian.
(printed under page 197)
Page
- running head: SERMO LXV.
- marginal letters: (none)
- old-edition numerals: (none)
audivit a Domino, Stulte, hac nocte repetunt animam tuam : quae praeparasti, cujus erunt (Luc. XII, 19 et 20)? Competenter ergo oramus, panem nostrum quotidianum hodie nobis dari : quia crastinus dies quid pariat, ignoramus.
heard from the Lord, Fool, this night they demand back your soul: the things you have prepared, whose will they be? (Luke 12:19–20). Fittingly, therefore, we pray that our daily bread be given to us today: because what tomorrow may bring forth, we do not know.
4. Fratri tuo dimittendum, ut tibi dimittat Pater. Dicimus deinde, Dimitte nobis debita nostra. Debita, fratres, peccata intelliguntur. Nam debitum contrahitur, quotiescumque delinquitur : quod debitum quandoque solvi in gehenna necesse est. Et quia humanae fragilitati non deest quotidie unde delinquat; ideo petimus ut debita nobis, dum sumus in corpore, dimittantur, ne usque ad novissimum quadrantem desudemus. Bene autem adjungitur, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Vides, charissime, quanta nos conditione divinus sermo praestringat. Dimitte ergo, ut dimittatur tibi. Habes aliquem debitorem qui in te peccavit, qui forte injuriam fecit; dimitte illi roganti, indulge poscenti, parce poenitenti : ne dum denegas pietatem fratri, tibi claudas indulgentiam Patris.
4. Your brother must be forgiven, so that the Father may forgive you. We say next, Forgive us our debts. By debts, brethren, sins are understood. For a debt is contracted whenever one does wrong: and that debt must at some time be paid in Gehenna. And because human frailty is never without something each day by which it does wrong, we therefore ask that our debts be forgiven us while we are in the body, lest we toil even to the last farthing. And it is well added, Forgive us our debts, as we also forgive our debtors. You see, dearly beloved, by what a condition the divine word binds us. Forgive, then, so that you may be forgiven. You have some debtor who has sinned against you, who has perhaps done you an injury: forgive him when he asks, pardon him when he begs, spare him when he repents; lest, while you deny kindness to your brother, you shut out for yourself the pardon of the Father.
5. Cur tentet Deus. Jamvero utilissimo fine oratio sacra completur orando contra tentationem et malum. Dicimus enim, Et ne nos inducas in tentationem, sed libera nos a malo. Inducit Deus in tentationem hominem, cum tentari permittit, ut probet, non perimat. Tentat autem non quasi mentium nescius humanarum; sed ut suos fideles faciat in saeculo manifestos, sicut scriptum est, Vasa figuli probat fornax, homines autem justos tentatio tribulationis (Eccli. XXVII, 6). Sic Abraham tentavit in filio, et honoravit (Gen. XXII) : sic Job dando in tentationes varias probavit (Job I et II) : sic sanctos Apostolos, sic beatissimos martyres per ignem quoque et gladios coronavit. Ex quo apparet, a Deo tentationes hujusmodi provenire; et diabolum nihil sine Dei permissione valere. Ergo Deus solus adorandus est, qui potest educere de tentatione. Educit vero, cum liberat a malo : a malo autem liberat, quando super id quod possumus, non nos permittit tentari.
5. Why God tempts. Now the sacred prayer is completed with a most useful ending, by praying against temptation and evil. For we say, And lead us not into temptation, but deliver us from evil. God leads a man into temptation when He permits him to be tempted, in order to prove him, not to destroy him. And He tempts not as though He were ignorant of human minds, but in order to make His faithful ones manifest in the world, as it is written, The furnace proves the potter's vessels, but the temptation of tribulation just men (Sir. 27:6). Thus He tempted Abraham in his son, and honoured him (Gen. 22); thus He proved Job by giving him over to various temptations (Job 1-2); thus He crowned the holy Apostles, thus the most blessed martyrs, through fire also and swords. From this it appears that temptations of this kind come from God, and that the devil has no power without God's permission. Therefore God alone is to be worshipped, Who is able to lead out of temptation. And He leads out when He delivers from evil; and He delivers from evil when He does not permit us to be tempted beyond what we are able.
6. Orationis Dominicae summa. Habetis, fratres, ostensum, et quem debeatis orare, et cui gratias agere, et cujus cupere regnum, vel exspectare voluntatem. Deinde contra tentationes et malum, cujus sit auxilium praestolandum. Ecce in paucis omnia et in brevitate completa. Quia ergo non difficile discitur, imo facile retinetur, omnes hortor tam viros quam feminas, discite retinere : ut cum fueritis gratiam Domini quam cupitis, consecuti, inter omnes sanctos hanc precem ore co⟨n⟩sono proferre possitis, et corde mundo diligere; ut Christus sedens ad dexteram Patris in ore vestro verba sua videns, et in corde vestro sua praecepta, et hic vos custodiat, et futuro aevo dignos efficiat. Ipsi gloria in saecula saeculorum. Amen.
6. The sum of the Lord's Prayer. You have had it shown to you, brethren, both Whom you ought to pray to, and to Whom you ought to give thanks, and Whose kingdom to desire, or Whose will to await. Then, against temptations and evil, Whose help is to be waited for. See, all things in a few words, and completed in brevity. Since, therefore, it is not learned with difficulty, indeed is easily retained, I exhort all, men as well as women: learn to retain it; so that, when you have obtained the grace of the Lord which you desire, you may be able to utter this prayer with harmonious voice among all the saints, and to love it with a clean heart; so that Christ, sitting at the right hand of the Father, seeing His words in your mouth and His precepts in your heart, may both guard you here and make you worthy in the age to come. To Him be glory for ages of ages. Amen.
SERMO LXVI. De verbis Evangelii Matthaei, cap. VII, 1-5, Nolite judicare, ut non judicemini, etc.
Sermon 66. On the words of the Gospel of Matthew, chapter 7:1-5, Do not judge, that you may not be judged, etc.
1. Aperta mala judicanda; non autem quae ignota aut dubia. Praestat de malis bene quam de bonis male suspicari. Mala aperta possunt et debent judicari, sed cum charitate. Audivimus evangelistam dicentem, fratres charissimi, Nolite judicare, ut non judicemini. Quid est hoc, fratres, cum ipse Dominus in alio loco Evangelii dixerit, Nolite secundum faciem judicare; sed justum judicium judicate (Joan. VII, 24) : et alibi
1. Open evils are to be judged, but not those that are unknown or doubtful. It is better to suspect well of the wicked than ill of the good. Open evils can and ought to be judged, but with charity. We have heard the evangelist saying, dearest brethren, Do not judge, that you may not be judged. What is this, brethren, since the Lord Himself said in another place of the Gospel, Do not judge according to appearance, but judge a just judgement (John 7:24); and elsewhere
Editors' notes and page, col. 1871
Footnotes
(1) ‹anchor: call above the rendered foot (the rich fool's words)› · call in col 1871
In Mss., Hac nocte anima tua egredietur de te. Apud Cyprianum, anima tua expostulatur.
In the manuscripts: "This night your soul shall go forth from you." In Cyprian: "your soul is required."
(printed under page 198)
(2) ‹anchor: call above the rendered foot› · call in col 1871
Cyprianus, Addidit legem, certa nos conditione et sponsione constringens.
Cyprian [reads]: He added a law, binding us by a fixed condition and pledge.
(printed under page 198)
(3) ‹anchor: et futuro aevo› · call in col 1871
Forte, regno.
Perhaps [read] "kingdom" (regno).
(printed under page 198)
(a) ‹anchor: SERMO LXVI› · call in col 1871
Alias, de Tempore 202.
Formerly [Sermon] 202 de Tempore.
(printed under page 198)
(b) ‹anchor: Nolite judicare, ut non judicemini, etc.› · call in col 1871
In Appendice nunc primum collocatur. Dubium inter Augustinianos reliquerunt Lovanienses : hinc vero expungendum cum supposititiis Verlinus et Vindingus judicaverunt. Caesarii sane stilum et mentem refert. Porro in manuscriptis sic incipit : « Modo cum Evangelium legeretur, « audivimus Dominum dicentem. » etc.
Now placed in the Appendix for the first time. The Louvain editors left it as doubtful among Augustine's works; Verlinus and Vindingus, however, judged that it should be struck out from there along with the spurious ones. It certainly reflects Caesarius's style and mind. Moreover, in the manuscripts it begins thus: "Just now, while the Gospel was being read, we heard the Lord saying," etc.
(printed under page 198)
Page
- running head: 1871 APPENDIX
- marginal letters: (none)
- old-edition numerals: (none)
dicatur, Judicium verum judicate (Zach. VII, 9)? Non enim sibi divina lectio contraria esse potest; sed intellectum sobrium quaerit. In conversatione enim humana, dilectissimi, sunt aliqua, quae rationabiliter reprehenduntur: sunt vero quaedam, quae non sine peccato judicantur. Aperta enim mala et judicari et argui debent: illa vero quae aut ignoramus, aut utrum bono an malo animo fiant, scire non possumus, judicare penitus non debemus. Verbi gratia, vides hominem frequentius jejunare; congaude, et noli nimis laudare; quia potest hoc pro humana gloria fieri: sed et noli vituperare; quia potest et pro Deo et pro animae remedio jejunare. Vidisti alium indicto publico jejunio velle prandere; cum dilectione admone. Si dixerit se pro stomachi lassitudine jejunare non posse, crede et noli judicare: quia utrumque potest fieri, ut pro gula vel luxuria prandere velit, et prae infirmitate jejunare non possit. Vidisti alterum subditis suis cum severitate disciplinam imponere, et indulgentiam tardius dare; noli judicare crudelem: quia forsitan non hoc facit morbo iracundiae, sed zelo disciplinae et amore justitiae; propter illud quod scriptum est, Zelus domus tuae comedit me (Psal. LXVIII, 10). Forte aliquis vicinus aut amicus tuus, dum animum suum habet in rebus satis sibi necessariis occupatum, tardius te salutaverit, aut tardius occurrerit, quam debuit; noli eum superbum judicare, noli malignum credere, sed magis hoc aut per oblivionem aut per negligentiam, quam per despectum vel superbiam factum crede: quia forte et tibi hoc, ut est humana fragilitas, frequenter evenit, ut rebus aliis nimis intentus, aliquid minus caute aut minus sollicite fecisse videaris; et tamen noluisti te pro hac re malo animo judicari. In istis ergo et in his similibus, quae utrum bono an malo animo fiant, scire non possumus, melius est ut ad partem dexteram nostrum animum declinemus: quia tolerabilius est nos in hoc praevenire, ut eos qui mali sunt, bonos esse credamus, quam ut consuetudine judicandi, etiam de bonis quod malum est suspicemur. De istis ergo rebus quae sunt Deo notae et nobis incognitae, periculose nostros proximos judicamus. De ipsis enim Dominus dixit, Nolite judicare, ut non judicemini. De illis vero quae aperta sunt et publica mala, judicare et redarguere, cum charitate tamen et amore, et possumus et debemus; odio habentes non hominem, sed peccatum, non vitiosum, sed vitium; detestantes morbum potius, quam aegrotum. Nam publicus adulter, raptor, assidue ebriosus, proditor et superbus, si judicati vel castigati non fuerint, implebitur in eis illud quod beatus martyr Cyprianus de talibus dixit: Qui peccantem verbis adulantibus palpat, peccati fomitem subministrat.
it is said, Judge true judgement (Zech. 7:9)? For the divine reading cannot be contrary to itself; but it seeks a sober understanding. For in human intercourse, dearly beloved, there are some things which are reasonably reproved; but there are certain things which are not judged without sin. For open evils ought both to be judged and to be rebuked; but those things which we either do not know, or of which we cannot know whether they are done with a good or a bad intention, we ought not to judge at all. For example, you see a man fasting rather often; rejoice with him, and do not praise him too much, because this can be done for human glory; but do not find fault with him either, because he can also fast for God and for the healing of his soul. You have seen another wishing to take his midday meal when a public fast has been proclaimed; admonish him with love. If he says that he cannot fast because of weakness of the stomach, believe him and do not judge, because either can happen: that he wishes to eat out of gluttony or self-indulgence, or that he cannot fast because of infirmity. You have seen another imposing discipline on those subject to him with severity, and granting pardon rather slowly; do not judge him cruel, because perhaps he does not do this from the disease of irascibility, but from zeal for discipline and love of justice, on account of that which is written, The zeal of Thy house has consumed me (Ps. 68:10). Perhaps some neighbour or friend of yours, while he has his mind occupied in matters quite necessary to himself, has greeted you rather late, or has come to meet you later than he ought; do not judge him proud, do not believe him malicious, but rather believe that this was done through forgetfulness or through negligence than through contempt or pride: because perhaps this also happens frequently to you, such being human frailty, that, being too intent on other matters, you appear to have done something less carefully or less attentively; and yet you did not wish to be judged as having acted with a bad intention in this matter. In these things, therefore, and in those like them, of which we cannot know whether they are done with a good or a bad intention, it is better that we incline our mind to the right-hand side: because it is more tolerable for us to anticipate in this way, that we believe those who are bad to be good, than that through a habit of judging we suspect what is bad even of the good. Concerning these things, therefore, which are known to God and unknown to us, we judge our neighbours at our peril. For it was about these very things that the Lord said, Judge not, that you may not be judged. But those evils which are open and public we both can and ought to judge and to reprove, yet with charity and love; holding in hatred not the man but the sin, not the vicious person but the vice; detesting the disease rather than the sick man. For if the public adulterer, the robber, the habitual drunkard, the traitor and the proud man are not judged or chastised, there will be fulfilled in them that which the blessed martyr Cyprian said about such people: He who strokes a sinner with flattering words supplies the kindling of sin.
2. Ira subitanea festuca est; inveterata, trabes. Cordis oculum turbat ira, odium excaecat. Ad hanc rem pertinet, fratres charissimi, etiam illud, quod in hac ipsa evangelica lectione audivimus: Quid enim vides festucam in oculo fratris tui, et trabem in oculo tuo non vides? Vidisti enim hominem subito irasci; noli continuo judicare, sed exspecta paululum: forsitan quam velociter irascitur, tam celeriter mitigatur. Quid tamen festuca, quid trabes significet videamus. Subita enim iracundia festuca est: illa vero quae in longum tempus protrahitur, trabes efficitur. Ut ergo irasci, et cito placari, festuca est; ita iracundia diu in corde servata, trabes est. Ergo ira inveterata convertitur in trabem. Et qua fronte ille qui odium servat in corde, illum judicare praesumit, in cujus oculo non trabem, sed festucam esse cognoscit? Nam cordis oculum festuca turbat, trabes excaecat. Quod dixi, fratres, Scripturarum debeo testimoniis approbare. Quomodo ira cordis oculum turbat, audi Psalmistam dicentem, Turbatus est prae ira oculus meus (Psal. VI, 8). Quomodo autem odium oculum cordis excaecat, Joannes evangelista testatur: Qui, inquit, odit fratrem
2. Sudden anger is a mote; inveterate anger, a beam. Anger disturbs the eye of the heart, hatred blinds it. To this matter, dearest brethren, there also pertains that which we heard in this very Gospel reading: For why do you see the mote in your brother's eye, and do not see the beam in your own eye? For you have seen a man suddenly grow angry; do not judge at once, but wait a little: perhaps as quickly as he grows angry, so swiftly is he calmed. Yet let us see what the mote and what the beam signify. For sudden anger is a mote; but that which is drawn out over a long time becomes a beam. As therefore to grow angry and to be quickly appeased is a mote, so anger kept long in the heart is a beam. Therefore inveterate anger is turned into a beam. And with what face does he who keeps hatred in his heart presume to judge that man in whose eye he knows there is not a beam but a mote? For the mote disturbs the eye of the heart, the beam blinds it. What I have said, brethren, I ought to prove by the testimonies of the Scriptures. How anger disturbs the eye of the heart, hear the Psalmist saying, My eye is disturbed because of anger (Ps. 6:8). But how hatred blinds the eye of the heart, John the evangelist testifies: He who hates, he says, his brother
Editors' notes and page, col. 1872
Footnotes
(1) ‹anchor: in longum tempus protrahitur› · call in col 1872
Hic addunt editi, dum per odium falsis suspicionibus nutritur. Sed haec verba desunt in manuscriptis.
Here the printed editions add "while it is nourished by hatred with false suspicions." But these words are lacking in the manuscripts.
(printed under page 198)
Page
- running head: APPENDIX.
- marginal letters: (none)
- old-edition numerals: (none)
suum, in tenebris est, et in tenebris ambulat, et nescit quo vadat; quoniam tenebrae obcaecaverunt oculos ejus (I Joan. II, 9, 11). Secundum haec ergo per subitaneam iracundiam cordis oculus turbatur; per odium lumen charitatis exstinguitur.
is in darkness, and walks in darkness, and does not know where he is going; because the darkness has blinded his eyes (1 John 2:9, 11). According to these things, then, the eye of the heart is troubled by sudden anger, and the light of charity is extinguished by hatred.
3. Recapitulatio. Judicium temerarium non parvum peccatum. Ergo, fratres charissimi, capitula vobis quaedam et indicula, qualiter haec intelligere et accipere debeatis, insinuo. Nam vos Deo propitio, melius haec capere et observare potestis. Ut haec quae dixi, tenacius vestris cordibus inserantur, breviter repeto quod suggessi. In his ergo rebus, sicut jam supra dixi, periculose alios judicamus. quae dubium est utrum bono an malo animo fiant; id est, jejunare, vigilare, eleemosynas facere, a vino et a carnibus vel abstinere vel non abstinere, et reliqua his similia, quae pro Deo et pro humana gloria fieri possunt. Et quia ignoramus quo animo fiant, judicare penitus non debemus. Propterea haec dixit Dominus, Nolite judicare, ut non judicemini. Propter apertam vero iniquitatem dictum est, Argue, obsecra, increpa, cum omni patientia et doctrina (II Tim. IV, 2). Et illud quod jam supra memoravimus, Justum judicium judicate. Haec enim, fratres, si diligenter, sicut credimus, considerare, et cum grandi sollicitudine, Deo donante, observare volumus, non de parvo peccato cum Dei adjutorio liberamur. Maxima enim pars generis humani indiscreto judicio ad reprehendendum prompta et parata esse probatur; cum tamen non ita se velit ab aliis judicari, quomodo vult alios judicare. Propter hoc Scriptura divina admonet, dicens: Priusquam interroges, ne vituperes quemquam; et cum interrogaveris, corripe juste (Eccli. XI, 7). Omnis homo prius se vult interrogari; et postea, si reus est, patienter tolerat reprehendi. Et quia omnes hoc nobis volumus ab aliis fieri, justum est ut hoc in aliis studeamus implere. Prius cum patientia interrogemus, et solliciti simus; et cum aliquid certius agnoverimus, tunc aut si mala sunt, reprehendere, aut si bona, defensare velimus: propter illud quod scriptum est, Omnia quaecumque vultis ut faciant vobis homines, et vos facite illis similiter. Haec est enim Lex et Prophetae (Matth. VII, 12). Et ideo conversi ad Dominum, ejus imploremus auxilium, ut ipse nobis et veram discretionem et perfectam charitatem praestare pro sua pietate dignetur; cui est gloria et imperium cum Patre et Spiritu sancto in saecula saeculorum.
3. Recapitulation. Rash judgement is no small sin. So, dearest brothers, I set before you certain headings and small pointers as to how you ought to understand and receive these things. For you, God being gracious, are better able to grasp and observe these things. That what I have said may be more firmly implanted in your hearts, I briefly repeat what I have suggested. In these matters, then, as I have already said above, we judge others dangerously, matters of which it is doubtful whether they are done with a good or a bad mind; that is, fasting, keeping vigils, giving alms, either abstaining or not abstaining from wine and meat, and other things similar to these, which can be done for God and for human glory. And since we do not know with what mind they are done, we ought not to judge at all. For this reason the Lord said this: Judge not, that you may not be judged. But on account of open iniquity it was said: Reprove, entreat, rebuke, with all patience and doctrine (2 Tim. 4:2). And that which we have already recalled above: Judge a just judgement. For if, brothers, as we believe, we are willing to consider these things diligently and, God granting, to observe them with great care, we are freed, with the help of God, from no small sin. For the greatest part of the human race is shown to be quick and ready, with undiscerning judgement, to find fault; and yet it does not wish to be judged by others in the way it wishes to judge others. For this reason divine Scripture admonishes, saying: Before you question, do not blame anyone; and when you have questioned, rebuke justly (Ecclus. 11:7). Every man wishes first to be questioned; and afterwards, if he is guilty, he patiently bears being rebuked. And since we all wish this to be done to us by others, it is just that we should strive to fulfil this towards others. Let us first question with patience, and be careful; and when we have come to know something more certainly, then let us be willing either to rebuke, if the things are bad, or to defend, if they are good: on account of that which is written: All things whatsoever you wish that men should do to you, do you also likewise to them. For this is the Law and the Prophets (Matt. 7:12). And therefore, turning to the Lord, let us implore His help, that He Himself may deign, in His goodness, to grant us both true discernment and perfect charity; to Whom is glory and dominion with the Father and the Holy Spirit for ages of ages.
SERMO LXVII. De verbis Evangelii Matthaei, cap. VII, 13, 14, Intrate per angustam portam, etc., deque duabus viis, arcta et lata.
Sermon 67. On the words of the Gospel of Matthew, chapter 7:13-14, Enter by the narrow gate, etc., and on the two ways, the narrow and the broad.
1. Liberum arbitrium. Audistis, fratres dilectissimi, cum Evangelium legeretur, duas Dominum commemorasse vias: unam metuendam atque terribilem, alteram ambiendam et multum desiderabilem; unam per quam post parvum laborem justi eriguntur in coelum, alteram per quam post brevem dulcedinem amatores mundi pertrahuntur in tartarum. Intrate, inquit, per angustam portam; quia lata porta et spatiosa via est, quae ducit ad perditionem; et multi sunt, qui intrant per eam. Quam arcta, inquit, porta et angusta via est, quae ducit ad vitam; et pauci sunt, qui inveniunt eam! Ecce, fratres dilectissimi, proposuit Deus in conspectu totius generis humani, quid debeamus expiare, quid vitare, quid desiderare, quid
1. Free will. You have heard, dearly beloved brothers, when the Gospel was being read, that the Lord mentioned two ways: one to be feared and terrible, the other to be sought after and much to be desired; one by which, after a little labour, the just are raised up into heaven, the other by which, after a brief sweetness, the lovers of the world are dragged down into hell. Enter, He says, by the narrow gate; for wide is the gate and spacious the way that leads to perdition; and many there are who enter by it. How narrow, He says, is the gate and strait the way that leads to life; and few there are who find it! Behold, dearly beloved brothers, God has set before the eyes of the whole human race what we ought to expiate, what to avoid, what to desire, what
Editors' notes and page, col. 1873
Footnotes
(1) ‹anchor: in saecula saeculorum› · call in col 1873
Hujus conclusionis loco Mss. haec habent : Et quia sicut ipsi videtis, plures ex nostris de ecclesia nunc absentes esse videntur, et illis qualemcumque admonitionem in aliam basilicam reservemus : et forsitan inspirat et illis Deus ut vel ibi pro animae suae salute conveniant; cui est honor et gloria in saecula saeculorum. Amen. Forsitan eodem die in duabus basilicis concionatus, in prima concione usus est ea conclusione, quae exstat in manuscriptis et altera in secunda.
In place of this conclusion the manuscripts have: "And since, as you yourselves see, many of our people seem to be absent from the church just now, let us keep some sort of admonition for them too, for the other basilica; and perhaps God inspires them as well to gather there at least for the salvation of their souls; to whom be honour and glory for ever and ever. Amen." Perhaps, having preached in two basilicas on the same day, he used in the first sermon the conclusion that survives in the manuscripts, and the other in the second.
(printed under page 199)
(a) ‹anchor: SERMO LXVII› · call in col 1873
Prodit nunc primum ex Ms. Theodericensi, ubi Augustino tribuitur, sed falso. Doctrinam et stilum Caesarii, cujus sunt alii prope omnes eodem veteri codice contenti sermones, exhibere videtur.
It appears now for the first time, from the Saint-Thierry manuscript, where it is attributed to Augustine, but falsely. It seems to show the doctrine and style of Caesarius, to whom belong almost all the other sermons contained in the same old codex.
(printed under page 199)
Page
- running head: 1873 SERMO LXVII.
- marginal letters: (none)
- old-edition numerals: (none)
fugere, quid timere, quid in toto corde diligere; et sicut per prophetam ipse praedixerat, Ante hominem, inquit, vita et mors, quod placuerit, dabitur illi (Eccli. XV, 18): et iterum, Ecce habes ignem et aquam, mortem et vitam; elige vitam, ut vivas (Deut. XXX, 19). Hoc totum quod supra diximus, id est, bonum et malum, in istis duabus continetur viis. Proponitur enim nobis in eis infernum et regnum, Christus et diabolus, altitudo et profundum. Dei enim per gratiam in potestate habet unusquisque quid diligat, et ad quod placuerit porrigat manum.
to flee, what to fear, what to love with the whole heart; and as He Himself had foretold through the prophet, Before man, He says, are life and death; whatever pleases him shall be given to him (Ecclus. 15:18); and again, Behold, you have fire and water, death and life; choose life, that you may live (Deut. 30:19). All this which we have said above, that is, good and evil, is contained in these two ways. For in them are set before us hell and the kingdom, Christ and the devil, the height and the depth. For through the grace of God each one has it in his power what he will love, and may stretch out his hand to whatever pleases him.
2. Viae arctae Christus, latae praeest diabolus. Utraque via non carnis, sed cordis oculis dijudicanda. Viae enim arctae et angustae praesidet Christus: viae latae et spatiosae praeest diabolus. Christus invitat ad regnum; ille sollicitat ad infernum: ille levat in altum; ille deprimit in profundum. Diabolus ostentat falsas dulcedines, ut trahat ad veram amaritudinem: Christus invitat ad brevem asperitatem, ut perducat ad longam beatitudinem. Si solum oculus corporis aperitur, decipit nos lata et spatiosa: si vero oculis cordis attendimus, secur⟨o⟩s nos reddit dura et aspera.
2. Christ presides over the narrow way, the devil over the broad. Each way is to be judged not with the eyes of the flesh but with those of the heart. For Christ presides over the narrow and strait way; the devil presides over the broad and spacious way. Christ invites to the kingdom; the other entices to hell: the One lifts up on high; the other presses down into the depth. The devil displays false sweetnesses, so as to draw [us] to true bitterness: Christ invites to a brief harshness, so as to lead [us] on to a long blessedness. If only the eye of the body is opened, the broad and spacious way deceives us; but if we pay attention with the eyes of the heart, the hard and rough way makes us secure.
3. Christus et peregrinantium via, et Angelorum patria. Invicem ergo nos, charissimi, admoneamus, invicem nos cum vera charitate jugiter invitemus, ut magis brevem et angustam debeamus eligere viam, per quam mereamur ad paradisi latitudinem pervenire. Illam vero viam, quae post brevem latitudinem consuevit amatores suos in inferni profunda demergere, quantum possumus, Deo auxiliante, debemus repudiare atque contemnere. Sinamus ergo sinistram viam, cujus finis introducit in gehennam; et sequamur dexteram, quae ad vitam ducit aeternam. Ad illum pervenire debemus, qui est via, et vita, et veritas (Joan. XIV, 6). Nec mirum, si ad illum fideliter pervenimus, per quem fideliter ambulamus. Nam quia ipse est via, per ipsum currimus: quia vero ipse est patria, consummato cursu ad ipsum pervenimus. Cum enim secundum divinitatem sit requies et patria Angelorum, secundum humanitatem factus est via peregrinantium. Quia est requies et patria Angelorum vel omnium fidelium, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: quia est via peregrinantium, Verbum caro factum est, et habitavit in nobis (Id. I, 1, 14).
3. Christ is both the way of pilgrims and the homeland of the angels. Let us therefore admonish one another, dearly beloved; let us continually invite one another with true charity, that we should rather choose the short and narrow way, by which we may merit to arrive at the breadth of paradise. But that way which, after a brief breadth, is wont to plunge its lovers into the depths of hell, we ought, as far as we can, with God's help, to reject and despise. Let us therefore leave the left-hand way, whose end leads into Gehenna; and let us follow the right-hand way, which leads to eternal life. We ought to arrive at Him Who is the way, and the life, and the truth (John 14:6). Nor is it any wonder if we faithfully arrive at Him through Whom we faithfully walk. For because He Himself is the way, we run through Him; but because He Himself is the homeland, when the course is completed we arrive at Him. For although according to His divinity He is the rest and homeland of the angels, according to His humanity He has been made the way of pilgrims. Because He is the rest and homeland of the angels, or of all the faithful, In the beginning was the Word, and the Word was with God, and the Word was God; because He is the way of pilgrims, The Word was made flesh, and dwelt in us (ibid. 1:1, 14).
4. Beneficium redemptionis. Quando de paradiso post peccatum primi hominis in hunc mundum, quasi in convallem lacrymarum projecti sumus, et viam perdidimus simul et patriam, ambulavimus solitudines difficiles; viam autem Domini ignoravimus (Sap. V, 7). Sed pius et misericors rex patriae nostrae non solum servos suos ad nos frequenter studuit mittere; sed etiam dignatus est ipse descendere, et viam, per quam reverteremur ad patriam, praeparare. O homo, si piger eras, ut quaereres viam; ipsa te via dignata est quaerere: si piger eras venire ad viam; ipsa ad te via venit. Surge et ambula; fuge viam saeculi latam et spatiosam, quae te ad tempus delectat, et in aeternum cruciat: curre per viam Christi, in qua parvissimo tempore laborabis, et postea cum Angelis sine fine gaudebis.
4. The benefit of redemption. When, after the sin of the first man, we were cast out of paradise into this world as into a valley of tears, and lost both the way and the homeland together, we walked through difficult wildernesses; but the way of the Lord we did not know (Wisd. 5:7). But the kind and merciful King of our homeland not only took care to send His servants to us frequently, but also deigned to come down Himself and to prepare the way by which we might return to the homeland. O man, if you were too sluggish to seek the way, the way itself deigned to seek you; if you were too sluggish to come to the way, the way itself comes to you. Arise and walk; flee the broad and spacious way of the world, which delights you for a time and torments you for eternity; run along the way of Christ, in which you will labour for a very short time, and afterwards rejoice with the angels without end.
5. Duo pedes ad currendum in via Christi, charitas duplex. Forte dicis, Per viam Christi quomodo debeo currere? Si ambos pedes sanos habes, feliciter curres. Qui sunt isti duo pedes? Si diligis Dominum, et diligis proximum. In his duobus praeceptis, sicut Apostolus dicit, universa Lex pendet, et Prophetae (Matth. XXII, 37-40, et Galat. V, 14). Si diligis Dominum, et non diligis proximum; unum tantummodo pedem habes, non potes currere: si diligis proximum, et non diligis Dominum; claudus et inutilis remansisti. Curre ergo per viam Christi: ipsa est enim via. Per istam viam dilectionis etiam ipse Dominus in cruce pendens cucurrit, quando pro inimicis oravit, dicens: Pater, dimitte illis; quia nesciunt quid faciunt (Luc. XXIII, 34). Per istam viam etiam beatus Stephanus ita studuit viriliter currere, ut coelum apertum, et Christum quasi
5. Two feet for running in the way of Christ: twofold charity. Perhaps you say: How ought I to run along the way of Christ? If you have both feet sound, you will run happily. What are these two feet? If you love the Lord, and love your neighbour. On these two commandments, as the Apostle says, hangs the whole Law, and the Prophets (Matt. 22:37–40, and Gal. 5:14). If you love the Lord and do not love your neighbour, you have only one foot; you cannot run: if you love your neighbour and do not love the Lord, you have remained lame and useless. Run therefore along the way of Christ: for it is itself the way. Along this way of love the Lord Himself also ran, hanging on the cross, when He prayed for His enemies, saying: Father, forgive them; for they do not know what they do (Luke 23:34). Along this way blessed Stephen too strove to run so manfully that heaven standing open, and Christ as it were
Editors' notes and page, col. 1874
Page
- running head: SERMO LXVII. 1874
- marginal letters: (none)
- old-edition numerals: (none)
- other: column number blurred in the image (reads like 1674/1o74), taken as 1874; first word "fugere" taken as a whole word, though it may complete a break from col. 1873, which cannot be seen; "secur⟨o⟩s" has a damaged letter; the cut-off left column (col. 1873) is visible at the edge and not set; column ends mid-sentence at "quasi"; Google digitization mark at foot not set