PL 39 · cols. 1884–1888

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 63-76

Sermons LXXII–LXXIV

hic agunt adversus nos, ne ad patriam nostram, id est, ad paradisum revertamur. Terra autem ista morientium est; illa vero viventium est, de qua propheta dicebat, Credo videre bona Domini in terra viventium (Psal. XXVI, 13). In illa autem terra semper vivetur, et nunquam morietur. Lucet terra illa plus quam species argenti, ubi cives justorum Angeli sunt. Illi in terra illa gaudent; nos in terra ista lugeamus, ut ad illorum gaudia pervenire mereamur. Videte, fratres: ecce hic in itinere positi sumus; insidiator noster diabolus adversatur in via, nobis quaerit nocere, ne in terram viventium revertamur. Duo enim sunt praecepta, dilectissimi, quae nobis omnino sunt observanda: id est, Diliges Dominum Deum tuum ex toto corde tuo, et ex tota mente tua; et, Diliges proximum tuum tanquam te ipsum. In his duobus praeceptis tota Lex pendet et Prophetae (Matth. XXII, 37-40). Quicumque enim in his duobus praeceptis ambulaverit, festinet in via; et perveniet ad patriam paradisi, ubi laetantur omnes sancti in gloria Redemptoris sui, et laudem dicunt nomini sancto ejus, qui erepti sunt de hac peregrinationis aerumna, et vivunt semper in laetitia sempiterna.

they are at work here against us, so that we may not return to our homeland, that is, to paradise. Now this land is the land of the dying; but that one is the land of the living, of which the prophet said, I believe that I shall see the good things of the Lord in the land of the living (Ps. 26:13). In that land, moreover, there will be life for ever, and never any dying. That land shines more than the appearance of silver, where the angels are fellow citizens of the just. They rejoice in that land; let us mourn in this land, so that we may deserve to attain to their joys. See, brethren: behold, here we are set on a journey; our ambusher the devil opposes us on the way, seeks to harm us, so that we may not return to the land of the living. For there are two commandments, dearly beloved, which must by all means be kept by us: that is, You shall love the Lord your God with your whole heart and with your whole mind; and, You shall love your neighbour as yourself. On these two commandments the whole Law depends, and the Prophets (Matt. 22:37–40). For whoever walks in these two commandments, let him hasten on the way; and he will reach the homeland of paradise, where all the saints rejoice in the glory of their Redeemer and speak praise to His holy name, they who have been rescued from the hardship of this pilgrimage and live for ever in everlasting gladness.

SERMO LXXII. De verbis Evangelii Matthaei, cap. XIV, 23-32, ubi Dominus super aquas ambulavit, et Petrus titubavit.

Sermon 72. On the words of the Gospel of Matthew, chapter 14:23-32, where the Lord walked upon the waters, and Peter wavered.

1. Textus expositio. Audivimus, et quodam modo vidimus in lectione praesenti, navicellam periclitantem, Christum periclitantibus subvenientem, Petrum venienti Christo occurrentem. In quibus omnibus miraculum exspectavimus; mysterium requiramus. Quando enim possumus de divinis operibus quae leguntur, ipso aspirante qui facit, intellectum alicujus mysticae significationis exsculpere, quasi de abstrusis favorum cellis mella producimus: vel Christi discipulos imitantes, spicas manibus confricamus (Luc. VI, 1); ut ad latentia grana perveniamus, et in eis vitam inveniamus. Ascendit ergo Dominus noster Jesus Christus, ut lectum est, in montem solus orare. Mons altitudo est: quid enim in hoc mundo altius coelo? Quis vero in coelum ascendit, novit optime fides vestra. Cur autem solus ascendit? Quia nemo ascendit in coelum, nisi qui de coelo descendit, Filius hominis, qui est in coelo (Joan. III, 13). Quamvis et in fine cum venerit, et nos omnes sua membra collegerit, ac levaverit in coelum, etiam tunc solus ascendet: quia caput cum corpore suo unus est Christus. Nunc autem solum caput ascendit, mediator Dei et hominum homo Christus Jesus (I Tim. II, 5): ipse ascendit solus orare; quia ipse ascendit ad Patrem pro nobis interpellare.

1. Exposition of the text. We have heard, and in a certain way seen, in the present reading, a little boat in peril, Christ coming to the aid of those in peril, Peter going to meet Christ as He came. In all these things we have looked on a miracle; let us seek out the mystery. For when, by the inspiration of Him who does them, we are able to carve out of the divine works that are read the understanding of some mystical meaning, it is as though we draw honey from the hidden cells of the honeycombs: or, imitating the disciples of Christ, we rub ears of grain in our hands (Luke 6:1), so that we may reach the hidden kernels and find life in them. So our Lord Jesus Christ went up, as was read, into a mountain alone to pray. The mountain is height: for what in this world is higher than heaven? And who has ascended into heaven, your faith knows very well. But why did He go up alone? Because no one has ascended into heaven except He who descended from heaven, the Son of Man, who is in heaven (John 3:13). Although even at the end, when He comes and has gathered all of us, His members, and has lifted us into heaven, even then He will ascend alone: because the head together with its body is one Christ. But now the head alone has ascended, the mediator of God and men, the man Christ Jesus (1 Tim. 2:5): He goes up alone to pray; because He has ascended to the Father to intercede for us.

2. Navicella, Ecclesia: mare, saeculum: antenna, crux. Persecutio Ecclesiam dilatavit; orbem ditavit. Verumtamen, charissimi, dum ille orat in excelso, navicula turbatur fluctibus in profundo. Quia insurgunt fluctus, potest ipsa navicula turbari: sed quia Christus orat, non potest mergi. Navicellam quippe istam, fratres, Ecclesiam cogitate; turbulentum mare, hoc saeculum. Quando aliquis impiae voluntatis, maximae potestatis, persecutionem indicit Ecclesiae, et quantum in ipso est, christianum nomen conatur exstinguere, super naviculam Christi grandis unda consurgit. Sed in his tentationibus erigatur antenna, ut suspensa arbori crucem Christi figuret; hanc christianus respiciat, et non deficiat: quia sicut dicit apostolus Petrus, Christus pro nobis passus est, relinquens

2. The little boat, the Church; the sea, the world; the yard-arm, the cross. Persecution has spread the Church abroad; it has enriched the world. Nevertheless, dearly beloved, while He prays on high, the little boat is tossed by the waves in the deep. Because the waves rise up, the little boat itself can be tossed; but because Christ prays, it cannot be sunk. Think of this little boat, brethren, as the Church; of the turbulent sea as this world. When someone of impious will and of the greatest power proclaims a persecution against the Church and, as far as lies in him, tries to extinguish the Christian name, a great wave rises up over the little boat of Christ. But in these trials let the yard-arm be raised, so that, hung upon the mast, it may figure the cross of Christ; let the Christian look to it and not fail: because, as the apostle Peter says, Christ suffered for us, leaving

Editors' notes and page, col. 1884

Footnotes

(a) ‹anchor: [sermon heading, above image]› · call in col 1884

Alias de Verbis Domini 14; et post in Appendice 2.

Formerly [Sermon] 14 de Verbis Domini; and later no. 2 in the Appendix.

(printed under page 204)

(b) ‹anchor: [sermon heading, above image]› · call in col 1884

In prius excusis libris, necnon in iis qui hunc sermonem Augustino adscribunt manuscriptis, mutilus plus tertia parte erat, sic incipiens : « Cum sanctum Evangelium lege- « retur, audivimus navicellam periclitantem, Christum peri- « clitantibus subvenientem. » Editur hic ad aliquot optimae notae manuscriptos redintegratus, in quibus nomen praefert Eraclii presbyteri, illius videlicet, quem suum in episcopatu successorem designavit Augustinus.

In the earlier printed books, and also in those manuscripts that ascribe this sermon to Augustine, it lacked more than a third, beginning thus: "When the holy Gospel was being read, we heard of the little boat in peril, and of Christ coming to the aid of those in peril." It is published here made whole again from several manuscripts of the best quality, in which it bears the name of Eraclius the priest, namely the one whom Augustine designated as his successor in the episcopate.

(printed under page 204)

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running head: APPENDIX. 1884
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nobis exemplum, ut sequamur ve⟨s⟩tigia ejus (I Petr. II, 21). Dicit etiam beatus Joannes, Sicut enim Christus pro nobis animam suam posuit, sic et nos debemus pro fratribus animas ponere (I Joan. III, 16). Huic ergo antennae, id est, cruci Christi, simplex conversatio et pura confessio tanquam candentia vela religentur. Et haec vela nostra fluctibus abluantur, vestisque tendatur, ut sine macula et ruga inveniatur. Quantumlibet mare saeviat, ventus incumbat, inter flatus et fluctus navis ista turbetur: tantum non mergatur, et currit. Denique posteaquam navis haec aedificata est in Jerusalem, atque inde in medio pelagi hujus frementis emissa est, aestuantium volumina undarum, et furentium flabra ventorum, dum eam huc atque illuc circumferunt, omnium gentium littoribus appulerunt, peregrinas merces quocumque venit, advexit. Quid enim tam peregrinum in terra nostra, quam per poenitentiam remissio p⟨e⟩ccatorum, regnumque coelorum? Et tamen oportebat Christum pati, et resurgere a mortuis tertio die, et praedicari in nomine ejus poenitentiam et remissionem peccatorum per omnes gentes, incipientibus ab Jerusalem (Luc. XXIV, 46). Ab ipso enim portu navis haec prima anchoram solvit.

an example for us, that we should follow His footsteps (1 Pet. 2:21). Blessed John also says: For just as Christ laid down His life for us, so we too ought to lay down our lives for the brethren (1 John 3:16). To this yard-arm, then, that is, to the cross of Christ, let simple conduct and pure confession be bound like gleaming sails. And let these sails of ours be washed by the waves, and let the garment be stretched out, so that it may be found without spot or wrinkle. However much the sea may rage, the wind bear down, and this ship be tossed amid blasts and billows: only let it not be sunk, and it runs on. In short, after this ship was built in Jerusalem and launched from there into the midst of this roaring sea, the rolling masses of the seething waves and the blasts of the raging winds, while they carry it this way and that, have driven it to the shores of all nations, and wherever it came it brought foreign wares. For what is so foreign in our land as the remission of sins through penance, and the kingdom of heaven? And yet it was necessary for Christ to suffer, and to rise from the dead on the third day, and for penance and the remission of sins to be preached in His name among all nations, beginning from Jerusalem (Luke 24:46). For it was from that very harbour that this ship first weighed anchor.

3. Christianus securus sit et sollicitus. Adulatores, latentes scopuli: obtrectatores, canes marini. Cruci adhaerentem mordere non possunt. Naviget ergo, charissimi, naviget haec dominica navis inter procellas saeculi Christo protegente secura, Deo donante sollicita. Non enim quia in navi nauclerus vigilat, ideo debet nauta dormire. Vigilat ille, de quo veraciter scriptum est, Non dormiet, neque dormitabit, qui custodit Israel (Psal. CXX, 4): sed etiam ipse dicit, Vigilate et orate, ne intretis in tentationem (Matth. XXVI, 41). Unde ergo debemus esse solliciti, et unde securi? Solliciti, quia dixit, quod in hoc mundo pressuram habebitis; securi autem, quia mox addidit, Confidite, ego vici mundum (Joan. XVI, 33): solliciti, quia tentationes futuras praenuntiavit nobis; securi, quia non desinit interpellare pro nobis. Caute itaque, fratres mei, atque sollicite inter saeculi fluctus gubernati, inite navigium in bonis actibus vestris: nec dens obtrectatoris vos frangat, nec adulatoris lingua decipiat. Adulatores vestros tanquam latentes sub undis scopulos observate. Quando enim mare tranquillum est, tunc saxa latentia non videntur: si tribulationis procella consurgit, tunc inter undarum montes verticem tollunt, tunc in eis apparet periculum quod latebat. Neque enim sufficit talibus deserere tribulantem, nisi etiam oppugnare conentur et premere. Hoc ergo genus humanum, velut asperrimas cautes placida superficie pelagi ventis obtectas, christianus evitet. Haec breviter de adulatoribus dixerimus. Obtrectatores omnino contemnendi sunt; quia canes marini sunt. De profundo amaritudinis latrare possunt; mordere non possunt. Sed quamdiu mordere non possunt? Quamdiu in navi sedes. Quid est, quamdiu in navi sedes? Quamdiu crucem Christi tenes, ab ejus navicula non recedis. Erigamus in coelo mentem, et non curemus invidam mentem. In hoc sane procelloso et turbulento mari etiam diabolus aspirans bacchatur armata classe terribilis, et circumquaque discurrens, commeatus obsidet innocentium. Ipse est enim de quo ait apostolus Petrus: Adversarius vester diabolus, tanquam leo rugiens, quaerens aliquem devorare circuit. Et quia subdidit, Cui resistite firmi in fide (I Petr. V, 8, 9), exercentur contra eum proficientium quotidiana certamina. Bellum hoc describebat ille maximus campi doctor, bellum hoc describebat, quando dicebat: Non est vohis

3. Let the Christian be both secure and watchful. Flatterers are hidden reefs; detractors are sea-dogs. They cannot bite one who clings to the cross. Let it sail, then, dearly beloved, let this ship of the Lord sail amid the storms of the world, secure under Christ's protection, watchful by God's gift. For it is not because the shipmaster keeps watch on the ship that the sailor ought therefore to sleep. He keeps watch of Whom it is truly written: He will not sleep nor slumber, Who guards Israel (Ps. 120:4); but He Himself also says: Watch and pray, that you may not enter into temptation (Matt. 26:41). Why, then, ought we to be watchful, and why secure? Watchful, because He said that in this world you will have distress; but secure, because He at once added: Take courage, I have overcome the world (John 16:33). Watchful, because He foretold to us temptations to come; secure, because He does not cease to intercede for us. Cautiously, therefore, my brethren, and watchfully, steering amid the billows of the world, set out on your voyage in your good deeds: let neither the tooth of the detractor break you, nor the tongue of the flatterer deceive you. Watch out for your flatterers as for reefs hidden under the waves. For when the sea is calm, then the hidden rocks are not seen; if a storm of tribulation arises, then they lift their heads among the mountains of the waves, then the danger that lay hidden appears in them. For it is not enough for such men to desert one in tribulation, unless they also try to attack and oppress him. Let the Christian therefore avoid this kind of men, like the roughest crags covered by the winds with the calm surface of the sea. Let this suffice to have said briefly about flatterers. Detractors are to be utterly despised, since they are sea-dogs. From the depth of bitterness they can bark; they cannot bite. But for how long can they not bite? As long as you sit in the ship. What does "as long as you sit in the ship" mean? As long as you hold fast to the cross of Christ and do not withdraw from His little ship. Let us lift up our mind to heaven, and not care about the envious mind. In this stormy and turbulent sea indeed the devil too, blowing against us, rages, terrible with an armed fleet, and, running about on every side, besieges the convoys of the innocent. For he is the one of whom the apostle Peter says: Your adversary the devil, like a roaring lion, goes about seeking someone to devour. And since he added, Resist him, firm in the faith (1 Pet. 5:8–9), the daily combats of those who make progress are waged against him. This war that great teacher of the battlefield was describing, this war he was describing when he said: There is not for

Editors' notes and page, col. 1885

Footnotes

(a) ‹anchor: curemus invidam mentem› · call in col 1885

Forte, invidum dentem, ut opinatur Morel, Elem. Crit., p. 254, 255. Quo melius intelligatur hujus correctionis opportunitas, lege praecedentia. M.

Perhaps [read] "invidum dentem" (the envious tooth), as Morel thinks, Elém. Crit., pp. 254–255. To understand better how apt this correction is, read what precedes. M[igne].

(printed under page 205)

(1) ‹anchor: call above the rendered foot› · call in col 1885

Lov., et currat, quae verba desunt in manuscriptis nonnullis.

The Louvain edition [reads] "et currat" (and let it run), words that are lacking in some manuscripts.

(printed under page 205)

(2) ‹anchor: call above the rendered foot› · call in col 1885

Sequentia usque ad initium numeri quarti restituuntur ex probae notae libris. Horum loco Mss. alii : Venit ergo Dominus ad visitandos discipulos suos, qui turbabantur in mari quarta vigilia noctis. Quarta, etc., ut infra, n. 4.

What follows, up to the beginning of no. 4, is restored from books of sound quality. In its place other manuscripts [read]: "So the Lord came to visit His disciples, who were troubled on the sea in the fourth watch of the night. The fourth," etc., as below, no. 4.

(printed under page 205)

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running head: 1885 SERMO LXXIII.
marginal letters: (none)
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other: the word vohis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1886
misprint kept as printed: vohis (for vobis; the tail "his" at the top of col 1886 reads h, not b, on the lean image; QA Q2 — a higher-resolution look would settle it)

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colluctatio cum carne et sanguine; sed adversus principatus et potestates, rectores mundi, tenebrarum harum, adversus spiritualia nequitiae in coelestibus (Ephes. VI, 12). I⟨n⟩ his ergo, fratres, in hoc labore, in hoc certamine constitutos, illa vos apostolica sententia consoletur: Dominus in proximo est; nihil solliciti fueritis (Philipp. IV, 5 et 6).

you a wrestling against flesh and blood, but against principalities and powers, the rulers of the world, of this darkness, against the spiritual things of wickedness in the heavenly places (Eph. 6:12). Since you are set, then, brothers, in these things, in this labour, in this contest, let that apostolic saying console you: The Lord is near; be anxious about nothing (Phil. 4:5–6).

4. Vigilia. Venit ergo Christus ad navim suam quarta vigilia noctis, et visitavit eam. Quarta vigilia noctis, extrema pars noctis est. Vigilia una tres horas habet, ac per hoc nox quatuor vigilias habet, ternis horis per singulas vigilias distributis. Quarta ergo vigilia noctis, hoc est pene jam nocte finita. Sic veniet in fine saeculi, iniquitatis nocte transacta, ad jud⟨i⟩candos vivos et mortuos. Venit enim nunc, sicut audistis, valde mirabiliter ambulan⟨s⟩ super aquas. Surgebant fluctus; sed calcabantur: fremens pelagus sub Domini vestigiis murmurabat; sed tamen eum volens nolens portabat. Quantumlibet tumores saeculi potestatesque consurgant, premit eorum caput, nostrum Caput. Cum vero appropinquaret naviculae, turbati sunt prae timore discipuli, et exclamaverunt, putantes phantasma esse. Quibus Dominus ait: Habete fiduciam; ego sum, nolite timere. Quid est, Ego sum? Non sum phantasma quod putatis, agnoscite quem videtis. Ad hanc vocem exsiliit Petrus et ait: Domine, si tu es, jube m⟨e⟩ venire ad te super aquas. Si tu es, non miror quod solidam carnem super liquentis elementi terga suspendis. Quid enim mirum, si Conditori suo creatura famulatur? Hoc ego non miror: fac quod mirer, ambulet Petrus.

4. The watch. So Christ came to His ship in the fourth watch of the night, and visited it. The fourth watch of the night is the last part of the night. One watch has three hours, and accordingly the night has four watches, three hours being allotted to each watch. The fourth watch of the night, then, is when the night is now almost ended. So will He come at the end of the world, when the night of iniquity has passed, to judge the living and the dead. For He came now, as you have heard, walking most wonderfully upon the waters. The waves rose up, but they were trodden down: the roaring sea murmured under the Lord's footsteps, but nevertheless, willing or unwilling, it bore Him. However much the swellings and powers of the world rise up, our Head presses down their head. But when He drew near to the little boat, the disciples were troubled for fear, and cried out, thinking it was a phantom. To them the Lord said: Have confidence; it is I, do not fear. What is, It is I? I am not a phantom, as you think; recognize Him whom you see. At this voice Peter leapt up and said: Lord, if it is Thou, bid me come to Thee upon the waters. If it is Thou, I do not marvel that Thou holdest up solid flesh upon the back of the flowing element. For what marvel is it, if the creature serves its Maker? This I do not marvel at: do what I may marvel at, let Peter walk.

5. Fidei mors atque resurrectio. Fac quod mirer, Jube me venire ad te super aquas. Scio enim quod corpus humanum naturae lege non sinitur in fluctibus liquidis habere fixa vestigia; sed accedat donum g⟨r⟩atiae, et paululum cesset lex ista naturae: Si tu es, ju⟨b⟩e me venire ad te super aquas. Tu Deus es; ego hom⟨o⟩ sum: voluisti de meo habere infirmitatem in carn⟨e⟩ quam portas; habeam et ego de tuo potestatem, ut unda me portet. Domine, si tu es, jube me venire ad te super aquas. Quomodo enim mihi in mari non erit via, si tu jusseris, qui propter nos factus es via? Et Dominus, Veni, inquit. Nec dubitavit Petrus; audivit Domini verbum, et mox cucurrit ad Verbum: cito credidit, quia fidelis homo erat. Sed cum surrexisset ventus validus, titubavit; quia homo erat. Titubatio ista, fratres, quasi mors fidei fuit: sed ubi exclamavit, fides iterum resurrexit. Non titubaret, nisi crederet: sed nec clamaret, nisi crederet. Domine, inquit, salvum me fac! Et Dominus extensa manu levavit eum; et ait illi, Modicae fidei, quare dubitasti? Posset te ventus elidere, quem non potuit unda sorbere? posset te ventus evertere, quem non potuit fluctus operire? Plus erat quod feceras; mare calcaveras, fluctus presseras, ventos viceras; Quare dubitasti? In Petro itaque communis omnium nostrum consideranda conditio est: ut si nos in aliquo tentationum ventus conatur subvertere, vel unda submergere, clamemus ad Christum. Quid est, clamemus? Oremus. Porriget ille manum; et eruet de profundo. Etenim manus ejus deducet nos, et continebit nos dextera ejus, donec nos ad sempiterna sua promissa perducat.

5. The death and resurrection of faith. Do what I may marvel at: Bid me come to Thee upon the waters. For I know that the human body is not permitted by the law of nature to have firm footing on liquid waves; but let the gift of grace be added, and let that law of nature cease for a little: If it is Thou, bid me come to Thee upon the waters. Thou art God; I am a man: Thou didst will to have from what is mine weakness in the flesh which Thou bearest; let me also have from what is Thine power, so that the wave may bear me. Lord, if it is Thou, bid me come to Thee upon the waters. For how will there be no way for me on the sea, if Thou commandest, Who for our sake wast made the Way? And the Lord said, Come. Nor did Peter doubt; he heard the word of the Lord, and at once ran to the Word: he believed quickly, because he was a faithful man. But when a strong wind had risen, he wavered, because he was a man. That wavering, brothers, was as it were the death of faith: but when he cried out, faith rose again. He would not have wavered unless he believed: but neither would he have cried out unless he believed. Lord, he said, save me! And the Lord, stretching out His hand, lifted him up, and said to him, O you of little faith, why did you doubt? Could the wind dash you down, whom the wave could not swallow up? Could the wind overturn you, whom the billow could not cover? What you had done was greater: you had trodden on the sea, pressed down the billows, overcome the winds; Why did you doubt? In Peter, therefore, the common condition of all of us is to be considered: that if in any way the wind of temptations tries to overturn us, or the wave to sink us, we should cry out to Christ. What is, let us cry out? Let us pray. He will stretch out His hand, and will draw us out of the deep. For His hand will lead us, and His right hand will hold us, until He bring us to His everlasting promises.

SERMO LXXIII. De verbis Evangelii Matthaei, cap. XVII, 20, Hoc genus in nullo ejicitur, nisi orati⟨o⟩ne et jejunio.

Sermon 73. On the words of the Gospel of Matthew, chapter 17, verse 20: This kind is cast out by nothing but by prayer and fasting.

1. Jejunii effectus. Adversus daemonum nequitiam,

1. The effect of fasting. Against the wickedness of demons,

Editors' notes and page, col. 1886

Footnotes

(1) ‹anchor: nisi crederet› · call in col 1886

Ita Mss. quos in reliquis secuti sumus. Caeteri cum editis, Non ambularet nisi crederet : sed nec mergeretur, nisi dubitaret. Verba sequentia usque ad voces, Quare dubitasti? In Petro itaque, etc., ex eisdem fontibus hausimus, ex quibus superiora.

So the manuscripts we have followed in the rest. The others, with the printed editions, [read]: "He would not have walked unless he believed; but neither would he have sunk unless he doubted." The words that follow, up to "Why did you doubt? In Peter, therefore," etc., we have drawn from the same sources as what precedes.

(printed under page 205)

(a) ‹anchor: SERMO LXXIII *› · call in col 1886

Alias, de Tempore 230.

Formerly [Sermon] 230 de Tempore.

(printed under page 205)

(b) ‹anchor: nisi oratione et jejunio› · call in col 1886

In Appendice nunc primum collocatur. De hoc sermone dubitare permittunt Lovanienses : Verlinus autem et Vindingus haud injuria statuunt non esse Augustini.

Now placed in the Appendix for the first time. The Louvain editors allow doubt about this sermon; Verlinus and Vindingus, not without reason, determine that it is not Augustine's.

(printed under page 205)

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quae nobis Dominus arma ostendit, debemus utique retinere. Hoc, ait, genus in nullo ejicitur, nisi oratione et jejunio. Haec cum plena fide exercentur, pietas est. Pietas autem ad omnia utilis est, pro⟨f⟩essionem habens vitae praesentis et futurae (I Tim. IV, 8). Inspiciamus ergo utiliter orationis fructus et jejunii; quia ipsa sunt arma adversus improbas cogitationes. Jejunium purgat mentem, sublevat sensum, carnem spiritui subjicit. Jejunium cor facit contribulatum et humiliatum, quod Deus non spernit. Jejunium concupiscentiae nebulas dispergit, libidinum ardores exstinguit, castitatis verum lumen accendit. Jejunium verbositatem non amat, divitiarum superfluitatem judicat, superbiam spernit, humilitatem commendat, praestat homini se ipsum intelligere, quod est, infirmum et fragilem; atque dum ita se intelligit imbecillem, aptius virtute Dei adjutorium quaerit et accipit: quaerit autem per frequentes orationes et obsecrationes.

the arms which the Lord has shown us, we ought certainly to keep hold of. This kind, He says, is cast out by nothing except prayer and fasting. When these are practised with full faith, it is godliness. But godliness is profitable for all things, holding the profession of the present life and of that to come (1 Tim. 4:8). Let us therefore examine with profit the fruits of prayer and of fasting, since these are the arms against wicked thoughts. Fasting purifies the mind, raises up the understanding, subjects the flesh to the spirit. Fasting makes the heart contrite and humbled, which God does not despise. Fasting disperses the clouds of concupiscence, extinguishes the fires of lusts, kindles the true light of chastity. Fasting does not love wordiness, passes judgement on the superfluity of riches, spurns pride, commends humility, grants a man to understand himself, what he is, weak and frail; and while he thus understands himself to be feeble, he more fittingly seeks and receives help by the power of God: and he seeks it through frequent prayers and supplications.

2. Oratio, jejunii refectio. Ipsa quid sit. Oratio quidem refectio est jejuniorum, et advocat gratiam Spiritus sancti. Oratio duritiam cordis mollit, austeritatem temperat, jejunium dulcificat. Sicut enim sine potu non est plena refectio; sic et jejunium sine oratione non potest animam perfecte nutrire. Quid est autem oratio, nisi ascensio animae de terrestribus ad coelestia, inquisitio supernorum, invisibilium desiderium? Abeat dissensio saecularium morum, quibus premitur mens humana quotidie. Oratio conjunctio est Spiritui sancto: si tamen in oratione intentus sit animus; sicut clamat Propheta, Sitivit in te anima mea; quam multipliciter tibi caro mea. Quid autem sitiendum est, sequitur: Ut videat virtutem tuam. Credite mihi si ad videndam plenam virtutem Dei plene sitiat anima humanae substantiae, nec fastidio victa dissimulet, replebitur adipe et pinguedine spirituali: et sitiens illam Dei visitationem, sensu proprio cum fide clamabit, Adhaesit anima mea post te, suscepit me dextera tua (Psal. LXII, 2, 3, 9). Jejunium tollit inertiam, de animo impedimenta carnalia aufert. Oratio vero perseverans jungit Deo; atque ita gaudens assistere se Domino gloriatur. Adhaerens autem anima Domino, incipit securitatem habere et libertatem; nec pavores sustinet nec timores. Suscepto autem tanto patrocinio dexterae Dei, quomodo poterit noceri ab aliqua potestate? sicut scriptum est, quod nemo illud rapit de manu Patris (Joan. X, 29); hoc praestat jejunium, hoc praestat oratio.

2. Prayer, the refreshment of fasting. What it is. Prayer indeed is the refreshment of fasts, and it calls down the grace of the Holy Spirit. Prayer softens the hardness of the heart, tempers austerity, sweetens fasting. For just as without drink there is no full refreshment, so also fasting without prayer cannot perfectly nourish the soul. And what is prayer, if not the ascent of the soul from earthly things to heavenly, the search for things above, the desire of things invisible? Let the discord of worldly ways depart, by which the human mind is weighed down daily. Prayer is union with the Holy Spirit, provided only that the mind is intent in prayer; as the Prophet cries out, My soul has thirsted for Thee; how manifoldly my flesh for Thee. And what is to be thirsted for follows: That it may see Thy power. Believe me, if the soul of human substance thirsts fully to see the full power of God, and does not, overcome by weariness, neglect it, it will be filled with spiritual fat and richness: and, thirsting for that visitation of God, it will cry out with its own understanding, in faith, My soul has clung after Thee; Thy right hand has upheld me (Ps. 62:2, 3, 9). Fasting takes away sluggishness, removes carnal hindrances from the mind. But persevering prayer joins [the soul] to God; and so, rejoicing, it glories that it stands before the Lord. And the soul clinging to the Lord begins to have security and freedom; it endures neither fears nor terrors. And having received so great a protection of the right hand of God, how could harm be done to it by any power? As it is written, that no one snatches it from the hand of the Father (John 10:29); this fasting grants, this prayer grants.

SERMO LXXIV. De verbis Evangelii Matthaei, cap. XXII, 2-14, Simile factum est regnum coelorum homini regi, qui fecit nuptias filio suo: deque adulterino habitu virorum ac mulierum.

Sermon 74. On the words of the Gospel of Matthew, chapter 22:2-14, The kingdom of heaven has become like a man, a king, who made a marriage for his son; and on the adulterous dress of men and women.

1. Pater familias Deus est. Audivimus ex parabola evangelica quemdam patremfamilias nuptias filio suo fecisse, et ad eas plurimos invitasse. Inter quos cum ingressus esset quidam non habens habitum nuptialem, visus a patrefamilias jussus est non tantum excludi a nuptiis, sed in tenebras exteriores retrudi. Haec parabola insensatos homines hujus temporis evidenter redarguit, quamvis altiori discussione aliquid secretius et sacratius possit intelligi. Prius ergo quaeramus, quis sit iste paterfamilias, quis sit iste filius, quae sint istae nuptiae. Quibus perspectis, facilius intelligere poterimus, cur ille ab his nuptiis exclusus sit, qui ad eas cum adulterina veste accessit. Intelligimus itaque hunc patremfamilias, Deum Patrem

1. The father of the household is God. We have heard from the Gospel parable that a certain father of the household made a marriage for his son, and invited very many to it. When among them there had entered one not having a wedding garment, he was seen by the father of the household and ordered not only to be shut out from the marriage, but to be thrust into the outer darkness. This parable plainly refutes the senseless men of this time, although by a deeper examination something more secret and more sacred can be understood. First, then, let us ask who this father of the household is, who this son is, what this marriage is. When these have been examined, we shall be able more easily to understand why that man was shut out from this marriage who came to it in an adulterous garment. We understand, therefore, this father of the household [to be] God the Father

Editors' notes and page, col. 1887

Footnotes

(a) ‹anchor: SERMO LXXIV› · call in col 1887

Alias, de Tempore 247.

Formerly [Sermon] 247 de Tempore.

(printed under page 206)

(b) ‹anchor: habitu virorum ac mulierum› · call in col 1887

In Appendice nunc primum collocatur. Dubii sermonis notam in Lovaniensium editione habet; Augustinianis est, stilo et ingenio, plane dissimilis, juxta Verlinum et Vindingum. Ivonis Carnutensis nomine editus est primum a Jureto ex Victorino codice, tum a Gussanvilla ad codicem Regium et ad Petavianum recognitus. Qua ex editione nonnulla hic emendare licuit.

Now placed in the Appendix for the first time. In the Louvain edition it carries the mark of a doubtful sermon; according to Verlinus and Vindingus it is plainly unlike Augustine's sermons in style and temper. It was first published under the name of Ivo of Chartres by Juret from the Saint-Victor codex, then revised by Goussainville against the Royal codex and the Petau codex. From that edition we have been able to correct a few things here.

(printed under page 206)

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running head: 1887 APPENDIX.
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PL 39:1888

omnipotentem, cui famulantur universae familiae Gentium, qui coaeternum et coaequalem sibi genuit Filium in coelis sine matre, in terris sine patre: cui nuptias fecit, quando ei Ecclesiam ex omni genere hominum sociavit. Ad hanc Christi et Ecclesiae societatem convocati sunt nobiles et ignobiles, divites et pauperes, omnis conditio, omnis sexus, omnis aetas.

almighty, Whom all the families of the Gentiles serve, Who begot for Himself a Son co-eternal and co-equal, in heaven without a mother, on earth without a father: for Whom He made a marriage, when He joined to Him the Church from every race of men. To this fellowship of Christ and the Church have been called together the noble and the ignoble, rich and poor, every condition, every sex, every age.

2. Reprobi multi unus. Inter hos accessit unus qui solus excludi meruit, quia habitum talium nuptiarum sanctitati congruentem non habuit. Attendite, fratres, iste unus multi sunt; et tamen haec tota multitudo unitatis nomine comprehenditur. Multi enim sunt quantum ad numerum personalis discretionis; sed unus sunt per consonantiam unius pravitatis. Sicut enim Ecclesia una est per fidem sub capite Christo; ita tota reproborum multitudo, sive pateat sive lateat, unum corpus est sub principe diabolo. Qui ergo per infidelitatem manifeste a Deo recedit, ad has nuptias non accedit: qui vero fidelis est, accedit corpore, recedit mente, nobiscum intrat ecclesiam, communicat nobiscum Christi mensam. Boni et mali pisces adhuc latent intra retia, donec dividantur in littore. Adhuc toleratur palea, donec ventiletur area. Tunc manifeste apparebit, quia multi vocati, pauci electi.

2. The reprobate, many, are one. Among these there came in one who alone deserved to be shut out, because he did not have a garment befitting the holiness of such a marriage. Mark, brethren: this one is many; and yet this whole multitude is comprehended under the name of unity. For they are many as regards the number of distinct persons; but they are one through the agreement of a single depravity. For just as the Church is one through faith under Christ as head, so the whole multitude of the reprobate, whether it be open or hidden, is one body under the devil as prince. He therefore who through unbelief openly withdraws from God does not come to this marriage; but he who is a believer comes in body, withdraws in mind, enters the church with us, shares with us in the table of Christ. Good and bad fish still lie hidden within the nets, until they are separated on the shore. The chaff is still tolerated, until the threshing-floor is winnowed. Then it will plainly appear that many are called, few chosen.

3. Habitus impudicus corporis in viris: in mulieribus. Habitus adulterinus Creatori injuriosus. Tunc iste adulterator habitus nuptialis, jussu patrisfamilias et manifeste excludetur, et in carcerem retrudetur. Interim tamen amici sponsi talem simulatorem non ignorant; quia habitus impudicus corporis, nuntius est adulterini cordis. Impudicus autem habitus corporis sui in viris, superflua et inordinata capillatura, vestimentorumque muliebrium affectata similitudo, calceamentorum quoque metas necessitatis excedens simulata longitudo: in mulieribus, facies fucata, virilium vestimentorum imitatio, capillorum nativi coloris adulteratio. Hic habitus in utroque sexu adulterinus est, et sanctarum nuptiarum societate indignus, et a conspectu tanti sponsi et tantae sponsae prorsus amovendus. Nec silentio praeterire hoc debent amici sponsi, diligentes decorem domus Dei. Debent hujuscemodi adulteris publice oblatrare: ne dicatur de eis, Canes muti latrare non valentes (Isai. LVI, 10). Qui enim quantitatem vel formam, quam omnipotens et prudentissimus plasmator finxit, in aliam transfigurare contendit, nonne evidenter dicere ei videtur qui se finxit, Cur me fecisti sic? Improba temeritas, Conditoris plasma ita vilificare; ut quantitatem suam et formam, quantum in se est, in aliud transfiguret, quod si a natura haberet, incomparabiliter se habere doleret.

3. The immodest attire of the body in men; in women. Adulterous attire is an injury to the Creator. Then this adulterator of the wedding garment will be shut out by the command of the householder, and openly, and will be thrust into prison. Meanwhile, however, the friends of the bridegroom are not unaware of such a pretender; for the immodest attire of the body is the herald of an adulterous heart. Now the immodest attire of one's body in men is superfluous and disordered growth of hair, an affected likeness to women's clothing, and also a feigned length of shoes exceeding the bounds of necessity; in women, a painted face, the imitation of men's clothing, the adulteration of the native colour of the hair. This attire in either sex is adulterous, and unworthy of the fellowship of the holy marriage, and is to be removed altogether from the sight of so great a Bridegroom and so great a Bride. Nor ought the friends of the bridegroom, who love the beauty of the house of God, to pass this over in silence. They ought to bark publicly against adulterers of this kind, lest it be said of them, Dumb dogs, not able to bark (Isa. 56:10). For he who strives to transform the size or shape which the almighty and most wise Fashioner formed into another, does he not plainly seem to say to Him Who formed him, Why hast Thou made me thus? Wicked rashness, so to cheapen the handiwork of the Maker as to transform one's own size and shape, as far as lies in oneself, into something else, which, if one had it from nature, one would grieve beyond comparison to have.

4. A Patribus damnatur. Diaboli opus, naturae mutatio. Nec ista dicimus a nobis tanquam ex nobis. Habemus patres nostros doctores egregios, qui ante nos contra ista scripserunt, et irrefragabili auctoritate damnaverunt. Audiamus Paulum doctorem Gentium, de superflua capillatura dicentem Corinthiis, Vir si comam nutriat, ignominia est illi (I Cor. XI, 14). Cum enim vir ex Dei ordinatione primatum habeat supra mulierem, qui contra honorem sui sexus superfluitate capillorum caput velat, primatum suum sibi abjudicat; ut merito de eo dicatur, Homo cum in honore esset, non intellexit, comparatus est, ut vera dicamus, non tantum mulieribus, sed etiam jumentis insipientibus (Psal. XLVIII, 21). Judicio enim legum jure ab obtenta dignitate dejicitur, qui privilegio sibi concesso abutitur. Audiamus et beatum Cyprianum egregium martyrem, et suavissimum doctorem, de adulterino habitu disputantem. Dicit enim in epistola quam scribit, de Habitu Virginum: Opus Dei et factura ejus et plasma ejus nullo modo adulterari debet in habitu, flavo colore vel nigro, vel quolibet denique lineamenta.

4. It is condemned by the Fathers. The work of the devil is the alteration of nature. Nor do we say these things of ourselves, as from ourselves. We have our fathers, eminent teachers, who before us wrote against these things and condemned them with irrefutable authority. Let us hear Paul, the teacher of the Gentiles, saying to the Corinthians about superfluous growth of hair, If a man let his hair grow long, it is a disgrace to him (1 Cor. 11:14). For since by God's ordinance the man has primacy over the woman, he who against the honour of his own sex veils his head with a superfluity of hair adjudges his primacy away from himself; so that it may deservedly be said of him, Man, when he was in honour, did not understand; he has been compared, to speak truly, not only to women but even to senseless beasts (Ps. 48:21). For by the judgement of the laws he is rightly cast down from the dignity he has obtained who abuses the privilege granted to him. Let us hear also the blessed Cyprian, eminent martyr and most delightful teacher, discoursing on adulterous attire. For he says in the letter which he writes, On the Dress of Virgins: The work of God and His making and His handiwork ought in no way to be adulterated in attire, with yellow colour or black, or finally with any whatever, the lineaments

Editors' notes and page, col. 1888

Footnotes

(1) ‹anchor: adulterari debet in habitu› · call in col 1888

Cyprianus, adhibito.

Cyprian [reads] "adhibito" (by applying).

(printed under page 206)