PL 39 · cols. 1889–1895

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

Sermons LXXV–LXXVI

nativa corrumpente medicamine: dicit enim Deus, « Faciamus hominem ad imaginem et similitudinem nostram (Gen. I, 26): et audet quisquam mutare et convertere quod fecit Deus? Manus Deum offendunt, quando id quod ille formavit, reformare et transfigurare contendunt: scientes quod opus Dei est omne quod nascitur; diaboli, quodcumque mutatur. Si quis pingendi artifex vultum alicujus et speciem et corporis qualitatem aemulo colore signasset, et signato jam consummatoque simulacro, manus alius afferret, ut et jam formata, jam picta quasi peritior reformaret; gravis prioris artificis injuria et justa indignatio videretur. Et in sequentibus: Non metuis, ne cum resurrectionis dies venerit, artifex tuus non te recognoscat, et ad sua praemia et promissa venientem removeat et excludat, increpans vigore censoris et judicis dicat: Opus hoc meum non est, nec imago haec nostra est, cum te flavo medicamine polluisti, cum formam quam dederam tibi, mendacio deformasti; facies corrupta est, membra aliena sunt: Deum videre non poteris; quoniam oculi tibi non sunt quos Deus fecit, sed quos diabolus infecit?

native being corrupted by the cosmetic: for God says, « Let us make man in Our image and likeness (Gen. 1:26): and does anyone dare to change and alter what God has made? Their hands offend God, when they strive to remake and transform that which He has formed: knowing that whatever is born is the work of God; whatever is changed, of the devil. If some artist in painting had portrayed someone's face and appearance and bodily quality in a colour rivalling [nature], and, when the likeness was already portrayed and completed, another man were to set his hand to it, so as to remake, as though more skilled, what was already formed, already painted; it would seem a grave injury to the former artist and a just cause of indignation. And in what follows: Do you not fear that, when the day of resurrection comes, your Maker may not recognize you, and may remove and shut you out as you come to His rewards and promises, and, rebuking you with the severity of a censor and judge, may say: This is not My work, nor is this Our image, since you have defiled yourself with a yellow cosmetic, since you have disfigured with a falsehood the form which I had given you; your face is corrupted, your limbs are another's: you will not be able to see God; since the eyes you have are not those which God made, but those which the devil has stained?

5. Deum in corpore quis portet. — Audite me itaque ut parentem. audite, quaeso, vos docentem pariter ac monentem; audite utilitatibus vestris et commodis fideliter consulentem. Estote tales, quales vos Deus artifex fecit: estote tales quales vos manus Patris instituit. Maneat in vobis facies incorrupta, cervix pura, forma sincera, a calceamentis superfluis pedes liberi, crines nullo colore fucati, oculi conspiciendo Deum digni. Apostoli vox est, quem Dominus vas electionis appellavit: dicit enim, Primus homo de terra, terrenus; secundus homo de coelo, coelestis. Sicut portavimus imaginem terreni, sic portemus imaginem coelestis (I Cor. XV, 47 et 49). Hanc imaginem portat virginitas, portat integritas, portat sanctitas, portat et veritas; portant disciplinae Dei memores, justitiam cum religione retinentes, stabiles in fide, humiles in timore, ad omnem tolerantiam fortes, ad sustinendam injuriam mites, ad faciendam misericordiam faciles, fraterna pace unanimes atque concordes (De Habitu Virginum capp. 2, 4): quae omnia observare, diligere et implere debemus, ut Apostoli praeceptum adimpleamus. Empti estis pretio magno; glorificate et portate Deum in corpore vestro (I Cor. VI, 20). Deum enim in corpore nostro portamus, cum imaginem ejus per immundas et profanas adinventiones non deformamus, cum per omnia servitutis obsequia redemptoris imperio parere studemus. Ita enim imaginem suam in nobis recognoscet, et nuptiali veste ornatos a suo sanctorumque consortio non excludet: quod nobis misericorditer praestare dignetur, qui vivit et regnat Deus per omnia saecula saeculorum. Amen.

5. Who carries God in the body. — Hear me, then, as a parent. Hear, I beg you, one who both teaches and warns you; hear one who faithfully takes thought for your benefit and advantage. Be such as God the Maker made you: be such as the hand of the Father established you. Let there remain in you a face uncorrupted, a neck pure, a form unfeigned, feet free of superfluous footwear, hair tinted with no colour, eyes worthy of beholding God. It is the voice of the Apostle, whom the Lord called a vessel of election: for he says, The first man was of the earth, earthly; the second man from heaven, heavenly. As we have borne the image of the earthly, so let us bear the image of the heavenly (1 Cor. 15:47, 49). This image is borne by virginity, borne by integrity, borne by holiness, borne also by truth; it is borne by those mindful of God's discipline, holding fast to justice together with religion, steadfast in faith, humble in fear, strong for all endurance, gentle in bearing injury, ready in showing mercy, of one mind and in concord in brotherly peace (On the Dress of Virgins, chs. 2, 4): all of which we ought to observe, love and fulfil, that we may fulfil the precept of the Apostle: You have been bought at a great price; glorify and carry God in your body (1 Cor. 6:20). For we carry God in our body when we do not disfigure His image by unclean and profane inventions, when through every service of servitude we are eager to obey the command of the Redeemer. For thus He will recognize His image in us, and will not shut us out, adorned with the wedding garment, from His fellowship and that of the saints: which may He mercifully deign to grant us, Who lives and reigns as God through all ages of ages. Amen.

SERMO LXXV. De verbis Evangelii Matthaei, capp. XXIV, 19, Vae praegnantibus et nutrientibus, etc.

SERMON 75. On the words of the Gospel of Matthew, ch. 24:19, Woe to those who are with child and to those who give suck, etc.

1. Quid Scripturae hic promittant. Scire et intelligere debemus, fratres charissimi, quia Christianis, dum in hoc corpore vivent, tribulatio deesse non poterit. Sic enim nos, sicut audistis, contestatur Apostolus dicens: Omnes qui volunt pie vivere in Christo, persecutionem patientur (II Tim. III, 12); et iterum, Per multas tribulationes oportet nos intrare in regnum coelorum (Act. XIV, 21). Venturi sunt dies tribulationis et malarum tribulationum; venturi sunt, sicut dicit Scriptura: et quantum accedunt dies, augentur tribulationes. Nemo sibi promittat quod Evangelium non promittit. Quomodo enim appropinquante fine mundi, sicut dicit Evangelium, abundabit iniquitas, refrigescet charitas (Matth. XXIV, 12); sic propter ipsas iniquitates

1. What the Scriptures promise here. We ought to know and understand, dearest brethren, that to Christians, as long as they live in this body, tribulation cannot be lacking. For so the Apostle solemnly testifies to us, as you have heard, saying: All who wish to live piously in Christ will suffer persecution (2 Tim. 3:12); and again, Through many tribulations we must enter into the kingdom of heaven (Acts 14:21). Days of tribulation and of evil tribulations are coming; they are coming, as Scripture says: and as the days draw nearer, tribulations increase. Let no one promise himself what the Gospel does not promise. For just as, when the end of the world approaches, as the Gospel says, iniquity will abound, charity will grow cold (Matt. 24:12); so on account of these very iniquities

Editors' notes and page, col. 1889

Footnotes

(1) ‹anchor: call above the rendered foot› · call in col 1889

Apud Cyprianum, Deo inferunt. Et mox, nescientes quod opus Dei, etc.

In Cyprian: "Deo inferunt" (they bring against God). And just after: "nescientes quod opus Dei" (not knowing that the work of God), etc.

(printed under page 207)

(2) ‹anchor: call above the rendered foot› · call in col 1889

Cyprianus, cutem falso medicamine.

Cyprian [reads]: "the skin with false cosmetic."

(printed under page 207)

(a) ‹anchor: SERMO LXXV› · call in col 1889

Alias, de Verbis Domini 20; et post, in Appendice 4.

Formerly [Sermon] 20 de Verbis Domini; and later, no. 4 in the Appendix.

(printed under page 207)

(b) ‹anchor: et nutrientibus, etc.› · call in col 1889

Continet excerpta ex Augustini enarratione in Psal. 39, n. 28. In caeteris fere Caesarium referre nobis videtur. De num. 2 confer Caesarii homil. 24.

It contains excerpts from Augustine's exposition of Psalm 39, no. 28. In the rest it seems to us mostly to reflect Caesarius. On no. 2 compare Caesarius, homily 24.

(printed under page 207)

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nunquam deerit adversitas. Opus est ut animum nostrum non solum ad poenitentiam, sed etiam ad patientiam praeparemus. Fratres mei, obsecro vos, attendite Scripturas sanctas, si aliquid fefellerunt; si aliquid dixerunt, et aliter accidit quam dixerunt: necesse est ut usque in finem sic fiat, quemadmodum dixerunt. Non nobis promittunt Scripturae nostrae in hoc saeculo, nisi tribulationes, pressuras, angustias, augmenta dolorum, abundantiam tentationum. Sicut et ipse Dominus in Evangelio dicit, In mundo pressuram habebitis: et iterum, Mundus gaudebit, et vos tristes eritis; sed tristitia vestra vertetur in gaudium (Joan. XVI, 33, 20). Ad ista praecipue nos paremus, ne imparati deficiamus.

adversity will never be lacking. We must prepare our mind not only for penitence, but also for patience. My brethren, I beseech you, consider the holy Scriptures, whether they have deceived in anything; whether they have said anything, and it has happened otherwise than they said: it must needs be that it come to pass thus even to the end, just as they have said. Our Scriptures do not promise us in this world anything but tribulations, pressures, straits, increases of sorrows, an abundance of temptations. As the Lord Himself also says in the Gospel, In the world you will have pressure: and again, The world will rejoice, and you will be sad; but your sadness will be turned into joy (John 16:33, 20). For these things above all let us prepare ourselves, lest we fail unprepared.

2. Praegnantes et nutrientes. Avari artes. De ipsis enim tribulationibus cum Evangelium legeretur, audistis, Vae praegnantibus et nutrientibus. Praegnantes sunt, qui in spe intumescunt: nutrientes autem, id est lactantes, qui jam adepti sunt quod concupierant. Etenim mulier praegnans in spe tumet filii, nondum videt filium: quae autem jam lactat, amplectitur quod sperabat. Praegnans est, qui res alienas concupiscit; nutriens est, qui jam rapuit quod concupierat. Et ut hoc apertius etiam simplices intelligere possint, aliquam similitudinem proponamus. Concupiscit aliquis villam alienam, et dicit: Bona est ista villa vicini mei: o si mea esset! o si adjungerem illam, et facerem de isto fundo et de illo unitatem! Amat et avaritia unitatem: quod amat bonum est; sed ubi amandum sit, nescit. Forte dives est vicinus ille qui habet villam bonam, et suspicatur quod illam non possit tollere; quia potens homo est, et praevalet se contra illum defendere: nec concupiscit, nec impraegnatur; nihil sperans non concipit, non est praegnans animo. Si vero juxta aliquis vicinus sit pauper, qui vel in necessitate positus est, ut possit vendere; vel potest opprimi, ut cogatur vendere; injicitur oculus, sperat se posse tollere aut villam aut coloniam vicini pauperis, et immittit illi aliquas tribulationes. Verbi gratia agit secretius apud eos qui possunt, ut illum exactores aut afflictum affligant, aut in aliqua publica administratione constringant: ex quibus contractis debitis multis necesse habeat infelix vendere casellam, unde aut ipse, aut filii sui sustentabantur. Necessitate ergo compulsus venit ad illum, per cujus nequitiam premitur et affligitur: et nesciens quod ipsius immissione hoc patitur, dicit ad eum: Da mihi, domine, rogo te, paucos solidos; patior necessitatem, urgeor a creditore. Et ille: Non habeo modo in manibus. Ideo se dicit in manibus non habere, ut ille oppressus calumnia, necesse habeat vendere. Denique cum ei dixerit, quod pro nimia afflictione sua compellatur distrahere, statim ille respondet: Etsi non habeo pecuniam propriam, undecumque studeo mutuare, ut tibi amico meo subveniam; et si ita necesse est, etiam argentum meum distraho, ne tu injuriam patiaris. Quando beneficium petebat, professus est penitus non habere: at ubi dixit quod possessionem suam venderet, quasi amico se subvenire dixit: et cum eum ad hanc necessitatem adduxerit, dicit illi ut venditionem facere debeat; et pro casella, pro qua prius, verbi gratia, forte centum solidos offerebat, ut eum opprimi viderit, nec medietatem pretii dare acquiescit. Istis enim talibus, sicut jam supra dictum est, Evangelista proclamat. Vae praegnantibus et nutrientibus: istis enim vae erit in die judicii, et ab auditu malo non poterunt liberari; sed audituri sunt, Discedite a me, maledicti, in ignem aeternum, qui paratus est diabolo et angelis ejus: quia esurivi, et non dedistis mihi manducare; sitivi, et non dedistis mihi bibere (Matth. XXV, 41 et 42). Hoc loco diligenter attendat Charitas vestra. Si in ignem mittitur qui non dedit rem propriam; putas ubi mittendus est qui invasit alienam? Si cum diabolo ardere habet, qui nudum non vestivit; putas ubi arsurus est, qui exspoliavit?

2. Those with child and those giving suck. The arts of the avaricious man. For concerning these very tribulations, when the Gospel was being read, you heard, Woe to those with child and to those giving suck. Those with child are they who swell in hope: but those giving suck, that is, nursing, are they who have already obtained what they had coveted. For a woman with child swells in hope of a son, and does not yet see the son: but she who is already nursing embraces what she was hoping for. He is with child who covets the things of others; he is giving suck who has already seized what he had coveted. And so that even the simple may understand this more plainly, let us set forth a comparison. Someone covets another man's country estate, and says: That estate of my neighbour's is a good one: O if it were mine! O if I could join it on, and make one whole of this farm and that one! Avarice too loves unity: what it loves is good; but where it is to be loved, it does not know. Perhaps that neighbour who has the good estate is rich, and the man suspects that he cannot take it from him; because he is a powerful man, and is strong enough to defend himself against him: so he neither covets, nor becomes pregnant; hoping for nothing, he does not conceive, he is not with child in his mind. But if some neighbour close by is poor, who is either placed in necessity, so that he may be able to sell; or can be oppressed, so that he is forced to sell; the eye is cast upon it, he hopes that he can take either the estate or the holding of his poor neighbour, and he sends some tribulations upon him. For example, he works rather secretly with those who have power, so that tax-collectors may afflict the already afflicted man, or bind him to some public office: from which, many debts having been contracted, the unhappy man must needs sell the little cottage from which either he himself or his sons were supported. Compelled therefore by necessity he comes to that man through whose wickedness he is being pressed and afflicted: and not knowing that it is by his contrivance that he suffers this, he says to him: Give me, sir, I beg you, a few solidi; I am suffering need, I am pressed by a creditor. And he: I do not have any in hand at present. He says that he does not have any in hand so that the other, oppressed by false accusation, must needs sell. Then, when he has told him that because of his excessive affliction he is compelled to sell off, at once that man replies: Although I do not have money of my own, I am eager to borrow from wherever I can, so as to help you, my friend; and if it is so necessary, I will even sell off my silver, so that you may not suffer wrong. When the other was asking a kindness, he declared that he had nothing at all: but when he said that he would sell his property, he said he was helping him as a friend: and when he has brought him to this necessity, he tells him that he ought to make the sale; and for the little cottage, for which he was formerly offering, for example, perhaps a hundred solidi, once he has seen that the man is oppressed, he does not agree to give even half the price. For to such men as these, as has already been said above, the Evangelist cries out. Woe to those with child and to those giving suck: for to these there will be woe on the day of judgement, and they will not be able to be delivered from the evil hearing; but they are going to hear, Depart from Me, you cursed, into the eternal fire, which is prepared for the devil and his angels: for I was hungry, and you did not give Me to eat; I was thirsty, and you did not give Me to drink (Matt. 25:41–42). At this point let your Charity pay careful attention. If he is sent into the fire who did not give what was his own; where do you think he is to be sent who seized what was another's? If he who did not clothe the naked is to burn with the devil; where do you think he will burn who despoiled [him]?

Editors' notes and page, col. 1890

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3. Istud, Vae praegnantibus, non est ad litteram intelligendum. Omnis homo concipit; alius de Christo, alius de diabolo. Et ideo quotiescumque vobis evangelica lectio recitata fuerit, in qua dicit, Vae praegnantibus et nutrientibus, non hoc de mulieribus legitimos viros habentibus credite. Quid enim mali fecit mulier, quae de proprio marito concepit? quare illi in die judicii male erit, quae hoc fecit quod Deus jussit? Non ergo de mulieribus quae juste concipiunt et pariunt, hoc credendum est; sed de illis, quos supra diximus, qui injuste concupiscendo rem alienam, impraegnati esse videntur: de quibus scriptum legimus, Concepit dolorem, et peperit iniquitatem (Psal. VII, 15). Omnis enim homo concipit, nec ullus potest esse sine conceptu: sed alii concipiunt de Christo, alii de diabolo. Sicut enim de illis qui a diabolo concipiunt, dicitur, Concepit dolorem, et peperit iniquitatem; ita et de illis qui a Spiritu sancto concipiunt, scriptum est, A timore tuo in utero concepimus, et peperimus spiritum salutis tuae (Isai. XXVI, 18).

3. This saying, Woe to those who are with child, is not to be understood according to the letter. Every man conceives; one by Christ, another by the devil. And therefore, whenever the Gospel reading is recited to you in which it says, Woe to those who are with child and to those who give suck, do not believe this of women who have lawful husbands. For what evil has a woman done who has conceived by her own husband? Why will it go ill with her on the day of judgement, when she has done what God commanded? It is not, then, to be believed of women who conceive and bear justly; but of those of whom we spoke above, who, by unjustly coveting what belongs to another, appear to be made pregnant: of whom we read it written, He conceived sorrow, and brought forth iniquity (Ps. 7:15). For every man conceives, and no one can be without a conception: but some conceive by Christ, others by the devil. For just as it is said of those who conceive by the devil, He conceived sorrow, and brought forth iniquity; so also of those who conceive by the Holy Spirit it is written, From fear of Thee we have conceived in the womb, and have brought forth the spirit of Thy salvation (Isa. 26:18).

4. Sursum cor. Haec enim quae diximus, fratres charissimi, qui diligenter attendit, ut supra dicta mala aut fuisse in se, aut forsitan adhuc esse cognoscit, cito se corrigat. Non enim nocent mala praeterita, si non placent; adhuc enim est poenitendi et corrigendi locus. Nondum facta est illa disjunctio aliorum ad dexteram, aliorum ad sinistram (Matth. XXV, 33); nondum apud inferos sumus, ubi est dives ille sitiens, et stillam desiderans (Luc. XVI, 22). Audiamus dum vivimus, corrigamur: non concupiscamus res alienas, et impraegnati tumeamus; nec velimus pervenire ad illas, et eas adipiscendo tanquam filios osculemur. Quando enim concupiscit aliquis rem alienam, sicut jam dictum est, anima sua quasi concepisse videtur: si vero quod concupiscit, per aliquam calliditatem aut nequitiam potuerit obtinere, quasi natum filium osculari ac nutrire cognoscitur. Non ergo sic amemus ista terrena, fratres, ut perdamus coelestia. Mutandum est cor, levandum est cor, non hic habitemus jam corde. Mala regio est amor mundi: sufficiat quod hic adhuc in carne esse videmur. Audiamus Apostolum dicentem: Si surrexistis cum Christo, quae sursum sunt sapite, quae sursum sunt quaerite, non quae super terram (Coloss. III, 1, 2). Non apparet quod vobis promissum est: jam enim paratum est; sed non videtur. Concupiscendo impraegnari vis? Hinc impraegnare: concupisce vitam aeternam; ad quam vitam te invitat Deus, ipsa sit spes tua: certus erit partus tuus, non erit aborsus. Non temporaliter amplecteris quod pepereris; sed in aeternum possidebis.

4. The heart upward. For whoever, dearest brethren, attends carefully to these things that we have said, so that he recognizes that the evils mentioned above either have been in him or perhaps are in him still, let him quickly correct himself. For past evils do no harm if they do not please; for there is still room for repenting and correcting. That separation has not yet been made, of some to the right, of others to the left (Matt. 25:33); we are not yet among those below, where that rich man is, thirsting and longing for a drop (Luke 16:22). Let us listen while we live, let us be corrected: let us not covet the things of others and swell as though made pregnant; nor let us wish to attain them and, by obtaining them, kiss them as though they were sons. For when someone covets what belongs to another, as has already been said, his soul seems as it were to have conceived: but if he has been able to obtain what he covets by some cunning or wickedness, he is known as it were to kiss and nurse a son that has been born. Let us not, then, so love these earthly things, brethren, that we lose the heavenly. The heart must be changed, the heart must be lifted up; let us not now dwell here in heart. The love of the world is an evil region: let it suffice that we seem still to be here in the flesh. Let us hear the Apostle saying: If you have risen with Christ, savour the things that are above, seek the things that are above, not the things upon the earth (Col. 3:1–2). What has been promised to you does not appear: for it is already prepared; but it is not seen. Do you wish to be made pregnant by coveting? Become pregnant from this: covet eternal life; to which life God invites you, let it be your hope: your childbirth will be sure, there will be no miscarriage. You will not embrace for a time what you have brought forth; but you will possess it for ever.

5. Promissorum in Scripturis certitudo. Quod enim promissum est, sine dubio dandum est, sed adhuc retro est: non dabitur modo, sed dabitur postea. Videte jam quanta data sint, fratres: quis illa vel numerare praevalet? De omnibus enim rebus quae nobis in Scripturis divinis promissae sunt, una tantummodo remansit. Deus enim qui in tantis rebus verum dixit, in una nos fallit? Scriptum est de Ecclesia quia erit; et videtur quia est. Scriptum est de idolis quia non erunt; et videtur quia non sunt. Scriptum est quia perdituri erant Judaei regnum; et videtur. Scriptum est de haereticis quia futuri erant; et videtur. Scriptum est de die judicii, scriptum est et de praemiis bonorum, et de poena malorum: nemo se circumveniat, fratres; quomodo illa omnia venerunt quae promissa sunt, sic et dies judicii, et malorum poena, et justorum praemia sine ulla dubitatione ventura sunt. Et ideo unusquisque nostrum, dum licet, et cum Dei adjutorio in potestate nostra consistit, et peccata vitare, et quod bonum est exercere contendat; ut cum ille dies terribilis et metuendus advenerit, non cum impiis et peccatoribus perenni incendio concremetur; sed cum justis et Deum timentibus pervenire ad aeternum praemium mereatur: quod ipse praestare dignetur, cui est honor et imperium in saecula, etc.

5. The certainty of the promises in the Scriptures. For what has been promised must without doubt be given, but it is still behind: it will not be given now, but it will be given afterwards. See now how many things have been given, brethren: who is able even to number them? For of all the things that have been promised to us in the divine Scriptures, only one has remained. Does God, then, Who has spoken truth in so many things, deceive us in one? It is written of the Church that it would be; and it is seen that it is. It is written of idols that they would not be; and it is seen that they are not. It is written that the Jews were to lose the kingdom; and it is seen. It is written of heretics that they were to come; and it is seen. It is written of the day of judgement, it is written also of the rewards of the good and of the punishment of the wicked: let no one deceive himself, brethren; just as all those things that were promised have come, so also the day of judgement, and the punishment of the wicked, and the rewards of the just will come without any doubt. And therefore let each one of us, while it is permitted and while it lies within our power with the help of God, strive both to avoid sins and to practise what is good; so that, when that terrible and fearful day has come, he may not be burned up with the impious and sinners in everlasting fire; but may deserve to come with the just and those who fear God to the eternal reward: which may He Himself deign to grant, to Whom is honour and dominion for ever, etc.

Editors' notes and page, col. 1891

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SERMO LXXVI. De verbis Evangelii Matthaei, cap. XXV, 1-13. Simile erit regnum coelorum decem virginibus, etc.

Sermon 76. On the words of the Gospel of Matthew, chapter 25:1-13: The kingdom of heaven shall be like ten virgins, etc.

1. Somnus virginum, mors. Media nox, judicii dies. In lectione evangelica quae nobis de decem Virginibus recitata est, fratres dilectissimi, dictum est quod omnes virgines ornaverunt lampades suas: sed fatuae non habuerunt oleum cum lampadibus praeparatum; prudentes vero sumpserunt oleum in vasis suis. Moram autem faciente sponso, dormitaverunt omnes et dormierunt. Media autem nocte clamor factus est: Ecce sponsus venit, exite obviam ei. Tunc surrexerunt omnes virgines illae, et ornaverunt lampedes suas. Et cum fatuarum virginum lampades exstinguerentur, rogaverunt reliquas, in quarum vasis erat oleum, ut eis darent de oleo suo; et illae dixerunt: Ne forte non sufficiat nobis et vobis, ite potius ad vendentes et emite vobis. Dum autem irent emere, venit sponsus, et quae paratae erant, intraverunt cum eo ad nuptias; et clausa est janua. Venerunt postea reliquae virgines dicentes: Domine, Domine, aperi nobis. Quibus dictum est, Nescio unde estis vos. Cum ait, Sponso moram faciente dormitaverunt omnes et dormierunt: somnus ille mortem significat. Denique sicut Apostolus ait, De dormientibus autem nolumus ignorare vos, fratres (I Thess. IV, 12). Media nox, quando clamor factus est magnus, significat diem judicii: propter ignorantiam dictum est media nocte; quia nemo scit quando aut qua hora dies judicii veniat.

1. The sleep of the virgins is death. Midnight is the day of judgement. In the Gospel reading which has been read to us about the ten Virgins, dearly beloved brothers, it was said that all the virgins trimmed their lamps: but the foolish did not have oil prepared with their lamps; the wise, however, took oil in their vessels. And while the bridegroom delayed, they all grew drowsy and slept. But at midnight a cry was made: Behold, the bridegroom comes, go out to meet him. Then all those virgins rose and trimmed their lamps. And when the lamps of the foolish virgins were going out, they asked the others, in whose vessels there was oil, to give them some of their oil; and those said: Lest perhaps there not be enough for us and for you, go rather to those who sell and buy for yourselves. But while they were going to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterwards the other virgins came, saying: Lord, Lord, open to us. To them it was said: I do not know where you are from. When it says, While the bridegroom delayed they all grew drowsy and slept, that sleep signifies death. Thus, as the Apostle says, But we do not want you to be ignorant, brothers, concerning those who sleep (1 Thess. 4:12). Midnight, when a great cry was made, signifies the day of judgement: it was said at midnight on account of ignorance, because no one knows when or at what hour the day of judgement comes.

2. Oleum misericordia vel charitas. Obligatio ad largas eleemosynas. Quod autem omnes virgines ornaverunt lampades suas, ostenditur quod et illae fatuae habuerunt aliquid olei, sed parum fuit, ut eis sufficere omnino non posset: denique statim exstingui coeperunt. Unde, quantum possumus, cum Dei adjutorio, laborare debemus, fratres charissimi, ut quia in oleo misericordia vel charitas intelligitur, tantum reponamus in vasis animarum nostrarum, quantum nobis sufficiat in aeternum. Nemini sufficit parum, fratres dilectissimi, nisi qui forte prae paupertate plus dare non praevalet. Plena animae lucerna opus est, ut per charitatis oleum lumen nostrum luceat in aeternum. Cui Deus dedit largiorem substantiam, quantum potest, laxet manus ad eleemosynam, nec credat quod ei possit sufficere parum: sed se consideret unusquisque ex eo tempore quo sapere coepit, quantum debeat pro his quae male cogitavit, male locutus, vel male operatus est; attendat multitudinem peccatorum, et singulorum pretia diligenter appendat; videat quantum debeat pro mendaciis, pro juramentis, pro perjuriis, pro maledictis vel detractionibus, pro ebrietate, pro gula atque luxuria, pro cogitationibus sordidis, pro sermonibus otiosis. Consideret unusquisque ista omnia et his similia, quae nec numerari possunt; et tunc agnoscet quantas eum eleemosynas oporteat exercere; qui etiamsi totum demus, nisi praeponderaverit Dei misericordia, redimere cuncta peccata non possumus: vel humiliter, contrito et compuncto corde, quantum possumus, faciamus; et non pro laude humana, sed pro Dei praecepto et vitae aeternae contemplatione faciamus.

2. The oil is mercy or charity. The obligation to generous almsgiving. That all the virgins trimmed their lamps shows that those foolish ones too had some oil, but it was little, so that it could not suffice them at all: and so at once [their lamps] began to go out. Therefore, as far as we can, with God's help, we ought to labour, most dear brothers, so that, since by the oil mercy or charity is understood, we may store up in the vessels of our souls as much as will suffice us for eternity. A little suffices no one, dearly beloved brothers, except perhaps one who, because of poverty, is not able to give more. There is need of a full lamp of the soul, so that through the oil of charity our light may shine for eternity. Let him to whom God has given more ample means open his hands to almsgiving as far as he can, and let him not believe that a little can suffice him: but let each one consider himself from the time when he began to have understanding, how much he owes for the things he has thought wickedly, spoken wickedly, or done wickedly; let him attend to the multitude of his sins, and diligently weigh the price of each one; let him see how much he owes for lies, for oaths, for perjuries, for curses or detractions, for drunkenness, for gluttony and lust, for filthy thoughts, for idle words. Let each one consider all these things and things like them, which cannot even be counted; and then he will recognize how great the alms are that he must practise; for even if we give everything, unless the mercy of God outweighs, we cannot redeem all our sins: at least let us do it humbly, with a contrite and pricked heart, as far as we can; and let us do it not for human praise, but for the sake of God's commandment and in contemplation of eternal life.

3. Unde timor virginum sapientum. Pauperes negotiatores. Oleum in vasis opera bona in conscientia. Adulatores, olei venditores. Quod autem dixerunt virgines fatuae sapientibus, Date nobis de oleo vestro; et illae responderunt, Ne forte non sufficiat nobis et vobis:

3. Whence the fear of the wise virgins. The poor as merchants. The oil in the vessels is good works in the conscience. Flatterers are the sellers of oil. But as for what the foolish virgins said to the wise, Give us some of your oil; and [what] those answered, Lest perhaps there not be enough for us and for you:

Editors' notes and page, col. 1892

Footnotes

(1) ‹anchor: call above the rendered foot› · call in col 1892

Ita codex Carthusiae Portarum [oleum lampadibus praeparatum.]

So the codex of the Charterhouse of Portes [reads]: "oil prepared for the lamps."

(printed under page 208)

(2) ‹anchor: call above the rendered foot› · call in col 1892

Sic idem cod. [dictum est media nox.]

So the same codex [reads]: "midnight is said."

(printed under page 208)

(3) ‹anchor: ostenditur quod› · call in col 1892

In eodem cod. [ornaverunt lampades; et illae fatuae etc.]

In the same codex: "they trimmed their lamps; and those foolish ones," etc.

(printed under page 208)

(4) ‹anchor: vel humiliter› · call in col 1892

Idem cod., unde humiliter, contrito, etc.

The same codex [reads]: "wherefore humbly, with a contrite," etc.

(printed under page 208)

(a) ‹anchor: [sermon heading, above image]› · call in col 1892

Caesarianis Homiliis jampridem accessit in Bibliotheca Patrum editionis Coloniensis anni 1618, tom. 5, part. 3, pag. 790, et sub Caesarii nomine exstat in Ms. uno cod. Germanensi et altero Carthusiae Portarum. De num. 2 vid. Caesarii homil. 13; de num. 3, homil. 33 et 18; de num. 6, homil. 32.

It was long ago added to the homilies of Caesarius in the Bibliotheca Patrum of the Cologne edition of 1618, vol. 5, part 3, p. 790, and it survives under Caesarius's name in manuscript, in one codex of Saint-Germain and another of the Charterhouse of Portes. On no. 2 see Caesarius, homily 13; on no. 3, homilies 33 [or 35; faint in the scan] and 18; on no. 6, homily 32.

(printed under page 208)

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hoc aestimo humiliter dictum; quia tantus terror et tanta examinatio erit in die judicii, ut etiam illi qui oleum misericordiae se intelligunt abundantius praeparasse, metuant ne eis possit ad omnia peccata redimenda sufficere. Illud vero quod dictum est, Ite potius ad vendentes, et emite vobis; potest hoc de pauperibus intelligi. Ipsi sunt negotiatores, qui oleum animarum lampadibus necessarium vendunt. Per ipsos enim hoc negotium Christus exercere consuevit. In ipsis enim accipit terrena, repensaturus aeterna. Denique sic ipse dixit, Quamdiu fecistis uni ex minimis istis, mihi fecistis (Matth. XXV, 40). Lampades autem, animae intelliguntur. Vasa autem illa ubi oleum reservatur, conscientiae bonae significantur. Quid est autem oleum in vasis habere, nisi intus in conscientia opera bona recondere? Et quia opera bona alii faciunt pro Dei amore, alii pro cupiditate laudis humanae, virgines illae et quod in corpore virgines erant, et quod se vigiliis, psalmis, lectionibus vel orationibus exercebant, totum hoc pro laude humana, non pro Deo vel pro aeterna beatitudine faciebant; ideo morte interveniente, ubi ab eis cessavit laus hominum, simul illis defecit et oleum. Nam illud quod eis dictum est, Ite potius ad vendentes, et emite vobis, potest et sic accipi, ut vendentes intelligantur illi qui virgines fatuas blandis adulationibus praedicant. Unde intelligitur quod omnes qui laudes humanas accipere cupiunt, quod in opere Dei exercere videntur; humanis assentationibus vendunt, accipientes vanam laudem, et praemia aeterna perdentes. Illae autem virgines quae oleum habuerunt in vasis suis, omne opus bonum intus in conscientiam posuerunt; quia hoc non pro laude, sed pro misericordia divina fecerunt.

I consider this to have been said humbly; because so great will be the terror and so great the examination on the day of judgement, that even those who understand that they have prepared the oil of mercy more abundantly fear that it may not be able to suffice them for redeeming all their sins. But as for what was said, Go rather to those who sell, and buy for yourselves, this can be understood of the poor. They are the merchants who sell the oil necessary for the lamps of souls. For through them Christ has been accustomed to carry on this trade. For in them He receives earthly things, intending to repay eternal ones. Indeed, He Himself said thus, As long as you did it to one of these least, you did it to Me (Matt. 25:40). The lamps, moreover, are understood as souls. And those vessels in which the oil is kept signify good consciences. And what is it to have oil in the vessels, except to store up good works within, in the conscience? And because some do good works for the love of God, others from desire for human praise, those virgins did all this, both that they were virgins in body and that they exercised themselves in vigils, psalms, readings or prayers, for human praise, not for God or for eternal blessedness; therefore, when death intervened, when the praise of men ceased for them, at the same time the oil also failed them. For what was said to them, Go rather to those who sell, and buy for yourselves, can also be taken thus, that those who sell are understood to be those who extol the foolish virgins with flattering adulation. Whence it is understood that all who desire to receive human praise sell for human flatteries what they appear to perform in the work of God, receiving vain praise and losing eternal rewards. But those virgins who had oil in their vessels placed every good work within, in the conscience; because they did this not for praise, but for the divine mercy.

4. Virginum exercitia, ne virginitas sit vana. Haec ergo fideliter cogitantes, fratres dilectissimi, quia parabola ista ad universam Ecclesiam pertinet, qui non possunt servare virginitatem corporis, integritatem custodiant cordis: ut si ad coronam martyrum sive virginum non potuerint pervenire, saltem vel omnium peccatorum indulgentiam mereantur accipere. Virgines vero quae integritatem corporis, Deo auxiliante, custodiunt, totis viribus, cum Dei adjutorio, laborare contendant verbositatem fugere, detractionem vel murmurationem velut diaboli venena respuere, invidiae superbiaeque morbum quasi hostis gladium pertimescere, obedientiam humiliter custodire, nunquam senioris praecepta contemnere, lectioni et orationi insistere; si infirmitas non prohibet, ad vigilias cum omni alacritate consurgere, sive in oratorio, sive in alio quolibet loco; semper quod ad obedientiam vel ad humilitatem pertinet, studeant ex ore proferre: si tristem viderint, consolentur, si inobedientem agnoverint, castigare non cessent.

4. The exercises of virgins, lest virginity be vain. Therefore, faithfully considering these things, dearest brethren, since this parable pertains to the whole Church, let those who cannot preserve virginity of body guard integrity of heart: so that, if they cannot attain to the crown of martyrs or of virgins, they may at least deserve to receive the forgiveness of all their sins. But let the virgins who, with God's help, guard the integrity of the body strive with all their strength, with the aid of God, to labour to flee wordiness, to spit out detraction or murmuring like the poisons of the devil, to fear the disease of envy and pride like the sword of an enemy, to keep obedience humbly, never to despise the precepts of the senior, to apply themselves to reading and prayer; if infirmity does not prevent it, to rise for vigils with all eagerness, whether in the oratory or in any other place; let them be eager always to bring forth from their mouth what pertains to obedience or to humility: if they see someone sad, let them console her; if they recognize someone disobedient, let them not cease to correct her.

5. Ubique adjutores Christi et diaboli. Qui ministri diaboli in monasteriis. Et quia in omni professione et boni inveniuntur et mali, et in Ecclesia Christi non solum triticum, sed etiam paleae reperiuntur: inveniuntur, quod pejus est, clerici, monachi et sanctimoniales ita negligentes et tepidi, ut non velut spirituales apes, dulcia animarum mella conficiant, sed velut crudelissimae vespae venenatis linguae aculeis fratrum corda percutiant. Isti tales non adjutores Christi, sed defensores diaboli esse probantur. Qui si forte viderint fratrem vel sororem contra seniorem superbos existere, non solum student mitigare, sed magis malignis sermonibus ad majorem eum furorem

5. Everywhere there are helpers of Christ and of the devil. Who are the ministers of the devil in monasteries. And since in every profession both good and bad are found, and in the Church of Christ not only wheat but also chaff is met with: there are found, what is worse, clerics, monks and nuns so negligent and lukewarm that they do not, like spiritual bees, make the sweet honey of souls, but, like most cruel wasps, strike the hearts of the brethren with the venomous stings of the tongue. Such as these are proved to be not helpers of Christ, but defenders of the devil. If by chance they see a brother or sister being proud against the senior, not only are they eager to calm it, but rather with malicious words him to greater fury

Editors' notes and page, col. 1893

Footnotes

(1) ‹anchor: humiliter dictum› · call in col 1893

Codex Portarum, hoc timore est humiliter dictum.

The codex of Portes [reads]: "this was said humbly out of fear."

(printed under page 209)

(2) ‹anchor: se vigiliis› · call in col 1893

Sic ex eodem cod. [et quae in corpore virgines erant, et quae se vigiliis.]

So from the same codex: "and those who were virgins in body, and who [gave] themselves to vigils."

(printed under page 209)

(3) ‹anchor: superbiaeque morbum› · call in col 1893

Idem codex, invidiae vel superbiae morbum. Sic duo ista nectere solet Caesarius.

The same codex [reads]: "the disease of envy or of pride." Caesarius usually links these two thus.

(printed under page 209)

(4) ‹anchor: superbos existere› · call in col 1893

Sic ex eodem cod. [contra seniorem superbe existere.]

So from the same codex: "to behave proudly against the senior."

(printed under page 209)

(5) ‹anchor: student mitigare› · call in col 1893

Forte, non solum non student mitigare.

Perhaps [read]: "not only do they not try to calm [him]."

(printed under page 209)

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conantur accendere, dicentes quod hoc nec possit nec debeat diutius sustineri: hortantur etiam ut ista senioribus poeniteat, quare eos paterna pietate admonere vel castigare voluerint. Sed quia in omni proposito, sicut jam diximus, non solum adjutores vel ministri diaboli ad inobedientiam vel superbiam callida susurratione succendunt: adjutores Christi blanda adhortatione et sancto ac salubri consilio ad humilitatem vel mansuetudinem revocare contendunt. Illi enim qui in clero vel in monasterio positi et se et alios ad superbiam erigunt, velut pharetrae sagittis diaboli plenae simplicium corda percutere, et charitatem in eis, humilitatem vel mansuetudinem conantur exstinguere.

they strive to kindle, saying that this neither can nor ought to be endured any longer; they urge them also to make the elders repent of these things, for having wished to admonish or chastise them with fatherly kindness. But since in every community, as we have already said, it is not only the helpers or ministers of the devil who inflame men to disobedience or pride by cunning whispering, the helpers of Christ strive by gentle exhortation and by holy and wholesome counsel to call them back to humility and meekness. For those who, being placed in the clergy or in a monastery, raise up both themselves and others to pride, like quivers full of the devil's arrows, try to strike the hearts of the simple and to extinguish charity in them, and humility and meekness.

6. Qui vero Christi. Sed quia Deo propitio in medio palearum invenitur et triticum, animae sanctae, quae velut armaria Christi spiritualibus antidotis plena esse probantur, quidquid illi vulneraverint, coelestibus medicamentis appositis curare non desinunt, dicentes cuicumque superbo, Noli superbire, frater; quia scriptum est, Superbis Deus resistit (Jacobi IV, 6): noli irasci; quia scriptum est, Ira in sinu insipientis requiescit (Eccle. VII, 10); et iterum, Ira viri justitiam Dei non operatur (Jacobi. I, 20). Si forte inobedientem viderint, blande et humiliter dicunt, Noli esse inobediens, frater; quia scriptum est, Obedientia super sacrificium (I Reg. XV, 22); et Apostolus clamat, Obedite praepositis vestris et subjacete eis; quia ipsi vigilant pro animabus vestris, tanquam rationem reddituri (Hebr. XIII, 17). Istae animae Deo plenae si tepidum et negligentem viderint, de spirituali armario, id est, de corde bono, prolatis medicamentis ad compunctionem conantur accendere: si detrahentem ac murmurantem viderint, dicunt ei illud beati Apostoli, Neque murmuraveritis, sicut quidam eorum murmuraverunt, et perierunt ab exterminatore (I Cor. X, 10): neque detraxeritis, quia scriptum est, Qui detrahit fratri, detrahit legi (Jacobi IV, 11): et alibi, Qui detrahit fratri suo, eradicabitur. Et per hanc sanctam admonitionem a maliloquio deterrentes, ad laudandum Deum eos incipiunt provocare. Si verbosum vel contentiosum agnoverint, medicamentum taciturnitatis apponunt, dicentes illi, quod in Veteri Testamento est scriptum, Audi, Israel, et tace; et illud quod de Domino Salvatore prophetatum est, Sicut agnus coram tondente se obmutescet; et sicut mutus non aperiens os suum (Isai. LIII, 7); et illud, Omne verbum otiosum quod locuti fuerint homines, reddent rationem de eo in die judicii (Matth. XII, 36). Talibus enim et his similibus medicamentis, quidquid vasa diaboli studuerint vulnerare, vasa Christi contendunt et conantur ad sanitatem reducere. Sive ergo clericus, sive monachus, sive sanctimonialis, consideret conscientiam suam; et si bene loquendo adjutorem Christi et defensorem justitiae se esse cognoscit, gaudeat et Deo gratias agat, et ipso auxiliante perseveret usque in finem; quia non qui coeperit, sed qui perseveraverit usque in finem, hic salvus erit (Id. X, 22). Qui vero per superbiam, per inobedientiam vel invidiam adjutorem vel vicarium esse se sentit diaboli, doleat de praeterito, caveat de futuro; et per humilitatem construat, quod per superbiae tyrannidem destruxerat; quod iracundia succenderat, mitiget mansuetudo; quod malitia vel inobedientia exasperaverat, charitatis dulcedo componat: et dum adhuc anima illa tenebrosa, quae diabolo servire consueverat, in isto mortali corpore retinetur, remedium sibi in die necessitatis acquirat: ut de sinistra translatus in dexteram cum ovibus Christi audire mereatur, Venite, benedicti, percipite regnum quod vobis paratum est ab

6. But those who are Christ's. But since, by God's favour, wheat too is found in the midst of the chaff, holy souls, which are shown to be like Christ's medicine-chests full of spiritual antidotes, do not cease to heal whatever those others have wounded by applying heavenly remedies, saying to anyone who is proud: Do not be proud, brother, for it is written, God resists the proud (Jas. 4:6); do not be angry, for it is written, Anger rests in the bosom of the fool (Eccl. 7:10); and again, The anger of man does not work the justice of God (Jas. 1:20). If perhaps they see someone disobedient, they say gently and humbly: Do not be disobedient, brother, for it is written, Obedience is above sacrifice (1 Sam. 15:22); and the Apostle cries out, Obey your superiors and be subject to them, for they keep watch for your souls, as men who will render an account (Heb. 13:17). If these souls full of God see someone lukewarm and negligent, they strive to kindle him to compunction with medicines brought forth from the spiritual medicine-chest, that is, from a good heart; if they see someone detracting and murmuring, they say to him that word of the blessed Apostle, Neither murmur, as some of them murmured, and perished by the destroyer (1 Cor. 10:10); and do not detract, for it is written, He who detracts from his brother detracts from the law (Jas. 4:11); and elsewhere, He who detracts from his brother shall be rooted out. And deterring them from evil-speaking by this holy admonition, they begin to call them forth to the praise of God. If they recognize someone as wordy or quarrelsome, they apply the medicine of silence, saying to him what is written in the Old Testament, Hear, O Israel, and be silent; and that which was prophesied of the Lord the Saviour, As a lamb before its shearer He shall be dumb, and as one mute not opening His mouth (Isa. 53:7); and that word, Every idle word that men shall have spoken, they shall render an account of it on the day of judgement (Matt. 12:36). For with such and similar medicines, whatever the vessels of the devil have sought to wound, the vessels of Christ strive and endeavour to bring back to health. Whether, therefore, he be a cleric, or a monk, or a nun, let each consider his own conscience; and if by speaking well he knows himself to be a helper of Christ and a defender of justice, let him rejoice and give thanks to God, and with His help persevere to the end; for not he who has begun, but he who has persevered to the end, he shall be saved (Matt. 10:22). But he who feels himself, through pride, through disobedience or envy, to be a helper or deputy of the devil, let him grieve over the past and beware for the future; and let him build up through humility what he had torn down through the tyranny of pride; what wrath had set ablaze, let meekness soothe; what malice or disobedience had embittered, let the sweetness of charity settle; and while that darkened soul, which had been accustomed to serve the devil, is still held in this mortal body, let it acquire for itself a remedy against the day of need, so that, transferred from the left to the right with the sheep of Christ, it may deserve to hear, Come, you blessed, receive the kingdom which has been prepared for you from

Editors' notes and page, col. 1894

Footnotes

(1) ‹anchor: se esse cognoscit› · call in col 1894

Textus sic restituitur auctoritate codicis Portarum. [quia scriptum est, Qui detrahit fratri suo, eradicabitur. Qui talia loquendo adjutorem et defensorem justitiae se esse cognoscit.

The text is restored thus on the authority of the codex of Portes: "for it is written, He who disparages his brother shall be rooted out. Whoever by speaking such things knows himself to be a helper and defender of righteousness." [The closing bracket is not printed.]

(printed under page 209)

(2) ‹anchor: quod iracundia succenderat› · call in col 1894

Sic emenda ad eumdem codicem. [quod per superbiae tyrannidem destruxerat, mitiget mansuetudo.]

Correct thus by the same codex: "what he had destroyed through the tyranny of pride, let gentleness soothe."

(printed under page 209)

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origine mundi (Matth. XXV, 34). Et licet haec ita sint, fratres dilectissimi, hoc tamen oportet ut nec boni de sanctis meritis extollantur, nec illi qui mali fuerint, nimia desperatione frangantur; sed illi humiliter perseverent in bonis, et isti cito corrigantur a malis: ut cum dies judicii venerit, et bonos coronare possit vita integra, et malos valeat excusare correcta, praestante Domino, etc.

the beginning of the world (Matt. 25:34). And although these things are so, dearest brethren, yet it is fitting that neither should the good be lifted up on account of holy merits, nor should those who have been evil be broken by excessive despair; but let the former persevere humbly in good things, and let the latter be quickly corrected from evil things: so that when the day of judgement comes, an unblemished life may be able to crown the good, and a corrected one may avail to excuse the wicked, by the gift of the Lord, etc.

Editors' notes and page, col. 1895

Footnotes

(1) ‹anchor: mali fuerint› · call in col 1895

Sic codex Portarum, [fuerunt.]

So the codex of Portes: "fuerunt" (they were).

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