PL 39 · cols. 1904–1908

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 77-93

Sermons LXXXII–LXXXIV

PL 39:1904

quatuor millia hominum. Ibi discipuli suggerunt Domino, dicentes, Locus desertus est, et hora praeteriit; dimitte turbas, ut euntes in castella emant sibi escas (Marc. VI, 31-44): hic penitus tacent discipuli: sed ipse Dominus pro eis sollicitus est. Videamus quare tacent. Quia necdum missi fuerant praedicare Gentibus, sed potius ad oves perditas domus Israel. Prior ergo illa parabola pertinet ad Judaeos; ista vero ad Gentes. Ibi quinque panes fuerant, hoc est, quinque libri Moysi: hic vero septem panes, qui sunt septiformis Spiritus dona, sicut ait sanctus Isaias propheta, Spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis; et replebit eum spiritus timoris Domini (Isai. XI, 2 et 3). Ibi duodecim cophini pleni Spiritu sancto: hic septem ecclesiae, sive septem candelabra aurea. Ibi duo pisces, qui sunt duo Testamenta, sive unus liber omnium Prophetarum, vel sancti Joannis praedicatio: hic indefinitus numerus ponitur, quae sunt dona gratiarum, sicut ait Apostolus, Alii per Spiritum datur sermo sapientiae, alii sermo scientiae, alii prophetia, alii genera linguarum, alii interpretatio sermonum: omnia vero haec operatur unus atque idem Spiritus (I Cor. XII, 8-11). Ibi super fenum recumbunt; et hic super terram. Utrimque una conversatio, una gratia, una virtus, una deitas. Ibi super fenum discumbunt, hoc est, mortificata opera carnis; quia, Omnis caro fenum, ait propheta (Isai. XL, 6): hic super terram discumbunt, id est, opera terrena conculcant. Ibi quinque millia refecti, qui numerus pertinet ad Judaeos; nam post ascensionem Domini, loquente sancto Petro, quinque millia sunt baptizati (Act. IV, 4): hic autem quatuor millia, hoc est de tota terra omnes Gentes a quatuor cardinibus coeli, de septiformi sancti Spiritus gratia esse repletas in vitam aeternam.

four thousand men. There the disciples prompt the Lord, saying, The place is a desert, and the hour is past; send away the crowds, so that going into the villages they may buy themselves food (Mark 6:31–44): here the disciples are wholly silent: but the Lord Himself is concerned for them. Let us see why they are silent. Because they had not yet been sent to preach to the Gentiles, but rather to the lost sheep of the house of Israel. That former parable, then, pertains to the Jews; this one to the Gentiles. There, there had been five loaves, that is, the five books of Moses: here, seven loaves, which are the gifts of the sevenfold Spirit, as the holy prophet Isaiah says, The spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety; and the spirit of the fear of the Lord shall fill him (Isa. 11:2–3). There, twelve baskets full of the Holy Spirit: here, seven churches, or seven golden lampstands. There, two fishes, which are the two Testaments, or the one book of all the Prophets, or the preaching of Saint John: here an indefinite number is given, which are the gifts of graces, as the Apostle says, To one through the Spirit is given the word of wisdom, to another the word of knowledge, to another prophecy, to another kinds of tongues, to another the interpretation of speech: but all these things one and the same Spirit works (1 Cor. 12:8–11). There they recline upon hay; and here upon the ground. On both sides one way of life, one grace, one power, one Godhead. There they sit down upon hay, that is, upon the mortified works of the flesh; for, All flesh is hay, says the prophet (Isa. 40:6): here they sit down upon the ground, that is, they trample down earthly works. There five thousand were refreshed, which number pertains to the Jews; for after the ascension of the Lord, when holy Peter spoke, five thousand were baptized (Acts 4:4): but here four thousand, that is, that from the whole earth all the Gentiles, from the four quarters of heaven, are filled with the sevenfold grace of the Holy Spirit unto eternal life.

5. Adhortatio. Et ideo, dilectissimi, nos qui non per Legem, sed per fidem credimus in Domino nostro Jesu Christo; qui non ex operibus, sed ipsa gratia sumus redempti; qui non ex quinque panibus, id est, ex quinque libris Moysi, sed ex septiformi gratia Spiritus sancti sumus repleti, sicut beatus Isaias prophetaverat, dicens, Spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis; et replebit illum spiritus timoris Domini: in hac ergo septiformi Spiritus sancti gratia maneamus, in qua vocati sumus, repleti dono Spiritus sancti, per Dominum nostrum Jesum Christum, qui vivit et regnat in unitate ejusdem Spiritus sancti Deus, per omnia saecula saeculorum. Amen.

5. Exhortation. And therefore, most beloved, we who believe in our Lord Jesus Christ not through the Law but through faith; who have been redeemed not by works but by grace itself; who have been filled not from five loaves, that is, from the five books of Moses, but from the sevenfold grace of the Holy Spirit, as blessed Isaiah had prophesied, saying, The spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety; and the spirit of the fear of the Lord shall fill him: in this sevenfold grace of the Holy Spirit, then, let us abide, in which we have been called, filled with the gift of the Holy Spirit, through our Lord Jesus Christ, Who lives and reigns in the unity of the same Holy Spirit, God, through all ages of ages. Amen.

SERMO LXXXII. De verbis Evangelii Lucae, cap. III, 12-14, Venerunt autem et Publicani ad Joannem, etc.

Sermon 82. On the words of the Gospel of Luke, chap. 3:12-14, And the tax collectors also came to John, etc.

NUM. 1. Conditio nulla excusat peccatorem. Stipendia. Militia christiani prima. Nonnulli fratres, qui aut militiae cingulo detinentur, aut in actu sunt publico constituti, cum peccant graviter, hac solent a peccatis suis prima se voce excusare, quod militant; et ne bene aliquando faciant, occupatos se malis actibus conqueruntur: perinde quasi militia hominum, non voluntas in culpa sit; ita quod ipsi gerunt, officiis suis adscribunt. Non enim militare, delictum est; sed propter praedam militare, peccatum est. Nec rempublicam gerere, criminosum est; sed ideo agere rempublicam, ut rem familiarem potius augeas, videtur esse damnabile. Propterea enim providentia quadam militantibus sunt stipendia constituta; ne dum sumptus quaeritur, praedo grassetur. Illud autem quale est quod cum ob errorem aliquem a senioribus arguuntur, et imputatur alicui de illis cur ebrius fuerit,

No. 1. No condition excuses the sinner. Soldiers' pay. The Christian's first warfare. Some brethren, who are either held by the belt of military service or are placed in public office, when they sin gravely, are accustomed to excuse themselves from their sins with this as their first word, that they are soldiers; and they complain that they are so taken up with evil activities that they never do good: just as if men's military service, and not their will, were at fault; thus what they themselves do, they ascribe to their offices. For to serve as a soldier is not a crime; but to serve as a soldier for the sake of plunder is a sin. Nor is it criminal to administer the commonwealth; but to administer the commonwealth so as rather to increase your private estate seems to be damnable. For this reason, indeed, by a certain providence pay has been established for those serving as soldiers; lest, while provision is sought, a plunderer run riot. But what sort of thing is this, that when they are reproved by the elders for some error, and it is charged against one of them why he was drunk,

Editors' notes and page, col. 1904

Footnotes

(1) ‹anchor: conqueruntur: perinde› · call in col 1904

In Mss. plerisque, proinde.

In most manuscripts: proinde ("accordingly").

(printed under page 214)

(a) ‹anchor: Prophetarum, vel› · call in col 1904

Forte, et.

Perhaps et ("and").

(printed under page 214)

(b) ‹anchor: SERMO LXXXII› · call in col 1904

Olim, de Verbis Domini 19; et post, in Appendice 3.

Formerly On the Words of the Lord 19; and afterwards Appendix 3.

(printed under page 214)

Pridem rejectus a Lovaniensibus fuit, qui Maximi episcopi esse, ac inter Ambrosianos reperiri monuerunt. Augustino in manuscriptis bene multis constanter adscribitur. Certe quidem non ad Augustinum, sed forte nec ad Maximum pertinet.

It was long ago rejected by the Louvain editors, who pointed out that it belongs to Bishop Maximus and is found among the Ambrosian sermons. In a good many manuscripts it is consistently ascribed to Augustine. Certainly it does not belong to Augustine; but perhaps not to Maximus either.

(printed under page 214)

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cur res alienas pervaserit, caedem cur turbulentus admiserit, statim respondeat, Quid habebam facere, homo saecularis et miles? Numquid monachum sum professus aut clericum? Quasi omnis qui clericus non est aut monachus, possit ei licere quod non licet. Cunctis igitur officiis, sacris in Litteris, praescribitur norma vivendi, omnis ad bene vivendum provocatur sexus, aetas et dignitas. Igitur nemo se excuset publicis actibus, nemo de occupatione militiae conqueratur. Apud omnem christianum prima honestatis debet esse militia.

why he seized the property of others, why he committed bloodshed in a riot, he at once replies, What was I to do, a man of the world and a soldier? Have I professed myself a monk or a cleric? As though anyone who is not a cleric or a monk could be allowed what is not allowed. For every office, then, a rule of living is prescribed in the sacred Letters; every sex, age and rank is called to living well. Therefore let no one excuse himself by his public duties, let no one complain of being occupied with military service. With every Christian the first service must be the service of uprightness.

2. Vectigalia justa. Praedones publici. Nam ut id quod dicimus, auctoritate evangelica comprobemus, videamus lectionem, quae paulo ante decursa est: ait enim Evangelium, Venerunt autem et Publicani ad Joannem, ut baptizarentur ab eo; et dixerunt ad eum: Magister, quid faciemus? At ille dixit: Nihil amplius exigatis, quam quod constitutum est vobis. Honesta plane Publicanorum interrogatio, ac sancti Prophetae justa responsio. Illi enim sollicite interrogant, ne aut ignorantes plus exigendo peccatum incidant, aut cessantes publicam decipiant functionem: hic autem moderate praecipit, ut et iniquitas locum non habeat, et constitutum habeat vectigal effectum. Non enim dixit, Nihil exigatis; sed, Nihil amplius exigatis. Unde intelligimus quod apud Deum non tam exactio, quam exactio iniqua damnetur: dicit enim ipse Dominus, Reddite quae Dei sunt, Deo; et quae Caesaris, Caesari (Matth. XXII, 21). Igitur quod Caesar praecipit, ferendum est; quod Imperator indicit, tolerandum est: sed fit intolerabile, dum illud praeda exactionis accumulat. Hoc autem quale est, quod iidem ipsi qui hujusmodi necessitates procurant, peccatis suis peccata congeminant: hoc est, quod fraudes suas ac rapinas commodum vocant, cum ipsa praeda inferatur incommodum? Illud autem addunt sceleribus suis, ut quos indefensos viderint, ipsos potius persequantur; et putant se necessitates decepisse publicas, nisi domos deceperint orphanorum: ita quorum pater ante biduum forsitan fuerit amicus, collega, vel frater, interveniente morte, ejusdem liberi habeantur tanquam ignoti, viles et miseri. Vidua autem si qua fuerit, aut sic injuriis exagitatur ut nubat; aut si voluerit in castitatis permanere proposito, dando munera in facultate vix permanet. Cum his ergo fraudibus repleverint sacculos suos, videas illos laetos et accuratos ad ecclesiam properare, et Deo gratias agere, quasi ab ipso illis haec pecunia conferatur; illud quoque peccantes, quod rapinarum suarum Deum volunt esse participem.

2. Just taxes. Public robbers. For, that we may prove what we say by the authority of the Gospel, let us look at the reading which was gone through a little while ago; for the Gospel says, And the Publicans also came to John to be baptized by him; and they said to him: Master, what shall we do? But he said: Exact nothing more than what has been appointed for you. An honourable question indeed on the part of the Publicans, and a just reply on the part of the holy Prophet. For they ask anxiously, lest either through ignorance they fall into sin by exacting more, or by neglecting it they cheat the public office; but he gives a moderate instruction, so that iniquity may have no place and the appointed tax may have its effect. For he did not say, Exact nothing; but, Exact nothing more. Whence we understand that with God it is not so much exaction as unjust exaction that is condemned; for the Lord Himself says, Render to God the things that are God's, and to Caesar the things that are Caesar's (Matt. 22:21). Therefore what Caesar orders is to be borne; what the Emperor imposes is to be tolerated; but it becomes intolerable when the plunder of exaction heaps it up. And what sort of thing is this, that the very same men who manage necessities of this kind double their sins with sins, that is, that they call their frauds and robberies a profit, when the plunder itself is inflicted as a loss? And this they add to their crimes, that those whom they see to be defenceless they persecute all the more; and they think they have cheated the public necessities unless they have cheated the houses of orphans: so that men whose father two days before was perhaps a friend, a colleague or a brother, once death intervenes, his children are held as unknown, worthless and wretched. And if there is a widow, either she is so harassed with injuries that she marries, or, if she wishes to remain in her purpose of chastity, she scarcely remains in possession of her means by giving bribes. So when they have filled their purses with these frauds, you may see them hurrying to church glad and well turned out, and giving thanks to God, as though this money had been bestowed on them by Him; sinning in this too, that they want God to be a partner in their robberies.

3. Militantium nomen ad plures extenditur. Dicit enim sanctum Evangelium, Interrogaverunt illum et milites, Quid faciemus et nos? Ait illis Joannes: Neminem concutiatis, neque calumniam faciatis; sed contenti estote stipendiis vestris. Hic jam cognoscere se debet omnis homo qui militat. Non enim tantum de his militantibus Scriptura loquitur, qui armata militia detinentur; sed quisque militiae suae cingulo utitur, dignitatis suae miles adscribitur: atque ideo haec sententia potest dici, verbi gratia, militibus, protectoribus, cunctisque rectoribus. Quicumque stipendia sibi publice decreta consequitur, si amplius quaerit, tanquam calumniator et concussor, Joannis sententia condemnatur. Usque adeo autem hoc inolevit malum, ut jam quasi ex consuetudine vendantur leges, corrumpantur jura, sententia ipsa vena⟨l⟩is sit, et nulla jam causa possit esse sine causa.

3. The name of those in service extends to many. For the holy Gospel says, The soldiers also asked him, What shall we do too? John said to them: Extort from no one, nor make false accusation; but be content with your pay. Here now every man who serves ought to recognize himself. For Scripture does not speak only of those in service who are held in armed service; but whoever wears the belt of his service is enrolled as a soldier of his rank: and so this saying can be addressed, for example, to soldiers, to guardsmen, and to all governors. Whoever receives the pay publicly decreed for him, if he seeks more, is condemned by John's sentence as a false accuser and extortioner. But this evil has grown so ingrained that now laws are sold almost as a matter of custom, rights are corrupted, the sentence itself is for sale, and no case can any longer be without a consideration.

4. Clerici, milites. Cingulus eorum. Stipendium. Clericus non clericus. Haec autem divina sententia quae ad milites loquitur, potest etiam ad clericos retorqueri: quia etiamsi non militare videamur saeculo; tamen Deo et Domino militamus, sicut ait Apostolus, Nemo militans Deo, obligat se negotiis saecularibus (II Tim. II, 4): videmur, inquam, non militare remissis ac fluentibus tunicis: sed habemus militiae nostrae cingulum, quo cast⟨i⟩moniae interiora constringimus; de quo cingulo Dominus ait ad Apostolos suos, Sint lumbi

4. Clerics are soldiers. Their belt. Pay. The cleric who is no cleric. But this divine saying which speaks to soldiers can also be turned back upon clerics: because even if we seem not to serve as soldiers for the world, yet we serve as soldiers for God and the Lord, as the Apostle says, No one serving as a soldier for God entangles himself in worldly affairs (2 Tim. 2:4): we seem, I say, not to serve as soldiers, with our loosened and flowing tunics; but we have the belt of our service, with which we bind tight the inward parts of chastity; of which belt the Lord says to His Apostles, Let the loins be

Editors' notes and page, col. 1905

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vestri praecincti, et lucernae ardentes in manibus vestris (Luc. XII, 35). Milites igitur Christi sumus, et stipendium ab ipso donativumque percepimus, sicut dicit beatus Apostolus, Qui dedit nobis pignus Spiritus: hoc est qui Spiritus sancti nos remuneratione ditavit. Si quis ergo Christianorum hoc donativo contentus forte non fuerit, et quaerit amplius, incipit hoc ipso carere quod meruit. Quod specialiter contingit haereticis Arianis: dum enim nescio quid amplius quaerunt, invenientes erroris spiritum, gratiam sancti Spiritus perdiderunt. Nam et catholicus clericus hac sententia retinetur. Si enim non contentus stipendiis fuerit, quae de altario, Domino jubente, consequitur; sed exercet mercimonia, intercessiones vendit, viduarum munera libenter amplectitur: hic negotiator magis potest videri, quam clericus. Nec dicere possumus, Nemo nos invasores arguit, violentiae nullus accusat: quasi non interdum majorem praedam a viduis blandimenta eliciant, quam tormenta. Nec interest apud Deum utrum vi an circumventione quis res alienas occupet, dummodo quoquo pacto teneat alienum.

of you girded, and lamps burning in your hands (Luke 12:35). We are therefore soldiers of Christ, and we have received from Him pay and a donative, as the blessed Apostle says, Who has given us the pledge of the Spirit: that is, Who has enriched us with the reward of the Holy Spirit. If therefore any of the Christians should perhaps not be content with this donative, and seeks more, by this very fact he begins to lack what he had earned. This happens especially to the Arian heretics: for while they seek I know not what more, finding a spirit of error, they have lost the grace of the Holy Spirit. For the catholic cleric too is held by this sentence. For if he is not content with the stipends which he obtains from the altar at the Lord's command, but carries on trade, sells intercessions, and gladly embraces the gifts of widows: such a man can be regarded as a trader rather than a cleric. Nor can we say, No one charges us as plunderers, no one accuses us of violence: as if flatteries did not sometimes draw greater plunder from widows than torments do. Nor does it make any difference before God whether someone seizes the property of others by force or by deceit, provided that by whatever means he holds what belongs to another.

SERMO LXXXIII. De verbis Evangelii Lucae, cap. VII, 36-50, Venit mulier quae erat in civitate peccatrix.

Sermon 83. On the words of the Gospel of Luke, chapter 7:36-50, There came a woman who was a sinner in the city.

1. Poenitentia omnibus agenda est. A quibus praecipue jejunandum. Jam dies jejunii, fratres charissimi, dies obsecrationis, et, ut manifestius dicam, poenitentiae nobis tempus advenit. Omnes debemus agere poenitentiam; quia omnes erravimus. Nam si Scripturae testimonio nec unius diei infans mundus est (Job XIV, 5, sec. LXX), quis se immunem audebit profiteri, poenitentiae remedia refutare, quae etiam sanctis intelligit profuisse? Dies jejunii, dies reconciliationis sunt. Nam per escam in Adae peccatum incidimus; et per jejunium Deo reconciliati sumus in Christo, sicut Apostolus ait: Deus erat in Christo mundum reconcilians sibi (II Cor. V, 19). Exigit a nobis Deus jejunium, ut gulae laqueus, quo Adam strangulatus fuerat, dissolvatur: et non solum nos a cibis vult abstinere, verum et a vitiis et malitiis. Denique per prophetam clamat Dominus dicens, Desinite a malis vestris, discite bonum facere (Isai. I, 16 et 17). Quid enim prodest abstinere a carnibus, et carnalia opera non deponere, dicente Domino Jesu, Non coinquinat hominem quod intrat in ore, sed quod exit de ore (Matth. XV, 11)? Hinc enim Deus jejunia Judaeorum reprobavit; quia ab escis, non a peccatis abstinendum esse dixerunt. Unde et increpat eos dicens, In diebus enim jejuniorum vestrorum inveniuntur voluntates vestrae, et omnes debitores vestros repetitis (Isai. LVIII, 3). Absit hoc a populo Christiano, qui jejunii tempore nihil aliud novit, nisi misericordiam, qua ipse servatus est. Et ideo quia jejunii tempus instat, accedamus ad mensam Domini, et reficiamur convivio Christi, ut quemadmodum Elias, in virtute illius escae longa possimus jejunia tolerare.

1. Penance must be done by all. From what things one must chiefly fast. Now the days of fasting, dearest brethren, the days of supplication, and, to speak more plainly, the time of penance has come upon us. We all ought to do penance, because we have all gone astray. For if by the testimony of Scripture not even an infant of one day is clean (Job 14:5, according to the Septuagint), who will dare to profess himself free of guilt and to refuse the remedies of penance, which he understands to have profited even the saints? The days of fasting are days of reconciliation. For through food we fell into sin in Adam; and through fasting we have been reconciled to God in Christ, as the Apostle says: God was in Christ reconciling the world to Himself (2 Cor. 5:19). God requires fasting of us, so that the noose of gluttony, by which Adam had been strangled, may be loosed: and He wishes us to abstain not only from foods, but also from vices and wickednesses. Indeed, the Lord cries out through the prophet, saying, Cease from your evils, learn to do good (Isa. 1:16–17). For what does it profit to abstain from meats and not to lay aside the works of the flesh, when the Lord Jesus says, What enters in at the mouth does not defile a man, but what comes out of the mouth (Matt. 15:11)? For this reason God rejected the fasts of the Jews, because they said that one must abstain from foods, not from sins. Hence He also rebukes them, saying, For in the days of your fasts your own wills are found, and you demand payment from all your debtors (Isa. 58:3). Far be this from the Christian people, which in the time of fasting knows nothing else but mercy, by which it was itself saved. And therefore, since the time of fasting is at hand, let us approach the table of the Lord and be refreshed at the banquet of Christ, so that, like Elijah, in the strength of that food we may be able to endure long fasts.

2. Mulier peccatrix, Ecclesia. Audistis in Evangelio quod recumbente Domino in domo Pharisaei, Venit mulier quae erat in civitate peccatrix, deferens secum alabastrum unguenti; et stans retro secus pedes ejus lacrymis coepit rigare pedes ejus, et capillis capitis sui tergebat, et unguento ungebat. Non mediocre sit hoc mysterium. Cernimus quod in domo Pharisaei, hoc

2. The sinful woman is the Church. You have heard in the Gospel that, while the Lord was reclining at table in the house of the Pharisee, There came a woman who was a sinner in the city, bringing with her an alabaster box of ointment; and standing behind beside His feet she began to wet His feet with tears, and wiped them with the hairs of her head, and anointed them with ointment. Let this be no ordinary mystery. We see that in the house of the Pharisee, this

Editors' notes and page, col. 1906

Footnotes

(1) ‹anchor: not visible› · call in col 1906

Ita editi. At Mss., donumque percipimus.

So the printed editions. But the manuscripts: donumque percipimus ("and we receive the gift").

(printed under page 215)

(2) ‹anchor: not visible› · call in col 1906

Apud Ambrosium, invasionis.

In Ambrose: invasionis ("of seizure").

(printed under page 215)

(3) ‹anchor: ut gulae laqueus› · call in col 1906

In Ms. cb., gulae locus, mendose. Melius n., gulae nodus.

In the manuscript cb.: gulae locus ("the place of gluttony"), faultily. Better n.: gulae nodus ("the knot of gluttony").

(printed under page 215)

(4) ‹anchor: Desinite a malis› · call in col 1906

Ita r. codex. At Mss. cb. hic et paulo superius, Desinite a maleficiis; n. autem, Discedite a malitiis. Porro LXX, Quiescite a malitiis.

So the manuscript r. But the manuscripts cb., here and a little above: "Cease from evil deeds"; and n.: "Depart from wickedness". The Septuagint, moreover: "Rest from your wickedness".

(printed under page 215)

(a) ‹anchor: not visible (sermon title)› · call in col 1906

Alias, 14 ex Vignerianis.

Formerly no. 14 of the Vignier sermons.

(printed under page 215)

(b) ‹anchor: not visible (sermon title)› · call in col 1906

Quatuor in manuscriptis inventus est: Regius Augustino, duo Corbeienses Caesario tribuunt, Navarricus autem codex ipsum habet absque auctoris nomine.

It has been found in four manuscripts: the Royal ascribes it to Augustine, two Corbie manuscripts to Caesarius, while the Navarre manuscript has it without an author's name.

(printed under page 215)

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est, in Synagoga Dominus recumbebat; non requiescebat. Quemadmodum autem in Synagoga requiescere poterat, in qua humilem et quietum, super quem requiesceret, invenire non poterat? Ecce mulier peccatrix. Quae est ista mulier, nisi Ecclesia ex Gentibus, quae peccatrix erat, quamdiu non advenerat remissio peccatorum? At ubi venit Dominus, accessit ad Baptismum; et facta est sine macula, sine ruga. Agnum etenim immaculatum sequendo deposuit omnes maculas peccatorum. Accessit peccatrix secus pedes Christi. Peccator ad pedes accedit; justus ad caput: peccator lacrymis lavat pedes Domini; justus autem omne corpus ejus pretioso perfundit unguento. Sed ignarus mysterii Pharisaeus dicebat intra se, Hic si esset propheta, sciret utique quae et qualis est mulier quae tangit eum. Male iste incredulus aestimabat Dominum a se debere peccatores expellere: qui enim venerat non vocare justos, sed peccatores, quomodo poterat peccatorum consortia declinare? Non coinquinatur a peccatoribus, qui tactu corporis sui peccatores emundat. Fons aeternus non potest sordidari, sed inundatione sua abluit universos.

is, the Lord was reclining in the Synagogue; He was not resting. But how could He rest in the Synagogue, in which He could not find anyone humble and quiet upon whom He might rest? Behold a woman, a sinner. Who is this woman, if not the Church from the Gentiles, which was a sinner for as long as the remission of sins had not come? But when the Lord came, she approached Baptism; and she was made without spot, without wrinkle. For by following the immaculate Lamb she laid aside all the spots of sins. The sinful woman came up beside the feet of Christ. The sinner approaches the feet; the just man the head: the sinner washes the feet of the Lord with tears; but the just man pours precious ointment over His whole body. But the Pharisee, ignorant of the mystery, said within himself, This man, if He were a prophet, would surely know who and what sort of woman she is who touches Him. Wrongly did this unbeliever reckon that the Lord ought to drive sinners away from Himself: for He Who had come to call not the just but sinners, how could He shun the company of sinners? He is not defiled by sinners Who cleanses sinners by the touch of His body. The eternal Fountain cannot be soiled, but by its overflowing it washes all clean.

3. Os, manus, scapulae, et pedes Christi. Ideo conversus ad mulierem dixit Simoni: Vides hanc mulierem? Intravi in domum tuam: aquam pedibus meis non dedisti; haec autem lacrymis suis rigavit pedes meos, et capillis suis tersit. Osculum mihi non dedisti; haec autem ex quo intravit, non cessavit osculari pedes meos. Propter quod tibi dico, remittuntur ei peccata multa, quia dilexit multum. Ingressus Dominus domum Pharisaei, aquam pedibus suis non quaesivit; quia eos peccatorum lacrymis reservabat: osculum Pharisaei non desideravit; quia dignius peccatorum osculum judicabat: imo caput suum et unguento noluit perungi, ne impinguaretur oleo peccatoris. Omnes enim in Christo unum corpus sumus, sed diversa membra, alia infirmiora, alia fortiora (Rom XII, 4 et 5). Os ejus erat beatus apostolus Paulus, qui dicebat, An experimentum quaeritis ejus qui in me loquitur Christus (II Cor. XIII, 3)? Manus ejus sunt Apostoli venerabiles, per quas multas sanitates et innumera operatus est mirabilia. Scapulae ejus sunt martyres sancti, in quibus est a diversis persecutoribus flagellatus; denique per prophetam ait, Posui scapulas meas in flagella (Isai. L, 6, juxta LXX). Si enim superiora ejus membra sunt sancti, pedes Domini quos alios nisi peccatores possumus aestimare, quos Ecclesia sancta suis lacrymis delinit, et pretioso misericordiae fovet unguento? Noli hos spernere peccatores, quia pedes Christi sunt; sed require eos diligentius, require in carcere, require in custodiis, require pauperem et egenum; et eum inveneris, misericordiae his oleum praebe, mitte in pedes Christi unguentum: ut et de te dicatur, Dimissa sunt ei peccata multa, quia dilexit multum: cui enim minus dimittitur, minus diligit. Et ideo, fratres, plus diligamus; quia plus dimissum est nobis, et plura praestemus, a Domino misericordiam consecuturi: cui est gloria in saecula saeculorum. Amen.

3. The mouth, hands, shoulders and feet of Christ. Therefore, turning to the woman, He said to Simon: Do you see this woman? I entered your house: you gave no water for My feet; but she has watered My feet with her tears, and wiped them with her hair. You gave Me no kiss; but she, since she came in, has not ceased to kiss My feet. Wherefore I say to you, her many sins are forgiven her, because she loved much. The Lord, having entered the house of the Pharisee, did not ask for water for His feet, because He was reserving them for the tears of sinners: He did not desire the kiss of the Pharisee, because He judged the kiss of sinners more worthy: indeed He would not have His head anointed even with ointment, lest it be fattened with the oil of the sinner. For we are all one body in Christ, but different members, some weaker, some stronger (Rom. 12:4–5). His mouth was the blessed apostle Paul, who said, Do you seek a proof of Him Who speaks in me, Christ (2 Cor. 13:3)? His hands are the venerable Apostles, through whom He worked many healings and innumerable wonders. His shoulders are the holy martyrs, in whom He was scourged by various persecutors; and so He says through the prophet, I have set My shoulders to the scourges (Isa. 50:6, according to the Septuagint). For if His upper members are the saints, whom else can we reckon the feet of the Lord to be but sinners, whom holy Church soothes with her tears and cherishes with the precious ointment of mercy? Do not despise these sinners, because they are the feet of Christ; but seek them out more diligently, seek them in prison, seek them in places of custody, seek out the poor man and the needy; and when you have found him, offer them the oil of mercy, pour ointment on the feet of Christ: so that of you too it may be said, Her many sins are forgiven her, because she loved much: for he to whom less is forgiven loves less. And therefore, brethren, let us love more, because more has been forgiven us, and let us bestow more, so as to obtain mercy from the Lord: to Whom be glory for ages of ages. Amen.

SERMO LXXXIV. De verbis Evangelii Lucae, cap. XI, 1-4, Domine, doce nos orare, etc., cum expositione Orationis dominicae.

Sermon 84. On the words of the Gospel of Luke, chapter 11:1-4, Lord, teach us to pray, etc., with an exposition of the Lord's Prayer.

1. Deus Christi specialis Pater, noster in communi. Caelum, ubi abest culp⟨a⟩. Apostoli sancti dicebant ad Dominum Jesum, Domine, doce nos orare, sicut Joannes docuit discipulos suos. Tunc ait Dominus orationem, Pater noster, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie. Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ne patiaris nos

1. God is the Father of Christ in a special way, ours in common. Heaven, where fault is absent. The holy Apostles said to the Lord Jesus, Lord, teach us to pray, as John taught his disciples. Then the Lord spoke the prayer, Our Father, Who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven and on earth. Give us this day our daily bread. And forgive us our debts, as we also forgive our debtors. And do not allow us

Editors' notes and page, col. 1907

Footnotes

(a) ‹anchor: SERMO LXXXIV› · call in col 1907

Olim, de Verbis Domini 28; et post, in Appendice 5.

Formerly On the Words of the Lord 28; and afterwards Appendix 5.

(printed under page 216)

(b) ‹anchor: Orationis dominicae› · call in col 1907

Totus exscriptus est ex Ambrosii libro 5 de Sacramentis, cap. 4.

It is copied entire from Ambrose, On the Sacraments, book 5, chapter 4.

(printed under page 216)

Page

running head: 1907 APPENDIX.
marginal letters: (none)
old-edition numerals: (none)

PL 39:1908

induci in tentationem, quam ferre non ⟨p⟩ossumus: sed libera nos a malo. Vides quam brevis oratio, et omnium plena virtutum? Primus sermo, quantae gratiae? O homo, faciem tuam non audebas ad coelum attollere, oculos tuos in terram dirigebas; et subito accepisti gratiam Christi, omnia tibi peccata dimissa sunt: ex malo servo, factus es bonus filius: ideo praesume non de operatione tua, sed de Christi gratia; Gratia enim salvati estis (Ephes. II, 8), Apostolus ait. Non ergo hic arrogantia est, sed fides: praedicare quod acceperis, non est superbia, sed devotio. Ergo attolle oculos ad Patrem, qui te per lavacrum genuit, ad Patrem qui per Filium te redemit, et dic, Pater noster. Bona praesumptio, sed moderata. Patrem dicis, quia filius; sed noli tibi aliquid specialiter vindicare. Solius Christi specialis est Pater, nobis omnibus in commune est Pater: quia illum solum genuit, nos creavit. Dic ergo et tu per gratiam, Pater noster, ut filius esse merearis; Ecclesiae contuitu et consideratione te ipse commenda. Pater noster, qui es in coelis. Quid est, in coelis? Audi Scripturam dicentem, Excelsus super omnes coelos Dominus (Psal. CXII, 4). Et ubique habes quod super coelos coelorum Dominus sit: quasi non in coelis et Angeli, quasi non in coelis et Dominationes; sed in coelis illis, de quibus dictum est, Coeli enarrant gloriam Dei (Psal. XVIII, 2). Coelum est ibi, ubi culpa cessavit. Coelum est ibi, ubi flagitia non sunt. Coelum est ibi, ubi nullum mortis est vulnus.

to be led into temptation, which we are not able to bear: but deliver us from evil. Do you see how short the prayer is, and full of all virtues? The first word, of how great grace! O man, you did not dare to lift your face to heaven, you directed your eyes to the earth; and suddenly you received the grace of Christ, all your sins were forgiven you: from a bad servant you have become a good son: therefore presume not on your own working, but on the grace of Christ; For by grace you have been saved (Eph. 2:8), the Apostle says. So here there is not arrogance, but faith: to proclaim what you have received is not pride, but devotion. Lift up your eyes, then, to the Father, Who begot you through the washing, to the Father Who redeemed you through the Son, and say, Our Father. A good presumption, but a moderate one. You say Father, because you are a son; but do not claim anything for yourself as special. He is the special Father of Christ alone; to us all He is Father in common: for Him alone He begot, us He created. Say then you too, by grace, Our Father, that you may deserve to be a son; commend yourself by regard and consideration for the Church. Our Father, Who are in the heavens. What is, in the heavens? Hear the Scripture saying, The Lord is high above all the heavens (Ps. 112:4). And everywhere you have it that the Lord is above the heavens of the heavens: as if the Angels too were not in the heavens, as if the Dominations too were not in the heavens; but in those heavens of which it was said, The heavens tell the glory of God (Ps. 18:2). Heaven is there where guilt has ceased. Heaven is there where there are no shameful deeds. Heaven is there where there is no wound of death.

2. Regnum Dei gratia. — Pater noster, qui es in coelis, sanctificetur nomen sanctum tuum in nobis. Quid est, sanctificetur? Quasi optemus, ut sanctificetur ille qui ait, Estote sancti, quia et ego sanctus sum (Levit. XIX, 2): quasi aliquid ei ex nostra precatione sanctificationis accedat? Non: sed sanctificetur in nobis, ut ad nos possit ejus sanctificatio pervenire. Pater noster, qui es in coelis, sanctificetur nomen sanctum tuum in nobis. Adveniat regnum tuum. Quasi non sempiternum sit Dei regnum. Ipse Dominus dicit, Ego in hoc natus sum (Joan. XVIII, 37); et tu dicis, Pater, veniat regnum tuum: quasi non venerit? Sed tunc venit regnum Dei, quando estis gratiam ejus consecuti: ipse enim ait, Regnum Dei intra vos est (Luc. XVII, 21). Veniat regnum tuum. Fiat voluntas tua, sicut in coelo, et in terra. Panem nostrum quotidianum da nobis hodie. Sanguine Christi pacificata sunt omnia, vel in coelo, vel in terra (Coloss. I, 20); sanctificatum est coelum, dejectus est diabolus. Ibi versatur, ubi et homo quem ille decepit. Fiat voluntas tua, sicut in coelo, et in terra: hoc est, sit pax in terra, quemadmodum in coelo.

2. The kingdom of God is grace. — Our Father, Who are in the heavens, may Thy holy name be sanctified in us. What is, may it be sanctified? As though we were wishing that He should be sanctified Who says, Be holy, because I also am holy (Lev. 19:2): as though something of sanctification were added to Him from our prayer? No: but may it be sanctified in us, so that His sanctification may be able to reach us. Our Father, Who are in the heavens, may Thy holy name be sanctified in us. Thy kingdom come. As though the kingdom of God were not everlasting. The Lord Himself says, For this I was born (John 18:37); and you say, Father, may Thy kingdom come: as though it had not come? But the kingdom of God comes then, when you have obtained His grace: for He Himself says, The kingdom of God is within you (Luke 17:21). May Thy kingdom come. Thy will be done, as in heaven, so also on earth. Give us today our daily bread. By the blood of Christ all things have been pacified, whether in heaven or on earth (Col. 1:20); heaven has been sanctified, the devil has been cast down. He dwells there where also the man whom he deceived [dwells]. Thy will be done, as in heaven, so also on earth: that is, may there be peace on earth, just as in heaven.

3. Consecratio corporis Christi. Graecis communio rara. Quotidiana suadetur. — Panem nostrum quotidianum da nobis hodie. Memini sermonis mei, cum de Sacramentis tractarem: dixi vobis, quod ante verba Christi, quod offertur, panis dicatur; ubi Christi verba deprompta fuerint, jam non panis dicitur, sed corpus appellatur. Quare ergo in Oratione dominica, quae postea sequitur, ait, Panem nostrum? Panem quidem dixit, sed ἐπιούσιον dixit, hoc est, supersubstantialem. Non iste panis qui vadit in corpus, sed ille panis vitae aeternae, qui animae nostrae substantiam fulcit. Ideo ergo graece ἐπιούσιον dicitur: latinus autem hunc panem quotidianum dixit: quia Graeci dicunt advenientem diem. Ergo quod latinus dixit et graecus, utrumque utile videtur: graecus utrumque uno sermone significavit; latinus quotidianum dixit. Si quotidianus est panis, cur post annum illum sumis, quemadmodum Graeci in Oriente facere consueverunt? Accipe quotidie, quod quotidie tibi prosit: sic

3. The consecration of the body of Christ. Among the Greeks communion is rare. Daily communion is urged. — Give us today our daily bread. I remember my sermon, when I was treating of the Sacraments: I told you that before the words of Christ, what is offered is called bread; when the words of Christ have been brought forth, it is no longer called bread, but is named body. Why then, in the Lord's Prayer, which follows afterwards, does He say, Our bread? He did indeed say bread, but He said ἐπιούσιον, that is, supersubstantial. Not that bread which goes into the body, but that bread of eternal life which supports the substance of our soul. Therefore in Greek it is called ἐπιούσιον: but the Latin called this bread daily: because the Greeks speak of the coming day. So what the Latin said and what the Greek said, both seem useful: the Greek signified both in one word; the Latin said daily. If the bread is daily, why do you take it after a year, as the Greeks in the East have been accustomed to do? Receive daily what may profit you daily: so

Editors' notes and page, col. 1908

Footnotes

(1) ‹anchor: not visible› · call in col 1908

Ita Lov. cum Ms. cl. At hae duae voces, Ecclesiae contuitu, in aliis editis ac manuscriptis puncto dividuntur: et plures Mss. habent, contuere; pro, contuitu.

So the Louvain edition, with the manuscript cl. But these two words, Ecclesiae contuitu ("in view of the Church"), are separated by a point in other printed editions and manuscripts; and several manuscripts have contuere ("behold") for contuitu.

(printed under page 216)

(2) ‹anchor: nomen sanctum tuum in nobis› · call in col 1908

Haec verba, sanctum, et, in nobis, hic et infra Lovanienses omiserunt.

These words, sanctum ("holy") and in nobis ("in us"), the Louvain editors omitted here and below.

(printed under page 216)

(3) ‹anchor: dicunt advenientem diem› · call in col 1908

Manuscripti plerique omittunt vocem, diem; quae tamen exstat apud Ambrosium.

Most manuscripts omit the word diem ("day"); it stands, however, in Ambrose.

(printed under page 216)