PL 39 · cols. 1913–1917

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

Sermons LXXXVII–LXXXIX

PL 39:1913

petit; se⟨d⟩ accipe quantum dedisti: nam et beneficium perdidisti, et si hoc ipsum quod daturus es, exigatur. Forte ad manum non habet unde reddat: pertulisti petentem, exspecta non habentem. Noli clamare et dicere, Numquid fenus quaero? Tantum peto, quantum dedi; hoc recipiam. Non es mentitus, verum dicis, non es fenerator; et vis cui dedisti, quaerat feneratorem, ut tibi reddat. Sed si propterea fenus non exigis, ne te feneratorem judicet Deus, premis, suffocas, exigis: si tantum exigis, quantum dedisti; suffocando tamen et in angustiis retinendo, beneficium non praestitisti, sed majores angustias intulisti. Sed forte dicis, Habet unde reddere possit: habet possessionem; vendat: habet domum; vendat: habet familiam; vendat. Frater tuus quando a te petiit, ideo te petiit ne venderet; propterea non faciat, quia subvenisti, ne fieret. Hoc vult Deus, hoc jubet Deus. Sed si avarus es, modo audi quid ipse Dominus in Evangelio dicat, Stulte, hac nocte expostulatur anima tua a te: ea quae praeparasti, cujus erunt? Sic est omnis qui sibi thesaurizat, et non est in Deum dives.

asks; but receive as much as you gave: for you have also lost the kindness, even if only this very thing that you are about to give is demanded back. Perhaps he does not have at hand the means to repay: you bore with him when he was asking, wait for him while he has nothing. Do not cry out and say, Am I seeking interest? I ask only as much as I gave; let me get this back. You are not lying, you speak the truth, you are not a usurer; and yet you want the one to whom you gave to look for a usurer, so that he may repay you. But if you do not exact interest for this reason, that God may not judge you a usurer, yet you press, you choke, you exact: even if you exact only as much as you gave, still by choking him and keeping him in straits you have not bestowed a kindness, but have brought on him greater straits. But perhaps you say, He has the means to be able to repay: he has property; let him sell: he has a house; let him sell: he has a household of slaves; let him sell. When your brother asked of you, he asked you precisely so that he would not sell; therefore let him not do it, because you came to his aid so that it would not happen. This God wills, this God commands. But if you are avaricious, now hear what the Lord Himself says in the Gospel: Fool, this night your soul is demanded of you: the things you have prepared, whose will they be? So is everyone who lays up treasure for himself, and is not rich towards God.

SERMO LXXXVII. De verbis Evangelii Lucae, cap. XIII, 18, 19, Cui simile est regnum Dei, etc.

Sermon 87. On the words of the Gospel of Luke, ch. 13:18-19, To what is the kingdom of God like, etc.

1. Sinapis granum virtute magnum. Fides christiana specie parva, sed magna virtute. Dicit Dominus in Evangelio: Cui simile est regnum Dei? et cui simile illud aestimabo? Simile est grano sinapis, quod acceptum homo misit in hortum suum; et crevit, et facta est arbor, et volucres coeli requieverunt in ramis ejus. Movet fortasse sensus vestros, quare regnum Dei tam praeclarum atque magnificum grano sinapis exiguo comparetur, et spei nostrae in se tam grande solatium, rei vilissimae simile esse dicatur: praesertim cum alibi idem Dominus discipulis suis dicat, Si habueritis fidem sicut granum sinapis, dicetis huic monti, Tollere et jactare in mare; et fiet (Matth. XVII, 19). Igitur si fides tanta est, quae potest ab ipsis sedibus, montium fundamenta transferre, necessario et granum sinapis magnum est, ad cujus similitudinem fidem habere compellimur. Magnum autem dixerimus, non specie, sed virtute; et non fidei, qualitate oleris, comparandum, sed vigore acrimoniae coaequandum. Nam si diligenter intendamus, invenimus recte a Domino hanc similitudinem comparatam. Sicut enim granum sinapis prima fronte speciei suae est parvum, vile, despectum, non saporem praestans, non odorem circumferens, non indicans suavitatem; at ubi teri coeperit, statim odorem suum fundit, acrimoniam exhibet, cibum flammei saporis exhalat, et tanto fervoris calore succenditur, ut mirum sit in tam frivolis tantum ignem fuisse conclusum: cujus etiam seminis cibum homines, hiemis praecipue tempore, magna pro suavitate percipiunt; quatenus repellant frigora, humores egerant, viscerum interna calefaciant; saepe etiam ex hoc capiti adhibent medicinam, ut si quid invalidum, si quid aegrotum fuerit, sinapis igne curetur: ita ergo et fides christiana prima fronte videtur esse parva, vilis et tenuis, non potentiam suam ostendens, non superbiam praeferens, non gratiam subministrans; at ubi diversis tentationibus teri coeperit, statim vigorem suum prodit, acrimoniam indicat, calorem dominicae credulitatis aspirat, et tanto divini ignis ardore jactatur, ut et ipsa ferveat, et participantem sibi ardere compellat. Sicut in sancto Evangelio duo ex discipulis dixerunt, dum cum ipsis post passionem suam

1. The grain of mustard, great in power. The Christian faith, small in appearance, but great in power. The Lord says in the Gospel: To what is the kingdom of God like? and to what shall I reckon it like? It is like a grain of mustard, which a man took and put into his garden; and it grew, and became a tree, and the birds of the sky rested in its branches. It perhaps stirs your minds why the kingdom of God, so splendid and magnificent, should be compared to a tiny grain of mustard, and why so great a consolation of our hope in itself should be said to be like a most worthless thing: especially since elsewhere the same Lord says to His disciples, If you have faith like a grain of mustard, you will say to this mountain, Be lifted up and be cast into the sea; and it will be done (Matt. 17:19). Therefore if faith is so great that it can move the foundations of mountains from their very seats, necessarily the grain of mustard too is great, after whose likeness we are compelled to have faith. But we shall have called it great not in appearance but in power; and it is to be compared to faith not by its quality as a herb, but made equal to it by the vigour of its sharpness. For if we attend carefully, we find that this likeness was rightly drawn by the Lord. For just as the grain of mustard at first sight of its appearance is small, worthless, despised, offering no flavour, spreading no scent, showing no sweetness; but as soon as it begins to be ground, at once it pours out its scent, displays its sharpness, gives off a food of fiery flavour, and is kindled with such heat of fervour that it is a wonder so great a fire should have been shut up in things so trifling: indeed men take the food of this seed, especially in wintertime, as a great delight, so that they may drive off the cold, expel humours, and warm the inner parts of the bowels; often too they apply a remedy from it to the head, so that if anything is weak, if anything is sick, it may be cured by the fire of mustard: so therefore the Christian faith too at first sight seems to be small, worthless and slight, not showing its power, not displaying pride, not supplying favour; but as soon as it begins to be ground by various temptations, at once it brings forth its vigour, shows its sharpness, breathes out the warmth of belief in the Lord, and is tossed with such ardour of divine fire that it both itself burns and compels the one who shares in it to burn. Just as in the holy Gospel two of the disciples said, while with them after His passion

Editors' notes and page, col. 1913

Footnotes

(1) ‹anchor: not visible› · call in col 1913

Ita Mss. Editi autem, non fecit.

So the manuscripts. The printed editions, however: non fecit ("did not do").

(printed under page 219)

(2) ‹anchor: duo ex discipulis dixerunt› · call in col 1913

Mss. haec verba, duo ex discipulis, omittunt, et ista substituunt, Emmaus et Cleophas dixerunt; nec minima hinc additur auctoritas manuscriptis sermonem hunc Ambrosio adscribentibus, cui nimirum hoc singulare est, ut unius ex duobus discipulis quibus Christus post resurrectionem sese visibilem praebuit, Emmaum nomen esse crediderit.

The manuscripts omit these words, duo ex discipulis ("two of the disciples"), and put in their place Emmaus et Cleophas dixerunt ("Emmaus and Cleophas said"); and from this no small authority accrues to the manuscripts that ascribe this sermon to Ambrose, for it is peculiar to him to have believed that Emmaus was the name of one of the two disciples to whom Christ showed himself after the resurrection.

(printed under page 219)

(a) ‹anchor: not visible (sermon title)› · call in col 1913

Olim, de Sanctis 31; et post, in Appendice 81.

Formerly On the Saints 31; and afterwards Appendix 81.

(printed under page 219)

(b) ‹anchor: not visible (sermon title)› · call in col 1913

Editus olim et inter Ambrosii Sermones, ejusque in manuscriptis nomine inscriptus reperitur; sed ibi aliquanto prolixior, incipiens ab hocce exordio: « Libenter nos praedicare et gratanter opus Dei facere manifestum est: sed cum videmus plures e fratribus pigrius ad ecclesiam convenire, » etc. notaturque habitus in natali Laurentii martyris.

It was formerly published also among the Sermons of Ambrose, and is found in the manuscripts headed with his name; but there it is somewhat longer, beginning with this opening: "It is plain that we preach gladly and do God's work with joy; but when we see many of the brethren coming to church rather sluggishly," etc.; and it is noted as preached on the feast of the martyr Lawrence.

(printed under page 219)

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Dominus loqueretur, Nonne cor nostrum erat ardens in nobis in via, dum aperiret nobis Dominus Jesus Scripturas (Luc. XXIV, 32)? Ergo granum sinapis membrorum viscera calefacit; fidei autem vigor cordium peccata comburit. Et illud quidem asperum algorem frigoris removet; haec autem delictorum diabolicum frigus expellit. Sinapis, inquam, granum iniquos humores decoquit corporum; fides autem libidinum fluenta consumit. Et per illud medicina capiti procuratur; per fidem autem spirituale caput nostrum, quod est Christus Dominus, saepius refovetur. Sed et fidei juxta comparationem sinapis sancto odore perfruimur, sicut ait Apostolus beatus, Quoniam Christi bonus odor sumus Deo (II Cor. II, 15).

the Lord was speaking, Was not our heart burning in us on the way, while the Lord Jesus opened the Scriptures to us (Luke 24:32)? So the grain of mustard warms the inward parts of the limbs; but the vigour of faith burns up the sins of hearts. And the one indeed removes the harsh chill of cold; but the other drives out the devilish cold of transgressions. The grain of mustard, I say, boils away the noxious humours of bodies; but faith consumes the floods of lusts. And through the one a remedy is provided for the head; but through faith our spiritual head, which is Christ the Lord, is very often cherished. But we also enjoy the holy fragrance of faith, in keeping with the comparison with mustard, as the blessed Apostle says, For we are the good fragrance of Christ to God (2 Cor. 2:15).

2. Laurentius, granum sinapis. Igitur sanctum martyrem Laurentium grano sinapis possumus comparare, qui diversis attritus passionibus, per totum orbem gratia meruit sui fragrare martyrii. Qui enim antea constitutus in corpore, erat humilis, ignotus et vilis; posteaquam vexatus, laceratus, exus⟨t⟩us est, univers⟨i⟩s per totum mundum eccle⟨s⟩iis odorem suae nobilitatis infudit. Recte igitur huic comparatio copulatur: siquidem granum sinapis cum teritur, accenditur; Laurentius cum patitur, inflammatur: illud fervorem attritione sua movet; hic ignem plurima vexatione suspirat. Sinapis, inquam, in vasculo calido decoquitur; Laurentius in craticula flammarum igne torretur. Ardebat itaque extrinsecus beatus Laurentius martyr tyranni saevientis incendiis; sed major illum intrinsecus Christi amoris flamma torrebat. Et quamvis rex improbus ligna subjiceret, incendia majora supponeret; tamen sanctus Laurentius has flammas fidei calore non sentit: et dum Christi praecepta cogitat, frigidum est illi omne quod patitur. Nec enim potest in visceribus ignium tormenta sentire, qui sensibus paradisi refrigeria possidebat. Jaceat licet ante pedes tyranni exusta caro, corpus exanime; nihil tamen detrimenti patitur in terris, cujus animus demoratur in coelis. Extenditur ergo super flammarum ignitos globos, et saepius versatur in latera; sed quanto plus poenarum patitur, tanto amplius Christum Dominum pertimescit. Novo admirationis genere alius illum torquet, et alii saevientis tormenta proficiunt. Devotiorem Laurentium Salvatori supplicia atrociora fecerunt.

2. Laurence, a grain of mustard. Therefore we can compare the holy martyr Laurence to a grain of mustard, who, worn down by diverse sufferings, merited to be fragrant throughout the whole world with the grace of his martyrdom. For he who earlier, while placed in the body, was lowly, unknown and of no account, after he had been tormented, torn and burned, poured the fragrance of his nobility upon all the churches throughout the whole world. Rightly, then, is this comparison joined to him: for when the grain of mustard is ground, it is kindled; when Laurence suffers, he is set aflame: the one stirs up heat by its grinding; the other breathes out fire through very many torments. The mustard, I say, is cooked in a hot little vessel; Laurence is roasted on a gridiron in the fire of flames. So the blessed martyr Laurence burned outwardly with the fires of the raging tyrant; but a greater flame of the love of Christ roasted him inwardly. And although the wicked king placed wood beneath him and set greater fires under him, yet holy Laurence does not feel these flames because of the heat of faith: and while he ponders the precepts of Christ, all that he suffers is cold to him. For he cannot feel the torments of fire in his inward parts who possessed in his senses the refreshments of paradise. Though his burned flesh, a lifeless body, may lie before the feet of the tyrant, yet he whose soul dwells in heaven suffers no loss on earth. So he is stretched out over the fiery masses of the flames, and is turned again and again onto his sides; but the more punishments he suffers, the more greatly he fears Christ the Lord. By a new kind of wonder, one man tortures him, and the torments of the raging man profit another. More savage punishments made Laurence more devoted to the Saviour.

SERMO LXXXVIII. Rursum de verbis Evangelii Lucae, cap. XII, 18, 19, Cui simile est regnum, etc.

Sermon 88. Again on the words of the Gospel of Luke, chap. 12:18, 19, To what is the kingdom like, etc.

1. Fides christiana, regnum Dei. Vigoris illius symbolum, sinapi. — Cui simile est regnum coelorum? et cui simile aestimabo illud, ait Dominus: Simile est grano sinapis, et caetera. Multa perstrinximus, quibus probaremus regnum Dei grano sinapis non immerito comparari, et distantiam in sola esse aestimatione verborum, non in collatione virtutum: siquidem christiana fides, quae regnum Dei est, eumdem vigorem obtinet, quem sinapis natura depromit. Nam sicut cum sinapis succum sumimus, vultu contristamur, fronte contrahimur, ad lacrymas permovemur, et ipsam salubritatem corporis nostri cum quodam fletu austeritatis accipimus; illinc enim amaritudo nos exasperat, acrimonia penetrat, hinc calor ignei saporis accendit; et toto perturbati corpore tunc magis

1. The Christian faith, the kingdom of God. Mustard, the symbol of its vigour. — To what is the kingdom of heaven like? and to what shall I reckon it like, says the Lord: It is like a grain of mustard, and so forth. We have touched briefly on many things by which we might prove that the kingdom of God is not undeservedly compared to a grain of mustard, and that the difference lies only in the valuing of words, not in the comparison of powers: for the Christian faith, which is the kingdom of God, holds the same vigour which the nature of mustard brings forth. For just as, when we take the juice of mustard, we are saddened in face, we knit the brow, we are moved to tears, and we receive the very health of our body with a certain weeping from its harshness; for on the one side bitterness provokes us, sharpness penetrates, on the other the heat of its fiery taste kindles; and, troubled in our whole body, we then the more

Editors' notes and page, col. 1914

Footnotes

(1) ‹anchor: attritione sua movet› · call in col 1914

In Mss., fervorem attritionis suae evomit.

In the manuscripts: fervorem attritionis suae evomit ("it pours out the heat of its crushing").

(printed under page 219)

(a) ‹anchor: SERMO LXXXVIII› · call in col 1914

Olim, de Sanctis 33; et post, in Appendice 82.

Formerly On the Saints 33; and afterwards Appendix 82.

(printed under page 219)

(b) ‹anchor: Cui simile est regnum, etc.› · call in col 1914

Hunc quoque Ambrosio tributum videmus et in ejus operum vulgatis et in manuscriptis libris, in quibus incipit in haec verba: « Superiore Dominica parabolam Domini disserentes, in qua ait, Cui simile est regnum coelorum, » etc. Ac versus finem multis quae hic desiderantur, auctior illic exhibetur.

This one too we see ascribed to Ambrose, both in the printed and in the manuscript copies of his works, in which it begins with these words: "Last Sunday, discussing the Lord's parable in which He says, To what is the kingdom of heaven like," etc. And towards the end it is given there enlarged by many things that are lacking here.

(printed under page 219)

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other: the foot of this column opens with the run-on of footnote (b) of col 1913 (prolixior, incipiens ab hocce exordio … in natali Laurentii martyris.); it belongs to n1913, not set here (Q1: check that n1913 carries it whole).

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sani efficimur, cum †amplius deploramus: ita et cum fidei christianae mandata percipimus, contristamur animo, affligimur corpore, ad lacrymas permovemur, et ipsam salutem nostram cum quodam fletu ac moerore consequimur. Inde enim jejunia nos exasperant, illinc peccatorum conscientia macerat; hinc patrimonii jactura perturbat: et toto contristati habitu magis salutem consequimur, si amplius defleamus, secundum quod ait Dominus, Vos plorabitis et flebitis; saeculum autem gaudebit (Joan. XVI, 20). Sicut autem cum sinapi caput forte curandum est, jubemur abrasos capillos demere, impedimenta cutis universa deponere, ut nudo corpori perfectius medicina perveniat: ita et cum anima per fidem curanda est, praecipimur a nobis substantiam auferre saeculi, impedimenta auri argentique deponere, ut et nudae et soli animae congruentius spiritualis medicina conveniat. Quisquis enim rebus mundi et divitiis saeculi obvolutus est, huic fidei medicina non proderit. Ergo quod succus sinapis in corpore, hoc fides christiana operatur in anima.

are made healthy when we lament the more: so too, when we receive the commands of the Christian faith, we are saddened in spirit, afflicted in body, moved to tears, and we attain our very salvation with a certain weeping and grief. For on the one side fasts chafe us, on the other the consciousness of sins wears us down; here the loss of our patrimony troubles us: and, saddened in our whole bearing, we attain salvation the more, the more abundantly we weep, according to what the Lord says, You will weep and lament; but the world will rejoice (John 16:20). And just as, when the head is perhaps to be treated with mustard, we are ordered to remove the hair by shaving it off and to put aside every hindrance of the skin, so that the medicine may reach the bare body more perfectly: so too, when the soul is to be treated through faith, we are instructed to take from ourselves the substance of the world and to put aside the hindrances of gold and silver, so that the spiritual medicine may suit the soul more fittingly when it is bare and alone. For whoever is wrapped up in the things of the world and the riches of the age, to him the medicine of faith will be of no benefit. Therefore what the juice of mustard does in the body, this the Christian faith works in the soul.

2. Christus humilis, granum sinapis. Gloriosus fit arbor: rami illius, sancti. Sed quoniam in eadem dominica sententia scriptum est, Quod acceptum homo misit in hortum suum; et crevit, et facta est arbor, et volucres requieverunt in ramis ejus; diligentius requiramus quis iste sit, cui haec cuncta conveniant. Diximus superius sanctis martyribus, qui diversis attriti sunt passionibus, naturam sinapis posse congruere. Sed quoniam dicit Scriptura, Et crevit, et facta est arbor, et volucres requieverunt in ramis ejus: arbitror hoc ipsi Christo Domino rectius comparari, qui nascendo in homine humiliatus ut granum est; ascendendo ad coelum exaltatus ut arbor est. Granum plane Christus est, dum patitur; arbor est, cum resurgit. Granum, inquam, est, cum famem esuriens sustinet; arbor est, cum quinque millia virorum quinque panibus saturat: ibi sterilitatem humana conditione patitur, hic satietatem propria divinitate largitur. Granum autem dixerim Dominum, cum caeditur, contemnitur, increpatur: arborem autem, cum caecos illuminat, mortuos resuscitat, peccata condonat. Ramos autem hujus arboris si requiras, invenies quia ramus est Petrus, ramus est Paulus, ramus est beatus Laurentius, cujus hodie natalitia celebramus; rami sunt omnes Apostoli vel martyres; ad quos si quis se fortiter tenere voluerit, fluctibus saeculi minime submergetur: quin potius sub umbra illorum latitans, gehennae non patietur ardorem, securus et de diabolicae tempestatis procella, et de judicii exurentis incendio; ipso adjuvante qui vivit et regnat in unitate Spiritus sancti Deus, etc.

2. Christ lowly, a grain of mustard. Glorified, He becomes a tree: His branches, the saints. But since in the same saying of the Lord it is written, Which a man took and put into his garden; and it grew, and became a tree, and the birds rested in its branches; let us inquire more carefully who this is to whom all these things are fitting. We said above that the nature of mustard can be fitting for the holy martyrs, who were crushed by various sufferings. But since Scripture says, And it grew, and became a tree, and the birds rested in its branches: I think this is more rightly compared to Christ the Lord Himself, Who by being born as a man was humbled like a grain; by ascending to heaven was exalted like a tree. Christ is plainly a grain while He suffers; He is a tree when He rises again. He is a grain, I say, when in hunger He endures famine; He is a tree when He satisfies five thousand men with five loaves: there He suffers barrenness by the human condition, here He bestows fullness by His own divinity. I would call the Lord a grain when He is beaten, despised, rebuked: but a tree when He gives light to the blind, raises the dead, forgives sins. And if you seek the branches of this tree, you will find that Peter is a branch, Paul is a branch, blessed Laurence is a branch, whose birthday we celebrate today; all the Apostles or martyrs are branches; and if anyone will hold himself firmly to them, he will by no means be submerged by the waves of the world: rather, hiding under their shade, he will not suffer the burning of Gehenna, secure both from the storm of the devil's tempest and from the fire of the judgement that burns; with the help of Him Who, being God, lives and reigns in the unity of the Holy Spirit, etc.

SERMO LXXXIX. De verbis Evangelii Lucae, cap. XVII, 21, Regnum Dei intra vos est: et de verbis Apostoli ad Rom., cap. XIV, 17, Regnum Dei non est esca, etc.

Sermon 89. On the words of the Gospel of Luke, ch. 17:21, The kingdom of God is within you: and on the words of the Apostle to the Romans, ch. 14:17, The kingdom of God is not food, etc.

1. Exordium. Audivimus cum Evangelium legeretur, dicente Domino, Regnum Dei intra vos est. Et quia sciebat quod non omnes poterant intelligere quod dicebat; cum dixisset, Regnum Dei intra vos est, quasi ab aliquo interrogaretur, subdidit dicens, Regnum Dei non est esca et potus, sed justitia et pax et gaudium. Rogo ergo vos, fratres charissimi, consideremus conscientias nostras; videamus, si regnum intra arcellas animae nostrae repositum habemus. Si est ibi justitia, si pax, si gaudium, securi sumus; quia regnum Dei intra nos esse cognoscimus. Sed quae est ista justitia, quae pax, quod gaudium, diligenter attendite.

1. Introduction. We heard, when the Gospel was being read, the Lord saying, The kingdom of God is within you. And because He knew that not all could understand what He was saying, when He had said, The kingdom of God is within you, as though He were being asked by someone, He added, saying, The kingdom of God is not food and drink, but justice and peace and joy. I ask you, therefore, dearest brothers, let us consider our consciences; let us see whether we have the kingdom stored within the little coffers of our soul. If justice is there, if peace, if joy, we are secure; for we know that the kingdom of God is within us. But what this justice is, what peace, what joy, attend carefully.

2. Justitia perfecta. Justitia ergo vera et perfecta, ipsa est quae non facit aliis quod sibi non vult. Sed dicit aliquis: Quis potest omnibus hominibus bene

2. Perfect justice. True and perfect justice, then, is that which does not do to others what it does not want for itself. But someone says: Who is able, towards all men, well

Editors' notes and page, col. 1915

Footnotes

(a) ‹anchor: peccata condonat.› · call in col 1915

Permulta hic omissa.

A great deal is omitted here.

(printed under page 220)

(b) ‹anchor: SERMO LXXXIX› · call in col 1915

Fuit Caesarii homilia in Bibliotheca Patrum ordine decima nona.

In the Bibliotheca Patrum it was the nineteenth homily of Caesarius in order.

(printed under page 220)

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facere? Potest tamen omnibus hominibus bene velle: quod cum feceris, dicit tibi evangelista, Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis (Luc. II, 14). Potest dicere aliquis, Facultatem non habeo: numquid potest dicere, Bonam voluntatem habere non possum? Ipsa est ergo vera justitia, quae omnibus hominibus quod sibi vult optat; hoc quod sibi vult, illis evenire desiderat. Ipsa est vera justitia, quae pro amore Dei, non solum amicos, sed etiam ipsos diligit inimicos. Sed istam veram justitiam, fratres, tunc aliis bene impendimus, si et nos habere desideramus. Nam quomodo quisquam aliis largitur, quod in se ipso habere non cognoscitur? Sed forte aliquis interrogat, quomodo in nobis justitiam servare debemus.

to act? Yet he can wish well to all men: and when you have done this, the evangelist says to you, Glory to God in the highest, and on earth peace to men of good will (Luke 2:14). Someone may say, I do not have the means: can he say, I cannot have good will? This, then, is true justice, which wishes for all men what it wants for itself; what it wants for itself, it desires to befall them. That is true justice which, for the love of God, loves not only friends but even enemies themselves. But this true justice, brothers, we bestow well on others only if we too desire to have it. For how does anyone bestow on others what he is not known to have in himself? But perhaps someone asks how we ought to preserve justice in ourselves.

3. Justitia a jure dicendo inter duas partes adversas. Jus animae, et jus carnis Justus in alios esse nequit, qui non est in se. Attendite, fratres, justitia videtur mihi quod inde nomen accepit, quia intra duas partes adversas et contrarias sibi juste judicare consuevit. Eia, fratres, agnoscamus et in nobis duo quaedam esse contraria. Nam caro concupiscit adversus spiritum, et spiritus adversus carnem (Galat. V, 17). Habemus ergo et interiorem hominem, et exteriorem: habemus carnem et animam; hoc est, habemus dominam et ancillam. Si ergo vis ut tibi credam, quod possis juste causam alterius judicare, in te ipso volo primum agnoscere. Esto justus judex in te ipso: tribue animae quod dignum est; reserva carni quod opus est: tribue dominae quod illi sufficiat in aeternum; et hoc tantum reserva ancillae, unde vivere possit in mundo. Nam si domina humiliatur, et ancilla erigitur; si dominae aut parum aut nihil reponitur in coelo, et totum ancillae reservatur in mundo; ecce jam in nobismetipsis justi non esse cognoscimur. Et quomodo causa alterius directo ordine a nobis auditur, quando in nobis et in nostra causa nihil justitiae reservatur? Hoc solum scio, fratres, quod nunquam alterius causam juste judicare poterit, qui inter animam et carnem suam justitiam tenere noluerit. In anima enim et in mente ad imaginem Dei facti sumus; secundum carnem vero de limo terrae formati sumus. Qui ergo plus amat carnem quam animam suam, imaginem Dei vult deponere deorsum, et terram erigere sursum: et qui in se ipso tam injustus est; si causam alterius audierit, sine dubio justitiam non tenebit. Et ideo qui justitiam tenere desiderat, a se ipso incipiat; et in se prius justitiam teneat, et inter carnem et animam suam justus judex esse consuescat. Carni victum et vestitum simplicem et mediocrem reservet in mundo; et quod est melius, animam per eleemosynas ponat in coelo. Nam si aliter fecerit, et se non emendaverit, si in hoc perseverare voluerit, quomodo judicat in hoc saeculo, sic judicandus est in futuro. Et hoc quidem de vera justitia breviter dictum sit.

3. Justice [is so called] from declaring right between two opposing parties. The right of the soul, and the right of the flesh. He cannot be just towards others who is not so in himself. Take heed, brothers: justice seems to me to have received its name from this, that it is accustomed to judge justly between two parties adverse and contrary to each other. Come, brothers, let us recognize that in us too there are two things contrary to each other. For the flesh lusts against the spirit, and the spirit against the flesh (Gal. 5:17). We have, then, both an inner man and an outer: we have flesh and soul; that is, we have a mistress and a handmaid. If, then, you want me to believe that you can judge another's cause justly, I wish first to see it in you yourself. Be a just judge in yourself: give to the soul what is fitting; keep back for the flesh what is needful: give to the mistress what may suffice her for eternity; and keep back for the handmaid only that by which she may live in the world. For if the mistress is humbled and the handmaid is raised up; if for the mistress either little or nothing is laid up in heaven, and everything is kept back for the handmaid in the world; behold, we are already found not to be just in ourselves. And how is another's cause heard by us in right order, when in ourselves and in our own cause nothing of justice is kept? This only I know, brothers, that he will never be able to judge another's cause justly who has refused to keep justice between his soul and his flesh. For in the soul and in the mind we were made to the image of God; but according to the flesh we were formed from the slime of the earth. He, therefore, who loves his flesh more than his soul wishes to put the image of God down below and to raise the earth up on high: and he who is so unjust in himself, if he hears another's cause, will without doubt not keep justice. And therefore let him who desires to keep justice begin with himself; and let him first keep justice in himself, and grow accustomed to be a just judge between his flesh and his soul. For the flesh let him keep back simple and moderate food and clothing in the world; and, what is better, let him place his soul in heaven through almsgiving. For if he does otherwise and does not amend himself, if he chooses to persevere in this, as he judges in this world, so is he to be judged in the world to come. And let this much be said briefly concerning true justice.

4. Pax vera. Multis displicet Deus. Pax perfecta est, si cum Deo. Pax enim quae sit vera, debetis agnoscere. Non est enim illa vera pax, quam sibi invicem videntur praestare raptores et ebriosi, maledici et superbi. Ista non est dicenda pax, quae de radice charitatis non consurgit. Qui ergo pacem veram desiderat, primum cum Deo pacem habere contendat. Sed dicit aliquis: Quis est qui pacem cum Deo habere non velit? Ille utique qui sic non vivit, quomodo Deus praecepit esse vivendum. Quis est hic qui pacem cum Deo non habeat? Cui displicet Deus. Sed dicit aliquis: Et quis ita insanus est, ut illi displiceat Deus? Si te ipsum discutio, forte te ipsum invenio, cui displicet Deus. Dic mihi, rogo te, nunquam murmurasti contra abundantiam pluviarum? nunquam ariditatem questus es siccitatum? nunquam murmurasti

4. True peace. God displeases many. Peace is perfect if it is with God. For you ought to recognize what true peace is. For that is not true peace which robbers and drunkards, slanderers and the proud seem to afford one another. That is not to be called peace which does not spring from the root of charity. Let him, therefore, who desires true peace strive first to have peace with God. But someone says: Who is there who would not wish to have peace with God? Surely he who does not live as God has commanded that one should live. Who is this who does not have peace with God? He whom God displeases. But someone says: And who is so mad that God should displease him? If I examine you yourself, perhaps I find that you yourself are one whom God displeases. Tell me, I ask you, have you never murmured against an abundance of rains? have you never complained of the dryness of droughts? have you never murmured

Editors' notes and page, col. 1916

Footnotes

(1) ‹anchor: not visible› · call in col 1916

Ita vetus liber Claromontani collegii. [Esto istius judex in te ipso.]

So the old book of the Collège de Clermont. [Be the judge of this in yourself.]

(printed under page 220)

(2) ‹anchor: de vera justitia› · call in col 1916

Ita duo Mss. [de vestra justitia.]

So two manuscripts. [de vestra justitia, "of your justice".]

(printed under page 220)

Page

running head: APPENDIX. 1916 (scan garbled as "A; P. NDIX.")
marginal letters: (none)
old-edition numerals: (none)

PL 39:1917

contra felicitatem malorum hominum? nunquam iratus es contra violentiam ventorum? et ut quod est amplius dicam, nunquam b⟨l⟩asphemasti, quando vinearum fructus amplius non collegisti? et si in omnibus istis te contra Deum agnoscis et intelligis non murmurasse, scito te pacem veram cum Deo habere in omnibus quae tibi acciderint: clama quod ille beatissimus Job cum conscientia secura clamabat, Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum (Job I, 21). Nam si quando bene tibi est, laudas Dominum, et quando tibi male est, murmuras contra Dominum; non habes pacem cum Deo, nec potes dicere cum Psalmista, Benedicam Dominum in omni tempore (Psal. XXXIII, 2). Quis est qui benedicit Dominum in omai tempore? Quem non felicitas corrumpit, nec adversitas terret. Prima ergo et vera pax est, ut cum Deo pacifici simus. Cum hoc factum fuerit, etiam in nobis ipsis pacem habere poterimus. Nam qui cum Deo pacem habere noluerit, in se ipso pacem habere non poterit. Sit ergo pacifica cum Deo anima nostra, ut animae nostrae sit subdita caro nostra; nam si te non regit superior, cruciat te et affligit inferior. Inclinet sub jugo Dei cervicem suam anima tua; ut et sub jugo animae tuae collum suum subjiciat caro tua. Tunc erit pax vera atque perfecta, quando non solum cum aliis, sed etiam nobiscum pacifici sumus. Sed quia adhuc in praelio sumus, et contra diabolum pugnamus, ne de victoria desperemus, si cum Deo pacifici sumus. Et si Deo conjuncti sumus, quomodo potest fieri, ut diabolum timeamus? Talem imperatorem tecum habes, et diabolum times? Sub tali rege militas, et de victoria dubitas? Adversatur quidem quotidie diabolus; sed praesto est Christus. Ille vult premere, iste levare; ille vult occidere, iste vivificare: sed securi estote, fratres; plus valet ad erigendum Christus, quam ad deprimendum diabolus. Si ergo, sicut supra diximus, justitiam et pacem toto corde servemus, tunc etiam verum gaudium habere poterimus.

against the prosperity of evil men? have you never been angry at the violence of the winds? and, to say what is more, have you never blasphemed when you did not gather the fruits of your vineyards any more? And if in all these things you acknowledge and understand that you have not murmured against God, know that you have true peace with God in all things that may befall you: cry out what that most blessed Job cried out with a secure conscience, The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done: blessed be the name of the Lord (Job 1:21). For if, whenever it goes well with you, you praise the Lord, and when it goes badly with you, you murmur against the Lord, you do not have peace with God, nor can you say with the Psalmist, I will bless the Lord at every time (Ps. 33:2). Who is it that blesses the Lord at every time? He whom prosperity does not corrupt nor adversity terrify. The first and true peace, then, is that we be at peace with God. When this has been done, we shall be able to have peace within ourselves as well. For he who will not have peace with God will not be able to have peace in himself. Let our soul, therefore, be at peace with God, so that our flesh may be subject to our soul; for if the higher does not rule you, the lower torments and afflicts you. Let your soul bow its neck under the yoke of God, so that your flesh too may submit its neck under the yoke of your soul. Then will peace be true and perfect, when we are at peace not only with others but also with ourselves. But because we are still in battle and fight against the devil, let us not despair of victory, if we are at peace with God. And if we are joined to God, how can it be that we should fear the devil? You have such a commander with you, and you fear the devil? You serve as a soldier under such a king, and you doubt of victory? The devil does indeed oppose us daily; but Christ is at hand. The one wishes to press down, the Other to raise up; the one wishes to kill, the Other to give life: but be secure, brothers; Christ is stronger to raise up than the devil to press down. If, therefore, as we said above, we keep justice and peace with our whole heart, then we shall also be able to have true joy.

5. Gaudium verum, regnum coelorum: et hoc Christus. Justitiae atque pacis fructus est. Quod est verum gaudium, fratres, nisi regnum coelorum? Quod regnum coelorum, nisi Christus Dominus noster? Nam quod verum gaudium Christus sit, in Evangelio legimus. Sic enim angeli ad pastores dixerunt: Ecce evangelizamus vobis gaudium magnum. Attendite, fratres, et videte quia verum gaudium non est, nisi Christus Dominus noster. Sic enim Angeli suo testimonio firmaverunt. Cum enim dixissent, Evangelizamus vobis gaudium magnum quod erit omni populo, statim subjecerunt, Quia natus est vobis hodie Salvator, qui est Christus Dominus (Luc. II, 10, 11). Scio, fratres, quod verum gaudium omnes homines habere volunt: sed ipse se circumvenit, qui non vult agrum colere, et vult de fructu gaudere; ipse se decipit, qui non vult arborem plantare, et vult poma colligere. Verum gaudium non possidetur, nisi pax et justitia teneatur. Prima est enim et quasi radix justitia; secunda, pax; tertia, gaudium: de justitia nascitur pax, de pace gaudium generatur. Justitia et pax quasi bona opera esse videntur; gaudium vero fructus esse bonorum operum intelligitur. Nunc ergo faciendo justitiam et pacem tenendo, quasi in bono opere parvo tempore laboramus: sed postea de fructu bonorum operum sine fine gaudebimus. Audi Apostolum de Christo dicentem, Ipse est pax nostra, qui fecit utraque unum (Ephes. II, 14). Gaudium vero quod ipse sit Christus, jam antea diximus: et Dominus Jesus Christus in Evangelio, cum suis discipulis loqueretur, ita eos exhortatus est, dicens: Iterum, inquit, videbo vos, et gaudebit cor vestrum, et gaudium vestrum nemo tollet a vobis (Joan. XVI, 22). Quid est, Gaudium vestrum

5. True joy is the kingdom of heaven: and this is Christ. It is the fruit of justice and peace. What is true joy, brothers, if not the kingdom of heaven? What is the kingdom of heaven, if not Christ our Lord? For that Christ is true joy we read in the Gospel. For thus the angels said to the shepherds: Behold, we bring you good tidings of great joy. Attend, brothers, and see that true joy is nothing other than Christ our Lord. For so the Angels confirmed it by their testimony. For when they had said, We bring you good tidings of great joy which shall be to all the people, they immediately added, For there is born to you this day a Saviour, Who is Christ the Lord (Luke 2:10–11). I know, brothers, that all men wish to have true joy: but he deceives himself who will not till the field and yet wishes to rejoice in the fruit; he deludes himself who will not plant the tree and yet wishes to gather the apples. True joy is not possessed unless peace and justice are held. For first, and as it were the root, is justice; second, peace; third, joy: from justice is born peace, from peace joy is begotten. Justice and peace seem to be, as it were, good works; but joy is understood to be the fruit of good works. Now, therefore, by doing justice and keeping peace, we labour for a short time as in a good work: but afterwards we shall rejoice without end in the fruit of good works. Hear the Apostle saying of Christ, He is our peace, Who has made both one (Eph. 2:14). And that Christ Himself is joy we have already said before: and the Lord Jesus Christ in the Gospel, when He was speaking with His disciples, exhorted them thus, saying: Again, He says, I will see you, and your heart shall rejoice, and your joy no one shall take from you (John 16:22). What is, Your joy

Editors' notes and page, col. 1917

Footnotes

(1) ‹anchor: Christus Dominus noster› · call in col 1917

Ita ex duobus Mss. [Quod regnum coelorum, nisi Christus Dominus noster? Sic enim Angeli, etc.]

So from two manuscripts. [What is the kingdom of heaven but Christ our Lord? For thus the angels, etc.]

(printed under page 221)