Migne Reading Room
PL 39 · cols. 1957–1960
Appendix to Augustine's Sermones: Sermones supposititii, Sermones 107-120
Sermons CVII–CVIII
SERMO CVII. Rursum de verbis Apostoli, I Cor. cap. XIII, 1, Si linguis hominum loquar et Angelorum, charitatem autem non habeam, nihil mihi prodest, etc. De dilectione Dei et proximi, amicorum et inimicorum.
Sermon 107. Again on the words of the Apostle, 1 Cor., chapter 13, verse 1, If I speak with the tongues of men and of angels, but have not charity, it profits me nothing, etc. On the love of God and of neighbour, of friends and of enemies.
1. Charitas facit ut sint simul separati corpore. Quantum nos, fratres dilectissimi, Charitas vestra desideret, ex meis animis recognosco. Et licet vos humilitatem meam assidue videre velitis, tamen ego, si posset fieri, frequentius de conspectu vestro, et vestra et mea vellem desideria satiari. Sed patienter tolerare debemus, quod implere pro temporum necessitate non possumus. Sed licet corporaliter nos propter multas necessitates videre non valeamus, charitate tamen et sancto amore semper pariter sumus. Pro qua re nihil nocet corporis separatio, ubi est animorum vera et sincera conjunctio. Charitas enim ipsa vera est, quae corporaliter separatos consuevit spiritualiter copulare atque conjungere. Duo enim qui se sancto amore diligunt, etiamsi unus sit in Oriente, alius in Occidente, ita charitate conglutinante junguntur, ut nunquam ab invicem separentur. Audi Apostolum dicentem laudem verae et integrae charitatis. Sic enim ait: Si linguis hominum loquar et Angelorum, charitatem autem non habeam, nihil mihi prodest, etc. Et post pauca addidit, dicens: Charitas patiens est, benigna est, et reliqua. Et licet sufficienter praeconia ejus plenus Spiritu sancto Paulus apostolus praedicaverit; tamen quia sancta charitas dulce est ac salubre vinculum mentium, etiam nos parvuli secundum modulum nostrum, de illa, quantum possumus, conquiramus.
1. Charity makes those separated in body to be together. How much Your Charity longs for us, dearly beloved brothers, I recognize from my own feelings. And although you wish to see my humble self constantly, yet I, if it could be done, would wish both your desires and mine to be satisfied more often with the sight of you. But we must patiently bear what we cannot fulfil because of the necessity of the times. But although on account of many necessities we are not able to see one another bodily, yet in charity and holy love we are always together. For this reason the separation of the body does no harm where there is a true and sincere union of souls. For that charity is true which is accustomed to couple and join spiritually those who are separated bodily. For two who love one another with a holy love, even if one is in the East and the other in the West, are so joined by charity gluing them together that they are never separated from each other. Hear the Apostle speaking the praise of true and entire charity. For he says thus: If I speak with the tongues of men and of angels, but have not charity, it profits me nothing, etc. And a little after he added, saying: Charity is patient, is kind, and the rest. And although Paul the apostle, full of the Holy Spirit, has sufficiently proclaimed its praises, yet because holy charity is a sweet and wholesome bond of minds, let us also, little ones as we are, according to our small measure, inquire into it as far as we can.
2. Divitiarum bonus usus a charitate discendus. Charitas oleum. Charitas bona ordinatrix. Magnae sunt divitiae charitatis, charissimi, sine qua dives pauper est, et cum qua pauper dives est. Nam dives, si charitatem
2. The good use of riches is to be learned from charity. Charity is oil. Charity is a good orderer. Great are the riches of charity, dearly beloved, without which the rich man is poor, and with which the poor man is rich. For the rich man, if charity
Editors' notes and page, col. 1957
Footnotes
(1) ‹anchor: desideria satiari› · call in col 1957
Editi, et vestro et meo vellem desiderio satiari. L., Ms. de conspectu nostro et vestrum et meam desidero satiari animum. Hic nos cl. sequimur.
The printed editions read "I would wish to be satisfied in your desire and mine." The L. manuscript reads "I long to satisfy your soul and mine from our presence." Here we follow cl. [the cited manuscript].
(printed under page 241)
(2) ‹anchor: pariter sumus› · call in col 1957
Sic Mss. Editi vero, et sancto amore usi pariter sumus.
So the manuscripts. The printed editions, however, read "and we have alike enjoyed holy love."
(printed under page 241)
(a) ‹anchor: not visible (sermon heading)› · call in col 1957
Alias, de Tempore 42.
Formerly [numbered] On the Season 42.
(printed under page 241)
(b) ‹anchor: not visible (sermon heading)› · call in col 1957
In Appendice nunc primum collocatur. Hunc inter Augustinianos Sermones, sed absque Augustini nomine, tanquam dubium, manere voluerant Lovanienses. Expungendum censuere Verlinus et Vindingus. Habet sententiam et verba quaedam descripta ex Augustini sermone 350. Caesarii fetum esse, si cum aliis ipsius homiliis comparaveris, facile assentieris. Augustini nomen falso praefert in libris ante septingentos annos descriptis, Colbertino et Theodericensi. Vid. ad sermonem hujus Appendicis 112. De num. 1, vid. serm. Appendicis 69, n. 1; vid. Caesar. homil. 10, ex editis a Baluzio, et Augustini serm. 350; de num. 2, Caesarium in fine homil. 38; de num. 4, serm. Appendicis 69, n. 7.
It is placed in the Appendix now for the first time. The Louvain editors had wished it to remain among Augustine's sermons, but without Augustine's name, as doubtful. Verlinus and Vindingus judged that it should be struck out. It has a thought and certain words copied from Augustine's sermon 350. That it is Caesarius's offspring you will readily agree if you compare it with his other homilies. It falsely bears Augustine's name in books copied seven hundred years ago, the Colbert and the Thierry manuscripts. See on sermon 112 of this Appendix. On no. 1, see sermon 69 of the Appendix, no. 1; see Caesarius, homily 10, among those published by Baluze, and Augustine's sermon 350; on no. 2, Caesarius at the end of homily 38; on no. 4, sermon 69 of the Appendix, no. 7.
(printed under page 241)
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non habeat, quid habet? Quamlibet grandis substantia sine charitate, inanis et vacua est. Charitas etiamsi de terrenis facultatibus nihil habeat, plena est. Unde quamlibet aliquis copiosas divitias habeat. si charitas in illo non fuerit, nihil boni ex illis facere poterit, quia sine vera et coelestium virtutum matre et magistra quid facere debeat, et quando vel quantum dare debeat, omnino non novit. Et ideo, quantum potest, unusquisque elaboret, ut habeat charitatem, ut habeat lucem, ut habeat oleum. Charitas oleo comparatur. Nam quomodo oleum omnibus humoribus superius esse cognoscitur; ita charitas omnibus virtutibus sublimior comprobatur. Nam si aliquis infinitas divitias possideat, et non habeat charitatem, sic est, quomodo si habeat plures lucernas et multas lampades, pinguedinem non habentes. Lucerna vel lampas sine oleo accensa fumare potest, fetere potest, lucem habere non potest: sic et qui habet divitias sine charitate, ardere potest de iracundia, fumare de superbia, fetere de avaritia: sine charitate penitus non potest lucem habere. Charitas si in te fuerit, quamlibet tibi sit grandis substantia, novit quid de illa agere debeat. Ipsa scit optime, cui vel quantum porrigat, quid tribuat, quid reservet. Ipsa intelligit quantum animae reponat in coelo, et quantum corpori reservet in mundo. Satis bona ordinatrix est, fratres, bene novit congregare in aestate, quod possit in hieme habere; hoc est, scit providere per eleemosynam in hoc saeculo, quod inveniat in futuro. Habete charitatem, fratres; quia sine illa quidquid aliud boni in homine fuerit, nihil esse poterit.
he does not have, what does he have? However great one's substance may be, without charity it is empty and void. Charity, even if it has nothing of earthly means, is full. Hence, however abundant the riches someone may have, if charity is not in him, he will be able to do nothing good with them, because without the true mother and teacher of the heavenly virtues he does not know at all what he ought to do, and when or how much he ought to give. And therefore let each one strive as much as he can to have charity, to have light, to have oil. Charity is compared to oil. For just as oil is known to rise above all liquids, so charity is proved to be loftier than all the virtues. For if someone possesses infinite riches and does not have charity, it is as if he had many lanterns and many lamps that had no fat. A lantern or lamp lit without oil can smoke, can stink, cannot have light: so too one who has riches without charity can burn with anger, smoke with pride, stink with avarice: without charity he can by no means have light. If charity is in you, however great your substance may be, it knows what it ought to do with it. It knows best to whom or how much it should hold out, what it should bestow, what it should keep back. It understands how much it should lay up for the soul in heaven, and how much it should keep back for the body in the world. It is a very good arranger, brethren; it knows well how to gather in summer what it may have in winter; that is, it knows how to provide through almsgiving in this age what it may find in the age to come. Have charity, brethren; for without it whatever other good there may be in a man will be able to be nothing.
3. Charitas vera, quae inimicos complectitur. Charitas radix bonorum operum. Sed et veram charitatem habete, fratres. Quae est vera charitas? Quae omnem hominem diligit, sicut se ipsum. Est vera charitas quae non solum usque ad amicos, sed usque ad ipsos pervenit inimicos. Nemo se circumveniat, fratres. Qui istam charitatem non habuerit, Deum videre non poterit, nec audire merebitur, Venite, benedicti Patris mei, percipite regnum. Certe videtis quod in lectione evangelica nihil aliud Dominus nominaverit de universis virtutibus, nisi solam eleemosynam quae cum charitate operatur. De ramis tacuit, radicem tantummodo nominavit, ita dicens: Venite, benedicti Patris mei, percipite regnum; esurivi enim, et dedistis mihi manducare (Matth. XXV, 34, 35). Et iterum ipse Dominus: Verumtamen date eleemosynam, et ecce omnia munda sunt vobis (Luc. XI, 41). Omnis homo qui charitatem vult habere in futuro saeculo, faciat illam sibi patronam in hoc mundo, ut illam propitiam inveniat in aeternum. Nam quomodo arbor, quamlibet pulchra sit et fructifera, non potest vivere sine radice: sic qualibet opera bona perseverare non poterunt sine charitate. Ipsa est enim de qua Apostolus dicit: In charitate radicati et fundati (Ephes. III, 17).
3. True charity, which embraces enemies. Charity the root of good works. But have true charity too, brethren. What is true charity? That which loves every man as itself. True charity is that which reaches not only as far as friends, but as far as enemies themselves. Let no one deceive himself, brethren. Whoever does not have this charity will not be able to see God, nor will he deserve to hear: Come, blessed of My Father, receive the kingdom. Surely you see that in the Gospel reading the Lord named nothing else of all the virtues except almsgiving alone, which works together with charity. He kept silent about the branches; He named only the root, saying thus: Come, blessed of My Father, receive the kingdom; for I was hungry, and you gave Me to eat (Matt. 25:34–35). And again the Lord Himself: Nevertheless give alms, and behold, all things are clean to you (Luke 11:41). Every man who wishes to have charity in the age to come, let him make it his patron in this world, so that he may find it propitious for eternity. For just as a tree, however beautiful and fruitful it may be, cannot live without a root, so any good works whatever will not be able to persevere without charity. For it is that of which the Apostle says: Rooted and founded in charity (Eph. 3:17).
4. Charitas semper dulcis. Talem ergo habeamus charitatem, fratres, ut omnes homines toto corde amare possimus. Si totum genus humanum sic diligis quomodo te, non remansit janua unde peccatum intret in te. Omnes aditus, unde diabolus ad animam ingreditur, claudis, si totus homines, sicut te ipsum, dilexeris. Et revera, fratres, quomodo potest fieri ut aliquis alteri homini malum faciat, si illum sicut se ipsum dilexerit. Dilige ergo, et quidquid volueris, fac. Ama ex toto corde tuo, et quod volueris exerce in proximo tuo. Si irasceris, dulce est; quia de charitate procedit: si corripis, suave est; si castigas etiam et flagellas, acceptabile est. Quare hoc, fratres? Quia verus amor est, quando corripis et castigas. Quando etiam de Ecclesia foras projicis, amaritudo videtur saevire in ore, sed dulcedo servatur
4. Charity always sweet. Let us therefore have such charity, brethren, that we may be able to love all men with the whole heart. If you love the whole human race as you love yourself, no door has remained by which sin may enter into you. You close all the entrances by which the devil goes into the soul, if you love all men as yourself. And indeed, brethren, how can it come about that someone does evil to another man, if he loves him as himself? Love, then, and whatever you will, do. Love with your whole heart, and what you will, exercise towards your neighbour. If you are angry, it is sweet, because it proceeds from charity: if you rebuke, it is pleasant; if you even chastise and scourge, it is acceptable. Why is this, brethren? Because it is true love when you rebuke and chastise. When you even cast someone out of the Church, bitterness seems to rage in the mouth, but sweetness is kept
Editors' notes and page, col. 1958
Footnotes
(1) ‹anchor: not visible› · call in col 1958
Editi, accensa fumare potest de iracundia; omissis verbis intermediis, fetere potest, lucem, etc.: quae ex Mss. restituimus.
The printed editions read "kindled, it can smoke with anger," omitting the intervening words "it can stink, light," etc., which we have restored from the manuscripts.
(printed under page 241)
(2) ‹anchor: in ore› · call in col 1958
In Ms. cl. videtur sonare. Et mox, dulcitudo servatur.
In the cl. manuscript, "seems to sound." And just after, "sweetness is kept."
(printed under page 241)
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In corde: nec fratrem quasi inimicum odio habes, sed peccatum velut morbum persequeris. E contrario sunt, qui sub falsa adulatione dulcedinem solent in ore proferre, et dolum vel amaritudinem in corde servare. Vos autem, fratres, dilectissimi, veram charitatem tenentes, quae falsa est, fugite. Audite Apostolum dicentem, Charitas de corde puro, et conscientia bona, et fide non ficta (I Tim. I, 5). Ego, fratres, quando de charitate loquor, tacere non possum. Quare hoc? Quia satis dulcis est charitas. Qui illam habet, quod dico intelligit: qui vero non habet, forsitan me irridet et despicit. Quare irridet? Quia quam dulcis sit charitas, non gustavit. Gustet ergo et videat quam suavis est Dominus. Deus charitas est. Quid dulcius Deo, fratres? Qui nescit, audiat prophetam dicentem, quod paulo ante suggessi, Gustate, et videte quam suavis est Dominus (Psal. XXXIII, 9). O quam felix et beata est anima, quae charitatem meretur habere! Charitas, fratres, sitienti potus est, esurienti cibus, in amaritudine positis dulcedo, in tristitia constitutis vera et integra consolatio, fluctuantibus portus, errantibus via, peregrinantibus patria. Hanc ergo, fratres, tenete, hanc tota aviditate diligite. Si amatores estis, amate charitatem; si fortes, vincite cupiditatem; si peregrini, desiderate patriam. Ipsa vos ergo charitas, si illam tenere volueritis, et gubernat in hoc saeculo, et perducit ad regnum; praestante Domino nostro, qui vivit et regnat in saecula. Amen.
in the heart: nor do you hate your brother as an enemy, but you pursue the sin as a disease. On the contrary, there are those who under false flattery are wont to bring forth sweetness with the mouth, and to keep guile or bitterness in the heart. But you, most beloved brethren, holding true charity, flee that which is false. Hear the Apostle saying, Charity from a pure heart, and a good conscience, and faith unfeigned (1 Tim. 1:5). I, brethren, when I speak of charity, cannot keep silent. Why so? Because charity is exceedingly sweet. He who has it understands what I say; but he who does not have it perhaps mocks and despises me. Why does he mock? Because he has not tasted how sweet charity is. Let him therefore taste and see how sweet the Lord is. God is charity. What is sweeter than God, brethren? Whoever does not know, let him hear the prophet saying, as I suggested a little before, Taste, and see how sweet the Lord is (Ps. 33:9). O how happy and blessed is the soul that merits to have charity! Charity, brethren, is drink to the thirsty, food to the hungry, sweetness to those set in bitterness, true and entire consolation to those placed in sorrow, a harbour to those tossed by the waves, a way to those who stray, a homeland to those on pilgrimage. This, therefore, brethren, hold fast; this love with all eagerness. If you are lovers, love charity; if you are strong, conquer cupidity; if you are pilgrims, long for the homeland. Charity itself, then, if you are willing to hold it, both governs you in this world and leads you to the kingdom; by the gift of our Lord, Who lives and reigns for ever. Amen.
SERMO CVIII. De verbis Apostoli, I Cor. cap. XIII, 13, Nunc autem manent fides, spes, charitas, tria haec; major autem horum est charitas.
Sermon 108. On the words of the Apostle, 1 Cor. 13:13, But now there remain faith, hope, charity, these three; but the greater of these is charity.
1. Christiano necessaria fides. Illius effectus. Qualis esse debeat. Quicumque christianum nomen tenet, et quicumque sacramentis divinis est imbutus, fratres charissimi, necesse est ut religionis christianae rationem sciat, et fidei veritatem agnoscat; ejus quoque fidei, quae, ut Apostolus ait, per dilectionem operatur (Galat. V, 6), quae in praesenti confortat ac roborat credentes, et in futuro perducit ad Dei contemplationem. Nam tria quaedam proposuit animae nostrae necessaria beatus et egregius Gentium Doctor, dicens: Nunc autem manent fides, spes, charitas, tria haec; major autem horum est charitas. Primum ergo fides catholica christiano necessaria est: quia in ipsa distinguuntur filii Dei a filiis diaboli, filii lucis a filiis tenebrarum; per ipsam renascimur in Baptismate, et salutem aeternam impetramus, sicut scriptum est, Qui crediderit et baptizatus fuerit, salvus erit (Marc. XVI, 16). Haec porta est vitae, haec janua regni. Per ipsam discitur veritatis scientia, et percipitur cognitio divinitatis; per ipsam gratiam Dei invenimus. Aliter autem Deo placere non possumus: quia sine fide impossibile est placere Deo (Hebr. XI, 6). Vere enim beatus est qui et recte credendo bene vivit, et bene vivendo fidem rectam custodit. Igitur sicut otiosa est fides sine operibus bonis, ita nihil proficiunt opera bona sine fide recta. Unde beatus Jacobus apostolus dixit: Quid proderit, fratres mei, si fidem se quis dicat habere, opera autem non habeat? numquid poterit salvare eum? Fides sine operibus otiosa est. Sicut enim corpus sine spiritu emortuum est, ita et fides sine operibus mortua est (Jacobi II, 14, 17, 26). Fidem ante omnia, fratres mei, rectam et immaculatam habere contendite, et secundum apostolicae institutionis normam, Symbolum a sanctis patribus constitutum memoriter tenete, et religiose viventes observare studete; haereticorum
1. Faith necessary to the Christian. Its effect. Of what kind it ought to be. Whoever holds the Christian name, and whoever is imbued with the divine sacraments, dearest brethren, must know the reason of the Christian religion and acknowledge the truth of the faith; of that faith too which, as the Apostle says, works through love (Gal. 5:6), which in the present strengthens and fortifies believers, and in the future leads them to the contemplation of God. For the blessed and eminent Teacher of the Gentiles set forth three things necessary to our soul, saying: But now there remain faith, hope, charity, these three; but the greater of these is charity. First, then, the catholic faith is necessary to the Christian: because in it the sons of God are distinguished from the sons of the devil, the sons of light from the sons of darkness; through it we are reborn in Baptism, and obtain eternal salvation, as it is written, He who believes and is baptized shall be saved (Mark 16:16). This is the gate of life, this the door of the kingdom. Through it the knowledge of truth is learned, and the understanding of the Godhead is received; through it we find the grace of God. Otherwise we cannot please God: because without faith it is impossible to please God (Heb. 11:6). For truly blessed is he who both lives well by believing rightly, and by living well keeps the right faith. Therefore, just as faith without good works is idle, so good works profit nothing without right faith. Whence the blessed apostle James said: What will it profit, my brethren, if anyone says he has faith, but has not works? Will it be able to save him? Faith without works is idle. For as the body without the spirit is dead, so also faith without works is dead (Jas. 2:14, 17, 26). Above all things, my brethren, strive to have a right and spotless faith, and according to the rule of the apostolic teaching hold in memory the Creed established by the holy fathers, and, living religiously, be zealous to observe it; as for the heretics,
Editors' notes and page, col. 1959
Footnotes
(a) ‹anchor: not visible (sermon heading)› · call in col 1959
Alias, de Tempore 53.
Formerly [numbered] On the Season 53.
(printed under page 242)
(b) ‹anchor: horum est charitas› · call in col 1959
In Appendice nunc primum collocatur. Dubius in Lovaniensium editione, supposititius Verlini censura est ac Vindingi; qui praeter alia observat hoc in sermone proximum omnem christianum dici, cum ipse Augustinus enarr. in Psal. 11, et in serm. 359, itemque in serm. 90, n. 7, proximum omnem hominem velit intelligi. Conflatus est ex Alcuini opere de Virtutibus et Vitiis, cap. 2-4.
It is placed in the Appendix now for the first time. Doubtful in the Louvain edition, it is spurious in the judgement of Verlinus and of Vindingus; the latter observes, among other things, that in this sermon every Christian is called "neighbour," whereas Augustine himself, in the exposition of Psalm 11 and in sermon 359, and likewise in sermon 90, no. 7, would have "neighbour" understood as every human being. It is compiled from Alcuin's work On the Virtues and Vices, chapters 2-4.
(printed under page 242)
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dogmata pestifera fugite, maleficorum et incantatorum venena mortifera horrescite, divinorum et sortilegorum nefandas traditiones, quae cum daemonibus societatem habent, penitus respuite: ut nihil aliud quam quod catholica fides laudat, amat, praedicat, in mente sive in professione seu moribus teneatis.
flee their pestilent doctrines, shudder at the deadly poisons of sorcerers and enchanters, utterly spurn the abominable traditions of diviners and soothsayers, which have fellowship with demons: so that you hold nothing else, in mind or in profession or in conduct, than what the catholic faith praises, loves and preaches.
2. Spes firma. De peccatorum quorumlibet venia, si tamen a peccando cessetur; deque Dei solatio in pressuris. Post hanc ergo fidem, spem firmam habere discite, quae animum nostrum ad invisibilia trahit, et intentionem nostram in coelestia et aeterna inserit, et quodam modo nexibus insolubilibus ligat: quae non decipit, sed fideliter obsequentes ad aeternam beatitudinem perducit. Nemo igitur, quamvis ingenti peccatorum pondere prematur, de bonitate divinae pietatis desperare debet; sed spe certae misericordiae illius indulgentiam sibi quotidianis deprecari lacrymis, quam recte sperare possunt, si ab actione pravi operis cessabunt. Ideo non propter spem veniae perseveranter peccare debemus; neque quia Deus juste peccata punit, veniam desperare debemus: ut neque cum fiducia peccemus, neque rursus peccata desperemus; sed utroque periculo evitato, et a malo declinemus, et de pietate Dei veniam speremus. Similiter et in omnium tribulationum angustia, spe in solatium supernae pietatis currendum est: quia in illo solo omnis spes et salus sine dubio consistit, dicente propheta: In Deo salutare meum et gloria mea; Deus auxilii mei, et spes mea in Deo est (Psal. LXI, 8).
2. Firm hope. On the pardon of any sins whatever, provided that one ceases from sinning; and on God's consolation in afflictions. After this faith, then, learn to have firm hope, which draws our mind towards things invisible, and fixes our intention upon things heavenly and eternal, and in a certain manner binds it with indissoluble bonds: hope which does not deceive, but leads those who faithfully obey to eternal blessedness. Let no one, therefore, however great the weight of sins by which he is pressed down, despair of the goodness of the divine mercy; but in the hope of His sure mercy let him beg for himself with daily tears the pardon which they can rightly hope for, if they cease from the doing of wicked work. Therefore we ought not to sin persistently on account of the hope of pardon; nor, because God justly punishes sins, ought we to despair of pardon: so that we neither sin with presumption, nor again despair because of our sins; but, having avoided both dangers, we should both turn aside from evil and hope for pardon from the mercy of God. Likewise also in the distress of all tribulations we must run in hope to the consolation of the mercy on high: for in Him alone, without doubt, all hope and salvation consist, as the prophet says: In God is my salvation and my glory; the God of my help, and my hope is in God (Ps. 61:8).
3. Charitas spe et fide major. Praemium est sanctorum. Cum enim fidem rectam et spem firmam vobis, fratres, persuademus, hoc maxime hortamur, ut charitatem in vobis habere et opere ostendere per omnia satagatis. Per ipsam enim et cum ipsa beatitudinem veram habituros vos esse sciatis: quia sine hac nemo videbit Deum. Haec autem ideo major fide et spe ab Apostolo esse narratur, quia caeteris recedentibus, ipsa sola permanebit. Fidei enim succedit spes, et spei beatitudo; charitati autem non transmutatio, sed sola restat perfecfio. Haec omnium arx est virtutum, haec promissio regni, haec praemium summum est sanctorum in coelo: quia in perenni gaudio nihil gratius, nihil dulcius habent sancti perfecto amore Dei. Quem quia praesentem vident, suavius diligunt, et dulcius fruuntur ipso bono.
3. Charity is greater than hope and faith. It is the reward of the saints. For while we urge upon you, brethren, right faith and firm hope, we exhort this above all, that you take pains in all things to have charity within you and to show it in deed. For know that through it and with it you will have true blessedness: for without it no one will see God. And this is said by the Apostle to be greater than faith and hope for this reason, that when the others pass away, it alone will remain. For hope succeeds to faith, and blessedness to hope; but for charity there remains no change, but only perfection. This is the citadel of all the virtues, this the promise of the kingdom, this the highest reward of the saints in heaven: for in everlasting joy the saints have nothing more pleasing, nothing sweeter, than the perfect love of God. And because they see Him present, they love Him the more sweetly, and enjoy the more sweetly the Good itself.
4. In praeceptis Dei principatum tenet. Oportet vos scire, fratres, quia in omnibus praeceptis Dei charitas obtinet principatum, sine cujus perfectione Deo nihil placere posse Paulus apostolus testatur (I Cor. XIII, 1-3): quia nec martyrium, nec saeculi contemptum, nec eleemosynarum largitionem sine charitatis officio quidquam proficere posse ostendit. Unde et ipse Dominus a quodam scriba interrogatus quod esset mandatum maximum, respondit: Diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua. Addidit quoque: Secundum simile est huic, Diliges proximum tuum sicut te ipsum. In his duobus mandatis tota Lex pendet et Prophetae (Matth. XXII, 37, 39, 40). Quod vero ait, Ex toto corde, et tota anima, et tota mente; id est, toto intellectu, tota voluntate, et ex omni memoria Deum esse diligendum. Dei vero dilectio in observatione mandatorum ejus tota consistit, sicut alibi ait: Si quis diligit me, sermones meos servat (Joan. XIV, 23). Unde et ipsa Veritas alibi ait: In hoc cognoscent omnes quia mei estis discipuli, si dilectionem habueritis ad invicem (Id. XIII, 35). Item Apostolus: Plenitudo legis est dilectio (Rom. XIII, 10). Item Joannes evangelista: Hoc, inquit, mandatum habemus a Deo, ut qui diligit Deum, diligat et proximum (I Joan. IV, 21).
4. It holds the first place among the commandments of God. You ought to know, brethren, that among all the commandments of God charity holds the first place, without the perfection of which, as the apostle Paul testifies, nothing can please God (1 Cor. 13:1–3): for he shows that neither martyrdom, nor contempt of the world, nor the bestowing of alms can profit anything without the office of charity. Hence also the Lord Himself, when asked by a certain scribe what was the greatest commandment, answered: You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind. He added also: The second is like to it, You shall love your neighbour as yourself. On these two commandments the whole Law hangs and the Prophets (Matt. 22:37, 39–40). And as to His saying, With the whole heart, and the whole soul, and the whole mind; that is, God is to be loved with the whole understanding, the whole will, and with all the memory. But the love of God consists wholly in the keeping of His commandments, as He says elsewhere: If anyone loves Me, he keeps My words (John 14:23). Hence also the Truth Himself says elsewhere: By this all will know that you are My disciples, if you have love for one another (ibid. 13:35). Likewise the Apostle: Love is the fullness of the law (Rom. 13:10). Likewise John the evangelist: This commandment, he says, we have from God, that he who loves God should love his neighbour also (1 John 4:21).
5. Proximus, omnis christianus. Si forte quislibet quaerat, quis sit proximus: sciat omnem christianum recte proximum dici; quia omnes in Baptismo filii Dei sanctificamur, ut fratres simus spiritualiter in charitate perfecta. Nobilior est generatio spiritualis quam carnalis, de qua in Evangelio ipsa veritas ait: Nisi quis renatus fuerit ex aqua et Spiritu sancto, non
5. The neighbour is every Christian. If perhaps anyone should ask who is the neighbour: let him know that every Christian is rightly called a neighbour; for we are all sanctified in Baptism as sons of God, so that we may be brothers spiritually in perfect charity. Nobler is the spiritual generation than the carnal, concerning which the Truth Himself says in the Gospel: Unless one is reborn of water and the Holy Spirit, he is not
Editors' notes and page, col. 1960
Page
- running head: APPENDIX. 1960
- marginal letters: (none)
- old-edition numerals: (none)
- other: "inserit. et" printed with what looks like a full stop and damaged "et", set as a comma; "perfecfio" may be damaged type rather than a true misprint; "Fidei enim succedit spes" is set as printed, though "species" (sight) may have been intended, and it is translated as printed; "tenet" in the caption of section 4 is faintly printed; the column ends mid-sentence at "non" (John 3:5); the left-column fragments belong to col. 1959 and are not set; the "Digitized by Google" mark is not set