PL 39 · cols. 1961–1966

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 107-120

Sermons CIX–CXI

PL 39:1961

potest introire in regnum Dei (Joan. III, 5). Qui autem taliter intelligens proximum diligit, sine dubio charitatem veram in semetipso tenebit. Haec igitur, fratres, diligenter considerate, ut cum fide et dilectione vestram operemini semper salutem, habentes spem firmam, quia quidquid boni in praesenti agitis, in futuro ab illo inaestimabiliter remunerabimini, qui auctor et protector est nostrae salutis, Jesus Christus Dominus noster, qui cum Patre et Spiritu sancto vivit et regnat.

able to enter into the kingdom of God (John 3:5). But whoever, understanding it in this way, loves his neighbour will without doubt hold true charity within himself. Consider these things diligently, therefore, brethren, so that with faith and love you may always work out your salvation, having firm hope, because whatever good you do in the present you will be rewarded for beyond all estimation in the future by Him Who is the author and protector of our salvation, Jesus Christ our Lord, Who with the Father and the Holy Spirit lives and reigns.

SERMO CIX. De verbis Apostoli, II Cor. cap. V, 10, Omnes nos manifestari oportet ante tribunal Christi, ut recipiat unusquisque prout gessit, sive bonum, sive malum. De resurrectionis futurae certitudine.

Sermon 109. On the words of the Apostle, 2 Cor. 5:10, "We must all be made manifest before the judgement seat of Christ, so that each one may receive according as he has done, whether good or evil." On the certainty of the future resurrection.

1. Christianorum gaudium in spe. Christianorum a Paganis praecipuum discrimen. Quales resurgemus. Omnium Christianorum spes, fratres charissimi, in futurum tempus extenditur; ut quod hic servimus Deo, alibi nos servisse laetemur. Hic enim nobis posita sunt certamina; sed in futuro saeculo certaminum praemia reservata: juste siquidem et provide divina sapientia separavit tempus laboris et praemii. Hic ergo laboramus, hic servimus Deo, et mandata ejus servamus; ut in futuro saeculo., id est, in coelorum regno, aeterna praemia capiamus. Scire enim debemus, fratres dilectissimi, quid nobis Scriptura divina commendat, id est, futurum esse judicium Dei, quod post resurrectionem complebitur mortuorum. Hoc est quod praecipue Christianos a gentili errore secernit: quia illi hanc tantummodo vitam esse credunt; et ideo sine Deo esse, et diversis peccatis atque criminibus non metuunt inquinari: nos vero ita in hac vita conversamur, ut nos ad aliam praeparemus, in qua et bonis bona, et malis mala retribuentur, sicut dixit Apostolus, Omnes nos manifestari oportet ante tribunal Christi, ut recipiat unusquisque prout gessit, sive bonum, sive malum. Sicut hic modo astamus in ecclesia, et nos invicem praesentes aspicimus; ita etiam post resurrectionem mortuorum astaturi sumus ante tribunal Christi. Hanc enim ipsam animam tunc habebimus, quam modo habemus: et in hoc ipso, quo nunc induimur, sumus corpore suscitandi. Non enim sicut muta animalia facti sumus, non sicut equi et boves, ut aeterna morte pereamus: qui postquam hic vixerimus, alibi judicabimur; ut aut pro peccatis poenas, aut pro bonis operibus praemia consequamur aeterna.

1. The joy of Christians lies in hope. The chief difference of Christians from pagans. Of what kind we shall rise. The hope of all Christians, most dear brethren, reaches out into the future time, so that we may rejoice elsewhere at having served God in what we serve Him here. For here contests have been set before us, but in the world to come the rewards of the contests are reserved: for justly and providently has the divine wisdom separated the time of labour from the time of reward. Here, therefore, we labour, here we serve God and keep His commandments, so that in the world to come, that is, in the kingdom of the heavens, we may receive eternal rewards. For we ought to know, most beloved brethren, what the divine Scripture commends to us, that is, that there will be a judgement of God, which will be accomplished after the resurrection of the dead. This is what chiefly separates Christians from the error of the gentiles: for they believe that this life is all there is, and therefore they are not afraid to be without God and to be defiled by various sins and crimes; but we so conduct ourselves in this life as to prepare ourselves for another, in which good things will be repaid to the good and evil things to the evil, as the Apostle said, "We must all be made manifest before the judgement seat of Christ, so that each one may receive according as he has done, whether good or evil." Just as we now stand here in the church and look upon one another face to face, so too after the resurrection of the dead we shall stand before the judgement seat of Christ. For we shall then have this very soul which we have now, and we are to be raised up in this very body with which we are now clothed. For we have not been made like the dumb animals, not like horses and oxen, that we should perish by an eternal death: we who, after we have lived here, shall be judged elsewhere, so that we may obtain either punishments for our sins or eternal rewards for our good works.

2. Resurrectio ex omnipotentia et veritate Dei demonstratur. Nemo ergo, fratres charissimi, de resurrectione desperet, in qua Christianorum spes tota consistit. Credite, fratres, Apostolo praedicanti: et nihil de resurrectione dubitantes, ad diem judicii vos praeparate. An forte sicut impii et increduli non putatis fieri posse ut a mortuis resurgamus? Plane dicat hoc, qui omnipotentem non credit esse Deum, qui hoc promittit futurum. Nos autem qui scimus Dei omnipotentis esse virtutem, quia promisisse eum legimus, quod resurrectionem mortuorum faciat, non possumus de resurrectione dubitare, quam se facturum esse promisit, qui et omnipotens est, et mentiri nescit.

2. The resurrection is demonstrated from the omnipotence and truthfulness of God. Let no one, therefore, most dear brethren, despair of the resurrection, in which the whole hope of Christians consists. Believe, brethren, the Apostle when he preaches, and, doubting nothing concerning the resurrection, prepare yourselves for the day of judgement. Or do you perhaps, like the impious and unbelieving, think that it cannot come about that we rise from the dead? Let him plainly say this who does not believe that God, Who promises that this will be, is omnipotent. But we, who know that the power is that of the omnipotent God, because we read that He has promised that He will bring about the resurrection of the dead, cannot doubt concerning the resurrection which He has promised that He will bring about, He Who is both omnipotent and does not know how to lie.

3. Item ex creatione. Et ex seminum vivificatione. Sed te appello, quicumque infideli animo de resurrectione dubitas, et putas non posse mortuos suscitari. Quid est amplius, ex nihilo facere homines qui vivant; an eos qui facti sunt atque vixerunt, reparare post mortem? Utique plus est facere quod nunquam fuit, quam reparare quod fuerit. Quomodo ergo impossibile esse dicis ut Deus, qui hominem formavit ex nihilo,

3. Likewise from creation. And from the bringing of seeds to life. But I appeal to you, whoever you are who with an unbelieving mind doubt concerning the resurrection and think that the dead cannot be raised. Which is the greater thing: to make from nothing men who are to live, or to restore after death those who have been made and have lived? Surely it is more to make what never was than to restore what has been. How then do you say that it is impossible that God, Who formed man from nothing,

Editors' notes and page, col. 1961

Footnotes

(1) ‹anchor: quia promisisse› · call in col 1961

Ita Am. et Er. cum Mss. nonnullis. At Lov. et Ms. fs., qua promisisse. In Mss. cl. et rm., qui promisisse. Divionensis autem, quam misisse.

So Am. and Er. [the Amerbach and Erasmus editions] with some manuscripts. But Lov. [the Louvain edition] and the fs. manuscript read "by which [he] promised"; the cl. and rm. manuscripts, "who promised"; the Dijon manuscript, however, "which [he] sent."

(printed under page 243)

(a) ‹anchor: not visible (sermon heading)› · call in col 1961

Olim, de Verbis Apostoli 34; et post, in Appendice 11.

Formerly On the Words of the Apostle 34; and afterwards, in the Appendix, 11.

(printed under page 243)

(b) ‹anchor: not visible (sermon heading)› · call in col 1961

Incerti auctoris.

By an uncertain author.

(printed under page 243)

Page

running head: 1961 SERMO CIX.
marginal letters: (none)
old-edition numerals: (none)

PL 39:1962

reformet? Quomodo nos suscitare non potest conversos in pulverem, qui si etiam in nihilum rediremus, facere poterat ut essemus; sicut et fecit nos esse, cum antea nunquam fuissemus? Ita enim beatus apostolus Paulus dixit: Sed dicunt aliqui, Quomodo resurgunt mortui? quali autem corpore veniunt? Insipiens, tu quod seminas non vivificatur, nisi prius moriatur: et quod seminas, non corpus quod futurum est seminas, sed nudum granum, ut puta tritici aut alicujus caeterorum: Deus autem dat illi corpus, sicut voluit, et unicuique seminum proprium corpus (I Cor. XV, 35, 38). Noli ergo, incredule homo, de resurrectione dubitare. Qui grana seminum mortua, et putrefacta vivificat, per quae in hoc saeculo vivas; multo magis te ipsum resuscitabit, ut vivas in aeternum. Qui illa reparat, quae tibi sunt necessaria; quomodo te ipsum non reparat, propter quem et alia reparare dignatus est?

should restore [him]? How can He not raise us up when we have been turned into dust, Who, even if we were returning into nothing, was able to make us be; just as He also made us be, when before we had never been? For thus the blessed apostle Paul said: But some say, How do the dead rise again? and with what body do they come? Fool, what you sow is not brought to life unless it first dies: and what you sow, you do not sow the body that is to be, but bare grain, as for instance of wheat or of some one of the others: but God gives it a body as He willed, and to each of the seeds its own body (1 Cor. 15:35, 38). Do not, then, unbelieving man, doubt about the resurrection. He Who brings to life the dead and rotted grains of seeds, through which you live in this world, will much more raise you yourself up again, that you may live for ever. He Who restores those things which are necessary for you, how does He not restore you yourself, for whose sake He has deigned to restore the other things as well?

4. Resurrectionem futuram res creatae testantur. Itaque si velimus considerare quae in isto saeculo videmus, divinae administrationis opera signa sunt futurorum. Tota ergo hujus mundi administratio testimonium est resurrectionis futurae. Videmus certe hiemis adventu arbores spoliari pomis, nudari foliis; sed eas rursus verno tempore speciem resurrectionis exprimere: quae primo quidem incipiunt turgere in gemmis, tum ornari in floribus, vestiri in foliis, et postmodum pomis gravari. Interrogo te, infidelis homo, qui de resurrectione dubitas: Ubi sunt ista, quae tempore quo Deus disposuit producuntur? Dic mihi, ubi latitant antequam producantur, quae nusquam quidem videntur; sed tamen Deus, qui omnipotens est, et ea ex nihilo condidit, secreta sua virtute producit? Hinc jam ad campos et prata respicite, quae aestate transacta herbis suis spoliantur ac floribus, et nuda remanent ipsa spatia terrarum; sed iterum veris tempore revestiuntur, et novo ubique germine incipiente laetatur agricola. Certe herba quae ante vixit et moritur, rursus reviviscit ex semine: sic etiam et nostrum corpus reviviscit ex pulvere.

4. Created things bear witness to the future resurrection. And so, if we are willing to consider the things we see in this world, the works of the divine governance are signs of things to come. The whole governance of this world, therefore, is a testimony to the future resurrection. We certainly see the trees, at the coming of winter, stripped of their fruit and bared of their leaves; but in springtime they again express the likeness of the resurrection: first indeed they begin to swell in buds, then to be adorned with flowers, to be clothed with leaves, and afterwards to be weighed down with fruit. I ask you, unbelieving man, you who doubt about the resurrection: Where are these things, which are brought forth at the time God has appointed? Tell me, where do they lie hidden before they are brought forth, since they are nowhere seen; and yet God, Who is almighty, and Who created them out of nothing, brings them forth by His secret power? From here now look towards the fields and meadows, which, when summer has passed, are stripped of their grasses and flowers, and the very expanses of the earth remain bare; but in springtime they are clothed again, and the farmer rejoices as new growth begins everywhere. Surely the grass which lived before and dies revives again from seed: so too our body also revives from dust.

5. Resurrectio Christi, pignus nostrae. Sed dicis, o homo incredule, Ideo credimus futurum ut arbores, et herbae et omnia reviviscant, quia illa jam facta cognoscimus; unde autem cognoscere possumus quia mortui resurgunt, cum adhuc a mortuis nemo surrexerit? Quisquis hoc dicis vel cogitas, audi patienter, et intellige sapienter. Ideo enim Dominus noster Jesus Christus mori voluit et resurgere, ne tu de resurrectione dubitares. Tamen quomodo potes dubitare, quia nos sumus resurrecturi a mortuis; cum hoc promittat Deus, qui nescit aliquando mentiri, qui et potest facere quidquid vult, quia omnipotens est; et implet omnia quae promittit, quia verax est, et mendacium in eo non est? Et dedit nobis pius et misericors Dominus virtutis suae pignus, et grandi testimonio nobis spem resurrectionis ostendit; quia unigenitum Filium suum pro nobis hominem factum et mortuum a mortuis suscitavit. Ideo enim Dominus noster Jesus Christus nasci ex homine, id est, ex Maria virgine, est dignatus, et a Judaeis crucifigi, et die tertia resurgere; ut nos tali exemplo animati, resurrectionem ex mortuis certissime crederemus: quam qui non credit futuram, nec hoc quidem credit, quod Christus resurrexerit à mortuis. Qui autem Dominum Jesum resurrexisse a mortuis confitetur, nec de sua poterit dubitare. Abstinete ergo vos ab omni opere malo, ab inimicitiis, ab ebrietate, a fornicatione, a furto, a perjurio, a falso testimonio, a detractione: quia haec omnia odit Deus, et eos qui ista faciunt, puniet in futuro. Estote autem benigni, misericordes, invicem honorem habentes, et ea semper operantes, quae in sanctis suis diligit Deus, ut possitis cum sanctis ejus ad aeternam et immortalem gloriam pervenire, et vivere in saecula saeculorum. Amen.

5. The resurrection of Christ, the pledge of ours. But you say, O unbelieving man, We believe that it will come about that trees and grasses and all things revive, because we know that this has already happened; but from where can we know that the dead rise again, since no one has yet risen from the dead? Whoever you are who say or think this, listen patiently and understand wisely. For this is why our Lord Jesus Christ willed to die and to rise again, so that you should not doubt about the resurrection. Yet how can you doubt that we are to rise again from the dead, when God promises this, Who does not know how ever to lie, Who also can do whatever He wills, because He is almighty, and fulfils all that He promises, because He is truthful and there is no falsehood in Him? And the loving and merciful Lord has given us a pledge of His power, and by a great testimony has shown us the hope of resurrection, in that He raised from the dead His only-begotten Son, made man for us and dead. For this is why our Lord Jesus Christ deigned to be born of a human being, that is, of the Virgin Mary, and to be crucified by the Jews, and to rise again on the third day: that we, encouraged by such an example, might believe most certainly in the resurrection from the dead; for whoever does not believe that it will come does not believe this either, that Christ has risen from the dead. But whoever confesses that the Lord Jesus has risen from the dead will not be able to doubt about his own [resurrection] either. Abstain, therefore, from every evil work, from enmities, from drunkenness, from fornication, from theft, from perjury, from false witness, from slander: for God hates all these things, and those who do them He will punish in the time to come. But be kind, merciful, showing honour to one another, and always doing those things which God loves in His saints, so that you may be able, with His saints, to attain to eternal and immortal glory, and to live for ages of ages. Amen.

Editors' notes and page, col. 1962

Page

running head: SERMO CIX. — 1962
marginal letters: (none)
old-edition numerals: (none)
other: column begins with "hilo," the rest of "nihilo" broken from col. 1961; "caeterorum" ligature read as æ, slightly unsure in italic; "Hinc" printed with damaged first letter (looks like "Ilinc"), set Hinc; "à mortuis" set with accent as printed; printer's signature "(Soixante-deux.)" at foot not set; left column (1961) partly visible, not set

PL 39:1963

SERMO CX. De eisdem verbis Apostoli, II Cor. cap. V, 10.

Sermon 110. On the same words of the Apostle, 2 Cor. chapter 5, 10.

1. Deus hic misericors, in futuro justus. Mortis diem recordari. Modo, fratres charissimi, cum divina lectio legeretur, audivimus beatum Apostolum terribiliter nos et salubriter admonentem. Sic enim ait: Omnes nos manifestari oportet ante tribunal Christi, ut referat unusquisque propria corporis sui, prout gessit, sive bonum sive malum. Quam rem etiam Dominus in Evangelio denuntiat, dicens: Filius hominis venturus est in gloria sua cum Angelis suis; et tunc reddet unicuique secundum opera sua (Matth. XVI, 27). Diligenter, quaeso, attendite, fratres charissimi, et mecum pariter expavescite; quia non dixit quod reddet unicuique secundum misericordiam suam, sed secundum opera sua. Hic enim est misericors; ibi justus. Nam quod non statim in peccatores vindicat, patientia est, non negligentia: non ille potentiam perdidit; sed nos ad poenitentiam reservavit. Unde valde timendum est, ne quanto diutius exspectat ut corrigamur, tanto gravius vindicet, si emendari noluerimus. Cum haec ita sint, scire et intelligere debemus, fratres charissimi, nihil nobis esse salubrius, quam ut damnatis omnium praesentium rerum voluptatibus, id potius cogitemus, quando erimus de hoc saeculo transituri vel quando tabernaculum no⟨s⟩tri corporis ultimo die superveniente deposituri, et iterum illud resurrectionis tempore recepturi, ut cum eodem recipiamus prout gessimus, sive bonum, sive malum.

1. God merciful here, just in the future. To remember the day of death. Just now, dearest brothers, while the divine reading was being read, we heard the blessed Apostle admonishing us both terribly and salutarily. For thus he says: We must all be made manifest before the judgement seat of Christ, so that each one may receive the things proper to his body, according as he has done, whether good or evil. This same thing the Lord also proclaims in the Gospel, saying: The Son of Man is to come in His glory with His angels; and then He will render to each one according to his works (Matt. 16:27). Attend carefully, I beg you, dearest brothers, and tremble together with me; for He did not say that He will render to each one according to His mercy, but according to his works. For here He is merciful; there, just. For that He does not at once take vengeance on sinners is patience, not negligence: He has not lost His power, but He has reserved us for repentance. Hence it is greatly to be feared lest, the longer He waits for us to be corrected, the more heavily He take vengeance, if we have refused to be amended. Since these things are so, we ought to know and understand, dearest brothers, that nothing is more salutary for us than that, having condemned the pleasures of all present things, we should rather think on this: when we are to pass out of this world, or when, as the last day comes upon us, we are to lay down the tabernacle of our body, and to receive it again at the time of the resurrection, so that together with it we may receive according as we have done, whether good or evil.

2. Judicium extremum sibi exhibere. Et ideo rogo vos, fratres, ut quotidie cogitemus, quales erimus in die judicii purissimis Angelorum conspectibus offerendi, et aeterno Judici rationem de libris conscientiae reddituri. Remotis omnibus probationibus, certum est, in die illa ipsum ante se hominem constituendum, et ipsam sui vitam in cordis speculo demonstrandam, et testes contra eam non aliunde deforis, sed intus de ipsa anima proferendos. Adjicienda erunt non aliqua peregrina, sed nimium nota testimonia, id est, opera sua. Ordinabuntur ante infelicem animam peccata vel crimina sua, ut eam et convincat probatio, et confundat agnitio; secundum illud quod scriptum est: Arguam te, et constituam te ante faciem tuam (Psal. XLIX, 21). Quicumque se modo, dum licet, emendare neglexerit, ante illum coelestem populum primum excepturus est de confusione supplicium: et anima quae modo per poenitentiam compendiosam transactas peccatorum suorum putredines curare dissimulat, ante illud tribunal metuendum sine ullo remedio, in perpetuo tartaro manebit.

2. To set the last judgement before oneself. And therefore I ask you, brothers, that we consider daily what we shall be like on the day of judgement, when we are to be presented to the most pure gaze of the angels, and are to render account to the eternal Judge from the books of conscience. All proofs being set aside, it is certain that on that day the man himself is to be set before himself, and his own life is to be displayed in the mirror of the heart, and witnesses against it are to be brought forward not from somewhere outside, but from within, from the soul itself. There will be added testimonies not at all foreign, but all too well known, that is, its own works. Its sins or crimes will be set in order before the unhappy soul, so that both proof may convict it and recognition confound it; according to what is written: I will reprove you, and set you before your face (Ps. 49:21). Whoever neglects to amend himself now, while it is permitted, will first receive, before that heavenly people, the punishment of confusion: and the soul which now neglects to heal, through a brief repentance, the past putrefactions of its sins, will remain before that fearful tribunal without any remedy, in perpetual Tartarus.

3. Poenitentiam infructuosam fructuosa praevenire. Quae cum ita sint, bene nobiscum ageretur, si jam nunc sic poeniteremus super malis nostris, quomodo tunc sine ullo remedio poenitebimus: si foeditates et confusiones nostras, quemadmodum tunc visuri sumus, sic jam eas nunc videre et horrere possemus. O

3. To forestall fruitless repentance with fruitful. Since these things are so, it would go well with us if even now we repented over our evils in the way we shall then repent without any remedy: if we could even now see and shudder at our foulnesses and confusions just as we shall then see them. O

Editors' notes and page, col. 1963

Footnotes

(1) ‹anchor: ipsam sui vitam› · call in col 1963

In Bibliotheca Patrum, ipsam sibi animam.

In the Bibliotheca Patrum, "his very soul for himself."

(printed under page 244)

(2) ‹anchor: in perpetuo tartaro manebit› · call in col 1963

Praedicto in libro, in perpetuo vulnerata remanebit.

In the aforesaid book, "will remain wounded for ever."

(printed under page 244)

(a) ‹anchor: not visible (sermon heading)› · call in col 1963

Olim, de Verbis Apostoli 35; et post, in Appendice 22.

Formerly On the Words of the Apostle 35; and afterwards, in the Appendix, 22.

(printed under page 244)

(b) ‹anchor: not visible (sermon heading)› · call in col 1963

Inter Augustini Sermones de Verbis Apostoli, quorum in classe olim apud Amerbachianam et Erasmianam editionem exstabat, non reperitur in manuscriptis. Hic ipse tractatus sub Fausti nomine, sed paulo auctior et qualis hoc loco exhibetur, ab Henrico Canisio primum, tum in Bibliotheca Patrum vulgatus est. At qui opuscula vera et indubitata Fausti perpenderit et Caesarii, huic dubio procul adjudicabit, non Fausto. Enimvero Lirinensium Scriptorum sermones ita confunduntur, ut quos Caesarii esse constat, Fausto; quos vero Fausti, Caesario adscriptos videamus: nonnullos etiam utriusque, ac forte Hilarii, Eucherii, aliorumque tractatus comprehensos reperiamus collectione illa, cui generale Eusebii (quasi pii viri, ut graece sonat) nomen inditum est. Pars hujus sermonis multo maxima, quae scilicet a num. 2 ad finem usque comprehenditur, exhibetur in Eusebii Gallicani homil. 1 in Epiphaniam. Praeterea, de num. 1 vid. serm. Appendicis 29, n. 1, et Caesarium initio homil. 13: de num. 3, eumdem in fine homil. 31.

Among Augustine's Sermons on the Words of the Apostle, in whose class it once stood in the Amerbach and Erasmus editions, it is not found in the manuscripts. This same treatise was published under Faustus's name, but somewhat fuller and as it is presented here, first by Henricus Canisius, then in the Bibliotheca Patrum. But whoever weighs the genuine and undoubted works of Faustus and of Caesarius will without doubt assign it to the latter, not to Faustus. For the sermons of the Lérins writers are so confused that we see those known to be Caesarius's ascribed to Faustus, and those of Faustus to Caesarius; we even find some treatises of both, and perhaps of Hilary, Eucherius and others, included in that collection to which the general name of Eusebius (as if "a devout man," as it sounds in Greek) was given. By far the greatest part of this sermon, namely what runs from no. 2 to the end, is presented in homily 1 on the Epiphany of Eusebius Gallicanus. Further, on no. 1 see sermon 29 of the Appendix, no. 1, and Caesarius at the beginning of homily 13; on no. 3, the same at the end of homily 31.

(printed under page 244)

Page

running head: 1963 APPENDIX.
marginal letters: (none)
old-edition numerals: (none)

PL 39:1964

si jam nunc faciem peccatricis animae liceret oculis corporis intueri, et conscientiae nostrae vultum in oculorum praesentiam permitteremur adducere! Quod si liceret, nec dici potest quanto studio quantoque metu urgeremur foedata componere, maculata tergere, vulnerata curare. Ideoque quia non possumus oculis corporis, inspiciamus nos, in quantum possumus, oculis cordis: et unusquisque conscientiam suam ante conspectum interioris hominis constituat. Ipsi nosmetipsos castigemus: ipsi nobiscum rationem de quotidiana conversatione faciamus. Alloquatur se in secretis unaquaeque anima, et dicat: Videamus si hanc diem sine peccato. sine invidia, sine obtrectatione, sine murmuratione transegi; videamus si hodie, quod ad profectum animae pertinet, operatus sum. Puto quod hodie mentitus sum, per iram vel concupiscentiam victus sum; nec alicui bene feci, nec per timorem aeternae mortis ingemui. Quis mihi reddat hanc diem, quam inanibus rebus perdidi, quam cogi⟨t⟩ationibus noxiis pessimisque consumpsi? Ac sic, fratres, de omnibus negligentiis nostris compunga⟨mur⟩ in cubilibus, id est, in cordibus nostris ipsi nos condemnemus, ipsi nos accusemus quotidie Judici nostro; et dum in hac carne sumus, contra ip⟨s⟩am carnem, auxiliante Domino, quotidie dimicemus, vincamus voluptates et delectationes nostras: ut nobis tempus illud exspectatissimum ac beatissimum aeternae vitae felici mutatione succedat, quando implebitur illud quod Dominus dixit, Et erunt similes Angelis (Matth. XXII, 30); et iterum, Tunc justi fulgebunt sicut sol in regno Patris eorum (Id. XIII, 43).

if it were now permitted to look upon the face of the sinful soul with the eyes of the body, and we were allowed to bring the countenance of our conscience into the presence of our eyes! For if it were permitted, it cannot be said with what zeal and with what fear we would be urged to set in order what is befouled, to wipe clean what is stained, to heal what is wounded. And therefore, since we cannot do so with the eyes of the body, let us examine ourselves, as far as we can, with the eyes of the heart: and let each one set his conscience before the gaze of the inner man. Let us ourselves chastise ourselves: let us ourselves render account to ourselves of our daily conduct. Let each soul address itself in secret and say: Let us see whether I have passed this day without sin, without envy, without detraction, without murmuring; let us see whether today I have done what pertains to the soul's progress. I think that today I have lied, that I have been overcome by anger or by lust; nor have I done good to anyone, nor have I groaned for fear of eternal death. Who will give me back this day, which I have lost on empty things, which I have consumed in harmful and most wicked thoughts? And so, brothers, let us be pricked with compunction for all our negligences in our beds, that is, in our hearts let us ourselves condemn ourselves, let us ourselves accuse ourselves daily before our Judge; and while we are in this flesh, let us fight daily against that very flesh, with the Lord's help, let us overcome our pleasures and delights: so that that most longed-for and most blessed time of eternal life may follow for us by a happy change, when that will be fulfilled which the Lord said, And they will be like the angels (Matt. 22:30); and again, Then the just will shine like the sun in the kingdom of their Father (Matt. 13:43).

4. Status beatorum. Putas qualis tunc erit splendor animarum, quando solis claritatem habebit lux corporum? Tunc enim cum ad istam beatitudinem venerimus, nulla erit tristitia, nullus timor, nulla infirmitas, nulla mors. Nullus nobis obstabit ad serviendum Deo nostro, nulla jam nobis obstabit infirmitas, nulla contradicet miserae carnis adversitas, nulla vel ulterius remanebit pugnandi necessitas. Veniet, inquam, tempus, quando nullus desideretur cibus, omnisque refectio; nulla sentiatur jejunii lassitudo, nulla timeatur vel de carne inquietudo, vel de hoste tentatio: sed adversario in inferni profunda detruso, perfruemur hac primum felicitate, ut i⟨n⟩cipiamus nec velle ultra peccare, nec posse. Cessante omni iniquitate, omni miseria, omni moerore, totum innocentia, totum felicitas possidebit: nullam inferior miseriam, nullam felicior timebit invidiam; quia exinanita et penitus exstincta transivit. In pectoribus hominum charitas Angelorum, quibus admixti homines jam coelesti recepta carne, sine carnis infirmitate fulgebunt: et ideo nullum ulterius patientur de sempiterna Domini sui virtute fastidium, nullum sub perenni laudum suarum exsultatione defectum. Habebimus plenam beatitudinem, fratres, inter illa immensa beneficia Domini nostri, ut nunquam cessemus in referenda ei gratiarum actione de beatitudine, qua sumus fruituri, cohaeredes effecti ejus qui dicet: Venite, benedicti, percipite regnum quod vobis paratum est ab origine mundi (Id. XXV, 34), donante ipso cui est honor et gloria in saecula saeculorum. Amen.

4. The state of the blessed. What do you think the splendour of souls will be then, when the light of bodies will have the brightness of the sun? For then, when we have come to that blessedness, there will be no sadness, no fear, no infirmity, no death. No one will hinder us from serving our God, no infirmity will hinder us any longer, no adversity of the wretched flesh will resist, no necessity of fighting will remain any further. The time will come, I say, when no food will be desired, nor any refreshment; no weariness of fasting will be felt, no disquiet from the flesh nor temptation from the enemy will be feared: but with the adversary thrust down into the depths of hell, we shall enjoy first this happiness, that we begin neither to wish to sin any more, nor to be able to. When all iniquity, all misery, all grief has ceased, innocence wholly, happiness wholly will possess [all]: the lower will fear no misery, the happier will fear no envy; for it has passed away, emptied out and utterly extinguished. In the breasts of men [will be] the charity of the angels, with whom men, mingled with them, having now received heavenly flesh, will shine without the infirmity of the flesh: and therefore they will suffer no further weariness concerning the everlasting power of their Lord, no failing in the perpetual exultation of their praises. We shall have full blessedness, brothers, among those immense benefits of our Lord, so that we never cease from rendering Him thanksgiving for the blessedness which we are to enjoy, made co-heirs of Him Who will say: Come, blessed ones, receive the kingdom which has been prepared for you from the origin of the world (Matt. 25:34), by His own gift, to Whom is honour and glory for ages of ages. Amen.

SERMO CXI. De verbis Apostoli, Ephes. cap. V, 15, 16, Redimentes tempus, quoniam dies mali sunt. Addunt insuper manuscripti: « Et in illud, Das nummos ut emas tibi panem; dimitte aliquid malo homi⟨n⟩i, ut emas tibi requiem ».

Sermon 111. On the words of the Apostle, Eph. 5:15-16, Redeeming the time, because the days are evil. The manuscripts add moreover: « And on that [saying], You give coins to buy yourself bread; let go of something to a bad man, to buy yourself rest ».

1. Dies malos faciunt malitia et miseria. Apostolum cum legeretur, audistis, imo omnes audivimus dicentem nobis: Videte quomodo caute ambuletis, non ut insipientes, sed ut sapientes; redimentes tempus, quoniam

1. Malice and misery make the days evil. When the Apostle was read, you heard, or rather we all heard him saying to us: See how you walk cautiously, not as the unwise, but as the wise; redeeming the time, because

Editors' notes and page, col. 1964

Footnotes

(a) ‹anchor: SERMO CXI› · call in col 1964

Olim, 10 ex 50 Homiliis; et post, in Appendice 16.

Formerly the 10th of the 50 Homilies; and afterwards, in the Appendix, 16.

(printed under page 244)

(b) ‹anchor: tibi requiem› · call in col 1964

Est sermo integer 167; sed multa passim intermiscentur, quae scilicet uncinulis distinximus.

It is the whole of sermon 167; but much is mixed in here and there, which we have marked off with small brackets.

(printed under page 244)

Page

running head: APPENDIX. 1964 (left part of the running head cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)

PL 39:1965

dies mali sunt. Dies malos, fratres, duae res faciunt, malitia et miseria. Per malitiam hominum et miseriam hominum dicuntur dies mali. Caeterum dies isti, quantum pertinet ad spatia horarum, ordinati sunt, ducunt vices suas, agunt tempora. Oritur sol, et occidit: sol iterum oritur, et occidit: veniunt tempora, transeunt tempora. Cui molesta sunt tempora, si homines sibi molesti non sunt? Ergo dies malos, sicut dixi, duae res faciunt, miseria hominum et malitia hominum. Sed miseria hominum communis est: non debet malitia esse communis.

the days are evil. Two things, brothers, make the days evil: wickedness and misery. It is from the wickedness of men and the misery of men that the days are called evil. Otherwise these days, as far as concerns the spans of the hours, are well ordered: they keep their turns, they run their seasons. The sun rises, and sets; the sun rises again, and sets; times come, times pass. To whom are the times troublesome, if men are not troublesome to themselves? Therefore, as I said, two things make the days evil: the misery of men and the wickedness of men. But the misery of men is common; the wickedness ought not to be common.

2. Regeneratio liberat a miseria et qua Christiani servitii merces non in hac vita. Christiani animus circa temporalia et aeterna bona. [Ex quo enim de peccato Adam omnes miseri nati sumus, communis est miseria. Sed contra generationem quae nos miseros fecit, providit Deus regenerationem, unde nos a miseria liberaret. Generatio mittit in miseriam: regeneratio designat ad beatitudinem. Non enim quia dixi, regeneratio liberat a miseria; jam nos continuo ut regenerati sumus, beati sumus. Si mox regenerati, jam beati essemus, et dies bonos ageremus; non nobis diceret Apostolus, qui jam regeneratis et fidelibus loquitur, Redimentes tempus, quoniam dies mali sunt. Et regenerati dies malos ducimus, quousque finiatur poena mortalitatis, et succedat gratia summae felicitatis. Si nihil nobis ad futurum saeculum prodest quod colimus Deum; utquid colimus eum? Ut hic habeamus felicitatem? Quanti illam habent qui non colunt Deum? Ut hic senescamus et decrepiti efficiamur? Quanti senescunt blasphematores Dei? Ideo colendus est Deus, ut cultores illius habeant filios et non sint steriles? Filios Deus et leonibus, et onagris, et serpentibus dat. Non ergo pro magno et vero bono petendum est, quod et Judaeis, et Paganis, et haereticis, etiam et ipsis bestiis datur. Aurum enim et argentum, honores, filios, et patrimonia multa habent etiam et mali. Qui enim vere christianus est, non ista omnia transitoria debet petere: sed totum pondus intentionis vel orationis suae ad expetendam aeternam beatitudinem debet impendere. Ista enim temporalia bona, et quando dat Deus, gratiae agantur: et quando tollit, similiter gratiae agantur. Ista quando voluerit tribuat, quando voluerit tollat: tantum est, ut se ipsum nobis non auferat.

2. Regeneration frees from misery, and in what way the reward of Christian service is not in this life. The Christian's mind with regard to temporal and eternal goods. [For since all of us have been born wretched from the sin of Adam, the misery is common. But against the generation which made us wretched, God provided a regeneration whereby He might free us from misery. Generation sends into misery; regeneration marks out for blessedness. For it does not follow, because I said that regeneration frees from misery, that we are blessed at once as soon as we are regenerated. If, once regenerated, we were already blessed and were spending good days, the Apostle, who speaks to those already regenerated and faithful, would not say to us, Redeeming the time, because the days are evil. Even regenerated we spend evil days, until the penalty of mortality is ended and the grace of the highest happiness succeeds. If our worshipping God profits us nothing for the world to come, why do we worship Him? That we may have happiness here? How many have it who do not worship God? That we may grow old here and become decrepit? How many blasphemers of God grow old? Is God to be worshipped for this, that His worshippers may have children and not be barren? God gives children even to lions, and wild asses, and serpents. Therefore that is not to be sought as a great and true good which is given to Jews, and pagans, and heretics, and even to the beasts themselves. For gold and silver, honours, children and many patrimonies the wicked also have. For whoever is truly a Christian ought not to seek all these passing things, but ought to spend the whole weight of his intention or prayer on seeking eternal blessedness. For as to these temporal goods, both when God gives them let thanks be given, and when He takes them away let thanks likewise be given. Let Him bestow them when He wills, let Him take them away when He wills: only let Him not take Himself away from us.

3. Tempora praesentia non sunt infeliciora prioribus. Nemo ergo dicat in corde suo, fratres, quando auditis lectionem istam beati Apostoli, Redimentes tempus, quoniam dies mali sunt: nemo dicat in corde suo, Parentes nostri dies bonos habuerunt, nos malos dies habemus. Quare parentes nostri? numquid non christiani fuerunt? Ista lectio nonne recitata est ipsis temporibus Apostolorum? Ante tot annos, quando recitabatur, non ad eam gemebatur, et quod dicebat agnoscebatur?] Ex quo lapsus est Adam, et de paradiso projectus, nunquam fuerunt dies nisi mali. Istos pueros qui nascuntur interrogemus, quare a ploratu incipiunt, qui et ridere possunt. Nascitur, et statim plorat: post nescio quot dies ridet. Quando plorabat nascens, propheta suae calamitatis erat: lacrymae enim testes sunt miseriae. Nondum loquitur, et jam prophetat in labore se futurum et in timore: et si bene vixerit, et justus fuerit, certe in mediis tentationibus positus semper timebit. [Quid enim ⟨q⟩uia justus est? Ecce justus est.] Quid ait Apostolus? Omnes qui volunt pie vivere in Christo, persecutionem patientur (II Tim. III, 12). Ecce quia dies mali sunt, sine persecutione hic vivere justi non possunt.

3. The present times are not more unhappy than earlier ones. Let no one therefore say in his heart, brothers, when you hear this reading of the blessed Apostle, Redeeming the time, because the days are evil: let no one say in his heart, Our forefathers had good days, we have evil days. Why our forefathers? Were they not Christians? Was this reading not read out in the very times of the Apostles? So many years ago, when it was read out, was there no groaning at it, and was what it said not recognized?] Since Adam fell and was cast out of paradise, there have never been days other than evil. Let us ask these children who are born why they begin with weeping, they who are also able to laugh. One is born, and at once weeps; after I know not how many days he laughs. When he wept at being born, he was a prophet of his own calamity: for tears are witnesses of misery. He does not yet speak, and already he prophesies that he will be in toil and in fear: and if he lives well and is just, certainly, set in the midst of temptations, he will always be afraid. [For what of it, that he is just? See, he is just.] What does the Apostle say? All who wish to live piously in Christ will suffer persecution (2 Tim. 3:12). See, because the days are evil, the just cannot live here without persecution.

4. Piorum persecutio pacis tempore. Periculum in falsis fratribus. [Sed dicitis mihi: Quid? quando pax est, quando provinciarum judices honorant Ecclesiam, quando inimicos reges Ecclesia non patitur,

4. Persecution of the godly in time of peace. The danger in false brethren. [But you say to me: What? when there is peace, when the judges of the provinces honour the Church, when the Church does not suffer hostile kings,

Editors' notes and page, col. 1965

Footnotes

(1) ‹anchor: not visible› · call in col 1965

Ita Mss. At editi, ducuntur.

So the manuscripts. But the printed editions read "are led."

(printed under page 245)

(2) ‹anchor: si bene vixerit› · call in col 1965

Ita Lov. At Mss., si bene, bene, si vixerit, etc., quam particulam, bene, etiam tertio repetunt Am. et Er., scilicet, si bene vixerit.

So Lov. [the Louvain edition]. But the manuscripts read "if well, well, if he lives," etc.; and Am. and Er. [the Amerbach and Erasmus editions] repeat the particle "well" a third time, namely "if he lives well."

(printed under page 245)

Page

running head: 1965 SERMO CXI. (cut off at right edge of image)
marginal letters: (none)
old-edition numerals: (none)

PL 39:1966

quando omnes leges pro ipsa sunt; quomodo qui pie vivunt, persecutionem patiuntur? Qui inter malos vivunt, persecutionem patiuntur. Quare?] Qnia omnes mali persequuntur bonos, non ferro et lapidibus, sed vita et moribus. Numquid aliquis sanctum Loth persequebatur in Sodomis? Nemo illi molestus erat: et tamen inter impios vivebat, inter impuros, immundos, superbos, blasphemos; persecutionem patiebatur, non vapulando, sed inter malos vivendo. [Omnis enim qui justus et pius est, quando videt aliquos male vivere, luxuriae servire, justitiam non tenere, superbiam sectari, charitatem contemnere; quando istos tales vident illi qui boni sunt, dolent, affliguntur et contristantur. Lugent enim cum Apostolo eos qui peccaverunt, et non egerunt poenitentiam (II Cor. XII, 21).] Quisquis me audis, et nondum vivis in Christo pie, incipe in Christo pie vivere. Et pro quo dico? [Numquid apostolus Paulus, qui eo tempore fuit quando adhuc in mundo fides nova emanabat, et necesse erat ut multos adversarios pateretur, quia hoc dictum est de Christo, In signum cui contradicetur (Luc. II, 34): numquid eas tantum persecutiones commemorat, quas patiebatur vel a Judaeis vel a Gentibus? Non ipsas tantum: nam illas sic commemorat. A Judaeis quinquies quadragenas una minus accepi: lapidatus sum (II Cor. XI, 24, 25), et caetera quae novimus, quando legimus. Sed illi erant etiam persecutiones, sine quibus in hoc saeculo nullus justus vivere potest. Foris pugnae, intus timores (Id. VII, 5).] Denique cum commemoraret pericula sua, Periculis, inquit, in mari, periculis in fluminibus, periculis in deserto, periculis in latronibus, periculis in falsis fratribus (Id. XI, 26). Caetera pericula possunt quiescere: pericula a falsis fratribus quiescere usque ad finem saeculi non noverunt.

when all the laws are on its side; how do those who live piously suffer persecution? Those who live among the wicked suffer persecution. Why?] Because all the wicked persecute the good, not with sword and stones, but by their life and conduct. Did anyone persecute holy Lot in Sodom? No one was troublesome to him: and yet he lived among the ungodly, among the impure, the unclean, the proud, the blasphemers; he suffered persecution, not by being beaten, but by living among the wicked. [For everyone who is just and pious, when he sees some living badly, serving lust, not holding to justice, pursuing pride, despising charity; when those who are good see such people, they grieve, they are afflicted and saddened. For they mourn with the Apostle those who have sinned and have not done penance (2 Cor. 12:21).] Whoever you are who hear me and do not yet live piously in Christ, begin to live piously in Christ. And why do I say this? [Did the apostle Paul, who lived at the time when the new faith was still flowing forth in the world, and it was necessary that he should suffer many adversaries, because this was said of Christ, For a sign that shall be spoken against (Luke 2:34): did he recount only those persecutions which he suffered either from the Jews or from the Gentiles? Not those only: for he recounts those thus: From the Jews five times I received forty lashes less one: I was stoned (2 Cor. 11:24–25), and the rest which we know when we read. But he also had persecutions without which no just man can live in this world. Fightings without, fears within (2 Cor. 7:5).] Finally, when he was recounting his perils, In perils, he says, at sea, in perils in rivers, in perils in the desert, in perils from robbers, in perils among false brethren (2 Cor. 11:26). Other perils can cease: perils from false brethren know no ceasing until the end of the world.

5. Redimere tempus. Redimamus ergo tempus, quoniam dies mali sunt. Exspectatis a me forte scire quid est tempus redimere, quomodo habemus redimere tempus. Dicturus sum quod pauci audiunt, pauci ferunt, pauci aggrediuntur, pauci agunt: tamen dicam, quoniam ipsi pauci qui me audituri sunt, inter malos vivunt; quoniam dies mali sunt. Redimentes tempus; hoc est, quando aliquis tibi ingerit litem, perde aliquid ut Deo vaces, non litibus perde; ex eo quod perdis, pretium est temporis. Certe quando pro tuis necessitatibus procedis ad publicum, das nummos, et emis tibi panem, aut vinum, aut oleum, aut lignum, aut vestem, aut aliquam supellectilem, aut quodcumque tibi opus est; das et accipis, aliquid amittis, aliquid acquiris; hoc est emere. Nam si nihil amittas, et habeas quod non habebas; aut invenisti, aut donatum accepisti, aut haereditate acquisisti: quando autem aliquid amittis, ut aliquid habeas, tunc emis: quod habes, emptum est; quod amittis, pretium est. Quomodo ergo perdis nummos, ut emas tibi panem; sic perde nummos, ut emas tibi quietem. Ecce hoc est tempus redimere.

5. To redeem the time. Let us therefore redeem the time, because the days are evil. Perhaps you expect to learn from me what redeeming the time is, how we are to redeem the time. I am about to say what few hear, few bear, few undertake, few do: yet I shall say it, since those few who will hear me live among the wicked; because the days are evil. Redeeming the time; that is, when someone thrusts a lawsuit upon you, lose something so that you may be free for God, not lose [it] in lawsuits; that which you lose is the price of time. Certainly when you go out into the market for your needs, you give money and buy yourself bread, or wine, or oil, or wood, or clothing, or some piece of furniture, or whatever you need; you give and you receive, you part with something, you acquire something; this is buying. For if you part with nothing and have what you did not have, either you have found it, or you have received it as a gift, or you have acquired it by inheritance: but when you part with something in order to have something, then you buy: what you have is bought; what you part with is the price. Therefore, just as you lose money to buy yourself bread, so lose money to buy yourself quiet. Behold, this is redeeming the time.

6. Proverbium Punicum. Lites vitare. Proverbium notum est punicum, quod quidem latine vobis dicam; quia punice non omnes nostis. Punicum est proverbium antiquum, Ut enim habeas quietem, perde aliquid. Audi proverbium antiquum, utile et necessarium. Pestilentia ante ostium venit et nummum quaerit: duos illi da, et ducat se. [Pestilentia est homo malus, qui te vult per calumniam exspoliare: pestilentia est homo malus, calumniator, proditor. Iste talis sic est, quomodo pustula mala in corpore. Sicut enim quando pustulam incurrit homo, desiderat ut cito spondylum faciat, et optat ut sine aliqua mora, ipsa mala pustula aliquam particulam

6. A Punic proverb. To avoid lawsuits. There is a well-known Punic proverb, which I shall indeed tell you in Latin, since not all of you know Punic. It is an ancient Punic proverb: That you may have quiet, lose something. Hear the ancient proverb, useful and necessary. The plague comes to the door and asks for a coin: give it two, and let it take itself off. [The plague is a wicked man who wishes to strip you by false accusation: the plague is a wicked man, a false accuser, a betrayer. Such a man is like a bad boil on the body. For just as, when a man is afflicted with a boil, he desires that it should quickly come to a head, and wishes that without any delay the bad boil itself may take some small part

Editors' notes and page, col. 1966

Footnotes

(1) ‹anchor: non litibus perde› · call in col 1966

Ita Am. et Er. cum Mss. At Lov. cum Augustino, de Verbis Apostoli, ut Deo vaces, non litibus. Perde ergo, etc.

So Am. and Er. with the manuscripts. But Lov., with Augustine's [sermon] On the Words of the Apostle, reads "so that you may be free for God, not for lawsuits. Lose, then," etc.

(printed under page 245)

(2) ‹anchor: tempus redimere› · call in col 1966

Mss. post verbum, redimere, subdunt, Audi proverbium antiquum, etc., omissis aliis. In Augustinianis autem editis ac manuscriptis post verba, Punicum est proverbium antiquum, subsequitur: Pestilentia nummum quaerit, etc.

The manuscripts, after the word "to redeem," add "Hear an ancient proverb," etc., omitting the rest. In the printed editions and manuscripts of Augustine, however, after the words "It is an ancient Punic proverb" there follows "The plague seeks a coin," etc.

(printed under page 245)