Migne Reading Room
PL 39 · cols. 1971–1974
Appendix to Augustine's Sermones: Sermones supposititii, Sermones 107-120
Sermons CXIV–CXV
3. Filii cum Patre aequalitas. Est ergo Pater Deus, immensus, aeternus, incomprehensibilis, inaestimabilis. Est et Filius Deus et Dominus noster tantus quantus est Pater; sed non aliunde quam de Patre: quia Ego, inquit, de Deo Patre exivi (Joan. XVI, 27, 28), hoc est, lumen de lumine. Sed ne ex eo occasionem aliquam haereticus capiat, cum duo nomina vel duas personas, id est, Patris et Filii statuo, quasi duos deos ex diversitate confingam: nos vero Patrem et Filium ita nominamus, ut unum Deum in his personis et in omnibus assignemus. Porro Pater ac Filius etsi duae personae creduntur, ratione tamen et substantia unum sunt: quia inaequalium societas melioris offensa est, et injuria est ejus qui verus est Deus, si non verus alius comparetur. Deum enim qui injuste comparat, violat. Cum autem ego Patrem et Filium statuo, unitatem generis assigno: et si illam in personis divido, discretio tamen personarum rursum eadem nomina in unitatem sui, naturalis foederis lege, consignat.
3. The equality of the Son with the Father. The Father, then, is God, immeasurable, eternal, incomprehensible, inestimable. The Son too is God and our Lord, as great as the Father is; but from nowhere else than from the Father: for I, He says, came forth from God the Father (John 16:27–28), that is, light from light. But lest some heretic seize from this any occasion, as though, when I posit two names or two persons, that is, of the Father and of the Son, I were fashioning two gods out of the difference: we, however, name the Father and the Son in such a way that we assign one God in these persons and in all things. Moreover, although the Father and the Son are believed to be two persons, yet in reason and substance they are one: for a fellowship of unequals is an offence to the better, and it is an injury to Him who is true God if another who is not true is compared [with Him]. For he who compares God unjustly violates Him. But when I posit the Father and the Son, I assign a unity of kind; and if I divide it in persons, yet the distinction of the persons in turn seals the same names into its own unity by the law of a natural bond.
SERMO CXIV. De verbis Apostoli, ad Hebr. cap. XII, 1, Tantam habentes et nos nubem testium, etc.
Sermon 114. On the words of the Apostle, Heb. chapter 12:1, We too, having so great a cloud of witnesses, etc.
1. In agone grande certamen. Apostolica lectio, fratres mei, nuper auribus nostris insonuit; et quantum optatum est cordibus nostris inseri? Hortabatur quippe nos cum patientia ad promissum nobis praemium agonis: in qua parte, fateor, pusillanimitatis meae animum valde permovit. Quis enim potest cum patientia currere? Solet in agone grande esse certamen; studet unusquisque ab alio non vinci. Quomodo ergo patiens erit, qui superare contendit? Si lentus est, vincitur; si currit, impietas certat, sudat, dimicat: quam patientiam servat? Nisi quia forte, fratres, certamen hoc nostrum non est corporis, sed animi; currere nostrum non est loci, sed mentis.
1. In the contest, a great struggle. The apostolic reading, my brothers, has lately sounded in our ears; and how much is it to be desired that it be planted in our hearts? For it exhorted us [to run] with patience towards the prize of the contest promised to us: in which part, I confess, it greatly stirred the mind of my faint-heartedness. For who can run with patience? In a contest there is usually a great struggle; each one strives not to be beaten by another. How then will he be patient who strives to overcome? If he is slow, he is beaten; if he runs, impiety contends, sweats, fights: what patience does he keep? Unless perhaps, brothers, because this struggle of ours is not of the body but of the soul; our running is not of place but of mind.
2. Sancti, nubes. Sanctis jam requies est et patientia. Superius ostendit beatus Apostolus, ad quale nos certamen provocaverit. Enumerat enim omnium sanctorum certamina nominatim, et cum turbam sanctorum enumerasset, ait: Tantam habentes et nos nubem testium. Si testes sunt, obscuri non sunt. Quomodo ergo nubes sunt? Non obscuritate, sed celsitudine. De his enim loquebatur, qui jam cum Deo requiescebant, et desuper nos in terra abscondebant; et tamen ait, Postquam certaverunt, exspectant, ne sine nobis perfecti perficiantur (Hebr. XI, 39 et 40). Cucurrerunt, pervenerunt; et tamen nondum acceperunt, quia nos exspectant. Et ibi ergo patientia, donec veniat Dominus, et illuminet abscondita tenebrarum, et manifestet consilia cordis; et tunc laus erit unicuique a Deo (I Cor. IV, 5). Laus erit tunc. Quid nunc? Requies et patientia. Tantam ergo habentes nubem testium, Abraham, Isaac, et Jacob, Joseph, Eliam, Elisaeum, Paulum, Jacobum. Et quis numeret tantam nubem testium?
2. The saints, a cloud. For the saints there is now rest and patience. Above, the blessed Apostle showed to what kind of struggle he has called us. For he enumerates by name the struggles of all the saints, and when he had enumerated the crowd of saints, he says: We too, having so great a cloud of witnesses. If they are witnesses, they are not obscure. How then are they clouds? Not by obscurity, but by loftiness. For he was speaking of those who were already resting with God, and from above were hiding us on earth; and yet he says, After they have striven, they wait, so that they may not be made perfect without us (Heb. 11:39–40). They ran, they arrived; and yet they have not yet received, because they are waiting for us. There too, then, there is patience, until the Lord comes, and illumines the hidden things of darkness, and makes manifest the counsels of the heart; and then each one will have praise from God (1 Cor. 4:5). Praise will be then. What now? Rest and patience. Having, therefore, so great a cloud of witnesses, Abraham, Isaac, and Jacob, Joseph, Elijah, Elisha, Paul, James. And who could number so great a cloud of witnesses?
3. Stephani patientia. De isto numero sanctorum virorum Stephanus beatissimus erat, qui primus in hujus cucurrit cum patientia stadio saeculi, qui dum ab incredulis saxeo caederetur crebrius imbre, patientiam sacro non amisit ex corde. Tunc adversus
3. The patience of Stephen. Of this number of holy men was the most blessed Stephen, who first ran with patience in the stadium of this world, who, while he was being struck by unbelievers with an ever thicker shower of stones, did not lose patience from his sacred heart. Then against
Editors' notes and page, col. 1971
Footnotes
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Alias, de Diversis 97.
Formerly [numbered] On Various Subjects 97.
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In Appendice nunc primum collocatur. Supposititium asserunt Verlinus et Vindingus: quibus ut assentiamur facit cum stili durities, tum ratio interpretandi Scripturam.
It is placed in the Appendix now for the first time. Verlinus and Vindingus declare it spurious; we are led to agree with them both by the harshness of the style and by its manner of interpreting Scripture.
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eum excitatur infelix Judaeorum innumera multitudo, et fremens in delicatos duros mittit lapides artus. Cur, insana Judaea, fremis? Cur in Martyrem duros oculos figis? Quem putas tuis lapidibus mori, jam secreta coepit conspicere coeli; nec tuas jam formidat lapidiferas saevire suo in corpore manus, quia coelum jam ei aperuit Christus.
him the unhappy, countless multitude of the Jews is stirred up, and raging it hurls hard stones at his tender limbs. Why, mad Judaea, do you rage? Why do you fix hard eyes on the Martyr? He whom you think to die by your stones has already begun to behold the secrets of heaven; nor does he now fear your stone-bearing hands raging upon his body, because Christ has already opened heaven to him.
4. Currendum, et ideo peccati onus deponendum. Peccatum agile. Et nos, fratres, cum patientia curramus ad propositum nobis fidei agonem. Quomodo currimus, qui onerati sumus? Gravant nos pondera. Nam nemo currit onustus, dum vix cum sudore perveniat levis. Vocamur, veniamus: et ne non perveniamus, curramus. Quod consilium oneratis? Venite ad me, omnes qui laboratis et onerati estis (Matth. XI, 28). Volumus, o Domine, volumus; et non possumus: aut forte nec volumus, praeveniente sarcina gravamur, et nolumus. Adjuva nos et miserere nostri. Tu dixisti, Sine me nihil potestis facere (Joan. XV, 5). Propter hoc onus, imploremus Dei auxilium, et audiamus Pauli consilium. Videte enim quod secutus adjunxit. Dum nobis ostenderet tantam nubem testium, quasi cogitantibus et dicentibus, Quis illuc surgit? quis ad illos attingit? vidit onus et pressuram nostram; praestitit consilium debilibus et infirmis et gravatis, et ait, Exponentes onus omne. Et ut ostenderet quid sit onus, secutus adjunxit, Et agile peccatum. Onus tardum, forte peccatum possit quisque vitare. Quid est vitare agile peccatum? Surgit subito in cogitatione, facit delectationem: mox trahit mentem. O agilitas certa! Curre contra istum, non te vincat, praeveni, exspecta, expone peccatum, projice foras iniquitatem, suggestionem, delectationem. Sed ut hoc possis, implora eum sine quo nihil facere potes. Irrita peccatum, offer medicamentum.
4. We must run, and therefore lay down the burden of sin. Sin is swift. Let us also, brethren, run with patience to the contest of faith set before us. How do we run, we who are burdened? Weights press us down. For no one runs laden, since even one unburdened scarcely arrives, and with sweat. We are called; let us come: and lest we not arrive, let us run. What counsel is there for the burdened? Come to Me, all you who labour and are burdened (Matt. 11:28). We will, O Lord, we will; and we cannot: or perhaps we do not even will; we are weighed down by a burden that comes upon us first, and we are unwilling. Help us and have mercy on us. Thou hast said, Without Me you can do nothing (John 15:5). Because of this burden, let us implore the help of God and hear the counsel of Paul. For see what he added next. When he was showing us so great a cloud of witnesses, as though we were thinking and saying, Who rises up there? who reaches them? he saw our burden and our distress; he gave counsel to the weak and the infirm and the weighed down, and said, Laying aside every burden. And to show what the burden is, he added next, And swift sin. A slow burden, a sin, anyone could perhaps avoid. What is it to avoid swift sin? It rises suddenly in thought, it produces delight: soon it drags the mind away. O sure swiftness! Run against it, let it not conquer you; forestall it, watch for it, lay sin aside, cast out iniquity, suggestion, delight. But that you may be able to do this, implore Him without Whom you can do nothing. Challenge sin, apply the remedy.
5. Patientia, Dei res est. Cum patientia curramus, non stemus, sed nec perturbemur: sed cum patientia. Quid ergo? tua est patientia? Absit. Audi beatum martyrem Cyprianum: in quodam capitulo suo sic ait, «Patientia, Dei res est» (Serm. de Bono patientiae). Unde hoc et ipse de Spiritu sancto per David, Tu es patientia mea. Et ut ostenderet qua curreret, et quo pervenit: Domine, inquit, spes mea a juventute mea (Psal. LXX, 5). Dicens autem multiplicem nubem testium Paulus, obtulit solem, per quem lumen videre debeamus. Ait enim tanquam in tenebris constitutis: Respicientibus ad principem fidei, et perfectorem Jesum. Si ipse princeps, ipse perfectio; verum est, quia sine ipso nihil possumus facere. Quid autem fecit quod nos imitari debeamus? Numquid quod Deus est? numquid quod Patri aequalis est? numquid quod creator coeli et terrae est? Quis hoc imitetur? O homo, quando creatura aequabitur Creatori? Noli superbe sapere, audi quid debeas imitari. Proposito sibi gaudio, sustinuit crucem: ad exemplum passionis sarmentis obtulit vitem. Quod in sarmentis superfluum est, abscindendum est, ut fructum afferat multum.
5. Patience is a thing of God. Let us run with patience; let us not stand still, but neither let us be thrown into confusion: but with patience. What then? is patience yours? Far from it. Hear the blessed martyr Cyprian: in a certain chapter of his he speaks thus, «Patience is a thing of God» (Sermon on the Good of Patience). Hence he too [said] this of the Holy Spirit through David, Thou art my patience. And to show by what way he was running, and where he arrived: O Lord, he says, my hope from my youth (Ps. 70:5). Now Paul, in speaking of the manifold cloud of witnesses, set before us the sun, through which we are to see the light. For he says, as to those placed in darkness: Looking to the prince of faith and the perfecter, Jesus. If He is the prince, He is the perfection; it is true, because without Him we can do nothing. But what did He do that we ought to imitate? Is it that He is God? is it that He is equal to the Father? is it that He is creator of heaven and earth? Who would imitate this? O man, when shall the creature be made equal to the Creator? Do not be high-minded; hear what you ought to imitate. With joy set before Him, He endured the cross: as an example of suffering He offered the vine to the branches. What is superfluous in the branches must be cut away, that it may bear much fruit.
6. Laus Stephani protomartyris. Charissimi, quomodo sustinuit passionem nisi per patientiam? De tali palmite fuit beatissimus et primus martyr Stephanus, qui primus secutus est cohaerens viti. Securus cum videret sanguinem vitis, fudit sanguinem suum; et lapidatus pro Christo Domino, saeculorum rege, primus meruit martyrii sui immarcessibilem coronam accipere.
6. Praise of Stephen the protomartyr. Dearly beloved, how did he endure suffering except through patience? Of such a branch was the most blessed and first martyr Stephen, who was the first to follow, clinging to the vine. Since he saw the blood of the vine, he poured out his own blood without fear; and stoned for Christ the Lord, King of the ages, he was the first to deserve to receive the unfading crown of his martyrdom.
Editors' notes and page, col. 1972
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Forte, premente.
Perhaps "premente" [pressing].
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Appendicis CLASSIS II. SERMONES DE TEMPORE.
Of the Appendix, CLASS II. SERMONS ON THE SEASONS.
SERMO CXV. De Adventu Domini, I.
SERMON CXV. On the Advent of the Lord, I.
1. Quid praestandum ante celebritatem Natalis Domini. Laborandum ut Christi corpus digne percipiatur. Appropinquante jam sacratissima solemnitate, qua Salvator noster inter homines nasci misericorditer voluit, fratres charissimi, attentius considerate qualiter oporteat nos in adventu tantae potentiae praeparari, ut Regem et Dominum nostrum laeti atque gaudentes cum gloria et laudibus mereamur suscipere, et in conspectu ejus inter coetus felices sanctorum gratulando exsultare, magis quam ab eo propter foeditatem nostram repulsi inter peccatores aeternam confusionem mereri. Et ideo rogo et moneo, ut quantum possumus, cum Dei adjutorio laboremus, ut in illo die cum pura et sincera conscientia, mundo corde et casto corpore ad altare Domini possimus accedere, et corpus et sanguinem ejus non ad judicium, sed ad remedium animae nostrae mereamur accipere. In Christi enim corpore vita nostra consistit, sicut et ipse dixit: Nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis (Joan. VI, 54). Mutet ergo vitam, qui vult accipere vitam. Nam si non mutet vitam, ad judicium accipiet vitam: et magis ex ipsa corrumpitur, quam sanetur; magis occiditur, quam vivificetur. Sic enim dixit Apostolus: Qui manducat corpus Domini, et bibit sanguinem ejus indigne, judicium sibi manducat et bibit (I Cor. XI, 27).
1. What is to be done before the celebration of the Lord's Nativity. We must labour to receive the body of Christ worthily. Now that the most sacred solemnity draws near, on which our Saviour willed in His mercy to be born among men, dearest brethren, consider more attentively how we ought to be prepared for the coming of so great a power, that we may deserve to receive our King and Lord joyful and rejoicing, with glory and praises, and to exult with thanksgiving in His sight among the happy companies of the saints, rather than, driven back from Him because of our foulness, to earn eternal confusion among sinners. And therefore I ask and admonish that, as far as we can, we labour with God's help, so that on that day we may approach the altar of the Lord with a pure and sincere conscience, a clean heart and a chaste body, and may deserve to receive His body and blood not unto judgement, but as a remedy for our soul. For our life consists in the body of Christ, as He Himself also said: Unless you eat the flesh of the Son of man, and drink His blood, you shall not have life in you (John 6:54). Let him therefore change his life who wishes to receive life. For if he does not change his life, he will receive life unto judgement: and he is corrupted by it rather than healed; he is slain rather than given life. For thus the Apostle said: He who eats the body of the Lord, and drinks His blood unworthily, eats and drinks judgement to himself (1 Cor. 11:27).
2. Mundanda conscientia. Et licet nos omni tempore bonis operibus ornatos ac splendidos esse conveniat, praecipue tamen in die Natalis Domini, sicut in Evangelio ipse dixit, lucere debent hominibus opera vestra (Matth. V, 16). Considerate, quaeso, fratres, quando aliquis homo potens aut nobilis natalem aut suum aut filii sui celebrare desiderat, quanto studio ante plures dies quidquid in domo sua sordidum viderit, ordinat emundari, quidquid ineptum et incongruum projici, quidquid utile et necessarium, praecipit exhiberi: domus etiam, si subobscura fuerit, dealbatur, pavimenta scopis mundantur, et diversis respersa floribus adornantur; quidquid etiam ad laetitiam animi et corporis delicias pertinet, omni sollicitudine
2. The conscience must be cleansed. And although it befits us at every time to be adorned and resplendent with good works, yet chiefly on the day of the Lord's Nativity, as He Himself said in the Gospel, your works ought to shine before men (Matt. 5:16). Consider, I beg you, brethren, when some powerful or noble man desires to celebrate either his own birthday or his son's, with what zeal for many days beforehand he orders whatever he has seen dirty in his house to be cleaned out, whatever is unfit and unseemly to be thrown out, whatever is useful and necessary to be brought out: the house too, if it is somewhat dark, is whitewashed, the floors are swept with brooms, and are adorned, strewn with various flowers; whatever also pertains to the gladness of the mind and the delights of the body is with all care
Editors' notes and page, col. 1973
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Alias, de Tempore sermo 1.
Formerly On the Season, sermon 1.
(printed under page 249)
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In Appendice nunc primum collocatur. Dubius inter Augustinianos relictus fuerat in Lovaniensium editione: supposititiis postea Verlini et Vindingi censura fuit adjunctus, cum ob stili simplicitatem, tum quia apud eos homines est habitus, qui usum quotidianae communionis, quem in Ecclesia Occidentali vigere suo aevo Augustinus in lib. 2 de Sermone Domini in monte, n. 26, et epist. 54, n. 4, testabatur, receptum non haberent: quandoquidem isthic auditores ad vitae mutationem idcirco invitantur, ut in die Natali Domini « possint mundo corde et casto corpore ad altare accedere. » Caesario Arelatensi stilus et disputandi ratio restituere cogit; tametsi Augustino adscribant nonnulli manuscripti in quibus sermo incipit in haec verba: « Propitia divinitate, fratres dilectissimi, jam advenit dies in quo Natale Domini Salvatoris cum gaudio desideramus celebrare. Et ideo rogo et moneo, ut quantum possumus, laboremus, ut in illo die cum sincera et pura conscientia, » etc. Cum hoc eodem exordio editus etiam inter Ambrosianos reperitur. De num. 1 confer Caesar. homil. 2 et serm. App. 5, n. 5; de num. 3, Caesar. homil. 3 ex editis a Baluzio, necnon homil. 32; de num. 4 in fine, homil. 21, ubi Augustin. imitatur Enchirid. c. 74.
It is placed in the Appendix now for the first time. In the Louvain edition it had been left among Augustine's sermons as doubtful; afterwards, by the judgement of Verlinus and Vindingus, it was joined to the spurious ones, both for the simplicity of its style and because it was delivered among people who had not received the practice of daily communion, which Augustine, in book 2 of On the Lord's Sermon on the Mount, no. 26, and in letter 54, no. 4, testified was flourishing in the Western Church in his day: for there the hearers are invited to amend their lives precisely so that on the Lord's Nativity « they may approach the altar with a clean heart and a chaste body. » The style and manner of argument oblige us to restore it to Caesarius of Arles, although some manuscripts ascribe it to Augustine, in which the sermon begins with these words: « By the favour of God, dearly beloved brethren, the day has now come on which we long to celebrate with joy the Nativity of the Lord our Saviour. And therefore I ask and urge that we labour, as much as we can, so that on that day with a sincere and pure conscience, » etc. With this same opening it is also found printed among Ambrose's works. On no. 1 compare Caesarius, homily 2, and sermon 5 of the Appendix, no. 5; on no. 3, Caesarius, homily 3 among those published by Baluze, and also homily 32; on no. 4 at the end, homily 21, where Augustine's Enchiridion, ch. 74, is imitated.
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providetur. Utquid ista omnia, fratres charissimi, nisi ut dies natalitius cum gaudio celebretur hominis morituri? Si ergo tanta praeparas in natalitio tuo, aut filii tui; quanta et qualia praeparare debes suscepturus natalem Domini tui? Si talia praeparas morituro; qualia praeparare debes aeterno? Quidquid ergo non vis invenire in domo tua, quantum potes, labora ut non inveniat Deus in anima tua.
provided for. Why all these things, dearest brethren, except that the birthday of a man who is to die may be celebrated with joy? If then you prepare so much for your own birthday, or your son's, how much and what manner of things ought you to prepare when you are about to receive the Nativity of your Lord? If you prepare such things for one who is to die, what manner of things ought you to prepare for the Eternal? Whatever, then, you do not wish to find in your house, labour as far as you can that God may not find it in your soul.
3. Ornanda bonis operibus anima. Culpam statim sequatur poenitentia. Certe si te rex terrenus aut quicumque paterfamilias ad suum natalitium invitaret, qualibus vestimentis studeres ornatus incedere, quam novis ac nitidis, quam splendidis; quorum nec vetustas, nec vilitas, nec aliqua foeditas oculos invitantis offenderet? Tali ergo studio, in quantum praevales, Christo auxiliante contende, ut diversis virtutum ornamentis anima tua composita, simplicitatis gemmis, et sobrietatis floribus adornata, ad solemnitatem Regis aeterni, id est, ad Natalem Domini Salvatoris cum secura conscientia procedat, castitate nitida, charitate splendida, eleemosynis candida. Christus enim Dominus si te ita compositum natalitium suum celebrare cognoverit, ipse per se venire, et animam tuam non solum visitare, sed etiam requiescere et in perpetuum in illa dignabitur habitare: sicut scriptum est, Et inhabitabo in illis, et inambulabo (II Cor. VI, 16); et iterum, Ecce sto ad ostium, et pulso: si quis surrexerit et aperuerit mihi, intrabo ad illum, et coenabo cum illo, et ille mecum (Apoc. III, 20). Quam felix est illa anima, quae vitam suam ita, Deo auxiliante, studuerit gubernare, ut Christum hospitem et habitatorem mereatur excipere: sicut e contrario quam infelix est illa conscientia, toto lacrymarum fonte lugenda, quae se ita malis operibus cruentavit, ut in ea non Christus requiescere, sed diabolus incipiat dominari! Talis enim anima, si medicamentum poenitentiae non cito subvenerit, a luce relinquitur, a tenebris occupatur; vacuatur dulcedine, impletur amaritudine; a morte invaditur, a vita repudiatur. Non tamen de Domini pietate diffidat qui talis est, nec mortifera desperatione frangatur; sed magis ad poenitentiam cito confugiat, et dum adhuc nova sunt et calent peccatorum suorum vulnera, sic sibi adhibeat medicamenta salubria; quia medicus noster omnipotens Deus est, et sic consuevit plagas nostras curare, ut nec cicatricum vestigia post ipsius medicamina remaneant. Ideo etiam ab omni inquinamento ante ejus Natalem multis diebus abstinere debetis.
3. The soul must be adorned with good works. Let penance follow sin at once. Surely, if an earthly king or any head of a household were to invite you to his birthday, in what garments would you strive to go adorned, how new and bright, how splendid, so that neither their age nor their cheapness nor any foulness might offend the eyes of him who invited you? With such zeal, then, as far as you are able, strive with Christ's help that your soul, arrayed with the various ornaments of the virtues, adorned with the jewels of simplicity and the flowers of sobriety, may go forth with a secure conscience to the solemnity of the eternal King, that is, to the Nativity of the Lord the Saviour, shining with chastity, resplendent with charity, white with almsgiving. For if Christ the Lord learns that you, so arrayed, are celebrating His birthday, He Himself will deign to come in person, and not only to visit your soul but also to rest and to dwell in it for ever: as it is written, And I will dwell in them, and walk among them (2 Cor. 6:16); and again, Behold, I stand at the door, and knock: if anyone rises and opens to me, I will come in to him, and will sup with him, and he with me (Rev. 3:20). How happy is that soul which, with God's help, has so striven to govern its life that it deserves to receive Christ as guest and indweller: as, on the contrary, how unhappy is that conscience, to be mourned with a whole fountain of tears, which has so bloodied itself with evil works that in it not Christ begins to rest but the devil to rule! For such a soul, if the medicine of penance does not quickly come to its aid, is abandoned by the light, seized by the darkness; it is emptied of sweetness, filled with bitterness; it is invaded by death, rejected by life. Yet let him who is such not despair of the Lord's mercy, nor be broken by deadly despair; but rather let him flee quickly to penance, and while the wounds of his sins are still fresh and warm, let him so apply healing medicines to himself; for our physician is almighty God, and He is wont so to heal our wounds that not even the traces of scars remain after His medicines. Therefore also you ought to abstain from all defilement for many days before His Nativity.
4. Vitia ante solemnitates cavenda. Odium praesertim. Quotiescumque aut Natalem Domini, aut reliquas solemnitates celebrare disponitis, ebrietatem ante omnia fugite, iracundiae quasi bestiae crudelissimae repugnate, odium velut venenum mortiferum de corde vestro repellite: et tanta sit in vobis charitas, quae non solum usque ad amicos, sed etiam usque ad ipsos perveniat inimicos; ut securi possitis dicere in oratione dominica: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12). Nam qui se scit vel unum hominem odio habere, nescio ad altare Domini quomodo securus possit accedere: cum praecipue beatus Joannes evangelista terribiliter clamet, et dicat, Qui fratrem suum odit, homicida est (I Joan. III, 15). Nam vestrum est judicare, utrum homicida antequam poenitentiam agat, praesumere debeat Eucharistiam accipere. Addit etiam adhuc sanctus Joannes, et clamat dicens, Qui fratrem
4. Vices to be shunned before the solemnities. Hatred above all. Whenever you arrange to celebrate either the Nativity of the Lord or the other solemnities, flee drunkenness before all things, resist anger as a most cruel beast, drive hatred out of your heart like a deadly poison: and let there be such charity in you as reaches not only to friends but even to enemies themselves; so that you may say securely in the Lord's prayer: Forgive us our debts, as we also forgive our debtors (Matt. 6:12). For he who knows that he holds even one man in hatred, I do not know how he can approach the altar of the Lord securely: especially since blessed John the evangelist cries out terribly and says, Whoever hates his brother is a murderer (1 John 3:15). For it is yours to judge whether a murderer, before he does penance, ought to presume to receive the Eucharist. Holy John adds further, and cries out, saying, Whoever hates his brother
Editors' notes and page, col. 1974
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- running head: (none) — no running head with column numbers printed; rail 1974 as given by the driver
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- other: column ends "Qui fra-" hyphenated at the break; the word (fra-trem, tail printed at the top of col 1975, where it is not restored) is set whole here as "fratrem", and the English reads "Whoever hates his brother", continuing in col 1975 ("is in darkness"); joined by QA Q3. Printed "Dominussi" run together (spacing), set "Dominus si". After "venire," a stray comma-like mark before "animam" is not set (UNSURE: may be printed "et, animam"). Small vertical marks in the right margin beside section 4 lines 1–4 are scan specks, not marginal letters. The full-width caption at the page head (above both columns) is recorded with col 1973.