PL 39 · cols. 1975–1980

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

Sermons CXVI–CXVII

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suum odit, in tenebris est, et in tenebris ambulat, et nescit quo vadat; quoniam tenebrae obcaecaverunt oculos ejus; et iterum, Omnis, inquit, qui fratrem suum non diligit, manet in morte; et iterum, Si quis dixerit quia diligo Deum, et fratrem suum odit, mendax est. Qui enim non diligit fratrem suum quem videt, Deum quem non videt quomodo potest diligere (I Joan. II, 11; III, 14; IV, 20)? Quicumque ergo odium vel iracundiam servat in corde, et sub tali tonitruo nec terretur nec expergiscitur, non dormiens, sed mortuus esse credendus est.

is in darkness, and walks in darkness, and does not know where he is going; because the darkness has blinded his eyes; and again, Everyone, he says, who does not love his brother remains in death; and again, If anyone says, I love God, and hates his brother, he is a liar. For he who does not love his brother whom he sees, how can he love God whom he does not see (1 John 2:11; 3:14; 4:20)? Whoever, therefore, keeps hatred or anger in his heart, and under such thunder is neither terrified nor awakened, must be believed to be not sleeping but dead.

5. Adhortatio. H⟨ae⟩c ergo, fratres charissimi, quotidie cogitantes, qui boni sunt, cum Dei gratia contendant perseverare in operibus bonis: quia non qui coeperit, sed qui perseveraverit usque in finem, hic salvus erit. Qui vero se ad eleemosynam tardos, et ad iracundiam promptos, et ad exercendam luxuriam praecipites esse cognoscunt, auxiliante Domino, festinent se a malis eruere, ut quae bona sunt mercantur implere: ut cum dies judicii venerit, non cum impiis, sed cum justis et misericordibus pervenire ad aeterna praemia mereantur; praestante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

5. Exhortation. Reflecting on these things daily, therefore, dearest brothers, let those who are good strive with the grace of God to persevere in good works: for not he who has begun, but he who has persevered to the end, he shall be saved. But let those who know themselves to be slow to almsgiving, and quick to anger, and headlong in the practice of lust, hasten with the Lord's help to rescue themselves from evil, so that they may merit to fulfil what is good: so that when the day of judgement comes, they may merit to attain to the eternal rewards not with the wicked but with the just and merciful; by the gift of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CXVI. De Adventu Domini, II.

Sermon 116. On the Advent of the Lord, 2.

1. Natalis Domini non inveniat imparatos. Sanctam et desiderabilem, gloriosam ac singularem solemnitatem, hoc est, nativitatem Domini Salvatoris, fratres dilectissimi, devotione fidelissima suscepturi, totis viribus nos debemus cum ipsius adjutorio praeparare, et omnes latebras animae nostrae diligenter aspicere; ne forte sit in nobis aliquod peccatum absconditum, quod et conscientiam nostram confundat ac mordeat, et oculos divinae majestatis offendat. Nam licet Christus Dominus noster post passionem suam resurrexerit, et in coelum ascenderit; considerat tamen, ut credimus, et diligenter attendit, qualiter se unusquisque servorum ejus sine avaritia, sine ira, sine superbia atque luxuria ad celebrandam ejus nativitatem studeat praeparare atque componere: et secundum quod unumquemque bonis operibus ornatum viderit, ita illi gratiam suae misericordiae dispensabit. Si enim viderit charitatis luce vestitum, justitiae vel misericordiae margaritis ornatum, castum, ⟨h⟩umilem, misericordem, benignum et sobrium; si talem agnoverit, corpus et sanguinem suum ei non ad judicium, sed ad remedium per sacerdotum suorum ministerium dispensabit. Si vero aliquem viderit a⟨du⟩lterum, ebriosum, cupidum et superbum, timeo ⟨ne⟩ hoc illi dicatur, quod in Evangelio Dominus ipse ⟨di⟩xit, Amice, quomodo huc intrasti non habens vestem ⟨n⟩uptialem? Et, quod avertat Deus, fiat illud quod sequitur, Ligate illi manus et pedes, et projicite eum in tenebras exteriores; ibi erit fletus et stridor dentium (Matth. XXII, 12, 13). Ecce qualem sententiam in die judicii excipiet, qui sine remedio poenitentiae ad festivitatem Domini vitiorum sordibus inquinatus accesserit.

1. Let the Lord's Nativity not find us unprepared. As we are about to receive with most faithful devotion the holy and desirable, glorious and singular solemnity, that is, the nativity of the Lord the Saviour, dearest brothers, we ought with all our strength, with His help, to prepare ourselves, and to examine diligently all the hiding-places of our soul; lest perhaps there be in us some hidden sin which might both confound and gnaw at our conscience and offend the eyes of the divine majesty. For although Christ our Lord, after His passion, has risen again and ascended into heaven, He nevertheless considers, as we believe, and diligently observes how each one of His servants strives to prepare and compose himself, without avarice, without anger, without pride and lust, for the celebration of His nativity: and according as He sees each one adorned with good works, so will He dispense to him the grace of His mercy. For if He sees him clothed with the light of charity, adorned with the pearls of justice or mercy, chaste, humble, merciful, kind and sober; if He recognizes him to be such, He will dispense His body and blood to him, not for judgement but for healing, through the ministry of His priests. But if He sees someone an adulterer, a drunkard, greedy and proud, I fear lest there be said to him what the Lord Himself said in the Gospel, Friend, how did you come in here not having a wedding garment? And, which God forbid, lest there come about what follows, Bind his hands and feet, and cast him into the outer darkness; there will be weeping and gnashing of teeth (Matt. 22:12–13). Behold what sentence he will receive on the day of judgement who, without the remedy of penance, has come to the Lord's festival defiled with the filth of vices.

2. Dies est nuptialis Christi. In nuptiis Christi quae sponsa, quis cibus. In Natali enim Domini, fratres dilectissimi, quasi in nuptiis spiritualibus, sponsae suae Ecclesiae Christus adjunctus est. Tunc veritas de terra orta est, tunc justitia de coelo prospexit (Psal. LXXXIV, 12); tunc processit sponsus de thalamo suo (Psal. XVIII, 6), hoc est, Verbum Dei de utero virginali. Processit enim cum sponsa sua Ecclesia, id est, humanam carnem suscepit. Ad istas ergo tam sanctas nuptias

2. It is Christ's wedding day. In the wedding of Christ, what bride, what food. For on the Lord's Nativity, dearest brothers, as in a spiritual wedding, Christ was joined to His bride the Church. Then truth sprang from the earth, then justice looked down from heaven (Ps. 84:12); then the bridegroom came forth from His chamber (Ps. 18:6), that is, the Word of God from the virginal womb. For He came forth with His bride the Church, that is, He took up human flesh. Therefore to this so holy wedding

Editors' notes and page, col. 1975

Footnotes

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Alias, de Tempore 2.

Formerly [numbered] On the Season 2.

(printed under page 250)

(b) ‹anchor: not visible (sermon heading)› · call in col 1975

In Appendice nunc primum collocatur. In Lovaniensium editione manserat inter dubios; Verlini autem et Vindingi sententia rejectus fuit. Pertinere istum quoque ad Caesarium, cui in Corbeiensi Ms. adscribitur, constabit ex aliorum ipsius sermonum comparatione. De num. 1 et 2 vid. serm. Appendicis 29, n. 4; de n. 5, supra serm. 104, n. 3; de n. 6, serm. App. 10, n. 5.

It is placed in the Appendix now for the first time. In the Louvain edition it had remained among the doubtful ones; by the judgement of Verlinus and Vindingus, however, it was rejected. That this one too belongs to Caesarius, to whom it is ascribed in the Corbie manuscript, will be clear from comparing his other sermons. On nos. 1 and 2 see sermon 29 of the Appendix, no. 4; on no. 5, sermon 104 above, no. 3; on no. 6, sermon 10 of the Appendix, no. 5.

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invitati, et ad convivium Patris et Filii et Spiritus sancti intraturi, videte qualibus indumentis debeamus ornari. Et ideo mundemus, quantum possumus cum Dei adjutorio, corda simul et corpora nostra: ut coelestis ille invitator nihil in nobis sordidum, nihil foetidum, nihil obscurum, nihil oculis suis deprehendat indignum. Haec ergo, fratres dilectissimi, non transitorie, sed cum ingenti tremore debemus attendere. Invitati enim sumus ad nuptias, ubi nos ipsi, si bene agimus, sponsae erimus. Cogitemus ad quales nuptias, consideremus ad qualem sponsum, vel ad quale convivium invitati sumus. Invitati enim sumus ad mensam, ubi non invenitur cibus hominum, sed panis ponitur Angelorum. Et ideo videamus ne forte intus in anima, ubi debemus bonorum operum margaritis ornari, ibi appareamus vitiorum pannis veteribus involuti: et quando eos qui boni sunt in oculis Dei castitas reddet candidos, tunc eos qui mali sunt, reddet luxuria sordidatos.

invited, and about to enter the banquet of the Father and of the Son and of the Holy Spirit, see with what garments we ought to be adorned. And therefore let us cleanse, as far as we can with the help of God, our hearts and our bodies together: so that that heavenly Host who invites us may find in us nothing filthy, nothing foul-smelling, nothing dark, nothing unworthy in His eyes. These things therefore, dearly beloved brethren, we ought to consider not in passing, but with great trembling. For we have been invited to a wedding where we ourselves, if we act well, shall be the bride. Let us think to what kind of wedding, let us consider to what kind of bridegroom, or to what kind of banquet we have been invited. For we have been invited to a table where the food of men is not found, but the bread of Angels is set out. And therefore let us see to it that we do not perhaps, inwardly in the soul, where we ought to be adorned with the pearls of good works, appear there wrapped in the old rags of vices: and when chastity makes those who are good white in the eyes of God, then lust will make those who are wicked filthy.

3. Ante solemnitates quid agendum. Et ideo quotiescumque aut dies Natalis Domini, aut reliquae festivitates adveniunt, sicut frequenter admonui, ante plures dies, non solum ab infelici concubinarum consortio, sed etiam a propriis uxoribus abstinete, ab omni iracundia vos alienos efficite: peccata praeterita per eleemosynam et poenitentiam redimantur: contra nullum hominem odium in corde teneatur: quod solebat vanitas per gulam perdere, incipiat justitia per misericordiam pauperibus erogare; quod luxuria vel gula dissipavit in mundo, pietas reponat in coelo.

3. What is to be done before the solemn feasts. And therefore whenever either the day of the Lord's Nativity or the other festivals come round, as I have often admonished you, for several days beforehand abstain not only from the unhappy company of concubines, but also from your own wives; make yourselves strangers to all anger; let past sins be redeemed through almsgiving and penance; let no hatred against any man be kept in the heart; what vanity used to waste through gluttony, let justice begin to bestow on the poor through mercy; what lust or gluttony has squandered in the world, let piety lay up in heaven.

4. Pauperes ad convivium vocandi. Et licet hoc expediat, ut semper eleemosynas facere debeamus: praecipue tamen in sanctis solemnitatibus secundum vires nostras abundantius erogemus, pauperes ante omnia frequentius ad convivium vocemus. Non enim est justum ut in sancta solemnitate in populo christiano ad unum Dominum pertinente, alii inebrientur, alii famis periculo crucientur. Et nos et omnis populus unius Domini servi sumus, uno pretio redempti sumus, pari conditione in hunc mundum intravimus, simili etiam exitu migraturi sumus; et si bene agimus, ad unam beatitudinem pariter veniemus. Et quare pauper tecum non capiat cibum, qui tecum accepturus est regnum? Quare pauper non accipiat vel veterem tunicam, qui tecum recepturus est immortalitatis stolam? Quare pauper non mereatur accipere panem tuum, qui tecum meruit accipere Baptismi sacramentum? Cur indignus est accipere reliquias ciborum tuorum, qui tecum ad convivium venturus est Angelorum? Audite, fratres, audite non meum, sed Domini commune praeceptum. Sic enim ait in Evangelio: Cum facis prandium aut coenam, noli invitare divites, qui te iterum reinvitent, et fiat tibi retributio: sed voca pauperes et claudos; et beatus eris, quia non habent unde retribuant tibi; retribuetur autem tibi in retributione justorum (Luc. XIV, 12-14).

4. The poor are to be called to the banquet. And although it is fitting that we ought always to give alms, yet especially on the holy feasts let us give more abundantly according to our means, and above all let us more frequently call the poor to the banquet. For it is not just that on a holy feast, among a Christian people belonging to one Lord, some should get drunk while others are tormented by the danger of hunger. Both we and all the people are servants of one Lord; we have been redeemed at one price; we entered this world in the same condition; we shall also depart by a like exit; and if we act well, we shall come together to one blessedness. And why should the poor man not take food with you, who is to receive the kingdom with you? Why should the poor man not receive even an old tunic, who is to receive with you the robe of immortality? Why should the poor man not deserve to receive your bread, who has been found worthy to receive with you the sacrament of Baptism? Why is he unworthy to receive the leftovers of your food, who is to come with you to the banquet of the Angels? Hear, brethren, hear not my precept but the Lord's, common to all. For thus He says in the Gospel: When you give a dinner or a supper, do not invite the rich, who may invite you back in turn, and a repayment be made to you; but call the poor and the lame; and you will be blessed, because they have nothing with which to repay you; but you will be repaid at the repayment of the just (Luke 14:12–14).

5. Amici etiam invitandi, sed rarius et ad parca convivia. Sed dicit aliquis: Ergo amicos aut parentes non debeo ad convivium invitare? Rogandi sunt et parentes et vicini; sed rarius rogandi sunt. Et non nimis sumptuosa et deliciosa, sed tam parca et sobria vel honesta illis debent convivia praeparari, ut remaneat unde possint pauperes refici, unde possit aliquid indigentibus erogari: ut cum dies judicii venerit, non cum impiis, qui nunc pauperes despiciunt, audiamus, Discedite a me, maledicti, in ignem aeternum; sed cum justis et misericordibus audire mereamur, Venite, benedicti Patris mei, percipite regnum: esuriri enim, et dedistis mihi manducare; sitivi, et dedistis mihi bibere (Matth. XXV, 41, 34 et 35): simul etiam nobis illa vox desiderabilis dirigatur, Euge, serve bone et fidelis, quia super pauca fuisti fidelis, supra multa te constituam; intra in gaudium Domini tui (Ibid. 21).

5. Friends too are to be invited, but more rarely and to frugal banquets. But someone says: So am I not to invite friends or relatives to a banquet? Both relatives and neighbours are to be asked, but they are to be asked more rarely. And the banquets prepared for them ought not to be too costly and luxurious, but frugal and sober, or decent, so that there may remain something from which the poor can be refreshed, something from which a little can be given to the needy: so that when the day of judgement comes, we may not hear, together with the ungodly who now despise the poor, Depart from Me, you cursed, into everlasting fire; but may be found worthy to hear, together with the just and the merciful, Come, you blessed of My Father, receive the kingdom: for I was hungry, and you gave Me to eat; I was thirsty, and you gave Me to drink (Matt. 25:41, 34–35): and at the same time that longed-for voice may be directed to us also, Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things; enter into the joy of your Lord (Matt. 25:21).

6. Recapitulatio. Sed ut haec quae suggessimus, sensibus vestrae Charitatis tenacius inhaereant, breviter quae dicta sunt iteramus. Hoc enim admonuimus, fratres, ut quia Natalis Domini imminet, tanquam ad

6. Recapitulation. But so that these things which we have suggested may cling more firmly to the minds of your Charity, we briefly repeat what has been said. For we have admonished you of this, brethren, that since the Lord's Nativity is at hand, as if to

Editors' notes and page, col. 1976

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nuptiale et coeleste convivium ab omni lux⟨u⟩ria nitidi et bonis operibus adornati nos per Christi adjutorium ⟨p⟩raeparemus, eleemosynas pauperibus erogemus, iracundiam vel odium quasi venenum diaboli de cordibus nostris respuamus. Castitatem etiam cum propriis uxoribus fideliter conservate: ad convivia vestra frequentius pauperes evocate: ad vigilias maturius surgite: in ecclesia stantes aut orate aut psallite; verba otiosa aut saecularia nec ipsi ex ore vestro proferte, et eos qui proferre voluerint, castigate: pacem cum omnibus custodite, et quos discordes agnoscitis, ad concordiam revocate. Haec si fideliter, Christo adjuvante, volueritis implere, et in hoc saeculo ad altare Dominicum secura conscientia poteritis accedere, et in futuro ad aeternam beatitudinem feliciter pervenire; praestante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.

a nuptial and heavenly banquet, clean of all excess and adorned with good works, we should prepare ourselves through the help of Christ, should pay out alms to the poor, should spit out anger or hatred from our hearts as the devil's poison. Keep chastity faithfully also with your own wives; invite the poor more often to your banquets; rise earlier for the vigils; standing in church, either pray or sing psalms; do not yourselves bring idle or worldly words out of your mouth, and rebuke those who wish to bring them out; keep peace with everyone, and call back to concord those whom you know to be at discord. If, with Christ's help, you are willing to fulfil these things faithfully, you will both be able in this world to approach the Lord's altar with a secure conscience, and in the future to arrive happily at eternal blessedness; by the gift of our Lord Jesus Christ, Who lives and reigns for ages of ages. Amen.

SERMO CXVII. In Natali Domini, I.

Sermon 117. On the Lord's Nativity, 1.

1. Gratia diei hujus. Rogo vos, fratres charissimi, ut libenti animo sermones quos Dominus dabit, suscipiatis in hac dulcissima die, in qua compunctio etiam infidelibus venit, in qua misericordia tangitur impius, veniam sperat compunctus, reditum non desperat captivus, remedium desiderat vulneratus; in qua nascitur Agnus, qui tollit peccatum mundi. In cujus nativitate qui conscientiam securam habet, dulcius gaudet; qui miseram, attentius timet: qui bonus est, affectuose orat; qui peccator, devotissime supplicat. Dulcis dies, vere dulcis, et cunctis poenitentibus veniam portans. Promitto vobis, filioli, et certus sum, quia in hac die si quis ex corde poenituerit, et ad vomitum peccati reversus non fuerit, quodcumque petierit, dabitur ei: tantum in fide non dubitet, delectationem non repetat. Hodie totius mundi peccatum tollitur, et peccator desperat?

1. The grace of this day. I ask you, dearest brothers, to receive with a willing mind the sermons which the Lord will give, on this most sweet day, on which compunction comes even to unbelievers, on which the wicked man is touched by mercy, the compunct man hopes for pardon, the captive does not despair of return, the wounded man longs for a remedy; on which is born the Lamb, Who takes away the sin of the world. At His nativity he who has a secure conscience rejoices more sweetly; he who has a wretched one fears more attentively; he who is good prays with feeling; he who is a sinner supplicates most devoutly. A sweet day, truly sweet, and bringing pardon to all who repent. I promise you, little sons, and I am certain, that if on this day anyone repents from the heart and does not return to the vomit of sin, whatever he asks will be given him: only let him not doubt in faith, let him not go back to the pleasure. Today the sin of the whole world is taken away, and does the sinner despair?

2. Poenitentiam certam qu⟨i⟩d faciat. Poenitentia vera seu libera. Sed videte qualis debet esse poenitentia: quia multi assidue se dicunt esse peccatores, et tamen adhuc illos delectat peccare. Professio est, non emendatio: accusatur anima, non sanatur: pronuntiatur offensa, non tollitur. Poenitentiam certam non facit, nisi odium peccati, et amor Dei. Quando sic poenites, ut tibi amarum sapiat in anima, quod ante dulce fuit in vita; et quod te prius oblectabat in corpore, ipsum te cruciet in corde; jam tunc bene ingemiscis ad Deum, et dicis, Tibi soli peccavi, et malum coram te feci (Psal. L, 6). Bene, Tibi soli peccavi; quia nullus hominum sine peccato: et ideo, Tibi soli peccavi, quia tu solus hominum sine peccato. Da, Domine misericordiam misero, qui tamdiu pepercisti criminoso. Inclinet ad remedium humilitas poenitentis, quem permovere non potuit diuturnitas peccatoris. Dic illi in fletu cordis: Aspice infelicem, pietas immensa; respice crudelem, misericordia publica. Desperatus ad omnipotentem venio, vulneratus ad medicum curro. Serva pietatem mansuetudinis, qui tamdiu suspendisti gladium ultionis: dele numerositatem criminum multitudine misericordiarum. Ista est, filioli, vera poenitentia, quando sic convertitur

2. What makes repentance certain. True or free repentance. But see what kind of repentance there ought to be: for many constantly say that they are sinners, and yet sinning still delights them. It is a profession, not an amendment: the soul is accused, not healed; the offence is pronounced, not taken away. Nothing makes repentance certain except hatred of sin and love of God. When you so repent that what was sweet before in your life tastes bitter to you in your soul, and what formerly delighted you in the body torments you in the heart, then indeed you groan well to God and say, To Thee alone have I sinned, and I have done evil before Thee (Ps. 50:6). Well said, To Thee alone have I sinned; for no one among men is without sin: and therefore, To Thee alone have I sinned, because Thou alone among men are without sin. Give, Lord, mercy to the wretched, Thou Who have so long spared the criminal. Let the humility of the penitent incline to a remedy Him Whom the long duration of the sinner could not move. Say to Him in the weeping of the heart: Look upon the unhappy one, O boundless kindness; look upon the cruel one, O mercy open to all. Despairing I come to the Almighty, wounded I run to the Physician. Keep the kindness of Thy gentleness, Thou Who have so long held back the sword of vengeance: blot out the great number of my crimes by the multitude of Thy mercies. This, little sons, is true repentance, when there is so converted

Editors' notes and page, col. 1977

Footnotes

(1) ‹anchor: not visible› · call in col 1977

Ms. vd., ad vigilias martyrum surgite. Cb. vero, ad vigilias frequentius surgite.

The vd. manuscript reads "rise for the vigils of the martyrs"; the cb. [manuscript], however, "rise more often for the vigils."

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(2) ‹anchor: not visible› · call in col 1977

In cb. Ms., luxuriosa verba. Et mox vd., pro, aut saecularia, habet, aut jocularia.

In the cb. manuscript, "wanton words." And just after, the vd. [manuscript] has "or jesting" in place of "or worldly."

(printed under page 251)

(3) ‹anchor: hominum sine peccato› · call in col 1977

Er. Lugd. Ven. et Lov., quia nullus est sine peccato. M.

Er., Lugd., Ven. and Lov. [the Erasmus, Lyon, Venice and Louvain editions] read "because no one is without sin." M.

(printed under page 251)

(4) ‹anchor: pietatem mansuetudinis› · call in col 1977

Mss. alii, serva consuetudinem pietatis; alii, serva pietatem consuetudinis.

Some manuscripts read "keep the custom of mercy"; others, "keep the mercy of custom."

(printed under page 251)

(5) ‹anchor: filioli, vera› · call in col 1977

In Mss. plerisque, libera, pro, vera.

In most manuscripts, "free" in place of "true."

(printed under page 251)

(a) ‹anchor: not visible (sermon heading)› · call in col 1977

Alias, de Tempore 7.

Formerly [numbered] On the Season 7.

(printed under page 251)

(b) ‹anchor: not visible (sermon heading)› · call in col 1977

In Appendice nunc primum collocatur. Erat Lovaniensibus dubius: sed Verlino et Vindingo spurius est. Stilus simplex, et Caesariani similior quam Augustiniani. Caeterum auctorem sapit gravem et pium, ut nemo diffitebitur; nec indignus est Theodulpho Aurelianensi episcopo, cujus nomine in Spicilegii tomo quinto ex Vaticani codicis auctoritate editum est fragmentum, postremam sermonis hujus partem, scilicet a num. 7 ad finem usque complectens.» M.

It is placed in the Appendix now for the first time. To the Louvain editors it was doubtful, but to Verlinus and Vindingus it is spurious. The style is plain, and more like Caesarius's than Augustine's. For the rest, it savours of a grave and devout author, as no one will deny; nor is it unworthy of Theodulf, bishop of Orléans, under whose name a fragment was published in the fifth volume of the Spicilegium on the authority of a Vatican codex, comprising the last part of this sermon, namely from no. 7 to the end. M.

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quis, ut ad peccatum non revertatur; quando sic poenitet, ut non repetat.

anyone, so that he does not return to sin; when he repents in such a way that he does not repeat it.

3. Vanitas delectationis transiturae. Felicitas hujus vitae vera. Sint, videamus, aliqui vestrum fortes et virtutem animarum exercentes, qui in ista die verba mea pro sua salute sic audiant, ut viriliter vitiorum mollitiem abjiciant, tanquam qui pugnant: revera fortius pugnant, qui contra se pugnant. Aperiant aures suas ad praecepta Christi, quae fortasse patuerunt huc usque ad audienda ludibria. Aperiant oculos suos ad nitorem, qui huc usque ad ignominiam patuerunt. Compungat poenitentia criminum, quem huc usque transpunxit delectatio voluptatum. Erigat adjuncta virtus, quem vitia prostraverunt. Aperiant medicamento nares suas, quibus illa fetet consuetudo peccati. Aperiat vobis ille oculos cordis, qui hodie propter nos dignatus est nasci, ut videamus illum. Quod p⟨u⟩tatur dulce modo satis esse in brevitate temporum, quam amarum erit in igne aeterno! quam gravi et perpetua poena punienda erit brevitas delectationis! Delectatio occidit, et praeteriit; vulneravit, et transiit; miserum fecit, et abiit; infelicem reddidit, et reliquit. Quam speciosus est animi nitor! quam felix conscientia bonis operibus plena! Si beatum se credit, qui hoc possidet quod dimissurus est post mortem; quam securus est, qui illud praemium sperat, quod nunquam amissurus est per aeternitatem! Si potens dicitur, qui mundo imperat; quam beatus est qui Deum in conscientia pura p⟨o⟩rtat! Et ideo, dulcissimi filii, concupiscite munditiam cordis, habete dilectionem Dei et proximi. Peccatores, dimittite, ut dimittatur vobis. Justi, non peccate, ut permaneat Christus in vobis.

3. The vanity of a delight that will pass away. The true happiness of this life. Let there be, let us see, some of you who are strong and exercise the virtue of souls, who on this day hear my words for their own salvation in such a way that they manfully cast off the softness of vices, as men who fight: truly they fight more bravely who fight against themselves. Let them open their ears to the precepts of Christ, ears which perhaps until now have lain open to hearing mockeries. Let them open their eyes to brightness, eyes which until now have lain open to disgrace. Let penitence for crimes prick him whom until now the delight of pleasures has pierced through. Let virtue, once joined to him, raise up him whom vices have laid low. Let them open to the remedy their nostrils, to which that habit of sin stinks. May He open to you the eyes of the heart, Who today deigned to be born for our sake, that we may see Him. What is now thought sweet enough in the brevity of times, how bitter it will be in eternal fire! with how heavy and perpetual a punishment the brevity of delight will have to be punished! Delight kills, and has passed away; it has wounded, and gone by; it has made wretched, and departed; it has rendered unhappy, and left behind. How beautiful is the brightness of the soul! how happy a conscience full of good works! If he believes himself blessed who possesses what he will leave behind after death, how secure is he who hopes for that reward which he will never lose through eternity! If he is called powerful who rules the world, how blessed is he who carries God in a pure conscience! And therefore, sweetest sons, desire cleanness of heart, have love of God and of neighbour. Sinners, forgive, that it may be forgiven you. Righteous, do not sin, that Christ may remain in you.

4. Vovendum Deo nascenti. Vota diversa. Votum optimum. Quae cum ita sint, videtur mihi, charissimi, ut nascenti Domino et Redemptori nostro vota promittamus hodie, et reddamus; sicut scriptum est, Vovete, et reddite Domino Deo vestro (Psal. LXXV, 12). Nos dulciter et confidenter voveamus; ille dabit possibilitatem, ut reddere possimus: nos tantum quidquid illi promittimus, de illo speremus. Sed fortasse interrogatis me, quid debeatis hodie vovere vel reddere. Sunt multi qui vovent, alius pallam, alius oleum vel ceram ad luminaria noctis; alius, ut vinum non bibat per aliquot annos; alius, ut jejunia certo tempore faciat; alius, ut carnes non comedat. Non est istud votum optimum nec perfectum: adhuc melius volo. Non eget Deus nec specie tua, nec oleo tuo, nec jejunio tuo: sed hoc quod in te hodie redemit, ipsum offer, hoc est, animam tuam. Et si interrogas me, Quomodo offeram animam meam, quam ipse habet in potestate? ego tibi respondeo quomodo: Moribus sanctis, cogitationibus castis, operibus fructuosis; divertendo a malo, convertendo in bonum; damnando vitium, amando Deum; diligendo proximum, impendendo misericordiam miseris; quia et ipsi miseri fuimus, antequam redimeremur: dimittendo illis qui in nos peccant; quia et nos omnes sub peccato fuimus: superbiam calcando; quia per superbiam primus homo deceptus est: abjiciendo invidiam, quia per invidiam decepit diabolus genus humanum.

4. Vows must be made to God at His birth. Various vows. The best vow. Since these things are so, it seems to me, dearest ones, that to our Lord and Redeemer at His birth we should promise vows today, and fulfil them; as it is written, Vow, and render to the Lord your God (Ps. 75:12). Let us vow sweetly and confidently; He will give the ability, so that we may be able to render: only let us hope from Him for whatever we promise Him. But perhaps you ask me what you ought to vow or render today. There are many who vow, one a cloak, another oil or wax for the lights of the night; another, that he will not drink wine for some years; another, that he will keep fasts at a fixed time; another, that he will not eat meat. That is not the best vow nor a perfect one: I want something better still. God has no need either of your goods, or of your oil, or of your fasting: but that which He redeemed in you today, offer that very thing, that is, your soul. And if you ask me, How shall I offer my soul, which He Himself has in His power? I answer you how: by holy conduct, by chaste thoughts, by fruitful works; by turning away from evil, by turning towards good; by condemning vice, by loving God; by loving one's neighbour, by bestowing mercy on the wretched, because we ourselves too were wretched before we were redeemed; by forgiving those who sin against us, because we too were all under sin; by trampling on pride, because through pride the first man was deceived; by casting away envy, because through envy the devil deceived the human race.

5. Qualiter de suo quisque voveat. Iracundus. Impudicus. Invidus. Homicida. Detractor. Immitis. Superbus. Ebriosus. Quae cum ita sint, erigite omnes animos vestros, et nullus sit, sive liber, sive servus, sive ingenuus, qui non hodie Deo votum offerat simul et reddat: quia nimis miserum est ut Deo aliquid non offeramus de nostro, qui animam suam pro nobis posuit; et propter nos, cum esset aeternus,

5. How each should vow from what is his own. The wrathful man. The unchaste. The envious. The murderer. The slanderer. The harsh. The proud. The drunkard. Since these things are so, lift up all your minds, and let there be no one, whether free or slave or freeborn, who does not today both offer a vow to God and fulfil it: for it is exceedingly wretched that we should not offer something of our own to God, Who laid down His life for us; and for our sake, though He was eternal,

Editors' notes and page, col. 1978

Footnotes

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Er. Lugd. Ven.: Sane videmus aliquos vestrum formas et virtutem animorum exercentes. Lov.: Sane videamus an aliqui vestrum ita fortes sint, et virtutem animorum exercentes. Iidem libri paulo post, mollia vitia; et ter, pugnat. M.

Er., Lugd., Ven.: "Indeed we see some of you exercising the forms and the strength of their souls." Lov.: "Let us indeed see whether some of you are so strong, and exercising the strength of their souls." The same books a little later read "soft vices," and, three times, "fights." M.

(printed under page 251)

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Addunt hic editi vocem, poenitentiae, et paulo post, pro, quibus illa fecit, habent, quibus illis fecit. Manuscriptos secuti sumus.

The printed editions add here the word "of penance," and a little later, in place of "by which he did those things," they have "by which he did [them] for them." We have followed the manuscripts.

(printed under page 251)

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Hic Ms. Remigianus concludit istum sermonem per haec verba, ipso praestante qui cum Patre, etc.

Here the Rémi manuscript ends this sermon with these words: "by the gift of him who with the Father," etc.

(printed under page 251)

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carnem suscepit. Nunc itaque quicumque iram contra alterum tenet, tamen propter amorem Dei dimittat; et obtulit votum. Si quis consuevit jam longa diuturnitate in luxuria volutari, resipiscat aliquando, et excutiat sordes suas per compunctionem; et clamet in corde suo in oratione secretius ad Dominum: Piissime Domine, misericordissime Deus, sufficiat mihi quod huc usque peccavi, quod te contempsi, quod f⟨oe⟩toribus carnis meae satisfeci: jam nunc, te inspirante, voveo me a nequitia mea conversurum. Cum haec fecerit, et iste obtulit votum. Iterum si quis invidia tenetur fratris, et felicitate illius aut actione prospera non delectatur, quod est peccatum usque ad mortem; promittat et ipse in corde suo, imitaturum se potius actus bonos, quam livorem ejusdem habiturum: et cum haec fecerit, et ipse obtulit votum. Si quis vero sibi conscius est de homicidio, indicat sibi ipse in corde suo poenitentiam, et vindicet in se ipso mala sua, et statuat sibi ante Deum cruciatum poenitentiae et spatium; et animum plenum veneno, quem ante effusio sanguinis proximi sauciavit, cruciet per abstinentiam et humilitatem: et communicare nullatenus praesumat; ut non dupliciter se infelix damnet, dum in corde criminum horroribus pleno sacratissimum corpus Domini periculose praesumit accipere. Quod si quis se talem agnoscit, et haec fecerit; et ipse offert votum. Si quis forte, ut assolet, detrahere semper consuevit, et aliorum actiones obloqui, nec suas respicere; voveat hodie Deo in corde suo, et dicat: Huc usque de aliis dixi, me non inspexi; ego eram miserior, et alios miseros existimabam: et ideo nunc sufficit quod peccavit lingua mea, amodo emendare delibero. Ecce qui haec facit, offert votum. Si quis crudelem se sentit, misericordiam animi voveat Deo; si quis superbum, voveat humilitatem. Si quis vino nimium est deditus, sobrietatem voveat Deo. Si quis seniori suo peccavit, veniam petat; et si ille non sapuerit petere, ille tamen dimittat.

took on flesh. Now therefore, whoever holds anger against another, let him nevertheless forgive for the love of God; and he has offered a vow. If anyone has long been accustomed, through lengthy continuance, to wallow in lust, let him at last come to his senses, and shake off his filth through compunction; and let him cry out in his heart, in prayer, more secretly to the Lord: Most kind Lord, most merciful God, let it suffice me that I have sinned up to now, that I have despised Thee, that I have gratified the stenches of my flesh: now at last, by Thy inspiration, I vow that I will turn away from my wickedness. When he has done this, he too has offered a vow. Again, if anyone is held by envy of his brother, and takes no delight in his happiness or prosperous doing, which is a sin unto death, let him also promise in his heart that he will rather imitate his good deeds than harbour spite against him: and when he has done this, he too has offered a vow. But if anyone is conscious of homicide, let him himself impose penance on himself in his heart, and punish his evil deeds in himself, and appoint for himself before God the torment of penance and its period; and let him torment, through abstinence and humility, the mind full of poison which the shedding of his neighbour's blood formerly wounded: and let him by no means presume to communicate; lest the unhappy man condemn himself doubly, while with a heart full of the horrors of crimes he dangerously presumes to receive the most holy body of the Lord. But if anyone recognizes himself to be such, and does these things, he too offers a vow. If anyone perhaps, as commonly happens, has always been accustomed to disparage and to speak against the actions of others, and not to look at his own, let him vow to God today in his heart and say: Up to now I have spoken about others, I have not examined myself; I was the more wretched, and I reckoned others wretched: and therefore it is now enough that my tongue has sinned; henceforth I am resolved to amend. Behold, he who does this offers a vow. If anyone feels himself to be cruel, let him vow to God mercy of mind; if anyone feels himself proud, let him vow humility. If anyone is too much given to wine, let him vow sobriety to God. If anyone has sinned against his elder, let him ask pardon; and if the other has not had the wisdom to ask, let him nevertheless forgive.

6. Votorum talium fructus. Angeli custodes vota nostra offerunt Deo. Et cum haec omnia feceritis, charissimi, offertis votum Deo placitum, et quasi remuneratis Christum. Et post haec veniet vobis benedictio, et vota vestra offerentur ante tribunal Christi, et, sicut dixit Salomon, monumentum vestrum non accipiet oblivionem (Sap. II, 24): et dicetur de vobis, Ecce populus meus quem acquisivi sanguine meo; saturavit me votis, implevit me odoramentis: ego ero eis quasi Dominus, et ipsi erunt mihi in populum, et non erit ultra in eis captivitas aut desolatio. Putemus quam dulce est, quando vota nostra talia, qualia dixi, Angeli qui custodes vitae nostrae sunt, ante conspectum divinae majestatis obtulerint. Si aliquid offerimus homini terreno et morituro, et tamen speramus nos ab illo multum recepturos et adjuvandos: si Deo aliquid de nostris moribus offeramus, quantum recipiemus?

6. The fruit of such vows. The guardian angels offer our vows to God. And when you have done all these things, dearly beloved, you offer a vow pleasing to God, and as it were repay Christ. And after these things blessing will come to you, and your vows will be offered before the judgement seat of Christ, and, as Solomon said, your memorial will not suffer oblivion (Wis. 2:24): and it will be said of you, Behold My people, whom I have acquired with My blood; they have sated Me with vows, they have filled Me with perfumes: I will be as Lord to them, and they shall be to Me for a people, and there shall be no more captivity or desolation among them. Let us consider how sweet it is when the angels who are the guardians of our life have offered such vows of ours as I have described before the sight of the divine majesty. If we offer something to an earthly and mortal man, and yet hope that we shall receive much from him and be helped: if we offer God something of our conduct, how much shall we receive?

7. Incarnati Christi recordationis fructus. Nunc itaque exsultemus in Domino, gaudeamus cum fletu, memores simus dignationis divinae et captivitatis nostrae. Quemcumque potentia elevat, veniat illi in mentem humilitas Christi; ut non di⟨r⟩igatur ad illum sententia ista, Quid superbis, terra et cinis (Eccli. X, 9)? Quando videmus quemcumque miserum aut egenum, veniat nobis in mentem misericordia Dei; quando captivum, veniat nobis in mentem redemptio Domini nostri. Quando peccatum quodcumque delectat aut subrepit, sit nobis in memoria quod jam deleta sunt peccata nostra. Non perdamus pretium sanguinis Christi, nec maculemus stolam animae per iniquitatem, aut rapinam, aut concupiscentiam. Jacuimus, jam erecti sumus; vulnerati fueramus, jam sumus sanati. Non erit excusatio qualiscumque. Diabolus potest ad malum invitare, non potest trahere; delectationem infert, non potestatem; consilium ingerit, non conflictum.

7. The fruit of remembering the incarnate Christ. Now therefore let us exult in the Lord, let us rejoice with weeping, let us be mindful of the divine condescension and of our captivity. Whomever power raises up, let the humility of Christ come to his mind, so that this sentence may not be directed at him: Why are you proud, earth and ashes (Sir. 10:9)? When we see anyone wretched or needy, let the mercy of God come to our mind; when we see a captive, let the redemption of our Lord come to our mind. When any sin delights us or creeps upon us, let us keep in memory that our sins have already been blotted out. Let us not lose the price of Christ's blood, nor stain the robe of the soul through iniquity, or robbery, or concupiscence. We lay fallen, now we have been raised up; we had been wounded, now we are healed. There will be no excuse of any kind. The devil can invite to evil, he cannot drag; he brings in delight, not power; he thrusts in counsel, not compulsion.

Editors' notes and page, col. 1979

Footnotes

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Ita Mss. potiores. Alii cum editis, meditaturum.

So the better manuscripts. Others, with the printed editions, read "meditaturum" [about to meditate].

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8. Virginibus quid curandum aut cavendum. Nunc ergo propter partum beatae Mariae sit mihi sermo ad virgines, sive ad viros, sive ad feminas, sive viduas, sive poenitentes, sive pauperes, sive servos. Non est apud Deum nisi meritorum discretio. Audite me itaque, quicumque dono Christi in corpore virgines estis. Generaliter loquor ad omnes, audite me. Quicumque agnoscit se esse quod dico, studeat ut corpore et corde sit virgo. Sic gaudeat de lucro corporis, si non habeat damnum animae. Gaudeat tamen de tam pretioso dono Christi; gaudeat cum humilitate, fleat cum pietate. Gratias agat, quia tantam felicitatem in integritate portat: laetetur, quia secuturus est Agnum quocumque ierit; si tamen in ore ejus, sicut legimus in Apocalypsi, mendacium non inveniatur (Apoc. XIV, 4, 5). Oret perseverantiam, ut non illi qualiscumque delectatio saeculi aut invidia diaboli tantum donum tollat, tantam claritatem innubilet, tantum nitorem infuscet. Teneat fortiter, non perdat rem irreparabilem, non uno momento delectationis amittat gratiam corporis, non contrahat turpitudinem animae per pulchritudinem formae corruptae, non illum concupiscentia vincat. Si me audierit, permanet: quod si non audierit, amissurus est quod nunquam est reparaturus.

8. What virgins must attend to or beware of. Now therefore, on account of the childbearing of blessed Mary, let my address be to virgins, whether to men or to women, whether to widows, whether to penitents, whether to the poor, whether to servants. With God there is no distinction except that of merits. Hear me therefore, all of you who by the gift of Christ are virgins in body. I speak generally to all: hear me. Whoever recognizes that he is what I speak of, let him strive to be a virgin in body and in heart. Let him rejoice in the gain of the body in such a way, provided he does not suffer the loss of the soul. Let him rejoice, however, in so precious a gift of Christ; let him rejoice with humility, let him weep with devotion. Let him give thanks, because he carries so great a happiness in his integrity: let him be glad, because he is to follow the Lamb wherever He goes; provided, however, that in his mouth, as we read in the Apocalypse, no lie is found (Rev. 14:4–5). Let him pray for perseverance, that no delight of the world whatsoever nor envy of the devil may take away from him so great a gift, cloud over so great a brightness, darken so great a splendour. Let him hold fast, let him not lose a thing that cannot be restored, let him not in one moment of delight lose the grace of the body, let him not contract foulness of soul through the beauty of a corrupted form, let not concupiscence overcome him. If he listens to me, he remains: but if he does not listen, he is going to lose what he will never restore.

9. Quid conjugatis. Quid viduis. Quid mulieribus. Iterum ad vos mihi sermo est, qui conjuges habetis; moneo ut caste habeatis. Nam et Elisabeth quae longaevis temporibus caste cum marito vixerat, et ambo fideles ante Dominum fuerant, meruit jam de emortuo semine habere filium, qui et sanctitate parentes ornaret, et praedicatione multos infideles converteret (Luc. I). Iterum vobis loquor, quae estis viduae: custodite viduitatem, non estote verbosae; sed cum silentio exspectate Dominum, qui pupillum et viduam suscipit; sed bonam viduam, sed illam quae in oratione, in humilitate, in eleemosynis est prompta: si certe unde faciat non habet, voluntatem bonam et cogitationem sinceram habeat. Mulieres, non maledicite, non jurate, non estote promptae ad loquendum. Forte dicis importunum esse quod dico. Non mihi tacere licet: plus timeo illum qui jubet, quam illum qui detrahit. Ego dico: qui agnoscit, emendet; qui in se non recognoscit, audiat et teneat, ut aliis pro salute dicere possit.

9. What to the married. What to widows. What to women. Again my address is to you who have spouses; I admonish you to keep them chastely. For Elizabeth too, who had lived chastely with her husband for long years, and both had been faithful before the Lord, deserved to have, from seed already dead, a son who would both adorn his parents with holiness and convert many unbelievers by his preaching (Luke 1). Again I speak to you who are widows: guard your widowhood, do not be talkative; but with silence await the Lord, Who upholds the orphan and the widow; but a good widow, but her who is ready in prayer, in humility, in almsgiving: if indeed she does not have the means to do it, let her have a good will and a sincere intention. Women, do not curse, do not swear, do not be quick to speak. Perhaps you say that what I say is troublesome. It is not permitted me to be silent: I fear Him Who commands more than him who disparages. I say: let him who recognizes himself amend; let him who does not recognize it in himself hear and hold fast to it, so that he may speak to others for their salvation.

10. Quid poenitentibus. Plangere docte Nunc jam ad vos loquor, poenitentes, qui poenitentiam in ecclesia accepistis et agitis. Perseverate in fletu, in compunctione docte plangite. Quid est, docte plangite? Id est, ut non quaeratis in oratione temporales res, sed aeternam beatitudinem et remissionem peccatorum. Qui sic orat, ipse docte plangit. Non cadent ad terram lacrymae vestrae; quia verax est ille cui propheta dixit: Posuisti lacrymas meas in conspectu tuo (Psal. LV, 9). Vos modo satis debetis amare Deum, et de timore jam ad dilectionem transire; quia sic legimus in Evangelio de peccatrice illa, Cui multum dimittitur, multum diligit (Luc. VII, 47). Et ideo multum debetis diligere Deum, qui vos exspectando, et non puniendo, ad poenitentiam perducere dignatus est.

10. What to penitents. To lament wisely. Now I speak to you, penitents, who have received penance in the church and are performing it. Persevere in weeping; in compunction lament wisely. What is it, to lament wisely? That is, that you do not seek temporal things in prayer, but eternal blessedness and the remission of sins. Whoever prays thus, he laments wisely. Your tears will not fall to the ground; for He is truthful to Whom the prophet said: Thou hast placed my tears in Thy sight (Ps. 55:9). You now ought to love God abundantly, and pass at last from fear to love; for so we read in the Gospel of that sinful woman: To whom much is forgiven, he loves much (Luke 7:47). And therefore you ought greatly to love God, Who by waiting for you, and not by punishing, has deigned to lead you to penitence.

11. Apostrophe ad pauperes. Nunc iterum ad vos mihi sermo est, pauperes. Vos dico pauperes, qui mendicatis, qui de eleemosyna Christianorum vivitis. Consolamini, consolamini: tribulatio vestra convertetur in gaudium, et dolor vester in laetitiam. Non vobis sit ingratum, quod mendicatis, nec ideo in corde vestro aliquid contra Deum dicatis; quia ille justus et pius est in omnibus operibus suis. Et ideo te fecit pauperem, ut sufferendo brevem inopiam, aeternam vitam acquireres: et divitem ideo fecit, ut dum tibi superflua daret, remedium peccatis suis acquireret. Et ideo patientes estote, et exspectate Dominum.

11. Address to the poor. Now again my address is to you, the poor. You poor I mean, who beg, who live on the alms of Christians. Be comforted, be comforted: your tribulation will be turned into joy, and your sorrow into gladness. Let it not be displeasing to you that you beg, nor on that account say anything in your heart against God; for He is just and merciful in all His works. And therefore He made you poor, so that by bearing a brief want you might acquire eternal life: and He made the rich man for this reason, that while he gave you his superfluities, he might acquire a remedy for his sins. And therefore be patient, and await the Lord.

12. Ad servos. Etiam sermo mihi est ad vos, servi, quicumque dominos carnales habetis, cuicumque servitii conditionem debetis: obedite dominis vestris, diligite ex corde, non ad oculum servientes, sed ministerium

12. To servants. My address is also to you, servants, all who have masters according to the flesh, to whomever you owe the condition of servitude: obey your masters, love them from the heart, not serving to the eye, but service

Editors' notes and page, col. 1980