PL 39 · cols. 1987–1991

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 121-137

Sermons CXXI–CXXIII

PL 39:1987

SERMO CXXI. In Natali Domini, V.

Sermon 121. On the Nativity of the Lord, 5.

1. Testimonium perhibentes Salvatori. Quis tanta rerum verborumque copia instructus existat, qui hujus diei gratiam dignis possit laudibus praedicare? Unde si hujusmodi nullus est, non erubescimus etiam, si nobis nitidior dicendi facundia desit: vel mediocri tamen sermone partum sacrae Virginis, et ortum Dominici corporis disserentes conabimur explicare. Natalis est ergo hodie Salvatoris, charissimi, in quo lumen additum mundo est, et immortalitas quae per peccatum perierat, mortalibus reddita est. Natalis est hodie Salvatoris, de quo angelus pastoribus dicit, Natus est vobis hodie Salvator (Luc. II, 11): de quo et propheta dicit, Filius datus est nobis, puer natus est nobis (Isai. IX, 6). Nascitur ergo quem regem gentium alius propheta testatur, et nascitur ex virgine, sicut scriptum est, Ecce virgo in utero concipiet, et pariet filium, et vocabitis nomen ejus Emmanuel (Id. VII, 14); quod interpretatum est ex hebraica lingua in latinum translata, Nobiscum Deus. [Praedicamus hodie natum de virgine Salvatorem, et infantem in praesepio positum cum vigilantibus pastoribus moniti ab Angelis adoramus. Exhibeamus fidem virtutibus, reverentiam sanctis testibus praebeamus, et Simeoni cognoscenti, et Annae Dominum confitenti, et Joanni baptizanti, et Jordanis purgationi, et sancto Spiritui descendenti, et coelis apertis, et Patri testimonium perhibenti, et virgini permanenti, et stellae fulgenti, et columbae descendenti, et ipsi Domino omnem tentationem diaboli superanti.

1. Bearing witness to the Saviour. Who could there be, furnished with such an abundance of matter and of words, that he could proclaim the grace of this day with worthy praises? Hence, if there is no one of this kind, we are not ashamed even if a more polished eloquence of speech is lacking to us: yet even in a modest discourse, discussing the childbearing of the holy Virgin and the origin of the Lord's body, we shall try to explain them. Today, therefore, is the birthday of the Saviour, dearly beloved, on which light was added to the world, and immortality, which had perished through sin, was restored to mortals. Today is the birthday of the Saviour, of Whom the angel says to the shepherds, To you is born today a Saviour (Luke 2:11): of Whom the prophet also says, A Son is given to us, a child is born to us (Isa. 9:6). He is born, therefore, Whom another prophet attests as king of the nations, and He is born of a virgin, as it is written, Behold, a virgin shall conceive in the womb, and shall bear a son, and you shall call His name Emmanuel (Isa. 7:14); which is interpreted, translated from the Hebrew tongue into Latin, God with us. [We proclaim today the Saviour born of a virgin, and, admonished by the Angels, we adore together with the watchful shepherds the infant laid in the manger. Let us show forth our faith by virtues, let us offer reverence to the holy witnesses: both to Simeon recognizing, and to Anna confessing the Lord, and to John baptizing, and to the cleansing of the Jordan, and to the Holy Spirit descending, and to the heavens opened, and to the Father bearing witness, and to the virgin remaining [a virgin], and to the star shining, and to the dove descending, and to the Lord Himself overcoming every temptation of the devil.

Editors' notes and page, col. 1987

Footnotes

(a) ‹anchor: SERMO CXXI› · call in col 1987

Olim, de Tempore 10; et post, in Appendice 22.

Formerly [Sermon] 10 de Tempore; and afterwards [Sermon] 22 in the Appendix.

(printed under page 256)

(b) ‹anchor: In Natali Domini, v› · call in col 1987

In manuscriptis variis cum insigni varietate reperitur. Quidam id totum omittunt quod ansulis comprehensum est, ab illis verbis, « Praedicamus hodie, » etc., usque ad finem n. 3. Praeterea aliud et aliud in diversis codicibus habetur exordium, inque nonnullis Petri Ravennatis nomen praefixum est. Hic porro n. 4 leguntur aliqua, haudquaquam tamen omnia, ejus loci verba, quem Cassianus in libro de Incarnatione septimo citat ex ignoto hactenus Ambrosii sermone de Christi Natali: scilicet, « Vide miraculum, » etc. De num. 4 vide eadem in serm. 191, cap. 1.

It is found in various manuscripts with remarkable variation. Some omit the whole of what is enclosed in brackets, from the words "We proclaim today," etc., to the end of no. 3. Besides, one opening and another is found in different codices, and in some the name of Peter of Ravenna is prefixed. Further, here in no. 4 are read some, though by no means all, of the words of that passage which Cassian, in the seventh book On the Incarnation, cites from a sermon of Ambrose on the Nativity of Christ, hitherto unknown: namely, "Behold the miracle," etc. On no. 4 see the same in Sermon 191, chap. 1.

(printed under page 256)

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2. Virginei partus praestantia. Virginitas eum gestat in mente, quem Maria in ventre. Hodie ergo peperit Virgo, qui Deo filios faceret, qui sententiam praevaricationis excluderet, poenam mortis eriperet, et vitam perpetuam credentibus condonaret. Portavit in utero filium mater omnibus, quae sunt ante nutrimenta, majorem, et hunc fudit forma servi in terris, quem habent Angeli imperatorem in coelis. Peperit filium mater, a quo ipsa nutriretur potius quam nutriret: mortali alvo immortalem suscepit hospitem, et in terrestri hospitio coelestem virgo imperatorem suscepit. Beata virginitas desinit esse jam mortis ancilla; quia illum intra se gestat in mente, quem Maria portavit in ventre. Nulli virginitas servituti succumbit: quia illum diligit, qui humano generi attulit libertatem. Coelestis propago germinabat in utero, et in eximio partu virginea viscera coruscabant. Humanis gressibus portabatur vectura deifica, et in angusto pudoris cubiculo eum quem coeli non capiunt, sancta Virgo portabat inclusum; et peperit eum, non qui nascendo pollueret parientem, sed qui a pollutione saeculum delavaret. Sancta credidit, sancta concepit, sanctior efficitur post partum.

2. The excellence of the virgin birth. Virginity carries in the mind Him Whom Mary carried in the womb. Today, therefore, a Virgin gave birth to Him Who would make sons for God, Who would shut out the sentence of transgression, snatch away the penalty of death, and bestow everlasting life on those who believe. The mother carried in her womb a Son greater than all the things that are prior to nourishment, and she brought Him forth in the form of a servant on earth, Whom the Angels have as Emperor in the heavens. The mother bore a Son by Whom she herself would be nourished rather than nourish Him: in a mortal womb she received an immortal guest, and in an earthly lodging the virgin received a heavenly Emperor. Blessed virginity now ceases to be the handmaid of death, because it carries within itself in the mind Him Whom Mary carried in the womb. Virginity yields to no servitude, because it loves Him Who brought liberty to the human race. A heavenly offspring was sprouting in the womb, and in the extraordinary birth the virgin's inward parts were flashing with light. A God-bearing vehicle was being carried on human steps, and in the narrow chamber of chastity the holy Virgin was carrying enclosed Him Whom the heavens do not contain; and she gave birth to Him, not as One Who by being born would defile her who bore Him, but as One Who would wash the world clean of defilement. Holy, she believed; holy, she conceived; holier is she made after the birth.

3. Mirabilis partus. Mundi fit consolatio. Exstitit autem ipsi virgini ipse filius qui erat sponsus, ipse genitus qui erat genitor. Illic fuit paranympha credulitas, paranymphus archangelus: mater sponsa, et ipse quem peperit Christus sponsus, quem sanctus Spiritus copulavit, Gabriel angelus nuntiavit, Angelorum exercitus decantavit, et stella fulgida demonstravit. Fecit gravidam virginem ipse, qui erat nasciturus ex virgine. Expavit in partu suo subito mater: Deus per angelum loquebatur, et virgo auribus impraegnabatur. Audiat omnis aetas quod nunquam audivit. Virgo partu suo nupsit, virginitatem dum pareret duplicavit, filium quem genuit adoravit. Cesset omnis sollicitudo; Christus nobis vera securitas advenit. Cesset omnis infirmitas; hodie Salvator apparuit. Cessent bella, desinant lites; hodie pax vera de coelo descendit. Cesset omnis amaritudo; hodie per totum mundum melliflui facti sunt coeli. Fugiat mors; quia vita nobis hodie de coelo e⟨s⟩t data. Hodie super terram canunt Angeli, laetantur Archangeli, gloriantur Prophetae, invitantur sancti, turbantur mali, gratulantur boni, visum caeci recipiunt, auditum surdi, claudi gressum, leprosi mundantur, tristes laetificantur, infirmi sanantur. et mortui resuscitantur. Solus diabolus et omnia cum eo daemonia contremiscunt; quia restauratur genus humanum per interitum diaboli. Christus vobis hodie redemptor apparuit.]

3. A wondrous birth. It becomes the consolation of the world. Now to the virgin herself the very Son became the One Who was the Bridegroom; the very One begotten was He Who was the Begetter. There belief was the bridesmaid, the archangel the groomsman: the mother was the bride, and Christ Himself, Whom she bore, the Bridegroom, Whom the Holy Spirit joined, Whom the angel Gabriel announced, Whom the army of Angels sang of, and Whom a shining star pointed out. He Himself, Who was to be born of the virgin, made the virgin pregnant. The mother was suddenly struck with fear at her own childbearing: God was speaking through an angel, and the virgin was being made pregnant through her ears. Let every age hear what it has never heard. The virgin was wedded by her childbearing, doubled her virginity while she gave birth, and worshipped the Son Whom she begot. Let all anxiety cease; Christ has come to us as true security. Let all infirmity cease; today the Saviour has appeared. Let wars cease, let quarrels come to an end; today true peace has come down from heaven. Let all bitterness cease; today throughout the whole world the heavens have been made to flow with honey. Let death flee, because today life has been given to us from heaven. Today upon the earth Angels sing, Archangels rejoice, Prophets glory, the saints are invited, the wicked are troubled, the good give thanks, the blind receive sight, the deaf hearing, the lame their step, lepers are cleansed, the sorrowful are gladdened, the sick are healed, and the dead are raised. The devil alone and all the demons with him tremble, because the human race is restored through the destruction of the devil. Christ has appeared today as your Redeemer.]

4. Virtus Domini ex ordine nascendi; et variis de ipso testimoniis. Probat virtutem Domini ordo nascendi. Concipit virgo virilis ignara consortii: impletur uterus nullo humano pollutus amplexu. Vide miraculum matris Dominici corporis. Virgo concipit, virgo gravida, virgo cum parturit, virgo post partum. Praeclara ergo illa virginitas, et gloriosa fecun⟨d⟩itas Virtus mundi nascitur; et nullus parientis est gemitus: vacuatur uterus, infans excipitur; nec tamen virginitas violatur. Fas enim erat, ut Domino ex virgine secundum carnem nascente meritum cresceret castitati⟨s⟩; ne per ejus adventum violarentur integra, qui veniebat sanare corrupta. Nascitur ergo puer, ponitur in praesepio (haec sunt enim Domini prima cunabula, nec regnator coeli has dedignatur angustias): stat Maria, et matrem se laeta miratur, et de Spiritu sancto protulisse se gaud⟨e⟩t: nec quia peperit innupta, terretur. sed quia genuerit, cum exsultatione miratur. Nam cum saeculo debitus Salvatoris properaret adventus, ad Mariam virginem venit Spiritus sanctus, ut fuerat ab angelo ante praedictum dicente, Spiritus sanctus veniet sup⟨e⟩r te, et virtus Altissimi obumbrabit tibi: ideoque et quod nascetur ex te Sanctum, vocabitur Filius Dei (Luc. I, 35). Recte ergo in ejus adventu coelestia veneramur, quem de

4. The power of the Lord [shown] from the manner of His birth; and from various testimonies concerning Him. The manner of His birth proves the power of the Lord. A virgin conceives, knowing nothing of union with a man: the womb is filled, defiled by no human embrace. See the miracle of the mother of the Lord's body. A virgin conceives, a virgin is with child, a virgin when she gives birth, a virgin after the birth. Glorious, then, is that virginity, and glorious the fruitfulness The Power of the world is born; and there is no groaning of the one giving birth: the womb is emptied, the infant is received; and yet virginity is not violated. For it was fitting that, when the Lord was born of a virgin according to the flesh, the merit of chastity should increase; lest through the coming of Him Who came to heal what was corrupted, what was whole should be violated. So the boy is born, He is laid in a manger (for these are the Lord's first cradle, and the Ruler of heaven does not disdain these narrow confines): Mary stands, and joyfully marvels that she is a mother, and rejoices that she has brought forth from the Holy Spirit: nor is she alarmed because she gave birth unwed, but marvels with exultation because she has begotten. For when the coming of the Saviour, owed to the world, was hastening on, the Holy Spirit came to the virgin Mary, as had been foretold by the angel, who said, The Holy Spirit will come upon you, and the power of the Most High will overshadow you: and therefore also the Holy One that will be born of you will be called the Son of God (Luke 1:35). Rightly, therefore, at His coming do we venerate heavenly things, Whom from

Editors' notes and page, col. 1988

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coelo venisse manifeste cognoscimus, quem natum pro nostra salute Dei Patris et Spiritus sancti virtute comperimus. Multis enim ante nuntiabatur indiciis nova coelo ventura progenies. Vides ergo, charissime, Salvatoris ortum, Dei esse virtutem; cum de eo Prophetae non taceant, et Spiritus sanctus fateatur. Quid praeclarius stellae nuntio? quid Magorum manifesta confessione? quid Prophetarum tam simili et tam continuata sententia? Ubique notus est Dominus, ubique natus ex virgine nuntiatur.

heaven we plainly recognize to have come, Whom we have learned to have been born for our salvation by the power of God the Father and of the Holy Spirit. For by many signs beforehand a new progeny to come from heaven was announced. You see therefore, dearly beloved, that the birth of the Saviour is the power of God, since the Prophets are not silent about Him, and the Holy Spirit confesses it. What is more glorious than the announcement of the star? what than the open confession of the Magi? what than the so consistent and so unbroken testimony of the Prophets? Everywhere the Lord is known, everywhere He is proclaimed born of a virgin.

5. Beata Virgo typus Ecclesiae. Et quoniam eum secundum carnem natum ex virgine diximus, nunc ea quae spiritualiter sentire possumus, disseramus. Videamus ergo quae est illa Virgo tam sancta, ad quam Spiritus sanctus venire dignatus est: quae tam speciosa, quam Deus elegit sponsam: quae tam copiosa, cujus generationem cunctus orbis excipiat: quae tam casta, ut possit virgo esse post partum. Nonne in figura Mariae typum videmus esse sanctae Ecclesiae? Ad hanc utique sanctus descendit Spiritus; huic virtus obumbravit Altissimi, hinc potens virtute Christus egreditur. Haec est immaculata concubitu, fecunda partu, virgo castitate: haec concipit non viro, sed Spiritu; haec parit non dolore, sed gaudio; haec nutrit non ubere corporis, sed lacte doctoris. Haec est igitur sponsa Christi et gentium mater, quae se plenam miratur, et fetam laetatur. In hac ergo die qua Salvator nascitur, splendor lucis augetur, tenebrarum caligo minuitur. In hac die lux coelestis credentibus redditur, et in aeterna nocte diabolica figmenta damnantur. In hac die lux crescit ex lumine, virtutum virtus attollitur, gloria aeternitatis erigitur, reparationem suam Domino secundum carnem nascente mundus amplectitur. Plena sit ergo diei hujus festivitas, in qua Deus nostri memor terrena visitare dignatus est, et amissam mortalibus lucem adventus sui claritate restituit: quia ipse est splendor et gloria aeterna, Dominus noster Jesus Christus; cui est honor et gloria in saecula saeculorum. Amen.

5. The blessed Virgin a type of the Church. And since we have said that He was born of a virgin according to the flesh, let us now discuss the things that we can perceive spiritually. Let us see, then, who is that Virgin so holy, to whom the Holy Spirit deigned to come: who so beautiful, that God chose her as bride: who so fruitful, that the whole world receives her offspring: who so chaste, that she can be a virgin after giving birth. Do we not see in the figure of Mary a type of the holy Church? Upon her indeed the Holy Spirit descended; her the power of the Most High overshadowed; from her Christ, mighty in power, comes forth. She is immaculate in union, fruitful in childbearing, a virgin in chastity: she conceives not by a man, but by the Spirit; she gives birth not in pain, but in joy; she nourishes not with the breast of the body, but with the milk of the teacher. She is therefore the bride of Christ and the mother of the nations, who marvels that she is full, and rejoices that she is with child. On this day, then, on which the Saviour is born, the brightness of the light is increased, the gloom of darkness is diminished. On this day heavenly light is restored to believers, and the devilish fabrications are condemned to eternal night. On this day light grows from light, the power of the virtues is raised up, the glory of eternity is lifted on high, the world embraces its restoration as the Lord is born according to the flesh. Let the festivity of this day, then, be full, on which God, mindful of us, deigned to visit earthly things, and by the brightness of His coming restored to mortals the light they had lost: for He Himself is the splendour and eternal glory, our Lord Jesus Christ; to Whom is honour and glory for ages of ages. Amen.

SERMO CXXII. In Natali Domini, VI.

Sermon 122. On the Nativity of the Lord, 6.

1. Christi nascentis beneficia. In adventu Dominico, fratres charissimi, solutus est omnis paternae praevaricationis metus, quem diabolicis dudum fraudibus incurrit circumventa mortalitas. Adest enim nobis coeli terraeque Judex, qui resci⟨s⟩so chirographo delictorum, reatum nostrum miseratus absolvit. Adest ille Dominus, qui jugum captivitatis antiquae a nostris cervicibus solvens, moerorem mundi aeterna libertate laetificet. Adest rex ille mansuetus, qui per spatia totius orbis, coelestis justitiae gressibus incedens, superbientem furentis inimici conterat tyrannidem. Hodie namque, parturiente Maria, natus est nobis Dei Filius; ut germana carnis nostrae conceptione productus, creato a se homini et pietatem paternam et fraternum largiretur affectum.

1. The benefits of Christ's birth. At the Lord's coming, dearest brothers, all fear arising from our forefather's transgression has been dissolved, which mortal kind, deceived by the devil's frauds, long ago incurred. For the Judge of heaven and earth is present to us, Who, having cancelled the bond of our offences, has in His mercy absolved our guilt. That Lord is present Who, loosing the yoke of ancient captivity from our necks, is to gladden the grief of the world with eternal freedom. That gentle king is present Who, advancing through the expanse of the whole world with the steps of heavenly justice, is to crush the proud tyranny of the raging enemy. For today, Mary giving birth, the Son of God has been born to us; so that, brought forth by a genuine conception of our flesh, He might bestow on the man created by Himself both a fatherly tenderness and a brotherly affection.

2. Nascendi modus Deum probat et hominem. Et natus sane ab intacta est femina; ut cum pariter et hominem testaretur partus humanus, et Deum probaret aeterna virginitas. Nam sicut non poterat nisi caro de carne nasci; ita non poterat Dei caro de femineo utero, nisi sine generante prodire. Propter quod ait angelus beatissimae Mariae: Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi: et quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. I, 35). Spiritus, inquit, sanctus superveniet in te. Idcirco tibi, frater, virtutem sancti Spiritus angelicus sermo praetexit, ne conjecturis carnalis disputationis hebetatus, coeleste tibi ipse mysterium terrena argumentatione confundas.

2. The manner of His birth proves Him God and man. And indeed He was born of an untouched woman; so that, at once, a human birth might testify to Him as man, and perpetual virginity might prove Him God. For just as flesh could not be born except from flesh, so the flesh of God could not come forth from a woman's womb except without one begetting. On which account the angel says to the most blessed Mary: The Holy Spirit will come upon you, and the power of the Most High will overshadow you: and the holy thing that will be born of you will be called the Son of God (Luke 1:35). The Holy Spirit, he says, will come upon you. Therefore, brother, the angelic word sets the power of the Holy Spirit before you, lest, dulled by the conjectures of carnal reasoning, you yourself confound the heavenly mystery for yourself by earthly argument.

3. Modi istius possibilitas. Nascendi tres species mirabiles. Aut non putas eum novum puerum in alvo

3. The possibility of this manner [of birth]. Three wonderful kinds of birth. Or do you not think that He a new child in the womb

Editors' notes and page, col. 1989

Footnotes

(a) ‹anchor: SERMO CXXII› · call in col 1989

Olim, de Tempore 11; et post, in Appendice 23.

Formerly [Sermon] 11 de Tempore; and afterwards [Sermon] 23 in the Appendix.

(printed under page 257)

(b) ‹anchor: In Natali Domini, vi› · call in col 1989

Maximo episcopo tribuitur in libris manuscriptis et in excusis.

It is attributed to Bishop Maximus in the manuscript books and in the printed ones.

(printed under page 257)

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Virginis potuisse formare, qui cum primum conderet hominem, nec semen patris, nec viscera materna quaesivit? Dic itaque, quicumque es supernae dispensationis arbiter et discussor, quae tibi videtur virtus eminentior, partum dedisse virgini, aut perfectum hominem creasse de terra? Primus enim homo, ut ait Apostolus, de terra, terrenus; secundus homo de coelo, coelestis (I Cor. XV, 47). Si contra naturam esse contendis, quod in mysterio redemptionis nostrae sine viro puella asseritur concepisse; cujus, quaeso, naturae est, quod in parente generis nostri caro sine carne formata est? Quae est ista ratio, imo quam caeca contentio, ut non credatur Deus facere hominem posse de femina, quem creditur de pulvere fecisse? Si Omnipotentis, o homo, tali in negotio esse perspicis voluntatem, de opere cur retractas? Omnia enim, sicut legitur, Dominus quae voluit, fecit in coelo et in terra (Psal. CXXXIV, 6). Et si sollicitus perscruteris, praeter hunc legitimum humanae conceptionis usum, tres valde mirabiles nascendi species operatam reperies Trinitatem. Et prima est quidem, quod Adam figuratus ex limo est: secunda, quod mulier formata de masculo: tertia, quae et coelestis est, quod Christus processit ex virgine. Quid horum non novum? quid horum non mirabile? quid horum, nisi fidem sequamur, inquisitio poterit humana complecti? Quod autem mystico hoc conceptu visitare mundum suum Dei dignatus est Filius, nostrae hoc salutis necessitas flagitabat: nimirum ut coelestis tandem generatio repararet, quod nativitas terrena perdiderat.

of the Virgin was able to form, He Who, when He first founded man, sought neither the seed of a father nor a mother's womb? Say therefore, whoever you are, arbiter and examiner of the heavenly dispensation, which seems to you the more eminent power: to have given offspring to a virgin, or to have created a perfect man from the earth? For the first man, as the Apostle says, was from the earth, earthly; the second man from heaven, heavenly (1 Cor. 15:47). If you contend that it is against nature that in the mystery of our redemption a girl is asserted to have conceived without a man, of what nature, I ask, is it that in the parent of our race flesh was formed without flesh? What reasoning is this, nay, what blind contentiousness, that God is not believed able to make from a woman the man whom He is believed to have made from dust? If, O man, you perceive that the will of the Almighty is present in such a matter, why do you call the work into question? For, as it is read, the Lord has done all things whatsoever He willed, in heaven and on earth (Ps. 134:6). And if you search carefully, you will find that, besides this lawful manner of human conception, the Trinity has wrought three very wonderful kinds of birth. And the first indeed is that Adam was fashioned from the clay; the second, that woman was formed from the male; the third, which is also heavenly, that Christ came forth from a virgin. Which of these is not new? Which of these is not wonderful? Which of these will human inquiry be able to grasp, unless we follow faith? But that the Son of God deigned to visit His world by this mystical conception, the necessity of our salvation demanded: namely, that a heavenly generation might at last restore what earthly birth had lost.

4. Christi humilitas potentiae signis revelatur. Virtutes hac die commendatae. Sed fortassis hunc qui natus praedicatur ex femina, dum vilibus obvolvitur pannis, dum jacere contentus est in praesepi, dum lacrymosis vagitibus concrepat, dum maternis lactatur uberibus, Deum esse diffidis. Imo per ista, frater, adverte eum, et ut hominem infirma pro infirmis pertulisse, et ut Deum potentiam exercuisse coelestem. Hic namque qui sordentibus circumdatur pannis, regiis per Chaldaeos muneribus honoratur. Hic qui in praesepi humilis jacet, lumine novi sideris coruscat e coelo. Hic qui vagitus reddit infantiae, angelici exercitus vocibus collaudatur. Hic qui femineo lacte nutritur, multa hominum millia parvissimo pane satiavit. Quid illud adjiciam, quod Deum illum et verum Dei esse Filium resurgens a mortuis Lazarus probat, receptus ad lumen caecus annuntiat, venerandis ejus calcata vestigiis maris unda testatur, et quod praecellit haec omnia, resultans e coelo vox paterna confirmat? Propter quod, dilectissimi, tam magnum hoc nativitatis Dominicae sacramentum dignis vocibus honoremus. Diligamus prae omnibus castitatem: quia ut placere hanc sibi Christus ostenderet, pudicitiam uteri virginalis elegit. Sectemur misericordiam; quia pietatis est quod salvamur. Justitiam sollicite teneamus; quia ad hoc Unigenitus Dei effici dignatus est homo, ut veritatem praedicans, universam mundi faciem damnata iniquitate purgaret.

4. Christ's humility is revealed by signs of power. Virtues commended on this day. But perhaps you doubt that He is God Who is proclaimed born of a woman, while He is wrapped in cheap cloths, while He is content to lie in a manger, while He resounds with tearful wailing, while He is suckled at His mother's breasts. Nay, through these very things, brother, observe Him, both that as man He bore weak things for the weak, and that as God He exercised heavenly power. For He Who is wrapped in soiled cloths is honoured with royal gifts by the Chaldeans. He Who lies lowly in a manger shines from heaven with the light of a new star. He Who utters the wailing of infancy is praised together by the voices of the angelic host. He Who is nourished with a woman's milk satisfied many thousands of men with the smallest amount of bread. What shall I add, that Lazarus, rising from the dead, proves Him to be God and true Son of God, the blind man restored to the light announces it, the wave of the sea trodden by His venerable footsteps bears witness to it, and, what surpasses all these things, the Father's voice resounding from heaven confirms it? Wherefore, dearly beloved, let us honour with worthy words this so great sacrament of the Lord's nativity. Let us love chastity above all things, since, to show that it was pleasing to Him, Christ chose the purity of a virginal womb. Let us pursue mercy, since it is of loving-kindness that we are saved. Let us hold carefully to justice, since for this purpose the Only-begotten of God deigned to be made man, that, preaching the truth, He might cleanse the whole face of the world by condemning iniquity.

SERMO CXXIII. In Natali Domini, VII.

Sermon 123. On the Lord's Nativity, 7.

1. Christi admiranda nativitas. Virgo ante, et post partum. Nativitas Domini nostri Jesu Christi totum mundum nova adventus sui hodie luce perfudit. Hodie de coelo Deus descendit ad hominem; ut in coelis homini praepararet ascensum. Hodie accepimus natum Dei, virginis filium, omnium credentium Salvatorem, Deum de Patre, hominem de matre, Deum occultum, hominem manifestum. Et quoniam diabolus per serpentem Evae locutus, per Evae aures mundo

1. The wonderful nativity of Christ. A virgin before and after childbirth. The nativity of our Lord Jesus Christ has today flooded the whole world with the new light of His coming. Today God has come down from heaven to man, so that He might prepare for man an ascent into heaven. Today we have received the Son of God, the son of a virgin, the Saviour of all who believe, God from the Father, man from a mother, God hidden, man manifest. And since the devil, having spoken through the serpent to Eve, through Eve's ears to the world

Editors' notes and page, col. 1990

Footnotes

(a) ‹anchor: SERMO CXXIII› · call in col 1990

Olim, de Tempore 15; et post, in Appendice 24.

Formerly [Sermon] 15 de Tempore; and afterwards [Sermon] 24 in the Appendix.

(printed under page 257)

(b) ‹anchor: In Natali Domini, vii› · call in col 1990

Inter Fulgentii Sermones vulgatus pridem fuerat. Monent Lovanienses reperiri in manuscriptis aut Fulgentio tributum, aut Severiano. In nostris non alius quam Augustini nomen praefert: sed falso. De num. 1 vide verba Yvonis Carnutensis in sermone de Annuntiat. B. Mariae.

It had formerly been published among the Sermons of Fulgentius. The Louvain editors note that in the manuscripts it is found attributed either to Fulgentius or to Severian. In ours it bears no name but Augustine's, but falsely. On no. 1 see the words of Ivo of Chartres in his sermon on the Annunciation of the Blessed Mary.

(printed under page 257)

Page

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

PL 39:1991

intulit mortem; Deus per angelum ad Mariam protulit verbum, et cunctis saeculis vitam effudit, angelus sermonem ejecit, et Christum Virgo concepit. O conjunctio sine sordibus facta, ubi maritus sermo est et uxor auricula! Hoc splendore concipitur Dei Filius, hac munditia generatur. Nulla fieri potuit gravedo concipienti, nulla tristitia parturienti: qui enim venerat triste laetificare saeculum, ventris non contristavit hospitium. De coelis medicus transiens per virginem, post transitum suum illaesam fecit virginem permanere: qui enim disrupta corporum membra in aliis poterat redintegrare tangendo, quanto magis in sua matre quod invenit integrum, potuit non violare nascendo? Crevit enim in ejus partu integritas corporis potius quam decrevit, et virginitas ampliata est potius quam fugata. In angusti corporis membro sustinuit, quidquid sustinent coeli. Plena sunt viscera; et nullum novit Virginis conscientia. Cum esset gravida, salubri levitate plaudebat: lumen enim quod intra se habebat, pondus habere non poterat.

brought in death; God through an angel brought forth the word to Mary, and poured out life upon all the ages; the angel uttered the speech, and the Virgin conceived Christ. O union made without defilement, where the husband is the word and the wife the ear! In this splendour the Son of God is conceived, in this purity He is begotten. No heaviness could befall her as she conceived, no sorrow as she gave birth: for He Who had come to gladden a sorrowful world did not sadden the lodging of the womb. The physician from heaven, passing through the virgin, after His passage caused the virgin to remain unharmed: for He Who could make whole again by touching the broken limbs of bodies in others, how much more could He, in being born, refrain from violating in His own mother what He found intact? For in her childbearing the integrity of her body increased rather than decreased, and her virginity was enlarged rather than put to flight. In the member of a narrow body she bore whatever the heavens bear. The womb is full; and the Virgin's conscience knew no one. When she was with child, she rejoiced in a wholesome lightness: for the light which she had within her could have no weight.

2. Maria fenestra et scala coeli. Restauratrix feminarum. Mariae bona contra Evae mala. Facta est Maria fenestra coeli, quia per ipsam Deus verum fudit saeculis lumen. Facta est Maria scala coelestis; quia per ipsam Deus descendit ad terras, ut per ipsam homines ascendere mererentur ad coelos: ipsis enim licebit ascendere illuc, qui Deum crediderint ad terras per virginem Mariam descendisse. Facta est Maria restauratio feminarum; quia per ipsam a ruina primae maledictionis probantur esse subtractae. Tria denique mala Evae a tribus bonis Mariae probantur exclusa. Nam Evae dictum est, In doloribus et in tristitia paries; et ad virum conversio tua, et ipse dominabitur tui (Gen. III, 16). Tribus ergo his malis se subjugant feminae quae Mariam non sequuntur, dolori, tristitiae, servituti. Maria autem e contrario quam praeclarissimis tribus bonis sublimetur ausculta, salutationis angelicae, benedictionis divinae, et plenitudinis gratiae. Sic enim eam legitur angelus salutasse: Ave, Maria, gratia plena, benedicta tu inter mulieres (Luc. I, 28). Cum dixisset Ave, salutationem illi coelestem exhibuit: cum dixit, Gratia plena, ostendit ex integro iram exclusam primae sententiae, et plenam benedictionis gratiam restitutam: cum dixit, Benedicta tu inter mulieres, virginitatis ejus benedictum fructum expressit; ut ex eo benedicta dicatur inter mulieres, quaecumque perseveraverit virgo. Benedicta tu inter mulieres; maledicta enim Eva fuerat, quam nunc credimus per Mariam ad benedictionis gloriam remeasse.

2. Mary the window and ladder of heaven. Restorer of women. The good things of Mary against the evils of Eve. Mary was made the window of heaven, because through her God poured out the true light upon the ages. Mary was made the heavenly ladder; because through her God came down to earth, so that through her men might deserve to ascend to heaven: for they will be permitted to ascend thither who have believed that God came down to earth through the virgin Mary. Mary was made the restoration of women; because through her they are shown to have been withdrawn from the ruin of the first curse. Finally, the three evils of Eve are shown to have been shut out by the three good things of Mary. For it was said to Eve, In pains and in sorrow you shall bring forth; and your turning shall be to your husband, and he shall have dominion over you (Gen. 3:16). To these three evils, then, women who do not follow Mary subject themselves: to pain, to sorrow, to servitude. But Mary, on the contrary, listen by what three most excellent good things she is exalted: the angelic greeting, the divine blessing, and the fullness of grace. For thus we read that the angel greeted her: Hail, Mary, full of grace, blessed are you among women (Luke 1:28). When he had said Hail, he presented to her a heavenly greeting: when he said, Full of grace, he showed that the wrath of the first sentence was entirely shut out, and the full grace of blessing restored: when he said, Blessed are you among women, he expressed the blessed fruit of her virginity; so that from this whatever woman has persevered as a virgin may be called blessed among women. Blessed are you among women; for Eve had been cursed, who we now believe has returned through Mary to the glory of blessing.

3. Maria feminarum omnes status suscepit. Venite, virgines, ad virginem, et laetamini. Deponite maledictionem praevaricationis, et benedictionem restaurationis assumite. Projicite dolores quos Eva per serpentem accepit; et quos per angelum Maria suscepit, honores assumite. Pellite tristitiam concipientis, gemitus parturientis abjicite, ut solus vobis iste virginis Filius dominetur. Venite, virgines, ad virginem; venite, concipientes, ad concipientem; venite, parientes, ad parientem; venite, matres, ad matrem; venite, lactantes, ad lactantem; venite, juvenculae, ad juvenculam. Ideo omnes istos cursus naturae virgo Maria in Domino nostro Jesu Christo suscepit, ut omnibus ad se confugientibus feminis subveniret: et sic restauraret omne genus feminarum ad se venientium nova Eva servando virginitatem; sicut omne genus virorum Adam novus recuperat Dominus Jesus Christus, qui cum Patre et Spiritu sancto unus Deus vivit et regnat, etc.

3. Mary took upon herself all the states of women. Come, virgins, to the virgin, and rejoice. Lay aside the curse of transgression, and take up the blessing of restoration. Cast away the pains which Eve received through the serpent; and take up the honours which Mary received through the angel. Drive out the sorrow of the woman who conceives, throw off the groans of the woman in labour, so that this Son of the virgin alone may have dominion over you. Come, virgins, to the virgin; come, you who conceive, to her who conceived; come, you who give birth, to her who gave birth; come, mothers, to the mother; come, you who nurse, to her who nursed; come, young women, to the young woman. Therefore the virgin Mary took upon herself all these courses of nature in our Lord Jesus Christ, so that she might come to the aid of all women fleeing to her: and so that thus, as the new Eve, by preserving virginity, she might restore the whole race of women coming to her; just as the new Adam, the Lord Jesus Christ, recovers the whole race of men, Who with the Father and the Holy Spirit, one God, lives and reigns, etc.

Editors' notes and page, col. 1991

Footnotes

(1) ‹anchor: et nullum novit Virginis conscientia› · call in col 1991

Ita manuscripti et editi. Attamen in Lov. additur, contagium; et in Ms. uno a manu recenti, virum.

So the manuscripts and the printed editions. However, in the Louvain edition contagion is added; and in one manuscript, in a recent hand, the man.

(printed under page 258)

(2) ‹anchor: Pellite tristitiam concipientis› · call in col 1991

Ita Lov. et Er. cum Mss. n. et gr. a manu secunda. Nam gr. a manu prima, necnon rm. cb. habent, concupiscentis. At n. alter cum vd., Expellite tristitiam, concupiscentiam abjicite.

So Louvain and Erasmus, with manuscripts n. and gr. in the second hand. For gr. in the first hand, and also rm. cb., have of one desiring. But the other n., with vd., has Expel sadness, cast away desire.

(printed under page 258)