PL 39 · cols. 1992–1995

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

Sermons CXXIV–CXXVI

PL 39:1992

SERMO CXXIV. In Natali Domini, VIII.

Sermon 124. On the Nativity of the Lord, 8.

1. Christus mihi, non sibi nascitur. Ut hodie a me possit, fratres charissimi, majestas nativitatis Dominicae praedicari, per vos mihi a Domino facultas est impetranda, quatenus ipse verbum in ore sui constituat sacerdotis, nec nostri oris dedignetur officium, qui nostrae carnis hodie dignatus est inire commercium. Non enim, fratres, ineffabile divinae generationis contendimus aperire mysterium; sed nostrae salutis magnum et mirabile gestimus gaudium nuntiare, sicut dixit angelus, Ecce annuntio vobis gaudium magnum, quod erit omni populo (Luc. II, 10). Nullum hodie, fratres, conceptus, nullum terreat partus. Ubi enim virginitas concipit, integritas parit, Dei est virtus conscia, non voluptas. Audi angelum dicentem, Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi (Id. I, 35). Hodie, fratres, non inchoatur deitas, sed humanitas innovatur: hodie natus est non sibi Christus, sed mihi. Accedite ergo ad eum et illuminamini, et vultus vestri non erubescent (Psal. XXXIII, 6): quia hodie in sole posuit, sicut dixit propheta, tabernaculum suum (Psal. XVIII, 6).

1. Christ is born for me, not for Himself. That the majesty of the Lord's nativity may be preached by me today, dearest brethren, the ability must be obtained for me from the Lord through you, so that He Himself may set the word in the mouth of His priest and not disdain the service of our mouth, He Who today deigned to enter into fellowship with our flesh. For we are not striving, brethren, to lay open the ineffable mystery of the divine generation; rather, we long to announce the great and wonderful joy of our salvation, as the angel said, Behold, I announce to you great joy, which shall be to all the people (Luke 2:10). Let the conception frighten no one today, brethren, and let the birth frighten no one. For where virginity conceives and integrity gives birth, it is the power of God that is privy to it, not pleasure. Hear the angel saying, The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you (Luke 1:35). Today, brethren, deity does not begin, but humanity is renewed: today Christ is born not for Himself, but for me. Come to Him therefore and be enlightened, and your faces shall not blush (Ps. 33:6): for today He has set in the sun, as the prophet said, His tabernacle (Ps. 18:6).

2. Virginitas nunquam nuda. Divinum est, fratres charissimi, quod geritur, non humanum. Nunquam est nuda virginitas, quae tegmine pudoris se decoravit. Ad domicilium castitatis angelus mediator advenit; ut regi aulam, Deo templum, et coelesti sponso thalamum procuraret. Nascente enim Domino non est ablata, sed consecrata virginitas; quae ipsa sponsum genuit sui pudoris, ipsa custodi praebet fidele servitium: feta, sed virgo; virgo, sed mater; sterilitate enim caruit, non pudore. Adstat sanctitas, sinceritas, pudicitia, castitas, integritas, fides, et omnes simul adfuere virtutes; ut intrepida famula sui uteri portaret auctorem, et coelestem paritura virtutem, sexus sui victrix, dolorem gemitumque nesciret. Beata fecunditas, quae et honorem acquisivit maternum, et castitatis praemium non amisit.

2. Virginity is never naked. What is done, dearest brethren, is divine, not human. Never is that virginity naked which has adorned itself with the covering of modesty. To the dwelling of chastity the angel came as mediator, so as to procure a hall for the King, a temple for God, and a bridal chamber for the heavenly Bridegroom. For at the Lord's birth virginity was not taken away but consecrated; she herself bore the Bridegroom of her own modesty, she herself renders faithful service to her guardian: fruitful, yet a virgin; a virgin, yet a mother; for she lacked barrenness, not modesty. Holiness stands by, sincerity, purity, chastity, integrity, faith, and all the virtues were present together, so that the fearless handmaid might carry the Author of her own womb, and, about to bring forth the heavenly Power, victorious over her sex, might know nothing of pain and groaning. Blessed fecundity, which both acquired the honour of motherhood and did not lose the reward of chastity.

3. Explicantur mysteria nascentis in carne; locum in diversorio non habentis; pannis involuti. Non ergo dedignatur inhabitare, quod est figurare dignatus: nec indignatur in se carnem contingere, quam coelesti manu ante contrectavit in pulvere. Venit ad faciem tuam, o homo; quia tu ad ejus faciem pervenire non poteras: et qui erat invisibilis, factus est pro tua redemptione visibilis. Venit a tuis patribus postulatus. Audi vocem clamantis, Ostende faciem tuam, et salvi erimus (Psal. LXXIX, 4). Astat testis innocentiae, assertor pudoris, nec amisisse dolet sponsam, sed gloriatur se agnovisse Deum; sequitur non ut maritus, sed ut famulus, et obsequium se ei gaudet impendere, cui conspicit omnes Angelos deservire. Nascens ergo Christus non invenit locum in diversorio, per quem omnis creatus est locus: et velut peregrinus nascitur, qui totius orbis est Dominus; ut nos coelestis patriae faceret esse municipes. Pannis obvolvitur, ut scissam humani generis unitatem suo redintegraret in corpore, totumque immortalitatis vestimentum purpureo sanguinis colore fulgens in coelestia regna deferret. Nascitur, fratres; ut ipsam, quam primus homo vitiaverat, melioraret naturam. Jacet in pannis; sed regnat in coelis: humiliatur in cunabulis; sed in nubibus tonat: in praesepi ponitur (Luc. II, 7), quia omnis caro fenum (Isai. XL, 6), Isaia dicente, monstratur. O fenum, fratres, cujus flos coelestem mutatur in panem, quo vescendo pervenimus ad vitam aeternam!

3. The mysteries are explained of Him Who is born in the flesh, Who has no place in the inn, Who is wrapped in swaddling clothes. He therefore does not disdain to dwell in what He deigned to fashion: nor is He indignant to touch in Himself the flesh which He had formerly handled in the dust with His heavenly hand. He came to your face, O man, because you could not reach to His face: and He Who was invisible was made visible for your redemption. He came, asked for by your fathers. Hear the voice of one crying, Show Thy face, and we shall be saved (Ps. 79:4). There stands by the witness of innocence, the champion of modesty, and he does not grieve to have lost a bride, but glories to have recognized God; he follows not as a husband but as a servant, and rejoices to render obedience to Him Whom he sees all the angels serve. Being born, therefore, Christ found no place in the inn, He through Whom every place was created: and He Who is Lord of the whole world is born as it were a stranger, that He might make us citizens of the heavenly fatherland. He is wrapped in swaddling clothes, that He might restore in His own body the torn unity of the human race, and carry into the heavenly kingdoms the whole garment of immortality, shining with the purple colour of blood. He is born, brethren, that He might better the very nature which the first man had corrupted. He lies in swaddling clothes, but He reigns in the heavens: He is humbled in the cradle, but He thunders in the clouds: He is laid in a manger (Luke 2:7), whereby it is shown that all flesh is hay (Isa. 40:6), as Isaiah says. O hay, brethren, whose flower is changed into heavenly bread, by eating which we come to eternal life!

Editors' notes and page, col. 1992

Footnotes

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Ita Ms. cb. In altero autem cb., in aeterno pudore suo decoratur. At in editis, aeterno pudoris sui honore decoratur.

So manuscript cb. But in the other cb., is adorned in her eternal modesty. And in the printed editions, is adorned with the eternal honour of her modesty.

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Ita Ms. At editi, Nos fenum, fratres, ejusque flos coelestem emundamur in, etc.

So the manuscript. But the printed editions, We are hay, brethren, and its flower ... we are cleansed into the heavenly, etc.

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Olim, de Tempore 24; et post, in Appendice 26.

Formerly [Sermon] 24 de Tempore; and afterwards [Sermon] 26 in the Appendix.

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Incerti auctoris.

Of an uncertain author.

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PL 39:1993

SERMO CXXV. In Natali Domini, IX.

Sermon 125. On the Nativity of the Lord, 9.

1. Cur Deus hominem suscepit ex Virgine. Nativitatem Domini nostri Jesu Christi secundum carnem ita Evangelista apertissime demonstravit, ut ostenderet eum ex Spiritu sancto et Maria virgine natum, propter haereticorum astutiam, qui negant Deum hominem suscepisse. Sed ideo Dominus noster virgineum sibi requisivit hospitium, ut nobis ostenderet in casto corpore Deum portari debere. Ad hoc enim Deus hominem suscepit in se, ut et nos Deum suscipiamus in nobis, sicut ipse dicit, Manete in me, et ego in vobis (Joan. XV, 4). O sacrum et coeleste mysterium in nativitate Domini! Concepit virgo antequam sponsum haberet, parit antequam nubat; et quod ad laudem pertinet nominis Domini, et mater et virgo coepit esse post partum. Virgo enim concepit, virgo peperit, virgo post partum illibata permansit. Quem cum portaret, timuit; cum pareret, adoravit: quem cum peperisset, minor erat mater quam filius.

1. Why God took up a man from a Virgin. The Evangelist demonstrated the nativity of our Lord Jesus Christ according to the flesh most plainly, so as to show that He was born of the Holy Spirit and the Virgin Mary, on account of the cunning of the heretics, who deny that God took up a man. But our Lord sought a virginal lodging for Himself for this reason, that He might show us that God ought to be carried in a chaste body. For God took up a man into Himself to this end, that we too might take up God into ourselves, as He Himself says, Abide in Me, and I in you (John 15:4). O sacred and heavenly mystery in the nativity of the Lord! A virgin conceived before she had a bridegroom, she gives birth before she marries; and, what pertains to the praise of the Lord's name, she began to be both mother and virgin after the birth. For a virgin conceived, a virgin gave birth, a virgin after the birth remained undefiled. When she was carrying Him, she feared; when she was giving birth, she adored; when she had given birth to Him, the mother was less than the son.

2. Christi generatio in Adam praefigurata. Grande nobis mysterium divina majestas in Adae figura praemisit. Sicut enim Deus noster cum primum Adam facere vellet, non ex conjunctione viri aut mulieris hominem ut esset effecit; sed accipiens terram, unde hominem facit, divina quadam arte formavit: ita sine viri conjunctione Deum in virginali alvo incorporari dispensavit. Ergo si tunc licuit hominem sine homine nasci, cur non licuit hominem sine homine per Mariam virginem procreari? Quoniam sicut Adam ex terra virgine figuratus est, ita et Christus ex virgine natus agnoscitur. Ibi tunc flatus Dei de terra vivum hominem surgere fecit ad vitam: hic mundo Spiritus sanctus de Maria virgine Christum hominem figuravit, in quo Deus ad reparationem hominis habitaret. Adam enim ibi tunc nascitur; hic renovatur et resuscitatur in Christo. Fuit ergo similis reparatio, quomodo fuit et hominis creatio. Denique sicut tunc in alvo terrae Salvator Adae membra composuit; sic etiam nunc in virginis alvo Christus sua membra composuit. O grandis patientia Salvatoris; exspectat nasci sua membra quae fecit! Sed ideo ille voluit nasci, ut nos iterum viveremus. Deus latebat in homine: humiliata est virtus, ut pietas augeretur; et quod ad laudem nominis ejus pertinet, visa est potestas minus velle quam possit. Humiliavit se ut homo: nec horruit Deus hominem induere, quem ad suam Patrisque imaginem figuravit, unde libens Dei Filius voluit hoc esse quod fecit. Nam ideo Deus noster Filium suum misit ad hominem liberandum, ut cui dixerat, Faciamus hominem (Gen. I, 26), ipse etiam liberator esset, qui fuerat et creator.

2. The generation of Christ prefigured in Adam. The divine majesty set before us beforehand a great mystery in the figure of Adam. For just as our God, when He first wished to make Adam, did not bring it about that man should exist from the union of man and woman, but, taking earth, from which He makes man, formed him by a certain divine art: so He ordained that God should be incorporated in a virginal womb without union with a man. Therefore, if then it was permitted for a man to be born without a man, why was it not permitted for a man to be begotten without a man through the Virgin Mary? For just as Adam was formed from virgin earth, so too Christ is recognized as born of a virgin. There, at that time, the breath of God made a living man rise from the earth to life: here, for the world, the Holy Spirit formed Christ the man from the Virgin Mary, in Whom God might dwell for the restoration of man. For there, at that time, Adam is born; here he is renewed and raised again in Christ. The restoration, therefore, was like the creation of man also was. Accordingly, just as then in the womb of the earth the Saviour put together the members of Adam, so also now in the womb of a virgin Christ put together His own members. O great patience of the Saviour: He waits for His own members, which He made, to be born! But He willed to be born for this reason, that we might live again. God lay hidden in man: power was humbled, that piety might be increased; and, what pertains to the praise of His name, power was seen to will less than it could. He humbled Himself as a man: nor did God shrink from putting on the man whom He had formed to His own and the Father's image, whence the Son of God willingly chose to be that which He had made. For our God sent His Son to set man free for this reason, that He to Whom He had said, Let us make man (Gen. 1:26), might Himself also be the liberator, Who had also been the creator.

3. Cur Christus ex muliere. Cur per mulieres resurrexisse nuntiatur. Sed quare Deus noster nascendo per Virginem, nos sic voluit reformare ad vitam? Ut quia per mulierem in hunc mundum mors intravit, salus per Virginem redderetur. Denique et quando Christus tertia die ab inferis resurrexit, primum mulieres per angelum adorantes occurrunt: quibus ideo jubetur resurrectionem Apostolis nuntiare, ut hominibus ostenderetur, Ecce per quam cecidistis in mortem, per ipsam vobis resurrectio mortuorum nuntiatur. Mulier enim quia prior gustaverat, prior etiam resurrectionem vidisse monstratur, ut non perpetui reatus apud viros opprobrium sustineret; et quae culpam nobis transfuderat, transfudit et gratiam.

3. Why Christ [was born] of a woman. Why He is announced through women to have risen. But why did our God, by being born through a Virgin, wish to re-form us to life in this way? So that, since death entered this world through a woman, salvation might be restored through a Virgin. Accordingly, also when Christ rose from the underworld on the third day, women first, adoring, come to meet [Him] through an angel: and they are bidden to announce the resurrection to the Apostles for this reason, that it might be shown to men: Behold, through her through whom you fell into death, through her the resurrection of the dead is announced to you. For because the woman had tasted first, she is also shown to have seen the resurrection first, so that she should not bear the reproach of perpetual guilt among men; and she who had poured guilt into us poured in grace also.

4. Castitatis necessitas christianum esse cupienti. Denique

4. The necessity of chastity for one who desires to be a Christian. Finally

Editors' notes and page, col. 1993

Footnotes

(1) ‹anchor: hic mundo› · call in col 1993

Ita cb. Ms. At editi, mundum. Ms. autem n., hic mundus per Spiritum sanctum de Maria virgine Christum hominem figuravit ad vitam.

So manuscript cb. But the printed editions, the world. Manuscript n., however, here the world through the Holy Spirit formed Christ as man of the Virgin Mary unto life.

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Alias, de Tempore 17.

Elsewhere [Sermon] 17 de Tempore.

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In Appendice nunc primum collocatur. Lovaniensibus dubius, spurius Verlino et Vindingo videbatur. Non sapit Augustinum: habet vero nonnihil ex Ambrosio in Lucam.

It is now placed in the Appendix for the first time. To the Louvain editors it seemed doubtful, to Verlinus and Vindingus spurious. It does not savour of Augustine; it does have something from Ambrose on Luke.

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Dominus noster ideo per castae virginis membra venit ad terras, ut ostenderet Deum castitatis esse auctorem. Ergo sicuti Deus noster nos suscepit in se, et nos suscipiamus Deum in nobis. Portemus ergo et nos Deum in casto corpore, quem virginis casta membra portaverunt. Christus enim magister est castitatis: et ideo qui castitatem non habet, portare Christum non potest. Sed et nos, charissimi, qui Deo credimus, ut semper Christum in corde nostro portare possimus, castos ac puros nos exhibeamus ab omni peccato; ut Christus habitare possit in nobis. Qui enim Christum non habet in se, christianus non potest dici. Nec enim ita se extollere debet unusquisque, ut christianum se nomine dicat tantum, et factis inimicum ostendat. Quomodo christianus est, qui contra Christi praecepta vivere contendit? Sed vos qui Deo servitis, et ejus praecepta custoditis, potens est vobis concedere vitam aeternam, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

our Lord came to earth through the members of a chaste virgin for this reason, to show that God is the author of chastity. Therefore, just as our God took us up into Himself, let us also take up God into ourselves. Let us therefore also carry God in a chaste body, Whom the chaste members of a virgin carried. For Christ is the teacher of chastity: and therefore he who does not have chastity cannot carry Christ. But let us also, dearly beloved, who believe in God, so that we may always be able to carry Christ in our heart, show ourselves chaste and pure from every sin, so that Christ may be able to dwell in us. For he who does not have Christ in himself cannot be called a Christian. For no one ought to exalt himself so far as to call himself a Christian in name only, and show himself an enemy by his deeds. How is he a Christian who strives to live against the precepts of Christ? But you who serve God and keep His precepts, He is able to grant you eternal life, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CXXVI. In Natali Domini, X.

Sermon 126. On the Lord's Nativity, 10.

1. Utraque Christi generatio inter se comparatur. Mater Christi semper virgo, quae semper sponsa. Generatio utraque incomparabilis. Veneranda nativitas Salvatoris, qui natus in carne est, humilitatis est instrumentum, pietatis mysterium, et aeternae spei remedium manifestum. Hac die est natus ex virgine matre, qui ante saecula aeternus est genitus ex Deo Patre. In illa nativitate ex impassibili nascitur Genitore; in ista ex incorrupta natus est virgine. Illam solus Pater scivit ipse qui genuit; hanc in se sola Virgo et mater intemerata cognovit, quae virum in concipiendo non pertulit. In Patre impassibilitas, in matre incorruptibilitas; in Patre perpetua divinitas, in matre aeterna virginitas. Sic enim ad eam Dominus loquitur per prophetam, Et desponsabo te mihi in aeternum (Osee. II, 19). Semper ergo virgo est, quae semper sponsa est: et quae vocabulo sponsae non caruit, in aeternum virgo permansit. Et desponsabo te, inquit, mihi in aeternum; quia quae sponsa aeterna dicitur, aeterna virgo probatur. Ex Patre invisibiliter, ex matre visibiliter; sed incomparabiliter ex Patre, atque incomparabiliter ex matre: quia incorruptibiliter in illa nativitate Patrem Deum habet sine homine matre; in ista matrem habet virginem, sed hominem non habet patrem. In illa coaeternus est Patris, et coaeternus auctoris: in ista filius est virginis, et auctor est matris. Ipse enim formavit uterum qui descendit in uterum; exivit de utero, et non corrupit uterum: ut qui Deum Patrem habet in coelis, virginem matrem haberet in terris. In illo sine tempore genitus, in ista in fine temporum natus. In illo nascitur sine fine, in ista concipitur sine semine. In illo sine initio generationis, in ista sub conditione Legis et carnis. In illo invisibilis Deus, in ista visibilis homo per corpus: quia Verbum caro factum est, et habitavit in nobis (Joan. I, 14). In illo impassibilis, in ista mortalis. In illo excelsissimus, in ista subjectus: subjectus siquidem injuriis passionis et mortis; mortis autem crucis (Philipp. II, 8). Sed per haec omnia est gloriosus in coelis, qui victor in omnibus invenitur in terris.

1. Each generation of Christ is compared with the other. The mother of Christ is ever a virgin, since ever a bride. Each generation is incomparable. The venerable nativity of the Saviour, Who was born in the flesh, is the instrument of humility, the mystery of godliness, and the manifest remedy of eternal hope. On this day He was born of a virgin mother, Who before the ages was eternally begotten of God the Father. In that nativity He is born of an impassible Begetter; in this He was born of an incorrupt virgin. That one the Father alone knew, He Himself Who begot; this one the Virgin and undefiled mother alone knew in herself, who did not undergo a man in conceiving. In the Father impassibility, in the mother incorruptibility; in the Father perpetual divinity, in the mother eternal virginity. For thus the Lord speaks to her through the prophet: And I will betroth you to Me for ever (Hos. 2:19). Therefore she is ever a virgin who is ever a bride: and she who did not lack the name of bride remained a virgin for ever. And I will betroth you, He says, to Me for ever; because she who is called an eternal bride is proved an eternal virgin. From the Father invisibly, from the mother visibly; but incomparably from the Father, and incomparably from the mother: because incorruptibly in that nativity He has God as Father without a human mother; in this He has a virgin as mother, but has no human father. In that one He is coeternal with the Father, and coeternal with the author; in this one He is the son of the virgin, and the author of His mother. For He Himself formed the womb Who descended into the womb; He came forth from the womb, and did not corrupt the womb: so that He Who has God as Father in heaven might have a virgin as mother on earth. In that one begotten without time, in this one born at the end of times. In that one He is born without end, in this one He is conceived without seed. In that one without beginning of generation, in this one under the condition of the Law and of the flesh. In that one invisible God, in this one visible man through the body: because the Word was made flesh, and dwelt in us (John 1:14). In that one impassible, in this one mortal. In that one most exalted, in this one subject: subject indeed to the injuries of suffering and of death; even the death of the cross (Phil. 2:8). But through all these things He is glorious in heaven, Who is found victor in all things on earth.

2. Diei Natalis Christi praerogativa. Resurrectionis Christi dies idem qui conceptionis. Elegit sibi in qua nasceretur diem, qui fecit omnem diem, et non sine gratia praelationis caeteris est diebus habendus hic dies, in quo Deus in hominem

2. The prerogative of the day of Christ's Nativity. The day of Christ's resurrection is the same as that of His conception. He Who made every day chose for Himself a day on which to be born, and not without the favour of preference over the other days is this day to be held, on which God into man

Editors' notes and page, col. 1994

Footnotes

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Alias, de Tempore 22.

Elsewhere [Sermon] 22 de Tempore.

(printed under page 259)

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In Appendice nunc primum collocatur. Ex Lovaniensium censura dubius, supposititius vero est Verlini sententia ac Vindingi, qui istud maxime observat ab Augustiniano stilo alienum initio n. 4: « Omnis ergo hujus nativitatis « schola, humilitatis est officina, patientiae massa, virtutis « agonia. »

It is now placed in the Appendix for the first time. By the Louvain editors' judgement it is doubtful, but spurious in the opinion of Verlinus and of Vindingus, who notes especially as foreign to Augustine's style this at the beginning of no. 4: "The whole school of this nativity, then, is the workshop of humility, the mass of patience, the contest of virtue."

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PL 39:1995

docetur fuisse promotus. Denique ex hodierno dies accepit incrementum, et augmenta sumit cursus sui, qui electus ad gloriam Dei noscitur. Conceptus est enim aequinoxio verno, et natus est solstitio hiberno. Et qua die est conceptus in utero Virginis, in ipsa resurrexit ab inferis cum gloria passionis. Et in conceptu tamen, et in nativitate ejus dies accepit incrementum: et nascente vera luce, lucis et diei augmentatur officium. Advertite interea, fratres, advertite dominicum sacramentum. In nativitate ejus dies proficit, in passione deficit, quia a sexta hora tenebrae factae sunt per totam terram usque ad horam nonam (Matth. XXVII, 45). Et quod imminutum est in passione, ampliatum est in resurrectione. Ecce est illud, Dies diei eructat verbum, et nox nocti indicat scientiam (Psal. XVIII, 3): dies nativitatis diei passionis, et dies passionis diei resurrectionis; nox nativitatis nocti passionis; et nox passionis nocti resurrectionis annuntiat verbum: illic natum, hic passum; in illa Angelorum gaudium, in ista totius mundi luctum, sed tamen omnium in resurrectione triumphum: quia in vesperum abundabit fletus, et ad matutinum laetitia (Psal. XXIX, 6); vesperum passionis, quando sequebatur eum multitudo populi, et mulieres lamentabantur et plangebant; matutinum resurrectionis, quo mulieres cum gaudio a monumento currebant, et discipuli cum gaudio ad monumentum festinabant.

is taught to have been advanced. Finally, from today the day has received increase, and takes on increments of its course, the day which is known to have been chosen for the glory of God. For He was conceived at the spring equinox, and born at the winter solstice. And on the day on which He was conceived in the womb of the Virgin, on that same day He rose again from the underworld with the glory of the passion. And yet both at His conception and at His nativity the day received increase: and when the true Light is born, the office of light and of day is augmented. Observe meanwhile, brethren, observe the Lord's mystery. At His nativity the day advances, at His passion it fails, because from the sixth hour darkness came over the whole earth until the ninth hour (Matt. 27:45). And what was diminished in the passion was enlarged in the resurrection. Behold, this is that saying, Day to day utters the word, and night to night shows knowledge (Ps. 18:3): the day of the nativity to the day of the passion, and the day of the passion to the day of the resurrection; the night of the nativity to the night of the passion; and the night of the passion to the night of the resurrection announces the word: there one born, here one who suffered; in the former the joy of the angels, in the latter the mourning of the whole world, but nevertheless the triumph of all in the resurrection: for at evening weeping shall abound, and towards morning gladness (Ps. 29:6); the evening of the passion, when a multitude of the people followed Him, and the women lamented and bewailed; the morning of the resurrection, when the women ran with joy from the tomb, and the disciples hastened with joy to the tomb.

3. Mysterium crescentis diei in Natali Christi. Elegit ergo hunc diem sibi ad nativitatem, nobis ad felicitatem; sibi ad obsequium, nobis ad gaudium. Sic enim pastoribus Angelus praedicavit: Ecce, inquit, annuntio vobis gaudium, quod erit universae terrae. Quare? Quia natus est vobis hodie Salvator, qui est Christus Dominus (Luc. II, 10 et 11); ut merito a nobis hodie cantandum sit, Hic est dies quem fecit Dominus, gaudeamus et laetemur in eo (Psal. CXVII, 24). Crescit ecce dies cum ortu nascentis, et lucrativo proventu vel successibus momentorum: noctisque imminuto curriculo defectionem sentiunt opera tenebrarum. Die enim aeterno nascente, augmentum debuit dies temporalis accipere: non ut dies aliquid nascenti conferret, sed ut ex nascente dies praerogativam incrementi vel felicitatis acquireret, et fieret toti mundo festivus, in quo verus Deus homo natus est in carne perfectus.

3. The mystery of the growing day at the Birth of Christ. He chose, therefore, this day: for Himself for His nativity, for us for our happiness; for Himself for obedience, for us for joy. For thus the angel proclaimed to the shepherds: Behold, he said, I announce to you a joy which shall be for the whole earth. Why? Because there is born to you today a Saviour, Who is Christ the Lord (Luke 2:10–11); so that rightly we must sing today, This is the day which the Lord has made, let us rejoice and be glad in it (Ps. 117:24). Behold, the day grows with the rising of the One being born, by a profitable yield or by the successive increases of its moments: and with the course of the night diminished, the works of darkness feel their failing. For when the eternal Day was born, the temporal day had to receive increase: not that the day might confer anything on the One being born, but that from the One being born the day might acquire the privilege of increase or of happiness, and become festive for the whole world, the day on which the true God was born man, perfect in the flesh.

4. Potentia Christi elucet in exinanitione sui. Omnis ergo hujus nativitatis schola, humilitatis est officina, patientiae massa, virtutis agonia. Primum quia voluit immensus et omnipotens Dei Filius, cujus incapabilis potentia et incomprehensibilis magnitudo coelum simul ac mundum continet, ambit, amplectitur, excedit, tanta se angustia et subtilitate contrahere, ut intra uterum Virginis clausus, et quod habebat in majestate comprimeret, et quod erat in virtute celaret: tantaque se humilitate deponeret, ut filius hominis esse vellet, qui Dei Filius nunquam esse cessaret. Sed hoc non nisi Deus posset. Intra magnitudinem enim suam se occultasse cum potens sit, non humanae infirmitatis, sed divinae virtutis est. Nemo enim hominum se potest abscondere aut celare quod nascitur: quia quanquam s⟨i⟩t in omnibus natura mortalis, non potest tamen quisquam sibi derogare quod natus est. Deus autem noster in eo potentiam majestatis aperuit, cum se intra terminos humanae infirmitatis abscondit: ut omnipotentem se in hoc maxime sacramento monstraret, quo potestati suae subjiceret id quod per potestatem naturae coelestis omni subjectione liberum p⟨e⟩rmaneret. Natus enim Deus ex Deo Patre, homo esse voluit: sed id quod Deus ante natus est, non amisit. Ita enim esse homo voluit; et ideo quod hominis fuit, non in ea qua natus est, conditione permansit. Suscepit enim ex Maria virgine hominem verum, quem per resurrectionis gloriam levavi⟨t⟩ in coelum. Humilitas ergo Christi sublimitas est corporis nostri: quia cum humiliatur Dominus, exaltatus est homo; et ita exaltatus est servus, ut in Domino simul fieret ipse qui Dominus. Hoc beatissimus

4. The power of Christ shines forth in His emptying of Himself. The whole school of this nativity, therefore, is a workshop of humility, a mass of patience, a contest of virtue. First, because the immeasurable and almighty Son of God, Whose uncontainable power and incomprehensible greatness contains, encompasses, embraces and exceeds heaven together with the world, willed to contract Himself into such narrowness and slightness that, enclosed within the womb of the Virgin, He should both compress what He had in majesty and conceal what He was in power: and should lay Himself down in such humility that He willed to be a son of man, Who never ceased to be the Son of God. But this none but God could do. For to have hidden Himself within His own greatness while being powerful belongs not to human weakness but to divine power. For no one among men can hide himself or conceal that he is born: for although in all men nature is mortal, yet no one can take away from himself the fact that he was born. But our God revealed the power of His majesty in this, that He hid Himself within the bounds of human weakness: so that He might show Himself almighty above all in this mystery, by which He subjected to His power that which through the power of His heavenly nature remained free from all subjection. For God, born of God the Father, willed to be man: but what He was as God, born before, He did not lose. For He willed to be man in such a way; and therefore what was of man did not remain in the condition in which it was born. For He took from the Virgin Mary true manhood, which through the glory of the resurrection He raised into heaven. The humility of Christ, therefore, is the exaltation of our body: for when the Lord is humbled, man is exalted; and the servant is so exalted that in the Lord he himself should at the same time become what the Lord [is]. This the most blessed

Editors' notes and page, col. 1995