PL 39 · cols. 2005–2009

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

Sermons CXXXI–CXXXIII

PL 39:2005

cum illis partem habebunt in inferno, quibus vanum honorem impendere videntur in mundo. Ante omnia, fratres, universa ista sacrilegia fugite, et tanquam diaboli mortifera venena vitate. Et solem enim et lunam Deus pro nobis et nobis profutura constituit, non ut ista duo luminaria quasi deos colamus; sed illi qui ea nobis dedit, quantas possumus gratias referamus. Mercurius enim homo fuit miserabilis, avarus, crudelis, impius et superbus. Venus autem meretrix fuit impudicissima. Et ista monstrosa portenta, id est, et Mars, et Mercurius et Jovis et Venus et Saturnus eo tempore dicuntur nati, quo filii Israel erant in Aegypto. Si tunc nati sunt, utique dies isti, qui illorum nominibus appellantur, illo tempore jam erant; et secundum quod Deus instituerat, sic nomen habebant, id est prima et secunda, et tertia, et quarta, et quinta, et sexta feria: sed miseri homines et imperiti qui istos sordidissimos et impiissimos homines, ut supra diximus, timendo potius, quam amando colebant, pro illorum sacrilego cultu, quasi in honore ipsorum, totius septimanae dies singulis eorum nominibus consecrarunt; ut quorum sacrilegia venerabantur in corde, eorum nomina frequentius habere viderentur in ore. Nos verò, fratres, qui non in hominibus perditis atque sacrilegis, sed in Deo vivo et vero spem habere cognoscimur, nullum diem daemonum appellatione dignum esse judicemus, neque observemus qua die itinere proficisci debeamus, sed etiam ipsa sordidissima nomina dedignemur ex ore proferre, et nunquam dicamus diem Martis, diem Mercurii, diem Jovis; sed primam, et secundam, vel tertiam feriam, secundum quod scriptum est, nominemus. De his etiam nominibus et vestras familias admonete. Tunc enim in vobis perfecta animae sanitas permanebit, si per vestram admonitionem ad eos qui multis peccatis vulnerati sunt, medicamentum spirituale pervenerit. Unde non solum illos qui vestri sunt, frequenter cum severitate corripite; sed etiam extraneos cum charitate jugiter admonete, ut vobis pius et misericors Dominus, non solum pro vestra, sed etiam pro aliorum salute aeterna praemia retribuat, cui est honor et gloria in saecula saeculorum. Amen.

they will have their portion in hell together with those to whom they are seen to pay vain honour in the world. Above all, brothers, flee all these sacrileges, and shun them as the deadly poisons of the devil. For God established both the sun and the moon for us and to be of profit to us, not so that we should worship these two luminaries as gods; but so that we should render as great thanks as we can to Him Who gave them to us. For Mercury was a wretched man, avaricious, cruel, impious and proud. Venus, moreover, was a most shameless harlot. And these monstrous prodigies, that is, Mars, and Mercury and Jove and Venus and Saturn, are said to have been born at the time when the children of Israel were in Egypt. If they were born then, certainly these days which are called by their names already existed at that time; and they had their names as God had established them, that is, the first and second, and third, and fourth, and fifth, and sixth feria: but wretched and ignorant men, who worshipped these most filthy and most impious men, as we said above, more from fear than from love, on account of their sacrilegious cult, as if in their honour, consecrated the days of the whole week each to one of their names; so that they might be seen to have more frequently on their lips the names of those whose sacrileges they venerated in their hearts. But let us, brothers, who are known to have our hope not in lost and sacrilegious men, but in the living and true God, judge no day worthy to be called by the name of demons, nor observe on which day we ought to set out on a journey, but let us disdain even to utter those most filthy names with our mouths, and let us never say the day of Mars, the day of Mercury, the day of Jove; but let us name them the first, and the second, or the third feria, according to what is written. Admonish your households also concerning these names. For then perfect health of soul will remain in you, if through your admonition a spiritual medicine reaches those who have been wounded by many sins. Therefore not only rebuke frequently and with severity those who are your own; but also admonish strangers continually with charity, so that the pious and merciful Lord may repay you with eternal rewards, not only for your own salvation, but also for that of others, to Whom is honour and glory for ages of ages. Amen.

SERMO CXXXI. In Epiphania Domini, I.

Sermon 131. On the Epiphany of the Lord, 1.

1. Stella singularis. Christum non indicavit, sed ut quaereretur excitavit. Sicut dies hodiernus anniversario reditu commonet nos, quod Dominum nostrum Jesum adoraverunt Magi, tanquam primitiae Gentium: ita huic solemnitati de isto tanto mysterio noster etiam sermo debetur. Unde vestram commoneo Charitatem, recentem diem pristinum recolite, quo Dominus natus est: et huic hodiernum adjungite, quo a Magis adoratus est. Nec eis stella loqui potuit, cujus esset, vel cujus excellentiam praesignaret: novum tamen et singulare sidus effulsit, atque illos etiam qui solent sidera diligenter intueri, novo miraculo exterruit. Nunquam enim tali stella quisquam est significatus; quia nunquam talis est natus. Verumtamen quis esset, ubi esset, quorum rex esset, sidus illud, etsi tacebat, lucebat. Sed quaerentia Deus et pulsantia corda non fraudans, alio modo sine dubio petentibus revelavit, quod

1. A singular star. It did not point out Christ, but stirred them up so that He might be sought. Just as today's day, by its yearly return, reminds us that the Magi, as the first-fruits of the Gentiles, adored our Lord Jesus: so to this solemnity our sermon, too, is owed concerning so great a mystery. Therefore I remind your Charity: call to mind again the recent former day on which the Lord was born: and join to it today's, on which He was adored by the Magi. Nor could the star tell them whose it was, or whose excellence it foreshadowed: yet a new and singular star shone forth, and by a new miracle it terrified even those who are accustomed to observe the stars diligently. For never was anyone signified by such a star; because never was such a one born. Nevertheless, who He was, where He was, whose king He was, that star, though it was silent, made plain by its light. But God, not cheating hearts that seek and knock, without doubt revealed in another way to those who asked what

Editors' notes and page, col. 2005

Footnotes

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Vox, feria, hic addita fuisse videtur, cum ejus loco subintelligenda forte esset vox, dies. In veteri codice f. omittitur, et quinta et sexta feria.

The word feria seems to have been added here, since in its place the word day was perhaps to be understood. In the old codex f. and the fifth and sixth feria is omitted.

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Hunc loquendi usum etiam Augustinus improbat enarr. in Psal. 93, n. 3, cupitque ut Christiani corrigant et ecclesiastico ritu loquantur.

Augustine too disapproves this usage of speech, in the exposition of Psalm 93, no. 3, and wishes Christians to correct it and speak in the Church's manner.

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Alias, 1 inter additos a Parisiensibus.

Elsewhere, 1st among those added by the Paris editors.

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In Appendice nunc primum collocatur. Lovanienses dubium, Verlinus et Vindingus supposititium habent. Stilus revera ab Augustiniano manifeste diversus: sed etiam ipsius doctrinae adversum est quod hic dicitur, stellam Magis biennio ante Christum natum apparuisse. Nam stellae apparitionem Augustinus ad diem Nativitatis Christi refert in sermonibus de Epiphania 200, 201, 202, etc.

It is now placed in the Appendix for the first time. The Louvain editors hold it doubtful, Verlinus and Vindingus spurious. The style is indeed plainly different from Augustine's; and what is said here, that the star appeared to the Magi two years before Christ's birth, is also contrary to his own teaching. For Augustine refers the star's appearance to the day of Christ's Nativity in the sermons on the Epiphany 200, 201, 202, etc.

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stella ind⟨i⟩care non potuit. Quem modum quidem Scriptura non dicit, sed intelligendum prudentibus dereliquit: atque in ipsa narratione, unde hoc intelligere poss⟨i⟩mus, ostendit.

the star could not indicate. This manner Scripture indeed does not state, but has left it to be understood by the prudent: and in the narrative itself it shows whence we may understand this.

2. Tum alia revelatio manifestavit. Cum enim Bethlehem civitas, secundum Scripturas, a Jud⟨ae⟩is commemorata esset ubi Christum nasci oporteret; quia domus latebat ubi Dei Verbum infans jacebat, eadem stella Magos perduxit ad domum, sub cujus tecto erat qui fecerat mundum, et quem nuntiaverat coelum: huc usque patuit praecedentis sideris fulgor. Sed ut illi ad Herodem regem Judaeorum non reverterentur, qui se velle dixerat adorare quem cupiebat occidere, per somnium leguntur admoniti. Ita quod eloqui stella non potuit, alia Deus revelatione monstravit. Sic intelligendum est, non per solam stellam, quamvis oculis suis insolita et inexperta luce fulgentem, Magos in Oriente potuisse cognoscere, quisnam esset significatione tanti sideris dignus, cujus testis ille fulgor existeret, quem clarum tanta claritas nuntiaret, ubi quaereretur quo eundum esset, ut inventus adoraretur. Sed alia nimirum re⟨v⟩elatione divinitus indicatum est, quod luce sideris tacite sign⟨a⟩batur. Et cum magna admiratione quaerentibus quid sibi vellet, et quo pertineret quod novum apparebat in coelo, non utique loquente ipso sidere, sed aliter intimatum est, quis descendisset de coelo, et divinitate praesidens coelo, jaceret in carne sub coelo. Tunc quippe intelligitur indicatum, cujus esset stella quae jam diu videbatur, quando natus est qui per illam significabatur.

2. Then another revelation made it manifest. For when the city of Bethlehem, according to the Scriptures, had been named by the Jews as the place where Christ was to be born, since the house lay hidden where the Word of God lay as an infant, the same star led the Magi to the house under whose roof was He Who had made the world, and Whom heaven had announced: thus far the brightness of the star going before was plain. But so that they should not return to Herod, king of the Jews, who had said that he wished to worship Him Whom he desired to kill, they are read to have been warned through a dream. So what the star could not speak, God showed by another revelation. Thus it is to be understood that it was not through the star alone, although it shone before their eyes with an unaccustomed and unknown light, that the Magi in the East were able to learn who was worthy to be signified by so great a star, of Whom that brightness stood as witness, Whom, being glorious, so great a glory announced, where He was to be sought, whither they must go, so that, once found, He might be worshipped. But clearly it was divinely indicated by another revelation what was silently signified by the light of the star. And when they were asking with great wonder what it meant, and to what the new thing that appeared in heaven pertained, it was made known, not indeed by the star itself speaking, but in another way, Who had descended from heaven, and, presiding over heaven by His divinity, lay in the flesh beneath heaven. Then indeed it is understood to have been indicated whose star it was that had long been seen, when He was born Who was signified by it.

3. Stella per biennium apparuit. Nam ferme biennio visa est mirantibus quid esset. Sed posteaquam Christo nato revelatum est Magis, jam non sidus esse mirandum; sed eum qui sidere praenuntiatus fuerat, adorandum, regemque esse Judaeorum: ab Oriente venerunt, et hodierno die adoraverunt quem ante paucos dies natum esse, atque illam stellam, quae sibi per biennium apparuerat, ejus fuisse didicerunt. ⟨H⟩ic dicit aliquis: Illam stellam biennio apparuisse unde monstratur? Evangelii verba recolamus. ⟨H⟩erodes nempe rex Judaeorum, cum a Magis fuisset illusus, quod in somnis moniti ad eum redire noluerunt, ne indicaretur ubi Christus fuisset inventus, a bimatu et infra occidit infantes. Hoc autem qua causa fecerit, hoc est, quare a bimatu et infra occidi parvulos jusserit, Evangelista non tacens, secundum tempus, inquit, quod exquisierat a Magis (Matth. II, 16). Ecce unde ostenditur, non tunc primum apparuisse stellam, quando natus est Christus, hoc est, ante paucissimos dies; s⟨e⟩d biennii tempore praenuntiatione fulsisse siderea: quae tunc est cognita cujus esset, quando missi sunt adorare in terra, quem in coelo jam viderant praesignatum.

3. The star appeared for two years. For for nearly two years it was seen by people wondering what it might be. But after it had been revealed to the Magi, when Christ was born, that the star was no longer to be wondered at, but that He Who had been foretold by the star was to be worshipped, and that He was King of the Jews, they came from the East, and on this day worshipped Him Who, they learned, had been born a few days before, and learned that the star which had appeared to them for two years was His. Here someone says: Whence is it shown that the star appeared for two years? Let us recall the words of the Gospel. Herod, namely the king of the Jews, when he had been deceived by the Magi, because, warned in sleep, they would not return to him, lest it should be revealed where Christ had been found, killed the infants from two years old and under. But for what reason he did this, that is, why he ordered the little ones from two years old and under to be killed, the Evangelist does not pass over in silence: according to the time, he says, which he had diligently enquired of the Magi (Matt. 2:16). See whence it is shown that the star did not first appear when Christ was born, that is, a very few days before, but that it shone with a starry foretelling over a span of two years: and whose it was became known only then, when they were sent to worship on earth Him Whom they had already seen foreshown in heaven.

4. Quid biennali apparitione signetur. Duo dilectionis praecepta. Duo Testamenta. Duo Christi adventus. Duae hominis geneses. Si quis autem quaerit, quare per biennium praenuntians Christum stella claruerit, possunt videri duobus annis duo significata praecepta: unum dilectionis Dei, alterum proximi, in quibus duobus praeceptis tota lex pendet et Prophetae (Id. XXII, 40). Sic enim quod infinite videbatur per multa diffusum, ista est brevitate conclusum: ut binc intelligatur dixisse propheta, Verbum enim consummans et brevians faciet Dominus super terram (Isai. X, 23); ipse igitur duobus praeceptis consummavit verbum, cujus duobus annis stella praenuntiavit adventum. Possunt in his duobus annis etiam duo intelligi Testamenta, vetus et novum. Non enim alius auctor est Legis qua terremur, et alius gratiae qua juvamur: cum ipse dixerit, Si crederetis Moysi, crederetis et mihi; de me enim ille scripsit (Joan. V, 46); et ipse sit sapientia Dei, de qua dictum est, Legem autem et misericordiam in lingua portat (Prov. XXXI, 26). Sed quoniam per duos annos duo tempora significata potius accipi possunt, etiam duos Christi possumus intelligere adventus; unum humilitatis, alterum claritatis: et duas nostras geneses, quia ille per quem facta sunt omnia, utique auctor

4. What is signified by the two-year appearance. Two commandments of love. Two Testaments. Two comings of Christ. Two births of man. But if anyone asks why the star, foretelling Christ, shone for two years, two commandments may be seen to be signified by the two years: one of the love of God, the other of the neighbour, on which two commandments the whole law depends and the Prophets (Matt. 22:40). For in this way what seemed to be spread without end through many things has been enclosed in this brevity: so that hence it may be understood that the prophet said, For the Lord will make a word completing and shortening upon the earth (Isa. 10:23); He therefore completed the word in two commandments, He Whose coming the star foretold for two years. In these two years the two Testaments, the old and the new, may also be understood. For the author of the Law by which we are made afraid is not one, and the author of the grace by which we are helped another: since He Himself said, If you believed Moses, you would believe Me also; for he wrote of Me (John 5:46); and He Himself is the Wisdom of God, of which it was said, But she carries law and mercy on her tongue (Prov. 31:26). But since two times may rather be taken to be signified by the two years, we can also understand the two comings of Christ, one of humility, the other of glory; and our two births, since He through Whom all things were made, surely the author

Editors' notes and page, col. 2006

Misprints kept as printed

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ambarum est; unam qua in carne nascimur, aliam qua in fide renascimur.

of both is He: the one by which we are born in the flesh, the other by which we are reborn in faith.

5. Judaeorum et Gentium adunatio. Exsultemus ergo, et jucundemur in eo quem panni involverant, et Angeli nuntiabant: qui in praesepi jacebat, et intra astra fulgebat: quem regem sempiternum, Gentibus adorandum, non diadematis gemma, sed coeli stella monstrabat: qui ubera sugebat, et lactentes martyres faciebat. Agnoscamus lapidem angularem, in quo duo parietes de diverso venientes, unus ex circumcisione Judaeorum, alter ex praeputio nationum, fideli osculo copulantur: Ipse est enim pax nostra, qui fecit utraque unum. Ipse veniens, sicut audistis per Apostolum, evangelizavit pacem his qui longe, et pacem his qui prope (Ephes. II, 14, 17). Prope erant pastores; longe erant Magi: utrique agnoverunt, utrique venerunt; et secundum Isaiam prophetam, utrique in praesepi cibaria sua, tanquam bos et asinus, invenerunt (Isai. I, 3). Hos enim populos ex Judaeis et Gentibus Christus glorificatus assumpsit, primitias natus accepit. Ad nos ergo maxime hujus diei pertinet gratulatio, qui ex Gentibus venimus.

5. The union of the Jews and the Gentiles. Let us exult, therefore, and rejoice in Him Whom swaddling cloths had wrapped and angels were announcing: Who lay in a manger and shone among the stars; Whom, as the everlasting King to be adored by the Gentiles, not the gem of a diadem but a star of heaven pointed out; Who sucked at the breasts and made suckling infants martyrs. Let us acknowledge the cornerstone, in which two walls coming from different directions, one from the circumcision of the Jews, the other from the uncircumcision of the nations, are joined by a faithful kiss: For He is our peace, Who has made both one. He, coming, as you have heard through the Apostle, preached peace to those who were far off, and peace to those who were near (Eph. 2:14, 17). Near were the shepherds; far off were the Magi: both recognized Him, both came; and, according to the prophet Isaiah, both found their food in the manger, like the ox and the ass (Isa. 1:3). For Christ glorified took up these peoples from the Jews and the Gentiles; at His birth He received their first fruits. To us, therefore, most especially belongs the rejoicing of this day, we who have come from the Gentiles.

6. Munera Magorum mystica. Protulerunt Magi, quando Christum adoraverunt, aurum, thus, et myrrham (Matth. II, 11): aurum, quia regem viderunt; thus, quia Deum intellexerunt. Cognoverunt et carnem passuram; nam et myrrham protulerunt ad sepulturam. Haec illi secundum considerationem suam. A nobis autem aurum accipit, si eleemosynas faciamus; thus, si orationes fundamus; myrrham, si pro illo moriamur. Proinde quia Epiphania manifestationem verbo graeco indicat (latens quippe Magis domini infantia cupientibus adorare manifestatur indice stella), nos viam fulgentis Evangelii sequamur, et sancte adoremus cui manifesti sumus; ut quando Deus manifeste veniet, nec infans erit, quia non silebit (Psal. XLIX, 3), in dextera ejus apparere mereamur.

6. The mystical gifts of the Magi. The Magi, when they adored Christ, brought out gold, frankincense, and myrrh (Matt. 2:11): gold, because they saw a king; frankincense, because they understood [Him to be] God. They recognized also the flesh that was to suffer; for they brought out myrrh too, for burial. These things they did according to their own reckoning. From us, however, He receives gold if we give alms; frankincense, if we pour out prayers; myrrh, if we die for Him. Accordingly, since Epiphany by a Greek word signifies manifestation (for the Lord's infancy, hidden, is manifested to the Magi desiring to adore, the star pointing the way), let us follow the way of the shining Gospel, and let us devoutly adore Him to Whom we are manifest; so that when God comes manifestly, and will not be an infant, because He will not keep silence (Ps. 49:3), we may be found worthy to appear at His right hand.

SERMO CXXXII. In Epiphania Domini, II.

Sermon 132. On the Epiphany of the Lord, 2.

1. Hodie copulati cum Gentibus Judaei. Domini et Salvatoris nostri Jesu Christi adventus in carne in ipso de Virgine rudi ejus exortu manifestari Gentibus coepit, cum ad eum adorandum Magi ab Oriente venerunt. Hic dies solemnissimus debita sanctitate est factus Ecclesiae, maxime quae crevit ex Gentibus, et angulari lapide alterum parietem structura uberiore compegit: ut ille pax nostra faceret utraque unum (Ephes. II, 14), ex circumcisione et praeputio condens Ecclesiam. Unde et lapis angularis dictus est, tanquam in se copulans ex diversitate venientes, ut commutaret utrosque in uno corpore Deo, sicut prophetica et evangelica et apostolica doctrina testatur. Nato itaque Domino ex Virgine, quem diem nuperrime celebravimus, pastores admoniti ab Angelis secundum Lucam evangelistam ad infantis Verbi praesepe venerunt (Luc. II, 9); pastores autem illi Israelitae fuerunt: ecce praesignatus est unus paries, ad angularem lapidem de circumcisione percurrens. Paucis diebus inde transactis, hodie Magi ab Oriente venisse creduntur, et illius parvuli magnitudinem cognovisse, quos Matthaeus evangelista commemorat (Matth. II, 1-12). Ecce alius paries ex praeputii desperatione concurrens nos proprie figuravit, et diem nobis festum familiari laetitia geminavit.

1. Today the Jews are joined with the Gentiles. The coming of our Lord and Saviour Jesus Christ in the flesh began to be manifested to the Gentiles at His very first rising from the Virgin, when the Magi came from the East to adore Him. This most solemn day was made, with due holiness, the Church's, above all of the Church which grew from the Gentiles and joined the other wall to the cornerstone in a richer structure: so that He, our peace, might make both one (Eph. 2:14), founding the Church from the circumcision and the uncircumcision. Hence He was also called the cornerstone, as joining in Himself those who come from diversity, so as to change both into one body for God, as the prophetic and evangelical and apostolic teaching testifies. So, when the Lord had been born of the Virgin, the day which we celebrated very recently, the shepherds, warned by angels, according to Luke the evangelist, came to the manger of the infant Word (Luke 2:9); now those shepherds were Israelites: behold, one wall was prefigured, running to the cornerstone from the circumcision. A few days having passed since then, today the Magi are believed to have come from the East and to have recognized the greatness of that little one, those whom Matthew the evangelist records (Matt. 2:1–12). Behold, the other wall, running together from the hopelessness of the uncircumcision, has properly figured us, and has doubled the feast day for us with a familial joy.

2. Stella ante biennium apparuit. Quid Magos ad adorandum induxerit. In coelo enim videntes ignotissimam stellam, non ante paucos dies, sed ante ferme biennium, sicut inquirenti Herodi patefecerunt (unde a bimatu et infra occidit infantes secundum tempus, ut

2. The star appeared two years before. What led the Magi to adore. For seeing in heaven a most unknown star, not a few days before but almost two years before, as they disclosed to Herod when he inquired (whence he killed the infants from two years old and under, according to the time, as

Editors' notes and page, col. 2007

Footnotes

(a) ‹anchor: SERMO CXXXII› · call in col 2007

Alias, de Tempore 35.

Elsewhere [Sermon] 35 de Tempore.

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(b) ‹anchor: In Epiphania Domini, ii› · call in col 2007

In Appendice nunc primum collocatur. Dubius videbatur Lovaniensibus: at Verlino et Vindingo falsus, iisdem scilicet indiciis et argumentis, quibus rejectus est sermo superior.

It is now placed in the Appendix for the first time. It seemed doubtful to the Louvain editors, but false to Verlinus and Vindingus, on the same indications and arguments, that is, by which the preceding sermon was rejected.

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scriptum est, quod inquisierat a Magis); hanc stellam sicut intelligitur, admirati, cujus etiam esset, consequenti revelatione nosse meruerunt, regis videlicet Judaeorum: eoque nato cum et hoc ejus gratia cognovissent, ad eum adorandum hodie occurrere potuerunt. Non utique regi Judaeorum, quales alii esse solebant, hunc tam magnum honorem longinqui alienigenae et ab eodem regno prorsus extranei a se deberi arbitrabantur; sed talem natum esse didicerant, in quo adorando se salutem quae secundum Deum est, consecuturos minime dubitarent. Neque enim aetas erat saltem cui adulatio humana serviret; non sub poplite sella regalis, non de membris purpura, non de capite diadema fulgebat: non pompa famulantium, non terror exercitus, non gloriosorum fama praeliorum hos ad eum viros ex remotis terris cum tanto voto supplicationis attraxerat. Jacebat in praesepi puer ortus recens, exiguus corpore, contemptibilis paupertate: sed magnum aliquid latebat in parvo, quod illi homines primitiae Gentium non terra portante, sed coelo narrante didicerant, ad quod tam ex longinquo tam supplices veniebant, quod intuendo non videbant, et promereri adorando cupiebant. Regina quidem Austri venerat a finibus terrae audire sapientiam Salomonis: nec illa regni ejus sublimitate, sed mentis luce commota est (III Reg. X, 1; Matth. XII, 42). Verumtamen inerat in Salomone doctrina, quae verbis ejus longissime ac latissime diffamatis ad discendum potuit studiosos animos excitare: proinde illa non latentem Deum, sed loquentem hominem, non adorare venerat, sed audire. Hic autem qui donaverat illam sapientiam Salomoni, et erat virtus ac sapientia Dei, infirmitate carnis indutus, adhuc per pusillam aetatem tacebat in terris, jam per amplissimam majestatem clarebat in coelis.

it is written, which he had enquired of the Magi); having marvelled at this star, as is understood, they merited to know by a subsequent revelation whose it was, namely that of the King of the Jews: and when, He having been born, they had also learned this by His grace, they were able to hasten today to adore Him. Certainly these foreigners from afar, wholly strangers to that same kingdom, did not consider that so great an honour was owed by them to a king of the Jews such as others were accustomed to be; but they had learned that such a One had been born, in adoring Whom they did not in the least doubt that they would attain the salvation which is according to God. For His was not even an age which human flattery might serve; no royal seat shone beneath His knee, no purple on His limbs, no diadem on His head: no pomp of attendants, no terror of an army, no fame of glorious battles had drawn these men to Him from remote lands with so great a vow of supplication. There lay in a manger a boy newly born, small in body, contemptible in poverty: but something great lay hidden in the small, which those men, the first-fruits of the Gentiles, had learned not from the earth bearing it, but from heaven telling it, to which they came from so far away and so suppliant, which by looking they did not see, and which by adoring they desired to merit. The queen of the South indeed had come from the ends of the earth to hear the wisdom of Solomon: and she was moved not by the loftiness of his kingdom, but by the light of his mind (1 Kgs. 10:1; Matt. 12:42). Yet there was in Solomon a learning which, since his words had been spread abroad most far and most wide, could stir studious minds to learn: accordingly she had come not to adore a hidden God, but to hear a speaking man. But He Who had given that wisdom to Solomon, and was the power and wisdom of God, clothed in the weakness of the flesh, was still silent on earth through His tiny age, yet already shone in heaven through His most ample majesty.

3. Detestanda Herodis crudelitas, sed magis miranda stultitia Judaeorum. Quid times, Herodes? quid maligna mente turbaris? Si salutem tuam sapias, ille natus est per quem regnum Dei videas, non cui regnum hominum invideas. Quid saevis? quid occidis infantes? quid aetatem innoxiam noxius noxio gladio, insectaris? A gladio regis hujus nemo erit crudelitate, sed pietate securus. Detestanda ergo regis Herodis insania: sed magis miranda stultitia Judaeorum, propter quos judicandos dispositione divina se a conspectu Magorum Christum quaerentium parumper illa stella subtraxit. Apparuit namque, ut locum in quo puer fuerat, demonstraret. Poterat utique index etiam civitatis existere; sed quod in Bethlehem Judae Christus nasceretur, de Libris sanctis interrogati Judaei proferre debuerunt, parati ad legendum, caeci ad intelligendum, duri ad credendum. Hos ergo etiam nos in vetustate litterae dimittamus, et ex eorum adjuti codicibus, adorandum Christum cum istis alienigenis agnoscamus.

3. The cruelty of Herod is to be detested, but the folly of the Jews is more to be marvelled at. Why do you fear, Herod? why are you troubled in a malicious mind? If you had a taste for your own salvation, He has been born through Whom you might see the kingdom of God, not He to Whom you might begrudge a kingdom of men. Why do you rage? why do you kill infants? why do you, a guilty man, pursue a guiltless age with a guilty sword? From the sword of this King no one will be secure through cruelty, but through piety. Therefore the madness of King Herod is to be detested: but more to be marvelled at is the folly of the Jews, on account of whom, that they might be judged, by divine disposition that star withdrew itself for a little while from the sight of the Magi seeking Christ. For it appeared in order to show the place in which the boy was. It could certainly have been the indicator of the city as well; but that Christ was to be born in Bethlehem of Judah, the Jews, when questioned, had to bring forth from the holy Books, ready for reading, blind for understanding, hard for believing. Let us too therefore leave these men in the oldness of the letter, and, helped by their books, recognize together with these foreigners that Christ is to be adored.

SERMO CXXXIII. In Epiphania Domini, III.

Sermon CXXXIII. On the Epiphany of the Lord, III.

1. Solemnitatis causa et ratio. Causam, dilectissimi, et rationem solemnitatis hodiernae, saepe vobis et evangelica narratio, et observantiae consuetudo patefecit: nec necesse est ita nunc quae inter Salvatoris nostri humana primordia sunt gesta, replicari ut de splendore novi sideris, de Magis, Magorumque muneribus, de saevitia Herodis, et de interfectione infantium disseramus; cum, sicut nostis, et in stellae fulgore Dei gratia, et in tribus viris vocatio Gentium, et in rege impio crudelitas Paganorum, et in occisione infantium, cunctorum martyrum forma praecesserit. Sed quia in sacratissimo die reddendum exspectati⟨o⟩ni vestrae est sacerdotalis sermonis officium, nitamur ut

1. The cause and reason of the solemnity. Dearly beloved, both the Gospel narrative and the custom of observance have often made plain to you the cause and reason of today's solemnity: nor is it necessary now that the things done among the human beginnings of our Saviour be repeated in such a way that we discourse on the splendour of the new star, on the Magi and the gifts of the Magi, on the savagery of Herod, and on the slaughter of the infants; since, as you know, in the brightness of the star the grace of God went before, in the three men the calling of the Gentiles, in the impious king the cruelty of the Pagans, and in the killing of the infants the pattern of all martyrs. But since on a most sacred day the office of priestly discourse is to be rendered to your expectation, let us strive, as

Editors' notes and page, col. 2008

Footnotes

(1) ‹anchor: majestatem clarebat› · call in col 2008

Ita Mss. omnes. At editi, clamabat.

So all the manuscripts. But the printed editions, he was crying out.

(printed under page 266)

(2) ‹anchor: noxius noxio gladio› · call in col 2008

In Mss. desunt voces, noxio gladio.

In the manuscripts the words with a guilty sword are missing.

(printed under page 266)

(a) ‹anchor: SERMO CXXXIII› · call in col 2008

Olim, de Tempore 33; et post, in Appendice 28.

Formerly [Sermon] 33 de Tempore; and afterwards [Sermon] 28 in the Appendix.

(printed under page 266)

(b) ‹anchor: In Epiphania Domini, iii› · call in col 2008

Est Leonis papae de Epiphania Domini octavus, ipsique in omnibus manuscriptis tribuitur.

It is Pope Leo's eighth [sermon] on the Epiphany of the Lord, and is attributed to him in all the manuscripts.

(printed under page 266)

Page

running head: APPENDIX. 2008
marginal letters: (none)
old-edition numerals: (none)

PL 39:2009

possumus adjuvante Spiritu Dei, et per intelligentiae semitas pervenire, ut cognoscamus sacramentum praesentis festi ad omnium fidelium tempora pertinere; nec ullo modo habeatur insolitum, quod in dispensationum ordine adoratur antiquum.

we are able, with the Spirit of God helping, to arrive also by the paths of understanding, so that we may recognize that the mystery of the present feast pertains to the times of all the faithful; and that what is adored as ancient in the order of the dispensations should in no way be regarded as unusual.

2. Incarnationis necessitas. Quamvis ergo omnis anima christiana nihil indignum debeat de Filii Dei majestate sentire, et transcensis incipientis fidei rudimentis, oporteat unumquemque ad sublimiora proficere; necesse est tamen infirmitatem mentis humanae, dum verum hominem accipit Christum, de ipsa naturae nostrae communione trepidare, et per initia vel incrementa corporea ad agnitionem unius cum Patre deitatis difficulter accedere. Sed ubi inter caligantes cogitationes radius supernae lucis refulserit, cunctantis fidei moras splendor veritatis abrumpat: ut cor liberum et a visibilibus absolutum, lumen intelligentiae tanquam ducem stellam sequatur; quia, sicut Apostolus ait, Dominus Jesus Christus in gloria Dei Patris est (Philipp. II, 11): ut quem venerabatur in cunis humiliter jacentem, ipsum sine differentia adoret cum Patre regnantem. Haec autem manifestatio, dilectissimi, quae haesitantium nebulas dissolvit animarum, et ita facit innotescere Dei Filium, ut de hoc quod idem est etiam hominis filius, nihil patiantur obstaculi, ad praesentis festi pertinet dignitatem: et vera est infantia Salvatoris declaratio deitatis, quando carnis sensus ab humanis ad divina transfertur; ut quos deprimunt experimenta infirmitatum, erigant signa virtutum: quia tali auxilio et natura nostra indigebat et causa, ut reparare humanum genus nec sine majestate posset humilitas, nec sine humilitate majestas.

2. The necessity of the Incarnation. Although, therefore, every Christian soul ought to think nothing unworthy concerning the majesty of the Son of God, and, once the rudiments of beginning faith have been passed beyond, each one ought to advance to higher things; nevertheless it is inevitable that the weakness of the human mind, while it accepts Christ as a true man, should tremble at that very sharing of our nature, and should come only with difficulty, through bodily beginnings and growth, to the recognition of a Godhead one with the Father. But when amid darkening thoughts a ray of the heavenly light has shone forth, let the splendour of truth break off the delays of hesitating faith: so that the heart, free and released from visible things, may follow the light of understanding as a guiding star; because, as the Apostle says, The Lord Jesus Christ is in the glory of God the Father (Phil. 2:11): so that Him Whom it venerated lying humbly in the cradle, it may adore without distinction as reigning with the Father. Now this manifestation, dearly beloved, which dissolves the mists of hesitating souls, and so makes the Son of God known that they suffer no obstacle from the fact that the same is also son of man, pertains to the dignity of the present feast: and the infancy of the Saviour is a true declaration of the Godhead, when the perception of the flesh is carried over from human things to divine; so that those whom the experiences of weaknesses press down, the signs of powers may raise up: for both our nature and our cause needed such help, so that in restoring the human race neither humility could do so without majesty, nor majesty without humility.

3. Hic nemo sit securus. Jam vero cum singulorum fidelium profectibus, divinorum elucet custodia mandatorum, impleturque quod dictum est, Sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et magnificent Patrem vestrum qui in coelis est (Matth. V, 16); quis illic non praesentem intelligat deitatem, ubi veram videt apparere virtutem? quae utique sine Deo nulla est, nec proprietatem obtinet deitatis, nisi Spiritu sui vegetetur auctoris. Dicente enim discipulis suis Domino, Sine me nihil potestis facere (Joan. XV, 5), dubium non est hominem bona agentem, ex Deo habere et effectum operis, et initium voluntatis. Unde et Apostolus copiosissimus fidelium cohortator, Cum timore, inquit, et tremore vestram salutem operamini: Deus est enim qui operatur in vobis et velle et operari, pro bona voluntate (Philipp. II, 12, 13). Et haec sanctis causa est tremendi atque metuendi, ne ipsis operibus pietatis elati deserantur ope gratiae, et remaneant in infirmitate naturae.

3. Here let no one be secure. Now when, in the progress of individual believers, the keeping of the divine commandments shines forth, and that which was said is fulfilled, So let your light shine before men, that they may see your good works, and magnify your Father Who is in heaven (Matt. 5:16); who would not understand the Godhead to be present there, where he sees true virtue appear? For it is assuredly nothing without God, nor does it possess the property of Godhead unless it is quickened by the Spirit of its Author. For since the Lord says to His disciples, Without Me you can do nothing (John 15:5), there is no doubt that a man doing good has from God both the effect of the work and the beginning of the will. Hence also the Apostle, a most abundant exhorter of the faithful, With fear, he says, and trembling work out your salvation: for it is God Who works in you both to will and to work, according to good will (Phil. 2:12–13). And this is for the saints a cause of trembling and fearing, lest, puffed up by the very works of piety, they be abandoned by the help of grace and remain in the weakness of nature.

4. Signa inhabitationis Dei in nobis. Charitas omnium virtutum mater. Qui autem experiri cupit, an in ipso Deus habitet, de quo dicitur, Mirabilis Deus in sanctis suis (Psal. LXVII, 36); sincero examine cordis sui interiora discutiat, et sagaciter quaerat qua humilitate repugnet superbiae, qua benevolentia obluctetur invidiae, quam non capiatur adulantium linguis, quamque bonis delectetur alienis; an pro malo non cupiat malum reddere, malitque inultas oblivisci injurias, quam imaginem et similitudinem sui Conditoris amittere, qui omnes ad cognitionem sui generalibus incitans donis, pluit super justos et injustos, et solem suum oriri facit super bonos et malos (Matth. V, 45). Ac ne in multis laboret sollicitae discretionis inspectio, ipsam matrem virtutum omnium charitatem in secretis suae mentis inquirat: et si eam dilectioni Dei et proximi toto intentam corde repererit, ita ut etiam inimicis suis eadem velit tribui, quae sibi optat impendi; quisquis hujus modi est, Deum et rectorem et habitatorem sui esse non dubitet: quem tanto magnificentius

4. Signs of God's indwelling in us. Charity the mother of all virtues. But whoever desires to test whether God dwells in him, of Whom it is said, God is wonderful in His saints (Ps. 67:36), let him examine the inner parts of his heart with sincere scrutiny, and shrewdly inquire with what humility he resists pride, with what benevolence he struggles against envy, how far he is not captured by the tongues of flatterers, and how far he delights in the good things of others; whether he does not desire to render evil for evil, and prefers to forget injuries unavenged rather than to lose the image and likeness of his Creator, Who, inciting all to the knowledge of Himself by general gifts, rains upon the just and the unjust, and makes His sun rise upon the good and the bad (Matt. 5:45). And lest the examination of anxious discernment labour over many things, let him search out in the secret places of his mind charity itself, the mother of all virtues: and if he finds it intent with his whole heart on the love of God and of neighbour, so that he wishes the same things to be bestowed even on his enemies which he desires to be granted to himself, whoever is of this kind, let him not doubt that God is both his ruler and his indweller: Whom by so much the more magnificently

Editors' notes and page, col. 2009

Footnotes

(1) ‹anchor: not visible in the image (call higher in the column)› · call in col 2009

Post verbum, debeat, additur in Mss., fide.

After the word ought, the manuscripts add by faith.

(printed under page 267)

(2) ‹anchor: discretionis inspectio› · call in col 2009

Mss. cb. et n.: Ac ne in multis in vanum laboret, sollicite discretionem inspiciat.

Manuscripts cb. and n.: And lest he labour in vain over many things, let him examine discernment carefully.

(printed under page 267)