Migne Reading Room
PL 39 · cols. 2010–2014
Appendix to Augustine's Sermones: Sermones supposititii, Sermones 121-137
Sermons CXXXIV–CXXXVI
recipit, quanto magis in se, sed in Domino gloriatur; quoniam quibus dicitur, Regnum Dei intra vos est (Luc. XVII, 21); nonnisi aguntur illius spiritu, cujus reguntur imperio. Scientes igitur, dilectissimi, quod charitas Deus est, qui operatur omnia in omnibus; sectamini charitatem, ita ut in unum castae dilectionis affectum universorum fidelium corda concurrant. Transeant a nobis vana, et, ne nos occupent, constanti desiderio ad ea quae semper sunt mansura, tendamus. Sacramentum enim praesentis festi oportet in nobis esse perpetuum: quod utique sine fine celebrabitur, si in omnibus actibus nostris Dominus Christus appareat, qui vivit et regnat cum Patre et Spiritu sancto in saecula saeculorum. Amen.
he receives, the more he glories [not] in himself, but in the Lord; since those to whom it is said, The kingdom of God is within you (Luke 17:21), are moved only by His Spirit by Whose command they are ruled. Knowing therefore, dearly beloved, that God is charity, Who works all things in all, pursue charity, so that the hearts of all the faithful may run together into the one affection of chaste love. Let vain things pass away from us, and, lest they occupy us, let us strive with constant desire towards those things which will abide for ever. For the mystery of the present feast ought to be perpetual in us: and it will indeed be celebrated without end if in all our actions the Lord Christ appears, Who lives and reigns with the Father and the Holy Spirit unto the ages of ages. Amen.
SERMO CXXXIV. In Epiphania Domini, IV.
Sermon 134. On the Epiphany of the Lord, 4.
1. De Epiphaniae celebritate diversa traditio. Licet, fratres dilectissimi, de solemnitate diei hujus veterum sit diversa traditio; una tamen sanctae devotionis est fides. Et quanquam nonnulli hodie Dominum nostrum Jesum Christum stella duce venientibus ab Oriente Magis aestiment adoratum; alii autem asserant eum aquas in vina mutasse; quidam vero baptizatum illum a Joanne confirment: in omnibus Dei Filius creditur, in omnibus est nostra festivitas. Nam quod Magis, utique gentilibus, et adorare Dominum, et munera offerre conceditur, Gentium est praefigurata vocatio: quod aquae transformantur in vinum, religionis nostrae designatur arcanum: quod vero fluentis Jordanis baptizatur Jesus, aquae nostro Baptismati consecrantur. Oportet itaque, charissimi, ut aliqua nunc de ipso baptismate Sanctitati vestrae, prout Dominus donaverit, proferamus; ut simul et humilitatem Salvatoris nostri, et mysteriorum gloriam cognoscatis.
1. The differing tradition about the celebration of the Epiphany. Although, dearest brethren, the tradition of the ancients concerning the solemnity of this day differs, yet the faith of holy devotion is one. And although some think that today our Lord Jesus Christ was worshipped by the Magi coming from the East with a star as their guide, while others assert that He changed water into wine, and others again affirm that He was baptized by John: in all of them the Son of God is believed in, in all of them is our festival. For in that the Magi, who were certainly Gentiles, are granted both to worship the Lord and to offer gifts, the calling of the Gentiles is prefigured; in that water is transformed into wine, the hidden mystery of our religion is signified; and in that Jesus is baptized in the streams of the Jordan, the waters are consecrated for our Baptism. It is fitting therefore, most beloved, that we should now set forth to Your Holiness some things about that baptism, as the Lord shall grant, so that you may come to know at once both the humility of our Saviour and the glory of the mysteries.
2. Joannis baptismus crimina non delebat. Christi humilitas. Praedicabat in deserto Joannes baptismum poenitentiae populo peccatori, non quo crimina commissa deleret, sed quo emendaret errantes; nam remissio peccatorum Christi gratiae servabatur. Confluebat ergo ad Jordanem, desiderio lavacri, diversorum copiosissima multitudo, quorum essent tam scelerati actus, vita tam perdita, ut eos venerabilis Baptista vipereo semini compararet. Inter hujusmodi homines ille virtutum coelestium Dominus, ille qui respicit terram, et facit eam tremere (Psal. CIII, 32), Christus Jesus, non dedignatur humilis et quietus ad servuli sui baptismum properare. Sed quid mirum de mansuetudine Salvatoris, si se Prophetae manibus inclinavit, qui se ab inimicis suis passus est crucifigi?
2. John's baptism did not wipe out crimes. The humility of Christ. John was preaching in the desert a baptism of penance to a sinful people, not by which he might wipe out crimes committed, but by which he might correct those who were going astray; for the remission of sins was reserved to the grace of Christ. There flowed together therefore to the Jordan, out of desire for the washing, a most abundant multitude of diverse people, whose deeds were so wicked and whose life so abandoned that the venerable Baptist compared them to the brood of vipers. Among men of this sort that Lord of the heavenly powers, He Who looks upon the earth and makes it tremble (Ps. 103:32), Christ Jesus, does not disdain, humble and quiet, to hasten to the baptism of His little servant. But what wonder is it concerning the meekness of the Saviour if He bowed Himself beneath the hands of the Prophet, He Who suffered Himself to be crucified by His enemies?
3. Joannis de Christo testimonium. Quo properante ad fluvium, talem Joannes circumstantibus turbis erupit in vocem: Ecce Agnus Dei; ecce qui tollit peccata mundi (Joan. I, 29): hoc est dicere, Cessate jam, cessate a baptismo meo quo poenitentia suscipitur. Ecce Baptista per quem crimina dimittuntur: desinite ulterius a conservo vestro baptizari velle. Praesens est Dominus omnium nostrum, qui baptizat ad vitam; illum sequimini, illi credite, ab illo lavacrum salutis tota mente supplices postulate, a quo et ego ipse baptista vester cupio baptizari. Non renuit quidem Jesus testimonium vocis hujus; sed qui per ordinem vellet universa complere, nihilominus baptizari se expetit a Joanne. Et Baptista devotus baptizandi sui potentia tremefactus ait, Ego a te debeo baptizari, et tu venis ad me? id est, quoniam ego creatura sum, tu Creator; ego servus, tu Dominus; ego figura, tu Veritas. At Jesus ait, Sine modo; sic enim decet nos
3. John's testimony concerning Christ. As He hastened to the river, John burst out to the surrounding crowds in these words: Behold the Lamb of God; behold Him Who takes away the sins of the world (John 1:29): that is to say, Cease now, cease from my baptism, by which penance is undertaken. Behold the Baptist through Whom crimes are forgiven: stop wishing any longer to be baptized by your fellow servant. The Lord of us all is present, Who baptizes unto life; follow Him, believe Him, ask of Him as suppliants with your whole mind the washing of salvation, by Whom I too myself, your baptist, desire to be baptized. Jesus did not indeed refuse the testimony of this utterance; but He, Who wished to fulfil all things in due order, nonetheless asks to be baptized by John. And the devout Baptist, made to tremble by the power of the One he was to baptize, says, I ought to be baptized by Thee, and comest Thou to me? that is, since I am a creature, Thou the Creator; I a servant, Thou the Lord; I the figure, Thou the Truth. But Jesus says, Allow it now; for thus it befits us
Editors' notes and page, col. 2010
Footnotes
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Sic Mss. Editi, vera.
So the manuscripts. The printed editions, true.
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(2) ‹anchor: populo peccatori› · call in col 2010
In editis, populo in remissionem peccatorum. Manuscriptos secuti sumus.
In the printed editions, to the people for the remission of sins. We have followed the manuscripts.
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(3) ‹anchor: poenitentia suscipitur› · call in col 2010
Editi, poenitentia incepit.
The printed editions, penance began.
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Olim, de Tempore 37; et post, in Appendice 29.
Formerly [Sermon] 37 de Tempore; and afterwards [Sermon] 29 in the Appendix.
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In manuscriptis et excusis libris Maximo tribuitur.
In the manuscript and printed books it is attributed to Maximus.
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implere omnem justitiam: id est, Quid nunc ista commemoras? Propositum susceptae humilitatis implendum est. Tunc ille qui praesumere formidabat, velociter paruit praecipientis imperio.
to fulfil all righteousness: that is, Why do you now bring these things up? The purpose of the humility I have taken up must be fulfilled. Then he who had been afraid to presume swiftly obeyed the command of the One giving the order.
4. Trinitatis manifestatio, Christi potentia. Baptizatur ergo Jesus non sibi, sed nobis: baptizatur, non ut purificetur aquis, sed ut aquas ipse sanctificet: baptizatur novus homo, ut novi Baptismatis constituat sacramentum. Aperti sunt, inquit, ei caeli: aestimo ut in coelestibus esset miraculum de his quae gerebantur in terris, sicut ait Scriptura, In quem concupiscunt Angeli prospicere (I Petr. I, 12). Quomodo enim poterant non mirari Virtutes coelorum et Dominationes, Cherubim et Seraphim, cum viderent Dominum sabaoth in fluvio ab homine baptizari? Ut autem Joannis attestatio etiam coelesti testimonio confirmetur, videt Spiritum sanctum corporali specie, quasi columbam descendentem, et manentem super Jesum: audit et Patrem dicentem, Hic est Filius meus dilectus, in quo mihi bene complacui (Matth. III, 14-17). Advertite, dilectissimi fratres, quanta nobis in baptismate Domini nostri Jesu Christi patefacta sit gratia, quam subtili Sacramento Trinitas se hodie homini revelavit. Pater enim auditur in voce, Filius manifestatur in homine, Spiritus sanctus dignoscitur in columba. Quam mirifico autem mysterio Dominus noster Jesus Christus vel tactu corporis sui, vel transitu gloriae suae omnem ad momentum creaturam sanctificat, vivificat et illustrat? Aquas enim consecrat, dum baptizatur; terram sanctificat, dum sepelitur; mortuos suscitat, dum resurgit; coelestia glorificat. dum ascendit in coelum, et sedet ad dexteram Patris.
4. The manifestation of the Trinity, the power of Christ. Jesus, then, is baptized not for Himself but for us: He is baptized, not that He may be purified by the waters, but that He Himself may sanctify the waters; the new man is baptized, that He may establish the sacrament of the new Baptism. The heavens, it says, were opened to Him: I judge that this was so that there might be wonder in the heavenly places at the things that were being done on earth, as Scripture says, On whom the angels long to look (1 Pet. 1:12). For how could the Powers of the heavens and the Dominions, the Cherubim and Seraphim, not marvel when they saw the Lord of hosts being baptized by a man in a river? And so that John's attestation might also be confirmed by heavenly testimony, he sees the Holy Spirit in bodily form, descending like a dove and remaining upon Jesus; he hears also the Father saying, This is My beloved Son, in Whom I am well pleased (Matt. 3:14–17). Observe, dearly beloved brethren, how great a grace has been laid open to us in the baptism of our Lord Jesus Christ, by how subtle a Sacrament the Trinity has today revealed Itself to man. For the Father is heard in the voice, the Son is manifested in the man, the Holy Spirit is discerned in the dove. And by how wonderful a mystery does our Lord Jesus Christ, whether by the touch of His body or by the passage of His glory, in a moment sanctify, quicken and enlighten the whole creation? For He consecrates the waters while He is baptized; He sanctifies the earth while He is buried; He raises the dead while He rises again; He glorifies the heavenly things while He ascends into heaven and sits at the right hand of the Father.
SERMO CXXXV. In Epiphania Domini, V.
Sermon 135. On the Epiphany of the Lord, 5.
1. Unda amplius ditata quam Maria. Intelligere possumus, fratres charissimi, quantam gratiam Christo Domino debeamus, qui vota votis accumulat, gaudia gaudiis multiplicat. Ecce enim adhuc exsultamus Christum Dominum natum; et jam eum laetamur pro salute humani generis baptizatum. Necdum ortus ejus est expleta festivitas; et jam baptismatis ejus est celebranda solemnitas. Vix natus est hominibus; et jam renascitur sacramentis. Hodie enim, licet post multa annorum curr⟨i⟩cula, consecratus est in Jordane. Ita ergo disposuit Dominus, ut votis vota subjungeret, hoc est, ut uno eodemque tempore et eder⟨e⟩tur per Virginem, et per mysterium gigneretur; essetque continuata festivitas, carnis nativitatis atque baptismatis
1. The water more richly endowed than Mary. We can understand, dearest brethren, how great a debt of thanks we owe to Christ the Lord, Who heaps vows upon vows and multiplies joys upon joys. For behold, we are still exulting that Christ the Lord is born; and already we rejoice that He has been baptized for the salvation of the human race. The festival of His birth is not yet completed; and already the solemnity of His baptism must be celebrated. Scarcely is He born to men; and already He is reborn by sacraments. For today, though after many courses of years, He was consecrated in the Jordan. Thus, then, did the Lord arrange it, that He might join vows to vows, that is, that at one and the same time He should both be brought forth through the Virgin and be begotten through the mystery; and that there should be one continuous festival of the nativity of the flesh and of baptism
Editors' notes and page, col. 2011
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In editis, Propositum suscepi. rm. Ms., Propositum sanctae humilitatis.
In the printed editions, I took up the purpose. Manuscript rm., The purpose of holy humility.
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Alias, de Tempore 36.
Elsewhere [Sermon] 36 de Tempore.
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(b) ‹anchor: In Epiphania Domini, v› · call in col 2011
In Appendice nunc primum collocatur. Dubius a Lovaniensibus, a Verlino autem et Vindingo supposititius habetur. Non verba duntaxat inusitata Augustino, qualia sunt, « pura unda submersum, Mariae castificatio, maria calculis « alligavit, Magorum beata legatio; » sed contraria quoque ipsius doctrinae continet, atque usu periculosa, ut cum de Christo dicitur, « jam renascitur sacramentis, consecratus « est in Jordane, per mysterium gigneretur, » etc. « Quae haeresi favent Felicis Urgelitani, contra quem Alcuinus disputans lib. 2, « In baptismate, « ait, « Joannis, in quo Chri- « stus baptizatus est, non fuit regeneratio. » Habes hac de re insignem Augustini sententiam in epistola 187, n. 31: « Profecto ille singulariter natus est, cui renasci non opus « fuit. » In Remigiano codice praefert nomen Ambrosii. Id falso quidem, sed editus forte est ex suppositis Ambrosio sermonibus, sive ab eodem auctore a quo prodiit sermo apud Ambrosium 17, de Baptismo Christi, ubi ipse Dominus pariter dicitur « consecratus, natus et generatus per myste- « rium: » ita ut haec ipsa dies ibi Natalis ejus vocetur; quemadmodum et in hoc sermone legere est, « Natalis ergo « hodie alter est quodam modo Salvatoris. » Praeterea quae hic Joseph inter et Deum Patrem instituitur comparatio, non aliis fere verbis explicatur in sermone 10 apud Ambrosium. Sunt et alia quaedam cum aliis quibusdam Ambrosianis sermonibus convenientia.
It is now placed in the Appendix for the first time. The Louvain editors hold it doubtful, Verlinus and Vindingus spurious. It contains not only words unusual in Augustine, such as "submerged in the pure wave, the chastening of Mary, he bound the seas with pebbles, the blessed embassy of the Magi," but also things contrary to his teaching and dangerous in use, as when it is said of Christ, "he is now reborn by the sacraments, he was consecrated in the Jordan, he was begotten through a mystery," etc. These favour the heresy of Felix of Urgel, against whom Alcuin, arguing in book 2, says, "In the baptism of John, in which Christ was baptized, there was no regeneration." On this matter you have a notable sentence of Augustine in Letter 187, no. 31: "Surely he was born in a singular way who had no need to be reborn." In the codex of Saint-Remi it bears the name of Ambrose. That is false indeed, but it was perhaps issued among the sermons falsely ascribed to Ambrose, or by the same author from whom came Sermon 17 among Ambrose's, on the Baptism of Christ, where the Lord himself is likewise said to be "consecrated, born and begotten through a mystery," so that this very day is there called his Birthday; just as one reads in this sermon, "So today is in a certain way a second Birthday of the Saviour." Moreover, the comparison drawn here between Joseph and God the Father is set out in hardly different words in Sermon 10 among Ambrose's. There are also some other things in agreement with certain other Ambrosian sermons.
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: ut quemadmodum tunc eum miramur incorrupta matre progenitum; ita et nunc suscipiamus illum pura unda submersum : et gloriemur in utroque facto, quia filium genuit mater, et casta est; et quia Christum unda lavit, et sancta est. Nam sicut post partum glorificata est Mariae castificatio; ita post baptismum aquae est purificatio comprobata : nisi quod pene majori munere, quam Maria, unda ditata est. Illa enim sibi tantum meruit castitatem; ista nobis contulit sanctificationem. Illa meruit ne peccaret; ista, ut peccata purgaret. Illa propria delicta a se repudiat, ista in se per Dei gratiam aliena condonat. Illi est collata virginitas; isti donata fecunditas. Illa unum procreavit, et virgo est; ista generat plures, et pura est. Illa praeter Christum nescit alium filium; ista cum Christo mater est populorum.
so that, just as then we marvel at Him born of an uncorrupted mother, so now also we may receive Him submerged in pure water; and let us glory in both deeds, because a mother bore a son and is chaste, and because the water washed Christ and is holy. For just as after the birth the chastity of Mary was glorified, so after the baptism the purification of the water was proved; except that the water was enriched with an almost greater gift than Mary. For she merited chastity for herself alone; the water conferred sanctification on us. She merited not to sin; the water, to purge sins. She repudiates her own faults from herself; the water by the grace of God pardons within itself the faults of others. On her virginity was bestowed; on the water fruitfulness was granted. She brought forth one, and is a virgin; the water begets many, and is pure. She knows no other son besides Christ; the water, with Christ, is the mother of peoples.
2. Nativitas Christi secunda. Natalis ergo hodie alter est quodam modo Salvatoris. Nam eisdem eum signis, eisdem miraculis cognoscimus genitum, sed nunc majore mysterio baptizatum. Denique Spiritus sanctus, qui tunc illi in utero adfuit (Luc. I, 35), modo eum in gurgite circumfulsit : qui tunc Mariam castigavit, nunc fluenta sanctificat. Pater qui tunc obumbravit in virtute, nunc clamat in voce : et quasi maturiore consilio, qui tunc umbram praestitit nativitati, modo testimonium perhibet veritati. Ait enim Deus: Hic est Filius meus dilectus, in quo mihi complacui (Matth. III, 17). Haec prima praeclarior. Praeclarior plane est secunda quam prima nativitas. Illa enim sine teste, silentio Christum genuit; ista cum divinitatis professione Dominum baptizavit. Ab illa se Joseph, qui pater putabatur, excusat: in hac se pater, qui non credebatur, insinuat. Ibi laborat suspicionibus mater, quia professioni deerat pater; hic honoratur genitrix, quia divinitas filium protestatur. Honoratior, inquam, secunda, quam prima nativitas : siquidem pater hic Deus majestatis inscribitur; illic Joseph artifex aestimatur. Et licet in utraque Dominus per Spiritum sanctum et natus sit, et baptizatus; tamen honoratior est qui de coelis clamat, quam qui in terris laborat.
2. The second nativity of Christ. Today, therefore, is in a certain way another birthday of the Saviour. For we recognize Him as born with the same signs and the same miracles, but now baptized with a greater mystery. Indeed the Holy Spirit, Who then was present to Him in the womb (Luke 1:35), now shone around Him in the flood: He Who then chastened Mary now sanctifies the streams. The Father, Who then overshadowed in power, now cries out with a voice; and, as if by riper counsel, He Who then provided a shadow for the nativity now bears witness to the truth. For God says: This is My beloved Son, in Whom I am well pleased (Matt. 3:17). This is more glorious than the first. Plainly the second nativity is more glorious than the first. For the first brought forth Christ without a witness, in silence; the second baptized the Lord with the profession of divinity. From the first Joseph, who was thought to be the father, excuses himself; in the second the Father, Who was not believed [to be so], makes Himself known. There the mother labours under suspicions, because a father was lacking from the profession; here the mother is honoured, because the Godhead openly declares the Son. More honoured, I say, is the second nativity than the first: since here the Father is recorded as the God of majesty; there Joseph is reckoned a craftsman. And although in both the Lord was both born and baptized through the Holy Spirit, yet more honoured is He Who cries from the heavens than he who labours on earth.
3. Deus Pater, faber. Joseph ergo faber in terris pater putabatur esse Domini Salvatoris (Id. XIII, 55), nec ab hoc opere Deus qui vere est Pater Domini nostri Jesu Christi excluditur : nam est et ipse faber. Ipse enim est artifex, qui hujus mundi machinam non solum mirabili, sed etiam ineffabili potentia fabricatus est; tanquam sapiens architectus coelum subtilitate suspendit, terram mole fundavit, maria calculis alligavit. Ipse est artifex, qui ad mensuram quamdam superbiae deponit fastigia, humilitatis extrema sublimat. Ipse est artifex, qui in nostris moribus praecidit superflua opera, utilia quaeque conservat. Ipse est artifex, cujus securim ad radicem nostram positam Joannes Baptista comminatur : ut omnis arbor quae normam justae discretionis excesserit, excisa radicitus tradatur incendio (Id. III, 10); quae autem mensuram veritatis habuerit, coelesti fabricae deputetur.
3. God the Father, a craftsman. Joseph, therefore, a craftsman on earth, was thought to be the father of the Lord Saviour (Matt. 13:55); nor is God, Who is truly the Father of our Lord Jesus Christ, excluded from this work: for He Himself also is a craftsman. For He Himself is the artificer Who fashioned the fabric of this world with a power not only wonderful but also ineffable; like a wise architect He hung up the heaven with subtlety, founded the earth with its mass, bound the seas with pebbles. He is the artificer Who, to a certain measure, brings down the heights of pride and raises up the lowest places of humility. He is the artificer Who in our conduct cuts away superfluous works and preserves whatever is useful. He is the artificer whose axe, laid at our root, John the Baptist threatens: that every tree which has exceeded the rule of just discernment, cut out by the roots, may be handed over to burning (Matt. 3:10); but whatever has kept the measure of truth may be assigned to the heavenly building.
4. Christus dum baptizatur, aquas mundat. Hodie ergo baptizatur Dominus in Jordane. Quale est hoc baptismum, ubi purior est fonte ille qui mergitur, ubi dum susceptum aqua diluit, non sordibus inficitur, sed benedictionibus honoratur? Quale, inquam, Salvatoris est baptismum, in quo purgantur potius fluenta quam purgant? Novo enim sanctificationis genere Christum non tam lavit unda, quam lota est. Nam ex quo Salvator in aqua se mersit, ex eo omnium gurgitum tractus cunctorumque fontium venas mysterio baptismatis consecravit : ut ubi quisque in nomine Domini baptizari voluerit, non tam illum mundi aqua diluat, quam Christi unda purificet. Salvator autem ideo baptizari voluit, non ut sibi munditiam acquireret, sed ut nobis fluenta mundaret.
4. Christ, while He is baptized, cleanses the waters. Today, therefore, the Lord is baptized in the Jordan. What sort of baptism is this, where he who is immersed is purer than the font, where the water, while it washes the one it has received, is not stained with filth but honoured with blessings? Of what sort, I say, is the baptism of the Saviour, in which the streams are cleansed rather than cleanse? For by a new kind of sanctification the water did not so much wash Christ as was itself washed. For from the moment the Saviour plunged Himself into the water, from then He consecrated the courses of all floods and the veins of all springs by the mystery of baptism: so that wherever anyone wishes to be baptized in the name of the Lord, it is not so much the water of the world that washes him as the water of Christ that purifies him. The Saviour, moreover, willed to be baptized for this reason: not to acquire cleanness for Himself, but to cleanse the streams for us.
5. Munera mystica. Interea Magorum beata legatio perducta ad sacra cunabula radium desuper currentem miratur. Judaeam praecedit Aethiopia, peccati exuenda nigredine, et fidei induenda candore. Quam
5. The mystical gifts. Meanwhile the blessed embassy of the Magi, led to the sacred cradle, marvels at the ray running from above. Ethiopia goes before Judaea, to be stripped of the blackness of sin and clothed in the whiteness of faith. What
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stupenda dignatio! Inter amplexus genitricis includitur, qui coelum terramque complectitur: in sinu matris latet, qui regnum Patris excedit. Per simplex officium, spirituale revelatur arcanum: humanitas cernitur, et divinitas adoratur. Exhibent aurum, thus et myrrham, plus in mysteriis quam in conscientiis offerentes. In auri munere regia dignitas, in thuris vapore divina majestas, in myrrhae specie sepelienda demonstratur humanitas: ac sic Trinitatem oblationum numerus loquitur, unitatem devotio una testatur. Per hoc ergo pervigili intentione cordis coelum semper studeamus aspicere, si ad Christum cupimus pervenire. Dirigat ergo nobis semitas vitae perfecta stella justitiae, qui dixit, Non apparebis in conspectu meo vacuus (Exod. XXIII, 15). Offeramus ei aurum fidei, pietatis aromata, castitatis holocausta. Spiritualem quoque myrrham habeamus in nobis, quae ita animas nostras condiat, ut illaesas a peccati corruptione custodiat: quod ipse praestare dignetur, qui vivit et regnat in saecula saeculorum. Amen.
astonishing condescension! He Who embraces heaven and earth is enclosed within the embraces of His mother; He Who surpasses the kingdom of the Father lies hidden in His mother's bosom. Through a simple service a spiritual secret is revealed: humanity is seen, and divinity is adored. They present gold, frankincense and myrrh, offering more in mysteries than in their own understanding. In the gift of gold royal dignity, in the vapour of frankincense divine majesty, in the form of myrrh a humanity destined for burial is shown: and thus the number of the offerings speaks of the Trinity, the single devotion bears witness to the unity. Through this, therefore, let us always strive with ever-watchful attention of heart to look towards heaven, if we desire to come to Christ. Let, therefore, the perfect star of justice direct the paths of life for us, He Who said, You shall not appear empty in My sight (Exod. 23:15). Let us offer Him the gold of faith, the spices of piety, the holocausts of chastity. Let us also have within us a spiritual myrrh, which may so season our souls as to keep them unharmed by the corruption of sin: which may He Himself deign to grant, Who lives and reigns for ages of ages. Amen.
SERMO CXXXVI. In Epiphania Domini, VI.
Sermon 136. On the Epiphany of the Lord, 6.
1. Quadruplex in hac die Christi manifestatio. In qualibet salutis nostrae mysteria continentur. Proxime, fratres charissimi, ejus modi redemptionis nostrae celebravimus sacramentum, quo Deus hominem cum infirmitatibus induit. Hodie vero illud colimus, quo se in homine Deus virtutibus declaravit, pro eo quod in hac die, sive quod in coelo stella ortus sui nuntium praebuit (Matth. II), sive quod in Cana Galilaeae in convivio nuptiali aquam in vinum convertit (Joan. II); sive quod in Jordanis undis aquas ad reparationem humani generis suo baptismo consecravit (Matth. III, 13); sive quod de quinque panibus quinque millia hominum satiavit (Id. XIV, 19): in quolibet horum salutis nostrae mysteria continentur et gaudia. Nobis enim ex Virgine natus est, quod stella monstravit: nobis ex baptismo lavacrum concessum est, quod in Jordanis alveo consecravit: nos quoque in melius esse mutandos operis miraculo praemonstravit, quando aquas in vina convertit. Et ideo, fratres charissimi, in omni actu nostro stellam fidei praeparemus; et in custodia puritatis, Christi baptismum celebremus: quia haec Christi regeneratio, nostrae fidei confirmatio est. Insinuavit enim nobis muneris sui beneficium per secundae nativitatis exemplum, et quod facere voluit, prior ipse fecit. Legimus Judaeos diversa sub Lege habuisse baptismata; sed nullum ex his contra praevaricationis malum generalem potuit conferre medicinam. Et ideo pro absolutione totius mundi indigebant regenerationis aquae coelitus sanctificari. Et quia per universum mundum sacramentum Baptismi humano generi opus erat, omnibus aquis benedictionem dedit, quando in Jordanis alveum unica ac singulari pietate descendit. Tunc enim Christum Dominum non tam lavit unda, quam est lota. Tibi ergo nascendo Christus advenit, tibi
1. The fourfold manifestation of Christ on this day. In each of them are contained the mysteries of our salvation. Recently, dearest brethren, we celebrated that kind of sacrament of our redemption by which God put on man with his infirmities. Today, however, we honour that by which God declared Himself in man by mighty works, because on this day, whether it be that in heaven a star provided the announcement of His birth (Matt. 2), or that in Cana of Galilee at the wedding feast He turned water into wine (John 2); or that in the waves of the Jordan He consecrated the waters by His baptism for the restoration of the human race (Matt. 3:13); or that from five loaves He satisfied five thousand men (ibid. 14:19): in each of these are contained the mysteries and joys of our salvation. For He was born for us of the Virgin, as the star showed: for us the washing from baptism was granted, which He consecrated in the bed of the Jordan: He also showed beforehand by the miracle of His work that we are to be changed for the better, when He turned waters into wines. And therefore, dearest brethren, in every act of ours let us make ready the star of faith; and in the keeping of purity, let us celebrate the baptism of Christ: because this regeneration of Christ is the confirmation of our faith. For He made known to us the benefit of His gift through the example of the second birth, and what He willed to do, He Himself first did. We read that the Jews had various baptisms under the Law; but none of these could confer a general remedy against the evil of transgression. And therefore, for the absolution of the whole world, the waters of regeneration needed to be sanctified from heaven. And because throughout the whole world the human race had need of the sacrament of Baptism, He gave a blessing to all waters when He went down into the bed of the Jordan with a unique and singular goodness. For then the wave did not so much wash Christ the Lord as it was itself washed. For you, therefore, Christ came by being born, for you
Editors' notes and page, col. 2013
Footnotes
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Totus hic n. 5 deest in Mss. r. et rm. Habetur autem in editis et in sermone Sedati, de quo supra ad sermonem 130.
This whole no. 5 is missing in manuscripts r. and rm. It is found, however, in the printed editions and in the sermon of Sedatus, on which see above at Sermon 130.
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(2) ‹anchor: regenerationis aquae› · call in col 2013
Ita vetus codex vd. Caeteri cum editis, aqua.
So the old codex vd. The others, with the printed editions, water [ablative].
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Alias, de Tempore 29.
Elsewhere [Sermon] 29 de Tempore.
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In Appendice nunc primum collocatur. Dubium relinquunt Lovanienses; supposititium Verlinus et Vindingus asserunt. Et merito quidem: nam, ut non moremur in miraculo quinque panum, quod hic in Epiphaniae festo celebrari dicitur; sicut in superiore sermone, sic in isto baptismus Christi regeneratio appellatur. Iisdem verbis in utroque pronuntiatur, « Christum Dominum non tam lavit unda, quam « lota est. » Habesque praeterea in isto subsequente tractatu complura tum sermonis de Epiphania qui Sedato, tum alterius qui Eusebio in Bibliotheca Patrum inscribitur. Porro in codice Navarrico sermo non incongrue divisus est in duos, quorum alter ab his verbis n. 5 incipit, « Proxime ab hac die, « fratres charissimi, » etc.
It is now placed in the Appendix for the first time. The Louvain editors leave it doubtful; Verlinus and Vindingus declare it spurious. And rightly: for, not to dwell on the miracle of the five loaves, which is here said to be celebrated on the feast of the Epiphany, in this sermon, as in the preceding one, Christ's baptism is called a regeneration. In the same words in both it is declared, "The wave did not so much wash Christ the Lord as was washed." And you have besides, in the treatise that follows here, a good many things both of the sermon on the Epiphany ascribed to Sedatus and of another ascribed to Eusebius in the Bibliotheca Patrum. Further, in the Navarre codex the sermon is not unfittingly divided into two, the second of which begins with these words of no. 5, "Lately, from this day, dearest brethren," etc.
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(c) ‹anchor: aquas in vina convertit› · call in col 2013
Hucusque nonnulla cum Eusebio conveniunt.
Up to this point some things agree with Eusebius.
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In superiore serm., n. 4.
In the preceding sermon, no. 4.
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vivendo militavit, tibi moriendo conflixit: quem vides pro te mortuum, pro te intellige baptizatum.
by living served as a soldier, for you by dying He did battle: Him whom you see dead for you, understand to have been baptized for you.
2. Aquae omnes in Christi baptismo benedictae. Talis omnino etiam ante baptismum fuit, et ideo praecursor ejus atque baptista ita eum cum ad se baptizandus veniret, alloquitur: Domine, ego a te debeo baptizari, et tu venis ad me! Quid evidentius de Christi nondum baptizati puritate, quid fortius? Ego a te debeo baptizari: id est, qui fons es innocentiae et plenitudo justitiae, qui nullo indigens dare scis, nescis accipere. Ego, inquit, a te debeo baptizari; quia tecum exhibes, et in te possides puritatis munera et baptismatis sacramenta; et quod ego dabo, te largiente, per gratiam, tu obtines per naturam (Ibid. 14). Attactu membra tinguntur, et fluenta ditantur: vitalem gratiam non corpus ex flumine, sed flumen mutuatur ex corpore. Descendere in se fontem suum felix unda miratur, sub uno momento remedia aeterna concipiens, et nova Deum regenerationis fecunditate parturiens; quod acceperat, hoc reddens; et quod no⟨n⟩ habebat, accipiens. Inter haec mirum esset, quod se Dominus servi subdidit benedictioni, nisi et cruci se subdidisset et morti.
2. All waters blessed in the baptism of Christ. Such indeed He was even before baptism, and therefore His forerunner and baptist, when He came to him to be baptized, addresses Him thus: Lord, I ought to be baptized by Thee, and Thou comest to me! What could be clearer, what stronger, concerning the purity of Christ not yet baptized? I ought to be baptized by Thee: that is, Thou who art the fount of innocence and the fullness of righteousness, who, needing nothing, knowest how to give and knowest not how to receive. I, he says, ought to be baptized by Thee; because Thou bearest with Thee and possessest in Thyself the gifts of purity and the sacraments of baptism; and what I shall give through grace, by Thy bestowing, Thou holdest by nature (ibid. 14). By His touch the limbs are dipped and the streams are enriched: it is not the body that borrows life-giving grace from the river, but the river from the body. The happy wave marvels that its own fount descends into it, conceiving eternal remedies in a single moment, and bringing forth God by a new fruitfulness of regeneration; giving back what it had received, and receiving what it did not have. Amid these things it would be a marvel that the Lord submitted Himself to the blessing of a servant, had He not also submitted Himself to the cross and to death.
3. Peccati gravitas ex remedio pendenda. Peccatum quanta cura cavendum. Et ille quidem pretiosum sibi esse hominem pretii ipsius dignitate perdocuit, ut hinc quoque intelligamus quam grandes apud se aestimet Deus noster humanorum criminum causas, propter quas non angelum, non archangelum, sed Deum misit ad terras; quam gravis sit peccati et quam dura conditio, prodit remedii magnitudo. Quanta malorum discussio erit qua damnabuntur impii, sollicitudo indicat qua redimuntur pii. Omni ergo diligentia atque vigilantia caveamus, ne vulneret diabolus quod sanavit Deus: ne per consensum cordis, per flagitium corporis, servitutem quam debemus Domino, magis exhibere probemur inimico. Et quidem si quis violentus ac praepotens aliquid de facultate nostra ac proprietate rapuisset, nonne dignum summo odio duceremus? nonne merito tanquam hostem detestaremur? Cur per peccatum diabolo consentie⟨m⟩us, qui nobis non substantiam vult auferre, sed vitam; non terram fraudare, sed coelum; non fines angustae possessionis, sed infinita spatia aeternitatis? Inter haec, o homo, si dignitatem facturae tuae, si pietatem circa te Domini tui volueris aestimare de pretio, non poteris dubitare de regno.
3. The gravity of sin is to be weighed from its remedy. With how great care sin is to be avoided. And He indeed fully taught by the worth of the price itself that man is precious to Him, so that from this too we may understand how grave our God reckons the causes of human crimes, on account of which He sent to earth not an angel, not an archangel, but God; how grave and how hard is the condition of sin, the greatness of the remedy reveals. How great will be the examination of evils by which the impious will be condemned, the solicitude by which the pious are redeemed indicates. With all diligence and vigilance, therefore, let us beware lest the devil wound what God has healed: lest, by the consent of the heart and by the shameful deed of the body, we be found to render to the enemy, rather, the servitude which we owe to the Lord. And indeed, if some violent and very powerful man had seized something of our means and property, would we not deem him worthy of the utmost hatred? would we not rightly detest him as an enemy? Why should we consent through sin to the devil, who wishes to take from us not our substance but our life; to defraud us not of land but of heaven; not of the bounds of a narrow possession but of the infinite spaces of eternity? Amid these things, O man, if you are willing to estimate from the price the dignity of your making and the loving-kindness of your Lord towards you, you will not be able to doubt of the kingdom.
4. Fides Trinitatis et Incarnationis in Magorum muneribus. Magi quomodo imitandi. [Ipsi autem Magi, qui ad illa coelestis pueri veneranda cunabula stellae indicio pervenerunt, quid aliud expresserunt in illis muneribus, nisi fidem nostram? In eo enim quod tria offeruntur, Trinitas intelligitur: in eo vero quod tres sunt, et singuli singula offerunt, in Trinitate unitas declaratur. Per aurum rex ostenditur, Deus thure dignoscitur; per myrrham, quae condiendis est apta corporibus, sepultura crucifigendi hominis praedicatur. Secundum haec, charissimi, nos quoque personam Magorum spiritualibus imitemur obsequiis. In primis tamdiu quaeramus Christum, donec illum invenire mereamur. Ducatum nobis praebeat, velut stella coeli, lux fidei. Haec nobis illum ostendat, non jam in praesepi vagientem, sed in summa coeli arce dominantem; nec in matris gremio, sed in solio Patris adorandum; nec ulterius in humilitate judicandum, sed ad judicium cum majestate venturum. Sit quasi trium munerum oblatio, Trinitatis perfecta confessio. Credatur a nobis unitas sine confusione conjuncta, Trinitas sine separatione distincta: Pater et Filius et Spiritus sanctus unus Deus credantur; tres personae, sed non tres substantiae]. Quantum autem ad coelestis naturae ordinem pertinet, in Patre
4. Faith in the Trinity and the Incarnation in the gifts of the Magi. How the Magi are to be imitated. [The Magi themselves, who came by the sign of the star to that venerable cradle of the heavenly Child, what else did they express in those gifts but our faith? For in that three things are offered, the Trinity is understood; but in that they are three, and each offers one thing, unity in the Trinity is declared. By the gold a king is shown, God is recognized by the frankincense; by the myrrh, which is suited to embalming bodies, the burial of the Man who was to be crucified is proclaimed. According to these things, dearly beloved, let us too imitate the role of the Magi by spiritual acts of homage. First of all, let us seek Christ for so long, until we are worthy to find Him. Let the light of faith, like the star of heaven, afford us guidance. May it show Him to us, no longer crying in the manger, but reigning on the highest summit of heaven; not in His mother's lap, but to be adored on the Father's throne; no longer to be judged in humility, but coming to judgement with majesty. Let what is, as it were, the offering of three gifts be a perfect confession of the Trinity. Let unity be believed by us joined without confusion, the Trinity distinct without separation: let the Father and the Son and the Holy Spirit be believed one God; three Persons, but not three substances]. But as far as pertains to the order of the heavenly nature, in the Father
Editors' notes and page, col. 2014
Footnotes
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Quae hoc numero 2 continentur desunt in manuscriptis.
What is contained in this no. 2 is missing in the manuscripts.
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(2) ‹anchor: damnabuntur impii› · call in col 2014
Hoc loco, impii, necnon infra vox, pii, deerat editis. At in manuscriptis utraque reperitur.
In this place the wicked, and also below the word the godly, were missing in the printed editions. But in the manuscripts both are found.
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(a) ‹anchor: non tres substantiae› · call in col 2014
Eusebii verba.
The words of Eusebius.
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