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PL 39 · cols. 2047–2052
Appendix to Augustine's Sermones: Sermones supposititii, Sermones 155-173
Sermon CLV
SERMO CLV. De Passione Domini, VI; seu de Cruce et Latrone.
Sermon 155. On the Passion of the Lord, 6; or, On the Cross and the Thief.
1. Crux jam gloriosa, donorum innumerabilium causa. Hodierna die Dominus noster pependit in cruce, et nos epulamur, ut discamus quoniam crux Christi feriae sunt et nundinae spirituales. Antea namque crux nomen condemnationis erat, nunc vero facta est res honoris: prius in damnatione maledicti stabat, nunc in occasione salutis erecta est. Haec enim crux innumerabilium nobis bonorum exstitit causa: haec nos de erroribus liberavit, haec nos sedentes in tenebris illuminavit, haec nos a diabolo expugnatore reconciliavit Deo, et ex alienatis restituit in domesticos. de longinquis proximos fecit, de peregrinis reddidit cives. Haec est enim inimicitiarum interemptio, pacis firmamentum, et omnium nobis bonorum thesaurus. Propter hanc jam non erramus in solitudinibus; viam enim veritatis agnovimus: nec jam extra regnum sumus; januam enim regis intravimus: jam ignitas diaboli sagittas non timemus; fontem enim vitae, quo exstinguerentur, invenimus. Propter hanc jam in viduitate non sumus; sponsum enim recepimus: non expavescimus lupum; quia bonum pastorem invenimus: dicit enim, Ego sum pastor bonus (Joan. X, 14). Propter hanc non formidamus tyrannum; regi enim adhaeremus: propter hanc diem festum agimus, crucis memoriam celebrantes.
1. The cross, now glorious, the cause of innumerable gifts. On this day our Lord hung upon the cross, and we feast, that we may learn that the cross of Christ is a holiday and a spiritual fair. For formerly the cross was a name of condemnation, but now it has been made a thing of honour: before, it stood in the damnation of the accursed; now it has been raised up as the occasion of salvation. For this cross has been for us the cause of innumerable goods: this freed us from errors, this enlightened us who sat in darkness, this reconciled us to God from the devil who assailed us, and restored us from strangers into members of the household, made neighbours out of those far off, rendered citizens out of foreigners. For this is the slaying of enmities, the foundation of peace, and the treasury of all goods for us. Because of it we no longer wander in deserts, for we have come to know the way of truth; nor are we any longer outside the kingdom, for we have entered the gate of the king; we no longer fear the fiery arrows of the devil, for we have found the fountain of life by which they might be quenched. Because of it we are no longer in widowhood, for we have received the bridegroom; we do not dread the wolf, because we have found the good shepherd; for He says, I am the good shepherd (John 10:14). Because of it we do not fear the tyrant, for we cleave to the king; because of it we keep a festal day, celebrating the memory of the cross.
2. Crucis festivitas a Paulo instituta. Crux, altare. Christus, sacerdos et hostia. Ita et Magister Gentium docet, propter crucem annualem festivitatem constitui. Epulemur, inquit, non in fermento veteri, neque in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis. Deinde causam agendae solemnitatis adjiciens, ait: Quoniam Pascha nostrum pro nobis immolatus est Christus (I Cor. V, 8, 7). Ubi autem sacrificium, ibi et interemptio peccatorum; ubi interemptio peccatorum, ibi reconciliatio Dei; ubi reconciliatio Dei, ibi vox laetitiae et salutis in tabernaculis justorum (Psal. CXVII, 15). Sed et omnis terra laetetur: Pascha nostrum pro nobis immolatus est Christus. Et ubi immolatus est, dicito. In altitudine crucis. Novum est altare sacrificii hujus; quoniam et immolatio nova et admirabilis. Ipse enim et hostia erat et sacerdos: hostia quidem secundum carnem, sacerdos vero secundum Spiritum. Idem ipse et offerebat quidem secundum Spiritum; offerebatur vero secundum carnem. Audi igitur nunc quomodo
2. The festival of the cross instituted by Paul. The cross, an altar. Christ, priest and victim. So too the Teacher of the Gentiles teaches that a yearly festival is established because of the cross. Let us feast, he says, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. Then, adding the reason for keeping the solemnity, he says: For Christ our Passover has been sacrificed for us (1 Cor. 5:8, 7). Now where there is sacrifice, there also is the slaying of sins; where there is the slaying of sins, there is reconciliation with God; where there is reconciliation with God, there is the voice of gladness and salvation in the tents of the just (Ps. 117:15). But let all the earth also rejoice: Christ our Passover has been sacrificed for us. And say where He was sacrificed. On the height of the cross. New is the altar of this sacrifice, because the sacrificing too is new and wonderful. For He Himself was both victim and priest: victim according to the flesh, priest according to the Spirit. The same He both offered according to the Spirit, and was offered according to the flesh. Hear, then, now how
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Ita editi cum duobus Mss. At versio altera in Mss. et antiquioribus Chrysostomi impressis, festivitatem nimia laetitia celebramus. Graeca editio, eortên agomen. Vertit Gretserus, festum agimus.
So the editions, with two manuscripts. But the other version, in the manuscripts and in the older printed editions of Chrysostom, has "we celebrate the festival with exceeding joy." The Greek edition has eortên agomen. Gretser translates "we keep a feast."
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Apud Chrysostomum, Paulos eortazein parainei. Gretserus, Paulus monet ut festivitatem agamus. Alia versio antiqua, Paulus praecepit propter crucem festivitatem celebrari. Mox addit: Diem itaque festum celebremus; ubi graec. eortazômen, et Gretserus, feriemur. Melius sane quam, epulemur.
In Chrysostom: Paulos eortazein parainei. Gretser: "Paul urges us to keep a festival." Another ancient version: "Paul commanded that a festival be celebrated on account of the cross." Next he adds: "Let us therefore celebrate a feast day," where the Greek has eortazômen, and Gretser "let us keep holiday." Certainly better than "let us feast."
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Olim, de Tempore 130; et post, in Appendice 49.
Formerly De Tempore 130; and afterwards Appendix 49.
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Joannis Chrysostomi Homilia est, sed hic decurtata, et vetere altera versione quae in manuscriptis ac in antiquioribus Chrysostomi editis reperitur, deterior, minusque consentiens graecae dictioni.
It is a homily of John Chrysostom, but cut short here, and in a version worse than the other old version found in the manuscripts and in the older editions of Chrysostom, and less faithful to the Greek wording.
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utraque haec manifestaverit Paulus : Omnis, inquit, pontifex qui ex hominibus accipitur, pro hominibus constituitur : unde necessarium est ut et ipse habeat quod offerat (Hebr. V, 1). Ecce ipse offerebat se ipsum. Alibi vero dictum est, Quoniam Dominus semel oblatus est pro oblatione sui ; deinceps, ut multorum auferat peccata : secundo vero sine peccato videbitur his qui exspectant eum in salutem (Hebr. IX, 28). Ecce isthic oblatus est, ibi se ipsum obtulit. Vidisti quomodo simul et hostia et sacerdos factus est, et altare erat crux.
Paul has made both of these manifest: Every high priest, he says, who is taken from among men is appointed for men: whence it is necessary that he too have something to offer (Heb. 5:1). Behold, He was offering Himself. But elsewhere it is said, Since the Lord was offered once for the offering of Himself; thereafter, that He may take away the sins of many: but the second time He will be seen without sin by those who await Him unto salvation (Heb. 9:28). Behold, here He was offered, there He offered Himself. You have seen how He was made at once both victim and priest, and the altar was the cross.
3. Cur sub dio immolatus, non in templo. Crux omnem locum in templum consecravit. Et cujus rei causa non in templo offertur haec hostia, sed extra civitatem et extra muros ? Ut illud impleretur quod scriptum est, Quoniam inter iniquos deputatus est (Isai. LIII, 12). Cujus igitur rei causa in altitudine crucis immolatur, et non sub tegmine aedificii ? Ob hoc scilicet, ut aeris naturam mundaret, propterea non in altari, nec tecto superposito, sed sub coelo. Aer enim purgabatur, cum in altitudine immolaretur ovis : terra etiam purgabatur, quia stillabat sanguis Domini super eam. Ideo non sub tegmine, neque in templo Judaeorum ; ut non subtraherent sacrificium salutare Judaei. Neque exstimes pro illa tantummodo gente hanc hostiam offerri : propterea enim extra civitatem et extra muros ; ut intelligas quoniam communis est hostia pro genere humano oblata : et ideo communis est purificatio, non ex aliqua parte, quemadmodum fuerat in Judaeis. Nam Judaeis ideo praecepit Deus relinquere universam terram, et in uno loco offerre sacrificia, et vota reddere ; quoniam immunda erat tunc universa terra fumo ararum et nidore bustorum, caeterorumque inquinamentorum eorum quae de profanis Gentilium sacrilegiis inferebantur super eam. Nobis vero jam quoniam Christus adveniens universam terram expiavit, omnis locus oratorium factus est. Et idcirco beatus Paulus hortatur et praecipit sine intermissione orare ubique, dicens : Volo orare viros in omni loco, levantes manus sanctas (I Tim. II, 8). Vides quomodo mundatus est orbis terrarum ? Et ideo ubique sanctas manus levare possumus, quoniam universa terra sanctificata est ; ut sanctior sit quam illa in interioribus templi veteris sancta sanctorum. Ibi namque irrationabile animal ovis offerebatur ; hic autem spiritualis oblata est. Et quanto major est oblatio, tanto et eminentior sanctificatio : idcirco festivitas epulationis est crux Christi.
3. Why He was sacrificed under the open sky, not in the temple. The cross consecrated every place into a temple. And for what reason is this victim offered not in the temple, but outside the city and outside the walls? That that might be fulfilled which is written, For He was reckoned among the wicked (Isa. 53:12). For what reason, then, is He sacrificed on the height of the cross, and not under the roof of a building? For this reason, namely, that He might cleanse the nature of the air; therefore not on an altar, nor with a roof set over Him, but under the sky. For the air was being purified when the sheep was sacrificed on high; the earth too was being purified, since the blood of the Lord was dripping upon it. Therefore not under a roof, nor in the temple of the Jews; so that the Jews might not withdraw the saving sacrifice [to themselves]. And do not think that this victim was offered for that nation alone: for this reason indeed [it was] outside the city and outside the walls, that you may understand that the victim offered for the human race is common: and therefore the purification is common, not of some part, as it had been among the Jews. For God commanded the Jews to leave the whole earth for this reason, and to offer sacrifices and pay their vows in one place: because the whole earth was then unclean with the smoke of altars and the stench of funeral pyres, and of the other defilements of theirs which were brought upon it from the profane sacrileges of the Gentiles. But for us, since Christ by His coming has now expiated the whole earth, every place has become an oratory. And therefore blessed Paul exhorts and commands us to pray without ceasing everywhere, saying: I will that men pray in every place, lifting up holy hands (1 Tim. 2:8). Do you see how the world has been cleansed? And therefore we can lift up holy hands everywhere, since the whole earth has been sanctified; so that it is holier than that holy of holies in the inner parts of the old temple. For there an irrational animal, a sheep, was offered; but here a spiritual [victim] has been offered. And the greater the offering, the more eminent too the sanctification: therefore the cross of Christ is a festival of feasting.
4. Crux paradisum reseravit. Vis discere et aliud crucis beneficium ? Paradisum ante quinque millia vel amplius fere annorum clausum, hodie nobis aperuit. In hac enim die et in hac hora latronem introducens Christus, duplex beneficium operatus est : unum quidem quia paradisum aperuit, aliud vero quia latronem introduxit. Hodie reddidit nobis patriam principalem, hodie reduxit nos in civitatem paternam, et aeternam domum redonavit communi hominum naturae. Hodie, inquit, mecum eris in paradiso (Luc. XXIII, 43). Quid dicis ? Crucifixus es, et clavis confixus, et paradisum promittis ? Ita, inquit ; ut in ipsa cruce virtutem meam agnoscas. Quoniam res haec tristitiae videbatur, ut non in crucis lignum attendas, sed virtutem ejus qui crucifixus est, discas : in cruce hoc miraculum operatus est, u⟨nd⟩e maxime potentiam suam declarat Omnipotens, non mortuum resuscitans, non mari et ventis imperans, non daemones ejiciens, sed crucifixus et consputus in facie, clavisque confixus ; cum injurias et maledicta susciperet, derisus atque contemptus malignam illam atque longo scelerum usu obduratam latronis mentem immutare praevaluit, ut ex utroque virtutem
4. The cross unlocked paradise. Do you wish to learn yet another benefit of the cross? Paradise, closed for about five thousand years or more, He opened to us today. For on this day and at this hour Christ, bringing in the thief, wrought a twofold benefit: the one, that He opened paradise; the other, that He brought in the thief. Today He has given back to us our original fatherland, today He has led us back into the city of our fathers, and has given again an eternal home to the common nature of men. Today, He says, you will be with Me in paradise (Luke 23:43). What are You saying? You are crucified and fastened with nails, and You promise paradise? Yes, He says; so that on the very cross you may recognize My power. Since this thing seemed a matter of sorrow, so that you may not pay attention to the wood of the cross, but may learn the power of Him Who was crucified: on the cross He wrought this miracle, whereby the Almighty most of all declares His power, not raising a dead man, not commanding sea and winds, not casting out demons, but crucified and spat upon in the face, and fastened with nails; while He was undergoing insults and curses, derided and despised, He prevailed to change that wicked mind of the thief, hardened by long practice of crimes, so that from both the power
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Versio vetus, Christus semel oblatus abstulit multorum peccata. Ecce hic oblatus, ibi, etc. Ita fere Chrysostomus.
The old version: "Christ, offered once, took away the sins of many. Behold, here offered, there," etc. So, roughly, Chrysostom.
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Addit hic versio vetus jam laudata, et sibimet vindicarent.
The old version already cited adds here: "and claim for themselves."
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ejus inspicias. In eodem enim tempore passionis crucifixus universam creaturam turbavit, et saxa dirupit: duriorem vero lapidibus animam attraxit pariter et honoravit dicens: Hodie mecum eris in paradiso. Et certe cherubim custodivit paradisum: sed hic etiam cherubim Dominus est. Flammea rhomphaea ibi volvitur: sed ipse et flammae, et gehennae, et vitae, et mortis potestatem habet.
of Him you may look into. For at the very time of His passion, the Crucified threw the whole creation into turmoil and split the rocks; but a soul harder than stones He at once drew to Himself and honoured, saying: Today you will be with Me in paradise. And indeed the cherubim guarded paradise; but here He is Lord even of the cherubim. There the flaming sword turns about; but He has power over the flame, and over gehenna, and over life, and over death.
5. Latronis in coelum ingressus Dominum valde commendat. Et quidem nemo regum aliquando passus est latronem hominem, aut quempiam alium ejusdem naturae conservum secum assumens ita in civitatem introducere: sed Christus hoc fecit, qui mortis et diaboli victor, et sacratissimam ingrediens patriam secum latronem introducit, non conculcans paradisum istius pietatis opere, sed honorans; neque confundens latronis introitu, sed illustrans. Honor namque paradisi est, talem Dominum habere, qui etiam latronem dignum facere possit paradiso deliciarum. Etenim cum publicanos et meretrices introduceret in regnum coelorum, non confudit, sed extulit regnum coelorum; neque dejecit, sed potius honoravit paradisum. Honor enim, ut diximus, est paradisi, talem habere Dominum, qui et latronem dignum facere possit deliciis et possessione paradisi. Talis est enim Domini regnum coelorum, ut et meretrices et publicanos ita probabiles reddat, ut digni appareant gratia et gloria quae illic est. Quemadmodum enim medicum tunc maxime admiramur, cum viderimus eum difficiles hominum valetudines curantem, mortisque pericula medendi arte vincentem: ita et Christum admirari justum est, quando insanabilia vulnera in corporibus et mentibus curat, quando publicanum et meretricem ad tantam sanitatem perducit, ut etiam coelo dignos ostendat.
5. The thief's entry into heaven greatly commends the Lord. And indeed no king has ever brought himself to take a robber, or any other fellow servant of the same nature, along with him and so lead him into his city: but Christ did this, Who, victor over death and the devil, and entering His most holy homeland, brings the thief in with Him, not trampling upon paradise by this work of mercy, but honouring it; nor putting it to shame by the thief's entry, but rendering it illustrious. For it is the honour of paradise to have such a Lord, Who can make even a thief worthy of the paradise of delights. Indeed, when He brought publicans and harlots into the kingdom of heaven, He did not put the kingdom of heaven to shame, but exalted it; nor did He degrade paradise, but rather honoured it. For it is, as we have said, the honour of paradise to have such a Lord, Who can make even a thief worthy of the delights and possession of paradise. For such is the Lord's kingdom of heaven, that it renders even harlots and publicans so acceptable that they appear worthy of the grace and glory that is there. For just as we most admire a physician when we see him curing men's difficult illnesses and overcoming the dangers of death by the art of healing, so too it is right to admire Christ when He heals incurable wounds in bodies and minds, when He brings the publican and the harlot to such health that He shows them worthy even of heaven.
6. Latronis meritum. Latro, doctor. Et quid tale egerat latro, ut post crucem quam meruerat, repente paradiso dignus judicaretur? Vis breviter dicam virtutem fidei ejus? Quando Petrus negavit deorsum, tunc ille confessus est sursum. Et haec non ut accusans beatissimum Petrum locutus sum; absit: sed latronis magnanimitatem ostendere volens. Nam ille discipulus minas abjectae puellae non sustinuit: latro vero multitudinem totius populi videns circumstantem et clamantem, insanas blasphemias et opprobia atque maledicta jaculantem, non attendit illis, non cogitavit visibilem abjectionem ejus qui crucifigebatur; sed oculis fidei haec cuncta transcurrens, et ut abjecta et levia veritatis impedimenta praeteriens et relinquens, cognovit Dominum coeli, et ait dicens: Memento mei, Domine, in regno tuo. Ne ergo brevi commemoratione dimittamus latronem istum, neque confundamur doctorem accipere, quem Dominus noster non erubuit primum in paradisum introducere; ne, inquam, erubescamus magistrum habere hominem, qui ante omnem generis humani naturam meruit dignus haberi regno coelorum: sed singula intentius disquiramus, ut virtutem crucis agnoscamus. Non dixit ad eum Dominus quemadmodum ad Petrum, Veni post me, faciam te piscatorem hominum (Matth. IV, 19). Nec dixit ad eum quemadmodum ad duodecim discipulos, Quoniam sedebitis super duodecim thronos, judicantes duodecim tribus Israel (Id. XIX, 28); sed nec qualecumque verbum dignatus est ei dicere, nullum miraculum ostendit, non mortuum resuscitatum, non d⟨ae⟩monem expulsum, non mare obediens, non den⟨i⟩que aliquid aut de regno coelorum ei locutus, aut de gehenna comminatus est: et prior omnium latro confessus est eum, et hoc alio exprobrante. Improperabat enim ei ille alius latro.
6. The thief's merit. The thief, a teacher. And what had the thief done of such a kind that, after the cross he had deserved, he was suddenly judged worthy of paradise? Do you want me to tell you briefly the power of his faith? When Peter denied below, then he confessed above. And I have not said this as accusing the most blessed Peter; far from it: but wishing to show the thief's greatness of soul. For that disciple could not withstand the threats of a lowly girl; but the thief, seeing the multitude of the whole people standing round and shouting, hurling mad blasphemies and reproaches and curses, paid no heed to them, did not consider the visible abasement of Him Who was being crucified; but, passing over all these things with the eyes of faith, and leaving behind and disregarding them as base and trivial obstacles to the truth, he recognized the Lord of heaven, and spoke, saying: Remember me, Lord, in Thy kingdom. Let us not, then, dismiss this thief with a brief mention, nor be ashamed to accept as a teacher him whom our Lord was not ashamed to bring first into paradise; let us not, I say, be ashamed to have as master a man who, before the whole nature of the human race, merited to be held worthy of the kingdom of heaven: but let us examine each point more attentively, so that we may recognize the power of the cross. The Lord did not say to him, as to Peter, Come after Me, I will make you a fisher of men (Matt. 4:19). Nor did He say to him, as to the twelve disciples, For you shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28); He did not even deign to say any word whatever to him, He showed no miracle, no dead man raised, no demon cast out, no sea obeying, nor in short did He speak to him at all of the kingdom of heaven, or threaten him with gehenna: and yet the thief confessed Him first of all, and this while the other was reviling Him. For that other thief was upbraiding Him.
7. Latro et Latro. Latronis charitas et prae⟨d⟩icatio. Vidisti latronem et latronem: ambo in cruce, ambo ex conversatione latronum, ambo ex eadem malignitate venientes; sed jam non ambo in eisdem mentibus et meritis constituti. Nam alius quidem regnum adipiscebatur, alius vero in gehennam mittebatur. Ita et pridie in discipulis simile discrimen fuit. Nam et Judas
7. Thief and thief. The thief's charity and preaching. You have seen thief and thief: both on a cross, both from a thieves' way of life, both coming from the same wickedness; but now not both established in the same minds and merits. For the one was gaining the kingdom, while the other was being sent into gehenna. So too on the day before there was a like distinction among the disciples. For Judas
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quidem discipulus, et illi undecim: sed illi quidem dicebant Domino, Ubi vis paremus tibi Pascha manducare? iste vero se ad tradendum Dominum praeparabat, et dicebat, Quid vultis mihi dare, et ego vobis eum tradam (Matth. XXVI, 17.15)? et illi quidem ad ministerium divinum se praeparabant, hic autem ad tradendum festinabat. Ita et in hoc loco latro et latro; sed unus quidem improperabat, alius adorabat; alius blasphemabat, alius laudabat, et blasphemantem corripiebat, dicens, Nec tu times Dominum tuum? Vidisti fiduciam latronis, vidisti liberam voluntatem in cruce: vidisti philosophiam in tribulatione, et reverentiam divini timoris in supplicio. Quod enim in semetipso erat, et clavis confixus non saucium intellectum, neque confixum sensum habebat, quis non admiretur et compungatur? Etenim non solum quod in ipso erat, sed et ea quae circa se ipsum erant relinquens, de altero curam gerebat in cruce, doctor effectus, et corripiens, et dicens: Nec tu times Dominum tuum? Noli, inquit, attendere judicio huic quod deorsum est; alius judex invisibilis est. Ne ergo consideres quia deorsum a judice mortali condemnatus est: non enim talia sunt superna judicia. Hic autem in terreno judicio et justi condemnantur, et injusti effugiunt; et rei dimittuntur, et innocentes puniuntur: volentes namque et nolentes multum errant qui judicant. Ignorantes enim justitiam seducuntur: vel certe scientes, per avaritiam corrumpuntur, ut sanguinem innocentem vendant. In supernis vero nihil tale. Judex enim justus est, et judicium ejus tanquam lumen prodiit, non habens tenebras neque ignorantiam. Ut ergo non diceret, quoniam damnatus d⟨e⟩orsum in terris, et adjudicatus est poenae, perduxit eum ad judicium supernum, commemoravit tribunal illud horribile, tantum non dicens sibi: Respice, et non portabis sententiam damnationis aeternae, nec stabis in sorte judicum corruptorum, respiciens ad salutem futurum in supernis judicium. Vidisti philosophiam latronis, vidisti intellectum et doctrinam; subito in ictu oculi de cruce in coelum transilivit: ita jam ex abundantia receptae justitiae proximum illum vel socium quondam suum arguens, ut diceret ei, Non times, inquit; quoniam in ipso judicio sumus, id est, in eadem condemnatione? Nonne, inquit, et tu in ipsa cruce es? Quamobrem in quo socium increpas poenae, te ipsum pro illo reum statuis? Quemadmodum enim is qui in peccatis est, si alios audeat accusare, se ipsum ante illos accusat: ita et is qui in aerumna positus est, si aliis eam sui oblitus exprobrat, sibi ante illos dicit opprobrium: Quoniam, inquit, in ipso judicio sumus.
indeed was a disciple, and so were those eleven: but they said to the Lord, Where do You wish that we prepare for You to eat the Passover? whereas he was preparing himself to betray the Lord, and was saying, What will you give me, and I will hand Him over to you (Matt. 26:17, 15)? and they were preparing themselves for the divine ministry, while he was hastening to betray. So also in this place there is robber and robber; but the one reviled, the other worshipped; the one blasphemed, the other praised, and rebuked the blasphemer, saying, Do you not fear your Lord? You have seen the confidence of the robber, you have seen a free will on the cross: you have seen philosophy in tribulation, and the reverence of divine fear in punishment. For that he was in possession of himself, and, though fastened with nails, had neither a wounded understanding nor a pierced sense, who would not marvel and be pricked to the heart? For, leaving not only what was in himself but also the things that were around him, he took care of the other on the cross, having become a teacher, both rebuking and saying: Do you not fear your Lord? Do not, he says, pay heed to this judgement which is below; there is another Judge, invisible. Do not therefore consider that He has been condemned below by a mortal judge: for the judgements above are not of that kind. Here, however, in earthly judgement both the just are condemned and the unjust escape; both the guilty are released and the innocent are punished: for, willingly and unwillingly, those who judge err greatly. For being ignorant of justice they are led astray; or certainly, knowing it, they are corrupted through avarice, so as to sell innocent blood. But above there is nothing of the kind. For the Judge is just, and His judgement has gone forth like light, having neither darkness nor ignorance. Therefore, so that he should not say that he had been condemned below on earth and adjudged to punishment, he led him to the judgement above, he recalled that dreadful tribunal, all but saying to him: Look back, and you will not bear the sentence of eternal damnation, nor will you stand in the lot of corrupt judges, looking, for salvation, to the judgement to come above. You have seen the philosophy of the robber, you have seen his understanding and teaching; suddenly, in the twinkling of an eye, he passed over from the cross into heaven: thus already, out of the abundance of the justice he had received, reproving that neighbour of his, or one-time companion, so as to say to him, Do you not fear, he says; since we are under the very same judgement, that is, in the same condemnation? Are you not also, he says, on the very cross? Why then, in the very thing for which you rebuke your companion in punishment, do you make yourself guilty in his stead? For just as he who is in sins, if he dares to accuse others, accuses himself before them: so also he who is placed in affliction, if, forgetful of himself, he reproaches others with it, utters a reproach against himself before them: Since, he says, we are under the very same judgement.
8. Latronis confessio ejusque fructus. Quid agis, o latro? satisfacere incipiens, socium tibi Dominum fecisti? Non, inquit: emendo hanc de me opinionem in subsequentibus. Nam ne aestimes quod propter damnationis consortium, criminis quoque consortem fecerit Dominum, subtexuit emendationem, dicens: Et nos quidem juste; digna enim patimur his quae commisimus. Vidisti confessionem perfectam, vidisti quomodo in cruce se exuit a peccatis. Dic, inquit, tu iniquitates tuas prior, ut justificeris. Nemo compulit, nemo vim fecit: sed ipse se divulgavit, ipse condemnavit, dicens, Et nos quidem juste; digna enim factis recipimus: hic autem nihil mali gessit. Memento mei, Domine, in regno tuo (Luc. XXIII, 40, 41, 42). Non est ausus ante dicere, Memento mei, Deus, quam per confessionem iniquitatis praeteritae, sarcinam peccatorum
8. The robber's confession and its fruit. What are you doing, O robber? Beginning to make amends, have you made the Lord your companion? No, he says: I correct this opinion of me in what follows. For lest you should suppose that, because of their partnership in condemnation, he had made the Lord a partner in the crime as well, he added the correction, saying: And we indeed justly; for we suffer things worthy of those which we committed. You have seen a perfect confession, you have seen how on the cross he stripped himself of his sins. Tell first, it says, your iniquities, that you may be justified. No one compelled him, no one used force: but he himself disclosed himself, he himself condemned himself, saying, And we indeed justly; for we receive what is worthy of our deeds: but this man has done nothing evil. Remember me, Lord, in Thy kingdom (Luke 23:40–42). He did not dare to say, Remember me, God, before he had, through the confession of past iniquity, the burden of sins
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Versio vetus, et in poena prudentiam. Tum subdit: Quod enim sui memor fuit, quod mente sana vigilabat clavorum confixione constrictus, quis, etc. Chrysostomi autem posterior interpres, Quod enim sibi praesens fuerit, quod de statu mentis non sit dejectus, etsi clavis affixus, etc. Utrobique autem deest vox, compungitur.
The old version: "and prudence in punishment." Then it goes on: "For that he was mindful of himself, that he kept watch with a sound mind though held fast by the fixing of the nails, who," etc. Chrysostom's later translator: "For that he was present to himself, that he was not thrown from his state of mind, though fixed with nails," etc. In both, however, the word "compungitur" is lacking.
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Mss. Corb. versio, Nec stabis infra cum corruptis judicibus; sed excipies sursum verum judicium: oudè stêse metà tôn kátô anthrôpôn, allà thaumaseis kai apodexe tên anôthen krisin.
The version of the Corbie manuscripts: "Nor will you stand below with corrupt judges; but you will receive the true judgement above": oudè stêse metà tôn kátô anthrôpôn, allà thaumaseis kai apodexe tên anôthen krisin.
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deponeret. Vides quanta res sit confessio. Confessus est, et paradisum aperuit: confessus est, et tantae fiduciae robur accepit, ut de latrocinio regnum deposceret, considerans quantorum bonorum nobis causa sit crux.
laid down. You see how great a thing confession is. He confessed, and opened paradise; he confessed, and received such strength of confidence that from robbery he demanded a kingdom, considering of how many good things the cross is the cause for us.
9. Crux, insigne regni. Hinc Christus in caelum tulit. Dicito mihi, latro, regnum petis; quid in eo tale vides a quo petis? Dic mihi; nam quod in conspicuo est, clavos et crucem cernis. Sed haec, inquit, crux, ipsa regni insigne est: et propterea Jesum regem appello, quia video crucifixum. Opus enim regis est, vitam suam pro his quibus regnat opponere; unde et ait quia pastor bonus animam suam ponit pro ovibus (Joan. X, 11,27-29): igitur et rex bonus animam suam ponit pro his quorum princeps est. Quoniam igitur animam suam posuit, ideo eum regem cognosco, et Dominum appello. Memento mei, inquit, Domine, in regno tuo. Considerasti quomodo et regni insigne sit crux. Quod si aliunde vis discere hoc ipsum, non reliquit eam super terram, sed attraxit in coelum. Unde hoc ipsum scire potes? Quia pariter cum ipso veniet in secundo et glorioso ejus adventu; ut discas quomodo mira et magnifica est crux. Unde et gloriosam eam dixit, in ea gloriante Apostolo.
9. The cross, the insignia of the kingdom. Hence Christ bore it into heaven. Tell me, robber, you ask for a kingdom; what do you see of that kind in Him from Whom you ask it? Tell me; for as to what is in plain view, you see nails and a cross. But this cross, he says, is itself the insignia of the kingdom: and therefore I call Jesus king, because I see Him crucified. For it is the work of a king to set his own life against [danger] for those over whom he reigns; whence He also says that the good shepherd lays down his life for the sheep (John 10:11, 27–29): therefore the good king too lays down his life for those whose prince he is. Since therefore He laid down His life, for this reason I recognize Him as king and call Him Lord. Remember me, he says, Lord, in Thy kingdom. You have considered how the cross is also the insignia of the kingdom. But if you wish to learn this very thing from another source, He did not leave it upon the earth, but drew it up into heaven. Whence can you know this very thing? Because it will come together with Him at His second and glorious coming; so that you may learn how wonderful and magnificent the cross is. Hence too the Apostle called it glorious, glorying in it.
10. Ipsam referet in adventu secundo. Adventus Christi secundus latens non erit, et quare. Crucis fulgore obscurabuntur sol, luna et stellae. Angeli trement in judicio extremo, et quare. Sed videamus quomodo cum cruce veniet: necessarium est enim et hoc ipsum ostendere. Si dixerint, inquit, Ecce in promptuariis est Christus, ecce in solitudine est, nolite credere, de secunda praesentia suae gloriae dicens propter pseudochristos, et propter falsos prophetas, et propter Antichristum; ne aliquis errore praeventus in falsos incidat christos. Quoniam Christi Salvatoris adventum praeveniet Antichristus, ideo sollicite praecavendum est, ne quis pastorem quaerens, lupum inveniat: ob hoc praedico tibi, unde dignoscas veri pastoris adventum. Nam quia primus adventus ejus latenter factus est, ne aestimes quoniam secundus adventus ejus talis erit, hoc dedit signum. Haec enim fuit voluntas ejus, ut primus adventus latenter fieret, et quaereret quod perierat: secundus vero adventus non ita erit; sed, Quemadmodum, inquit, fulgur exiens ab oriente apparet in occidente, ita erit adventus Filii hominis. Subito omnibus apparebit, nec erit indigens quisquam interrogare, sive hic, sive illic est Christus. Quemadmodum enim cum fulgur emicuerit, non egemus inquirere, si facta sit coruscatio: ita cum revelatio praesentiae ejus effulserit, non indigebimus interrogare, an venerit Christus. Sed quod quaeritur, si cum cruce veniet, requiramus; nec enim promissae expositionis oblitus sum. Audi igitur subsequentia: Tunc, inquit, quando venturus est, sol obscurabitur, et luna non dabit lumen suum. Tanta enim erit eminentia splendoris in Christo, ut etiam clarissima coeli luminaria prae fulgore luminis divini abscondantur. Tunc stellae cadent, quando apparuerit signum Filii hominis in coelo. Considerasti quanta virtus sit signi, hoc est, crucis: Sol obscurabitur, et luna non dabit lumen suum; crux vero fulgebit, et obscuratis luminaribus coeli, delapsisque sideribus sola radiabit: ut discas quoniam crux et luna lucidior et sole erit praeclarior, quorum splendorem divini luminis illustrata fulgore superabit. Quemadmodum enim ingredientem regem in civitatem, exercitus antecedit, praeferens humeris signa atque vexilla regalia, et ambitu praeparationis armisonae annuntiat regis introitum: ita Domino descendente de coelis praecedet exercitus Angelorum, qui signum illud, id est, triumphale vexillum sublimibus humeris praeferentes, divinum regis coelestis ingressum terris trementibus
10. He will bring it back at the second coming. The second coming of Christ will not be hidden, and why. By the brightness of the cross the sun, moon and stars will be darkened. The Angels will tremble at the last judgement, and why. But let us see how He will come with the cross: for it is necessary to show this very thing too. If they say, He says, Behold, Christ is in the storerooms, behold, He is in the wilderness, do not believe it, speaking of the second presence of His glory on account of the false christs, and on account of the false prophets, and on account of the Antichrist; lest anyone, forestalled by error, fall in with false christs. Since the Antichrist will come before the coming of Christ the Saviour, therefore one must carefully take precautions, lest anyone seeking the shepherd should find the wolf: for this reason I proclaim to you that by which you may discern the coming of the true shepherd. For since His first coming took place hiddenly, lest you suppose that His second coming will be of the same kind, He gave this sign. For this was His will, that the first coming should take place hiddenly, and that He should seek what had perished: but the second coming will not be so; rather, As the lightning, He says, going out from the east appears in the west, so will be the coming of the Son of man. Suddenly He will appear to all, nor will anyone have need to ask whether Christ is here or there. For just as, when the lightning has flashed out, we have no need to inquire whether a flash has occurred: so, when the revelation of His presence has shone forth, we shall not need to ask whether Christ has come. But let us inquire into what is being asked, whether He will come with the cross; for I have not forgotten the explanation I promised. Hear, then, what follows: Then, He says, when He is to come, the sun will be darkened, and the moon will not give its light. For so great will be the pre-eminence of splendour in Christ that even the brightest lights of heaven will be hidden before the brightness of the divine light. Then the stars will fall, when the sign of the Son of man has appeared in heaven. You have considered how great is the power of the sign, that is, of the cross: The sun will be darkened, and the moon will not give its light; but the cross will shine, and when the lights of heaven have been darkened and the stars have fallen away, it alone will beam forth: so that you may learn that the cross will be both brighter than the moon and more resplendent than the sun, whose splendour it will surpass, lit up by the brightness of the divine light. For just as, when a king enters a city, the army goes before him, bearing on their shoulders the royal standards and banners, and by the parade of their arms-clashing array announces the entry of the king: so, when the Lord descends from the heavens, the army of the Angels will go before Him, who, bearing that sign, that is, the triumphal standard, on lofty shoulders, the divine entry of the heavenly King to the trembling lands
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Er. Lugd. Ven. et Lov. Dicito mihi, latro, regnum petens, quid in eo tale vides a quo petis? M.
Erasmus, the Lyons, Venice and Louvain editions: "Tell me, thief, you who ask for a kingdom, what do you see of that kind in him from whom you ask it?" M.
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Er. Lugd. et Ven. Quemadmodum ingrediente rege in civitatem. M.
Erasmus, the Lyons and Venice editions: "Just as, when a king enters into a city." M.
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nuntiabunt. Tunc, inquit, commovebuntur virtutes coelorum (Matth. XXIV, 26) : de Angelis dicit; tremor enim illos apprehendet, et timor magnus. Cujus igitur rei causa, dic mihi? Quia tunc tam terribile erit judicium illud, ut etiam ab Angelis timeatur. Omnis enim natura generis humani incipiet judicari, et astare terribili judici. Quamobrem ergo tunc Angeli contremiscent, et unde tremor apprehendet eos? non enim illi habent judicari. Sed quemadmodum principe judicante, non solum rei, sed et officia quae nihil sibi conscia sunt, timore et tremore comprehenduntur propter judicis terrorem : ita et tunc cum genus humanum judicabitur, etiam coelestes ministri pavebunt, et terribilem apparatum judicis intuentes, horrenda formidine contremiscent.
will announce. Then, He says, the powers of the heavens will be moved (Matt. 24:26): He speaks of the Angels; for trembling will seize them, and great fear. For what reason, then, tell me? Because then that judgement will be so terrible that it is feared even by the Angels. For the whole nature of the human race will begin to be judged, and to stand before the terrible judge. Why, then, will the Angels tremble at that time, and from where will trembling seize them? For they are not to be judged. But just as, when a prince sits in judgement, not only the accused but also the officials, who are conscious of nothing against themselves, are gripped by fear and trembling on account of the judge's terror, so also then, when the human race is judged, even the heavenly ministers will be afraid, and, beholding the terrible array of the judge, will tremble with dreadful fear.
11. Cur crux in judicio apparebit. Sed quare crux apparebit tunc, et quam ob causam in ejus praelatu Dominus adveniet? Ratio perspicua est : ut agnoscant consilium iniquitatis suae, qui Dominum majestatis crucifixerunt; per hoc enim signum, impudens Judaeorum redarguitur impietas. Et quomodo propter hoc ipsum habens crucem veniet, audi ipsum in Evangelio protestantem, quia tunc plangent omnes tribus terrae, videntes accusatorem suum, id est, ipsam crucem; et ipsa arguente cognoscent peccatum suum sero, et frustra fatebuntur impiam caecitatem. Quid autem miraris, si crucem afferens veniet, ubi et ipsa vulnera ostendet? Tunc videbunt, inquit, in quem compunxerunt (Joan. XIX, 37). Quemadmodum enim in Thoma fecit, volens incredulitatem discipuli erroremque corrigere pro multorum fide, et ingerens ostendit illi signa clavorum, et ipsa de clavis vulnera; et dixit, Mitte manum tuam, et vide; quoniam spiritus ossa et carnem non habet, quemadmodum me videtis habere (Id. XX, 27; Luc. XXIV, 39) : tunc ostendet vulnera, et crucem manifestabit, ut ostendat quoniam ipse est qui crucifixus est.
11. Why the cross will appear at the judgement. But why will the cross appear then, and for what reason will the Lord come with it borne before Him? The reason is plain: so that those who crucified the Lord of majesty may recognize the design of their iniquity; for by this sign the shameless impiety of the Jews is refuted. And how He will come having the cross for this very reason, hear Him declaring in the Gospel: that then all the tribes of the earth will mourn, seeing their accuser, that is, the cross itself; and with it convicting them they will recognize their sin too late, and in vain will they confess their impious blindness. But why do you wonder if He will come bringing the cross, when He will show even the wounds themselves? Then they will see, it says, Him Whom they pierced (John 19:37). For just as He did in the case of Thomas, wishing to correct the disciple's unbelief and error for the faith of many, and, pressing them upon him, showed him the marks of the nails and the very wounds from the nails, and said, Put out your hand, and see; for a spirit does not have bones and flesh, as you see that I have (ibid. 20:27; Luke 24:39): so then He will show the wounds and display the cross, in order to show that He is the One Who was crucified.
12. Christi in cruce pro inimicis oratio. Orationis illius effectus. Non solum autem de cruce, sed de verbis ipsis quae in cruce habuit, immensam pietatem ejus possumus considerare. Nam cum adhuc in cruce confixus esset, dicebat : Pater, dimitte illis peccatum; non enim sciunt quid faciunt (Luc. XXIII, 34). Et crucifixus pro illis qui crucifixerant orabat; et quidem illi e diverso dicebant, Si Filius Dei es, descende de cruce. Sed propter hoc non descendit de cruce, quoniam Filius Dei est. Propter hoc enim venit, ut crucifigeretur pro nobis. Descende, inquiunt, de cruce, et credimus in te (Matth. XXVII, 40, 42). Haec verba sunt occasiones incredulitatis. Nam plus fecit, quam si de cruce descendisset. Multo enim majus fuit lapide ad monumentum apposito resurgere, quam de cruce descendere. Lazarum etiam quatriduanum jam funere fetidum de sepulcro resuscitasse majus fuit, quam de cruce descendere. Et illi quidem dicebant, Si Filius Dei es, salva temetipsum (Marc. XV, 30) : iste autem omnia sustinebat, ut illos liberaret qui crucifixerunt. Dimitte, inquit, illis peccatum. Utique dimisit, si vellent poenitere. Si enim non dimisisset illis peccatum, nec Paulus post Ecclesiae persecutionem apostolus exstitisset; si non dimisisset illis peccatum, non utique statim post assumptionem ejus tria millia et quinque millia et multa millia credidissent. Quoniam, inquit, multa millia Judaeorum crediderunt (Act. II, 41, et IV, 4). Audi quid dicunt Paulo apostolo. Vides, inquiunt, frater, quot millia sunt Judaeorum qui crediderunt (Id. XXI, 20)?
12. Christ's prayer on the cross for His enemies. The effect of that prayer. Not only from the cross, however, but from the very words that He spoke on the cross, we can consider His boundless loving-kindness. For while He was still fastened to the cross, He said: Father, forgive them their sin; for they do not know what they are doing (Luke 23:34). And, crucified, He prayed for those who had crucified Him; and they, on the other hand, were saying, If You are the Son of God, come down from the cross. But He did not come down from the cross precisely because He is the Son of God. For it was for this that He came, to be crucified for us. Come down, they say, from the cross, and we believe in You (Matt. 27:40, 42). These words are occasions of unbelief. For He did more than if He had come down from the cross. For it was a much greater thing to rise again when a stone had been set against the tomb than to come down from the cross. Also, to have raised Lazarus, four days dead and already foul in the grave, from the tomb was greater than to come down from the cross. And they were saying, If You are the Son of God, save Yourself (Mark 15:30): but He was enduring all things in order to set free those who crucified Him. Forgive them, He says, their sin. He certainly forgave, if they were willing to repent. For if He had not forgiven them their sin, neither would Paul have become an apostle after persecuting the Church; if He had not forgiven them their sin, three thousand and five thousand and many thousands would certainly not have believed immediately after His assumption. For, it says, many thousands of the Jews believed (Acts 2:41, and 4:4). Hear what they say to Paul the apostle: You see, they say, brother, how many thousands of the Jews there are who have believed (ibid. 21:20)?
13. Imitatio Christi. Non impossibilis. Stephanus, apostolus. Imitatores ergo Domini esse debemus, et pro inimicis orare exemplo ipsius, qui cum esset crucifixus, pro crucifigentibus se Patrem postulabat, ut
13. The imitation of Christ. Not impossible. Stephen, the apostle. We ought therefore to be imitators of the Lord, and to pray for our enemies after His example, Who, when He had been crucified, besought the Father for those crucifying Him, that
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In Mss. deest vox, judici; cujus loco apud Chrysostomum, Bêmati, tribunali.
In the manuscripts the word "judici" is lacking; in its place Chrysostom has Bêmati, "tribunal."
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Versio Mss. Corb. juxta graecum: Videntes accusatorem, et agnoscentes peccatum; et quid miraris si, etc.
The version of the Corbie manuscripts, following the Greek: "seeing the accuser, and recognizing the sin; and why do you wonder if," etc.
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