PL 39 · cols. 2066–2069

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 155-173

Sermons CLXIV–CLXVII

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resurgeret alios suscitaret. Nam quomodo de sepulcro exire non posset, qui ex incorruptis visceribus salva virginitate processit? Fefellit custodes, exsilivit de sepulcro, apparuit discipulis januis non apertis. Inde clausus exiit, huc exclusus intravit. Immensae majestatis arcanum fecit etiam in morte mysterium. Crucifixus redit ab inferis, et triumphat. Infer manum tuam, Thoma, lateri Salvatoris: tange vulnera, quae nostra peccata fecerunt: scrutare unde sanguis effluxit, ut nobis sanitatis poculum propinaret. Intuere, Thoma, pretium nostrum, signa clavorum diligenter attende; et in ipsis vulneribus medicamentum vel thesaurum humani generis recognosce. Nisi hoc ligno figeretur, ligni illius praevaricatio minime tolleretur. Sed ideo se ille percuti voluit, ne nos diutius peccata percuterent: innocentem tradidit, ut reum absolveret. Quis tantam digne possit eloqui pietatem? Innocens affligitur, ut noxius liberetur; ut redimatur servus, occiditur filius. Utitur pii et fortissimi regis officio, dum cicatrices, quas pro salute populi sui excepit, ostendit.

He rose again, raise up others. For how could He be unable to come out of the tomb, Who came forth from an incorrupt womb with virginity preserved? He deceived the guards, leapt forth from the tomb, appeared to the disciples though the doors were not opened. From there He went out though shut in, to here He entered though shut out. The secret of immense majesty made a mystery even in death. The Crucified returns from the underworld, and triumphs. Put your hand, Thomas, into the side of the Saviour: touch the wounds which our sins made: search out whence the blood flowed, that it might pour for us the cup of health. Behold, Thomas, our price, attend diligently to the marks of the nails; and in these very wounds recognize the medicine, or rather the treasure, of the human race. Had He not been fixed to this wood, the transgression of that wood would by no means have been taken away. But for this reason He willed to be struck, that sins might no longer strike us: He handed over the innocent, that He might absolve the guilty. Who could worthily express so great a loving-kindness? The innocent is afflicted, that the guilty may be set free; that the slave may be redeemed, the son is slain. He performs the office of a dutiful and most valiant king, when He shows the scars which He received for the salvation of His people.

3. Cur Christus cicatrices servavit. Aspicite, Pharisaei, vacuum monumentum, et impietatis vestrae cognoscite sacrilegium. Clavos quos fixeratis agnoscimus, et quem occidistis adoramus. Videte quem compunxistis. Poterat clavorum suorum fixuras Dominus resurrectione sua componere: sed ideo reservantur, ut qui hoc sacrilegium commiserant, videant et confundantur. O Pharisaei, impios vos videmus et perfidos. Uni mors data est, ut omnibus tolleretur. Sed Christus Dominus quando mortem suscepit, ita corruptionem non sensit, quomodo quando natus est, integritatem virginitas non amisit. Properate, discipuli, et accepta potestate per omnes gentes excurrite. Renascantur in Spiritu, qui nascuntur in carne: aqua lavacri diluat, quidquid praevaricatio sordidavit. Baptizentur omnes gentes in nomine Patris et Filii et Spiritus sancti: ut impleatur illud quod scriptum est, Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei (Joan. III, 5). Nos vero, charissimi, qui nullis praecedentibus meritis de inferi carcere et de tenebris aeternae noctis meruimus liberari, ita sobrie, caste ac pie vivere studeamus, ut stolam Baptismi sine aliqua luxuriae macula integram illibatamque servantes, ad aeterni sponsi thalamum, et ad illud coeleste ac nuptiale convivium charitate splendidi, bonorum operum margaritis ornati feliciter veniamus; ipso adjuvante qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

3. Why Christ kept the scars. Behold, Pharisees, the empty tomb, and recognize the sacrilege of your impiety. The nails which you had fixed we acknowledge, and Him Whom you killed we adore. See Him Whom you pierced. The Lord could have closed up the prints of His nails by His resurrection: but they are kept for this reason, that those who had committed this sacrilege may see and be confounded. O Pharisees, we see you impious and faithless. Death was given to One, that it might be taken away from all. But Christ the Lord, when He underwent death, did not feel corruption, just as, when He was born, virginity did not lose its integrity. Hasten, disciples, and, having received power, run out through all nations. Let those be reborn in the Spirit who are born in the flesh: let the water of the font wash away whatever transgression has defiled. Let all nations be baptized in the name of the Father and of the Son and of the Holy Spirit: that that which is written may be fulfilled, Unless one is reborn of water and the Holy Spirit, he cannot enter into the kingdom of God (John 3:5). But let us, dearly beloved, who with no preceding merits have been found worthy to be set free from the prison of the underworld and from the darkness of eternal night, strive to live so soberly, chastely and piously that, keeping the robe of Baptism whole and unstained without any spot of wantonness, we may happily come to the bridal chamber of the eternal Bridegroom, and to that heavenly and nuptial banquet, shining with charity, adorned with the pearls of good works; by His help Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CLXIV. In Pascha, VI.

Sermon 164. On Easter, 6.

1. Agni legalis figura impletur. Vetus sacerdotium aboletur. Agnus ille legalis, cujus immolatione antiquus Hebraeorum populus Aegyptiae servitutis jugum abjecit, quomodo multimodis sacramentis veriorem sanctae Ecclesiae hostiam in figura sui contineat, tunc potissimum ipsa rerum veritate probatum est, quando Pascha nostrum immolatus est Christus (I Cor. V, 7): qui sicut ovis ad occisionem ductus est, et sicut agnus coram tondente se sine voce, sic non aperuit os suum (Isai. LIII, 7). Iste est agnus qui in altari crucis hostia viva Deo Patri pro nobis in odorem suavitatis oblatus, transitum nobis de regione umbrae mortis ad terram repromissionis patefecit. Iste est, inquam, qui simul victima et sacerdos, omnem veteris sacerdotii et sacrificii umbram clara luce revelando, figuris et aenigmatibus finem imposuit: novo autem

1. The figure of the lamb of the Law is fulfilled. The old priesthood is abolished. That lamb of the Law, by whose immolation the ancient people of the Hebrews cast off the yoke of Egyptian servitude, contains in the figure of itself, by manifold sacraments, a truer victim of holy Church; and how it does so was proved above all by the very truth of things when Christ our Passover was sacrificed (1 Cor. 5:7): Who as a sheep was led to the slaughter, and as a lamb before its shearer without voice, so He did not open His mouth (Isa. 53:7). This is the lamb Who, offered on the altar of the cross as a living victim to God the Father for us in an odour of sweetness, opened for us the passage from the region of the shadow of death to the land of promise. This is He, I say, Who, at once victim and priest, by revealing with clear light every shadow of the old priesthood and sacrifice, put an end to figures and enigmas: but for the new

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(1) ‹anchor: occiditur filius› · call in col 2066

Verbis, occiditur filius, subjungunt Mss., Aspicite, Pharisaei.

After the words "the son is slain," the manuscripts add: "Behold, you Pharisees."

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(2) ‹anchor: impios vos videmus et perfidos› · call in col 2066

Mss., uno excepto, providos.

The manuscripts, except one: "providos."

(printed under page 295)

(a) ‹anchor: SERMO CLXIV› · call in col 2066

Alias, de Tempore 150.

Elsewhere, De Tempore 150.

(printed under page 295)

(b) ‹anchor: In Pascha, vi› · call in col 2066

In Appendice nunc primum collocatur. Dubius est Lovaniensibus, spurius Verlino et Vindingo. Alium longe ab Augustino exhibet, tum dicendi ratione, tum Scripturarum usu et applicatione.

Now placed in the Appendix for the first time. To the Louvain editors it is doubtful, to Verlinus and Vindingus spurious. It shows an author far other than Augustine, both in manner of speaking and in the use and application of the Scriptures.

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Ecclesiae populo novum sacerdotium et novum sacrificium initiavit; ut videlicet novum vinum in utres novos mitteretur (Matth. IX, 17).

people of the Church He inaugurated a new priesthood and a new sacrifice, so that new wine might be put into new wineskins (Matt. 9:17).

2. Innovantur et arrident omnia: terra fructibus et floribus, caelum laetiori facie. Sol jam clarior. Luna plena. Et haec hominis ergo: quanto magis ipse debet laetari. Quod si granum frumenti cadens in terram et mortuum tam mirabiliter omnia innovavit (Joan. XII, 24); multo magis in se ipso redivivum cum fructu multiplicato resurgens cuncta fecundavit. Et non solum spiritualibus rationabilis terrae incrementis, sed et ipsis quoque terrenis seminibus hoc tempore ampliorem proventum dedit. Unde modo in germina erumpentis terrae tota hilarior facies vario suorum fructuum ornatu, omnem hactenus quasi mortuam rerum naturam, resurgenti suo Domino conresuscitat: ubi arborum et herbarum grata venustas, diverso quidem germinum munere, pari tamen gestu laetitiae, singulari huic solemnitati festiva occurrit. De coeli autem nunc usque quodam modo tristi, tandem vero laeta facie quid dicam, quae aliquandiu jam densa caligine nubium adoperta aeris hujus spatium omne turbavit? Et ecce repente, quasi justitia de coelo in terram prospiciente (Psal. LXXXIV, 12), mira serenitas mundo arridet, et in unam laetitiam coeli et terrae vota concurrunt: ut Deum et hominem Christum communi exsultatione excipiant, qui communem utriusque pacem afferre venerat, et medium parietem maceriae solvens, fecit utraque unum (Ephes. II, 14). Hinc astrorum omnium fomes, splendor ille solaris suam frontem admodum rugatam, jam jamque expurgat: et quasi rex conspicuus in diademate capitis sui, in die desponsationis suae, et in die laetitiae cordis sui, caeterisque stellis velut comitibus suis largiora luminis sui dona impendit. Luna enim ab ipso ortus sui die semper in quodam sui dispendio posita, ad paschalia gaudia pleno se lumine parat. Et ut cuncta breviter perstringam; sicut omne quod in rebus subsistit, divina dispensatione hominis imperio servit: sic de salute humana omnibus una exsultatio incumbit. Cum igitur pro homine omnis creatura tantis indiciis sua gaudia monstret, consequens est, ut ab hominibus ipsis te⟨s⟩timonia tali laetitiae non desint.

2. All things are renewed and smile: the earth with fruits and flowers, the sky with a more joyful face. The sun is now brighter. The moon is full. And these things are for man's sake: how much more ought he himself to rejoice. For if a grain of wheat, falling into the earth and dead, so wonderfully renewed all things (John 12:24), much more, rising again living anew in Himself with multiplied fruit, did He make all things fruitful. And not only to the spiritual increases of the rational earth, but also to the earthly seeds themselves He gave at this season a more ample yield. Hence now the whole face of the earth bursting into buds, more cheerful with the varied adornment of its fruits, raises up together with its rising Lord the whole nature of things, hitherto as if dead: where the pleasing loveliness of trees and plants, with a different gift of buds indeed, yet with an equal gesture of joy, comes festively to meet this singular solemnity. But what shall I say of the face of the sky, until now in a certain way sad, but at last joyful, which for some while, covered with a dense darkness of clouds, troubled the whole space of this air? And behold, suddenly, as though justice were looking down from heaven upon the earth (Ps. 84:12), a wonderful serenity smiles upon the world, and the wishes of heaven and earth run together into one joy: that they may receive with common exultation Christ, God and man, Who had come to bring the common peace of both, and, dissolving the middle wall of partition, made both one (Eph. 2:14). Hence that solar splendour, the kindling of all the stars, now at last smooths its much-wrinkled brow: and like a king conspicuous in the diadem of his head, in the day of his espousals and in the day of the joy of his heart, bestows more generous gifts of his light upon the other stars as upon his companions. For the moon, from the very day of its rising always set in a certain loss of itself, makes itself ready with full light for the paschal joys. And to touch briefly on everything: just as all that subsists among things serves the rule of man by divine dispensation, so a single exultation over human salvation rests upon all. Since therefore every creature shows its joys on man's behalf by such great signs, it follows that testimonies to such joy should not be lacking from men themselves.

3. Resurrectio Christi praefigurata in Adam, in Noe, et in Jona. Praefigurata est in protoplasto Adam Christi resurrectio: quia sicut ille post soporem surgens, Evam de latere suo fabricatam agnovit (Gen. II, 23); ita Christus a morte resurgens ex vulnere lateris sui aedificavit Ecclesiam. Noe quoque vir agricola, cum plantasset vineam, et inebriatus vino obdormisset, et discoopertus jaceret in tabernaculo suo, expergefactus a somno, filio suo verecundiam suam non celanti maledictum perpetuae servitutis imponens, Christum significavit: qui vineam suam f⟨e⟩cit Ecclesiam, cujus amore poculo passionis inebriatus, et assumptae carnis tegmine nudatus a mortuis resurrexit, sicut ipse ait in Canticis: Exspoliavi me tunica mea, quomodo induar illa (Cant. V, 3)? Jonas vero qualiter et ipse in se Domini mortem et resurrectionem expresserit, evangelicus sermo aperte declarat (Matth. XII, 40)

3. The resurrection of Christ prefigured in Adam, in Noah, and in Jonah. The resurrection of Christ was prefigured in Adam the first-formed: for as he, rising after sleep, recognized Eve fashioned from his side (Gen. 2:23), so Christ, rising from death, built the Church from the wound of His side. Noah too, a husbandman, when he had planted a vineyard and, drunk with wine, had fallen asleep and lay uncovered in his tent, being awakened from sleep and laying the curse of perpetual servitude upon his son who did not conceal his shame, signified Christ: Who made the Church His vineyard, and, drunk for love of her with the cup of the passion, and stripped of the covering of the flesh He had assumed, rose from the dead, as He Himself says in the Canticles: I have stripped myself of my tunic, how shall I put it on (Song 5:3)? But how Jonah too expressed in himself the death and resurrection of the Lord, the word of the Gospel plainly declares (Matt. 12:40)

4. Paschae spiritualis celebratio. Quia igitur, fratres, omnis creatura quodam charitatis officio nostrae saluti congaudet, nostrum est ex hoc nobis in usum vivendi aliquid trahere: ne communis omnium laetitia jus suum in nobis amittat, quos causae totius summa in capite spectat. Et primum quidem, velut oves pascuae Domini, in ara cordis, igne charitatis assati, nosmetipsos offeramus hostiam viventem, sanctam, Deo placentem (Rom. XII, 1): et azymis continentiae, mortificata jam habentes membra nostra quae sunt super terram, id est, fornicationem, immunditiam, et caetera vitiorum ergastula declinemus, et in statione virtutum sedem nobis aptemus: mortuis quoque operibus abrenuntiantes, fructum optimum, ut terra bona, afferamus, exemploque bonae

4. The celebration of the spiritual Pasch. Since therefore, brethren, every creature rejoices with our salvation by a certain office of charity, it is for us to draw from this something for ourselves for the conduct of life: lest the common joy of all lose its right in us, whom the sum of the whole matter concerns first and foremost. And first indeed, as sheep of the Lord's pasture, on the altar of the heart, roasted in the fire of charity, let us offer ourselves a living sacrifice, holy, pleasing to God (Rom. 12:1): and with the unleavened bread of continence, having now mortified our members which are upon the earth, that is, fornication, uncleanness and the other prison-houses of the vices, let us turn aside from them, and let us fit for ourselves a seat in the station of the virtues: renouncing also dead works, let us bring forth the best fruit, as good earth, and by the example of a good

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arboris in omni bonitate et justitia fructificemus. Ne vero et claritas solis nostrae desit conversationi, luceat lux nostra coram hominibus, ut videant opera nostra bona, et glorificent Patrem nostrum qui in coelis est (Matth. V, 16). Si igitur ita agentes ultimus nos dies invenerit, erit nobis quandoque in praemio ipsa quoque corporum resurrectio: ubi cum Christus apparuerit vita nostra, tunc et nos apparebimus cum ipso in gloria (Coloss. III, 4, 5), qui vivit et regnat Deus per omnia saecula saeculorum. Amen.

tree let us bear fruit in all goodness and justice. And lest the brightness of the sun be lacking to our way of life, let our light shine before men, that they may see our good works and glorify our Father Who is in heaven (Matt. 5:16). If, then, our last day finds us acting thus, the resurrection of our bodies too will at some time be ours as a reward: when Christ, our life, appears, then we too shall appear with Him in glory (Col. 3:4–5), Who lives and reigns as God through all ages of ages. Amen.

SERMO CLXV. In Pascha, VII.

Sermon 165. On Easter, 7.

1. Mors et resurrectio Domini varie praesignatae. In Adam, in Noe. Sacramentum, dilectissimi, Dominicae resurrectionis divina voluit providentia variis figuris rerum et Prophetarum oraculis aliquoties praesignari: quatenus per omnes saeculi labentis aetates omnis sanctorum spes ad illum tenderet solum, qui est exspectatio omnium gentium. Unde illud quod in ipso mundi nascentis exordio mater omnium viventium Eva de costa viri dormientis est producta (Gen. II, 22), matrem credentium Ecclesiam ex latere Christi in cruce morientis monstrat exortam: sicut in actu evigilantis Adae, figura est Domini resurgentis a morte. Unde dicit Apostolus, Factus est primus homo in animam viventem; secundus homo, in spiritum vivificantem (I Cor. XV, 45). Noe vero qui in opere arcae et ipso suo nomine requiem Dei in sanctis significat (Gen. IX), in eo vel maxime Redemptoris nostri figuram repraesentat, quod cum esset agricola, vineam plantavit, et vini poculo ebriatus, in suo tabernaculo est denudatus. Quae res ad illum proprie spectat, qui calice passionis adeo factus est ebrius, ut ipso tegmine corporis nudaretur ad tempus; et statim in resurrectione evigilans, illis daret benedictionem, qui in mysterio venerantur ejus passionem, irrisoribus autem suis dignam maledictionem. De quo calice dicit Psalmista, Calix meus inebrians quam praeclarus est (Psal. XXII, 5)! et in Evangelio Dominus, Calicem quem dedit mihi Pater, non bibam illum (Joan. XVIII, 11)?

1. The death and resurrection of the Lord foreshadowed in various ways. In Adam, in Noah. Divine providence willed, dearly beloved, that the mystery of the Lord's resurrection should be foreshadowed several times by various figures of things and by the oracles of the Prophets, so that through all the ages of the passing world the whole hope of the saints might tend towards Him alone Who is the expectation of all nations. Hence the fact that at the very beginning of the world's birth Eve, the mother of all the living, was brought forth from the rib of the sleeping man (Gen. 2:22) shows the Church, the mother of believers, arisen from the side of Christ dying on the cross; just as in the act of Adam's awaking there is a figure of the Lord rising from death. Hence the Apostle says: The first man was made into a living soul; the second man into a life-giving spirit (1 Cor. 15:45). Noah, moreover, who by the work of the ark and by his very name signifies the rest of God in the saints (Gen. 9), represents the figure of our Redeemer most of all in this, that, being a husbandman, he planted a vineyard and, made drunk by a cup of wine, was uncovered in his tent. This matter properly concerns Him Who was made so drunk by the cup of the passion that He was stripped for a time of the very covering of the body; and, at once awaking in the resurrection, He gave a blessing to those who venerate His passion in the mystery, but to His mockers a fitting curse. Of this cup the Psalmist says: My inebriating cup, how excellent it is (Ps. 22:5)! And in the Gospel the Lord says: The cup which the Father has given Me, shall I not drink it (John 18:11)?

2. In Moysi virga, in Jona. Mysterium temporis quo celebratur Pascha. Virga quoque Moysi in terram projecta et in draconem conversa, cum teneretur per caudam rediit iterum in virgam (Exod. VII): quia illa potestas divinae majestatis de coelo descendens ad terram pro nobis voluit esse mortalis: sed post peractam carnis assumptae dispensationem, recepit se ad paternae dexterae sedem. De Jona quem absorptum piscis evomuit illaesum in aridam, evidentem habemus ipsius Domini sententiam, quod sicut ille fuerit in ventre ceti tribus diebus et tribus noctibus, ita foret hominis Filius in corde terrae (Jonae II; Matth. XII, 40). Exstant et alia quam plurima de hac solemnitate solemnitatum sancta praeconia, quibus omnibus astipulatur et ipsa temporum ratio, quae Paschalem terminum vernali dedicavit aequinoctio, expectato duntaxat sequente primi mensis plenilunio: ut, sicut ab inferioribus sol in altum proficiens, primo nunc adaequat longitudine noctes, luna etiam per diurna suae lucis incrementa videtur esse plenissima; ita resurgens ab inferis Sol Justitiae, Ecclesiam eatenus in tenebris constitutam suo illustrat et lumine.

2. In the rod of Moses, in Jonah. The mystery of the season in which Easter is celebrated. The rod of Moses also, cast onto the ground and turned into a serpent, when it was held by the tail returned again into a rod (Exod. 7): because that power of the divine majesty, descending from heaven to earth, willed to be mortal for us; but after completing the dispensation of the flesh He had assumed, He took Himself back to the seat at the Father's right hand. Concerning Jonah, whom the fish swallowed and vomited out unharmed onto dry land, we have the plain statement of the Lord Himself, that as he was in the belly of the whale three days and three nights, so would the Son of Man be in the heart of the earth (Jon. 2; Matt. 12:40). There are also very many other holy proclamations of this solemnity of solemnities, with all of which the very reckoning of the seasons agrees, which has dedicated the Paschal term to the vernal equinox, only the following full moon of the first month being awaited: so that, just as the sun, advancing on high from the lower regions, now first equals the nights in length, and the moon also, by the daily increase of its light, appears to be at its fullest, so the Sun of Justice, rising from the underworld, illumines with His light also the Church hitherto set in darkness.

3. Mors et resurrectio Christi imitanda. Haec sunt sacrosancta hujus diei Paschalia gaudia, haec saeculis omnibus desiderata et praedicata solemnia: quae nos semper animo venerari, semper opere pro modulo nostro justum est imitari, sicut dicit apostolus Joannes: Qui dicit se in Christo manere, debet, sicut ille ambulavit, et ipse ambulare (I Joan. II, 6). Et ille quidem pro nobis ad tempus crucifixus; nos quotidie

3. The death and resurrection of Christ to be imitated. These are the sacrosanct Paschal joys of this day, these the solemnities desired and proclaimed in all ages: which it is right for us always to venerate in mind, and always to imitate in deed according to our small measure, as the apostle John says: He who says that he abides in Christ ought himself also to walk as He walked (1 John 2:6). And He indeed was crucified for us for a time; we daily

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(a) ‹anchor: not visible› · call in col 2068

Alias, de Tempore 153.

Elsewhere, De Tempore 153.

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(b) ‹anchor: not visible› · call in col 2068

In Appendice nunc primum collocatur. Remanserat dubius apud Lovanienses: sed per Verlinum et Vindingum rejectus fuit. Nonnullam cum sermone superiore habet affinitatem.

Now placed in the Appendix for the first time. With the Louvain editors it had remained doubtful, but it was rejected by Verlinus and Vindingus. It has some affinity with the preceding sermon.

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crucem tollere, et ipsum sequi oportet (Luc. IX, 23). Mortem ille ad horam gustavit; nos semper debemus mortificare membra nostra, quae sunt super terram, fornicationem, immunditiam, et caetera (Coloss. III, 5). Resurrexit ille a mortuis; resurgere nos jubemur a vitiis, dicente Apostolo: Surge, qui dormis, et exsurge a mortuis, et illuminabit te Christus (Ephes. V, 14). Quod si modo carnem nostram pro Christo cum vitiis et concupiscentiis crucifixerimus, complantati etiam similitudini mortis ejus (Rom. VI, 5), mortificatione vitiorum fuerimus, cum Christus apparuerit vita nostra, tunc et nos apparebimus cum ipso in gloria (Coloss. III, 4), qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

must take up the cross and follow Him (Luke 9:23). He tasted death for an hour; we must always mortify our members which are upon the earth, fornication, uncleanness, and the rest (Col. 3:5). He rose from the dead; we are commanded to rise from vices, as the Apostle says: Rise, you who sleep, and arise from the dead, and Christ will enlighten you (Eph. 5:14). But if now we have crucified our flesh for Christ with its vices and concupiscences, and have also been planted together in the likeness of His death (Rom. 6:5) by the mortification of vices, then when Christ our life appears, we too shall appear with Him in glory (Col. 3:4), Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CLXVI. In Pascha, VIII.

Sermon CLXVI. On the Pasch, VIII.

Salutis humanae taxatio. Salutis humanae, fratres charissimi, et mundi rediviva libertas non modica taxatione requiritur; sed Christi sanguine temperatur. Sed quantum venerabilis diei hujus officium credentibus contulit gaudium, tantum incredulis interitum portavit et luctum. Confert laetitiam Christianis ex fide; ingerit poenam Judaeis desperantibus ex cruce. Illis injuria Filii Dei aeternam contulit mortem; nobis ad perpetuam proficit salutem. Quis, rogo, divinae pietatis excessus est, vel quanta amoris plenitudo monstratur? Ad hoc Deus propter hominem perditum de coelo voluit descendere, non ut honorem in mundo accipere videretur, sed ut suspenderetur in cruce. Et dum voluit deceptum laqueis mortis eximere, ipsam subire non dedignatus est mortem. Et qualem mortem? Quae detestabilior omni morte exstitisset. Hoc Apostolus asseverat, dicens: Humiliavit, inquit, se usque ad mortem, mortem autem crucis (Philipp. II, 8). Unde post mortem victrix resurrectio parabatur. Dicamus, fratres, Haec est dies quam fecit Dominus, gaudeamus et epulemur in ea (Psal. CXVII, 24): hoc est Pascha quod colimus; in hoc peregrinamur, hoc praeteritum redit, hoc volvitur in futurum.

The assessment of human salvation. The salvation of mankind, dearest brothers, and the restored liberty of the world are not obtained at a modest assessment, but are tempered with the blood of Christ. But as much joy as the office of this venerable day has brought to believers, so much destruction and mourning has it carried to unbelievers. It confers gladness on Christians from faith; it heaps punishment on the Jews, who despair because of the cross. To them the wrong done to the Son of God has brought eternal death; for us it avails to everlasting salvation. What, I ask, is this excess of divine kindness, or how great a fullness of love is shown? For this God willed to descend from heaven for the sake of lost man, not that He might seem to receive honour in the world, but that He might be hung upon a cross. And while He willed to free from the snares of death the one who had been deceived, He did not disdain to undergo death itself. And what kind of death? One that would have been more detestable than every death. This the Apostle affirms, saying: He humbled, he says, Himself even unto death, but the death of the cross (Phil. 2:8). Hence after death a victorious resurrection was prepared. Let us say, brothers, This is the day which the Lord has made, let us rejoice and feast in it (Ps. 117:24): this is the Pasch which we celebrate; in this we are pilgrims, in this the past returns, in this it turns towards the future.

SERMO CLXVII. In Pascha, IX.

Sermon CLXVII. On the Pasch, IX.

1. Quare agnus ad vesperam immolatus. Deus misericordiae et justitiae hodie resurrexit a mortuis per potentiam Patris, ut Paulus ait, Qui suscitavit eum a mortuis (Galat. I, 1); et propheta, Inter mortuos liber est (Psal. LXXXVII, 6). In quo et nos omnes post resurgemus, et vivemus. Quia enim praestitit nobis ducatum ad regnum suum, jubemur et nos praeparare viam Domino, hoc est, humilitatem, dilectionem D⟨e⟩i et proximi, justitiam, bonitatem, integritatem, patientiam, charitatem, prudentiam, pietatem et innocentiam. Haec omnia praecepit nobis Dominus per semetipsum exemplis, qui per agnum significatur. [Quaeritur ergo, quare agnus iste non die, sed ad vesperam immoletur. Haec causa manifesta est. Dominus enim noster ac Salvator in consummatione saeculorum passus est, ut Joannes ait: Filioli mei, novissima hora est (I Joan. II, 18).] Hodie fides Ecclesiae confirmata est in Christo, et in semine

1. Why the lamb was sacrificed towards evening. The God of mercy and justice rose today from the dead through the power of the Father, as Paul says, Who raised Him from the dead (Gal. 1:1); and the prophet, He is free among the dead (Ps. 87:6). In Him we too shall all afterwards rise and live. For since He has afforded us leadership to His kingdom, we too are commanded to prepare the way for the Lord, that is, humility, love of God and of neighbour, justice, goodness, integrity, patience, charity, prudence, piety and innocence. All these things the Lord has taught us through Himself by examples, Who is signified by the lamb. [It is asked, therefore, why this lamb is sacrificed not by day, but towards evening. The reason is manifest. For our Lord and Saviour suffered at the consummation of the ages, as John says: My little children, it is the last hour (1 John 2:18).] Today the faith of the Church has been confirmed in Christ, and in the seed

Editors' notes and page, col. 2069

Footnotes

(a) ‹anchor: not visible› · call in col 2069

Alias, de Tempore 142.

Elsewhere, De Tempore 142.

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(b) ‹anchor: not visible› · call in col 2069

In Appendice nunc primum collocatur. Dubium Lovanienses habent, Verlinus et Vindingus supposititium. Nec stilus, nec illa quae hic affertur Psalmi 117, ℣. 24, lectio Augustino convenit.

Now placed in the Appendix for the first time. The Louvain editors hold it doubtful, Verlinus and Vindingus spurious. Neither the style nor the reading of Psalm 117, verse 24, quoted here suits Augustine.

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Morel, Elem. Crit., pp. 181, 182, existimat legendum, comparatur, pro, temperatur; nec immerito. M.

Morel, Elementa Critica, pp. 181–182, thinks "comparatur" should be read for "temperatur"; and not without reason. M.

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(d) ‹anchor: SERMO CLXVII› · call in col 2069

Alias, de Tempore 154.

Elsewhere, De Tempore 154.

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(e) ‹anchor: In Pascha, ix› · call in col 2069

In Appendice nunc primum collocatur. Dubius est Lovaniensibus: sed Verlino et Vindingo falsus; neque his probatur quod auctor sine teste docet, in dominicum diem omnia illa incidisse miracula, scilicet transitum maris Rubri, baptismum Christi in Jordane, mutationem aquae in vinum, quinque panum multiplicationem, etc. Quae uncinis inclusimus, sunt cujusdam sermonis Hieronymo suppositi, qui inscribitur, « In Vigilia Paschae de esu agni; » et incipit, « Hodie, fratres charissimi, populus Israel. » Excerpta inde ista quae hic habentur credimus, quia illic magis cohaerent cum caeteris.

Now placed in the Appendix for the first time. To the Louvain editors it is doubtful, but to Verlinus and Vindingus spurious; nor do they accept what the author teaches without any witness, that all those miracles fell on the Lord's day, namely the crossing of the Red Sea, the baptism of Christ in the Jordan, the changing of water into wine, the multiplication of the five loaves, etc. What we have enclosed in brackets belongs to a sermon falsely ascribed to Jerome, entitled "On the Vigil of Easter, on eating the lamb," which begins "Today, dearest brothers, the people of Israel." We believe the passages found here were excerpted from it, because there they hang together better with the rest.

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