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

Sermons CLXXI–CLXXIII

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securitatem de facili sanitate? Ubi sunt Angeli tui? Dicant nobis, Quid ploratis? Et si non dicimus, Sustulerunt Dominum nostrum; dicamus, Sustulerunt patrem, sacerdotem, mediatorem nostrum. Sicut enim sine Domino erat moesta Maria; ita sine proprio sacerdote tristis gemit Ecclesia. Sed qui dixit Mariae, Vade, dic discipulis meis, praecedant me in Galilaeam (Matth. XXVIII, 10); ipse nobis dicet, Nuntiate populis meis, ut me praeveniant ad ecclesiam, ut cito videant patris praesentiam, et in ea percipiant indulgentiam.

assurance from easy health? Where are Thy angels? Let them say to us, Why are you weeping? And if we do not say, They have taken away our Lord, let us say, They have taken away our father, priest and mediator. For just as Mary was sorrowful without the Lord, so the Church groans in sadness without her own priest. But He Who said to Mary, Go, tell My disciples, let them go before Me into Galilee (Matt. 28:10), will Himself say to us, Announce to My peoples that they come before Me to the church, that they may quickly see the presence of their father, and in it receive indulgence.

SERMO CLXXI. In Pascha, XIII. De Resurrectione mortuorum.

Sermon 171. At Easter, 13. On the Resurrection of the Dead.

1. Certissima resurrectionis fides. Veritatis testimonio et exemplo comprobata. Certissima est fiducia Christianorum, divinitus promissa resurrectio mortuorum. Hanc enim Veritas ipsa promisit: Veritas autem mentiri non potest; alioquin Veritas non est, si mentiri potest. Vera est igitur de resurrectione corporum promissa veritas: quia Veritas mentiri non novit, totum necesse est ut impleat quod promisit. Hanc enim resurrectionem corporum, ut futuram certissime noverimus, ipse Dominus nobis in suo corpore dignatus est demonstrare. Resurrexit Christus, ut resurrecturum se non dubitet christianus. Quod enim praecessit in capite, sequetur in corpore.

1. Faith in the resurrection most certain. Proved by the testimony and example of the Truth. Most certain is the confidence of Christians, the resurrection of the dead divinely promised. For the Truth Himself promised it; and the Truth cannot lie; otherwise He is not the Truth, if He can lie. True, therefore, is the truth promised concerning the resurrection of bodies: because the Truth does not know how to lie, it is wholly necessary that He fulfil what He has promised. For so that we might know most certainly that this resurrection of bodies is to come, the Lord Himself deigned to demonstrate it to us in His own body. Christ rose again, so that the Christian may not doubt that he will rise again. For what has gone before in the head will follow in the body.

2. Mortes duae. Mortis primae duae partes. Mors secunda. Mortis primae partem secundam Christus suscepit. Resurrectio duplex. Nosse enim debemus, dilectissimi fratres, duas esse mortes et duas esse resurrectiones. Dicitur enim mors prima, dicitur et secunda. Porro, primae mortis duae sunt partes: una, qua peccatrix anima per culpam discessit a Creatore suo; altera, qua judicante Deo, exclusa est per poenam de corpore suo. Mors autem secunda, ipsa est corporis et animae punitio sempiterna. Per mortem ergo primam, anima boni et mali hominis a suo corpore separatur; per mortem vero secundam, anima solius mali hominis in aeternum cum corpore suo cruciatur. Utraque ergo mors omnem hominem tenebat obstrictum: quia naturae transgressio unumquemque peccati propagine tenebat obnoxium. Venit autem Dei Filius immortalis et justus, et ut moreretur pro nobis, carnem mortalem suscepit ex nobis: in qua carne quia nullum potuit habere peccatum, sine reatu pertulit peccati supplicium. Secundam itaque primae mortis partem, id est, solius corporis mortem, Dei Filius pro nobis accepit, per quam a nobis et dominationem peccati, et poenam aeternae punitionis exclusit. Hoc ergo Christus in suis fidelibus misericorditer operatur, ut hic eos primo in anima resuscitet, donans fidem, ut recte credant; tribuens charitatem, ut bonis operibus libenter insistant: in novissimo vero die ad hoc eis corpora resuscitare dignabitur, ut eis aeternam beatitudinem largiatur.

2. Two deaths. Two parts of the first death. The second death. Christ took on the second part of the first death. A twofold resurrection. For we ought to know, dearly beloved brethren, that there are two deaths and two resurrections. For there is said to be a first death, and there is said to be a second also. Now, there are two parts of the first death: one, by which the sinful soul through guilt departed from its Creator; the other, by which, God judging, it was shut out from its body by way of punishment. But the second death is itself the everlasting punishment of body and soul. By the first death, then, the soul of the good and of the bad man is separated from its body; but by the second death the soul of the bad man alone is tormented for ever together with its body. Each death, therefore, held every man bound, because the transgression of nature held each one liable through the propagation of sin. But the Son of God came, immortal and just, and in order to die for us He took from us mortal flesh; and because in that flesh He could have no sin, He endured the punishment of sin without guilt. The second part of the first death, then, that is, the death of the body alone, the Son of God accepted for us, and by it He shut out from us both the dominion of sin and the penalty of eternal punishment. This, therefore, Christ mercifully works in His faithful: that here He first raises them up in the soul, giving faith, that they may believe rightly, and bestowing charity, that they may willingly apply themselves to good works; but on the last day He will deign to raise up their bodies to this end, that He may bestow on them eternal blessedness.

3. Qui a prima veniatur ad secundam. Resuscitati ergo in anima per fidem, dilectissimi fratres, cum justitia vivamus, ut etiam corpore ad aeternam laetitiam resurgamus. Discedamus ab operibus malis, quae mortificant animam, etiam dum vivit corpus; ut in aeternis bonis et anima nostra mereatur esse et corpus. Servemus primae resurrectionis munus, quod nobis per fidem largitus est Christus; ut cum resurrexerimus corpore, mereamur cum Christo Salvatore sine fine regnare. Tunc absorbebitur mors in victoria (I Cor. XV, 54), tunc dabitur fidelibus vera vita, veraque laetitia: tunc Deus pro meritis fidei atque bonorum operum dabit suis fidelibus regnum coelorum; qui vivit et regnat cum Patre et Spiritu sancto in virtute Deus, etc.

3. How one comes from the first to the second. Raised up, then, in the soul through faith, dearly beloved brethren, let us live with justice, so that we may also rise in the body to eternal joy. Let us depart from evil works, which put the soul to death even while the body lives, so that both our soul and our body may be found worthy to be among the eternal good things. Let us keep the gift of the first resurrection, which Christ has bestowed on us through faith, so that when we have risen in the body we may be found worthy to reign with Christ the Saviour without end. Then death will be swallowed up in victory (1 Cor. 15:54); then true life and true joy will be given to the faithful; then God, according to the merits of faith and of good works, will give His faithful the kingdom of heaven; Who lives and reigns with the Father and the Holy Spirit, God in power, etc.

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Footnotes

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Apud Odilonem sic habetur hic locus: Ad hoc eos corpore resuscitare dignabitur.

In Odilo this passage reads: "For this he will deign to raise them in the body."

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(a) ‹anchor: not visible› · call in col 2074

Alias, de Tempore 162.

Elsewhere, De Tempore 162.

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(b) ‹anchor: not visible› · call in col 2074

In Appendice nunc primum collocatur. Erat Lovaniensibus dubius, falsus Verlino et Vindingo, qui ab Augustino alienum id esse observant quod hic habetur de duabus partibus mortis primae. In Biblioth. Cluniac. hic ipse est Odilonis Abbatis Sermo V de Resurrectione.

Now placed in the Appendix for the first time. To the Louvain editors it was doubtful, to Verlinus and Vindingus spurious; they observe that what is said here of the two parts of the first death is foreign to Augustine. In the Bibliotheca Cluniacensis this same piece is Abbot Odilo's Sermon 5 on the Resurrection.

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SERMO CLXXII. Dominica in octavis Paschae, ad Neophytos.

Sermon 172. On the Sunday in the octave of Easter, to the Neophytes.

1. Paschalis solemnitas hodierna festivitate concluditur: et ideo hodie neophytorum habitus commutatur; ita tamen, ut candor, qui de habitu deponitur, semper in corde teneatur. In qua primum quidem in nobis agendum est, ut quia Paschales dies sunt, id est, indulgentiae ac remissionis, ita a nobis sanctorum dierum festivitas agatur, ut relaxatione corporum puritas mentis non obfuscetur; sed potius abstinentes ab omni luxu, ebrietate, lascivia, demus operam sobriae remissioni ac sanctae sinceritati: ut quidquid modo corporali abstinentia non acquirimus, mentium puritate quaeramus. Ad omnes quidem pertinet sermo, quos cura nostra complectitur: verumtamen hodie terminata sacramentorum solemnitate vos alloquimur, novella germina, sanctitas regenerata ex aqua et Spiritu, germen pium, examen novellum, flos nostri honoris et fructus laboris; gaudium et corona mea, omnes qui statis in Domino (Philipp. IV, 1). Apostolicis verbis vos alloquor, Ecce nox praecessit, dies autem appropinquavit: abjicite opera tenebrarum, et induite vos arma lucis: sicut in die, honeste ambulemus: non in comessationibus et ebrietatibus, non in cubilibus et impudicitiis, non in contentione et aemulatione; sed induite Dominum Jesum Christum (Rom. XIII, 12-14).

1. The paschal solemnity is concluded with today's festival: and therefore today the garment of the neophytes is changed; yet in such a way that the whiteness which is laid aside with the garment may always be kept in the heart. In this matter it must first of all be our concern that, since these are Paschal days, that is, days of indulgence and remission, the festival of the holy days be so kept by us that the purity of the mind is not clouded by the relaxation of the body; but rather, abstaining from all luxury, drunkenness and wantonness, let us devote ourselves to a sober relaxation and to holy sincerity: so that whatever we do not now gain by bodily abstinence, we may seek by purity of mind. The sermon indeed concerns all whom our care embraces: nevertheless today, the solemnity of the sacraments being completed, we address you, new shoots, holiness regenerated from water and the Spirit, godly offspring, new swarm, flower of our honour and fruit of our labour; my joy and crown, all you who stand in the Lord (Phil. 4:1). With apostolic words I address you: Behold, the night has gone before, but the day has drawn near: cast off the works of darkness, and put on the arms of light: as in the day, let us walk honestly: not in revellings and drunkenness, not in beds and impurities, not in strife and rivalry; but put on the Lord Jesus Christ (Rom. 13:12–14).

2. Habemus, inquit, certiorem propheticum sermonem, cui benefacitis intendentes, tanquam lucernae in obscuro loco, donec dies lucescat, et lucifer oriatur in cordibus vestris (II Pet. I, 19). Sint ergo lumbi accincti, et lucernae ardentes, et vos similes hominibus exspectantibus dominum suum, quando veniat a nuptiis (Luc. XII, 35, 36). Ecce dies adveniunt, in quibus Dominus dicit, Pusillum (Joan. XVI, 16), inquit, etc........ Tanto magis autem spirituali opere funditur, quanto magis animus, qui eam fundit, a carnali voluptate suspenditur. Quadraginta diebus jejunavit Moyses Legis administrator, quadraginta Elias Prophetarum excellentissimus, quadraginta ipse Dominus testimonium habens a Lege et Prophetis, per quem baptismus illis praeponitur. Joannes enim baptizavit Christum, cum se Christo profiteretur minorem. Christus autem baptizat christianum, qui se ostendit et Joanne majorem: sicut circumcisionem carnis, quamvis eam et Christus accepit, sed nemo christianus jam accipit. Melius namque multo est sacramentum resurrectionis Christi, etc........ Unde adveniente jam mortis suae tempore Petro dixit, Postulavit satanas vexare vos sicut triticum; sed ego oravi pro te, Petre, ne deficiat fides tua: unde et tu conforta fratres tuos (Luc. XXII, 31 et 32). Et plane confortavit nos per Apostolum: vel quando ei cum his duobus jejunii hujus celebratoribus, Moyse videlicet et Elia, in monte se ostendit. Nos autem quia tam longum jejunium perpetuare non possumus, ut per tot dies et noctes nihil alimentorum, sicut illi, accipiamus; saltem, quantum possumus, faciamus, et exceptis diebus, per quos certis de causis mos Ecclesiae prohibet jejunare, Domino Deo nostro vel quotidiana a nobis crebro jejunia exigamus. Sed licet sicut a cibo et potu abstinentia per tot dies non possit esse continua; tamen propter hominum errores, qui per vaniloquia, et seductiones, et pravas consuetudines nobis molestam pro vobis curam inferre non cessant, tempus humiliandae animae quantum potui, commendavi Sunt enim quidam observatores Quadragesimae deliciosi potius, quam religiosi, etc........ Considerate,

2. We have, he says, a surer prophetic word, to which you do well to attend, as to a lamp in a dark place, until the day dawns and the morning star rises in your hearts (2 Pet. 1:19). Let your loins therefore be girded, and your lamps burning, and you yourselves like men waiting for their lord, when he shall come from the wedding (Luke 12:35–36). Behold, the days are coming in which the Lord says, A little while (John 16:16), He says, etc. But [prayer] is poured out in spiritual work all the more, the more the mind which pours it out is lifted away from carnal pleasure. Moses, the minister of the Law, fasted forty days; Elijah, the most excellent of the Prophets, forty; the Lord Himself forty, having testimony from the Law and the Prophets, through Whom baptism is set above them. For John baptized Christ, though he professed himself less than Christ. But Christ baptizes the Christian, who shows himself greater even than John: just as with the circumcision of the flesh, although Christ too received it, yet no Christian now receives it. For the sacrament of the resurrection of Christ is much better, etc. Hence, when the time of His death was now approaching, He said to Peter, Satan has asked to harass you like wheat; but I have prayed for you, Peter, that your faith may not fail: and therefore do you also strengthen your brethren (Luke 22:31–32). And He has plainly strengthened us through the Apostle: or when He showed Himself to him on the mountain with these two celebrants of this fast, namely Moses and Elijah. But since we cannot prolong so long a fast as to take no food for so many days and nights, as they did; let us at least do what we can, and, apart from the days on which for certain reasons the custom of the Church forbids fasting, let us often require of ourselves at least daily fasts for the Lord our God. But although abstinence from food and drink cannot be continuous over so many days; yet because of the errors of men who, through vain talk, and seductions, and evil habits, do not cease to lay upon us a troublesome care on your behalf, I have commended, as much as I could, the time for humbling the soul. For there are some observers of Lent who are pleasure-loving rather than religious, etc. Consider,

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Olim, de Tempore 157; et post, in Appendice 86.

Formerly De Tempore 157; and afterwards Appendix 86.

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(b) ‹anchor: not visible› · call in col 2075

Hoc ipso die legitur in Breviariis bene multis cum Augustini nomine. Et exordium quidem, quod incerti auctoris est, ad hunc diem pertinet: sed reliquum sermonis ab istis nimirum verbis, « habemus, inquit, certiorem « propheticum sermonem, » etc., ex sermone 210, quo de Quadragesimali jejunio agit Augustinus, descriptum fuit, nulla fere, nisi quae hic cernitur in serie dictorum, facta mutatione.

It is read on this very day in a good many Breviaries under Augustine's name. The opening, which is by an uncertain author, belongs to this day; but the rest of the sermon, from the words "we have, he says, the more certain prophetic word," etc., was copied from Sermon 210, in which Augustine treats of the Lenten fast, with hardly any change except what is seen here in the order of the sayings.

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f⟨r⟩atres, utrum christianus sit dicendus, qui his diebus inimicitias non vult finire, quas nunquam debuit exercere.

brethren, whether he is to be called a Christian who in these days is unwilling to end the enmities which he ought never to have practised.

SERMO CLXXIII. De Letania, I.

Sermon 173. On the Litany, 1.

1. Dies medicinales. Qualiter cum diabolo certandum. Ecce, fratres dilectissimi, dies sancti et spirituales adveniunt, et animabus nostris medicinales: et ideo quicumque voluerit peccatorum suorum sanare vulnera, non despiciat medicamenta salubria. Ipse enim non requirit in diebus talibus medicum, qui se non sentit aegrotum. Et quis est, fratres dilectissimi, qui sic se in arena mundi istius gaudeat repugnare, ut nullum possit a diabolo vulnus excipere? Quis enim contra millia daemonum die noctuque ita stare potuit semper armatus, ut nunquam fuerit diaboli calliditate percussus? Quis enim vel cogitare, non dicam enumerare, praevaleat dolos et insidias hostis antiqui, de quo scriptum est, «Cui nomina mille, et mille nocendi artes?» Et ideo, fratres charissimi, quomodo ipse ex omni parte nos s⟨e⟩mper vulnerare conatur; ita unusquisque nostrum cum Dei adjutorio contra illius insidias totis viribus praeparetur: et quia nos non solum per dura, sed etiam per blanda contendit elidere, et vulnera ab ipso inflicta non solum amara, sed, etiam, quod pejus est, male dulcia frequenter excipimus; medicamenta spiritualia, id est, omnia bona opera, quantum Domino largiente possumus, parata semper habere debemus. Audiamus ergo consilium beati Apostoli, et contra diaboli insidias armis nos semper spiritualibus muniamus. Sumite, inquit, scutum fidei, loricam justitiae, et galeam salutis, et gladium spiritus, quod est verbum Dei (Ephes. VI, 16 et 17). Quid enim mali a diabolo sustinere poterit, qui se talibus armis instruxerit? Consurgit ille cum infidelitate; tu re⟨s⟩iste illi cum fide. Ille pugnat cum superbia; tu, cum humilitate: ille exhibet luxuriam; tu retine castitatem. Apprehendit ille nequitiam; tu justitiam tene: ille suggerit iracundiam; tu sectare patientiam. Ille immittit avaritiam; tu exerce misericordiam: ille gulam, tu abstinentiam. Similiter et in caeteris rebus semper contraria adversus nequitias diaboli studeamus arma proponere; et nunquam nos poterunt illius machinamenta decipere. Ut ergo haec possimus, Deo auxiliante, complere, et hostem callidissimum, opitulante divina gratia, revincere; jejuniorum, vigiliarum atque orationum armis, nobis debemus jugiter providere.

1. Days of healing. How one must contend with the devil. Behold, dearly beloved brethren, holy and spiritual days are coming, days of healing for our souls; and therefore whoever wishes to heal the wounds of his sins, let him not despise wholesome remedies. For he who does not feel himself sick does not seek a physician on such days. And who is there, dearly beloved brethren, who so rejoices to fight in the arena of this world that he can receive no wound from the devil? For who has been able to stand against thousands of demons day and night, always so armed that he has never been struck by the devil's cunning? For who can even think of, not to say enumerate, the wiles and snares of the ancient enemy, of whom it is written, "Whose names are a thousand, and a thousand arts of doing harm"? And therefore, dearest brethren, as he himself is always trying to wound us from every side, so let each one of us, with God's help, prepare himself with all his strength against his snares; and since he strives to dash us down not only through hard things but also through pleasant ones, and we often receive wounds inflicted by him that are not only bitter but also, what is worse, wickedly sweet, we ought always to have spiritual remedies ready, that is, all good works, as far as we are able by the Lord's bounty. Let us therefore hear the counsel of the blessed Apostle, and let us always fortify ourselves with spiritual arms against the snares of the devil. Take up, he says, the shield of faith, the breastplate of righteousness, and the helmet of salvation, and the sword of the spirit, which is the word of God (Eph. 6:16–17). For what evil will he be able to suffer from the devil who has equipped himself with such arms? He rises up with unbelief; do you resist him with faith. He fights with pride; you, with humility. He displays lust; do you hold fast to chastity. He takes up wickedness; do you keep to justice. He suggests anger; do you pursue patience. He sends in avarice; do you practise mercy; he gluttony, you abstinence. Likewise in other matters too let us always be eager to set opposing arms against the wickednesses of the devil; and his devices will never be able to deceive us. So that we may be able, with God's aid, to accomplish these things, and, with divine grace assisting, to overcome the most cunning enemy, we ought continually to provide ourselves with the arms of fasts, vigils and prayers.

2. Tres Letaniarum dies universa celebrat Ecclesia. Castri coelestis desertor est ab ecclesia se subducens. Quae licet nobis omni tempore necessaria esse probentur; praecipue in istis tribus diebus, quos regulariter in toto mundo celebrat Ecclesia, nullus se a sancto conventu subducat: nullus ecclesiam quasi coelestis medici scholam, occupatus terrenis actibus derelinquat, nullus castra spiritualia deserat. Scientes enim, fratres charissimi, quia qui terreno regi militat, si se de acie pugnaturus timore compellente subtraxerit, non solum gloriam vel praemia parata non accipiet, sed etiam praesentis vitae periculum non evadet: qualis ergo est ille qui terreni regis exercitum deserit, sine dubio talis judicandus est et ille qui in istis tribus diebus Christi ecclesiam derelinquit. Quicumque ergo sine aliqua infirmitate, aut certa occupatione, in istis diebus Dei populum deseruerit, in ⟨i⟩llo coelesti regno non praemi⟨u⟩m sed opprobrium, non gloriam sed ignominiam recepturum se esse noverit: et quidem talis

2. The whole Church celebrates three days of the Litanies. He who withdraws himself from the church is a deserter of the heavenly camp. Although these are shown to be necessary for us at all times, especially on these three days, which the Church regularly celebrates throughout the whole world, let no one withdraw himself from the holy assembly; let no one, occupied with earthly activities, abandon the church, which is as it were the school of the heavenly physician; let no one desert the spiritual camp. For you know, dearest brethren, that he who serves as a soldier of an earthly king, if, when about to fight, he withdraws himself from the battle line under the compulsion of fear, not only will not receive the glory or the rewards prepared, but will not even escape danger to his present life: as, then, he is who deserts the army of an earthly king, so without doubt is he also to be judged who on these three days abandons the church of Christ. Whoever therefore, without some infirmity or definite occupation, deserts the people of God on these days, let him know that he will receive in that heavenly kingdom not reward but reproach, not glory but ignominy: and indeed such a one,

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Alias, ex Vignerianis 23.

Elsewhere, no. 23 of the Vignier sermons.

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(b) ‹anchor: De Letania, I› · call in col 2076

In Appendice nunc primum collocatur. Haec ipsa est in Bibliotheca Patrum homilia Caesarii 37, cui etiam in Ms. Portarum et in aliis tribuitur. Mutilam et interpolatam Vignerius dederat in Supplemento Operum Augustini. De num. 2 vide Caesar. in fine homil. 33, et supra, serm. 142, n. 7; de num. 3, vide serm. sequentem, n. 33, et serm. 140, n. 1; de num. 4, vide Caesar. initio homil. 12, et Append. serm. 45, n. 4.

Now placed in the Appendix for the first time. In the Bibliotheca Patrum this same piece is Caesarius's Homily 37, to whom it is also ascribed in the manuscript of Portes and in others. Vignier had published it mutilated and interpolated in the Supplement to Augustine's Works. On no. 2 see Caesarius at the end of Homily 33, and above, Sermon 142, no. 7; on no. 3, see the following sermon, no. 33, and Sermon 140, no. 1; on no. 4, see Caesarius at the beginning of Homily 12, and Appendix Sermon 45, no. 4.

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quasi fugitivus et desertor castrorum coelestium, aeternam confusionem et dignum meritis suis supplicium sustinebit. Sed absit, fratres charissimi, ut de vobis talia suspicemur. Unde timens hoc potius, quam de vobis sinistrum aliquid credens, praesumo suggerere: magis enim de vestra devotione confidens, credo vos velut apes prudentissimas ad alvearium Christi fideliter festinare; ut dulcedinem spiritualis mellis ex divinis lectionibus possitis accipere, et cum propheta dicere, Quam dulcia faucibus meis eloquia tua, Domine, super mel et favum ori meo (Psal. CXVIII, 103).

as a fugitive and deserter from the heavenly camp, will undergo eternal confusion and the punishment his deserts have earned. But far be it from us, dearest brothers, to suspect such things of you. So I venture to suggest this out of fear, rather than because I believe anything untoward of you. Indeed, trusting rather in your devotion, I believe that you, like most prudent bees, hasten faithfully to the hive of Christ, so that you may receive the sweetness of spiritual honey from the divine readings and say with the prophet, How sweet are Thy words to my throat, O Lord, beyond honey and the honeycomb to my mouth (Ps. 118:103).

3. Letaniarum dies qualiter celebrandi. Quis inde fructus. Peccatis cessantibus cessant et flagella. Et quia per totum annum, fratres charissimi, nobis peccatorum vulnera subrepunt, in istis tribus diebus fideliter ad ecclesiam curramus, et contrito corde vel humiliato corpore Dei misericordiam deprecemur: ut omnium peccatorum nostrorum vulnera, isto triduano compunctionis medicamento, ad sanitatem pristinam revocemus. Nemo ergo sibi ex industria aliquas occupationes studeat providere, nemo se otiosis fabulis occupare: ne inde sibi vulnera faciat, unde sibi parare medicamenta potuerat. Nemo in istis tribus diebus aut sanguinem tollat, aut potionem accipiat; nisi forte hoc infirmitas nimium periculosa compellat. Convivia nobis etiam quadragesimali ordine praeparemus, et magis legendo, psallendo vel orando, animabus nostris spirituales epulas, quam corporales delicias requiramus: ut ad integrum Deo vacantes, et misericordiam illius suppliciter exorantes, et a cunctis infirmitatibus sanari, et a peccatis omnibus erui, et de tam frequenti inundatione aquarum mereamur per Dei misericordiam liberari. Pro certo enim credere debemus, fratres charissimi, quia si peccata nostra cessarent, statim flagella nobis debita divina misericordia removeret. Sic enim ipse per prophetam promittere dignatus est, dicens, Convertimini ad me, et convertar ad vos (Zach. I, 3); et iterum, Cum conversus ingemueris, tunc salvus eris (Isai. XLV, 22). Convertamur ergo ad meliora, dum in nostra sunt potestate remedia, et pium ac misericordem Dominum, quem peccando irritavimus, bonis operibus ad misericordiam provocemus: ut ipse secundum suam consuetudinem, et adversa repellere, et prospera nobis dignetur pro sua pietate concedere.

3. How the days of the Litanies are to be celebrated. What fruit comes of it. When sins cease, the scourges cease too. And since throughout the whole year, dearest brothers, the wounds of sins creep upon us, let us run faithfully to the church on these three days, and with contrite heart and humbled body let us beseech the mercy of God, so that by this three-day medicine of compunction we may restore the wounds of all our sins to their former health. So let no one deliberately seek out occupations for himself, and let no one busy himself with idle tales, lest he inflict wounds on himself from the very place where he could have prepared medicines for himself. On these three days let no one either let blood or take a potion, unless perhaps an exceedingly dangerous infirmity compels it. Let us also prepare our meals after the Lenten manner, and let us seek spiritual feasts for our souls by reading, chanting psalms or praying, rather than bodily delicacies. Then, devoting ourselves wholly to God and humbly entreating His mercy, we may deserve to be healed of all infirmities, to be rescued from all sins, and to be delivered through the mercy of God from so frequent a flooding of waters. For we ought to believe for certain, dearest brothers, that if our sins ceased, the divine mercy would at once remove from us the scourges that are our due. For thus He Himself deigned to promise through the prophet, saying, Turn to Me, and I will turn to you (Zech. 1:3); and again, When you have turned and groaned, then you will be saved (Isa. 45:22). Let us therefore turn to better things while the remedies are in our power. Let us by good works move to mercy the kind and merciful Lord, Whom we have provoked by sinning, so that He, according to His custom and in His goodness, may deign both to drive away adversities and to grant us prosperity.

4. Qualiter ecclesia cum fructu colatur. Iterum atque iterum rogo, ut qui ad ecclesiae alvearium, sicut jam dixi, quasi ad dulcissimum Christi favum, plena devotione concurrunt, velut apes prudentissimae de diversis divinarum Scripturarum floribus intra se cellulas praeparent, ubi sancta et coelestia mella suscipiant. Qui vero et tarde veniunt, et cito discedunt, nec contenti sunt exspectare, donec divina mysteria compleantur, non sunt inter Christi examina reputandi: quia non bonis moribus spiritualia mella conficiunt, sed per superbiam et contemptum et se impediunt, et alios exemplo malae conversationis evertunt. Et ideo, fratres charissimi, quicumque Dominum in veritate diligunt, et ad ecclesiam cito veniunt, et tarde discedunt, perseverent in opere bono, et otiosas vel saeculares fabulas, velut venenum mortiferum respuentes, magis psallere et orare conentur: et contemnentes amaritudinem mundi, in ecclesia requirant, unde accipiant dulcedinem Christi. Qui vero negligentes sunt, et ad ecclesiam non solum tarde veniunt, sed etiam priusquam mysteria compleantur, abscedunt; et in ipsa ecclesia otiosis fabulis vacantes, nec ipsi psallunt, nec alios psallere vel orare permittunt: qui tales sunt, cito se corrigant; ne sibi in eo loco praeparent mortem, ubi invenire poterant vitam. Ego quod meum est admoneo: qui despicit praeconem, timeat judicem. Dura quidem sunt medici vulnera; sed sanos faciunt: dulcia videntur mundi oblectamenta, sed male decipiunt. Audite ergo me, fratres, rogantem, audite paterna

4. How the church is to be attended with fruit. Again and again I ask that those who flock with full devotion to the hive of the church, as I have already said, as to the sweetest honeycomb of Christ, should act like most prudent bees: from the various flowers of the divine Scriptures let them prepare cells within themselves, in which to receive holy and heavenly honey. But those who both come late and leave early, and are not content to wait until the divine mysteries are completed, are not to be reckoned among the swarms of Christ. For they do not produce spiritual honey through good conduct; rather, through pride and contempt they both hinder themselves and overturn others by the example of their bad way of life. And therefore, dearest brothers, let all who love the Lord in truth, who come to church early and leave late, persevere in good work. Spitting out idle or worldly tales like a deadly poison, let them strive rather to chant psalms and pray, and, despising the bitterness of the world, let them seek in the church that from which they may receive the sweetness of Christ. But there are those who are negligent: they not only come to church late but also go away before the mysteries are completed. In the church itself they give themselves to idle tales, neither chanting psalms themselves nor allowing others to chant psalms or pray. Let such people correct themselves quickly, lest they prepare death for themselves in the very place where they could have found life. I do what is mine to do and admonish you: let him who despises the herald fear the judge. Hard indeed are the wounds of the physician, but they make men healthy; sweet seem the delights of the world, but they deceive to our harm. Hear me, then, brothers, as I ask you; hear [me] with fatherly

Editors' notes and page, col. 2077

Footnotes

(1) ‹anchor: not visible› · call in col 2077

Sic unus Ms. [credo velut apes].

So one manuscript [I believe "velut apes"].

(printed under page 301)

(2) ‹anchor: medici vulnera› · call in col 2077

Idem Ms, ferramenta.

The same manuscript: "ferramenta" (instruments).

(printed under page 301)

Page

running head: 2077 SERMO CLXXIV. (cut off at the right edge of the image)
marginal letters: (none)
old-edition numerals: (none)

PL 39:2078

pietate admonentem: ut vobis Deus et in hoc saeculo sanitatem corporum, ubertatem fructuum, et peccatorum indulgentiam tribuat, et in futuro ad aeterna praemia feliciter pervenire concedat. Sic ergo divina pietas moderetur actus nostros, et animas nostras gubernare dignetur; ut cum tempus retributionis advenerit, et ego qui vos cum charitate admoneo, obtinere merear veniam, et Charitas vestra pro benigna obedientia perveniat ad coronam; praestante Domino nostro Jesu Christo, cui est honor et imperium in saecula saeculorum. Amen.

affection admonishing [you]: that God may grant you both in this world health of body, abundance of crops, and forgiveness of sins, and in the world to come may grant you to arrive happily at the eternal rewards. So then may the divine goodness govern our actions and deign to guide our souls; so that, when the time of retribution comes, I too, who admonish you with charity, may deserve to obtain pardon, and your Charity, for its kindly obedience, may come to the crown; by the gift of our Lord Jesus Christ, to Whom is honour and dominion for ages of ages. Amen.

Editors' notes and page, col. 2078