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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 174-195
Sermons CLXXIV–CLXXVI
SERMO CLXXIV. De Letania, II.
Sermon 174. On the Litany, II.
1. Tristitia brevi cavenda est aeterna. Scire debemus et intelligere, fratres charissimi, quia dies compunctionis et poenitentiae celebramus: et ideo non nos oportet nimio risu vel in aliquo minus cauto et congruo cachinno dissolvi; timentes illud quod Dominus in Evangelio dixit, Vae vobis qui ridetis, quia lugebitis et flebitis (Luc. VI, 25): et illud quod alibi scriptum est, Extrema gaudii luctus occupat (Prov. XIV, 13). Nec aliquibus durum esse videatur, quod magis ad tristitiam vel planctum, quam ad laetitiam, vos provocare videmur. Si enim diligenter attenditis, fratres, in omnibus Scripturis hoc Dominus hortatur et admon⟨e⟩t, ut sic in hoc saeculo debeamus esse solliciti, ut in futuro possimus esse securi, sicut ait Psalmista, Qui seminant in lacrymis, in gaudio metent (Psal. CXXV, 5); et in Evangelio, Beati qui lugent, quoniam ipsi consolabuntur (Matth. V, 5): quia arcta et angusta via est quae ducit ad vitam; lata et spatiosa quae trahit ad mortem (Id. VII, 13 et 14). Melius est nobis post paucas angustias ad aeternam beatitudinem pervenire, quam post brevem laetitiam ad inferni profunda descendere. Unde totis viribus elaborare debemus, ut poenam purpurati divitis possimus evadere, et ad beatitudinem pauperis Lazari pervenire (Luc. XVI). Quid enim illi profuit superbia diviti, quod hic parvo tempore luxuriosus pascebatur deliciis suis, et nunc sine ullo termino inferni flammam pascit medullis suis? Melius est ergo ut vos parvo tempore ad salubrem tristitiam provocemus, et postea vobiscum ad aeternam laetitiam pervenire mereamur; quam si vobis ad tempus falsam dulcedinem velimus ingerere, et postea vobiscum perpetuam amaritudinem sentire.
1. Eternal sorrow is to be avoided by brief sorrow. We ought to know and understand, dearest brothers, that we are celebrating days of compunction and penance: and therefore we must not dissolve into excessive laughter or into any less guarded and unbecoming guffaw, fearing what the Lord said in the Gospel, Woe to you who laugh, for you shall mourn and weep (Luke 6:25); and what is written elsewhere, Mourning takes hold of the end of joy (Prov. 14:13). Nor let it seem harsh to anyone that we appear to be calling you to sorrow or lamentation rather than to gladness. For if you pay careful attention, brothers, in all the Scriptures the Lord urges and admonishes this, that we ought to be anxious in this world in such a way that in the world to come we may be secure, as the Psalmist says, Those who sow in tears shall reap in joy (Ps. 125:5); and in the Gospel, Blessed are those who mourn, for they shall be comforted (Matt. 5:5); because narrow and strait is the way that leads to life; broad and spacious that which draws to death (ibid. 7:13–14). It is better for us to come after a few hardships to eternal blessedness than after a brief gladness to descend into the depths of hell. Hence we ought to strive with all our strength that we may be able to escape the punishment of the rich man clothed in purple and to come to the blessedness of the poor man Lazarus (Luke 16). For what did his pride profit that rich man, in that here for a short time he was luxuriously fed on his delicacies, and now without any end he feeds the flame of hell with his marrow? It is better, then, that for a short time we should call you to a wholesome sorrow, and afterwards deserve to come with you to eternal gladness, than that we should wish to press a false sweetness upon you for a time, and afterwards feel perpetual bitterness together with you.
2. Dierum istorum exercitia et finis. Pax temporum pace cum proximis procuranda. Et licet omni tempore, fratres charissimi, vobis oporteat Dei misericordiam corpore contrito et corde compuncto requirere, et ab illo indulgentiam peccatorum fideliter postulare: nunc tamen propter imminentem peccatis nostris debitam et gravissimam severitatem, cum ingenti rugitu vel gemitu, assiduis orationibus et largioribus eleemosynis debemus Dei misericordiam implorare; ut ipse nobis misericordiam et benedictionem aquarum coelestium tribuat, pacem reddere dignetur, peccatorum indulgentiam dare, et prospera dignetur pro sua pietate concedere. In his diebus praecipue otiosis fabulis finem conemur imponere; et, quantum vires suppetunt, orare studeamus et psallere. Et si pacem temporum desideramus accipere, non dissimulemus pacem cum proximis custodire. Si enim in veritate vis ut vincatur diabolus inimicus tuus, cito tibi reconcilietur proximus tuus. Contra nullum hominem desaeviat ira tua; et cito a te indignatio
2. The exercises and purpose of these days. Peace in the times is to be obtained by peace with one's neighbours. And although at every time, dearest brothers, you ought to seek God's mercy with contrite body and compunct heart, and faithfully to ask of Him the forgiveness of sins, yet now, because of the most grievous severity that hangs over us, due to our sins, we ought with great roaring or groaning, with constant prayers and more generous alms, to implore God's mercy; that He may grant us mercy and the blessing of the heavenly waters, may deign to restore peace, to give forgiveness of sins, and may deign of His goodness to grant prosperity. In these days especially let us try to put an end to idle tales; and, as far as our strength allows, let us be zealous to pray and to sing psalms. And if we desire to receive peace in the times, let us not neglect to keep peace with our neighbours. For if in truth you wish the devil, your enemy, to be overcome, let your neighbour be quickly reconciled to you. Let your anger rage against no man; and quickly from you the indignation
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Alias, de Tempore 173.
Formerly Sermon 173 de Tempore.
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In Appendice nunc primum collocatur. Dubium Lovanienses, falsum Verlinus et Vindingus habebant. Caesarii genuinus est stilus, ejusque usitatae sunt istae phrases: « In « omnibus Scripturis divinis. Et licet omni tempore. Cum « ingenti rugitu vel gemitu. Inde sibi faciunt crudelia vul« nera, unde habere potuerant medicamenta salubria. Cre« do, » seu, « Credimus de Dei misericordia, » etc. De num. 1 vide Caesarii homil. 6 et 7, et 11 ex editis a Baluzio; de num. 2, vide supra Appendicis serm. 173, n. 2; de num. 3 vide sermonem superiorem, n. 3, et Caesarii homil. 10, 12, 29, etc.
It is placed in the Appendix now for the first time. The Louvain editors held it doubtful, Verlinus and Vindingus spurious. The style is genuinely Caesarius's, and these phrases are habitual with him: "In all the divine Scriptures. And although at every time. With great roaring or groaning. From the very thing by which they could have had healing medicines, they make cruel wounds for themselves. I believe," or, "We believe of the mercy of God," etc. On no. 1 see Caesarius's homilies 6 and 7, and 11 of those edited by Baluze; on no. 2 see above, Appendix sermon 173, no. 2; on no. 3 see the preceding sermon, no. 3, and Caesarius's homilies 10, 12, 29, etc.
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divina cessabit, secundum illam promissionem Domini et Salvatoris: Si, inquit, dimiseritis hominibus peccata eorum, dimittet et vobis Pater vester caelestis peccata vestra (Matth. VI, 14).
of God will cease, according to that promise of the Lord and Saviour: If, He says, you forgive men their sins, your heavenly Father will also forgive you your sins (Matt. 6:14).
3. Ecclesia frequentanda. Nullus sibi de industria aliquas occupationes inquirat, per quas se de ecclesiae conventu subducat. Sine dubio peccatorum suorum vulnera diligit, qui in istis tribus diebus jejunando, orando et psallendo medicamenta sibi spiritualia non requirit. Abundant, et nimium abundant negligentiae, quas per totum anni spatium congregavimus: et ideo vel in istis tribus diebus, quod ad nitorem vel purgationem animae pertinet, agere studeamus. Nolite vos de ecclesiae conventu subtrahere; quia non tam longo spatio fatigamur, ut hoc sustinere non valeamus. Sicut qui in istis sex horis de conventu ecclesiae non subducit se, magnum remedium animae suae noscitur providere: ita e contrario qui aut per cupiditatem, aut pro alia qualibet minus necessaria occupatione adesse noluerint, inde sibi faciunt crudelia vulnera, unde habere poterant medicamenta salubria; et inde se gravant, unde sublevare potuerant. Sed credo de Dei misericordia quod ita vobis inspirare dignabitur, ut non negligentiam peccatorum acquirere, sed magis per compunctionem jejunando, orando, psallendo, et eleemosynas faciendo ad remedium possitis indulgentiae pervenire; praestante Domino nostro Jesu Christo, cui est honor et gloria in saecula saeculorum. Amen.
3. The church must be attended. Let no one deliberately seek out for himself any occupations by which he may withdraw himself from the assembly of the church. Without doubt he loves the wounds of his sins who in these three days does not seek for himself spiritual medicines by fasting, praying and singing psalms. Abundant, and excessively abundant, are the negligences which we have gathered over the whole space of the year: and therefore at least in these three days let us be zealous to do what pertains to the brightness or cleansing of the soul. Do not withdraw yourselves from the assembly of the church; for we are not wearied by so long a space of time that we are unable to endure this. Just as he who does not withdraw himself from the assembly of the church during these six hours is known to provide a great remedy for his soul: so on the contrary those who, either through greed or for any other less necessary occupation, have been unwilling to be present, inflict cruel wounds on themselves from that very source from which they could have had healthful medicines; and they weigh themselves down by that very thing by which they could have lifted themselves up. But I trust in the mercy of God that He will deign so to inspire you that you may not acquire negligence of sins, but rather through compunction, by fasting, praying, singing psalms and giving alms, may attain to the remedy of pardon; by the grace of our Lord Jesus Christ, to Whom is honour and glory for ages of ages. Amen.
SERMO CLXXV. De Letania, III.
Sermon 175. On the Litany, 3.
1. Jejunandum praesertim a vitiis. Quoniam jejuniorum tempus est, fratres charissimi, de jejunio cum Sanctitate vestra tractandum est; ut sciatis quemadmodum jejunetis. Jejunia enim Christianorum spiritualiter potius, quam carnaliter exercenda sunt. Unde a peccatis principaliter jejunemus; ne jejunia nostra, sicut Judaeorum jejunia, a Domino respuantur. Quale est enim ut a cibis quos Dominus creavit, nescio quis impostor abstineat; et peccatorum sagina pinguescat? Non tale jejunium ego elegi, dicit Dominus. Nam si flectas, inquit, ut circulum cervicem tuam, cilicium autem et cinerem substernas; nec sic vocabo, inquit, jejunium acceptum. Sed quid? Solve, inquit, omnem nodum iniquitatis, et obstinationem malorum. Dimitte afflictos in requiem, et omnem iniquam conventionem dissipa. Parum est enim jejunium abstinere tantummodo a peccatis, nisi addamus et bona. Frange, inquit, esurienti panem tuum, et egenos sine tecto induc in domum tuam. Si videris nudum, vesti eum (Isai. LVIII, 5-7). Porro autem jejuniis nostris etiam illud oportet accedere, quod Dominus in Evangelio praecepit: Cum jejunatis, inquit, nol⟨i⟩te fieri, sicut hypocritae, tristes; exterminant enim facies suas, ut pareant hominibus jejunantes: amen dico vobis, receperunt mercedem suam. Vos autem cum jejunatis, ungite capita vestra, ne pareatis hominibus jejunantes: et Pater vester qui videt in occulto, reddet vobis in palam (Matth. VI, 16-18). Quare, fratres, pervidet Sanctitas vestra, aliter jejunia acceptari non posse, nisi contigerit legaliter jejunare.
1. One must fast above all from vices. Since it is the time of fasts, dearest brethren, the subject of fasting must be treated with your Holiness, so that you may know how you should fast. For the fasts of Christians are to be practised spiritually rather than carnally. Therefore let us fast principally from sins, lest our fasts, like the fasts of the Jews, be rejected by the Lord. For what sort of thing is it that some impostor or other should abstain from the foods which the Lord created, and grow fat on the fodder of sins? I have not chosen such a fast, says the Lord. For if you bend, He says, your neck like a hoop, and spread sackcloth and ashes beneath you; not even so, He says, shall I call it an acceptable fast. But what then? Loose, He says, every knot of iniquity, and the obstinacy of the wicked. Let the afflicted go into rest, and break up every unjust agreement. For it is little to fast by abstaining only from sins, unless we also add good things. Break, He says, your bread for the hungry, and bring those in need without a roof into your house. If you see a naked man, clothe him (Isa. 58:5–7). Moreover to our fasts there must also be added that which the Lord commanded in the Gospel: When you fast, He says, do not become gloomy like the hypocrites; for they disfigure their faces, so that they may appear to men as fasting: amen I say to you, they have received their reward. But you, when you fast, anoint your heads, so that you may not appear to men as fasting: and your Father Who sees in secret will repay you openly (Matt. 6:16–18). Therefore, brethren, your Holiness perceives that fasts cannot otherwise be accepted unless it comes about that one fasts according to the law.
2. Jejunium sine sanctitate Deo ingratum. Secundum Apostoli dictum, Fratres, me quidem haec eadem vobis dicere non piget, vobis autem tutissimum (Philipp. III, 1). Sed et Dominus in Evangelio, Omnis, inquit, scriba doctus in regno caelorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera
2. A fast without holiness is displeasing to God. According to the saying of the Apostle, Brethren, to say these same things to you is indeed not irksome to me, but for you it is most safe (Phil. 3:1). But the Lord too in the Gospel says: Every scribe learned in the kingdom of heaven is like a householder who brings forth from his treasure things new and old
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Sic Er. Lugd. Ven. Lov. Sic etiam graecum et Vulgata. In B., qui profert de horreo suo nova et vetera. M.
So the Erasmus, Lyons, Venice and Louvain editions. So also the Greek and the Vulgate. In B., "who brings forth from his storehouse new things and old." M[aurists].
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(a) ‹anchor: Sermo CLXXV› · call in col 2079
Alias, de Tempore 172.
Formerly Sermon 172 de Tempore.
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(b) ‹anchor: De Letania› · call in col 2079
In Appendice nunc primum collocatur. Erat Lovaniensium judicio dubius, Verlini autem et Vindingi sententia propter stili duritiem, supposititius. Jejunii tempore habitum esse liquet, sed an eo quod nunc Rogationum appellatur, incertum est: tametsi sermo locum in editis et manuscriptis obtineat ante festum Ascensionis.
It is placed in the Appendix now for the first time. In the judgement of the Louvain editors it was doubtful, but in the opinion of Verlinus and Vindingus spurious, because of the harshness of its style. It was clearly preached at a time of fasting, but whether at the one now called the Rogations is uncertain, although the sermon holds its place, in the editions and manuscripts, before the feast of the Ascension.
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(Matth. XIII, 52). Ut ergo sciat Sanctitas vestra, fratres, non solum nova dicenda sunt, sed et vetera repetenda. Legimus Spiritum sanctum per Isaiam prophetam taliter imperfectos increpantem : Neomenias vestras et sabbatum et diem magnum non sustineo, dicit Dominus (Isai. I, 13). Jejunium est quod probat Altissimus, non solum intermissa corporis refectio, verum etiam a malis actibus facta discessio. Itaque cura ne mens tua gravetur oppressa peccatis, neque animus tuus vitiorum illecebris delectetur; et digna Deo exsolvisti jejunia. Caeterum si corpus tuum jejunia longa consumpserint, atque illi subtraxeris cibum; cum non detrahis vitia in malis perseverans, magis horres quam placeas Deo. Tunc erunt Deo accepta jejunia, si operibus sanctis fuerit expiata conscientia. Cur enim corpus fame discrucias, cui turpiter peccando blandiris? Principaliter ergo animus jejunet a malis; et sic corpus subeat exercenda jejunia. Nam cum sit jejunium animae humiliatio, quale est humiliari cibo, et augeri peccato? Qui igitur corpori suo jejunia devotus indicit, principaliter renuntiet vitiis, cupiditatum fomites comprimat, frangat impetus mentis, libidines vincat, faces avaritiae ardentis exstinguat, latiusque factis vim dilectionis extendat, atque in alimenta pauperum abrupti apparatus impendia largiatur.
(Matt. 13:52). So, that Your Holiness may know, brethren, not only must new things be said, but old things also must be repeated. We read that the Holy Spirit through the prophet Isaiah rebukes the imperfect in this way: Your new moons and sabbath and great day I do not endure, says the Lord (Isa. 1:13). The fast which the Most High approves is not only the interruption of the body's refreshment, but also a departure made from evil acts. Take care, therefore, that your mind be not weighed down, oppressed by sins, and that your soul not delight in the allurements of vices; and you have paid fasts worthy of God. But if long fasts have consumed your body, and you have withdrawn food from it, while you do not withdraw vices, persevering in evil things, you horrify God rather than please Him. Then will fasts be acceptable to God, if the conscience has been expiated by holy works. For why do you torture with hunger the body which you flatter by sinning shamefully? First of all, then, let the mind fast from evil things; and so let the body undergo the fasts that are to be practised. For since fasting is the humbling of the soul, what sort of thing is it to be humbled by food and to be increased by sin? Whoever, therefore, devoutly proclaims fasts for his body, let him first of all renounce vices, repress the kindling of desires, break the impulses of the mind, conquer lusts, extinguish the torches of burning avarice, and extend more widely in deeds the force of love, and lavish upon the nourishment of the poor the expenses of the provision he has cut off.
3. Nec Deum movet ad vota impetranda. Quae autem facile impetrent. Omnia ergo corporis nefanda peccata animi virtute calcentur; ut et anima sanctitate corporis adjuvetur. Tunc enim et impetrari poterit quod optatur, si corpus castum animusque devotus ad officia sanctitatis implenda per curam observationis incedat. Haec sunt quae divinam commovent pietatem, quae ad impetrandam precibus sanctitatem semper aditum faciunt. Caeterum si caput substernas, atque cineres desuper spargas, si denique collum tuum velut circulum torqueas, atque ad exorandam clementiam Dei largos fletus effundas, nihil proficies. Commovere enim divinam non poteris pietatem, qui circa proximos tuos neglexisti debitam charitatem : scriptum est enim, Non tale jejunium ego elegi, dicit Dominus. Nam si flectas ut circulum cervicem tuam, cilicium autem et cinerem substernas; nec sic vocabo, inquit, jejunium acceptum. Sed solve omnem nodum iniquitatis et obstinationem malorum. Dimitte quassatos in requiem, et omnem iniquam conventionem dissipa. Frange esurienti panem tuum, et egenos sine tecto induc in domum tuam; si videris nudum, vesti eum, et domesticos seminis tui ne despicias : tunc erumpet temporaneum lumen tuum et vestimenta tua cito orientur, et praeibit ante te justitia tua, et claritas Dei circumdabit te : tunc exclamabis, et Deus exaudiet te; dum adhuc loqueris, dicet, Ecce adsum (Id. LVIII, 5-9). Haec sunt enim quibus homo et refectus cibo frequenter impetrat quod exoptat, et jejunans majora praemia consequitur sanctitatis.
3. Nor does it move God to grant prayers. But what things readily obtain them. Let all the abominable sins of the body, then, be trampled down by the virtue of the mind, so that the soul too may be aided by the holiness of the body. For then also what is wished for can be obtained, if a chaste body and a devoted mind advance through careful observance to fulfil the duties of holiness. These are the things which move the divine compassion, which always open the way to obtaining holiness by prayers. But if you lay down your head, and scatter ashes over it, if, finally, you bend your neck like a ring, and pour out abundant tears to entreat the clemency of God, you will profit nothing. For you will not be able to move the divine compassion, you who have neglected the charity owed towards your neighbours: for it is written, Not such a fast have I chosen, says the Lord. For if you bend your neck like a ring, and spread sackcloth and ashes beneath you, not even so, He says, will I call it an acceptable fast. But loose every knot of iniquity and the obstinacy of evil men. Send away the shattered into rest, and scatter every unjust agreement. Break your bread to the hungry, and bring the needy without a roof into your house; if you see one naked, clothe him, and do not despise the household of your seed: then shall your early light break forth, and your garments shall quickly spring up, and your justice shall go before you, and the glory of God shall surround you: then you shall cry out, and God shall hear you; while you are yet speaking, He shall say, Here I am (ibid. 58:5–9). For these are the things by which a man, even when refreshed with food, often obtains what he longs for, and when fasting attains greater rewards of holiness.
4. Quae Deo accepta jejunia. Tale jejunium delectat Christum, tali denique delectatur omnipotens Deus, quem ad jejunandum non immanium delictorum frequens reatus impellit, non denique adipiscendae gloriae temporalis, vel cumulandi patrimonii cupiditas inanis incendit; sed urget semper religionis affectus et devota sinceritas : quam cum fuerint comitata plenae pietatis officia, quantum ille valebit, quantum ille proficiet? Taliter agendo merebitur statim praesentem Dominum propitiumque sentire. Imple ergo miserationis officia; et sanctificasti jejunia. Sagina pauperum viscera; et anima tua muneribus sanctitatis pinguescit. Vesti nudum; et tua peccata contecta sunt. Peregrinum hospitio tuo contende suscipere; ut et te Deus in coelorum regna suscipiat.
4. What fasts are acceptable to God. Such a fast delights Christ; in such a man, finally, almighty God delights, whom no frequent guilt of monstrous offences drives to fasting, whom, finally, no empty desire of acquiring temporal glory or of heaping up an inheritance inflames; but whom the affection of religion and devout sincerity always urge on: and when the duties of full piety have accompanied this, how strong will he be, how much will he profit! By acting thus he will deserve at once to feel the Lord present and propitious. Fulfil, then, the duties of mercy, and you have sanctified your fasts. Fatten the bellies of the poor, and your soul grows fat with the gifts of holiness. Clothe the naked, and your sins are covered. Strive to receive the stranger into your hospitality, so that God too may receive you into the kingdom of heaven.
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Ms n., Tunc erumpet quasi mane lumen tuum, et sanitas tua citius orietur.
Manuscript n.: "Then shall your light break forth as the morning, and your health shall spring up the sooner."
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SERMO CLXXVI. In Ascensione Domini, 1.
Sermon 176. On the Ascension of the Lord, 1.
1. Miracula Domini propter nos. Ascensio illius cautio nostrae. Christi duae naturae. Omnia, charissimi, quae Dominus Jesus Christus in hoc mundo sub fragilitate nostra miracula edidit, nobis proficiunt: qui dum humanam conditionem sideribus importavit, credentibus coelum patere posse monstravit; et dum victorem mortis in coelestia elevavit, victoribus quo sequantur ostendit. Ascensio ergo Domini catholicae fidei confirmatio fuit: ut securi in posterum crederemus miraculi illius donum, cujus jam in praesenti percepissemus effectum; et fidelis quisque cum jam tanta perceperit, per ea quae cognoscit praestita, discat sperare promissa, ac Dei sui praeteritam praesentemque bonitatem, quasi futurorum teneat cautionem. Super excelsa ergo coeli terrenum corpus imponitur, ossa intra sepulcri angustias paulo ante conclusa, Angelorum coetibus inferuntur, in gremium immortalitatis mortalis natura transfunditur: et ideo sacra apostolicae lectionis testatur historia, Cum haec dixisset, inquit, videntibus illis elevatus est (Act. I, 9). Dum audis elevatum, agnosce militiae coelestis obsequium. Unde hodierna festivitas hominis nobis et Dei sacramenta manifestat. Sub una eademque persona, in eo qui elevat, divinam potentiam; in eo autem qui elevatur, humanam cognosce substantiam.
1. The miracles of the Lord are for our sake. His Ascension is our pledge. The two natures of Christ. All the miracles, dearly beloved, which the Lord Jesus Christ performed in this world under our frailty profit us: when He carried the human condition up to the stars, He showed believers that heaven can lie open; and when He raised the conqueror of death into the heavenly places, He showed the conquerors where they are to follow. The Ascension of the Lord, therefore, was a confirmation of the catholic faith: so that we might believe securely thereafter in the gift of that miracle whose effect we had already received in the present; and so that each of the faithful, since he has already received such great things, may learn through what he knows to have been granted to hope for what is promised, and may hold the past and present goodness of his God as a pledge, as it were, of things to come. Upon the heights of heaven, therefore, an earthly body is placed; bones shut a little before within the narrow confines of the tomb are borne among the companies of the Angels; mortal nature is poured into the bosom of immortality: and so the sacred history of the apostolic reading testifies, When He had said these things, it says, while they looked on He was lifted up (Acts 1:9). When you hear that He was lifted up, recognize the service of the heavenly host. Hence today's festival manifests to us the mysteries of man and of God. In one and the same person, recognize in Him Who lifts up the divine power, but in Him Who is lifted up the human substance.
2. Eutychetis error. Arii error unde profluxit. Ideoque omnibus modis detestanda sunt venena Orientalis erroris, qui impia novitate praesumit asserere, Filium Dei ac filium hominis unius esse naturae. In alterutra enim parte, vel qui solum hominem fuisse dixerit, negabit Conditoris gloriam: vel qui solum Deum, negabit misericordiam Redemptoris. Quo genere non facile Arianus e⟨v⟩angelicam poterit habere veritatem, ubi Filium Dei nunc aequalem legimus, nunc minorem. Qui enim unius naturae Salvatorem nostrum mortifera persuasione crediderit, aut solum hominem de coelo missum, aut solum Deum cogitur dicere crucifixum. Sed non ita est. Mortem enim nec solus Deus sentire, nec solus homo superare potuisset. Nos ergo noverimus duplicem in Christo geminamque substantiam; de Patre coelestem, de matre terrenam. Quam utramque in uno eodemque Redemptore suis promptum est testimoniis explicare. Quasi homo dicebat, Quia Pater major me est (Joan. XIV, 28); sed idem quasi Deus pronuntiabat, Ego et Pater unum sumus (Id. X, 30). Quasi homo dicebat, Tristis est anima mea usque ad mortem (Matth. XXVI, 38); sed quasi Deus fiducialiter loquebatur, Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi eam (Joan. X, 18). Quasi homo in cruce pendebat; sed quasi Deus regnum coeleste donabat (Luc. XXIII, 43). Ariani autem confusa mente distinctas substantias penitus non videntes, quae erant hominis, ad Deum impie retulerunt, credentes quod minor loqueretur divinitas, ubi juncta Deo hominis demonstrabatur infirmitas. Nullam itaque facientes inter coelestia et terrena rationem, dum inter Deum et hominem distinguere nesciunt, Dei substantiam diviserunt: et dum ad sola hominis verba respiciunt, Deum sine intellectus lumine perdiderunt. Nos vero, ut praefati
2. The error of Eutyches. Whence the error of Arius flowed. Therefore the poisons of the Eastern error are in every way to be abhorred, which with impious novelty presumes to assert that the Son of God and the son of man are of one nature. For on either side, whoever says that He was only a man will deny the glory of the Creator; or whoever says that He was only God will deny the mercy of the Redeemer. In this way the Arian will not easily be able to hold the gospel truth, where we read that the Son of God is now equal, now less. For whoever by a deadly persuasion believes our Saviour to be of one nature is compelled to say either that a mere man was sent from heaven, or that God alone was crucified. But it is not so. For neither could God alone have experienced death, nor could man alone have overcome it. Let us therefore know that there is in Christ a double and twofold substance: heavenly from the Father, earthly from the mother. Both of these it is easy to set forth in one and the same Redeemer by His own testimonies. As man He said, For the Father is greater than I (John 14:28); but the same, as God, declared, I and the Father are one (ibid. 10:30). As man He said, My soul is sorrowful even unto death (Matt. 26:38); but as God He spoke with confidence, I have power to lay down My life, and I have power to take it up again (John 10:18). As man He hung on the cross; but as God He bestowed the heavenly kingdom (Luke 23:43). But the Arians, with confused mind wholly failing to see the distinct substances, impiously referred to God the things which were of man, believing that the Godhead spoke as the lesser where the weakness of man joined to God was being shown. Thus, making no distinction between heavenly and earthly things, since they do not know how to distinguish between God and man, they divided the substance of God; and while they look only to the words of the man, they have lost God for want of the light of understanding. But we, as we have said before,
Editors' notes and page, col. 2081
Footnotes
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Olim, de Tempore 176; et post, in Appendice 58.
Formerly Sermon 176 de Tempore; and later, no. 58 in the Appendix.
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Sub Augustini nomine legitur in Breviario Romano in octava Ascensionis. Expunctus autem fuit a Lovaniensibus, eo quod esset inter Eusebianos de hoc festo secundus. Sententias non paucas continet ex Fausti lib. 1 de Libero Arbitrio, et ex ejusdem ad Gregorium diaconum epistola. Cujus etiam libri ac epistolae pleraque argumenta seu verba reperire est in Eusebii homilia de Nativitate Domini prima. Unde et nostra de Eusebianis Homiliis, quod semipelagianum illum doctorem plurimae resipiant, opinio roboratur. De num 2 vide Faust. cap. 1, lib. 1 de Libero Arbitrio, et in epist. ad Gregorium diaconum, et Eusebii homil. 1 de Nativitate; de num. 3 vide Euseb. homil. 1 de Nativitate Domini; de num. 4 vide Euseb. in fine homil. 1 de Ascensione, et homil. 2 de Symbolo.
It is read under Augustine's name in the Roman Breviary on the octave of the Ascension. The Louvain editors, however, struck it out, because it was the second among the Eusebian sermons on this feast. It contains not a few sentences from Faustus's De libero arbitrio, book 1, and from his letter to the deacon Gregory. Most of the arguments or words of that book and letter can also be found in the first homily of Eusebius on the Nativity of the Lord. Hence our opinion of the Eusebian homilies is also strengthened: that very many of them savour of that Semipelagian teacher. On no. 2 see Faustus, De libero arbitrio, book 1, chapter 1, and the letter to the deacon Gregory, and Eusebius's homily 1 on the Nativity; on no. 3 see Eusebius's homily 1 on the Nativity of the Lord; on no. 4 see Eusebius at the end of homily 1 on the Ascension, and homily 2 on the Creed.
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