PL 39 · cols. 2082–2085

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 174-195

Sermons CLXXVII–CLXXX

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sumus, Dei et hominis duplicem substantiam, sed simplicem noverimus esse personam.

let us know that there is a twofold substance, of God and of man, but a single person.

3. Valentini error refellitur. Ille etiam error valde refugiendus est, qui impie asserit quod beata Maria solum Deum pepererit, eo quod sibi Salvator noster coelestem nescio quam carnem intra viscera materna perfecerit, et ita transierit per Virginis uterum, quasi per corpus alienum. Sed cum dicat per prophetam sermo divinus, De torrente in via bibet; propterea exaltabit caput (Psal. CIX, 7): si non est corpus nostrum, quomodo est caput nostrum? Et cum alio loco propheta commemorat, Parvulus natus est nobis (Isai. IX, 6): non nobis natus est, si nihil sumpsit ex nobis; si nihil de nostro suscepit, nihil nobis praestitit. Proinde, charissimi, si non in nostra carne diabolum triumphavit, se exercuit, non nobis vicit: si non in nostro corpore resurrexit, conditioni nostrae resurgendo nihil contulit. Haec qui dicit, susceptae et assumptae carnis non intelligit rationem, confundit ordinem, evacuat utilitatem: si non in nostra carne peregit medicinam, solam ergo ex homine nascendi elegit injuriam. Recedat a sensibus nostris tam periculosa persuasio. De nostro est quod apprehendit; de suo est quod donavit. Meum testor esse quod cecidit, ut meum sit quod resurrexit. Meum testor esse quod jacuit intra tumulum, ut meum sit quod ascendit in coelum. In illo itaque nostri generis corpore nos Christi mors vivificavit, nos resurrectio erexit, nos ascensio consecravit. In illo nostrae originis corpore coelestibus regnis arrham nostrae conditionis imposuit.

3. The error of Valentinus is refuted. That error too is greatly to be shunned which impiously asserts that blessed Mary bore God alone, on the ground that our Saviour fashioned for Himself within the maternal womb some heavenly flesh, I know not what, and so passed through the Virgin's womb as though through someone else's body. But since the divine word says through the prophet, He shall drink of the torrent in the way; therefore shall He lift up the head (Ps. 109:7): if it is not our body, how is it our head? And since in another place the prophet records, A little child is born to us (Isa. 9:6): He is not born to us if He took nothing from us; if He received nothing of ours, He has bestowed nothing on us. Therefore, dearly beloved, if He did not triumph over the devil in our flesh, He exercised Himself, He did not conquer for us: if He did not rise again in our body, by rising He contributed nothing to our condition. Whoever says these things does not understand the reason of the flesh taken up and assumed, confounds the order, empties out the benefit: if He did not accomplish the healing in our flesh, then He chose from man only the indignity of being born. Let so dangerous a conviction depart from our minds. What He laid hold of is from what is ours; what He bestowed is from what is His. I bear witness that what fell is mine, so that what rose again may be mine. I bear witness that what lay within the tomb is mine, so that what ascended into heaven may be mine. In that body of our race, therefore, the death of Christ gave us life, His resurrection raised us up, His ascension consecrated us. In that body of our origin He placed in the heavenly kingdoms the pledge of our condition.

4. Ascenditur post Christum, spe et cupiditatum restinctione. Elaboremus ergo, charissimi, ut quemadmodum Dominus in hac die nostro cum corpore ad superna conscendit; ita nos post illum, quomodo possumus, spe ascendamus, et corde sequamur. Ipso affectu pariter et profectu ascendamus post illum, etiam per vitia ac passiones nostras. Quomodo per passiones nostras? Si utique unusquisque nostrum subdere eas sibi studeat, ac super eas stare consuescat, ex ipsis sibi gradum construit, quo possit ad superiora conscendere. Elevabunt nos, si fuerint infra nos. De vitiis nostris scalam nobis facimus, si vitia ipsa calcamus. Nam cum bonitatis auctore non ascendit malitia, nec cum magistro humilitatis superbia, nec cum Filio Virginis libido atque luxuria. Non, inquam, ascendunt vitia post virtutum parentem, peccata post justum, nec infirmitates ac morbi possunt ire post medicum. Igitur si intrare ipsius medici regnum volumus, prius vulnera nostra curemus. Ordinemus et custodiamus in nobis statum utriusque substantiae: ne animam, nobiliorem utique hominis portionem, tartaro pars devolvat inferior; sed secum potius coelo sanctificatum corpus acquirat natura gloriosior: ipso adjuvante, qui vivit et regnat in saecula saeculorum. Amen.

4. One ascends after Christ by hope and by the quenching of desires. Let us strive therefore, dearly beloved, that just as the Lord on this day went up to the heights with our body, so we too after Him, as far as we can, may ascend in hope and follow with the heart. Let us ascend after Him by that very affection and progress alike, even by means of our vices and passions. How by means of our passions? If indeed each one of us strives to subject them to himself and grows accustomed to stand upon them, out of them he builds himself a step by which he may climb to higher things. They will lift us up if they are beneath us. We make ourselves a ladder out of our vices if we trample on the vices themselves. For malice does not ascend with the Author of goodness, nor pride with the Teacher of humility, nor lust and wantonness with the Son of the Virgin. Vices, I say, do not ascend after the Parent of virtues, nor sins after the Just One, nor can infirmities and diseases go after the Physician. Therefore if we wish to enter the kingdom of the Physician Himself, let us first heal our wounds. Let us order and guard in ourselves the state of each substance: lest the lower part drag down to Tartarus the soul, which is indeed the nobler portion of man; but rather let the more glorious nature gain with itself for heaven a sanctified body: with the help of Him Who lives and reigns for ages of ages. Amen.

SERMO CLXXVII. In Ascensione Domini, II.

Sermon 177. On the Ascension of the Lord, II.

1. Qualiter cum Christo ascendatur. Salvator noster, dilectissimi fratres, ascendit in coelum; non ergo turbemur in terra. Ibi sit mens, et hic erit requies. Ascendamus cum Christo interim corde: cum dies ejus promissus advenerit, sequemur et corpore. Scire tamen debemus, fratres, quia cum Christo non ascendit superbia, non avaritia, non luxuria, nullum vitium nostrum ascendit cum Medico nostro. Et ideo

1. How one ascends with Christ. Our Saviour, dearly beloved brethren, has ascended into heaven; let us therefore not be troubled on earth. Let the mind be there, and here there will be rest. Let us meanwhile ascend with Christ in heart: when His promised day has come, we shall follow in body also. Yet we must know, brethren, that with Christ there ascends no pride, no avarice, no wantonness; no vice of ours ascends with our Physician. And therefore

Editors' notes and page, col. 2082

Footnotes

(1) ‹anchor: not visible on the foot image› · call in col 2082

Ita Faustus in Epistola ad Gregorium. At editi, appendit.

So Faustus in the Letter to Gregory. But the printed editions have "appendit" (hangs, weighs).

(printed under page 303)

(a) ‹anchor: Sermo CLXXVII› · call in col 2082

Alias, de Tempore 175.

Formerly Sermon 175 de Tempore.

(printed under page 303)

(b) ‹anchor: In Ascensione Domini, II› · call in col 2082

In Appendice nunc primum collocatur. In Breviario Romano et aliis quibusdam legitur Dominica infra octavam Ascensionis. Lovaniensibus tamen dubius, Verlino et Vindingo falsus videtur. Habet nonnulla Eusebiani sermonis de Ascensione primi et secundi: sed multo plura Augustiniani sermonis 261. De num. 1 confer sermonem superiorem, n. 4; de num. 2, vide Augustini serm. 261 et 351.

It is placed in the Appendix now for the first time. In the Roman Breviary and some others it is read on the Sunday within the octave of the Ascension. To the Louvain editors, however, it seems doubtful, to Verlinus and Vindingus spurious. It has some things from the first and second Eusebian sermons on the Ascension, but far more from Augustine's Sermon 261. On no. 1 compare the preceding sermon, no. 4; on no. 2 see Augustine's Sermons 261 and 351.

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si post Medicum desideramus ascendere, debemus vitia vel peccata deponere. Omnes enim quasi quibusdam compedibus nos premunt, et peccatorum nos retibus ligare contendunt: et ideo cum Dei adjutorio, secundum quod ait Psalmista, Dirumpamus vincula eorum (Psal. II, 3); ut securi possimus dicere Domino, Dirupisti vincula mea, tibi sacrificabo hostiam laudis (Psal. CXV, 16 et 17). Resurrectio Domini spes nostra est, ascensio Domini glorificatio nostra est.

if we desire to ascend after the Physician, we must lay down vices or sins. For all of them press upon us as if with certain fetters, and strive to bind us with the nets of sins: and therefore, with the help of God, according to what the Psalmist says, Let us burst their bonds (Ps. 2:3); so that we may be able to say to the Lord with confidence, Thou hast burst my bonds, I will sacrifice to Thee the sacrifice of praise (Ps. 115:16–17). The resurrection of the Lord is our hope, the ascension of the Lord is our glorification.

2. Sursum cor dupliciter. Ascensionis hodie solemnia celebramus: si ergo recte, si fideliter, si devote, si sancte, si pie ascensionem Domini celebramus, ascendamus cum illo, et sursum corda habeamus. Ascendentes autem non extollamur, nec de nostris quasi de propriis meritis praesuma⟨m⟩us. Sursum autem corda habere debemus ad Dominum. Sursum enim cor non ad Dominum, superbia vocatur: sursum autem cor ad Dominum, refugium vocatur. Videte, fratres, magnum miraculum. Altus est Deus: erigis te, et fugit a te; humilias te, et descendit ad te. Quare hoc? Quia excelsus, et humilia respicit, et alta de longe cognoscit (Psal. CXXXVII, 6). Humilia de proximo respicit, ut attollat; alta, id est superba, de longe cognoscit, ut deprimat. Resurrexit enim Christus, ut spem nobis daret, quia surgit homo qui moritur: ne moriendo desperaremus, et vitam nostram in morte finitam putaremus, securos nos fecit. Solliciti enim eramus de ipsa anima; et ille nobis resurgendo de carnis resurrectione fiduciam dedit.

2. The heart lifted up in two ways. Today we celebrate the solemnity of the Ascension: if, then, we celebrate the ascension of the Lord rightly, faithfully, devoutly, holily, piously, let us ascend with Him, and let us have our hearts lifted up. But in ascending let us not be puffed up, nor presume upon our own merits as though they were our own. We ought to have our hearts lifted up, but towards the Lord. For the heart lifted up not towards the Lord is called pride; but the heart lifted up towards the Lord is called a refuge. See, brethren, a great marvel. God is high: you raise yourself up, and He flees from you; you humble yourself, and He comes down to you. Why is this? Because He is exalted, and He looks upon lowly things, and high things He knows from afar (Ps. 137:6). Lowly things He looks upon from close at hand, in order to lift them up; high things, that is, proud things, He knows from afar, in order to cast them down. For Christ rose again so as to give us hope, because the man who dies rises again: lest in dying we should despair, and should think our life ended in death, He made us confident. For we were anxious about the soul itself; and He, by rising again, gave us confidence about the resurrection of the flesh.

3. Fide cor mundatum Deum ad se allicit. Humilitate retinet. Christus via et patria nostra. Crede ergo, ut munderis. Prius te oportet credere: ut postea per fidem Deum merearis aspicere. Deum enim videre vis? Audi ipsum, Beati mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8). Prius ergo cogita de corde mundando: quidquid ibi vides quod displicet Deo, tolle. Venire ad te vult Deus: audi ipsum dicentem, Ego et Pater veniemus, et mansionem apud eum faciemus (Joan. XIV, 23). Ecce quid promittit Deus. Si ego qualiscumque fragilis homo, venturum me ad domum tuam promitterem, sine dubio mundares eam, superflua projiceres, quae erant necessaria praeparares: Deus ad cor tuum venire vult, et piger es ei domum mundare? Omnia vitia inimica sunt Deo; et ideo ipso auxiliante projice illa, si vis excipere Deum. Non enim amat Deus habitare cum avaritia immunda, sordida et insatiabili, cui infideles homines servire volunt, et Deum videre cupiunt. Et tu ergo munda cor tuum. Si potes, id age, id operare, ut Christus mundet ubi maneat. Roga, supplica, humiliare: audi Scripturam dicentem, Deus superbis resistit (I Petr. V, 5). Esto humilis, ut in te requiescat Deus. Idem ipse Christus tibi est via et patria; secundum hominem via, secundum Deum patria. Si fideliter curris, per ipsum vadis, et ad ipsum pervenies. Etenim tibi aeterna via assumpsit quod non erat, non amisit quod erat. Ipsius ergo misericordiam deprecemur; ut nobis fidem rectam et intellectum sibi placitum ad exercenda opera bona concedat: quod ipse praestare dignetur, qui vivit et regnat per omnia.

3. The heart cleansed by faith draws God to itself. By humility it keeps Him. Christ is our way and our homeland. Believe, then, that you may be cleansed. You must first believe, so that afterwards through faith you may be found worthy to behold God. For do you wish to see God? Hear Him: Blessed are the pure in heart, for they shall see God (Matt. 5:8). First, then, think about cleansing the heart: whatever you see there that displeases God, take it away. God wishes to come to you: hear Him saying, I and the Father will come, and will make Our abode with him (John 14:23). See what God promises. If I, a frail man of whatever sort, were to promise that I would come to your house, without doubt you would clean it, you would throw out superfluous things, you would prepare what was necessary: God wishes to come to your heart, and are you too idle to clean the house for Him? All vices are hostile to God; and therefore, with His help, throw them out, if you wish to receive God. For God does not love to dwell with avarice, unclean, sordid and insatiable, which unbelieving men are willing to serve, and yet desire to see God. You too, then, cleanse your heart. If you can, do this, work at this, so that Christ may cleanse the place where He is to abide. Ask, entreat, humble yourself: hear the Scripture saying, God resists the proud (1 Pet. 5:5). Be humble, that God may rest in you. The same Christ Himself is for you the way and the homeland; according to the man, the way; according to God, the homeland. If you run faithfully, you go through Him, and you will arrive at Him. For the eternal way took up for you what it was not, and did not lose what it was. Let us therefore implore His mercy, that He may grant us right faith and an understanding pleasing to Him for the doing of good works: which may He deign to grant, Who lives and reigns through all things.

SERMO CLXXVIII. In Christo divina et humana natura. In Ascensione Domini, III.

Sermon 178. The divine and human nature in Christ. On the Ascension of the Lord, 3.

1. Ascensionis Domini nostri Jesu Christi sa⟨n⟩ctus et solemnis dies hodie illuxit; exsultemus et jucundemur in eo. Christus descendit; inferiora patuerunt: Christus ascendit; superiora claruerunt. Christus in sepulcro; mentiantur custodes: Christus in inferno; visitentur quiescentes. Christus in coelo; cred⟨a⟩nt omnes gentes.

1. The holy and solemn day of the Ascension of our Lord Jesus Christ has dawned today; let us exult and rejoice in it. Christ descended; the lower regions lay open: Christ ascended; the higher regions shone forth. Christ in the sepulchre; let the guards lie: Christ in hell; let those at rest be visited. Christ in heaven; let all nations believe.

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Footnotes

(a) ‹anchor: Sermo CLXXVIII› · call in col 2083

Alias, de Tempore 177.

Formerly Sermon 177 de Tempore.

(printed under page 304)

(b) ‹anchor: In Ascensione Domini, III› · call in col 2083

In Appendice nunc primum collocatur. Apud Lovanienses dubius, in Verlini autem et Vindingi opinione non omnino spurius est. Quaedam hic revera sapiunt Augustinum, sed non omnia.

It is placed in the Appendix now for the first time. With the Louvain editors it is doubtful, but in the opinion of Verlinus and Vindingus it is not wholly spurious. Some things here do indeed savour of Augustine, but not all.

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Ipse ergo debet esse auctor nostri sermonis, qui est largitor nostrae salutis. Nam de quo aliquid loquamur vobis, nisi de illo qui modo ex Evangelio loquebatur omnibus nobis? Ascensurus enim ad Patrem dicebat discipulis suis. Haec locutus sum vobis, cum adhuc essem vobiscum. Paracletus autem Spiritus sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et commonebit vos omnia quaecumque dixi. Non turbetur cor vestrum, neque formidet. Audistis quia dixi vobis, Vado ad Patrem meum; quia Pater major me est. Ascensurum enim se dixit ad Patrem, et contristati sunt discipuli, quod eos corporali forma desereret: et ait illis. Quia dixi vobis, Vado ad Patrem, tristitia implevit cor vestrum. Si diligeretis me, gauderetis utique, quia vado ad Patrem; quia Pater major me est (Joan. XIV, 25-28): hoc est, ac si diceret, Ideo subtraho vestris oculis istam servi formam, in qua Pater major me est, ut ab oculis carnis servi forma remota Dominum spiritualiter videre possitis.

He, therefore, must be the author of our discourse Who is the bestower of our salvation. For about whom should we say anything to you, if not about Him Who just now was speaking to all of us from the Gospel? For, being about to ascend to the Father, He was saying to His disciples: These things I have spoken to you while I was still with you. But the Paraclete, the Holy Spirit, Whom the Father will send in My name, He will teach you all things, and will remind you of all things whatsoever I have said. Let not your heart be troubled, nor let it be afraid. You have heard that I said to you, I go to My Father; because the Father is greater than I. For He said that He was going to ascend to the Father, and the disciples were saddened, because He was leaving them in His bodily form; and He says to them: Because I have said to you, I go to the Father, sorrow has filled your heart. If you loved Me, you would surely rejoice, because I go to the Father; because the Father is greater than I (John 14:25–28): that is, as if He were saying, Therefore I withdraw from your eyes this form of a servant, in which the Father is greater than I, so that, with the form of a servant removed from the eyes of the flesh, you may be able to see the Lord spiritually.

2. Ergo et propter veram formam servi quam susceperat, verum dixit, Pater major me est; quia utique homine major est Deus: et propter veram formam Dei in qua permanet cum Patre, verum dixit, Ego et Pater unum sumus (Id. X, 30). Ascendit ergo ad Patrem per id quod homo erat: sed mansit in Patre per id quod Deus erat; quia in carne ad nos processit, et a Patre non recessit. Ascendit, inquam, ad Patrem Verbum quod caro factum est, ut inhabitaret in nobis (Id. I, 14); et suam praesentiam repromisit, dicens, Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi (Matth. XXVIII, 20). Secundum formam servi, dicit de illo Joannes apostolus, Ipse est verus Deus, et vita aeterna (I Joan. V, 20): secundum Dei formam dicit de illo apostolus Paulus, Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo; sed semetipsum exinanivit, formam servi accipiens (Philipp. II, 6). Secundum formam Dei ipse de se loquitur, Ego et Pater unum sumus: secundum formam servi dicit, Tristis est anima mea usque ad mortem (Matth. XXVI, 38). Unde illa fiducia, unde ista formido? Illa utique vox ex proprietate substantiae; ista vero ex participatione infirmitatis assumptae. Haec ergo, charissimi, prudenter intelligentes de Scripturis sanctis, dum legimus discernamus: sed dum discernimus, ne fortasse erremus, intellectum ab ipso Domino postulemus, cui est honor et gloria in saecula saeculorum. Amen.

2. Therefore, both on account of the true form of a servant which He had taken up, He spoke truly, The Father is greater than I, since God is certainly greater than man; and on account of the true form of God, in which He abides with the Father, He spoke truly, I and the Father are one (ibid. 10:30). He ascended, then, to the Father by that which He was as man, but He remained in the Father by that which He was as God; for in the flesh He came forth to us, and from the Father He did not withdraw. The Word, I say, which was made flesh, that it might dwell in us (ibid. 1:14), ascended to the Father; and He promised in return His presence, saying, Behold, I am with you all days, even to the consummation of the age (Matt. 28:20). According to the form of a servant, John the apostle says of Him, He is the true God, and eternal life (1 John 5:20); according to the form of God, Paul the apostle says of Him, Who, being in the form of God, did not consider it robbery to be equal to God, but emptied Himself, taking the form of a servant (Phil. 2:6). According to the form of God He says of Himself, I and the Father are one; according to the form of a servant He says, My soul is sorrowful even unto death (Matt. 26:38). Whence that confidence, whence this fear? That voice comes indeed from the property of His substance; this one, however, from His sharing in the weakness He had assumed. Understanding these things prudently, therefore, dearly beloved, concerning the holy Scriptures, let us distinguish them as we read; but while we distinguish, lest perhaps we err, let us ask understanding from the Lord Himself, to Whom be honour and glory for ages of ages. Amen.

SERMO CLXXIX. In Ascensione Domini, IV.

Sermon 179. On the Ascension of the Lord, 4.

1. Apostolorum animus ad ascensum Christi. Ascensionis ergo Dominicae inclytum et regale mysterium, quod Christus terram levavit ad caelum, canit etiam totus mundus, et festis agit gaudiis triumphos Domini sui: quia erexit a terra inopem, et de stercore exaltavit pauperem (Psal. CXII, 7), eumque levavit ad Patrem. Quis igitur illuc potest ascendere, et aereos daemones transire, nisi ille solus qui peccatum non potuit habere? Crux ergo illa non obfuit, sed profuit; quia et nobis Christus vicit, et ille in ea superari non potuit. Non sepulcra, non inferi victricem domuere carnem: expendit Deus pro homine quod decreverat, et rapuit quem volebat. Vident hoc praesentes Apostoli, et paulatim semetipsum ad superna tollentem, pectore pavidi, mente confusi, oculis trepidi consequuntur, donec ultro solutam nubem serena dies exciperet, et fulgore corusco vallatum humanis conspectibus occultaret. Cum ergo eum discipuli tanto lumine perculsi non viderent, et curiosos oculos jubar rubidum coruscis ictibus evitaret, confestim ex victoribus angeli directi duo, metu et dolore

1. The mind of the apostles at the ascent of Christ. The glorious and royal mystery of the Lord's Ascension, therefore, in that Christ raised earth to heaven, the whole world also sings, and celebrates with festal joys the triumphs of its Lord: for He has lifted up the needy from the earth, and from the dunghill has exalted the poor (Ps. 112:7), and has raised him up to the Father. Who, then, can ascend thither and pass beyond the demons of the air, except Him alone Who could not have sin? That cross, therefore, did not harm but profited; for Christ both conquered for us, and He could not be overcome upon it. Neither tombs nor the underworld subdued the victorious flesh: God paid out for man what He had decreed, and carried off whom He willed. The apostles, being present, see this, and as He gradually lifts Himself up to the heights they follow Him, fearful in heart, confused in mind, trembling in their eyes, until the clear day received the cloud, which had of its own accord been loosed, and hid Him, walled about with flashing brilliance, from human sight. When, therefore, the disciples, struck by so great a light, could not see Him, and the reddish radiance with its flashing strokes shunned their curious eyes, at once two angels, sent from among the victors, with fear and sorrow

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Footnotes

(a) ‹anchor: Secundum formam servi› · call in col 2084

Forte, Dei.

Perhaps "Dei" (of God).

(printed under page 304)

(b) ‹anchor: Sermo CLXXIX› · call in col 2084

Alias, de Tempore 178.

Formerly Sermon 178 de Tempore.

(printed under page 304)

In Appendice nunc primum collocatur. Dubitare de hoc permittunt Lovanienses; repudiari vult post Verlinum Vindingus, inepti poetae potius quam oratoris eruditi opus esse demonstrans.

It is placed in the Appendix now for the first time. The Louvain editors allow doubt about it; Vindingus, following Verlinus, wants it rejected, showing it to be the work of an inept poet rather than of a learned orator.

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prostratos Apostolos verbis talibus consolantur : Viri Galilaei, quid statis aspicientes in coelum? Iste Jesus qui assumptus est a vobis in coelum, ita veniet quemadmodum vidistis eum euntem in coelum (Act. I, 11). Sic veniet, inquiunt, manifestus, quemadmodum nunc extollitur super astra praeclarus : et poli secreta suscipiunt quem refundant.

prostrate, console the Apostles with such words: Men of Galilee, why do you stand gazing into heaven? This Jesus, Who has been taken up from you into heaven, will come in the same way as you have seen Him going into heaven (Acts 1:11). Thus, they say, He will come manifest, just as now He is lifted up resplendent above the stars: and the secret places of the sky receive Him Whom they will pour back.

2. Aeris, coeli coelitumque affectio. Sanctificatur divino comitatu immensus aer, et omnis illa volitans turba per auras Christo ascendente transtringit, pavet omne coelum, mutantur astra, concurrit confestim fulmineus ille militiae coelestis exercitus. Vident regem suum vivae carnis manubias reportare, atque hoste debellato hominem in superna conscendere : agnoscunt in cicatricibus signa bellorum, adorant in carne vulnera jam sanata, ubi nihil peccati macula exstinxerat, nec quidpiam sua virulentia gravidus ille veneni draco vomuerat; serpens enim vestigium in petra non figebat. Plaudunt agmina, tubae sonant, laetis se miscentia blanda modulamina choris funduntur. Ecce confestim splendidus ille senatus coelestis ex regnis solvitur. Namque in imis poli laeta carminibus regia ampla Dei reseratur, undique siderei repagula coeli, atque astriferi orbis arcana soluta penitus compage patescunt. Recessit in geminam arcem divisus aer, et lati ardua coeli latera concisis marginibus dependerunt. Fit unus ibi sine coelo dies, et claris titubat fulgoribus, et tunc alternis inter se ita resonant obsequia laeta carminibus : Tollite portas, principes, vestras; et elevamini, portae aeternales, et introibit rex gloriae. Ascendebat enim cruoris rubore perfusus, a tropaeis victricibus laureatus.

2. The stirring of the air, of heaven and of the heavenly beings. The immense air is sanctified by the divine escort, and all that throng flying through the breezes is struck as Christ ascends; all heaven trembles, the stars are changed, at once that lightning-swift army of the heavenly host runs together. They see their King carrying back the spoils of living flesh, and, the enemy vanquished, ascending as man into the heights: they recognize in the scars the signs of battles, they adore in the flesh the wounds now healed, where the stain of sin had extinguished nothing, nor had that dragon, heavy with poison, vomited anything by its virulence; for the serpent could not fix its track upon the rock. The hosts applaud, trumpets sound, sweet melodies mingling with joyful choirs are poured forth. Behold, at once that splendid senate of heaven is released from the realms. For in the depths of the sky the ample palace of God, joyful with songs, is unbarred; on every side the bars of the starry heaven, and the secrets of the star-bearing orb, their fabric wholly loosed, lie open. The air drew back, divided into a twin citadel, and the lofty sides of the wide heaven hung down with their edges cut away. There one day comes to be without sky, and it quivers with bright flashes, and then joyful services resound thus among themselves in alternate songs: Lift up your gates, O princes; and be lifted up, O eternal gates, and the King of glory shall enter in. For He was ascending suffused with the redness of blood, crowned with laurel by victorious trophies.

3. Angelorum admiratio. Viderunt coelites cuncti speciosum vulneribus Christum, spolia castris tyrannicis reportata; et admirantes fulgentia divinae virtutis vexilla, talibus concrepant hymnis, deducuntque laetantes : Quis est, inquiunt, iste rex gloriae? Et aiunt, Dominus virtutum ipse est rex gloriae (Psal. XXIII, 7, 10). Hic est ille candidus et roseus, compunctus a multitudine : hic est ille qui non habuit speciem neque decorem (Isai. LIII, 2), infirmus in laqueo, fortis in spolio; vilis in corpusculo, armatus in praelio, foedus in morte, pulcher in resurrectione; candidus ex Virgine, rubicundus in cruce; fuscus in opprobrio, clarus in coelo. Quando id quispiam, fratres, nosset, ut Deus lateret in carne, majestas habitaret in corpore; et ita in mundo gereret praelium, ut ipsum corpus post sepulcra mox levaret ad coelum? Recepit igitur se intra velamina divina cum carne majestas, didicit coelum portare hominem, atque sub pedibus Christi famulantia aethera jacuerunt. Ecce jam porta patet, quam clauserat Adam; claustrum quod coelo iniquitas infixerat, reseratum est. Si quis se ad Christum tenuerit, et unius substantiae Patrem et Filium et Spiritum sanctum confessus fuerit, coeli januas per ipsum securus intrabit. Amen.

3. The wonder of the angels. All the heavenly beings saw Christ beautiful in His wounds, the spoils carried back from the tyrant's camp; and marvelling at the shining banners of the divine power, they resound with such hymns, and rejoicing they escort Him: Who is this, they say, King of glory? And they say: The Lord of hosts, He is the King of glory (Ps. 23:7, 10). This is He, white and ruddy, pierced by the multitude: this is He Who had neither form nor comeliness (Isa. 53:2), weak in the snare, strong in the spoil; mean in His little body, armed in battle, disfigured in death, beautiful in resurrection; white from the Virgin, ruddy on the cross; dark in reproach, bright in heaven. When, brethren, would anyone have known that God would lie hidden in flesh, that majesty would dwell in a body; and that He would so wage battle in the world as soon after the tomb to raise that very body to heaven? Majesty therefore withdrew within divine veils together with the flesh, heaven learned to bear a man, and the serving skies lay beneath the feet of Christ. Behold, now the gate lies open which Adam had shut; the bolt which iniquity had fixed upon heaven has been unbarred. If anyone holds fast to Christ, and confesses the Father and the Son and the Holy Spirit to be of one substance, he will enter the doors of heaven secure through Him. Amen.

SERMO CLXXX. In Ascensione Domini, V.

Sermon 180. On the Ascension of the Lord, 5.

1. Coelorum gaudia in ascensione Domini. Quantis ornatibus gaudiorum refulsit hodie aula coelorum! Angeli enim vota sua sperata diutius receperunt, et hymnum dixerunt. In allevatione portarum lux in coelis, splendor in januis; quia Christus rursum ascendit procedens de thalamo suo (Psal. XVIII, 6), ascensurus in throno suo. Unde sanctus David posuit organum suum in foribus coelorum, cantans canticum novum : quoniam qui descendit, ipse est qui ascendit super omnes coelos (Ephes. IV, 10). Laetioribus ergo plectris organum tangens resultat, et dicit protoferum aeterni consulis cernens non auro gemmisque decorum,

1. The joys of the heavens at the Ascension of the Lord. With what adornments of joy has the hall of the heavens shone today! For the angels have received their long-hoped-for wishes, and have uttered a hymn. In the lifting up of the gates there is light in the heavens, splendour at the doors; for Christ ascends again, proceeding from His bridal chamber (Ps. 18:6), about to ascend upon His throne. Hence holy David set his instrument at the doors of the heavens, singing a new song: for He Who descended is the same Who ascended above all the heavens (Eph. 4:10). Touching his instrument, therefore, with more joyful plectra, he resounds, and says, beholding the first-bearer of the eternal consul not adorned with gold and gems,

Editors' notes and page, col. 2085

Footnotes

(1) ‹anchor: not visible on the foot image (perhaps "organum tangens resultat")› · call in col 2085

Forte, rutilat.

Perhaps "rutilat" (glows red).

(printed under page 305)

(a) ‹anchor: Sermo CLXXX› · call in col 2085

Alias, de Tempore 179.

Formerly Sermon 179 de Tempore.

(printed under page 305)

(b) ‹anchor: In Ascensione Domini, V› · call in col 2085

In Appendice nunc primum collocatur. Dubius Lovaniensibus, spurius Verlino et Vindingo videtur. Superiori sermoni stilo et ratione dicendi non absimilis. Sub Fulgentii nomine ante aliquot annos perperam editus fuerat cum subsequenti sermone, cujus confer num. 3.

It is placed in the Appendix now for the first time. To the Louvain editors it seems doubtful, to Verlinus and Vindingus spurious. In style and manner of speaking it is not unlike the preceding sermon. Some years ago it was wrongly published under the name of Fulgentius together with the following sermon, whose no. 3 compare.

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