PL 39 · cols. 2086–2090

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

Sermons CLXXXI–CLXXXII

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sed nubium glacie candidatum: Qui ponit, inquit, nubem ascensum suum, qui ambulat super pennas ventorum (Psal. CIII, 3). Jam enim super aspidem et basiliscum ambulavit, et conculcavit leonem et draconem (Psal. XC, 13): pede mortis, plausu resurrectionis. Mirabilis in oculis nostris, clarificatus coruscat ascensionis virtutibus, sedens super nubem levem, compluens Apostolos pacis haereditate et testamentaria charitate: Pacem, inquit, meam do vobis, pacem relinquo vobis (Joan. XIV, 27).

but made white with the ice of clouds: Who makes, it says, the cloud His ascent, Who walks upon the wings of the winds (Ps. 103:3). For already He has walked upon the asp and the basilisk, and has trampled the lion and the dragon (Ps. 90:13): with the foot of death, with the applause of the resurrection. Wondrous in our eyes, glorified, He flashes with the powers of the ascension, sitting upon a light cloud, raining down upon the Apostles the inheritance of peace and the charity of the testament: My peace, He says, I give to you, peace I leave to you (John 14:27).

2. Apostolorum maerentium obsecratio. Ad hanc melodi⟨a⟩m sonantium org⟨a⟩norum, ante aulam regiam coelorum invitati sequuntur Apostoli, benedictionis gratiam petituri: gradiuntur cum Domino filii sponsi pignus accepturi Spiritus sancti. Levans autem manus suas benedixit eos (Luc. XXIV, 50), dedit eis arrham sponsalem muneris pretiosam, non ex auro gemmisque distinctam, ⟨s⟩ed charitatis ansulis contextam catenam, qua alligati sequantur eum ad sponsam Agni Jerusalem patriam sempiternam. Domine, inquiunt, quare nos derelinquis ascendens, qui nos elegisti in ripa praecedens? Domine, quando sumus verba tua super mel et favum emi⟨n⟩us percepturi, et stillantis rorantisque gratiae balsamum de tuis labiis ac faucibus libaturi? Aut instrue quo ascendis, aut ne deseras cum ascendis: quasi scuto benignitatis tuae remansimus in aperto nudati, tanquam pulli matris amplectentis pennatae velamine destituti. Quando venies ad nos, qui redemisti nos? Mors tua fuit peccatum nostrum, sit ascensus tuus pignus nostrum: ne nimis absorpti moerore mergamur, quos elevasti de gemitibus inferorum.

2. The entreaty of the mourning Apostles. To this melody of sounding instruments the Apostles, invited before the royal hall of the heavens, follow, about to ask for the grace of blessing: the sons of the bridegroom walk with the Lord, about to receive the pledge of the Holy Spirit. And lifting up His hands He blessed them (Luke 24:50); He gave them the precious bridal pledge of His gift, not adorned with gold and gems, but a chain woven from the links of charity, bound by which they may follow Him to the bride of the Lamb, Jerusalem, the everlasting homeland. Lord, they say, why forsake us in ascending, Thou Who chose us when Thou went before us on the shore? Lord, when are we to receive from afar Thy words, sweeter than honey and the honeycomb, and to taste from Thy lips and mouth the balm of dripping and dewy grace? Either instruct us where Thou ascend, or do not desert us when Thou ascend: as though stripped of the shield of Thy kindness we have been left exposed in the open, like the chicks of a sheltering mother deprived of her feathered covering. When will Thou come to us, Thou Who redeemed us? Thy death was our sin; let Thy ascension be our pledge: lest, too much swallowed up in grief, we be drowned, we whom Thou raised from the groans of the underworld.

3. Eorum consolatio. Ascendens ergo Dominus alumnorum suorum tristitiam excelsa de nube suspiciens, emittit consolatores moeroris, nuntios ascendentis, et indices revertentis. Viri, inquiunt, Galilaei, quid statis aspicientes in coelum? hic Jesus qui assumptus est a vobis in coelum, sic veniet, quemadmodum vidistis eum euntem in coelum (Act. I, 11). Sic veniet: una erit evectio, una lectica nubifera, una species mansueta; sed justis clarifica, et peccatoribus metuenda. Non vos terrebit adventus, quos consolatur ejus ascensus. Sic veniet, clavorum vulnera illaesa demonstrans, et foraminum cruenta monilia. Vobis filiis sponsi cum coronam coelestis exhibebit imperii, crucis vulnera non mutabit; quia signum Filii hominis fulgebit. Accepto ergo Apostoli ascendentis mandato (Luc. XXIV, 49), desuper venturo sancti Spiritus pignore pretioso, in templo erant unanimes collaudantes Dominum (Act. I, 14), ut una eos inveniret corona ignea adventantium gratiarum. In templo ergo, fratres, semper unanimes demoremur, et in domo Domini ambulantes cum concordia pacis ejus speremus adventum, et in templo ejus omnes dicamus gloriam (Psal. XXVIII, 9); ut etiam ignis gratiae insidat super nos. Amen.

3. Their consolation. So the Lord, ascending, regarding from the lofty cloud the sadness of His disciples, sends forth comforters of their grief, messengers of the One ascending and heralds of the One returning. Men of Galilee, they say, why do you stand looking into heaven? This Jesus, Who has been taken up from you into heaven, will come thus, just as you have seen Him going into heaven (Acts 1:11). He will come thus: there will be one conveyance, one cloud-bearing litter, one gentle appearance; but glorious for the just, and fearful for sinners. His coming will not terrify you whom His ascension consoles. He will come thus, showing the wounds of the nails unimpaired, and the bloody necklaces of the holes. When He presents to you, the sons of the bridegroom, the crown of the heavenly empire, He will not change the wounds of the cross; for the sign of the Son of Man will shine. Having therefore received the command of the ascending One (Luke 24:49), with the precious pledge of the Holy Spirit about to come from above, the Apostles were in the temple with one mind, praising the Lord together (Acts 1:14), so that one fiery crown of the arriving graces might find them. In the temple therefore, brethren, let us always abide with one mind, and walking in the house of the Lord with the concord of peace let us hope for His coming, and in His temple let us all say glory (Ps. 28:9); so that the fire of grace may also settle upon us. Amen.

SERMO CLXXXI. In Ascensione Domini, VI.

Sermon 181. On the Ascension of the Lord, 6.

1. Apostolorum affectus in ascensione Christi. Delectat aspicere Christum Dominum portatoriis nubibus ascendentem, cum resurgens a mortuis reverti coepit ad coelum, unde venerat salvare genus humanum. Qui sunt qui exspectant ascendentem? Qui viderunt resurgentem, fugerunt pendentem, et sequuntur oculis ascendentem. Timor in cruce, amor in nubes, visus delectabilis in aere. O dulcis descendentis affectus! o delectabilis evolantis aspectus! Facit vale, et benedicit in pace. Illi se commendant; et ille benedictionis gratiam relinquit. Benedicit eos extensis manibus et praeparatis in occursum imponitur nubibus (Luc.

1. The affection of the Apostles at the ascension of Christ. It is a delight to behold Christ the Lord ascending on carrying clouds, when, rising from the dead, He began to return to heaven, whence He had come to save the human race. Who are they who watch Him ascending? Those who saw Him rising again, fled from Him hanging, and follow Him with their eyes as He ascends. Fear at the cross, love into the clouds, a delightful sight in the air. O sweet affection of the One descending! O delightful sight of the One flying away! He bids farewell, and blesses in peace. They commend themselves; and He leaves the grace of blessing. He blesses them with hands outstretched, and is set upon clouds prepared to meet Him (Luke

Editors' notes and page, col. 2086

Footnotes

(a) ‹anchor: Sermo CLXXXI› · call in col 2086

Alias, de Tempore 180.

Formerly Sermon 180 de Tempore.

(printed under page 305)

(b) ‹anchor: In Ascensione Domini, VI› · call in col 2086

In Appendice nunc primum collocatur. Et istum Lovanienses dubium, Verlinus et Vindingus spurium habent. In quibusdam manuscriptis tribuitur Fulgentio: sed eidem tribuendus auctori, cui duo superiores. De num. 3 confer sermonem antecedentem, n. 3.

It is placed in the Appendix now for the first time. This one too the Louvain editors hold doubtful, Verlinus and Vindingus spurious. In some manuscripts it is ascribed to Fulgentius, but it should be ascribed to the same author as the two preceding. On no. 3 compare the preceding sermon, no. 3.

(printed under page 305)

Pro, spectant.

For "spectant" (look at).

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XXIV, 50, 51). Finit eloquium, et jam repetit coelum. Candida enim subito apparuit nubis evectio, parata in coelo. Apparuit nubes, intravit in eam, qui educit nubes ab extremo terrae (Psalm. CXXXIV, 7): ut oblectaret oculos eorum nubis amoenitas, et irroraret eos ascendentis de coelo suavitas, ne sola desiderantium inanis remaneret anxietas.

24:50–51). The discourse ends, and now He makes for heaven again. For suddenly a white conveyance of cloud appeared, made ready in heaven. A cloud appeared, and He entered into it Who brings forth clouds from the end of the earth (Ps. 134:7): so that the loveliness of the cloud might delight their eyes, and the sweetness of the One ascending might bedew them from heaven, lest the anxiety of those who longed for Him should remain alone and empty.

2. Angeli mysteriorum nuntii. Ecce in clypeo Actuum Apostolorum pendentium vivunt picta lumina piscatorum: adest consolator qui ascendit salvator. Mittit continue duos coelestes praetores, ut alumnos suos securos redderet metuentes, et in gaudium converteret lacrymantes. Oportebat enim coelestes mitti consolatores, ne remanerent trepidi piscatores. Nam et cum imperator de urbe transit ad urbem, et ejus nuntiatur adventus, non mittuntur nisi domestici, praetores ac palatini, ut nuntient provincialibus quod est regis adventus aut reditus: ita et Domino ascendente praetorum coelestium turba resplenduit decantantium, ut tanquam provincialium respirare facerent a timore corda pastorum. Quando etiam patitur ac resurgit, domestici Angeli destinantur, ut a nube ac praetorio monumenti resurrexisse nuntiarent Dominum coeli: et nunc cum ascendit, de choro praecedentium Potestatum et multitudine cantantium in aere castrorum, duo palatini coelestis imperii diriguntur; ut et flebilia requiescerent lumina piscatorum, hymnum coelestem recitant.

2. Angels, messengers of the mysteries. Behold, on the shield of the Acts of the Apostles, who hang in suspense, the painted eyes of the fishermen live: the Consoler is present, the Saviour Who ascends. He at once sends two heavenly praetors, to make His frightened pupils secure and to turn the weeping into joy. For it was fitting that heavenly consolers be sent, lest the fishermen remain fearful. For when an emperor passes from city to city and his arrival is announced, none are sent but members of the household, praetors and palatines, to announce to the provincials that it is the king's arrival or return: so too, as the Lord ascended, a throng of heavenly praetors shone forth in song, so that they might make the hearts of the shepherds breathe again from fear, as if they were provincials. When He also suffers and rises again, angels of the household are dispatched, to announce from the cloud and from the praetorium of the tomb that the Lord of heaven had risen: and now when He ascends, from the choir of the Powers going before and from the multitude of the hosts singing in the air, two palatines of the heavenly empire are sent; and so that the tearful eyes of the fishermen might be at rest, they recite a heavenly hymn.

3. Qualis rediturus est Christus. Piscatores viri, inquiunt, Galilaei, quid aspicitis in Jesum eu⟨nt⟩em in coelum? Sic veniet quemadmodum vidistis eum euntem in coelum (Act. I, 11). Profectus est desiderabilis, non ve⟨n⟩iet vobis terribilis: nubes in occursu, nubes in reditu. Vulnera portavit; ipsa iterum reportabit. Crucem retulit cum triumpho, signum Filii hominis vobis parebit in coelo. Sic veniet, in ipso corpore, in ipsa nube, in ipsa veritate; vobis in amore, impiis in tremore. Beati quibus vere dicitur, Sic veniet, quemadmodum vidistis eum euntem in coelum. Numquid sic veniet oculis peccatorum? Ipsa erit veritas; sed non erit ipsa securitas. Dies erit tremendi judicii, descensus Angelorum, resurrectio mortuorum. Ascendent Angeli, et quodam digito tubae sonantis tangent sepulcra terrae trementis; ut pignora restituant throno igneo judicantis. Ascendent Angeli ad sepulcra Prophetarum et ipsorum Apostolorum omniumque sanctorum, et dicent eis: Ecce est qui sic iterum redit quomodo ascendit. Nos diximus quia Sic veniet, quomodo eum vidistis euntem in coelum: qui deduxistis euntem, suscipite redeuntem. Ista allocutio non est linguarum septuaginta: sed patenter nubes dicuntur pluviales, ut occurrant in rore et refrigerosa amoenitate, qui conscientiae non continent quaestionem. Petamus ergo a Domino Deo nostro, ut sicut hodie Ascensionis celebramus tempus et diem, ita revertentis mereamur matutinam suscipere pietatem: ut dicamus ei, Mane adorabo, Domine; mane astabo tibi, et contemplabor te (Psal. V, 4 et 5).

3. How Christ is to return. Fishermen, men of Galilee, they say, why do you gaze at Jesus going into heaven? He will come in the same way as you have seen Him going into heaven (Acts 1:11). He set out as One to be longed for; He will not come as One terrible to you: a cloud at the meeting, a cloud at the return. He bore wounds; He will bring the same back again. He brought back the cross with triumph; the sign of the Son of Man will appear to you in heaven. So He will come, in the very same body, in the very same cloud, in the very same truth; to you in love, to the impious in trembling. Blessed are those to whom it is truly said, So He will come, in the same way as you have seen Him going into heaven. Will He come thus to the eyes of sinners? The truth will be the same; but the security will not be the same. It will be the day of dread judgement, the descent of the Angels, the resurrection of the dead. The Angels will go up, and with a certain finger of the sounding trumpet they will touch the tombs of the trembling earth, so that they may restore its pledges to the fiery throne of the One judging. The Angels will go up to the tombs of the Prophets and of the Apostles themselves and of all the saints, and will say to them: Behold, here is He Who returns again just as He ascended. We said that He will come in the same way as you saw Him going into heaven: you who escorted Him going, receive Him returning. This address is not of the seventy tongues: but the clouds are plainly called rain-bearing, so that those whose consciences hold no charge may go out to meet Him in dew and in refreshing loveliness. Let us therefore ask the Lord our God that, just as today we celebrate the time and the day of the Ascension, so we may be found worthy to receive the morning kindness of Him returning: so that we may say to Him, In the morning I will adore, O Lord; in the morning I will stand before Thee, and I will contemplate Thee (Ps. 5:4–5).

SERMO CLXXXII. In Pentecoste, I.

Sermon 182. On Pentecost, I.

1. Spiritus sanctus Deus. Majestatis socius. Trinitatis expressio. Redemptoris vicarius. Post illam singularem insignemque victoriam, qua publicus propugnator mundo et militavit et vicit, postquam fragilitatem

1. The Holy Spirit is God. Partner of the Majesty. Expression of the Trinity. Vicar of the Redeemer. After that singular and remarkable victory, by which the public champion both fought for the world and conquered, after the frailty

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Footnotes

(1) ‹anchor: praetores (§2, "domestici, praetores ac palatini")› · call in col 2087

Cujatius substituendum putat, protectores.

Cujas thinks "protectores" (protectors) should be substituted.

(printed under page 306)

(a) ‹anchor: Sermo CLXXXII› · call in col 2087

Alias, de Tempore 18[5?].

Formerly Sermon 18[5?] de Tempore. [The last digit is blurred on the scan: 5 or 3.]

(printed under page 306)

(b) ‹anchor: In Pentecoste, I› · call in col 2087

In Appendice nunc primum collocatur. Dubius per Lovanienses remanserat; per Verlinum autem et Vindingum falsus asseritur, tum ex stili diversitate, tum ex eo quod vox « gladiatores » perperam usurpatur hoc loco n. 4: « in traditorem et gladiatores gladium stringit. » Hujusce porro sermonis verba quaedam deprehendimus in Eusebianis Homiliis, scilicet 1 de Symbolo isthaec: « Ro« gabo Patrem. Filius est qui intelligitur rogaturus, Pater « est qui indicatur rogandus. Spiritus sanctus qui pro« mittitur a Patre mittendus. » Et nonnulla item in Homil. de Pentecoste. De n. 1, confer Eusebii verba homil. 1 de symb.; de n. 3 et 4 confer Euseb. homil. de Pentec.

It is placed in the Appendix now for the first time. With the Louvain editors it had remained doubtful; but Verlinus and Vindingus declare it spurious, both from the difference of style and because the word "gladiatores" is wrongly used in this place, no. 4: "he draws the sword against the traitor and the gladiators." Moreover, we have detected certain words of this sermon in the Eusebian homilies, namely these in homily 1 on the Creed: "I will ask the Father. It is the Son who is understood as the one who will ask, the Father who is indicated as the one to be asked; the Holy Spirit who is promised, as the one to be sent by the Father." And some things likewise in the homily on Pentecost. On no. 1 compare the words of Eusebius, homily 1 on the Creed; on nos. 3 and 4 compare Eusebius's homily on Pentecost.

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conditionis nostrae non solum de inferis eruit, sed etiam in regni sui excelsa subvexit, in hac die juxta verbum suum sanctum Spiritum donavit, de quo jam Apostolis suis dixerat, Et ego rogabo Patrem, et alium Paracletum dabit vobis (Joan. XIV, 16). Alium utique non minorem: alium Paracletum, id est, similis gloriae vel naturae, ejusdemque substantiae: ut discipulorum fides veridica sponsione ad exspectationem tanti muneris praeparata, illum quem sibi a Domino in locum Dei promissum esse meminisset, verum Deum esse cognosceret. Et alium, inquit, Paracletum: majestatis intellige socium, quem majestati perspicis comparatum. Et ego rogabo, inquit, Patrem, et alium Paracletum dabit vobis. Quam bene sub titulo promissionis, distinctionem applicuit Trinitatis! Pater est qui indicatur rogandus, Filius est qui intelligitur rogaturus, Spiritus sanctus qui promittitur a Patre mittendus. Quanta et quam ineffabilis pietas Redemptoris! Hominem portavit ad coelum, et Deum misit ad terras. Quanta est auctori cura pro instauratione facturae suae! Ecce iterum nova de supernis medicina mittitur: ecce iterum infirmos suos per se ipsam majestas visitare dignatur. Ecce iterum humanis divina miscentur, id est, vicarius Redemptoris; ut beneficia quae Salvator Dominus inchoavit, peculiari Spiritus sancti virtute consumme⟨t⟩: et quod ille redemit, iste sanctificet; quod ille acquisivit, iste custodiat: ac sic unitas deitatis per unitatem gratiae ac muneris approbatur, ut Spiritus sanctus Deus in substantia unus, in persona alius, aequali miseratione unicus, aequali reverentia sit colendus.

of our condition He not only rescued from the underworld but also carried up into the heights of His kingdom, on this day, according to His word, He gave the Holy Spirit, of Whom He had already said to His apostles, And I will ask the Father, and He will give you another Paraclete (John 14:16). Another, certainly not a lesser: another Paraclete, that is, of like glory or nature, and of the same substance: so that the faith of the disciples, prepared by a truthful pledge for the expectation of so great a gift, might recognize as true God Him Whom it remembered to have been promised to them by the Lord in the place of God. And another, He says, Paraclete: understand an associate of the Majesty, Whom you perceive to be made equal to the Majesty. And I will ask, He says, the Father, and He will give you another Paraclete. How well, under the heading of the promise, He applied the distinction of the Trinity! The Father is He Who is indicated as the One to be asked, the Son is He Who is understood as the One Who will ask, the Holy Spirit He Who is promised as to be sent by the Father. How great and how ineffable is the loving-kindness of the Redeemer! He bore man to heaven, and sent God to the earth. How great is the Author's care for the restoration of His handiwork! Behold, once again a new medicine is sent from on high: behold, once again the Majesty deigns to visit His sick in person. Behold, once again divine things are mingled with human, that is, the Vicar of the Redeemer; so that the benefits which the Saviour, the Lord, began He may complete by the particular power of the Holy Spirit: and what the One redeemed, the Other may sanctify; what the One acquired, the Other may guard: and thus the unity of the Godhead is proved by the unity of grace and of gift, so that the Holy Spirit, God, one in substance, another in person, unique in equal compassion, is to be worshipped with equal reverence.

2. Non jam visitator, sed habitator aeternus. Per substantiam, non per operationem solam. Apostoli solis radii et lampades veritatis. Ergo Spiritus sanctus in hac die ad praeparata sibi Apostolorum suorum templa, velut imber sanctificationis illapsus est, non jam visitator subitus, sed perpetuus consolator, et habitator aeternus. Nam sicut de semetipso Apostolis suis dixerat, Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi (Matth. XXVIII, 20): ita etiam de Spiritu sancto, Paracletum, inquit, dabit vobis Pater, qui vobiscum sit in aeternum. Adfuit ergo in hac die fidelibus suis non jam per gratiam visitationis et operationis, sed per ipsam praesentiam majestatis: atque in vasa non jam odor balsami, sed ipsa substantia sacri defluxit unguenti, ex cujus fragrantia latitudo totius orbis impleretur, et appropinquantes ad eorum doctrinam, Dei fierent capaces atque participes. Sedit ergo super singulos quasi ignis, de quo Salvator noster testatur, Ignem veni mittere in terram (Luc. XII, 49), de quo dictum est, Deus noster ignis consumens est (Deut. IV, 24). Ipse itaque Apostolos suos vivae lucis fonte perfudit; ut ipsi postmodum universum mundum tanquam duodecim solis radii ac totidem lampades veritatis illuminent, et inebriati novo vino repleant atque irrigent sitientia corda populorum.

2. No longer a visitor, but an eternal indweller. By substance, not by operation alone. The apostles, rays of the sun and lamps of truth. So the Holy Spirit on this day descended like a shower of sanctification upon the temples of His apostles prepared for Him, no longer a sudden visitor, but a perpetual comforter and an eternal indweller. For just as He had said of Himself to His apostles, Behold, I am with you all days even to the consummation of the age (Matt. 28:20): so also of the Holy Spirit He says, The Father will give you a Paraclete, Who is to be with you for ever. So on this day He was present to His faithful no longer by the grace of visitation and operation, but by the very presence of the Majesty: and into the vessels there flowed no longer the scent of balsam, but the very substance of the sacred ointment, by whose fragrance the breadth of the whole world was to be filled, and those who drew near to their teaching were to become capable of God and partakers of Him. So there sat upon each one as it were fire, of which our Saviour testifies, I came to send fire on the earth (Luke 12:49), of which it has been said, Our God is a consuming fire (Deut. 4:24). He therefore drenched His apostles with the fountain of living light; so that they afterwards, like twelve rays of the sun and as many lamps of truth, might illuminate the whole world, and, inebriated with new wine, might fill and water the thirsting hearts of the peoples.

3. Apostolorum perfectioni quid adjecit adventus Spiritus sancti. Inquiramus hoc loco post resurrectionem vel ascensionem Domini, quid adhuc adjici possit Apostolorum perfectioni per participationem Spiritus sancti. Erat quidem in eis fides; sed fiduciae constantia deerat. Jam quidem Christum per universa poterant praedicare: sed adhuc pro Christo usque ad mortem certare non poterant; usque adeo ut nullum ex discipulis coronaverit palma martyrii ante adventum Spiritus sancti. Praeterea jam recesserat ex oculis eorum Dominus Jesus, qui eos praedicatione visibili os ad os loquens corroborabat, et virtutum miraculis instruebat: et dum cum eo erant, facile credebant quae videbant; fides adjuvabatur aspectibus, praesentibus confirmabatur operibus, signis ac virtutibus pascebatur. Postquam vero Dominus Jesus sublatus ex oculis eorum recessit in coelum, non sufficiebant attonitae ac trepidae eorum mentes, ut dignum erat, coelestia et aeterna cogitare: nec praevalebant adhuc

3. What the coming of the Holy Spirit added to the perfection of the apostles. Let us inquire at this point what, after the resurrection or ascension of the Lord, could still be added to the perfection of the apostles through participation in the Holy Spirit. There was indeed faith in them; but the steadfastness of confidence was lacking. They were indeed already able to preach Christ throughout all places: but they were not yet able to contend for Christ even to death; so much so that the palm of martyrdom crowned none of the disciples before the coming of the Holy Spirit. Moreover, the Lord Jesus had already withdrawn from their eyes, He Who, speaking mouth to mouth, used to strengthen them by visible preaching and instruct them by miracles of power: and while they were with Him, they readily believed what they saw; their faith was helped by sights, confirmed by works done in their presence, fed by signs and powers. But after the Lord Jesus, taken up from their eyes, withdrew into heaven, their astonished and fearful minds were not sufficient, as was fitting, to think on heavenly and eternal things: nor did they yet prevail

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portare angusta eorum pectora divinorum sensuum magnitudinem; ut possent intelligere Christum quomodo erat Verbum Deus apud Deum, sicut eis ipse Dominus adhuc in corpore constitutus evidenter insinuat, dicens, Multa habeo vobis dicere; sed non potestis ea portare modo: cum autem venerit Spiritus veritatis, ipse vos docebit omnem veritatem (Joan. XVI, 12, 13). Vides quod post discessionem adorandae summaeque Virtutis discipulorum pectora dilatata sunt, ad sustinendam magnitudinem divini luminis et intelligentiam veritatis? Deus itaque est qui potest post munificentiam suam accumulare gratiam, augere sapientiam, confirmare constantiam.

to bear, their narrow breasts, the greatness of the divine meanings; so that they might be able to understand how Christ was the Word, God with God, as the Lord Himself, while still set in the body, clearly indicates to them, saying, I have many things to say to you; but you cannot bear them now: but when the Spirit of truth comes, He will teach you all truth (John 16:12–13). Do you see that after the departure of the adorable and supreme Power the breasts of the disciples were enlarged, so as to sustain the greatness of the divine light and the understanding of truth? It is God, therefore, Who is able after His munificence to heap up grace, to increase wisdom, to strengthen constancy.

4. Apostolorum status ante et post adventum Spiritus sancti. Ante error, post sapientia. Thomae infidelitas. Aliorum postmodum fides. Petri in persecutores judicium. Stephanus postea corrigit. Qui ante timidi, fiunt subinde ad omnia tormenta intrepidi. Videamus ergo ante visitationem coelestis consolatoris, quantum eis de magnanimitate, quantum de perfectione defuerit. Nam primum cum eum supra tumentia maris dorsa vidissent substratis fluctibus ambulantem, et cum aquarum iter instabile sub divinis solidaret unda famula vestigiis, turbati sunt dicentes, Phantasma est, et prae timore clamaverunt. Post infusionem vero Spiritus sancti jam non dicunt, quia phantasma est: sed, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: et iterum, Erat, inquit, lux vera, quae illuminat omnem hominem venientem in hunc mundum (Id. I, 1, 9); et Apostolus dicit, Quia ipse est ante omnes, et omnia per ipsum constant (Coloss. I, 17). Unus autem ex discipulis Thomas nondum hujus muneris benedictione ditatus, cum in corpore jam glorificato, in corpore jam coelesti per carnis vulnera Deum quaereret, et ad credendam incorruptibilem divinitatem fixuris clavorum et cicatricum testimoniis indigeret: Nisi videro, inquit, in manibus ejus fixuram clavorum, et mittam manum meam in latus ejus, non credam (Joan. XX, 25). Alius vero jam sancti Spiritus eruditione repletus confidenter exclamat: Quod erat ab initio, quod audivimus, quod vidimus oculis nostris, quod perspeximus, et manus nostrae palpaverunt de Verbo vitae, et annuntiamus vobis vitam aeternam, quae erat apud Patrem, et apparuit nobis (I Joan. I, 1 et 2). Et iterum alio loco Paulus apostolus tantae majestatis locupletatus illapsu fiducialiter protestatur: Etsi cognovimus secundum carnem Christum, sed nunc jam non novimus (II Cor. V, 16). Beatus Petrus Domini passione jam proxima, nondum divina Paracleti inspiratione fundatus, nolens a se Christum corporaliter separari, in traditorem et gladiatores gladium stringit, et vim vi aestimat repellendam. Stephanus autem plenus Spiritu sancto jam non in terra Christum requirit, sed aperto coelo vidit gloriam Dei: ne⟨q⟩ue jam de vindicta cogitat, sed pro persecutoribus suis exorat et supplicat: Domine, ne statuas illis hoc peccatum (Act. VII, 59). Ante adventum vero Spiritus sancti sub ipso crucis dominicae tempore, alii ex discipulis effugantur, alii unius ancillae voce terrentur, et metu corda trepida penetrante, Dominum suum negare coguntur. Post illustrationem vero et confirmationem Spiritus sancti, custodiis excruciati, verberibus afflicti, ibant gaudentes, quia digni essent pro Christi nomine contumeliam pati: et qui ante negaverant cum juramento, Quia non novimus hominem istum; nunc propter eum in suppliciis gloriantur, et operante in se Spiritu sancto, parum putant esse quod pro Christi amore patiuntur. Et qui ante verbis deterrebantur, nunc poenis et cruciatibus roborantur, et Christum Dominum non jam vocibus, sed mortibus confitentur, ac dilectionis magnitudinem sanguinis effusione testantur: et inter haec calefacti et acce⟨n⟩si mero dominicae charitatis exclamant, Non sunt condignae passiones hujus

4. The state of the apostles before and after the coming of the Holy Spirit. Before, error; after, wisdom. The unbelief of Thomas. The faith of the others afterwards. Peter's judgement against the persecutors. Stephen afterwards corrects it. Those who before were timid become thereupon fearless in the face of all torments. Let us see, then, how much they lacked of magnanimity, how much of perfection, before the visitation of the heavenly Comforter. For first, when they had seen Him walking above the swelling backs of the sea, upon the waves laid beneath Him, and when the water, as a servant, made firm the unstable path of the waters beneath the divine footsteps, they were troubled, saying, It is a phantom, and they cried out for fear. But after the infusion of the Holy Spirit they no longer say that it is a phantom, but: In the beginning was the Word, and the Word was with God, and God was the Word; and again, He was, it says, the true light, which enlightens every man coming into this world (ibid. 1:1, 9); and the Apostle says, For He is before all, and all things hold together through Him (Col. 1:17). But one of the disciples, Thomas, not yet enriched with the blessing of this gift, when in a body already glorified, in a body already heavenly, he sought God through the wounds of the flesh, and in order to believe the incorruptible divinity needed the testimonies of the prints of the nails and of the scars: Unless I see, he says, in His hands the print of the nails, and put my hand into His side, I will not believe (John 20:25). But another, already filled with the instruction of the Holy Spirit, cries out confidently: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life, we also announce to you the eternal life which was with the Father and appeared to us (1 John 1:1–2). And again in another place Paul the apostle, enriched by the inflowing of so great a majesty, confidently declares: Although we have known Christ according to the flesh, yet now we no longer know Him (2 Cor. 5:16). Blessed Peter, when the Lord's passion was already near, not yet grounded by the divine inspiration of the Paraclete, unwilling that Christ be bodily separated from him, draws his sword against the traitor and the swordsmen, and judges that force must be repelled by force. But Stephen, full of the Holy Spirit, no longer seeks Christ on earth, but with heaven opened saw the glory of God; nor does he any longer think of vengeance, but prays and supplicates for his persecutors: Lord, do not lay this sin to their charge (Acts 7:59). Before the coming of the Holy Spirit, at the very time of the Lord's cross, some of the disciples are put to flight, others are terrified by the voice of a single maidservant, and, with fear penetrating their trembling hearts, are driven to deny their Lord. But after the illumination and strengthening of the Holy Spirit, tormented in prisons, afflicted with scourgings, they went rejoicing that they were worthy to suffer insult for the name of Christ; and those who before had denied with an oath, We do not know this man, now glory in punishments for His sake, and, with the Holy Spirit working in them, think it little that they suffer for the love of Christ. And those who before were frightened off by words are now strengthened by penalties and tortures, and confess Christ the Lord no longer with voices but with deaths, and attest the greatness of their love by the shedding of blood; and amid these things, warmed and kindled by the pure wine of the Lord's charity, they cry out, Not worthy are the sufferings of this

Editors' notes and page, col. 2089

Footnotes

(1) ‹anchor: in traditorem et gladiatores› · call in col 2089

A Ms. vd. abest, et gladiatores.

The manuscript vd. lacks "et gladiatores" (and the gladiators).

(printed under page 307)

(2) ‹anchor: sed mortibus confitentur› · call in col 2089

Sic legendum cum codice vd. [sed moribus confitentur.]

So it should be read with the codex vd. [Printed text: "sed moribus confitentur", "but confess by their conduct".]

(printed under page 307)

Page

running head: 2089 SERMO CLXXXI (rest of the head cut off at the image edge; the column number prints faintly, looking like 2069)
marginal letters: (none)
old-edition numerals: (none)

PL 39:2090

temporis ad futuram gloriam, quae revelabitur in nobis (Rom. VIII, 18). Ergo beati Apostoli illo fidei igne ferventes, de quo ipse Dominus dicit, Ignem veni mittere in terram, et quid volo, nisi ut accendatur (Luc. XII, 49)? ab impia multitudine putabantur ebrii et musto pleni: et dicebant ad invicem, Quia musto pleni sunt isti (Act. II, 13). At vero novo vino repleti erant; quia Spiritu sancto jam fuerant innovati, et apparebat in eis quod ipse Dominus dixerat, Novum vinum in utres novos mittendum est (Matth. IX, 17).

time to the future glory which will be revealed in us (Rom. 8:18). So the blessed Apostles, burning with that fire of faith of which the Lord Himself says, I came to send fire upon the earth, and what do I will, but that it be kindled (Luke 12:49)? were thought by the impious multitude to be drunk and full of new wine: and they said to one another, These men are full of new wine (Acts 2:13). But in truth they had been filled with new wine; for they had already been renewed by the Holy Spirit, and there appeared in them what the Lord Himself had said, New wine is to be put into new wineskins (Matt. 9:17).

5. Non soli Apostoli Spiritus sancti musto inebriati; hoc fervent vitam perfectam sectantes; fervebant et martyres. Istud vero novum vinum non putemus solos tunc Apostolos suscepisse. Hoc musto inflammantur, et hoc praeclaro poculo quotidie inebriantur etiam corda fidelium, et animae convertentium. Quod frequenter fieri videmus, quando pro desiderio salutis suae parentes et patriam suam fugiu⟨n⟩t; exeunt nullo compellente de terra et de cognatione sua, et mortui huic mundo, alios spiritualiter animarum inquirunt parentes, et liberi sub jugo veniunt, et paulo ante clari atque sublimes humilia affectant, superba fastidiunt, et cupiunt esse quod ante despexerant, et odisse incipiunt quod fuerant: praesentium hospites, futurorum appetitores, aeternam illam patriam contempta temporalium falsitate suspirant. Hoc itaque mustos spirituales animae inebriatae et penitus commutatae abstinentiam deliciis, vigilias dulcibus somnis, paupertatem divitiis anteponunt: arduum contra vitia laborem, jucu⟨nd⟩issimam computant voluptatem. Dulcescunt eis vilia; et quae prius fuerant pretiosa, vilescunt. Diligunt inimicos suos, et benefaciunt his qui se oderunt: non convincuntur indignantibus, non irritantur in opprobriis, non franguntur in injuriis; prorsus horum nihil sentiunt propter fervorem Spiritus sancti et propter aeternam retributionem. Hoc spirituali mero calebant martyres, quando abjicientes et post se jactantes omnia saeculi blandimenta, ibant ad passiones, obliviscentes facultates et affectiones, patrimonia ac matrimonia sua; et vincentes armatam contra se parvulorum pignorum fletibus pietatem, vociferantes quidem parentes, pulverem mittentes in capita sua, et matres facies suas avulsis crinibus dilacerantes. Sed illi haec omnia, tanquam ebrii, non videbant, nec cognoscebant suos: quia infuso praecordiis suis Spiritu sancto, ad dolores, ad supplicia, tanquam ad consolationes et ad praemia festinabant.

5. Not the Apostles alone were made drunk with the new wine of the Holy Spirit; with it those who pursue the perfect life burn; the martyrs too burned with it. Let us not think that the Apostles alone received this new wine at that time. With this new wine the hearts of the faithful and the souls of those who are converted are set aflame, and with this glorious cup they are made drunk daily. This we see happen often, when out of desire for their salvation they flee their parents and their homeland; with no one compelling them they go out from their land and from their kindred, and, dead to this world, they seek out other parents of their souls in the spirit, and the free come under the yoke, and those who a little before were illustrious and exalted aspire to lowly things, disdain proud things, and desire to be what they had before despised, and begin to hate what they had been: guests of things present, seekers of things to come, they sigh for that eternal homeland, having despised the falsity of temporal things. So, made drunk with this new wine and thoroughly changed, spiritual souls set abstinence before delights, vigils before sweet sleep, poverty before riches: hard labour against vices they reckon the most delightful pleasure. Lowly things grow sweet to them; and the things which before had been precious grow cheap. They love their enemies, and do good to those who hate them: they are not overcome by those who are indignant, they are not provoked by reproaches, they are not broken by injuries; they feel none of these things at all, because of the fervour of the Holy Spirit and because of the eternal reward. With this spiritual unmixed wine the martyrs grew warm, when, casting away and throwing behind them all the allurements of the world, they went to their sufferings, forgetting their means and their affections, their patrimonies and their marriages; and overcoming the natural love armed against them by the weeping of their little children, the parents indeed crying aloud, putting dust on their heads, and the mothers tearing their faces, their hair torn out. But they, as if drunk, did not see all these things, nor did they recognize their own: for, the Holy Spirit having been poured into their hearts, they hastened to pains, to tortures, as if to consolations and to rewards.

6. Quomodo quotidie invitandus apud nos Spiritus sanctus. Itaque anniversarium quidem diem celebramus de adventu Spiritus sancti: sed nos ita agamus, ut quotidie eum ad nos castis operibus et castis pectoribus invitemus. Ita enim puri atque purgati sensibus et cogitationibus esse debemus: ita nos oportet ori et cordi adhibere custodiam, ut nos dignos semper ejus visitatione et illuminatione faciamus et videamur liberi esse ab omni immunditia cogitationum; quia, ut dixi, Perversae cogitationes separant a Deo (Sap. I, 3). Studeamus liberi esse ab omni obtrectatione omnique malitia; quia in malevolam animam non ingreditur sapientia, nec habitabit in corpore subdito peccatis (Id., 4). Per iram ac superbiam, animae negligentium Spiritus sancti custodia et protectione nudantur. Non ergo per hujusmodi passiones contristemus Spiritum sanctum; sed potius eum ad sedem cordis nostri per gratiam humilitatis et pacis mansuetudinem evocemus ac laetificemus eum operibus et profectibus nostris: quia ipse dicit, Super quem requiescam, nisi super humilem et quietum, et trementem sermones meos (Isai. LXVI, 2)? Si ergo promereri cupimus tanti visitatoris ingressum, mundemus primum domum animae nostrae ab indignis carnalis concupiscentiae passionibus, a superbiae abominatione, a fetore jactantiae, a teporis horrore, de quo ipse Dominus dicit, Utinam,

6. How the Holy Spirit is to be invited daily to be with us. So we celebrate indeed the anniversary day of the coming of the Holy Spirit: but let us so act that daily we invite Him to us with chaste works and chaste hearts. For we ought to be so pure and cleansed in our senses and thoughts, it behoves us so to set a guard on mouth and heart, that we may make ourselves always worthy of His visitation and illumination and may be seen to be free from all uncleanness of thoughts; for, as I said, Perverse thoughts separate from God (Wis. 1:3). Let us strive to be free from all detraction and all malice; for wisdom does not enter into a malevolent soul, nor will it dwell in a body subject to sins (Wis. 1:4). Through anger and pride the souls of the negligent are stripped of the guard and protection of the Holy Spirit. Let us not therefore grieve the Holy Spirit through passions of this kind; but rather let us call Him forth to the seat of our heart through the grace of humility and the meekness of peace, and gladden Him with our works and our progress: for He Himself says, Upon whom shall I rest, but upon the humble and quiet, and him who trembles at My words (Isa. 66:2)? If therefore we desire to merit the entry of so great a visitor, let us first cleanse the house of our soul from the unworthy passions of carnal concupiscence, from the abomination of pride, from the stench of boasting, from the horror of lukewarmness, of which the Lord Himself says, Would that,

Editors' notes and page, col. 2090

Footnotes

(1) ‹anchor: not visible on the foot image› · call in col 2090

Ms. vd., felicitate.

Manuscript vd.: "felicitate" (by happiness).

(printed under page 307)

(2) ‹anchor: non convincuntur› · call in col 2090

Forte, conviciantur.

Perhaps "conviciantur" (rail, revile).

(printed under page 307)

(3) ‹anchor: in corpore subdito peccatis› · call in col 2090

Er. Lugd. Ven. Lov., nec habitat in corpore subdito peccatis. M.

The Erasmus, Lyons, Venice and Louvain editions: "nor does it dwell in a body subject to sins." M[aurists].

(printed under page 307)