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

Sermons CLXXXIII–CLXXXVI

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inquit, frigidus esses aut calidus; nunc vero quia tep⟨id⟩us es, incipiam te evomere ex ore meo (Apoc. III, 15 et 16); id est, ex visceribus intimi cordis exspuere. Praeparemus itaque hanc domum quotidie ad sacri regis adventum, eamque diversis probabilium morum floribus adornemus. Repleamus eam jucundis pretiosisque odoribus castitatis, fidei et compunctionis incenso, balsamo benevolentiae, et thymiamate charitatis: ut amputatis vitiis, et virtutibus insertis, destructa in nobis habitatione diaboli, mutemur in templum Dei; ut tam beatus hospes nitido delectatus hospitio, stabilem ac perpetuam in nobis faciat mansionem. Propter hoc enim ad nos ille descendit, ut nos ad illum possemus ascendere. cui est gloria cum Patre et Spiritu sancto in saecula saeculorum. Amen.

He says, you were cold or hot; but now, because you are lukewarm, I shall begin to vomit you out of My mouth (Rev. 3:15–16); that is, to spit you out from the bowels of the inmost heart. Let us therefore prepare this house daily for the coming of the holy King, and let us adorn it with the various flowers of commendable conduct. Let us fill it with the pleasant and precious odours of chastity, with the incense of faith and compunction, with the balsam of benevolence, and with the perfume of charity: so that, vices having been cut away and virtues implanted, and the devil's dwelling in us having been destroyed, we may be changed into a temple of God; so that so blessed a Guest, delighted with a clean lodging, may make a stable and perpetual abode in us. For this is why He came down to us, that we might be able to ascend to Him. to Whom be glory with the Father and the Holy Spirit for ages of ages. Amen.

SERMO CLXXXIII. In Pentecoste, II.

Sermon 183. On Pentecost, 2.

1. Exordium. Fratres charissimi, hodierna die anniversaria solemnitas agitur, qua die Dominus noster Jesus Christus Spiritum sanctum misit, quem discipulis ante promiserat. Dixerat enim, Non potest ille venire, nisi ego abiero (Joan. XVI, 7). Quadragesimo itaque die post resurrectionem suam, cujus solemnitatem ante dies decem egimus, ascendit in coelum; nec immemor pollicitationis suae, hodie misit Spiritum sanctum, quo impleti sunt prius centum viginti, qui simul fuerant congregati, eamdemque Domini promissionem fideliter exspectabant. Scriptum est enim, Subito de coelo sonus factus est, quasi ferretur flatus vehemens: et visae sunt illis linguae divisae sicut ignis, qui et insedit super unumquemque illorum; et coeperunt linguis omnibus loqui, quomodo Spiritus sanctus dabat eis pronuntiare (Act. II, 2-4). Flatus ille a carnali palea corda mundabat; ignis ille fenum veteris concupiscentiae consumebat. Ita quippe tunc Deo placuit sancti Spiritus sui significare praesentiam, ut qui eum accepissent, linguis omnibus loquerentur.

1. Introduction. Dearest brethren, on this day the yearly solemnity is kept, the day on which our Lord Jesus Christ sent the Holy Spirit, Whom He had earlier promised to the disciples. For He had said, He cannot come unless I go away (John 16:7). So on the fortieth day after His resurrection, the solemnity of which we kept ten days ago, He ascended into heaven; and, not unmindful of His promise, today He sent the Holy Spirit, with Whom were first filled the hundred and twenty who had been gathered together and were faithfully awaiting that same promise of the Lord. For it is written, Suddenly there came a sound from heaven, as if a mighty wind were borne along: and there appeared to them divided tongues as of fire, which also settled upon each one of them; and they began to speak in all tongues, as the Holy Spirit gave them to utter (Acts 2:2–4). That wind was cleansing their hearts of the chaff of the flesh; that fire was consuming the hay of the old concupiscence. For thus it then pleased God to signify the presence of His Holy Spirit, that those who had received Him should speak in all tongues.

2. Cur Spiritus venire nequibat, nisi Christus abiret. Prius itaque breviter videamus, quare dixit quando eum promisit, Non potest ipse venire, nisi ego abiero. Neque enim separabilis est a Filio Dei Spiritus sanctus, aut impotens erat eo praesente venire, a quo non potest omnino discedere. Sed quoniam discipulis adhuc infirmis formam servi Domiaus demonstrabat, in qua Verbum caro factum est, et habitavit in nobis: carnem vero Domini etiam carnales poterant intueri; formam autem Dei, in qua non rapinam arbitratus est esse se aequalem Deo, non potest a spiritualibus cogitari: propterea dixit, Non potest ille venire, nisi ego abiero; tanquam diceret, Quamdiu circa carnem meam occupatur vester carnalis affectus, tamdiu meam divinitatem non suscipit spiritualis vester obtutus. Dono enim Spiri⟨t⟩us sancti promiserat eos introducendos in omnem veritatem, sicut scriptum est, Fide mundans corda eorum (Id. XV, 9). Beati autem mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8). Abscessit itaque corporalis forma Domini a corporalibus oculis eorum; ut per Spiritum sanctum divinitas Domini insinuaretur cordibus eorum.

2. Why the Spirit could not come unless Christ went away. First, then, let us briefly see why He said, when He promised Him, He cannot come unless I go away. For the Holy Spirit is not separable from the Son of God, nor was He unable to come while He was present from Whom He cannot depart at all. But since the Lord was showing to the disciples, who were still weak, the form of a servant, in which the Word was made flesh and dwelt among us: the flesh of the Lord even the carnal could look upon; but the form of God, in which He thought it not robbery to be equal to God, cannot be conceived by the spiritual: therefore He said, He cannot come unless I go away; as if He were saying, So long as your carnal affection is occupied with My flesh, so long your spiritual gaze does not take in My divinity. For He had promised that by the gift of the Holy Spirit they would be led into all truth, as it is written, Cleansing their hearts by faith (Acts 15:9). And blessed are the clean of heart, for they shall see God (Matt. 5:8). The bodily form of the Lord therefore withdrew from their bodily eyes, so that through the Holy Spirit the divinity of the Lord might be instilled into their hearts.

3. Linguarum munus, Spiritus sancti praesentiae signum. Charitas Ecclesiam congregavit. Quomodo jam fidelis quisque linguis loquatur. Nunc deinde videamus, quare tunc hoc erat signum praesentiae Spiritus sancti, ut qui eum accepissent, linguis omnibus loquerentur. Neque enim etiam nunc cum datur Spiritus sanctus, qui eum accipiunt, loquuntur linguis omnibus, quo evidenti miraculo se illo tempore demonstrabat. Hic intelligendum est, fratres charissimi, hunc esse Spiritum sanctum, quo charitas Dei diffunditur in cordibus nostris (Rom. V, 5). Et quoniam charitas Ecclesiam Dei congregatura fuerat toto orbe terrarum, quod tunc etiam unus homo poterat, ut Spiritum sanctum accipiens linguis omnibus loqueretur, tunc Spiritu

3. The gift of tongues, a sign of the Holy Spirit's presence. Charity has gathered the Church together. How each of the faithful now speaks in tongues. Next, let us now see why this was then the sign of the presence of the Holy Spirit, that those who had received Him should speak in all tongues. For it is not the case that even now, when the Holy Spirit is given, those who receive Him speak in all tongues, the evident miracle by which He showed Himself at that time. Here it must be understood, dearest brethren, that this is the Holy Spirit by Whom the charity of God is poured forth in our hearts (Rom. 5:5). And since charity was to gather together the Church of God throughout the whole world, what then even a single man could do, namely that on receiving the Holy Spirit he should speak in all tongues, then by the Holy Spirit

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(a) ‹anchor: not visible (sermon heading, Sermo CLXXXIII)› · call in col 2091

Olim, de Tempore 188; et post, in Appendice 61.

Formerly Sermon 188 de Tempore; and later, no. 61 in the Appendix.

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(b) ‹anchor: not visible (sermon heading)› · call in col 2091

Conflatus est ex Augustini sententiis. De num. 1 vide sermonem 271.

It is pieced together from Augustine's sentences. On no. 1 see Sermon 271.

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sancto congregata ipsa unitas Ecclesiae linguis omnibus loquitur. Proinde si quisquam dixerit alicui nostrum, Accepisti Spiritum sanctum; quare non linguis omnibus loqueris? respondere debet, Loquor sane omnibus linguis; quia in eo Christi corpore, hoc est, in Ecclesia sum, quae loquitur omnibus linguis. Quid enim tunc aliud significavit Deus, nisi Spiritus sancti praesentia Ecclesiam suam linguis omnibus locuturam? Impletum est itaque quod promiserat Dominus, Nemo mittit vinum novum in utres veteres; sed vinum novum in utres novos mittit, ut utraque conserventur (Matth. IX, 17). Merito ergo cum audirentur linguis omnibus loqui, nonnulli dicebant, Hi musto pleni sunt (Act. II, 13). Nam facti fuerant utres novi, sanctitatis gratia renovati, ut vino novo, hoc est, gratia Spiritus sancti repleti, linguis omnibus loquendo ferverent, et Ecclesiam catholicam per omnium gentium linguas futuram evidentissimo illo miraculo praesignarent: ac per hoc recte creduntur haeretici Spiritum sanctum non habere, qui dividuntur a corpore, quod per omnes gentes linguis omnibus meruit personare.

gathered together, the very unity of the Church speaks in all tongues. Therefore if anyone should say to one of us, "You have received the Holy Spirit; why do you not speak in all tongues?", he ought to answer, "I do indeed speak in all tongues; for I am in that body of Christ, that is, in the Church, which speaks in all tongues." For what else did God signify at that time, except that by the presence of the Holy Spirit His Church would speak in all tongues? Thus was fulfilled what the Lord had promised: No one puts new wine into old wineskins; but he puts new wine into new wineskins, so that both are preserved (Matt. 9:17). Rightly therefore, when they were heard speaking in all tongues, some said: These men are full of new wine (Acts 2:13). For they had been made new wineskins, renewed by the grace of holiness, so that, filled with new wine, that is, with the grace of the Holy Spirit, they might be fervent in speaking all tongues, and by that most evident miracle might foreshadow the Catholic Church that was to be, in the tongues of all nations: and for this reason heretics are rightly believed not to have the Holy Spirit, since they are divided from the body, which has merited to resound through all nations in all tongues.

4. Diem hanc qui spiritualiter celebrent. Hunc itaque diem, dilectissimi, sic celebrate tanquam membra unitatis corporis Christi. Non enim frustra celebratis, si hoc estis quod celebratis, illi Ecclesiae cohaerentes quam Dominus implens Spiritu sancto toto mundo crescentem cognoscit suam, et agnoscitur a sua tanquam sponsus a sponsa; non perdit propriam, quia nemo supponit alienam. Vobis enim in omnibus gentibus constitutis, hoc est Ecclesiae Christi, membris Christi, corpori Christi, sponsae Christi, Apostolus dicit, Sufferentes invicem in dilectione, studentes servare unitatem spiritus in vinculo pacis (Ephes. IV, 2 et 3). Videte quia ubi praecepit ut sustineamus invicem, ibi posuit dilectionem: ubi spiritum nominavit unitatis, ibi ostendit vinculum pacis. Haec est domus Dei de vivis lapidibus fabricata, in qua talem patremfamilias delectat habitare, cujus oculos ruina divisionis nou debet offendere.

4. Who celebrate this day spiritually. So then, dearly beloved, celebrate this day as members of the unity of the body of Christ. For you do not celebrate in vain if you are what you celebrate, cleaving to that Church which the Lord, filling it with the Holy Spirit, recognizes as His own as it grows throughout the whole world, and by which He is recognized as the bridegroom by the bride; He does not lose His own, because no one substitutes another's. For to you who are established among all nations, that is, to the Church of Christ, to the members of Christ, to the body of Christ, to the bride of Christ, the Apostle says: Bearing with one another in love, striving to keep the unity of the spirit in the bond of peace (Eph. 4:2–3). See that where he commanded that we bear with one another, there he set love: where he named the spirit of unity, there he pointed to the bond of peace. This is the house of God built of living stones, in which such a householder is pleased to dwell, whose eyes the ruin of division ought not to offend.

SERMO CLXXXIV. In Pentecoste, III.

Sermon 184. On Pentecost, 3.

1. Spiritum sanctum Apostolis suis Dominus promittit. Discessurus e mundo isto, et ascensurus in coelum Dominus noster atque Salvator, fratres charissimi, promisit Apostolis suis quod Spiritum sanctum ad eos mitteret, quando ad Deum Patrem ipse remeasset. Sic enim, ut nunc audistis, ad discipulos suos locutus est, dicens: Cum autem venerit Paracletus, quem ego mittam vobis Spiritum veritatis, qui a Patre procedit, ille testimonium perhibebit de me (Joan. XV, 26). Impleta est, charissimi, promissio Salvatoris. Ascendit Dominus Jesus Christus; descendit Spiritus sanctus. Superest ut hoc utrumque impleatur in nobis, id est, ut habeamus Spiritum sanctum qui descendit, et per bonam vitam Christum sequamur qui ascendit. Misit ergo nobis Salvator Spiritum sanctum, sicut discipulis suis ipse promisit, dicens: Expedit vobis ut ego vadam: si enim non abiero, Paracletus non veniet ad vos; si autem abiero, mittam eum ad vos (Id. XVI, 7). Quod dixit, Mittam eum; ne forte aliquis vestrum cogitet quod quasi de inferiore dixerit, Mittam: vel, sicut haeretici dicunt, quod Spiritus sanctus quasi subjectus ac serviens Deo, parcat imperanti. Absit a vobis ista suspicio. In Trinitate enim non minus aliquid, aut majus: quia si in Deo aliquid minus dicitur, imperfecta divinitas accusatur.

1. The Lord promises the Holy Spirit to His Apostles. When He was about to depart from this world and ascend into heaven, our Lord and Saviour, dearest brethren, promised His Apostles that He would send the Holy Spirit to them when He Himself had returned to God the Father. For thus, as you have just heard, He spoke to His disciples, saying: But when the Paraclete comes, whom I shall send to you, the Spirit of truth, Who proceeds from the Father, He will bear witness concerning Me (John 15:26). The promise of the Saviour has been fulfilled, dearest brethren. The Lord Jesus Christ ascended; the Holy Spirit descended. It remains that both of these be fulfilled in us, that is, that we have the Holy Spirit Who descended, and by a good life follow Christ Who ascended. The Saviour therefore sent us the Holy Spirit, just as He Himself promised His disciples, saying: It is expedient for you that I go: for if I do not go away, the Paraclete will not come to you; but if I go away, I shall send Him to you (John 16:7). As to His saying, I shall send Him; lest perhaps any of you should think that He said I shall send as if of an inferior: or, as the heretics say, that the Holy Spirit, as though subject and serving God, obeys One Who commands. Far from you be this suspicion. For in the Trinity there is nothing less or greater: since if anything in God is called less, the Godhead is accused of being imperfect.

2. Credendus unus Deus in Trinitate. Unde obsecro vos, charissimi, ut fide integra unum Deum in Trinitate, et Trinitatem in unitate credatis; ne pedes vestrorum sensuum claudicent, aut oculi parum videant, aut manus aridae fiant. Omnis enim qui fidem catholicam

2. One God is to be believed in Trinity. Wherefore I beseech you, dearest brethren, that with undivided faith you believe one God in Trinity, and Trinity in unity; lest the feet of your senses go lame, or your eyes see too little, or your hands become withered. For everyone who, as for the Catholic faith,

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Footnotes

(a) ‹anchor: Sermo CLXXXIV› · call in col 2092

Alias, de Tempore 184.

Formerly Sermon 184 de Tempore.

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(b) ‹anchor: In Pentecoste› · call in col 2092

In Appendice nunc primum collocatur. Est Lovaniensibus dubius, spurius et ineptus Verlino ac Vindingo. In Theodericensi codice Maximi nomen, in Fossatensi autem et Germanensi Leonis praefert: sed in utrisque falso.

It is placed in the Appendix now for the first time. To the Louvain editors it is doubtful, to Verlinus and Vindingus spurious and inept. In the Saint-Thierry codex it bears the name of Maximus, in the Saint-Maur-des-Fossés and Saint-Germain codices that of Leo: but falsely in both.

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Macedoniani.

The Macedonians.

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non bene sequitur, pedes debiles habet; qui veritatis lucem non videt, oculorum caliginem patitur; qui misericordi⟨ae⟩ fructum non habet, manuum ariditate siccatur. Id ergo agite, id elaborate, ne aliqua membrorum vestrorum portio hac debilitate vitietur, ne aut gula in vobis horreat, aut avaritia displiceat, aut infidelitas langueat: ut emundati penitus ac purificati, habitaculum Dei efficiamini, et Spiritus sanctus qui descendisse hodie legitur, in vobis semper esse dignetur; pr⟨ae⟩stante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.

does not follow it well has weak feet; whoever does not see the light of truth suffers darkness of the eyes; whoever does not have the fruit of mercy is dried up by withering of the hands. Do this, therefore, labour at this, that no part of your members be impaired by this weakness, that neither gluttony be loathsome in you, nor avarice be displeasing, nor unbelief grow faint: so that, cleansed thoroughly and purified, you may be made a dwelling-place of God, and the Holy Spirit, Who is read to have descended today, may deign to be always in you; by the grace of our Lord Jesus Christ, Who lives and reigns for ages of ages. Amen.

SERMO CLXXXV. In Pentecoste, IV.

Sermon 185. On Pentecost, 4.

1. Quorumdam opinio de Ascensione Domini in die Pentecostes. Cur quadraginta diebus post resurrectionem hic remansit. Sanctitati vestrae, charissimi, votorum jam nota debet esse festivitas. Quid enim, qua ratione curemus, ex ipsa annua celebritate cognoscimus. Nam cum in vestigia sua iterum revolvitur transacta solemnitas, doctiores efficimur, dum eamdem saepius celebramus. Pentecostes ergo curatur hodie, hoc est, quinquagesima dies a resurrectione Dominica: non quod hac die, sicut plerique putant, ad coelos Salvator ascenderit. Nam post resurrectionem cum Apostolis conversatus, quadragesima die ad Dei Patris dexteram remeavit, sicut Lucas evangelista ait: Quibus etiam exhibuit se ipsum vivum post passionem suam, per dies quadraginta apparens eis (Act. I, 3). Quadraginta ergo dierum curriculo conversationem suam discipulis Salvator exhibuit; scilicet ut tanto numero resurrectionis ejus gratia laetaremur, quanto et passionis ejus injurias fleveramus; totidemque dierum spatio eo reficeremur praesente, quo jejunaveramus absente. Non igitur hodie Christus ascendit ad coelum; sed Christi Spiritus descendit de coelo, sicut ipse Dominus promittens ait: Cum autem ascendero ad Patrem, mittam vobis Paracletum, Spiritum veritatis; et ipse vos docebit omnia (Joan. XVI, 7). Magna plane gratia, duplex gaudium; quod et abeuntem Christum non amisimus, et venientem Spiritum possidemus. Nam illum retinemus fidei merito, hunc sanctificationis accessu.

1. The opinion of certain people about the Lord's Ascension on the day of Pentecost. Why He remained here forty days after the resurrection. To your Holiness, most beloved, the festival of your longings ought already to be known. For what we are keeping, and for what reason, we learn from the yearly celebration itself. For when a past solemnity comes round again in its own footsteps, we are made more learned, while we celebrate the same thing more often. Pentecost, therefore, is kept today, that is, the fiftieth day from the Lord's resurrection: not that on this day, as many think, the Saviour ascended to the heavens. For after the resurrection, having kept company with the Apostles, on the fortieth day He returned to the right hand of God the Father, as Luke the evangelist says: To whom also He showed Himself alive after His passion, appearing to them through forty days (Acts 1:3). Through a course of forty days, then, the Saviour showed His company to the disciples; namely, so that we might rejoice in the grace of His resurrection for as great a number as we had wept over the injuries of His passion; and that for the same space of days we might be refreshed by Him present as we had fasted while He was absent. Therefore Christ did not ascend to heaven today; but the Spirit of Christ descended from heaven, as the Lord Himself says in promising: But when I ascend to the Father, I will send you the Paraclete, the Spirit of truth; and He will teach you all things (John 16:7). Great indeed is the grace, twofold the joy; that we have both not lost Christ as He departs, and possess the Spirit as He comes. For we retain the One by the merit of faith, the Other by the approach of sanctification.

2. Christum regnantem astruit Spiritus adveniens. Spiritus sanctus quid doceat. Unius est cum Christo substantiae. — Cum iero, inquit, ad Patrem, mittam vobis Paracletum. Credimus ergo ad Patrem pervenisse Filium, cum videmus ad Apostolos descendisse Paracletum. Credimus eum, inquam, regnare in coelis, quem cernimus munera donare in terris; sicut scriptum est per Prophetam: Ascendens in altum, captivam duxit captivitatem, dedit dona hominibus (Psal. LXVII, 19). Victor utique muneratur, victor dona largitur. Unde et Salvator victor, diabolicum post triumphum, quos de captivitate liberavit, etiam benedictione ditavit. Liberavit autem nos, cum ad resurgendum per se ipsum tartara nobis aperuit; ditavit, cum ad regnandum per Paracletum nobis coelestia reseravit. Quibusdam enim quasi profectuum gradibus tunc de morte ad vitam didicimus remeare: modo autem de terris ad coelos docemur ascendere, sicut scriptum est, Ipse vos docebit omnia. Quid docet Spiritus sanctus? Utique hoc novit docere quod sanctum est. Quid docet nos Paracletus? Illud utique quod dixit Salvator: Multa habeo vobis dicere; sed non potestis

2. The Spirit's coming proves Christ reigning. What the Holy Spirit teaches. He is of one substance with Christ. When I go, He says, to the Father, I will send you the Paraclete. We believe, therefore, that the Son has reached the Father, when we see that the Paraclete has descended to the Apostles. We believe, I say, that He reigns in the heavens Whom we perceive bestowing gifts on earth; as it is written through the Prophet: Ascending on high, He led captivity captive, He gave gifts to men (Ps. 67:19). It is of course the victor who bestows rewards, the victor who lavishes gifts. Hence also the Saviour, the victor, after His triumph over the devil, enriched with blessing as well those whom He freed from captivity. He freed us when through Himself He opened the underworld for us, that we might rise again; He enriched us when through the Paraclete He unlocked heavenly things for us, that we might reign. For then, by certain steps as it were of progress, we learned to return from death to life: but now we are taught to ascend from earth to the heavens, as it is written, He will teach you all things. What does the Holy Spirit teach? Surely He knows how to teach that which is holy. What does the Paraclete teach us? Surely that which the Saviour said: I have many things to say to you; but you cannot

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In manuscriptis desunt verba, praestante Domino, etc., usque ad finem.

In the manuscripts the words "praestante Domino" (by the Lord's gift), etc., to the end, are lacking.

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Editi, Pentecosten ergo agamus. Manuscripti autem, curatur, id est, celebratur. Quae vox et eo sensu in homiliis Maximi 1 et 3 in Pentecoste usurpatur.

The printed editions: "Pentecosten ergo agamus" (let us therefore keep Pentecost). But the manuscripts: "curatur," that is, "celebratur" (is celebrated). This word is used in this sense too in Maximus's homilies 1 and 3 on Pentecost.

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(a) ‹anchor: not visible (sermon heading, Sermo CLXXXV)› · call in col 2093

Olim, de Tempore 183; et post, in Appendice 60.

Formerly Sermon 183 de Tempore; and later, no. 60 in the Appendix.

(printed under page 309)

(b) ‹anchor: not visible (sermon heading)› · call in col 2093

In Theodericensi codice Ambrosio perperam tribuitur una cum tribus aliis, qui in caeteris manuscriptis nomine Maximi praenotantur. Ipsae nimirum sunt ejus homiliae tres de hoc festo, quarum duae inter Ambrosianos etiam Sermones impressae reperiuntur. De num. 1 confer homil. Maximi 3 in Pentecoste; de num. 2 vide Maximi homil. 1 et 2 in Pentec.

In the Saint-Thierry codex it is wrongly ascribed to Ambrose, together with three others, which in the remaining manuscripts are headed with the name of Maximus. They are in fact his three homilies on this feast, two of which are also found printed among the Ambrosian sermons. On no. 1 compare Maximus's homily 3 on Pentecost; on no. 2 see Maximus's homilies 1 and 2 on Pentecost.

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portare modo : cum venerit ille Spiritus veritatis, ipse vos docebit omnia (Joan. XVI, 12 et 13). Bonus igitur magister est Paracletus, quia docet quae Christus dicenda servavit. Hoc enim docet Spiritus sanctus, quod Dominus dicendum habere se dixit. Bonus plane magister est, qui praeceptorum executor est Salvatoris. Necesse est igitur ut unius sit cum Christo substantiae, quem videmus unius cum Christo esse doctrinae.

bear now: when that Spirit of truth comes, He will teach you all things (John 16:12–13). The Paraclete, therefore, is a good teacher, because He teaches the things which Christ reserved to be said. For the Holy Spirit teaches this, which the Lord said He had to say. He is plainly a good teacher who is the executor of the Saviour's precepts. It is necessary, therefore, that He be of one substance with Christ, Whom we see to be of one doctrine with Christ.

3. Adhortatio. Et ideo, charissimi, mundemus nos ab omni inquinamento carnis; ut Spiritum sanctum promereri et accipere possimus. Si hunc mundum relinquimus, nos similem Paracletum, sicut Apostoli, id est, Spiritum veritatis quem mittet nobis Pater, accipiemus : quoniam non est personarum acceptio apud Deum Patrem; sed promissa Apostolorum nobis proficiunt, si opera et desideria et actus gerimus quos Apostoli fecerunt. Si vero legem Domini immaculatam et convertentem animas implendo mandata ejus perficiamus, nosmetipsos haeredes Domini et cohaeredes Christi ad haereditatem sempiternam, et ad commorationem Angelorum cum gratia Christi committimus : quod ipse praestare dignetur, qui vivit et regnat in saecula saeculorum. Amen.

3. Exhortation. And therefore, dearly beloved, let us cleanse ourselves from all defilement of the flesh, so that we may be able to merit and receive the Holy Spirit. If we leave this world, we shall receive a like Paraclete, as the Apostles did, that is, the Spirit of truth Whom the Father will send to us: for there is no respect of persons with God the Father; but the promises made to the Apostles profit us, if we carry out the works and desires and acts which the Apostles performed. And if, by fulfilling His commandments, we accomplish the law of the Lord, which is immaculate and converts souls, we commit ourselves as heirs of the Lord and co-heirs of Christ to the everlasting inheritance and to the dwelling-place of the Angels, with the grace of Christ: which may He deign to grant, Who lives and reigns for ages of ages. Amen.

SERMO CLXXXVI. In Pentecoste, V.

Sermon 186. On Pentecost, 5.

1. Dies iste omni aevo solemnis. Prae caeteris eminet sacramentis. Perpetui muneris refulsit hodie ornamentum, quando congregatio sancta discipulorum accipere meruit Spiritum sanctum. Ante hos decem circiter dies celebravimus Domini Christi pium ascensum : Dominicae resurrectionis quinquagesimus hodie dies eluxit, in quo die Spiritus Dei flammata charitate radiavit. Patriarchae omnes et Prophetae solemnitatem istorum festorum dierum sancta veneratione deputabant : sed istum diem prae omnibus solemniter celebrabant. In isto numero quinquagenae supputationis multa sunt mysteria sanctitatis : qui annus vocatur Remissionis, propinans servis munera libertatis. Paulus beatus festinabat istum diem Jerosolymis celebrare, quem sciebat prae omnibus diebus sacramentis mirificis eminere. In isto die, tunc dictis jam temporibus in monte Sinai Moyses Legem accepit, et mandata Dei populo propalavit. Ibi Deus in montem descendit; hic Spiritus sanctus igneis linguis demonstratus advenit. Ibi tonitrua, et voces; hic flammati linguis variis emicant Piscatores. Sicut modo divina pagina loquebatur, Cum complerentur, inquit, dies Pentecostes (Act. II, 1, sqq.), etc.

1. This day is solemn in every age. It stands out above the rest by its sacraments. Today there shone forth the ornament of a perpetual gift, when the holy assembly of the disciples merited to receive the Holy Spirit. About ten days ago we celebrated the holy ascension of the Lord Christ: today the fiftieth day of the Lord's resurrection has dawned, on which day the Spirit of God shone forth with flaming charity. All the Patriarchs and Prophets regarded the solemnity of these festal days with holy veneration, but they celebrated this day solemnly above all. In this number of the reckoning by fifty there are many mysteries of holiness: the year which is called the year of Remission, offering to slaves the gifts of liberty. The blessed Paul hastened to celebrate this day at Jerusalem, knowing that it stood out above all days by wonderful sacraments. On this day, in the times then already spoken of, Moses received the Law on Mount Sinai and made known the commandments of God to the people. There God came down upon the mountain; here the Holy Spirit came, shown forth in tongues of fire. There, thunders and voices; here the Fishermen, aflame, shine forth in various tongues. As the divine page was saying just now: When the days of Pentecost, it says, were being fulfilled (Acts 2:1 ff.), etc.

2. Apostoli bene dicuntur musto pleni. Quam pulchra est, fratres, charitatis conjunctio, quae paratum cor semper exhibet Deo! Invenit eos concordia charitatis; et collustravit eos inundans divinitas deitatis. Advenit ignis divinus, non comburens, sed illuminans; non consumens, sed lucens. Invenit cordium receptacula munda; et tribuit gratis charismatum dona. Vidit sanctorum vasorum purissimum sinum; et vinum mittere dignatus est novum. Coeperunt vasa eorum vinum bulliendo ructare, et linguis omnium gentium resonare. At quomodo non cunctarum nationum haberent notitiam linguarum, qui in sese susceperunt sancti Spiritus mysterium, et ignis gratiae sacramentum? Dum multi de tam magno arcano mirarentur, alii deridentes dicebant, Quia musto repleti sunt (Act. II, 13). Bene quidem nescientes dicebant : quia mustum ebulliendo omnes sordes projicit foris; ut et odorem custodiat, et suavitatem abscondat. Utres novi vinum novum susceperunt; ut et vinum illaesum reservarent, et ipsi in novitate sancti Spiritus ambularent. De isto Spiritu sancto propheta dicebat, Emitte Spiritum tuum, et creabuntur; et

2. The Apostles are rightly said to be full of new wine. How beautiful, brethren, is the union of charity, which always presents a ready heart to God! The concord of charity found them, and the overflowing divinity of the Godhead illumined them. The divine fire came, not burning but illuminating, not consuming but giving light. It found the receptacles of their hearts clean, and freely bestowed the gifts of the charisms. It saw the most pure bosom of the holy vessels, and deigned to pour in new wine. Their vessels began, by fermenting, to belch forth the wine and to resound with the tongues of all nations. And how should they not have knowledge of the languages of all nations, who received into themselves the mystery of the Holy Spirit and the sacrament of the fire of grace? While many marvelled at so great a secret, others said mockingly: They are filled with new wine (Acts 2:13). Well indeed did they say it, without knowing: for new wine, by fermenting, casts out all impurities, so that it both keeps its fragrance and hides away its sweetness. New wineskins received new wine, so that they might both keep the wine unharmed and themselves walk in the newness of the Holy Spirit. Of this Holy Spirit the prophet said: Send forth Thy Spirit, and they shall be created; and

Editors' notes and page, col. 2094

Footnotes

(1) ‹anchor: not visible on the foot image› · call in col 2094

Conclusio haec abest à t. Ms. Quae quidem totidem verbis reperitur in homilia quam de eodem festo edidit Rabanus Maurus, cum quo legimus paulo supra, nos similem Paracletum..... accipiemus; pro, non similem Paracletum..... accipiemus.

This conclusion is absent from the t. manuscript. It is found in just so many words in the homily that Rabanus Maurus published on the same feast, with whom we read a little above "we shall receive a like Paraclete ....." in place of "we shall receive not a like Paraclete ....."

(printed under page 309)

(a) ‹anchor: not visible (sermon heading, Sermo CLXXXVI)› · call in col 2094

Alias, inter Vign. 4, in parte prima Suppl.

Formerly no. 4 among Vignier's, in the first part of the Supplement.

(printed under page 309)

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In Append. nunc primum collocatur. Nihil habet Augustini.

It is placed in the Appendix now for the first time. It has nothing of Augustine.

(printed under page 309)