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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 174-195
Sermons CLXXXVII–CLXXXIX
r⟨e⟩novabis faciem terrae (Psal. CIII, 30). Renovata est vere terrae facies, innovata in meliori, quando lingua eucharis laudes decantavit potentiae coelestis, et melos insonuit deitatis. De isto Spiritu sancto idem propheta dixit, Verbo Domini coeli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Psal. XXXII, 6). Ignivit coelos, qui fecerat coelos: misit flammam divinam, et praeparavit ad cantandum organa sua. Ergo, fratres, istum diem cum timore Dei celebremus, quando indulgentiam accipere Spiritus sancti meruimus.
Thou shalt renew the face of the earth (Ps. 103:30). Truly the face of the earth has been renewed, made new for the better, when the gracious tongue sang the praises of heavenly power and sounded forth the melody of the Godhead. Of this Holy Spirit the same prophet said: By the word of the Lord the heavens were made firm, and by the Spirit of His mouth all their power (Ps. 32:6). He set the heavens on fire, He who had made the heavens: He sent the divine flame, and made ready His instruments for singing. Therefore, brethren, let us celebrate this day with the fear of God, on which we have been found worthy to receive the indulgence of the Holy Spirit.
SERMO CLXXXVII. In Pentecoste, VI.
Sermon 187. On Pentecost, 6.
Lex scripta et lex gratiae. In superioribus coenaculi invenit Apostolos, et scripsit Legem in mentibus eorum, qui in alto monte Legem in tabulis scripserat: in tabulis lapideis propter duritiam cordis Judaeorum; at nunc in mentibus Apostolorum: quia ibi terror, et hic amor. Ibi scripsit Legem cum fulgore praemicante; hic instruxit
The written Law and the law of grace. In the upper part of the upper room He found the Apostles, and wrote the Law in their minds, He who on the high mountain had written the Law on tablets: on tablets of stone because of the hardness of heart of the Jews; but now in the minds of the Apostles: because there was terror, and here love. There He wrote the Law with flashing brightness; here He instructed
SERMO CLXXXVIII. In festo S. Vincentii.
Sermon 188. On the feast of St Vincent.
1. Exordium. Cunctorum licet, dilectissimi, gloriosas martyrum passiones, quos distincta regionibus loca meruerunt, una fides faciat omnibus indiscreto honore venerabiles; propriam tamen sibi in hoc venerationis obsequio illi vindicant dignitatem, qui Ecclesiam Dei et documentis prae caeteris erexerunt, et patrociniis adjuverunt. Inter quos juste beatum levitam Vincentium, cujus confessione et morte Christum incredulis praedicatum incunctanter agnoscimus, catholicis studiis celebramus. Qui ut fidelium devotionem Deo studiosius commendaret, altiori charitatis flammescens affectu, morti sese tandem fideliter obtulit: quo videlicet robur fidei in solidissima petra Christo fundatum, sequacibus imitandum daretur; necnon et semen apostolicae praedicationis per eum pluribus disseminatum, ope suae intercessionis tutum ac perfectae consummationis fruge refertum, in coelestibus demum horreis conderetur. Hunc ergo amplius propria venerentur, quem etiam peregrina mirantur: quatenus eis se largiorem exhibeat in beneficiis, quibus se amabiliorem cognoscet in gaudiis; fiatque in ejus solemnitate uberior laetitiae ambitus, de quo fidei crevit effectus.
1. Introduction. Although, dearly beloved, one faith makes the glorious passions of all the martyrs, whom places distinct by region have been found worthy [to possess], venerable to all with undistinguishing honour, nevertheless in this homage of veneration those claim a proper dignity for themselves who both raised up the Church of God by their teachings above the rest and aided it by their patronage. Among these we rightly celebrate with catholic zeal the blessed Levite Vincent, by whose confession and death we unhesitatingly acknowledge that Christ was preached to unbelievers. He, in order to commend the devotion of the faithful more zealously to God, blazing with a loftier affection of charity, at last faithfully offered himself to death: so that, namely, the strength of faith founded on that most solid rock, Christ, might be given to his followers to imitate; and also that the seed of apostolic preaching, sown through him among many, kept safe by the help of his intercession and filled with the fruit of perfect consummation, might at last be stored in the heavenly granaries. Let his own [places], then, venerate him the more, whom even foreign [places] admire: so that he may show himself the more generous in benefits to those to whom he will know himself to be the more lovable in their joys; and that on his solemnity there may be a fuller compass of gladness, from which the effect of faith has grown.
2. Levita sanguinis Dominici minister. Tormentis invictus. Hujus denique spiritus tanto virtutum munere claruit, ut sacri ministerii fultus officio, qui Filium Dei Dominum nostrum secuturus esset in passione,
2. A Levite, minister of the Lord's blood. Unconquered by torments. His spirit, then, shone with so great a gift of virtues that, supported by the office of the sacred ministry, he who was to follow the Son of God, our Lord, in His passion,
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(a) ‹anchor: Sermo CLXXXVIII› · call in col 2095
Alias, de Sanctis 13.
Formerly Sermon 13 de Sanctis.
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(b) ‹anchor: In festo S. Vincentii› · call in col 2095
In Appendice nunc primum collocatur. In excusis libris locum obtinuerat inter Sermones et Leonis et Augustini; huic vero in nostris prope omnibus manuscriptis assignabatur. Sed nec Leoni nec Augustino tribui patitur stilus, judice Quesnelio in Operum S. Leonis tomo 1, pag. 384. Et vero se ipse auctor Hispanum gente declarat in sermonis exordio: istisque praesertim verbis, « Hunc ergo amplius « propria venerentur, quem etiam peregrina mirantur, » significat se Vincentium martyrem apud eos celebrare, qui locum incolunt praedicatione ipsius et passione vel corporis praesentia illustratum et consecratum.
It is placed in the Appendix now for the first time. In the printed books it had held a place among the sermons both of Leo and of Augustine; in nearly all our manuscripts it was assigned to the latter. But the style does not allow it to be ascribed either to Leo or to Augustine, in the judgement of Quesnel in volume 1 of the Works of St Leo, p. 384. And indeed the author himself declares that he is a Spaniard by nation in the sermon's opening; and especially by these words, "Let his own land therefore venerate him the more, whom even foreign lands admire," he shows that he is celebrating the martyr Vincent among people who live in a place made illustrious and consecrated by his preaching and passion, or by the presence of his body.
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apostolicas linguas in igne refrigerante. De monte illo fugiebant populi, ne vocem Dei terribiliter loquentis audirent; hic omnes de toto saeculo nationes non fugiunt, sed conveniunt audire loquentem in organis suis Spiritum sanctum. Audistis nominatos Parthos, Medos, Indos et Persas, Cretes et Arabes (Act. II, 9), ac caeteros quos lectio Actuum Apostolorum nominavit: totus mundus ibi erat, quadragesima dies ascensionis Domini eos congregaverat: quia decem praeceptorum numerus totam auctoritatem Scripturarum complectitur in orbe terrarum. Ideo quatuor deni faciunt quadraginta, superest alius denarius, qui est vitae aeternae denarius, ut mercedem de pignore sancti Spiritus acciperent Piscatores. Inventum est; impletum est quod promissum est. Data est denarii pretiosi decima sacramenti arrha; superest quinquaginta dierum gratia promissa, et perfecta laetitia. Conclusum est Pascha, tacet Alleluia, sed non cum moestitia; quia pignus sancti Spiritus accepimus pretiosum: ut quotidie habeamus ipso habitante solatium, ut cum Christo vivamus, et per ipsum ad Pascha venturi temporis incolumes iterum veniamus.
the apostolic tongues in a cooling fire. From that mountain the peoples fled, lest they should hear the voice of God speaking terribly; here all the nations from the whole world do not flee, but come together to hear the Holy Spirit speaking in His instruments. You have heard named Parthians, Medes, Indians and Persians, Cretans and Arabs (Acts 2:9), and the others whom the reading of the Acts of the Apostles named: the whole world was there; the fortieth day, that of the Lord's ascension, had gathered them: because the number of the ten commandments embraces the whole authority of the Scriptures throughout the world. Therefore four tens make forty; there remains another denarius [i.e. set of ten], which is the denarius of eternal life, so that the Fishermen might receive their wage from the pledge of the Holy Spirit. It has been found; what was promised has been fulfilled. The tithe of the precious denarius has been given, the earnest of the sacrament; there remains the promised grace of the fifty days, and perfect joy. Easter is concluded, the Alleluia falls silent, but not with sadness; for we have received the precious pledge of the Holy Spirit: so that daily we may have comfort with Him dwelling [in us], that we may live with Christ, and through Him may come again unharmed to the Easter of the time to come.
ejusdem Christi calicem credentibus prius ministraret in salutem. Cujus haustu feliciter mente ebriatus, rabidi hostis atque in Christum saevientis insaniam interritus adiit, modestus sustinuit, securus irrisit; sciens paratus esse ut resisteret, nesciens elatus esse quod vinceret: quia cujus amore spiritualibus armis praemunitus resistebat, ejus adjutorio quidquid poenarum in illum furentis ira excogitabat, insuperabilis fortiter patiendo vincebat. Ideo hunc non laminae ignitae sartaginis, non equulei, non ungulae ferreaeque manus, non vires pavendae caedentium, nec dolor scissorum membrorum, non foci fragor et strepentis in patentibus visceribus salis injectio, Daciani quiverunt aliquatenus subdere jussioni: sed dum in tantum ejus vecordiae tumor excresceret, ut tantis passionum subactum doloribus aut vicisse aut interemisse se laetabundus extolleret, suscepta spe frustratus, unde victor visus est apparere, inde victus compulsus est erubescere; quoniam quo Dei Martyr duriori urgebatur poena, eo ampliori confessionis exsultabat constantia.
first ministered the cup of the same Christ to believers unto salvation. Happily inebriated in mind by its draught, he approached unafraid the madness of the raging enemy who was savage against Christ, endured it with modesty, mocked it in security; knowing how to be ready to resist, not knowing how to be elated that he was conquering: for by the help of Him for love of Whom he resisted, fortified beforehand with spiritual arms, he, unconquerable, conquered by bravely enduring whatever punishments the anger of the man raging against him devised. Therefore neither the plates of the red-hot gridiron, nor the rack, nor the claws and the iron hand, nor the dreadful strength of those beating him, nor the pain of torn limbs, nor the crackling of the fire and the casting of hissing salt into his laid-open entrails, could in any degree subject this man to Dacian's command: but while the swelling of his madness grew so great that he would exultantly boast that he had either conquered or killed the man subdued by the pains of such sufferings, cheated of the hope he had conceived, from the very point at which he was seen to appear the victor, from there, vanquished, he was compelled to blush; since the harder the punishment with which the Martyr of God was pressed, the fuller the constancy of confession in which he exulted.
3. Operatio diaboli in Daciano, Christi in Vincentio. Clam torquetur Vincentius. Unde ipsius passionis vel ultima pervidere seu memorari, fratres, evidentius placet; quatenus animadvertat Sanctitas vestra, quo diabolus suum perduxerit dolis ministrum, vel quomodo Christus suum in finem usque servaverit famulum. Ex quo illud sane erat mirabile, quia quantum iste extrinsecus multiplici poenarum genere contritus arctabatur, tantum intrinsecus exsultante interiori homine dilatabatur: quantumque ille exterius jactantia temporalis potentiae inflabatur, tantum interius despici se perpendens, interiori vexatus homine praefocabatur. Contemni igitur se videns saeviebat, nec in quem jam vindictam inferret inveniebat. Videbat namque desaevientium manus carnificum plus in eo invenire vulneris quam corporis: solumque vigentem spiritum eo stultitiam exprobrare suam, quo provocabat veritatis norma. Quapropter credens quod causam confusionis averteret, si personam quae se spreverat, absentaret, minusque Dacianus erubesceret,
3. The working of the devil in Dacian, of Christ in Vincent. Vincent is tortured in secret. Wherefore it pleases us, brethren, to survey or recall more clearly even the last parts of his passion; so that your Holiness may observe to what end the devil brought his minister by wiles, or how Christ preserved His servant even to the end. From this indeed came that wonderful thing, that as much as the one, crushed outwardly by manifold kinds of punishments, was constrained, so much was he enlarged inwardly, the inner man exulting: and as much as the other was puffed up outwardly with the boasting of temporal power, so much inwardly, perceiving himself despised, was he stifled, harassed in the inner man. Seeing himself therefore scorned he raged, and found no one any longer on whom to inflict vengeance. For he saw that the hands of the raging executioners found more of wound in him than of body: and that the spirit alone, still vigorous, reproached him with his folly inasmuch as the rule of truth challenged him. Wherefore, believing that he would avert the cause of his confusion if he removed the person who had spurned him, and that Dacian would blush less,
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si Vincentium populus non videret, jussit eum a publico removeri. Sed ne sic quidem careret supplicio, contusa quo jacebat testa substernitur; ut vis acuminis concisam molem superjecti corporis plus discinderet, atque reddita tormentis membra quae secarent, obvia susciperent fragmina.
if the people should not see Vincent, he ordered him to be removed from public view. But so that not even thus should he be without punishment, broken potsherds are strewn under him where he lay, so that the force of their points might tear still further the lacerated bulk of the body laid upon them, and the shards lying in the way might receive limbs restored to torments, to cut them.
4. A Deo sanatur, et in molli lecto moritur. Fallitur tamen vincendi opinione caeca crudelitas. Nam divina bonitas dilectum suum amplius in confessione comitata infert novam tenebris lucem, et tabernaculum splendidum obscurum reddit ergastulum. Fovebat laceros artus medica Dei manus, et venustiori pristinae sanitatis augmento fossi lateris damna supplebat. Insolita igitur hujus luminis claritate perculsi obstupuere custodes: quin et vocem, Angelis hymnum Deo concinentibus, mens pallidi janitoris expavit. Currit exanimis minister ad praesidem, quem gravius relatio nuntii, quam ictus erat percussura gladii: et cum non posset ex magnitudine rei tacere quod viderat, tremor judicem occupat, dolor lacerat, furor inflammat. Et ne in poenis vincens Vincentius gloriam martyrii obtineret, Citius, inquit Dacianus, producatur e carcere; ne dum insistimus rebellem punire, videamur eum potius victoria coronare. Profertur itaque ex illo tetri carceris barathro, coelesti quidem gratia pulchrior, et si adhuc esset passurus, robustior. Sed ubi desiderium ad regni vocationem tendentis nullo poenarum vel mortis genere frangendum intelligit, jubet invida mens lenioris strati fulcra substitui, ac blandiori cum requie confoveri; scilicet ut si amoto paululum carnifice animam quietus exhalaret, diceretur non esse occisus, sed mortuus: quasi non cum poena peremerit, cum quo et poena simul perierit.
4. He is healed by God, and dies on a soft bed. Yet blind cruelty is deceived in its expectation of conquering. For the divine goodness, accompanying its beloved all the more in his confession, brings new light to the darkness, and makes the dark prison a splendid tabernacle. The healing hand of God tended his torn limbs, and made good the damage of his pierced side with a fairer increase of his former health. Struck, therefore, by the unwonted brightness of this light, the guards were astounded; indeed the mind of the pale gaoler took fright at the voice, as Angels sang a hymn together to God. The attendant runs half-dead to the governor, whom the report of the news was to strike more heavily than the blow of a sword: and since he could not, because of the greatness of the matter, keep silent about what he had seen, trembling seizes the judge, grief tears him, fury inflames him. And lest Vincent, conquering in his punishments, should obtain the glory of martyrdom, 'Quickly,' says Dacian, 'let him be brought out of the prison; lest, while we persist in punishing a rebel, we seem rather to crown him with victory.' He is therefore brought out from that abyss of the foul prison, more beautiful indeed by heavenly grace, and, if he were still to suffer, stronger. But when the envious mind understands that the desire of one striving towards the call of the kingdom is not to be broken by any kind of punishment or death, it orders the supports of a softer couch to be put under him, and him to be cherished with more soothing rest; namely so that, if with the executioner removed for a little while he breathed out his soul at rest, it might be said that he had not been killed but had died: as though he had not destroyed with punishment the man with whom the punishment also perished at the same time.
5. Feris objectum corpus ejus. Interea beatum Vincentium coelestis aula suscipit, ac beatae felicitatis munere donat. Ad cujus ingressum angelici laetantur spiritus, omnesque simul concives gratulantur sancti. Nosque tibi gratias agimus, Domine Jesu, quod anima tuo digna consortio, quae pertinax tulit supplicium, mendax fugit obsequium: et quae fuit contenta persecutor quod fureret, sit dedignata quod parceret. Cognito igitur sancto ejus abcessu judex insanus, et quia Christus vicisset in Vincentio nesciens Dacianus, illius sibi promittit cadaveris expositione vindictam, cujus gemit ex virtute victoriam. Feris namque et canibus coepta furoris superbia absumendum projici mandat lictoribus: ut tali pastu eorum impleret ventrem, quorum ipse gerebat mentem.
5. His body is cast to the wild beasts. Meanwhile the heavenly court receives blessed Vincent, and endows him with the gift of blessed happiness. At his entrance the angelic spirits rejoice, and all the saints, his fellow citizens, together give thanks. And we give thanks to Thee, Lord Jesus, that the soul worthy of Thy fellowship, which steadfastly bore the torment, fled a deceitful compliance; and that it, which was content that the persecutor should rage, disdained that he should spare. Having learned therefore of his holy departure, the insane judge, Dacian, not knowing moreover that Christ had conquered in Vincent, promises himself vengeance by exposing the corpse of the man whose victory through virtue he groans over. For with the pride of the fury he had begun, he orders the lictors to cast it out to be consumed by wild beasts and dogs: that with such food he might fill the belly of those whose mind he himself bore.
6. Corvus tuetur, lupus veneratur. Sed ut divinis excrescentibus beneficiis majoris victoriae Vincentio gratia conferatur, mittitur corvus, avis inimica cadaveribus, expositas corporis dapes servatura jejuna. Hinc, fratres dilectissimi, hinc advertite distincta meritorum obsequia. Elias quondam impias Achab vel Jezabelis manus caute declinans, in deserto corvis ministrantibus pascitur: assertor autem veritatis Vincentius Daciani rabie peremptus, feris exponitur consumendus, sed corvo famulante servatur illaesus. Obtinuit ergo Elias divino nutu, corvis praestantibus, quo aleretur (III Reg. XVII); praestitum est Vincentio, obsequente quoque corvo, ne comederetur. Qui ut coelitus se custodem designatum ostenderet, adventantes reliquas aves eminus non segni impetu perturbabat; inter quas immanem quoque lupum propius accedentem, veluti qui commissum thesaurum sacrilega audacia attaminare praesumeret, pennis et alis diverberans procul abegit. Sed ille quod non tam ad inferendam venisset injuriam, quam ad augendam miraculi pompam, quadam sui habitudine stupidus indicabat. O impudens furor, et stulta vesania! Corvus obsequitur, lupus veneratur; Dacianus persequitur, nec erubescit velle se adhuc ferox perdere, quem mansuefacta bestialis feritas satagebat protegere.
6. A raven guards him, a wolf reveres him. But so that, as the divine benefits increase, the grace of a greater victory may be conferred on Vincent, a raven is sent, a bird hostile to corpses, to guard, itself fasting, the exposed feast of the body. Here, most beloved brethren, here observe the different services rendered to merits. Elijah once, cautiously avoiding the impious hands of Ahab and Jezebel, is fed in the desert by ravens ministering to him: but Vincent, the champion of truth, slain by the rage of Dacian, is exposed to the wild beasts to be consumed, yet is preserved unharmed by a raven serving him. Elijah, then, by the divine will obtained from ravens that supplied it the means by which he might be nourished (1 Kgs. 17); to Vincent it was granted, also by an obedient raven, that he should not be eaten. And it, to show that it had been appointed his guardian from heaven, drove off from afar, with no sluggish onset, the other birds that approached; among them it also drove far away, beating it with feathers and wings, a huge wolf coming nearer, as one that would presume with sacrilegious boldness to defile the treasure entrusted to it. But the wolf showed, stupefied, by a certain bearing of its own, that it had come not so much to do harm as to increase the splendour of the miracle. O shameless fury and foolish madness! The raven obeys, the wolf reveres; Dacian persecutes, and is not ashamed, ferocious still, to wish to destroy him whom bestial savagery, made tame, was busy protecting.
7. In mare demersum littori redditur. Unde ad occulendam Martyris laudem non jam secretum, sed profundum
7. Sunk in the sea, it is returned to the shore. Whence, to hide the Martyr's praise, no longer a secret place, but the deep
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elegit; credens sibi ad delitescendam ejus gloriam non clau⟨s⟩tra fidem servatura, sed maria: quasi non idem elementi Dominus esset, per quem dudum ei carceris abdita coelesti fulgore radiata micuissent. Datur nautis mergendum corpus in fluctibus; ut ad auxilium saltem aequora proficerent, cui ad vincendum Christi militem terra defecisset. Enavigatis itaque magna ex parte freti gurgitibus, projectum inter sorbentes undas praepotens est Dei dextera consecuta; et quae spiritum intulerat in coelum, corpus mox retulit ad sepulcrum. Sic praedicator veritatis, charissimi, nec tormentorum vincitur poenis, nec tenebrosi carceris superatur angustiis. Non bestiis projectus dilaniatur, non profundo celatur; sed littori redditur, praeconio diffamatur: ut qui vere confessus fuerat nomen deitatis, in veritate sibi adesse experiretur divinae suffragia bonitatis. Cujus gloriosam virtutum vitam ita pretiosae mortis gratia decoravit, ut quod vivendo docuit, moriendo constanter astruxerit: eratque consequens quatenus ad ejus visionem per mortem attingeret, quem probabilis vitae conversatione semper attestatus fuisset, sciens quod de contemptu praesentis vitae gloria surgit beatitudinis aeternae; praestante Domino nostro Jesu Christo, qui vivit et regnat Deus in saecula saeculorum. Amen.
he chose; believing that not prison bars but the seas would keep faith with him for hiding away his glory: as though the Lord of the element were not the same, through Whom long before the hidden places of the prison had shone for him, irradiated with heavenly brightness. The body is given to sailors to be sunk in the waves, so that the waters at least might come to the aid of the one whom the land had failed in overcoming the soldier of Christ. And so, when the depths of the strait had been sailed across for a great part, the most mighty right hand of God followed what had been cast among the engulfing waves; and the hand that had borne the spirit into heaven soon brought the body back to the tomb. Thus the preacher of truth, dearly beloved, is neither conquered by the pains of torments nor overcome by the confinement of a dark prison. Cast to the beasts, he is not torn apart; he is not hidden by the deep; but he is restored to the shore, made known far and wide by proclamation: so that he who had truly confessed the name of the Godhead might experience in truth that the support of divine goodness was with him. His glorious life of virtues the grace of a precious death so adorned that what he taught by living he steadfastly confirmed by dying: and it followed that through death he should attain to the vision of Him to Whom he had always borne witness by the conduct of a commendable life, knowing that from contempt of the present life rises the glory of eternal blessedness; by the gift of our Lord Jesus Christ, Who lives and reigns as God for ages of ages. Amen.
SERMO CLXXXIX. In festo Conversionis S. Pauli.
Sermon 189. On the feast of the Conversion of St Paul.
1. Prophetia Jacob de Benjamin in Paulo impletur. Hodie de Actibus Apostolorum lectio haec pronuntiata e⟨s⟩t, ubi Paulus apostolus ex persecutore Christianorum, annuntiator factus est Christi. Prostravit enim Christus persecutorem, ut faceret Ecclesiae doctorem: percutiens eum et sanans, occidens et vivificans. Occidit agnus lupum, faciens agnum de lupo. Ita enim erat in praeclara prophetia, cum Jacob patriarcha benediceret filiis suis, praesentia tangens, futura prospiciens. Praedictum erat quod in Paulo contigit. Er⟨a⟩t autem Paulus, sicut ipse testatur, de tribu Benjamin (Philipp. III, 5). Cum autem Jacob benedicens filios suos, venisset ad benedicendum Benjamin, ait de illo: Benjamin lupus rapax. Quid ergo? lupus rapax semper? Absit: sed qui mane rapiet praedam, ad vesperam dividet escas (Gen. XLIX, 27). Hoc in apostolo Paulo impletum est; quia et de illo dictum erat. Jam, si placet, audiamus illum mane rapientem, ad vesperam escas dividentem.
1. The prophecy of Jacob about Benjamin is fulfilled in Paul. Today this reading from the Acts of the Apostles was proclaimed, in which Paul the apostle, from being a persecutor of Christians, was made a herald of Christ. For Christ struck down the persecutor so as to make him a teacher of the Church: striking him and healing, killing and giving life. The lamb killed the wolf, making a lamb out of the wolf. For so it stood in a splendid prophecy, when Jacob the patriarch was blessing his sons, touching on things present, looking ahead to things to come. What happened in Paul had been foretold. Now Paul was, as he himself testifies, of the tribe of Benjamin (Phil. 3:5). And when Jacob, blessing his sons, had come to blessing Benjamin, he said of him: Benjamin is a ravening wolf. What then? A ravening wolf always? Far from it: but in the morning he will seize the prey, at evening he will divide the food (Gen. 49:27). This was fulfilled in the apostle Paul, because it had been said of him too. Now, if you please, let us hear him seizing in the morning and dividing the food at evening.
2. Paulus, lupus mane rapiens. Mane et vespere posita sunt pro eo ac si diceretur, Prius et postea. Sic ergo accipiamus, Prius rapiet, postea dividet escas. Attendite raptorem: Saulus, inquit, acceptis epistolis a principibus sacerdotum ibat, ut ubicumque inveniret Christianos, ad sacerdotes attraher⟨e⟩t et adduceret (Act. IX, 1, 2), utique puniendos. Ibat spirans et anhelans
2. Paul, the wolf seizing in the morning. "Morning" and "evening" are put as if it were said, "First" and "afterwards". So let us take it thus: first he will seize, afterwards he will divide the food. Look at the seizer: Saul, it says, having received letters from the chief priests, was going so that wherever he found Christians he might drag them and bring them to the priests (Acts 9:1–2), to be punished, of course. He went breathing and panting
Editors' notes and page, col. 2098
Footnotes
(1) ‹anchor: Prostravit enim› · call in col 2098
Hic Mss., omissis, Prostravit enim, etc., subjiciunt, Percutiens eum Christus, etc.
Here the manuscripts, leaving out "Prostravit enim" (For he struck down), etc., put "Percutiens eum Christus" (Christ, striking him), etc.
(printed under page 311)
(2) ‹anchor: agnum de lupo› · call in col 2098
Ita Mss. At editi, occisus agnus a lupis, faciens agnos de lupis.
So the manuscripts. But the printed editions: "the lamb slain by wolves, making lambs out of wolves."
(printed under page 311)
(3) ‹anchor: Christianos› · call in col 2098
Sirmondus e Mss. m. et v., cumque inveniret viae Dei sectatores.
Sirmond, from manuscripts m. and v.: "and when he should find followers of the way of God."
(printed under page 311)
(a) ‹anchor: not visible (sermon heading, Sermo CLXXXIX)› · call in col 2098
Alias, de Sanctis 14, et de Diversis 33.
Formerly Sermon 14 de Sanctis, and 33 de Diversis.
(printed under page 311)
(b) ‹anchor: not visible (sermon heading)› · call in col 2098
In Appendice nunc primum collocatur. Constat ex sermonum diversorum fragmentis. Nam exordium, « Hodie « de Actibus Apostolorum, » etc., est sermonis 278, ex cujus initio desumptum etiam illud est, quod hic pro conclusione ponitur, « Utilitas autem rei gestae, » etc. Medium vero, ab istis verbis, « Percutiens eum et sanans, occidens « et vivificans, » etc., pertinet ad sermonem de apostolo Paulo, 279, qui inter Sirmondianos erat 24. Atque haec tota est structura sermonis alias 14 de Sanctis, qui in Romano Breviario et aliis quibusdam ad Festum Conversionis S. Pauli legitur: at sermo qui de Diversis fuerat 33, nihil ab illo in prima et media parte differens, hoc in postrema diversus erat, quod hisce verbis, « audito ejus nomine non contur« bari, » proxime subjungebatur conclusionis loco, « O « beate Anania, merito in timorem te dares, » etc., quemadmodum habes infra in fine sermonis 20[4?].
It is placed in the Appendix now for the first time. It is made up of fragments of different sermons. For the opening, "Today, from the Acts of the Apostles," etc., belongs to Sermon 278, from whose beginning is also taken what is put here as the conclusion, "But the profit of the deed," etc. The middle, from the words "Striking him and healing, slaying and giving life," etc., belongs to the sermon on the apostle Paul, 279, which was no. 24 among Sirmond's. And this is the whole structure of the sermon formerly 14 de Sanctis, which is read in the Roman Breviary and some others on the feast of the Conversion of St Paul. But the sermon that had been 33 de Diversis, differing from it in nothing in its first and middle parts, differed in the last in this: that to the words "not to be troubled at hearing his name" there was joined next, in place of a conclusion, "O blessed Ananias, rightly might you give way to fear," etc., as you have it below at the end of Sermon 20[4?]. [The last digit is blurred on the scan.]
(printed under page 311)
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caedes; hic est mane rapiens. Nam et quando lapidatus est Stephanus primus martyr pro nomine Christi, evidentius aderat et Saulus: et sic aderat lapidantibus, ut non ei sufficeret si tantum suis manibus lapidaret. Ut enim esset in omnium lapidantium manibus, ipse omnium vestimenta servabat: magis saeviens omnes adjuvando, quam suis manibus lapidando (Act. VII, 57). Audivimus, mane rapiet; videamus ad vesperam qualiter dividat escas.
slaughter; this is the one seizing in the morning. For also when Stephen the first martyr was stoned for the name of Christ, Saul too was quite evidently present: and he was so present with those who were stoning that it was not enough for him if he stoned only with his own hands. For so that he might be in the hands of all who were stoning, he himself kept the garments of them all: raging the more by helping them all than by stoning with his own hands (Acts 7:57). We have heard, in the morning he will seize; let us see how in the evening he divides the food.
3. Ad vesperum dividit escas. Paulus forma credere incipientium. Voce Christi de coelo prostratus, et accipiens desuper interdictum jam saeviendi, cecidit in faciem suam; prius prosternendus, postea erigendus; prius percutiendus, postea sanandus: non enim in illo postea Christus viveret, nisi occideretur in eo quod male ante vixisset. Quid ergo prostratus audit? Saule, Saule, quid me persequeris? Durum est tibi contra stimulum calcitrare. Et ille: Quis es, Domine? Et vox desuper: Ego sum Jesus Nazarenus quem tu persequeris. Membris adhuc positis in terra caput clamabat in coelo, et non dicebat, Quid persequeris fideles meos; sed, Quid me persequeris? Et ille: Quid me jubes facere? Jam parat se ad obediendum, qui prius saeviebat ad persequendum. Jam formatur ex persecutore praedicator, ex lupo ovis, ex hoste miles; audit quid facere debeat. Caecus sane factus est, ut interiore luce fulgeret cor ejus. Exterior lux ad tempus subtracta est persecutori, ut redderetur praedicatori: et tamen eo tempore quo caetera non videbat, Jesum videbat. Ita et ex ipsa caecitate ejus informabatur mysterium credentium, quod qui in Christum credit ipsum intueri debet, caetera nec nata computare. Creatura vilescat, ut Creator in corde dulcescat. Videamus ergo.
3. In the evening he divides the food. Paul the pattern of those beginning to believe. Thrown down by the voice of Christ from heaven, and receiving from above the prohibition against raging any longer, he fell on his face; first to be thrown down, afterwards to be raised up; first to be struck, afterwards to be healed: for Christ would not afterwards live in him, unless he were slain in that in which he had lived wickedly before. What then does he hear when thrown down? Saul, Saul, why do you persecute Me? It is hard for you to kick against the goad. And he: Who are You, Lord? And the voice from above: I am Jesus of Nazareth, Whom you are persecuting. While the members were still set on earth the Head was crying out in heaven, and He did not say, Why do you persecute My faithful; but, Why do you persecute Me? And he: What do You bid me do? Now he who before was raging to persecute makes himself ready to obey. Now out of a persecutor a preacher is formed, out of a wolf a sheep, out of an enemy a soldier; he hears what he ought to do. He was indeed made blind, so that his heart might shine with an inner light. The outer light was taken away for a time from the persecutor, so that it might be given back to the preacher: and yet at the time when he did not see other things, he saw Jesus. So too from his very blindness the mystery of those who believe was being shaped: that he who believes in Christ ought to gaze upon Him, and to reckon other things as not even born. Let the creature grow cheap, so that the Creator may grow sweet in the heart. Let us see, then.
4. Sauli immanis fama. Adductus est ad Ananiam, et Ananias interpretatur Ovis. Ecce lupus rapax adducitur ad ovem sequendam, non rapiendam. Sed ne rapientem ovis expavesceret lupum, ipse paster de coelo qui omnia faciebat, nuntiavit lupum venturum ovi, sed non saeviturum. Et tamen tam immanis fama lupum illum praecesserat, ut non posset ovis audito ejus nomine non conturbari. Nam cum Dominus Jesus eidem Ananiae nuntiasset Saulum venisse, jam ut crederet, et ad eum Ananiam ire debere; ait Ananias: Domine, audivi a multis de viro hoc, quod multa mala sanctis tuis operatus est; et nunc litteras accepit a principibus sacerdotum, ut ubicumque invenerit tui nominis sectatores, pertrahat. Dominus autem ad illum: Sine; ego illi ostendam quanta illum oporteat pati pro nomine meo (Act. IX, 4⟨-⟩16). Mira et magna res geritur: lupo saevitia interdicitur; lupus ad ovem captivus ducitur. Tanta autem praecesserat fama lupi raptoris, ut ejus nomine audito timeret ovis etiam sub manu pastoris. Confortatur; ne jam putet saevientem, ne timeat timentem. Ab Agno pro ovibus mortuo, fit ovis secura de lupo.
4. The fearsome repute of Saul. He was brought to Ananias, and Ananias is interpreted Sheep. Behold, the ravening wolf is brought to a sheep, to follow it, not to ravage it. But lest the sheep should be terrified of the ravening wolf, the Shepherd Himself, Who was doing all things, announced from heaven to the sheep that the wolf would come, but would not rage. And yet so fearsome a repute had gone before that wolf, that the sheep could not hear his name without being troubled. For when the Lord Jesus had announced to that same Ananias that Saul had come, now to believe, and that Ananias ought to go to him, Ananias said: Lord, I have heard from many about this man, how much evil he has done to Your saints; and now he has received letters from the chief priests, that wherever he finds followers of Your name, he may drag them away. But the Lord said to him: Let be; I will show him how much he must suffer for My name (Acts 9:4–16). A wonderful and great thing is done: savagery is forbidden to the wolf; the wolf is led captive to the sheep. But so great a repute of the ravening wolf had gone before, that on hearing his name the sheep was afraid even under the Shepherd's hand. It is strengthened, so that it may no longer think him raging, nor fear one who is himself afraid. By the Lamb Who died for the sheep the sheep is made safe from the wolf.
5. Quantumvis patiamur, praeponderat quod speramus. — Ego, inquit, illi ostendam quanta illum oporteat pati pro nomine meo. Ubi terror, ibi salus. Qui faciebat contra nomen pastoris, patitur pro nomine pastoris. O saevitia! o misericordia! Vides illum praeparare ferrum: secaturus est, non perempturus; curaturus, non occisurus. Christus dicebat, Ego illi ostendam quanta illum oporteat pati pro nomine meo. Sed quo fine? Ipsum qui patiebatur audite: Non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis (Rom. VIII, 18); ac si dicat, Saeviat mundus, fremat mundus, increpet linguis, coruscet armis, quidquid potest faciat; quid faciet ad id quod accepturi sumus? Appendo quod patior contra id quod spero: hoc sentio, illud credo; et tamen plus est quod credo, quam quod sentio. Quidquid est quod saevit pro nomine Christi si potest vivi, tolerabile
5. However much we suffer, what we hope for outweighs it. — I, He says, will show him how much he must suffer for My name. Where there is terror, there is salvation. He who acted against the Shepherd's name suffers for the Shepherd's name. O savagery! O mercy! You see Him preparing the blade: He is going to cut, not to destroy; to cure, not to kill. Christ said, I will show him how much he must suffer for My name. But to what end? Hear the man himself who suffered: The sufferings of this time are not worthy to be compared with the glory to come, which will be revealed in us (Rom. 8:18); as if he were saying, Let the world rage, let the world roar, let it rail with tongues, let it flash with arms, let it do whatever it can; what will it do against that which we are going to receive? I weigh what I suffer against what I hope for: this I feel, that I believe; and yet what I believe is more than what I feel. Whatever it is that rages for the name of Christ, if it can be lived [through], bearable
Editors' notes and page, col. 2099
Footnotes
(1) ‹anchor: ibi salus› · call in col 2099
Ita in Mss. nonnullis et in sermone alias de Diversis 36. At in Ms. de Cultura, Ubi error, ibi salus. In m., Ubi terror? ubi Saulus?
So in some manuscripts and in the sermon formerly 36 de Diversis. But in the manuscript de Cultura: "Where error, there salvation." In m.: "Where is the terror? Where is Saul?"
(printed under page 312)
(2) ‹anchor: si potest vivi› · call in col 2099
Ita Mss. At editi hic et mox, vinci.
So the manuscripts. But the printed editions, here and just after: "vinci" (be conquered).
(printed under page 312)
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- running head: 2099 APPENDIX.
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