PL 39 · cols. 2100–2103

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

Sermons CXC–CXCIII

est; si non potest vivi, migrare hinc facit: non exstinguit, sed accelerat ipsum praemium, ipsam dulcedinem; quae cum venerit, sine fine erit. Opus cum fine; merces sine fine. Nam et operarius deficeret in via, nisi attenderet quid accepturus esset. Cum enim attenderis quid sis accepturus, omnia tibi erunt vilia quae pateris, nec digna aestimabis pro quibus illud accipias. Miraberis tantum dari pro tantillo labore. Via nostra Christus est, Christum attendite. Pati venit, sed et glorificari; contemni, sed etiam exaltari; mori, sed etiam resurgere.

it is; if it cannot be lived [through], it makes one depart hence: it does not extinguish, but hastens the very reward, the very sweetness; and when that has come, it will be without end. The work has an end; the wage is without end. For the labourer too would give out on the way, if he did not consider what he was to receive. For when you consider what you are to receive, all the things you suffer will be cheap to you, and you will not reckon them worthy of what you receive for them. You will marvel that so much is given for so slight a labour. Our way is Christ; look to Christ. He came to suffer, but also to be glorified; to be despised, but also to be exalted; to die, but also to rise again.

6. Pauli conversionis utilitas. Ista cogitantes, fratres charissimi, non desperemus; quia etsi peccatores sumus, magnum medicum habemus. Ipsum Medicum audite: Non veni, inquit, vocare justos, sed peccatores ad poenitentiam (Matth. IX, 13). Utilitas autem rei gestae hujus haec est: Apostolus ipse commemorat in Epistolis suis. Dicit enim ad hoc sibi veniam datam omnium peccatorum suorum, ut nemo de se desperet, qui fuerit magnis peccatis involutus, et in magnis sceleribus irretitus: quasi veniam non sit accepturus, si conversus fuerit ad eum qui pendens in cruce et pro persecutoribus oravit, dicens: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34). Factus est ille ex persecutore praedicator et doctor Gentium. Qui prius, inquit, fui blasphemus, et persecutor et injuriosus (I Tim. I, 13). Vides meritum cui poena debebatur? Ergo poena non redditur, sed misericordiam pro poena consequitur. Gratia enim salvi efficimur de peccatis nostris; largiente ipso Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.

6. The usefulness of Paul's conversion. Thinking on these things, dearest brethren, let us not despair; for although we are sinners, we have a great physician. Hear the Physician Himself: I came not, He says, to call the just, but sinners to repentance (Matt. 9:13). Now the usefulness of this event is this, as the Apostle himself records in his Epistles. For he says that pardon of all his sins was given him for this purpose, that no one who has been entangled in great sins and ensnared in great crimes should despair of himself, as though he would not receive pardon if he were converted to Him Who, hanging on the cross, prayed even for His persecutors, saying: Father, forgive them, for they know not what they do (Luke 23:34). He was made, from a persecutor, a preacher and teacher of the Gentiles. I who before, he says, was a blasphemer, and a persecutor and insolent (1 Tim. 1:13). Do you see the desert to which punishment was due? Therefore punishment is not rendered, but he obtains mercy in place of punishment. For by grace we are saved from our sins, our Lord Jesus Christ Himself bestowing it, Who lives and reigns for ages of ages. Amen.

SERMO CXC. In Cathedra S. Petri, I.

Sermon 190. On the Chair of St Peter, 1.

1. Festivitatis ratio. Institutio solemnitatis hodiernae a senioribus nostris Cathedrae nomen accepit, ideo quod primus Apostolorum Petrus hodie episcopatus cathedram su⟨s⟩cepisse referatur. Recte ergo Ecclesiae Natalem sedis illius colunt, quam Apostolus pro Ecclesiarum s⟨a⟩lute suscepit, dicente Domino: Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam (Matth. XVI, 18). Petrum itaque fundamentum Ecclesiae Dominus nominavit: et ideo digne fundamentum hoc Ecclesia colit, supra quod ecclesiastici aedificii altitudo consurgit. Unde convenienter Psalmus qui lectus est, dicit, Exaltent eum in Ecclesia plebis, et in cathedra seniorum laudent eum (Psal. CVI, 32). Bene autem eum Deus in Ecclesia exaltari praecepit; quia dignum est ut fundamentum hoc in Ecclesia honoretur, per quod ad coelum conscenditur. Quod natalis ergo cathedrae hodie colitur, sacerdotale honoratur officium. Sibi hoc Ecclesiae praestant quibus necesse est ut tanto plus habeant dignitatis, quanto

1. The reason for the festival. The institution of today's solemnity received from our elders the name of the Chair, because Peter, the first of the Apostles, is related to have received the chair of the episcopate on this day. Rightly, therefore, do the Churches celebrate the birthday of that see which the Apostle received for the salvation of the Churches, the Lord saying: You are Peter, and upon this rock I will build My Church (Matt. 16:18). So the Lord named Peter the foundation of the Church; and therefore the Church fittingly honours this foundation, upon which the height of the ecclesiastical edifice rises. Hence the Psalm that was read fittingly says: Let them exalt him in the church of the people, and praise him in the chair of the elders (Ps. 106:32). And well did God command him to be exalted in the Church; for it is fitting that this foundation be honoured in the Church, by which one ascends to heaven. Therefore, in that the birthday of the chair is celebrated today, the priestly office is honoured. The Churches render this to themselves, since they must have so much the more dignity, the more

Editors' notes and page, col. 2100

Footnotes

(1) ‹anchor: not visible on the foot image› · call in col 2100

Inserit hic Ms. de Cultura: Sed misericordiam consecutus sum. Haec misericordiae dona fuerant, non debita meritorum. Et ergo cum Dominus sic vocaret, quae merita ejus praecesserant? Non dico quae praecesserant coronandum, sed quae damnandum. Ecclesiae persecutorem fecit pacis praedicatorem. Ecce, fratres, cui debebatur poena, corona debetur. Qui, inquit, fui blasphemus, et persecutor, et injuriosus. Vides, etc.

The manuscript de Cultura inserts here: "But I obtained mercy. These were gifts of mercy, not things owed to merits. And so, when the Lord called him thus, what merits of his had gone before? I do not say merits to have him crowned, but to have him condemned. He made the persecutor of the Church a preacher of peace. See, brothers: to the one to whom punishment was owed, a crown is owed. Who, he says, was a blasphemer, and a persecutor, and insolent. You see," etc.

(printed under page 312)

(2) ‹anchor: dignitatis› · call in col 2100

Sic Mss. At editi, Sibi haec Ecclesiae invicem praestant; quia tanto necesse plus habet Ecclesia dignitatis.

So the manuscripts. But the printed editions: "The Churches render this to one another; because the Church must have so much the more dignity."

(printed under page 312)

(a) ‹anchor: Sermo CXC› · call in col 2100

Olim, de Sanctis 15, et post, in Appendice 74.

Formerly Sermon 15 de Sanctis, and later no. 74 in the Appendix.

(printed under page 312)

(b) ‹anchor: In Cathedra S. Petri, I› · call in col 2100

Incerti auctoris, non Augustini, judicio Lovaniensium: licet hac ipsa die sub ejus nomine legatur in Romano Breviario. Augustino abjudicant etiam Verlinus et Vindingus. Usum enim conferendi cibos et vinum super tumulos defunctorum, quem hic mirari se dicit concionator, frequentatum in Africa viderat Augustinus, uti patet ex lib. 6 Confessionum, cap. 2; de Moribus Ecclesiae, cap. 34; contra Faustum, lib. 20, cap. 21; epistola 22, n. 6, etc. In manuscriptis quidem nonnullis post haec verba, « quanto « sacerdotale officium plus honoris, » nihil de illa prorsus observatione, sed deinceps de hujus festivitatis occasione tantummodo disputatur. Verum haec festivitas Africanis ignota fuisse videtur aetate Augustini, nec in Ecclesiae Carthaginensis Calendario nuperrime vulgato reperitur. In Ms. S. Petri Carnutensis adscribitur S. Clementi.

By an uncertain author, not Augustine, in the judgement of the Louvain editors, although on this very day it is read under his name in the Roman Breviary. Verlinus and Vindingus also deny it to Augustine. For the custom of bringing food and wine to the tombs of the dead, at which the preacher here says he marvels, Augustine had seen widely practised in Africa, as is clear from Confessions book 6, chapter 2; On the Morals of the Church, chapter 34; Against Faustus, book 20, chapter 21; Letter 22, no. 6, etc. In some manuscripts, indeed, after the words "the more honour the priestly office," there is nothing at all about that observance, and from there on only the occasion of this feast is discussed. But this feast seems to have been unknown to the Africans in Augustine's time, and it is not found in the Calendar of the Church of Carthage very recently published. In the manuscript of Saint-Père de Chartres it is ascribed to St Clement.

(printed under page 312)

Page

running head: APPENDIX.
marginal letters: (none)
old-edition numerals: (none)

PL 39:2101

sacerdotale officium plus honoris.

honour the priestly office [has].

2. Superstitio hac die inducta. Animae sanctae jam sunt cum Christo. Cum solemnitatem hanc Ecclesiis merito religiosa observatio introduxerit, miror cur apud quosdam infideles hodie tam perniciosus error increverit, ut super tumulos defunctorum cibos et vina conferant; quasi egressae de corporibus animae carnales cibos requirant. Epulas enim et refectiones caro tantum requirit; spiritus autem et anima his non indigent. Parare aliquis suis charis dicit, quod ipse devorat; quod praestat ventri, imputat pietati. Cessate ergo, fratres, ab hoc gentili infidelitatis errore. Anim⟨ae⟩ enim sanctae, quae in hoc saeculo aut per vitae innocentiam purae sunt, aut poenitentiae satisfactione purgantur, a Salvatore nostro recipiuntur, et cum eo esse credendae sunt, secundum Apostoli dictum, Cupio dissolvi et esse cum Christo (Philipp. I, 23). Animae ergo fratrum parentumque nostrorum minime cibis carnalibus delectantur: offendi his magis possunt quam delectari, si cum illae in sacris sedibus maneant, vos eas in terra esse credatis. Cessate ergo ab his erroribus, et, sicut scriptum est, Quae sursum sunt sapite, non quae super terram (Coloss. III, 2): ut superstitiones fidei nostrae contrarias repudiantes, dum ea quae Deo placita sunt facitis, etiam vos cum Christo in aeternum esse possitis. Quod ipse praestare dignetur, etc.

2. A superstition brought in on this day. Holy souls are already with Christ. Although the devout observance of the Churches has rightly introduced this solemnity, I wonder why among certain unbelievers so pernicious an error has grown up today, that they bring food and wine to the tombs of the dead; as if souls that have gone out of their bodies required carnal food. For it is only the flesh that requires feasts and refreshments; the spirit and the soul have no need of them. A man says he is preparing for his dear ones what he himself devours; what he supplies to his belly, he puts down to piety. Cease therefore, brethren, from this heathen error of unbelief. For holy souls, which in this world are either pure through innocence of life or are cleansed by the satisfaction of penance, are received by our Saviour, and are to be believed to be with Him, according to the Apostle's saying, I desire to be dissolved and to be with Christ (Phil. 1:23). The souls, then, of our brothers and parents take no delight at all in carnal food: they can be offended by these things rather than delighted, if, while they abide in holy dwellings, you believe them to be on earth. Cease therefore from these errors, and, as it is written, Mind the things that are above, not the things that are upon the earth (Col. 3:2): so that, rejecting superstitions contrary to our faith, while you do the things that are pleasing to God, you also may be able to be with Christ for ever. May He Himself deign to grant this, etc.

SERMO CXCI. In Cathedra S. Petri, II.

Sermon 191. On the Chair of St Peter, 2.

1. Concurrit festum hoc cum Quadragesima. Quamvis solemnitas festivitatis hodiernae a nobis merito honoretur; quia dum Natalem Cathedrae colimus, episcopatum Petri apostoli veneramur: tamen quandocumque intra Quadragesimae dies haec solemnitas venerit, facere eam nobis debet sanctorum dierum reverentia gratiorem. Bene enim Natalem Cathedrae inter ipsa jejuniorum initia nobis Deus praestitit: ut dies quae prius erat intemperantiae, nunc sit sobrietatis; quae erat gulae, sit abstinentiae; quae erat peccati, sit sanctitatis. Et quia increduli homines videntur ad superstitionem hanc specie esse pietatis attracti, ostendam eis qua ratione animas defunctorum suorum juvare utilius possint.

1. This feast coincides with Lent. Although the solemnity of today's festival is rightly honoured by us, since while we celebrate the Birthday of the Chair we venerate the episcopate of the apostle Peter, yet whenever this solemnity falls within the days of Lent, reverence for the holy days ought to make it the more welcome to us. For God has well granted us the Birthday of the Chair at the very beginning of the fasts: so that the day which formerly was one of intemperance may now be one of sobriety; that which was one of gluttony, may be one of abstinence; that which was one of sin, may be one of holiness. And since unbelieving men seem to have been drawn into this superstition under the appearance of piety, I will show them in what way they may more profitably help the souls of their dead.

2. Quibus modis defunctis subveniatur. Orent quotidie pro charis suis, interpellent Dominum voce flebili, precentur eis errorum veniam, lapsuum remissionem; pascant esurientes, vestiant nudos: ut si quid defunctorum negligentia minus factum est, fide viventium impleatur. Adhibeat quoque unusquisque pro charis suis sanctorum preces, sacrificia offerat, et sacerdotali eos prosecutione Domino commendet. Quod quidem a nobis si forte requiratur unde dicatur: cum hoc non nostra doctrina sit, sed Ecclesiarum; et si Ecclesiarum, utique Dei, quia magister Ecclesiarum est omnium Deus: ita illius verbis respondebimus, Haec sunt quae charos vestros juvare possunt, haec sunt refrigeria quiescentium, haec remedia defunctorum.

2. By what means the dead may be helped. Let them pray daily for their dear ones, let them entreat the Lord with tearful voice, let them beg for them pardon of their errors, remission of their lapses; let them feed the hungry, clothe the naked: so that if anything was left undone through the negligence of the dead, it may be made up by the faith of the living. Let each one also call in the prayers of the saints for his dear ones, let him offer sacrifices, and commend them to the Lord by the priestly accompaniment. And if perhaps it is asked of us on what ground this is said: since this is not our own doctrine but that of the Churches, and if of the Churches, then assuredly of God, because God is the teacher of all the Churches, we shall answer in His words thus: These are the things that can help your dear ones, these are the refreshments of those at rest, these the remedies of the dead.

Editors' notes and page, col. 2101

Footnotes

(1) ‹anchor: not visible on the foot image (perhaps "increduli homines")› · call in col 2101

Ms. rm., fideles. Alii cum editis, infideles; id est, incredulos, uti vocantur in sermone subsequenti, n. 1.

Manuscript rm.: "fideles" (believers). Others, with the printed editions: "infideles," that is, unbelievers, as they are called in the following sermon, no. 1.

(printed under page 313)

(a) ‹anchor: not visible on the foot image› · call in col 2101

Ab iis porro, quae hic reprehenduntur, observationibus in hac festivitate deterreri fideles Turonense 2 concilium anni 567, can. 22, jubet: « Sunt etiam qui in festi« vitate Cathedrae domni Petri apostoli cibos mortuis offe« runt, et post missas redeuntes ad domos proprias, ad « Gentilium revertuntur errores: » ad ritus nimirum quos observabant Pagani in Feralibus, quae in prisco Calendario Romano incipiunt die vigesima februarii, et durant fere usque ad finem ejusdem mensis: in quibus Manes placabantur, eorum tumulis cibo quo vescerentur apposito. Unde Varro, lib. 5 de Lingua Latina, « Feralia, » inquit, « ab inferiis et ferendo; quod ferunt tum epulas ad sepul« crum, quibus jus ibi parentare. »

Moreover, the second Council of Tours, of the year 567, canon 22, orders that the faithful be deterred from the observances censured here on this feast: "There are also some who on the feast of the Chair of the lord Peter the apostle offer food to the dead, and after Mass, going back to their own homes, return to the errors of the Gentiles": that is, to the rites the pagans observed at the Feralia, which in the old Roman Calendar begin on the twentieth day of February and last almost to the end of that month, in which the Manes were appeased by setting food for them to eat on their tombs. Hence Varro, De lingua Latina, book 5, says: "Feralia, from inferiae (offerings to the dead) and from ferre (to carry), because they then carry feasts to the tomb of those for whom it is right to make offerings there."

(printed under page 313)

(b) ‹anchor: not visible (sermon heading, Sermo CXCI)› · call in col 2101

Eodem stilo conscriptus est, et in idem observationis sive superstitionis genus, quod reprehenditur in superiore sermone; cui sermoni proxime subjectus in veteribus libris, imo cum ipso in unum corpus redactus in quibusdam manuscriptis reperitur.

It is written in the same style, and against the same kind of observance or superstition that is censured in the preceding sermon; in the old books it is found set immediately after that sermon, and indeed in some manuscripts made into one body with it.

(printed under page 313)

Page

running head: 2101 SERMO CXCII.
marginal letters: (none)
old-edition numerals: (none)

PL 39:2102

3. Dapes sepulcris appositae nihil eis prosunt. Cibi autem et pocula, quae sepulcris superponuntur, si qua superstitionis istius cura ad defunctos pertinet, laedi his magis quam delectari possunt. Huic si aliquis vinum offerat, quem sentit pro vini et gulae nimietate torqueri, contumelia hoc magis est quam humanitas, exprobratio criminis, non officium charitatis. Ita fit ut videantur defunctis peccatoribus a charis suis non tam amoris solatia tribui, quam conscientiae tormenta cumulari. Haec de peccatoribus diximus. Si autem sanctus est cui haec parantur, nihil quidem ad eum pertinent. Illud unusquisque vestrum agat quod superius diximus, ut per orationes, per eleemosynas, per sacrificia, per oblationes et defunctis suis prosit, et ipse sibi: id est, ut si peccator est pro quo haec agit, alleventur peccata ejus; si autem sanctus est pro quo sacrificia Deo offert, in aeternum cum Sanctis esse mereatur: praestante ipso Domino nostro Jesu Christo, cui est honor et gloria in saecula saeculorum. Amen.

3. Feasts set upon tombs profit them nothing. But the food and drink that are placed upon tombs, if any care of this superstition reaches the dead at all, can harm them rather than delight them. If someone should offer wine to one whom he knows to be tormented for excess of wine and gluttony, this is an insult rather than a kindness, a reproach for his crime, not a service of charity. So it comes about that to departed sinners there seem to be given by their dear ones not so much the consolations of love as an accumulation of the torments of conscience. This we have said concerning sinners. But if the one for whom these things are prepared is a saint, they have nothing at all to do with him. Let each one of you do what we said above, so that by prayers, by alms, by sacrifices, by offerings he may profit both his own departed and himself: that is, so that if the one for whom he does these things is a sinner, his sins may be lightened; but if the one for whom he offers sacrifices to God is a saint, he may be found worthy to be with the Saints for eternity: by the grace of our Lord Jesus Christ Himself, to Whom is honour and glory for ages of ages. Amen.

SERMO CXCII. In Cathedra S. Petri, III.

Sermon 192. On the Chair of Saint Peter, 3.

1. Petrus suis erroribus profecit. Dignitas et ratio nominis Petri. Nostis, fratres charissimi, beatissimum Petrum in Salvatoris passione suis erroribus profecisse, et posteaquam negavit Dominum, fuisse apud Dominum meliorem. Fidelior enim factus est posteaquam fidem se perdidisse deflevit; atque ideo majorem gratiam reperit quam amisit. Tanquam bonus enim pastor tuendum gregem accepit: ut qui sibi antea infirmus fuerat, fieret omnibus firmamentum; et qui interrogationis tentatione nutaverat, caeteros fidei stabilitate fundaret. Denique pro soliditate devotionis Ecclesiarum petra d⟨i⟩citur, sicut ait Dominus: Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam (Matth. XVI, 18). Petra enim dicitur, eo quod primus in nationibus fidei fundamenta posuerit, et tan⟨q⟩uam saxum immobile totius operis christiani compagem molemque contineat. Petra ergo pro devotione Petrus dicitur; et p⟨e⟩tra pro virtute Dominus nuncupatur, sicut ait Apostolus: Bibebant autem de spirituali sequente eos petra; petra autem erat Christus (I Cor. X, 4). Recte consortium meretur nominis, qui consortium meretur et operis. In eadem enim domo Petrus fundamentum ponit, Petrus plantat; Dominus incrementum dat, Dominus irriguum subministrat. Petrus ergo tentationibus suis proficit, fletibus suis gaudet, periculis suis crescit.

1. Peter profited by his errors. The dignity and meaning of the name of Peter. You know, dearest brethren, that the most blessed Peter profited by his errors at the Saviour's Passion, and that after he denied the Lord he was better in the Lord's sight. For he became more faithful after he wept that he had lost his faith; and therefore he found greater grace than he had lost. For like a good shepherd he received the flock to be guarded: so that he who had before been weak for himself might become a support for all; and he who had wavered under the testing of questioning might ground the others in steadfastness of faith. Accordingly, for the solidity of his devotion he is called the rock of the Churches, as the Lord says: You are Peter, and upon this rock I will build My Church (Matt. 16:18). For he is called a rock because he first laid the foundations of faith among the nations, and like an immovable stone holds together the framework and mass of the whole Christian work. Peter, then, is called a rock for his devotion; and the Lord is named a rock for His power, as the Apostle says: But they drank from the spiritual rock that followed them; and the rock was Christ (1 Cor. 10:4). Rightly does he merit a share in the name who merits a share in the work also. For in the same house Peter lays the foundation, Peter plants; the Lord gives the increase, the Lord supplies the watering. Peter, therefore, profits by his temptations, rejoices in his weeping, grows through his perils.

2. Petri gressus super aquas. Fide sustentatur. Mirabilior est quam transitus Israel per mare. Sic namque in mare dum super undas temerarius viator ingreditur, nutat incessu, sed convalescit affectu: periclitatur corpore, sed devotione non labitur; mergitur pedibus, sed Christi dextera sustentatur. Sustentabat enim fides, quem unda mergebat: et quem fluctuum procella turbabat, Salvatoris dilectio confirmabat. Ambulabat enim in mari Petrus magis dilectione, quam pedibus (Matth. XIV, 29). Non enim videbat ubi pedum vestigium figeret; videbat autem ubi figeret vestigium charitatis. In navi enim positus considerat Dominum; et amore ejus ductus descendit in mare.

2. Peter's walking upon the waters. He is upheld by faith. It is more wonderful than the crossing of Israel through the sea. For thus, while as a rash traveller he steps out into the sea upon the waves, he totters in his going, but grows strong in his affection: he is in peril in body, but does not slip in devotion; he sinks with his feet, but is upheld by the right hand of Christ. For faith upheld him whom the wave was sinking: and him whom the storm of the billows was tossing, the love of the Saviour made firm. For Peter walked on the sea more by love than by his feet (Matt. 14:29). For he did not see where he might fix the footprint of his feet; but he saw where he might fix the footprint of charity. For, placed in the boat, he beholds the Lord; and led by love of Him he goes down into the sea.

Editors' notes and page, col. 2102

Footnotes

(a) ‹anchor: not visible (sermon heading, Sermo CXCII)› · call in col 2102

Alias, de Sanctis 16.

Formerly Sermon 16 de Sanctis.

(printed under page 313)

(b) ‹anchor: not visible (sermon heading)› · call in col 2102

In Appendice nunc primum collocatur. Remanserat apud Lovanienses dubius: rejicitur ut spurius a Verlino et Vindingo. Inter Ambrosii quippe et Maximi Sermones, mutato duntaxat initio, excusus est, ipsique Ambrosio in Theodericensi Ms. inscribitur, sic incipiens: « Adstruxi« mus superiore Dominica sanctum Petrum in Salvatoris « passione suis erroribus profecisse, » etc. Quibus verbis nescias an designetur homilia apud Maximum 3, de Poenitentia Petri, qui est sermo apud Ambrosium exordium habens, « Saepius diximus, » etc., idemque in veteri codice ante mille annos scripto nomen Augustini falso praeferens. Hujus nimirum sermonis conclusio sic habet: « Videte ergo quantum fletus profuerit Petro. Antequam fleret, » etc. Confer Ambrosii Commentarios in Lucae caput 22, serm. 6, de Variis actionibus.

It is placed in the Appendix now for the first time. With the Louvain editors it had remained doubtful; Verlinus and Vindingus reject it as spurious. For it was printed among the sermons of Ambrose and of Maximus, with only the beginning changed, and in the Saint-Thierry manuscript it is inscribed to Ambrose himself, beginning thus: "We showed last Sunday that St Peter profited from his errors in the Saviour's passion," etc. By these words one cannot tell whether the homily is meant that stands in Maximus as no. 3, On Peter's Repentance, which is a sermon in Ambrose with the opening "We have said more than once," etc., and which in an old codex written a thousand years ago falsely bears the name of Augustine. The conclusion of that sermon runs thus: "See, then, how much weeping profited Peter. Before he wept," etc. Compare Ambrose's Commentary on Luke chapter 22, and sermon 6, On various actions.

(printed under page 313)

Page

running head: SERMO CXCII. 2102 (left part of the running head, over column 2101, cut off)
marginal letters: (none) — no marginal letters visible in the images
old-edition numerals: (none)

PL 39:2103

Non cogitat labentes aquas, non fluenta currentia: et dum Christum respicit, non respicit elementum; credit fidem etiam inter undas solidum invenire vestigium. Jactetur licet fluctibus mare, ventis pelagus conturbetur; non tamen Petri turbatur semita, quae ducit ad Dominum. Ambulat igitur super aquas Petrus, et sub pedibus ejus mollis unda non cedit. Legimus in Veteri Testamento, filios Israel per mare Rubrum siccis itineribus ambulasse, et ad securitatem gradientium, ne laberetur unda, in soliditatem quamdam fuisse mutatam (Exod. XIV, 29). Quanto hic melius, quando ambulante Petro nec mutatur unda, nec labitur; nec solidatur aqua, nec refugit? Melius, inquam, est, ubi eadem unda quae fluctuat, et sustentat; ubi idem gurges qui mergit, et famulatur. Illic ut portaretur per mare populus Israel, meatum suum natura perdiderat: hic portatur in aquis Petrus, et cursum suum fluenta non perdunt.

He does not consider the gliding waters, nor the running streams: and while he looks to Christ, he does not look to the element; he believes that faith finds a solid footing even amid the waves. Though the sea be tossed by billows and the deep be troubled by winds, yet Peter's path, which leads to the Lord, is not disturbed. So Peter walks upon the waters, and beneath his feet the soft wave does not give way. We read in the Old Testament that the children of Israel walked through the Red Sea on dry paths, and that, for the security of those who stepped along it, so that the water should not slip away, it was changed into a kind of solidity (Exod. 14:29). How much better is it here, when as Peter walks the wave is neither changed nor slips away; the water is neither made solid nor flees back? Better, I say, is it where the same wave that surges also sustains; where the same flood that submerges also serves. There, that the people of Israel might be carried through the sea, nature had lost its course: here Peter is carried on the waters, and the streams do not lose their course.

3. Deficiente fide deficit semita. Nonnisi per pericula venitur ad Christum. Temerarius ergo viator Apostolus novi itineris viam carpit, modo curvati gurgitis molem ascendit, modo subsidentis undae sinus descendit, et inter marinos fluctus ascensus illi itineris descensusque non deest. Sed ubi turbatus ventis, exagitatus procellis, incipit timere quod credidit: statim ei gurges subtrahitur, unda subducitur. Mox enim defatiscenti fide, defatiscit et semita. Tunc exclamans ad Dominum Jesum, salvum se fieri deprecatur. Quem apprehensum manu Salvator liberat, et subjungit dicens, Modicae fidei, quare dubitasti (Matth. XIV, 30, 32)? Hoc est, Cur tam parvae fidei es, ut qui credendo in mare ambulare coeperas, non id perseverando transires? scriptum est enim, Qui perseveraverit usque in finem, hic salvus erit (Id. X, 22). Sed dum cunctaris et dubitas, iter quod ingressus fueras perdidisti. Cur, inquam, tam modicae fidei es, ut non ea fide qua venire coeperas, pervenires? Intellige ergo quia in mari credulitas te portabat, perfidia submergebat. Igitur, fratres, sanctus Petrus dum fluctuat, dum mergitur, dum periclitatur, sic pervenit ad Dominum: ostendens nobis quod nonnisi per pericula properatur ad Christum. Multi enim diabolici fluctus sunt in hoc mundo, tentationum multa naufragia, a quibus ita liberari possumus, si clamantibus manum suam Salvator extenderit. Nos ergo clamare ad Dominum non cessemus, ille auxilium solitum non negabit Jesus Dominus noster, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

3. When faith fails, the path fails. Only through dangers does one come to Christ. So the apostle, a bold traveller, takes the way of a new journey; now he climbs the mass of the curving flood, now he goes down into the hollow of the subsiding wave, and amid the billows of the sea neither the ascent nor the descent of that journey is lacking to him. But when, troubled by the winds and shaken by the storms, he begins to fear what he had believed, at once the flood is withdrawn from him and the wave is taken from beneath him. For as soon as faith grows weary, the path too grows weary. Then, crying out to the Lord Jesus, he begs to be saved. The Saviour, grasping him by the hand, sets him free, and adds, saying: Of little faith, why did you doubt? (Matt. 14:30, 32). That is: Why are you of such small faith that you, who by believing had begun to walk on the sea, did not cross it by persevering? For it is written: He who perseveres to the end, he shall be saved (ibid. 10:22). But while you hesitate and doubt, you have lost the way on which you had set out. Why, I say, are you of such little faith that you did not arrive by the same faith by which you had begun to come? Understand, then, that on the sea belief was carrying you, unbelief was sinking you. Therefore, brethren, Saint Peter, while he is tossed, while he sinks, while he is in peril, thus comes to the Lord: showing us that only through dangers does one hasten to Christ. For there are many devilish billows in this world, many shipwrecks of temptations, from which we can be freed in this way, if the Saviour stretches out His hand to those who cry out. Let us, then, not cease to cry out to the Lord; He will not deny His accustomed help, Jesus our Lord, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CXCIII. De Annuntiatione Dominica, I.

Sermon 193. On the Lord's Annunciation, 1.

1. Diabolus ea arte qua hominem deluserat, a Christo delusus. Christus Deus et homo. Fratres dilectissimi, hodie dies illuxit, in quo Christus ex Virgine carnem suscepit. Humilitatis voluit induere formam, ut a peccatis liberaret animas nostras. Transgressio illius primi hominis totum deceperat mundum; ut nullum esset salutis remedium, nisi Christus adveniret e coelo. Gaudebat teterrimus draco, quia venenum praeparaverat homini novo: sed ad hoc descendit Christus in uterum Virginis, ut exinde humana susciperet membra, quae traderet cruci, et mortem induceret antiquo draconi. Usus enim fuerat diabolus consilio malo, ut per serpentem mulieri loqueretur, et diabolus non agnosceretur. Sed hinc ad nihilum redigit illum Deus Dei Filius, qui de coelo descendit, ut humanum susciperet

1. The devil, deluded by Christ with the same art by which he had deluded man. Christ God and man. Dearly beloved brethren, today the day has dawned on which Christ took flesh from the Virgin. He willed to put on the form of humility, that He might free our souls from sins. The transgression of that first man had deceived the whole world, so that there was no remedy of salvation unless Christ came from heaven. The foulest dragon was rejoicing because he had prepared poison for the new man: but for this purpose Christ came down into the Virgin's womb, that from it He might take up human members which He would hand over to the cross, and bring death upon the ancient dragon. For the devil had used an evil plan, so as to speak to the woman through the serpent, and the devil not be recognized. But hence God, the Son of God, reduces him to nothing, Who came down from heaven that He might take up a human

Editors' notes and page, col. 2103

Footnotes

(1) ‹anchor: non negabit› · call in col 2103

In manuscripto Theodericensi clauditur Sermo per verba, non negabit.

In the Saint-Thierry manuscript the sermon closes with the words "non negabit" (he will not deny).

(printed under page 314)

(a) ‹anchor: Sermo CXCIII› · call in col 2103

Alias, de Tempore 14.

Formerly Sermon 14 de Tempore.

(printed under page 314)

(b) ‹anchor: De Annuntiatione Dominica, I› · call in col 2103

In Appendice nunc primum collocatur Dubius Lovaniensium opinione, spurius sententia Verlini atque Vindingi, qui hunc sermonem Nativitati Christi imprudenter adscriptum in ante editis fuisse reprehendit; « ipso, » inquit, « exordio renuente et toto contextu, » quo de Incarnatione disseritur. Sed in manuscriptis tamen omnibus etiam inter sermones de Natali Domini locum habuit.

It is placed in the Appendix now for the first time. Doubtful in the opinion of the Louvain editors, spurious in the judgement of Verlinus and Vindingus, who [Vindingus] censures the earlier editions for carelessly assigning this sermon to the Nativity of Christ, "against the protest," he says, "of the very opening and of the whole context," in which the Incarnation is discussed. But in all the manuscripts it has nevertheless also had a place among the sermons on the Lord's Nativity.

(printed under page 314)