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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 196-210

Sermons CCIX–CCX

SERMO CCIX. In festo omnium Sanctorum.

Sermon 209. On the feast of All Saints.

1. Certaminis tempus breve, bravium sine fine. Hodie, dilectissimi, omnium Sanctorum sub una solemnitatis laetitia celebramus festivitatem, quorum societate coelum exsultat, quorum patrociniis terra laetatur, quorum triumphis Ecclesia sancta coronatur: quorum confessio quanto in passione fortior, tanto est clarior in honore; quia dum crevit pugna, crevit et pugnantium gloria, et martyrii triumphus multiplici passionum genere adornatur, perque graviora tormenta, gratiora fuere et praemia. Dum catholica mater Ecclesia per totum orbem longe lateque diffusa, in ipso capite suo Christo Jesu edocta est contumelias crucis et mortem non timere, magis magisque roborata est non in resistendo, sed in perferendo. Universos autem quos agmine inclyto carcer poenalis inclusit, pari et simili calore virtutis ad gerendum certamen gloria triumphalis inspiravit. O vere beata mater Ecclesia, quam sic honor divinae dignationis illuminat, quam vincentium gloriosus martyrum sanguis exornat, quam inviolatae confessionis candida induit virginitas! Floribus ejus nec rosae, nec lilia desunt. Certent nunc, charissimi, singuli ad utrosque honores, amplissimas accipere dignitatum coronas, vel de virginitate candidas, vel de passione purpureas. In coelestibus castris pax et acies habent flores suos, quibus milites Christi coronantur.

1. The time of the contest is short, the prize without end. Today, most beloved, we celebrate in the joy of a single solemnity the festival of all the Saints, in whose company heaven exults, in whose patronage the earth rejoices, with whose triumphs holy Church is crowned: whose confession, the stronger it was in suffering, the more glorious it is in honour; for while the fight grew, the glory of those fighting grew too, and the triumph of martyrdom is adorned with a manifold variety of sufferings, and through heavier torments the rewards too were the more welcome. While the catholic mother Church, spread far and wide through the whole world, was taught in Christ Jesus, her very Head, not to fear the insults of the cross and death, she was strengthened more and more, not in resisting, but in enduring. And all those whom the penal prison enclosed in a glorious band, triumphal glory inspired with an equal and like warmth of virtue to wage the contest. O truly blessed mother Church, whom the honour of the divine condescension so illumines, whom the glorious blood of conquering martyrs adorns, whom the white virginity of inviolate confession clothes! Among her flowers neither roses nor lilies are lacking. Let each one now strive, dearest brethren, for both honours, to receive the most ample crowns of dignities, either white from virginity or purple from suffering. In the heavenly camp peace and battle have their own flowers, with which the soldiers of Christ are crowned.

2. Sequitur de eodem argumento. Dei enim ineffabilis et immensa bonitas etiam hoc providit, ut laborum quidem tempus et agonis non extenderet, nec longum faceret aut aeternum; sed breve et, ut ita dicam, momentaneum: ut in hac brevi et exigua vita agones essent et labores; in illa vero quae aeterna est, corona et praemia meritorum: ut labores quidem cito finirentur, meritorum vero praemia sine fine durarent: ut post hujus mundi tenebras visuri essent candidissimam lucem, et accepturi majorem passionum cunctarum acerbitatibus beatitudinem, testante hoc Apostolo, ubi ait, Non sunt condignae passiones hujus temporis ad superventuram gloriam quae revelabitur in nobis (Rom. VIII, 18). Quam laeto sinu de praelio revertentes civitas coelestis excipit, de hoste prostrato tropaea ferentibus occurrit! Cum triumphantibus viris et feminae veniunt, quae cum saeculo sexum quoque vicerunt, et geminata gloria militiae virgines cum pueris teneros annos virtutibus transeuntes. Sed et caetera fidelium turba aulae perpetuae regiam intravit, qui sinceritatem fidei inconcussis praeceptorum coelestium disciplinis unita pace observaverunt. Ergo agite nunc, fratres, aggrediamur iter vitae, revertamur ad civitatem coelestem, in qua scripti sumus et cives decreti. Non sumus hospites, sed cives sanctorum et domestici Dei (Ephes. II, 19); etiam illius haeredes, cohaeredes autem Christi. Hujus nobis urbis januas aperiet fortitudo, et fiducia latum praebebit ingressum.

2. The same argument continues. For the ineffable and immense goodness of God provided this also, that it should not prolong the time of labours and of the contest, nor make it long or eternal, but short and, so to speak, momentary: that in this brief and slight life there should be contests and labours, but in that which is eternal, the crown and the rewards of merits: that the labours should be quickly ended, but the rewards of merits should endure without end: that after the darkness of this world they should see the most radiant light, and receive a blessedness greater than the bitternesses of all sufferings, as the Apostle testifies, where he says, The sufferings of this time are not worthy of the glory to come which will be revealed in us (Rom. 8:18). With what joyful embrace the heavenly city receives those returning from battle, and runs to meet those who bear trophies from the overthrown enemy! With the triumphant men come women too, who have overcome their sex as well as the world, and, with the doubled glory of their warfare, virgins together with boys who by their virtues passed beyond their tender years. And the rest of the multitude of the faithful too has entered the palace of the everlasting court, those who in united peace kept sincerity of faith by unshaken observance of the heavenly precepts. Come now therefore, brethren, let us set out on the way of life, let us return to the heavenly city, in which we have been enrolled and decreed citizens. We are not guests, but fellow citizens of the saints and members of the household of God (Eph. 2:19); heirs too of Him, and fellow heirs of Christ. Fortitude will open to us the gates of this city, and confidence will afford us a broad entrance.

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(a) ‹anchor: not visible in the crop (Sermo CCIX title)› · call in col 2135 or 2136 (above the crop)

Olim, de Sanctis 37; et post, in Appendice 85.

Formerly Sermon 37 on the Saints; and later, Sermon 85 in the Appendix.

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(b) ‹anchor: not visible in the crop (Sermo CCIX subtitle)› · call in col 2135 or 2136 (above the crop)

Exstat inter vulgata opuscula et Alcuini et Bedae. Pro Beda facit recepta lectionum inscriptio in Breviariis ad hanc festivitatem de omnibus Sanctis. In manuscriptis nostris caret auctoris nomine. In quibusdam tamen Germanis, Valafridi Strabi, sed nequicquam, praenotatur ei nomen; cum Valafrido paulo antiquior Rabanus Maurus, lib. 3 ad Bonosum, cap. 12, nonnulla ex hoc sermone verba exscribat. Caeterum auctor, quisquis est, excerpta veterum dicta hic in unum corpus, quod Alcuinus et Beda plerumque faciunt, redegit, nonnulla ab Augustino, et plura a Chrysostomo mutuatus, pleraque autem a Cypriano in epist. 9, ad Martyres, et 77, ad Nemesianum atque alios ad metalla damnatos, ipsiusque libris de Opere ac Eleemosynis et de Mortalitate. De num. 1 vide Cypriani epist. 9, ad Martyres; de num. 3, confer Chrysost. de Reparatione lapsi, cap. 7; de num. 4, Augustini serm. 127, cap. 3; de num. 5, Cypr. in fine libri de Opere et Eleemosynis, et epist. 77, ad Nemesianum; de num. 6, Cypr. in fine libri de Mortalitate.

It is found among the published opuscula both of Alcuin and of Bede. In Bede's favour is the received heading of the lessons in the Breviaries for this feast of All Saints. In our manuscripts it lacks the author's name. In certain German ones, however, the name of Walafrid Strabo is set before it, but in vain, since Rabanus Maurus, a little older than Walafrid, copies some words from this sermon in book 3 to Bonosus, chapter 12. The author, whoever he is, has gathered here into one body extracts of sayings of the ancients, as Alcuin and Bede mostly do, borrowing some from Augustine and more from Chrysostom, but most from Cyprian, in Letter 9, to the Martyrs, and Letter 77, to Nemesianus and the others condemned to the mines, and from his books On Works and Alms and On Mortality. On no. 1 see Cyprian's Letter 9, to the Martyrs; on no. 3, compare Chrysostom, On the Restoration of the Fallen, chapter 7; on no. 4, Augustine's Sermon 127, chapter 3; on no. 5, Cyprian at the end of the book On Works and Alms, and Letter 77, to Nemesianus; on no. 6, Cyprian at the end of the book On Mortality.

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3. Vitae beatae descriptio. Consideremus ergo inclytam urbis illius felicitatem, in quantum considerare possibile est. Ut enim vere est, comprehendere nullus sermo sufficiet. Dicitur de ea in quodam loco sic, quod aufugiet ibi dolor et tristitia et gemitus (Isai. LIII, 10). Quid hac vita beatius? Ibi non est paupertatis metus, non aegritudinis imbecillitas; nemo laeditur, irascitur nemo, nemo invidet; cupiditas nulla exardescit, nullum cibi desiderium, nulla honoris pulsatio, aut potestatis ambitio. Nullus ibi diaboli metus, insidiae daemonum nullae, terror gehennae procul, mors neque corporis neque animae, sed immortalitatis munere vita jucunda. Nulla erit tunc usquam discordia; sed cuncta consona, cuncta convenientia; quia omnium Sanctorum una concordia: pax cuncta et laetitia continet, tranquilla sunt omnia et quieta. Jugis splendor, non iste qui nunc est, sed tanto clarior, quanto felicior; quia civitas illa, ut legitur, non egebit lumine solis, sed Dominus omnipotens illuminabit eam, et lucerna ejus est Agnus: ubi sancti fulgebunt ut stellae in perpetuas aeternitates, et sicut splendor firmamenti qui ad justitiam erudiunt multos. Quapropter nox ibi nulla, nullae tenebrae, concursus nubium nullus, nec frigoris ardorisve asperitas ulla; sed talis quaedam erit rerum temperies, quam nec oculus vidit, nec auris audivit, nec in cor hominis ascendit (I Cor. II, 9), nisi illorum qui ea perfrui digni inveniuntur, quorum nomina scripta sunt in libro vitae, qui et laverunt stolas suas in sanguine Agni, et sunt ante sedem Dei, serviuntque ei die et nocte. Non est senectus ibi, nec senectutis miseria, dum omnes occurrunt in virum perfectum, in mensuram aetatis plenitudinis Christi. Verum super haec omnia est consociari Angelorum et Archangelorum coetibus, Thronis etiam et Dominationibus, Principatibus et Potestatibus, omniumque coelestium supernarumque Virtutum contuberniis perfrui, et intueri agmina sanctorum splendidius sideribus micantia, Patriarcharum fide fulgentia, Prophetarum spe laetantia, Apostolorum in duodecim tribubus Israel orbem judicantia, martyrum purpureis victoriae coronis lucentia, virginum quoque choros candentia serta gestantes inspicere. De Rege autem qui horum medius residet, dicere vox nulla sufficit. Effugit enim omnem sermonem, atque omnem sensum humanae mentis excedit decus illud, illa pulchritudo, illa virtus, illa gloria, illa magnificentia, illa majestas. Ultra enim omnem sanctorum est gloriam, ipsius inaestimabilem aspicere conspectum, et splendore majestatis ejus irradiari. Si enim quotidie oporteret nos tormenta perferre, si ipsam gehennam parvo tempore tolerare, ut Christum videre possemus in gloria venientem, et sanctorum ejus numero sociari; nonne erat dignum pati omne quod triste est, ut tanti boni tantaeque gloriae participes haberemur?

3. Description of the blessed life. Let us therefore consider the renowned happiness of that city, in so far as it is possible to consider it. For no speech will suffice to comprehend it as it truly is. It is said of it in a certain place thus, that sorrow and sadness and groaning will flee away there (Isa. 53:10). What is more blessed than this life? There, there is no fear of poverty, no weakness of sickness; no one is harmed, no one grows angry, no one envies; no greed is kindled, there is no desire for food, no assault of honour or ambition for power. There is no fear of the devil there, no snares of demons; the terror of Gehenna is far off; there is no death either of body or of soul, but a life made pleasant by the gift of immortality. There will then be no discord anywhere; but all things in harmony, all things in agreement; because all the Saints have one concord: peace and gladness hold all things together, all things are tranquil and quiet. There is an unceasing splendour, not this one which exists now, but as much brighter as it is happier; because that city, as we read, will not need the light of the sun, but the Lord Almighty will illuminate it, and its lamp is the Lamb: where the saints will shine like stars unto everlasting eternities, and like the splendour of the firmament those who instruct many unto justice. Therefore there is no night there, no darkness, no gathering of clouds, nor any harshness of cold or heat; but there will be a certain temperateness of things such as eye has not seen, nor ear heard, nor has it ascended into the heart of man (1 Cor. 2:9), except of those who are found worthy to enjoy them, whose names are written in the book of life, who have also washed their robes in the blood of the Lamb, and are before the throne of God, and serve Him day and night. There is no old age there, nor the misery of old age, since all come to the perfect man, to the measure of the age of the fullness of Christ. But above all these things it is to be joined to the companies of the Angels and Archangels, and also to the Thrones and Dominions, the Principalities and Powers, and to enjoy the fellowship of all the heavenly and supernal Virtues, and to behold the hosts of the saints glittering more brightly than the stars: the Patriarchs shining with faith, the Prophets rejoicing in hope, the Apostles judging the world in the twelve tribes of Israel, the martyrs gleaming with the purple crowns of victory; and to look also upon the choirs of virgins wearing shining garlands. But of the King Who sits in the midst of them no voice suffices to speak. For that grace, that beauty, that power, that glory, that magnificence, that majesty escapes all speech and exceeds every sense of the human mind. For beyond all the glory of the saints it is to look upon His inestimable countenance and to be irradiated by the splendour of His majesty. For if it were necessary for us to endure torments daily, if it were necessary to tolerate Gehenna itself for a short time, so that we might be able to see Christ coming in glory and to be joined to the number of His saints, would it not have been worthwhile to suffer everything that is grievous, so that we might be held partakers of so great a good and so great a glory?

4. Per quid ematur coelum. Quae erit illa, fratres charissimi, justorum gloria, quam grandis sanctorum laetitia, cum unaquaeque facies fulgebit ut sol (Matth. XIII, 43), cum ordinibus distinctis populum suum Dominus in regno Patris sui coeperit recensere, et meritis atque operibus singulorum praemia promissa restituere; pro terrenis coelestia, pro temporalibus sempiterna, pro modicis magna praestare; adducere sanctos in visionem Paternae gloriae, et facere in coelestibus consedere, ut sit Deus omnia in omnibus, aeternitatemque amatoribus suis et immortalitatem largiri, ad quam eos sanguinis sui vivificatione reparavit, denuo ad paradisum reducere, regna coelorum fide et veritate suae pollicitationis aperire? Haec inhaereant firmiter sensibus nostris, haec intelligantur plena fide, haec toto corde diligantur, haec indesinentium operum magnanimitate acquirantur. Reposita est in potestate facientis; quia regnum coelorum vim patitur. Res ista, o homo, id est regnum coeleste aliud non quaerit pretium quam te ipsum. Tantum valet quantum et tu: te da, et habebis illud. Quid turbaris

4. By what means heaven is bought. What will that glory of the just be, dearest brethren, how great the gladness of the saints, when every face will shine like the sun (Matt. 13:43), when the Lord begins to review His people in distinct ranks in the kingdom of His Father, and to render the promised rewards to the merits and works of each; to bestow heavenly things in return for earthly, everlasting things in return for temporal, great things in return for small; to lead the saints into the vision of the Father's glory, and to make them sit together in the heavenly places, so that God may be all in all; and to grant eternity and immortality to those who love Him, to which He restored them by the quickening power of His blood; to lead them back again to paradise; to open the kingdoms of the heavens by the faithfulness and truth of His promise? Let these things cling firmly to our minds, let these things be understood with full faith, let these things be loved with the whole heart, let these things be acquired by the magnanimity of unceasing works. It is placed in the power of the one who acts; because the kingdom of heaven suffers violence. This thing, O man, that is, the heavenly kingdom, seeks no other price than yourself. It is worth as much as you are: give yourself, and you will have it. Why are you troubled

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(1) ‹anchor: not visible in the crop› · call in col 2136 (above the crop)

Editio GG. subjicit hanc notam: « Apud Rabanum, nulla honoris pulsat et potestatis ambitio. »

The GG. edition adds this note: "In Rabanus, 'no ambition for honour and power assails.'"

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de pretio? Christus semetipsum tradidit, ut acquireret te in regnum Deo Patri: ita et tu te ipsum da, ut sis regnum ejus ac non regnet peccatum in mortali tuo corpore, sed spiritus in acquisitionem vitae. Ad hanc igitur operum salutarium delectetur currere palmam, quicunque desiderat praemia repromissa in aeterna saecula.

about the price? Christ handed Himself over, that He might acquire you as a kingdom for God the Father: so you too give yourself, that you may be His kingdom, and that sin may not reign in your mortal body, but the spirit, unto the acquiring of life. Let whoever longs for the rewards promised for the eternal ages, then, delight to run towards this palm of saving works.

5. Corona martyrum purpurea. juste viventium candida. Libenter igitur, fratres, ac prompte certemus; omnes in agone justitiae Deo et Christo spectante curramus: et qui saeculo et mundo majores esse coepimus, cursum nostrum nulla saeculi et mundi cupiditate tardemus. Si expeditos, si celeres, si in hoc operis agone currentes dies ultimus invenerit, nusquam Dominus meritis nostris ad praemium deerit remunerator. Qui coronam in persecutione purpuream pro passione donavit, ipse in pace viventibus pro justitiae meritis dabit et candidam. Nam nec Abraham, nec Isaac, nec Jacob occisi sunt; et tamen fidei et justitiae meritis honorati inter Patriarchas primi esse meruerunt: ad quorum congregatur convivium, quisquis fidelis et justus et laudabilis invenitur. Memores esse debemus voluntatem non nostram, sed Dei facere debere: quia qui fecerit ejus voluntatem, manet in aeternum, quomodo et ille manet in aeternum. Quapropter, charissimi, mente integra, fide firma, virtute robusta, charitate perfecta parati ad omnem voluntatem Dei simus, conservantes fortiter dominica mandata. In simplicitate servate innocentiam, in charitate concordiam, modestiam in humilitate, diligentiam in administratione, vigilantiam in adjuvandis laborantibus, misericordiam in fovendis pauperibus, in defendenda veritate constantiam, in disciplinae severitate censuram; ne aliquid ad exemplum bonorum factorum desit in nobis.

5. The crown of the martyrs is purple, that of those who live justly is white. Willingly, then, brethren, and readily let us contend; let us all run in the contest of justice with God and Christ looking on: and we who have begun to be greater than the age and the world, let us slow our course by no desire of the age and the world. If the last day finds us unencumbered, swift, running in this contest of works, the Lord will nowhere fail to be the rewarder of our merits unto the prize. He who gave the purple crown in persecution for suffering will Himself give the white one also to those who live in peace, for the merits of justice. For neither Abraham, nor Isaac, nor Jacob was slain; and yet, honoured for the merits of faith and justice, they deserved to be first among the Patriarchs: to whose banquet is gathered whoever is found faithful and just and praiseworthy. We ought to be mindful that we must do not our own will, but God's: because whoever does His will abides for ever, just as He too abides for ever. Wherefore, dearly beloved, with sound mind, firm faith, robust virtue, perfect charity, let us be ready for every will of God, steadfastly keeping the Lord's commandments. Preserve innocence in simplicity, concord in charity, modesty in humility, diligence in administration, vigilance in helping those who labour, mercy in cherishing the poor, constancy in defending the truth, strictness in the severity of discipline; so that nothing may be lacking in us for an example of good deeds.

6. Quam exoptanda vita aeterna. Haec sunt enim vestigia quae nobis sancti quique revertentes in patriam reliquerunt; ut illorum semitis inhaerentes, sequeremur ad gaudia. Patriam quoque nostram paradisum cum illis computemus. Parentes Patriarchas jam habere coepimus: utquid non properamus et currimus, ut patriam nostram videre, et parentes salutare possimus? Magnus illic nos charorum numerus exspectat, parentum, fratrum, filiorum frequens nos et copiosa turba desiderat, jam de sua incolumitate secura, adhuc de nostra salute sollicita. Ad eorum complexum et conspectum venire, quanta illis et nobis in commune laetitia est! Qualis illic coelestium voluptas conservorum societatem exspectantium! quam summa et perpetua felicitas! Illic Apostolorum gloriosus chorus, illic Prophetarum exsultantium numerus insignis. Ibi martyrum populus innumerabilis ob certaminum victoriam coronatur; illic clarissima virginum turba laetatur: illic etiam confessorum fortitudo laudatur. Ibi et illorum remuneratio censetur, qui praecepta dominica servantes, ad coelestes thesauros terrena patrimonia transtulerunt. Ad hos, dilectissimi, avida cupiditate properemus; ut cum his cito esse, et cito ad Christum venire contingat, eumque hujus itineris ducem habeamus, salutis auctorem, lucis principem, laetitiae largitorem: qui vivit et regnat cum Deo Patre omnipotente et Spiritu sancto in saecula saeculorum. Amen.

6. How much eternal life is to be longed for. For these are the footprints which the saints, each returning to the fatherland, have left behind for us; so that, keeping close to their paths, we might follow them to joys. Let us reckon paradise too as our fatherland, together with them. We have already begun to have the Patriarchs as parents: why do we not hasten and run, that we may see our fatherland and greet our parents? A great number of dear ones awaits us there; a crowded and plentiful throng of parents, brothers, children longs for us, already secure about their own safety, still anxious about our salvation. To come into their embrace and their sight, how great a joy it is for them and for us in common! What delight there is there for the heavenly ones, as they await the fellowship of their fellow servants! what supreme and everlasting happiness! There is the glorious choir of the Apostles, there the distinguished number of the exulting Prophets. There the innumerable people of the martyrs is crowned for the victory of their contests; there the most illustrious throng of virgins rejoices: there too the fortitude of the confessors is praised. There also the reward of those is reckoned who, keeping the Lord's precepts, transferred earthly patrimonies to heavenly treasuries. To these, dearly beloved, let us hasten with eager longing; that it may befall us soon to be with them and soon to come to Christ, and that we may have Him as the leader of this journey, the author of salvation, the prince of light, the bestower of gladness: Who lives and reigns with God the Father almighty and the Holy Spirit for ages of ages. Amen.

SERMO CCX, In Natali sancti Stephani protomartyris, I.

Sermon 210. On the Birthday of Saint Stephen the Protomartyr, 1.

1. Stephanus toti Ecclesiae datus ad exemplum. Stephani sincerissima castitas. Hesterno die Natalem habuimus

1. Stephen given to the whole Church as an example. The most sincere chastity of Stephen. Yesterday we had the Birthday

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(a) ‹anchor: SERMO CCX› · call in col 2137

Olim, de Sanctis 5; et post, in Appendice 71.

Formerly Sermon 5 on the Saints; and later, Sermon 71 in the Appendix.

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(b) ‹anchor: Stephani protomartyris, I› · call in col 2137

Plerisque in manuscriptis praefixum habet nomen Maximi. Ex iisdem tamen libris plures sermonem in duos partiuntur, iique non Maximo assignant nisi posteriorem, qui quidem ab istis verbis hic num. 2 incipiens, « Lectio Actuum Apostolorum quae nobis hodie lecta est, » etc., inter Maximianos etiam Sermones vulgatus invenitur. Caeterum postrema ac potissima pars, ab hoc fere loco num. 4, « Imitemur ergo in aliquo, dilectissimi fratres, » etc., Caesarii esse intelligitur ex aliis ipsius sermonibus. De num. 5 vide Caesarii homil. ex editis a Baluzio, 9, et infra serm. 225, n. 6, necnon supra serm. 115, n. 4, et homil. 9 et 10 ex editis a Baluzio; de eodem num. 5 in fine, vide Caesarii homil. 7 ex editis a Baluzio; de fine n. 6, confer homil. 10, 11 et 25 ex editis a Baluzio.

In most manuscripts it has Maximus's name set before it. Of these same books, however, several divide the sermon in two, and assign only the latter part to Maximus; that part, beginning here at no. 2 with the words "The reading from the Acts of the Apostles which was read to us today," etc., is also found published among Maximus's sermons. The last and principal part, however, from about this point in no. 4, "Let us imitate, then, in something, dearest brethren," etc., is recognized as Caesarius's from his other sermons. On no. 5 see Caesarius's homily 9 among those published by Baluze, and Sermon 225, no. 6, below, as well as Sermon 115, no. 4, above, and homilies 9 and 10 among those published by Baluze; on the end of the same no. 5, see Caesarius's homily 7 among those published by Baluze; on the end of no. 6, compare homilies 10, 11 and 25 among those published by Baluze.

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Domini Salvatoris; hodie summa devotione veneramur sancti martyris Stephani passionem: hesterno, redimimur ad praemium; hodierno, provocamur ad exemplum. Bene ergo hesternae solemnitati festivitas hodierna conjuncta est; ut illa credentes eveheret ad vitam, haec confitentes duceret ad coronam. Omni ergo Ecclesiae beatus Stephanus datus est ad profectum. Adhuc laicus diaconii meruit electionem, et levita martyrii obtinuit principatum. In plebe adhuc positus erat; sed jam virtutibus eminebat. Humilis erat loco; sed celsus fide. Discipulus erat ordine; sed factus est magister exemplo. Quos sequebatur devotione fidei, praecessit velocitate martyrii. Scriptum est enim de eo in Actibus Apostolorum, quod ad ministerium viduarum sit ab Apostolis deputatus (Act. VI). In hoc etiam quod praepositus est feminis, testimonium meruit sincerissimae castitatis. Beatus ergo erit, charissimi fratres, qui hunc sectatus, qui hunc imitatus fuerit: et pudicitiae enim palmam, et martyrii consequetur coronam.

of the Lord Saviour; today with the highest devotion we venerate the passion of the holy martyr Stephen. By yesterday's we are redeemed for the reward; by today's we are called forth to the example. Fittingly, therefore, has today's festival been joined to yesterday's solemnity, so that the one might carry believers up to life and the other lead confessors to the crown. Blessed Stephen, therefore, has been given to the whole Church for its advancement. While still a layman he merited election to the diaconate, and as a Levite he obtained the primacy of martyrdom. He was still placed among the common people, but already he was eminent in virtues. He was lowly in place, but lofty in faith. He was a disciple in rank, but he was made a master by example. Those whom he followed in the devotion of faith, he went before in the swiftness of martyrdom. For it is written of him in the Acts of the Apostles that he was appointed by the Apostles to the ministry of the widows (Acts 6). In this also, that he was set over women, he merited the testimony of the purest chastity. Blessed, therefore, will he be, dearest brethren, who has followed him, who has imitated him: for he will attain both the palm of chastity and the crown of martyrdom.

2. Cur Filium hominis, non Filium Dei videre se testatus est. De quo et lectio Actuum Apostolorum, quae nobis hodie lecta est, dilectissimi fratres, cum plurimum habeat in ipsa specie admirationis, non minus tamen continet in mysterio dignitatis. Ecce, inquit beatus Stephanus, video coelos apertos, et Filium hominis stantem a dextris Dei (Id. VII, 55). Considerate attentius, dilectissimi fratres, cum beatus Martyr Dominum Jesum Christum ad dexteram Dei Patris stare vidisset, cur sese Filium hominis videre testatus est, et non potius Filium Dei; cum utique plus delaturus Domino honoris videretur, si se Dei potius quam hominis Filium videre dixisset? Sed certa ratio postulabat, ut hoc ita et ostenderetur in coelo, et praedicaretur in mundo. Omne enim Judaeorum scandalum in hoc erat, cur Dominus noster Jesus Christus, qui secundum carnem erat filius hominis, esse etiam Dei Filius diceretur. Ideo ergo pulchre Scriptura divina Filium hominis ad dexteram Dei Patris stare memoravit, ut ad confutandam Judaeorum incredulitatem ille Martyri ostenderetur in coelo, qui a perfidis negabatur in mundo: et illi testimonium coelestis Veritas daret, cui fidem terrena impietas derogaret.

2. Why he testified that he saw the Son of man, not the Son of God. Concerning him, too, the reading from the Acts of the Apostles which was read to us today, dearly beloved brethren, though it holds very much of wonder in its very appearance, contains no less of dignity in its mystery. "Behold," says blessed Stephen, "I see the heavens opened, and the Son of man standing at the right hand of God" (Acts 7:55). Consider more attentively, dearly beloved brethren, why the blessed Martyr, when he had seen the Lord Jesus Christ standing at the right hand of God the Father, testified that he saw the Son of man and not rather the Son of God, since he would surely seem to be paying the Lord more honour if he had said that he saw the Son of God rather than of man. But a sure reason required that this should be both shown in heaven and proclaimed in the world. For the whole stumbling-block of the Jews lay in this: why our Lord Jesus Christ, Who according to the flesh was son of man, should be said to be also the Son of God. Therefore divine Scripture beautifully recorded that the Son of man was standing at the right hand of God the Father, so that, to confute the unbelief of the Jews, He might be shown in heaven to the Martyr Who was denied by the faithless in the world, and the heavenly Truth might give testimony to Him from Whom earthly impiety withheld faith.

3. Si distant inter se martyres, praecipuus est Stephanus. Unde licet juxta Psalmum qui lectus est, pretiosa sit in conspectu Domini mors sanctorum ejus (Psal. CXV, 15), si quid tamen distare inter martyres potest, praecipuus videtur esse, qui primus est. Nam cum sanctus Stephanus ab Apostolis diaconus ordinatus sit (Act. VI, 5), Apostolos ipsos beata ac triumphali morte praecessit: ac sic qui erat inferior ordine, primus factus est passione; et qui erat discipulus gradu, magister coepit esse martyrio, complens illud quod beatus propheta in Psalmo qui lectus est dixit, Quid retribuam Domino pro omnibus quae retribuit mihi (Psal. CXV, 12)? Retribuere enim primus voluit Stephanus martyr Domino, quod cum omni humano genere accepit a Domino. Mortem enim quam Salvator dignatus est pro omnibus pati, hanc ille primus reddidit Salvatori.

3. If martyrs differ among themselves, Stephen is foremost. Hence, although according to the Psalm which was read, "precious in the sight of the Lord is the death of His saints" (Ps. 115:15), yet if there can be any difference among martyrs, he seems to be foremost who is first. For although holy Stephen was ordained deacon by the Apostles (Acts 6:5), he went before the Apostles themselves by a blessed and triumphant death; and thus he who was lower in order was made first in passion, and he who was a disciple in rank began to be a master by martyrdom, fulfilling that which the blessed prophet said in the Psalm which was read: "What shall I render to the Lord for all the things that He has rendered to me?" (Ps. 115:12). For Stephen the martyr willed to be the first to render to the Lord what he, together with the whole human race, had received from the Lord. For the death which the Saviour deigned to suffer for all, this he first rendered back to the Saviour.

4. Mira Stephani charitas. Post haec subjecit Scriptura sacra, et ait: Positis genibus clamavit dicens: Domine, ne statuas illis hoc peccatum (Act. VII, 59). Videte, dilectissimi fratres, affectum beati viri, videte magnam et admirabilem charitatem. In persecutione positus erat; et pro persecutoribus deprecabatur: atque in illa lapidum ruina, quando alius oblivisci poterat etiam charissimos suos, ille Domino commendabat inimicos. Quid enim dicebat cum lapidaretur?

4. The wonderful charity of Stephen. After this sacred Scripture added, and says: "Having knelt down, he cried out, saying: Lord, do not lay this sin against them" (Acts 7:59). See, dearly beloved brethren, the affection of the blessed man; see his great and admirable charity. He was set in persecution, and he was praying for his persecutors; and in that downpour of stones, when another could have forgotten even his dearest ones, he was commending his enemies to the Lord. For what was he saying while he was being stoned?

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Domine, ne statuas illis hoc peccatum. Plus itaque tunc illorum dolebat peccata, quam sua vulnera; plus illorum impietatem, quam suam mortem dolebat. Et recte plus: in illorum quippe impietate erant multa quae plangi, in illius autem morte non erat quod debuisset doleri. Illorum impietatem mors sequebatur aeterna; hujus autem mortem vita perpetua. Imitemur ergo in aliquo, dilectissimi fratres, tanti magistri fidem, tam praeclari martyris charitatem. Diligamus nos hoc animo in Ecclesia fratres nostros, quo ille tunc dilexit inimicos suos. Sed, quod pejus est, aliquoties non solum inimicos non diligimus, sed nec amicis quidem fidem integram custodimus.

Lord, do not lay this sin against them. And so he then grieved more over their sins than over his own wounds; more over their impiety than over his own death. And rightly more: for in their impiety there was much that ought to be lamented, but in his death there was nothing that ought to have been grieved over. Eternal death followed their impiety; but perpetual life followed his death. Let us therefore imitate in some measure, dearly beloved brothers, the faith of so great a master, the charity of so illustrious a martyr. Let us love our brothers in the Church with that same mind with which he then loved his enemies. But, what is worse, sometimes we not only do not love our enemies, but do not even keep faith wholly with our friends.

5. Inimicis indulgere. Sed dicit aliquis: Non possum diligere inimicum meum, quem quotidie velut hostem patior crudelissimum. O quicumque ille es, attendis quid tibi fecerit homo, et non consideras quid tu feceris Deo. Cum enim tu multum graviora in Deum peccata commiseris, quare non dimittis homini parum, ut tibi Deus dignetur dimittere multum? Recole quid tibi in Evangelio Veritas ipsa promiserit, et quam tibi quodam modo cautionem fecerit, vel quale pactum tecum inierit: Si enim, inquit, dimiseritis hominibus peccata eorum, dimittet et vobis Pater vester coelestis peccata vestra. Si autem non dimiseritis, nec Pater vester dimittet debita vestra (Matth. VI, 14 et 15). Videtis, fratres, quia cum Dei gratia in potestate nostra positum est, qualiter a Domino judicemur. Si, inquit, dimiseritis, dimittetur vobis. Nam saepe dixi, fratres, et frequentius dicere debeo; nemo se circumveniat, nemo se seducat. Qui vel unum hominem in hoc mundo odio habet, quidquid Deo in operibus bonis obtulerit, totum perdit: quia non mentitur Paulus apostolus, dicens, Si dedero omnes facultates meas in cibos pauperum, et si tradidero corpus meum, ita ut ardeam; charitatem autem non habuero; nihil mihi prodest. Quam rem etiam beatus Joannes confirmat, dicens, Omnis enim qui non diligit fratrem suum, manet in morte; et iterum, Qui fratrem suum oderit, homicida est (I Joan. III, 14, 15). Hoc loco fratrem, omnem hominem oportet intelligi: omnes enim in Christo fratres sumus. Nemo itaque sine charitate de virginitate praesumat, nemo de eleemosynis, nemo de jejuniis, nemo de orationibus confidat: quia quamdiu inimicitiam in corde tenuerit, neque istis, neque aliis quibuslibet bonis operibus placare sibi Dominum poterit. Sed si vult sibi habere propitium Dominum, non dedignetur audire consilium bonum. Audiat non me, sed ipsum Dominum suum: Si offers, inquit, munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te, relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo; et tunc veniens offeres munus tuum (Matth. V, 23, 24). Et nos pugnas habentes intrinsecus, et dolos in corde versantes, quasi qui bonam conscientiam habeamus, praesumimus accedere ad altare, non timentes quod scriptum est, Qui manducat et bibit indigne, judicium sibi manducat et bibit (I Cor. XI, 29).

5. To forgive enemies. But someone says: I cannot love my enemy, whom I suffer daily as a most cruel foe. O whoever you are, you pay attention to what a man has done to you, and you do not consider what you have done to God. For since you have committed far more grievous sins against God, why do you not forgive a man a little, so that God may deign to forgive you much? Recall what Truth Himself has promised you in the Gospel, and what bond, so to speak, He has given you, or what covenant He has entered into with you: For if, He says, you forgive men their sins, your heavenly Father will also forgive you your sins. But if you do not forgive, neither will your Father forgive your debts (Matt. 6:14–15). You see, brothers, that, with the grace of God, it has been placed in our power how we are to be judged by the Lord. If, He says, you forgive, it will be forgiven you. For I have often said, brothers, and I ought to say it more often: let no one deceive himself, let no one lead himself astray. Whoever holds even one man in this world in hatred loses all of whatever he has offered to God in good works: for Paul the apostle does not lie when he says, If I give all my goods for the food of the poor, and if I hand over my body so that I burn, but have not charity, it profits me nothing. This blessed John also confirms, saying, For everyone who does not love his brother abides in death; and again, Whoever hates his brother is a murderer (1 John 3:14–15). In this place by brother every man must be understood: for we are all brothers in Christ. Therefore let no one without charity presume on virginity, let no one trust in almsgiving, no one in fasts, no one in prayers: for as long as he holds enmity in his heart, he will not be able to make the Lord favourable to himself either by these or by any other good works whatever. But if he wishes to have the Lord propitious to him, let him not disdain to hear good counsel. Let him hear not me, but his Lord Himself: If you offer, He says, your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother; and then coming you shall offer your gift (Matt. 5:23–24). And we, having fights within, and turning over deceits in our heart, presume to approach the altar as if we had a good conscience, not fearing what is written, He who eats and drinks unworthily eats and drinks judgement to himself (1 Cor. 11:29).

6. Difficultatem quidem habet, sed et ingens praemium. Id observatur ob terrenam spem, vel propter timorem; quanto magis per amorem. Sed dicit aliquis: Grandis labor est, inimicos diligere, pro persecutoribus supplicare. Nec nos negamus, fratres, non parvus quidem labor est in hoc saeculo: sed grande erit praemium in futuro. Per amorem enim hominis inimici efficieris amicus Dei: imo non solum amicus, sed etiam filius; sicut ipse Dominus dixit, Diligite inimicos vestros, benefacite his qui vos oderunt; ut sitis filii Patris vestri, qui in coelis est (Matth. VI, 44, 45). Si te aliquis homo dives in hoc saeculo vellet adoptivum filium facere, quomodo servires, quas indignitates etiam servorum ejus, quae servitia durissima, et aliquoties etiam turpissima sustineres convicia, ut ad caducam et fragilem haereditatem ipsius pervenires? Quod ergo alius sustinet propter substantiam terrenam, tu sustine propter vitam aeternam. Convincimur enim certissima ratione, quia propter

6. It has difficulty indeed, but also an immense reward. This is observed for the sake of earthly hope, or out of fear; how much more through love. But someone says: It is a great labour to love enemies, to pray for persecutors. Nor do we deny, brothers, that it is indeed no small labour in this world: but great will be the reward in the future. For through love of a man who is your enemy you will be made a friend of God: nay, not only a friend, but also a son; as the Lord Himself said, Love your enemies, do good to those who hate you; that you may be sons of your Father, Who is in heaven (Matt. 5:44–45). If some rich man in this world wished to make you his adopted son, how would you serve him, what indignities even from his servants, what most harsh services, and sometimes even what most shameful insults would you endure, so as to come into his perishable and fragile inheritance? What, therefore, another endures for the sake of earthly substance, do you endure for the sake of eternal life. For we are convinced by most certain reasoning that for the sake of

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Deum possumus quidem, sed nolumus injurias sustinere. Denique si nobis aliqua potens persona injuriam facit, si nos etiam in faciem maledicit; nec respondere aliquid asperum, non dicam vicem reddere, audemus. Quare hoc? Ne ab illa persona potente adhuc majora quam pertulimus, patiamur. Quod a nobis extorquet hominis timor, debuerat a nobis exigere Christi amor. Si ergo potens persona contra nos saevit, tacemus, et nihil dicere ausi sumus: si vero aequalis aut forte inferior vel levem nobis contumeliam fecerit, quasi ferae bestiae, sine ulla patientia ac sine aliqua Dei contemplatione consurgimus; et aut in praesenti nostram injuriam vindicamus, aut certe ad majorem vicem reddendam nostrum animum praeparamus. Quid est hoc, quod quando potens persona nobis injuriam infert, patienter accipimus; quando inferior, nimio furore succendimur? Quia ibi timuimus hominem; hic Deum timere nolumus. Unde rogo vos, fratres, quantum possumus, cum Dei adjutorio cor nostrum ad patientiam praeparemus, et in omnibus malis hominibus medicorum vicem agere studeamus, et non ipsos homines, sed ipsorum malitiam odio habeamus. Pro bonis oremus, ut semper ad meliora conscendant; pro malis, ut cito ad emendationem vitae per poenitentiae medicamenta confugiant. Quam rem orantibus vobis ipse praestare dignetur, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

God we are able indeed, but we are unwilling to endure injuries. In short, if some powerful person does us an injury, if he even curses us to our face, we do not dare to answer anything harsh, not to say to pay him back. Why is this? So that we may not suffer from that powerful person still greater things than we have endured. What the fear of man wrings from us, the love of Christ ought to have demanded of us. If, then, a powerful person rages against us, we keep silent and have dared to say nothing; but if an equal, or perhaps an inferior, has done us even a slight insult, we rise up like wild beasts, without any patience and without any consideration of God; and either we avenge our injury on the spot, or at least we prepare our mind for paying back a greater return. What is this, that when a powerful person inflicts an injury on us we accept it patiently, but when an inferior does so we are kindled with excessive fury? Because there we feared a man; here we are unwilling to fear God. Therefore I ask you, brethren, that as far as we are able, with the help of God, we prepare our heart for patience, and that towards all wicked men we strive to act the part of physicians, and hold in hatred not the men themselves but their wickedness. Let us pray for the good, that they may always climb to better things; for the wicked, that they may quickly take refuge in amendment of life through the medicines of penance. May He Himself deign to grant this to you as you pray, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

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