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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 211-230

Sermons CCXI–CCXIV

SERMO CCXI. In Natali sancti Stephani, II.

Sermon 211. On the Feast of Saint Stephen, 2.

1. Stephanus corona. Post hesternum festivissimum diem, quo Salvatoris nostri Christi nativitas illuxit, etiam hodiernus dies beati martyris Stephani corona illustratur. Martyris illius merita nulla pars orbis ignorat: passus est enim in ipso principio Ecclesiae, in ipsa urbe Jerosolyma. Ibi et diaconus ministravit, et in ipso juventutis flore decorem aetatis suae sanguine purpuravit. Passio ejus insignis est, atque mirabilis valde. Hanc modo de libro Actuum Apostolorum (Act. VII), cum legeretur, non solum audivimus, sed etiam oculis fidei exspectavimus. Christus ergo caput martyrum prior passus est pro nobis, relinquens nobis exemplum ut sequamur vestigia ejus (I Petr. II, 21). Cujus passionis vestigia prior secutus beatissimus Stephanus confitendo Christum, lapidatus a Judaeis coronam meruit, tanquam suo sibi nom⟨in⟩e impositam. Stephanus enim graece, latine Corona appellatur. Jam corona nomen habebat; et ideo palmam martyrii suo nomine praeferebat. Qui cum lapidaretur, non solum non expetebat de persecutoribus reportare vindictam; sed eis potius a Deo veniam postulabat. Meminerat enim dixisse Dominum, Mihi vindictam, ego retribuam, dicit Dominus (Deut. XXXII, 35); et iterum, Ne dixeris, Ulciscar me de inimicis meis; sed exspecta Dominum, ut tibi auxilium sit (Prov. XX, 22). Exspectare nos jubet Deus, ut in die futurae retributionis cum sanctis martyribus vindicemur. Beati enim qui exspectant Dominum, quoniam ipsi haereditate possidebunt terram (Psal. XXXVI, 9), illam scilicet terram quae justis est sine dubio praeparata.

1. Stephen, a crown. After yesterday's most festive day, on which the nativity of our Saviour Christ shone forth, today's day too is made illustrious by the crown of the blessed martyr Stephen. No part of the world is ignorant of that martyr's merits: for he suffered at the very beginning of the Church, in the very city of Jerusalem. There too he served as a deacon, and in the very flower of youth he dyed the beauty of his age purple with his blood. His passion is remarkable, and exceedingly wonderful. When it was read just now from the book of the Acts of the Apostles (Acts 7), we not only heard it but also awaited it with the eyes of faith. Christ, then, the head of the martyrs, suffered first for us, leaving us an example that we should follow His footsteps (1 Pet. 2:21). Following first the footsteps of His passion, the most blessed Stephen, by confessing Christ, was stoned by the Jews and merited a crown, as if one imposed on him by his own name. For Stephen in Greek is called Crown in Latin. Already he had a crown for a name; and therefore he bore before him in his name the palm of martyrdom. When he was being stoned, he not only did not seek to obtain vengeance on his persecutors, but rather asked pardon for them from God. For he remembered that the Lord had said, Vengeance is Mine, I will repay, says the Lord (Deut. 32:35); and again, Do not say, I will avenge myself on my enemies; but wait for the Lord, that He may be a help to you (Prov. 20:22). God bids us wait, so that on the day of future retribution we may be avenged together with the holy martyrs. For blessed are they who wait for the Lord, since they shall possess the land as an inheritance (Ps. 36:9), that land, namely, which is without doubt prepared for the just.

2. Vindictae cupidus, coercetur. Stephanus et saevit et diligit. Tu autem, o christiane, quaeris vindicari de adversario tuo qui tibi forsitan injuriam fecit; aestuas, furis, anhelas, festinas vindicari. Attende Christum medicum aegritudinis tuae, attende redemptorem animae tuae. Propter te pependit in ligno, et nondum est vindicatus: et tu vis vindicari, et non vis tantum et talem magistrum imitari? Ideo pati voluit, ut tibi patientiae suae demonstraret exemplum. Vide pendentem,

2. One eager for vengeance is restrained. Stephen both rages and loves. But you, O Christian, seek to be avenged on your adversary who perhaps did you an injury; you seethe, you rage, you pant, you hasten to be avenged. Look to Christ, the physician of your sickness; look to the redeemer of your soul. For your sake He hung on the wood, and He has not yet been avenged: and you wish to be avenged, and do not wish to imitate so great and such a master? For this reason He willed to suffer, that He might show you the example of His patience. See Him hanging,

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Olim, de Sanctis 2; et post, in Appendice 70.

Formerly, On the Saints 2; and afterwards, in the Appendix, 70.

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(b) ‹anchor: "Stephani, II" (title; partly visible)› · call in col 2140

Augustini nomine legitur in Romano Breviario in die octava sancti Stephani. Rejecerunt tamen Lovanienses, asseruntque bonam ejus partem reperiri in Eusebii sermone, qui incipit, « Quoties charitatem vestram. » Sed hujuscemodi exordii inter Eusebianos sermonem frustra quaesivimus. Habes autem hic nn. 2 et 3, excerpta quaedam ex Augustini sermone 49, n 9-11.

It is read under Augustine's name in the Roman Breviary on the octave day of Saint Stephen. The Louvain editors, however, rejected it, and asserted that a good part of it is found in a sermon of Eusebius which begins "Quoties charitatem vestram." But we have looked in vain among the Eusebian sermons for a sermon with such an opening. Here, moreover, in nn. 2 and 3, you have certain excerpts from Augustine's sermon 49, nn. 9–11.

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et tibi languenti de suo sanguine medicamentum conficientem. Vide pendentem, et tibi de ligno tanquam de tribunali praecipientem. Audi precantem: Pater, inquit, ignosce illis; quia nesciunt quid faciunt (Luc. XXIII, 34). Sed potuit hoc Christus, dicis mihi; ego non possum: ego enim homo sum, ille Deus homo. Deus ergo utquid homo, si non corrigitur homo? Sed ecce tibi loquor, o homo. Multum est ad te imitari Dominum tuum: attende Stephanum conservum tuum. Certe Stephanus sanctus homo erat, an Deus? Plane homo erat, hoc erat quod tu: sed quod fecit, non fecisset. nisi donante illo quem rogas et tu. Vide tamen quid fecerit: loquebatur Judaeis, saeviebat et diligebat. Utrumque debeo demonstrare, et saevientem et diligentem. Audi saevientem: Dura cervice: verba sunt sancti Stephani, quando loquebatur Judaeis: Dura cervice, et non circumcisi corde et auribus, vos semper Spiritui sancto restitistis. Quem Prophetarum non occiderunt patres vestri (Act. VII, 51, 52)? Audisti saevientem; audi et diligentem. Irati illi facti, et gravius inardescentes, et mala pro bonis reddentes, ad lapides cucurrerunt, et Dei famulum lapidare coeperunt. Hic probemus sancti Stephani patientiam et dilectionem: hic victorem diaboli triumphatoremque cernamus. Audivimus saevientem adversus tacentes; videamus si diligat saevientes. Saeviebat adversus tacentes; videamus si diligat lapidantes.

and preparing for you in your sickness a medicine from His own blood. See Him hanging, and from the wood, as from a tribunal, giving you commands. Hear Him praying: Father, He says, forgive them; for they know not what they do (Luke 23:34). But Christ could do this, you tell me; I cannot: for I am a man, He is God and man. To what end then is God man, if man is not corrected? But look, I am speaking to you, O man. It is a great thing for you to imitate your Lord: consider Stephen your fellow servant. Surely holy Stephen was a man, or was he God? Plainly he was a man, he was what you are: but what he did, he would not have done. except by the gift of Him Whom you too ask. Yet see what he did: he was speaking to the Jews, he was fierce and he loved. I must show both, both the fierce one and the loving one. Hear him being fierce: Stiff-necked: these are the words of holy Stephen when he was speaking to the Jews: Stiff-necked, and uncircumcised in heart and ears, you have always resisted the Holy Spirit. Which of the Prophets did your fathers not kill (Acts 7:51–52)? You have heard him being fierce; hear him also loving. They, made angry and burning more fiercely, and rendering evil for good, ran for stones and began to stone the servant of God. Here let us put to the test the patience and love of holy Stephen: here let us behold the conqueror of the devil and the one who triumphed over him. We have heard him fierce against those who were silent; let us see whether he loves those who are fierce. He was fierce against those who were silent; let us see whether he loves those who stone him.

3. Pro se stans oravit; pro inimicis, genu flexo. Ecce Stephanus lapidatur, sic constitutus quasi ante oculos nostros. Ecce membrum Christi, ecce athleta Christi. Inspice illum qui primo pependit in ligno. Crucifigebatur ille; iste lapidabatur. Ille dixit, Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34): iste quid dicit? Audiamus illum, si forte vel ipsum possimus imitari. Primo beatus Stephanus stans oravit pro se, et ait: Domine Jesu, accipe spiritum meum. Deinde genu flexit, et flexo genu, ait: Domine, ne statuas illis hoc peccatum: et hoc dicto obdormivit (Act. VII, 58 et 59). O felix somnus et quies vera! Ecce quid est requiescere, pro inimicis suis orare. Sed paululum, quaeso te, sancte Stephane, expone nobis hoc nescio quid, quare pro te stans orasti, et pro inimicis genu flexisti. Responderit fortasse quod intelligimus: Pro me stans oravi, quia pro me, qui recte Deo servivi, orando et impetrando non laboravi. Quia qui pro justo orat, non laborat, ideo pro se stans oravit. Ventum est ut oraret pro Judaeis, pro interfectoribus Christi, pro interfectoribus sanctorum, pro lapidatoribus suis; attendit tam multam et magnam esse impietatem ipsorum, quae difficile donari posset: genu flexit, et ait, Domine, ne statuas illis hoc peccatum. Ergo, charissimi, si non potestis imitari Dominum, imitamini conservum, imitamini sanctum Stephanum, imitamini omnes martyres sanctos. Homines erant, conservi tui erant, sicut tu nati erant; sicut tu nati, sed a Christo sunt coronati.

3. For himself he prayed standing; for his enemies, with bent knee. See, Stephen is being stoned, set as it were before our eyes. See the member of Christ, see the athlete of Christ. Look upon Him Who first hung on the wood. He was being crucified; this one was being stoned. He said, Father, forgive them, for they know not what they do (Luke 23:34): what does this one say? Let us hear him, if perhaps we may be able to imitate at least him. First blessed Stephen prayed standing for himself, and said: Lord Jesus, receive my spirit. Then he bent his knee, and with knee bent he said: Lord, do not lay this sin against them: and having said this he fell asleep (Acts 7:58–59). O happy sleep and true rest! See what it is to rest: to pray for one's enemies. But for a little while, I beg you, holy Stephen, explain to us this mystery, why you prayed standing for yourself, and bent your knee for your enemies. He might perhaps answer what we understand: For myself I prayed standing, because for myself, who had served God rightly, I did not labour in praying and obtaining. Because he who prays for a just man does not labour, therefore he prayed standing for himself. It came to the point that he was to pray for the Jews, for the slayers of Christ, for the slayers of the saints, for his own stoners; he considered that their impiety was so manifold and so great that it could hardly be forgiven: he bent his knee and said, Lord, do not lay this sin against them. Therefore, dearly beloved, if you cannot imitate the Lord, imitate the fellow servant, imitate holy Stephen, imitate all the holy martyrs. They were men, they were your fellow servants, they were born as you were; born as you were, but they were crowned by Christ.

SERMO CCXII. In Natali sancti Stephani, III.

Sermon 212. On the Feast of Saint Stephen, 3.

1. Sacerdotis gaudium et corona salus populi. Sacerdotis est dispensare res Dei, populi suscipere. Donet mihi Dominus pauca dicere salubriter, qui donavit sancto Stephano tanta dicere fortiter, etc. Vidit Christum, confitens Christum, moriturus pro Christo, perrecturus ad Christum. Dominus in cruce pendens pro inimicis suis ait, Pater, ignosce illis; quia nesciunt quid faciunt. Stephanus, etc. Quomodo non posset ibi iste esse, ubi erat quem secutus est, ubi

1. The joy and crown of the priest is the salvation of the people. It is the priest's part to dispense the things of God, the people's to receive them. May the Lord grant me to say a few things wholesomely, Who granted holy Stephen to say such great things bravely, etc. He saw Christ, confessing Christ, about to die for Christ, about to go on to Christ. The Lord, hanging on the cross, said for His enemies, Father, forgive them; for they know not what they do. Stephen, etc. How could this man not be there, where He was Whom he followed, where

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Alias, de Sanctis 3.

Elsewhere, On the Saints 3.

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(b) ‹anchor: "Stephani, III"› · call in col 2141

In Appendice nunc primum collocatur. Ambiguus manserat apud Lovanienses, rejectus est per Verlinum et Vindingum. Prima parte nihil differt ab Augustini sermone 319, de sancto Stephano. Postrema etiam, tametsi haec ad istud festum minime pertinere videatur, stilum Augustinianum refert.

Placed in the Appendix now for the first time. It had remained doubtful with the Louvain editors; it was rejected by Verlin and Vindingus. In its first part it differs in nothing from Augustine's sermon 319, on Saint Stephen. The last part too, although it seems to have nothing to do with this feast, recalls Augustine's style.

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Repete caetera ex Augustini sermone 319, nn. 1 et 2.

Supply the rest from Augustine's sermon 319, nn. 1 and 2.

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Ex eodem sermone, nn. 4 et 5.

From the same sermon, nn. 4 and 5.

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erat quem imitatus est? Triumphavit, coronatus est.

He was Whom he imitated? He triumphed, he was crowned.

2. Sequitur de eodem argumento. Sane corona nostra est aedificatio vestra, et gaudium nostrum salus vestra; salus et temporalis et sempiterna. Promissionem enim habemus, sicut dixit Apostolus, vitae praesentis et futurae (I Tim. IV, 8): sed salutem praesentem donat Deus et hominibus et pecoribus, donat Deus et bonis et malis. Hanc autem salutem temporalem, pro aeterna salute martyres contempserunt. Gaudetis sine dubio, quia salvos nos videtis; et nos in Christo de vestra salute gaudemus: sed satagite ut etiam in illo die de vobis gaudeamus; quia quod ait Apostolus pro sua dispensatione tam magna et ampla, ut ejus vix vestigia consectemur, hoc nobis loquebatur, quod populo Dei quem aedificabat, dicebat, Gaudium et corona mea (Philipp. IV, 1). Quicumque ergo proficiunt in Christo de laboribus nostris, gaudium sunt et corona nostra: quia nostrum est fideliter dispensare non nostram, sed dominicam pecuniam; vestrum est cum cura et sollicitudine suscipere. Ego enim possum esse dator, non exactor: et dator non quasi meae rei, sed Dei, unde et ego vivo; quia ad unam domum magnam omnes pertinemus, unum patremfamilias Dominum habemus. Cellarium habet amplum, unde et nos et vos vivere possimus. Tantum eum rogemus, ut fastidium detergat; prius donet esuriem, et sic porrigat panem. Unde vivo, inde dico; unde pascor, hoc ministro. Nam vobiscum pauper sum. Divitiae communes nostrae Deus noster, vita omnium nostrum beata est et aeterna. Ergo qui gloriatur, in Domino glorietur (I Cor. I, 31), qui vivit et regnat per omnia saecula saeculorum. Amen.

2. The same argument continues. Indeed our crown is your edification, and our joy is your well-being; well-being both temporal and everlasting. For we have the promise, as the Apostle said, of the present life and of that to come (1 Tim. 4:8): but present well-being God gives both to men and to beasts, God gives it both to the good and to the wicked. This temporal well-being, however, the martyrs despised for the sake of eternal salvation. You rejoice, without doubt, because you see us safe and well; and we too in Christ rejoice over your well-being: but take care that on that day also we may rejoice over you; for what the Apostle said with regard to his own stewardship, so great and ample that we scarcely follow in his footsteps, he was saying for us too, namely what he said to the people of God which he was building up: My joy and crown (Phil. 4:1). Whoever, therefore, make progress in Christ through our labours are our joy and crown: for it is ours faithfully to pay out money which is not ours but the Lord's; yours it is to receive it with care and solicitude. For I can be a giver, not an exactor: and a giver not as of my own property, but of God's, from which I too live; for we all belong to one great house, we have one householder, the Lord. He has an ample storeroom, from which both we and you can live. Only let us ask Him to wipe away our distaste; let Him first give hunger, and so hand out the bread. From what I live on, from that I speak; what I am fed with, this I serve out. For with you I am poor. Our common riches are our God; the life of all of us is blessed and eternal. Therefore let him who glories glory in the Lord (1 Cor. 1:31), Who lives and reigns through all ages of ages. Amen.

SERMO CCXIII. In Natali sancti Stephani, IV.

Sermon 213. On the Birthday of Saint Stephen, 4.

Martyres quid sibi, quid aliis pariant. Si quis sollicitus sanctorum martyrum gesta percurrat, semper in eis quod plus miretur inveniet. Beatae enim passiones coelestia tolerantibus regna parturiunt, et haereditarium nobis bonum quod imitemur ostendunt. Quid enim dignum tam pio Domino famulorum reddit obsequium, si majora constat pro servis Dominum, quam servos pertulisse pro Domino? Oportet nos ergo cum omni veneratione narrare, qua devotione beatus Stephanus martyr, cujus Natalem hodie celebramus, Domini fuerit exempla secutus, qua patientia mortem pertulerit. Quis non magno stupore et nimia admiratione teneatur, eum tam dulces impetus habuisse saxorum, et tam mitia resultantium tormenta petrarum; ut colliso capite, fluente cruore, omnia sui corporis membra perfusa torperent? Tunc ille Christi devotione tropaeum gestans in corde, medicinam pro vulneribus computabat. Eximi enim se ab hac luce cupiebat, ut ad illa clara aeternitatis habitacula Domino jubente transiret, ubi ei parabatur unius horae exitio gaudium sempiternum et nulla vetustate periturum: quia aeternus est Dominus noster Jesus Christus, qui martyres regni sui aeternitatis gloria coronare dignatus est.

What the martyrs bring forth for themselves, what for others. If anyone attentively runs through the deeds of the holy martyrs, he will always find in them something to marvel at still more. For blessed sufferings bring forth heavenly kingdoms for those who endure them, and show us a hereditary good which we may imitate. For what does the service of servants render that is worthy of so loving a Lord, if it is certain that the Lord bore greater things for the servants than the servants have borne for the Lord? We ought therefore to relate with all veneration with what devotion blessed Stephen the martyr, whose Birthday we celebrate today, followed the examples of the Lord, and with what patience he endured death. Who would not be held by great amazement and exceeding wonder that he found the onslaughts of the stones so sweet, and the torments of the rebounding rocks so gentle, when, his head crushed and his blood flowing, all the limbs of his body were drenched and grew numb? Then he, bearing in his heart a trophy through devotion to Christ, reckoned medicine in place of wounds. For he longed to be taken out of this light, so that at the Lord's command he might pass over to those bright dwellings of eternity, where, through the death of a single hour, there was being prepared for him a joy everlasting and never to perish through any ageing: for eternal is our Lord Jesus Christ, Who has deigned to crown the martyrs with the glory of the eternity of His kingdom.

SERMO CCXIV. In Natali sancti Stephani, V.

Sermon 214. On the Birthday of Saint Stephen, 5.

1. Lupis oves miscet Dominus, et quare. Dominus noster

1. The Lord mingles sheep with wolves, and why. Our Lord

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Ms. n., cura.

Our manuscript (?): cura ("care").

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Laudatus Ms., satis etiam in illo die vobiscum gaudebimus.

The manuscript cited: "we shall rejoice with you abundantly on that day too."

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In eodem Ms., hoc est quod nobis loquebatur, qui aedificabat et dicebat.

In the same manuscript: "this is what he who built up and said was speaking to us."

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Alias, de Diversis 98.

Elsewhere, On Various Subjects 98.

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In Appendice nunc primum collocatur. Lovaniensibus dubius est, falsus Verlino et Vindingo. Nomine Augustini in nostris manuscriptis nusquam praenotatur.

Placed in the Appendix now for the first time. To the Louvain editors it is doubtful, to Verlin and Vindingus spurious. In our manuscripts it is nowhere headed with Augustine's name.

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Alias, de Diversis 99.

Elsewhere, On Various Subjects 99.

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In Appendice nunc primum collocatur. Augustino perperam tributum probant Verlinus et Vindingus ex auctoris inscitia, qua hic num. 4 narrat, cum Christus in cruce diceret, Amen dico vobis, amodo videbitis coelos apertos, etc., clamasse Caipham, Blasphemavit! Displicent alia multa, quae nec Fulgentio, cujus nomen in Corbeiensi Ms. praefert, tribui patiantur. Ejusdem forte concionatoris est, cujus sermones hujus Appendicis 204 et 205.

Placed in the Appendix now for the first time. Verlin and Vindingus prove it wrongly attributed to Augustine from the author's ignorance, by which he relates here in n. 4 that when Christ on the cross said, "Amen I say to you, hereafter you shall see the heavens opened," etc., Caiaphas cried out, "He has blasphemed!" Many other things displease, which do not allow it to be ascribed even to Fulgentius, whose name it bears in the Corbie manuscript. It is perhaps by the same preacher as sermons 204 and 205 of this Appendix.

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Jesus Christus pastor bonus, mitis et pius, oves suas miscet inter lupos in hoc saeculo, ut eas adjuvet de throno suo. Videre vis, quicumque es christianus, Dominum Jesum Christum oves inter lupos miscentem? Ipse in praesenti Evangelii lectione clamabat, dicens: Ecce ego mitto vos sicut oves in medio luporum (Matth. X, 16). Vis iterum videre Dominum Jesum Christum oves suas de luporum manibus educentem? Ipse clamat et dicit: Ego sum pastor bonus. Bonus pastor animam suam ponit pro ovibus suis (Joan. X, 11). Lupus destruitur, quando pastor occiditur: ovis redimitur, quando pastor crucifigitur. Non enim timere debent oves misceri in medio luporum: ad hoc enim lupis miscentur, non ut in ipsorum malitiam commutentur; sed ut lupi in innocentiam ovium convertantur. Sed si volunt fieri agni, oves non deficiant sequentes Agnum qui tollit peccatum mundi (Id. I, 29).

Jesus Christ, the good shepherd, gentle and kind, mixes His sheep among wolves in this world, so that He may help them from His throne. Do you wish to see, whoever you are who are a Christian, the Lord Jesus Christ mixing His sheep among wolves? He Himself was crying out in the present reading of the Gospel, saying: Behold, I send you as sheep in the midst of wolves (Matt. 10:16). Do you wish again to see the Lord Jesus Christ leading His sheep out of the hands of the wolves? He Himself cries out and says: I am the good shepherd. The good shepherd lays down his life for his sheep (John 10:11). The wolf is destroyed when the shepherd is slain: the sheep is redeemed when the shepherd is crucified. For the sheep ought not to fear being mixed in the midst of wolves: for they are mixed with wolves to this end, not that they may be changed into the wolves' malice, but that the wolves may be converted to the innocence of the sheep. But if they wish to become lambs, let the sheep not fail in following the Lamb Who takes away the sin of the world (ibid. 1:29).

2. Stephanus ovis prima. Paret ut angelus. Ob Trinitatis signaculum. Cujus fidei clavibus caelum aperit. Ecce enim prima ovis sanctus Stephanus, quomodo testimonio fidei lupos excutit proclamantes, et oculis suis coelos cernit patentes? O prima ovis pugnans in medio luporum, sequens, non adhuc perveniens ad Dominum; et jam amicus est Angelorum! Quam manifeste familiaris Angelis erat amicus, qui in medio luporum ut angelus parebat. Adapertis etenim coelis, aspectus mutatus est confessoris: et coepit tanquam sole illustratus justitiae ita splendere, ut humanam speciem non haberet ipsis patentibus coelis, ipsis testantibus inimicis. Nam stabat in medio luporum, et erat facies ejus tanquam facies angeli stantis in medio Judaeorum (Act. VI, 15). Quid agitis, o Judaei? Non timetis ovem Christi primam pedissequam, quae habet in fronte sua nomen Patris et Filii et Spiritus sancti? Ipsum est signum quod vobis in Stephani fronte lucebat. Hoc signum viderunt coeli, et patefacti sunt: et tanquam ostenso signaculo, in specie Angelorum patefactae sunt portae coelorum. Venit enim sanctus Stephanus cum clavibus fidei: et ipse sibi aperuit quod fideliter credidit, et libenter aspexit. Quod ergo vidit, non tacuit. Ecce, inquit, video coelos apertos, et Filium hominis stantem a dextris Dei (Id. VII, 55).

2. Stephen the first sheep. He appears as an angel. On account of the seal of the Trinity. By the keys of whose faith he opens heaven. For behold the first sheep, Saint Stephen: how does he shake off the wolves crying out against him by the testimony of faith, and with his own eyes behold the heavens lying open? O first sheep, fighting in the midst of wolves, following, not yet arriving at the Lord; and already he is a friend of the Angels! How manifestly was he a close friend to the Angels, who in the midst of wolves appeared as an angel. For when the heavens were opened, the countenance of the confessor was changed: and, as though illumined by the sun of justice, he began so to shine that he did not have a human appearance, the heavens themselves lying open, the enemies themselves bearing witness. For he stood in the midst of the wolves, and his face was as the face of an angel standing in the midst of the Jews (Acts 6:15). What are you doing, O Jews? Do you not fear the sheep of Christ, His first follower, who has on his forehead the name of the Father and of the Son and of the Holy Spirit? That is the very sign which shone before you on Stephen's forehead. This sign the heavens saw, and they were opened: and as though the seal had been shown, the gates of the heavens were opened in the presence of the Angels. For Saint Stephen came with the keys of faith: and he himself opened for himself what he faithfully believed, and gladly beheld. What therefore he saw, he did not keep silent. Behold, he says, I see the heavens opened, and the Son of man standing at the right hand of God (ibid. 7:55).

3. Ibi videt Christum et Angelos. Sed quid restabat ut coelis patefactis videret, nisi ipsum qui in coelos ascenderat, Dominum Salvatorem? Nam istos coelos omnes videmus; sed clausos, non patefactos; lucentes in stellis, non micantes in Angelis: iste autem jam non homo, sed angelus. Homo sedem palatii Domini sui non aspicit clausam, sed patefactam: non videt Angelos, sed Archangelos; siquidem et ipsos aspicit: sed ipsum praedicat, cui testis erat; ipsum praeconatur, cui est famulus in agone perfectus. Nam quanta fuerat sancto Stephano gratia condonata? Videbat exercitum coelestis militiae stantem, videbat hominis Filium ad dexteram Patris sedentem. Ecce videt Deum, qui jam migrabat ad Deum; confessionisque merito aspicit congregationem coelestium Potestatum, qui jam migraturus erat ad provinciam mortuorum. Sed inter mortuos clamabat, qui inter eos coruscabat, Ecce, inquit, video coelos apertos, et Filium hominis stantem a dextris Dei.

3. There he sees Christ and the Angels. But what remained for him to see, the heavens having been opened, except Him Who had ascended into the heavens, the Lord Saviour? For all of us see these heavens; but closed, not opened; shining with stars, not gleaming with Angels: but he was now no longer a man, but an angel. The man does not behold the seat of his Lord's palace closed, but opened: he does not see Angels, but Archangels; indeed he beholds them too: but he proclaims Him to Whom he was a witness; he heralds Him to Whom he is a servant made perfect in the contest. For how great a grace had been granted to Saint Stephen? He saw the army of the heavenly host standing, he saw the Son of man sitting at the right hand of the Father. Behold, he who was already departing to God sees God; and by the merit of his confession he beholds the assembly of the heavenly Powers, he who was already about to depart to the province of the dead. But he who shone among them cried out among the dead: Behold, he says, I see the heavens opened, and the Son of man standing at the right hand of God.

4. Ut Christus, sic Stephanus. Deum confitens damnatur. Nec tamen tunc tacet; sed non auditur. Gaudeant amici, si blasphemant inimici. Non taceat ovis testificando, etsi lupi clament blasphemando. Concluserunt enim mentes suas et dixerunt, Blasphemavit (Id. VI, 11). Hoc dixit et Caiphas princeps sacerdotum de Filio hominis patiente, et omnia tolerante. Cum enim diceret Dominus noster Jesus Christus suspensus in cruce, Amen dico vobis, amodo videbitis coelos apertos et Filium hominis stantem ad dexteram Patris; clamavit Caiphas dicens, Blasphemavit (Matth. XXVI, 64, 65)! Caiphas conscidit vestes; isti ipsas clauserunt mentes: Caiphas, ut nudus remaneret; isti, ut in sua duritia permansissent. O magnum miraculum! Coeli januae aperiuntur; et Judaei mentes impias concluserunt: sed sanctus Stephanus non tacuit, non defecit,

4. As Christ, so Stephen. Confessing God, he is condemned. Yet he does not then keep silent; but he is not heard. Let friends rejoice if enemies blaspheme. Let the sheep not be silent in bearing witness, even if the wolves cry out in blaspheming. For they shut up their minds and said, He has blasphemed (ibid. 6:11). Caiaphas the chief of the priests also said this of the Son of man as He suffered and endured all things. For when our Lord Jesus Christ, hanging on the cross, said, Amen I say to you, from now on you shall see the heavens opened and the Son of man standing at the right hand of the Father; Caiaphas cried out, saying, He has blasphemed (Matt. 26:64–65)! Caiaphas tore his garments; these men shut up their very minds: Caiaphas, so that he might remain naked; these, so that they might persist in their hardness. O great miracle! The gates of heaven are opened; and the Jews shut up their impious minds: but Saint Stephen did not keep silent, did not fail,

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nec blasphemantibus cessit. Ibi attendebat, ubi oculos cordis aperiebat. Ecce, inquit, video coelos apertos, et Filium hominis stantem a dextris Dei.

nor did he give way to the blasphemers. There he was attending, where he was opening the eyes of the heart. Behold, he says, I see the heavens opened, and the Son of man standing at the right hand of God.

5. Stephani ad Judaeos allocutio. Sed quid mihi irascimini pro tanta testificatione, Judaei? Numquid mea jussione aut potestate patefacti sunt coeli? Patefacti sunt; non ut meam gloriam proderent, sed ut pastorem meum in me ostentantem adjutorium demonstrarent. Considerate igitur et videte quantum longe sim a coelis, positus vobiscum in terris. Numquid ego attingere potui, et januas aperire coelorum? Palatium suum ipse mihi aperuit Dominus Angelorum. Merito quodam modo video; et quod video non taceo. Non enim contempsi in cruce pendentem; ideo video ad dexteram Patris sedentem. Vobis istud datum est de coelestibus testimonium: sed si non creditis, ego quid feci vobis? Coeli aperti enarrant gloriam ⟨D⟩ei (Psal. XVIII, 1); et ego taceam misericordiam Christi mei? Video Christum in sua gloria sedentem, pro mea salute astantem; ipse mihi testis est in coelis: ego ei non ero testis in terris? Si eum fuero confessus coram hominibus, confitebitur etiam ipse me coram Angelis suis: si autem negavero eum in terris, et ipse me negabit in coelis (Luc. XII, 8, 9). Sed pro tantis fidelibus testimoniis lapides jactatis, mentem clauditis, integra vobis et manifesta dicentem audire non vultis.

5. Stephen's address to the Jews. But why are you angry with me for so great a testimony, Jews? Was it by my command or power that the heavens were opened? They were opened; not to make known my glory, but to show my Shepherd displaying His help in me. Consider therefore and see how far I am from the heavens, placed with you on earth. Could I reach so far, and open the gates of the heavens? The Lord of the Angels Himself opened His palace to me. Deservedly, in a certain manner, I see; and what I see I do not keep silent. For I did not despise Him hanging on the cross; therefore I see Him seated at the right hand of the Father. To you this testimony has been given from things heavenly: but if you do not believe, what have I done to you? The opened heavens tell the glory of God (Ps. 18:1); and shall I keep silent about the mercy of my Christ? I see Christ seated in His glory, standing by for my salvation; He is a witness for me in the heavens: shall I not be a witness for Him on earth? If I confess Him before men, He too will confess me before His Angels: but if I deny Him on earth, He too will deny me in the heavens (Luke 12:8–9). But for such faithful testimonies you throw stones, you close your mind, you are unwilling to hear one who tells you things whole and plain.

6. Stephani ad Christum precatio pro se. Caedite, caedite lapidibus confitentem: habeo meum Patris ad dexteram adjutorem. Vos caeditis caput meum; ego illi commendo spiritum meum. Domine, inquit, Jesu, suscipe spiritum meum. Isti maledicunt; tu benedic: isti persequuntur; tu suscipe persecutum. Non sine causa, Jesu meus, Domine meus, pro me ad dexteram Patris dignaris astare, quem novi et credo ad dexteram Patris sedere. Pro me est quod stare dignaris, qui stando non deficis, qui tuos adjuvando non deseris. Tu me, Domine meus, misisti in medio inimicorum meorum, me dignatus es facere primum martyrem post tuam ascensionem: si vis ut non deficiam a te, adjuva me. Cesset contusio petrarum; ne deficiat in me fortitudo membrorum. Pro me enim, Domine meus, appellas, dum stas. Vocis tuae legationem audio; credo, suscipio, cognosco pro me apud Patrem postulantem, donantem, et adjuvantem; ne mea fides deficiat sequendo te. Quid dicis, Jesu meus, Domine meus, petendo pro me apud Patrem? Pater, ecce hic est primus pedissequus, novam pro me mundi intravit palaestram: dona misericordiam, ut perveniam ad victoriam. Sentiat ovis mea se adjuvantem; ne me inter lupos existimet traditorem. Ecce, inquit, video stantem, praesumo pro me postulantem. Et ideo, Domine meus, qui exspectas certamen meum, suscipe spiritum meum. Verum quia non timeo, Domine, lapidantem membra, suscipe spiritum meum in requie sempiterna. Inter istos sum deputatus tanquam ovis occisionis: apud te ponar in requie suavitatis et pacis. Judaei lapidabant, iste ingemiscebat; Judaei caedebant caput, iste commendabat spiritum.

6. Stephen's prayer to Christ for himself. Strike, strike with stones one who confesses: I have my helper at the right hand of the Father. You strike my head; I commend my spirit to Him. Lord Jesus, he says, receive my spirit. These men curse; do Thou bless: these men persecute; do Thou receive the persecuted. Not without cause, my Jesus, my Lord, dost Thou deign to stand for me at the right hand of the Father, Thou whom I know and believe to be seated at the right hand of the Father. It is for me that Thou deignest to stand, Thou Who in standing dost not fail, Who in helping dost not desert Thine own. Thou, my Lord, didst send me into the midst of my enemies, Thou didst deign to make me the first martyr after Thine ascension: if Thou willest that I should not fall away from Thee, help me. Let the bruising of the stones cease; let the strength of my limbs not fail in me. For it is for me, my Lord, that Thou pleadest, while Thou standest. I hear the embassy of Thy voice; I believe, I accept, I recognize Thee asking for me before the Father, granting, and helping; lest my faith fail in following Thee. What dost Thou say, my Jesus, my Lord, in petitioning for me before the Father? Father, behold, here is the first follower; for My sake he has entered the new arena of the world: grant mercy, that I may attain to victory. Let My sheep feel [Me] helping him; lest he think Me a betrayer among wolves. Behold, he says, I see Him standing, I take it that He is asking on my behalf. And therefore, my Lord, Who awaitest my contest, receive my spirit. But since I do not fear, Lord, him who stones my limbs, receive my spirit into everlasting rest. Among these I am counted as a sheep for slaughter: with Thee may I be placed in the rest of sweetness and peace. The Jews were stoning, he was groaning; the Jews were striking his head, he was commending his spirit.

7. Precatio ejusdem pro inimicis. Quid profuit haec precatio. At ubi de spiritu commendato coepit esse securus, pro inimicis factus est advocatus. Et non sicuti pro se petebat, ita pro inimicis interpellabat. Hic stabat, quando Christum videbat: hic genua figebat, quando pro inimicis orabat. Ipsa enim necessaria advocatio, pro tantis ac talibus inimicis. Sciebat namque quod eum Dominus Jesus non cito posset audire; sed pro ipsorum peccato, non pro merito suo. Ideo pro tanta iniquitate lapidantium Judaeorum genua figebat, lacrymas effundebat, dicens, Domine, ne statuas illis hoc ad peccatum. Vide, quicumque es christianus, quomodo ovis ista in omnibus Agnum sequitur, et Pastorem imitatur. Dominus Jesus Christus suspensus in cruce clamabat, Pater, in manus tuas commendo spiritum meum (Luc. XXIII, 46): iste dicit

7. Prayer of the same man for his enemies. What did this prayer profit. But when he began to be secure about his commended spirit, he became an advocate for his enemies. And not as he asked for himself, so did he intercede for his enemies. Here he was standing, when he saw Christ: here he was bending his knees, when he prayed for his enemies. For that very advocacy was necessary, for enemies so many and of such a kind. For he knew that the Lord Jesus could not quickly hear him; but because of their sin, not because of his own merit. Therefore, for so great an iniquity of the Jews who were stoning him, he was bending his knees, shedding tears, saying, Lord, do not set this against them as sin. See, whoever you are, Christian, how this sheep follows the Lamb in all things, and imitates the Shepherd. The Lord Jesus Christ, hanging on the cross, cried out, Father, into Thy hands I commend my spirit (Luke 23:46): this man says

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Footnotes

(1) ‹anchor: "qui exspectas"› · call in col 2144

Pro, spectas.

For "spectas" (that is, exspectas stands for spectas, "you watch").

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