PL 39 · cols. 2149–2153

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

Sermons CCXVIII–CCXX

et attendunt. Audiunt sapientissimum, et conspiciunt speciosissimnm.

and they attend. They hear the wisest man, and they behold the most beautiful man.

40. Judaei semper inimici Dei, intendite bene qui judicatis non bene. Si vere ergo justitiam loquimini, recta judicate, filii hominum (Psal. LVII, 2). Intendite simul, pontifices, et ministri sacerdotes et populi; omnes simul Judaei, intendite faciem ministri Dei, intendite faciem Stephani, si potestis. Moyses enim propter excaecationem vestram contra faciem suam posuit velamentum: Stephanus vero ad confusionem vestram contra vestrum conventum resurrectionis annuntiat sacramentum. Sed, o Judaei, Prophetis invidi, martyribus perfidi, nullatenus miramur in vobis quod per multa congruitis iniquitatibus vestris. Qui enim faciem despicitis legislatoris, personam suscipitis delatoris. Qui despexistis faciem Moysi legislatoris, personam, Judaei, suscepistis crudelissimi delatoris; et ad dedecus vestrum semper additis crimen vestrum. Et Moyses vester, quando velamentum posuit contra sanctam faciem suam, nolebat videre criminosam faciem vestram: Stephanus vero revelata facie sua speculabatur in coelum gloriam Filii Dei; ideo videbant vultum ejus Judaei tanquam vultum angeli Dei.

40. Jews, ever enemies of God, attend well, you who judge not well. If then you truly speak justice, judge rightly, sons of men (Ps. 57:2). Attend together, high priests, and ministers, priests and people; all you Jews together, fix your gaze on the face of the minister of God, fix your gaze on the face of Stephen, if you can. For Moses, because of your blinding, put a veil over his face; but Stephen, to your confusion, proclaims before your assembly the mystery of the resurrection. But, O Jews, envious of the Prophets, faithless towards the martyrs, we are in no way astonished at this in you, that in many things you are consistent with your iniquities. For you who despise the face of the lawgiver take up the person of the accuser. You who despised the face of Moses the lawgiver have taken up, Jews, the person of a most cruel accuser; and to your disgrace you are always adding to your crime. And your Moses, when he put a veil over his holy face, did not wish to see your criminal face; but Stephen, with his face unveiled, gazed into heaven upon the glory of the Son of God; therefore the Jews saw his face as the face of an angel of God.

5. Et nunc, beate martyr Stephane, terram despice, coelum conspice, pontificem sperne, Patrem attende; despice Judaeum ⟨et⟩ sacerdotem et populum; conspice in coelo Patrem et Filium et Spiritum sanctum. Indica tamen Judaeo quid sit illud quod diu contemplaris in coelo. Ecce, inqnit Stephanus, video coelos apertos (Act. VII, 55), et Jesum quem crucifixistis, quem illusistis morientem, quem signato sepulcro posuistis jacentem, video ego ad dexteram Patris stantem. Quid ergo vobis profuit, Judaei, quia crucifixistis Filium Dei, et Filii Dei Martyrem lapidatis? Ecce duplo labefacti estis; quia civitatem vestram amisistis, et ipsum lapidatorum principem perdidistis, et de civitate sancta eradicata est vestra planta. Impleta est enim in Judaea maledicta maledictio illa Davidica: Propterea Deus destruet te in finem; evellet te, et emigrabit te de tabernaculo tuo, et radicem tuam de terra viventium (Psal. LI, 7). Silentium autem fecerunt turbae Judaeorum, damnabili animositate super martyrem Stephanum dentibus colubrinis stridebant, quem quasi serpentem in corde habebant, praecipitantque sanctum Martyrem extra suam civitatem, praemittentes testimonia, dicentes falsitatem. Furunt, spoliant, projiciuntque vestimenta ante Sauli vestigia, et currunt cum lapidibus, ulnas erigunt, brachia dirigunt, petras jaciunt. Lapidantque justum injusti procumbentem, orantem atque dicentem, Domine Jesu meus, ostensor meus, defensor meus, propter quem saevit in me nudus lapidator meus; exaudi me, exaudi, sancte meus, Virginis Filius, lapis vivus, qui ad exaudiendum me, unus ut credat lapidator est minus; intende, inquit, me ipsum tui fontis lavacro mundatum, tui salutaris gratia sine macula consecratum, pro tuo nomine spoliatum, humanis manibus lapidatum, sed ab amore Sauli non separatum: et ne statuas illis hoc peccatum misericors usque in finem. Sic Stephanus sanctus moriens in aeterna pace dormivit, cum Christo Jesu, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

5. And now, blessed martyr Stephen, look down on the earth, look upon heaven, spurn the high priest, attend to the Father; look down on the Jew, both priest and people; look upon the Father and the Son and the Holy Spirit in heaven. Yet show the Jew what that is which you have long been contemplating in heaven. Behold, said Stephen, I see the heavens opened (Acts 7:55), and Jesus, Whom you crucified, Whom you mocked as He was dying, Whom you placed lying in a sealed tomb, I see standing at the right hand of the Father. What then has it profited you, Jews, that you crucified the Son of God, and are stoning the Martyr of the Son of God? Behold, you have been doubly ruined; for you have lost your city, and you have lost the very chief of the stoners, and your plant has been uprooted from the holy city. For that Davidic curse has been fulfilled upon accursed Judaea: Therefore God shall destroy you for ever; He shall pluck you out, and remove you from your tent, and your root from the land of the living (Ps. 51:7). But the crowds of the Jews fell silent; with damnable animosity they gnashed their snake-like teeth at the martyr Stephen, whom they held like a serpent in their heart, and they hurl the holy Martyr outside their city, sending testimonies on ahead, speaking falsehood. They rage, they strip, and they throw down their garments before the feet of Saul, and they run with stones, they raise their arms, they take aim, they hurl rocks. And the unjust stone the just man as he falls down, praying and saying: My Lord Jesus, my revealer, my defender, for Whose sake my naked stoner rages against me; hear me, hear me, my Holy One, Son of the Virgin, living stone, Who, in hearing me, [grant] that one may believe, [and] there is one stoner fewer; look, he said, upon me, cleansed in the bath of Thy fountain, consecrated without stain by the grace of Thy salvation, despoiled for Thy name, stoned by human hands, but not separated from love of Saul: and do not, merciful One, lay this sin to their charge unto the end. Thus holy Stephen, dying, fell asleep in eternal peace with Christ Jesus, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CCXVIII. In Natali sanctorum Innocentium I.

Sermon 218. On the Feast of the Holy Innocents, 1.

1. Magi ab Oriente veniunt. Christo igitur secundum

1. The Magi come from the East. When Christ, therefore, according to

Editors' notes and page, col. 2149

Footnotes

(a) ‹anchor: "SERMO CCXVIII"› · call in col 2149

Alias, de Sanctis 9.

Elsewhere, On the Saints 9.

(printed under page 337)

(b) ‹anchor: "Innocentium I,"› · call in col 2149

In appendice nunc primum collocatur. Apud Lovanienses manebat dubius: rejectus est per Verlinum et Vindingum. Primam sermonis partem si demas, quidquid reliquum est, ab illis verbis num. 2, « Deceptor itaque Herodes, » etc., pertinet ad homiliam Eusebii de Epiphania. Porro in Corbeiensi Ms. multis auctior sermo reperitur, addita narratione poenarum quas Innocentium interfector Herodes dedit.

Placed in the Appendix now for the first time. With the Louvain editors it remained doubtful; it was rejected by Verlin and Vindingus. If you take away the first part of the sermon, whatever remains, from the words in num. 2, "Herod, therefore, the deceiver," etc., belongs to Eusebius's homily on the Epiphany. Moreover, in the Corbie manuscript the sermon is found enlarged by many additions, with an account added of the punishments which Herod, the slayer of the Innocents, paid.

(printed under page 337)

Page

running head: 2149 SERMO CCXVIII (cut off at the image edge; page number type slightly damaged)
marginal letters: (none)
old-edition numerals: (none)
misprints kept as printed: "speciosissimnm" (for speciosissimum); section numeral "40." (for 4.); "inqnit" (for inquit)

PL 39:2150

prophetiae fidem nato in Bethlehem Judae, temporibus Herodis regis, de Orientis partibus adventantes quidam viri ex Magorum gente, percontantur ab Herode ubinam esset rex qui nuper natus est Judaeorum: affirmantes vidisse se stellam ejus in Oriente, quae sibi etiam dux itineris exstitisset; causam vero tantae properationis adorandi ac venerandi nuper editi regis esse. Quibus ille auditis incredibiliter deterretur, timens et verens ne status sui periclitaretur imperii. Advocatis ergo accersitisque Legis doctoribus, requirens percontatur ubinam Christum nasci sperarent. Ubi vero ex Michaeae oraculis locus nativitatis ejus apud Bethlehem designatus est (Michaeae V, 2), uno praecepto rex omnes lactentes pueros, non solum apud Bethlehem, sed et in omnibus ejus finibus a bimatu et infra, secundum tempus quod exploraverat a Magis, occidi et interimi jubet (Matth. II, 5, 16); si quomodo etiam Jesum cum aequaevis posset exstinguere. Sed praevenit regis insidias puer abductus in Aegyptum, parentibus de dolo regis angelo praenuntiante commonitis.

the faith of prophecy, had been born in Bethlehem of Judah, in the times of King Herod, certain men of the race of the Magi, arriving from the regions of the East, inquire of Herod where the King of the Jews was who had lately been born, affirming that they had seen His star in the East, which had also been their guide on the journey, and that the cause of so great haste was to adore and venerate the newly born King. On hearing this he is incredibly alarmed, fearing and dreading lest the standing of his rule be endangered. So, having summoned and called in the doctors of the Law, he searches and inquires where they expected the Christ to be born. And when from the oracles of Micah the place of His nativity was designated as being at Bethlehem (Mic. 5:2), the king by a single command orders all the suckling boys, not only at Bethlehem but also in all its borders, from two years old and under, according to the time which he had ascertained from the Magi, to be slain and done away with (Matt. 2:5, 16), if somehow he might also extinguish Jesus together with those of His own age. But the Child forestalls the king's plot, being carried away into Egypt, His parents having been warned of the king's treachery by an angel announcing it beforehand.

2. Innocentium felicitas. Deceptor itaque Herodes rex illusus a Magis, mittit in Bethlehem et in omnes fines ejus, ut interficiantur pueri a bimatu, et infra. Occiduntur pro Christo parvuli, pro justitia moritur innocentia. Quam beata aetas, quae necdum Christum potest loqui, et jam pro Christo meretur occidi; nondum opportuna vulneri, et jam idonea passioni! Quam feliciter nati, quibus in primo nascendi limine aeterna vita obvia venit! Incurrunt quidem inter ipsa primordia acceptae lucis periculum et finem salutis; sed de ipso protinus fine capiunt principia aeternitatis. Inmaturi quidem videntur ad mortem; sed feliciter moriuntur ad vitam. Vix dum gustaverant praesentem, statim transeunt ad futuram; nondum ingressi infantiae cunas, jam perveniunt ad coronas. Rapiuntur quidem a complexibus matrum; sed redduntur gremiis Angelorum.

2. The happiness of the Innocents. And so Herod, the deceiver king, mocked by the Magi, sends into Bethlehem and into all its borders, that the boys from two years old and under should be killed. Little ones are slain for Christ; innocence dies for justice. How blessed an age, which cannot yet speak Christ, and already merits to be slain for Christ; not yet fit for a wound, and already suited to a passion! How happily born are they, whom on the very threshold of being born eternal life comes forth to meet! They incur indeed, amid the very beginnings of the light they have received, the danger and the end of their well-being; but from that very end they straightway take the beginnings of eternity. They seem indeed unripe for death; but they die happily unto life. Scarcely had they tasted the present life when at once they pass over to the future one; not yet having entered the cradle of infancy, already they arrive at crowns. They are snatched indeed from the embraces of their mothers; but they are restored to the bosoms of the Angels.

3. Herodis error fatuusque terror. Nihil ergo egisti, ferocissimae austeritatis audacia: potes martyres facere, Christum non potes invenire. Putabat se infelix tyrannus Domini Salvatoris adventu regali solio detrudendum. Sed non ita est. Non ad hoc venerat Christus, ut alienam gloriam invaderet, sed ut suam donaret. Non ad hoc venerat, ut regnum terrestre praeriperet; sed ut coeleste conferret. Non venerat ad potestates dignitatesque rapiendas; sed ad contumelias et injurias perferendas. Non ad hoc venerat, ut sacrum illud caput ad diadema gemmarum; sed ut ad coronam spineam praepararet. Non, inquam, ad hoc venerat, ut constitueretur supra sceptra magnificus; sed ut crucifigeretur illusus.

3. Herod's error and foolish terror. You have achieved nothing, then, O boldness of most savage harshness: you can make martyrs, you cannot find Christ. The unhappy tyrant supposed that by the coming of the Lord the Saviour he was to be thrust from the royal throne. But it is not so. Christ had not come for this, to seize another's glory, but to give His own. He had not come for this, to snatch away an earthly kingdom, but to bestow a heavenly one. He had not come to seize powers and dignities, but to endure insults and injuries. He had not come for this, to prepare that sacred head for a diadem of gems, but for a crown of thorns. He had not come for this, I say, to be set up magnificent above sceptres, but to be crucified, mocked.

4. Ejus perturbatio et deceptio. Nascente ergo Domino conturbatur Herodes, et omnis Jerosolyma cum eo. Quid mirum, si pietate nascente perturbetur impietas? Ecce jacentem in praesepio pertimescit armatus contremiscit humilem rex superbus, obvolutum pannis metuit purpuratus. Cum simulatione alloquitur Magos: Ite, inquit, requirite de puero; et cum inveneritis, renuntiate mihi, ut et ego veniens adorem eum (Ibid., 8). Simulabat adorare se velle, quem conabatur occidere. Sed non timet Veritas falsitatis insidias. Quam caeca feritas, quae credebat quod deprehendere Deum fraudibus posset! Ecce cujus terra coelumque ostendebat adventum, qui pastorum non latebat simplicitati, quem Magi de extrema venientes Aethiopiae parte merentur agnoscere; dolis suis ad illum non potest rex sacrilegus pervenire. Fallitur ergo stulti furor tyranni. Christum non potest invenire perfidia; quia Deus non crudelitate, sed credulitate quaerendus est: qui vivit et regnat in saecula saeculorum. Amen.

4. His disturbance and his deception. So when the Lord is born, Herod is troubled, and all Jerusalem with him. What wonder, if when piety is born impiety is disturbed? Behold, the armed man is terrified of the One lying in a manger; the proud king trembles before the humble One; the man clad in purple fears the One wrapped in swaddling clothes. With pretence he addresses the Magi: Go, he says, search for the child; and when you have found Him, report back to me, that I too may come and adore Him (ibid., 8). He pretended to wish to adore Him Whom he was trying to kill. But the Truth does not fear the snares of falsehood. How blind a savagery, which believed that it could catch God by frauds! Behold, He Whose coming earth and heaven were showing, Who was not hidden from the simplicity of the shepherds, Whom the Magi, coming from the farthest part of Ethiopia, merit to recognize: the sacrilegious king cannot reach Him by his wiles. So the fury of the foolish tyrant is deceived. Faithlessness cannot find Christ; for God is to be sought not by cruelty but by belief: Who lives and reigns for ages of ages. Amen.

Editors' notes and page, col. 2150

Footnotes

(1) ‹anchor: "austeritatis"› · call in col 2150

In Ms., auctoritatis. Apud Eusebium in homilia de Epiphania, impietatis. In altera Eusebii homilia de septem Fratribus: Nihil ergo egisti, ferocissime; impietatis audacia potest martyres facere, etc.

In the manuscript, "auctoritatis" ("of authority"). In Eusebius, in the homily on the Epiphany, "impietatis" ("of impiety"). In another homily of Eusebius, on the Seven Brothers: "You have achieved nothing, then, most ferocious one; the boldness of impiety can make martyrs," etc.

(printed under page 337)

Page

running head: SERMO CCXVIII. (left part of the running head cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)

PL 39:2151

SERMO CCXIX. In Natali sanctorum Innocentium II.

Sermon 219. On the Feast of the Holy Innocents, II.

1. Deus unus. Innocentes nascenti Deo debentur victimae. Credimus Judaeis, quia notus aliquando in Judaea Deus (Psal. LXXV, 2): et hoc ipsum negant, propter quod credimus, quia non noverunt Patrem qui Filium negant. Unum Deum communis natura testatur: quia unus est mundus. Unum Deum fides significat; quia una est fides Novi et Veteris Testamenti. Unum Spiritum sanctum gratia te⟨s⟩tatur; quia unum Baptismum in nomine Trinitatis. Deum Prophetae dicunt. Apostoli praedicant. Unum Deum Magi crediderunt; et aurum, thus et myrrham supplices ad Christi cunabula detulerunt. Pastores Deum glorificant, Magi munera tria deferunt: Herodes crudelissimus machaeram acuit, ut cruentis victimis infantium aeterna repleantur altaria. Ubi enim parvuli victimantur, matres miserae lamentantur. Nascente Domino, luctus coepit, non coelo, sed mundo. Indicitur matribus lamentatio, Angelis exsultatio, infantibus transmigratio. Deus est qui natus est; innocentes illi debentur victimae, qui venit damnare mundi malitiam. Agni illi debent immolari, qui Agnus futurus est crucifigi, qui tollit peccata mundi.

1. God is one. Innocent victims are owed to God at His birth. We believe the Jews that God was once known in Judaea (Ps. 75:2): and they deny the very thing on account of which we believe, because those who deny the Son have not known the Father. Common nature bears witness to one God, because the world is one. Faith signifies one God, because the faith of the New and of the Old Testament is one. Grace bears witness to one Holy Spirit, because [there is] one Baptism in the name of the Trinity. The Prophets speak of God. The Apostles preach [Him]. The Magi believed in one God; and as suppliants they brought gold, frankincense and myrrh to Christ's cradle. The shepherds glorify God, the Magi bring three gifts: Herod, most cruel, sharpens the sword, so that the eternal altars may be filled with the bloody victims of infants. For where little ones are made victims, wretched mothers lament. When the Lord was born, mourning began, not in heaven but in the world. Lamentation is proclaimed to the mothers, exultation to the Angels, transmigration to the infants. It is God Who was born; innocent victims are owed to Him Who came to condemn the malice of the world. Lambs ought to be sacrificed to Him Who as the Lamb was to be crucified, Who takes away the sins of the world.

2. Luctus matrum. S⟨e⟩d oves ululant matres; quia agnos perdunt sine voce balantes. Grande miraculum! crudele spectaculum! Eximitur machaera, et nulla intervenit causa; sed sola stridet invidia: cum qui natus est, nulli faciat violentiam. Sed oves cernimus matres super agnos lugentes. Vox in Rama audita est, ploratus et ululatus multus (Jerem. XXXI, 15). Pignora sunt non credita, sed creata; non deposita, sed exposita. Testis est ipsa natura, quae pugnabat in Martyres, cum tyrannus jactaret infantes. Mater crines capitis dissipabat, quae ornamentum capitis amittebat. Quantis modis infantem volebat abscondere; et ipse se infantulus publicabat? Nesciebat tacere; quia necdum didicerat formidare. Pugnabat mater et carnifex: ille trahebat et illa tenebat. Ad carnificem mater clamabat: Quid separas a me, quem genui ex me? Uterus genuit, non mansit ille, cum vixit, ubera mea frustra lacte replentur. Caute portavi quem a te video manu crudeli jactari. Modo eum effuderunt viscera mea; et tu elidis ad terram. Alia clamabat mater, cum exactor latronum compelleret: Simul occide cum parvulo matrem; utquid me dimittis inanem? Si culpa est, mea est; si non est crimen, junge mortem, et libera matrem. Alia dicebat: Quid quaeritis? Unum quaeritis, et multos occiditis; et ad unum qui unus est attingere non potestis. Alia contra clamabat: Veni jam, veni, Salvator mundi, quamdiu quaereris? Nullum times: videat te miles, et nostros non occidat infantes.

2. The mourning of the mothers. But the ewes, the mothers, howl, because they lose lambs that bleat without a voice. A great wonder! A cruel spectacle! The sword is drawn, and no cause intervenes; only envy gnashes, although He Who is born does violence to no one. But we see the ewes, the mothers, mourning over the lambs. A voice was heard in Rama, weeping and much wailing (Jer. 31:15). They are pledges not entrusted but created; not deposited but exposed. Nature herself is witness, which fought against the Martyrs when the tyrant was hurling the infants. A mother was tearing the hair of her head, she who was losing the ornament of her head. In how many ways she wished to hide the infant; and the little infant made himself known! He did not know how to keep silent, because he had not yet learned to fear. Mother and executioner struggled: he was dragging and she was holding. The mother cried out to the executioner: Why do you separate from me him whom I bore from myself? The womb bore him, he did not remain, though he lived; my breasts are filled with milk in vain. Carefully I carried him whom I see hurled by your cruel hand. Just now my womb poured him forth; and you dash him to the ground. Another mother cried out, when the overseer of the robbers was pressing on: Kill the mother together with the little one; why do you leave me empty? If it is a fault, it is mine; if it is no crime, join [my] death [to his], and set the mother free. Another said: What do you seek? You seek one, and you kill many; and the one Who is One you cannot reach. Another, on the contrary, cried out: Come now, come, Saviour of the world; how long are You sought? You fear no one: let the soldier see You, and not kill our infants.

3. Quam tristis Herodis sors in die judicii. Miscebatur lamentatio matrum, et ad coelum transibat oblatio parvulorum. Sed ille qui Agnum tentavit, ipse per Herodem agnulos jugulavit. Manet auctori ministerii supplicium, et Herodi diaboli judicium, cum istorum resurrectio coeperit mortuorum. Herodes, quid putas acturus eris, quando contra te tantorum classes infantium judiciale coeperint exercere litigium? Invenies claram linguam, vocem magnam, mensuram perfectam, omnes juvenes candidatos, in mensuram aetatis plenitudinis Christi fulgentes (Ephes. IV, 13): cum stare coeperint ante eum, quem putaveras occidendum, pro quo fuderunt sanguinem pretiosum: ipsum videbis throno igneo praesidentem;

3. How sad the lot of Herod on the day of judgement. The lamentation of the mothers was mingled, and the offering of the little ones passed over to heaven. But he who tempted the Lamb himself slaughtered the little lambs through Herod. Punishment awaits the author of the deed, and the devil's judgement awaits Herod, when the resurrection of these dead has begun. Herod, what do you think you will do, when the ranks of so many infants begin to bring a judicial suit against you? You will find a clear tongue, a great voice, a perfect stature, all young men clothed in white, shining unto the measure of the age of the fullness of Christ (Eph. 4:13): when they begin to stand before Him Whom you had thought must be killed, for Whom they shed their precious blood: you will see Him presiding on a throne of fire;

Editors' notes and page, col. 2151

Footnotes

(1) ‹anchor: "cum vixit"› · call in col 2151

In Mss. r. et n.: Uterus genuit nomen stili (sive, stile) conjunxit. Paulo post loco, replentur, quod ex Mss. reponimus, erat in editis, contorquet.

In the manuscripts r. and n.: "The womb gave birth; the name [of?] the stylus (or, stile) joined." A little after, in place of "replentur" ("are filled"), which we restore from the manuscripts, the printed editions had "contorquet" ("twists").

(printed under page 338)

(a) ‹anchor: not visible (heading of the sermon at the head of col 2151)› · call in col 2151

Alias, de Sanctis 8.

Elsewhere, On the Saints 8.

(printed under page 338)

(b) ‹anchor: not visible (sermon title at the head of col 2151)› · call in col 2151

In Appendice nunc primum collocatur. Dubius Lovaniensibus erat, falsus Verlino et Vindingo. Non sapit Augustinum, cui nec soli tribuitur in manuscriptis, sed Bedae quoque et Chrysostomo. Legitur in Romano Breviario octava Innocentium. Exordium ex Ambrosio decerptum est, lib. 1 de Fide, cap. 2.

Placed in the Appendix now for the first time. To the Louvain editors it was doubtful, to Verlin and Vindingus spurious. It does not savour of Augustine, to whom alone it is not ascribed in the manuscripts either, but also to Bede and to Chrysostom. It is read in the Roman Breviary on the octave of the Innocents. The opening is plucked from Ambrose, On the Faith, book 1, chap. 2.

(printed under page 338)

Page

running head: 2151 APPENDIX.
marginal letters: (none)
old-edition numerals: (none)

PL 39:2152

illos solium dominicum circumdantes, candore rubeo resplendentes, propter candidam aetatem et sanguinem passionis. Quid acturus es? quid dicturus? Tacebis reus, dum tantus cantabit exercitus sanctorum, Vindica sanguinem servorum tuorum, qui effusus est (Apoc. VI, 10). Introeat in conspectu tuo gemitus compeditorum (Psal. LXXVIII, 11). Ipso juvante, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

them surrounding the Lord's throne, shining with a ruddy brightness, on account of their white age and the blood of their passion. What will you do? What will you say? You will be silent, guilty, while so great an army of saints will sing, Avenge the blood of Thy servants, which was shed (Rev. 6:10). Let the groaning of the fettered come in before Thy sight (Ps. 78:11). By the help of Him Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CCXX. In Natali sanctorum Innocentium, III.

Sermon 220. On the Birthday of the Holy Innocents, 3.

1. Innocentibus Herodes plus odio profuit quam obsequio profuisset. Innocentes martyrum flores. Hodie, fratres charissimi, Natalem illorum infantium colimus quos ab Herode crudelissimo rege interfectos esse, Evangelii textus eloquitur. Et ideo cum summa exsultatione gaudeat terra nostra, coelestium militum et tantarum parens fecunda virtutum. Ecce profanus hostis nunquam beatis parvulis tantum prodesse potuisset obsequio, quantum profuit odio. Nam sicut sacratissimum praesentis diei festum manifestat, quantum contra beatos parvulos iniquitas abundavit, tantum in eis gratia benedictionis effulsit. Beata es, o Bethlehem terra Juda, quae Herodis regis immanitatem in puerorum exstinctione perpessa es, quae sub uno tempore candidatam plebem imbellis infantiae Deo offerre meruisti. Digne tamen Natalem illorum colimus, quos beatius aeternae vitae mundus edidit, quam quos maternorum viscerum partus effudit: siquidem ante vitae perpetuae adepti sunt dignitatem, quam usum praesentis acceperint. Aliorum quidem pretiosa mors martyrum laudem in confessione promeruit: horum in consummatione complacuit; quia incipientis vitae primordiis ipse eis occasus initium gloriae dedit, qui praesentis terminum imposuit. Quos Herodis impietas lactentes matrum uberibus abstraxit, qui jure dicuntur martyrum flores, quos in medio frigore infidelitatis exortos, velut primas erumpentes Ecclesiae gemmas quaedam persecutionis pruina decoxit. Et ideo dignum est interfectis pro Christo infantibus honores impendere; ceremonias, non dolores, sacramentis dare vota, non lacrymas: quia ipse illis fuit causa poe⟨n⟩ae, qui exstitit et coronae; ipse odii causa, qui praemii. Parante autem Herode parvulis necem, Joseph per angelum admonetur, ut Christum Dominum nostrum in Aegyptum transferat (Matth. II, 13), Aegyptum idolis plenam. Jam post Judaeorum persecutionem et ad occidendum Christum profanae plebis assensum, Christus ad Gentes idolis deditas transire dignatur; et Judaeam relinquens, ignoranti saeculo colendus infertur.

1. Herod profited the Innocents more by his hatred than he would have profited them by his favour. The Innocents are the flowers of the martyrs. Today, dearest brethren, we celebrate the Birthday of those infants who, as the text of the Gospel declares, were slain by Herod, a most cruel king. And therefore let our land rejoice with the highest exultation, the fruitful mother of heavenly soldiers and of such great virtues. See, the profane enemy could never have profited the blessed little ones as much by favour as he profited them by hatred. For as the most sacred feast of the present day shows, as much as iniquity abounded against the blessed little ones, so much did the grace of blessing shine forth in them. Blessed are you, O Bethlehem, land of Judah, who suffered the savagery of King Herod in the slaughter of the boys, who at one time were found worthy to offer to God a white-robed people of unwarlike infancy. Yet we rightly celebrate the Birthday of those whom the world of eternal life brought forth more blessedly than the birth from their mothers' wombs poured them out: since they obtained the dignity of perpetual life before they received the use of the present one. The precious death of other martyrs earned praise in confession; that of these was pleasing in its consummation; for at the very beginnings of a life just starting, the very setting that put an end to the present life gave them the beginning of glory. Those whom the impiety of Herod tore, still suckling, from their mothers' breasts are rightly called the flowers of the martyrs, for, sprung up in the midst of the cold of unbelief, like the first buds of the Church breaking forth, a certain frost of persecution withered them. And therefore it is fitting to pay honours to the infants slain for Christ; to offer to the sacraments ceremonies, not griefs, vows, not tears: for he who was to them the cause of punishment was also the cause of their crown; he who was the cause of hatred was the cause of reward. But as Herod was preparing death for the little ones, Joseph is warned by an angel to carry Christ our Lord into Egypt (Matt. 2:13), Egypt full of idols. Already, after the persecution of the Jews and the consent of the profane people to the killing of Christ, Christ deigns to pass over to the Gentiles given to idols; and leaving Judaea, He is brought in to be worshipped by an ignorant world.

2. Injuriam sustinet majorem ipse qui infert. Mortis cogitatio cupiditatem coercet. Tunc nulli malo bene, nulli bono male. Et quia in Scripturis divinis, fratres charissimi, bonos et justos viros persecutionem malorum semper sustinuisse cognoscimus; si diligenter consideramus, invenimus illos majora supplicia sustinere qui faciunt. Omnis enim homo qui alium in corpore persequitur, prius ipse in corde persecutionem sustinere cognoscitur. Nam si etiam illi quem persequitur aliquid de substantia sua tulerit, majus sibi ipse dispendium facit; quia nemo habet injustum lucrum sine justo damno. Ubi lucrum, ibi et damnum: lucrum in arca, damnum in conscientia. Tollit vestem, et perdit fidem; acquirit pecuniam, et perdit justitiam. Sed hoc homines ideo faciunt, quia diem novissimum attendere nolunt. Si enim diem mortis suae cogitare jugiter vellent, animum suum ab omni

2. He who inflicts injury himself suffers the greater injury. The thought of death restrains greed. Then it will be well with no evil man, ill with no good man. And since in the divine Scriptures, dearest brethren, we learn that good and just men have always suffered the persecution of the wicked, if we consider carefully, we find that those who inflict it suffer greater torments. For every man who persecutes another in the body is known first to suffer persecution himself in the heart. For even if he takes something of his substance from the one he persecutes, he does himself a greater loss; for no one has unjust gain without just loss. Where there is gain, there is also loss: gain in the strongbox, loss in the conscience. He takes a garment, and loses faith; he acquires money, and loses justice. But men do this because they are unwilling to attend to the last day. For if they were willing to think continually on the day of their death, their mind from every

Editors' notes and page, col. 2152

Footnotes

(a) ‹anchor: not visible (heading of the sermon at the head of col 2152)› · call in col 2152

Olim de Sanctis 10; et post, in Appendice 72.

Formerly On the Saints 10; and afterwards, in the Appendix, 72.

(printed under page 338)

(b) ‹anchor: not visible (sermon title at the head of col 2152)› · call in col 2152

Constat excerptis ex Augustino et Ambrosio aliisque laciniis, quae Caesarium sapiunt. In Romano Breviario legitur die festo Innocentium. De num. 1 vide Ambrosii serm. de SS. Nazario et Celso: de num. 2, Augustini serm 8, n. 8; Appendicis serm. 21, n. 8; Caesarii homil. 13, et Augustini Serm. 48, nn 7 et 8: de num. 6, Caesar. sub finem homil. 10.

It consists of excerpts from Augustine and Ambrose and other scraps which savour of Caesarius. It is read in the Roman Breviary on the feast of the Innocents. On num. 1 see Ambrose's sermon on Saints Nazarius and Celsus; on num. 2, Augustine's sermon 8, n. 8; sermon 21 of the Appendix, n. 8; Caesarius's homily 13, and Augustine's sermon 48, nn. 7 and 8; on num. 6, Caesarius, near the end of homily 10.

(printed under page 338)

Page

running head: APPENDIX. 2152
marginal letters: (none)
old-edition numerals: (none)

PL 39:2153

cupiditate et malitia cohiberent. Sed quod modo nolunt salubriter cogitare, necesse habent postea sine ullo remedio sustinere. Veniet enim illis dies novissima, veniet dies judicii, quando eis nec poenitentiam licebit agere, nec bonis operibus se ab aeterna morte poterunt redimere: quia percutitur etiam hac animadversione peccator, ut moriens obliviscatur sui, qui dum viveret oblitus est Dei. Veniet dies judicii, quando movebuntur fundamenta montium, et ardebit terra usque ad inferos deorsum: quando coeli ardentes solventur, quando sol obscurabitur, et luna non dabit lumen suum, quando stellae cadent de coel⟨o⟩, quando peccatores et impii mittentur in stagnum ignis, et fumus tormentorum illorum ascendet in saecula saeculorum, ubi erit fletus et stridor dentium. Veniet tempus, fratres charissimi, quando nulli bono erit male, nulli malo erit bene. Veniet, inquam, novissima dies, quando discernentur pii ab impiis, justi ab injustis, laudatores Dei a blasphematoribus Dei. Veniet et quando discernentur, ut nulli, sicut dictum est, bono sit male, nulli malo sit bene.

greed and malice they would restrain. But what they now refuse to consider for their health, they will afterwards have to endure without any remedy. For the last day will come for them, the day of judgement will come, when it will not be permitted them to do penance, nor will they be able to redeem themselves from eternal death by good works: because the sinner is struck with this punishment too, that in dying he forgets himself, who while he lived forgot God. The day of judgement will come, when the foundations of the mountains will be moved, and the earth will burn down to the lowest depths: when the burning heavens will be dissolved, when the sun will be darkened, and the moon will not give her light, when the stars will fall from heaven, when sinners and the ungodly will be cast into the pool of fire, and the smoke of their torments will go up for ages of ages, where there will be weeping and gnashing of teeth. The time will come, dearest brothers, when it will go ill with no good man and well with no evil man. The last day will come, I say, when the godly will be separated from the ungodly, the just from the unjust, those who praise God from those who blaspheme God. It will come also when they will be separated, so that, as has been said, it may go ill with no good man and well with no evil man.

3. Sed et nunc melius est bonis quam malis. Malum pati, et malum esse. Quare ergo modo non sic? Forte et modo sic. Sed quod nunc est in occulto, tunc erit in manifesto. Lege Scripturam divinam, ingredere mecum, si potes, in sanctuarium Dei: forte ibi, si possum, docebo te, imo disce mecum ab eo qui docet me, etiam nunc non esse malis bene, et melius esse bonis quam malis, quamvis nondum venerit bonorum plena felicitas, nondumque venerit malorum poena novissima. Si Legem Dei diligenter attendis, forte intelligis mecum non esse bene malis. Rogo enim te, et quaero abs te, Tibi quare male est? Responsurus es, Egestas angit, premit difficultas, dolor fortasse membrorum, timor ab inimico. Tibi ideo male est, quia pateris mala, et bene est illi, qui est ipsum malum? Multum interest inter malum pati, et malum esse. Tu quod pateris non es; malum enim pateris, sed tu malus non es: ille hoc malum non patitur, et malus est. Noli ergo falli. Non potest fieri ut tibi male sit, qui pateris malum; et illi bene sit, qui est malus. Cum enim malus est, putas quia non patitur malum, cum patitur se ipsum? Tibi male est, quia malum alienum pateris in corpore tuo; et illi bene est, qui malum se ipsum patitur in corde suo? Tibi male est, qui forte malam habes villam; et bene est illi, qui malam habet animam? Esto bonus qui habes bona.

3. But even now it is better for the good than for the wicked. To suffer evil, and to be evil. Why then is it not so now? Perhaps it is so even now. But what is now hidden will then be manifest. Read the divine Scripture, enter with me, if you can, into the sanctuary of God: perhaps there, if I can, I will teach you, or rather learn with me from Him Who teaches me, that even now it does not go well with the wicked, and that it is better for the good than for the wicked, although the full happiness of the good has not yet come, and the final punishment of the wicked has not yet come. If you attend diligently to the Law of God, perhaps you understand with me that it does not go well with the wicked. For I ask you, and I inquire of you: Why does it go ill with you? You will answer: Want distresses me, hardship presses on me, perhaps pain in my limbs, fear of an enemy. So it goes ill with you because you suffer evils, and it goes well with him who is himself evil? There is a great difference between suffering evil and being evil. You are not what you suffer; for you suffer evil, but you are not evil: he does not suffer this evil, and he is evil. Do not then be deceived. It cannot be that it goes ill with you who suffer evil, and well with him who is evil. For since he is evil, do you think that he does not suffer evil, when he suffers himself? Does it go ill with you because you suffer another's evil in your body, and well with him who suffers himself, an evil, in his heart? Does it go ill with you who perhaps have a bad farm, and well with him who has a bad soul? Be good, you who have good things.

4. Divitiae bonae: quibus fiat bene. Bonae natura, sed malis malae. Bonae sunt divitiae, bonum est aurum, bonum est argentum, bonae familiae, bonae possessiones. Omnia ista bona sunt; sed unde facias bene, non quae te faciant bonum. Habeto bona, quae te faciant bonum. Quae sunt, inquis, ista? Fac judicium et justitiam. Bona sunt quae habes, fac judicium et justitiam. Esto et tu bonus inter bona tua. Erubesce bonis tuis: esto bonus mansurus inter bona peritura. Erubesce bonis tuis: noli esse malus in eis, ne pereas cum eis. Ita ergo aurum et argentum distribuit hominibus Conditor rerum et administrator Deus, ut ipsum per se natu⟨r⟩a et genere suo bonum sit; copia vero ejus non extollat bonos, nec elidat inopia. Malus autem homo, et cum offertur, excaecatur; et cum aufertur, excruciatur: quia et cum acquiruntur divitiae, falsam laetitiam tribuunt; et cum perduntur, veram tristitiam derelinquunt.

4. Riches are good: with them one may do good. Good by nature, but evil for the wicked. Riches are good, gold is good, silver is good, households are good, possessions are good. All these things are good; but they are things with which you may do good, not things that make you good. Have good things that make you good. What are these, you say? Do judgement and justice. The things you have are good; do judgement and justice. Be good yourself too among your good things. Blush before your good things: be good, you who will remain, among good things that will perish. Blush before your good things: do not be evil in them, lest you perish with them. Thus, then, God the Founder and Administrator of things distributes gold and silver to men in such a way that it is good in itself by its nature and kind; but its abundance should not exalt the good, nor its lack crush them. But the evil man is blinded when it is offered, and tormented when it is taken away: because riches, when they are acquired, give a false joy, and when they are lost, leave behind a true sorrow.

5. Divitiae verae et falsae. Cupiditas semper eget. Discamus amare veras divitias, id est, castitatem et justitiam, pacem et misericordiam. Istae enim justae dicuntur divitiae; quia bonis meritis justisque tribuuntur. Illae verae dicuntur divitiae; quia quisquis eas habuerit, non egebit, dum, juxta Apostolum, habens victum et vestitum his contentus est (I Tim. VI, 8). Istas vero terrenas divitias, injustum est putare divitias, quae non auferunt egestatem. Tanto enim magis quisque ardebit

5. True and false riches. Greed is always in want. Let us learn to love true riches, that is, chastity and justice, peace and mercy. For these are called just riches, because they are bestowed on good merits and on the just. They are called true riches, because whoever has them will not be in want, so long as, according to the Apostle, having food and clothing he is content with these (1 Tim. 6:8). But these earthly riches it is unjust to consider riches, since they do not take away want. For each will burn so much the more

Editors' notes and page, col. 2153

Footnotes

(1) ‹anchor: not visible› · call in col 2153

Sic Augustinus in serm. 48, n. 7. In B., discernuntur. M.

So Augustine in sermon 48, n. 7. In B., "discernuntur" ("are distinguished"). M.

(printed under page 339)