PL 39 · cols. 2158–2161

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

Sermons CCXXIII–CCXXV

omnia saecula saeculorum. Amen.

all ages of ages. Amen.

SERMO CCXXIII. De uno sancto Martyre.

Sermon 223. On one holy Martyr.

1. Martyrum in agone duo consideranda. Triumphalis beati martyris N. dies hodie nobis anniversaria celebritate recurrit; cujus glorificationi sicut congaudet Ecclesia, sic ejus sibi proponit sequenda vestigia. Si enim compatimur, et conglorificabimur (Rom. VIII, 17). In cujus glorioso agone duo nobis praecipue consideranda sunt, indurata videlicet tortoris saevitia, et Martyris invicta patientia: saevitia tortoris, ut eam detestemur; patientia Martyris, ut eam imitemur. Audi Psalmistam adversus malitiam increpantem, Noli aemulari in malignantibus, quoniam tanquam fenum velociter arescent (Psal. XXXVI, 1, 2). Quod autem adversus malignantes patientia exhibenda sit, audi Apostolum suadentem, Patientia vobis necessaria est, ut reportetis promissiones (Hebr. X, 36). Coronata est itaque beati Martyris patientia; mancipata est aeternis cruciatibus tortoris incorrecta malitia.

1. Two things to be considered in the contest of the martyrs. The triumphal day of the blessed martyr N. returns to us today in its anniversary celebration; and just as the Church rejoices together in his glorification, so she sets before herself his footsteps to be followed. For if we suffer with [him], we shall also be glorified with [him] (Rom. 8:17). In his glorious contest two things above all are to be considered by us, namely the hardened cruelty of the torturer and the unconquered patience of the Martyr: the cruelty of the torturer, that we may detest it; the patience of the Martyr, that we may imitate it. Hear the Psalmist inveighing against malice: Do not be envious among evil-doers, for like hay they will swiftly wither (Ps. 36:1–2). And that patience must be shown towards evil-doers, hear the Apostle urging: Patience is necessary for you, that you may carry off the promises (Heb. 10:36). So the patience of the blessed Martyr has been crowned; the uncorrected malice of the torturer has been handed over to eternal torments.

2. Quantum Martyres accendat spes aeternae gloriae. Hoc attendens in agone suo gloriosus Christi athleta, non exhorruit carcerem: ad imitationem capitis sui toleravit probra, sustinuit irrisiones, flagella non timuit; et quot ante mortem pro Christo pertulit supplicia tot ei de se obtulit sacrificia. Quod enim propinante Apostolo biberat, alte retinebat, Quia non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis (Rom. VIII, 18); et, quia momentaneum hoc et leve nostrae tribulationis aeternum gloriae pondus operatur in coelis (II Cor. IV, 17). Hujus igitur promissionis amore a terrenis suspensus, et praegustata supernae suavitatis dulcedine ineffabiliter affectus, dicebat cum Psalmista, Quid mihi est in coelo, et a te quid volui super terram? Defecit caro mea, et cor meum, Deus cordis mei, et pars mea Deus in aeternum (Psal. LXXII, 25 et 26). Contemplabatur enim, quantum in aenigmate infirmitas humana oculum mentis in aeternitate figere potest, quanta sint supernae civitatis gaudia: et ea enarrare non sufficiens admirando clamabat, Quid mihi est in coelo? quasi diceret, Excedit vires meas, excedit facultatem eloquentiae meae, transcendit capacitatem intelligentiae meae illud decus, illa gloria, illa celsitudo, qua nobis a conturbatione hominum remotis in abscondito faciei suae Jesus Christus Dominus noster reformabit corpus humilitatis nostrae configuratum corpori claritatis suae. Hujus perfectae libertatis contemplatione nullum vitabat periculum, nullum horrebat supplicium; et si millies posset mori, non putabat se hanc digne posse aliqua ratione promereri. Patienter enim permittunt aegroti se a medicis secari, uri, et variis amaritudinum confectionibus anxiari, ut temporali tandem restituantur sanitati: quanto magis vir beatus longanimiter toleravit omnem acerbitatem tormentorum temporalium, ut coronaretur in misericordia et miserationibus, et tandem in bonis satiaretur desiderium suum?

2. How greatly the hope of eternal glory kindles the Martyrs. Attending to this in his contest, the glorious athlete of Christ did not shudder at prison: in imitation of his Head he bore reproaches, endured mockeries, did not fear scourges; and as many torments as he suffered for Christ before death, so many sacrifices of himself did he offer to Him. For what he had drunk when the Apostle offered it to drink, he held deep within: That the sufferings of this time are not worthy to be compared with the glory to come which will be revealed in us (Rom. 8:18); and, that this momentary and light [burden] of our tribulation works an eternal weight of glory in the heavens (2 Cor. 4:17). So, held aloft from earthly things by love of this promise, and inexpressibly moved by the foretasted sweetness of the delight on high, he said with the Psalmist: What is there for me in heaven, and what have I wished from Thee upon earth? My flesh and my heart have failed, God of my heart, and God my portion for ever (Ps. 72:25–26). For he was contemplating, as far as human weakness can fix the eye of the mind on eternity in an enigma, how great are the joys of the city on high: and, not being able to recount them, he cried out in wonder, What is there for me in heaven? as if to say: It exceeds my strength, it exceeds the faculty of my eloquence, it transcends the capacity of my understanding, that beauty, that glory, that loftiness, with which, when we have been removed from the disturbance of men into the hiding place of His face, Jesus Christ our Lord will refashion the body of our lowliness, conformed to the body of His glory. In the contemplation of this perfect liberty he shunned no danger, he dreaded no torment; and if he could have died a thousand times, he did not think he could in any way worthily merit it. For the sick patiently allow themselves to be cut and burned by physicians, and to be distressed by various bitter preparations, that they may at last be restored to temporal health: how much more did the blessed man with long-suffering bear every harshness of temporal torments, that he might be crowned in mercy and compassion, and his desire might at last be satisfied with good things?

3. Martyrum progressus. In torculari itaque conculcari voluit; ut tanquam uva matura in vinum deficeret, et vinum malorum granatorum dilecto suo propinaret, quo mentes religiosae ebriatae sciunt terrena viriliter conculcare, et ad aeterna irretortis oculis anhelare. Qui ergo in tirocinio suo mundanas contempsit divitias, qui corporales etiam refrenavit illecebras, qui in provectu militiae suae multas est perpessus injurias, in perfectione sacrificii nil sibi reservans, se ipsnm obtulit holocaustum, bibens illum calicem pretiosum, quem sedens ad magnam mensam

3. The progress of the martyrs. So he willed to be trodden in the winepress, that like a ripe grape he might pass away into wine, and might offer to his Beloved the wine of pomegranates, by which religious minds, made drunk, know how to trample manfully on earthly things and to pant after eternal things with eyes not turned back. He, then, who in his apprenticeship despised worldly riches, who also curbed bodily allurements, who in the advancement of his military service suffered many injuries, reserving nothing for himself in the perfection of the sacrifice, offered himself as a holocaust, drinking that precious cup which, sitting at a great table

Editors' notes and page, col. 2158

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(a) ‹anchor: not visible (heading of the sermon in col 2158)› · call in col 2158

Alias, de Sanctis 44.

Elsewhere, On the Saints 44.

(printed under page 341)

(b) ‹anchor: not visible (sermon title in col 2158)› · call in col 2158

In Appendice nunc primum collocatur. Mansit apud Lovanienses dubius: rejectus est per Verlinum et Vindingum. Augustino adscribitur in Romano Breviario. Seu stilus sane ac disserendi ratio reluctatur. In Germanensi veteri codice locum inter Sermones Ivonis Carnutensis nomine vulgatos medium obtinet.

Placed in the Appendix now for the first time. It remained doubtful with the Louvain editors; it was rejected by Verlin and Vindingus. It is ascribed to Augustine in the Roman Breviary. But [printed "Seu", apparently for "Sed"] the style and manner of discourse plainly resist this. In an old codex of Saint-Germain it holds a place in the middle of the sermons published under the name of Ivo of Chartres.

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sacrae lectionis sibi prius ab invitatore suo viderat appositum. Cujus mors quantumcumque videatur in conspectu reproborum despicabilis, in oculis tamen ejus est pretiosa, qui in sanctis suis est mirabilis. Ipse enim primo vocavit militem suum, ipse justificavit, ipse magnificavit; ipse dedit ei pugnare, ipse dedit ei et vincere.

of sacred reading he had seen set before him earlier by the one who invited him. However contemptible his death may seem in the sight of the reprobate, yet in the eyes of Him Who is wonderful in His saints it is precious. For He Himself first called His soldier, He Himself justified him, He Himself magnified him; He Himself granted him to fight, He Himself granted him also to conquer.

4. Militia mundana et Christiana. Longe est dissimilis haec militia mundanae militiae, in qua victores existimantur, qui quod male desiderant assequuntur, qui laetantur cum male fecerint, et exsultant in rebus pessimis (Prov. II, 14). In christiano vero agone manifesta est poena, occulta victoria, secundum quod ex persona martyrum clamat Psalmista, Deus, tu repulisti nos, et non exibis in exercitibus nostris. Da nobis auxilium de tribulatione, quia vana salus hominis. In Deo faciemus virtutem (Psal. LIX, 3, 13, 14): tanquam si dicerent, Victoria nostra, gloria nostra intus, non foris est; foris despecti, intus dilecti. Hinc est quod Ecclesia in pressuris posita infirmiora membra sua confortat, dicens: Nolite me considerare quod fusca sum (Cant. I, 5). Quod aliis verbis Apostolus apertius auditoribus suis exponit dicens: Nolite deficere in tribulationibus meis pro vobis (Thess. III, 13). Hinc Veritas discipulos suos praemonet, dicens: In mundo pressuram habebitis; sed nolite timere, pusillus grex, quia ego vici mundum (Joan. XVI, 33). Sed quomodo vicit mundum? Factus est obediens Patri usque ad mortem (Philipp. II, 8). Quid autem de morte? Propter quod et Deus illum exaltavit, et donavit illi nomen quod est super omne nomen (Ibid., 9). Quomodo ergo vicit Christus, vincere appetat christianus: ut ubi est Christus, esse mereatur et christianus. Audi, christianae militiae persecutor, ipsum Christum pro militibus suis sic orantem: Volo, Pater, ut ubi ego sum, illic sit et minister meus (Joan. XVII, 24).

4. Worldly and Christian warfare. This warfare is far unlike worldly warfare, in which those are reckoned victors who obtain what they wickedly desire, who rejoice when they have done evil, and exult in the worst things (Prov. 2:14). But in the Christian contest the punishment is manifest, the victory hidden, according as the Psalmist cries out in the person of the martyrs: O God, Thou hast cast us off, and Thou wilt not go out with our armies. Give us help from tribulation, for vain is the salvation of man. In God we shall do valiantly (Ps. 59:3, 13, 14): as if they were saying, Our victory, our glory is within, not without; despised without, beloved within. Hence it is that the Church, set in afflictions, strengthens her weaker members, saying: Do not consider me, that I am dark (Song 1:5). Which the Apostle sets forth more plainly to his hearers in other words, saying: Do not lose heart in my tribulations for you (Thess. 3:13). Hence the Truth forewarns His disciples, saying: In the world you will have affliction; but do not fear, little flock, for I have overcome the world (John 16:33). But how did He overcome the world? He became obedient to the Father unto death (Phil. 2:8). And what of death? Because of which God also exalted Him, and gave Him the name which is above every name (ibid., 9). As Christ therefore conquered, so let the Christian seek to conquer: that where Christ is, the Christian too may deserve to be. Hear, persecutor of the Christian warfare, Christ Himself praying thus for His soldiers: I will, Father, that where I am, there also may be My servant (John 17:24).

SERMO CCXXIV. De Martyribus, I.

Sermon 224. On the Martyrs, 1.

1. Martyrium duplex. Ad consortium martyrum pervenit, qui martyres imitatur. Non martyrium sola effusio sanguinis consummat, nec sola dat palmam exustio illa flammarum. Pervenitur non solum occasu, sed etiam contemptu carnis ad coronam. Absque injuria sanctorum in persecutionibus defunctorum dicere liceat: carnem afflixisse, libidinem superasse, avaritiae restitisse, de mundo triumphasse, pars magna martyrii est. Si vero, fratres dilectissimi, ad consortium martyrum vel sacerdotum volumus pervenire, de imitatione martyrum cogitemus. Debent enim in nobis aliquid recognoscere de suis virtutibus, ut pro nobis dignentur Domino supplicare. Si enim tormenta quae sancti martyros pertulerunt, sufferre non possumus, vel contra malas concupiscentias ipsis intercedentibus repugnemus. Et quia non desunt quotidiana peccata, non desunt etiam quotidiana remedia.

1. Twofold martyrdom. He who imitates the martyrs attains to the fellowship of the martyrs. It is not the shedding of blood alone that completes martyrdom, nor does that burning of flames alone give the palm. One comes to the crown not only by death, but also by contempt of the flesh. Without wrong to the saints who died in the persecutions, let it be permitted to say: to have afflicted the flesh, to have overcome lust, to have resisted avarice, to have triumphed over the world, is a great part of martyrdom. But if, dearest brethren, we wish to attain to the fellowship of the martyrs or of the priests, let us think on the imitation of the martyrs. For they ought to recognize in us something of their own virtues, so that they may deign to make supplication to the Lord for us. For if we cannot endure the torments which the holy martyrs bore, let us at least, with them interceding, fight against evil desires. And since daily sins are not lacking, daily remedies are not lacking either.

2. Gaudium verum non est hic, ubi Christus nil nisi tristia promisit. Nemo se credat aliquam felicitatem aut aliquod verum gaudium in hoc saeculo possidere. Beatitudo hic parari potest, possideri non potest. Duo sibi tempora ordine suo succedunt, tempus flendi et tempus ridendi. Nemo se circumveniat, fratres, non est in hoc mundo tempus ridendi. Scio, fratres, quod omnis homo gaudere desiderat: sed non toti ibi quaerunt gaudium, ubi oportet inquiri. Verum gaudium in hoc mundo nec fuit, nec est, nec esse poterit: sic enim ipse Dominus in Evangelio suos discipulos admonuit, dicens, In mundo pressuram habebitis (Joan. XVI, 33); et iterum, Mundus gaudebit,

2. True joy is not here, where Christ promised nothing but sorrows. Let no one believe that he possesses any happiness or any true joy in this world. Blessedness can be prepared here; it cannot be possessed. Two times succeed one another in their order, a time for weeping and a time for laughing. Let no one deceive himself, brethren: in this world it is not the time for laughing. I know, brethren, that every man desires to rejoice: but not all seek joy where it ought to be sought. True joy in this world neither was, nor is, nor will be able to be: for thus the Lord Himself warned His disciples in the Gospel, saying, In the world you will have affliction (John 16:33); and again, The world will rejoice,

Editors' notes and page, col. 2159

Footnotes

(a) ‹anchor: "SERMO CCXXIV"› · call in col 2159

Alias, de Sanctis 46.

Elsewhere, On the Saints 46.

(printed under page 342)

(b) ‹anchor: "Martyribus, I"› · call in col 2159

In Appendice nunc primum collocatur. Dubius erat Lovaniensibus, falsus Verlino et Vindingo. Stilum revera non Augustini habet, sed Caesarii. De num. 1 vide serm. 2[?]3, et Caesarium sub finem homil. 13; de num. 4 vide supra serm. 6[?], nn. 1 et 2.

Placed in the Appendix now for the first time. To the Louvain editors it was doubtful, to Verlin and Vindingus spurious. In truth it has the style not of Augustine but of Caesarius. On num. 1 see sermon 2[?]3 [middle digit illegible in the scan], and Caesarius near the end of homily 13; on num. 4 see above, sermon 6[?] [second digit illegible], nn. 1 and 2.

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vos autem tristes eritis; sed tristitia vestra convertetur in gaudium (Joan. XVI, 20). Ac sic in hac vita cum labore et dolore quod bonum est, auxiliante Domino, faciamus: ut in futuro saeculo bonorum fructus colligere cum gaudio et exsultatione possimus; secundum illud, Qui seminant in lacrymis, in gaudio metent (Psal. CXXX, 5).

but you will be sorrowful; but your sorrow will be turned into joy (John 16:20). And so in this life let us do with labour and pain what is good, with the Lord's help, so that in the world to come we may be able to gather the fruit of good things with joy and exultation; according to that [saying], Those who sow in tears shall reap in joy (Ps. 125:5).

3. Hic sumus in exsilio. In hunc i⟨t⟩aque, fratres charissimi, mundum per peccatum primi hominis de beata paradisi sede projecti, et quasi in exsilium missi sumus, ac sic in hoc saeculo patriam non habemus. Sic et Apostolus dicit: Dum sumus in corpore, peregrinamur a Domino (II Cor. V, 6). Non ergo requiramus gaudium in hoc mundo; quia, sicut supra dictum est, verum gaudium comparari hic potest, possideri non potest. Non quaeras in via, quod tibi servatur in patria. Et quia contra diabolum, Christo duce, quotid⟨i⟩e tibi pugnare necesse est, praemium non requiras in praelio, quod tibi servatur in regno. Non quaeras in pugna, quod tibi servatur in futuro, cum fuerit perfecta victoria: magis i⟨l⟩lud attende quod Apostolus dicit, Omnes qui volunt pie vivere in Christo, persecutionem patiuntur (II Tim. III, 12); et iterum, Per multas tribulationes oportet nos intrare in regnum Dei (Act. XIV, 21).

3. Here we are in exile. Into this world, then, dearest brethren, we have been cast out from the blessed seat of paradise through the sin of the first man, and sent as it were into exile, and so in this world we have no homeland. So too the Apostle says: While we are in the body, we are exiles from the Lord (2 Cor. 5:6). Let us therefore not seek joy in this world; for, as was said above, true joy can be acquired here, it cannot be possessed. Do not seek on the way what is kept for you in the homeland. And since you must fight daily against the devil, with Christ as leader, do not ask in the battle for the reward that is kept for you in the kingdom. Do not seek in the fight what is kept for you in the future, when the victory has been made complete: rather pay heed to what the Apostle says, All who wish to live piously in Christ suffer persecution (2 Tim. 3:12); and again, Through many tribulations we must enter into the kingdom of God (Acts 14:21).

4. Laborem solatur quod ad cives nostri cupidos tendimus. Et laboris majoris major est merces. Ita ergo agere debemus, ut ad principalem patriam redire feliciter mereamur, ubi nos parentes nostri Patriarchae, Prophetae, et Apostoli suscipere vel videre desiderant; ubi etiam concives nostri Angeli, et civitas illa coelestis Jerusalem, et rex civitatis illius Christus expansis nos brachiis charitatis exspectant, ut ad ipsos, prostrato diabolo, pleni bonis operibus feliciter redeamus. Scitis enim, fratres, quia omnes negotiatores et quicumque alia agentes, interim in via sunt solliciti, ut in patria possi⟨n⟩t esse securi; et tunc habent veram laetitiam, quando cum magno lucro pervenire merentur ad patriam: ita et nos, dilectissimi fratres, tunc animum nostrum praeparemus ad gaudium, quando pervenire merebimur ad Christum. Interim modo gaudeamus in spe, verum gaudium postea habituri in re. Quod pejus est, multi sunt qui perverso ordine de voluptate et deliciis et luxuria saeculi hujus gaudere se credunt: sed quod in gaudio videntur serere, necesse illis erit cum luctu et lacrymis recipere; quia non mentitur ille qui in Evangelio dixit, Vae vobis qui ridetis nunc, quia lugebitis et flebitis (Luc. VI, 25). Sic fecit et ille infelix dives, qui purpura induebatur et bysso. Gaudium quidem habuit in mundo; sed flammas invenire meruit in inferno. Lazarus qui jacebat ad januam ejus, tristitiam habuit in via; sed verum gaudium recepit in patria.

4. It consoles our labour that we are making our way towards citizens who long for us. And the greater the labour, the greater the reward. So, then, we ought to act in such a way that we may deserve to return happily to our original homeland, where our parents, the Patriarchs, Prophets and Apostles, long to receive or to see us; where also our fellow citizens the Angels, and that heavenly city Jerusalem, and the King of that city, Christ, await us with the outstretched arms of charity, so that, the devil having been laid low, we may return happily to them full of good works. For you know, brethren, that all merchants and whoever are engaged in other affairs are anxious in the meantime on the road, so that in the homeland they may be secure; and they have true gladness then, when they are found worthy to reach the homeland with great profit: so let us also, dearly beloved brethren, prepare our mind for joy then, when we shall be found worthy to reach Christ. In the meantime let us now rejoice in hope, being about to have true joy afterwards in reality. What is worse, there are many who in a perverse order think that they rejoice in the pleasure and delights and luxury of this world: but what they seem to sow in joy they will have to reap with mourning and tears; for He does not lie Who said in the Gospel, Woe to you who laugh now, for you will mourn and weep (Luke 6:25). So did that unhappy rich man too, who was clothed in purple and fine linen. He had joy indeed in the world; but he deserved to find flames in hell. Lazarus, who lay at his gate, had sorrow on the way; but he received true joy in the homeland.

5. Orandum ut patriae desiderio plus teneamur. Nos vero, fratres charissimi, quantum possumus, Dei misericordiam deprecemur; ut nobis ita amorem vitae aeternae inspirare dignetur, ut plus patriam velimus amare quam viam, et amplius de futuro quam de praesenti saeculo cogitemus: et sic semper in exsilio mundi hujus agere studeamus, ut ad futurum judicium cum libera et secura conscientia ornati bonis operibus pervenire possimus, praestante Domino nostro Jesu Christo, cui est honor et gloria cum Patre et Spiritu sancto in saecula saeculorum. Amen.

5. We must pray that we may be held more strongly by longing for the homeland. Let us, then, dearest brethren, as far as we can, entreat the mercy of God, that He may deign so to inspire in us love of eternal life that we may wish to love the homeland more than the road, and think more about the world to come than about the present one: and let us so strive always to conduct ourselves in the exile of this world that we may be able to come to the future judgement with a free and secure conscience, adorned with good works, by the gift of our Lord Jesus Christ, to Whom be honour and glory with the Father and the Holy Spirit for ages of ages. Amen.

SERMO CCXXV. De Martyribus, II.

Sermon 225. On the Martyrs, 2.

1. Martyres vere colunt, qui eos imitantur. Quoties

1. They truly honour the martyrs who imitate them. As often as

Editors' notes and page, col. 2160

Footnotes

(a) ‹anchor: "SERMO CCXXV"› · call in col 2160

Alias, de Sanctis 47.

Elsewhere, On the Saints 47.

(printed under page 342)

(b) ‹anchor: "Martyribus, II"› · call in col 2160

In Appendice nunc primum collocatur. Lovanienses dubium relinquunt, rejiciunt Verlinus et Vindingus. Habet sententiam quamdam Augustini: sed Caesarium nihilominus totus repraesentat; a cujus nempe ingenio et more minime alienum, superiorum doctorum dicta delibare. In Romano Breviario legitur cum nomine Augustini. De num. 1 vide August. serm. 317; de num. 2 Caesarii homil. 18; de num. 3, ejusdem homil. 9, ex editis a Baluzio 7, et (continues)

Placed in the Appendix now for the first time. The Louvain editors leave it doubtful; Verlin and Vindingus reject it. It has a certain thought of Augustine's, but it nonetheless represents Caesarius throughout; for to cull the sayings of earlier doctors was not at all foreign to his cast of mind and habit. In the Roman Breviary it is read under Augustine's name. On num. 1 see Augustine, sermon 317; on num. 2, Caesarius's homily 18; on num. 3, his homily 9, from those published by Baluze 7, and (continues)

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cumque, fratres charissimi, sanctorum martyrum solemnia celebramus, ita ipsis intercedentibus exspectemus a Domino consequi temporalia beneficia, ut ipsos martyres imitando accipere mereamur aeterna. Ab ipsis enim in veritate sanctorum martyrum solemnia celebrantur, qui ipsorum martyrum exempla sequuntur. Solemnitates enim martyrum exhortationes sunt martyriorum, ut imitari non pigeat, quod celebrare delectat. Sed nos volumus gaudere cum sanctis, et tribulationem mundi nolumus sustinere cum ipsis. Qui enim sanctos martyres, in quantum potuerit, imitari noluerit, ad eorum beatitudinem non poterit pervenire. Sic et apostolus Paulus praedicat, dicens, Si fuerimus socii passionum, erimus et consolationum (II Cor. I, 7); et Dominus in Evangelio, Si mundus vos odit, scitote quia me priorem vobis odio habuit (Joan. XV, 18). Recusat esse in corpore, qui odium non vult sustinere cum capite.

ever, dearest brothers, we celebrate the feasts of the holy martyrs, let us so look, through their intercession, to obtain temporal benefits from the Lord, that by imitating these same martyrs we may deserve to receive eternal ones. For the feasts of the holy martyrs are truly celebrated by those who follow the examples of these same martyrs. For the feasts of the martyrs are exhortations to martyrdoms, so that one should not be reluctant to imitate what one delights to celebrate. But we want to rejoice with the saints, and we do not want to endure the tribulation of the world with them. For whoever has been unwilling to imitate the holy martyrs as far as he could will not be able to attain to their blessedness. So too the apostle Paul preaches, saying, If we are sharers in the sufferings, we shall also be sharers in the consolations (2 Cor. 1:7); and the Lord in the Gospel, If the world hates you, know that it has hated Me before you (John 15:18). He refuses to be in the body who is unwilling to endure hatred together with the head.

2. Nec martyrum nec Christi imitatio impossibilis. Sed dicit aliquis; Et quis est qui possit beatorum martyrum vestigia sequi? Huic ego respondeo, quia non solum martyres, sed etiam ipsum Dominum cum ipsius adjutorio, si volumus, possumus imitari. Audi non me, sed ipsum Dominum generi humano clamantem, Discite a me quia mitis sum et humilis corde (Matth. XI, 29). Audi et beatum Petrum apostolum admonentem, Christus passus est pro nobis, relinquens nobis exemplum, ut sequamur vestigia ejus (I Petr. II, 21). Similiter Paulus apostolus clamat, Imitatores Dei estote, sicut filii charissimi (Ephes. V, 1). Quid ad haec respondebimus, fratres charissimi, vel quam excusationem habere poterimus? Si tibi aliquis dicat, ut virtutes quas fecit Dominus debeas imitari, justa potest esse excusatio tua; quia virtutes et mirabilia facere non omnibus datum est: juste et caste vivere, et charitatem cum omnibus custodire, cum Dei adjutorio promptum est. Non enim ipse Dominus dicit, Discite a me mortuos suscitare, super aquas siccis pedibus ambulare; non hoc dicit: sed quid ait? Quia mitis sum et humilis corde; et iterum, Diligite inimicos vestros, benefacite his qui oderunt vos; et iterum, Estote perfecti, sicut et Pater vester coelestis perfectus est, qui solem suum oriri facit super bonos et malos (Matth. V, 44, 45). Et licet sint alia multa, in quibus debeamus et Deum et beatos martyres imitari, ista tamen duo praecipua sunt, id est, ut mites simus et humiles corde, et inimicos nostros totis viribus diligamus.

2. The imitation neither of the martyrs nor of Christ is impossible. But someone says: And who is there who could follow the footsteps of the blessed martyrs? To him I answer that we can imitate, if we will, not only the martyrs but even the Lord Himself, with His help. Listen not to me, but to the Lord Himself crying out to the human race, Learn from Me, for I am meek and humble of heart (Matt. 11:29). Listen also to the blessed apostle Peter admonishing, Christ suffered for us, leaving us an example, that we should follow His footsteps (1 Pet. 2:21). Likewise the apostle Paul cries out, Be imitators of God, as most dear children (Eph. 5:1). What shall we answer to these things, dearest brothers, or what excuse shall we be able to have? If someone were to tell you that you ought to imitate the mighty works which the Lord did, your excuse could be a just one, because to do mighty works and wonders is not given to all: but to live justly and chastely, and to keep charity with all, is within easy reach with the help of God. For the Lord Himself does not say, Learn from Me to raise the dead, to walk upon the waters with dry feet; He does not say this: but what does He say? For I am meek and humble of heart; and again, Love your enemies, do good to those who have hated you; and again, Be perfect, as your heavenly Father also is perfect, Who makes His sun rise upon the good and the bad (Matt. 5:44–45). And although there are many other things in which we ought to imitate both God and the blessed martyrs, yet these two are the chief, that is, that we be meek and humble of heart, and that we love our enemies with all our strength.

3. Praesertim in inimicorum dilectione. Charitatis duo pedes. De dilectione inimicorum, fratres charissimi, nullus unquam in veritate se poterit excusare. Potest mihi aliquis dicere, Non possum jejunare, non possum vigilare: numquid potest dicere, Non possum amare? Potest dicere, Non possum res meas totas pauperibus donare, et in monasterio Deo servire: numquid potest dicere, Et non possum diligere? Si dixeris quia non possis a vino vel a carnibus abstinere, credimus tibi: si autem dixeris quod non possis in te peccantibus indulgere, omnino non credimus. Et quia nulla nobis remansit excusatio; dum non de cellario, sed de corde istam eleemosynam jubemur implere: ut per viam vitae ad aeternam mereamur patriam pervenire, non solum amicos, sed etiam inimicos diligamus. His enim duobus praeceptis, id est, diligendo Deum et diligendo proximum, quasi duobus spiritualibus pedibus per viam verae charitatis valebimus currere, et ad aeternam patriam poterimus feliciter pervenire. Istis pedibus currebat apostolus Paulus, quando dicebat, Ego autem sic curro, non quasi in incertum (I Cor. IX, 26).

3. Above all in the love of enemies. The two feet of charity. Concerning the love of enemies, dearest brothers, no one will ever truly be able to excuse himself. Someone can say to me, I cannot fast, I cannot keep vigil: can he say, I cannot love? He can say, I cannot give all my possessions to the poor and serve God in a monastery: can he say, And I cannot love? If you say that you cannot abstain from wine or from meat, we believe you: but if you say that you cannot forgive those who sin against you, we do not believe it at all. And since no excuse has been left to us, while we are commanded to perform this almsgiving not from the storeroom but from the heart: so that we may deserve to reach the eternal homeland by the way of life, let us love not only friends but also enemies. For by these two commandments, that is, by loving God and by loving our neighbour, as if on two spiritual feet, we shall be able to run along the way of true charity, and shall be able to reach the eternal homeland happily. On these feet the apostle Paul was running when he said, But I so run, not as at an uncertainty (1 Cor. 9:26).

4. Inimicos amans est filius Dei. Non diligens homicida est et in tenebris. Qui ergo dilexerit inimicos suos, illud in eo impletum erit quod Dominus dixit, Diligite inimicos vestros, ut sitis filii Patris vestri qui in

4. One who loves his enemies is a son of God. One who does not love is a murderer and is in darkness. Whoever, then, has loved his enemies, in him will be fulfilled what the Lord said, Love your enemies, that you may be sons of your Father Who is in

Editors' notes and page, col. 2161

Footnotes

(1) ‹anchor: not visible (call in the upper part of the page)› · call in col 2161 or 2162

Ms. gr., reddunt in mala facta, sunt in morte.

The Ms. gr.: "they repay for evil deeds, they are in death."

(printed under page 343)

(2) ‹anchor: not visible (call in the upper part of the page)› · call in col 2161 or 2162

Ita Ms. Germanensis, et apud Caesarium, homil. 32. At in editis Am. Er. et Lov., discretione.

So the Saint-Germain manuscript, and in Caesarius, homily 32. But in the editions Am. Er. and Lov. [Amerbach, Erasmus and Louvain], "discretione" ("by discernment").

(printed under page 343)