PL 39 · cols. 2166–2171

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

Sermons CCXXIX–CCXXX

Psalmista, Tu populum humilem salv⟨u⟩m facies, et oculos superborum humiliabis (Psal. XVII, 28).

by the Psalmist: Thou wilt save the humble people, and wilt humble the eyes of the proud (Ps. 17:28).

4. Fidelis quisque virgo est et sponsa Christi. Et quia totam Ecclesiam catholicam bea⟨t⟩us Apostolus virginem vocavit, non solas in ea considerans corpore virgines, sed incorruptas omnium desiderans mentes, ita dicit, Aptavi vos uni viro, virginem castam exhibere Christo (II Cor. XI, 2): non solum sanctimonialium, sed etiam omnium virorum vel mulierum animae, si et castitatem in corpore, et in illis supra dictis quinque sensibus virginitatem servare voluerint, sponsas se Christi esse non dubitent. Non enim corporum, sed animarum sponsus intelligendus est Christus. Et ideo, fratres charissimi, tam viri, quam feminae, tam pueri quam puellae, si virginitatem usque ad nuptias servant, et per istos quinque sensus, id est, visum, auditum, gustum, odoratum, vel tactum, dum eis bene utuntur, suas animas non corrumpunt; in die judicii apertis januis ad aeternum sponsi thalamum feliciter merebuntur intrare. Illi vero, qui et corpora sua ante nuptias adulterina conjunctione corrumpunt, et postea per totam vitam suam male vivendo, male audiendo, male loquendo, animas suas violare non desinunt; si eis dignae fructus poenitentiae non subvenerit, clausis januis sine causa clamabunt, Domine, Domine, aperi nobis: et audire merebuntur, Amen dico vobis, nescio vos unde sitis (Matth. XXV, 11, 12). Haec ergo, fratres, si et clerici, et laici, et monachi, et sanctimoniales, et in conjugiis positi fideliter et diligenter attendimus, et cum castitate corporis etiam integritatem cordis auxiliante Domino custodiamus, non cum fatuis projiciemur in tenebras exteriores; sed cum sapientibus ad spirituales nuptias intromissi audire merebimur, Euge, serve bone et fidelis, intra in gaudium Domini tui (Ibid. 21). Quod ipse praestare dignetur.

4. Every faithful person is a virgin and a bride of Christ. And because the blessed Apostle called the whole Catholic Church a virgin, considering in her not only those who are virgins in body, but desiring the minds of all to be uncorrupted, he speaks thus: I have fitted you to one husband, to present a chaste virgin to Christ (2 Cor. 11:2). Not only the souls of nuns, but also the souls of all men and women, if they are willing to preserve both chastity in the body and virginity in those five senses spoken of above, should not doubt that they are brides of Christ. For Christ is to be understood as the bridegroom not of bodies but of souls. And therefore, dearest brothers, both men and women, both boys and girls, if they keep their virginity until marriage, and do not corrupt their souls through these five senses, that is, sight, hearing, taste, smell, or touch, while they use them well, will on the day of judgement deserve happily to enter, the doors standing open, into the eternal chamber of the Bridegroom. But those who both corrupt their bodies before marriage by adulterous union, and afterwards throughout their whole life do not cease to violate their souls by living badly, hearing badly, speaking badly, if the worthy fruit of penance does not come to their aid, will cry out in vain before the closed doors, Lord, Lord, open to us; and they will deserve to hear, Amen I say to you, I do not know where you are from (Matt. 25:11–12). If therefore, brothers, we, both clergy and laity, both monks and nuns and those placed in marriage, attend to these things faithfully and diligently, and with chastity of body guard also integrity of heart, the Lord helping us, we shall not be cast with the foolish into the outer darkness; but, admitted with the wise to the spiritual marriage, we shall deserve to hear, Well done, good and faithful servant, enter into the joy of your Lord (ibid. 21). May He Himself deign to grant this.

SERMO CCXXIX. In Dedicatione ecclesiae vel altaris Consecratione, I.

Sermon 229. On the Dedication of a Church or the Consecration of an Altar, 1.

1. Quod in templis manufactis, id spiritualiter completur in nobis. Quotiescumque, fratres charissimi, altaris vel templi festivitatem colimus, si fideliter ac diligenter attendimus, et sancte ac juste vivimus, quidquid in templis manufactis agitur, totum in nobis spirituali aedificatione completur. Non enim mentitus est ille qui dixit, Templum enim Dei sanctum est, quod estis vos (I Cor. III, 17); et iterum, Nescitis quia corpora vestra templum sunt Spiritus sancti (Id. VI, 15). Quia vero nullis praecedentibus meritis, sed per gratiam Dei meruimus fieri templum Dei; quantum possumus, cum ipsius adjutorio laboremus, ne Dominus noster in templo suo, hoc est, in nobis ipsis, inveniat quod oculos suae majestatis offendat; sed habitaculum cordis nostri evacuetur vitiis, et virtutibus repleatur; claudatur diabolo, et aperiatur Christo; et ita laboremus, ut nobis bonorum operum clavibus januam regni coelestis aperire possimus. Sicut enim malis operibus, quasi quibusdam seris ac vectibus, vitae nobis janua clauditur, ita absque dubio bonis operibus aperitur.

1. That what is done in temples made with hands is fulfilled spiritually in us. Whenever, dearest brothers, we celebrate the festival of an altar or a temple, if we attend faithfully and diligently, and live holily and justly, whatever is done in temples made with hands is wholly fulfilled in us by a spiritual building. For he did not lie who said, For the temple of God is holy, which you are (1 Cor. 3:17); and again, Do you not know that your bodies are the temple of the Holy Spirit (ibid. 6:15)? But since by no preceding merits, but through the grace of God, we have been made worthy to become the temple of God, let us labour as much as we can, with His help, so that our Lord may not find in His temple, that is, in our very selves, anything that offends the eyes of His majesty; but let the dwelling of our heart be emptied of vices and filled with virtues; let it be closed to the devil and opened to Christ; and let us so labour that with the keys of good works we may be able to open for ourselves the door of the heavenly kingdom. For just as by evil works, as by certain bolts and bars, the door of life is shut against us, so without doubt by good works it is opened.

2. Debita ad sacram synaxim praeparatio. Decet quandoque ab ea se subducere. Et ideo, fratres charissimi, unusquisque consideret conscientiam suam: et quando se aliquo crimine vulneratum esse cognoverit,

2. The preparation due for the sacred synaxis. It is fitting at times to withdraw oneself from it. And therefore, dearest brothers, let each one consider his conscience; and when he knows himself to have been wounded by some crime,

Editors' notes and page, col. 2166

Footnotes

(a) ‹anchor: "SERMO CCXXIX"› · call in col 2166

Alias, de Tempore 252.

Elsewhere, On the Season 252.

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(b) ‹anchor: "altaris Consecratione, I"› · call in col 2166

In Appendice nunc primum collocatur. Cum Augustini nomine legitur in Romano Breviario in festo Dedicationis. Lovaniensibus tamen ambiguus fuit, falsus Verlino et Vindingo. Quosdam isti in hoc et proxime sequenti sermone locos exagitant, innocuos sane et inculpatos, si ex veri auctoris, quem illi nesciebant, Caesarii videlicet sensu et mente expendantur. De num. 1 vide serm. 8, n. 4, et mox subseq. n. 3; de num. 2, Caesarii sub finem homil. 13; de num. 3, Caesar in fine homil. 10, et supra serm. 29, n. 4, et 116, n. 1; de num. 5, Caesarii homil. 10, et in fine homil. 15; de num. 6, vide supra serm. 12, n. 4.

Placed in the Appendix now for the first time. It is read under Augustine's name in the Roman Breviary on the feast of the Dedication. To the Louvain editors, however, it was doubtful, to Verlin and Vindingus spurious. These last attack certain passages in this and the sermon immediately following, which are in fact harmless and blameless if they are weighed according to the sense and mind of the true author, whom they did not know, namely Caesarius. On num. 1 see sermon 8, n. 4, and the next sermon, n. 3; on num. 2, Caesarius near the end of homily 13; on num. 3, Caesarius at the end of homily 10, and above, sermon 29, n. 4, and 116, n. 1; on num. 5, Caesarius's homily 10, and the end of homily 15; on num. 6, see above, sermon 12, n. 4.

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prius orationibus, jejuniis vel eleemosynis studeat mundare conscientiam suam; et sic Eucharistiam praesumat accipere. Si enim agnoscens reatum suum, ipse se a divino altari subduxerit, cito ad indulgentiam divinae misericordiae perveniet: quia sicut qui se exaltat humiliabitur; ita e contrario qui se humiliat exaltabitur (Matth. XXIII, 12). Qui enim, sicut dixi, agnoscens reatum suum, ipse se humiliter ab altari ecclesiae pro emendatione vitae removere voluerit, ab aeterno illo et coelesti convivio excommunicari penitus non timebit.

let him first strive to cleanse his conscience by prayers, fasts or alms; and so let him venture to receive the Eucharist. For if, acknowledging his guilt, he withdraws himself from the divine altar, he will quickly attain to the indulgence of the divine mercy: for just as whoever exalts himself will be humbled, so on the contrary whoever humbles himself will be exalted (Matt. 23:12). For whoever, as I have said, acknowledging his guilt, is willing of his own accord humbly to remove himself from the altar of the church for the amendment of his life, will have no fear at all of being excommunicated from that eternal and heavenly banquet.

3. Crimen eam indigne percipientium. Criminis hujus poena. Rogo vos, fratres, diligenter attendite, si ad mensam cujuscumque potentis hominis nemo praesumit cum vestibus conscissis et inquinatis accedere; quanto magis a convivio aeterni regis, id est, ab altari Domini debet se unusquisque invidiae vel odii veneno percussus, iracundiae furore repletus, cum reverentia et humilitate subtrahere, propter illud quod scriptum est, Vade prius reconciliari fratri tuo; et tunc veniens offeres munus tuum (Id. V, 24); et iterum, Amice, quomodo huc intrasti non habens vestem nuptialem? Sic enim habet textus evangelicae lectionis, quod quidam fecerit nuptias filio suo, et intraverit ut videret simul recumbentes; et videns ibi hominem non habentem vestem nuptialem, dixit ad eum, Amice, quomodo huc intrasti non habens vestem nuptialem? Et illo obmutescente, dixit ministris: Ligate illi manus et pedes, et projicite eum in tenebras exteriores: ibi erit fletus et stridor dentium (Id. XXII, 1-13). Ecce qualem sententiam merebitur audire, qui ad convivium nuptiale, id est, altare Domini, aut ebriosus, aut adulter, aut odium in corde retinens praesumit accedere. Avertat hoc Deus a nobis, fratres charissimi, et concedat ut mala ista aut nunquam velimus admittere; aut si admissa fuerint, sine ulla mora poenitentia vel pace studeamus sanare, et largioribus eleemosynis festinemus abluere, ne forte, si cum peccatorum vulneribus ante tribunal aeterni Judicis venerimus, ab illa aeterna Ecclesia, et ab illa coelesti Jerusalem perpetua excommunicatione separemur.

3. The crime of those who receive it unworthily. The punishment of this crime. I ask you, brothers, consider carefully: if no one ventures to approach the table of any powerful man with torn and soiled garments, how much more ought each one who is struck by the poison of envy or hatred, or filled with the fury of anger, to withdraw himself with reverence and humility from the banquet of the eternal King, that is, from the altar of the Lord, because of that which is written: Go first to be reconciled to your brother; and then coming you shall offer your gift (Matt. 5:24); and again: Friend, how did you come in here not having a wedding garment? For thus runs the text of the Gospel reading: that a certain man made a marriage for his son, and came in to see those reclining together; and seeing there a man not having a wedding garment, he said to him: Friend, how did you come in here not having a wedding garment? And when he was struck dumb, he said to the servants: Bind his hands and feet, and cast him into the outer darkness: there will be weeping and gnashing of teeth (Matt. 22:1–13). See what sentence he will deserve to hear who ventures to approach the wedding banquet, that is, the altar of the Lord, either as a drunkard, or as an adulterer, or keeping hatred in his heart. May God turn this away from us, dearest brothers, and grant that we may either never be willing to commit these evils; or, if they have been committed, that without any delay we may strive to heal them by penance or by peace, and may hasten to wash them away with more generous alms, lest perhaps, if we come before the tribunal of the eternal Judge with the wounds of sins, we be separated by perpetual excommunication from that eternal Church and from that heavenly Jerusalem.

4. Excommunicatio temporaria et aeterna. Poenae aeternae. Considerate, rogo vos, fratres, si hodie aliquis a conventu Ecclesiae hujus pro aliquo crimine projiciatur foras, in quanto dolore vel tribulatione erit anima sua? Et si intolerabilis dolor est de ista sancta Ecclesia foras projici; ubi ille qui proj⟨i⟩citur, et manducare et bibere et cum hominibus loqui non potest, et habet spem ut iterum mereatur ad Ecclesiam revocari: putamus quantus dolor erit, si aliquis pro criminibus suis ab illa Ecclesia, quae in coelis est, a conventu Angelorum vel sanctorum omnium congregatione fuerit separatus; cui nec hoc solum sufficiet ad poenam, quod foris projicitur, sed insuper in tenebris exterioribus aeterno incendio concremandus includitur? Qui enim ab illa coelesti Jerusalem excommunicari meruerit, non solum hanc poenam habebit, quod nec manducare vel bibere poterit; sed etiam flammas infernales sine ullo termino sustinebit, ubi est fletus et stridor dentium, ubi ululatus, lamentatio et poenitentia sine ullo remedio; ubi est vermis ille qui non morietur, et ignis qui non exstinguetur (Isai. LXVI, 24); ubi mors quaeritur, et non invenitur. Quare in inferno mors quaeritur, et non invenitur? Qui⟨a⟩ quibus in hoc saeculo vita offertur, et dedignantur accipere; in inferno quaerent mortem, et non poterunt invenire. Ibi erit nox sine die, amaritudo sine dulcedine, obscuritas sine lumine; ubi nec divitiae, nec parentes, nec conjuges, nec filii, nec vicini poterunt subvenire; ubi nihil peccator inveniet, nisi quod de hoc saeculo caste et juste vivendo per eleemosynarum largitatem transmiserit.

4. Temporary and eternal excommunication. Eternal punishments. Consider, I ask you, brothers: if today someone were cast out from the assembly of this Church for some crime, in how great sorrow or tribulation would his soul be? And if it is an intolerable sorrow to be cast out of this holy Church, where he who is cast out can neither eat nor drink nor speak with men, and has hope that he may deserve to be called back to the Church again: do we suppose how great the sorrow will be if someone, for his crimes, is separated from that Church which is in heaven, from the assembly of the Angels and from the congregation of all the saints; for whom not even this alone will suffice as punishment, that he is cast outside, but in addition he is shut up in the outer darkness to be burned up in eternal fire? For whoever deserves to be excommunicated from that heavenly Jerusalem will not only have this punishment, that he will be able neither to eat nor to drink; but he will also endure the flames of hell without any end, where there is weeping and gnashing of teeth, where there is wailing, lamentation and penitence without any remedy; where there is that worm which will not die, and the fire which will not be quenched (Isa. 66:24); where death is sought, and is not found. Why is death sought in hell, and not found? Because those to whom life is offered in this world, and who disdain to accept it, will seek death in hell and will not be able to find it. There will be night without day, bitterness without sweetness, darkness without light; where neither riches, nor parents, nor spouses, nor children, nor neighbours will be able to help; where the sinner will find nothing except what he has sent on ahead from this world by living chastely and justly through generosity in almsgiving.

Editors' notes and page, col. 2167

Footnotes

(1) ‹anchor: "loqui non potest"› · call in col 2167

In editis necnon in Ms. cb. desideratur particula, non, quae in aliis manuscriptis reperitur. Excommunicati quippe a populi totius colloquio et convivio excludebantur, ut patet ex canone 49 concilii 2 Arelatensis, et ex can. 38 et 39 concilii Autissiodorensis.

In the printed editions and also in the Ms. cb. the particle "non" ("not") is missing; it is found in other manuscripts. For the excommunicate were shut out from the conversation and table-fellowship of the whole people, as is clear from canon 49 of the second Council of Arles, and from canons 38 and 39 of the Council of Auxerre.

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5. Merces digne communicantium. Munditiae ad id requisita. Iniqui probantur animam non amare. Haec ergo cogitantes, fratres charissimi, tam casti, tam sobrii, et tam pacifici ad istud altare, Deo auxiliante, studeamus accedere, ut ab illo aeterno altari non mereamur excludi. Qui enim ad istud altare casto corpore et mundo corde, cum munda et secura conscientia venerit, ad illud altare quod in coelis est, felici transmigratione perveniet. Ad extremum, fratres charissimi, non est grave nec laboriosum quod suggero: hoc dico quod vos frequenter facere aspicio. Omnes viri, quando ad altare accessuri sunt, lavant manus suas, et omnes mulieres nitida exhibent linteamina, ubi corpus Christi accipiant. Non est grave quod dico, fratres: quomodo viri lavant aqua manus suas; sic eleemosynis lavent animas suas. Similiter et mulieres quomodo nitidum exhibent linteolum, ubi corpus Christi accipiant; sic corpus castum et cor mundum exhibeant, ut cum bona conscientia Christi Sacramenta suscipiant. Rogo vos, fratres, numquid est aliquis, qui in arca sordibus plena velit mittere vestem suam? Et si in arca sordibus plena vestis non mittitur pretiosa, qua fronte in anima peccatorum sordibus inquinata Christi Eucharist⟨i⟩a suscipitur? Et quia istis verissimis exemplis loqui coepimus, etiam et hoc quod bene nostis insinuo. Non puto esse aliquem hominem, qui in arca sua, ubi pretiosas vestes habet repositas, acquiescat aut carbonem vivum aut qualemcumque scintillam includere. Quare hoc, fratres? Quia timet ne comburantur vestimenta, quibus in festivitate induitur. Rogo vos, fratres, qui in arca sua non vult scintillam ignis includere, quare in anima sua flammam iracundiae non timet accendere? Sed quare hoc fiat, manifeste et evidenter cognoscimus. Ideo enim in arcam ignem non mittimus, quia diligimus vestem nostram: flammam vero iracundiae ideo non exstinguimus, quia non solum non diligimus, sed etiam odio habemus animam nostram, secundum id quod scriptum est, Qui diligit iniquitatem, odit animam suam (Psal. X, 6).

5. The reward of those who communicate worthily. The cleanness required for it. The wicked are proved not to love their soul. Thinking on these things, then, dearest brethren, let us strive, with God's help, to approach this altar so chaste, so sober and so peaceable that we may not deserve to be shut out from that eternal altar. For whoever comes to this altar with a chaste body and a clean heart, with a clean and untroubled conscience, will arrive by a happy passage at that altar which is in heaven. Finally, dearest brethren, what I suggest is neither burdensome nor laborious: I say this, which I see you often do. All the men, when they are about to approach the altar, wash their hands, and all the women display clean linen cloths on which they may receive the body of Christ. What I say is not burdensome, brethren: as the men wash their hands with water, so let them wash their souls with almsgiving. Likewise also, as the women display a clean little linen cloth on which they may receive the body of Christ, so let them display a chaste body and a clean heart, that they may receive the Sacraments of Christ with a good conscience. I ask you, brethren, is there anyone who would want to put his garment into a chest full of filth? And if a precious garment is not put into a chest full of filth, with what face is the Eucharist of Christ received into a soul defiled with the filth of sins? And since we have begun to speak through these most true examples, I also put forward this, which you know well. I do not think there is any man who, in his chest where he has precious garments laid up, would consent to shut in either a live coal or any spark whatever. Why so, brethren? Because he fears lest the garments in which he is clothed on a feast day be burnt. I ask you, brethren: he who will not shut a spark of fire into his chest, why does he not fear to kindle the flame of anger in his soul? But why this happens we know plainly and clearly. For we do not put fire into a chest for this reason, that we love our garment; but we do not extinguish the flame of anger for this reason, that we not only do not love our soul but even hold it in hatred, according to what is written, He who loves iniquity hates his own soul (Ps. 10:6).

6. Adhortatio. Et ideo, fratres charissimi, exempla ista attentius cogitantes, arcellas interiores, id est, conscientias nostras, quantum possumus, cum Dei adjutorio custodire diligentius studeamus; ut cum dies judicii venerit, in illa aeterna ac beata Ecclesia, ubi nunquam habitare poterit malus, et unde nunquam exiturus est bonus, non cum pannis veteribus foras in tenebras exteriores excludendi appareamus: sed stola immortalitatis induti, castitatis et justitiae gemmis ornati, et eleemosynarum ⟨l⟩uce vestiti, audire mereamur, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. XXV, 34); et illud, Euge, serve bone et fidelis, intra in gaudium Domini tui (Ibid., 21). Ad quod gaudium vos Dominus sub sua protectione perducat, qui vivit et regnat in saecula saeculorum. Amen.

6. Exhortation. And therefore, dearest brethren, thinking more attentively on these examples, let us strive, as far as we can, with God's help, to guard more diligently our inner little chests, that is, our consciences; so that when the day of judgement comes, in that eternal and blessed Church, where the wicked man will never be able to dwell and whence the good man will never depart, we may not appear in old rags, to be shut out into the outer darkness, but, clothed in the robe of immortality, adorned with the jewels of chastity and justice, and clad in the light of almsgiving, may deserve to hear, Come, blessed of My Father, receive the kingdom which has been prepared for you from the beginning of the world (Matt. 25:34); and that other word, Well done, good and faithful servant, enter into the joy of your Lord (ibid., 21). To which joy may the Lord lead you under His protection, Who lives and reigns for ages of ages. Amen.

SERMO CCXXX. In Dedicatione ecclesiae vel altaris Consecratione, II.

Sermon 230. On the Dedication of a Church or the Consecration of an Altar, 2.

1. Festivitas haec in gaudiis celebrata. Sicut optime

1. This festival celebrated with rejoicing. As very well

Editors' notes and page, col. 2168

Footnotes

(1) ‹anchor: not visible (call in the upper part of the column)› · call in col 2168

Ita editi et manuscripti, excepto tamen f. codice qui hic et infra habet, induunt linteamina, cum corpus Christi accipiunt.

So the printed editions and the manuscripts, except, however, codex f., which here and below has "they put on linen cloths when they receive the body of Christ."

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(a) ‹anchor: not visible (call in the upper part of the column)› · call in col 2168

De hoc ritu concilium Autissiodorense anni 578, can. 36, « Non licet mulieri nuda manu Eucharistiam accipere: » et can. 42, « Ut unaquaeque mulier, quando communicat, dominicalem suum accipiat: quod si qua non habuerit, usque in alium diem dominicum non communicet. »

On this rite, the Council of Auxerre of the year 578, can. 36: "It is not lawful for a woman to receive the Eucharist with bare hand"; and can. 42: "That every woman, when she communicates, should take her dominicale [communion cloth]; and if any woman has not got one, let her not communicate until another Lord's day."

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(b) ‹anchor: "SERMO CCXXX"› · call in col 2168

Alias, de Tempore 253.

Elsewhere, On the Season 253.

(printed under page 346)

In Appendice nunc primum collocatur. Dubius est apud Lovanienses, apud Verlinum et Vindingum suppositius. Ejusdem auctoris est, cujus sermo superior. Confer ad sermones alios Caesarianos. De num. 1 vide antecedentem serm. 229, n. 1, et supra serm. 112, n. 5; de num. 3, vide serm. superiorem, n. 1, et supra serm. 115, n. 5; de num. 5, vide supra, serm. 19, n. 2, et 112, n 5.

Placed in the Appendix now for the first time. It is doubtful with the Louvain editors, supposititious with Verlin and Vindingus. It is by the same author as the sermon before it. Compare it with other sermons of Caesarius. On num. 1 see the preceding sermon 229, n. 1, and above, sermon 112, n. 5; on num. 3, see the sermon before, n. 1, and above, sermon 115, n. 5; on num. 5, see above, sermon 19, n. 2, and 112, n. 5.

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novit Sanctitas vestra, fratres, consecrationem altaris hodie celebramus : et juste ac merito gaudentes celebramus festivitatem, in qua benedictus vel unctus est lapis, in quo nobis divina sacrificia consecrantur. Sed quando festivitates istas colimus, fratres charissimi, diligenter debemus attendere, et totis viribus laborare, ut quod in templis vel altaribus visibiliter colitur, in nobis invisibiliter compleatur : quia quamvis sancta sint templa quae videmus de lignis et lapidibus fabricari, tamen plus apud Deum pretiosa sunt templa cordis et corporis nostri; quia illa fiunt ab homine carnali, ista ab artifice mundi. Templa de lignis et lapidibus humano ingenio componuntur; templa corporum ipsius coelestis artificis manu fabricantur : sicut scriptum est, Manus tuae fecerunt me et plasmaverunt me (Psal. CXVIII, 73); et iterum, Priusquam te formarem in utero, novi te (Jerem. I, 5). Nam quod templa succenduntur; ita e contrario qui charitatis luce repletus est, si negligens fuerit, cito refrigescit charitas, et cupiditas inardescit. Ergo nec ille desperet qui malus est; quia cito potest resurgere : nec ille qui bonus est, aut negligens remaneat, aut aliquid de sua virtute praesumat, ne gaudium suum convertatur ad luctum.

your Holiness knows, brothers, we are celebrating today the consecration of the altar: and justly and rightly do we celebrate with joy the feast on which the stone was blessed or anointed on which the divine sacrifices are consecrated for us. But when we keep these feasts, dearest brothers, we ought to pay diligent attention and labour with all our strength, so that what is worshipped visibly in temples or altars may be fulfilled invisibly in us: for although the temples which we see built of wood and stones are holy, yet the temples of our heart and body are more precious in the sight of God; for those are made by carnal man, these by the Maker of the world. Temples of wood and stones are put together by human ingenuity; the temples of bodies are fashioned by the hand of the heavenly Maker Himself, as it is written, Thy hands have made me and fashioned me (Ps. 118:73); and again, Before I formed you in the womb, I knew you (Jer. 1:5). For that temples are set on fire; so on the contrary he who is filled with the light of charity, if he becomes negligent, quickly his charity grows cold and his covetousness blazes up. Therefore let not him who is wicked despair, for he can quickly rise again; nor let him who is good either remain negligent or presume anything of his own virtue, lest his joy be turned into mourning.

2. Gaudium ei non est verum, cui nec cor purum nec corpus castum. Est enim diaboli domicilium. Et ideo, dilectissimi fratres, castitatem corporis, puritatem cordis, cum Dei adjutorio, servare quantum possumus, studeamus. His enim rebus ignis in nobis charitatis vel compunctionis semper accenditur et nutritur. Qui enim nec castitatem custodit in corpore, nec puritatem tenet in mente, quoties sanctae solemnitates adveniunt, in corpore videtur habere gaudium, in corde non celebrat nisi luctum. Quale enim gaudium potest habere, in cujus anima multis vitiis occupata magis diabolus probatur habitare quam Christus? Quale gaudium potest habere anima quae iracundiae furore succenditur, cupiditatis nigredine obscuratur, superbiae amarissimo felle repletur, invidiae veneno percutitur, luxuriae sordibus inquinatur?

2. There is no true joy for one who has neither a pure heart nor a chaste body. For he is the devil's dwelling. And therefore, most beloved brothers, let us strive, with God's help, to preserve as far as we can chastity of body and purity of heart. For by these things the fire of charity or compunction is ever kindled and nourished in us. For he who neither guards chastity in his body nor holds purity in his mind, whenever the holy solemnities come round, seems to have joy in his body, but in his heart celebrates nothing but mourning. For what joy can he have in whose soul, occupied by many vices, the devil is proved to dwell rather than Christ? What joy can that soul have which is set on fire by the fury of anger, darkened by the blackness of covetousness, filled with the most bitter gall of pride, struck by the poison of envy, defiled by the filth of lust?

3. Deus in nobis habitare desiderat. Nos vero, fratres charissimi, etiamsi nobis aliqua, ut solet fieri, peccata subrepunt, quantum possumus, cum Dei adjutorio laboremus, jejuniis, vigiliis, orationibus, eleemosynis mundare sordida, lapsa construere, templum Dei vivi reaedificare; ut veniens Dominus in nobis nihil inveniat quod oculos suae majestatis offendat : quia de ipso scriptum est, Ecce sto ad ostium et pulso; si quis surrexerit et aperuerit mihi, intrabo et caenabo cum illo, et ille mecum (Apoc. III, 20); et iterum, Ego et Pater veniemus, et mansionem apud eum faciemus (Joan. XIV, 23). Quam beata est illa anima, in qua Pater et Filius venientes non solum habitare vel manere, sed etiam coenare dignantur! Quod autem dixit, Caenabo cum illo, et ille mecum, scimus evidenter; quia apostolus Paulus ostendit, dicens, Templum Dei sanctum est, quod estis vos (I Cor. III, 17). Et per prophetam Dominus dicit, Et habitabo, inquit, in eis, et inambulabo (Levit. XXVI, 12). Et quia, sicut ipsi vidistis, fratres, habitare et inambulare desiderat in nobis Deus, cum ipsius adjutorio ita cor nostrum studeamus bonis semper cogitationibus occupare, et corpora nostra ab omni sorde luxuriae munda vel casta jugiter custodire; ut Deum in nobis delectet habitare.

3. God desires to dwell in us. But let us, dearest brothers, even if some sins creep upon us, as usually happens, labour as far as we can, with God's help, by fasts, vigils, prayers and almsgiving, to cleanse what is filthy, to build up what has fallen, to rebuild the temple of the living God; so that the Lord, when He comes, may find nothing in us to offend the eyes of His majesty: for it is written of Him, Behold, I stand at the door and knock; if anyone rises and opens to me, I will come in and sup with him, and he with me (Rev. 3:20); and again, I and the Father will come, and make our abode with him (John 14:23). How blessed is that soul in which the Father and the Son, coming, deign not only to dwell or abide but even to sup! As for His saying, I will sup with him, and he with me, we know it plainly; for the apostle Paul shows it, saying, The temple of God is holy, which you are (1 Cor. 3:17). And through the prophet the Lord says, And I will dwell, He says, in them, and walk among them (Lev. 26:12). And since, as you yourselves have seen, brothers, God desires to dwell and walk in us, let us strive with His help so to occupy our heart always with good thoughts, and to keep our bodies continually clean and chaste from all filth of lust, that it may delight God to dwell in us.

4. Duo altaria in templo Salomonis. Sacrificium duplex a nobis exigit Deus. In templo enim a Salomone aedificato legimus duo altaria fuisse constituta, unum foris, aliud intus. In illo quod foris erat, animalium celebrabatur sacrificium : in illo vero altari quod intus erat, thymiamatis offerebatur incensum. Videamus ergo, fratres, ne forte in nobis duo sint altaria constituta, corporis scilicet et cordis nostri. Denique duplex a nobis sacrificium quaerit Deus : unum ut simus casto corpore, aliud ut mundo corde esse debeamus.

4. Two altars in the temple of Solomon. God requires a twofold sacrifice of us. For in the temple built by Solomon we read that two altars were set up, one outside, the other inside. On that which was outside, the sacrifice of animals was celebrated; but on that altar which was inside, the incense of perfume was offered. Let us see therefore, brothers, whether perhaps two altars are set up in us, namely that of our body and that of our heart. In short, God seeks a twofold sacrifice from us: one, that we be chaste in body, the other, that we ought to be pure in heart.

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Ergo in exteriore altari, id est, in corpore nostro offerantur opera bona; in corde odorem suavitatis redoleat cogitatio sancta. In altari cordis nostri jugiter quod est Deo placitum operemur. Tunc enim ordinem legitimum consecrationis altaris cum gaudio celebramus, quando altaria cordis vel corporis nostri munda et pura in conspectu divinae majestatis offerimus. Nam ne⟨s⟩cio qua fronte aut qua conscientia optat in altaris consecratione gaudere, qui in cordis sui altari non studet munditiam custodire. Nos vero, fratres charissimi, ita agere studeamus, ut semper festivitatem duplicem celebrare mereamur: et quomodo de templi vel altaris consecratione gaudemus, sic invisibiliter de corporis castitate vel animae puritate spirituale gaudium habere mereamur.

Therefore on the outer altar, that is, in our body, let good works be offered; in the heart let holy thought give forth the odour of sweetness. On the altar of our heart let us continually work what is pleasing to God. For we celebrate the lawful rite of the consecration of the altar with joy only when we offer the altars of our heart and of our body clean and pure in the sight of the divine majesty. For I do not know with what face or with what conscience a man wishes to rejoice in the consecration of an altar who does not strive to keep purity on the altar of his own heart. But let us, dearest brothers, strive so to act that we may always deserve to celebrate a twofold festival: and just as we rejoice over the consecration of the temple or of the altar, so may we invisibly deserve to have spiritual joy over the chastity of the body and the purity of the soul.

5. Ignes duo, charitatis et cupiditatis. Et hoc considerate, fratres, quod in illo altari, quod a Salomone legimus dedicatum, jugiter quotidianus ignis ardebat: quod utinam et in nobis pietas divina perficiat. Unde non solum orationibus, sed etiam bonis operibus placandus est Deus: ut in altari cordis nostri ignem suum semper accendat illum, de quo ipse dixit, Ignem veni mittere in terram; et quid volo nisi ut accendatur (Luc. XII, 49)? quia duo sunt ignes, cupiditatis scilicet et cha⟨r⟩itatis: et unus de parte Dei, alter de parte diaboli; unus devorans omnia mala, alter universa bona consumens. Consideret unusquisque conscientiam suam, et si in se videt ignem cupiditatis ardere, cum Dei adjutorio festinet exstinguere; quia nihil in illo boni remanere poterit, quem ignis cupiditatis accenderit: sicut e contrario nihil in eo mali remanebit, in quo ignis arserit charitatis. Flamma enim cupiditatis in corde peccatorum, velut in altari sacrilego, devorans omnia bona, diabolo odorem suavitatis exhalat: in anima vero sancta, velut in sacrosancto altari, flamma charitatis quaecumque supervenerint mala consumens, Deo odorem suavitatis exhibet.

5. Two fires, of charity and of cupidity. And consider this, brothers: on that altar which we read was dedicated by Solomon a daily fire burned continually; and would that the divine goodness might bring this about in us also. Hence God is to be appeased not only by prayers but also by good works, so that on the altar of our heart He may always kindle that fire of His of which He Himself said, I came to send fire upon the earth; and what do I wish but that it be kindled (Luke 12:49)? For there are two fires, namely of cupidity and of charity: and one is on the side of God, the other on the side of the devil; one devouring all evils, the other consuming all good things. Let each one consider his own conscience, and if he sees the fire of cupidity burning in himself, let him hasten with God's help to extinguish it; for nothing of good will be able to remain in him whom the fire of cupidity has set alight, just as, on the contrary, nothing of evil will remain in him in whom the fire of charity has burned. For the flame of cupidity in the heart of sinners, as on a sacrilegious altar, devouring all good things, breathes out an odour of sweetness to the devil; but in a holy soul, as on a most sacred altar, the flame of charity, consuming whatever evils have come upon it, presents an odour of sweetness to God.

6. Cujusque cor aut altare Dei, aut diaboli. Sacerdos legatus pauperum. Et quia uniuscujusque cor altare est aut Dei, aut adversarii, sicut jam dixi, attendat unusquisque conscientiam suam, et si cupiditatis igne consumitur, eleemosynarum refrigerio mitigetur; quia scriptum est, Sicut aqua exstinguit ignem, ita eleemosyna exstinguit peccatum (Eccli. III, 33). Qui ergo cupiditate consumitur, subtrahat a se opera mala, et quod bonum est exercere conetur. Qui vero flamma charitatis accenditur, semper bonis operibus augeatur, et nutriat in se ignem quem in eo Christus dignatur accendere. Sicut ille in quo cupiditatis ignis ardet, si ab opere malo cessavit, cito charitatis igne exardescit: hoc significat, quod si Deum in hoc mundo reficimus bonis operibus nostris, ille nos in futuro saeculo reficiet muneribus suis; secundum illud quod in Evangelio scriptum est, Venite, benedicti, percipite regnum: quia esurivi, et dedistis mihi manducare (Matth. XXV, 34); et, Quamdiu fecistis, etc. Ut ergo ab auditu malo, quo dicendum est, Discedite a me, maledicti, in ignem aeternum (Ibid., 41), liberari mereamur, et illam desiderabilem vocem audire possimus, Venite, benedicti, percipite regnum; in nobis ipsis pacem cordis, vel castitatem corporis conservemus, et pauperibus largiores eleemosynas erogemus: quia non mentitur ille qui dixit, Beati misericordes, quoniam ipsi misericordiam consequentur (Id. V, 7). Iterum atque iterum, fratres charissimi, miseriam vobis peregrinorum et pauperum, sperantes

6. The heart of each is the altar either of God or of the devil. The priest is the envoy of the poor. And since the heart of each one is the altar either of God or of the adversary, as I have already said, let each one attend to his own conscience, and if he is being consumed by the fire of cupidity, let it be assuaged by the cooling of almsgiving; for it is written, As water extinguishes fire, so almsgiving extinguishes sin (Sir. 3:33). Let him, then, who is consumed by cupidity withdraw evil works from himself, and strive to practise what is good. But let him who is kindled by the flame of charity always be increased in good works, and nourish in himself the fire which Christ deigns to kindle in him. Just as he in whom the fire of cupidity burns, if he has ceased from evil work, quickly blazes up with the fire of charity: this signifies that if we refresh God in this world with our good works, He will refresh us in the world to come with His gifts; according to what is written in the Gospel, Come, blessed ones, receive the kingdom: for I was hungry, and you gave Me to eat (Matt. 25:34); and, As long as you did it, etc. So then, that we may deserve to be delivered from the evil hearing in which it is to be said, Depart from Me, accursed ones, into the eternal fire (ibid. 41), and may be able to hear that desirable voice, Come, blessed ones, receive the kingdom, let us preserve in ourselves peace of heart and chastity of body, and let us bestow more generous alms on the poor: for He does not lie Who said, Blessed are the merciful, for they themselves shall obtain mercy (ibid. 5:7). Again and again, dearest brothers, [we set before] you the misery of strangers and of the poor, hoping

Editors' notes and page, col. 2170

Footnotes

(1) ‹anchor: "et pauperum"› · call in col 2170

Forte addendum, commendamus.

Perhaps "commendamus" ("we commend") should be added.

(printed under page 347)

(a) ‹anchor: "dignatur accendere"› · call in col 2170

Hic sermo in editis clauditur. Quae vero sequuntur, ex manuscripto Vindocinensi tanquam a Caesario non aliena exscripsimus.

Here the sermon closes in the printed editions. What follows, however, we have copied from the Vendôme manuscript, as not foreign to Caesarius.

(printed under page 347)

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ut apud vos pro illis praevaleat supplicatio ista, et non sit inanis admonitio vel praedicatio nostra. Jubente enim Christo legationem pauperum apud vos agimus: et si me pro pauperibus supplicantem Charitas vestra libenter audierit, orantem me pro vobis sine dubio Christus exaudiet. Inter vos et pauperes quasi mediatorem me posuit Deus: videtur mihi quod qualiter a vobis pro peregrinorum inopia audita fuerit deprecatio mea, taliter a Christo exaudietur oratio vestra; sicut et ipse promisit, dicens, Dimittite, et dimittetur vobis, date, et dabitur vobis (Luc. VI, 37, 38). Quod ipse praestare dignetur, qui vivit et regnat in saecula saeculorum. Amen.

that this supplication may prevail with you on their behalf, and that our admonition or preaching may not be in vain. For at Christ's bidding we carry out an embassy of the poor before you: and if your Charity willingly hears me pleading for the poor, Christ will without doubt hear me praying for you. God has set me as a kind of mediator between you and the poor: it seems to me that in whatever way my entreaty on behalf of the want of strangers has been heard by you, in that way your prayer will be heard by Christ; as He Himself also promised, saying, Forgive, and it will be forgiven you; give, and it will be given to you (Luke 6:37–38). May He Himself deign to grant this, Who lives and reigns for ages of ages. Amen.

Editors' notes and page, col. 2171

Footnotes

(none) — the foot notes (a) and (b) printed under page 348 are called in the title of SERMO CCXXXI (a later unit) and are not set here (removed by QA Q1)