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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 241-257

Sermons CCXLIV–CCXLV

neque sen⟨su⟩s potest comprehendere : quoniam Deus Pater voluit Filium suum coaequalem sibi per omnia in nulloque dissimilem, humanam pro hominibus suscipere carnem ; ut omnibus sibi credentibus ejusque obsequentibus voluntati aeternam vitam largiretur et gloriam ; ut hominem ad imaginem Dei factum, et per invidiam deceptum diaboli, atque a regno expulsum aeterno, per unicum Filium suum carnem assumendo et humanam naturam suscipiendo erueret a diabolo, et regno restitueret aeterno.

nor understanding can comprehend: since God the Father willed that His Son, coequal with Himself in all things and in nothing unlike, should take up human flesh for the sake of men; so that to all who believe in Him and obey His will He might grant eternal life and glory; so that man, made to the image of God, and deceived through the envy of the devil, and driven out of the eternal kingdom, He might, through His only Son, by assuming flesh and taking up human nature, rescue from the devil and restore to the eternal kingdom.

3. Quidquid infirmitatis in Christo, propter nos; quidquid gloriae est, propriae potestatis. Qui passus est sub Pontio Pilato, crucifixus, mortuus, et sepultus. Qui propter te humanae carnis accepit corruptionem, ipse pro tua redemptione et salute in humanitate quam accepit, crucis pertulit passionem : quia passio illius nostra est vita, mors illius est liberatio nostra. Tertia die resurrexit a mortuis. Si te triduana Domini sepultura conturbat, resurrectio gloriosa confirmet. Quidquid enim infirmitatis audis in Christo, nostrae hoc necessitatis, nostrae redemptionis est causa; quidquid gloriae, ejus est propriae potestatis. Qui ideo mortuus est, ut nos revivisceret; ideo resurrexit, ut nos ad vitam resuscitaret aeternam. Ascendit ad coelum, sedet ad dexteram Dei Patris omnipotentis. Si tibi magnum et pretiosum videtur, quod pro te Filius Dei pependit in cruce, illudque sublime quod ascendit in coelum; illud te multo magis stupere oportet, quod pro te mortuus est et sepultus; quia ad hoc descendit, ut ea quae humanae displicent infirmitati pro tua salute sufferret, et te ad aeternam et ad coelestem gloriam secum perduceret. Inde venturus est judicare vivos et mortuos. Ipse qui ab i⟨n⟩iquis et impiis judicatus est ad mortem, ipse omnes bonos et justos judicaturus e⟨s⟩t ad gloriam, omnesque impios detrusurus ad poenam.

3. Whatever weakness there is in Christ is for our sake; whatever glory there is belongs to His own power. Who suffered under Pontius Pilate, was crucified, died, and was buried. He Who for your sake took on the corruption of human flesh, Himself, for your redemption and salvation, endured the suffering of the cross in the humanity which He took on: for His suffering is our life, His death is our liberation. On the third day He rose again from the dead. If the Lord's three-day burial troubles you, let His glorious resurrection strengthen you. For whatever weakness you hear of in Christ, this is a matter of our need, the cause of our redemption; whatever glory, belongs to His own power. He died for this reason, that He might bring us back to life; He rose for this reason, that He might raise us up to eternal life. He ascended into heaven, He sits at the right hand of God the Father almighty. If it seems to you great and precious that the Son of God hung on the cross for you, and sublime that He ascended into heaven, it ought to astonish you much more that for you He died and was buried; since He came down for this purpose, that He might bear for your salvation the things which are displeasing to human weakness, and lead you with Himself to eternal and to heavenly glory. From thence He is to come to judge the living and the dead. He Himself Who was judged unto death by the wicked and the impious will Himself judge all the good and the just unto glory, and thrust all the impious down to punishment.

4. Resurrectionis fides ad salutem necessaria. Et in Spiritum sanctum. Sicut credidisti Deum Patrem omnipotentem, et Filium ejus unigenitum, pari fide et veneratione crede Spiritum sanctum unum Deum esse, Patri filioque coaequalem in omnibus, in nulloque dissimilem. Sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum. In qua omnis qui renatus fuerit ex aqua et Spiritu sancto, aeternam omnium percipiet indulgentiam peccatorum; extra quam omnes iniqui et impii ad supplicia deputantur aeterna. Carnis resurrectionem et vitam aeternam. Quod in Christi gloriosa resurrectione audisti completum, hoc in te omnino in futuro judicio crede esse complendum; ut carnis tuae resurrectio te reparet in aeternum. Nisi enim credideris, reparandum te esse post mortem, ad praemium vitae aeternae pervenire non poteris : si autem credideris, aeternis gaudiis insereris; per Christum Dominum nostrum viventem et regnantem cum Patre et Spiritu sancto nunc et semper, et in omnes aeternitates saeculorum saeculi. Amen.

4. Faith in the resurrection is necessary for salvation. And in the Holy Spirit. Just as you have believed in God the Father almighty, and in His only-begotten Son, with equal faith and veneration believe the Holy Spirit to be one God, coequal with the Father and the Son in all things, and in nothing unlike. The holy Catholic Church, the communion of saints, the remission of sins. In which everyone who has been reborn of water and the Holy Spirit shall receive the eternal pardon of all sins; outside which all the wicked and impious are consigned to eternal punishments. The resurrection of the flesh and eternal life. What you have heard was fulfilled in the glorious resurrection of Christ, believe that this is wholly to be fulfilled in you at the future judgement; so that the resurrection of your flesh may restore you for eternity. For unless you believe that you are to be restored after death, you will not be able to attain to the reward of eternal life: but if you believe, you will be set among eternal joys; through Christ our Lord, Who lives and reigns with the Father and the Holy Spirit now and always, and unto all the eternities of the ages of the age. Amen.

SERMO CCXLIV. De Symboli fide et bonis moribus.

Sermon 244. On the Faith of the Creed and on Good Morals.

1. Beata Virgo absque macula peccati perduravit. Rogo et admoneo vos, fratres charissimi, ut quicumque vult salvus esse, fidem rectam ac catholicam discat, firmiter teneat, inviolatamque conservet. Ita ergo oportet unicuique observare, ut credat Patrem, credat Filium, credat Spiritum sanctum. Deus Pater, Deus Filius, Deus et Spiritus sanctus; sed tamen non tres dii, sed unus Deus. Qualis Pater, talis Filius, talis et Spiritus sanctus. Attamen credat unusquisque fidelis quod Filius aequalis est Patri secundum divinitatem, et minor est Patre secundum humanitatem

1. The Blessed Virgin remained without stain of sin. I ask and admonish you, dearest brothers, that whoever wishes to be saved should learn the right and Catholic faith, hold it firmly, and keep it inviolate. So, then, each one must observe this: that he believe in the Father, believe in the Son, believe in the Holy Spirit. God the Father, God the Son, and God the Holy Spirit; and yet not three gods, but one God. Such as the Father is, such is the Son, and such also the Holy Spirit. Yet let every believer believe that the Son is equal to the Father according to the divinity, and is less than the Father according to the humanity

Editors' notes and page, col. 2194

Footnotes

(a) ‹anchor: SERMO CCXLIV› · call in col 2194

Alias, de Tempore 195.

Elsewhere, [Sermon] 195 de Tempore.

(printed under page 359)

(b) ‹anchor: et bonis moribus› · call in col 2194

In Appendice nunc primum collocatur. Dubitare etiam de isto licebat per Lovanienses : spurium haberi voluerunt Verlinus et Vindingus. Caesarium revera sapit, non Augustinum.

Placed in the Appendix now for the first time. The Louvain editors allowed doubt about this one too; Verlinus and Vindingus wanted it held spurious. It truly savours of Caesarius, not of Augustine.

(printed under page 359)

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carnis, quam de nostro assumpsit; Spiritus vero sanctus ab utroque procedens. Credite ergo, charissimi, in Deum Patrem omnipotentem, credite et in Jesum Christum Filium ejus unicum Dominum nostrum. Credite eum conceptum esse de Spiritu sancto, et natum ex Maria virgine, quae virgo ante partum, et virgo post partum semper fuit, et absque contagione vel macula peccati perduravit. Credite eum pro nostris peccatis passum sub Pontio Pilato, credite crucifixum, credite mortuum et sepultum; credite eum ad inferna descendisse, diabolum obligasse, et animas sanctorum, quae sub custodia detinebantur, liberasse, secumque ad coelestem patriam perduxisse. Credite eum tertia die a mortuis resurrexisse, et nobis exemplum resurrectionis ostendisse. Credite eum in coelis cum carne, quam de nostro assumpsit, ascendisse. Credite quod in dextera sedet Patris: credite quod venturus sit judicare vivos et mortuos. Credite in Spiritum sanctum, credite sanctam Ecclesiam catholicam, credite Sanctorum communionem, credite carnis resurrectionem, credite remissionem peccatorum, credite et vitam aeternam.

of the flesh which He took from what is ours; but the Holy Spirit proceeding from both. Believe, therefore, dearly beloved, in God the Father almighty; believe also in Jesus Christ His only Son, our Lord. Believe that He was conceived of the Holy Spirit and born of the Virgin Mary, who was ever a virgin before giving birth and a virgin after giving birth, and remained without contagion or stain of sin. Believe that He suffered for our sins under Pontius Pilate; believe that He was crucified; believe that He died and was buried; believe that He descended into hell, bound the devil, set free the souls of the saints who were held in custody, and led them with Him to the heavenly homeland. Believe that on the third day He rose again from the dead and showed us an example of the resurrection. Believe that He ascended into the heavens with the flesh which He took from what is ours. Believe that He sits at the right hand of the Father; believe that He is to come to judge the living and the dead. Believe in the Holy Spirit; believe the holy catholic Church; believe the communion of Saints; believe the resurrection of the flesh; believe the remission of sins; believe also life eternal.

2. Humilitas multorum est fucata. Quid Christus pro nobis egit. Igitur si quis vult discipulus Christi esse, mandata sua custodiat, humilitatem discat, ut ipse ait: Discite a me quia mitis sum et humilis corde (Matth. XI, 29) Deum corde roget; quia multi sunt qui foris videntur se humiliare, intus autem pleni sunt tumore superbiae. Christus pro nobis humiliavit se, formam servi accepit, obediens Patri usque ad mortem, mortem autem crucis (Philipp. II, 7,8). Pro nobis, fratres, ut peccata nostra deleret, carnem humanam assumpsit, natus est ex Virgine, positus in praesepio, pannis involutus, a Judaeis reprobatus, ab ipsis persecutus, comprehensus, et flagellatus, sputis sordidatus, spinis coronatus, clavis transfixus, lancea perforatus, cruci appensus, aceto cum felle potatus, et inter iniquos reputatus. Et haec omnia, fratres charissimi, sustinuit, ut nos de faucibus inferni liberaret. Ergo, fratres charissimi, dum tanta et talia Dominus pro nobis sustinuit, si ad eum volumus pervenire, vestigia ejus debemus sequi, et exempla sanctorum imitari. Dominus in Evangelio dicit, Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me (Luc. IX, 23): et alibi dicit, Vade, vende omnia quae habes, et da pauperibus; et veni, sequere me (Matth. XIX, 21). Sancti martyres, fratres charissimi, Christi vestigia secuti sunt, et calicem passionis, quem ipse bibit, biberunt. Petrus apostolus pro nomine Christi crucifixus est, Paulus decollatus, Stephanus lapidatus, et reliqui quam plures pro nomine ipsius sic passi sunt.

2. The humility of many is counterfeit. What Christ did for us. Therefore if anyone wishes to be a disciple of Christ, let him keep His commandments, let him learn humility, as He Himself says: Learn of Me, for I am meek and humble of heart (Matt. 11:29); let him entreat God from the heart; for there are many who outwardly appear to humble themselves, but inwardly are full of the swelling of pride. Christ humbled Himself for us, took the form of a servant, being obedient to the Father unto death, even the death of the cross (Phil. 2:7–8). For us, brethren, that He might blot out our sins, He took human flesh, was born of the Virgin, was laid in a manger, wrapped in swaddling clothes, rejected by the Jews, persecuted by them, seized, and scourged, befouled with spittle, crowned with thorns, pierced through with nails, pierced with a lance, hung upon the cross, given vinegar with gall to drink, and reckoned among the wicked. And all these things, dearly beloved brethren, He endured, that He might free us from the jaws of hell. Therefore, dearly beloved brethren, since the Lord endured such great things and such things for us, if we wish to come to Him, we ought to follow His footsteps and imitate the examples of the saints. The Lord says in the Gospel: If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me (Luke 9:23); and elsewhere He says: Go, sell all that you have, and give to the poor; and come, follow Me (Matt. 19:21). The holy martyrs, dearly beloved brethren, followed the footsteps of Christ, and drank the cup of the passion which He Himself drank. Peter the apostle was crucified for the name of Christ, Paul was beheaded, Stephen was stoned, and very many others likewise suffered for His name.

3. Quid vicissim agere debemus. Ergo, fratres, crucifigite et mortificate membra vestra quae sunt super terram; ut possitis placere illi qui vos creavit. Qui fuit superbus, sit humilis; qui fuit incredulus, sit fidelis; qui fuit luxuriosus, sit castus; qui fuit latro, sit idoneus; qui fuit ebriosus, sit sobrius: qui fuit somnolentus, sit vigil; qui fuit avarus, sit largus; qui fuit bilinguis, sit boniloquus; qui fuit detractor aut invidiosus, sit purus et benignus; qui aliquando ad ecclesiam tarde veniebat, modo frequentius ad eam currat. Eleemosynarum copia unusquisque se redimat; quia sicut aqua exstinguit ignem, ita eleemosyna peccatum (Eccli. III, 33). Decimas annis singulis de omni fructu quod colligitis Ecclesiis et pauperibus erogate. Jejunium amate, voracitatem et crapulam vini devitate. Esurientes pascite, sitientes potate, nudos vestite, et qui positi sunt in carcere requirite. Infirmos visitate, hospites in domos vestras colligite, et pedes eorum lavate, linteo extergite, ore exosculamini, et lecta ipsorum praeparate. Nullus homicidium faciat, non furtum, non adulterium, non perjurium, non falsum testimonium dicat. Honoret patrem et matrem, ut sit longaevus super terram. Diligat Deum plus quam se, amet proximum sicut semetipsum. Quicumque de his supradictis commisit, cito emendet; confessionem

3. What we ought to do in return. Therefore, brethren, crucify and mortify your members which are upon the earth, so that you may be able to please Him Who created you. Whoever was proud, let him be humble; whoever was unbelieving, let him be faithful; whoever was lustful, let him be chaste; whoever was a robber, let him be upright; whoever was a drunkard, let him be sober; whoever was sluggish with sleep, let him be watchful; whoever was avaricious, let him be generous; whoever was double-tongued, let him be fair of speech; whoever was a detractor or envious, let him be pure and kindly; whoever formerly used to come late to church, let him now hasten to it more frequently. Let each one redeem himself by an abundance of alms; for as water quenches fire, so alms [quenches] sin (Sir. 3:33). Every year pay out tithes from all the produce which you gather, to the churches and to the poor. Love fasting; shun gluttony and drunkenness with wine. Feed the hungry, give drink to the thirsty, clothe the naked, and seek out those who have been put in prison. Visit the sick, gather strangers into your houses, and wash their feet, wipe them with a linen towel, kiss them with your mouth, and prepare their beds. Let no one commit murder, nor theft, nor adultery, nor perjury, nor bear false witness. Let him honour father and mother, that he may be long-lived upon the earth. Let him love God more than himself, let him love his neighbour as himself. Whoever has committed any of the things mentioned above, let him quickly amend, let him make confession

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donet, veram poenitentiam agat, et remittentur ei peccata sua. Si haec quae suggessi, fratres, implere volueritis, remissionem peccatorum promerebimini, et vitam aeternam consequemini; praestante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.

let him do true penance, and his sins will be forgiven him. If you are willing, brothers, to fulfil these things which I have suggested, you will merit the remission of sins and will obtain eternal life, by the gift of our Lord Jesus Christ, Who lives and reigns unto the ages of ages. Amen.

SERMO CCXLV. De mysterio Trinitatis et Incarnationis, I.

Sermon 245. On the mystery of the Trinity and of the Incarnation, 1.

1. Tres personae Trinitatis unum sunt. Legimus sanctum Moysen populo Dei praecepta dantem, ubi dixit, Audi, Israel; Dominus Deus tuus, Deus unus est (Deu⟨t⟩. VI, 4). Non potest esse major, non potest esse minor, non potest numerari, dicente David propheta, Magnus Dominus noster, et magna virtus ejus, et sapientiae ejus non est numerus (Psal. CXLVI, 5). Optime nostis ista, fratres charissimi, qui corde fortiter tenetis catholicam veritatem: audite tamen breviter quod, adjuvante Domino, proposui explanandum. Deus unus est Pater, Deus unus est Filius, Deus unus est Spiritus sanctus; non tres dii, sed unus est Deus: tres in vocabulis, unus in deitate substantiae.

1. The three Persons of the Trinity are one. We read that holy Moses, giving precepts to the people of God, said: Hear, Israel: the Lord your God is one God (Deut. 6:4). He cannot be greater, He cannot be less, He cannot be numbered, as David the prophet says: Great is our Lord, and great is His power, and of His wisdom there is no number (Ps. 146:5). You know these things very well, dearest brothers, you who hold the catholic truth firmly in your heart; yet hear briefly what, with the Lord's help, I have proposed to explain. The Father is one God, the Son is one God, the Holy Spirit is one God; not three gods, but there is one God: three in names, one in deity of substance.

2. Ad solum tamen Christum pertinet caro. Illustratur exemplis, animae, solis et citharae. Sed dicit mihi haereticus: Ergo si unum sunt, omnes sunt incarnati. Non. Ad solum Christum pertinet caro. Nempe aliud est anima, aliud est ratio: et tamen in anima est ratio, et una est anima. Sed aliud anima agit, aliud ratio: anima vivit, ratio sapit; et ad animam pertinet vita, et ad rationem pertinet sapientia. Et cum unum sint, anima sola suscipit vitam, ratio sola suscipit sapientiam: et tamen nec anima sine ratione, nec ratio sine anima. Sic et Pater et Filius, licet unum sint et unus Deus sit, ad Christum solum pertinet caro: sicut ad solam rationem pertinet sapientia, licet non recedat ab anima. Ecce iterum aliud. In sole calor et splendor in uno radio sunt: sed calor exsiccat, splendor illuminat; aliud suscipit calor, aliud splendor. Et licet calor et splendor ab invicem non queant separari, suscipit splendor illuminationem, non fervorem; suscipit calor fervorem, non illuminationem. Aliud simul, aliud singulares agunt; et tamen ab invicem non separantur. Sic et Filius suscepit carnem; et non deseruit Patrem, nec se divisit a Patre. Suscepit, inquam, Filius carnem in proprietate: sed tamen et Pater et Spiritus sanctus non defuit majestate. In divinitate aequalitas, in carne sola Filii proprietas: non autem ab eo Patris aut Spiritus sancti recessit aliquando divinitas. Cum ergo una sit deitas, una sit divinitas, implevit quidem carnem Christi et Pater et Spiritus sanctus; sed majestate, non susceptione. Vis scire quia cum eo fuit et Pater? Non sum, inquit Dominus Christus, solus; sed Pater mecum est (Joan. XVI, 32). Audi et de Spiritu sancto, quia cum eo erat: evangelista refert quia Jesus plenus Spiritu sancto regressus est ab Jordane (Luc. IV, 1). Ecce quomodo solus Jesus Christus suscepit carnem; et tamen et Pater et Spiritus sanctus non defuit majestate. Si coelum et terram implet

2. Yet the flesh belongs to Christ alone. This is illustrated by examples: of the soul, of the sun and of the lyre. But the heretic says to me: Therefore, if they are one, all are incarnate. No. The flesh belongs to Christ alone. For the soul is one thing, reason another: and yet reason is in the soul, and the soul is one. But the soul does one thing, reason another: the soul lives, reason is wise; and life belongs to the soul, and wisdom belongs to reason. And though they are one, the soul alone receives life, reason alone receives wisdom; and yet neither is the soul without reason, nor reason without the soul. So too the Father and the Son: although they are one and are one God, the flesh belongs to Christ alone, just as wisdom belongs to reason alone, although it does not withdraw from the soul. See, again another example. In the sun, heat and brightness are in one ray: but heat dries, brightness illuminates; heat receives one thing, brightness another. And although heat and brightness cannot be separated from one another, brightness receives illumination, not warmth; heat receives warmth, not illumination. They do one thing together, another singly; and yet they are not separated from one another. So too the Son took up flesh; and He did not forsake the Father, nor did He divide Himself from the Father. The Son, I say, took up flesh as His own property: but yet both the Father and the Holy Spirit were not absent in majesty. In the divinity there is equality, in the flesh the property of the Son alone: yet the divinity of the Father or of the Holy Spirit never withdrew from Him. Since, therefore, there is one deity, one divinity, both the Father and the Holy Spirit indeed filled the flesh of Christ; but by majesty, not by taking it up. Do you want to know that the Father too was with Him? I am not alone, says the Lord Christ, but the Father is with Me (John 16:32). Hear also concerning the Holy Spirit, that He was with Him: the evangelist relates that Jesus, full of the Holy Spirit, returned from the Jordan (Luke 4:1). See how Jesus Christ alone took up flesh; and yet both the Father and the Holy Spirit were not absent in majesty. If heaven and earth are filled

Editors' notes and page, col. 2196

Footnotes

(a) ‹anchor: not visible› · call in col 2196

Alias, de Tempore 3.

Elsewhere, [Sermon] 3 de Tempore.

(printed under page 360)

(b) ‹anchor: not visible› · call in col 2196

In Appendice nunc primum collocatur. Dubius erat Lovaniensibus, falsus Verlino et Vindingo. In Corbeiensi codice sic incipit : « Exhortatur nos Dominus noster pariter et « admonet dicens, Audi, Israel; Dominus Deus tuus, Deus « unus est. Deus hic non potest aestimari, non potest mine- « rari, non potest numerari, dicente propheta David, Ma- « gnus Dominus, » etc. Praeterea multo prolixior sermo est : nam post verba, « ligni interpositione sociavit, » subsequitur eodem stilo disputatio in eos « qui dicunt non posse « fieri ut Christus de sancta Maria nasceretur; asserentes, « cum sint immundi, quod pars illa corporis fuerit tur- « pis, » etc. Deinde concionator eos aggreditur, « qui di- « cunt quia sancta Maria habuerit filios ex Joseph post par- « tum. » Ubi inter alia disputando dicit, « Maria sancta, hae- « retice, mater esse potuit, mulier esse non potuit. » Quod in Augustini doctrina non bene quadrat Apostolo dicenti, Galat. 4, Misit Deus Filium suum factum ex muliere. Praeterimus alia, quae hic observare est ab Augustino aliena.

Placed in the Appendix now for the first time. It was doubtful to the Louvain editors, spurious to Verlinus and Vindingus. In the Corbie manuscript it begins thus: "Our Lord exhorts and likewise admonishes us, saying, Hear, O Israel: the Lord your God is one God. This God cannot be estimated, cannot be diminished [?], cannot be numbered, as the prophet David says, Great is the Lord," etc. Moreover the sermon is much longer: for after the words "joined by the interposition of the wood" there follows, in the same style, a disputation against those "who say it could not be that Christ was born of holy Mary, asserting, since they are unclean, that that part of the body was shameful," etc. Then the preacher attacks those "who say that holy Mary had sons by Joseph after the birth." Where, among other things, he says in the course of the argument, "Holy Mary, O heretic, could be a mother; she could not be a woman." Which, in Augustine's teaching, does not fit well with the Apostle, who says, Gal. 4, God sent His Son, made of a woman. We pass over other things that may be observed here as foreign to Augustine.

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Pater, implet et Spiritus sanctus: carnem Christi deserere non potuerunt, quando in divinitatis unitate manserunt. Adhuc citharam respice. Ut musicum melos sonis dulcibus reddat, tria pariter adesse videntur, ars, manus et chorda: et tamen unus sonus auditur; ars dictat, manus tangit, resonat chorda. Tria pariter operantur; sed sola chorda personat quod auditur: nec ars nec manus sonum reddunt, sed ea cum chorda pariter operantur. Sic nec Pater nec Spiritus sanctus susceperunt carnem; et tamen cum Filio pariter operantur. Sonum sola chorda excutit; carnem solus Christus suscepit. Operatio in tribus constat: sed quomodo ad solam pertinet chordam soni redditio, sic pertinet ad solum Christum carnis humanae susceptio.

by the Father, the Holy Spirit also fills them: they could not desert the flesh of Christ, since they remained in the unity of the Godhead. Look further at the lyre. In order that it may render a musical melody with sweet sounds, three things are seen to be present together: skill, hand and string; and yet one sound is heard: skill dictates, the hand touches, the string resounds. The three work together; but the string alone sounds out what is heard: neither skill nor hand renders the sound, but they work together with the string. So neither the Father nor the Holy Spirit took up flesh; and yet they work together with the Son. The string alone strikes out the sound; Christ alone took up flesh. The operation consists in the three: but just as the rendering of the sound belongs to the string alone, so the taking up of human flesh belongs to Christ alone.

3. Judaeus evincitur, Virginem potuisse parere. E contra Judaeus, Contra naturam, inquit, parere virgo non potuit: et detestandus Manichaeus, Si caro erat, virgo esse non potuit; si virgo peperit, phantasma fuit. Utrisque respondendum est. Profero de historia Veteris Testamenti necessarium exemplum contra Judaeum, quod modo sonuit in auribus nostris manifestissimam veritatem. Dominus Moysi sancto praecepit, de singulis tribus virgas afferri. Allatae sunt duodecim virgae, inter quas etiam una erat quae Aaron fuerat sacerdotis: positae sunt a sancto Moyse in tabernaculo testimonii. Virga autem Aaron post alterum diem invenitur subito produxisse flores et frondes, et peperisse nuces (Num. XVII, 6-8). Delectat hoc mysterium cum Charitate vestra contra perfidiam Judaicam commiscere, ubi maxime figura intervenit sacramenti. Virga ecce protulit quod ante non habuit, non radicata plantatione, non defossa sarculo, non animata succo, non fecundata seminario: et tamen cum illic deessent universa jura naturae, protulit virga quod nec semine suggeri potuit, nec radice. Virga ergo potuit contra naturam nuces educere: virgo non potuit contra naturae jura Dei Filium generare? Dicat igitur mihi Judaeus incredulus, quemadmodum arida virga floruit et fronduit et nuces protulit; et ego dicam illi quemadmodum virgo conceperit et pepererit. Sed profecto Judaeus nec conceptum poterit virgae explicare, nec virginis partum. Veniat ad ecclesiam, exponatur illi; ut agnoscat verum ordinem officii naturalis. Virgo peregit tempora pariendi: virga autem non habuit tempora germinandi. (Virgo habuit tempora pariendi; virga autem alio die quod natura non habuit protulit.) Illa enim decursis novem mensibus peperit; virga alia die quod natura non habuit germinavit. Virginem, dicit Judaeus, parere natura non patitur. Deus enim qui in Numeris mirabile signum ostendit contra naturam, ut asina loqueretur (Id. XXII, 28), ipse mirabilius facere voluit, ut Christus de virgine nasceretur.

3. The Jew is refuted: that a Virgin could give birth. On the other side the Jew says: Against nature a virgin could not give birth; and the detestable Manichaean: If it was flesh, she could not be a virgin; if a virgin gave birth, it was a phantasm. Both must be answered. I bring forward from the history of the Old Testament a necessary example against the Jew, which just now sounded in our ears a most manifest truth. The Lord commanded holy Moses that rods be brought from each of the tribes. Twelve rods were brought, among which there was also one which had been Aaron the priest's: they were placed by holy Moses in the tabernacle of the testimony. But the rod of Aaron, after the next day, is found to have suddenly put forth flowers and leaves, and to have brought forth nuts (Num. 17:6–8). It is a delight to share this mystery with Your Charity against the Jewish faithlessness, where the figure of a sacrament most especially comes in. See, the rod brought forth what it did not have before, not rooted by planting, not dug round with the hoe, not quickened by sap, not made fruitful by a seed-bed: and yet, though all the laws of nature were lacking there, the rod brought forth what could be supplied neither by seed nor by root. So a rod could, against nature, bring out nuts: could a virgin not, against the laws of nature, beget the Son of God? Let the unbelieving Jew therefore tell me how a dry rod blossomed and put forth leaves and brought forth nuts; and I shall tell him how a virgin conceived and gave birth. But assuredly the Jew will be able to explain neither the conception of the rod nor the childbearing of the virgin. Let him come to the church, let it be set out to him, so that he may recognize the true order of nature's office. The virgin fulfilled the times of giving birth: but the rod did not have times of budding. (The virgin had times of giving birth; but the rod on another day brought forth what nature did not have.) For she gave birth when nine months had run their course; the rod on another day budded what nature did not have. A virgin giving birth, says the Jew, nature does not allow. For God, who in Numbers showed a wonderful sign against nature, that an ass should speak (ibid. 22:28), Himself willed to do something more wonderful, that Christ should be born of a virgin.

4. Virginis partus contra Manichaeum similitudine monstratur. Audiat et versutus ille Manichaeus aliud sacramentum. Solis radius specular penetrat, et soliditatem ejus insensibili subtilitate pertrajicit: et talis videtur intrinsecus, qualis exstat extrinsecus. Itaque, fratres, nec cum ingreditur violat, nec cum egreditur dissipat; quia ad ingressum et egressum ejus specular integrum perseverat. Specular ergo non rumpit radius solis: integritatem Virginis ingressus aut egressus vitiare potuit deitatis? Sed quid ulterius immoror?

4. The childbearing of the Virgin is shown against the Manichaean by a likeness. Let that crafty Manichaean also hear another sacrament. A ray of the sun penetrates a windowpane, and passes right through its solidity with imperceptible subtlety: and it is seen to be such within as it is without. And so, brethren, neither when it enters does it violate, nor when it goes out does it shatter; for at its entering and going out the pane remains intact. So the ray of the sun does not break the pane: could the entering or going out of the Godhead impair the integrity of the Virgin? But why do I linger further?

5. Virga Aaron Deiparam figuravit, et nuces ex ex ea ortae Salvatorem nostrum. Audiat Christianus quod non vult audire Judaeus aut Manichaeus; ut hic proficiat in fide redemptus, ille aut ille deficiat induratus. Virga illa, unde agebamus, Aaron virgo Maria fuit, quae nobis Christum verum sacerdotem concepit et peperit, de quo modo David cecinit, Tu es sacerdos in aeternum secundum ordinem Melchisedech: superiori namque versu jam dixerat, Virgam virtutis tuae emittet Dominus ex Sion (Psal. CIX, 4, 2). Et Isaias propheta apertius Mariam sanctam designat, dicens: Exiet virga de radice Jesse, et flos de radice ejus ascendet, et requiescet super eum spiritus Domini, spiritus sapientiae et intellectus (Isai. XI, 1, 2). Quod ergo haec virga

5. The rod of Aaron prefigured the Mother of God, and the nuts sprung from it our Saviour. Let the Christian hear what the Jew or the Manichaean does not wish to hear; so that the one, redeemed, may make progress in the faith, and the one or the other, hardened, may fall away. That rod of Aaron, about which we were treating, was the Virgin Mary, who conceived and bore for us Christ the true priest, of Whom David just now sang: Thou art a priest for ever according to the order of Melchisedech; for in an earlier verse he had already said: The Lord will send forth the rod of Thy power out of Sion (Ps. 109:4, 2). And the prophet Isaiah more openly designates holy Mary, saying: A rod shall come forth from the root of Jesse, and a flower shall ascend from his root, and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and of understanding (Isa. 11:1–2). That, therefore, this rod

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