PL 39 · cols. 2209–2214

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

Sermons CCL–CCLIII

SERMO CCL. De Judicio extremo, II.

Sermon 250. On the Last Judgement, II.

1. Vitae depravatae studia. Parabolae zizaniorum explicatio. Recogitemus, fratres charissimi, cuncta mala quae fecimus; ut minis aeterni Judicis perterriti, ad ultimum saltem studeamus bona facere. Unde Dominus in Evangelio dicit: Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum coelorum; sed qui facit voluntatem Patris mei qui est in coelis, ipse intrabit in regnum coelorum (Matth. VII, 21). Hoc etiam, fratres charissimi, cogitare debemus, quia in illa die reddet Deus unicuique secundum opera, sua, bonis bona, malis mala: bonos mittet in vitam aeternam, malos in ignem aeternum. Vae illi homini, qui cum diabolo mansionem habebit. Pensemus quod istud regnum finem habet; regnum Dei finem non habet. Ista vita laboriosa, caduca et fragilis, plena scandalis, invidiosa, quid aliud quaerit nisi manducare, bibere, inebriari, luxuriari, detractiones facere? Certe ubi volumus permanere, illuc debemus festinare. Fratres, nos peregrini sumus in hoc mundo; convertamur ad Dominum qui fecit nos. Fratres, audistis quod Dominus vindicare veniet, et peccatores mittet in ignem aeternum, sicut in Psalmo dicit: Exsurgat Deus, et dissipentur inimici ejus (Psal. LXVII, 2). Quid autem suis dicturus sit in die illa, audiamus: Venite, benedicti Patris mei (Matth. XXV, 34). Et justi regnabunt sine fine cum Christo, sicut dicit, Et justi epulentur, et exsultent in conspectu Dei (Psal. LXVII, 4); et, Domine, nonne bonum semen seminasti in agro tuo? unde ergo mixtum est zizania? Et ait illis, Inimicus homo hoc fecit: primum colligite zizania, et alligate per fasciculos ad comburendum. Messis haec est genus humanum in consummatione saeculi ad judicium congregandum; zizania, peccatores; inimicus homo, diabolus qui superseminavit peccata; messores sunt Angeli, qui eligunt justos a peccatoribus. Ligate fasciculos, hoc est, rapaces cum rapacibus, adulteros cum adulteris, fornicatores cum fornicatoribus, homicidas cum homicidis, avaros cum avaris, iracundos cum iracundis, falsos testes cum falsis testibus, fures cum furibus, derisores cum derisoribus, similes cum similibus. Hi sunt fasciculi ad comburendum. Triticum autem congregate in horreum meum (Matth. XIII, 27-30), id est, mittite justos in paradisum.

1. The pursuits of a depraved life. Explanation of the parable of the tares. Let us reflect, dearest brethren, on all the evils that we have done, so that, terrified by the threats of the eternal Judge, we may at least at the last strive to do good. Hence the Lord says in the Gospel: Not everyone who says to Me, Lord, Lord, shall enter into the kingdom of heaven; but he who does the will of My Father Who is in heaven, he shall enter into the kingdom of heaven (Matt. 7:21). This too, dearest brethren, we ought to consider, that on that day God will render to each according to his works, good things to the good, evil things to the evil: the good He will send into eternal life, the evil into eternal fire. Woe to that man who will have his dwelling with the devil. Let us weigh the fact that this kingdom has an end; the kingdom of God has no end. This life, toilsome, perishable and frail, full of stumbling-blocks, full of envy, what else does it seek but to eat, to drink, to get drunk, to live in luxury, to utter slanders? Surely, where we wish to remain, there we ought to hasten. Brethren, we are pilgrims in this world; let us turn to the Lord Who made us. Brethren, you have heard that the Lord will come to take vengeance, and will send sinners into eternal fire, as He says in the Psalm: Let God arise, and let His enemies be scattered (Ps. 67:2). But what He is to say to His own on that day, let us hear: Come, blessed of My Father (Matt. 25:34). And the just will reign without end with Christ, as He says, And let the just feast, and exult in the sight of God (Ps. 67:4); and, Lord, did You not sow good seed in Your field? Whence then is it mixed with tares? And He said to them, An enemy has done this: first gather the tares, and bind them in bundles for burning. The harvest is the human race, to be gathered together for judgement at the consummation of the age; the tares, sinners; the enemy, the devil who sowed sins over [the good seed]; the reapers are the angels, who pick out the just from the sinners. Bind the bundles, that is, the rapacious with the rapacious, adulterers with adulterers, fornicators with fornicators, murderers with murderers, the avaricious with the avaricious, the wrathful with the wrathful, false witnesses with false witnesses, thieves with thieves, mockers with mockers, like with like. These are the bundles for burning. But gather the wheat into My barn (Matt. 13:27–30), that is, send the just into paradise.

2. Ad poenitentiam et bona opera exhortatio. Confessio et. poenitentia a sacerdotibus imposita. Eleemosynae de rapinis. Fratres, expavescere et timere debemus de tam brevi satietate, de tam longa fame; de tam longis tenebris, de tam brevi luce. Dum tempus habemus, convertamur ad Dominum qui fecit nos; ut non mereamur introire in illas tenebras, sed in lucem: quia omnis homo cujus opera facit, ejus filius est. Si opera Dei facimus, filii Dei sumus. Quod modo peccamus, cito emendare debemus, et non addere peccata peccatis. Unde Psalmista: Appone iniquitatem super iniquitatem eorum, et non intrent in justitiam tuam (Psal. LXVIII, 28). Confessionem quaeramus puro corde, et poenitentiam donatam a sacerdotibus perficiamus. Nolite iram recondere in cordibus vestris; quia quando iram portamus, nec oblatio nec oratio a Deo recipitur. Date eleemosynam, recipite peregrinos in domibus vestris, pedes eorum lavate, et lectos ipsorum praeparate: dolentes consolamini. Nolite despicere peregrinos; quia ipsi peregrini estis. Non circumvenias fratrem tuum in negotio; quia Deus judex est. Pauperes et viduas et orphanos nolite opprimere. Nolite de rapinis pauperum eleemosynas facere: tristatur qui perdit, gaudet qui acquirit; lucratur pecuniam, et perdit animam; attendit

2. An exhortation to penance and good works. Confession, and penance imposed by priests. Alms from plunder. Brethren, we ought to be terrified and afraid of so brief a satiety, of so long a hunger; of such long darkness, of so brief a light. While we have time, let us turn to the Lord Who made us, so that we may not deserve to enter into that darkness, but into the light: for every man is the son of him whose works he does. If we do the works of God, we are sons of God. What we sin now, we ought quickly to amend, and not add sins to sins. Hence the Psalmist: Add iniquity upon their iniquity, and let them not enter into Thy justice (Ps. 68:28). Let us seek confession with a pure heart, and let us carry out the penance given by the priests. Do not store up anger in your hearts; for when we carry anger, neither offering nor prayer is received by God. Give alms, receive strangers into your houses, wash their feet, and prepare their beds: console the grieving. Do not despise strangers; for you yourselves are strangers. Do not defraud your brother in business; for God is judge. Do not oppress the poor and widows and orphans. Do not give alms out of plunder taken from the poor: he who loses is saddened, he who acquires rejoices; he gains money, and loses his soul; he pays heed

Editors' notes and page, col. 2209

Footnotes

(a) ‹anchor: not visible› · call in col 2209

Alias, de Sanctis 39.

Elsewhere, [Sermon] 39 de Sanctis.

(printed under page 367)

(b) ‹anchor: not visible› · call in col 2209

In Appendice nunc primum collocatur. In Lovaniensium editione ambiguus, Verlini vero et Vindingi sententia supposititius est. Dicendi modus videtur stili Caesariani similior esse quam Augustiniani. De num. 1 vide subsequentem sermonem.

Placed in the Appendix now for the first time. In the Louvain edition it is uncertain, but in the judgement of Verlinus and Vindingus it is supposititious. The manner of speaking seems more like the style of Caesarius than that of Augustine. On no. 1 see the following sermon.

(printed under page 367)

Page

running head: 2209 SERMO CCLII.
marginal letters: (none)
old-edition numerals: (none)
misprints kept as printed: §1 "secundum opera, sua" (stray comma); §2 summary "Confessio et. poenitentia" (stray full stop)

PL 39:2210

quid acquirit, et non attendit quid perdit. Fratres, cum Domini adjutorio, dum tempus habemus, laboremus, quatenus a malis simus poenitentes aut per jejunium, aut per eleemosynas, aut per vigilias, aut per orationes, aut per charitatem: ut mereamur pervenire ad regna coelestia, ubi est satietas sine fame, ubi est lux sine tenebris, juventus sine senectute, requies sine labore, gaudium sine fine. Ipse qui nos creavit, nos adjuvet, ut ad coelestia regna mereamur pervenire, per Christum Dominum nostrum. Amen.

to what he gains, and does not pay heed to what he loses. Brothers, with the Lord's help, while we have time, let us labour, so that we may be penitent for our evils, whether through fasting, or through almsgiving, or through vigils, or through prayers, or through charity: that we may deserve to come to the heavenly kingdoms, where there is satiety without hunger, where there is light without darkness, youth without old age, rest without labour, joy without end. May He Who created us help us, that we may deserve to come to the heavenly kingdoms, through Christ our Lord. Amen.

SERMO CCLI. De Judicio extremo, III.

Sermon 251. On the Last Judgement, 3.

O fratres charissimi, quam timendus est nobis dies ille, in quo Dominus noster Jesus Christus ac redemptor omnium proposuit venire cum flamma ignis, qui inflammabit adversarios suos, et eos qui faciunt iniquitatem! In illa die plangent super se omnes tribus terrae, et videbunt Filium hominis venientem in nubibus caeli cum virtute magna, et majestate excelsa (Mat⟨t⟩h. XXIV, 30); et commovebuntur ante eum omnes fines terrae, et peccatores peribunt, et coelum plicabitur, et mare siccabitur, et montes sicut cera ardebunt (Psal. XCVI, 5), et terra ardebit usque ad inferos. Sol convertetur in tenebras, et luna non dabit lumen suum, et stellae cadent de coelo in terram, et Virtutes coelorum commovebuntur. Tunc apparebit signum Filii hominis in coelo, quod est crux Christi, in cujus lumine tenebrabitur totus mundus. Tunc sancti volabunt obviam Christo in aera, et sic semper cum Domino erunt; peccatores autem confundentur et peribunt. Et tunc fiet judicium. Et tunc veniet Dominus noster Jesus Christus, et mittet Angelos suos a quatuor angulis terrae, et congregabunt electos ejus a summo coelorum usque ad terminos eorum (Matth. XXIV, 29 31). Et tunc separabit Dominus sanctos suos de inter peccatores, et mittet eos in mansiones coelestes: peccatores autem in caminum ignis ardentis, qui praeparatus es⟨t⟩ diabolo et angelis ejus; ibi erit fletus et stridor dentium. Vae illis hominibus qui habebunt mansionem cum diabolo. Et ascendet fumus tormentorum in saecula saeculorum (Apoc. XIV, 11). Quorum vermes non morientur, et ignis non exstinguetur (Isai. LXVI, 24). In qua nulla vox nisi gemitus; ubi nulla requies nisi ignis; ubi nullum refrigerium nisi flamma; ubi lux nunquam videbitur nisi tenebrae, et non venient unquam in memoriam apud Deum. Quorum cibus cruciatus, et mansio eorum cum diabolo est, ubi nulla visitatio nisi tenebrae. O homo qui desideras regnum Dei possidere, quod male fecisti, dum potes, emenda; dum tempus habes, clama ad omnipotentem Deum; dum datur spatium, luge; dum licentia est, poenite; festina, dum potes; plange, dum adhuc anima tua versatur in corpore; dum adhuc vivis, remedium tibi acquire priusquam te profundus absorbeat laqueus poenarum, priusquam te infernus rapiat, ubi nulla datur indulgentia, ubi nullus est ad confessionem recursus, nullus est ad veniam regressus: de qua poena nos pius Dominus eripere dignetur, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

O dearest brothers, how greatly to be feared by us is that day on which our Lord Jesus Christ, the redeemer of all, has purposed to come with a flame of fire, which will set ablaze His adversaries and those who commit iniquity! On that day all the tribes of the earth will wail over themselves, and they will see the Son of Man coming on the clouds of heaven with great power and lofty majesty (Matt. 24:30); and all the ends of the earth will be shaken before Him, and sinners will perish, and the heaven will be folded up, and the sea will be dried up, and the mountains will burn like wax (Ps. 96:5), and the earth will burn down to the underworld. The sun will be turned into darkness, and the moon will not give its light, and the stars will fall from heaven to earth, and the Powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, which is the cross of Christ, in whose light the whole world will be darkened. Then the saints will fly to meet Christ in the air, and so they will be with the Lord always; but sinners will be confounded and will perish. And then the judgement will take place. And then our Lord Jesus Christ will come, and will send His angels from the four corners of the earth, and they will gather His elect from the height of the heavens to their bounds (Matt. 24:29–31). And then the Lord will separate His saints from among the sinners, and will send them into the heavenly mansions; but the sinners into the furnace of burning fire, which has been prepared for the devil and his angels; there will be weeping and gnashing of teeth. Woe to those people who will have their dwelling with the devil. And the smoke of their torments will rise for ever and ever (Rev. 14:11). Their worms will not die, and the fire will not be quenched (Isa. 66:24). There, there is no voice but groaning; where there is no rest but fire; where there is no refreshment but flame; where no light will ever be seen but darkness, and they will never come into remembrance before God. Their food is torment, and their dwelling is with the devil, where there is no visitation but darkness. O man who desire to possess the kingdom of God, what you have done ill, amend while you can; while you have time, cry out to almighty God; while space is given, mourn; while there is leave, repent; make haste, while you can; lament, while your soul still dwells in the body; while you still live, acquire a remedy for yourself before the deep snare of punishments swallows you, before hell seizes you, where no indulgence is granted, where there is no recourse to confession, no return to pardon: from which punishment may the merciful Lord deign to rescue us, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

SERMO CCLII. Admonitio ut non solum lingua, sed et moribus et operibus laudetur Deus; quia quale est quod cogitatur in corde, tale est quod procedit in opere: et de purgatoriis poenis et inferni puteo.

Sermon 252. An admonition that God be praised not only with the tongue but also with conduct and works; because such as is what is thought in the heart, such is what proceeds in deed: and on the purgatorial punishments and the pit of hell.

1. Hic jugiter bene agendum, ne male egisse frustra

1. Here one must continually act well, lest of having acted ill in vain

Editors' notes and page, col. 2210

Footnotes

(a) ‹anchor: not visible› · call in col 2210

Alias, de Sanctis 40.

Elsewhere, [Sermon] 40 de Sanctis.

(printed under page 367)

(b) ‹anchor: not visible› · call in col 2210

In Appendice nunc primum collocatur. Dubius Lovaniensibus, Verlino autem et Vindingo spurius erat. Pars est sermonis apud Ambrosium 35, de futuro Judicio, feria 2 post Dominicam 1 Quadragesimae. Inter Sermones ad Fratres in eremo locum etiam occupavit, ordine sexagesimum tertium. Ejusdem esse auctoris videtur, cujus superior. Vide superiorem sermonem, n. 1.

Placed in the Appendix now for the first time. It was doubtful to the Louvain editors, but spurious to Verlinus and Vindingus. It is part of Sermon 35 among Ambrose's, On the Judgement to come, for the Monday after the first Sunday of Lent. It has also had a place among the Sermons to the Brethren in the Desert, sixty-third in order. It seems to be by the same author as the preceding one. See the preceding sermon, no. 1.

(printed under page 367)

Alias, 16 ex Homiliis 50.

Elsewhere, 16th of the Fifty Homilies.

(printed under page 367)

(d) ‹anchor: et inferni puteo› · call in col 2210

In Appendice nunc primum collocatur. Dubium inter Augustinianos reliquerunt Lovanienses : removeri volunt (continues)

Placed in the Appendix now for the first time. The Louvain editors left it as doubtful among the Augustinian [sermons]; [Verlinus and Vindingus?] want it removed (continues)

(printed under page 367)

Page

running head: SERMO CCLII. 2210
marginal letters: (none)
old-edition numerals: (none)

PL 39:2211

quandoque poenitent. Resurrectio et glorificatio Domini nostri Jesu Christi, fratres charissimi, ostendit nobis vitam quam accepturi sumus, cum venerit retribuere digna dignis, etc. Et si est adhuc gemitus, tentatio, tribulatio; spera transitoria omnia, et illum venturum diem in quo sine defectu laudabimus. Interim, donec veniat ille dies, in quo conjuncti Angelis Deum sine ulla fatigatione et sine ullo fine laudare mereamur, ut ad illud ineffabile gaudium venire possimus, quantum possumus, bonis operibus studeamus insistere; et quotidie conscientias nostras intus aspicientes, si aliquid in stola animae nostrae aut per negligentiam dissutum, aut per luxuriam sordidatum, aut per iracundiam combustum, aut per invidiam conscissum, aut per avaritiam tenebrosum esse cognoscimus, dum adhuc in potestate nostra est, cum Dei adjutorio festinemus vulnerata curare, reparare perdita, et ad candorem justitiae ea quae obscurata fuerint revocare: ne forte si bonis operibus nudi, et vitiorum pannis sordentibus involuti, ante tribunal aeterni Judicis venerimus, illa ad nos terribilis sententia dirigatur, Discedite a me, maledicti, in ignem aeternum, qui paratus est diabolo et angelis ejus (Matth. XXV, 41). Et ideo, quantum possumus, fructus justitiae studeamus afferre, timentes illud quod Dominus dixit, Omnis arbor quae non facit fructum bonum, excidetur et in ignem mittetur (Id. III, 10). Haec sententia evidenter ostendit quod non solum malum fecisse, sed etiam bonum non egisse damnabile erit. Et ideo ista quae diximus, attentis cordibus jugiter cogitemus; ne nos tarde poeniteat sub conspectu ignis aeterni, qui interrogabit medullas, ossa et cogitationes nostras. Quantum tunc unusquisque puniendus optabit, ne unquam mulierem alienam concupisset, ne unquam corporis sui vestem, ne unquam Baptismi holosericam maculasset, ne unquam preterisset consilia et monita sacerdotum. Nam si sacerdotibus grande periculum est, aliena peccata non arguere; quanto periculosius erit propria noluisse corrigere: atque ea non solum non emendasse, verum etiam defendisse, et defendendo accumulasse?

they at some time repent. The resurrection and glorification of our Lord Jesus Christ, dearest brethren, shows us the life which we are to receive when He comes to render to the worthy what they are worthy of, etc. And if there is still groaning, temptation, tribulation, hope that all things are passing, and [hope for] that day to come on which we shall give praise without failing. Meanwhile, until that day comes on which, joined to the Angels, we may be found worthy to praise God without any weariness and without any end, let us, so that we may be able to come to that ineffable joy, strive as much as we can to persevere in good works; and, looking inwardly into our consciences daily, if we recognize that anything in the robe of our soul has been unstitched through negligence, or soiled through lust, or burnt through anger, or torn through envy, or darkened through avarice, let us hasten, with God's help, while it is still in our power, to tend what is wounded, to restore what is lost, and to bring back to the brightness of justice whatever has been obscured: lest perhaps, if we come before the tribunal of the eternal Judge naked of good works and wrapped in the filthy rags of vices, that terrible sentence be directed at us, Depart from Me, you cursed, into the eternal fire, which has been prepared for the devil and his angels (Matt. 25:41). And therefore let us strive, as much as we can, to bring forth the fruits of justice, fearing what the Lord said, Every tree that does not bear good fruit will be cut down and cast into the fire (Matt. 3:10). This sentence clearly shows that not only to have done evil, but also not to have done good will be damnable. And therefore let us continually ponder with attentive hearts these things that we have said, so that we may not repent too late in sight of the eternal fire, which will examine our marrow, our bones and our thoughts. How greatly will each one who is to be punished then wish that he had never coveted another man's wife, never stained the garment of his body, never stained the all-silk robe of Baptism, never passed over the counsels and admonitions of the priests. For if it is a great danger for priests not to rebuke the sins of others, how much more dangerous will it be to have refused to correct one's own, and not only not to have amended them, but even to have defended them, and by defending them to have heaped them up?

2. Poenae aeternae. Et ideo expiatura erit illic inexstinguibilis concrematio, quidquid hic medicabilis satisfactio, quidquid hic salutifera dissimulaverit sanare conversio. Ardens enim inferni puteus aperietur; descensus erit, ascensus non erit. Illic fidei veste nudati, et capitaliter mortui, in perpetuum demergentur, ejiciendi in tenebras exteriores, ubi non visitabit aeternus, in tenebras exteriores infeliciter inclusi, infelicius includendi. De hoc puteo propheta orat atque commemorat, Neque absorbeat me profundum; neque urgeat super me puteus os suum (Psal. LXVIII, 16). Ideo autem dixit, Neque urgeat super me puteus os suum; quia cum sine poenitentiae remedio infelices peccatores exceperit, claudetur sursum, aperietur deorsum, ac dilatabitur in profundum. Nullum spiramen, nullus liber anhelitus, claustris desuper urgentibus relinquetur. Detrudentur illuc, valedicentes rerum naturae. Ultra nescientur a Deo, qui Deum scire noluerunt, morituri vitae et morti sine fine victuri. Felices qui nunc bene viventes facultatibus

2. Eternal punishments. And therefore an unquenchable burning will there expiate whatever healing satisfaction here, whatever saving conversion here has neglected to heal. For the burning pit of hell will be opened; there will be a descent, there will be no ascent. There, stripped of the garment of faith and mortally dead, they will be plunged down for ever, to be cast into the outer darkness, where the Eternal will not visit, unhappily shut into the outer darkness, to be shut in more unhappily still. Of this pit the prophet prays and makes mention, Let not the deep swallow me up; nor let the pit press its mouth down upon me (Ps. 68:16). And he said, Nor let the pit press its mouth down upon me, for this reason: because when it has received unhappy sinners without the remedy of penance, it will be closed above, opened below, and widened into the depths. No breathing-hole, no free breath will be left, as the bars press down from above. They will be thrust down there, bidding farewell to the nature of things. Henceforth they will be unknown by God, they who refused to know God, about to die to life and to live to death without end. Happy are those who, now living well, with the means

Editors' notes and page, col. 2211

Footnotes

(d) (continued) · note (d) from the previous page, foot of col 2211

Verlinus et Vindingus, tametsi non malum. Posterior pars, quae reperitur etiam in Eusebii Homil. 3, in Epiphaniam, ad Caesarium pertinet; prior ad Augustinum ex enarr. in Psal. 148, ipsiusmet Caesarii, credimus, cura et studio decerpta. Hujus quippe ingenium refert titulus sermonis parti utrique respondens. Et vero de Caesario memoriae proditum est, virum apostolicum praedicandi verbi Dei munus non modo per se, quoad licuit, implevisse, sed insuper instituisse ut Ambrosii, Augustini, suaeque ipsius homiliae a presbyteris et diaconibus in Ecclesia legerentur : quin etiam comparatas diversi argumenti conciones multis intra et extra Gallias provinciis suppeditasse. De num. 1 vide enarr. in Psal. 148, nn. 1 et 2; et supra serm. 29, n. 4, et serm. 116 : vid. praeterea Caesarii homil. 27.

Verlinus and Vindingus, although it is not a bad one. The later part, which is also found in Eusebius's Homily 3, on the Epiphany, belongs to Caesarius; the earlier part was excerpted, we believe, by the care and diligence of Caesarius himself, for Augustine, from the Exposition of Psalm 148. Indeed the title of the sermon, answering to both parts, reflects his manner. And indeed it is recorded of Caesarius that this apostolic man not only fulfilled the office of preaching the word of God himself, as far as he could, but also arranged for homilies of Ambrose, of Augustine and his own to be read in church by priests and deacons; and moreover that he supplied sermons he had prepared on various subjects to many provinces within and outside Gaul. On no. 1 see the Exposition of Psalm 148, nos. 1 and 2; and above, sermon 29, no. 4, and sermon 116; see also Caesarius, homily 27.

(printed under page 368)

(1) ‹anchor: vitae et morti› · call in col 2211

Mss., mortui.

Manuscripts: mortui [dead].

(printed under page 368)

(a) ‹anchor: not visible› · call in col 2211

Hic omissa repete ex enarr. in Psal. 148, nn. 1 et 2.

Supply what is omitted here from the Exposition of Psalm 148, nos. 1 and 2.

(printed under page 368)

Page

running head: 2211 APPENDIX.
marginal letters: (none)
old-edition numerals: (none)

PL 39:2212

vel corpori suo necessariis contenti, et de suo largi, in se casti, in alios non cruenti, ab hujus putei profundi flammea nocte se redimunt. Haec poena illos manebit, qui amisso et non reparato per poenitentiam Baptismo, in aeternum peribunt: ad quos dicitur, Paleas autem comburet igni inextinguibili (Matth. III, 12).

or with what is necessary for their body being content, and generous with what is their own, chaste in themselves, not cruel towards others, redeem themselves from the flaming night of this deep pit. This punishment will await those who, having lost Baptism and not restored it through penance, will perish for ever: to whom it is said, But the chaff He will burn with unquenchable fire (Matt. 3:12).

3. Purgatoriae poenae. Illarum duratio et materia. Hi vero qui temporalibus poenis digna gesserunt, de quibus Apostolus dicit, Si cujus opus arserit, detrimentum patietur; ipse autem salvus erit, sic tamen quasi per ignem (I Cor. III, 15): per fluvium igneum, de quo propheticus sermo commemorat, Et fluvius igneus currebat ante eum; per fluvium igneum et vada ferventibus globis horrenda transibunt. Quanta fuerit peccati materia, tanta et pertranseundi mora. Quantum exegerit culpa, tantum sibi ex homine vindicabit quaedam flammae ratio⟨n⟩abilis disciplina. Et quantum stulta iniquitas gesserit, tantum sapiens poena desaeviet. Et quia sermo divinus quodam loco aeneae ollae animam peccatricem comparans dicit, Pone ollam super prunas vacuam, donec concalescat aes ejus, et omne stannum ejus defluat (Ezech. XXIV, 11); illic sermones otiosi et cogitationes iniquae vel sordidae, illic multitudo levium peccatorum, quae puritatem nobilis naturae infecerant, exsudabunt; illic stannum vel plumbum diversorum subrepentium delictorum, quae divin⟨a⟩m imaginem obscuraverunt, consumentur: quae omnia hic ab anima separari per eleemosynas et lacrymas compendiosa transactione potuissent. Ecce sic exigere habet ab homine rationem, qui se ipsum pro homine dedit, et confixus clavis legis morti se junxit. Quae cum ita sint, dilectissimi, intelligamus quia effugere intoleranda supplicia et incendia aeterna non poterunt, nisi qui prius in se ignem carnalis concupiscentiae ac multimodae cupiditatis exstinxerint. Et ideo, fratres charissimi, convertamus nos ad meliora, dum in nostra sunt potestate remedia. Curramus dum lucem habemus, nec praetereuntia salutis tempora negligamus. Hic exstinguamus mortem moriendo peccatis, hic vitam vitae meritis comparemus.

3. The punishments of purgatory. Their duration and matter. But those who have done things deserving of temporal punishments, of whom the Apostle says, If anyone's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire (1 Cor. 3:15): through the fiery river of which the prophetic word makes mention, And a fiery river ran before Him; through the fiery river and fords dreadful with burning masses they will pass. As great as the matter of the sin has been, so long also will be the delay in passing through. As much as the guilt has required, so much will a certain discipline of rational flame claim for itself from the man. And as much as foolish iniquity has done, so much will wise punishment rage. And since the divine word in a certain place, comparing the sinful soul to a bronze pot, says, Set the pot empty upon the coals, until its bronze grows hot, and all its tin flows away (Ezek. 24:11); there idle words and wicked or sordid thoughts, there the multitude of light sins which had stained the purity of a noble nature, will be sweated out; there the tin or lead of various creeping faults which have darkened the divine image will be consumed: all of which could have been separated from the soul here by alms and tears in a short and summary settlement. Behold, thus He has to demand an account from man, Who gave Himself for man, and, fixed by the nails of the law, joined Himself to death. Since these things are so, most beloved, let us understand that none will be able to escape the intolerable torments and eternal fires except those who have first extinguished in themselves the fire of carnal concupiscence and of manifold desire. And therefore, dearest brothers, let us turn ourselves to better things, while the remedies are in our power. Let us run while we have the light, and let us not neglect the passing times of salvation. Here let us extinguish death by dying to sins, here let us acquire life by the merits of life.

SERMO CCLIII. De Confessione peccatorum, et quia hoc desiderat diab⟨o⟩lus ut peccata nostra minime confitentes, rei ante tribunal aeterni Judicis appareamus; Deus e contrario vult ut mala nostra humiliter confiteamur in hoc saeculo, ut ab eis liberari mereamur in futuro.

Sermon 253. On the confession of sins, and that the devil desires this, that by not confessing our sins at all we may appear guilty before the tribunal of the eternal Judge; God on the contrary wills that we humbly confess our evil deeds in this world, so that we may deserve to be freed from them in the future.

1. Confessionis praeceptum. Cur Deus hoc jusserit. Diaboli conatus ne impleamus. In omnibus Scripturis divinis, fratres dilectissimi, utiliter ac salubriter admonemur, ut peccata nostra debeamus jugiter et humiliter non solum Deo, sed etiam sanctis et Deum timentibus confiteri. Sic enim per Jacobum apostolum nos admonet Spiritus sanctus, dicens: Confitemini alterutrum peccata vestra, et orate pro invicem, ut salvemini (Jacobi V, 16): et Psalmista, Confitemini Domino quoniam bonus (Psal. CXVII, 1); et iterum, Dixi, pronuntiabo adversum me injustitias meas Domino; et tu remisisti impietatem cordis mei (Psal. XXXI, 5). Quomodo enim nobis peccatorum vulnera nunquam deesse possunt; sic et confessionis medicamenta deesse non debent. Non enim ideo vult Deus, ut confiteamur

1. The precept of confession. Why God has commanded this. The devil's efforts to keep us from fulfilling it. In all the divine Scriptures, most beloved brothers, we are usefully and wholesomely admonished that we ought continually and humbly to confess our sins not only to God, but also to the saints and to those who fear God. For thus the Holy Spirit admonishes us through James the apostle, saying: Confess your sins to one another, and pray for one another, that you may be saved (Jas. 5:16): and the Psalmist, Confess to the Lord, for He is good (Ps. 117:1); and again, I said, I will declare against myself my injustices to the Lord; and Thou didst remit the impiety of my heart (Ps. 31:5). For just as the wounds of sins can never be lacking to us, so also the medicines of confession ought not to be lacking. For it is not for this reason that God wills that we confess

Editors' notes and page, col. 2212

Footnotes

(1) ‹anchor: not visible› · call in col 2212 (call not in the visible part of the page)

Codices Mss., congruentes.

Manuscript codices: congruentes [agreeing].

(printed under page 368)

(2) ‹anchor: legis morti se junxit› · call in col 2212

Apud Eusebium, et confixus clavis legem mortis fixit.

In Eusebius: and, fastened with nails, he fixed [nailed down] the law of death.

(printed under page 368)

(a) ‹anchor: not visible› · call in col 2212 (call not in the visible part of the page)

Hinc vocatur ignis arbiter, supra serm. 15, n. 4, in fine.

Hence it is called the arbiter fire, above, sermon 15, no. 4, at the end.

(printed under page 368)

(b) ‹anchor: SERMO CCLIII› · call in col 2212

Alias, 12 ex Homiliis 50.

Elsewhere, 12th of the Fifty Homilies.

(printed under page 368)

In Appendice nunc primum collocatur. Lovaniensibus ambiguus est, falsus Verlino et Vindingo. Admonent Lovanienses, videri quibusdam priorem partem esse Eradii, seu Erachi; posteriorem, Augustini. Stilus ab exordio ad finem usque plane Caesarianus. Doctrina autem plerumque Augustiniana, ex sermonibus ipsius in Psalmos collecta. De num. 2 vide Augustini enarr. in Psal. 91, n. 3; de num. 3, vide serm. 68, n. 4, serm. 57, n. 6; de num. 5, Augustini enarr. in Psal. 31, n. 16, et enarr. in Psal. 140, nn. 10 et 11.

Placed in the Appendix now for the first time. To the Louvain editors it is uncertain, to Verlinus and Vindingus spurious. The Louvain editors note that to some the first part seems to be by Eradius, or Erachus; the later part, by Augustine. The style from beginning to end is plainly that of Caesarius. But the doctrine is mostly Augustinian, gathered from his sermons on the Psalms. On no. 2 see Augustine's Exposition of Psalm 91, no. 3; on no. 3, see sermon 68, no. 4, sermon 57, no. 6; on no. 5, Augustine's Exposition of Psalm 31, no. 16, and Exposition of Psalm 140, nos. 10 and 11.

(printed under page 368)

(d) ‹anchor: deesse non debent› · call in col 2212

Ita Caesarius exprimit necessitatem eleemosynae, infra serm. 257, n. 4.

So Caesarius expresses the necessity of almsgiving, below, sermon 257, no. 4.

(printed under page 368)

Page

running head: APPENDIX. 2212
marginal letters: (none)
old-edition numerals: (none)

PL 39:2213

peccata nostra, quod ea ipse scire non possit: sed quia diabolus hoc desiderat, ut inveniat quod nobis ante tribunal Judicis aeterni objiciat; ideo vult ut magis defendere, quam accusare peccata nostra velimus. E contrario autem Deus noster, quia pius est et misericors, vult ut ea confiteamur in hoc saeculo, ne pro illis confundamur, postmodum in futuro. Si enim nos confitemur, ille parcit; si nos agnoscimus, ille ignoscit. Primo homini non est dictum, Confitere peccatum; quia non fecerat quod fateretur: sed dictum est ei ut non peccaret (Gen. II, 17). Non obtemperavit, peccavit. Nati sumus mortales ex vinculo peccati; propagata est miseria nostra per successionem fragilitatis humanae; et dicitur nobis, Fatemini peccata. Serpens autem ille quomodo tunc institit, ut non servaret homo quod illi dictum est, ne peccaret (Id. III, 1): sic nunc instat, ut non servet homo quod ei dictum est, Confitere peccatum. Quomodo enim tunc fecit, ut caderet qui stabat; sic nunc agit, ne surgat qui cecidit. Itaque adversus incantationes ejus et insidias, quibus nunc impedire vult reditum nostrum, suscipiamus praecepta saluberrima adversus eum, qui impedire vult nobis confessionem peccati; quia scit non nos posse aliter redire, qui per superbiam lapsi sumus. Dux nobis ipse fuit ad superbiam: modo ad humilitatem ducem Christum sequamur.

our sins, because He Himself cannot know them: but because the devil desires this, that he may find something to bring against us before the tribunal of the eternal Judge; therefore he wants us to be willing to defend our sins rather than to accuse them. Our God, on the contrary, because He is kind and merciful, wants us to confess them in this world, so that we may not be put to shame for them afterwards in the world to come. For if we confess, He spares; if we acknowledge, He pardons. To the first man it was not said, Confess your sin; because he had not done anything to confess: but it was said to him that he should not sin (Gen. 2:17). He did not obey, he sinned. We are born mortal from the bond of sin; our misery has been propagated through the succession of human frailty; and it is said to us, Confess your sins. But just as that serpent then pressed on, so that man should not keep what had been said to him, that he should not sin (Gen. 3:1): so now he presses on, so that man should not keep what has been said to him, Confess your sin. For just as he then brought it about that he who was standing should fall, so now he works that he who has fallen should not rise. Therefore, against his enchantments and snares, by which he now wishes to hinder our return, let us take up most wholesome precepts against him who wishes to hinder us from the confession of sin; for he knows that we, who fell through pride, cannot return otherwise. He himself was our leader to pride: now let us follow Christ as our leader to humility.

2. Peccatum regerunt mathematici in stellas: Manichaei in gentem tenebrarum: multi in diabolum. Dicit homini serpens ille per mathematicos et Manichaeos, ne confiteatur homo peccatum. Per mathematicos sic loquitur: Numquid homo peccat? Stellae sic sunt positae, necesse est ut faciat homo peccatum. Dicit ergo per mathematicos quia stella facit ut homo peccet; nam ipse non peccat. Sic blasphemias convertit in Deum. Creator enim stellarum Deus est: et dum non vult homo se accusare in eo quod fecit, Deum accusat a quo factus est homo. Item per quosdam Manichaeos ita suggerit: Non tu peccas, gens tenebrarum peccat; tu non habes peccatum. Dicit haec animae, et erigit eam in superbiam, ut putet quia non peccat. Non est hoc tollere, sed geminare peccatum. Item multi sic confessionem peccati fugiunt, ut ipsum satanam accusent; se nihil mali fecisse dicant. Et cum castigantur aliqui, et dicitur eis, Quare hoc fecistis? respondent, Quia diabolus hoc fecit. Non est enim unde plus gaudeat diabolus, nisi quando homo dicit quod ipse fecerit ut peccaret. Quando enim dicit, Diabolus hoc fecit, non se accusat: et dum peccata sua dissimulat confiteri, indulgentiam non meretur accipere. Respondet ergo et dicit, Diabolus hoc fecit: quasi revera traxerit eum diabolus, aut violentiam fecerit. Suadere enim et sollicitare potest; cogere omnino non potest.

2. The astrologers throw sin back upon the stars: the Manichaeans upon the race of darkness: many upon the devil. That serpent tells man, through the astrologers and the Manichaeans, that man should not confess his sin. Through the astrologers he speaks thus: Does man really sin? The stars are so placed that it is necessary that man commit sin. So he says through the astrologers that the star causes man to sin; for he himself does not sin. Thus he turns blasphemies against God. For God is the Creator of the stars: and while man does not wish to accuse himself in what he has done, he accuses God, by Whom man was made. Likewise through certain Manichaeans he suggests this: It is not you who sin, the race of darkness sins; you have no sin. He says these things to the soul, and lifts it up into pride, so that it thinks that it does not sin. This is not to take away sin, but to double it. Likewise many flee the confession of sin in such a way that they accuse Satan himself; they say that they themselves have done nothing evil. And when some are rebuked, and it is said to them, Why did you do this? they answer, Because the devil did this. For there is nothing at which the devil rejoices more than when a man says that he himself made him sin. For when he says, The devil did this, he does not accuse himself: and while he conceals his sins rather than confess them, he does not deserve to receive pardon. So he answers and says, The devil did this: as if the devil had really dragged him, or done him violence. For he can persuade and entice; he cannot compel at all.

3. Diabolus suadet, non cogit ad peccandum. Liberum est homini consentire. Et ideo cum per Dei adjutorium in potestate tua sit, utrum consentias diabolo; quare non magis Deo, quam ipsi obtemperare deliberas? Si enim solus diabolus daret consilium, et Deus taceret; haberes quod excusare posses. Cum vero Christus tibi et conscientia tua contradicat, et per Scripturas divinas audias in ecclesia quod non debeas facere malum; quare eligis mortem, et deseris vitam; et magis vis sequi diabolum ad luxuriam, quam obtemperare Christo qui te invitat ad vitam aeternam? Rogo ergo vos, fratres charissimi, quare satanas seducit ad peccandum, cum Deus posuerit homini in potestate non consentire satanae? Est enim a dextris quodam modo praecipiens Deus. a sinistris seducens satanas, homo in medio constitutus. Cor suum quid inclinat ad diabolum? Quare non potius erigat ad Deum? Non enim diabolus cogendo, sed suadendo nocet; nec extorquet a nobis consensum, sed petit. Nos diabolum non adjuvemus; et vincimus. Dat quidem ille consilium: sed, Deo auxiliante, nostrum est vel eligere, vel repudiare quod suggerit.

3. The devil persuades, he does not compel to sin. It is free for man to consent. And therefore, since by the help of God it is in your power whether you consent to the devil, why do you not resolve to obey God rather than him? For if the devil alone gave counsel, and God were silent, you would have something by which you could excuse yourself. But since Christ and your conscience speak against you, and you hear in church through the divine Scriptures that you ought not to do evil, why do you choose death and forsake life, and why would you rather follow the devil into lust than obey Christ, Who invites you to eternal life? I ask you therefore, dearest brethren, why Satan leads astray to sin, when God has placed it in man's power not to consent to Satan? For in a certain manner God stands on the right commanding, Satan on the left seducing, and man is set in the middle. Why does he incline his heart towards the devil? Why should he not rather lift it up to God? For the devil does harm not by compelling but by persuading; nor does he extort consent from us, but asks for it. Let us not help the devil; and we conquer. He does indeed give counsel: but, with God's help, it is ours either to choose or to reject what he suggests.

4. Excusationes in peccatis. Non ea tollunt, sed ipsorum

4. Excuses in sins. They do not take them away, but their

Editors' notes and page, col. 2213

Footnotes

(1) ‹anchor: diabolum non adjuvemus› · call in col 2213

Ms. rm., Diabolo non consentiamus.

Ms. rm.: Let us not consent to the devil.

(printed under page 369)

Page

running head: 2213 SERMO CCLIII.
marginal letters: (none)
old-edition numerals: (none)

PL 39:2214

medicinam. Attendite et aliud. Quando dicit homo quod seductus est a satana, quando dicit se seductum, confitetur ex parte : sed tamen negat se fecisse, et dicit, Ego nihil feci, diabolus fecit. Conatus est dicere illud Adam : ipse enim excusare se voluit de muliere; mulier excusare se voluit de serpente : Dominus autem Deus, qui liberum arbitrium dedit homini, et eum praecepto suo adversus serpentis venena firmaverat, non audivit istas excusationes : quia et mulier propterea data erat, ut doceretur a viro, non ut doceret virum ; et sic erat constituta voluntas amborum, sic erat fabricatum liberum arbitrium, ut si nollet consentire serpenti, discederet serpens in sua falsitate confusus, et remaneret homo in Domino creatore firmatus. Ipsa sunt mala verba quae diximus: quia modo serpens vult suadere excusationes peccatorum. Tunc fecit quod accuses; modo autem vult facere quod excuses. Deus confitenti tanquam in apertum sinum indulgentiam paratus erat dare; excusas, claudis sinum, includis peccatum, excludis indulgentiam peccati. Ecce quid fecisti : non ut tolleretur peccatum, ut dixi jamdudum; sed ut intercluderetur medicina peccati. Sanare te habebat Deus per indulgentiam, si fatereris : quaeris per quem excuses; sed non quaerit ille quem pro te puniat.

medicine. Notice something else as well. When a man says that he was seduced by Satan, when he says that he was seduced, he confesses in part; but yet he denies that he did it, and says, I did nothing, the devil did it. He was trying to say what Adam said: for he wished to excuse himself by the woman; the woman wished to excuse herself by the serpent; but the Lord God, Who had given free will to man, and had strengthened him by His commandment against the serpent's poisons, did not listen to these excuses: because the woman too had been given for this reason, that she might be taught by the man, not that she might teach the man; and thus the will of both had been constituted, thus free will had been fashioned, that if it refused to consent to the serpent, the serpent would depart confounded in its falsehood, and man would remain strengthened in the Lord his Creator. These are the evil words of which we spoke: because now the serpent wants to urge excuses for sins. Then he brought about something for you to accuse; now he wants to bring about something for you to excuse. God was ready to give indulgence to the one who confesses, as into an open lap; you excuse yourself, you close the lap, you shut the sin in, you shut out the indulgence for the sin. See what you have done: not that the sin should be taken away, as I said a while ago, but that the medicine for the sin should be shut off. God was going to heal you through indulgence, if you confessed: you look for someone through whom to excuse yourself; but He does not look for someone to punish in your place.

5. Confessio initium sanitatis. Dic ergo devoto corde quod dixi paulo ante, Ego dixi, Domine, miserere mei. Quare addidit, Ego dixi? Propter Manichaeos, qui dicunt, Non tu peccas. Clama, Ego dixi, Domine, miserere mei : sana animam meam, quoniam peccavi tibi (Psal. XL, 5). Sanat te Deus; confitere tantum vulnus tuum. Jaces sub manibus medici, patienter implora auxilium. Fovet, urit, secat, aequanimiter tolera; tantum noli attendere, nisi ut saneris. Sanaberis autem, si ostendas te medico : non quia ille non videt, si tu te abscondas; sed ipsa confessio initium sanitatis est.

5. Confession the beginning of health. Say therefore with a devout heart what I said a little before, I said, Lord, have mercy on me. Why did he add, I said? Because of the Manichaeans, who say, It is not you who sin. Cry out, I said, Lord, have mercy on me: heal my soul, for I have sinned against Thee (Ps. 40:5). God heals you; only confess your wound. You lie under the physician's hands; patiently implore help. He applies poultices, He burns, He cuts: bear it with equanimity; only pay heed to nothing except that you be healed. And you will be healed if you show yourself to the physician: not because He does not see if you hide yourself, but confession itself is the beginning of health.

6. Corripientis saev⟨i⟩tia lenis. — Emendabit me justus in misericordia, et arguet me; oleum autem peccatoris non impinguet caput meum (Psal. CXL, 5). Quid hoc est? Melius est mihi ut quando videt justus peccatum meum, emendet me, non mihi parcat, dicat quia peccavi, saeviat in peccatum meum, ut me liberet a peccato. Videtur acerbe clamare : sed intus lenis est in misericordia. Ideo dixit, Emendabit me justus in misericordia, et arguet me. Quando ergo arguit, et quando clamat, et quando justus saevit, miseretur : et totum illud de misericordia paterna est, non de saevitia inimici. Magis autem quando non vult te mori sub peccato, magis amat, quia secat. Non vult enim putredine peccati caetera membra tua contabescere. Ferrum profert : sed noli timere, noli pallescere; medicus est. Ferrum non contra te fertur, sed contra vulnus tuum. Ergo sic ait : Emendabit me justus in misericordia, et arguet me ; oleum autem peccatoris non impinguet caput meum.

6. The severity of one who corrects is gentle. — The just man will correct me in mercy, and will rebuke me; but the oil of the sinner shall not fatten my head (Ps. 140:5). What is this? It is better for me that, when the just man sees my sin, he should correct me, not spare me, should say that I have sinned, should rage against my sin, so as to free me from sin. He seems to cry out harshly, but inwardly he is gentle in mercy. Therefore he said, The just man will correct me in mercy, and will rebuke me. So when he rebukes, and when he cries out, and when the just man rages, he is showing mercy: and all of that comes from a father's mercy, not from an enemy's savagery. Indeed, when he does not want you to die under sin, he loves the more, because he cuts. For he does not want the rest of your limbs to waste away with the rot of sin. He brings out the knife: but do not fear, do not turn pale; he is a physician. The knife is brought not against you but against your wound. So this is what he says: The just man will correct me in mercy, and will rebuke me; but the oil of the sinner shall not fatten my head.

7. Adulantis blandimentum, oleum peccatoris. Quid est autem oleum peccatoris, nisi blandimentum adulatoris? Si quis aliquem vehementer objurget, videtur saevire in peccatum ejus : et libere ei dicat mala quae commisit; et ille si imitatur fortasse objurgatorem suum, simul cum illo irascitur peccato suo. Quare dictum est, Irascimini et nolite peccare; quae dicitis in cordibus vestris, et in cubilibus vestris compungimini (Psal. IV, 5). Ergo dicat ille vera : forte corrigitur. Alius vero veniat ad eum, et assentetur et dicat, Imo laudabiliter fecisti : quoniam laudatur peccator in desideriis animae suae, et qui iniqua gerit, benedicitur (Psal. X, 3, sec. Hebr.); diffluit, laetus vocatur. Avarus est; et dicitur de eo quia servat rem suam. Vindicat se de inimico, cum dictum sit, Dimitte ut dimittatur tibi (Luc. VI, 37); et fortis vocatur. Sic considera caetera, quemadmodum assentatores, id est, adulatores habeant verba fallacia, habeant nomina laudis : ipsa est unctio peccatoris. Nos autem audiamus prophetam dicentem, Populus meus, qui vos felices dicunt, in errorem vos mittunt, et conturbant semitas pedum vestrorum

7. The blandishment of the flatterer, the oil of the sinner. But what is the oil of the sinner, if not the blandishment of the flatterer? If someone scolds another vehemently, he seems to rage against his sin, and tells him frankly the evils he has committed; and the other, if perhaps he imitates the one who scolds him, is angry together with him at his own sin. Hence it was said, Be angry and do not sin; the things you say in your hearts, be pierced with compunction for them also on your beds (Ps. 4:5). So let that man speak the truth: perhaps the other is corrected. But let another come to him, and agree with him and say, No, you acted praiseworthily: for the sinner is praised in the desires of his soul, and he who does wicked things is blessed (Ps. 10:3, according to the Hebrew); he lives dissolutely, he is called cheerful. He is avaricious; and it is said of him that he looks after his property. He avenges himself on an enemy, though it has been said, Forgive, that it may be forgiven you (Luke 6:37); and he is called brave. Consider the rest in this way, how assenters, that is, flatterers, have deceitful words, have names of praise: this is the anointing of the sinner. But let us listen to the prophet saying, My people, those who call you happy lead you into error, and disturb the paths of your feet

Editors' notes and page, col. 2214