PL 39 · cols. 2231–2236

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 258-271

Sermons CCLXIII–CCLXIV

non licebit, sicut dicit sermo divinus, Quoniam non est in morte qui memor sit tui (Psal. VI, 6). Sicut ergo ibi nulla timebitur meritorum amissio; ita nulla retribuetur remissio peccatorum; nulla ibi jam exercendi boni operis licentia concedetur. Numquid illic pascere aliquis esurientem poterit, ubi edendi necessitas non erit, ubi cibo et potu nec impius inter inferni flammas, nec pius inter paradisi delicias indigebit? Numquid ibi algentem vestire continget, ubi omnino tegendi corporis cura cessabit, ubi sub illo frigore, de quo propheta dicit, Ante faciem frigoris ejus quis subsistet (Psal. CXLVII, 17)? ubi in perpetuum nudus erit, qui hic indumentum nuptiale perdiderit; ubi malus maculosae conscientiae tenebris, bonus vero pallio immortalitatis et beatitudinis vestietur; ubi indumenta merita erunt: sicut Dominus dicit, Justi fulgebunt sicut sol (Sap. III, 7): et propheta, Sacerdotes tui induantur justitiam (Psal. CXXXI, 9); vel illud, Astitit regina a dextris tuis in vestitu deaurato (Psal. XLIV, 10)? Ubi ergo pro sanctorum corporum tunica lux fulgebit aeterna, ibi vestitus nullis unquam saeculis exuendus convertetur in corpus; ibi indumentum transibit in praemium; ibi angelica illa stola non jam erit amictus, non jam erit habitus, sed natura. Numquid ibi jam avarus aut tenax de abundantia sua bene facere alteri poterit, ubi nec sibi unam guttam in medio stagni aestuantis voluntas inveniet? Nihil enim secum de his quae propriae habere se credidit, portaturus est, sicut dixit propheta: Non enim cum morietur, accipiet omnia, neque simul descendet cum eo gloria domus ejus (Psal. XLVIII, 18); auditurus inter indefessa supplicia, Esurivi, et non dedistis mihi manducare; sitivi, et non dedistis mihi bibere (Matth. XXV, 42). Intelligamus quid damnationis erit spoliasse pauperem, quem summum crimen est non pavis⟨s⟩e. Huic ergo qui tenuem atque egenum sine ulla futuri judicii consideratione nunc opprimit; huic, inquam, sicut quidam dixit, adveniet tempus magnum, cum optaverit a se fuisse intactum pauperem, et non spoliatum, diemque illam oderit. Intolerabilis dolor erit, si quisque causas mortis incurrat, unde vitae gaudia comparare potuisset. Noli ergo despicere inopem, qui cum sibi pauper sit, facere te divitem potest. Rapiamus ergo de praesenti saeculo, ferventi devotione, quod possumus. Cito transeunt dies nostri; utinam bene transeant, Rapiamus ergo quod possumus de hoc saeculo, gratias agentes illi qui ita dispensavit utramque vitam, ut laborum et agonum tempora cito finirentur; honorum vero et praemiorum gaudia sine fine durarent.

will not be permitted, as the divine word says, For there is no one in death who is mindful of Thee (Ps. 6:6). Just as, therefore, there no loss of merits will be feared, so no remission of sins will be granted; no licence will any longer be allowed there for doing good work. Will anyone there be able to feed the hungry, where there will be no need of eating, where neither the impious man among the flames of hell nor the pious man among the delights of paradise will need food and drink? Will it happen there that one clothes the cold, where all care of covering the body will cease, where under that cold of which the prophet says, Before the face of His cold who shall stand? (Ps. 147:17), where he will be naked for ever who here has lost the wedding garment; where the wicked man will be clothed with the darkness of a stained conscience, but the good man with the mantle of immortality and blessedness; where merits will be the garments: as the Lord says, The just shall shine like the sun (Wis. 3:7); and the prophet, Let Thy priests be clothed with justice (Ps. 131:9); or that saying, The queen stood at Thy right hand in gilded clothing (Ps. 44:10)? Where, then, in place of a tunic for the bodies of the saints eternal light will shine, there the clothing, never to be put off for any ages, will be turned into the body; there the garment will pass into reward; there that angelic robe will no longer be a wrap, no longer a dress, but nature. Will the avaricious or tight-fisted man there be able any longer to do good to another out of his abundance, where his will shall not find even one drop for himself in the midst of the seething pool? For he will carry with him nothing of the things which he believed he possessed as his own, as the prophet said: For when he dies he shall not take all things, nor shall the glory of his house go down together with him (Ps. 48:18); he who is to hear amid unwearying torments, I was hungry, and you did not give Me to eat; I was thirsty, and you did not give Me to drink (Matt. 25:42). Let us understand what damnation it will be to have despoiled the poor man, whom it is the greatest crime not to have fed. To him, therefore, who now oppresses the lowly and needy without any consideration of the judgement to come; to him, I say, as someone has said, a great time will come, when he will wish that the poor man had been left untouched by him and not despoiled, and he will hate that day. Unbearable will be the pain if each one incurs the causes of death from that by which he could have purchased the joys of life. Do not therefore despise the needy man, who, though he is poor for himself, can make you rich. Let us therefore seize from the present world, with fervent devotion, what we can. Our days pass quickly; would that they pass well. Let us therefore seize what we can from this world, giving thanks to Him Who so ordered both lives that the times of labours and contests should quickly be ended, but the joys of honours and rewards should endure without end.

SERMO CCLXIII. Admonitio ad eos qui putant quod illis ad vitam aeternam sufficiat, si male non fecerint, etiamsi bona implere noluerint.

Sermon 263. An admonition to those who think that it suffices them for eternal life if they have not done evil, even if they have been unwilling to fulfil good things.

1. A malo abstinere non sufficit. Multi sunt, fratres charissimi, qui putant quod eis hoc solum ad vitam aeternam sufficiat, si opera mala non fecerint. Et ideo si qui forte sunt, qui se ista falsa securitate decipiunt; definitissime cognoscant quia nulli christiano sufficit si tantummodo malum non fecerit, nisi quantum potuerit, etiam illa quae sunt bona compleverit: quia ille qui dixit, Diverte a malo; ipse dixit, Et fac bonum (Psal. XXXIII, 15). Ipse enim in Evangelio terribiliter nos admonet dicens, Omnis arbor quae non facit fructum bonum, excidetur et in ignem mittetur (Matth. III, 10). Non dixit, quae facit malum fructum; sed, quae non facit fructum bonum. Hinc enim potestis agnoscere quam spem habere poterit qui mala fecerit, quando ille qui bona non fecerit, excidetur et in ignem mittetur. Unde et ipse

1. To abstain from evil does not suffice. There are many, dearest brethren, who think that this alone suffices them for eternal life, if they have not done evil works. And therefore, if perhaps there are any who deceive themselves with this false security, let them know most definitely that it does not suffice for any Christian if he has merely not done evil, unless, as far as he has been able, he has also accomplished those things which are good: for He Who said, Turn aside from evil, Himself said, And do good (Ps. 33:15). For He Himself in the Gospel terribly admonishes us, saying, Every tree which does not bear good fruit shall be cut down and cast into the fire (Matt. 3:10). He did not say, which bears bad fruit, but, which does not bear good fruit. From this, then, you can recognize what hope he will be able to have who has done evil things, when he who has not done good things will be cut down and cast into the fire. Whence also He Himself,

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(1) ‹anchor: diemque illam oderit› · call in col 2231

Al., Quem oderat.

Other copies: "which he hated."

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(a) ‹anchor: SERMO CCLXIII› · call in col 2231

Caesario in manuscriptis tribuitur, estque homilia ejus 4 ex vulgatis a Baluzio. De num. 1 vide supra serm. 77, n. 5; de num. 2, Caesarii homil. 24, et supra serm. 77, n. 5, et 78, n. 3; de num. 4, serm. 16, n. 4, et 37, n. 8.

In the manuscripts it is ascribed to Caesarius, and it is his homily 4 among those published by Baluze. On no. 1 see above, sermon 77, no. 5; on no. 2, Caesarius, homily 24, and above, sermon 77, no. 5, and 78, no. 3; on no. 4, sermon 16, no. 4, and 37, no. 8.

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Dominus dicit, Qui habet mandata mea et facit ea, ille est qui diligit me (Joan. XIV, 21); et illud, Quid prodest quod dicitis mihi, Domine, Domine, et non facitis quae dico (Matth. VII, 21)?

the Lord, says, He who has My commandments and does them, he it is who loves Me (John 14:21); and that saying, What does it profit that you say to Me, Lord, Lord, and do not do what I say (Matt. 7:21)?

2. An in judicio securus futurus sit qui aliena non tulit. Sed dicit aliquis: Etsi de rebus meis non dedi, tamen res alienas non abstuli; securus esse potero in die judicii. Diligenter attendite, et nolite vos falsa securitate decipere. Quid est enim quod Dominus dicit? Cum venerit Filius hominis in claritate sua, congregabuntur ante eum omnes gentes, et segregabit eos ab invicem, quemadmodum segregat pastor oves ab haedis. Tunc dicet his qui a dextris erunt: Venite, benedicti Patris mei, percipite regnum; quia esurivi, et dedistis mihi manducare; sitivi, et dedistis mihi bibere. Sinistris autem dicet: Discedite a me, maledicti, in ignem aeternum; quia esurivi, et non dedistis mihi manducare; sitivi, et non dedistis mihi bibere (Id. XXV, 31, 42). Diligenter attendite quid dixit. Non enim ait, Venite, benedicti, percipite regnum, quia res alienas non tulistis; sed, quia de rebus vestris eleemosynas erogastis. Sicut et ipsis a sinistris positis non erit dicturus, Discedite a me, maledicti, in ignem aeternum, quia fraudem fecistis; sed, Quia de substantia vestra pauperibus non dedistis. Rogo vos, fratres, diligenter sententiam istam attendite; et sicut vos admonui, etiam memoriter retinete. Si in ignem mittitur qui pauperibus substantiam suam non dedit, putas, ubi mittendus erit qui per quaslibet fraudes res alienas invasit? Si in ignem mittitur qui non vestivit nudum, vos videte ubi mittendus erit qui exspoliavit vestitum? Ille ergo qui credit quod illi sufficiat malum non fecisse, etiamsi bona non fecerit, vellem ut mihi diceret, si sibi hoc vult a servo suo, quod ipse facit Domino suo. Numquid enim vult ut ei servus suus nec bonum faciat omnino nec malum? Omnes enim hoc volumus, ut servi nostri non solum non faciant mala quae prohibemus, sed etiam impleant opera quae eis jubemus. Quamvis enim servus tuus graviter reus sit, si animalia tua furto abstulerit, tamen nec ille sine culpa erit, qui animalia illa negligenter servare voluerit. Non est justum ut faciamus Domino nostro, quod fieri nolumus a servo nostro. Servos enim nostros nec fecimus, nec quasi de nostra substantia pascimus; et nos enim et ipsos Deus noster creavit et pascit: et tamen servi, quos ipsi non fecimus, ut nobis cum grandi diligentia serviant volumus. Unde justum est ut agnoscamus legitimum Dominum, qui sic exercemus in subditis dominatum. Hoc totum, fratres, ideo diximus, ut de ipsis servis nostris possimus agnoscere quod nobis non sufficiat mala non facere, si bona noluerimus implere.

2. Whether he who has not taken what belongs to others will be secure at the judgement. But someone says: Even if I have not given from my own goods, still I have not taken away the goods of others; I shall be able to be secure on the day of judgement. Pay careful attention, and do not deceive yourselves with a false security. For what is it that the Lord says? When the Son of man comes in His glory, all the nations will be gathered before Him, and He will separate them from one another, as a shepherd separates the sheep from the goats. Then He will say to those who will be on the right: Come, blessed of My Father, receive the kingdom; for I was hungry, and you gave Me to eat; I was thirsty, and you gave Me to drink. But to those on the left He will say: Depart from Me, you cursed, into the eternal fire; for I was hungry, and you did not give Me to eat; I was thirsty, and you did not give Me to drink (ibid. 25:31, 42). Pay careful attention to what He said. For He does not say, Come, blessed, receive the kingdom, because you did not take the goods of others; but, because you paid out alms from your own goods. Just as to those placed on the left He will not say, Depart from Me, you cursed, into the eternal fire, because you committed fraud; but, Because you did not give of your substance to the poor. I beg you, brothers, pay careful attention to this sentence; and, as I have admonished you, keep it also in memory. If he is sent into the fire who did not give his substance to the poor, where, do you think, will he have to be sent who by any frauds whatever has seized the goods of others? If he is sent into the fire who did not clothe the naked, do you see where he will have to be sent who has stripped the clothed? So he who believes that it suffices him not to have done evil, even if he has not done good, I should like him to tell me whether he wants from his own servant what he himself does to his Lord. For does he want his servant to do for him neither good at all nor evil? For we all want this, that our servants not only should not do the evils which we forbid, but should also carry out the works which we command them. For although your servant is gravely guilty if he has carried off your animals by theft, yet neither will that one be without fault who has chosen to guard those animals negligently. It is not just that we should do to our Lord what we do not want done by our servant. For we did not make our servants, nor do we feed them as it were from our own substance; for our God created and feeds both us and them: and yet we want servants, whom we ourselves did not make, to serve us with great diligence. Hence it is just that we should acknowledge the lawful Lord, we who thus exercise dominion over those subject to us. All this, brothers, we have said in order that from our servants themselves we may recognize that it does not suffice us not to do evil, if we are unwilling to carry out good.

3. An juste se quis optet talem in die mortis, qualis erat in die Baptismi. Exemplis illustratur. Illi enim qui sibi putant sufficere si mala non fecerint, solent et hoc dicere: Utinam in diem mortis talis merear inveniri, qualis de Baptismi sacramento processi. Bonum quidem est ut unusquisque in die judicii purgatus inveniatur ab omnibus malis; sed grave malum est si profectum non habuerit in operibus bonis. Ipsi enim soli sufficit talem esse qualis de Baptismi sacramento processit, qui statim post acceptum Baptismum de hac luce migraverit; non habuit spatium in quo se bonis operibus exerceret: ille vero qui et longum tempus vivendi, et aetatem posse bene operandi habuit, non ei sufficit otiosum esse a malis, si etiam a bonis voluerit esse otiosus. Vellem ut mihi diceret ille qui talis vult in transitu suo inveniri, qualis fuit eo tempore quo Baptismi meruit sacramenta suscipere (licet bonum est ut sit semper purgatus a malis, sed grave malum si non proficiat in bonis), si plantavit novellam in agro suo vineam, utrum velit eam post decem annos talem esse, qualis fuit illa die quando plantata est. Si inseruit olivetum, videamus si ei placeat ut post plures annos tale sit, quale fuit quando insertum est. Si illi natus est filius

3. Whether anyone rightly wishes to be on the day of death such as he was on the day of Baptism. It is illustrated by examples. For those who think it suffices them if they have not done evil are accustomed also to say this: Would that I may deserve to be found on the day of death such as I came forth from the sacrament of Baptism. It is indeed good that each one should be found on the day of judgement cleansed of all evils; but it is a grave evil if he has made no progress in good works. For it suffices only for him to be such as he came forth from the sacrament of Baptism who has departed from this light immediately after receiving Baptism; he did not have the time in which to exercise himself in good works: but he who has had both a long time for living and an age capable of doing good, it does not suffice him to be idle from evils, if he has also chosen to be idle from good things. I should like him who wants to be found at his passing such as he was at the time when he was found worthy to receive the sacraments of Baptism to tell me (granted it is good that one should always be cleansed of evils, yet it is a grave evil if he does not advance in good things), if he has planted a young vineyard in his field, whether he would want it after ten years to be such as it was on the day when it was planted. If he has grafted an olive grove, let us see whether it would please him that after many years it should be such as it was when it was grafted. If a son has been born to him

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consideret si hoc vult, ut post annos quinque in ea qua natus est modicitate infantiae atque aetate perduret. Cum ergo nullus sit cui hoc placeat de rebus suis; quomodo dolet aliquis de vinea et oliveto vel filio si nullum augmentum habuerint, sic doleat si se ipsum, ex eo tempore quo in Christo renatus est, nihil profecisse cognoverit. Certissime enim nosse debemus quia quomodo volumus ut quidquid ad nos pertinet, sive in gregibus, sive in quibuscumque agrorum fructibus, in omni bono crescant atque proficiant; hoc sine dubio et Deus noster de nobis et desiderat et exspectat. Populus ergo christianus quasi propria et peculiaris novella sua uvas potius afferat quam spinas: ne de ea dicatur ita, sicut in Cantico saepe cantastis, Vineam, inquit, plantavi, et exspectavi ut faceret uvas; fecit autem labruscas (Isai. V, 2). Sed quia, sicut dicit Apostolus, cum essemus oleastri, inserti sumus in bonam olivam (Rom. XI, 24); ita cum Dei adjutorio bonis operibus insistere debemus, ut cum propheta possimus dicere, Ego autem sicut oliva fructifera in domo Dei, speravi in misericordia Dei mei (Psal. LI, 10).

let him consider whether he wants this: that after five years he should remain in the same smallness of infancy and the same age in which he was born. Since, then, there is no one who is pleased by this in his own affairs, just as someone grieves over a vineyard and an olive grove, or over a son, if they have had no growth, so let him grieve if he comes to know that he himself has made no progress from the time when he was reborn in Christ. For we ought to know most certainly that, just as we wish that whatever belongs to us, whether in flocks or in any fruits of the fields whatever, should grow and advance in every good, so without doubt our God too both desires and expects this of us. Let the Christian people, therefore, as His own and particular young vine, bring forth grapes rather than thorns, lest it be said of it, as you have often sung in the Canticle: I planted a vineyard, He says, and I waited for it to produce grapes; but it produced wild grapes (Isa. 5:2). But since, as the Apostle says, when we were wild olives we were grafted into the good olive tree (Rom. 11:24), so with the help of God we ought to apply ourselves to good works, that with the prophet we may be able to say: But I, like a fruitful olive tree in the house of God, have hoped in the mercy of my God (Ps. 51:10).

4. Recapitulatio. Et ideo per ea quae supra suggessimus, rogo vos, fratres, ut nullus ex vobis credat quod ei solum hoc sufficiat si opera mala non fecerit; sed quantis potest viribus sic divertat a malo, ut faciat bonum, et audiat Dominum dicentem in Evangelio, Quid prodest quod dicitis mihi, Domine, Domine, et non facitis quae dico (Luc. VI, 46)? et illud, Si diligitis me, mandata mea servate (Joan. XIV, 16). Quae autem sunt quae in Evangelio facienda praeceperit Christus, Deo propitio bene nostis. Diligite, inquit, inimicos vestros, benefacite eis qui vos oderunt, ut sitis filii Patris vestri (Matth. V, 44, 45): et iterum, Verumtamen date eleemosynam, et ecce omnia munda sunt vobis (Luc. XI, 41). De qua re audiamus et beatum Jacobum libera voce clamantem, Sicut enim corpus sine anima mortuum est, ita et fides sine operibus mortua est (Jacobi II, 26). Totis ergo viribus, fratres charissimi, quod bonum est operemur; nec nobis sufficiat si tales sumus, quales fuimus eo tempore quo Baptismi sacramenta accepimus. Per Baptismum enim vacuati sumus ab omnibus malis; sed Dei gratia bene agendo debemus repleri omnibus bonis: ne forte si sine operibus bonis de solius Baptismi sacramento confidimus, spiritus immundus, qui de nobis per gratiam Christi expulsus est, revertatur, et si nos a bonis operibus invenerit vacuos, adducat secum septem spiritus nequiores se, et fiant novissima nostra pejora prioribus. Haec ergo, fratres charissimi, si secundum sanctam vestram consuetudinem libenter accipitis et attentius cogitatis, non de sola fide, sed etiam et de bonis operibus confidentes, a malis actibus ita abstinere poteritis, ut Christo auxiliante in operibus bonis vos jugiter exerceatis: ut illam beatam et desiderabilem vocem cum exsultatione et gaudio feliciter audire mereamini, Venite, benedicti, percipite regnum quod vobis paratum est ab origine mundi (Matth. XXV, 34): quod ipse praestare dignetur, qui vivit et regnat in saecula, etc.

4. Recapitulation. And therefore, through the things we have suggested above, I ask you, brethren, that none of you believe that it is enough for him merely not to have done evil works; but with all the strength he can, let him so turn aside from evil as to do good, and let him hear the Lord saying in the Gospel: What does it profit that you say to Me, Lord, Lord, and do not do what I say? (Luke 6:46); and this: If you love Me, keep My commandments (John 14:16). And what the things are which Christ commanded in the Gospel to be done, by God's favour you know well. Love, He says, your enemies, do good to those who hate you, that you may be sons of your Father (Matt. 5:44–45); and again: Nevertheless give alms, and behold, all things are clean for you (Luke 11:41). On this matter let us hear also blessed James crying out with a free voice: For as the body without the soul is dead, so also faith without works is dead (Jas. 2:26). With all our strength, therefore, dearest brethren, let us work what is good; and let it not suffice us if we are such as we were at the time when we received the sacraments of Baptism. For through Baptism we were emptied of all evils; but by the grace of God we ought, by acting well, to be filled with all goods: lest perhaps, if without good works we trust in the sacrament of Baptism alone, the unclean spirit, who was expelled from us through the grace of Christ, should return, and if he finds us empty of good works, should bring with him seven spirits more wicked than himself, and our last state be made worse than the first. If, then, dearest brethren, according to your holy custom you receive these things willingly and consider them more attentively, trusting not in faith alone but also in good works, you will be able so to abstain from evil deeds that, with Christ's help, you may exercise yourselves continually in good works, so that you may deserve happily to hear with exultation and joy that blessed and desirable voice: Come, blessed ones, receive the kingdom which has been prepared for you from the origin of the world (Matt. 25:34); which may He Himself deign to grant, Who lives and reigns for ever, etc.

SERMO CCLXIV. Expositio fidei, et interpretatio nominis ejus.

Sermon 264. An exposition of faith, and the interpretation of its name.

1. Fidei laudes ab omnibus celebrantur. Fides a Fit nuncupatur. In omnibus divinis lectionibus, fratres charissimi, fides multis praeconiis collaudatur; quam non solum divinae Scripturae, sed etiam totum genus humanum laudare non cessat. Atque utinam quomodo laudatur lingua, sic laudaretur et vita; quomodo praedicatur ex ore, sic et teneatur ex corde; et quomodo

1. The praises of faith are celebrated by all. Faith (fides) is named from "it is done" (fit). In all the divine readings, dearest brethren, faith is extolled with many proclamations of praise; and not only the divine Scriptures but also the whole human race never ceases to praise it. And would that, just as it is praised with the tongue, so it were praised also with the life; just as it is proclaimed from the mouth, so also it were held from the heart; and just as

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(a) ‹anchor: SERMO CCLXIV› · call in col 2233

Caesario in pluribus manuscriptis tribuitur, estque ex Homiliis a Stephano Baluzio ipsius nomine vulgatis duodecima. De num 3 vide Caesarii epist. ad quosdam Germanos : de num. 3, Appendicis serm. 29, n. 3; 257, n. 4; et 270, n. 7.

In several manuscripts it is ascribed to Caesarius, and it is the twelfth of the homilies published under his name by Étienne Baluze. On no. 3 see Caesarius's letter to certain brethren; on no. 3, sermon 29 of the Appendix, no. 3; 257, no. 4; and 270, no. 7.

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labiis promittitur, sic operibus impleatur. Tanta enim est virtus fidei, ut etiam illi eam laudare praesumant, qui eam servare dissimulant. Et vere merito laudatur fides, sine qua nihil unquam boni operis inchoatur atque perficitur; secundum illud quod scriptum est, Sine fide impossibile est quemquam placere Deo (Hebr. XI, 6). De ipsa enim ex persona Christi et Ecclesiae dicitur, Veni, proxima mea, ab initio fidei (Cant. IV, 8, sec. LXX). Ipsam etiam beatus apostolus Paulus, in illo catalogo ubi omnes antiquos sanctos collaudavit, per singulos commendavit dicens: Fide Abel, fide Enoch, fide Noe, fide Abraham placuerunt Deo (Hebr. XI), etc. De hac etiam ipse Dominus in Evangelio dixit, Fides tua te salvum fecit (Luc. XVII, 19); et illud, Si habueritis fidem sicut granum sinapis, dicetis huic arbori moro, Eradicare et transplantare, et fiet vobis (Matth. XVII, 19). Cum ergo tantis laudibus bonum fidei praedicetur, a multis tamen nominis ejus proprietas ignoratur. Fides enim a Fit, id est, ab eo quod fiat, nomen accepit, quia in ipsa omnium non solum divinarum, sed etiam humanarum rerum firmitas continetur. Unde quibuslibet verbis etiamsi cum multis juramentis dicat se aliquis fidem habere, si id quod se dicit credere verbis, implere noluerit factis, non est fides; quia, sicut dixi, fides a Fit nomen accepit.

is promised with the lips, so it were fulfilled in works. For so great is the power of faith that even those who neglect to keep it presume to praise it. And truly faith is deservedly praised, without which no good work is ever begun and completed; according to that which is written, Without faith it is impossible for anyone to please God (Heb. 11:6). For of it it is said in the person of Christ and of the Church, Come, my neighbour, from the beginning of faith (Song 4:8, according to the Septuagint). The blessed apostle Paul too, in that catalogue where he praised all the ancient saints, commended it in each one of them, saying: By faith Abel, by faith Enoch, by faith Noah, by faith Abraham pleased God (Heb. 11), etc. Of it the Lord Himself also said in the Gospel, Your faith has made you whole (Luke 17:19); and that saying, If you have faith like a grain of mustard seed, you will say to this mulberry tree, Be uprooted and be transplanted, and it will be done for you (Matt. 17:19). Since, then, the good of faith is proclaimed with such great praises, yet the proper sense of its name is unknown to many. For fides took its name from Fit, that is, from that which is done, because in it is contained the firmness not only of all divine things but also of human ones. Hence, with whatever words, even with many oaths, someone may say that he has faith, if he will not fulfil in deeds what he says in words that he believes, it is not faith; because, as I have said, fides took its name from Fit.

2. Ut integra sit, credatur et quod promittit et quod minatur Deus. Ut sit vera, agendum unde et hoc caveatur, et illud acquiratur. Videamus quid sit quod debeat facere, qui fidem vult integram custodire: hoc sine dubio in quo fundamentum christianae religionis firmissime continetur; ut et quod promittit Deus et quod minatur, toto corde verum esse confidat. Tunc enim et nomen fidei intelligere, et virtutem ejus plenius poterit agnoscere, si ista duo sibi ante oculos suos proponat, id est, praemium vitae aeternae, et supplicium poenae perpetuae. Et quia unum credere, et de alio dubitare nihil prodest; cum grandi diligentia unusquisque interroget cor suum, si utrumque fideliter credit: et si in istis duabus rebus veram fidem se habere cognoverit, corde firmissimo retinens quod et justi post bona opera accepturi sint gloriam, et injusti post mala perpetuam passuri sint poenam; cum haec fideliter crediderit, si toto animo contendit bona opera facere per quae possit ad praemium pervenire, et mala non agere ut poenam possit evadere, fidem rectam se tenere congaudeat, et Deo gratias agat, et cum ipsius adjutorio in ipso opere perseverare contendat. Haec ergo, fratres, si diligenter vultis attendere, et nomen fidei et virtutem ejus plenius poteritis agnoscere. Et quia fides a Fit, sicut superius dixi, nomen accepit, si te melius dicas fidem habere, et quod verbis promittis, operibus implere nolueris, penitus non est fides. Et si te asseras credere praemium quod promittit Deus, et supplicium quod minatur; et tamen, ut saepe jam dictum est, agere nolueris ut poenam perpetuam possis evadere, et ad praemia aeterna pervenire, omnino non est in te fides: et non solum te nihil adjuvat quod te verbis fidelem dicis, sed et multum tibi etiam nocet; quia mellus est cuiquam non promittere, quam quae promiserit implere non velle. Solum enim nomen fidei te liberare non poterit: quin potius, sicut jam dictum est, inde dupliciter reus eris; quia quod verbis promisisti implere noluisti; et clamat tibi per Jacobum Spiritus sanctus, Fides sine operibus mortua est (Jacobi, II, 26).

2. That it may be whole, let both what God promises and what He threatens be believed. That it may be true, one must act so that the latter is avoided and the former obtained. Let us see what it is that he ought to do who wishes to keep his faith whole: without doubt this, in which the foundation of the Christian religion is most firmly contained; that he trust with his whole heart that both what God promises and what He threatens are true. For then he will be able both to understand the name of faith and to recognize its power more fully, if he sets these two things before his own eyes, that is, the reward of eternal life and the punishment of everlasting penalty. And since to believe the one and to doubt the other profits nothing, let each one question his heart with great diligence whether he faithfully believes both: and if he finds that he has true faith in these two things, holding with a most firm heart that both the just, after good works, will receive glory, and the unjust, after evil ones, will suffer everlasting punishment; when he has faithfully believed these things, if he strives with his whole mind to do the good works through which he may be able to come to the reward, and not to do evil so that he may be able to escape the punishment, let him rejoice that he holds the right faith, and give thanks to God, and strive with His help to persevere in that very work. These things, then, brethren, if you will attend to them diligently, you will be able to recognize more fully both the name of faith and its power. And since fides, as I said above, took its name from Fit, if you say more emphatically that you have faith, and yet will not fulfil in works what you promise in words, it is not faith at all. And if you assert that you believe the reward which God promises and the punishment which He threatens, and yet, as has now often been said, will not act so that you may be able to escape everlasting punishment and come to the eternal rewards, there is no faith in you whatever: and not only does it not help you at all that you call yourself faithful in words, but it even does you much harm; because it is better for anyone not to promise than to be unwilling to fulfil what he has promised. For the name of faith alone will not be able to set you free: rather, as has already been said, you will thereby be doubly guilty; because you would not fulfil what you promised in words; and the Holy Spirit cries out to you through James, Faith without works is dead (Jas. 2:26).

3. Ideo quae praesertim in Baptismo promissa sunt implenda. Hic nemo sit securus. Fides etiam de otioso sermone periclitatur. Et licet totum quidquid homo promiserit, si potest, debeat operibus adimplere; illam tamen primam et praeclaram promissionem, quam eo tempore quo in Baptismo renascimur, Deo promittimus, specialiter cum ipsius adjutorio servare debemus. Interrogamur enim in Baptismo,

3. Therefore the things promised especially in Baptism must be fulfilled. Here let no one be secure. Faith is endangered even by idle speech. And although a man ought, if he can, to fulfil in works everything whatever that he has promised, yet that first and glorious promise which we promise to God at the time when we are reborn in Baptism we ought especially to keep, with His help. For we are asked in Baptism,

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Footnotes

(1) ‹anchor: si te melius› · call in col 2234

Forte, millies.

Perhaps "a thousand times" [for "melius", "better"].

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utrum abrenuntiemus diabolo, pompis et operibus ejus: et abrenuntiaturos nos voce libera respondemus. Quod quia infantes per se minime profiteri possunt, parentes ipsorum pro eis fidejussores existunt. Si ergo hoc quod primum est, et in quo fundamentum christianae religionis consistit, fideliter conservamus; certum est quod reliqua cum ipsius adjutorio implere poterimus. Si vero hoc quod Deo promittimus, implere negligimus; nescio si illam fidem quae inter homines agitur servare possimus. Si enim homini cuilibet potestatem habenti periculose aliquid promittimus, si hoc implere negligamus; quantum periculosius est Deo promittere, et non reddere? Sed hominem ideo veremur, quia aut mortem aut damnum corporis expavescimus; Deo ideo reddere dissimulamus quod promittimus, quia mortem animae omnimodis non timemus. Et ubi est illud evangelicum, Nolite timere eos qui occidunt corpus; sed potius eum timete qui postquam occiderit, habet potestatem mittere in gehennam (Matth. X, 28)? Fiat ergo imprimis quod Deo promittitur; ut id quod hominibus promissum fuerit impleatur. Consideret unusquisque conscientiam suam, et si se implesse viderit quod promisit, abrenuntiasse diabolo et pompis illius non solum verbis, sed etiam et operibus recognoscat; fidem integram se servasse congaudeat. Sic tamen sit securus de praeteritis, ut sit sollicitus de futuris: quia non qui coeperit, sed qui perseveraverit usque in finem, hic salvus erit (Ibid., 22). Sed ne forte aliquis credat quod fides per capitalia tantum crimina frangi possit, quid interest utrum se majori an minori gladio unusquisque percutiens interficiat? Qui hoc dicit, attendat etiam de otioso sermone fidem periclitari posse, de quo Dominus in die judicii rationem dixit esse reddendam: et illud, Qui dixerit fratri suo, Racha, sive, Fatue, reus erit gehennae ignis (Id. V, 22).

whether we renounce the devil, his pomps and his works: and with a free voice we answer that we will renounce them. And because infants are by no means able to profess this by themselves, their parents stand as sureties for them. If therefore we faithfully keep this, which is first, and in which the foundation of the Christian religion consists, it is certain that with His help we shall be able to fulfil the rest. But if we neglect to fulfil what we promise to God, I do not know whether we can keep that faith which is practised among men. For if we promise something at our peril to any man who has power, should we neglect to fulfil it; how much more perilous is it to promise to God, and not to pay? But we fear man for this reason, because we dread either death or loss to the body; we neglect to pay God what we promise for this reason, because we in no way fear the death of the soul. And where is that saying of the Gospel, Do not fear those who kill the body; but rather fear Him who, after He has killed, has power to cast into Gehenna (Matt. 10:28)? Let what is promised to God therefore be done first of all, so that what has been promised to men may be fulfilled. Let each one consider his own conscience, and if he sees that he has fulfilled what he promised, let him recognize that he has renounced the devil and his pomps not only in words but also in works too; let him rejoice that he has kept his faith whole. Yet let him be secure about the past in such a way that he is anxious about the future: for not he who has begun, but he who has persevered to the end, he will be saved (Matt. 10:22). But lest perhaps someone should believe that faith can be broken only by capital crimes, what difference does it make whether a man kills himself by striking with a larger or a smaller sword? Let him who says this pay heed also to the fact that faith can be endangered by an idle word, of which the Lord said that an account must be rendered on the day of judgement: and to that saying, Whoever says to his brother, Raca, or, Fool, will be liable to the fire of Gehenna (Matt. 5:22).

4. Pompae diaboli. Consideret ergo unusquisque, sicut jam dictum est, quod in Baptismi sacramento promisit. Et quia pactum cum Domino fecit, videat si id ex nulla parte violavit. Quando enim interrogatus est, Abrenuntias diabolo, pompis et operibus ejus? tunc ei sacerdos subscribendum pactum obtulit. Quando autem respondit, Abrenuntio; tunc subscripsit. Si ergo, sicut jam supra dictum est, quod Deo promisimus non implemus, nescio si hominibus fidem servare possimus. Promisimus enim nos abrenuntiaturos diabolo, pompis et operibus ejus. Quae autem sunt pompae diaboli prope nullus ignorat: tamen ex parte aliqua dicere nobis necesse est. Omnia spectacula vel furiosa vel cruenta, vel turpia, pompae diaboli sunt. Gulae vel ebrietati servire, libidini vel luxuriae infelicem animam subjugare, ad pompam diaboli certum est pertinere; quia in talibus actibus illius voluptas impletur. De adulteriis vero vel homicidiis, rapinis vel testimoniis falsis quid opus est ut dicantur ad pompam vel ad opera diaboli pertinere; cum hoc nullus possit hominum ignorare? Nam et auguria observare, et praecantatores adhibere, et caragios, sortilegos inquirere, totum hoc ad pompam vel ad opera diaboli non est dubium pertinere. Et ideo quia pauci inveniri possunt, qui se ex his omnibus liberos esse congaudeant; unusquisque, sicut jam dixi, recurrat ad conscientiam suam: et dum adhuc anima ejus in hoc corpusculo continetur, quidquid in se de supra dictis malis aut fuisse aut esse cognoscit, per poenitentiam et eleemosynam, et praecipue per indulgentiam inimicorum suorum redimere vel emendare festinet; et sic cum Dei adjutorio praeterita vulnera studeat curare, ut nunquam postea unde iterum vulnerari possit, praesumat admittere.

4. The pomps of the devil. Let each one therefore consider, as has already been said, what he promised in the sacrament of Baptism. And since he made a pact with the Lord, let him see whether he has violated it in no part. For when he was asked, Do you renounce the devil, his pomps and his works? then the priest offered him the pact to be signed. And when he answered, I renounce them; then he signed it. If therefore, as has already been said above, we do not fulfil what we promised to God, I do not know whether we can keep faith with men. For we promised that we would renounce the devil, his pomps and his works. Now what the pomps of the devil are, almost no one is ignorant: yet it is necessary for us to speak of them in some part. All spectacles, whether frenzied or bloody or shameful, are pomps of the devil. To be a slave to gluttony or drunkenness, to subject the unhappy soul to lust or luxury, certainly belongs to the pomp of the devil; for in such acts his pleasure is fulfilled. But as for adulteries or murders, robberies or false testimonies, what need is there for them to be said to belong to the pomp or to the works of the devil, since no one among men can be ignorant of this? For to observe auguries too, and to employ enchanters, and to seek out caragii and soothsayers, all this without doubt belongs to the pomp or to the works of the devil. And therefore, because few can be found who may rejoice that they are free of all these things, let each one, as I have already said, return to his own conscience: and while his soul is still contained in this little body, whatever of the evils mentioned above he recognizes either to have been or to be in himself, let him hasten to redeem or amend it by penance and almsgiving, and above all by forgiveness of his enemies; and so with God's help let him be eager to heal his past wounds, in such a way that he never afterwards presumes to commit anything from which he could be wounded again.

5. Fides sine operibus. Desperanti aut praesumenti non est fides. Nec se inaniter circumveniat, dicens: Credo de Dei misericordia quod nunquam peritura sit fides vel Baptismus meus quem accepi. Bene credis,

5. Faith without works. The one who despairs or presumes has no faith. Nor let anyone deceive himself to no purpose, saying: I believe of God's mercy that my faith or my Baptism which I received will never perish. Well do you believe,

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Footnotes

(a) ‹anchor: diaboli non est dubium pertinere› · call in col 2235

Vide dicenda ad sermonem subsequentem.

See what is to be said at the following sermon.

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si fecisti quod promisisti. Si pactum quod cum Domino inieras conservasti, securus esto, quia non peribit nec fides nec Baptismus tuus. Si vero quod verbis promisisti, operibus implere dissimulasti; qua fronte vel qua conscientia scis quod non perierit Baptismus tuus, cum non custodieris pactum? Audi Dominum dicentem, Quid prodest quod dicitis mihi, Domine, Domine, et non facitis quae dico (Luc. VI, 46)? et iterum, Qui habet mandata mea, et facit ea, ipse est qui diligit me (Joan. XIV, 21); et iterum, Non omnes qui dicunt mihi, Domine, Domine, intrabunt in regnum caelorum; sed qui faciunt voluntatem Patris mei, qui in coelis est (Matth. VII, 21). Diligenter attendite, quia secundum supra scriptas sententias nihil prodest homini quod se fidem habere dicit, si quod verbis promittit, operibus implere neglexerit; secundum illud Scripturae, Si quid vovisti Deo, ne moreris reddere: displicet enim ei infidelis et stulta promissio. Multo melius est non vovere quam post votum promissa non reddere (Eccle. V, 3 et 4). Et ut haec etiam erga nos vel famulos nostros possimus agnoscere evidenter, dicat mihi aliquis si ei sufficit ut eum servus suus tota die dominum dicat esse, et multis eum laudibus praedicare non desinat; et tamen opera quae jusserit implere dissimulet. Si ergo nobis sine operibus verba non placent, quanto magis apud Deum fides sine operibus prodesse non poterit! Ante omnia timendum est, ne se aliquis sic credat accepturum Dei misericordiam, ut non expavescat justitiam: quam rem si fecerit, non est fides. Et iterum si sic expavescit justitiam, ut desperet de misericordia, non est fides. Et ideo quia Deus non solum misericors, sed et justus est, utrumque credamus: nec justitiam metuentes, de misericordia desperemus; nec sic amemus misericordiam, ut justitiam negligamus. Ergo nec male sperandum est, nec male desperandum. Male sperat qui se sine poenitentia et bonis operibus putat promereri misericordiam: et male desperat, si post bona opera non se credit recepturum esse misericordiam. Unde ante omnia considerandum est et timendum, ne nobis sine bonis operibus credamus fidem posse sufficere. Sed timeamus illud Jacobi apostoli, Sicut corpus sine anima mortuum est, ita fides sine operibus mortua est (Jacobi II, 26); et illud, Tu, inquit, credis quia Deus unus est? Bene facis. Et daemones credunt, et contremiscunt (Ibid., 19). Videte, fratres, quia qui credit et non facit, daemonum credulitatem eum Apostolus habere dixit. Si enim qui credit et non facit, daemonibus similis dicitur; qui non credit, quam spem habeat vestrum est judicare. Quia daemones credunt esse Deum, et non faciunt quae jubet Deus; iste in eo probatur non credere, quia quod verbis videtur promi⟨t⟩tere, non vult operibus adimplere.

if you have done what you promised. If you have kept the pact which you had entered into with the Lord, be secure, because neither your faith nor your Baptism will perish. But if you have neglected to fulfil in works what you promised in words, with what face or with what conscience do you know that your Baptism has not perished, when you have not kept the pact? Hear the Lord saying, What does it profit that you say to Me, Lord, Lord, and do not do the things which I say (Luke 6:46)? and again, He who has My commandments and does them, he it is who loves Me (John 14:21); and again, Not all who say to Me, Lord, Lord, will enter into the kingdom of heaven; but those who do the will of My Father, Who is in heaven (Matt. 7:21). Pay careful attention, because according to the sentences written above it profits a man nothing that he says he has faith, if he has neglected to fulfil in works what he promises in words; according to that saying of Scripture, If you have vowed anything to God, do not delay to pay it: for an unfaithful and foolish promise displeases Him. It is much better not to vow than, after the vow, not to pay what was promised (Eccl. 5:3–4). And so that we may recognize this plainly also with regard to ourselves or our servants, let anyone tell me whether it is enough for him that his servant should say all day long that he is his master, and not cease to proclaim him with many praises, and yet neglect to fulfil the tasks which he has ordered. If, then, words without works do not please us, how much more will faith without works be unable to profit before God! Above all it is to be feared that someone may so believe that he will receive the mercy of God as not to dread His justice: if he does this, it is not faith. And again, if he so dreads justice as to despair of mercy, it is not faith. And therefore, since God is not only merciful but also just, let us believe both: let us neither, fearing justice, despair of mercy, nor so love mercy as to neglect justice. Therefore one must neither hope wrongly nor despair wrongly. He hopes wrongly who thinks that without penitence and good works he merits mercy: and he despairs wrongly if after good works he does not believe that he will receive mercy. Hence above all it must be considered and feared that we should believe that faith without good works can suffice us. But let us fear that saying of the apostle James, As the body without the soul is dead, so faith without works is dead (Jas. 2:26); and that one, You believe, he says, that God is one? You do well. The demons also believe, and tremble (ibid. 19). See, brethren, that the Apostle said that he who believes and does not act has the credulity of demons. For if he who believes and does not act is said to be like the demons, it is for you to judge what hope he who does not believe may have. For the demons believe that God exists, and do not do what God commands; this man is proved in this not to believe, that what he seems to promise in words he is unwilling to fulfil in works.

6. Recapitulatio. Et ut plenius opera fidei et virtutem ejus possitis agnoscere, breviter Charitati vestrae volo suggerere. Tota enim virtus fidei in duabus rebus videtur consistere. Una saepe jam dicta est, ut certissime credamus verum esse quod promittit Deus; alia, ut apud nos diffinitum sit, non esse falsum quod minatur Deus. Si enim toto corde et toto animo credis, te post bona opera accepturum praemium quod promittitur; similiter absque ulla haesitatione, si mala opera egeris, credis te sine fine passurum esse supplicium: agnosce te fidem integram retinere; ea tamen conditione, ut quod corde credis, operibus impl⟨e⟩as, et sine aliqua mora divertas a malo: et facias bonum. In eo quod divertis a malo, credis esse supplicium; in eo quod facis bonum, credis te perventurum ad praemium. Scito tamen nihil tibi prodesse si unam rem volueris credere, et de alia dubitare. Illi enim prodest quod divertit a malo, qui statim fecerit bonum; et illi prodest quod facit bonum, qui ad integrum divertit a malo. Hoc ideo dixi, quia multi sunt qui de rapinis et fraudibus videntur eleemosynam dare; et tamen ab ipsis malis non volunt desinere. Vobis enim, fratres charissimi, tunc, sicut

6. Recapitulation. And so that you may more fully recognize the works of faith and its power, I wish briefly to put it before your Charity. For the whole power of faith seems to consist in two things. One has already often been stated, that we should most certainly believe that what God promises is true; the other, that it should be settled with us that what God threatens is not false. For if with your whole heart and your whole mind you believe that after good works you will receive the reward which is promised; likewise, if without any hesitation you believe that, if you have done evil works, you will suffer punishment without end: recognize that you retain faith entire; on this condition, however, that what you believe in your heart you fulfil in works, and without any delay turn aside from evil: and do good. In that you turn aside from evil, you believe that there is punishment; in that you do good, you believe that you will come to the reward. Know, however, that it profits you nothing if you are willing to believe the one thing and to doubt the other. For his turning aside from evil profits him who at once does good; and his doing good profits him who turns aside from evil completely. I have said this because there are many who are seen to give alms out of plunder and frauds; and yet are unwilling to cease from those very evils. For to you, dearest brethren, then, as

Editors' notes and page, col. 2236