PL 39 · cols. 2242–2246

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

Sermons CCLXVII–CCLXIX

mortui fuerint, non veniunt ad vitam, sed praecipitantur ad mortem. De qua poena nos pius Dominus liberare dignetur, qui cum Patre et Spiritu sancto vivit et regnat Deus in saecula saeculorum. Amen.

they have died, they do not come to life, but are cast headlong to death. From which punishment may the merciful Lord deign to deliver us, Who with the Father and the Holy Spirit lives and reigns, God, unto the ages of ages. Amen.

SERMO CCLXVII. Ad Competentes exhortatorius.

Sermon 267. An exhortation to the Competentes.

1. Competentes quasi simul petentes. Quid petant. Hodie, fratres charissimi, specialiter ad Competentes humilitatis nostrae sermo dirigitur. Et quamvis omnibus etiam fidelibus baptizatis admonitio nostra conveniat, et unusquisque qui de animae suae salute sollicitudinem gerit, unde proficere possit credimus quod in ista humili suggestione nostra reperiat; peculiariter tamen eos qui nunc Baptismi sacramenta desiderant, volumus admonere. Primum ergo Competentes isti, quare hoc nomine vocentur, agnoscant. Competentes dicuntur simul petentes: quomodo consedentes nihil est aliud, nisi simul sedentes; et colloquentes nihil aliud est, nisi simul loquentes; concurrentes sine dubio non intelliguntur, nisi simul currentes: ita et Competentes non possunt aliud intelligi, nisi simul petentes. Ecce jam quare hoc nomen Competentes habeant, didicerunt: nunc vero isti qui simul petunt, debent scire quid petunt. Quid ergo petunt qui Baptismi sacramenta desiderant? Quid utique, nisi ut qui erant vasa diaboli, mereantur effici vasa Christi? Totum in nobis spiritualiter impletur ministeriis Angelorum.

1. Competentes are, as it were, those asking together. What they ask for. Today, dearest brothers, the sermon of our lowliness is directed specially to the Competentes. And although our admonition suits all the faithful who are baptized as well, and we believe that each one who bears concern for the salvation of his soul may find in this humble suggestion of ours something by which he can make progress, nevertheless we wish particularly to admonish those who now desire the sacraments of Baptism. First, then, let these Competentes recognize why they are called by this name. They are called Competentes as those asking together: just as consedentes is nothing other than those sitting together, and colloquentes is nothing other than those speaking together, and concurrentes are without doubt understood as nothing but those running together, so too Competentes cannot be understood as anything other than those asking together. See, they have now learned why they have this name Competentes: but now these who ask together ought to know what they ask for. What, then, do they ask for who desire the sacraments of Baptism? What indeed, but that those who were vessels of the devil may deserve to be made vessels of Christ? The whole is fulfilled in us spiritually by the ministries of the Angels.

2. Ad id obtinendum qui se praeparent. Odium dimittant. Injuste possessa restituant. Ideo rogo vos et commoneo, omnes Competentes, et contestor simul et annuntio, ut cum Dei adjutorio in istis diebus usque ad Pascha diligenter perscrutemini conscientias vestras, ne forte sit vel unus homo contra quem odium in corde teneatis. Si enim ille qui baptizandus est, iracundiam vel odium in corde reservat, nescio si in eo gratia divina proficiat. Dicturus est enim. Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12). Et si hoc in eo futurum est quod ipse orat; quid superest, nisi ut quomodo ipse dimiserit, sic ei justitia divina dimittat, secundum illud quod Dominus ipse dixit, Date, et dabitur vobis; dimittite, et dimittetur vobis (Luc. VI, 37 et 38): ac sic qui non dimiserit, ipse contra se januam divinae misericordiae claudit, dicendo, Dimitte nobis debita nostra, sicut et nos dimittimus. Primo ergo hoc specialiter Competentes attendant, ne ullum hominem odio habeant. Secundo interrogent conscientias suas, et si alicui, ut evenire solet, fecerunt injuriam, cito veniam petant. Tertio si aut per furtum, aut per falsum testimonium, aut per aliquam calliditatem, aut per stateras dolosas vel mensuras duplices cuicumque aliquid abstulerunt; si secundum exemplum Zachaei non possunt in quadruplum (Id. XIX, 8), vel simplo restituant. Nam nescio qua fronte gratiam divinae misericordiae se credit posse accipere, qui res alienas, quas male abstulit, dissimulat reformare.

2. How they should prepare themselves to obtain it. Let them put away hatred. Let them restore what is unjustly possessed. Therefore I ask you and admonish you, all Competentes, and at the same time I solemnly charge and announce to you, that with the help of God in these days until Easter you diligently search your consciences, lest perhaps there be even one man against whom you hold hatred in your heart. For if he who is to be baptized keeps anger or hatred in his heart, I do not know whether divine grace may profit in him. For he is going to say: Forgive us our debts, as we also forgive our debtors (Matt. 6:12). And if what he himself prays for is going to happen in him, what remains, except that as he himself has forgiven, so divine justice should forgive him, according to that which the Lord Himself said, Give, and it shall be given to you; forgive, and you shall be forgiven (Luke 6:37–38): and so he who has not forgiven shuts the door of divine mercy against himself by saying, Forgive us our debts, as we also forgive. First, then, let the Competentes specially attend to this, that they hold no man in hatred. Secondly, let them question their consciences, and if, as tends to happen, they have done injury to anyone, let them quickly ask pardon. Thirdly, if they have taken anything from anyone, whether by theft, or by false witness, or by some cunning, or by deceitful scales or double measures, then if they cannot restore fourfold after the example of Zacchaeus (Luke 19:8), let them restore at least the simple amount. For I do not know with what face a man believes he can receive the grace of divine mercy, who neglects to give back the things of others which he wrongly took away.

3. Poenitentiam pro delictis agant. Sed forte hoc etiam oportet Competentibus observare, ut si agnoscunt se, persuadente diabolo, furtum, homicidium, aut adulterium commisisse; aut si aliqua mulier Competens potiones diabolicas aliquando ad aborsum accepit, et filios suos adhuc in utero positos, aut etiam natos occidit (quia satis grave peccatum est); pro omnibus his cum gemitu et compunctione Dei misericordiam quaerant, et ad Baptismi sacramenta per poenitentiam mundati perveniant. Et hoc ante omnia quicumque se has culpas habere vident, observent, ut castitatem et ante Baptismum custodiant, et post Baptismum

3. Let them do penance for their offences. But perhaps it is also fitting for the Competentes to observe this: that if they recognize that, at the devil's persuasion, they have committed theft, murder, or adultery; or if some woman among the Competentes has at some time taken devilish potions for abortion, and has killed her children still placed in the womb, or even after they were born (for it is a very grave sin), then for all these let them seek the mercy of God with groaning and compunction, and, cleansed through penance, come to the sacraments of Baptism. And above all, let whoever see that they have these faults observe this: that they keep chastity before Baptism, and after Baptism

Editors' notes and page, col. 2242

Footnotes

(a) ‹anchor: not visible (sermon heading, above the crop)› · call in col 2242

Alias, de Tempore 116.

Elsewhere [numbered] De Tempore 116.

(printed under page 383)

(b) ‹anchor: not visible (sermon heading, above the crop)› · call in col 2242

In Appendice nunc primum collocatur. Lovaniensibus erat dubius, spurius Verlino et Vindingo. Auctorem facile deprehendes collatis Caesarianis aliis sermonibus. De num. 2 vide serm. Appendicis 115, n. 4; infra 274, n. 2; 265, n. 3; 68, n. 3; et 268, n. 2 : de num. 4, serm. 261, n. 3; 294, n. 1, et 10, n. 5 : de num. 5, serm. 264, n. 4.

Now placed in the Appendix for the first time. To the Louvain editors it was doubtful; to Verlinus and Vindingus, spurious. You will easily detect the author by comparing other sermons of Caesarius. On no. 2 see sermon 115 of the Appendix, no. 4; below, 274, no. 2; 265, no. 3; 68, no. 3; and 268, no. 2; on no. 4, sermon 261, no. 3; 294, no. 1; and 10, no. 5; on no. 5, sermon 264, no. 4.

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non parvo tempore se a voluptate custodiant.

keep themselves from pleasure for no short time.

4. Quae vitare debeant, ne per aborsum ab Ecclesia projiciantur. Venenum invidiae fugiant, ne imitatores diaboli esse videantur, de quo scriptum est, Invidia diaboli mors intravit in orbem terrarum; imitantur autem eum qui sunt ex parte illius (Sap. II, 24, 25). Superbiam etiam, per quam ipse diabolus cecidit, vitare contendant: quia Christus quem sequi desiderant, mitis fuit et humilis corde; et satis timendum est illud quod scriptum est, Deus superbis resistit, humilibus autem dat gratiam (Jacobi IV, 6). Mendacium etiam de ore suo non proferant, propter illud quod scriptum est, Perdes omnes qui loquuntur mendacium (Psal. V, 7); et iterum, Os quod mentitur, occidit animam (Sap. I, 11). Nec solum a perjurio, sed etiam a juramento abstineant: quia non mentitur qui dixit, Vir multum jurans implebitur iniquitate, et non discedet de domo illius plaga (Eccli. XXIII, 12). Vinum vero et istis diebus parum accipiant, et cum dies Paschae venerint, cum grandi se cautela a crapula vel ebrietate custodiant; ne forte quod per sacramentum Baptismi mundatum vel illuminatum fuit, si crapula subrepserit, per intemperantiam obscuretur. Et ideo etiamsi aliquis eos per inimicam amicitiam ad bibendum cogere voluerit, omnino refugiant, et nunquam penitus acquiescant; sed quod decet et expedit Christianis, in cibo vel in potu percipiant. Et quia omnes Competentes uterus matris Ecclesiae, Christo inspirante, concepit, nihil injustum aut inhonestum exerceant; ne forte male agendo viscera materna concutiant, et ante legitimum partum velut aborsum eos mater sancta projiciat: sed magis omnes Competentes benigni sint, humiles, mansueti, sobrii; ut ad salutaris Baptismi sacramentum ordine legitimo convenientes, de haedis convertantur ad agnos, de sinistra transferantur ad dexteram, cum illis qui ad dexteram erunt, illam desiderabilem vocem feliciter audituri, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi (Matth. XXV, 34).

4. What they ought to avoid, lest they be cast out from the Church by miscarriage. Let them flee the poison of envy, lest they be seen to be imitators of the devil, of whom it is written, Through the envy of the devil death entered into the world; and they imitate him who are of his part (Wis. 2:24–25). Let them strive also to avoid pride, through which the devil himself fell: because Christ, Whom they desire to follow, was meek and humble of heart; and that which is written is greatly to be feared, God resists the proud, but gives grace to the humble (Jas. 4:6). Let them also not bring forth a lie from their mouth, because of that which is written, Thou wilt destroy all who speak a lie (Ps. 5:7); and again, The mouth that lies kills the soul (Wis. 1:11). And let them abstain not only from perjury but also from swearing: because He does not lie Who said, A man who swears much will be filled with iniquity, and the scourge will not depart from his house (Sir. 23:12). Let them take little wine even in these days, and when the days of Easter have come, let them guard themselves with great caution from surfeit or drunkenness; lest perhaps what was cleansed or enlightened through the sacrament of Baptism be darkened through intemperance, if surfeit creeps in. And therefore, even if someone wishes to compel them to drink through a hostile friendship, let them flee altogether, and never give in at all; but let them take in food or in drink what befits and is expedient for Christians. And since the womb of mother Church, by the inspiration of Christ, has conceived all the Competents, let them do nothing unjust or dishonourable; lest perhaps by acting wickedly they shake the maternal womb, and the holy mother cast them out like a miscarriage before the lawful birth: but rather let all the Competents be kind, humble, gentle, sober; so that, coming by lawful order to the sacrament of saving Baptism, they may be turned from goats to lambs, be transferred from the left to the right, with those who will be on the right, to hear happily that desirable voice, Come, blessed of My Father, receive the kingdom which has been prepared for you from the beginning of the world (Matt. 25:34).

5. Susceptorum munus. Et susceptores et suscepti pactum cum Christo ineunt. Si secundum consuetudinem suam Charitas vestra diligenter attendat, agnoscere potestis admonitionem nostram, licet ad Competentes dicta sit, posse tamen omnibus baptizatis fidelibus convenire. Et ideo nos qui jam ante multa tempora in Christo renati sumus, istis qui baptizandi sunt exemplum sanctae conversationis in omnibus praebeamus; ut si nos imitari voluerint, non per latam et spatiosam viam trahantur ad mortem, sed per arctam et angustam pervenire mereantur ad vitam. Et ideo non solum exemplis, sed etiam verbis eos ad omne opus bonum admonere debetis: praecipue tamen qui filios aut filias excipere religioso amore desiderant, et antequam baptizentur, et posteaquam baptizati fuerint, de castitate, de humilitate, de sobrietate vel pace eos admonere vel docere non desinant, et agnoscant se fidejussores esse ipsorum. Pro ipsis enim respondent quod abrenuntient diabolo, pompis et operibus ejus. Et ideo tam illi qui excipiunt, quam qui excipiuntur, id est, tam patres quam filii, pactum, quod cum Christo in Baptismi sacramento conscribunt, custodire contendant: nec unquam aliquid de diaboli pompis vel mundi istius luxuriosis oblectationibus concupiscant; ut Deo adjuvante, et illi qui filios suscipiunt, si caste et juste vixerint, et illi qui excipiuntur, si eos imitari voluerint, sicut credimus, pariter ad praemia aeterna perveniant: praestante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

5. The duty of sponsors. Both sponsors and those sponsored enter into a covenant with Christ. If your Charity attends diligently according to its custom, you can recognize that our admonition, although it was spoken to the Competents, can nevertheless befit all baptized faithful. And therefore let us who were reborn in Christ long ago offer to those who are to be baptized an example of holy conduct in all things; so that, if they wish to imitate us, they may not be drawn to death by the broad and spacious way, but may deserve to arrive at life by the narrow and strait way. And therefore you ought to admonish them to every good work not only by examples but also by words: but especially those who desire with religious love to receive sons or daughters [from the font], both before they are baptized and after they have been baptized, should not cease to admonish or teach them concerning chastity, concerning humility, concerning sobriety or peace, and should recognize that they are their sureties. For on their behalf they answer that they renounce the devil, his pomps and his works. And therefore let both those who receive and those who are received, that is, both fathers and sons, strive to keep the covenant which they sign with Christ in the sacrament of Baptism: and let them never desire anything of the pomps of the devil or of the luxurious delights of this world; so that, with God's help, both those who receive sons, if they live chastely and justly, and those who are received, if they wish to imitate them, as we believe, may alike arrive at the eternal rewards: by the gift of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CCLXVIII. De mandatis Dei servandis.

Sermon 268. On keeping the commandments of God.

1. In mandatis Dei servandis discipulus et doctor

1. In keeping the commandments of God, the disciple and the teacher

Editors' notes and page, col. 2243

Footnotes

(a) ‹anchor: SERMO CCLXVIII› · call in col 2243

Olim, de Verbis Domini 3; et post, in Appendice 1.

Formerly De Verbis Domini 3; and afterwards, no. 1 in the Appendix.

(printed under page 384)

(b) ‹anchor: Dei servandis› · call in col 2243

In plurimis quidem manuscriptis Augustino, in Corbeiensibus autem duobus melioris notae Chrysostomo tribuitur.

In most manuscripts it is ascribed to Augustine, but in two Corbie manuscripts of better quality to Chrysostom.

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aeque consentiant. Haec qui non servat horret vitam. Cum nobis pro officio competat dicere, vobis autem conveniat pro devotione audire; quid tam necessarium tamque pertinens poterit utrisque contingere, quam ut quod religiose dicitur, et devote auditur, obsequiis competentibus teneatur? Nam si religiosa non tacere, lucrum est, tacere dispendium; quanto itaque potiora lucra poterunt provenire, cum operationis effectu monstratur, quidquid magisteriis coelestibus et discitur et tenetur? Par enim causa et dicentem et audientem constringit, ut utriusque professio factorum testificatione signetur. Et quamvis dissimile sit doctoris discentisque officium; tamen utriusque par esse debet sanctarum legum obsequium: ut jungantur factis, qui separantur officiis: copulentur opere, qui diversi sunt nomine; et quos vocabula ab invicem separant, eos observantia praeceptorum fideliter ac devote conjungat. Quare sic fit ut utriusque diversus sit actus, sed observantiae par sit necessarius in utrisque effectus: ut factorum in ambobus conspiret assensus, quibus diversus est in vocabulis sonus. In doctore enim molesta est causa, dicere, nec facere; praecipere, nec observare: in discente vero audire velle quod nolit implere; aures quidem auditui accommodare, et ab opere voluntatem avertere. Caeterum qui facit quod docet, et qui quod imperat complet, maximus in coelestibus sententia Domini declaratur (Matth. V, 19). At vero qui quod discit negligit, et qui quod audit contemnit, salutis reus existit; quia observanda contempsit, et pericula non vitavit. Amat enim mortem, qui vitae praecepta non servat; et horret vitam, qui peccata morti debita desperata mente frequentat. Ut enim per observantiam legis vita acquiritur; ita per contemptum mors a contumacibus invenitur, dicente Domino, Si vis in vitam venire, serva mandata (Id. XIX, 17). Ita enim perfectus doctor liber est a discente, quem docuit, ut discipulus contemptor inexcusatus erit, qui facienda didicit, et contempsit. Nam et doctor e contrario gravius affligitur, et obsequentis discipuli exemplo plectitur, qui facienda aliis tradidit, quae ipse non fecit; ut nec a discipulis quos docuit potuisset ediscere; ut quibus doctrinae tradiderat magisterium, ab iisdem factorum mutuaretur exemplum. Neque enim perfectio in legum est notitia constituta, cum sit scriptum, Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur (Rom. II, 13). Neque enim, inquam, is religiosus et sanctus est, qui novit legem cessantibus factis; cum expediat facere quam docere nec facere; quia molestum est docere, et non facere.

agree equally. Whoever does not keep these things shudders at life. Since it falls to us by our office to speak, and it befits you by your devotion to hear, what could befall both of us so necessary and so fitting as that what is spoken religiously and heard devoutly should be held fast with due obedience? For if not keeping silent about religious things is gain, and keeping silent is loss, how much greater gains can then come forth when whatever is both learned and held from the heavenly teachings is shown by the effect of action? For an equal cause binds both the speaker and the hearer, that the profession of each may be sealed by the testimony of deeds. And although the office of teacher and of learner is unlike, yet the obedience of both to the holy laws ought to be equal: that those who are separated by their offices may be joined by their deeds; that those who are different in name may be coupled in work; and that the observance of the precepts may faithfully and devoutly join together those whom names separate from one another. Wherefore it comes about that the action of each is different, but the effect of observance is equally necessary in both: that there may be accord of deeds in both, between whom there is a difference of sound in names. For in a teacher it is a grievous matter to speak and not to do, to command and not to observe; and in a learner to be willing to hear what he will not fulfil, to lend his ears indeed to hearing and to turn his will away from the work. But whoever does what he teaches, and whoever fulfils what he commands, is declared by the sentence of the Lord to be greatest in the heavens (Matt. 5:19). But whoever neglects what he learns, and whoever despises what he hears, stands guilty concerning his salvation, because he despised what was to be observed and did not avoid the dangers. For he loves death who does not keep the precepts of life; and he shudders at life who with a desperate mind frequents the sins that are owed to death. For as life is acquired through observance of the law, so death is found by the contumacious through contempt of it, as the Lord says: If you wish to come into life, keep the commandments (Matt. 19:17). For the perfect teacher is free from the learner whom he has taught in such a way that the disciple who has learned what is to be done and has despised it will be a despiser without excuse. For conversely the teacher too is more heavily afflicted, and is punished by the example of the obedient disciple, if he has handed on to others things to be done which he himself has not done; so that he could not even learn from the disciples whom he had taught; so that from the very ones to whom he had handed on the instruction of doctrine he should borrow the example of deeds. For perfection is not established in knowledge of the laws, since it is written: For not the hearers of the law are just before God, but the doers of the law shall be justified (Rom. 2:13). Nor indeed, I say, is he religious and holy who knows the law while deeds are lacking; since it is better to do than to teach and not do; for it is grievous to teach and not to do.

2. Benignitas Dei in hominem, quem minis ad se allicit et promissis, quem plectit invitus. Meretur homo ex eo quod vult.—Vos amici mei estis, inquit, si feceritis quae mando vobis (Joan. XV, 14). O magna bonitas Dei, cui cum pro conditione reddere debeamus obsequia, utpote servi Domino, famuli Deo, subjecti potenti, mancipia redemptori; amicitiarum nobis praemia repromittit, ut a nobis obsequia debita servitutis extorqueat: ut quos nolle servire conspicit sponte, suorum beneficiorum possit promissionibus invitare; et quorum voluntates a se conspicit alienas, eorum mentes praemiorum liberalitatibus constituat suas! Nam unde frequenter aut invitat praemio, aut terret supplicio, nisi ut benignitatis consilio, a se formato homini consulat, redempto provideat; ut qui non terretur supplicio, invitetur praemio; et quem metus a peccato revocare non possit, promissionum benignitas possit? Cupit enim etiam nocentibus subvenire: desiderat misereri peccantibus. Si quis peccaverit, dignos fructus exhibeat poenitentiae. Invitus enim in reos vindicat, si Dei indulgentiam miserentis contemnant. Amat enim corrigi peccatores, qui in vitam,

2. The kindness of God towards man, whom He draws to Himself by threats and by promises, whom He punishes unwillingly. Man merits from what he wills.—You are My friends, He says, if you do the things that I command you (John 15:14). O great goodness of God, Who, though by our condition we ought to render Him obedience, as servants to the Lord, attendants to God, subjects to the Powerful, chattels to the Redeemer, promises us the rewards of friendship, that He may draw from us the obedience owed by servitude: that those whom He sees unwilling to serve of their own accord He may invite by the promises of His benefits; and that He may make His own, by the liberality of His rewards, the minds of those whose wills He sees estranged from Himself! For why does He frequently either invite with reward or terrify with punishment, unless by the counsel of His kindness to take thought for man formed by Himself, to provide for the one He redeemed; so that he who is not terrified by punishment may be invited by reward; and that the kindness of the promises may call back from sin him whom fear cannot? For He desires to come to the aid even of the guilty; He longs to have mercy on sinners. If anyone has sinned, let him show forth worthy fruits of penance. For He takes vengeance on the guilty unwillingly, if they despise the indulgence of God Who shows mercy. For He loves sinners to be corrected, Who unto life,

Editors' notes and page, col. 2244

Footnotes

(1) ‹anchor: nocentibus subvenire› · call in col 2244

Mss. cb. praetulimus caeteris manuscriptis et editis, in quibus legitur, nolentibus.

We have preferred the cb. manuscripts [the Corbie manuscripts?] to the other manuscripts and the printed editions, in which one reads "the unwilling" [instead of "the guilty"].

(printed under page 384)

(2) ‹anchor: miserentis contemnant› · call in col 2244

Sic potiores Mss. At editi, si Dei indulgentiam miserantis non contemnant.

So the better manuscripts. But the printed editions read: "if they do not despise the indulgence of God who has mercy."

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non in mortem, a principio constituit homines. Ipse enim sibi infert interitum, qui medentis Domini contemnit consilium. Revertimini, inquit, ad me, et revertar ad vos (Malach. III, 7): et iterum, Nolo mortem morientis, tantum revertatur et vivat (Ezech. XVIII, 32). Non vult Dominus in quemquam dominari mortem, non vult in poenam deduci hominem, quem in vitam constituit. Caeterum homo ipse se dignum efficit mortis, qui non paruerit legi. Odit vitam, qui divinam contempserit disciplinam. Nam cum Dominus quid vellet quidve nollet homini demonstraret; quae observanti vitam, contemnenti afferunt mortem. Ita enim de contemptu vita non poterit provenire, ut de observantia mors evenire non poterit; ut jam homo quod voluerit mereatur, et ex eo quod meruerit judicetur: et hoc totum in voluntate hominis consistit, qui sibi ex qualitate vitae meritum quod haberet invenit. Quare his sollicite perpensis, id est, unde salus, et unde periculum enascatur, salutis commoda diligenti observantia teneamus, et periculorum incommoda de legis contemptu ut providi caveamus: ut dum tenentes prospera et repellentes adversa in conspectu Domini invenimur, ab ipso cum omnibus sanctis in aeterna saecula muneremur. Amen.

not unto death, established men from the beginning. For he brings destruction upon himself who despises the counsel of the Lord Who heals. Return, He says, to Me, and I will return to you (Mal. 3:7); and again, I do not will the death of the one who is dying; only let him return and live (Ezek. 18:32). The Lord does not will that death should have dominion over anyone; He does not will that man, whom He established unto life, should be led into punishment. But man himself makes himself worthy of death, when he has not obeyed the law. He hates life who has despised the divine discipline. For when the Lord showed man what He willed and what He did not will; these things bring life to the one who observes them, death to the one who despises them. For just as life will not be able to come forth from contempt, so death will not be able to come about from observance; so that man now merits what he has willed, and is judged by what he has merited: and this whole matter rests in the will of man, who from the quality of his life has found for himself the merit that he would have. Wherefore, having carefully weighed these things, that is, whence salvation and whence peril arises, let us hold fast the benefits of salvation by diligent observance, and let us as prudent men beware the harms of the perils that come from contempt of the law: so that while, holding to what prospers and repelling what is adverse, we are found in the sight of the Lord, we may be rewarded by Him together with all the saints unto the eternal ages. Amen.

SERMO CCLXIX. Exhortatio ad tenendam vel custodiendam charitatem. Ostendit etiam admonitio ista quod nullus se unquam in veritate poterit excusare quod veram charitatem habere non possit. Aliquas etiam sententias de homilia sancti Augustini, quam de charitate scripsit, prout nobis opportunum visum est, huic sermoni credimus inserendas.

Sermon 269. An exhortation to hold fast or guard charity. This admonition also shows that no one will ever truly be able to excuse himself on the ground that he cannot have true charity. We have also thought fit to insert into this sermon some sentences from the homily of Saint Augustine which he wrote on charity, as seemed opportune to us.

1. Charitatis possessio dulcis et acquisitio facilis, quam Christianorum omnium cordibus Spiritus sanctus infundit. Charitas insociabilis est cum cupiditate. Charitatis dulcedo. Quod vobis verae charitatis bonum tam frequenter insinuamus, fratres charissimi, illa vel maxime res facit, quia praecipuum ac peculiare ipsius Domini mandatum est, et nihil est quod dulcius haberi, et cum Dei adjutorio facilius vel felicius possit impleri. In animo enim nostro res agitur; in quo si aliquid mali non intromittat voluntas, locum invenire nescit iniquitas; et ubi si radix omnium malorum cupiditas non fuerit, radix omnium bonorum charitas deesse non poterit. Prima et singularis divinae misericordiae causa est, quod per Spiritum sanctum ita ipsa charitas diffunditur in cordibus omnium Christianorum (Rom. V, 5), ut eam, si velint, possint jugiter custodire, et dulcedine ipsius incessabiliter satiari. Et quia contrariis solent sanari contraria, et nihil ita est adversum vel contrarium charitati, quae fundamentum est omnium bonorum, quam cupiditas, quae radix est omnium malorum, et istae duae simul esse nullatenus possunt; quia revera dulcedini non convenit cum amaritudine, nec luci cum tenebris, nec vitae cum morte: quicumque in se radicem cupiditatis dominari cognoscit, imploret Dei adjutorium, ut possit exstirpare cupiditatem, et plantare charitatem. Hoc enim qui fideliter fecerit, omnia Dei praecepta cum gaudio et exsultatione implebit; quia quoties ei aliqua amaritudo saeculi supervenerit, praevalere eam in illo charitatis dulcedo penitus non permittet, et sic ei vera charitas insinuat dulcedinem omnium bonorum coelestium, ut eum patienter faciat tolerare

1. The possession of charity is sweet and its acquisition easy, which the Holy Spirit pours into the hearts of all Christians. Charity cannot be joined in fellowship with cupidity. The sweetness of charity. That we so frequently commend to you the good of true charity, dearest brethren, is due above all to this fact, that it is the chief and special commandment of the Lord Himself, and there is nothing that can be held more sweetly, and, with God's help, fulfilled more easily or more happily. For the matter is carried on in our own mind; and in it, if the will does not let in anything evil, iniquity cannot find a place; and where cupidity, the root of all evils, is not present, charity, the root of all goods, cannot be lacking. It is the first and singular reason for the divine mercy that through the Holy Spirit this very charity is so poured out in the hearts of all Christians (Rom. 5:5) that, if they will, they can guard it continually and be ceaselessly satisfied with its sweetness. And since contraries are usually healed by contraries, and nothing is so adverse or contrary to charity, which is the foundation of all goods, as cupidity, which is the root of all evils, and these two can in no way exist together, because in truth sweetness does not agree with bitterness, nor light with darkness, nor life with death: whoever perceives the root of cupidity ruling in himself, let him implore the help of God, that he may be able to root out cupidity and plant charity. For whoever has done this faithfully will fulfil all the precepts of God with joy and exultation; because whenever some bitterness of the world comes upon him, the sweetness of charity will by no means allow it to prevail in him, and thus true charity instils into him the sweetness of all heavenly goods, so that it makes him patiently endure

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Ita cb. codices. At editi, cum Dominus vellet homini demonstrare, etc., postque verba, afferunt mortem; additum fuerat, invitavit praemio, terruit supplicio : cujus additamenti loco in g. habebatur, si vis habere vitam, serva mandata; cum hac ad libri oram admonitione, « Sic lege, « donec melius inveneris. »

So the cb. codices [the Corbie manuscripts?]. But the printed editions read "since the Lord wished to show man," etc., and after the words "bring death" there had been added "he invited with reward, he frightened with punishment"; in place of this addition g. [the manuscript so marked] had "if you would have life, keep the commandments," with this note in the margin of the book: "Read thus, until you find something better."

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Caesarianas inter Homilias in manuscriptis exstat et in editis; scilicet in Bibliotheca Patrum post homiliam quadragesimam, in libro autem V. C. Baluzii cura excuso homilia est ordine decima. De num. 1 vide infra Appendicis serm. 270, n. 1; 28, n. 4; 273, n. 1 : de num. 2, serm. 210, n. 6; et 271, n. 6; 66, n 1; et 210, n. 6 : de num. 3, serm. 298, n. 3 : de num. 4, serm. 107, n. 2; et 112, n. 2; 273, n. 5; 107, n. 3 : de num. 5 vide Augustini serm. 350, sub cujus nomine citatur Eligii homil. 11.

It stands among the homilies of Caesarius in the manuscripts and in the printed editions: in the Bibliotheca Patrum, after the fortieth homily; in the book printed under the care of that distinguished man Baluze, it is the tenth homily in order. On no. 1 see below, sermon 270 of the Appendix, no. 1; 28, no. 4; 273, no. 1; on no. 2, sermon 210, no. 6, and 271, no. 6; 66, no. 1; and 210, no. 6; on no. 3, sermon 298, no. 3; on no. 4, sermon 107, no. 2, and 112, no. 2; 273, no. 5; 107, no. 3; on no. 5 see Augustine's sermon 350, under whose name Eligius's homily 11 is cited.

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amaritudinem terrenorum. Secunda causa est, quia tam levis est sarcina charitatis, ut non premere sed levare consueverit. Qui enim illam, quomodo a Christo accepit, cum ipsius adjutorio servare voluerit, nec pedibus currendo nec manibus operando fatigationem sentire, nec in humeros suos aliquas graves sarcinas portando poterit laborare: quia et quamdiu se in aliquibus duris operibus pro amore charitatis exercet, dulcedo amoris ipsius eum laborare non sinit; quia quidquid non amanti grave est, amanti suave ac leve est.

the bitterness of earthly things. The second reason is that the burden of charity is so light that it is accustomed not to weigh down but to lift up. For whoever has willed, with His help, to keep it as he received it from Christ, will not be able to feel fatigue in running with his feet or in working with his hands, nor to labour in carrying any heavy burdens on his shoulders: because even for as long as he exerts himself in any hard works for the love of charity, the sweetness of that love does not let him labour; for whatever is heavy to one who does not love is sweet and light to one who loves.

2. Studia et opera illius. Teneat ergo unusquisque bonam voluntatem, et omnes homines sicut se ipsum diligat; et quod sibi ab aliis fieri optat, hoc aliis fieri velit. Pro bonis oret, ut a Domino custodiantur; pro mediocribus, ut meliores fiant; pro malis, ut cito se corrigant: et in omnibus peccatoribus vitia potius quam ipsos homines odio habeat; et ad vicem bonorum medicorum, morbum oderit, non aegrotum. Nam qui in peccatoribus vel in quibuscumque inimicis suis magis ipsos quam vitia eorum odio habet, aut in praesenti eos desiderat puniri, aut in futuro aeterno incendio concremari. Quae res quam exsecranda et abominabilis sit, evidenter sancta Charitas vestra cognoscit. Boni vero christiani omnes inimicos suos magis corrigi quam perire desiderant, et pro ineffabili bonitate student nec illis nec aliis maledicere, propter illud quod scriptum est, Neque maledici regnum Dei possidebunt (I Cor. VI, 10): nunquam jurare; quia scriptum est, Vir multum jurans implebitur iniquitate, et non discedet de domo illius plaga (Eccli. XXIII, 12). Quod autem dicit de domo illius non discedere plagam, non de domo terrena, sed de anima ejus intelligendum est, quae templum est Dei. Studeat etiam nunquam mentiri; quia scriptum est, Os quod mentitur occidit animam (Sap. I, 11): et, Perdes eos qui loquuntur mendacium (Psal. V, 7). Justitiam tenere contendat propter illud, Beati qui custodiunt judicium et faciunt justitiam in omni tempore (Psal. CV, 3). Castitatem tenere toto corde festinet; quia castitas Angelis facit consimiles. Haec ergo omnia quae suggessi, et brevia sunt, ut possint memoriter teneri; et tam suavia vel dulcia, ut debeant Deo auxiliante operibus adimpleri.

2. Its pursuits and works. Let each one, therefore, hold fast to a good will, and love all men as himself; and what he wishes to be done to him by others, let him will to be done to others. Let him pray for the good, that they may be guarded by the Lord; for the middling, that they may become better; for the wicked, that they may quickly correct themselves: and in all sinners let him hold in hatred the vices rather than the men themselves; and after the manner of good physicians, let him hate the disease, not the sick man. For he who, in sinners or in any enemies of his whatsoever, holds in hatred the men themselves rather than their vices, desires either that they be punished in the present or that in the future they be burned up in eternal fire. How execrable and abominable a thing this is, your holy Charity clearly recognizes. Good Christians, however, desire that all their enemies be corrected rather than perish, and on account of their ineffable goodness they take care to speak evil neither of them nor of others, because of that which is written, Nor shall evil-speakers possess the kingdom of God (1 Cor. 6:10): never to swear; because it is written, A man who swears much shall be filled with iniquity, and the plague shall not depart from his house (Ecclus. 23:12). Now what it says, that the plague shall not depart from his house, is to be understood not of an earthly house but of his soul, which is the temple of God. Let him also take care never to lie; because it is written, The mouth that lies kills the soul (Wisd. 1:11): and, Thou wilt destroy those who speak a lie (Ps. 5:7). Let him strive to hold fast to justice because of that saying, Blessed are those who keep judgement and do justice at all times (Ps. 105:3). Let him hasten with his whole heart to hold fast to chastity; because chastity makes men like the Angels. All these things, then, which I have suggested are both brief, so that they can be held in memory, and so pleasant or sweet that, with God's help, they ought to be fulfilled in deeds.

3. Ab his excusatio nulla est. In charitate omnia bona. Ecce in his omnibus verae ac perfectae charitatis operibus, sicut jam dictum est, nihil aut manibus aut pedibus agitur, ut se aliquis per impossibilitatem aut infirmitatem excusare conetur. Cum enim et cupiditas omni amaritudine amarior, et charitas omni dulcedine dulcior sit; quare durum et asperum jugum avaritiae cum tantis periculis ac laboribus homines portare volunt, et dulce onus Christi et suave jugum ipsius de cervicibus suis excutiunt? Contra ista quae Charitati vestrae suggessi, nullus qualemcumque vel verisimilem poterit excusationem praetendere, ut se dicat ea non posse perficere. Non enim ei dicitur, Jejuna plus quam potes, vigila plus quam praevales; nec hoc ei imponitur ut a vino vel a carnibus abstineat, si hoc infirmitas corporis sui non tolerat. Et si forte non praevalet esse perfectus, non cogitur vendere omnia sua et dare pauperibus. Et si virgo esse non potest, non ad hoc premitur ut uxorem non permittatur accipere. In his enim omnibus quae ad corporis fatigationem pertinent, nullus Christianorum invitus cogitur: sed qui potest implere, Deo gratias agat; qui vero non potest implere, charitatem veram teneat, et in ipsa habebit omnia: quia sine istis bonis operibus, quae supra commemorata sunt, charitas sufficit sibi; illa vero bona opera sine charitate prodesse omnino non poterunt. Hoc totum ideo iterum atque iterum dico vobis, fratres charissimi, ut plenius possitis agnoscere quia nullus se poterit excusare, quod Dei praecepta non possit implere: quia quando se de illis in quibus corpus laborat excusare tentaverit, ab illis quae in animi virtute consistunt, et praecipue a charitate, in

3. From these there is no excuse. In charity are all good things. Behold, in all these works of true and perfect charity, as has already been said, nothing is done either with the hands or with the feet, such that anyone should try to excuse himself on the ground of impossibility or infirmity. For since covetousness is more bitter than all bitterness, and charity sweeter than all sweetness, why do men wish to carry the hard and rough yoke of avarice with such great dangers and labours, and shake off from their necks the sweet burden of Christ and His pleasant yoke? Against these things which I have suggested to your Charity, no one will be able to put forward any excuse whatsoever, or even a plausible one, so as to say that he cannot accomplish them. For it is not said to him, Fast more than you can, keep vigil more than you are able; nor is this imposed on him, that he abstain from wine or from meat, if the infirmity of his body does not bear this. And if perhaps he is not able to be perfect, he is not compelled to sell all that he has and give to the poor. And if he cannot be a virgin, he is not pressed to this, that he not be permitted to take a wife. For in all these things which pertain to the fatigue of the body, no one of the Christians is compelled against his will: but let him who can fulfil them give thanks to God; and let him who cannot fulfil them hold fast to true charity, and in it he will have all things: because without those good works which have been mentioned above, charity is sufficient to itself; but those good works without charity will be able to profit nothing at all. All this I say to you again and again, dearest brethren, so that you may more fully recognize that no one will be able to excuse himself on the ground that he cannot fulfil the precepts of God: because when he has tried to excuse himself from those things in which the body labours, from those which consist in the virtue of the mind, and especially from charity, in

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