Migne Reading Room
PL 39 · cols. 2247–2252
Appendix to Augustine's Sermones: Sermones supposititii, Sermones 258-271
Sermons CCLXX–CCLXXI
qua continentur omnia bona, nihil poterit praetendere, quod jam non possit Deo auxiliante perficere. Et ideo qui veram charitatem noluerit tenere, non invenit quod in veritate aliis, sed quod sibi debeat imputare.
which all good things are contained, he will be able to plead nothing that he could not already accomplish with God's help. And therefore whoever has been unwilling to hold true charity finds nothing that he ought in truth to impute to others, but only what he ought to impute to himself.
4. Sine illa nullum bonum. Tenete ergo, fratres charissimi, dulce ac salubre vinculum charitatis, sine qua dives pauper est, et cum qua pauper dives est. Dives si charitatem non habet, quid habet? Pauper si charitatem habet, quid non habet? Et quia, sicut dicit beatus Joannes evangelista, Charitas Deus est (I Joan. IV, 16); quid pauperi deesse poterit, si per charitatem Deum habere meruerit? et e contra, quid diviti terrena facultas proderit, si Deum habere non meruerit? Amate ergo et tenete charitatem, fratres charissimi, sine qua nullus unquam Deum videbit. Nolite vobis sine charitate blandiri, etiamsi reliqua bona opera perfeceritis: sed timete illud quod scriptum est, Qui universam legem servaverit, offendat autem in uno, factus est omnium reus (Jacobi II, 10). Quod est hoc unum, nisi vera et perfecta charitas; de qua iterum Apostolus dixit, Omnis lex in uno sermone implebitur in vobis, Diliges proximum tuum sicut te ipsum (Galat. V, 14)? Nam in tantum reliqua opera sine charitate nihil prosunt, ut libera voce clamet Apostolus, Si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ut ardeam, charitatem autem non habuero, nihil mihi prodest (I Cor. XIII, 3). Et ideo quia ipsa est vera charitas quae omnes homines diligit; qui se cognoscit vel unum hominem odio habere, festinet amaritudinem fellis evomere, ut dulcedinem in se charitatis mereatur excipere: quia sine illa nec jejunia, nec vigiliae, nec orationes, nec eleemosynae, nec fides atque virginitas ullum hominem adjuvare valent. Et quia de charitate nos admonens Apostolus dixit, In charitate radicati et fundati (Ephes. III, 17), et radix omnium bonorum est charitas; evidentissime constat quod quomodo quaelibet arbor pulchra et amoena, et floribus ac fructibus plena, si in ea radix viva non fuerit, omnis ejus pulchritudo marcescit: ita et quilibet christianus, si reliqua bona opera tanquam in ramis se habere monstraverit, et de ipsis sine charitate praesumens, radicem ipsius charitatis habere noluerit, sine ullis fructibus sterilis remanebit.
4. Without it there is no good. Hold fast therefore, dearest brothers, the sweet and wholesome bond of charity, without which the rich man is poor, and with which the poor man is rich. If the rich man does not have charity, what does he have? If the poor man has charity, what does he not have? And since, as blessed John the evangelist says, God is charity (1 John 4:16), what will be able to be lacking to the poor man, if through charity he has merited to have God? And on the contrary, what will earthly wealth profit the rich man, if he has not merited to have God? Love therefore and hold fast charity, dearest brothers, without which no one will ever see God. Do not flatter yourselves without charity, even if you have accomplished the other good works; but fear that which is written: Whoever has kept the whole law, but offends in one point, has become guilty of all (Jas. 2:10). What is this one point, if not true and perfect charity, concerning which the Apostle again said: The whole law will be fulfilled in you in one word: You shall love your neighbour as yourself (Gal. 5:14)? For the other works profit nothing without charity, so much so that the Apostle cries out with a free voice: If I distribute all my goods for the food of the poor, and if I hand over my body to burn, but do not have charity, it profits me nothing (1 Cor. 13:3). And therefore, since true charity is that which loves all men, whoever knows that he holds even one man in hatred, let him hasten to vomit out the bitterness of gall, so that he may merit to receive into himself the sweetness of charity: for without it neither fasts, nor vigils, nor prayers, nor almsgiving, nor faith and virginity can help any man. And since the Apostle, admonishing us concerning charity, said, Rooted and founded in charity (Eph. 3:17), and charity is the root of all good things, it is most evidently established that, just as with any tree, beautiful and pleasant and full of flowers and fruits, if a living root is not in it, all its beauty withers: so also any Christian, if he has shown that he has the other good works as though on branches, and, presuming on them without charity, has been unwilling to have the root of charity itself, will remain barren without any fruits.
5. Charitatis encomium. Vera enim charitas in adversitatibus tolerat, in prosperitatibus temperat, in duris passionibus fortis, in bonis operibus hilaris, in tentatione tutissima, inter veros fratres dulcissima, inter falsos patientissima, inter insidias innocens, inter iniquitates gemens, in veritate respirans; casta in Susanna in virum, in Anna post virum; in Maria praeter virum; humilis in Petro ad obediendum, libera in Paulo ad arguendum, humana in Christianis ad confitendum, divina in Christo ad ignoscendum. Vera enim charitas, fratres charissimi, anima est omnium Scripturarum, prophetiae virtus, scientiae solidamentum, fidei fructus, divitiae pauperum, vita morientium. Hanc ergo fideliter retinete, hanc toto corde et tota animi virtute diligite, huic jugiter adhaerete. Suavis enim est Dominus et omni dulcedine dulcior. Societas ipsius non habet amaritudinem, conversatio ipsius non habet dolum. Si illam volueritis ex integro corde tenere; et in hoc saeculo vos faciet cum gaudio Dei praecepta perficere, et in futuro ad praemia aeterna pervenire. Quod ipse praestare dignetur, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.
5. Praise of charity. For true charity endures in adversities, is moderate in prosperity, strong in harsh sufferings, cheerful in good works, most secure in temptation, sweetest among true brothers, most patient among false ones, innocent amid snares, groaning amid iniquities, breathing freely in the truth; chaste in Susanna towards her husband, in Anna after her husband, in Mary apart from a husband; humble in Peter for obeying, free in Paul for rebuking, human in Christians for confessing, divine in Christ for forgiving. For true charity, dearest brothers, is the soul of all the Scriptures, the strength of prophecy, the foundation of knowledge, the fruit of faith, the riches of the poor, the life of the dying. Hold it fast therefore faithfully, love it with your whole heart and with all the strength of your mind, cling to it constantly. For the Lord is sweet and sweeter than every sweetness. His company has no bitterness, His converse has no guile. If you are willing to hold it with an entire heart, it will make you both fulfil the commandments of God with joy in this age, and attain to eternal rewards in the age to come. May He Himself deign to grant this, Who lives and reigns with the Father and the Holy Spirit for ages of ages. Amen.
SERMO CCLXX. De dilectione charitatis et odio cupiditatis; et quod regnum coelorum non solum duobus minutis, sed etiam bona voluntate emi possit; et de tribulatione uvarum et olivarum.
Sermon 270. On the love of charity and the hatred of cupidity; and that the kingdom of heaven can be bought not only with two mites but also with good will; and on the pressing of grapes and olives.
1. Charitas et cupiditas simul esse nequeunt. Beatus
1. Charity and cupidity cannot exist together. The blessed
Editors' notes and page, col. 2247
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(a) ‹anchor: SERMO CCLXX› · call in col 2247
Alias, 8 ex Homiliis 50.
Elsewhere [numbered] 8 among the Fifty Homilies.
(printed under page 386)
(b) ‹anchor: uvarum et olivarum› · call in col 2247
In Appendice nunc primum collocatur. Lovaniensibus ambiguus, spurius Verlino et Vindingo erat. Auctor Augustinum imitatur aut exscribit : quaedam vero intermiscet ab ipso aliena, qualo illud est de charitate et cupiditate dictum num. 1, « nisi una radicitus evulsa fuerit, alia plantari non « poterit; » et iste loquendi modus ibidem, « Sine causa « ergo aliquis conatur ramos incidere; » et num. 5, « ut « vinum et oleum reponatur in canava : » quae verba et phrases Caesarii esse ex aliis ejus homiliis didicimus. De num. 1 vide Appendicis serm. 269, n. 1 : de num. 3, serm. 142, n. 2; Augustini Enarr. in Psal. 49, n. 13, et in Psal. 111, n. 3 : de num. 5, Augustini enarr. in Psal 83, n. 1; et Caesarii homil. 32.
Now placed in the Appendix for the first time. To the Louvain editors it was ambiguous; to Verlinus and Vindingus, spurious. The author imitates or copies Augustine, but mixes in certain things foreign to him, such as the saying about charity and covetousness in no. 1, "unless the one has been torn out by the roots, the other cannot be planted," and the turn of speech in the same place, "So it is in vain that anyone tries to cut off the branches," and in no. 5, "that the wine and oil may be stored in the cellar": words and phrases we have learned from his other homilies to be Caesarius's. On no. 1 see sermon 269 of the Appendix, no. 1; on no. 3, sermon 142, no. 2; Augustine, Expositions of the Psalms, on Psalm 49, no. 13, and on Psalm 111, no. 3; on no. 5, Augustine's exposition of Psalm 83, no. 1; and Caesarius, homily 32.
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apostolus Paulus, fratres charissimi, ut nobis verae ac perfectae charitatis dulcedinem commendaret, amaritudinem cupiditatis nobis exposuit: et velut peritissimus ac spiritualis medicus, quid fugere et quid expetere debeamus, ostendit. Et quia radix omnium malorum est cupiditas, et radix omnium bonorum est charitas, et simul ambae esse non possunt; nisi una radicitus evulsa fuerit, alia plantari non poterit. Sine causa ergo aliquis conatur ramos incidere, si radicem non contendit evellere. Sic enim idem ait apostolus: Radix omnium malorum est cupiditas, quam quidam appetentes naufragaverunt a fide, et inseruerunt se doloribus multis: tu autem, homo Dei, haec fuge. Audiamus ergo consilium illius, in quo Christus Dominus loquebatur: et quantum possumus, studeamus amaritudinem avaritiae fugere, si volumus ad charitatis dulcedinem pervenire.
apostle Paul, dearest brothers, in order to commend to us the sweetness of true and perfect charity, set before us the bitterness of cupidity: and like a most skilled and spiritual physician, he showed what we ought to flee and what we ought to seek. And since the root of all evils is cupidity, and the root of all goods is charity, and the two cannot exist together, unless the one has been torn out by the roots, the other cannot be planted. In vain, then, does anyone try to cut off the branches if he does not strive to tear out the root. For so the same apostle says: The root of all evils is cupidity, which some, desiring it, have suffered shipwreck from the faith, and have entangled themselves in many sorrows: but you, man of God, flee these things. Let us therefore hear the counsel of him in whom Christ the Lord was speaking: and as far as we can, let us strive to flee the bitterness of avarice, if we wish to arrive at the sweetness of charity.
2. Diviti quid agendum de divitiis suis. Patrimonii augmentum injuste optatur. Sed quando de contemptu divitiarum loquimur, respondet mihi aliquis dives: Didici non sperare in incerto divitiarum, nolo dives esse, ne incidam in tentationem; sed quia jam sum, quid facturus sum de his quae habere mihi jam contigit? Sequitur Apostolus, Facile tribuant, communicent (I Tim. VI, 10, 11, 18). Quid est communicare? Communem rem tuam facere cum illo qui non habet. Si ergo communicare coeperis, non eris ille praedo et ille raptor, qui necessariis pauperum tanquam rebus alienis incubat. Etenim communem fecisti rem tuam cum his qui non habent, et amplius praestas, qui etiam praerogator pauperum factus es. Tu aliquantam curam geris, ut ad securum pauperem victus perveniat, et in hoc misericordiam praerogas: et propterea defert tibi Deus honorem, et quasi tibi dicit, Prior de re communi tolle quod sufficit necessitatibus domus tuae; quod reliquum est, da Christo. Para te audire, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab initio mundi: esurivi enim, et dedistis mihi manducare (Matth. XXV, 34, 35). Forte contemnebas nescio quem pauperem aut egenum: noli contemnere Christum in coelo sedentem, in terra egentem; veniet cum retributione, et vita aeterna, et igne aeterno. Hoc ergo cogitans potes cum aliqua spe etiam dives esse. Si autem adhuc vis fieri dives, et non solum ea quae superflua tibi jacent, non vis erogare indigentibus, sed etiam augere vis patrimonium tuum; forte et de rapinis aliquam spem habes. Nisi forte hoc dicas: Scit Deus quia non de rapinis volo augere patrimonium meum. Unde vis augere? Emendo. Innocens tibi videris, quia emendo vis augere? Rapina non es malus, sed voto malus es. Si quis tibi dicat, Vende res tuas; exhorrescis, expavescis, maledictum putas. Cum ergo emere cupis, nonne hoc optas, ut res suas alii vendant? Nam quomodo poteris emere, si alius non compulsus fuerit venundare?
2. What a rich man should do with his riches. An increase of one's patrimony is wished for unjustly. But when we speak of contempt for riches, some rich man answers me: I have learned not to hope in the uncertainty of riches; I do not wish to be rich, lest I fall into temptation; but since I already am, what am I to do with these things which it has already fallen to me to have? The Apostle continues, Let them give readily, let them share (1 Tim. 6:10, 11, 18). What is it to share? To make your property common with him who does not have. If, then, you begin to share, you will not be that plunderer and that robber who broods over the necessities of the poor as though over another's property. For you have made your property common with those who do not have, and you furnish still more, you who have even become the advance-provider of the poor. You take some care that sustenance may reach the poor man in safety, and in this you dispense mercy in advance: and therefore God confers honour on you, and as it were says to you, First take from the common property what suffices for the needs of your house; what remains, give to Christ. Prepare yourself to hear, Come, blessed of My Father, receive the kingdom which has been prepared for you from the beginning of the world: for I was hungry, and you gave Me to eat (Matt. 25:34–35). Perhaps you despised some poor or needy man or other: do not despise Christ seated in heaven, in need on earth; He will come with recompense, both with life eternal and with fire eternal. Thinking on this, then, you can be rich even with some hope. But if you still wish to become rich, and not only are unwilling to pay out to the needy those things which lie superfluous with you, but even wish to increase your patrimony, perhaps you have some hope even from plunder. Unless perhaps you say this: God knows that I do not wish to increase my patrimony from plunder. From what do you wish to increase it? By buying. Do you seem innocent to yourself because you wish to increase it by buying? You are not wicked by plunder, but you are wicked by your wish. If someone says to you, Sell your possessions, you shudder, you take fright, you consider it a curse. When, then, you desire to buy, do you not wish this, that others should sell their possessions? For how will you be able to buy, if another has not been compelled to sell?
3. Minor ad bonum quam ad malum labor. Pretium regni coelorum. Omnibus in promptu est. Bona voluntas est charitas. Et hoc videte, fratres, quantum laboret qui exspoliare vult vestitum; et quam sine labore sit ille qui vestire vult nudum. Si enim habet, profert et dat; si non habet, sufficit ei coram Deo voluntas bona. Ecce non laborat si habet: si vero non habet; quia quod valde necessarium est habet, pauper est in arca, sed dives est in conscientia; pauper est in domo, sed dives est in animo. An forte nihil habes, quia bonam voluntatem habes? Audi nato Domino
3. Less labour towards good than towards evil. The price of the kingdom of heaven. It is ready to hand for all. Good will is charity. And see this, brothers, how much he labours who wishes to strip one who is clothed; and how free of labour is he who wishes to clothe the naked. For if he has, he brings it out and gives; if he does not have, a good will suffices him before God. See, he does not labour if he has: but if he does not have, since he has what is exceedingly necessary, he is poor in his strongbox, but rich in his conscience; he is poor in his house, but rich in his soul. Or perhaps you have nothing, because you have a good will? Hear, when the Lord was born,
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clamantes Angelos, Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis (Luc. II, 14). Quam parvo constat regnum coelorum! quam vili pretio tanta possessio proponitur! Proponitur enim in terra, quod possideas in coelo; proponitur in tempore, quod possideas in aeternum. Non potes dicere: Non habeo unde emere possim, quia tanta est illa possessio, ut pretium congruum invenire non possim. Nonne tantum valet, quantum habere potueris? et hoc superfluum. Quantum valuit Zacchaeo? Dimidium patrimonium: erat enim dives. Dimidium rerum mearum, dixit, do pauperibus (Id. XIX, 8). Sed quia prior emit, forte tu non invenis quod emas? emit enim regnum coelorum. Et ille emit, et tibi integrum servatur quod emas. Noli timere ne angustet te compossessor: omnibus latum est quod charitas possidet. Duobus minutis emit quaedam vidua regnum coelorum. Misit in gazophylacium duos nummos: Amen, amen dico vobis, nullus amplius misit in domum Dei quam ista vidua: illi enim de abundantia sua miserunt, haec autem totum quod habuit misit (Marc. XII, 42, 4⟨4⟩). Quia enim praebebat ei Dominus victum, jam ei duo nummi superflui restiterant ad victum ejus diei: ideo misit illos in domum Dei, et emit sibi regnum coelorum. Ecce quod timebas ne charum esset, et non esses idoneus, en duobus nummis valet. Si terrebat te pretium quod dedit Zacchaeus, consoletur te hoc pretium quod dedit haec vidua. Plus addo, charissimi; valet et vilius. Vilior est calix aquae frigidae, vilior est sola bona voluntas: audi clamantes Angelos, In terra pax hominibus bonae voluntatis. An forte non bene diximus viliorem bonam voluntatem? Imo ipsa est omnibus charior, et totum habet qui bonam voluntatem habet: quia et in dimidio rerum suarum Zacchaeus, si bonam voluntatem non haberet, nihil dedisset. Bona enim voluntas, ipsa dicitur charitas. Et quid ait Apostolus? Si distribuero omnia mea pauperibus, charitatem autem non habeam, nihil mihi prodest (I Cor. XIII, 3). Totum ergo habet, qui bonam voluntatem habet. Ipsa est quae potest sufficere, si caetera non sint: si autem sola desit, nihil prodest quidquid habitum fuerit. Sola sufficit, si adsit: caetera omnia nihil prosunt, si sola charitas desit. Si haberes in domo tua thesauros unde securus esses, gauderes et exsultares: In corde habes bonam voluntatem, et tristis es? In arca posses timere furem, in corde habens bonam voluntatem nihil times.
the angels crying out, Glory to God in the highest, and on earth peace to men of good will (Luke 2:14). How little the kingdom of heaven costs! At how cheap a price so great a possession is offered! For it is offered on earth, for you to possess in heaven; it is offered in time, for you to possess for eternity. You cannot say: I have nothing with which I could buy it, because that possession is so great that I cannot find a fitting price. Is it not worth as much as you are able to have? And that, what is superfluous. How much was it worth to Zacchaeus? Half his patrimony: for he was rich. Half of my goods, he said, I give to the poor (Luke 19:8). But because he bought first, perhaps you do not find anything to buy? For he bought the kingdom of heaven. He both bought it, and it is kept whole for you to buy. Do not fear that a co-possessor will crowd you: what charity possesses is broad for all. With two mites a certain widow bought the kingdom of heaven. She cast two coins into the treasury: Amen, amen I say to you, no one has cast more into the house of God than this widow: for they cast in from their abundance, but she cast in all that she had (Mark 12:42, 44). For since the Lord was providing her with sustenance, two coins had been left over to her beyond her sustenance for that day: therefore she cast them into the house of God, and bought for herself the kingdom of heaven. See, what you feared would be dear, and that you would not be equal to it, look, it is worth two coins. If the price that Zacchaeus gave frightened you, let this price that this widow gave console you. I add more, dearly beloved: it is worth even less. Cheaper is a cup of cold water, cheaper is good will alone: hear the angels crying out, On earth peace to men of good will. Or perhaps we did not speak well in calling good will cheaper? On the contrary, it is dearer than all things, and he has everything who has good will: for even in the half of his goods Zacchaeus, if he had not had good will, would have given nothing. For good will is itself called charity. And what does the Apostle say? If I distribute all my goods to the poor, but do not have charity, it profits me nothing (1 Cor. 13:3). He therefore has everything who has good will. It is that which can suffice, if the other things are lacking: but if it alone is absent, whatever has been possessed profits nothing. It alone suffices, if it is present: all other things profit nothing, if charity alone is absent. If you had treasures in your house by which you might be secure, you would rejoice and exult: you have good will in your heart, and are you sad? In a strongbox you might fear a thief; having good will in your heart you fear nothing.
4. Justitiam appetenti imminet a malis pati. Forte aliquis cogitat, et dicit: Si res meas pauperibus dare coepero, et de adversariis meis pro Dei amore me vindicare noluero, et humilis ac mansuetus esse contendero, statim mihi necesse erit persecutiones hominum malorum sustinere. Qui haec times, non legisti quia per multas tribulationes oportet nos introire in regnum Dei (Act. XIV, 21)? non audisti Scripturam dicentem, Fili, accedens ad servitutem Dei, s⟨t⟩a in justitia et timore, et praepara animam tuam ad tentationem (Eccli. II, 1)? Verum est quia ubi Deum in veritate coeperis quaerere, necesse tibi erit superborum vel malorum hominum nequitias sustinere: quia non sic ab illis colitur Christus, quomodo eis quotidie praedicatur; quoniam et quidquid volunt, quidquid petunt a Deo, in luxuriis suis et in conviviis volunt consumere, in spectaculis, in nugis, in fornicationibus, in ebrietatibus. In his volunt consumere, quo desiderant abundare: et tunc putant quia bonus est Deus, quando illis praestat unde corrumpantur.
4. For one who seeks justice, suffering from the wicked is at hand. Perhaps someone thinks and says: If I begin to give my goods to the poor, and for the love of God refuse to avenge myself on my adversaries, and strive to be humble and meek, at once it will be necessary for me to endure the persecutions of wicked men. You who fear these things, have you not read that through many tribulations we must enter into the kingdom of God (Acts 14:21)? Have you not heard Scripture saying, Son, when you come to the service of God, stand in justice and fear, and prepare your soul for temptation (Ecclus. 2:1)? It is true that when you begin to seek God in truth, it will be necessary for you to endure the wickedness of proud or evil men: because Christ is not worshipped by them in the way He is preached to them daily; since whatever they want, whatever they ask of God, they want to consume in their luxuries and in their banquets, in shows, in trifles, in fornications, in drunkenness. On these things they want to consume what they desire to have in abundance: and they think that God is good when He provides them with the means of being corrupted.
5. Inde magis proficit. Mali torcularia unde uva premitur et oliva. Pro ipsis orandum. Sed dicit aliquis: Ecce tempora aspera sunt, et asperiora erunt. Per ista asperiora proficit magis Ecclesia, proficiunt illi qui sursum cor habent: et illi qui sursum cor non habent, tumultuatur eis cor in terra, et dicunt cordi suo locum mutare, ut etiam ipsi sursum cor habeant, cantantes nobiscum, Ad te, Domine, levari animam meam (Psal. XXIV, 1). Tale est dicere, Severiora sunt
5. Thereby she makes greater progress. The wicked are the presses by which the grape and the olive are pressed. One must pray for them. But someone says: See, the times are harsh, and they will be harsher. Through these harsher times the Church makes greater progress; those make progress who have their heart lifted up: and as for those who do not have their heart lifted up, their heart is in tumult on earth, and they tell their heart to change its place, so that they too may have their heart lifted up, singing with us, To Thee, O Lord, I have lifted up my soul (Ps. 24:1). It is the same as saying, More severe are
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(1) ‹anchor: voluntatem nihil times› · call in col 2249
Ita Mss. At editi, in corde tuo quem times? Te noli pati hostem in corde tuo, habens bonam voluntatem, etc.
So the manuscripts. But the printed editions read: "in your heart whom do you fear? Do not suffer yourself to be an enemy in your own heart, having a good will," etc.
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tempora : quale si quis dicat, severiora esse tempora olivae, cum fructus colligitur, quia in torcular mittitur. Quando enim pendebat in arbore, laeta tempora videbantur; et non attendunt quia amurca plena erat. Venit quasi asperius tempus, venit tempus torcularis, veniunt majores pressurae. Per peccata enim et crimina superborum, per avaritiam luxuriamque malorum majores pressurae fiunt generi humano. Omnes enim mali et amatores mundi quasi torcularia sunt. Sicut enim in torcularibus et uva premitur et oliva, ut vinum et oleum reponatur in canava : ita per nequitiam malorum hominum, qui boni et justi sunt, multis tribulationibus corporaliter fatigantur, ut animae eorum tanquam oleum ac vinum recondi in aeterna beatitudine mereantur. Noli ergo de Dei misericordia vel justitia desperare, quoties te videris ab iniquis hominibus fatigari : sed considera quod illi qui te persequuntur, apud Deum velut molae ac torcularia deputantur; tu vero tanquam oliva, et quasi uva legitima, parvo tempore pressuram malorum hominum sustinere cogeris : sed postea illis sine fine remanebit opprobrium, tu felici commutatione transibis ad regnum. Et tunc liberatus ab omnibus malis, cum propheta poteris dicere, Transivimus per ignem et aquam, et induxisti nos in refrigerium (Psal. LXV, 12). Sed ut ad istam merearis beatitudinem pervenire, ora pro illis qui te persequuntur; quia potens est Deus ut illos convertat ad bonum; et qui nunc paleae esse videntur, de zizaniis in triticum, de amurca in oleum transeant; et qui modo alios per nequitiam persequuntur, ipsi postea persecutionem pro justitia patiantur; et qui nunc res alienas crudeliter volunt rapere, res suas incipiant pauperibus misericorditer erogare. Quam rem si, orantibus vobis, secundum suam consuetudinem pietas divina praestiterit, non solum de vestra, sed et de aliorum salute duplicem mercedem in aeterna beatitudine, remunerante Deo, capietis : quod ipse praestare dignetur, qui cum Patre et Spiritu sancto vivit et regnat Deus per omnia saecula saeculorum. Amen.
the times: as if someone were to say that the times of the olive are harsher when the fruit is gathered, because it is put into the press. For when it was hanging on the tree, the times seemed happy; and they do not notice that it was full of dregs. There comes, as it were, a harsher time, there comes the time of the press, there come greater pressures. For through the sins and crimes of the proud, through the avarice and luxury of the wicked, greater pressures befall the human race. For all the wicked and the lovers of the world are like presses. For just as in presses both the grape and the olive are pressed, so that the wine and the oil may be stored in the cellar, so through the wickedness of evil men those who are good and just are wearied bodily by many tribulations, so that their souls may deserve to be laid up like oil and wine in eternal blessedness. Do not then despair of the mercy or the justice of God whenever you see yourself wearied by wicked men; but consider that those who persecute you are reckoned before God as millstones and presses; you, however, like the olive and like the genuine grape, are compelled for a short time to endure the pressure of evil men; but afterwards reproach will remain for them without end, while you by a happy exchange will pass over to the kingdom. And then, freed from all evils, you will be able to say with the prophet, We passed through fire and water, and Thou hast led us into refreshment (Ps. 65:12). But that you may deserve to attain to that blessedness, pray for those who persecute you; for God is able to turn them to good; and may those who now seem to be chaff pass from tares into wheat, from dregs into oil; and may those who now persecute others through wickedness themselves afterwards suffer persecution for justice; and may those who now wish cruelly to seize the goods of others begin mercifully to bestow their own on the poor. If divine goodness, according to its custom, grants this at your prayers, you will receive, God rewarding you, a double reward in eternal blessedness, not only for your own salvation but also for that of others: which may He Himself deign to grant, Who with the Father and the Holy Spirit lives and reigns, God, through all ages of ages. Amen.
SERMO CCLXXI. De dilectione non solum amicorum, sed etiam inimicorum: et quia potest fieri ut qui inimici sunt, ita ad amicitiam revocentur.
Sermon 271. On the love not only of friends but also of enemies: and that it can come about that those who are enemies are thus called back to friendship.
1. Inimici diligendi. Dilexit enim nos Deus, etiam inimicos. Frequenter in Evangelio, fratres charissimi, audivimus Dominum dicentem, Diligite inimicos vestros, benefacite his qui vos oderunt (Matth. V, 44). Quare autem Dominus dixit, Diligite inimicos vestros, nisi quia passuri eramus inimicos? Sed dicit aliquis : Quis potest diligere inimicos? Prius te dilexit impium Deus tuus, qui nunquam fuit impius : tu autem etiamsi jam non es impius, fuisti tamen aliquando; quando nemo fit justus nisi ex peccatore, sicut frequenter cantavimus, Beati quorum remissae sunt iniquitates (Psal. XXXI, 1) : non dixit, Beati qui non fecerunt peccata; sed, Beati quorum remissae sunt iniquitates. Si enim quaeris qui non fecerit, non invenies. Unde ergo quisquam erit beatus? Si remittatur quod fecit, si tegatur quod commisit. Si ergo jam tibi peccatum dimissum est, ille te insequitur qui nondum est justus. Et tu antequam justificareris, alios persequebaris; perieras, et inventus es : et ille qui tibi adversatur, invenietur, et non persequetur. Noli cogitare quod tuis meritis talis factus sis; quia gratia Dei te talem fecit. Et bene considerans videbis potentem esse Deum, qui talem faciat eum, quem juste videris odisse.
1. Enemies are to be loved. For God loved us, even as enemies. Often in the Gospel, dearest brothers, we have heard the Lord saying, Love your enemies, do good to those who hate you (Matt. 5:44). But why did the Lord say, Love your enemies, if not because we were going to suffer enemies? But someone says: Who can love enemies? Your God, Who was never ungodly, first loved you when you were ungodly: you, however, even if you are no longer ungodly, were nevertheless so at some time; since no one becomes just except from being a sinner, as we have often sung, Blessed are they whose iniquities are forgiven (Ps. 31:1): he did not say, Blessed are they who have not committed sins; but, Blessed are they whose iniquities are forgiven. For if you seek one who has not committed [sin], you will not find him. How then will anyone be blessed? If what he did is forgiven, if what he committed is covered. If then your sin has already been forgiven you, he who pursues you is one who is not yet just. You too, before you were justified, used to persecute others; you were lost, and you were found: and he who opposes you will be found, and will not persecute. Do not think that you were made such by your own merits; for it was the grace of God that made you such. And considering well, you will see that God is powerful, Who can make such a one of him whom you seem justly to hate.
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Footnotes
(1) ‹anchor: oleum reponatur in canava› · call in col 2250
Sic Am. Er. et gr. Ms. At Lov., cavea. Ms. rm., camera.
So the Amerbach and Erasmus editions and the gr. manuscript. But the Louvain edition reads "cavea" (enclosure); the rm. manuscript, "camera" (vault, chamber).
Vide supra, Appendicis serm. 141, n. 2, cum nota.
See above, sermon 141 of the Appendix, no. 2, with the note.
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(2) ‹anchor: juste videris odisse› · call in col 2250
Gr. Ms., quem injustum tibi videris vidisse; rm, quem injuste tibi videris vixisse.
The gr. manuscript: "whom you think you have seen to be unjust"; rm.: "whom you think has lived unjustly towards you."
(printed under page 387)
(a) ‹anchor: SERMO CCLXXI› · call in col 2250
Alias, 6 ex Homiliis 50.
Elsewhere [numbered] 6 among the Fifty Homilies.
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(b) ‹anchor: amicitiam revocentur› · call in col 2250
In Appendice nunc primum collocatur. Lovanienses dubium relinquunt, rejiciunt Verlinus et Vindingus. Ex Augustini sententiis eadem arte compositus est, eodemque credimus auctore, quo sermo superior. De num. 2 vide Augustini enarr. in Psal. 93, n. 7 : de num. 3, Appendicis (continues)
Now placed in the Appendix for the first time. The Louvain editors leave it doubtful; Verlinus and Vindingus reject it. It is put together from Augustine's sayings by the same craft, and we believe by the same author, as the preceding sermon. On no. 2 see Augustine's exposition of Psalm 93, no. 7; on no. 3, [sermon … ] of the Appendix (continues)
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2. Quam injuste malorum optetur interitus. Dicis enim tu tibi quasi justus : Magna est patientia Dei, quae illum talem vivere sinit. Atque utinam hoc solum dicas : sed timeo ne insuper reprehendas, dicens, Quid placuit Deo talibus parcere ? Quare tanta mala faciunt homines, et vivunt ? Sic dicat alius : O Deus, quare vivit iste qui tanta dicit, et tuam justitiam reprehendit ? non enim attendit quid ipse dicat, sed attendit quid alius faciat. Qui tibi displicet, fortassis non reprehendit, nec effundit istas contumelias in Deum, quomodo tu facis. Ecce puta quia Deus, quomodo tu vis, nulli malo velit parcere : quid de te facturus est, qui sine peccato esse non potes ? Non attendis ubi te inveniat ? Roga ergo, ut non solum aliis, sed etiam et tibi parcat. Hoc itaque, fratres, habent quasi proprium omnes iniqui : nolunt ut parcat Deus iniquis, et non vident quid ipsi sint, etiam ex hoc ipso quod ita volunt Sed ego justus sum, inquis. Si tibi non parceret Deus cum esses iniquus, quomodo ad justitiam pervenisses ? An forte volebas ut Deus usque ad te patiens esset, quousque tu pervenires ad justitiam ? Quia Deus extendit pontem misericordiae suae, ut tu transire posses ; hoc vis ut jam subducat, ne alius transeat ?
2. How unjustly the death of the wicked is wished for. For you say to yourself, as though righteous: Great is the patience of God, which allows that man to live such a life. And would that you said only this; but I fear that you go further and find fault, saying, Why has it pleased God to spare such men? Why do men do such great evils, and live? Thus may another say: O God, why does that man live who says such things, and finds fault with Thy justice? For he does not consider what he himself says, but considers what another does. The one who displeases you perhaps does not find fault, nor pour out these insults against God, as you do. Suppose, then, that God, as you wish, were willing to spare no wicked man: what is He going to do with you, who cannot be without sin? Do you not consider where He may find you? Ask therefore that He spare not only others, but you also as well. This, therefore, brothers, all the unrighteous have as though it were their own peculiar mark: they do not want God to spare the unrighteous, and they do not see what they themselves are, even from this very fact that they so wish. But I am righteous, you say. If God had not spared you when you were unrighteous, how would you have arrived at righteousness? Or did you perhaps want God to be patient up to you, until you arrived at righteousness? Because God stretched out the bridge of His mercy so that you might be able to cross, do you want Him now to withdraw it, so that another may not cross?
3. Qui hodie malus, forte cras nobis erit melior. Diligamus ergo, fratres charissimi, inimicos nostros. Forte qui hodie est amicus tuus, talia peccata facturus est, ut in vita aeterna tecum esse non possit : non enim scis quid pariat crastinus dies (Prov. XXVII, 1). Et e contra qui inimicus est, forte sic ad poenitentiam convertetur, ut in illa coelesti Jerusalem civis tuus esse mereatur, et forte etiam major efficiatur. Non vobis hoc difficile videatur. Interrogemus Scripturas, et in ipsis hoc evidentius agnoscere poterimus. Paulus apostolus prius sceleratus erat inimicus Christianorum, rapiebat, vastabat, saeviebat. Ibi erat quando lapidatus est martyr Stephanus. Parum illi erant manus suae, manibus omnium lapidabat : quia ut illi non impedirentur vestimentis suis, sed liberis manibus saxa projicerent, omnium vestimenta servabat ; ac sic in omnium manibus scelus operabatur. Videte virum una voce Domini ex persecutore factum praedicatorem. Praecessit eos quos oderat : illi enim omnes christiani quos insequebatur, tales non erant, qualis ipse factus est. Non enim omnes illi Apostoli erant, quod ipse factus est. Videtis fieri posse ut inimicus qui erat hodie, sit non solum amicus et frater in gratia, sed etiam praecedat et melior fiat.
3. He who is wicked today will perhaps tomorrow be better than we are. Let us therefore love our enemies, dearest brothers. Perhaps he who today is your friend is going to commit such sins that he cannot be with you in eternal life: for you do not know what the morrow may bring forth (Prov. 27:1). And on the contrary, he who is an enemy will perhaps be so converted to penance that he deserves to be your fellow citizen in that heavenly Jerusalem, and perhaps even be made greater. Let this not seem difficult to you. Let us question the Scriptures, and in them we shall be able to recognize this more clearly. Paul the apostle was formerly a wicked enemy of the Christians; he seized, he laid waste, he raged. He was there when the martyr Stephen was stoned. His own hands were too few for him; he stoned with the hands of all: for, so that they might not be hindered by their garments but might hurl stones with free hands, he kept the garments of all; and thus he wrought the crime in the hands of all. See a man made from a persecutor into a preacher by one word of the Lord. He went before those whom he had hated: for all those Christians whom he pursued were not such as he himself became. For not all of them were apostles, which he himself became. You see that it can happen that one who was an enemy today may be not only a friend and a brother in grace, but may even go before and become better.
4. Orationis fructus mors inimici. Homo et peccator duo sunt. Ergo, fratres mei, christiani illi omnes quos persequebatur Saulus, putatis quia non rogabant ? Utique, si noverant Christum, si christiani erant, si noverant ipsum Dominum Jesum pro impiis mortuum. Non enim mortuus est pro fidelibus ; sed mortuus est ut faceret fideles. Rogo vos, fratres, diligenter, attendite, Dominus et Salvator noster, qui mortem suam praestitit infidelibus, quale sit illud quod servat fidelibus ? Et hoc considerate, quia quos persequebatur Paulus apostolus, bene noverant misericordiam Dei, et sciebant quod Saulus ille persecutor poterat fieri praedicator : et ideo oraverunt pro illo, et exauditi sunt. Ille persequebatur ; sed illi vicerunt. Illi eum magis occiderunt et interfecerunt rogando pro eo. Quomodo ? Ecce una voce prostratus est persecutor. Surrexit enim jam non persecutor, sed praedicator : qui ergo persequebatur mortuus est. Quaere persecutorem, et non invenie⟨s⟩ jam ; quia surrexit. Ergo illi potius occiderunt eum orando, quam ille persequendo. Et vos ergo, fratres, sic orate pro inimicis vestris, ut occidat eos Deus : id est, ut eorum malitiam, quae vobis inimicatur, occidat. Sic enim non occidit quod creavit, sed quod ipsi sibi fecerunt. Homo enim et peccator, duo nomina
4. The fruit of prayer is the death of the enemy. Man and sinner are two things. So, my brothers, all those Christians whom Saul persecuted, do you think that they did not pray? Certainly they did, if they knew Christ, if they were Christians, if they knew that the Lord Jesus Himself died for the ungodly. For He did not die for the faithful; but He died in order to make the faithful. I ask you, brothers, pay diligent attention: our Lord and Saviour, Who bestowed His death on the unbelieving, what must that be which He keeps for the faithful? And consider this too, that those whom Paul the apostle persecuted knew well the mercy of God, and knew that that Saul, the persecutor, could become a preacher: and therefore they prayed for him, and were heard. He persecuted; but they conquered. They rather slew and killed him by praying for him. How? See, by one word the persecutor was laid low. For he rose up no longer a persecutor, but a preacher: so he who persecuted died. Seek the persecutor, and you will not find him now; because he has risen. So they killed him by praying rather than he them by persecuting. And you therefore, brothers, pray thus for your enemies, that God may kill them: that is, that He may kill their malice, which is hostile to you. For thus He does not kill what He created, but what they made for themselves. For man and sinner, two names
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Footnotes
(b, continued) ‹anchor: continues note (b) of col 2250 (Sermo CCLXXI)› · printed at the foot of col 2251 (QA Q2: set here; the numeral read as 242 is unclear in the scan) serm. 189, n. 2 : de num. 5, serm. 273, n. 1, et 308, n. 2; 42, n. 3; 242, n. 2 : de num. 6, serm. 210, nn. 5, 6; 269, n. 2; 225, n. 5; 274, n. 1; 273, n. 6.
sermon 189, no. 2; on no. 5, sermon 273, no. 1, and 308, no. 2; 42, no. 3; 242, no. 2; on no. 6, sermon 210, nos. 5, 6; 269, no. 2; 225, no. 5; 274, no. 1; 273, no. 6.
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sunt. In ipsis duobus nominibus quaere quid fecerit Deus, quaere quid suaserit diabolus. Homo a Deo factus est: peccatum, suadente diabolo, ab homine factum est. Quis horum duorum te persequitur? Si enim tu bene vivis, non te persequitur, nisi qui malus est: non ergo homo, sed peccator te insequitur. Roga pro homine, ut exstinguat Deus peccatorem. Cum enim mortuus fuerit peccator, nihil tibi adversabitur; imo consolabitur vivens, qui te in peccatis mortuus persequebatur.
are. In these two names themselves, ask what God made, ask what the devil urged. Man was made by God: sin, at the devil's urging, was made by man. Which of these two persecutes you? For if you live well, no one persecutes you except one who is wicked: so it is not the man but the sinner who pursues you. Pray for the man, that God may extinguish the sinner. For when the sinner has died, nothing will oppose you; rather, the one who, dead in his sins, used to persecute you will console you once he is living.
5. In dimittendo omnis spes nostra. Maximum Deo offertur sacrificium. Omnibus id promptum. Eleemosynae duae. Spiritualis praestat. Non vobis ergo grave sit, per ipsius Domini nostri misericordiam vos obtestor, quia spes nobis alia non est, nisi dimiserimus quidquid nos laeserint homines. Nemo nos fallat. Aliud majus sacrificium non est quod debeamus Deo, nisi quidquid boni est, etiam malis hominibus, sed tamen hominibus fecerimus. Dicit tibi Deus: Ego non ex te cresco, sed tu ex me; sacrificium volo quod prosit homini: sic ad me pervenit quod tibi prosit. Potes mihi dicere: Non habeo quod tribuam indigenti, non possum jejunare frequenter, et a vino vel carnibus abstinere non possum. Numquid potes mihi dicere, charitatem te habere non posse? Ipsa est cujus possessio tanto plus augetur, quanto amplius erogatur. Dimitte ergo quod tenebas; ne adversus te ille teneat aliquid, cui non habes quod dimittas: Dimittite et dimittetur vobis; date, et dabitur vobis (Luc. VI, 37 et 38). Scitote, fratres charissimi, quia duae sunt eleemosynae: una cordis, alia pecuniae. Eleemosyna cordis est, dimittere quod laesus es. Nam dare aliquid indigenti aliquando quaeris, et non habes: indulgere peccanti, quantum volueris, redundat tibi. Aurum, argentum, vestem, frumentum, vinum et oleum potest fieri ut aliquoties non habeas, unde pauperibus tribuas: ut autem omnes homines diligas, et hoc aliis quod tibi ipse velis, et ut inimicis tuis indulgeas, nunquam te poteris excusare; quia si in cellario vel in horreo non habes quod dare possis, de thesauro cordis tui potes proferre quod tribuas. Et cum omnibus hominibus, etiamsi sola sit, bona voluntas sufficiat, et eleemosyna cordis multo major sit, quam eleemosyna corporis; quis est qui vel umbram excusationis possit praetendere? Et illud attendite, fratres, quia charitatis eleemosyna sine terrena substantia sufficit sibi: illa vero quae corporaliter datur, si non benigno corde tribuitur, omnino non sufficit. Et quia, sicut ipsi videtis, fratres charissimi, ad remissionem omnium peccatorum, si substantia terrena non fuerit, charitas et dilectio inimicorum satis abundeque sufficiunt; nulla nobis excusatio de hac re in die judicii remanebit, nec dicere aliquis poterit non se habuisse unde sua peccata redimeret.
5. In forgiving lies all our hope. The greatest sacrifice is offered to God. It is within reach of all. Two kinds of alms. The spiritual excels. So let it not be burdensome to you, I implore you by the mercy of our Lord Himself, since we have no other hope unless we forgive whatever men have done to hurt us. Let no one deceive us. There is no greater sacrifice that we owe to God than whatever good we have done to men, even to wicked men, yet still to men. God says to you: I do not grow from you, but you from Me; I want a sacrifice that profits man: thus what profits you reaches Me. You can say to me: I have nothing to give to the needy, I cannot fast often, and I cannot abstain from wine or meat. Can you say to me that you are unable to have charity? It is that whose possession grows the more, the more lavishly it is paid out. Forgive, then, what you were holding; lest he to whom you have nothing to forgive hold something against you: Forgive, and it will be forgiven you; give, and it will be given to you (Luke 6:37–38). Know, dearest brethren, that there are two kinds of alms: one of the heart, the other of money. The alms of the heart is to forgive the wrong by which you were hurt. For sometimes you seek to give something to a needy person and do not have it: to pardon one who sins, as much as you wish, overflows to you. Gold, silver, clothing, grain, wine and oil — it may happen that sometimes you do not have anything from which to give to the poor: but as for loving all men, and wishing for others what you yourself would wish for yourself, and pardoning your enemies, you will never be able to excuse yourself; for if you have nothing in your cellar or your granary that you could give, you can bring forth from the treasury of your heart something to give. And since for all men good will suffices, even if it be alone, and the alms of the heart is far greater than the alms of the body, who is there who could put forward even the shadow of an excuse? And attend to this, brethren: that the alms of charity is sufficient in itself without earthly substance; but that which is given bodily, if it is not bestowed with a kindly heart, does not suffice at all. And since, as you yourselves see, dearest brethren, for the remission of all sins, even if there be no earthly substance, charity and love of enemies suffice amply and abundantly, no excuse in this matter will remain to us on the day of judgement, nor will anyone be able to say that he did not have the means by which to redeem his sins.
6. Adhortatio. Et ideo omnes homines studeamus toto corde diligere; orantes, ut qui boni sunt, meliores fiant, et in opere bono permaneant; qui mali sunt, cito se corrigant: timentes illud quod Dominus comminatus est dicens, Si non dimiseritis hominibus peccata eorum, nec Pater vester dimittet vobis peccata vestra (Matth. VI, 15). Sed magis cum ipsius adjutorio laboremus, ut illud in nobis possit impleri, Date, et dabitur vobis; dimittite, et dimittetur vobis. Cum ergo secundum praefatam Domini sententiam, qua dixit, Si dimiseritis hominibus peccata eorum, dimittet vobis Pater vester coelestis peccata vestra (Ibid., 14), in potestate nostra positum sit, qualiter in die judicii judicemur; dimittamus omnibus inimicis nostris: ut libera conscientia possimus in oratione dominica dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Ibid., 12). Quod ipse praestare dignetur, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.
6. Exhortation. And therefore let us strive to love all men with our whole heart; praying that those who are good may become better and persevere in good work, and that those who are wicked may quickly correct themselves: fearing that which the Lord threatened, saying, If you do not forgive men their sins, neither will your Father forgive you your sins (Matt. 6:15). But rather let us labour with His help, that this may be fulfilled in us: Give, and it will be given to you; forgive, and it will be forgiven you. Since, then, according to the aforesaid saying of the Lord, in which He said, If you forgive men their sins, your heavenly Father will forgive you your sins (Matt. 6:14), it has been placed in our power how we are to be judged on the day of judgement, let us forgive all our enemies: so that with a free conscience we may say in the Lord's Prayer, Forgive us our debts, as we also forgive our debtors (Matt. 6:12). May He deign to grant this, Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.
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