PL 39 · cols. 2253–2258

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 272-284

Sermons CCLXXII–CCLXXIII

SERMO CCLXXII. De diligendis inimicis, I.

Sermon 272. On loving enemies, I.

1. In Scripturis et ornamenta sanis et aegris medicamenta. Medicamentum praecipuum, inimicorum dilectio. In divinis voluminibus, fratres charissimi, ita dispensavit Spiritus sanctus, ut et sanis ornamenta, et aegrotis spiritualia medicamenta deesse non possint. Quam rem ego, Domino donante, cognoscens, unicum ac singulare animarum remedium, tanquam spirituale antidotum studui providere. Primum ac principale medicamentum est animae aegrotanti, ita charitatis dulcedinem retinere, ut non solum amicos, sed etiam inimicos velit toto corde diligere: propter illud quod scriptum est, Si dimiseritis hominibus peccata eorum, dimittet vobis Pater vester coelestis peccata vestra (Matth. VI, 14). Ut ergo tam praeclaram dilectionem et memoriter tenere, et operibus possitis, Deo auxiliante, perficere; pauca capitula de Scripturis sanctis excerpsimus, quae unusquisque si non discutiendo, sed credendo susceperit, et peccatorum suorum indulgentiam accipiet, et ad aeternae vitae beatitudinem Deo auxiliante perveniet.

1. In the Scriptures there are both adornments for the healthy and medicines for the sick. The chief medicine, the love of enemies. In the divine books, dearest brothers, the Holy Spirit has so arranged things that neither adornments for the healthy nor spiritual medicines for the sick can be lacking. Recognizing this, by the Lord's gift, I have been eager to provide a unique and singular remedy for souls, as a spiritual antidote. The first and principal medicine for a sick soul is to hold on to the sweetness of charity in such a way that it is willing to love with its whole heart not only friends but also enemies: because of what is written, If you forgive men their sins, your heavenly Father will forgive you your sins (Matt. 6:14). So that you may therefore both hold so excellent a love in memory and, with God's help, accomplish it in deeds, we have excerpted a few short passages from the holy Scriptures; whoever receives them not by disputing but by believing will both receive pardon for his sins and, with God's help, attain to the blessedness of eternal life.

2. Hanc coluere sancti, Joseph, Moyses, Job. In primis consideranda est et totis viribus imitanda benigna etiam erga inimicos antiquorum sanctorum charitas. Nam beatus Joseph pro parricidii crimine impiis et inimicis fratribus suis non odii amaritudinem, sed charitatis dulcedinem recompensavit. Osculabatur enim singulos, et per singulos flebat. Quibus non solum nihil mali rependens, sed etiam omnia bona retribuens, tam vivo quam mortuo patre germano semper amore dilexit. Beatus quoque Moyses cum frequenter eum populus rebellis non solum contemnere, sed etiam lapidare voluisset, divinae charitatis memor ita pro illis Domino supplicabat, ut clamaret et diceret, Si non dimiseris peccatum populi tui, dele me de libro quem scripsisti (Exod. XXXII, 32). In ipso enim Veteri Testamento legimus scriptum, Itinera eorum qui injuriam retinent malefacti, in mortem: et iterum, Ne memor, inquit, sis injuriae proximi tui (Levit. XIX, 18): et iterum, Si videris asinum inimici tui in luto jacentem, non praeteribis nisi prius alleves eum (Exod, XXIII, 5). Quo loco diligenter unusquisque vestrum consideret, quod si asinum inimici non licet in luto dimitti; quanto magis homo ad imaginem Dei factus non debet odio haberi nec negligi? Beatus quoque Job ita veram et perfectam charitatem etiam cum inimicis fideliter retinebat, ut gaudens et libera conscientia ad Dominum diceret: Si gavisus sum ad ruinam inimici mei, et exsultavi eo quod invenisset eum malum, vel si in corde meo dixi, Bene (Job XXXI, 29).

2. The saints practised it: Joseph, Moses, Job. First of all we must consider, and imitate with all our strength, the charity of the ancient saints, kindly even towards enemies. For blessed Joseph repaid his impious and hostile brothers for the crime of fratricide not with the bitterness of hatred but with the sweetness of charity. For he kissed them one by one, and wept over each one. Not only repaying them no evil, but even returning them every good, he always loved them with a brother's love, both while their father was alive and after he had died. Blessed Moses too, when the rebellious people had often wished not only to despise him but even to stone him, mindful of divine charity, so entreated the Lord for them that he cried out and said, If Thou do not forgive the sin of Thy people, blot me out of the book which Thou hast written (Exod. 32:32). For in the Old Testament itself we read it written, The ways of those who hold on to the injury of a misdeed [lead] to death: and again, Do not, it says, be mindful of the injury of your neighbour (Lev. 19:18): and again, If you see the ass of your enemy lying in the mud, you shall not pass by unless you first raise it up (Exod. 23:5). At this point let each one of you carefully consider that, if it is not permitted to leave an enemy's ass in the mud, how much more ought a man, made in the image of God, not to be held in hatred nor neglected? Blessed Job too so faithfully held on to true and perfect charity even with his enemies that he said to the Lord, rejoicing and with a free conscience: If I rejoiced at the ruin of my enemy, and exulted because evil had found him, or if I said in my heart, Good (Job 31:29).

3. Hanc etiam coluit David, et quem inde fructum cepit. Beatus quoque David, licet virtutibus multis fuerit exornatus, nulla tamen eum actio familiarius Deo conjunxit, quam dilectio inimicorum suorum (I Reg. XVI). Cui cum inimicus suus in faciem malediceret, maluit tamen parcere et Dei judicio reservare, quam suae iracundiae satisfacere. Et in tantum non fuit simulata nec falsa sua dilectio, ut ipsos etiam adversarios suos fleret, et in illis qui eos occidere praesumpserant, vindicaret (II Reg. I). Ideo securus dicebat in Psalmis illud, quod omnes homines satis attento et trementi animo dicere debent: Si reddidi, inquit, retribuentibus mihi mala, decidam merito ab inimicis meis inanis; persequatur inimicus animam meam, et

3. David too practised it, and what fruit he gained from it. Blessed David too, though he was adorned with many virtues, yet no action joined him more intimately to God than the love of his enemies (1 Sam. 16). When his enemy cursed him to his face, he nevertheless preferred to spare him and reserve him for God's judgement rather than satisfy his own anger. And so far was his love from being feigned or false that he even wept for his very adversaries, and took vengeance on those who had presumed to kill them (2 Sam. 1). Therefore he said with confidence in the Psalms that which all men ought to say with a very attentive and trembling mind: If I have repaid, he says, those who rendered evil to me, may I deservedly fall empty before my enemies; let the enemy pursue my soul, and

Editors' notes and page, col. 2253

Footnotes

(1) ‹anchor: nihil mali rependens› · call in col 2253

Ms. t., reprehendens.

Ms. t. [siglum as printed]: "reprehendens" (reproving) [for "rependens", repaying].

(printed under page 389)

(a) ‹anchor: SERMO CCLXXII› · call in col 2253

Alias, de Tempore 168.

Formerly, de Tempore 168.

(printed under page 389)

(b) ‹anchor: De diligendis inimicis, I› · call in col 2253

In Appendice nunc primum collocatur. Erat dubius Lovaniensibus. Verlino spurius, et Vindingo, qui observat hanc ipsam esse homil. 11 Caesarii in Bibliotheca Patrum. De num. 1 vide Append. serm. 40, n. 6; 66, n. 3: de num. 2, serm. 15, n. 6, excerptum ex Pelag. Epist. ad Demetriad.: de num. 4, serm. 271, n. 4; 259, n. 2: de num. 5, serm. 273, n. 3, et supra serm. 29, n. 2; 41, n. 1; 140, n. 1; 174, n. 3: de num. 6, serm. 271, n. 6: de num. 7, serm. 4, n. 2, et 274, n. 2: de num. 8, serm. 275, n. 1; 295, n. 7; 301, n. 1; 275, n. 6.

It is placed in the Appendix now for the first time. To the Louvain editors it was doubtful; to Verlinus spurious, and also to Vindingus, who observes that it is the very same as homily 11 of Caesarius in the Bibliotheca Patrum. On no. 1 see Appendix sermon 40, no. 6; 66, no. 3; on no. 2, sermon 15, no. 6, taken from Pelagius's Letter to Demetrias; on no. 4, sermon 271, no. 4; 259, no. 2; on no. 5, sermon 273, no. 3, and above, sermon 29, no. 2; 41, no. 1; 140, no. 1; 174, no. 3; on no. 6, sermon 271, no. 6; on no. 7, sermon 4, no. 2, and 274, no. 2; on no. 8, sermon 275, no. 1; 295, no. 7; 301, no. 1; 275, no. 6.

(printed under page 389)

Page

running head: 2253 SERMO CCLXXII (cut off at image edge)
marginal letters: (none)
old-edition numerals: (none)
other: the column opens directly with the title SERMO CCLXXII; no lines of the preceding work stand above it (QA Q1).
misprints kept as printed: "(Exod, XXIII, 5)" with a comma for the full stop after Exod.

PL 39:2254

comprehendat et conculcet in terra vitam meam, et gloriam meam in pulverem deducat (Psal. VII, 5 et 6). Ecce quali maledicto se ipsum condemnat, qui de inimicis diligendis Dei praecepta contemnens, odium in corde servare non metuit. Unde considerandum est, qua fronte vel qua conscientia versiculum istum ex ore suo proferre poterit, qui inimicis suis mala pro malis retribuit. Per Salomonem quoque Spiritus sanctus clamat et dicit: Cum ceciderit inimicus tuus, ne gaudeas: ne forte videat Deus, et displiceat illi, et avertat iracundiam suam ab eo. (Prov. XXIV, 17, 18). Et utique cum ab eo averterit, ad illum dirigit qui de inimici ruina congaudet, secundum illud: Qui in ruina laetatur alterius, non erit impunitus (Id. XVII, 5). Item inibi, Homo homini reservat iram; et a Deo quaerit medelam (Eccli. XXVIII, 3)! et, In hominem similem sibi non habet misericordiam: ipse cum caro sit, reservat iram; et propitiationem quaerit a Deo! Quis exorabit pro delictis ipsius (Ibid., 4, 5)?

overtake and trample my life into the ground, and bring down my glory into the dust (Ps. 7:5–6). See with what a curse he condemns himself who, despising God's precepts about loving enemies, is not afraid to keep hatred in his heart. Hence it must be considered with what face or with what conscience he will be able to utter this little verse from his mouth, who repays his enemies evil for evil. Through Solomon too the Holy Spirit cries out and says: When your enemy has fallen, do not rejoice; lest perhaps God see, and it displease Him, and He turn away His anger from him (Prov. 24:17–18). And certainly, when He has turned it away from him, He directs it at the one who rejoices over the ruin of his enemy, according to that saying: He who rejoices at the ruin of another will not be unpunished (Prov. 17:5). Likewise in the same place: Man keeps anger against man; and does he seek healing from God (Ecclus. 28:3)! and: He has no mercy on a man like himself: he, though he is flesh, keeps anger; and does he seek propitiation from God! Who will make entreaty for his offences (ibid. 4-5)?

4. Quo sensu dicatur, Odio habebis inimicum. Dicitur quidem in Veteri Testamento, Diliges proximum tuum, et odio habebis inimicum tuum (Levit. XIX, 18). Sed qui sano intellectu Scripturae divinae sensum agnoscere cupit, sententiam istam hoc modo intelligat, ut diligat omnem hominem proximum suum, et odio habeat diabolum inimicum suum. Quod etiam in uno homine malo impleri potest. In ipso enim uno qui malus est, et proximum habes et inimicum. Nam quod homo est, proximus tuus est; quod malus est, non solum tuus, sed etiam suus inimicus est. Dilige ergo in eo carnem et animam, hoc est, proximum tuum quem Deus fecit; et odio habe malitiam, quam ipso consentiente diabolus intromisit. Quod cum sancto et pio animo feceris, vices coelestis Medici agis, odio habens morbum, et diligens aegrotum.

4. In what sense it is said, You shall hate your enemy. It is indeed said in the Old Testament, You shall love your neighbour, and you shall hate your enemy (Lev. 19:18). But let him who desires with sound understanding to recognize the sense of divine Scripture understand this saying in this way: that he should love every man as his neighbour, and hate the devil as his enemy. This can be fulfilled even in one bad man. For in that one man who is bad you have both a neighbour and an enemy. For in that he is a man, he is your neighbour; in that he is bad, he is an enemy not only to you but also to himself. Love, then, in him the flesh and the soul, that is, your neighbour whom God made; and hate the wickedness which the devil brought in with the man himself consenting. When you do this with a holy and devout mind, you act in the place of the heavenly Physician, hating the disease and loving the sick man.

5. Et illud, Carbones ignis congeres super caput inimici. Non semper littera in Scripturis sequenda. Item per Salomonem loquitur Spiritus sanctus, Si esurierit inimicus tuus, ciba illum; si sitit, potum da illi: hoc enim faciens, carbones ignis congeres super caput ejus (Prov. XXV, 21 et 22). Hoc ergo loco cum grandi diligentia observandum est, ne forte dum eum non bene intelligimus, de medicamentis nobis vulnera faciamus. Solent enim nonnulli hoc praecepto uti, quasi ad satiandum furorem suum. Dicunt enim apud se: Ecce cibo inimicum meum, ut ardeat in aeternum. Avertat Deus hujusmodi intelligentiam ab animis nostris. Qualiter ergo accipi debeat locus iste, sancti et antiqui patres, revelante Spiritu sancto, definierunt. Si esurierit inimicus tuus, ciba illum, etc.; hoc enim, inquit. faciens, carbones ignis congeres super caput ejus. Caput in homine, sensus rationalis intelligitur: qui sensus cum a fervore charitatis recedens factus fuerit frigidus (unde scriptum est, Quia abundavit iniquitas, refrigescet charitas multorum [Matth. XXIV, 12]), necesse est ut quod est saluti contrarium sapiat, et cui deberet esse amicus, inimicus existat. Ad sanandum ergo talem phreneticum, homines sanctos et charitatis igne accensos hortatur Spiritus sanctus, dicens: Carbones ignis congeres super caput ejus. Cum enim inimico tuo pio animo frequentius benefeceris; quamlibet sit impius et crudelis, barbarus et cruentus, tamen tandem aliquando erubescit et dolet, et poenitere incipit quod admisit. Jam cum poenitentiam coeperit agere. sensus rationalis, hoc est, caput ipsius, incipit charitatis i⟨g⟩ne succendi: et qui prius quasi frigidus et phreneticus contra te consueverat iracundiam retinere, spirituali calore de tua bonitate succensus incipit te toto corde diligere. Ecce quomodo sancti Patres hunc Scripturae locum intelligendum esse dixerunt. Nam absit a sensu catholico, ut eo animo quisque boni aliquid inimico suo conetur impendere, ut eum pro hoc beneficio velit aeterno incendio concremari. Unde cum grandi cautela fidei considerandum est et timendum, ne sequamur litteram occid⟨e⟩ntem; sed magis vivificantem spi⟨r⟩itum diligamus.

5. And that saying, You will heap coals of fire upon the head of the enemy. The letter is not always to be followed in the Scriptures. Likewise through Solomon the Holy Spirit speaks: If your enemy is hungry, feed him; if he is thirsty, give him drink: for in doing this you will heap coals of fire upon his head (Prov. 25:21–22). This passage, then, must be heeded with great care, lest perhaps, while we do not understand it well, we make wounds for ourselves out of medicines. For some are accustomed to use this precept as if to glut their own fury. For they say within themselves: See, I feed my enemy, so that he may burn for ever. May God turn away understanding of this kind from our minds. How, then, this passage ought to be taken, the holy and ancient fathers, by the revelation of the Holy Spirit, have defined. If your enemy is hungry, feed him, etc.; for in doing this, it says, you will heap coals of fire upon his head. By the head in a man is understood the rational sense: and when this sense, withdrawing from the fervour of charity, has become cold (whence it is written, Because iniquity has abounded, the charity of many will grow cold [Matt. 24:12]), it necessarily savours what is contrary to salvation, and becomes an enemy to the one to whom it ought to be a friend. To heal such a frenzied man, therefore, the Holy Spirit exhorts men who are holy and kindled with the fire of charity, saying: You will heap coals of fire upon his head. For when you have quite often done good to your enemy with a devout mind, however impious and cruel, barbarous and bloodthirsty he may be, yet at last he at some time blushes and grieves, and begins to repent of what he has committed. Now when he has begun to do penance, his rational sense, that is, his head, begins to be kindled with the fire of charity; and he who formerly, as if cold and frenzied, was accustomed to keep up his anger against you, kindled by spiritual heat from your goodness, begins to love you with his whole heart. See how the holy Fathers have said that this passage of Scripture is to be understood. For far be it from the catholic sense that anyone should try to bestow some good on his enemy with such a mind as to wish him to be burnt up in eternal fire for this kindness. Hence it must be considered and feared with great caution of faith, lest we follow the letter that kills; but rather let us love the spirit that gives life.

Editors' notes and page, col. 2254

Page

running head: SERMO CCLXXII. … 2254 (last figure of the column number partly cut off and damaged)
marginal letters: (none) — no marginal letters visible in the images
old-edition numerals: (none)

PL 39:2255

6 Jerusalem coelestis : de pace muros habet, pacem non tenenti impervios. Et illud, fratres charissimi, cum grandi tremore considerare debemus, quod in Psalmo terribiliter Spiritus sanctus dixit. Cum enim illam coelestem Jerusalem, id est, congregationem omnium sanctorum, quae cum Christo est regnatura, ad laudandum Dominum provocaret; cum dixisset, Lauda, Jerusalem, Dominum, addidit, Qui posuit fines tuos pacem (Psal. CXLVII, 12, 14). Ergo, ut ipsi videtis, Jerusalem illa coelestis muros de pace habet constructos. Qui enim talem pacem et talem charitatem habet ut omnes diligat, et pro bonis orat ut meliores fiant, pro malis supplicat ut cito se corrigant; de qua parte voluerit intrare, illius coelestis Jerusalem portas apertas merebitur invenire. Qui autem non vult habere talem charitatem, qualem et Christus praecepit, et Apostolus docuit, ex omni parte Jerusalem portas clausas inveniet. Et quia oleum charitatis habere noluit, clausis januis sponsi, cum illis fatuis virginibus illam metuendam audiet vocem : Amen dico vobis, nescio vos unde sitis (Matth. XXV, 12). Quomodo enim illis quinque virginibus, quae charitatis oleum habuerunt, illa coelestis Jerusalem aperiet januas suas, ut intrent in gaudium Domini sui : sic illis e contrario qui sine charitate veniunt, claudet, et aeterna a se separatione repellet; et implebitur illud quod in Psalmo dicitur de Jerusalem, Quoniam, inquit, confortavit seras portarum tuarum (Psal. CXLVII, 13). Clausis portis et confirmatis seris, nunquam exiet amicus, nunquam intrare poterit inimicus : quia quomodo justus nunquam est exiturus a gloria, ita et peccator nunquam poterit liberari a poena.

6 The heavenly Jerusalem has walls made of peace, impassable to one who does not hold peace. And this too, dearest brethren, we ought to consider with great trembling, which the Holy Spirit said terrifyingly in the Psalm. For when He was calling that heavenly Jerusalem, that is, the congregation of all the saints, which is to reign with Christ, to praise the Lord, having said, Praise the Lord, O Jerusalem, He added, Who has made your borders peace (Ps. 147:12, 14). Therefore, as you yourselves see, that heavenly Jerusalem has walls built of peace. For whoever has such peace and such charity that he loves all, and prays for the good that they may become better, and supplicates for the wicked that they may quickly amend themselves, from whatever side he wishes to enter, he will deserve to find the gates of that heavenly Jerusalem open. But whoever does not wish to have such charity as both Christ commanded and the Apostle taught will find the gates of Jerusalem shut on every side. And because he would not have the oil of charity, the doors of the bridegroom being shut, he will hear with those foolish virgins that dreadful voice: Amen I say to you, I know not whence you are (Matt. 25:12). For just as that heavenly Jerusalem will open its doors to those five virgins who had the oil of charity, that they may enter into the joy of their Lord, so on the contrary it will shut them against those who come without charity, and will drive them back by an eternal separation from itself; and that will be fulfilled which is said in the Psalm concerning Jerusalem, For, it says, He has strengthened the bolts of your gates (Ps. 147:13). The gates being shut and the bolts made fast, the friend will never go out, the enemy will never be able to enter: for just as the righteous man will never go out from glory, so too the sinner will never be able to be freed from punishment.

7. Nihil nos a charitate separet. Et ideo, si volumus ut ab istis malis nos dignetur divina pietas liberare, ut feliciter in illam coelestem Jerusalem mereamur intrare, totis viribus laboremus ut in nobis impleatur illud quod Apostolus dixit, Quis nos separabit a charitate Christi? Tribulatio? an angustia? an persecutio? an fames? an periculum? an gladius? et illud, Certus sum enim quia neque mors, neque vita, neque Angeli, neque principatus, neque potestates, neque altitudo, neque profundum, neque instantia, neque futura, neque creatura aliqua poterit nos separare a charitate Dei, quae est in Christo Jesu Domino nostro (Rom. VIII, 35, 38, 39). Ecce, sicut audistis, beatum Apostolum et apostolicos viros tanta ac tam terribilia a charitate Dei separare non poterant. Unde nimis dolendum est, quod cum illi a charitate Dei nec tormentis poterant separari, nos interdum otiosis fabulis separemur, et nonnunquam propter parvissimum convicium et cujuscumque miseri hominis detractionem ita derelinquimus charitatem, ut cum eo non solum multis diebus, sed etiam mensibus fortassis et annis nec loquamur, nec ad convivium venire velimus : et non attendimus quia dum nos invicem odio habemus, ita muros civitatis Jerusalem contra nos claudimus, ut nullus nobis aditus remaneat, per quem intrare possimus. Et quia civitas illa habitatorem Deum habet, et dicente Joanne evangelista, Deus charitas est (I Joan. IV, 16); qui charitatem habere noluerit, qua fronte vel qua conscientia ad Dominum, qui est charitas, praesumet accedere?

7. Let nothing separate us from charity. And therefore, if we wish that the divine goodness should deign to free us from these evils, so that we may deserve to enter happily into that heavenly Jerusalem, let us labour with all our strength that there may be fulfilled in us what the Apostle said, Who shall separate us from the charity of Christ? Tribulation? or distress? or persecution? or famine? or danger? or the sword? and this, For I am certain that neither death, nor life, nor Angels, nor principalities, nor powers, nor height, nor depth, nor things present, nor things to come, nor any creature will be able to separate us from the charity of God, which is in Christ Jesus our Lord (Rom. 8:35, 38–39). Behold, as you have heard, things so great and so terrible could not separate the blessed Apostle and apostolic men from the charity of God. Hence it is greatly to be lamented that, whereas they could not be separated from the charity of God even by torments, we are sometimes separated by idle gossip, and now and then, on account of the smallest insult and the detraction of some wretched man or other, we so abandon charity that not only for many days but perhaps even for months and years we neither speak with him nor are willing to come to a meal with him: and we do not consider that while we hold one another in hatred, we so shut the walls of the city of Jerusalem against ourselves that no entrance remains to us by which we may enter. And since that city has God for its inhabitant, and as John the evangelist says, God is charity (1 John 4:16), with what face or with what conscience will he who would not have charity presume to approach the Lord, Who is charity?

8. Nullus excusari potest, quod charitatem non teneat. Haec omnia, fratres charissimi, dum vobis paterna pietate frequenter insinuo, absolvo apud Deum conscientiam meam. Et quia nullus unquam erit, qui se in veritate excusare valeat, quod veram pacem et veram charitatem tenere non possit; totis viribus misericordiam Dei deprecemur, ut nobis illam charitatem, sine qua nullus unquam Deum videbit, ipsinuare et ⟨d⟩onare dignetur, ut nullis nec tormentis, nec damnis ac persecutionibus ab illius dilectione vel dulcedine separemur. Si jubetis, jam non est opus ut prolixiori vos sermone diutius fatigemus : et ideo jam ista quae ad praesens dicta sunt, vestrae Charitati sufficiant, ut

8. No one can be excused for not holding charity. While I frequently impress all these things upon you with fatherly affection, dearest brethren, I acquit my conscience before God. And since there will never be anyone who can in truth excuse himself on the ground that he cannot hold true peace and true charity, let us with all our strength beseech the mercy of God that He may deign to instil in us and grant us that charity without which no one will ever see God, so that we may be separated from His love or sweetness neither by any torments, nor by losses and persecutions. If you bid it, there is now no need for us to weary you any longer with a more lengthy sermon: and therefore let these things which have been said for the present suffice for your Charity, so that

Editors' notes and page, col. 2255

Footnotes

(1) ‹anchor: ita derelinquimus charitatem› · call in col 2255

Ms. Theod., delinquimus in charitate.

Ms. Theod. [siglum as printed]: "delinquimus in charitate" (we offend in charity).

(printed under page 390)

Page

running head: 2255 APPENDIX.
marginal letters: (none)
old-edition numerals: (none)

PL 39:2256

haec Deo placita, quae accepistis, sanctis cogitationibus velut munda animalia assidue ruminetis, et qualiter ea cum Dei adjutorio possitis adimplere, in vestris animis definiatis. Ea quae sequuntur de amore inimicorum, aut die crastino, aut certe die dominico absque aliqua lassitudine corporis opportunius audietis; praestante Domino nostro Jesu Christo, cui est honor et gloria in saecula saeculorum. Amen.

these things pleasing to God which you have received, you should ruminate on constantly with holy thoughts, like clean animals, and should determine in your minds how you may fulfil them with God's help. The things that follow, on the love of enemies, you will hear more fittingly either tomorrow or at least on the Lord's day, without any weariness of body; by the gift of our Lord Jesus Christ, to Whom is honour and glory for ages of ages. Amen.

SERMO CCLXXIII. De diligendis inimicis, II.

Sermon 273. On loving enemies, 2.

1. Charitas magnum peccatorum remedium A nemine non potest cum Dei adjutorio haberi, cum in bona voluntate sita sit. Scio et credo Charitatem vestram sapienter intelligere, non esse sine causa quod vos de vera et perfecta charitate tam frequenter admoneo. Hoc enim ideo facio, quia ad omnium peccatorum vulnera nullum medicamentum tam salubre et tam efficax esse cognosco. Additur et hoc, quod cum tam magnum sit verae et perfectae charitatis remedium, nullus tamen invenitur qui eam cum Dei adjutorio habere non possit. In reliquis operibus bonis interdum potest aliquis qualemcumque excusationem praetendere; in habenda autem dilectione nullus se poterit excusare. Potest mihi dicere aliquis, Non possum jejunare: numquid potest dicere, Non possum amare? Potest dicere, Propter infirmitatem corporis mei non possum a vino vel a carnibus abstinere: numquid potest dicere, Non possum diligere? Potest dicere, se virginitatem non posse servare; non posse res suas vendere, et pauperibus erogare: numquid potest dicere, Non possum inimicos meos diligere, et eis qui in me peccaverint indulgere? Nemo se circumveniat, fratres charissimi; quia Deus neminem fallit. Cum enim multa sint quae propter fragilitatem humanam corporaliter non possumus implere; charitatem tamen in corde nostro, Deo inspirante, si in veritate volumus, sine aliqua dubitatione habere poterimus. Multa enim sunt quae de horreo vel canava vel cellario aliquoties proferre non possumus; de thesauro vero cordis nimis foedum et turpe est, si aliquam excusationem praetendere videamur. Non enim ibi aut pedes laborant currendo, aut oculi videndo, aut aures audiendo, aut manus operando lassantur, ut nos per ipsam fatigationem excusare conemur. Non nobis dicitur, Ite ad Orientem, et quaerite charitatem; navigate ad Occidentem, et invenietis dilectionem. Intus in corda nostra, unde nos iracundia excludere solet, redire jubemur, dicente propheta: Redite, praevaricatores, ad cor (Isai. XLVI, 8). Non enim, sicut jam dixi, in longinquis regionibus invenitur quod a nobis Dominus repetit: intus ad cor nostrum nos mittit. In nobis enim posuit quod requirit, ubi tota charitatis perfectio in animi bonitate vel voluntate consistit: de qua voluntate vel bonitate pastoribus Angeli clamaverunt, Pax in terra hominibus bonae voluntatis (Luc. II, 14). Et ideo quia nulla nobis ante tribunal Christi excusatio esse poterit; cum Dei adjutorio totis viribus laboremus, ut in animis nostris plus praevaleat bonitas quam malitia, plus patientia quam iracundia, plus benignitas quam invidia, plus humilitas quam superbia: et ut totum brevi sermone concludam, sic

1. Charity is a great remedy for sins. It cannot fail to be had by anyone with God's help, since it is situated in a good will. I know and believe that your Charity wisely understands that it is not without cause that I so frequently admonish you about true and perfect charity. For I do this because I know that for the wounds of all sins no medicine is so healthful and so effective. To this is added also the fact that, although the remedy of true and perfect charity is so great, yet no one is found who cannot have it with God's help. In other good works someone may sometimes put forward some excuse or other; but in having love no one will be able to excuse himself. Someone can say to me, I cannot fast: can he say, I cannot love? He can say, Because of the infirmity of my body I cannot abstain from wine or from meats: can he say, I cannot love? He can say that he cannot keep virginity, that he cannot sell his possessions and give them out to the poor: can he say, I cannot love my enemies and forgive those who have sinned against me? Let no one deceive himself, dearest brothers; for God deceives no one. For although there are many things which on account of human frailty we cannot fulfil bodily, yet charity in our heart, with God inspiring, if we will it in truth, we shall be able to have without any doubt. For there are many things which we sometimes cannot bring out from the granary or the storeroom or the cellar; but from the treasury of the heart it is exceedingly foul and shameful if we should appear to put forward some excuse. For there neither do the feet labour by running, nor are the eyes wearied by seeing, nor the ears by hearing, nor the hands by working, so that we might try to excuse ourselves by that very fatigue. It is not said to us, Go to the East and seek charity; sail to the West and you will find love. We are commanded to return within, into our hearts, from which anger is wont to shut us out, as the prophet says: Return, transgressors, to the heart (Isa. 46:8). For, as I have already said, what the Lord asks back from us is not found in far-off regions: He sends us within, to our heart. For He has placed in us what He requires, where the whole perfection of charity consists in goodness or will of mind: concerning which will or goodness the Angels cried out to the shepherds, Peace on earth to men of good will (Luke 2:14). And therefore, since no excuse will be possible for us before the tribunal of Christ, let us labour with all our strength, with God's help, that in our minds goodness may prevail more than malice, patience more than anger, kindness more than envy, humility more than pride: and, to conclude the whole in a brief word, thus

Editors' notes and page, col. 2256

Footnotes

(a) ‹anchor: not visible on this page foot› · call in col 2256

Alias, de Tempore 61.

Formerly, de Tempore 61.

(printed under page 390)

(b) ‹anchor: not visible on this page foot› · call in col 2256

In Appendice nunc primum collocatur. Ambiguus erat Lovaniensibus, falsus Verlino et Vindingo. Inter Caesarianos Stephani Baluzii cura ex Regio codice impressos exstat ordine septimus. In aliis etiam, quos exploravimus, veteribus libris praefert nomen Caesarii: praetereaque in iisdem manuscriptis proxime subjungitur superiori sermoni, sub cujus finem Caesarius pollicebatur se de ea re dicturum, quam hoc subsequente sermone pertractat. De num. 1 vide Appendicis serm. 62, n. 2; 225, n. 3, et 271, n. 4; 141, n. 2; 259, n. 1; 225, n. 5: de num. 3, serm. 272, n. 4; 62, n. 5: de num. 5, serm. 62, n. 6; 269, n. 4; 107, n. 5: de num. 6, serm. 274; 210, n. 5; 225, n. 3; 272, n. 8; clausulam concilii Arausicani 2, et clausulam serm. 28, 271.

It is placed in the Appendix now for the first time. To the Louvain editors it was doubtful; to Verlinus and Vindingus, false. It stands seventh among the sermons of Caesarius printed from the Royal codex under the care of Étienne Baluze. In other old books too that we have examined it bears the name of Caesarius; and besides, in those same manuscripts it is placed directly after the preceding sermon, near whose end Caesarius promised to speak of the matter that he treats in this following sermon. On no. 1 see Appendix sermon 62, no. 2; 225, no. 3, and 271, no. 4; 141, no. 2; 259, no. 1; 225, no. 5; on no. 3, sermon 272, no. 4; 62, no. 5; on no. 5, sermon 62, no. 6; 269, no. 4; 107, no. 5; on no. 6, sermon 274; 210, no. 5; 225, no. 3; 272, no. 8; the closing clause of the second Council of Orange, and the closing clause of sermons 28 and 271.

(printed under page 390)

Vide supra, serm. Append. 141, n. 2, cum nota.

See above, Appendix sermon 141, no. 2, with the note.

(printed under page 390)

Page

running head: APPENDIX. 2256
marginal letters: (none)
old-edition numerals: (none)

PL 39:2257

totum cor nostrum obtineat charitatis dulcedo, ut in nobis amaritudo odii locum habere non possit.

may the sweetness of charity take hold of our whole heart that the bitterness of hatred can have no place in us.

2. Frustra dicit quis se inimicos diligere non posse. Sed dicit aliquis: Nulla ratione possum inimicos meos diligere. In omnibus Scripturis Deus tibi dixit quia potes: tu e contrario non posse respondes. Considera nunc, utrum Deo an tibi debeat credi. Et ideo quia mentiri non potest Veritas, jam vanas excusationes suas relinquat humana fragilitas: quia nec impossibile aliquid potuit imperare qui justus est: nec damnaturus est hominem pro eo quod non potuit vitare, qui pius est. Quid tergiversamur incassum? Nemo enim quantum possumus melius novit, quam qui nobis ipsum posse donavit. Tot viri, tot mulieres, tanti pueri, tantae et tam delicatae puellae flammas, et ignes, et gladios, et bestias pro Christo aequanimiter pertulerunt: et nos stultorum hominum convicia dicimus tolerare non posse; et interdum pro parvissimis damnis, quae nobis malorum hominum nequitia inferuntur, si possumus, etiam usque ad mortem illorum nostras injurias vindicamus! Unde nescio qua fronte vel qua conscientia cum omnibus sanctis in aeterna beatitudine partem habere desideramus; quorum exempla sequi nec in rebus minimis acquiescimus.

2. In vain does anyone say that he cannot love his enemies. But someone says: In no way can I love my enemies. In all the Scriptures God has told you that you can; you on the contrary reply that you cannot. Consider now whether God or you ought to be believed. And therefore, since the Truth cannot lie, let human frailty now abandon its empty excuses: for He Who is just could not command anything impossible, nor will He Who is merciful condemn a man for what he could not avoid. Why do we evade to no purpose? For no one knows better how much we are able than He Who has given us the very ability. So many men, so many women, so many boys, so many and such delicate girls endured flames and fires and swords and beasts for Christ with equanimity; and we say that we cannot bear the insults of foolish men, and sometimes, for the very smallest losses which the wickedness of evil men inflicts on us, we avenge our injuries, if we can, even to the point of their death! Hence I do not know with what face or with what conscience we desire to have a share in eternal blessedness with all the saints, whose examples we do not consent to follow even in the least matters.

3. Scripturae locum in sui gratiam afferunt, sed hoc praecipue Dei amor innuitur. Deus amavit non amantes, et in hoc vult nos ipsum imitari. Phrenetici sunt qui nos vexant. Sed sunt aliqui qui testimonium Scripturae divinae iracundiae suae aestimant suffragari. Dicunt enim scriptum esse, Amat anima mea amantem se: et dum auctoritatem divinam male intelligunt, de medicamentis sibi vulnera faciunt. Qualiter autem hoc et debeat et possit intelligi, attendat Charitas vestra, Amat, inquit, anima mea amantem se. Licet et de omnibus secundum litteram sentiri debeat, tamen certius de Deo intelligi debet, quia nullus nos melius quam ipse diligit. Nam si boni tantummodo amandi sunt, quid dicimus de Deo nostro, de quo scriptum est, Sic Deus dilexit mundum, ut Filium suum unigenitum daret (Joan. III, 16)? Quid enim boni fecerat mundus, ut illum sic diligeret Deus? Omnes enim homines non solum malos, sed etiam originali peccato mortuos Christus Dominus noster invenit. Et tamen etiam cum tales essemus, dilexit nos, et tradidit semetipsum pro nobis: ac per hoc amavit etiam non amantes, sicut et Paulus apostolus dicit, Christus pro impiis mortuus est (Rom. V, 6); et per ineffabilem pietatem universo humano generi hoc exemplum dedit, dicens: Discite a me quia mitis sum et humilis corde (Matth. XI, 29). Quod et beatus Petrus apostolus in Epistola sua similiter praecepit, dicens: Christus passus est pro nobis, relinquens vobis exemplum, ut sequamini vestigia ejus (I Petr. II, 21). Quod exemplum Domini secuturi sumus? numquid ut mortuos suscitemus? numquid ut supra mare pedibus ambulemus? Non utique; sed ut simus mites et humiles corde; et non solum amicos, sed etiam adversarios diligamus: Ut sequamini, inquit, vestigia ejus. Dixit hoc etiam beatus evangelista Joannes: Qui dicit se in Christo manere, debet quomodo ille ambulavit, et ipse ambulare (I Joan. II, 6). Quomodo Christus ambulavit? In cruce enim positus pro inimicis oravit, dicens: Pater, ignosce illis: quia nesciunt quid faciunt (Luc. XXIII, 34). Phrenetici enim sunt, et a contrario spiritu possidentur, et ut nos persequantur, majorem persecutionem a diabolo patiuntur: et ideo magis ut liberentur quam ut damnentur orare debemus. Sic enim fecit beatus Stephanus, qui gloriosissime primus Christi vestigia secutus est. Cum enim duris saxorum imbribus caederetur, pro se stans oravit; pro inimicis vero suis positis genibus totis viribus clamavit et dixit: Domine, ne statuas illis hoc peccatum (Act. VII, 59). Si ergo putamus nos non posse imitari Dominum nostrum, imitemur saltem conservum

3. They adduce a passage of Scripture in their own favour, but in it it is chiefly the love of God that is signified. God loved those who did not love Him, and in this He wishes us to imitate Him. Those who harass us are out of their minds. But there are some who reckon that a testimony of divine Scripture supports their anger. For they say that it is written, My soul loves him who loves it; and while they misunderstand the divine authority, they make wounds for themselves out of medicines. But how this both ought to be and can be understood, let your Charity attend: My soul, it says, loves him who loves it. Although according to the letter it ought to be taken as said of all, yet it ought more surely to be understood of God, because no one loves us better than He does. For if only the good are to be loved, what do we say of our God, of Whom it is written, God so loved the world that He gave His only-begotten Son (John 3:16)? For what good had the world done, that God should love it so? For Christ our Lord found all men not only evil but also dead through original sin. And yet, even when we were such, He loved us and delivered Himself up for us; and by this He loved even those who did not love Him, as the apostle Paul also says, Christ died for the ungodly (Rom. 5:6); and through His ineffable kindness He gave this example to the whole human race, saying: Learn from Me, for I am meek and humble of heart (Matt. 11:29). This the blessed apostle Peter also likewise enjoined in his Epistle, saying: Christ suffered for us, leaving you an example, that you should follow His footsteps (1 Pet. 2:21). What example of the Lord are we to follow? Is it that we should raise the dead? Is it that we should walk on the sea with our feet? Not at all; but that we should be meek and humble of heart, and love not only our friends but also our adversaries: That you should follow, he says, His footsteps. The blessed evangelist John also said this: He who says that he abides in Christ ought himself also to walk as He walked (1 John 2:6). How did Christ walk? For when He had been placed on the cross He prayed for His enemies, saying: Father, forgive them, for they do not know what they are doing (Luke 23:34). For they are out of their minds and are possessed by a hostile spirit, and in persecuting us they suffer a greater persecution from the devil; and therefore we ought to pray rather that they be set free than that they be condemned. For so did the blessed Stephen, who most gloriously was the first to follow the footsteps of Christ. For when he was being struck down by hard showers of stones, he prayed for himself standing; but for his enemies, on bended knees, he cried out with all his strength and said: Lord, do not lay this sin against them (Acts 7:59). If therefore we think that we cannot imitate our Lord, let us at least imitate a fellow servant

Editors' notes and page, col. 2257

Footnotes

(1) ‹anchor: not visible on this page foot› · call in col 2257

Ms. Theod. debeas credere.

Ms. Theod. [siglum as printed]: "debeas credere" (you ought to believe).

(printed under page 391)

(2) ‹anchor: et de omnibus› · call in col 2257

Ms. r., hominibus

Ms. r. [siglum as printed]: "hominibus" (men) [for "omnibus", all].

(printed under page 391)

(3) ‹anchor: unigenitum daret› · call in col 2257

Ms. t. addit, pro mundo.

Ms. t. [siglum as printed] adds "pro mundo" (for the world).

(printed under page 391)

Page

running head: 2257 SERMO CCLXXIII. (cut off at right edge of image)
marginal letters: (none)
old-edition numerals: (none)

PL 39:2258

nostrum. Imitemur etiam et beatum Jacobum: qui et ipse cum a Judaeis lapidaretur, flexis genibus pro suis persecutoribus supplicavit.

of ours. Let us imitate also the blessed James, who likewise, when he was being stoned by the Jews, prayed on bended knees for his persecutors.

4. Inimicorum dilectio non est consilium, sed praeceptum. Dominus quoque in Evangelio ut inimicos diligere debeamus non dedit consilium, sed praeceptum. Aliud est consilium, aliud praeceptum. Consilium datur, ut virginitas conservetur, ut a vino et a carnibus abstineatur, ut vendantur omnia, et pauperibus erogentur. Praeceptum vero datur, ut justitia custodiatur, ut omnis homo divertat a malo, et faciat bonum. Denique de virginitate dicitur, Qui potest capere, capiat (Matth. XIX, 12): de justitia vero non dicitur Qui potest facere, faciat: sed, Omnis arbor quae non facit fructum bonum, excidetur et in ignem mittetur (Id. III, 10). Consilium qui libenter audierit et fecerit, majorem gloriam habebit. Praeceptum qui non impleverit, nisi poenitentia subvenerit, evadere poenam non poterit. Sic enim praecepit Dominus: Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus vestris et calumniantibus vobis (Id. V, 44). Et si quaeris quam mercedem accipies; audi quod sequitur: Ut sitis filii Patris vestri qui in coelis est (Ibid., 45). Advertite, quia si inimicos non diligimus, filii Dei esse non possumus. Et qua fronte dicimus in oratione, Pater noster, qui es in coelis? aut qua conscientia dicere poterimus, Dimitte nobis debita nostra, sicut et nos dimittimus (Id. VI, 12).

4. Love of enemies is not a counsel but a precept. The Lord too, in the Gospel, gave not a counsel but a precept that we ought to love our enemies. A counsel is one thing, a precept another. A counsel is given that virginity be preserved, that one abstain from wine and from meats, that all things be sold and given out to the poor. But a precept is given that justice be kept, that every man turn aside from evil and do good. Accordingly, of virginity it is said, He who is able to receive it, let him receive it (Matt. 19:12); but of justice it is not said, He who is able to do it, let him do it, but rather, Every tree that does not bear good fruit will be cut down and cast into the fire (Matt. 3:10). Whoever willingly hears and carries out a counsel will have greater glory. Whoever does not fulfil a precept will not be able to escape punishment, unless penance comes to his aid. For thus did the Lord command: Love your enemies, do good to those who hate you, and pray for those who persecute and slander you (Matt. 5:44). And if you ask what reward you will receive, hear what follows: That you may be sons of your Father Who is in heaven (Matt. 5:45). Take note that if we do not love our enemies, we cannot be sons of God. And with what face do we say in prayer, Our Father, Who art in heaven? Or with what conscience shall we be able to say, Forgive us our debts, as we also forgive (Matt. 6:12)?

5. Qui nonnisi se amantes amat, ab ethnicis et bestiis non distat. Charitas vera. Sed dicit aliquis: Ego audio Scripturam dicentem, Amat anima mea amantem se. Amas filios et parentes? Amat et latro, amat et draco, amant et lupi, amant et ursi. Si enim amantes non diligimus, si filios vel parentes despicimus, pejores leonibus et supradictis bestiis sumus: si vero amantes tantum diligimus, nihil ab ipsis bestiis distare videmur. Sic et ipse Dominus dixit: Si enim diligitis eos qui vos diligunt, quam mercedem habebitis? Nonne et publicani hoc fa⟨c⟩iunt? Et si salutaveritis fratres vestros tantum, quid amplius facietis? Nonne et ethnici hoc faciunt (Id. V, 46, 47)? Qui ergo solos amicos diligunt, sicut ipsi videtis, adhuc in hac parte publicanis et Gentibus similes sunt. Ut ergo superiores et Gentibus et bestiis simus, etiam inimicos et adversarios diligamus; et timeamus illud quod Dominus in Evangelio dixit: Serve male, omne debitum dimisi tibi quia rogasti me; nonne et te oportuit misereri conservo tuo, sicut et ego tui misertus sum? Et quid postea? Tradidit eum tortoribus, donec redderet universum debitum. Sic, inquit Dominus, Pater meus coelestis faciet vobis, si non dimiseritis unusquisque fratri suo de cordibus vestris (Id. XVIII, 32-35). Et iterum ipse Dominus ait: In hoc cognoscent omnes quia mei discipuli estis, si vos invicem diligatis (Joan. XIII, 35). Et iterum: Hoc est mandatum meum, ut invicem diligatis (Id. XV, 12). Et iterum: Qui universam legem complevit, offendat autem in uno, factus est omnium reus (Jacobi II, 10). Quod est hoc unum, nisi quod supra diximus, Mandatum novum do vobis, ut vos invicem diligatis (Joan. XIII, 34)? quod, inquam, est hoc unum, nisi illud quod Apostolus dicit, Omnis lex in uno sermone completur, Diliges proximum tuum sicut te ipsum (Galat. V, 14)? Sed ne forte aliquis dicat, locum hunc non sic debere intelligi: audiat de hoc mandato iterum Apostolum sublimi voce clamantem, Si tradidero corpus meum ut ardeam, charitatem autem non habeam, nihil mihi prodest (I Cor. XIII, 3). Ipsa est vera et germana charitas, quae non solum usque ad amicos, sed etiam usque ad ipsos pervenit inimicos: sicut et Dominus noster tantam circa genus humanum cognoscitur habere charitatem, ut non solum supra bonos, sed etiam supra malos pluviam dare, et solem suum quotidie oriri concedat.

5. He who loves none but those who love him differs nothing from heathens and beasts. True charity. But someone says: I hear the Scripture saying, My soul loves the one who loves it. Do you love your sons and parents? The robber loves too, the serpent loves too, wolves love too, bears love too. For if we do not love those who love us, if we despise sons or parents, we are worse than lions and the beasts mentioned above; but if we love only those who love us, we seem to differ in nothing from the beasts themselves. So too the Lord Himself said: For if you love those who love you, what reward will you have? Do not the publicans also do this? And if you greet your brothers only, what more will you do? Do not the heathens also do this (Matt. 5:46–47)? Those, then, who love only their friends, as you yourselves see, are in this respect still like publicans and Gentiles. So, that we may be above both Gentiles and beasts, let us love even enemies and adversaries; and let us fear what the Lord said in the Gospel: Wicked servant, I forgave you all the debt because you asked me; ought you not also to have had pity on your fellow servant, as I too had pity on you? And what afterwards? He handed him over to the torturers, until he should pay back the whole debt. So, says the Lord, will My heavenly Father do to you, if you do not forgive, each one his brother, from your hearts (Matt. 18:32–35). And again the Lord Himself says: By this all will know that you are My disciples, if you love one another (John 13:35). And again: This is My commandment, that you love one another (John 15:12). And again: Whoever has fulfilled the whole law but offends in one point has become guilty of all (Jas. 2:10). What is this one point, if not what we said above, A new commandment I give to you, that you love one another (John 13:34)? What, I say, is this one point, if not that which the Apostle says, The whole law is fulfilled in one saying, You shall love your neighbour as yourself (Gal. 5:14)? But lest perhaps someone should say that this passage ought not to be understood thus, let him hear the Apostle again crying out about this commandment with a lofty voice, If I hand over my body to be burned, but do not have charity, it profits me nothing (1 Cor. 13:3). This is true and genuine charity, which reaches not only as far as friends but even as far as enemies themselves: just as our Lord too is known to have such charity towards the human race that He grants rain to fall not only upon the good but also upon the wicked, and causes His sun to rise daily.

Editors' notes and page, col. 2258

Footnotes

(1) ‹anchor: ut invicem diligatis› · call in col 2258

Haec verba: Et iterum: Hoc est mandatum meum, ut invicem diligatis, adduntur ex codice collegii Claromontani.

These words, "And again: This is my commandment, that you love one another," are added from the codex of the Collège de Clermont.

(printed under page 391)