PL 39 · cols. 2268–2273

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

Sermons CCLXXVIII–CCLXXIX

Aliarum novem partium usus. Ingrate fraudator ac perfide, divina te voce convenio. Ecce annus jam finitus est, redde Domino pluenti mercedem. Redime te, homo, dum vivis; redime te ipsum, dum potes; redime te, dum pretium in manibus habes; redime te, ne dum te mors amara praevenerit, vitam simul et pretium perdas. Sine causa hoc dimittis uxori, quae forsitan alterum habebit maritum. Sine causa hoc marito dimittis, mulier, qui forte aliam sine mora cupit habere uxorem. Frustra parentibus ac propinquis curam tuam injungis: nemo post mortem tuam te fideliter redimet; quia in vita tu te redimere noluisti. Depone jam de cervicibus tuis avaritiae sarcinam, contemne crudelissimam dominam: quae dum te jugo durissimo premit, jugum Christi suscipere non permittit. Sicut enim jugum avaritiae in infernum premere, ita jugum Christi in coelum levare consuevit. Decimae enim ex debito requiruntur, et qui eas dare noluerit, res alienas invasit. Et quanti pauperes in locis, ubi ipse habitat, illo decimas non dante fame mortui fuerint, tantorum homicidiorum reus ante tribunal aeterni Judicis apparebit: quia rem a Domino pauperibus delegatam suis usibus reservavit. Qui ergo sibi aut praemium comparare, aut peccatorum desiderat indulgentiam promereri; reddat decimas, et de novem partibus studeat eleemosynam dare: ita tamen, ut de ipsis novem partibus quidquid, excepto victu mediocri et vestitu rationabili, superfuerit, non luxuriae reservetur, sed in thesauro coelesti per eleemosynam pauperum reponatur. Quidquid enim nobis Deus plus quam opus est dederit, non nobis specialiter dedit, sed per nos aliis erogandum transmisit: si non dederimus, res alienas invasimus.

The use of the other nine parts. Ungrateful defrauder and faithless one, with the divine voice I summon you. Behold, the year is now finished: pay to the Lord Who sends the rain His wage. Redeem yourself, man, while you live; redeem your very self while you can; redeem yourself while you have the price in your hands; redeem yourself, lest, when bitter death has overtaken you, you lose life and price together. To no purpose do you leave this to your wife, who perhaps will have another husband. To no purpose, woman, do you leave this to your husband, who perhaps wishes without delay to have another wife. In vain do you lay the care of yourself upon parents and kinsfolk: no one after your death will faithfully redeem you, since in life you were unwilling to redeem yourself. Put down now from your necks the burden of avarice, despise that most cruel mistress: for while she presses you with a most hard yoke, she does not permit you to take up the yoke of Christ. For just as the yoke of avarice is wont to press down into hell, so the yoke of Christ is wont to raise up into heaven. For tithes are required as a debt, and he who will not give them has seized the property of others. And as many poor people as have died of hunger in the places where he lives, because he did not give tithes, of so many homicides will he appear guilty before the tribunal of the eternal Judge, since he kept for his own uses a thing assigned by the Lord to the poor. Whoever, then, desires either to gain a reward for himself or to merit the pardon of sins, let him pay tithes, and from the nine parts let him be eager to give alms; yet so that, from those nine parts, whatever is left over, apart from moderate food and reasonable clothing, be not kept for luxury, but be laid up in the heavenly treasury through alms to the poor. For whatever God has given us beyond what is needful, He has not given to us particularly, but has passed it on through us to be distributed to others: if we do not give it, we have seized the property of others.

4. Ad festum S. Joannis se parare. Hoc die ethnica lavacra cavere. Et quia Natale sancti Joannis Baptistae cum gaudio cupimus celebrare, sicut reliquis festivitatibus supervenientibus; ita imminente ista tam praeclara solemnitate ante plures dies castitatem et honestatem omnes omnino custodiant; ut festivitatem istam possint omnes cum gaudio celebrare, et ad altare Domini cum libera et sincera conscientia mereantur accedere. Hoc etiam deprecor et per tremendum diem judicii vos adjuro, ut omnes vicinos vestros, omnes familias, et cunctos ad vos pertinentes admoneatis, et cum zelo Dei severissime castigetis; ne ullus in festivitate sancti Joannis aut in fontibus, aut in paludibus, aut in fluminibus, nocturnis aut matutinis horis se lavare praesumat: quia ista infelix consuetudo adhuc de Paganorum observatione remansit. Cum enim non solum animae, sed etiam, quod pejus est, corpora frequentissime in illa sacrilega lavatione moriantur: vel de corporis morte timeant, qui de animae suae salute non cogitant. Sed credimus de Dei misericordia, quod castigantibus vobis aut pauci, aut forte nullus hoc malum de reliquo audebit admittere. Etiam et hoc admonete, fratres, ut cantica turpia et luxuriosa, castitati et honestati inimica, familiae vestrae ex ore non proferant; quia non est justum ut ex illo ore, ubi Eucharistia Christi ingreditur, canticum luxuriosum vel amatorium proferatur. Haec enim si secundum vestram consuetudinem libenter auditis, et Christo auxiliante implere contenditis; et in hoc saeculo sanctorum solemnitates mundo corde et casto corpore cum gaudio celebrabitis, et in futuro saeculo ad ipsorum consortium feliciter venietis, ipso praestante cui est honor et gloria in saecula saeculorum. Amen.

4. To prepare oneself for the feast of St John. On this day to beware of heathen bathings. And since we desire to celebrate the Nativity of St John the Baptist with joy, as with the other festivals as they come round, so, as this so illustrious solemnity approaches, let absolutely everyone keep chastity and decency for several days beforehand, so that all may be able to celebrate this festival with joy, and may deserve to approach the altar of the Lord with a free and sincere conscience. This too I beg, and by the dreadful day of judgement I adjure you, that you admonish all your neighbours, all your households, and all who belong to you, and with the zeal of God most severely correct them, that no one on the festival of St John presume to bathe in springs, or in marshes, or in rivers, at night-time or early morning hours: for this unhappy custom has remained until now from the observance of the pagans. For since not only souls, but also, what is worse, bodies very frequently die in that sacrilegious bathing, let those who give no thought to the salvation of their soul at least fear the death of the body. But we trust in the mercy of God that, with you correcting them, either few, or perhaps none, will dare henceforth to commit this evil. Admonish this also, brethren, that your households utter from their mouths no shameful and lustful songs, enemies of chastity and decency; for it is not right that from that mouth into which the Eucharist of Christ enters a lustful or amorous song should be uttered. For if, according to your custom, you hear these things willingly, and with Christ's help strive to fulfil them, you will both in this world celebrate the solemnities of the saints with clean heart and chaste body and with joy, and in the world to come you will happily come to their fellowship, by the gift of Him to Whom is honour and glory unto ages of ages. Amen.

SERMO CCLXXVIII. De Auguriis.

Sermon 278. On Auguries.

1. Contentio auctoris ut a sortilegis populos avocet.

1. The author's effort to call the people away from sorcerers.

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Footnotes

(1) ‹anchor: pertinentes admoneatis› · call in col 2268

Sequentia ex manuscriptis primum edimus.

What follows we publish for the first time from the manuscripts.

(printed under page 396)

(a) ‹anchor: SERMO CCLXXVIII› · call in col 2268

Olim, de Tempore 241; et post, in Appendice 68.

Formerly de Tempore 241, and later Appendix 68.

(printed under page 396)

(b) ‹anchor: De Auguriis› · call in col 2268

Nomine Augustini citavit olim Bonifacius Moguntinus episcopus Germanorum dictus Apostolus, in epistola ad Zachariam papam. Haud immerito tamen per Lovanienses in (continues)

Boniface, bishop of Mainz, called the Apostle of the Germans, once cited it under Augustine's name in his letter to Pope Zachary. Yet not without reason was it by the Louvain editors [placed] in (continues)

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Hos adhibens perdit Baptismum. Observationes superstitiosae. Piae. Bene nostis, ⟨f⟩ratres charissimi, me vobis frequentius supplicasse, et paterna sollicitudine commonuisse, pariter et contestatum esse, ut illas sacrilegas Paganorum consuetudines observare minime deberetis: sed quantum ad me multorum relatione pervenit, apud aliquos parum profecit admonitio mea. Quia si vobis ego non dixero, et pro me et pro vobis malam sum redditurus rationem in die judicii, et vobiscum mihi erit necesse aeterna supplicia sustinere: ego me apud Deum absolvo, dum iterum atque iterum admoneo pariter et contestor, ut nullus ex vobis caragos, vel divinos, vel sortilegos requirat, nec de qualibet eos aut causa aut infirmitate interroget. Nullus sibi praecantatores adhibeat: quia quicumque fecerit hoc malum, statim peribit Baptismi sacramentum, et continuo sacrilegus et paganus efficitur; et nisi grandi eleemosyna, dura et prolixa poenitentia subvenerit, statim in aeternum peribit. Similiter et auguria observare nolite, nec in itinere positi aliquas aviculas cantantes attendite, nec ex illarum cantu diabolicas divinationes annuntiare praesumite. Nullus ex vobis observet, qua die de domo exeat, qua die iterum revertatur: quia omnes dies Deus fecit, sicut Scriptura dicit; et factus est primus dies, et secundus dies, et tertius, similiter et quartus, et quintus, et sextus, et sabbatum (Gen. I, II, 1-3); et illud, Fecit Deus omnia bona valde (Ibid., 31). Illas vero non solum sacrilegas, sed etiam ridiculosas sternutationes considerare et observare nolite: sed quoties vobis in quacumque parte fuerit necessitas properandi, signate vos in nomine Jesu Christi, et Symbolum vel orationem Dominicam fideliter dicentes, securi de Dei adjutorio iter agite.

He who employs these loses Baptism. Superstitious observances. Pious ones. You know well, dearest brothers, that I have very often entreated you, and with fatherly solicitude admonished you, and likewise solemnly charged you, that you ought by no means to observe those sacrilegious customs of the pagans: but as far as has reached me by the report of many, my admonition has profited little with some. For if I do not tell you, I shall have to render an evil account both for myself and for you on the day of judgement, and it will be necessary for me to undergo eternal punishments with you: I acquit myself before God, while again and again I admonish and likewise solemnly charge you that none of you seek out charmers, or soothsayers, or casters of lots, nor question them about any matter or illness whatever. Let no one employ enchanters for himself: for whoever does this evil, the sacrament of Baptism will at once perish [for him], and he forthwith becomes a sacrilegious man and a pagan; and unless great almsgiving and hard and prolonged penance come to his aid, he will at once perish for ever. Likewise do not observe omens, nor, when set on a journey, pay heed to any little birds singing, nor presume to announce diabolical divinations from their song. Let none of you observe on what day he should go out of the house, on what day he should return again: for God made all the days, as Scripture says; and there was made the first day, and the second day, and the third, likewise also the fourth, and the fifth, and the sixth, and the sabbath (Gen. 1; 2:1–3); and that saying, God made all things very good (ibid. 1:31). And do not consider and observe those sneezings, not only sacrilegious but even ridiculous: but whenever you have need to hasten to any place whatever, sign yourselves in the name of Jesus Christ, and, faithfully saying the Creed or the Lord's Prayer, make your journey, secure of the help of God.

2. Fraudes suas spernentes diabolus infestat. Hinc sibi vere adhaerentes Deus probat. Et quia quando supradicta omnia sacrilegia, Deo vobis inspirante, et contemnere vel despicere coeperitis, moleste hoc accepturus est diabolus; quia vos videt de amicitia vel societate sua discedere, et sacrilegia per quae vos decipiebat contemnere, aliquas nequitias vobis facturus, aut infirmitatem aliquam immissurus est, aut aliquod animal, aut per morbum, aut per evagationem est ablaturus: quia ad vos probandos permittit hoc fieri Deus, ut agnoscat utrum ad ipsum fideliter veniatis, et si toto corde diaboli machinamenta despiciatis, et utrum plus valeat apud vos amor suus, quam cujusquam animalis amissio. Sed si semel aut secundo nequitias quas diabolus immiserit, cum animo et tota fide contempseritis; ita ipsum diabolum postea a vestra infestatione Deus dignabitur repellere, ut nunquam vos possit sua calliditate decipere. Homines enim negligentes et faciles, languida desideria et fidem desidem habentes (et ideo etiamsi incipiant, non diu perseverant in operibus Dei; sed ubi se in ante dictis sacrilegiis abstinuerunt, et vel unam nequitiam diaboli pertulerunt, statim se poenitent ad Dominum conversos esse, et machinamenta diaboli reliquisse), iterum revertuntur ad observationes auguriorum, velut canes ad vomitum suum. Vos vero quibus Deus et sapientiam contulit, et veram fidem dedit, ita cito corde circumventiones diaboli despicite, et fideliter vos ad Deum convertite, et quaecumque diabolus voluerit immittere, patienter et fortiter toleretis; ut cum beato Job dicere possitis, Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est (Job I, 21); similiter et cum Apostolo firmo et integro corde dicatis, Quis nos separabit a charitate Christi? Tribulatio? an persecutio? an angustia? an

2. The devil harasses those who spurn his frauds. Hence God tests those who truly cleave to Him. And since, when by God's inspiration you begin to scorn or despise all the aforesaid sacrileges, the devil will take this ill, because he sees you departing from his friendship or fellowship and scorning the sacrileges by which he used to deceive you, he will do you some mischiefs, or will send some illness upon you, or will take away some animal, either through disease or through straying: for God permits this to happen in order to test you, that He may know whether you come to Him faithfully, and whether you despise the devil's contrivances with your whole heart, and whether His love avails more with you than the loss of any animal. But if once or a second time you have scorned with resolve and with full faith the mischiefs which the devil has sent upon you, God will thereafter deign so to drive the devil himself away from harassing you that he can never deceive you by his cunning. For negligent and easy-going men, having languid desires and a slothful faith (and therefore, even if they begin, they do not persevere long in the works of God; but when they have kept themselves from the aforesaid sacrileges and have endured even one mischief of the devil, they at once repent of having turned to the Lord and of having abandoned the devil's contrivances), return again to the observances of omens, like dogs to their vomit. But you, to whom God has granted both wisdom and given true faith, despise thus quickly in heart the devil's circumventions, and turn yourselves faithfully to God, and whatever the devil may wish to send upon you, bear it patiently and bravely; so that with blessed Job you may be able to say, The Lord gave, the Lord took away; as it pleased the Lord, so has it been done (Job 1:21); likewise also with the Apostle you may say with firm and whole heart, Who shall separate us from the charity of Christ? Tribulation? or persecution? or distress? or

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fames? an nuditas? an gladius? an periculum (Rom. VIII, 35)? Boni enim christiani nec tormentis separantur a Christo: tepidi vero et negligentes interdum otiosis fabulis separantur; et si vel leve damnum pertulerint, continuo scandalizantur, et contra Deum murmurare praesumunt, et ad nefanda et detestanda auguria redeunt.

famine? or nakedness? or the sword? or danger (Rom. 8:35)? For good Christians are not separated from Christ even by torments; but the lukewarm and negligent are sometimes separated by idle tales; and if they suffer even a slight loss, they are at once scandalized, and presume to murmur against God, and return to wicked and detestable auguries.

3. Cur divini frequenter vera nuntient. Cur nisi per eos periculum saepe non vitetur. Hos adhibere grave peccatum est. Sed forte dicit aliquis: Quid facimus, eo quod auguria ipsa, et caragi, vel divini frequenter nobis vera annuntiant? De hac re Scriptura nos contestatur et monet, dicens: Etiamsi qua vera vobis dixerint, nolite credere illis, Tentat enim vos Dominus Deus vester, utrum timeatis eum, an non (Deut. XIII, 3). Sed iterum dicis: aliquoties si praecantatores non fuerint, aut de morsu serpentis, aut de alia qualibet infirmitate prope usque ad mortem multi periclitantur. Verum est, fratres charissimi, quia permittit hoc Deus diabolo, sicut jam supra dixi, ad probandum christianum: ut cum interdum per illa sacrilegia aliqua remedia in illa infirmitate percipere, et aliquid verum potuerint agnoscere, facilius propterea diabolo credant. Sed qui totam christianam religionem desiderat custodire, oportet ut haec omnia tota animi virtute contemnat, timens illud quod ait Apostolus increpans, Dies, et menses, et tempora observatis; timeo ne sine causa laboraverim in vobis (Galat. IV, 10 et 11). Ecce Apostolus dicit quod qui auguria observaverit, sine causa doctrinam ejus suscipiet: et ideo, quantum potestis, circumventiones diaboli fugite.

3. Why soothsayers often announce true things. Why, unless it be through them, danger is often not avoided. To employ them is a grave sin. But perhaps someone says: What are we to do, seeing that the auguries themselves, and the sorcerers or soothsayers, often announce true things to us? On this matter Scripture solemnly warns and admonishes us, saying: Even if they tell you some true things, do not believe them, For the Lord your God is testing you, whether you fear Him or not (Deut. 13:3). But again you say: sometimes, if there have been no enchanters, many are endangered almost to the point of death, either from the bite of a serpent or from some other infirmity. It is true, dearest brethren, that God permits this to the devil, as I have already said above, for the testing of the Christian: so that when at times they have been able, through those sacrileges, to obtain some remedies in that infirmity, and to come to know something true, they may for that reason more readily believe the devil. But whoever desires to keep the whole Christian religion must despise all these things with the whole strength of his soul, fearing what the Apostle says in rebuke: You observe days, and months, and times; I fear lest I have laboured among you without cause (Gal. 4:10–11). See, the Apostle says that whoever observes auguries will receive his teaching without cause: and therefore, as far as you can, flee the snares of the devil.

4. Sed nec diabolus laedere poterit nisi permissus. Duabus ex causis id permittit Deus. Et illud ante omnia scitote, fratres, quod nec vos ipsos, nec eos qui ad vos pertinent, nec animalia vestra, nec reliquam substantiam vel in parvis rebus diabolus potest laedere, nisi quantum a Deo potestatem acceperit; quomodo nec sancto Job facultatem ausus fuit subvertere, nisi Domino permittente. Et, sicut in Evangelio legimus, quando ab hominibus expulsi sunt daemones, rogaverunt ut vel in porcos ire permitterentur (Matth. VIII, 31). Si in porcos non sunt ausi intrare daemones, nisi a Deo permissionem acciperent; quis ita erit infidelis, ut eos bonos christianos credat posse laedere, nisi Deus propria dispensatione permitteret? Permittit autem hoc Deus ex causis duabus: ut aut nos probet, si boni simus; aut corrigat, si peccatores. Sed qui patienter dispensationem Domini toleraverit, et, sicut jam dixi, quando aliquid perdiderit, dixerit, Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum: pro ista Deo placita patientia aut coronam accipit, si justus est; aut indulgentiam, si peccator. Et haec attendite, fratres: quia cum omnem substantiam diabolus evertisset beati Job, non dixit Job, Dominus dedit, diabolus abstulit: sed, Dominus dedit, Dominus abstulit. Vir enim sanctus noluit istam gloriam diabolo dare, ut aliquid potuisset tollere quod Dominus non permisisset auferre. Cum enim nec filios, nec pueros, nec camelos, nec asinos beati Job, antequam Dominus permitteret, diabolus laedere potuisset; quare credimus quod Christianis amplius aliquid faciat, quam quod deifico ac secreto judicio suo divina potentia permiserit?

4. But neither can the devil do harm unless permitted. For two reasons God permits it. And know this above all, brethren, that the devil cannot harm either you yourselves, or those who belong to you, or your animals, or the rest of your property even in small things, except so far as he has received power from God; just as he did not dare to overthrow the possessions of holy Job, except with the Lord permitting. And, as we read in the Gospel, when the demons were driven out of men, they asked that they might at least be permitted to go into the swine (Matt. 8:31). If the demons did not dare to enter into swine unless they received permission from God, who will be so faithless as to believe that they could harm good Christians, unless God by His own dispensation permitted it? Now God permits this for two reasons: either to test us, if we are good, or to correct us, if we are sinners. But whoever patiently bears the dispensation of the Lord, and, as I have already said, when he has lost something, says, The Lord gave, the Lord has taken away; as it pleased the Lord, so has it been done: blessed be the name of the Lord: for that patience pleasing to God he receives either a crown, if he is righteous, or pardon, if a sinner. And attend to this, brethren: that when the devil had overthrown all the property of blessed Job, Job did not say, The Lord gave, the devil has taken away; but, The Lord gave, the Lord has taken away. For the holy man would not give the devil this glory, that he could have taken anything which the Lord had not permitted to be removed. Since, then, the devil could not have harmed the sons, nor the servants, nor the camels, nor the asses of blessed Job before the Lord permitted it, why do we believe that he does anything more to Christians than what the divine power has permitted by its godly and secret judgement?

5. Divinis, caragis, etc., credere, peccatum mortale. Ethnicarum superstitionum reliquiae. Et ideo certissime credentes quod nihil possumus perdere, nisi quantum nobis Deus permittit auferri; toto corde nostro ad illius misericordiam eamus, et sacrilegas observationes fideliter relinquentes, de illius adjutorio semper praesumamus. Nam qui praedictis malis, id est, caragis et divinis, aruspicibus vel phylacteriis, et aliis quibuslibet auguriis crediderit; etsi jejunet, etsi oret, etsi jugiter ad Ecclesiam currat, etsi largas eleemosynas faciat, etsi corpusculum in omni afflictione suum cruciaverit, nihil ei proderit, quamdiu illa sacrilegia non reliquerit: quia impia illa sacrilegii observatio,

5. To believe soothsayers, sorcerers, etc., is a mortal sin. Remnants of heathen superstitions. And therefore, believing most surely that we can lose nothing except so much as God permits to be taken from us, let us go with our whole heart to His mercy, and, faithfully abandoning sacrilegious observances, let us always rely upon His help. For whoever has believed the aforesaid evils, that is, sorcerers and soothsayers, haruspices or amulets, and any other auguries whatever, even if he fasts, even if he prays, even if he runs continually to church, even if he gives generous alms, even if he has tormented his poor body in every affliction, it will profit him nothing so long as he has not abandoned those sacrileges: because that impious sacrilegious observance,

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ista omnia bona obruit et evertit. Et qui cum his malis etiam aliqua opera bona exercere voluerint, eis prode⟨s⟩se nihil pos⟨s⟩unt: quia verum est quod dixit Apostolus, Modicum fermentum totam massam corrumpit (I Cor. V, 6); et illud, Non potestis calicem Domini bibere, et calicem daemoniorum. Non potestis mensae Domini participes esse, et mensae daemoniorum (Id. X, 20 et 21); et Dominus in Evangelio, Nemo potest duobus dominis servire (Matth. VI, 24). Pro qua re nec ad arbores debent Christiani vota reddere, nec ad fontem orare, si se volunt per gratiam Dei de aeterno supplicio liberari. Et ideo quicumque in agro suo, aut in villa, aut juxta villam aliquas arbores, aut aras, vel quaelibet vaua habuerit, ubi miseri homines solent aliqua vota reddere; si eas non destruxerit atque succiderit, in illis sacrilegiis, quae ibi facta fuerint, sine dubio particeps erit. Nam et illud quale est, quod quando arbores illae ubi vota redduntur ceciderint, nemo ex illis arboribus lignum ad focum affert? Et videte miseriam vel stultitiam generis humani: arbori enim mortuae honorem impendunt, et Dei viventis praecepta contemnunt; ramos arboris non sunt ausi mittere in focum, et se ipsos per sacrilegium praecipitant in infernum. Et ideo qui hoc malum hucusque non observat, gaudeat, et Deo gratias agat, et fideliter in bonis operibus perseverare contendat: qui vero in istis diabolicis rebus hucu⟨s⟩que captivandum diabolo tradidit se, toto corde poenitentiam agat, et illa sacrilegia supradicta cum omni horrore fugiat et contemnat; ut illi Deus et indulgentiam dignetur dare, et ad aeternam beatitudinem ob gloriam nominis sui faciat pervenire.

overwhelms and overturns all these good things. And those who, along with these evils, wish to practise some good works as well, those works can profit them nothing: for true is what the Apostle said, A little leaven corrupts the whole lump (1 Cor. 5:6); and that [saying], You cannot drink the cup of the Lord and the cup of demons. You cannot be partakers of the table of the Lord and of the table of demons (1 Cor. 10:20–21); and the Lord in the Gospel, No one can serve two masters (Matt. 6:24). For this reason Christians ought neither to pay vows to trees nor to pray at a spring, if they wish to be freed through the grace of God from eternal punishment. And therefore whoever has on his land, or on his estate, or near his estate, any trees, or altars, or any vain things whatever, where wretched men are accustomed to pay vows of some kind, if he does not destroy and cut them down, he will without doubt be a partaker in those sacrileges which have been committed there. For what sort of thing is this too, that when those trees where vows are paid have fallen, no one brings wood from those trees to the hearth? And see the wretchedness or folly of the human race: they pay honour to a dead tree, and despise the commandments of the living God; they have not dared to put the branches of a tree into the fire, and they hurl themselves through sacrilege into hell. And therefore whoever up to now does not observe this evil, let him rejoice and give thanks to God, and strive faithfully to persevere in good works; but whoever up to now has handed himself over to the devil, to be made captive in these diabolical things, let him do penance with his whole heart, and flee and despise those aforesaid sacrileges with all horror; so that God may deign both to grant him pardon and to bring him to eternal blessedness for the glory of His name.

6. Idolothytis vescentes animam occidunt. Et quia etiam et hoc pervenit ad me, quod aliqui aut per simplicitatem, aut ignorantiam, aut certe. quod plus credendum est, per gulam de illis sacrilegiis, vel sacrificiis, vel sacrilego cibo, quae adhuc secundum Paganorum consuetudinem fiunt, manducare nec timeant nec erubescant; contestor vos coram Deo et Angelis ejus, ac denuntio, ut nec ad illa diabolica convivia, quae aut ad fanum fontesque, aut ad aliquas arbores fiunt, veniatis. Et si vobis inde aliquid transmissum fuerit, tanquam si ipsum diabolum videatis, perhorrescite et respuite, et ita repudiate, ut nec in domum vestram permittatis de illo sacrilego convivio aliquid exhiberi: propter illud Apostoli quod jam dictum est, Non potestis calicem Domini bibere et calicem daemoniorum; neque mensae Domini participare, et mensae daemoniorum. Et quia solent aliqui dicere, Ego me signo, et sic manduco: nullus hoc facere praesumat; quia sic est qui se signat, et aliquid de sacrilego cibo manducat, quomodo qui se signat in ore, et gladium sibi mittit in pectore: quia quomodo gladio corpus occiditur, ita de il⟨l⟩o cibo sacrilego anima occiditur. Sed credimus de Domini misericordia, quia vobis agere quae sancta sunt inspirare dignabitur; et nunquam vobis nec in auguriis, nec in aliis, quae supra dictae sunt, sacrilegis observationibus, vel divinationibus diaboli possit nequitia subrepere: sed totam spem vestram in Domino posituri, quatenus ut nunquam ad illa nefanda mala, quae superius comprehensa sunt, redeatis; praestante Domino nostro Jesu Christo, cui honor et imperium in saecula saeculorum. Amen.

6. Those who eat things offered to idols kill the soul. And since this too has reached me, that some, either through simplicity, or ignorance, or certainly, which is more to be believed, through gluttony, are neither afraid nor ashamed to eat of those sacrileges, or sacrifices, or sacrilegious food, which are still made according to the custom of the Pagans; I adjure you before God and His Angels, and I declare to you, that you should not come to those diabolical banquets which are held either at a shrine and springs or at certain trees. And if anything from there has been sent to you, shudder at it and spit it out as if you saw the devil himself, and so reject it that you do not allow anything from that sacrilegious banquet to be brought even into your house: because of that saying of the Apostle which has already been quoted, You cannot drink the cup of the Lord and the cup of demons; nor partake of the table of the Lord and of the table of demons. And since some are accustomed to say, I sign myself, and so I eat: let no one presume to do this; for he who signs himself and eats something of the sacrilegious food is like one who signs himself on the mouth and thrusts a sword into his breast: for just as the body is killed by a sword, so the soul is killed by that sacrilegious food. But we trust in the mercy of the Lord that He will deign to inspire you to do the things that are holy; and that the wickedness of the devil may never be able to creep in upon you, neither in auguries, nor in the other sacrilegious observances which have been mentioned above, nor in divinations; but that, placing your whole hope in the Lord, you may never return to those abominable evils which have been set out above; by the gift of our Lord Jesus Christ, to Whom be honour and dominion unto ages of ages. Amen.

SERMO CCLXXIX. De Martyribus vel Phylacteriis.

Sermon 279. On Martyrs, or on Amulets.

1. De variis martyrum suppliciis. Audivimus per

1. On the various torments of the martyrs. We have heard through

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Footnotes

(a) ‹anchor: SERMO CCLXXIX› · call in col 2271

Alias, ex Vignerianis 29.

Formerly no. 29 of the Vignier sermons.

(printed under page 398)

(b) ‹anchor: vel Phylacteriis› · call in col 2271

In Appendice nunc primum collocatur. Augustini nomine quam falso vulgatum a Vignerio, piget ostendere. Caesarii stilum et sententias in posteriore parte deprehendes, praesertim num. 5 et 6. De num. 4 vide Appendicis serm. 265, n. 5; 276, n. 1: de num. 5, serm. 278, n. 1: de num. 6, serm. 28, n. 4; 76, n. 6; 264, n. 2; 15, n. 5; 258, nn. 2, 4: de num. 7, serm. 257, n. 1; 264, n. 3; 256, n. 4; 260, n. 3; 257, n. 1; 77, n. 6; 15, n. 5; 41, n. 6; 45, n. 3.

It is placed in the Appendix now for the first time. How falsely Vignier published it under Augustine's name, it is tiresome to show. In the latter part you will detect the style and thoughts of Caesarius, especially in nos. 5 and 6. On no. 4 see Appendix sermon 265, no. 5; 276, no. 1; on no. 5, sermon 278, no. 1; on no. 6, sermon 28, no. 4; 76, no. 6; 264, no. 2; 15, no. 5; 258, nos. 2, 4; on no. 7, sermon 257, no. 1; 264, no. 3; 256, no. 4; 260, no. 3; 257, no. 1; 77, no. 6; 15, no. 5; 41, no. 6; 45, no. 3.

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apostolicam lectionem servos et amicos Dei, quibus dignus non erat mundus, indigna quidem, sed gloriosa mala fidei virtute tolerasse, sicut ait Sermo divinus: Alii ludibria et verbera experti, insuper et vincula et carceres; lapidati sunt, secti sunt, in occisione gladii mortui sunt (Hebr. XI, 36 et 37). Legimus ergo alios carceribus cruciatos, alios invalescente persecutione, turbine impiae tempestatis confectos, et duris saxorum imbribus grandinatos, alios hostili ferro a sacrilegis consecrato capite diminutos, sed in regno aeterni capitis sublimatos. Lapidati, inquit, et secti sunt; lentas novo gladio sector horrendus per viscera moras traxit, numerosi ferarum dentium morsus per viscera triumphantia cucurrerunt: ac sic fide perseverante pondus prodidit meritorum, novitas inaudita poenarum.

the apostolic reading, that the servants and friends of God, of whom the world was not worthy, endured by the strength of faith evils that were undeserved indeed, but glorious, as the divine Word says: Others experienced mockings and scourgings, and moreover chains and prisons; they were stoned, they were sawn apart, they died by the slaughter of the sword (Heb. 11:36–37). We read, therefore, that some were tortured in prisons, others, as persecution grew strong, were destroyed by the whirlwind of an impious storm and battered by hard showers of stones as by hail, others were diminished by the enemy's steel, their consecrated heads cut off by sacrilegious men, but were exalted in the kingdom of the eternal Head. They were stoned, it says, and sawn apart; the dreadful sawyer drew out slow delays through their entrails with a new kind of sword, the numerous bites of the teeth of wild beasts ran through their triumphant entrails: and so, while faith persevered, the unheard-of novelty of the punishments revealed the weight of their merits.

2. Cur sancti tradantur impiis. Mala hic vincere possumus, non vitare. Martyrii palma etiam nunc potest acquiri. Sed forte aliquis secum cogitat et dicit: Quid est quod boni et sancti viri in manibus impiorum traduntur? Interrogas quid est hoc? Quia tentatio est vita humana super terram (Job VII, 1). In agone itaque mundi istius desudantes tentantur, ut probentur; probantur, ut remunerentur. Et ideo aliquoties diabolus sanctos potestati suae cum petiisset, obtinuit, permittente sic Domino; non ut eos in animae virtute laederet, sed ut in corporis infirmitate vexaret: ut minime succumbentibus ac per timorem Domini fideliter repugnantibus, tentatio injuriae gloriae esset occasio. Sed et ipse Dominus traditus est in manus peccatorum, et ita eum impius judex sub tempore passionis alloquitur: Nescis quia habeo potestatem occidendi et dimittendi te (Joan. XIX, 10). Cui Dominus: Non haberes, inquit, potestatem, nisi tibi data fuisset desuper (Ibid., 11). Ille ergo ad informandos et confirmandos nos, infesta mundi hujus incommoda suscepit et vicit; ut et nos intelligamus mala hujus saeculi non posse nos fugere, sed cum Dei adjutorio posse superare. Est ergo fidelibus Christi aliqua cum sanctis martyribus portio, si ea quae hic mundus imponit, prae timore Dei patienter et fortiter tolerent. Et ideo dicit nobis Sermo divinus: Si fueritis socii passionum, eritis et consolationum (II Cor. I, 7).

2. Why the saints are handed over to the impious. Evils we can overcome here, not avoid. The palm of martyrdom can be acquired even now. But perhaps someone thinks to himself and says: How is it that good and holy men are handed over into the hands of the impious? You ask what this is? Because the life of man upon earth is a temptation (Job 7:1). So, toiling in the contest of this world, they are tempted in order to be proved; they are proved in order to be rewarded. And therefore at times the devil, when he had asked for the saints to be put in his power, obtained it, the Lord so permitting; not that he might harm them in the strength of the soul, but that he might afflict them in the weakness of the body: so that for those who in no way give in and who faithfully resist through the fear of the Lord, the temptation of injury should be an occasion of glory. But the Lord Himself too was handed over into the hands of sinners, and thus the impious judge addresses Him at the time of the Passion: Do you not know that I have power to put you to death and to release you? (John 19:10). To whom the Lord: You would not have, He says, power, unless it had been given you from above (ibid. 11). He, then, to instruct and strengthen us, took upon Himself the hostile troubles of this world and overcame them; so that we too may understand that we cannot flee the evils of this age, but with the help of God we can overcome them. There is therefore for the faithful of Christ some share with the holy martyrs, if they bear patiently and bravely, for the fear of God, what this world lays upon them. And therefore the divine Word says to us: If you are partners in the sufferings, you will be also in the consolations (2 Cor. 1:7).

3. Nec jam deest persecutor. Sed forte dicis: Deest religionis insectator, nullus pietatis imminet persecutor; quomodo sine hoste partem possim habere cum martyre? Non ita est, charissimi; utinam fides adsit. Nam etsi deest tentator publicus, non deest tentator occultus. Aliqua, si placet, de occultis et male blandis tentationibus inimici, ac de ejus strictim proferamus insidiis. Verbi gratia, ad fraudem te aliquis, vel ad falsum testimonium, aut quaelibet alia lucra iniqua sollicitat? Per os ejus vox antiqui serpentis insibilat. Inhonestis te consiliis et lenocinantibus blandimentis ad impudicitiae flagitium perpetrandum turpis seductor illaqueat, et ad luxuriae praerupta sollicitat? Secretae tibi ab inimico tenduntur insidiae.

3. Nor even now is a persecutor lacking. But perhaps you say: There is no hunter-down of religion, no persecutor threatens piety; how without an enemy can I have a share with the martyr? It is not so, dearly beloved; would that faith were present. For even if a public tempter is lacking, a hidden tempter is not lacking. Let us, if you please, briefly bring forward some things about the hidden and wickedly alluring temptations of the enemy, and about his snares. For example, does someone urge you to fraud, or to false witness, or to any other wicked gains? Through his mouth the voice of the ancient serpent hisses in. Does a base seducer ensnare you with dishonourable counsels and pandering blandishments into committing the outrage of unchastity, and urge you towards the precipices of lust? Secret snares are being laid for you by the enemy.

4. Divinos qui consulunt, diabolo sacrificant, Baptismum violant; Christo abdicato, cum diabolo pactum ineunt. Solet fieri, fratres, ut ad aliquem aegrotantem veniat persecutor ex parte diaboli, et dicat: Si illum praecantatorem adhibuisses, jam sanus esses; si characteres illos tibi voluisses appendere, jam poteras sanitatem recipere. Huic persecutori si consenseris, diabolo sacrificasti; si contempseris, martyrii gloriam acquisisti. Venit forte et alius qui dicat: Mitte ad illum divinum, transmitte ad illum cingulum aut fasciam tuam, mensuretur et aspiciat; et ipse tibi dicet quid facies, aut utrum evadere possis. Dicit et alius: Ille bene novit fumigare; nam cuicumque hoc fecit, statim melius habuit, omnis tentatio de domo illius discessit. Et istis omnibus quicumque acquieverit, sacramentum Baptismi violavit. Solet etiam diabolus in hac parte decipere negligentes et tepidos christianos, ut si aliquis furtum pertulerit, instiget de amicis suis ille crudelissimus persecutor, et dicat

4. Those who consult soothsayers sacrifice to the devil and violate Baptism; having renounced Christ, they enter into a pact with the devil. It often happens, brethren, that a persecutor comes on the devil's behalf to someone who is sick, and says: If you had called in that enchanter, you would already be well; if you had been willing to hang those characters on yourself, you could already have recovered your health. If you consent to this persecutor, you have sacrificed to the devil; if you despise him, you have acquired the glory of martyrdom. Perhaps another also comes who says: Send to that soothsayer, send over to him your girdle or your band, let it be measured and let him look at it; and he himself will tell you what you are to do, or whether you can escape. Another also says: That man knows well how to fumigate; for whoever he did this for was immediately better, every temptation left his house. And whoever has acquiesced in all these has violated the sacrament of Baptism. The devil is also accustomed in this respect to deceive negligent and lukewarm Christians, so that if anyone has suffered a theft, that most cruel persecutor incites [someone] from among his friends, and says

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ei : Veni secreto ad illum locum, et ego tibi excitabo personam, quae tibi dicat quis est qui tibi furatus est argentum aut pecuniam tuam; sed si hoc cupis agnoscere, quando ad locum illum venis, noli te signare. Ecce ad quae mala perducantur tepidi christiani, qui dum volunt temporalem sanitatem recipere, non expavescunt sacrilegia tam nefanda committere. Istis enim talibus diaboli consiliariis quicumque consenserit, repudiato Christo pactum cum diabolo se fecisse non dubitet. Solent etiam mulieres sibi invicem persuadere, ut aegrotantibus filiis suis fascinum aliquod, quod fidei catholicae non conveniat, debeant adhibere. Et ista deceptio de parte diaboli est.

to him: Come secretly to that place, and I will raise up for you a person who will tell you who it is that has stolen your silver or your money; but if you wish to learn this, when you come to that place, do not sign yourself. See to what evils lukewarm Christians are led, who, while they wish to recover temporal health, do not dread committing such abominable sacrileges. For whoever consents to such counsellors of the devil as these, let him not doubt that, having repudiated Christ, he has made a pact with the devil. Women are also accustomed to persuade one another that they ought to apply to their sick children some amulet which does not befit the catholic faith. And this deception is on the devil's side.

5. Salubriora malorum remedia. Quantum rectius et salubrius erat ut ad ecclesiam currerent, corpus et sanguinem Christi acciperent, oleo benedicto et se et suos fideliter perungerent; et secundum quod Jacobus apostolus dicit, non solum sanitatem corporum, sed etiam remissionem acciperent peccatorum. Sic enim per eum promisit Spiritus sanctus : Si quis infirmatur, inducat presbyteros Ecclesiae, et orent super eum ungentes oleo in nomine Domini; et oratio fidei salvabit infirmum, et si in peccatis sit, dimittuntur ei (Jacobi, V, 14 et 15). Sed forte dicit aliquis : Quid est quod nos tam frequenter de hac re admonet episcopus noster? Hoc ideo, fratres, quia licet tam frequenter admoneamus, adhuc tamen ab aliquibus hominibus fieri sacrilegia ista multorum relatione cognoscimus. Et ideo rogo vos ut qui nondum fecit, non aliquando committat : qui vero fecit, quantum potest, acceleret ut dignam poenitentiam agat.

5. More wholesome remedies for ills. How much more right and wholesome it would be for them to run to the church, receive the body and blood of Christ, faithfully anoint both themselves and their own with blessed oil, and, according to what the apostle James says, receive not only health of bodies but also remission of sins. For thus did the Holy Spirit promise through him: If anyone is sick, let him bring in the presbyters of the Church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and if he is in sins, they are forgiven him (Jas. 5:14–15). But perhaps someone says: Why is it that our bishop admonishes us so frequently about this matter? For this reason, brothers: because, although we admonish so frequently, we nevertheless learn from the report of many that these sacrileges are still being committed by some people. And therefore I ask you that whoever has not yet done it should never commit it; but whoever has done it should hasten, as far as he can, to do worthy penance.

6. Ad martyrum solemnia qualis exigatur praeparatio. Nos vero, charissimi, quotiescumque sanctorum ac martyrum solemnia cupimus celebrare, quantum possumus cum Dei adjutorio, praeparare nos et ornare bonis operibus studeamus. Quicumque ergo considerans conscientiam, castum se, sobrium, humilem et misericordem in veritate esse cognoverit, gaudeat et Deo gratias agat, et totis viribus cum Dei adjutorio divina in se munera, non solum servare, sed etiam augere contendat : qui vero se negligentem aut ebriosum, iracundum, invidum et superbum, forte et luxuriae sordibus viderit inquinatum, cito ad poenitentiae medicamonta confugiat; et antequam anima illa tenebrosa, de infelicissimo suo corpore discedat, remedium sibi in die necessitatis acquirat; et tam largas eleemosynas faciat, et ita cum rugitu vel gemitu, vigiliis, jejuniis et orationibus frequenter incumbat, ut antequam anima illius, sicut jam dixi, de corpusculo peccatis obnoxio rapiatur, medicamenta sibi contriti et humiliati cordis in aeternum profutura provideat : quia cor contritum et humiliatum Deus non spernit (Psal. L, 19). Sub manu enim omnipotentis Medici, nulli unquam peccatori expedit desperare. Tanta est enim misericordiae multitudo, ut in veritate correctis non solum peccatorum veniam tribuat, sed etiam ad aeterna praemia pervenire concedat.

6. What kind of preparation is required for the solemn feasts of the martyrs. But let us, dearest brothers, whenever we desire to celebrate the solemn feasts of the saints and martyrs, strive as far as we can, with God's help, to prepare and adorn ourselves with good works. Whoever, therefore, considering his conscience, finds that he is in truth chaste, sober, humble and merciful, let him rejoice and give thanks to God, and with all his strength, with God's help, strive not only to preserve but also to increase the divine gifts within him; but whoever sees himself to be negligent or drunken, wrathful, envious and proud, perhaps also defiled with the filth of lust, let him quickly take refuge in the medicines of penance; and before that darkened soul departs from its most unhappy body, let him acquire for himself a remedy against the day of necessity; and let him give such generous alms, and so apply himself frequently, with roaring or groaning, to vigils, fasts and prayers, that before his soul, as I have already said, is snatched from the little body subject to sins, he may provide for himself the medicines of a contrite and humbled heart, which will profit him for eternity: for a contrite and humbled heart God does not despise (Ps. 50:19). For under the hand of the almighty Physician it is never expedient for any sinner to despair. For so great is the multitude of His mercy that to those truly corrected He not only grants pardon of sins, but also allows them to attain eternal rewards.

7. Nec desperare nec male sperare. Et ideo nec desperare, nec male sperare debemus. Desperat, qui putat quod Deus multis criminibus obsessis, etiamsi poenitentiam egerint, non indulgeat. Male autem sperat, qui credit quod etiamsi usque ad finem vitae in peccatis voluerit permanere, Dei possit misericordiam promereri. Deus enim noster, sicut novit remunerare merita, ita novit punire peccata. Qui enim dixit, Cum conversus ingemueris, salvus eris (Ezech. XXXIII, 12); ipse etiam dixit, Nolite tardare converti ad Dominum, nec differatis de die in diem (Eccli. V, 8). Time enim, o homo, justitiam, cujus quaeris misericordiam : quantum enim te diutius exspectat ut corrigaris, tanto gravius vindicat, si te celerius emendare nolueris. Deus enim in hoc mundo praerogat misericordiam; in futuro exercet justitiam. Hic erogat admonitionis vel patientiae suae pecuniam; illic exacturus erit usuram : et implebitur illud quod scriptum est, Tunc reddet unicuique secundum opera sua (Matth. XVI, 27). Non dixit. Secundum misericordiam,

7. Neither to despair nor to hope wrongly. And therefore we ought neither to despair nor to hope wrongly. He despairs who thinks that God does not pardon those beset by many crimes, even if they have done penance. But he hopes wrongly who believes that, even if he chooses to remain in sins up to the end of his life, he can merit the mercy of God. For our God, just as He knows how to reward merits, so knows how to punish sins. For He Who said, When you have turned and groaned, you will be saved (Ezek. 33:12), also Himself said, Do not delay to turn to the Lord, and do not put it off from day to day (Sir. 5:8). Fear, then, O man, the justice of Him Whose mercy you seek: for the longer He waits for you to be corrected, the more heavily He punishes if you have refused to amend yourself more quickly. For God in this world pays out mercy in advance; in the future He exercises justice. Here He disburses the money of His admonition or of His patience; there He will exact the interest: and that which is written will be fulfilled, Then He will render to each according to his works (Matt. 16:27). He did not say. According to [His] mercy,

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Alias, de Tempore 251.

Formerly, de Tempore 251.

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In Appendice nunc primum collocatur. Dubius erat Lovaniensibus, spurius Verlino et Vindingo: Alcuini et Caesarii quaedam huc fragmenta congesta sunt, ab auctore in Benedictina regula, cujus verba etiam hic aliqua occurrunt, nonnihil versato. De num. 2, vide Alcuinum de Divino Officio, cap. 27: de num. 3, Reg. Benedict. cap. 50: de num. 4, Caesarii homil. 33, post initium; Appendicis serm. 281, n. 1; Reg. Benedict. cap. 19: de num. 5 in fine, Benedicti prologum in Regulam suam.

It is placed in the Appendix now for the first time. To the Louvain editors it was doubtful; to Verlinus and Vindingus, spurious. Certain fragments of Alcuin and Caesarius have been heaped together here by an author not unversed in the Benedictine Rule, some of whose words also occur here. On no. 2 see Alcuin, On the Divine Office, ch. 27; on no. 3, Rule of Benedict, ch. 50; on no. 4, Caesarius, homily 33, after the beginning; Appendix sermon 281, no. 1; Rule of Benedict, ch. 19; on the end of no. 5, Benedict's prologue to his Rule.

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