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

Sermons CCLXXX–CCLXXXI

sed, secundum opera sua. Quod etiam et apostolus Paulus confirmat, dicens : Omnes astabimus ante tribunal Christi, ut referat unusquisque propria corporis, prout gessit, sive bonum, sive malum (II Cor. V, 10). Nos ergo, fratres, auxiliante Domino sic agamus, ut quiquid in nobis contulit judicatus, integrum inveniat judicaturus, et solemnitates vel patrocinia sanctorum martyrum non nobis judicium pariant, sed profectum. Et ita, quantum possumus, agere studeamus, ut quorum festivitates celebrabimus in mundo, eorum consortium obtinere mereamur in coelo : praestante Domino nostro Jesu Christo, q⟨u⟩i vivi⟨t⟩ et regnat in saecula saeculorum. Amen.

but according to his works. This the apostle Paul also confirms, saying: We shall all stand before the judgement seat of Christ, so that each one may receive the things proper to the body, according as he has done, whether good or evil (2 Cor. 5:10). Let us therefore, brethren, with the Lord's help so act that whatever He who was judged conferred upon us, He who is to judge may find intact, and that the solemnities or the patronage of the holy martyrs may bring about for us not judgement but advancement. And so let us strive, as far as we can, to act in such a way that we may deserve to obtain in heaven the fellowship of those whose festivals we shall celebrate in the world: by the gift of our Lord Jesus Christ, Who lives and reigns for ages of ages. Amen.

SERMO CCLXXX. De Dominica et aliis diebus festis pie celebrandis.

Sermon 280. On celebrating the Lord's Day and other feast days devoutly.

1. Festorum et Dominicae otium a quibus et quare sancitum. Sciendum est, fratres charissimi, quod ideo a sanctis patribus nostris constitutum est Christianis et mandatum, ut in solemnitatibus sanctorum, et maxime in dominicis diebus otium haberent, et a terreno negotio vacarent; ut paratiores et promptiores essent ad divinum cultum, cum non haberent quod eos inde retardaret incommodum; relinquerentque eo tempore terrenam sollicitudinem, quo facilius possent Dei intendere voluntatem. Inde ipse Dominus per prophetam dicit, Vacate et videte, quoniam ego sum Deus (Psal. XLV, 11). At hi qui diversis curis ac negotiis implicati, hanc sententiam Dei spernunt, et divinae contemplationi vacare nolunt, timeo quod in futuro judicio illis januam Domini pulsantibus atque aperiri poscentibus, Dominus respondeat, Amen dico vobis, nescio vos (Matth. XXV, 12) : Discedite a me, omnes qui operamini iniquitatem (Psal. VI, 9). Et qui modo Deum quaerere negligunt, ab ipso tunc respuuntur. Idcirco, fratres mei, non sit vobis molestum, in dominicis diebus et in natalitiis sanctorum divino studere cultui.

1. By whom and why rest on feasts and on the Lord's Day was established. You should know, dearest brethren, that it was for this reason that it was established and commanded to Christians by our holy fathers that on the solemnities of the saints, and above all on the Lord's days, they should have rest and be free from earthly business: so that they might be readier and more prompt for divine worship, since they would have no inconvenience to hold them back from it; and that at that time they should leave aside earthly care, so that they might the more easily attend to the will of God. Hence the Lord Himself says through the prophet, Be still and see that I am God (Ps. 45:11). But those who, entangled in various cares and business, spurn this saying of God and are unwilling to give themselves to divine contemplation, I fear that at the future judgement, when they knock at the Lord's door and ask for it to be opened, the Lord may answer, Amen I say to you, I do not know you (Matt. 25:12): Depart from me, all you who work iniquity (Ps. 6:9). And those who now neglect to seek God are then rejected by Him. Therefore, my brethren, let it not be irksome to you to devote yourselves to divine worship on the Lord's days and on the birthdays of the saints.

2. Cur dictus dominicus dies. Pluribus est insignis. Dominicum ergo diem Apostoli et apostolici viri ideo religiosa solemnitate habendum sanxerunt, quia in eodem Redemptor noster a mortuis resurrexit : quique ideo dominicus appellatur, ut in eo a terrenis operibus vel mundi illecebris abstinentes, tantum divinis cultibus serviamus : dantes scilicet diei huic honorem et reverentiam, propter spem resurrectionis nostrae, quam habemus in illa. Nam sicut ipse Dominus Jesus Christus et Salvator resurrexit a mortuis; ita et nos resurrecturos in novissimo die speramus. Apparet autem hunc diem etiam in Scripturis sanctis esse solemnem. Ipse enim est primus dies saeculi, in ipso formata sunt elementa mundi, in ipso creati sunt Angeli, in ipso quoque a mortuis resurrexit Christus, in ipso de coelis Spiritus sanctus super Apostolos descendit, manna in eodem in eremo primum de coelo datum est. His enim speciebus ac talibus indiciis, dominica dies exstat insignis. Ac ideo sancti doctores Ecclesiae decreverunt omnem gloriam Judaici sabbatismi in illam transferre; ut quod ipsi in figura, nos celebraremus in veritate : quia tunc erit requies nostra vera, quando resurrectio fuerit perpetrata, et remuneratio in anima et corpore simul perfecta.

2. Why it is called the Lord's day. It is distinguished on many counts. The Apostles and apostolic men therefore decreed that the Lord's day should be kept with religious solemnity because on it our Redeemer rose from the dead; and it is called the Lord's day for this reason, that on it, abstaining from earthly works and from the allurements of the world, we may serve divine worship alone: giving, that is, honour and reverence to this day because of the hope of our resurrection which we have in it. For just as the Lord Jesus Christ Himself, the Saviour, rose from the dead, so we too hope that we shall rise on the last day. Moreover, it is evident that this day is solemn in the holy Scriptures too. For it is the first day of the world; on it the elements of the world were formed, on it the Angels were created, on it also Christ rose from the dead, on it the Holy Spirit descended from heaven upon the Apostles, on the same day manna was first given from heaven in the desert. By these features and such signs, then, the Lord's day stands out as distinguished. And therefore the holy doctors of the Church decreed that all the glory of the Jewish sabbath-keeping should be transferred to it, so that what they celebrated in figure we might celebrate in truth: for our true rest will be then, when the resurrection has been accomplished and the reward in soul and body together has been made complete.

3. Qualiter observandus. Observemus ergo diem dominicam, fratres, et sanctificemus illam, sicut antiquis praeceptum est de sabbato, dicente Legislatore, A vespere usque ad vesperam cel⟨e⟩brabitis sabbata vestra (Levit. XXIII, 32). Videamus ne otium nostrum vanum

3. How it is to be observed. Let us therefore observe the Lord's day, brethren, and sanctify it, as was commanded to the ancients concerning the sabbath, when the Lawgiver said, From evening to evening you shall celebrate your sabbaths (Lev. 23:32). Let us see to it that our rest may not

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sit; sed a vespera diei sabbati usque ad vesperam diei dominici, sequestrati a rurali opere et ab omni negotio, soli divino cultui vacemus. Sic quoque sanctificamus rite sabbatum Domini, dicente Domino, Omne opus non facietis in eo (Ibid., 35). Veniat ergo, cuicumque possibile sit, ad vespertinam atque nocturnam celebrationem, et oret ibi in conventu Ecclesiae pro peccatis suis Deum. Qui vero hoc non possit, s⟨a⟩ltem in domo sua oret, et non negligat Deo solvere votum, ac reddere pensum servitutis. In die vero nullus se a sacra Missarum celebratione separet, neque otiosus quis domi remaneat caeteris ad ecclesiam pergentibus, neque in venatione se occupet et diabolico mancipetur officio, circumvagando campos et silvas, clamorem et cachinnum ore exaltans, non gemitum, nec orationis verba ex intimo pectore ad Deum proferens.

be vain; but from the evening of the Sabbath day until the evening of the Lord's day, set apart from work in the fields and from all business, let us give ourselves to divine worship alone. Thus also do we duly sanctify the Sabbath of the Lord, as the Lord says, You shall do no work on it (ibid., 35). Let whoever can, therefore, come to the evening and night celebration, and there in the assembly of the Church pray to God for his sins. But he who cannot do this, let him at least pray in his own house, and not neglect to pay his vow to God and to render the task of his service. But on the day itself let no one separate himself from the sacred celebration of Masses, nor let anyone remain idle at home while the rest are going to church, nor let him busy himself with hunting and be given over to the devil's service, roaming about fields and woods, raising shouting and loud laughter with his mouth, not bringing forth groaning nor words of prayer from the depth of his heart to God.

4. Varii reprehenduntur perversi usus: ludi, joci, lites et rixae. Adhuc quoque, quod detestabilius est, ad ecclesiam aliqui venientes non intrant, non insistunt precibus, non exspectant cum silentio sanctarum Missarum celebrationem: sed quando lectiones divinae intus leguntur, tunc ipsi foris aut causas dicere, aut diversis student calumniis impugnare, aut videlicet in alea vel in jocis inutilibus insudare. Aliquoties enim, quod pejus est, aliqui nimia iracundia succenduntur, et amarissime rixantur; ita ut armis se vel fustibus alterutrum impetant, et saepe homicidium perpetrent: et hoc ab illis maxime fit, qui pleni invidia et odio, diabolo ductore, in conventum ecclesiae pergunt, non ut semetipsos adjuvent, sed ut alios laedant. Tales etiam si homicidio ibi pereunt, aut subita morte rapiuntur, quo alias, nisi cum ipso, cujus secuti sunt vestigia, vadunt in aeterna tormenta? Nolite haec facere, fratres mei, nolite vosmetipsos decipere, nolite in conventu vestro locum dare diabolo: sed magis vosmetipsos praeparate hospitium Christo. Non ergo foris fabulis, sed intus psalmodiae et orationibus studete. Nolite invicem in ecclesia verbosari; sed quieti estote. Sunt enim plurimi, et praecipue pleraeque mulieres, quae ita in ecclesia garriunt, ita verbosantur, ut lectiones divinas nec ipsae audiant, nec alios audire permittant. Numquid talis conventus cum tali ordine in domo Dei debet fieri, aut taliter decet in conspectu Dei et sanctorum Angelorum ejus assistere?

4. Various perverse practices are rebuked: games, jests, quarrels and brawls. Moreover, what is more detestable, some who come to church do not go in, do not apply themselves to prayers, do not wait in silence for the celebration of the holy Masses; but while the divine readings are being read inside, they themselves outside are eager either to plead lawsuits, or to attack one another with various slanders, or indeed to toil over dice or useless jests. Sometimes indeed, what is worse, some are inflamed with excessive anger and quarrel most bitterly, so that they attack one another with weapons or clubs, and often commit homicide; and this is done chiefly by those who, full of envy and hatred, with the devil as their leader, come to the assembly of the church not to help themselves but to harm others. Even if such men perish there by homicide, or are snatched away by sudden death, where else do they go, except with him whose footsteps they have followed, into eternal torments? Do not do these things, my brethren, do not deceive yourselves, do not give place to the devil in your assembly; but rather prepare yourselves as a lodging for Christ. Therefore be eager not for tales outside, but for psalmody and prayers within. Do not chatter with one another in church, but be quiet. For there are very many, and especially most women, who so babble in church, so chatter, that they neither hear the divine readings themselves nor allow others to hear them. Ought an assembly of this kind, with such conduct, to take place in the house of God, or is it fitting so to stand in the sight of God and of His holy Angels?

5. Potentes Missam cogunt abbr⟨ev⟩iari. Judicia in festivitatibus habita. Comessationes. Adhuc quoque, quod valde dolendum est, conqueri vobiscum volo, quia sunt aliqui, et maxime potentes istius mundi, qui cum veniunt ad ecclesiam, non sunt devoti ad laudes Dei celebrandas; sed cogunt presbyterum ut abbreviet Missam, et ad eorum libitum cantet: nec ei licet morem ecclesiasticum sequi propter illorum gulam et avaritiam, quatenus unus punctus diei ad Dei officium, et reliquum diurnum spatium cum nocte simul ad eorum deputetur voluptates. Nolite, fratres mei dilectissimi, haec facere, nolite haec facientibus consentire: quia non solum qui haec faciunt, sed etiam qui consentiunt facientibus, pereunt (Rom. I, 32). Ante omnia ergo causas in festivitatibus nolite dicere neque audire, sed alio tempore et cum justitia: nec munera accipiendo subvertatis justa judicia, quia secundum Domini sententiam, quocumque judicio judicaveritis, judicabitur de vobis (Matth. VII, 2). Nullus se vestrum inebriet, quia ebrius insano simillimus est. Nolite in nominibus bibendo nomina vestra delere de coelo. Sunt quidem multi, quod pejus est, qui non solum se ipsos inebriant, sed etiam

5. The powerful compel the Mass to be shortened. Lawsuits held on feast days. Revellings. Moreover, what is greatly to be lamented, I wish to complain to you that there are some, and especially the powerful of this world, who when they come to church are not devout in celebrating the praises of God, but compel the priest to shorten the Mass and to sing at their pleasure; nor is he permitted to follow the custom of the Church, because of their gluttony and avarice, so that a single moment of the day is assigned to the service of God, and the rest of the daytime together with the night to their pleasures. Do not do these things, my dearest brethren, do not consent to those who do them; for not only those who do these things, but also those who consent to those who do them, perish (Rom. 1:32). Above all, therefore, do not plead or hear lawsuits on feast days, but at another time and with justice; nor, by accepting gifts, overturn just judgements, for according to the Lord's sentence, with whatever judgement you judge, it will be judged concerning you (Matt. 7:2). Let none of you get drunk, for a drunk man is most like a madman. Do not, by drinking in names, blot out your names from heaven. There are indeed many, what is worse, who not only get themselves drunk but also

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Ita legendum «in nominibus,» ut exstat apud Rabanum, non «in hominibus.» Hic nimirum notatur superstitio, qua, ut Caesarius infra serm. 295, n. 5, explicat, «transacto jam convivio diversis nominibus incipiebant bibere, non solum vivorum hominum, sed etiam Angelorum, et reliquorum antiquorum sanctorum.» Quae consuetudo necdum apud Germanos prorsus exstincta.

So read "in nominibus" (in the names), as it stands in Rabanus, not "in hominibus" (in men). What is censured here is plainly the superstition by which, as Caesarius explains below, sermon 295, no. 5, "when the banquet was already over they would begin to drink in various names, not only of living men but also of the Angels and of the other ancient saints." That custom is not yet wholly extinct among the Germans.

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alios cogunt et adjurant, ut amplius quam expedit bibant; et inde saepe inter eos nascuntur jurgia et homicidia. Numquid perpenditis, fratres, cujus isti in hoc sequantur voluntatem? Ebriosi enim, ait Apostolus, et homicidae regnum Dei non possidebunt (I Cor. VI, 10). Obsecro vos, dilectissimi, patres et matres, fratres et sorores, per nomen Domini nostri Jesu Christi, et per regnum venturum ejus ac judicium. ut subtrahatis vos ab omni homine ambulante inordinate (II Thess. III, 6), et digni ambuletis vocatione qua vocati estis (Ephes. IV, 1), nec negligatis honorem vestrum, neque parvipendatis redemptionem quae est in Christo Jesu. Filii Dei nuncupati estis, quia verus Filius Dei vos liberavit. Studete bonis moribus tanto parenti placere, quatenus vos non ut nequissimos servos perpetuam tradat ad poenam, sed ut charissimos filios supernam ducat ad patriam: ut sitis cohaeredes filii ejus Jesu Christi, cum quo vivit et regnat Deus in unitate Spiritus sancti, per omnia saecula saeculorum. Amen.

compel and adjure others to drink more than is expedient; and from this quarrels and homicides often arise among them. Do you consider, brothers, whose will these men are following in this? For drunkards, says the Apostle, and murderers shall not possess the kingdom of God (1 Cor. 6:10). I beseech you, most beloved, fathers and mothers, brothers and sisters, by the name of our Lord Jesus Christ, and by His kingdom to come and His judgement, that you withdraw yourselves from every man walking disorderly (2 Thess. 3:6), and that you walk worthy of the calling with which you have been called (Eph. 4:1), and that you do not neglect your honour, nor hold cheap the redemption which is in Christ Jesus. You have been named sons of God, because the true Son of God has set you free. Strive by good conduct to please so great a Father, so that He may not hand you over as most wicked servants to perpetual punishment, but may lead you as most dear sons to the heavenly fatherland: that you may be co-heirs of His Son Jesus Christ, with Whom He lives and reigns, God in the unity of the Holy Spirit, through all ages of ages. Amen.

SERMO CCLXXXI. Admonitio per quam suadetur ut omnis populus, donec divina mysteria celebrantur, in ecclesia fideliter exspectet.

Sermon 281. An admonition by which the whole people is urged to wait faithfully in church until the divine mysteries are celebrated.

1. Garrientes in ecclesia. Rogo vos, fratres charissimi, et paterna pietate commoneo, ut quoties aut in die dominico, aut in aliis majoribus festivitatibus Missae fiunt, nullus de ecclesia discedat, donec divina mysteria compleantur. Et quamvis multi sint, de quorum fide et devotione gaudeamus, sunt tamen plures minus de salute animae suae cogitantes, qui lectis divinis lectionibus statim de ecclesia foris exeunt; cum tamen etiam dum ipsae lectiones leguntur, aliqui ex illis ita otiosis et saecularibus fabulis occupantur, ut eas nec ipsi audiant, nec alios audire permittant. Isti tales minus a nobis culparentur, si ad ecclesiam non venirent: quia ibi probantur amplius Deum laedere, ubi peccatorum poterant indulgentiam promereri.

1. Those who chatter in church. I ask you, dearest brothers, and admonish you with fatherly affection, that whenever Masses take place, either on the Lord's day or on other greater festivals, no one should leave the church until the divine mysteries are completed. And although there are many in whose faith and devotion we rejoice, there are nevertheless more who think too little about the salvation of their soul, who, as soon as the divine lessons have been read, at once go out of the church; while even during the reading of the lessons themselves some of them are so taken up with idle and worldly tales that they neither hear them themselves nor allow others to hear them. Such people would be less blamed by us if they did not come to church: for they are shown to offend God the more there, where they could have earned the pardon of their sins.

2. Missae quandonam fiant. Oratio dominica in Missis. Ad judicium quidam eam audiunt. Quantum boni in Missis agatur. Unde rogo vos, fratres, ut humilitatis nostrae suggestionem non solum patienter, sed etiam libenter accipiatis. Si enim diligenter attenderitis, cognoscetis quia non tunc fiunt Missae quando divinae lectiones in ecclesia recitantur, sed quando munera offeruntur, et corpus vel sanguis Domini consecratur. Nam lectiones sive propheticas, sive apostolicas,

2. When Masses take place. The Lord's Prayer in the Masses. Some hear it unto judgement. How much good is done in the Masses. Therefore I ask you, brothers, to receive the suggestion of our humility not only patiently but also willingly. For if you pay careful attention, you will recognize that Masses do not take place at the time when the divine lessons are recited in church, but when the gifts are offered and the body and blood of the Lord are consecrated. For the lessons, whether prophetic or apostolic,

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Ipsa est, quae in Bibliotheca Patrum habetur, homilia Caesarii duodecima. Quam impatienter ferret Caesarius de ecclesia ante Missarum finem discedentes (quod hujus ac subsequentis sermonis argumentum est), contestantur Vitae ipsius scriptores, lib. 1, n. 14, his verbis: «Post haec quadam die prospiciens de altario, vidit aliquos lectis Evangelis de ecclesia foras exire, qui verbum beati Viri, id est, praedicationem dedignabantur in primo cognoscere. Illico occurrens clamavit ad populum: Quid agitis, o filii? quo ducimini foris mala suasione subversi? State pro animabus vestris ad verbum admonitionis, et audite solliciti. Hoc vobis in die judicii facere non licebit. Moneo et clamo, contestorque,» etc. Adduntque ipsum hanc ob causam saepissime ostia post Evangelium claudi jussisse. Hinc jure Baronius ad annum 506 existimat Caesarium auctorem canonum synodi Agathensis, praesertim 47, de hac eadem re constituti, scilicet, «Missas die dominico a saecularibus totas teneri speciali ordinatione praecipimus, ita ut ante benedictionem sacerdotis egredi populus non praesumat. Qui si fecerint, ab episcopo publice confundantur.» Idem paulo post decretum est in concilio Aurel. 1, can. 26, et Aurel. 3 can. 29. De num. 1 vide Appendicis serm. 285, n. 3; 265, n. 3, et 285, n. 1: de num. 2, serm. 115, n. 1: de num. 3, serm. 249, n. 2, 300, n. 5: de num. 4, serm. 249, n. 5; 265, n. 3: de num. 5, serm. 45; n. 4, 259, n. 1; 290, n. 7; 289, n. 9.

This is the twelfth homily of Caesarius found in the Bibliotheca Patrum. How impatiently Caesarius bore those who left the church before the end of Mass (which is the subject of this sermon and the next), the writers of his Life attest, book 1, no. 14, in these words: "After this, one day, looking out from the altar, he saw some going out of the church once the Gospel had been read, who disdained to hear at the first the blessed man's word, that is, his preaching. At once he ran after them and cried to the people: What are you doing, my sons? Where are you being led outside, overturned by evil persuasion? Stay, for your souls' sake, for the word of admonition, and listen attentively. On the day of judgement you will not be able to do this. I warn and cry out and solemnly charge you," etc. And they add that for this reason he very often had the doors shut after the Gospel. Hence Baronius, at the year 506, rightly judges that Caesarius was the author of the canons of the synod of Agde, especially 47, laid down on this very matter, namely: "By a special ordinance we command that on the Lord's day the laity attend the whole Mass, so that the people do not presume to go out before the priest's blessing. If they do so, let them be publicly rebuked by the bishop." The same was decreed a little later at the Council of Orléans I, canon 26, and Orléans III, canon 29. On no. 1 see Appendix sermon 285, no. 3; 265, no. 3, and 285, no. 1; on no. 2, sermon 115, no. 1; on no. 3, sermon 249, no. 2, 300, no. 5; on no. 4, sermon 249, no. 5; 265, no. 3; on no. 5, sermon 45; no. 4, 259, no. 1; 290, no. 7; 289, no. 9.

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Amalarius Trevirensis de suo etiam tempore scribit, lib 3 de Divino Officio, cap. 36, «solere vulgus indoctum requirere, a quo loco totius Officii Missa inchoetur: ut si forte ad totum non occurrerit, possit scire quibus Officiis se praesentare debeat sine retractatione.» Quibus ille respondet: «Nobis videtur Missa vocari ab eo loco, quo (continues)

Amalarius of Trier writes of his own time too, On the Divine Office, book 3, ch. 36, that "the unlearned crowd is wont to ask from what point in the whole Office the Mass begins, so that if by chance one cannot be present for the whole, he may know at which parts of the Office he must be present without fail." To them he answers: "It seems to us that the Mass is so called from the point at which (continues)

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sive evangelicas etiam in domibus vestris aut ipsi legere, aut alios legentes audire potestis: consecrationem vero corporis vel sanguinis Domini non alibi, nisi in domo Dei, audire vel videre poteritis. Ideo qui vult Missas ad integrum cum lucro animae suae celebrare, usquequo oratio dominica dicatur et benedictio populo detur, humiliato corpore et compuncto corde se debet in ecclesia continere. Cum enim maxima pars populi, imo, quod pejus est, pene omnes, recitatis lectionibus exeunt de ecclesia, cui dicturus est sacerdos, Sursum corda? Aut quomodo sursum se habere corda respondere possunt, qui deorsum in plateis et corpore simul et corde discedunt? Vel qualiter cum tremore simul et gaudio clamabunt, Sanctus, sanctus, sanctus; benedictus qui venit in nomine Domini? Aut quando oratio dominica dicitur, quis est qui humiliter et veraciter clamet, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12)? Cum enim etiam illi qui in ecclesia se continent, si non dimiserint debita debitoribus, ad judicium magis quam ad remedium orationem dominicam proferunt ex ore, quam implere non probantur in opere: et sine causa dicunt, Libera nos a malo (Ibid., 13); quando ipsi non desinunt reddere malum pro malo. Si ergo etiam illi periclitantur qui intus sunt, si implere noluerint quod promittunt; quid de se cogitant illi quos aut insatiabilis cupiditas, aut amor saeculi istius ita detinet implicatos, ut eos unius horae momento stare in ecclesia non permittat? Quibus non sufficit quod per totam hebdomadam aut pro necessitate, aut forte, quod verius est, pro cupiditate jugiter occupantur: adhuc insuper post unius aut duarum horarum spatium, quo videntur magis corpore quam corde ad ecclesiam convenire, mittentes dorsa sacrificiis vel sacerdotibus Dei; ad amplexandam voluptatem saeculi hujus sine mora aliqua revertuntur. Qui non agnoscentes quid exspectant, quid relinquant, sequuntur tenebras, et deserunt lucem; amplectuntur umbram, et despiciunt veritatem; dimittunt dulcedinem Christi, et requirunt amaritudinem mundi; diligentes vanitatem et quaerentes mendacium. Vere ignorat quantum boni in celebrandis Missis agitur, qui de ecclesia festinus egreditur.

or evangelical, you are able either to read yourselves, even in your homes, or to hear others reading; but the consecration of the Body or Blood of the Lord you will be able to hear or see nowhere else but in the house of God. Therefore whoever wishes to celebrate Masses in full with profit to his soul ought to keep himself in the church with humbled body and contrite heart until the Lord's Prayer is said and the blessing is given to the people. For when the greatest part of the people, nay, what is worse, almost all, go out of the church once the readings have been recited, to whom is the priest going to say, Lift up your hearts? Or how can they answer that they have their hearts lifted up, who go off downwards into the streets in body and heart alike? Or how will they cry out with trembling and joy together, Holy, holy, holy; blessed is He Who comes in the name of the Lord? Or when the Lord's Prayer is said, who is there to cry out humbly and truly, Forgive us our debts, as we also forgive our debtors (Matt. 6:12)? For since even those who keep themselves in the church, if they have not forgiven their debtors their debts, bring forth the Lord's Prayer from their mouth for judgement rather than for remedy, being shown not to fulfil it in deed; and they say without reason, Deliver us from evil (ibid. 6:13), when they themselves do not cease to render evil for evil. If, then, even those who are inside are in danger, if they will not fulfil what they promise, what do those think of themselves whom either insatiable greed or love of this world holds so entangled that it does not allow them to stand in the church for the space of a single hour? For them it is not enough that through the whole week they are continually occupied either from necessity or perhaps, what is truer, from greed; but besides, after the space of one or two hours, in which they seem to come together to the church more in body than in heart, turning their backs on the sacrifices or the priests of God, they return without any delay to embrace the pleasure of this world. Not recognizing what they await and what they leave behind, they follow darkness and desert the light; they embrace the shadow and despise the truth; they abandon the sweetness of Christ and seek out the bitterness of the world, loving vanity and seeking a lie. Truly, he who goes out of the church in haste does not know how much good is done in the celebrating of Masses.

3. Irreverentia iis non finitis discedentium. A culpa eximit infirmitas vel necessitas. Cum tamen istos tales si aut rex aut aliqua potens persona vocasset ad prandium, velim scire si praesumerent discedere, nisi prius totum prandium compleretur: etiamsi persona non teneret, gula teneret. Quare de convivio hominis nisi perexpletum fuerit non discedimus; nisi quia et ventrem forte plus quam expedit implere volumus, et hominem laedere formidamus? Quare de spirituali et divino convivio cito discedimus? Timeo dicere, ne forte aliqui irascantur; sed tamen tam propter meum quam propter vestrum periculum dicturus sum: hoc ideo facimus, quia nec de cibo animae curamus, nec Deum timemus, nec hominem reveremur. Et quia, Deo propitio, non sunt omnes in hac parte culpabiles, sed multi inveniuntur, qui cum grandi compunctione, usquequo benedictio super populum detur, de ecclesia non discedunt, et humiliter orare non solum pro se, sed et pro aliis non desistunt: illis quibus tantam compunctionem Deus dedit, ut in ecclesia perseverent, retribuet mercedem; eos vero qui negligentes sunt, justo judicio damnabit. Et ideo, fratres, monete eos qui nec orationem dominicam dicere, nec benedictionem accipere volunt: et non desinatis castigare, dicentes et definitissime comminantes, quia nihil eis prodest quod divinas lectiones

3. The irreverence of those who depart before these are finished. Infirmity or necessity exempts from blame. Yet if either a king or some powerful person had invited these same people to a luncheon, I should like to know whether they would presume to depart before the whole luncheon was completed: even if the person did not hold them, their gullet would hold them. Why do we not depart from a man's banquet unless it has been fully finished, unless because we perhaps wish to fill our belly more than is expedient, and we are afraid to offend the man? Why do we depart quickly from the spiritual and divine banquet? I am afraid to say it, lest perhaps some be angry; but nevertheless, as much for my own danger as for yours, I am going to say it: we do this because we neither care about the food of the soul, nor fear God, nor show respect to man. And since, by God's favour, not all are blameworthy in this respect, but many are found who with great compunction do not depart from the church until the blessing is given over the people, and do not cease to pray humbly not only for themselves but also for others: to those to whom God has given so great compunction that they persevere in the church He will render a reward; but those who are negligent He will condemn by a just judgement. And therefore, brethren, admonish those who are willing neither to say the Lord's Prayer nor to receive the blessing; and do not cease to rebuke them, saying and most definitely threatening that it profits them nothing that the divine readings

Editors' notes and page, col. 2277

Footnotes

(1) ‹anchor: ad amplexandam voluptatem› · call in col 2277

Mss. nonnulli, voluntatem.

Some manuscripts: "voluntatem" (the will) [for "voluptatem", the pleasure].

(printed under page 401)

(2) ‹anchor: non sunt omnes› · call in col 2277

In Ms., loco, omnes, habetur, toti; quod quidem sapit Caesarium.

In a manuscript, in place of "omnes" (all), there is "toti" (all, the whole); which indeed savours of Caesarius.

(printed under page 401)

(a) ‹anchor: quid relinquant› · call in col 2277

Forte, relinquunt. M.

Perhaps "relinquunt" (they leave). M.

(printed under page 401)