PL 39 · cols. 2282–2283

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

Sermon CCLXXXIV

ante oculos cordis proposuerit, hoc in illa oratione adorat. Taceo de malis et forte etiam turpibus cogitationibus vel immundis.] Considerate, fratres charissimi, quaeso vos, et videte quam sit dura ista captivitas, ut lingua quasi cum Deo loquatur, et tota animi intentio ad terram et parietes vel lapides dirigatur. Et si ista quae licite alio tempore vel cogitare possumus vel videre, nimis durum est ut nobis in oratione subrepant; putas illa quae etiam alio tempore illicite cogitantur, quantum mali erit, si ea in oratione positi cogitemus; id est, si cupiditatem, si odium, si iracundiam, aut luxuriam, vel adulteria et caetera his similia inclinati ad orationem ante cordis nostri oculos proponamus? Unde, fratres charissimi, totis medullis conscientiae Dominum deprecemur, ut nos ab ista ludificatione daemonum liberare, et peccatorum nobis indulgentiam donare dignetur.

he has set before the eyes of the heart, this he worships in that prayer. I say nothing of evil and perhaps even shameful or unclean thoughts.] Consider, dearest brethren, I beg you, and see how hard this captivity is, that the tongue speaks as it were with God, while the whole intention of the mind is directed towards the earth and walls or stones. And if it is very hard that those things which at another time we may lawfully either think of or see should creep upon us in prayer, how much evil do you suppose it will be if, when set in prayer, we think of those things which even at another time are thought of unlawfully; that is, if, bowed down for prayer, we set before the eyes of our heart greed, hatred, anger, or lust, or adulteries and other things like these? Therefore, dearest brethren, with the very marrow of our conscience let us beseech the Lord that He may deign to free us from this mockery of demons and to grant us the forgiveness of sins.

5. Pro quibus et quid orandum. Et ideo, dilectissimi fratres, iterum atque iterum rogo, si fieri non potest ut istas captivitates animae ad integrum possitis evadere; vel quantum possumus, auxiliante Domino, laboremus, ut eas vel tardius incurrere videamur: ne forte per negligentiam dum orantes aliud cogitamus, inde apud Deum inveniamus offensam, unde potueramus acquirere gratiam. Oremus ergo, fratres, non solum pro nobis, sed etiam pro omnibus, ubicumque sint, Christianis: nec solum pro amicis, sed etiam pr⟨o⟩ inimicis Dei misericordiam deprecemur. Et quia beatus Apostolus dicit, Quid oremus, sicut oportet, nescimus (Rom. VIII, 26); hoc semper et pro nobis et pro omnibus aliis supplicemus, ut nobis Deus hoc dignetur concedere, quod novit nostrae animae convenire. Ante omnia, fratres, orationem dominicam in oratione dicamus: quia sine dubio libenter orationem exaudit, quam ipse pro ineffabili sua benignitate instituit. Haec ergo, fratres charissimi, si Deo inspirante, sicut consuevistis, libenter accipitis, et nobis facietis gaudium, et vobis praeparabitis regnum: praestante Domino nostro Jesu Christo, qui regnat cum Patre et cum Spiritu sancto in saecula saeculorum. Amen.

5. For whom and for what we must pray. And therefore, most beloved brethren, again and again I ask: if it is not possible for you to escape these captivities of the soul entirely, let us at least labour as much as we can, with the Lord's help, so that we may be seen to fall into them more slowly; lest perhaps through negligence, while in praying we think of something else, we should find offence with God from the very thing by which we could have acquired grace. Let us pray therefore, brethren, not only for ourselves but also for all Christians, wherever they may be; and let us beseech God's mercy not only for friends but also for enemies. And since the blessed Apostle says, What we should pray for, as we ought, we do not know (Rom. 8:26), let us always make supplication both for ourselves and for all others, that God may deign to grant us that which He knows to be fitting for our soul. Before all things, brethren, let us say the Lord's Prayer in prayer; for without doubt He willingly hears the prayer which He Himself established out of His ineffable kindness. If therefore, dearest brethren, by God's inspiration, as you are accustomed, you willingly receive these things, you will both give us joy and prepare the kingdom for yourselves: by the gift of our Lord Jesus Christ, Who reigns with the Father and with the Holy Spirit for ages of ages. Amen.

SERMO CCLXXXIV. De quadam psallendi consuetudine, in die Epiphaniae.

Sermon CCLXXXIV. On a certain custom of psalm-singing, on the day of the Epiphany.

1. De nova psallendi consuetudine. Gaudium, quod mihi Dominus de vestra sancta et fideli devotione concessit, verbis non praevaleo explicare. Plures enim erant anni, quod pro hac re aestuabat animus meus, et tota cordis intentione desiderabam, ut istam psallendi consuetudinem vobis pius Dominus inspiraret. Unde benedico Dominum meum, et quantas possum jugiter gratias ago, qui dignatus est implere desiderium meum. Cum enim vos ego ita psallere desiderarem, quomodo in aliis vicinis civitatibus psallebatur; taliter Deus praeparavit animum vestrum, ut hoc etiam melius, adjuvante Domino, compleatis. Quid nunc inter ipsa gaudia nostra agere convenit, nisi ut totis viribus Domino supplicemus, ut quomodo dedit initium, etiam consummationem dare dignetur; et quibus tam sanctam psallendi contulit devotionem, etiam felicissimam perseverantiam pro sua pietate concedat? Et

1. On the new custom of psalm-singing. The joy which the Lord has granted me from your holy and faithful devotion I am not able to express in words. For there were many years in which my mind burned over this matter, and with the whole intention of my heart I desired that the gracious Lord might inspire this custom of psalm-singing in you. Therefore I bless my Lord, and continually give Him thanks, as great as I can, Who has deigned to fulfil my desire. For whereas I desired that you should sing psalms in the way they were sung in other neighbouring cities, God has so prepared your mind that, with the Lord's help, you carry this out even better. What is it fitting for us to do now amid these our joys, but to make supplication to the Lord with all our strength that, as He has given the beginning, He may also deign to give the completion; and that on those to whom He has granted so holy a devotion of psalm-singing He may in His goodness also bestow a most happy perseverance? And

Editors' notes and page, col. 2282

Footnotes

(1) ‹anchor: cogitationibus vel immundis.] (the bracketed passage opens at "[Omnis enim" in col 2281)› · call in col 2282

Quae uncinis hic distinguuntur, desiderabantur in Bibliotheca Patrum.

The words marked off here by square brackets were missing in the Bibliotheca Patrum.

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(a) ‹anchor: SERMO CCLXXXIV› · call in col 2282

Alias, 5 in Appendice ad Sirmondianos.

Formerly no. 5 in the Appendix to the Sirmond sermons.

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(b) ‹anchor: in die Epiphaniae› · call in col 2282

Spurius Sirmondi judicio, et ab ipso in Appendicem post sermones quadraginta, quos Augustini nomine publicavit, non injuria relatus. Pertinet quippe non ad Augustinum, cui in Regio codice adscribitur, sed ad Caesarium; cujus sancti praesulis ad promovendum Dei cultum in Psalmorum ac hymnorum cantu aliisque sacris ritibus curam et studium testantur cum Vasensis concilii 2 ipso auctore conditi canones, tum etiam Vitae ejus conscriptores, qui praeter alia, illud in libro 1, n. 11, maxime ad rem commemorant: «Voluit vero atque etiam compulit laicos et populares homines Psalmos et hymnos promere, altaque et modulata voce, instar clericorum, alios graece, alios latine prosas et antiphonas decantare.» Sermonem forteau titulus in die Epiphaniae dictum significat. De num. 3 vide Appendicis serm. 175, n. 4; 140, n. 2; 28, n. 4; 271, n. 6, et 273, n. 6.

Spurious in Sirmond's judgement, and not wrongly placed by him in the Appendix after the forty sermons he published under Augustine's name. For it belongs not to Augustine, to whom it is ascribed in the Royal codex, but to Caesarius. That holy bishop's care and zeal for promoting the worship of God in the singing of psalms and hymns and in other sacred rites are attested both by the canons of the second Council of Vaison, drawn up at his own instance, and by the writers of his Life, who among other things record this especially apt point in book 1, no. 11: "He wished, and even compelled, the laity and the common people to bring forth psalms and hymns, and, like the clergy, to sing proses and antiphons with high and measured voice, some in Greek, some in Latin." The title perhaps indicates that the sermon was preached on the day of the Epiphany. On no. 3 see Appendix sermon 175, no. 4; 140, no. 2; 28, no. 4; 271, no. 6, and 273, no. 6.

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Page

running head: [SE]RMO CCLXXXIV. 2282 (left part of head cut off at image edge)
marginal letters: (none)
old-edition numerals: (none)
misprints kept as printed: footnote (b) "forteau" (for "forte", perhaps "forte an").

PL 39:2283

quia non qui caeperit, sed qui perseveraverit, salvus erit; et vos quantum potestis, jugi oratione, et cordis compunctione ignem in vobis divini amoris accendite; ne forte flamma charitatis, quae in vobis fervere fideliter coepit, per aliquam negligentiam refrigescat.

because not the one who has begun, but the one who has persevered, will be saved; and you, as far as you can, by unceasing prayer and by compunction of heart kindle in yourselves the fire of divine love, lest perhaps the flame of charity, which has faithfully begun to glow in you, should grow cold through some negligence.

2. Linguae concinant mores; vocibus consonent affectus pii. Et hoc ante omnia non solum orationibus, sed etiam sanctis cogitationibus studete, ut quod verbis psallitis, orationibus impleatis, et Spiritus sanctus, qui vobis sonat in ore, ipse etiam habitare dignetur in corde. Bonum quidem est et satis acceptabile Deo, quando lingua fideliter psallit; sed tunc est vere bonum, quando linguae concordat etiam vita. Consentiant simul voces et mores; ne forte bonae voces contra malos mores testimonium ferant, et ipsa vos lingua vestra redarguat. Si enim aliud sonat in ore, et aliud apparet in opere; quod lingua videtur aedificare, incipit conversatio mala destruere. Vos vero, fratres, non solum suavitas vocis, sed etiam sensus ipsius lectionis teneat occupatos; ut quomodo sonus vocis delectat in auribus, sic virtus ipsius lectionis dulcescat in cordibus, secundum illud quod scriptum est, Quam dulcia faucibus meis eloquia tua, Domine (Psal. CXVIII, 103)! et iterum, Eloquia Domini desiderabilia super aurum, et lapidem pretiosum multum, et dulciora super mel et favum (Psal. XVIII, 11). Qui enim quando psallit, suavitatem tantummodo vocis et compositionem cujusque soni attendit, et quid in ipsis intelligi debeat non attendit, aures ejus accipiunt transitorium cibum, sed ad animam ejus non pervenit Dei verbum; ac si velut ceram quodam modo quis ruminat, et de mellis dulcedine omnino non gustat.

2. Let conduct sing in harmony with tongues; let devout feelings sound in accord with voices. And above all apply yourselves to this, not only with prayers but also with holy thoughts, that what you sing with words you may fulfil with prayers, and that the Holy Spirit, Who sounds in your mouth, may Himself also deign to dwell in your heart. It is indeed good and quite acceptable to God when the tongue sings psalms faithfully; but it is truly good only when life too agrees with the tongue. Let voices and conduct be in accord together, lest perhaps good voices bear witness against bad conduct, and your own tongue convict you. For if one thing sounds in the mouth and another appears in the deed, what the tongue seems to build up, a bad manner of life begins to destroy. But you, brothers, let not only the sweetness of the voice but also the sense of the reading itself keep occupied, so that, just as the sound of the voice delights in the ears, so the power of the reading itself may grow sweet in the hearts, according to that which is written: How sweet to my palate are Thy words, O Lord (Ps. 118:103)! and again: The words of the Lord are more desirable than gold and very precious stone, and sweeter than honey and the honeycomb (Ps. 18:11). For whoever, when he sings psalms, attends only to the sweetness of the voice and the arrangement of each sound, and does not attend to what ought to be understood in them, his ears receive a passing food, but the word of God does not reach his soul; it is as if someone were in a manner chewing the wax and not tasting the sweetness of the honey at all.

3. Qualiter inter psallendum concipiantur. Vos vero, fratres, sicut jam supra suggessi, ante omnia virtutes Psalmorum intus attendite. Quando quisque vestrum psallit, versiculum Psalmi, ubi ait, Confundantur superbi, quia injuste iniquitatem fecerunt in me (Psal. CXVIII, 78); conetur superbiam fugere, ut aeternam confusionem mereatur evadere. Quando psallimus, Perdes omnes qui fornicantur abs te (Psal. LXXII, 27); omnes malas concupiscentias studeamus evadere. Quando psallimus quod beatus est vir, qui in lege Domini meditabitur die ac nocte (Psal. I, 2); superfluas occupationes et mordaces jocos, otiosos luxuriososque sermones, quasi venenum diaboli respuamus; et lectionem divinam aut ipsi frequentius relegamus; aut si nos ipsi legere non possumus, illos qui legunt libenter et frequenter audire studeamus. Quoties psallimus, Si reddidi retribuentibus mihi mala, decidum merito ab inimicis meis inanis: persequatur inimicus animam meam, et comprehendat et conculc⟨e⟩t in terra vitam meam, et gloriam meam in pulverem reducat (Psal. VII, 5, 6): quando ista et alia dicimus, ne ipsi contra nos tam duram maledictionem proferre videamur, nulli unquam hominum malum pro malo reddamus; ut cum secura conscientia possimus dicere, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12). Et quia longum est omnia replicare, quae de istis tribus aut quatuor peccatis, id est, superbia, fornicatione vel odio diximus, hoc de reliquis omnibus vitiis sentiamus. Et quotiescumque in Psalmis peccatores maledicuntur, studeamus peccatum fugere; ne ipsi nos videamur ore proprio maledicere. Quoties in Psalmis justi, misericordes, sobrii, casti vel humiles collaudantur, tales esse cum Dei adjutorio laboremus; ut benedictio quae ad illos dirigitur, etiam ad nos divino munere proferatur. Iterum atque iterum rogo atque supplico, ut quotiescumque psallitis, quid in ipsis Psalmis intrinsecus intelligi vel observari debeat, attentius cogitetis; ut dum lingua vestra Dominum laudat, ad animam vestram benedictio divina perveniat: praestante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.

3. How [the Psalms] are to be taken in while singing. But you, brothers, as I have already suggested above, attend above all inwardly to the powers of the Psalms. When any one of you sings the verse of the Psalm where it says, Let the proud be confounded, because they have unjustly done iniquity against me (Ps. 118:78), let him strive to flee pride, so that he may deserve to escape eternal confusion. When we sing, Thou wilt destroy all who commit fornication away from Thee (Ps. 72:27), let us be eager to escape all evil desires. When we sing that blessed is the man who will meditate on the law of the Lord day and night (Ps. 1:2), let us spit out superfluous occupations and biting jests, idle and wanton talk, as the poison of the devil; and let us either read the divine reading over again more frequently ourselves, or, if we ourselves cannot read, let us be eager to listen willingly and frequently to those who read. Whenever we sing, If I have repaid evil to those who repaid me, may I deservedly fall empty before my enemies: let the enemy pursue my soul, and seize it, and trample my life into the ground, and bring my glory down to dust (Ps. 7:5–6): when we say these and other things, lest we ourselves seem to utter so harsh a curse against ourselves, let us never repay any man evil for evil, so that with a secure conscience we may be able to say, Forgive us our debts, as we also forgive our debtors (Matt. 6:12). And since it is long to go over everything, what we have said about these three or four sins, that is, pride, fornication or hatred, let us think the same of all the remaining vices. And whenever sinners are cursed in the Psalms, let us be eager to flee sin, lest we ourselves seem to curse with our own mouth. Whenever the just, the merciful, the sober, the chaste or the humble are praised in the Psalms, let us labour with God's help to be such, so that the blessing which is directed to them may by divine gift be extended to us also. Again and again I ask and beseech that, whenever you sing psalms, you consider more attentively what ought to be understood or observed inwardly in the Psalms themselves, so that while your tongue praises the Lord, the divine blessing may reach your soul: by the grace of our Lord Jesus Christ, Who lives and reigns for ever and ever. Amen.

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