PL 39 · cols. 2284–2287

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 285-297

Sermons CCLXXXV–CCLXXXVII

SERMO CCLXXXV. De ritu psallendi, etc.

Sermon 285. On the manner of singing psalms, etc.

1. Ad orationem genua flectantur. Haec Psalmorum cantum consequatur. Supplico, fratres charissimi, et paterna pietate commoneo, ut quotiescumque oratio indicitur, qui forte pro aliqua infirmitate non potest genua flectere, et dorsum incurvare, vel cervicem humiliare non differat. Quid tibi prodest quod fideliter psallis, si posteaquam psallere desinis, Deo supplicare nolueris? Et ideo unusquisque, quando psallere cessaverit, cum omni humilitate oret et supplicet Domino; ut quod verbis protulit ex ore, Deo auxiliante, implere mereatur in opere. Sic est psallere, fratres, quomodo sementem iterum orando sepelire vel tegere. Sicut enim qui seminat in agro, si arando cooperire dissimulaverit, venient volucres, et totum quod seminatum esse videbatur diripient: ita qui in agro cordis sui seminaverit verbum Dei, et psallendo vel legendo asperserit, nisi postea orando in corde suo recondiderit, et quodam modo sepelierit, venient volucres, id est, cogitationes saeculi hujus, volatiles, inanes et vacuae, et rapient quod in corde fuerat seminatum. Ei ideo ubi cessaverit aliquis psallere, non cesset orare, si vult in agro cordis sui messem divinae misericordiae proficere.

1. At prayer let the knees be bent. Let this follow the singing of the Psalms. I beseech you, dearest brothers, and with fatherly affection I admonish you, that whenever prayer is announced, he who perhaps on account of some infirmity cannot bend the knees should not delay to bow the back or to humble the neck. What does it profit you that you sing psalms faithfully, if after you stop singing psalms you are unwilling to make supplication to God? And therefore let each one, when he has ceased singing psalms, pray and make supplication to the Lord with all humility, so that what he has uttered in words from his mouth he may, with God's help, deserve to fulfil in deed. Singing psalms, brothers, is like this: it is like burying or covering the seed again by praying. For just as, if one who sows in a field neglects to cover it over by ploughing, the birds will come and carry off all that seemed to have been sown, so whoever has sown the word of God in the field of his heart and has scattered it by singing psalms or reading, unless afterwards by praying he hides it away in his heart and in a certain manner buries it, the birds will come, that is, the thoughts of this world, flighty, empty and vain, and will snatch away what had been sown in the heart. And therefore, when anyone has ceased singing psalms, let him not cease praying, if he wishes to bring to fruition in the field of his heart a harvest of divine mercy.

2. Ne stando fiat. Rogo vos, fratres, quoties in altario oratur, et vos inclinate capita vestra; ne forte si stantes vultis orare, impleatur in vobis illud quod de Pharisaeo scriptum est qui stans orabat: plus enim placuit Deo Publicanus, qui incurvatus accusabat peccata sua, quam ille Pharisaeus qui stans laudabat merita sua. Et illud observate, fratres, ne forte dum alii orant, alii otiosis fabulis occupentur; ne de medicamentis sibi vulnera faciant, et inde se perdant unde se liberare potuerant. Qui haec faciunt, et pro se et pro aliis quos impediunt, malam rationem sunt in die judicii reddituri. Et hoc admoneo simul et rogo, fratres, quoties clamatum fuerit, ut vos benedictioni humiliare debeatis, non vobis sit laboriosum capita inclinare; quia non vos homini, sed Deo humiliatis.

2. Let it not be done standing. I ask you, brothers, whenever prayer is made at the altar, that you too bow your heads, lest perhaps, if you wish to pray standing, there be fulfilled in you what is written of the Pharisee who prayed standing: for the Publican, who bowed down and accused his sins, pleased God more than that Pharisee who, standing, praised his merits. And observe this too, brothers, lest perhaps, while some pray, others be occupied with idle tales; lest they make wounds for themselves out of medicines, and destroy themselves by the very means by which they could have set themselves free. Those who do these things will have to render a bad account on the day of judgement, both for themselves and for the others whom they hinder. And this I both admonish and ask, brothers: whenever the call has been made that you should humble yourselves for the blessing, let it not be burdensome to you to bow your heads; for you humble yourselves not to a man, but to God.

3. Dolet ad vigilias tardius venientes, et verbum Dei negligentes. Verbum Dei pluvia. Verbum Dei lumen est. Et licet, fratres charissimi, de vestra ferventi devotione multum gaudeam; tamen quia sunt aliqui, qui tardius ad vigilias veniunt, et ubi verbum Dei recitari coeperit, cito discedunt, rogo ut eos admoneatis, et vestro sancto ac salubri consilio ut vos imitari debeant provocetis. Quantum est hoc, fratres mei, quod eos occupatos tenere videmur? Et ipsi videtis quia vix est dimidiae horae spatium; cum tamen, ut pauperes homines, vel quosque artifices de suis non retardemus operibus, quoties sermo futurus est, maturius faciamus psalmum quinquagesimum dici, ut non tardius, sed semper hora consuetudinaria de ecclesia exeatur. Et rogo vos, fratres, si nobis inter tantas occupationes et intolerabiles labores non piget per diversa volumina Scripturarum excurrere, et cum grandi studio vobis medicamenta spiritualia providere; quare alicui ex nostris laboriosum sit accipere, cum nobis non pigeat erogare? Et quia sermo qui recitatur, obedientibus erit in remedium, negligentibus in judicium, bene faciet unusquisque, si verbi Dei pluviam in agro cordis sui libenter exceperit: ne forte si dissimulaverit remedium salutis accipere, postea necesse sit illi guttam refrigerii inter inferni flammas inquirere. Illam pluviam dico, fratres charissimi, nos desiderare

3. He grieves over those who come late to the vigils and neglect the word of God. The word of God is rain. The word of God is light. And although, dearest brothers, I rejoice greatly in your fervent devotion, yet since there are some who come rather late to the vigils, and depart quickly once the word of God has begun to be recited, I ask that you admonish them, and by your holy and wholesome counsel urge them to imitate you. How much is it, my brothers, that we seem to keep them occupied? You yourselves see that it is scarcely the space of half an hour; while nevertheless, so that we may not keep poor men, or any craftsmen, back from their work, whenever there is to be a sermon we have the fiftieth psalm said earlier, so that the church is left not later, but always at the customary hour. And I ask you, brothers: if amid such great occupations and unbearable labours it does not irk us to run through the various volumes of the Scriptures and with great zeal to provide spiritual medicines for you, why should it be burdensome to any of our people to receive, when it does not irk us to dispense? And since the sermon which is recited will be a remedy for the obedient and a judgement for the negligent, each one will do well if he gladly receives the rain of the word of God in the field of his heart, lest perhaps, if he neglects to receive the remedy of salvation, it be necessary for him afterwards to seek a drop of refreshment amid the flames of hell. That rain, I say, dearest brothers, we to desire

Editors' notes and page, col. 2284

Footnotes

(a) ‹anchor: SERMO CCLXXXV› · call in col 2284

Alias, ex Vignerianis 8.

Otherwise numbered: from the Vignier sermons, 8.

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(b) ‹anchor: De ritu psallendi, etc.› · call in col 2284

Superiori sermoni in Regio codice proxime subjicitur, cum hocce titulo, « De eodem : » quemadmodum jam ante monuit ejusdem sermonis editor Vignerius. Caesarii venam et mentem non minus refert quam superior. De num. 1 vide Appendicis serm. 286, n. 1 : de num. 2, serm. 286, nn. 1, 5; infra serm. 288, n. 2 : de num. 3, serm. 286, n. 1; 288, n. 2; 303, n. 3; 250, n. 4.

In the Royal codex it is placed immediately after the preceding sermon, with this title, "On the same," as Vignier, the editor of this sermon, already noted before. It reflects the vein and mind of Caesarius no less than the preceding one. On no. 1 see Sermon 286 of the Appendix, no. 1; on no. 2, Sermon 286, nos. 1, 5, and below Sermon 288, no. 2; on no. 3, Sermon 286, no. 1; 288, no. 2; 303, no. 3; 250, no. 4.

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Hic forte aliquid deest.

Here something is perhaps missing.

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(d) ‹anchor: sepelire vel tegere› · call in col 2284

Mancus est iste locus.

This passage is defective.

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debere, de qua Moyses dicit, Exspectetur sicut pluvia eloquium meum (Deut. XXXII, 2). Certum est enim, fratres dilectissimi, quia qualis est messis ista terrena, quoties pluviam aut tarde aut post multos menses acceperit, talis est anima quae verbum Dei frequentius audire noluerit. Et quia lex Dei non solum pluvia, sed et lumen est, secundum quod scriptum est, Lucerna pedibus meis verbum tuum, Domine (Psal. CXVIII, 105); qui lumen verbi Dei dedignatur accipere, timeat ne ei necesse sit aeternas tenebras sustinere. Sed credimus de Dei misericordia, quod per sanctam admonitionem et Deo placitam castigationem vestram, etiam negligentes ad fervorem sunt vestrae fidei suscitandi; ut et de vestra et illorum salute duplex gaudium habere possimus: praestante Domino nostro Jesu Christo, qui cum Deo Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

ought, concerning which Moses says, Let my speech be awaited as the rain (Deut. 32:2). For it is certain, most beloved brethren, that just as this earthly harvest is whenever it has received rain either late or after many months, so is the soul which has been unwilling to hear the word of God rather often. And since the law of God is not only rain but also light, according to what is written, Thy word is a lamp to my feet, O Lord (Ps. 118:105), let him who disdains to receive the light of the word of God fear lest it be necessary for him to endure eternal darkness. But we trust in the mercy of God that, through holy admonition and your correction pleasing to God, even the negligent are to be roused to the fervour of your faith; so that we may have a twofold joy, both over your salvation and over theirs: by the gift of our Lord Jesus Christ, Who with God the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CCLXXXVI. Ut genua flectantur in oratione, et de verbis otiosis vitandis.

Sermon 286. That the knees be bent in prayer, and on avoiding idle words.

1. Ad preces genua flectantur, aut prae infirmitate dorsum et caput inclinentur. Id Publicanus observans auditur; id negligens Pharisaeus despicitur. Rogo et admoneo vos, fratres charissimi, ut quotiescumque juxta altare a clericis oratur, aut oratio diacono clamante indicitur, non solum corda, sed etiam corpora fideliter inclinetis. Nam dum frequenter, sicut oportet, et diligenter attendo, diacono clamante, Flectamus genua; maximam partem velut columnas erectas stare conspicio: quod Christianis dum in ecclesia oratur, omnino nec licet, nec expedit, non enim propter nos, sed propter vos diaco⟨n⟩us clamat. Et ideo quia ad vos specialiter vox illa, vel maxime ad negligentes dirigitur, justum est ut a vobis fideliter impleatur. Sit ergo vox illa obedientibus in remedium; quia inobedientibus erit in testimonium, propter illud quod scriptum est, Maledictus qui facit opus Dei negligenter (Jerem. XLVIII, 10). Sed et illud timendum est, fratres, quod Apostolus dixit, et omnimodis observandum, Instate orationi vigilantes in ea (Coloss. IV, 2); et iterum, Sine intermissione orate, in omnibus gratias agite (I Thess. V, 17, 18). Et Dominus, Vigilate, inquit, et orate, ne intretis in tentationem (Matth. XXVI, 41); et iterum, Oportet semper orare et non deficere (Luc. XVIII, 1). Et ideo qui pro aliqua infirmitate non potest genua flectere vel dorsum curvare, vel caput non pigeat inclinare; considerans per hanc humilitatem Publicanum illum Dei misericordiam consecutum, qui ad coelum oculos levare non audebat, sed inclinato in terram capite pectus tundebat, et peccata intus inclusa quasi judex severissimus verberabat: et ideo meruit ut de eo Dominus dicere dignaretur, Descendit hic Publicanus justificatus in domum suam magis quam ille Pharisaeus: quia omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur (Ibid., 14). Exemplum etiam ipsius Pharisaei considerandum est et timendum; ne pro eo quod stans oraverit, ideo non meruerit exaudiri.

1. At prayers let the knees be bent, or, on account of infirmity, let the back and head be bowed. The Publican, observing this, is heard; the Pharisee, neglecting it, is despised. I ask and admonish you, dearest brethren, that whenever prayer is made by the clergy beside the altar, or prayer is announced by the deacon calling out, you faithfully bow not only your hearts but also your bodies. For when I look, frequently, as I ought, and attentively, while the deacon calls out, Let us bend the knee, I see the greater part standing upright like columns: which for Christians, while prayer is being made in church, is altogether neither lawful nor expedient; for it is not on our account but on yours that the deacon calls out. And therefore, since that voice is directed especially to you, and above all to the negligent, it is just that it be faithfully fulfilled by you. Let that voice, then, be to the obedient for a remedy; for to the disobedient it will be for a testimony, on account of what is written, Cursed is he who does the work of God negligently (Jer. 48:10). But that too is to be feared, brethren, and observed in every way, which the Apostle said, Persevere in prayer, watching in it (Col. 4:2); and again, Pray without ceasing, in all things give thanks (1 Thess. 5:17–18). And the Lord says, Watch and pray, that you enter not into temptation (Matt. 26:41); and again, One ought always to pray and not to faint (Luke 18:1). And therefore he who on account of some infirmity cannot bend the knees or curve the back, let him not be loath at least to bow the head; considering that through this humility that Publican obtained the mercy of God, who did not dare to raise his eyes to heaven, but with his head bowed to the ground beat his breast, and like a most severe judge scourged the sins shut up within: and therefore he deserved that the Lord should deign to say of him, This Publican went down to his house justified rather than that Pharisee: for everyone who exalts himself shall be humbled; and he who humbles himself shall be exalted (ibid., 14). The example of the Pharisee himself also is to be considered and feared; lest, because he prayed standing, he therefore did not deserve to be heard.

2. Qui negat in se peccatum esse grave. Si in vestibus macula, in anima potius timeatur. Sed forte sunt aliqui, qui ideo genua nolunt flectere, quia se credunt peccata gravia non habere. Avertat hoc Deus a sensibus christianis. Ille periculosius peccat, qui se graviter peccare non putat: et tunc maxime impugnationem sustinet, quando se impugnari non sentit. Sed dicit aliquis: Quis est qui se peccatorem esse non credat? Sine dubio ille se peccatum grave habere non credit, qui prostratus aut incurvatus animae suae remedium

2. He who denies that there is grave sin in himself. If a stain on garments [is feared], let it rather be feared in the soul. But perhaps there are some who refuse to bend the knees for this reason, that they believe they do not have grave sins. May God avert this from Christian minds. He sins more dangerously who does not think that he sins gravely: and he suffers assault most at the time when he does not feel himself assailed. But someone says: Who is there that does not believe himself to be a sinner? Without doubt he does not believe he has grave sin who, prostrate or bowed down, the remedy of his soul

Editors' notes and page, col. 2285

Footnotes

(a) ‹anchor: not visible› · call in col 2285

Caesarianos inter sermones exstat in manuscriptis, et est in Bibliotheca Patrum homilia ipsius trigesima quarta. Duobus in manuscriptis habet nomen « Domini Effrem » in fronte; qua de re adi supra censuram sermonis 283. Praeterea de num. 1 vide Appendicis serm. 285, n. 1 : de num. 5, serm. 282, n. 2 : de num. 6, supra serm. 265, n. 3, et 285, n. 2 : de num. 7, serm. 17, n. 1.

It stands among the sermons of Caesarius in the manuscripts, and in the Bibliotheca Patrum it is his thirty-fourth homily. In two manuscripts it carries the name "of the lord Ephrem" at its head; on which point see the critical note on Sermon 283 above. Further, on no. 1 see Sermon 285 of the Appendix, no. 1; on no. 5, Sermon 282, no. 2; on no. 6, Sermon 265 above, no. 3, and 285, no. 2; on no. 7, Sermon 17, no. 1.

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non quaerit. Sed forte timet aliquis ne pretiosis vestimentis suis injuriam faciat. Qui timet ne orando inquinentur vestimenta sua, plus timeat ne non orando sordida remaneat anima sua. Plus enim apud nos valere debet anima nostra, quam tunica: et valde timendum est ne dum vestis niti⟨d⟩a custoditur, multis peccatis ac negligentiis anima sordidetur.

does not seek. But perhaps someone fears to do harm to his costly garments. Let him who fears that his garments may be soiled by praying fear more that by not praying his soul may remain filthy. For our soul ought to be worth more to us than a tunic: and it is greatly to be feared that, while the garment is kept shining, the soul may be soiled with many sins and negligences.

3. Hanc corporis demissionem homini exhibemus. Eam in precibus exhibuerunt sancti, et ipse Christus. Vellem tamen scire de illis qui nec genua flectunt, nec inclinare capita volunt, si aliquid sibi satis necessarium aut a judice aut ab aliqua potenti persona expeterent, utrum stantes et erecto capite negligenter et tepide supplicarent. Rem terrenam ab homine terreno quaerimus, et prope usque ad terram nos humiliter inclinamus: et a Deo remissionem peccatorum et aeternam requiem inquirentes, nec capita nostra inclinare dignamur. Non ita legimus de beato Elia et Elisaeo (IV Reg. 4) vel caeteris sanctis, de quibus legitur quod frequenter prostrati in terram, ad Deum cum omni contritione oraverint. Et de ipso Domino nostro in Evangelio scriptum est, quod procidens in terram ita oraverit, ut ab eo guttae sanguinis stillarent (Luc. XXII, 41 et 44). Quid enim indigebat Christus ut taliter supplicaret? Non ille quidquam indigebat, sed nobis exemplo suo orationis remedia praeparabat. Orat misericordia, et non orat miseria, orat charitas, et non orat iniquitas. Prostratus in terra orat Medicus, et non inclinatur aegrotus. Orat innocentia, et non orat nequitia: orat qui peccatum non fecit, nec dolus inventus est in ore ejus; et non prosternitur multis peccatis obnoxius. Orat Judex, et desiderat parcere; et non orat reus, ut indulgentiam mereatur accipere: orat judicaturus, et orare dissimulat judicandus. Non ergo pigeat, si infirmitas non prohibet, ut se unusquisque in terram prostratus humiliet.

3. This lowering of the body we show to a man. The saints showed it in their prayers, and Christ Himself. I should like to know, however, concerning those who neither bend the knees nor are willing to bow their heads, whether, if they were seeking something quite necessary for themselves either from a judge or from some powerful person, they would make their supplication standing and with head erect, negligently and lukewarmly. We seek an earthly thing from an earthly man, and we bow ourselves humbly almost down to the ground: and when seeking from God the remission of sins and eternal rest, we do not deign to bow our heads. We do not read so of blessed Elijah and Elisha (2 Kgs. 4) or the other saints, of whom it is read that, frequently prostrate on the ground, they prayed to God with all contrition. And of our Lord Himself it is written in the Gospel that, falling forward on the ground, He prayed in such a way that drops of blood trickled from Him (Luke 22:41, 44). For what did Christ need, that He should make supplication in such a manner? He needed nothing, but by His example He was preparing for us the remedies of prayer. Mercy prays, and misery does not pray; charity prays, and iniquity does not pray. The Physician prays prostrate on the ground, and the sick man does not bow. Innocence prays, and wickedness does not pray: He prays Who did no sin, nor was guile found in His mouth; and he who is liable to many sins does not prostrate himself. The Judge prays, and desires to spare; and the accused does not pray in order to deserve to receive indulgence: He Who is to judge prays, and he who is to be judged pretends not to see the need to pray. Let it not irk anyone, then, if infirmity does not prevent it, to humble himself prostrate on the ground.

4. Aliter nequit de fonte gratiae bibi. Ad ecclesiam, fratres, quasi ad fontem vivum et ad spiritualem fluvium, convenire debemus, ut accipiamus aquam illam vivam, de qua Dominus dixit, Qui sitit, veniat et bibat: qui credit in me, flumina de ventre ejus fluent aquae vivae (Joan. VII, 37, 38); et iterum, Qui biberit aquam quam ego dabo, non sitiet unquam: sed fiet in eo fons aquae salientis in vitam aeternam (Id. IV, 13 et 14). Ad istum ergo fontem feliciter currit, qui ad ecclesiam fideliter venit. Sed sicut de fonte terreno et corporali fluvio non potest aliquis bibere, si se noluerit inclinare; ita et de vivo fonte Christo et sancti Spiritus fluvio nemo aquam vivam haurire poterit, nisi se humiliter inclinare voluerit; propter illud quod scriptum est, Deus superbis resistit, humilibus autem dut gratiam (Jacobi IV, 6).

4. Otherwise one cannot drink from the fountain of grace. We ought, brethren, to come together to the church as to a living fountain and to a spiritual river, that we may receive that living water of which the Lord said, Let him who thirsts come and drink: he who believes in me, rivers of living water shall flow from his belly (John 7:37–38); and again, Whoever drinks the water that I shall give will never thirst: but there shall be in him a fountain of water springing up into eternal life (John 4:13–14). He therefore runs happily to this fountain who comes faithfully to the church. But just as no one can drink from an earthly fountain and a bodily river if he is unwilling to bend down, so too from the living fountain, Christ, and the river of the Holy Spirit no one will be able to draw living water unless he is willing to bend down humbly; because of that which is written, God resists the proud, but gives grace to the humble (Jas. 4:6).

5. Aut benedictionis divinae ros percipi. Et illud similiter admoneo, fratres charissimi, quoties diaconus clamaverit ut vos ad benedictionem humiliare debeatis, et corpora et capita fideliter inclinetis; quia benedictio vobis, licet per hominem, non tamen ab homine datur. Nec attendatis si forte negligens est qui exhibet; sed Dominum respicite qui transmittit: benedictio enim quae vobis datur, ros et pluvia coelestis esse cognoscitur. Sic enim et Moyses ait: Exspectetur sicut pluvia eloquium meum, et sicut ros verba mea (Deut. XXXII, 2). Et optime nostis, fratres, quia pluvia si montem nimis erectum invenerit, cito in vallem decurrit. Et ideo qui se ad accipiendam benedictionem humiliter inclinantes, quasi valles faciunt, ipsi pluviam divinae benedictionis accipiunt: et impletur in eis illud quod scriptum est, Omnis v⟨a⟩llis implebitur, et omnis mons et collis humiliabitur (Luc. III, 5). Quid est, Omnis vallis implebitur; nisi, Omnis qui se humiliat, exaltabitur? Quid est, Mons et collis humiliabitur; nisi, Qui se exaltat, deprimetur? Ipsi tamen in oratione genua flectere, vel capita sua benedictioni dissimulant inclinare, qui stantes in ecclesia magis eligunt verbosari quam psallere.

5. Nor [otherwise] can the dew of the divine blessing be received. And I likewise admonish you of this, dearest brethren: whenever the deacon has called out that you should humble yourselves for the blessing, bow both bodies and heads faithfully; for the blessing is given to you, although through a man, yet not by a man. Nor should you pay attention to whether he who imparts it is perhaps negligent; but look to the Lord Who sends it: for the blessing which is given to you is known to be dew and heavenly rain. For so Moses also says: Let my speech be awaited like rain, and my words like dew (Deut. 32:2). And you know very well, brethren, that if rain finds a mountain too erect, it quickly runs down into the valley. And therefore those who, bowing humbly to receive the blessing, make themselves as it were valleys, they receive the rain of the divine blessing: and in them is fulfilled that which is written, Every valley shall be filled, and every mountain and hill shall be brought low (Luke 3:5). What is, Every valley shall be filled, but, Everyone who humbles himself shall be exalted? What is, Mountain and hill shall be brought low, but, He who exalts himself shall be cast down? Yet they neglect to bend the knees in prayer, or to bow their heads to the blessing, who, standing in church, choose rather to chatter than to sing psalms.

6. In ecclesia vel orandum vel psallendum. Garrientium duplex culpa. Unde rogo vos, fratres, admonitiones,

6. In church one must either pray or sing psalms. The twofold fault of chatterers. Wherefore I ask you, brethren, [our] admonitions,

Editors' notes and page, col. 2286

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PL 39:2287

imo preces nostras, libenter, sicut consuevistis, accipite; et venientes ad ecclesiam hoc solum quod in ecclesia fieri expedit, agite: id est aut orate aut psallite; ut et orando peccatorum veniam accipere, et psallendo ad spiritualem possitis laetitiam pervenire. Qui enim in ecclesia ineptis et incongruis fabulis occupatur, quasi venenum et gladium reliquis hominibus ingerere vel praebere cognoscitur, dum verbum Dei nec ipse audit, nec alios audire permittit. Qui enim talis est, et pro sua et pro aliorum destructione in die judicii redditurus est rationem. Sicut enim fideliter psallentes et humiliter supplicantes, et pro se et pro aliis, quibus exemplum vitae praebuerint, accepturi sunt gloriam; ita illi qui e contrario non aedificationis, sed destructionis exempla praebuerint, et pro se et pro aliis passuri sunt poenam. Qui psallere dissimulat, vel taceat et silentium praebeat; ut si se non aedificat, vel alios exemplo malo non destruat: quia timendum est illud quod Dominus in Evangelio dicit, Omne verbum otiosum quodcumque locuti fuerint homines, reddent de eo rationem in die judicii (Matth. XII, 36). Rogo vos, fratres, si extra ecclesiam occupari otiosis sermonibus malum est; putatis in ecclesia verbosari quale peccatum est?

nay rather our prayers, receive willingly, as you have been accustomed; and when you come to church, do only that which it is fitting to do in church: that is, either pray or sing psalms; so that by praying you may receive pardon for sins, and by singing psalms you may be able to attain to spiritual joy. For he who in church is occupied with foolish and unbecoming tales is recognized as thrusting upon or offering to the rest of the people, as it were, poison and a sword, since he neither hears the word of God himself nor permits others to hear it. For he who is such will render account on the day of judgement both for his own destruction and for that of others. For just as those who faithfully sing psalms and humbly make supplication are to receive glory both for themselves and for others to whom they have offered an example of life; so those who on the contrary have offered examples not of edification but of destruction are to suffer punishment both for themselves and for others. Let him who neglects to sing psalms at least be quiet and keep silence; so that, if he does not edify himself, he may at least not destroy others by a bad example: for that which the Lord says in the Gospel is to be feared, Every idle word that men shall have spoken, they shall render account of it on the day of judgement (Matt. 12:36). I ask you, brethren, if it is evil to be occupied with idle talk outside the church, what sort of sin do you think it is to chatter in church?

7. Diabolus maxime contra se instructos impugnat. Recapitulatio. Diabolus enim, fratres charissimi, tunc maxime impugnare nos consuevit, quando nos contra se spiritualibus armis praeparatos esse cognoverit: et quia nos non potest corporaliter de Ecclesiae conventu repellere, in ipsa ecclesia infructuosis nos studet sermonibus occupare; ut nobis per inanes et vacuas, aut forte etiam mordaces collocutiones ac sordidas cogitationes, divinae lectionis fructum vel orationis remedium possit auferre: ut corpore tantum videamur in ecclesia stare, et corde vel cogitatione longe a conspectu divinae majestatis abscedere. Et ideo quantum possumus, cum Dei adjutorio contra illius insidias repugnemus, secundum illud quod ait beatus apostolus Petrus, Adversarius vester diabolus tanquam leo rugiens circuit quaerens quem devoret; cui resistite fortes in fide (I Petr. V, 8, 9): et illud quod scriptum est, Subditi estote Deo; resistite autem diabolo, et fugiet a vobis (Jacobi IV, 7). Quapropter, fratres charissimi, rogo vos ut contra istas durissimas captivitates animae, auxiliante Domino, quantum possumus repugnemus: et otiosas fabulas, quas etiam extra ecclesiam noxias esse novimus, praecipue intra ecclesiam quasi venena diaboli fugiamus. Et quotiescumque diaconus clamaverit ut aut in oratione genua flectere, aut benedictioni inclinare capita debeatis, obedienter hoc et fideliter cum vera humilitate faciatis; ut et orando pectora vestra ab omnibus malis liberari, et benedictionem accipiendo bonis spiritualibus mereantur impleri: praestante Domino nostro Jesu Christo, cui est honor et imperium cum Patre et Spiritu sancto in saecula saeculorum. Amen.

7. The devil attacks most of all those equipped against him. Recapitulation. For the devil, dearest brethren, is accustomed to attack us most of all when he has learned that we are prepared against him with spiritual arms: and since he cannot bodily drive us away from the assembly of the Church, he strives to occupy us in the church itself with fruitless talk; so that through idle and empty, or perhaps even biting, conversations and sordid thoughts he may be able to take away from us the fruit of the divine reading or the remedy of prayer: so that we may seem to stand in the church in body only, and in heart or thought to depart far from the sight of the divine majesty. And therefore, as far as we can, let us with God's help resist his snares, according to what the blessed apostle Peter says, Your adversary the devil goes about like a roaring lion, seeking whom he may devour; resist him, strong in faith (1 Pet. 5:8–9): and that which is written, Be subject to God; but resist the devil, and he will flee from you (Jas. 4:7). Wherefore, dearest brethren, I ask you that against these most harsh captivities of the soul, with the Lord's help, we resist as much as we can: and that the idle tales which we know to be harmful even outside the church, we flee especially within the church as the poisons of the devil. And whenever the deacon has called out that you ought either to bend the knee in prayer or to bow your heads for the blessing, do this obediently and faithfully with true humility; so that your hearts may deserve both to be freed from all evils by praying, and to be filled with spiritual goods by receiving the blessing: by the grace of our Lord Jesus Christ, to Whom is honour and dominion with the Father and the Holy Spirit unto ages of ages. Amen.

SERMO CCLXXXVII. De periculo sacerdotis et de raptorum correptione.

Sermon 287. On the peril of the priest and on the rebuking of robbers.

1. Sacerdotum onera. Tenentur praedicare. Contradicentes qui. Si diligenter attenditis, fratres charissimi, omnes sacerdotes Domini, non solum episcopos, sed etiam presbyteros et ministros ecclesiarum, in grandi periculo esse cognoscitis. Ipsis enim contestatur Spiritus sanctus dicens, Clama, ne cesses: quasi tuba exalta vocem tuam, et annuntia populo meo scelera eorum, et domui Jacob peccata eorum (Isai. LVIII, 1): et iterum, Si non annuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requiram (Ezech. III, 18). De ipsis etiam Apostolus dicit, Obedite praepositis vestris et subjacete eis; ipsi enim pervigilant tanquam rationem reddituri de animabus vestris (Hebr. XIII, 17). Si pro se, fratres charissimi,

1. The burdens of priests. They are bound to preach. Who are those who speak against them. If you consider carefully, dearest brethren, you recognize that all the priests of the Lord, not only bishops but also presbyters and ministers of the churches, are in great peril. For the Holy Spirit solemnly charges them, saying, Cry out, cease not: lift up your voice like a trumpet, and declare to My people their crimes, and to the house of Jacob their sins (Isa. 58:1): and again, If you have not declared to the wicked man his iniquity, I will require his blood at your hand (Ezek. 3:18). Of them also the Apostle says, Obey those set over you and be subject to them; for they keep watch as men who will render account for your souls (Heb. 13:17). If for himself, dearest brethren,

Editors' notes and page, col. 2287

Footnotes

(a) ‹anchor: SERMO CCLXXXVII› · call in col 2287

Olim, 7 ex homiliis 50; et post, in Appendice 15.

Formerly the 7th of the 50 Homilies; and afterwards no. 15 in the Appendix.

(printed under page 406)

(b) ‹anchor: raptorum correptione› · call in col 2287

Desumptus fuit ex Augustini sermone 178; nihilque fere diversum habuit, nisi in praefatione et in conclusione, quam idcirco noluimus hic desiderari.

It was taken from Augustine's Sermon 178, and has almost nothing different except in the preface and in the conclusion, which for that reason we did not want to be missing here.

1 ‹anchor: not visible› · call in col 2288 Sic Mss. At editi, loquimur dura.

So the manuscripts. But the printed editions read "we speak harsh things."

(printed under page 406)