PL 39 · cols. 2294–2300

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

Sermons CCXC–CCXCII

non habeat unde vivat. Militans dicit, Si exercitum dimisero, iracundiam regis incurro. Istis talibus veraciter dici potest, si timet regem, et ideo non redit ad uxorem suam propriam; debet timere Deum, ut non tangat alienam. Nam quomodo illum, qui non jussus relicto exercitu revertitur ad uxorem suam, rex potest occidere; sic et illum qui longe positus adulterat, potest Deus perpetua poena damnare. Rogo vos, fratres charissimi, si propter negotii necessitatem et regis jussionem unusquisque ab uxore sua interdum etiam longo tempore separatur; quare propter Deum et animam suam tam longo spatio temporis castitas non servatur? Meretur ergo negotium, meretur regis jussio, ut tantis diebus non agnoscatur uxor propria: et non meretur amor et jussio Dei, ut non contingatur aliena? Sed qui hoc propter negotiandi lucrum et regis imperium servant, et propter Deum servare dissimulant; sciant qui talia agunt, quod si eis non poenitentia subvenerit, cum ante tribunal Christi stare coeperint, ab auditu malo liberari non poterunt: sed dicetur illis, Discedite a me, maledicti, in ignem aeternum (Matth. XXV, 41).

he may not have the wherewithal to live. The soldier says: If I leave the army, I incur the king's anger. To such people it can truly be said: if he fears the king, and for that reason does not return to his own wife, he ought to fear God, so as not to touch another's. For just as the king can put to death the man who, without being ordered, leaves the army and returns to his wife, so God too can condemn with everlasting punishment the man who, while stationed far away, commits adultery. I ask you, dearest brothers: if for the necessity of business and at the king's command each man is separated from his wife, sometimes even for a long time, why is chastity not kept for so long a space of time for the sake of God and of his own soul? Do business, then, and the king's command deserve that for so many days one's own wife is not known, and do the love and command of God not deserve that another's wife is not touched? But as for those who keep this for the sake of trading profit and the king's order, and neglect to keep it for the sake of God, let those who do such things know that, unless penance comes to their aid, when they come to stand before the tribunal of Christ, they will not be able to be freed from the evil hearing, but it will be said to them: Depart from me, you cursed, into the eternal fire (Matt. 25:41).

8. Militum petulantia reprimitur. Et illud quale est, quod aliquoties vir fortissimus procedens ad praelium forte non minus decem inimicos occiderit, et ex ipsa victoria aliquam puellam de praeda accipiens, dum cum illa per adulterium jungitur, anima sua peccati gladio interficitur. Et videte quantum malum sit, ut aliquis crudelior existat in se, suam animam occidendo per luxuriam, magis quam per carnalem victoriam adversariorum corpora trucidando. Vere lugendum est et dolendum, ut ille qui, sicut jam dixi, decem adversarios vicit, ab una muliere superetur; et qui tot inimicos occidit in corpore, ab una puella juguletur in corde. Vere nimis grave malum est, ut vir fortis qui ferro non vincitur, libidine superetur; et eum mollia aut blanda subvertant, quem dura non superant; et qui esse captivus vel servus hominibus dedignatur, servus esse peccati mereatur; cum indignius sit mente servire quam corpore, secundum quod scriptum est, A quo enim quis vincitur, hujus et servus efficitur (II Petr. II, 19).

8. The wantonness of soldiers is checked. And what of this, that sometimes a very brave man, going forth to battle, perhaps kills no fewer than ten enemies, and, receiving some girl from the booty out of that very victory, while he is joined with her in adultery, his own soul is slain by the sword of sin? And see how great an evil it is that someone should prove crueller towards himself by killing his own soul through lust than by slaughtering the bodies of his adversaries through a carnal victory. Truly it is to be mourned and grieved over that he who, as I have already said, conquered ten adversaries should be overcome by one woman; and that he who killed so many enemies in the body should have his throat cut in the heart by one girl. Truly it is an exceedingly grave evil that a brave man who is not conquered by the sword should be overcome by lust; that soft or alluring things should overthrow him whom hard things do not overcome; and that he who disdains to be a captive or slave to men should deserve to be a slave of sin; since it is more unworthy to be a slave in mind than in body, according to what is written: For by whom someone is conquered, of him he is also made the slave (2 Pet. 2:19).

9. Conclusio. Haec ergo, fratres charissimi, si vobis ego non dixero, rationem pro animabus vestris in die judicii redditurus ero. Quicumque autem magis mihi irasci, quam se emendare voluerit, non habet unde per ignorantiam se possit ante tribunal aeterni Judicis excusare; ut dicat se non fuisse admonitum, nec a malis prohibitum, nec ad ea quae sunt Deo placita castigatione et admonitione frequentissima provocatum. Sed credimus de Domini misericordia, quod ita negligentibus quibusque inspirare dignabitur, ut sibi magis vel peccatis suis quam medicamentis sacerdotalibus irascantur: et quomodo aegrotantes a carnalibus medicis requirunt sanitatem corporum, sic a spiritualibus medicamenta desiderent animarum. Sed confidimus quia praestabit hoc divina misericordia, quod ita nobis de sua emendatione studebunt gaudium facere, ut ad aeternum mereantur praemium feliciter pervenire: praestante Domino nostro, etc.

9. Conclusion. If, then, dearest brothers, I do not say these things to you, I shall have to render an account for your souls on the day of judgement. But whoever would rather be angry with me than amend himself has no ground on which he could excuse himself through ignorance before the tribunal of the eternal Judge, so as to say that he was not admonished, nor forbidden from evil things, nor called forth by most frequent correction and admonition to the things that are pleasing to God. But we trust in the mercy of the Lord that He will deign so to inspire all the negligent that they may be angry with themselves or with their own sins rather than with the priestly remedies; and that, as the sick seek health of body from carnal physicians, so they may desire the remedies of souls from the spiritual ones. But we are confident that the divine mercy will grant this, that they will so strive to give us joy by their amendment that they may deserve to attain happily to the eternal reward: by the gift of our Lord, etc.

SERMO CCXC. De Continentia.

Sermon 290. On Continence.

1. Continentiae praecepta et necessitas. Admonet nos lex divina et exhortatur, fratres charissimi, ut concupiscentiam hujus mundi devitantes, continentiae salubri operam demus; ne nos illecebra voluptatum per varia ducat desideria, et laqueo mortis irretitos, in praecipitium et voraginem tradat inferni. Loquitur Sapientia homini, et dicit: Post concupiscentias tuas non eas, et a voluntate tua avertere: si praestas animae tuae concupiscentiam

1. The precepts and necessity of continence. The divine law admonishes and exhorts us, dearest brothers, that, shunning the concupiscence of this world, we should devote our effort to wholesome continence; lest the allurement of pleasures lead us through various desires and, having ensnared us in the noose of death, hand us over into the precipice and abyss of hell. Wisdom speaks to man and says: Do not go after your concupiscences, and turn away from your own will: if you grant to your soul the concupiscence

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Alias, de Tempore 248.

Otherwise numbered: De Tempore 248.

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(b) ‹anchor: De Continentia› · call in col 2294

In Appendice nunc primum collocatur. Ambiguus erat Lovaniensibus, Verlino autem et Vindingo falsus. Incerti auctoris est, in Benedictina Regula exercitati. Stilo a subsequente sermone non multum recedit. De num. 2 vide Cypr. de Disciplina et Habitu virginum, et Regulam Benedictinam, cap. 4.

It is now placed in the Appendix for the first time. To the Louvain editors it was doubtful, but to Verlinus and Vindingus spurious. It is by an uncertain author, one practised in the Benedictine Rule. In style it does not differ much from the following sermon. On no. 2 see Cyprian, On the Discipline and Dress of Virgins, and the Benedictine Rule, ch. 4.

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ejus, faciet te in gaudium inimicis tuis (Eccli. XVIII, 30 et 31). Amor enim istius mundi parit inimicitiam Dei: unde scriptum est, Qui vult amicus esse hujus saeculi, inimicus Dei constituitur (Jacobi IV, 4). Hoc enim apostolus sciens Joannes, persuadet nos, et dicit: Nolite diligere mundum, neque ea quae in mundo sunt: si quis dilexerit mundum, non est charitas Patris in illo; quia omne quod in mundo est, concupiscentia carnis est, et concupiscentia oculorum, et superbia spiritus (I Joan. II, 15 et 16). Hoc et coapostolus ejus Paulus rursus monet, et dicit: Qui emunt, sic sint quasi non possidentes; et qui hoc mundo utuntur, quasi non utantur: praeterit enim figura hujus mundi (I Cor. VII, 30, 31). Unde et ipse Salvator in parabola sua ostendit, quod divitiae et voluptates saeculi suffocant verbum; ita ut non referat fructum (Matth. XIII, 22): et alibi praecepit, dicens, Qui vult venire post me, abneget semetipsum, et tollat crucem suam, et sequatur me (Id. XVI, 24); et item, Qui non renuntiaverit, inquit, omnibus quae possidet, non potest meus esse discipulus (Luc. XIV, 33). Haec igitur considerantes, fratres charissimi, perpendite quantum necessaria vobis sit continentia, per quam Christi discipulatu condigni, ad regnum potestis cum eo venire perpetuum.

of it, it will make you a joy to your enemies (Sir. 18:30–31). For the love of this world begets enmity with God: whence it is written, Whoever wishes to be a friend of this world is established as an enemy of God (Jas. 4:4). For the apostle John, knowing this, persuades us and says: Do not love the world, nor the things that are in the world: if anyone loves the world, the love of the Father is not in him; because all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of the spirit (1 John 2:15–16). This his fellow apostle Paul also admonishes in turn, and says: Let those who buy be as though they did not possess; and those who use this world, as though they did not use it: for the form of this world is passing away (1 Cor. 7:30–31). Whence the Saviour Himself also shows in His parable that the riches and pleasures of the world choke the word, so that it does not bear fruit (Matt. 13:22): and elsewhere He commanded, saying, Whoever wishes to come after Me, let him deny himself, and take up his cross, and follow Me (ibid. 16:24); and likewise, Whoever does not renounce, He says, all that he possesses cannot be My disciple (Luke 14:33). Considering these things, therefore, dearest brothers, weigh how necessary for you is continence, through which, made worthy of the discipleship of Christ, you can come with Him to the everlasting kingdom.

2. In quibus consistat. Continentia vero et sobrietas non in sola integritate carnis consistit; sed etiam in cultu et ornatu, vita pariter et moribus consistit. Debet enim unusquisque continens esse ab omnibus illicitis: his autem quae licita sunt, debet cum modestia et sobrietate uti. Non enim decet christianum saeculi lucris inhiare, cui promissum est regnum coeleste; sed suo Domino per continentiam condigne vivere, ut possit cum eo in perpetuum gaudere. Castitatem debet amare, et fornicationem fugere; non avaritiae studere, sed victu et vestitu contentus esse; non superbire, neque sperare in incerto divitiarum, sed humiliter sentire, et mundi pompam contemnere. Non debet esse vaniloquax et arrogans, non mendax neque injuriosus, neque bilinguis, non susurro neque detractor: sed veritatem debet ex ore et corde proferre, linguam suam a multiloquio temperare, quia scriptum est, In multiloquio non effugies peccatum (Prov. X, 19): oculos contra vanitatem claudere, auditum a scurrilitate et falsitate, imo ab omni eloquio malo avertere; risum excelsum et excussum non amare; guttur et nasum ad illecebram dulcium ciborum et suavium odorum non libenter adhibere, sed magis bonum et suavem odorem virtutum appetere; manus et pedes et omnia membra corporis sollicite custodire, ne fiant arma iniquitatis peccato, sed magis potentiae arma Deo ad destruendum spiritualem inimicum (Rom. VI, 13).

2. In what it consists. Continence and sobriety, however, do not consist in the integrity of the flesh alone; but they consist also in dress and adornment, in life and morals alike. For each one ought to be continent from all unlawful things: but the things which are lawful he ought to use with modesty and sobriety. For it does not befit a Christian, to whom the heavenly kingdom has been promised, to gape after the gains of the world; but to live worthily for his Lord through continence, so that he may rejoice with Him for ever. He ought to love chastity and flee fornication; not to be eager for avarice, but to be content with food and clothing; not to be proud, nor to hope in the uncertainty of riches, but to think humbly, and to despise the pomp of the world. He ought not to be an idle talker and arrogant, not a liar nor insulting, nor double-tongued, not a whisperer nor a detractor: but he ought to bring forth truth from mouth and heart, to restrain his tongue from much speaking, because it is written, In much speaking you will not escape sin (Prov. 10:19): to close his eyes against vanity, to turn his hearing away from buffoonery and falsehood, indeed from every evil utterance; not to love loud and unrestrained laughter; not willingly to apply throat and nose to the allurement of sweet foods and pleasant odours, but rather to seek the good and sweet odour of the virtues; carefully to guard hands and feet and all the members of the body, lest they become weapons of iniquity for sin, but rather weapons of power for God for destroying the spiritual enemy (Rom. 6:13).

3. Praecipua illius pars, cordis custodia. Cor quoque debet miles Christi ante omnia sollicita custodia servare; ne forte illud jactantia extollat, ira inflammet, invidia perforet, avaritia infestet, libido exurat, tristitia gravet, torpor et ignavia oneret: et ne illud, quod cunctis gravius est, per novitatum praesumptiones haeresis scindat. Qui enim cordis occulta per continentiam quieta servare intus contendit, utique et membra corporis facilius contra pravos actus foris custodit: scriptum est enim, Omni custodia serva cor tuum, quia ex ipso vita procedit (Prov. IV, 23); item alibi, Mors tecum in introitu delectationis posita est: et Salvator in Evangelio, Bonus, inquit, homo de bono thesauro cordis sui profert bonum, et malus homo de malo thesauro cordis sui profert malum (Matth. XII, 35); et item, De corde, ait, exeunt cogitationes malae, homicidia, adulteria, fornicationes (Id. XV, 19). Cum ergo, fratres, de cordis radice fructus sive boni sive mali exeant; necesse est ut primum cor mundemus, deinde carnem nostram per jejunia et vigilias ad laborem utilem castigemus, ne carnis libido mentem maculet. Difficile est enim, ut in deliciis viventes mundum cor

3. Its chief part, the guarding of the heart. The soldier of Christ ought also, before all things, to keep his heart with careful guard; lest perhaps boasting exalt it, anger inflame it, envy pierce it, avarice harass it, lust burn it up, sadness weigh it down, torpor and sloth burden it: and lest, what is graver than all, heresy split it through the presumptions of novelties. For whoever strives inwardly to keep the hidden places of the heart quiet through continence certainly also guards the members of the body outwardly more easily against wicked acts: for it is written, With all watchfulness keep your heart, because from it life proceeds (Prov. 4:23); likewise elsewhere, Death is placed with you at the entrance of delight: and the Saviour in the Gospel, The good man, He says, from the good treasure of his heart brings forth good, and the evil man from the evil treasure of his heart brings forth evil (Matt. 12:35); and likewise, From the heart, He says, come forth evil thoughts, murders, adulteries, fornications (ibid. 15:19). Since therefore, brothers, fruits whether good or evil come forth from the root of the heart, it is necessary that we first cleanse the heart, then chasten our flesh through fasts and vigils for useful labour, lest the lust of the flesh stain the mind. For it is difficult that those living in delights a clean heart

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(a) ‹anchor: delectationis posita est› · call in col 2295

Hunc ipsum locum reperies in Benedictinae Regulae cap. 7, in Bernardi serm. 3, de Nativit. Domini, necnon in Actis S. Sebastiani, cap. 4.

You will find this very passage in chapter 7 of the Benedictine Rule, in Bernard's Sermon 3 on the Nativity of the Lord, and also in the Acts of St. Sebastian, chapter 4.

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habeant. Unde dixit Apostolus, Castigo corpus meum, et in servitutem subjicio; ne forte cum aliis praedicem, ipse reprobus efficiar (I Cor. IX, 27): et item, Qui autem Christi sunt, ait, carnem suam crucifixerunt cum vitiis et concupiscentiis (Galat. V, 24). Sobrie, quippe, et pie vivamus in hoc saeculo, exspectantes beatam spem et adventum gloriae magni Dei, et Salvatoris nostri Jesu Christi; qui dedit semetipsum pro nobis, ut nos redimeret ab omni iniquitate, et mundaret sibi populum acceptabilem, sectatorem bonorum operum (Tit. II, 12); ut cum venerit in majestate sua cum sanctorum Ang⟨e⟩lorum millibus, pro bonis laboribus et sancta conversatione reddat nobis praemia vitae aeternae potius, quam pro desidia et voluptate praesentis vitae cruciatum retribuat sempiternum: quia veraciter de eo scriptum est quod reddat singulis secundum opera (Matth. XVI, 27), Jesus videlicet Christus, qui cum Patre et Spiritu sancto vivit et regnat Deus, per omnia saecula saeculorum. Amen.

may have. Hence the Apostle said, I chastise my body and bring it into subjection, lest perhaps, while I preach with others, I myself become reprobate (1 Cor. 9:27); and again, But those who are Christ's, he says, have crucified their flesh with its vices and concupiscences (Gal. 5:24). For let us live soberly and piously in this world, awaiting the blessed hope and the coming of the glory of the great God and of our Saviour Jesus Christ, Who gave Himself for us, that He might redeem us from all iniquity and cleanse for Himself an acceptable people, a follower of good works (Titus 2:12); so that, when He comes in His majesty with the thousands of the holy angels, He may render to us for good labours and holy conduct the rewards of eternal life, rather than repay us with everlasting torment for sloth and the pleasure of the present life: for truly it is written of Him that He will render to each according to their works (Matt. 16:27), namely Jesus Christ, Who with the Father and the Holy Spirit lives and reigns, God, through all ages of ages. Amen.

SERMO CCXCI. De Castitate et Munditia.

Sermon 291. On Chastity and Cleanness.

1. Castitatis laus. Immunditia diaboli habitatio qua intuitu refrenetur. Gloriosum et insignem inter caeteras virtutes castitas et munditia locum tenet, fratres charissimi, quia ipsa sola est quae mundas mentes hominum praestat videre Deum. Unde ipsa Veritas ait, Beati mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8): ac si e contrario diceret, Illi vero miseri sunt, quorum corda sunt carnali concupiscentia polluta; quia aeternas merguntur in poenas. Castitas enim angelica est vita. Castitas cum humilitate Spiritus sancti merebitur habitationem, quam expellit immunditia libidinum, dicente Scriptura, Corpus peccatis subditum Spiritus sanctus effugiet (Sap. I, 4). Membra nostra debent Deo esse dicata, non fornicationi. Opponat homo desiderio carnis suae aeternorum flammas tormentorum. Assuescat juvenis castitatem, ut sit dignus sapientia Dei. Ubi immunditia est corporis, ibi habitatio diabolici spiritus, qui maxime gaudet in inquinatione carnis nostrae. Omnes immunditiae Deo displicent, et maxime quae non sunt naturales.

1. The praise of chastity. Uncleanness is the dwelling of the devil; by what consideration it may be curbed. Chastity and cleanness hold a glorious and distinguished place among the other virtues, dearest brethren, because it alone is what grants to the clean minds of men to see God. Hence the Truth Himself says, Blessed are the clean of heart, for they shall see God (Matt. 5:8): as if He were saying conversely, But those are wretched whose hearts are polluted with carnal concupiscence, because they are plunged into eternal punishments. For chastity is the angelic life. Chastity with humility will merit the indwelling of the Holy Spirit, which the uncleanness of lusts drives out, as Scripture says, The Holy Spirit will flee a body subject to sins (Wis. 1:4). Our members ought to be dedicated to God, not to fornication. Let a man set against the desire of his flesh the flames of eternal torments. Let a young man accustom himself to chastity, that he may be worthy of the wisdom of God. Where there is uncleanness of the body, there is the dwelling of the devilish spirit, who rejoices most of all in the defilement of our flesh. All uncleannesses displease God, and most of all those which are not natural.

2. Quid declinando caveatur. Admonet itaque nos Scriptura sancta, dicens: Post concupiscentias tuas non eas, et a voluntate tua avertere: si praestas animae tuae concupiscentias ejus, faciet te in gaudium inimicis tuis venire (Eccli. XVIII, 30 et 31). Ejus quoque modi Salomon sapientissimus proferebat sententias de cavenda immunditia, dicens: Favus distillans labia meretricis, et nitidius oleo guttur ejus; novissima autem illius amara quasi absynthium, et acuta quasi gladius biceps. Pedes ejus descendunt ad mortem, et ad inferos gressus illius penetrant: per semitam vitae non ambulant, vagi sunt gressus illius et investigabiles. Nunc ergo, fili, audi me, et ne recedas a verbis oris mei: longe fac ab ea viam tuam, et ne appropinques foribus domus ejus (Prov. V, 3-8). Hoc siquidem non solum de meretricum immunditia dixit, sed etiam de omni carnis concupiscentia, quae sollicitat animam suam consentire suis desideriis. Sed ratio mentis prohibere debet impetus carnis, et refrenare voluptates ejus iniquas. Item ille qui su⟨p⟩ra prohibet cohabitationem feminarum, juvenibus dicit: Numquid abscondere potest homo ignem in sinu suo, ut vestimenta illius non ardeant; aut ambulare super prunas, et non comburentur plantae ejus? Sic qui ingreditur ad mulierem proximi sui, non erit mundus cum tetigerit eam (Id. VI, 27-29). Similiter et beatus Apostolus admonet nos, Bonum est, inquiens, mulierem non tangere (I Cor. VII, 1): quasi statim in tactu periculum esset.

2. What is to be guarded against by turning aside. Holy Scripture therefore admonishes us, saying: Do not go after your concupiscences, and turn away from your will: if you grant to your soul its concupiscences, it will make you come to be a joy to your enemies (Sir. 18:30–31). Of the same kind were the sentences that Solomon, the most wise, uttered about avoiding uncleanness, saying: The lips of a harlot are a dripping honeycomb, and her throat is smoother than oil; but her end is bitter as wormwood, and sharp as a two-edged sword. Her feet go down to death, and her steps penetrate to the underworld: they do not walk by the path of life; her steps are wandering and untraceable. Now therefore, son, hear me, and do not depart from the words of my mouth: keep your way far from her, and do not come near the doors of her house (Prov. 5:3–8). This indeed he said not only of the uncleanness of harlots, but also of every concupiscence of the flesh, which solicits one's soul to consent to its desires. But the reason of the mind ought to restrain the impulses of the flesh and curb its wicked pleasures. Likewise he who above forbids cohabitation with women says to young men: Can a man hide fire in his bosom, so that his garments do not burn; or walk upon live coals, and his soles not be burned? So he who goes in to his neighbour's wife will not be clean when he has touched her (Prov. 6:27–29). Likewise also the blessed Apostle admonishes us: It is good, he says, not to touch a woman (1 Cor. 7:1): as though the danger lay immediately in the touch.

3. Ad laudem castitatis reditur. Haec nullius excedit vires. Ministris Christi pernecessaria est. Pulchra est

3. A return to the praise of chastity. It exceeds no one's strength. It is altogether necessary for the ministers of Christ. Beautiful is

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(a) ‹anchor: not visible› · call in col 2296

Alias, de Tempore 249.

Otherwise numbered: De Tempore 249.

(printed under page 410)

(b) ‹anchor: not visible› · call in col 2296

In Appendice nunc primum collocatur. Relictus fuerat in Lovaniensium editione dubius; Verlini vero et Vindingi sententia repudiatus fuit, quod scilicet eo contineatur Alcuini libri de Virtutibus et Vitiis caput octavum decimum.

It is now placed in the Appendix for the first time. In the Louvain edition it had been left as doubtful; but in the judgement of Verlinus and Vindingus it was rejected, namely because it contains the eighteenth chapter of Alcuin's book On the Virtues and Vices.

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enim casta juvenum pudicitia, et Deo amabilis, et ad omne bonum utilis. Qui filios habet spirituales vel carnales, nutriat illos in castitate Deo, non in fornicatione diabolo. Quid prodest homini filium habere, nutrire, amare, si aeternis eum nutriat tormentis? Qui in castitate vivunt, angelicam habent in terris conversationem. Castitas hominem coelo conjungit, Angelis facit civem. Qui mulierem habet legitimam, legitime utatur ea temporibus opportunis, ut secundum Apostolum possit vacare orationi (I Cor. VII, 5), et benedictionem mereatur filiorum a Deo accipere. Nemo dicat a fornicatione se custodire non posse. Fidelis enim est Deus, dicit Apostolus, qui non permittit nos tentari supra id quod portare possumus; sed faciet cum tentatione proventum (Id. X, 13). Talis unicuique homini tentatio datur sive in carnis desiderio, sive in ambitione saeculi, vel e⟨t⟩iam in quacumque tentationis molestia, qualem aut cum laude vincere, aut cum opprobrio succumbere poterit. Omnibus enim castitas pernecessaria est, sed maxime ministris Christi altaris, quorum vita aliorum debet esse eruditio, et assidua salutis praedicatio. Tales enim decet Dominum habere ministros, qui a nullo carnis contagio corrumpantur, sed potius continentia castitatis splendeant, et totius honestatis fulgeant in populo exemplis: quibus Dominus per Legislatorem dicit, Sancti estote, quia et ego sanctus sum, Dominus Deus vester (Levit. XIX, 2). Deus enim lux est, et tenebrae in eo non sunt ullae: nec aliqua foeditas ei sociari potest. Et ideo, fratres charissimi, sive viri, sive feminae, sive clerici, sive laici, secundum Apostoli admonitionem, Mundemus nos ab omni inquinamento carnis et spiritus, perficientes sanctificationem in timore Dei (II Cor. VII, 1). Studeamus ut ei qui ad aeternam suam gloriam nos vocavit, placeamus; quatenus cum eo feliciter in aeternum regnare possimus, praestante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat, etc.

indeed the chaste modesty of the young, and lovable to God, and useful for every good thing. Whoever has sons, spiritual or carnal, let him rear them in chastity for God, not in fornication for the devil. What does it profit a man to have a son, to rear him, to love him, if he rears him for eternal torments? Those who live in chastity have an angelic manner of life on earth. Chastity joins a man to heaven and makes him a citizen with the angels. Whoever has a lawful wife, let him use her lawfully at fitting times, so that according to the Apostle he may be free for prayer (1 Cor. 7:5), and may deserve to receive from God the blessing of children. Let no one say that he cannot guard himself from fornication. For God is faithful, says the Apostle, Who does not permit us to be tempted beyond what we can bear; but He will make with the temptation a way out (ibid. 10:13). To each man such a temptation is given, whether in the desire of the flesh, or in worldly ambition, or indeed in any trouble of temptation whatever, as he will be able either to overcome with praise or to succumb to with disgrace. For chastity is most necessary for all, but above all for the ministers of the altar of Christ, whose life ought to be the instruction of others and a constant preaching of salvation. For it befits the Lord to have such ministers as are corrupted by no contagion of the flesh, but rather shine with the continence of chastity and are resplendent among the people with examples of all uprightness: to whom the Lord says through the Lawgiver, Be holy, because I also am holy, the Lord your God (Lev. 19:2). For God is light, and in Him there is no darkness at all: nor can any foulness be joined to Him. And therefore, dearest brethren, whether men or women, whether clerics or laymen, according to the admonition of the Apostle, let us cleanse ourselves from all defilement of flesh and spirit, perfecting sanctification in the fear of God (2 Cor. 7:1). Let us strive to please Him Who has called us to His eternal glory, so that we may reign happily with Him for ever, by the gift of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns, etc.

SERMO CCXCII. De Castitate conjugali.

Sermon 292. On conjugal chastity.

1. Pax et justitia vera. Pro quibus martyres intercedant. Virginitas ante nuptias. Magnum mihi gaudium facitis, fratres charissimi, dum in solemnitatibus martyrum tanta devotione fidei ad ecclesiam convenitis. Sed si vultis, Deo auxiliante, et vestrum profectum et nostrum gaudium spiritualiter adimplere, ita inter vos et pacem et charitatem, inspirante Domino, conservate, ut contra hominem nullum odium habeatis in corde. Pro bonis orate, ut semper ad meliora proficiant; pro malis assidue supplicate, ut cito se corrigant: et secundum praeceptum Domini: Quaecumque vultis ut faciant vobis homines, haec et vos facite omnibus (Matth. VII, 12). Tunc enim in veritate pax et justitia et misericordia custoditur, quando non solum nullis hominibus malum facimus, sed etiam ubicumque potuerimus, adjuvare contendimus. Si ergo haec Christo adjuvante fideliter agamus, beatos martyres in his quae supra diximus, praecipuis et praeclaris operibus imitantes, partem cum illis in aeterna beatitudine habere poterimus. Et tunc pro nobis absque ulla du⟨b⟩itatione sancti martyres intercedunt, quando in nobis aliquid de suis virtutibus recognoscunt. Castitatem ante omnia cum Dei adjutorio custodite, propter illud quod scriptum est, Neque adulteri regnum Dei possidebunt (I Cor. VI, 9): et illud, Fornicatores et

1. True peace and justice. For whom the martyrs intercede. Virginity before marriage. You give me great joy, dearest brethren, when on the festivals of the martyrs you come together to the church with such devotion of faith. But if you wish, with God's help, to fulfil spiritually both your progress and our joy, preserve peace and charity among yourselves, by the Lord's inspiration, in such a way that you hold no hatred in your heart against any man. Pray for the good, that they may always advance to better things; make constant supplication for the wicked, that they may quickly correct themselves: and according to the Lord's precept: Whatever you wish that men should do to you, do you also to all (Matt. 7:12). For then peace and justice and mercy are kept in truth, when we not only do evil to no men, but also strive to help wherever we can. If therefore, with Christ's help, we do these things faithfully, imitating the blessed martyrs in what we have said above by excellent and distinguished works, we shall be able to have a share with them in eternal blessedness. And then the holy martyrs intercede for us without any doubt, when they recognize in us something of their own virtues. Above all, with God's help, guard chastity, because of what is written, Neither shall adulterers possess the kingdom of God (1 Cor. 6:9): and that other saying, Fornicators and

Editors' notes and page, col. 2297

Footnotes

1 ‹anchor: De Castitate conjugali› · call in col 2297 In veteri Ms. Carcassonensis Ecclesiae titulum hunc praefixum habet : Homilia de castitate etiam cum uxoribus observanda, et de aversibus mulierum, et qualiter adveniente die dominico vel reliquis festivitatibus, etc.

In an old manuscript of the Church of Carcassonne it has this title prefixed: "Homily on chastity, to be kept even with one's wives, and on turning away from women, and how, when the Lord's day or the other festivals come round," etc.

(printed under page 411)

(a) ‹anchor: SERMO CCXCII› · call in col 2297

Alias, de Tempore 244.

Otherwise numbered: De Tempore 244.

(printed under page 411)

(b) ‹anchor: Castitate conjugali› · call in col 2297

In Appendice nunc primum collocatur. Dubius est Lovaniensibus, spurius Verlino et Vindingo. Caesarium manifeste refert, sed non purum. De num. 1 vide Appendicis serm. 285, n. 1; 210, n. 6; 269, n. 2; 271, n. 6; 224, n. 1 : de num. 2, serm. 267, n. 3 : de num. 3, serm. 266, n. 2; 277, n. 4 : de num. 4, serm. 288, n. 1; 68, n. 5; 104, n. 4 : de num. 6, serm. 104, n. 4 : 229, n. 5 : de num. 8, serm. 45, n. 4; 259, n. 1; 282, n. 4.

It is now placed in the Appendix for the first time. To the Louvain editors it is doubtful, to Verlinus and Vindingus spurious. It plainly reflects Caesarius, but not unmixed. On no. 1 see Sermon 285 of the Appendix, no. 1; 210, no. 6; 269, no. 2; 271, no. 6; 224, no. 1; on no. 2, Sermon 267, no. 3; on no. 3, Sermon 266, no. 2; 277, no. 4; on no. 4, Sermon 288, no. 1; 68, no. 5; 104, no. 4; on no. 6, Sermon 104, no. 4; 229, no. 5; on no. 8, Sermon 45, no. 4; 259, no. 1; 282, no. 4.

1 ‹anchor: not visible› · call in col 2298 Ita hic et paulo inferius ex Ms. c. [potationes.]

So here and a little below from manuscript c. [Before: "drinking bouts."]

2 ‹anchor: not visible› · call in col 2298 Sic ex eodem codice c. [daturam.]

So from the same codex c. [Before: "about to give."]

3 ‹anchor: not visible› · call in col 2298 Textus sic restituitur ex eodem Ms., c. [qui boni christiani poterant fieri generati. Quoties, etc.]

The text is restored thus from the same manuscript, c. [Before: "who, begotten, could have become good Christians. As often," etc.]

4 ‹anchor: not visible› · call in col 2298 Ms. c. Christi accipere vultis.

Manuscript c.: "you wish to receive Christ's."

5 ‹anchor: luxuria victus agnoverit› · call in col 2298 Sic ex Ms. c. [si quoties se luxuria victum agnovit.]

So from manuscript c. [Before: "if as often as he has known himself overcome by lust."]

6 ‹anchor: condaminam quamdam suam› · call in col 2298 Sic ex Ms. c. [si toties terram quamdam suam.]

So from manuscript c. [Before: "if as often some land of his own."]

7 ‹anchor: nullatenus possum› · call in col 2298 Si ex eodem Ms. c., [continere non possum.]

So [printed "Si"] from the same manuscript c. [Before: "I cannot be continent."]

(printed under page 411)

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adulteros judicabit Deus (Hebr. XIII, 4). Pueri vel puellae qui in conjugio conjungendi sunt, virginitatem usque ad nuptias servent. Nam si ante legitimam conjunctionem per adulterium corrupti fuerint, ad nuptias corpore quidem vivi veniunt, sed in anima mortui comprobantur: quia scriptum est, Anima quae peccaverit, ipsa morietur (Ezech. XVIII, 20).

adulterers God will judge (Heb. 13:4). Boys or girls who are to be joined in marriage should keep their virginity until the wedding. For if before lawful union they have been corrupted through adultery, they come to the wedding alive indeed in body, but are shown to be dead in soul: because it is written, The soul that has sinned, it shall die (Ezek. 18:20).

2. Nil mulier ad abortum accipiat. Quam rea quae facit unde non possit concipere. Nulla mulier potiones ad abortum accipiat, nec filios aut conceptos aut jam natos occidat; quia quaecumque fecerit hoc, ante Christi tribunal sciat se illic eorum causam quos occiderit esse dicturam. Sed nec alias diabolicas potiones mulieres debent accipere. Mulier autem quaecumque fecerit hoc per quod jam non possit concipere, quantoscumque parere poterat, tantorum homicidiorum se ream esse cognoscat. Mulier autem inge⟨n⟩ua, quae mortiferas potiones accipit ut non concipiat, velim scire si hoc ancillas vel colonas suas facere velit. Et ideo sicut unaquaeque vult ut sibi mancipia nascantur quae illi serviant; ita illa quantoscumque conceperit, aut ipsa nutriat, aut nutriendos aliis tradat: ne forte illos aut concipere nolit, aut, quod gravius, occidere velit, qui boni christiani esse potuerant. Et qua conscientia sibi ab ancillis suis vult mancipia nasci, cum ipsa nollet eos qui christiani possent fieri, generare?

2. Let a woman take nothing for abortion. How guilty she is who does something whereby she cannot conceive. Let no woman take potions for abortion, nor kill her children, whether conceived or already born; because whatever woman does this, let her know that before the tribunal of Christ she will there have to plead the case of those whom she has killed. But neither ought women to take other diabolical potions. And whatever woman does that by which she can no longer conceive, let her recognize that she is guilty of as many homicides as the children she could have borne. And as for a freeborn woman who takes deadly potions so as not to conceive, I should like to know whether she would wish her maidservants or her tenant women to do this. And therefore, just as each woman wishes slaves to be born to her who may serve her, so let her, however many she has conceived, either nourish them herself or hand them over to others to be nourished: lest perhaps she be unwilling to conceive, or, what is graver, wish to kill, those who could have been good Christians. And with what conscience does she wish slaves to be born to her from her maidservants, when she herself would not bring forth those who could become Christians?

3. Tabulae matrimoniales. Quoties ad ecclesiam in qualibet solemnitate venitis, et Sacramenta Christi percipere volueritis, ante dies plures castitatem servate; ut cum secura conscientia ad altare Dei possitis accedere. Quam rem etiam per totam Quadragesimam, et usque ad clausulam Paschae fideliter custodite; ut vos solemnitas paschalis castos et puros inveniat. Qui enim bonus christianus est, non solum ante dies plures quam communicet, castitatem servat; sed et uxorem suam, excepto desiderio filiorum, non agnoscit: quia uxor non propter libidinem, sed propter filiorum procreationem accipitur. Denique et ipsae tabulae matrimoniales hoc continent: Liberorum, inquit, procreandorum causa. Videte quia non dixit, Libidinis causa; sed, Liberorum procreandorum. Velim tamen scire, fratres charissimi, ille qui uxore sua incontinenter utitur, si quoties eam luxuria victus agnoverit, toties suum agrum in uno anno araverit vel seruerit, qualem me⟨s⟩sem colligere possit. Qui ergo se continere nolunt, si toties condaminam quamdam suam, quam jam seminaverant, iterum arent et seminent, videamus qualiter de ejus fructu gaudebunt; quia, sicut optime nostis, nulla terra poterit dare legitimum fructum, in qua frequenter in uno anno fuerit seminatum. Quod ergo non vult aliquis in agro suo, quare facit in corpore suo?

3. The marriage tablets. Whenever you come to church on any solemn feast and wish to receive the Sacraments of Christ, keep chastity for several days beforehand, so that you may approach the altar of God with a secure conscience. Faithfully observe this also through the whole of Lent, and right up to the close of Easter, so that the paschal solemnity may find you chaste and pure. For he who is a good Christian not only keeps chastity for several days before he communicates, but also does not know his wife except out of desire for children: because a wife is taken not for the sake of lust, but for the sake of the procreation of children. Indeed the marriage tablets themselves contain this: For the sake, it says, of procreating children. See that it did not say, For the sake of lust, but, Of procreating children. Yet I should like to know, dearest brethren, if he who uses his wife incontinently were to plough or sow his field in one year as often as, overcome by lust, he has known her, what sort of harvest he could gather. Those, then, who are unwilling to contain themselves: if they were to plough and sow again so many times some plot of theirs which they had already sown, let us see how they will rejoice over its fruit; for, as you know very well, no land will be able to give a proper yield in which sowing has been done frequently in one year. What, then, someone does not wish in his field, why does he do in his body?

4. Incontinentiae fomenta. Remedia. Praecipuum est eleemosyna. Sed dicet aliquis: Homo juvenis sum, continere me nullatenus possum. Ne forte ideo te non contines, quia plus manducas quam expedit, et plus vinum accipis quam oportet. Forte etiam turpibus cogitationibus occupas mentem tuam, et luxuriosa verba non solum libenter, sed etiam frequenter aut ipse dicere, aut, aliis dicentibus, audire nec metuis

4. The kindlings of incontinence. Remedies. The chief one is almsgiving. But someone will say: I am a young man, I cannot contain myself at all. Perhaps you do not contain yourself for this reason, that you eat more than is expedient and take more wine than is fitting. Perhaps also you occupy your mind with shameful thoughts, and you do not fear, not only willingly but also frequently, either to utter lustful words yourself or, when others utter them, to hear them,

Editors' notes and page, col. 2298

Footnotes

(a) ‹anchor: toties condaminam› · call in col 2298

Quae vox Occitanis agrum significat, quasi condominium, a jure unius domini sit dicta. Usurpatur in Placito Attonis Arelatensis archiepiscopi, ubi habes : « Et laxaverunt similiter archiepiscopo Attoni affrontationem suae condaminae, quae est juxta domum, cum juncaria, quantum praedicta condamina tenet. » Hinc etiam conficitur sermonem hunc Caesario melius quam Augustino convenire.

This word means a field among the people of Languedoc, as though it were called a condominium from the right of a single lord. It is used in the Placitum of Atto, archbishop of Arles, where you have: "And they likewise released to Archbishop Atto the boundary of his condamine, which is next to the house, with the rush-bed, as far as the aforesaid condamine extends." From this too it follows that this sermon suits Caesarius better than Augustine.

(printed under page 411)

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nec erubescis. Incipe cum Dei adjutorio gulae concupiscentias refrenare, castis cogitationibus et honestis sermonibus mentem vel linguam tuam jugiter occupare; et videbis quia Deo auxiliante castitatem potueris custodire. Nec te pigeat, si corporis infirmitas non prohibet, frequentius jejunare, ad ecclesiam maturius surgere; ut possis tuam animam a libidinosis maculis nitidam custodire. Et si hoc non infideliter faciens vides te adhuc carnis impugnationibus fatigari, et forte aliquoties, excepto filiorum desiderio, ad cognoscendam uxorem propriam vinci; secundum vires tuas quotidianas eleemosynas adde: quoniam scriptum est, Sicut aqua exstinguit ignem, ita eleemosyna exstinguit peccatum (Eccli. III, 33). Et illud quod contra omnia peccata magnum est et salubre medicamentum: omnibus qui in te peccaverint, plenam indulgentiam tribue; ut quod per incontinentiam inquinatur, jejuniis, eleemosynis, ac praecipue per inimicorum indulgentiam diluatur.

nor are you ashamed. Begin, with God's help, to rein in the cravings of gluttony, and to keep your mind and tongue continually occupied with chaste thoughts and honourable speech; and you will see that, with God assisting, you have been able to guard chastity. Do not be reluctant, if bodily infirmity does not prevent it, to fast more often and to rise earlier for church, so that you may keep your soul clean of lustful stains. And if, doing this not unfaithfully, you see that you are still wearied by the assaults of the flesh, and perhaps sometimes, apart from the desire for children, are overcome so as to know your own wife, add daily alms according to your means: for it is written, As water quenches fire, so almsgiving quenches sin (Sir. 3:33). And there is that which is a great and wholesome remedy against all sins: grant full pardon to all who have sinned against you, so that what is defiled through incontinence may be washed away by fasts, by alms, and above all through pardon of enemies.

5. Uxorem excepto filiorum desiderio agnoscere peccatum est. Sed dicis: Uxorem excepto desiderio filiorum agnoscere, peccatum non est. In tantum peccatum est, ut propheta poenitens clamet, In iniquitatibus conceptus sum, et in delictis peperit me mater mea (Psal. L, 7). Et sic in Veteri Testamento legimus; quando populus Judaeorum accessurus erat ad montem Sinai, ex praecepto Domini dicebatur eis, Sanctificamini et estote parati in diem tertium, et ne appropinquetis uxoribus vestris (Exod. XIX, 15): et illud, Si quis nocturno pollutus fuerit somno, non manducet carnes sacrificii salutaris; ne pereat anima sua de populo (Deut. XIII, 10). Si post pollutionem quae nobis nolentibus fieri solet, nobis communicare non licet, nisi prius praecedat cumpunctio et eleemosyna, et si infirmitas non prohibet, etiam jejunium; quis est qui potest dicere illud, quod vigilantes et volentes facimus, non esse peccatum? Denique mulieres quando maritos accipiunt, per triginta dies intrare in ecclesiam non praesumant: quod etiam similiter viri observare deberent.

5. To know one's wife apart from the desire for children is a sin. But you say: To know one's wife apart from the desire for children is not a sin. It is a sin to such a degree that the penitent prophet cries out, In iniquities was I conceived, and in sins my mother bore me (Ps. 50:7). And so we read in the Old Testament: when the people of the Jews were about to approach Mount Sinai, by the Lord's command it was said to them, Sanctify yourselves and be ready for the third day, and do not approach your wives (Exod. 19:15); and this too, If anyone has been polluted in sleep by night, let him not eat the flesh of the sacrifice of salvation, lest his soul perish from the people (Deut. 13:10). If after the pollution which usually happens to us against our will we may not take communion unless compunction and almsgiving first go before, and, if infirmity does not prevent it, fasting as well, who is there who can say that what we do awake and willing is not a sin? Finally, let women, when they take husbands, not presume to enter the church for thirty days: which men too ought likewise to observe.

6. Non quidem capitale; si tamen frequens, immundam animam facit, et imaginem Dei deformat. Sed dicis: Peccatum quidem est; sed tamen parvum est. Nec nos dicimus quia capitale peccatum est, sed tamen si frequentius exerceatur, et jejuniis vel eleemosynis non redimatur, nimis immundam animam facit. Noli despicere peccata tua, quia parva sunt; sed time quia plura sunt. Nam et pluviarum guttae minutae sunt; sed flumina implent, et moles trahunt, et arbores cum suis radicibus tollunt. Tu qui dicis quia parvum peccatum est; velim scire quoties tale peccatum admittis, si t⟨ot⟩ parvulas plagas in corpore, et tot maculas aut scissuras in vestibus tuis fieri velis? Si ergo in corpore tuo plagas, nec in veste tua scissuras vel maculas fieri acquiescis; qua conscientia hoc facere in anima tua non metuis? Ac

6. Not a capital sin indeed; yet if frequent, it makes the soul unclean and disfigures the image of God. But you say: It is indeed a sin, but still it is a small one. Nor do we say that it is a capital sin; but still, if it is practised rather often and is not redeemed by fasts or alms, it makes the soul exceedingly unclean. Do not despise your sins because they are small; but fear because they are many. For drops of rain too are tiny; but they fill rivers, and drag along great masses, and carry off trees with their roots. You who say that it is a small sin, I should like to know, as often as you commit such a sin, whether you would wish so many little wounds to be made in your body, and so many stains or rents in your clothes? If, then, you do not consent to wounds being made in your body, nor rents or stains in your garment, with what conscience do you not fear to do this in your soul? And

Editors' notes and page, col. 2299

Footnotes

1 ‹anchor: not visible› · call in col 2299 In eodem codice c. : Et si haec fideliter faciens videris, et mox, vinceris, pro, vinci.

In the same codex c.: "And if you see yourself doing these things faithfully," and shortly after, "you are overcome" in place of "to be overcome."

2 ‹anchor: not visible› · call in col 2299 Ms. qui supra, ascensurus.

The manuscript cited above: "about to go up."

3 ‹anchor: viri observare deberent› · call in col 2299 Idem codex, viri facere debent.

The same codex: "men ought to do."

4 ‹anchor: guttae minutae sunt› · call in col 2299 Textus sic restituitur ex eodem codice c. [Noli despicere peccata tua quia parva sunt. Nam et pluviarum guttae sunt.]

The text is restored thus from the same codex c. [Before: "Do not despise your sins because they are small. For raindrops too are."]

5 ‹anchor: Si ergo› · call in col 2299 Sic Ms. c. [Cum ergo.]

So manuscript c. [Before: "Since therefore."]

(printed under page 412)

(a) ‹anchor: viri observare deberent› · call in col 2299

Quae hic de conjugatorum ab ecclesiae ingressu prohibitione asseruntur, quaeque infra, num. 7, intentantur adversus eos qui die dominico vel solemni ab uxoribus non se continent, confirmantur non solum manuscripti Carcassonensis Ecclesiae auctoritate, sed et horum atque retro temporum moribus ac disciplina. Nempe Gregorius papa, lib. 12, Epist. 31, citatus a Jona Aurelianensi, lib. 2 de Institutione laicali, cap. 11, ait conjuges post concubitum ab ecclesiae ingressu sese abstinere debere. Gregorius quoque Turonensis, de Miraculis S. Martini, lib. 2, cap. 24, eadem fere, quae hic, num. 7, incontinentibus minas intentat. His accedit et Hieronymus in Ezech. cap. 18, ℣. 6, relatus a Jona in praedicto libro de Institutione laicali, cap. 10.

What is asserted here about married people being barred from entering the church, and the threats made below, no. 7, against those who do not abstain from their wives on the Lord's day or a solemn feast, are confirmed not only by the authority of the manuscript of the Church of Carcassonne but also by the customs and discipline of these and earlier times. Pope Gregory, Book 12, Letter 31, cited by Jonas of Orléans, On the Instruction of the Laity, Book 2, ch. 11, says that spouses ought to refrain from entering the church after intercourse. Gregory of Tours too, On the Miracles of St. Martin, Book 2, ch. 24, holds out to the incontinent nearly the same threats as here, no. 7. To these is added Jerome on Ezekiel ch. 18, verse 6, quoted by Jonas in the aforesaid book On the Instruction of the Laity, ch. 10.

1 ‹anchor: not visible› · call in col 2300 Ms. c. Eucharistiam intus in anima.

Manuscript c.: "the Eucharist within, in the soul."

2 ‹anchor: not visible› · call in col 2300 Idem Ms. c. [Rogo te, si imaginem pictam in tabula mortua sic zelaveris, putas qualem injuriam patitur Deus, quando in nobis imago sua per luxuriam sordidatur?]

The same manuscript c. [Before: "I ask you, if you guard so jealously an image painted on a lifeless panel, what injury do you think God suffers when his image in us is befouled by lust?"]

3 ‹anchor: ait propheta› · call in col 2300 Sic ex eodem codice. [propter quod ait propheta.]

So from the same codex. [Before: "because of what the prophet says."]

4 ‹anchor: continere noluerit› · call in col 2300 Sic ex eodem codice. [aut in alia qualibet solemnitate se continere noluerit.]

So from the same codex. [Before: "or will not abstain on any other solemnity."]

5 ‹anchor: tremore etiam› · call in col 2300 Sic idem Ms. c. [cum grandi timore et cum verecundia.]

So the same manuscript c. [Before: "with great fear and with shame."]

(printed under page 412)

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PL 39:2300

sic quicumque hoc fecerit, plus amat vestem et carnem suam quam animam. Cum enim ad imaginem Dei intus in anima facti simus, quoties aliquid turpe aut loquimur aut facimus, toties Dei imaginem sordidamus. Etiam videte, si hoc vos deceat aut oporteat. Vere dico vobis, fratres charissimi, quia non hoc de nobis Deus meretur, ut in nobis imago ipsius per malas concupiscentias injuriam patiatur. Et cum nullus homo velit cum tunica sordibus plena ad ecclesiam convenire, nescio qua conscientia cum anima, quae per luxuriam sit inquinata, praesumit ad altare accedere: non timens illud quod Apostolus dixit, Qui enim manducat corpus, et sumit sanguinem Domini indigne, reus erit corporis et sanguinis Domini (I Cor. XI, 27). Si erubescimus ac timemus Eucharistiam manibus sordidis tangere; plus debemus timere ipsam Eucharistiam in anima polluta suscipere. Et quia, sicut dixi, in anima nostra facti sumus ad imaginem Dei; si in tabula aut lignea aut lapidea faceres imaginem tuam, et aliquis impudens homo vellet illam imaginem aut lapidibus frangere, aut aliquibus sordibus inquinare, velim scire si contra eum non moveretur animus tuus. Rogo te, si tuam imaginem mortuam sic zelaveris, putas qualem injuriam patiatur Deus, quando in nobis viva imago sua per luxuriam sordidatur? Et ideo si nobis non parcimus propter nosmetipsos, parcamus nobis vel propter imaginem Dei ad quam facti sumus.

so whoever does this loves his garment and his flesh more than his soul. For since we have been made inwardly, in the soul, to the image of God, as often as we either say or do anything shameful, so often do we soil the image of God. Consider too whether this befits you or is proper. Truly I tell you, dearest brothers, God does not deserve this from us, that His image in us should suffer injury through evil desires. And although no man wishes to come together to church in a tunic full of filth, I do not know with what conscience a man with a soul that has been defiled through lust presumes to approach the altar, not fearing what the Apostle said: For whoever eats the body and takes the blood of the Lord unworthily will be guilty of the body and blood of the Lord (1 Cor. 11:27). If we blush and are afraid to touch the Eucharist with dirty hands, we ought to be more afraid to receive the Eucharist itself into a polluted soul. And since, as I said, we have been made in our soul to the image of God: if you were to make an image of yourself on a panel, whether of wood or of stone, and some shameless man wished to break that image with stones or to defile it with some kind of filth, I should like to know whether your mind would not be stirred against him. I ask you: if you are so jealous for your lifeless image, what sort of injury do you think God suffers when His living image in us is soiled through lust? And so, if we do not spare ourselves for our own sakes, let us spare ourselves at least for the sake of the image of God to which we have been made.

7. Quando praesertim ab uxore abstinendum. Quas plerumque poenas dent qui aliter se gerunt. Nonnulli bestiis incontinentiores. Ante omnia ut quoties dies dominicus aut aliae festivitates veniunt, uxorem suam nullus agnoscat. Et quoties fluxum sanguinis mulieres patiuntur, similiter observandum est: propter illud quod ait propheta, Ad mulierem menstruatam non accesseris (Ezech. XVIII, 6). Nam qui uxorem suam in profluviis positam agnoverit, aut in die dominico, aut in alia qualibet solemnitate adveniente se continere noluerit; qui tunc concepti fuerint, aut leprosi, aut epileptici, aut etiam forte daemoniaci nascentur. Denique quicumque leprosi sunt, non de sapientibus hominibus, qui et in aliis diebus et in festivitatibus castitatem custodiunt, sed de rusticis maxime, qui se continere non sapiunt, nasci solent. Et revera, fratres, si animalia sine intellectu non se contingunt, nisi certo et legitimo tempore; quanto magis homines, qui ad imaginem Dei facti sunt, hoc observare deberent? Sed quod pejus est, sunt aliqui ita luxuriosi vel ebriosi, qui aliquoties nec praegnantibus uxoribus parcunt. Et ideo si se non emendaverint, ipsi videant si non pejores animalibus judicandi sint. Istis talibus clamat Apostolus, dicens: Ut sciat unusquisque suum vas possidere in honore et sanctificatione; non in passione desiderii, sicut et gentes quae spem non habent (I Thess. IV, 4, 5). Et quia sunt multi qui legitimam non custodiunt castitatem cum suis uxoribus; sicut supra dixi, largas eleemosynas faciant, et omnibus inimicis snis indulgeant: ut, sicut jam dictum est, quod luxuria sordidum effecit, assiduis eleemosynis abluatur.

7. When especially one must abstain from one's wife. What penalties those who behave otherwise generally pay. Some more incontinent than beasts. Above all, whenever the Lord's day or other festivals come round, let no one know his wife. And whenever women suffer a flow of blood, the same is to be observed, because of what the prophet says: You shall not approach a menstruating woman (Ezek. 18:6). For if anyone knows his wife while she is in her flux, or will not restrain himself on the Lord's day or when any other solemnity comes round, those who are conceived at that time will be born either lepers, or epileptics, or perhaps even possessed by demons. In fact, whoever are lepers are usually born not of wise men, who keep chastity both on other days and on festivals, but chiefly of rustics, who do not know how to restrain themselves. And indeed, brothers, if animals without understanding do not have contact with one another except at a fixed and lawful time, how much more ought men, who have been made to the image of God, to observe this? But what is worse, there are some so lustful or drunken that at times they do not spare even their pregnant wives. And so, if they do not amend themselves, let them see for themselves whether they are not to be judged worse than animals. To such as these the Apostle cries out, saying: That each one should know how to possess his vessel in honour and sanctification, not in the passion of desire, like the gentiles too who have no hope (1 Thess. 4:4–5). And since there are many who do not keep lawful chastity with their wives, let them, as I said above, give generous alms and forgive all their enemies, so that, as has already been said, what lust has made filthy may be washed away by constant almsgiving.

8. Quo animo de his rebus auctor egerit. Rogo vos, fratres, ut mihi indulgeatis, quia pro salute animae vestrae cum grandi timore vel tremore etiam, et cum verecundia de talibus rebus vos admonere videor; quia et hoc mihi expedit dicere, et vos oportet audire. Et ideo omnia quae a nobis audistis, ubicumque fueritis invicem vobis dicite, et cum charitate vos admonete.

8. In what spirit the author has dealt with these matters. I ask you, brothers, to bear with me, for it is for the salvation of your soul that I am seen to admonish you about such matters with great fear and even trembling, and with shame; for it is both expedient for me to say this and needful for you to hear it. And so, wherever you may be, tell one another everything you have heard from us, and with charity admonish one another.

Editors' notes and page, col. 2300