Migne Reading Room
PL 39 · cols. 2307–2312
Appendix to Augustine's Sermones: Sermones supposititii, Sermones 285-297
Sermons CCXCV–CCXCVI
SERMO CCXCV. Admonitio contra ebrietatis malum.
Sermon 295. An admonition against the evil of drunkenness.
1. Ebriosi velut naufragae naves. Irrident sobrios quasi non viros. Frequenter Charitatem vestram, fratres charissimi, paterna pietate admonui, ut ebrietatis malum tanquam inferni foveam vitare vel fugere deberetis. Et licet apud plures profecerit castigatio nostra; multi tamen sunt qui nec Deum timent, nec eos qui honesti sunt vel sobrii reverentur; et tantum bibunt, ut interdum necesse habeant viscera nimio potu plena per vomitum relaxare; et tanquam fractae naufragae naves, ita ipsius ebrietatis horrendis fluctibus fatigantur, ut nec ubi sint recognoscant, et dicere aliquid vel audire quod ad rationem pertinet, omnino non valeant. Illud vero quale est quod ipsi infelices ebriosi, quando se nimio vino ingurgitant, rident et vituperant eos qui rationabiliter hoc tantum quod sufficit bibere volunt, dicentes eis: Erubescite et verecundum sit vobis, quare non potestis bibere quantum nos. Dicunt enim eos non esse viros. Et videte miseriam ebriosorum. Se dicunt esse viros, qui in ebrietatis cloaca jacent: et illos dicunt non esse viros, qui honeste et sobrie stant. Jacent prostrati, et viri sunt: stant erecti, et viri non sunt? Victor ebrietatis vituperatur, et victus ebrietate laudatur. Irridetur sobrius, qui et se et alios potest regere: et non irridetur, imo non plangitur ebriosus, qui nec se nec alios potest agnoscere.
1. Drunkards are like shipwrecked vessels. They mock the sober as if they were not men. Often, dearest brothers, I have admonished your Charity with fatherly affection that you ought to avoid or flee the evil of drunkenness as you would the pit of hell. And although our rebuke has profited many, yet there are many who neither fear God nor respect those who are honourable or sober; and they drink so much that at times they find it necessary to relieve by vomiting their bowels filled with excessive drink; and like broken, shipwrecked vessels, they are so battered by the horrible waves of drunkenness itself that they do not recognize where they are, and are wholly unable to say or to hear anything that pertains to reason. But what sort of thing is this, that these unhappy drunkards themselves, when they gorge themselves with too much wine, laugh at and revile those who reasonably wish to drink only as much as suffices, saying to them: Blush, and let it be a shame to you, that you cannot drink as much as we. For they say that they are not men. And see the wretchedness of drunkards. They say that they are men, they who lie in the sewer of drunkenness; and they say that those are not men who stand honourably and soberly. Do they lie prostrate, and are men; do these stand upright, and are not men? The conqueror of drunkenness is reviled, and the one conquered by drunkenness is praised. The sober man is mocked, who can govern both himself and others; and the drunkard is not mocked, nay, is not lamented, who can recognize neither himself nor others.
2. Excusationis ergo dicunt se coactos. Sed vel morte resistendum fuisset. Martyrium quid sit, et quomodo nunc subeatur. Solent tamen ebriosi ita se excusare velle ut dicant: Persona potens me coegit ut amplius biberem, et in convivio regis non potui aliud facere. Ad excusandas excusationes in peccatis ista praetendimus; et quod implere nolumus, non potuisse nos dicimus. Nolle in culpa est nostra; et non posse praetenditur. Etiamsi usque ad hoc veniretur, ut tibi diceretur, Aut bibes aut morieris; melius erat ut caro tua sobria occideretur, quam per ebrietatem anima moreretur. Sed excusatio ista falso objicitur. Ipsi enim reges et quicumque alii sunt potentes, quia Deo propitio et christiani sunt et prudentes, et sobrii, et toto corde Deum timentes, si te viderint definisse ut eis non acquiescas pro timore Dei inebriari; forte sub hora videntur irasci, postea vero te in grandi admiratione suscipiunt, dicentes: Quantum cum illo egimus, quantis eum minis et terroribus fatigavimus; et tamen nunquam eum a sobrietate separare potuimus! Nam et Deus, qui te videt pro suo amore inebriari non velle, ipse tibi gratiam etiam illorum dabit, qui te ut amplius biberes videbantur hortari et cogere. Nemo dicat, fratres charissimi, quod in istis temporibus martyres non sint; quotidie martyres fiunt. Martyr enim, Testis interpretatur. Quicumque ergo pro veritate testimonium dederit, et omnes causas cum justitia judicaverit, quidquid pro testimonio veritatis vel justitiae pertulerit, totum ei Deus pro martyrio computabit. Ac sic et ille
2. By way of excuse, then, they say they were compelled. But one ought to have resisted even unto death. What martyrdom is, and how it is undergone now. Yet drunkards are accustomed to wish to excuse themselves by saying: A powerful person compelled me to drink more, and at the king's banquet I could not do otherwise. We put these things forward to make excuses in sins; and what we are unwilling to fulfil, we say we were unable to do. Unwillingness is our fault; and inability is pretended. Even if it came to this, that it were said to you, Either you will drink or you will die, it would be better that your flesh should be slain sober than that your soul should die through drunkenness. But this excuse is falsely put forward. For kings themselves and whoever else are powerful, since by God's favour they are both Christians and prudent, and sober, and fearing God with their whole heart, if they see that you have determined not to yield to them in getting drunk, for the fear of God, perhaps for the moment they seem to be angry, but afterwards they receive you with great admiration, saying: How much we did with him, with how many threats and terrors we wearied him; and yet we could never separate him from sobriety! For God too, Who sees that you are unwilling to get drunk for love of Him, will Himself give you the favour even of those who seemed to urge and compel you to drink more. Let no one say, dearest brothers, that in these times there are no martyrs; martyrs are made daily. For martyr is interpreted Witness. Whoever, then, gives testimony for the truth, and judges all cases with justice, whatever he endures for the testimony of truth or of justice, God will reckon it all to him as martyrdom. And so he also
Editors' notes and page, col. 2307
Footnotes
(a) ‹anchor: not visible› · call in col 2307
Alias, de Tempore 232.
Otherwise numbered: De Tempore 232.
(printed under page 416)
(b) ‹anchor: not visible› · call in col 2307
In Appendice nunc primum collocatur. De hoc sermone, quem etiam dubium reliquerunt Lovanienses, idem post Verlinum Vindingus statuit, quod de superiore; atque ad alterum ex istis duobus haud immerito vult id pertinere, quod in Testamento Evrardi comitis, scripto aetate Ludovici Pii, anno Christi 837, expressum legitur (Spicilegii tomo 12, pag. 494), « Judith volumus ut habeat missale unum, et librum unum qui incipit a sermone S. Augustini de Ebrietate. » Caesarianos quosdam sermones jam olim fuisse Augustini nomine citatos observatum est supra ad sermonem 278. Hunc vero auctoritate Regii codicis, cui nostri aliquot manuscripti consentiunt, Caesario restituit Baluzius, et inter quatuordecim recens vulgatos posuit ordine sextum. De num. 1 vide Appendicis serm. 294, nn. 1, 3; Augustini serm. 9, n. 12 : de num. 2, serm. 291, n. 1 : de num. 3, serm. 257, n. 3; 263, n. 2, et 264, n. 5 : de num. 4, serm. 277, n. 4 : de num. 5, serm. 294, n. 8 : de num. 6, serm. 69, n. 8; 281, n. 3; 130, n. 2; 266, n. 3; 285, n. 3 : de num. 7, 272, n. 8.
It is now placed in the Appendix for the first time. Of this sermon, which the Louvain editors also left as doubtful, Vindingus, following Verlinus, decided the same as of the preceding one; and not without reason he would refer to one of these two what is read expressly in the Testament of Count Evrard, written in the time of Louis the Pious, in the year of Christ 837 (Spicilegium, vol. 12, p. 494): "We will that Judith have one missal, and one book that begins with the sermon of St. Augustine on Drunkenness." It was observed above at Sermon 278 that certain sermons of Caesarius were already long ago cited under Augustine's name. This one Baluze restored to Caesarius on the authority of the Royal codex, with which several of our manuscripts agree, and placed it sixth in order among the fourteen he recently published. On no. 1 see Sermon 294 of the Appendix, nos. 1, 3, and Augustine's Sermon 9, no. 12; on no. 2, Sermon 291, no. 1; on no. 3, Sermon 257, no. 3; 263, no. 2, and 264, no. 5; on no. 4, Sermon 277, no. 4; on no. 5, Sermon 294, no. 8; on no. 6, Sermon 69, no. 8; 281, no. 3; 130, no. 2; 266, no. 3; 285, no. 3; on no. 7, 272, no. 8.
(printed under page 416)
Page
- running head: APPENDIX.
- marginal letters: (none)
- old-edition numerals: (none)
qui ebrietati resistit, si cum Dei adjutorio perseverare voluerit, et pro ipsa re aliquas pertulerit tribulationes; omnia ei Deus ad martyrii gloriam reputabit.
who resists drunkenness, if with the help of God he is willing to persevere, and for this very thing has endured some tribulations, God will reckon it all to him for the glory of martyrdom.
3. Ebriosi injustitiae in Deum convincuntur. Velim tamen scire, fratres charissimi, quicumque dominus habet plures servos, si vel unum ex illis velit fieri ebriosum? Sine dubio nullus est qui hoc voluerit aliquando aut velit. Et qua fronte, qua conscientia qui servum non vult habere ebriosum, ipse vult ebriosus fieri? Ecce de donis Dei tu habes servum, et te habet Deus servum: qualiter vis ut tibi serviat servus tuus, taliter et tu servire Domino tuo debes. Dic mihi, rogo te, si justum tibi videtur, ut tu habeas servum sobrium, et Deus habeat te ebriosum. Ac sic te dignum judicas, cui servus sobrius serviat; et Deum indignum putas cui tu sobrius servire debeas. Haec ergo, fratres charissimi, diligenter attendite et considerate, quia non est justum ut faciamus Deo quod nolumus nobis fieri. Forte dices: Quomodo Deo facio quod mihi fieri nolo? Audi quomodo. Tibi non placet servum ebriosum habere; et tu non vis sobrius Deo servire.
3. The drunken are convicted of injustice towards God. Yet I would like to know, dearest brethren, whether any master who has several servants would wish even one of them to become a drunkard? Without doubt there is no one who has ever wished this or would wish it. And with what face, with what conscience does he who does not want to have a drunken servant want to become drunk himself? See, from the gifts of God you have a servant, and God has you as a servant: just as you wish your servant to serve you, so you too ought to serve your Lord. Tell me, I ask you, whether it seems just to you that you should have a sober servant, and God should have you drunk. And so you judge yourself worthy to be served by a sober servant; and you think God unworthy that you should serve Him sober. Therefore, dearest brethren, attend to these things diligently and consider them, for it is not just that we should do to God what we do not wish to be done to us. Perhaps you will say: How do I do to God what I do not wish to be done to me? Hear how. It does not please you to have a drunken servant; and you do not wish to serve God sober.
4. Ebrietatem vix putant peccatum. Poena aeterna plectetur. Nec in praesenti impune committitur. Clerici etiam majoris ordinis vitio huic obnoxii. Ideo enim, charissimi, tanta facilitate se inebriant homines, quia putant ebrietatem aut parvum aut nullum peccatum esse. Sed pro ista ignorantia maxime sacerdotes in die judicii reddituri sunt rationem, si commissis sibi populis, quae vel quanta mala de ebrietate nascantur, assidue noluerint praedicare. Qui ergo credit ebrietatem parvum esse peccatum, si se non emendaverit, et pro ipsa ebrietate poenitentiam non egerit; cum adulteris et homicidis aeterna illum sine remedio poena cruciabit, secundum illud quod ipsi bene nostis beatum Apostolum praedicasse, Neque, inquit, fornicarii, neque idolis servientes, neque molles, neque masculorum concubitores, neque avari, neque adulteri, neque ebriosi regnum Dei possidebunt (I Cor. VI, 9 et 10). Videte quia ebriosos cum fornicatoribus, et idolis servientibus, et masculorum concubitoribus et adulteris junxit. Et illud: Nolite inebriari vino, in quo est luxuria (Ephes. V, 18). Et ideo definiat ac deliberet unusquisque apud se, ebrietatem grave peccatum es⟨s⟩e; et tunc aut nunquam aut difficile eum ebrietas poterit superare. Cum enim non solum in futuro saeculo propter ebrietatem torquendi sint homines, sed etiam in praesenti per ipsam ebrietatem multis frequenter infirmitatibus fatigentur, vel morbum corporis timeant, qui de animae suae salute non cogitant, oculorum suffusionem atque caliginem, capitis vertiginem et membrorum tremorem expavescant, qui inferni supplicia non formidant. Et hoc quidem non solum laicis, sed etiam clericis dicimus: quia quod pejus est, multi sunt etiam majoris ordinis clerici, qui cum aliis sobrietatis bonum deberent jugiter praedicare, non solum hoc non faciunt, sed etiam et se et alios inebriare non erubescunt nec metuunt. Sed agnoscant et doleant quicumque tales sunt, quia si se noluerint emendare, et pro se et pro aliis necesse eis erit aeterna supplicia sustinere.
4. They hardly think drunkenness a sin. It will be punished with eternal punishment. Nor is it committed with impunity in the present. Even clerics of the major order are liable to this vice. For this is why, dearest ones, men get drunk with such ease: because they think drunkenness either a small sin or no sin at all. But for this ignorance priests above all will have to render an account on the day of judgement, if they have been unwilling to preach constantly to the peoples entrusted to them what evils, and how great, arise from drunkenness. Whoever, then, believes drunkenness to be a small sin, if he does not amend himself and does not do penance for that very drunkenness, eternal punishment will torment him without remedy together with adulterers and murderers, according to what you yourselves well know the blessed Apostle preached: Neither, he says, fornicators, nor those who serve idols, nor the effeminate, nor those who lie with males, nor the avaricious, nor adulterers, nor drunkards shall possess the kingdom of God (1 Cor. 6:9–10). See that he joined drunkards with fornicators, and those who serve idols, and those who lie with males, and adulterers. And this too: Do not be drunk with wine, in which is wantonness (Eph. 5:18). And therefore let each one determine and resolve within himself that drunkenness is a grave sin; and then drunkenness will either never or only with difficulty be able to overcome him. For since men are not only to be tormented in the world to come because of drunkenness, but also in the present are frequently wearied by many infirmities through that very drunkenness, those who give no thought to the salvation of their soul at least fear bodily disease, and those who do not dread the punishments of hell are terrified of the clouding and darkness of the eyes, giddiness of the head, and trembling of the limbs. And this we say not only to the laity but also to clerics: because, what is worse, there are many clerics even of the major order who, though they ought continually to preach to others the good of sobriety, not only do not do this, but are neither ashamed nor afraid to make both themselves and others drunk. But let all such as these recognize and grieve that, if they are unwilling to amend themselves, they will have to endure eternal punishments both for themselves and for others.
5. Compotationes post convivia diversis nominibus. Sitis irritamenta. Duo tantum post hanc vitam loca. Illud vero quale est, quod jam transacto convivio et expleta siti, cum amplius bibere nec possint nec debeant; tunc quasi novelli, quasi et qui ipsa hora supervenerint, diversis nominibus incipiunt bibere, non solum vivorum hominum, sed etiam Angelorum et reliquorum antiquorum sanctorum, aestimantes quod maximum illis honorem impendant, si se in illorum nominibus nimia ebrietate sepeliant: ignorantes quod nullus tam gravem injuriam sanctis Angelis vel sanctis hominibus agnoscitur irrogare, quam illi qui in eorum nominibus bibendo per ebrietatem suas animas probantur occidere. Sunt enim aliqui qui sola ex causa
5. Drinking bouts after banquets in various names. Incitements to thirst. Only two places after this life. But what sort of thing is this, that when the banquet is already over and thirst has been quenched, when they can drink no more and ought not to, then, as if they were newcomers, as if they had arrived at that very hour, they begin to drink in various names, not only of living men but also of the Angels and of the other ancient saints, reckoning that they pay them the greatest honour if they bury themselves in excessive drunkenness in their names: not knowing that no one is recognized as inflicting so grave an injury on the holy Angels or holy men as those who, by drinking in their names, are shown to kill their own souls through drunkenness. For there are some who solely for the reason
Editors' notes and page, col. 2308
Page
- running head: APPENDIX.
- marginal letters: (none)
- old-edition numerals: (none)
- other: right-hand column only set; left-hand text cut off at image edge belongs to the neighbouring column (incl. what appears to be editors' notes citing Baluzius, Ludovici and Augustine's sermons) and is not set; "es-e" in "esse" shows a damaged letter; several words worn but legible (adjutorio, dominus, unusquisque); column number in the head printed indistinctly; column ends mid-sentence at "causa"; "Digitized by Google" watermark ignored
aliqua salsa cibaria sibi ordinant fieri, ut per ipsam salsitudinem nimia se possint ebrietate obruere. Haec enim si Pagani qui Deum ignorant faciant, nec mirandum est, nec nimis dolendum; quia et in Deo spem non habent, et antiquam parentum suorum consuetudinem servant. Christiani vero (quos Deus de tenebris reduxit ad lucem, de morte vocavit ad vitam, quibus omnes Scripturae clamant, ebrietatem fugere, sobrietatem diligere) quare turpissimas illorum ebrietates imitantur, de quorum perfidia liberari per Dei gratiam meruerunt? Et ideo rogo, et per tremendum diem judicii vos adjuro, ut et quantum potestis, ebrietatis malum auxiliante Domino fugiatis, et jam vobis incipiat verecundum esse, quod huc usque Gentibus et Paganis in ebrietatis turpitudine vos voluistis similes exhibere. Et ideo quia Deo propitio illis dissimiles estis in fide, similes esse in ebrietate penitus non debetis: quia etiamsi reliqua peccata Christiani non admittant, sola eos, si frequens fuerit, ebrietas, et emendatio ac poenitentia non subvenerit, in inferni profunda praecipitat, secundum illud quod jam dictum est, Neque ebriosi regnum Dei possidebunt. Sed dicit aliquis: Ego regnum Dei nolo, aeternam tantum requiem obtinere desidero. Nemo se decipiat, fratres: duo enim loca sunt, et tertius non est ullus. Qui cum Christo regnare non meruerit, cum diabolo absque dubitatione ulla peribit.
order some salted foods to be made for themselves, that through that very saltiness they may be able to overwhelm themselves with excessive drunkenness. For if pagans who do not know God do these things, it is neither to be wondered at nor to be grieved over too much; for they both have no hope in God and keep the ancient custom of their parents. But Christians (whom God has led back from darkness to light and called from death to life, to whom all the Scriptures cry out to flee drunkenness and to love sobriety), why do they imitate the most shameful drunken bouts of those from whose unbelief they have been found worthy to be set free through the grace of God? And therefore I ask, and by the dreadful day of judgement I adjure you, that as far as you can you flee the evil of drunkenness with the Lord's help, and that it may now begin to be shameful to you that up to now you have chosen to show yourselves like the Gentiles and pagans in the disgrace of drunkenness. And therefore, since by God's favour you are unlike them in faith, you ought in no way to be like them in drunkenness: for even if Christians do not commit other sins, drunkenness alone, if it has been frequent, and amendment and penance have not come to their aid, hurls them into the depths of hell, according to what has already been said: Nor will the drunken possess the kingdom of God. But someone says: I do not want the kingdom of God; I only desire to obtain eternal rest. Let no one deceive himself, brethren: for there are two places, and there is no third at all. He who has not been found worthy to reign with Christ will without any doubt perish with the devil.
6. Castigandi ebriosi. Ad extremum qui amico suo nimium propinando in anima efficitur inimicus, et corpus ejus debilitare, et animam probatur occidere. Melius erat ut ex illo quod una die plus eum accipere coegit quam expedit, per duos aut tres dies ipsum amicum ad suum convivium revocaret; et unde eum una die nimium bibendo debilitat, ipsum in aliis diebus sufficiente potu reficeret; ut nec ille potum perderet, nec amicum deciperet: aut certe, quod est melius, quidquid nimio potu perditura erat gula, pauperibus daretur in eleemosynam; ut et caro rationabiliter bibendo reficeretur, et per misericordiam pauperum animae redemptio praepararetur. Et nos quidem istam castigationem non propter eos qui sunt honesti et sobrii diximus: quia Deo propitio multos novimus parca et sobria convivia praeparare. Et ideo vos qui pro Dei amore hoc tantum bibitis quod oportet, satagite ut quod ab ebriosis in terra perditur, a vobis per eleemosynam in coelo reponatur. Non vobis sufficiat quod vos honesti et sobrii estis; sed quantum potestis, ita castigate et corripite ebriosos, ut eis nunquam liceat vobis praesentibus amplius bibere quam oportet: ut dum et ipsi sobrietatem diligitis, et alios per vestram admonitionem ab ebrietatis perditione revocatis, non solum pro vestra, sed etiam pro aliorum salute duplicia vobis praemia in aeterna beatitudine praeparetis.
6. The drunken are to be rebuked. Finally, he who by pledging his friend too much in drink becomes his enemy in soul is shown both to weaken his body and to kill his soul. It would have been better that, out of what he forced him to take on one day beyond what is expedient, he should invite that friend back to his banquet over two or three days; and that with what he weakens him on one day by excessive drinking, he should refresh him on other days with sufficient drink; so that neither would the one waste the drink nor deceive his friend: or certainly, what is better, whatever the gullet was going to waste in excessive drinking should be given to the poor as alms; so that both the flesh might be refreshed by drinking reasonably, and through mercy to the poor the redemption of the soul might be prepared. And indeed we have not spoken this rebuke on account of those who are decent and sober: for by God's favour we know many who prepare frugal and sober banquets. And therefore you who for the love of God drink only so much as is fitting, take care that what is wasted on earth by the drunken may be laid up by you in heaven through almsgiving. Let it not suffice you that you are decent and sober; but as far as you can, so rebuke and reprove the drunken that they may never be allowed to drink more than is fitting in your presence: so that, while you yourselves love sobriety and also call others back by your admonition from the ruin of drunkenness, you may prepare for yourselves a double reward in eternal blessedness, not only for your own salvation but also for that of others.
7. Rusticorum quorumdam consuetudo et prodigalitas. Et illud quam lugendum et erubescendum est, fratres charissimi, quod dicuntur aliqui rustici, quando aut vinum habuerint, aut alia sibi pocula fecerint, quasi ad nuptiale convivium, ita ad bibendum vicinos vel proximos suos invitare, ut eos per quatuor aut quinque dies teneant, et nimia ebrietate sepeliant; et tamdiu ad domos suas de illa lugenda potatione non redeant, donec omnem potum, quem ille qui eos invitaverat habuit perexpendat; et unde se vel per duos aut tres menses cum omni familia sua rationabiliter reficere potuit, quatuor aut quinque diebus dolenda aut erubescenda bibitione consumat. Ego, fratres charissimi, dum haec humiliter et cum grandi charitate pro sollicitudine paterna commoneo, absolvo apud Deum conscientiam meam. Qui vero me libenter audierit, et fideliter quod ei praedicatum est, implere
7. The custom and prodigality of certain country people. And how much this is to be lamented and blushed at, dearest brethren, that some country people are said, when they have had wine or have made other drinks for themselves, to invite their neighbours or kinsfolk to drink as if to a wedding feast, so as to keep them for four or five days and bury them in excessive drunkenness; and they do not return to their homes from that lamentable drinking bout until he who had invited them has spent all the drink he had; and what he could have reasonably refreshed himself with, together with all his household, for two or three months, he consumes in four or five days in grievous or shameful drinking. I, dearest brethren, while I admonish of these things humbly and with great charity out of fatherly solicitude, absolve my conscience before God. But whoever has willingly heard me, and what has been preached to him faithfully to fulfil
Editors' notes and page, col. 2309
Footnotes
1 ‹anchor: beatitudine praeparetis› · call in col 2309 Quod superest desideratur in manuscriptis.
What remains is missing in the manuscripts.
(printed under page 417)
(a) ‹anchor: not visible› · call in col 2309
Id Caesarius die noctuque animo sic revolvebat, ut etiam inter dormiendum erupisse dicatur in hanc vocem : « Duo sunt, non est quidquam medium; aut in infernum, aut in coelos itur. » In Vita Caesarii lib. 2, n. 4.
Caesarius turned this over in his mind so constantly, day and night, that even in his sleep he is said to have burst out with these words: "There are two; there is nothing in between: one goes either to hell or to heaven." In the Life of Caesarius, Book 2, no. 4.
(printed under page 417)
Page
- running head: 2309 SERMO CCXCVI.
- marginal letters: (none)
- old-edition numerals: (none)
voluerit, habebit praemium aeternum: qui autem contempserit, timeat ne ei aeternum necesse sit sine ullo fine sustinere supplicium. Sed credimus de misericordia Dei, quod ita omnes ebriosi de ebrietatis malo ad bonum sobrietatis sunt per Dei gratiam redituri, ut et nobis gaudium faciant, et ipsi feliciter ad aeternum pervenire mereantur praemium. Amen.
has willed, shall have an eternal reward; but whoever has despised it, let him fear lest he be obliged to endure an eternal punishment without any end. But we trust in the mercy of God that all drunkards will thus return, through the grace of God, from the evil of drunkenness to the good of sobriety, so that they may both bring joy to us and themselves happily deserve to attain the eternal reward. Amen.
SERMO CCXCVI. Admonitio quae ostendit quod ab initio saeculi omnes Scripturae humiles benedixerint, et eos qui perseverant in superbia maledixerint.
Sermon 296. An admonition which shows that from the beginning of the age all the Scriptures have blessed the humble, and have cursed those who persevere in pride.
1. Scripturae passim pauperes benedicunt, et maledicunt peccatores. In Scripturis sanctis, fratres charissimi, incessabiliter pauperes benedicuntur, et peccatores maledici videntur. Primum ergo, sicut ipsi frequenter et legendo et psallendo cognoscitis, qualiter Scripturae divinae pauperes benedicunt, paucis sententiis Charitati vestrae suggero; et postea quid de peccatoribus legitur insinuo. De pauperibus enim dicitur, Iste pauper clamavit, et Dominus exaudivit eum (Psal. XXXIII, 7); et iterum, Viduae ejus benedicens benedicam, pauperes ejus saturabo panibus (Psal. CXXXI, 15); et iterum, Beati pauperes spiritu, quoniam ipsorum est regnum coelorum (Matth. V, 3); et iterum, Tibi derelictus est pauper, pupillo tu eris adjutor (Psal. X, 14, sec. Hebr.); et iterum, Quoniam exaudivit pauperes Dominus (Psal. LXVIII, 34). De peccatoribus vero dicitur, Convertantur peccatores in infernum, omnes gentes (Psal. IX, 18); et iterum, Quoniam peccatores peribunt (Psal. XXXVI, 20); et iterum, Conteres brachium peccatoris et maligni (Psal. X, 15, sec. Hebr.); et illud, Calix in manu Domini vini meri plenus mixto, bibent ex eo omnes peccatores terrae (Psal. LXXIV, 9); et iterum, Omnia cornua peccatorum confringam (Ibid., 11). In omnibus enim Scripturis hujuscemodi sententiae abundanter inveniuntur, quibus pauperes collaudantur, et e contrario in peccatores durae sententiae diriguntur.
1. The Scriptures everywhere bless the poor and curse sinners. In the holy Scriptures, dearest brethren, the poor are unceasingly blessed, and sinners are seen to be cursed. First, then, as you yourselves frequently learn both by reading and by chanting the psalms, I set before Your Charity in a few sentences how the divine Scriptures bless the poor; and afterwards I make known what is read concerning sinners. For of the poor it is said, This poor man cried, and the Lord heard him (Ps. 33:7); and again, Blessing I will bless its widows, I will satisfy its poor with bread (Ps. 131:15); and again, Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3); and again, To Thee the poor man is left, Thou wilt be the helper of the orphan (Ps. 10:14, according to the Hebrew); and again, For the Lord has heard the poor (Ps. 68:34). But of sinners it is said, Let sinners be turned into hell, all the nations (Ps. 9:18); and again, For sinners shall perish (Ps. 36:20); and again, Thou shalt break the arm of the sinner and of the malicious (Ps. 10:15, according to the Hebrew); and that saying, The cup in the hand of the Lord is full of pure wine mixed, all the sinners of the earth shall drink of it (Ps. 74:9); and again, All the horns of sinners I will break (ibid., 11). For in all the Scriptures sentences of this kind are found in abundance, by which the poor are praised, and on the contrary harsh sentences are directed against sinners.
2. Quo animo maledicatur in Scripturis. Sed cum haec ita sint, forte aliquis intra se cogitat et dicit: Quomodo nobis in Scripturis divinis praecipitur, Benedicite, et nolite maledicere (Rom. XII, 14); et illud, Neque maledici regnum Dei possidebunt (I Cor. VI, 10); et, Benedicite persequentibus vos (Rom. XII, 14)? quomodo ipsae Scripturae divinae, quae nobis hoc prohibent, toties maledicunt? Maledictiones istae, fratres charissimi, non optantis, sed praedicentis animo proferuntur. Non enim volunt ut hoc peccatoribus veniat: sed quia sine dubio venturae sunt, ipsae maledictiones prophetiae esse probantur. Et ideo quicumque peccatores se esse cognoscunt, et per Scripturas sacras magis benedici quam maledici desiderant, cito ad poenitentiae medicamenta confugiant; ne forte si illos in peccatis suis perseverantes mors repentina praevenerit, omnes maledictiones quae ab initio mundi in Scripturis sanctis leguntur, ita in ipsos veniant, ut eos liberari de poe⟨n⟩a perpetua non permittant.
2. In what spirit cursing is done in the Scriptures. But since these things are so, perhaps someone thinks within himself and says: How is it that we are commanded in the divine Scriptures, Bless, and do not curse (Rom. 12:14); and that saying, Nor shall the revilers possess the kingdom of God (1 Cor. 6:10); and, Bless those who persecute you (Rom. 12:14)? how is it that the divine Scriptures themselves, which forbid this to us, curse so many times? These curses, dearest brethren, are uttered in the spirit not of one who wishes, but of one who foretells. For they do not wish that this should come upon sinners: but because they will without doubt come, the curses themselves are proved to be prophecies. And therefore whoever know themselves to be sinners, and desire rather to be blessed than cursed by the sacred Scriptures, let them quickly take refuge in the remedies of penance; lest perhaps, if sudden death should overtake them persevering in their sins, all the curses which are read in the holy Scriptures from the beginning of the world should come upon them in such a way as not to allow them to be freed from perpetual punishment.
3. Per peccatores superbi, per pauperes humiles designati. Et tamen, fratres, quando pauperes in Scripturis divinis benedicuntur, et peccatores maledicuntur, qui sensus divinae Scripturae diligenter attendit, non hoc de omnibus peccatoribus, nec de universis pannosis pauperibus dictum intelligit. In peccatoribus enim quos Scripturae divinae maledicere videntur, non omnes peccatores, sed tantummodo superbi intelliguntur; qui non solum mala faciunt, verum etiam mala ipsa fronte impudentissima defensare non erubescunt.
3. By sinners the proud are signified, by the poor the humble. And yet, brethren, when the poor are blessed in the divine Scriptures and sinners are cursed, whoever attends diligently to the sense of divine Scripture understands that this is not said of all sinners, nor of all ragged poor people. For among the sinners whom the divine Scriptures seem to curse, not all sinners but only the proud are understood; who not only do evil things, but even, with a most shameless brow, are not ashamed to defend those very evils.
Editors' notes and page, col. 2310
Footnotes
(a) ‹anchor: not visible› · call in col 2310
Alias ex Vignerianis 39.
Otherwise numbered: from the Vignier sermons, 39.
(printed under page 417)
(b) ‹anchor: not visible› · call in col 2310
In Appendice nunc primum collocatur. Caesario asserit nostrorum aliquot manuscriptorum auctoritas, praeter codicem illum Regium, unde a Baluzio vulgatus est inter Caesarianos quatuordecim undecimus. De num. 3 vide Appendicis serm. 68, n. 4 : de num. 4, serm. 17, n. 2 : de num. 5, Caesarii homil. 18; Appendicis serm. 269, n. 1 : de num. 6, Augustini enarr. in Psal. 128, n. 9.
It is now placed in the Appendix for the first time. The authority of several of our manuscripts assigns it to Caesarius, besides that Royal codex from which Baluze published it as the eleventh of the fourteen sermons of Caesarius. On no. 3 see Sermon 68 of the Appendix, no. 4; on no. 4, Sermon 17, no. 2; on no. 5, Caesarius's Homily 18, and Sermon 269 of the Appendix, no. 1; on no. 6, Augustine's Exposition of Psalm 128, no. 9.
(printed under page 417)
Page
- running head: SERMO CCXCVI. 2310
- marginal letters: (none)
- old-edition numerals: (none)
Ipsi enim sunt de quibus scriptum est, Confundantur superbi, quia injuste iniquitatem fecerunt in me (Psal. CXVIII, 78); et illud, Tu, inquit, oculos superborum humiliabis (Psal. XVII, 28); et illud, Superbi inique agebant usquequaque (Psal. CXVIII, 51); et illud, Deus superbis resistit (Jacobi IV, 6). Innumerabilia sunt hujuscemodi testimonia, quibus superborum arrogantia denotatur. Et ideo quoties auditis in Scripturis peccatores maledici, sicut jam dixi, de superbis, hoc est, peccata sua defendentibus intelligite. Et quoties auditis pauperes collaudari, nolite hoc de omnibus pauperibus accipere, sed de bonis tantummodo christianis, qui mites sunt et humiles corde; de quibus scriptum est, Super quem requiescit spiritus meus, nisi super humilem et quietum et trementem verba mea (Isai. LXVI, 2)?
For they are the ones of whom it is written, Let the proud be confounded, because they have done iniquity unjustly against me (Ps. 118:78); and that, Thou, it says, wilt humble the eyes of the proud (Ps. 17:28); and that, The proud acted wickedly throughout (Ps. 118:51); and that, God resists the proud (Jas. 4:6). Innumerable are the testimonies of this kind by which the arrogance of the proud is marked out. And therefore, as often as you hear in the Scriptures that sinners are cursed, understand it, as I have already said, of the proud, that is, of those who defend their sins. And as often as you hear the poor praised, do not take this of all the poor, but only of good Christians, who are meek and humble of heart; of whom it is written, Upon whom does my spirit rest, if not upon the humble and the quiet and the one who trembles at my words (Isa. 66:2)?
4. Pauperes multos nil juvat inopia. Divitibus quibusdam nil nocent opes. Paupertas vana, si superba. Si humilis, benedictionibus est cumulanda. Multi enim sunt pauperes iracundi, cupidi, superbi, luxuriosi; quibus nihil prodest quod facultatibus sunt indigentes, cum vitiis et malis moribus sint locupletes. Et multi sunt divites humiles et mansueti; de quibus dictum est, Beatus vir qui post aurum non abiit, nec speravit in pecuniae thesauris (Eccli. XXXI, 8); et illud, Dispersit, dedit pauperibus, justitia ejus manet in saeculum saeculi (Psal. CXI, 9). Quid enim prodest pauperi divitias non habere, si voluntatem habuerit possidendi; cum Apostolus non habentem divitias sed cupientem condemnaverit, dicens, Qui volunt divites fieri, incidunt in tentationes et in laqueum diaboli (I Tim. VI, 9)? Aut quid ei prodest non habere facultatem, si ardet cupiditate? Quid, inquam, prodest pauperi quia pauper est, si magis superbus quam humilis esse voluerit? Aut quid nocet diviti copiosa facultas, si in eo fuerit perfecta humilitas; si de divitiis suis non luxuriae servire, sed eleemosynas erogare, et humilitatem ac mansuetudinem toto corde, toto animo voluerit custodire? Denique, sicut jam dixi, omnes Scripturae humiles pauperes laudant, et divites superbos vituperant; pauperibus aeternum promittunt praemium, divitibus superbis perenne minantur supplicium, secundum illud, Redde retributionem superbis (Psal. XCIII, 2); et, Perdet Deus memoriam superborum (Psal. XXXIII, 17); et, Odibilis est coram Deo superbia (Eccli. X, 7). Per superbiam angeli ceciderunt de coelo in terram, et facti sunt diaboli in inferno, et qui sunt superbi, similes ejus. Sed si forte est aliquis qui sine humilitate de religione vel quibuscumque bonis operibus gloriatur, diligenter attendat et contremiscat, quia ipsum archangelum superbia de coelo deposuit. Et si tantum ac talem dejecit, tu cum sis terra et cinis, speras te cum superbia in coelum posse conscendere? Et ideo consideret unusquisque conscientiam suam; et si in se superbiae malum dominari cognoscit, ad humilitatis medicamenta confugiat: quia si usque ad exitum vitae suae in superbia voluerit perdurare, necesse habet cum diabolo, cujus imitator est, inferni supplicia sustinere, secundum illud, Qui confidunt in superbia, illuc cadunt (Prov. XI, 28). Qui vero facultates minores habent, et pauperes sunt, si volunt ut ad ipsos respiciat omnium Scripturarum benedictio, veram humilitatem teneant, et audiant sibi Dominum dicentem, Discite a me quia mitis sum et humilis corde (Matth. XI, 29); et timeant illud quod scriptum est, Ante Dominum immundus est omnis qui exaltat cor suum. Secundum haec quae supra suggessi, evidenter agnoscite quia nec pauperes juvat quod pauperes sunt, si humiles esse noluerint; et divitibus nihil noceat quia divites sunt, si humilitatem et misericordiam vel justitiam tenere contenderint.
4. Poverty profits many poor people nothing. Riches do some rich people no harm. Poverty is vain if it is proud. If it is humble, it is to be heaped with blessings. For there are many poor people who are wrathful, greedy, proud, dissolute; to whom it is of no profit that they are lacking in means, since they are rich in vices and bad morals. And there are many rich people who are humble and meek; of whom it is said, Blessed is the man who has not gone after gold, nor hoped in treasures of money (Ecclus. 31:8); and that, He has dispersed, he has given to the poor, his justice remains for ever and ever (Ps. 111:9). For what does it profit a poor man not to have riches, if he has the will to possess them; since the Apostle condemned the one who does not have riches but desires them, saying, Those who wish to become rich fall into temptations and into the snare of the devil (1 Tim. 6:9)? Or what does it profit him not to have means, if he burns with covetousness? What, I say, does it profit a poor man that he is poor, if he has chosen to be proud rather than humble? Or what harm does abundant means do a rich man, if there is perfect humility in him; if he has chosen not to serve luxury with his riches, but to dispense alms, and to keep humility and meekness with his whole heart, with his whole mind? In short, as I have already said, all the Scriptures praise the humble poor and censure the proud rich; to the poor they promise an eternal reward, to the proud rich they threaten everlasting punishment, according to that, Render retribution to the proud (Ps. 93:2); and, God will destroy the memory of the proud (Ps. 33:17); and, Pride is hateful before God (Ecclus. 10:7). Through pride the angels fell from heaven to earth and became devils in hell, and those who are proud are like him. But if by chance there is anyone who, without humility, glories in his religion or in any good works whatever, let him pay careful attention and tremble, because pride cast down the archangel himself from heaven. And if it threw down one so great and of such a kind, do you, though you are earth and ashes, hope to be able to ascend into heaven with pride? And therefore let each one consider his own conscience; and if he recognizes that the evil of pride holds sway in him, let him flee to the remedies of humility: for if he chooses to persist in pride up to the end of his life, he must of necessity endure the punishments of hell with the devil, whose imitator he is, according to that, Those who trust in pride fall there (Prov. 11:28). But those who have lesser means and are poor, if they wish the blessing of all the Scriptures to look towards them, let them hold to true humility, and hear the Lord saying to them, Learn from me, for I am meek and humble of heart (Matt. 11:29); and let them fear what is written, Unclean before the Lord is everyone who exalts his heart. In accordance with these things which I have put before you above, recognize clearly that it does not help the poor that they are poor, if they have refused to be humble; and that it does the rich no harm that they are rich, if they have striven to hold to humility and mercy or justice.
5. Civitates duae ex humilibus et superbis. Et quia duae partes hominum et quasi duo populi, humilium scilicet et superborum, ab initio mundi in duabus civitatibus
5. Two cities, made up of the humble and the proud. And because two parts of mankind and as it were two peoples, namely of the humble and of the proud, from the beginning of the world in two cities
Editors' notes and page, col. 2311
Footnotes
1 ‹anchor: similes ejus› · call in col 2311 Haec non habet Ms. Reg. per superbiam angeli ceciderunt.... similes ejus.
The Royal manuscript does not have these words, "through pride the angels fell … like him."
(printed under page 418)
Page
- running head: 2311 APPENDIX.
- marginal letters: (none)
- old-edition numerals: (none)
construuntur, et una earum dicitur Jerusalem, quod interpretatur Visio pacis; altera Babylonia, quod interpretatur Confusio; unam aedificat Christus, aliam diabolus: omnes qui perseveraturi sunt in superbia, ad Babylonem pertinent; ad Jerusalem vero; qui in humilitate sunt permansuri. Omnes sancti et omnes Scripturae eos qui sunt humiles benedixerunt et jugiter benedicunt, secundum illud, Benefac, Domine, bonis et rectis corde (Psal. CXXIV, 4), et eos qui sunt superbi maledixerunt et assidue maledicunt. Unde, sicut jam dixi, unusquisque recurrat ad conscientiam suam; et si in se radicem superbiae dominari cognoscit, dum ei licet, et tempus bene faciendi in sua potestate consistit; quanta potest velocitate cum Dei adjutorio exstirpet superbiam, et plantet humilitatem, certissime sciens quod ei, quaelibet bona opera fecerit, prodesse non poterunt, quamdiu in superbiae tumore permanserit. Nec contentus sit quasi per fictam et simulatam humilitatem velut ramos ejus tantummodo tollere: sed radicem ex corde conetur evellere, si vult illi placere qui cor dignatur inspicere. Quam rem qui implere noluerit, maledictis Scripturarum omnium subjacebit; et impletur in eo illud quod scriptum est, Dominus justus concidet cervices peccatorum (Psal. CXXVIII, 4); et illud, Pluet super peccatores laqueos ignis (Psal. X, 7).
are built, and one of them is called Jerusalem, which is interpreted Vision of peace; the other Babylon, which is interpreted Confusion; the one Christ builds, the other the devil: all who are going to persevere in pride belong to Babylon; but to Jerusalem, those who are going to remain in humility. All the saints and all the Scriptures have blessed and continually bless those who are humble, according to that [saying], Do good, O Lord, to the good and to the upright of heart (Ps. 124:4), and have cursed and constantly curse those who are proud. Therefore, as I have already said, let each one return to his own conscience; and if he recognizes that the root of pride holds sway in him, while it is permitted him, and the time for doing good lies within his power, let him with God's help root out pride with all the speed he can, and plant humility, knowing most certainly that whatever good works he may have done, they will not be able to profit him so long as he has remained in the swelling of pride. Nor let him be content, as it were through a feigned and simulated humility, merely to take away its branches, so to speak: but let him strive to tear the root out of his heart, if he wishes to please Him Who deigns to look upon the heart. Whoever is unwilling to fulfil this will lie under the curses of all the Scriptures; and there is fulfilled in him that which is written, The just Lord will cut the necks of sinners (Ps. 128:4); and that, He will rain snares of fire upon sinners (Ps. 10:7).
6. Quorum peccatorum Deus cervices concidet. Superbi cervicati sunt. Istam sententiam quando audiunt peccatores, contremiscunt et dicunt: Si Dominus justus omnium peccatorum cervices concidet, nos qui peccatores sumus quomodo evadere poterimus? Absit ut de pietate Domini desperetur. Cito enim nos suscipit divina misericordia, si poenitentia et emendatio fuerit subsecuta. Et tamen hoc loco, peccatores superbos intelligi voluit, pro eo quod et ipsi peccatum suum defendunt, et a suis similibus collaudantur, et dicitur eis, Bene et prudenter egistis. Sic respondere, sic te defendere gratularis, quia vicisse videris hominem; et non plangis quia vitio superbiae victus es. Quanto melius tibi erat Christum humilem sequi, quam per superbiam diaboli pedibus conculcari. Dominus, inquit, concidet cervices peccatorum. Quod autem hoc non de omnibus peccatoribus, sed tantummodo de superbis et debeat et possit intelligi, ex illo membro ubi percutiuntur agnoscite. Non dixit, Dominus justus concidet manus vel pedes peccatorum; sed, cervices peccatorum. Quare hoc? Quia omnes superbi cervicati sunt. Et ideo solos superbos ista plaga percutiendos esse cognoscite. Qui ergo humiles sunt, Deo gratias agant, et usque in finem vitae suae in humilitate permaneant: ut Angelorum, et Patriarcharum, et Prophetarum, et Apostolorum, et omnium Scripturarum benedictio, quae omnibus in humilitate perseverantibus datur, super ipsos veniat, et cum ipsis benedictionibus ad praemia aeterna perveniant, et impleatur in illis illud quod scriptum est Benedictio Domini super caput justi (Prov. X, 6). Illi vero qui superbiae tyrannidem in se dominari cognoscunt, sicut jam supra suggessimus, repudiata elatione arrogantiae, per quam in se ipsis Domini templa destruxerant, fundamentum verae humilitatis in se collocare festinent; ut per humilitatem surgere mereantur ad gloriam, qui per superbiam ceciderant in ruinam.
6. The necks of which sinners God will cut. The proud are stiff-necked. When sinners hear this sentence, they tremble and say: If the just Lord will cut the necks of all sinners, how shall we who are sinners be able to escape? Far be it that one should despair of the Lord's lovingkindness. For divine mercy quickly receives us, if penance and amendment have followed. And yet in this place He wished proud sinners to be understood, because they both defend their sin and are praised by those like themselves, and it is said to them, You have acted well and prudently. You rejoice to answer thus, to defend yourself thus, because you seem to have overcome a man; and you do not lament that you have been overcome by the vice of pride. How much better it would have been for you to follow the humble Christ than to be trampled under the devil's feet through pride. The Lord, it says, will cut the necks of sinners. But that this both ought to be and can be understood not of all sinners but only of the proud, recognize from that member where they are struck. He did not say, The just Lord will cut the hands or feet of sinners; but, the necks of sinners. Why this? Because all the proud are stiff-necked. And therefore recognize that the proud alone are to be struck by this blow. Let those therefore who are humble give thanks to God, and remain in humility right to the end of their life: so that the blessing of the Angels, and of the Patriarchs, and of the Prophets, and of the Apostles, and of all the Scriptures, which is given to all who persevere in humility, may come upon them, and with these very blessings they may attain to the eternal rewards, and there may be fulfilled in them that which is written, The blessing of the Lord is upon the head of the just (Prov. 10:6). But let those who recognize that the tyranny of pride holds sway in them, as we have already suggested above, cast off the exaltation of arrogance, through which they had destroyed the temples of the Lord in themselves, and hasten to lay in themselves the foundation of true humility; so that those who through pride had fallen into ruin may deserve through humility to rise to glory.
7. Nec cupiditas sine superbia, nec charitas sine humilitate. Sed dum de exsecrando superbiae malo et appetendo humilitatis bono loquimur, forte aliquis intra se cogitat, et dicit: Quid est quod in hoc sermone de istis duabus tantummodo loquitur, et de fundamento bonorum charitate, et radice malorum omnium cupiditate nihil dicit? Hoc ideo interdum facimus, fratres charissimi, quia illae duae sine istis duabus esse non possunt. Nunquam enim vel cupiditas sine superbia, vel charitas sine humilitate aut potuit esse aliquando aut poterit. Ac sic quicumque humilitatem laudat, cum illa et charitatem, de qua nascitur, praedicat: et e contrario qui superbiam accusat,
7. Neither greed without pride, nor charity without humility. But while we speak of the evil of pride that is to be abhorred and of the good of humility that is to be sought, perhaps someone thinks within himself and says: Why is it that in this sermon he speaks only of these two, and says nothing of charity, the foundation of good things, and of greed, the root of all evils? We do this at times, dearest brethren, for this reason: because those two cannot exist without these two. For never either has greed been able at any time, or will it be able, to exist without pride, or charity without humility. And thus whoever praises humility proclaims together with it charity also, from which it is born: and on the contrary, whoever accuses pride,
Editors' notes and page, col. 2312
Page
- running head: APPENDIX.
- marginal letters: (none)
- old-edition numerals: (none)
- other: column begins mid-word with the fragment "vitatibus" (civitatibus) from the previous column; "Jerusalem vero;" punctuation set as it appears, possibly a comma; "quaelibet" partly damaged at the line break, read as quaelibet; "nos qui" has a stray mark over the i; fragments of the left column (2311) visible at the left edge, not set; no full-width lines or editors' prose seen