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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 298-317

Sermons CCXCVIII–CCXCIX

SERMO CCXCVIII. De Adversitate temporali.

Sermon 298. On Temporal Adversity.

1. Calamitates nostris peccatis imputandae. Quid in bonis et malis efficiant. Mundana spes amara. Quoties, fratres charissimi, aliqu⟨ae⟩ adversitates veniunt, quoties aut hostilitas aut siccitas aut mortalitas justo Dei judicio nobis fuerit irrogata, non ejus injustitiae, sed nostris hoc peccatis imputare debemus: quia, sicut dicit Apostolus, Non iniquus est Deus, qui infert iram (Rom. III, 5). Multorum enim malis moribus atque clamoribus exagitatus est mundus. Et ut hoc omnes intelligere possint, apertius Charitati vestrae insinuo. Sic sunt boni et mali, quomodo si duo vasa sint plena, et unum habeat putredinem, et aliud aromata pretiosa: cum uno ventilabro ventilata fuerint, illud vas ubi aromata, odorem desiderabilem, aliud autem fetorem intolerabilem reddit. Ita simul boni atque mali indiscrete quidem turbati, sed alto Dei judicio separati. Quoties aliqua tribulatio in mundum venerit, qui boni sunt, velut sancta vasa, gratias agunt Deo, qui eos castigare dignatur: illi vero qui sunt superbi, luxuriosi, cupidi, blasphemant et murmurant contra Deum, dicentes: O Deus! quid tanti mali facimus, ut talia patiamur? Unde saepe fit ut infelices isti amore hujus vitae obligati, nec istam tenere possint, et illam sempiternam de qua fugiet dolor et gemitus, amittant: et, quod pejus est, nec ista mala praesentia possunt evadere, et ad illa quae aeterna sunt, eorum crimina eos faciunt pervenire. Non insultans, sed gemens et dolens haec dico. Ecce sicut in eo qui superbo et rebelli spiritu emendare se noluerit, impletur illud quod scriptum est, Qui in sordibus est, sordescat adhuc; justus autem justiora faciet, et sanctus sanctiora (Apoc. XXII, 11). Non enim spes bonorum in isto est mundo posita. Spes enim quae videtur, ait Apostolus, non est spes (Rom. VIII, 24): quoniam et ipsa spes mundana quae videtur, in amaritudine vera est. Amaram enim potionem mundus suis dilectoribus propinat. O infelicitas generis humani! Amarus est mundus, et diligitur; putas, si dulcis esset, qualiter amaretur?

1. Calamities are to be imputed to our sins. What they effect in the good and in the wicked. Worldly hope is bitter. Whenever, dearest brethren, any adversities come, whenever either hostility or drought or mortality has been inflicted on us by the just judgement of God, we ought to impute this not to His injustice but to our sins: because, as the Apostle says, God is not unjust, Who inflicts wrath (Rom. 3:5). For the world has been stirred up by the evil conduct and clamours of many. And so that all may be able to understand this, I set it before your Charity more plainly. The good and the wicked are like this: as if there were two vessels full, and one held rottenness and the other precious spices: when they have been fanned with one fan, that vessel where the spices are gives off a desirable fragrance, but the other an intolerable stench. So the good and the wicked are indeed disturbed together without distinction, but separated by the deep judgement of God. Whenever some tribulation comes into the world, those who are good, like holy vessels, give thanks to God, Who deigns to chastise them: but those who are proud, lustful, covetous, blaspheme and murmur against God, saying: O God! what so great evil have we done, that we should suffer such things? Hence it often happens that these unhappy men, bound by love of this life, can neither hold on to it, and they lose that everlasting life from which sorrow and groaning will flee: and, what is worse, they can neither escape these present evils, and their crimes make them come to those that are eternal. I say these things not exulting over them, but groaning and grieving. Behold, just as in him who with a proud and rebellious spirit has refused to amend himself, that which is written is fulfilled: He who is in filth, let him be filthy still; but the just man will do more just things, and the holy man more holy things (Rev. 22:11). For the hope of the good is not placed in this world. For hope which is seen, says the Apostle, is not hope (Rom. 8:24): since even that worldly hope which is seen is truly in bitterness. For the world offers a bitter draught to its lovers. O the unhappiness of the human race! The world is bitter, and it is loved; if it were sweet, how do you think it would be loved?

2. Foedae depopulationis descriptio. Vos alloquitur veritas, dilectores mundi: ubi est quod amastis?

2. A description of a foul devastation. The truth addresses you, lovers of the world: where is that which you loved?

Editors' notes and page, col. 2315

Footnotes

(a) ‹anchor: not visible› · call in col 2315

Alias, de Tempore 111.

Elsewhere [numbered] On the Season 111.

(printed under page 420)

(b) ‹anchor: not visible› · call in col 2315

In Appendice nunc primum collocatur. Habuerunt dubium Lovanienses, supposititium Verlinus et Vindingus. Baronius vero genuinum ratus, ad tempus Vandalicae obsidionis retulit, atque ut novissimum omnium sermonum, qui extent Augustini, totum suis Annalibus inseruit ad annum 430. Verum dicendi genus plane Caesarianum postulat ut alio referatur : nec dubitandum videtur quin de tempore agat Arelatensis obsidionis a Francorum exercitu contra Gothos. Cujus temporis calamitates descriptas habemus in libro de Vita Caesarii primo, n. 15, etc., necnon apud Cassiodorum in Variar. lib. 3, epist. 32 et 40, unde excerpta quaedam dedit Baronius ad annum 508. De num. 1 vide Augustini serm. 311, n. 14 : de num. 3, Appendicis serm. 29, n. 2; 17, n. 3; 244, n. 3; 239, n. 3; 274, n. 2.

It is now placed in the Appendix for the first time. The Louvain editors held it doubtful; Verlinus and Vindingus, spurious. Baronius, however, thinking it genuine, referred it to the time of the Vandal siege and, as the last of all Augustine's surviving sermons, inserted it whole in his Annals under the year 430. But the manner of speaking, plainly Caesarius's, requires that it be referred elsewhere; and there seems no doubt that it treats of the time of the siege of Arles by the army of the Franks against the Goths. The calamities of that time we find described in the first book of the Life of Caesarius, n. 15, etc., and also in Cassiodorus, Variae book 3, letters 32 and 40, from which Baronius gave some extracts under the year 508. On n. 1 see Augustine's sermon 311, n. 14; on n. 3, sermons of the Appendix 29, n. 2; 17, n. 3; 244, n. 3; 239, n. 3; 274, n. 2.

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ubi est quod pro magno tenebatis? ubi est quod dimittere nolebatis? ubi sunt tot regiones, ubi tantae splendidissimae civitates? Lugendo potius ista dicta sunt quam insultando. Magno affectu ista deputarentur, si tantummodo audirentur. At cum oculos nostros dira calamitas et obsidionis percusserit, et nunc tempore mortalitatis affligat; mortuorum hominum sepeliendis corporibus vix illi qui remanere videbantur, occurrerint. Considerantes etiam illa mala quae justo Dei judicio illata sunt, quando totae provinciae in captivitatem ductae sunt, sustinuimus matresfamilias abductas, praegnantes abscissas: et nutrices avulsis e manibus parvulis, atque in vias projectis, nec vivos ipsos filios retinere, nec mortuos permiserunt sepelire. Cruciatus magnus et dolor, timor et horror tortores cordis pariter insistebant, maxime cum a talibus feminis hoc impia barbarica exigebat potentia, ut quae se sciebat multorum mancipiorum fuisse dominam, barbarorum se subito sine ullo pretio lugeret ancillam. Sic impletum est in nobis illud quod dictum est per prophetam David: Vendidisti populum tuum sine pretio, et non fuit multitudo in commutationibus eorum (Psal. XLIII, 13). Dura a delicatis, et a nobilibus mulieribus servitia sine ulla miseratione humanitatis a barbaris exacta sunt. Strepitus clamoris hujus in auribus nostris urget, dum talia audimus atque videmus. Numquid ferreae sunt carnes hominum, etiamsi servus ferreus in aliquibus inveniatur? Quis ista audiens vidensque non doleat? Unde cum propheta dicere possumus: Quis dabit capiti meo aquam, aut oculis meis fontem lacrymarum; et plorabo die ac nocte interfectos filiae populi mei (Jerem. IX, 1)? Non solum mortem corporum, verum etiam animarum, Christianis loquimur. Multos cognovimus in ista visitatione sine sacramento Baptismi ex ipsa vita fuisse ereptos, atque inter vasa irae relictos. Quis luctus idoneior, quis planctus celsior inveniri potest, quando sic exarsit ira Omnipotentis, ut repelleret etiam tabernaculum suum, in quo habitavit in hominibus: et ille etiam qui unico Filio suo non pepercit, sed pro nobis omnibus tradidit illum (Rom. VIII, 32), nec pretium tanti sanguinis attenderit, nulli clero, nulli sacratae virgini, nulli ecclesiae, nulli parcerecivitati?

where is what you held to be of great worth? where is what you were unwilling to let go? where are so many regions, where so many most splendid cities? These things were said in lamenting rather than in insulting. They would be put down to great feeling, if they were only heard. But since a dire calamity, and of siege too, has struck our eyes, and now in a time of mortality it afflicts us, those who seemed to remain have scarcely sufficed for burying the bodies of the dead. Considering also those evils which were brought upon us by the just judgement of God, when whole provinces were led into captivity, we have endured mothers of families carried off, pregnant women cut open; and as for the nurses, with the little ones torn from their hands and thrown into the roads, they permitted them neither to keep their sons alive nor to bury them dead. Great torment and grief, fear and horror, torturers of the heart, pressed upon them alike, above all since impious barbarian power demanded this of such women, that she who knew herself to have been the mistress of many slaves should suddenly mourn herself become, without any price, the handmaid of barbarians. Thus was fulfilled in us that which was said by the prophet David: Thou hast sold Thy people without price, and there was no multitude in their exchanges (Ps. 43:13). Hard servitudes were exacted by the barbarians from delicate and from noble women without any compassion of humanity. The din of this outcry presses upon our ears, while we hear and see such things. Is the flesh of men made of iron, even if an iron slave be found in some? Who, hearing and seeing these things, would not grieve? Whence we can say with the prophet: Who will give water to my head, or a fountain of tears to my eyes; and I shall weep day and night for the slain of the daughter of my people (Jer. 9:1)? We speak to Christians not only of the death of bodies, but also of souls. We have known many in this visitation to have been snatched from this very life without the sacrament of Baptism, and left among the vessels of wrath. What mourning more fitting, what lamentation loftier can be found, when the wrath of the Almighty so blazed forth that He drove away even His own tabernacle, in which He dwelt among men; and He too Who did not spare His only Son, but delivered Him up for us all (Rom. 8:32), neither heeded the price of so great a blood, [so as] to spare no clergy, no consecrated virgin, no church, no city?

3. Jugum Christi leve. Huic multi praeferunt jugum avaritiae. Nos vero, fratres charissimi, quibus Dominus non pro nostris meritis parcere, sed adhuc ad poenitentiam reservare dignatur, non sine grandi timore debemus considerare, quod haec omnibus nobis praebentur exempla. Et ideo illorum mors proficiat ad nostram salutem, eorum tribulatio sit nostra correptio, de aliorum plagis faciamus medicamenta vulneribus nostris: et semper timeamus quod Dominus in Evangelio dixit, Putatis quod hi Galilaei prae omnibus peccatores fuerint, quoniam talia passi sunt? Non dico vobis: sed nisi poenitentiam egeritis, omnes similiter peribitis (Luc. XIII, 2 et 5). Et ideo qui solebat esse luxuriosus, sit castus; qui superbus, sit humilis; qui erat invidus, sit benignus; qui per fraudes vel calumnias solebat res alienas rapere, incipiat de suis largiores eleemosynas dare. Nimis delicatum est quod a nobis requirit Dominus noster, fratres charissimi. Non dixit nobis, Jejunate plus quam potestis, et plus quam vires vestrae sufferunt vigilate; non nobis dicit, A vino vel a carnibus abstinete; non a nobis requiruntur: sed hoc dignatur injungere, quod omnes homines possunt cum ipsius gratia sine grandi labore complere. Sed, quod pessimum est, multi sunt qui durissimum et amarissimum avaritiae jugum cum multis laboribus volunt ferre, et dulce jugum Christi et onus ejus leve dissimulant humeris suis imponere: malunt cum multis peccatis sub sarcina gravi succumbere, quam jugum Christi, quod

3. The yoke of Christ is light. Many prefer to it the yoke of avarice. But we, dearest brethren, whom the Lord deigns, not according to our merits, to spare, but to keep still for repentance, ought to consider with no small fear that these examples are set before all of us. And therefore let their death profit our salvation, let their tribulation be our correction; from the wounds of others let us make remedies for our own wounds: and let us always fear what the Lord said in the Gospel, Do you think that these Galileans were sinners above all, because they suffered such things? I say to you, no: but unless you do penance, you will all likewise perish (Luke 13:2, 5). And therefore let him who used to be dissolute be chaste; him who was proud, be humble; him who was envious, be kindly; let him who used to seize the goods of others through frauds or false accusations begin to give more generous alms from his own. Very light is what our Lord requires of us, dearest brethren. He did not say to us, Fast more than you are able, and keep vigil more than your strength will bear; He does not say to us, Abstain from wine or from meats; these things are not required of us: but He deigns to enjoin this, which all men are able to fulfil with His grace without great labour. But, what is worst, there are many who are willing to bear with many labours the most hard and most bitter yoke of avarice, and neglect to place upon their shoulders the sweet yoke of Christ and His light burden: they prefer to sink under a heavy load with many sins, rather than the yoke of Christ, which

Editors' notes and page, col. 2316

Footnotes

¹ ‹anchor: mortuos permiserunt sepelire› · call in col 2316 Forte, permissae sunt.

Perhaps "permissae sunt" [they were permitted].

(printed under page 420)

(a) ‹anchor: servus ferreus› · call in col 2316

in B. notatur ad marginem, forte, «animus» Morel, Elem. Critic., pag. 155, censet hic legendum, sensus, pro, servus; rectius. M.

In B. it is noted in the margin, "perhaps 'animus'". Morel, Elementa Critica, p. 155, judges that "sensus" should be read here for "servus"; more correctly. M.

(printed under page 420)

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eos potest in coelum elevare, suscipere. Vos vero, fratres, nobiscum sapienter et fideliter cogitantes, disrumpatis a cervicibus vestris durum et asperum avaritiae jugum, et jugum Christi suavissimum vestris humeris imponite, secundum Apostolum conversationem vestram levantes in coelum (Philipp. III, 20); ut, cum Christus apparuerit vita vestra, tunc et vos cum ipso appareatis in gloria (Coloss. III, 4) Quod ipse praestabit, etc.

can raise them into heaven, to take up. But you, brethren, thinking wisely and faithfully with us, break from your necks the hard and harsh yoke of avarice, and place the most sweet yoke of Christ upon your shoulders, raising your way of life into heaven according to the Apostle (Phil. 3:20); so that, when Christ your life shall appear, then you too may appear with Him in glory (Col. 3:4). Which may He Himself grant, etc.

SERMO CCXCIX. De esuriendo et sitiendo Dei verbo.

Sermon 299. On hungering and thirsting for the word of God.

1. Justitiam esurire quid sit. Jus populi ut exigat a sacerdote verbum Dei. Inter reliquas beatitudines, quas in Evangelio Dominus ac Salvator noster enumerare dignatus est, etiam hoc addidit, dicens: Beati qui esuriunt et sitiunt justitiam, quoniam ipsi saturabuntur (Matth. V, 6). Felices sunt quibus istam praeclaram famem, et desiderabilem sitim Deus donare dignatur. Quomodo autem esuritur justitia, fratres? Justitiam esuris, si verbum Dei patienter et libenter audire volueris: de tali enim cibo dictum est, Qui edunt me, adhuc esurient; et qui bibunt me, adhuc sitient (Eccli. XXIV, 29). Quamvis enim melius sit facere quam nosse; prius est tamen nosse, quam facere: debet enim discere, qui optat implere. Denique audi Scripturam dicentem, Omnis qui non didicerit justitiam super terram, veritatem non faciet: et iterum, Zelus apprehendet populum ineruditum; et ignis adversarios consumet. Et in hoc loco ideo dicitur ignis adversarius; quia non de parte Christi, sed de parte diaboli esse cognoscitur. Et iterum, Justitiam discite, qui habitatis terram (Sap. I, 1). Manifestum est ergo quod ipse esurit justitiam, qui discere optat justitiam. Prius ergo debemus discere, ut postea mereamur implere. Ut ergo ista beatitudo per Dei gratiam impleatur in vobis, si in veritate, ut credimus, et esuritis et sititis justitiam, quoties vobis verbum Dei fuerit tardius praedicatum, nolite exspectare ut vobis ultro illud debeamus ingerere; sed etiam vos ipsi, quasi rem vobis jure debitam, fideliter a nobis ac sitienter exigite.

1. What it is to hunger for justice. The right of the people to demand the word of God from the priest. Among the other beatitudes which our Lord and Saviour deigned to enumerate in the Gospel, He added this one too, saying: Blessed are they who hunger and thirst for justice, for they shall be filled (Matt. 5:6). Happy are those to whom God deigns to give this glorious hunger and desirable thirst. But how, brethren, is justice hungered for? You hunger for justice if you are willing to hear the word of God patiently and gladly: for of such food it was said, They who eat me shall hunger still; and they who drink me shall thirst still (Ecclus. 24:29). For although it is better to do than to know, yet knowing comes before doing: for he who wishes to fulfil must learn. Finally, hear the Scripture saying, Everyone who has not learned justice upon the earth will not do the truth: and again, Zeal shall seize an untaught people; and fire shall consume the adversaries. And in this place the fire is called adversary for this reason: because it is recognized to be not of Christ's party but of the devil's. And again, Learn justice, you who inhabit the earth (Wis. 1:1). It is clear, therefore, that he hungers for justice who wishes to learn justice. We must therefore first learn, so that afterwards we may deserve to fulfil. In order, then, that this beatitude may be fulfilled in you by the grace of God, if in truth, as we believe, you both hunger and thirst for justice, whenever the word of God has been preached to you rather tardily, do not wait for us to press it upon you of our own accord; but you yourselves also, as a thing owed to you by right, demand it from us faithfully and thirstily.

2. Sacerdotum obligatio ut illud tradant. Verbum Dei pecunia duplicanda. Nam si nos semper ultro velimus offerre, et vos aliquoties tardantibus nobis nolueritis exigere; possumus ab illis qui periculum nostrum nesciunt, importuni forsitan judicari. Sed qui bene novit quam grave pondus immineat cervicibus sacerdotum, intelligit quod quamvis assidue verbum Dei praedicemus, minus tamen reddimus quam debemus. Testificatur enim sacerdotibus Spiritus sanctus per prophetam, Clama, ne cesses: non dicit, Clama post multos dies; sed, Clama, ne cesses; quasi tuba exalta vocem tuam, et annuntia populo meo peccata eorum (Isai. LVIII, 1). Et iterum: Si non annuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requiram (Ezech. III, 18). Et Apostolus: Memoriam mei retinete, quoniam per triennium non cessavi die ac nocte, cum lacrymis monens unumquemque vestrum (Act. XX, 31). Si Apostolus, ut se apud Deum absolveret, die noctuque verbum Dei praedicabat; quid de nobis fiet, qui vix vel post multos dies commisso nobis gregi spiritualia pascua providemus? Et propterea contestatur Timotheum idem apostolus, dicens: Testificor coram Deo, et Christo Jesu, qui judicaturus est vivos et mortuos, et adventum ipsius, et regnum ejus (II Tim. IV, 1). Et quasi interrogaretur quare tam metuendam contestationem praemitteret, secutus adjunxit: Praedica verbum, insta opportune, importune; argue, obsecra, increpa (Ibid., 2). Quid est opportune, importune; nisi opportune volentibus, importune nolentibus? Volentibus

2. The obligation of priests to hand it on. The word of God, a money to be doubled. For if we should always wish to offer it of our own accord, and you, when we are sometimes slow, should be unwilling to demand it, we may perhaps be judged importunate by those who do not know our peril. But he who knows well how heavy a burden hangs over the necks of priests understands that, although we preach the word of God assiduously, we nevertheless render less than we owe. For the Holy Spirit testifies to priests through the prophet, Cry out, do not cease: He does not say, Cry out after many days; but, Cry out, do not cease; lift up your voice like a trumpet, and declare to My people their sins (Isa. 58:1). And again: If you do not declare to the wicked man his wickedness, I will require his blood at your hand (Ezek. 3:18). And the Apostle: Keep the memory of me, for for three years I did not cease, day and night, to admonish each one of you with tears (Acts 20:31). If the Apostle, in order to acquit himself before God, preached the word of God day and night, what will become of us, who scarcely, or only after many days, provide spiritual pasture for the flock entrusted to us? And for this reason the same apostle adjures Timothy, saying: I testify before God and Christ Jesus, Who is to judge the living and the dead, and by His coming and His kingdom (2 Tim. 4:1). And as if he were asked why he put forward so fearsome an adjuration, he went on to add: Preach the word, be urgent in season, out of season; reprove, entreat, rebuke (ibid., 2). What is in season, out of season, if not in season to the willing, out of season to the unwilling? To those who are willing

Editors' notes and page, col. 2317

Footnotes

¹ ‹anchor: qui habitatis› · call in col 2317 Ms. t., judicatis.

One manuscript has "judicatis" [you who judge].

(printed under page 421)

(a) ‹anchor: not visible› · call in col 2317

Cæsarii nomen in manuscriptis præfert, estque in Bibliotheca Patrum homilia ipsius vigesima sexta. De num. 3 vide serm. 141, nn. 4 et 5 : de num. 4 vide Cæsarii Vitam, lib. 1, n. 39.

It bears Caesarius's name in the manuscripts, and is his twenty-sixth homily in the Bibliotheca Patrum. On n. 3 see sermon 141, nn. 4 and 5; on n. 4 see the Life of Caesarius, book 1, n. 39.

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audire verbum Dei offerendum est; fastidientibus, ingerendum: ne forte contra nos ante tribunal Christi stantes dicant se a nobis admonitos non fuisse, et animarum illorum sanguis de nostris manibus requiratur. Unde cum grandi tremore pensare debemus, ne ad nos etiam illa terribilis sententia dirigatur, quam servus ille meruit audire, qui acceptum talentum duplicare noluit: Serve, inquit, male et piger, quare non dedisti pecuniam meam nummulariis ad mensam; et ego veniens cum usuris exegissem illam (Matth. XXV, 26, 27)? Et quid post haec? Avertat Deus hoc a nobis: Inutilem, inquit, servum projicite in tenebras exteriores; ibi erit fletus et stridor dentium (Ibid., 30). Quare, inquit, non dedisti pecuniam meam nummulariis? Pecunia, dilectissimi, non aliud intelligitur, nisi id quod in ecclesia praedicatur. Nummularii qui pecuniam accipere debent, non sunt alii nisi populi christiani. Sicut enim nobis grave peccatum erit ad mensam cordis vestri non dedisse pecuniam Domini nostri; ita e contrario et unicuique vestrum non parvum periculum imminet, si id quod verbis acceperit, bonis operibus duplicare noluerit.

to hear the word of God, it is to be offered; to the disdainful, it is to be pressed upon them: lest perhaps, standing against us before the tribunal of Christ, they should say that they had not been admonished by us, and the blood of their souls be required at our hands. Hence we ought to ponder with great trembling, lest that terrible sentence be directed at us too, which that servant deserved to hear who would not double the talent he had received: Wicked and slothful servant, He says, why did you not give my money to the money-changers at the table; and I on coming would have exacted it with interest (Matt. 25:26–27)? And what after this? May God avert this from us: Cast the useless servant, He says, into the outer darkness; there shall be weeping and gnashing of teeth (Matt. 25:30). Why, He says, did you not give my money to the money-changers? By the money, dearly beloved, nothing else is understood but that which is preached in the church. The money-changers who ought to receive the money are none other than the Christian peoples. For just as it will be a grave sin for us not to have given the money of our Lord at the table of your heart, so on the contrary no small danger also threatens each one of you, if he will not double by good works what he has received in words.

3. Cibus est animae. Quia ergo et nostrum et vestrum periculum agnovistis; quoties evenerit ut vobis tardius verbum Dei ministretur, sic hoc molesto accipite, quomodo si corpori vestro quotidiani victus substantia subtrahatur. Non enim apud nos major debet esse corporis fames quam animae. Nam quantum animam digniorem esse novimus, tantum de ejus victu majorem sollicitudinem habere debemus. Si enim caro nostra bis in die reficitur; quare molestum et ineptum judicet aliquis, si vel post septem dies anima Dei verbo pascatur. Quomodo enim caro reficitur cibo isto terreno; sic et anima pascitur Dei verbo. Et ideo quoties vobis tardius oblatum fuerit, per sanctam importunitatem vestram excitate pigritiam nostram, et quod vobis jure debetur exigite.

3. It is the food of the soul. Since, therefore, you have recognized both our danger and yours, whenever it happens that the word of God is ministered to you rather late, take this as grievously as if the substance of daily nourishment were withdrawn from your body. For with us the hunger of the body ought not to be greater than that of the soul. For as much as we know the soul to be the worthier, so much greater the concern we ought to have about its nourishment. For if our flesh is refreshed twice a day, why should anyone judge it troublesome and unfitting if the soul is fed with the word of God at least after seven days? For as the flesh is refreshed with this earthly food, so too the soul is fed with the word of God. And therefore, whenever it is offered to you rather late, rouse our sloth by your holy importunity, and demand what is owed to you by right.

4. Sacerdotes velut vaccae lac verbi Dei praeparent, Id populi velut vituli sollicite requirant. De hac re amat Caesarius inquietari. Sacerdotes enim in Ecclesia similitudinem videntur habere vaccarum; christiani vero populi typum praeferunt vitulorum. Quomodo enim vaccae per campos et prata discurrunt, vineta et oliveta circumeunt, unde pastis herbis ac frondibus cibum lactis praeparent vitulis suis: ita sacerdotes in diversis sanctarum Scripturarum montibus assidue legendo verbum Dei, debent flores decerpere, ex quibus spirituale lac valeant filiis ministrare; ut possint partem habere cum apostolo Paulo, qui dixit, Lac vobis potum dedi, non escam (I Cor. III, 2). Non incongrue, fratres charissimi, sacerdotes vaccarum similitudinem habere videntur. Sicut enim vacca duo ubera habet, ex quibus nutriat vitulum suum; ita et sacerdotes duobus uberibus, Veteris scilicet et Novi Testamenti, debent pascere populum christianum. Considerate tamen, fratres, et videte quia istae carnales vaccae non solum ipsae ad suos vitulos veniunt, sed etiam sui vituli eis obviam currunt, et ita ubera matrum suarum capite frequenter percutiunt, ut aliquoties, si majores vituli sint, ipsarum matrum corpora de terra sublevare videantur; attamen injuriam ipsam vaccae libenter suscipiunt, dum vitulorum suorum cupiunt videre profectum. Hoc etiam boni sacerdotes debent fideliter desiderare vel cupere, ut filii eorum pro salute animae suae assiduis eos interrogationibus inquietent; ut dum filiis pulsantibus gratia divina tribuitur, sacerdotibus sanctarum Scripturarum secreta revelantibus aeternum praemium praeparetur. Hoc ideo dico, ut et in nobis et in vobis ista similitudo servetur. Cupimus enim a vobis istam desiderabilem inquietudinem sustinere, dummodo animas vestras videre mereamur in Christi amore proficere. Unde sicut nobis expedit, collectis Scripturarum floribus, spiritualem cibum conficere; ita et vos oportet cum

4. Let priests, like cows, prepare the milk of the word of God; let the peoples, like calves, seek it eagerly. On this matter Caesarius loves to be disturbed. For priests in the Church seem to bear the likeness of cows, while the Christian peoples present the figure of calves. For as cows roam over fields and meadows and go round vineyards and olive groves, so that, having grazed on grasses and leaves, they may prepare the food of milk for their calves, so priests, by assiduously reading the word of God on the various mountains of the holy Scriptures, ought to pluck flowers from which they may be able to minister spiritual milk to their sons, so that they may have a share with the apostle Paul, who said, I gave you milk to drink, not solid food (1 Cor. 3:2). Not unfittingly, dearest brethren, do priests seem to bear the likeness of cows. For as a cow has two udders from which to nourish her calf, so priests too ought to feed the Christian people from two udders, namely those of the Old and the New Testament. Consider, however, brethren, and see that these fleshly cows not only come to their calves themselves, but their calves also run to meet them, and strike their mothers' udders so often with their heads that sometimes, if the calves are larger, they seem to lift their mothers' very bodies off the ground; yet the cows willingly endure this very injury, while they long to see their calves' progress. Good priests too ought faithfully to desire or long for this, that their sons should trouble them with assiduous questions for the salvation of their soul, so that, while divine grace is bestowed on the sons who knock, an eternal reward may be prepared for the priests who reveal the secrets of the holy Scriptures. I say this so that this likeness may be preserved both in us and in you. For we desire to endure this desirable disturbance from you, provided that we may deserve to see your souls advancing in the love of Christ. Hence, just as it is profitable for us, having gathered the flowers of the Scriptures, to prepare spiritual food, so it behoves you also with

Editors' notes and page, col. 2318

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running head: SERMO CCXCIX. 2318
marginal letters: (none)
old-edition numerals: (none)
other: Column ends at "cum"; no hyphen is visible, so it is taken as a complete word. The ends of lines of the left column (col. 2317) show at the left edge of each image and are not set. "Id populi" in the §4 summary is printed with a capital after a comma and is set as printed. "spirituale" and "spiritualem" are partly blurred, as is "vitulum" (printed indistinctly). "molesto" appears clearly in two overlapping images and is taken as printed. No marginal letters A-D are visible.