PL 39 · cols. 2328–2333

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

Sermons CCCIV–CCCVI

exhibere. Qui potest totum retinere quod dicimus, Deo gratias agat, et aliis quod retinet semper ostendat. Qui totum non potest retinere, vel partem aliquam recordetur. Et si totum unus non potest, singuli ternas vel quaternas sententias retinete: et dum unus alteri insinuat quod audivit, totum vobis invicem referendo non solum memoriter retinere, se⟨d⟩ etiam bonis operibus Christo adjuvante poteritis implere. Dicat unus alteri: Ego audivi episcopum meum de castitate dicentem. Alius dicat: Ego in mente habeo illum et de eleemosynis praedicasse. Alius dicat: Remansit in memoria mea, quod dixit ut sic colamus animam nostram, quomodo colimus terram nostram. Alius referat: Ego retineo dixisse episcopum meum, ut qui novit litteras, Scripturam divinam studeat legere, qui vero non novit, quaerat sibi et roget qui illi debeat Dei praecepta relegere, ut quod legerit possit Deo adjuvante complere. Dicat etiam alius: Ego audivi episcopum meum dicentem, quod quomodo negotiatores qui non noverunt litteras, conducunt sibi mercenarios litteratos ut acquirant pecuniam; sic Christiani debent sibi requirere et rogare, et si necesse est, etiam et mercedem dare, ut illis debeat aliquis Scripturam divinam relegere; ut quomodo negotiator alio legente acquirit pecuniam, sic illi acquirant vitam aeternam. Haec si agitis, si vos invicem admonetis; et in hoc saeculo fideliter potestis vivere, et postea ad aeternae vitae beatitudinem pervenire. Nam si statim ubi de ecclesia recesseris, totum quod ab episcopo audisti oblitus fueris, sine fructu venisti ad ecclesiam, sine fructu inanis redis ad domum tuam. Sed absit hoc a vobis, fratres: magis in vobis impleatur illud quod scriptum est, Beati qui custodiunt judicium, et faciunt justitiam in omni tempore (Psal. CV, 3); et illud, Misericordia autem Domini a saeculo et usque in saeculum super timentes eum: et justitia ejus super filios filiorum custodientibus mandata ejus, et memoria retinentibus ut faciant ea (Psal. CII, 17 et 18). Ad quam vos misericordiam Dominus pro sua pietate perducat, qui vivit et regnat in saecula saeculorum. Amen.

to show forth the fruit of eternal life. Whoever can retain the whole of what we say, let him give thanks to God, and let him always show others what he retains. Whoever cannot retain the whole, let him at least remember some part. And if one person cannot [retain] the whole, retain three or four sentences each: and while one conveys to another what he has heard, by reporting to one another you will be able not only to retain the whole in memory, but also, with Christ's help, to fulfil it in good works. Let one say to another: I heard my bishop speaking about chastity. Let another say: I have it in mind that he also preached about almsgiving. Let another say: It has stayed in my memory that he said we should cultivate our soul just as we cultivate our land. Let another report: I remember that my bishop said that he who knows letters should be eager to read divine Scripture, while he who does not know [them] should seek out for himself and ask someone who might read God's precepts over to him, so that what he has read he may, with God's help, be able to fulfil. Let yet another say: I heard my bishop saying that, just as merchants who do not know letters hire literate employees for themselves so as to acquire money, so Christians ought to seek out and ask for themselves, and if it is necessary even pay a wage, that someone might read divine Scripture over to them; so that, just as a merchant acquires money through another's reading, so they may acquire eternal life. If you do these things, if you admonish one another, you can both live faithfully in this world and afterwards attain to the blessedness of eternal life. For if, as soon as you have left the church, you have forgotten all that you heard from the bishop, you came to church without fruit, and without fruit you return empty to your home. But far be this from you, brothers: rather let that which is written be fulfilled in you, Blessed are those who keep judgement and do justice at all times (Ps. 105:3); and that, But the mercy of the Lord is from age to age upon those who fear Him: and His justice upon the children of children, for those who keep His commandments and hold them in memory so as to do them (Ps. 102:17–18). To which mercy may the Lord in His goodness lead you, Who lives and reigns for ages of ages. Amen.

SERMO CCCIV. De Misericordia, et Indulgentia.

Sermon 304. On Mercy, and Forgiveness.

1. Misericordia homini pernecessaria. Hanc aliis exhibendo promeretur. In judice misericordia et disciplina ne dissocientur. Misericordia primo in se servanda. Inter omnia quibus humana indiget fragilitas, maxime necessaria est misericordia; quia quanto fragilior est corrupta natura, tanto majore indiget providentia beneficii. Et ideo, fratres, quia sine hac vita nostra subsistere non potest, discamus quomodo in nos primum divinam provocemus clementiam, ut secundum multitudinem miserationum suarum nostrae miseriae subvenire dignetur; quatenus in praesentis vitae cursu vitemus nostrae salutis damnum, et in futuro interitum possimus evadere perpetuum. Ad hoc enim impetrandum, dilectissimi, sicut nobis Scriptura sacra ostendit, praecipuum est misericordiae bonum; de qua ipse Salvator ait, Beati misericordes, quoniam ipsi misericordiam consequentur (Matth. V, 7). Non potest peccator misericordiam a Deo sperare, qui misericordiam non facit peccantibus in se. Ergo dimittat homo temporale debitum, ut mereatur recipere aeternale bonum. Si animas nostras cupimus peccatorum sordibus emundari, misericordia⟨m⟩ in nos peccantibus non negemus; ut in die retributionis ad promerendam Dei misericordiam, misericordiae operibus adjuvemur. Quomodo misericordiam a Deo exspectat vel sperat, qui crudelis est in conservos suos? Si quis cupiat Deum sibi misereri, ita et misereatur debitoribus suis. Certissime indulgentiam exspectare

1. Mercy is most necessary to man. He merits it by showing it to others. In a judge, mercy and discipline should not be separated. Mercy is to be kept first towards oneself. Among all the things that human frailty needs, mercy is the most necessary; for the more frail corrupted nature is, the greater the provision of kindness it needs. And therefore, brothers, since this life of ours cannot subsist without it, let us learn how we may first call forth the divine clemency upon ourselves, so that according to the multitude of His mercies He may deign to come to the aid of our misery; so that in the course of the present life we may avoid the loss of our salvation, and in the future may be able to escape perpetual ruin. For to obtain this, dearly beloved, as sacred Scripture shows us, the good of mercy is foremost; of which the Saviour Himself says, Blessed are the merciful, for they shall obtain mercy (Matt. 5:7). The sinner who does not show mercy to those who sin against him cannot hope for mercy from God. Therefore let a man forgive a temporal debt, so that he may deserve to receive an eternal good. If we desire our souls to be cleansed of the filth of sins, let us not deny mercy to those who sin against us; so that on the day of retribution we may be helped by works of mercy to merit God's mercy. How does he expect or hope for mercy from God who is cruel towards his fellow servants? If anyone desires God to have mercy on him, let him likewise have mercy on his debtors. Most surely will he be able to expect forgiveness

Editors' notes and page, col. 2328

Footnotes

(a) ‹anchor: SERMO CCCIV› · call in col 2328

Alias, de Tempore 203.

Elsewhere [numbered] On the Season 203.

(printed under page 426)

(b) ‹anchor: et Indulgentia› · call in col 2328

In Appendice nunc primum collocatur. Dubium inter Augustinianos reliquerant Lovanienses : observarunt postmodum alii compositum esse ex capite 7 et 8 operis Alcuini de Virtutibus et Vitiis.

It is now placed in the Appendix for the first time. The Louvain editors had left it as doubtful among Augustine's works; others afterwards observed that it was composed from chapters 7 and 8 of Alcuin's work On the Virtues and Vices.

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poterit, qui aliis indulgere novit. Ad misericordiae opus optime nos in Evangelio Dominus exemplo roboravit, ubi ait: Estote ergo misericordes, sicut Pater vester coelestis misericors est (Luc. VI, 36); qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos (Matth. V, 45). Omnis misericordia facit locum unicuique secundum meritum operum suorum. Qui facit misericordiam, Deo off⟨e⟩rt sacrificium satis placabile. In judice misericordia et disciplina debet esse; quia una sine altera bene esse non poterit. Misericordia sola si fuerit, securitatem faciet peccandi subjectis: iterum, si disciplina sola semper aderit, vertitur animus delinquentis in desperationem, et judex non merebitur a Deo misericordiam. Sed hanc misericordiam a se ipso debet homo incipere. Quomodo in aliis est misericors, qui in se ipso crudelis est? In se ipso crudelis est, qui sibi perpetuas peccatis suis praeparat flammas. Bene misericors est, qui a se ipso incipit, et se diligenter custodit, ne puniatur cum diabolo; et sic aliis praestet, quod sibi bonum esse prospicit.

who knows how to be indulgent to others. The Lord in the Gospel has most excellently strengthened us by example for the work of mercy, where He says: Be therefore merciful, as your heavenly Father is merciful (Luke 6:36); Who makes His sun rise upon the good and the evil, and rains upon the just and the unjust (Matt. 5:45). Every mercy makes a place for each one according to the merit of his works. He who does mercy offers to God a sacrifice sufficiently pleasing. In a judge there ought to be mercy and discipline, because the one without the other cannot be well. If there is mercy alone, it will give those subject to him security in sinning; again, if discipline alone is always present, the mind of the offender is turned to despair, and the judge will not merit mercy from God. But a man ought to begin this mercy from himself. How is he merciful to others, who is cruel to himself? He is cruel to himself who prepares everlasting flames for himself by his sins. He is truly merciful who begins from himself and guards himself diligently, lest he be punished with the devil; and so let him furnish to others what he sees to be good for himself.

2. Aliis indulgendo conciliatur. Per indulgentiam autem docuit nos Dominus, quomodo possimus impetrare misericordiam ab illo, cum in Evangelio ait, Dimittite, et dimittetur vobis (Luc. VI, 37): item, Si dimiseritis hominibus peccata eorum, dimittet et vobis Pater coelestis peccata vestra; si non dimiseritis hominibus, nec Pater vester coelestis dimittet vobis peccata vestra (Matth. VI, 14 et 15). Haec quoque vera scientia magnam per nos misericordiam sonat his qui eam recte intelligere possunt. Igitur ex nostro judicio judicat nos Deus, et quodam modo in potestate nostra est quomodo judicemur a judice Deo. Si misericorditer judicemus in nos delinquentibus, misericorditer judicat Deus de nobis in se peccantibus. Intendamus ergo in exemplum illius, sicut Doctor Gentium nos admonens ait, Donate vobismetipsis si quis adversus aliquem habet querelam: sicut Deus in Christo donavit vobis, ita et vos facite (Coloss. III, 13): hoc est, quomodo Deus in Christo nobis peccata donavit, sic etiam nos qui in nos peccant dimittamus. Item alibi idem apostolus ait, Nulli malum pro malo reddentes (Rom. XII, 17): et alio loco, Noli vinci a malo, sed vince in bono malum (Ibid., 21). Sciendum est certissime quod unusquisque talem indulgentiam accepturus est a Deo, qualem et ipse dederit proximo suo. Tunc oratio nostra pro peccatis nostris ad aures omnipotentis Dei cito perveniet, si delinquentium preces in nostris auribus acceptabiles erunt. Qui clementer peccantibus ignoscere novit, clementiam divinae pietatis certissime accipiet. Unde et scriptum est, Qui pronus est ad misericordiam, benedictus a Domino (Prov. XXII, 9). Sic enim remittitur nobis, ut nos remiserimus eis qui nobis quacumque malignitatenocuerunt.

2. It is won by being indulgent to others. Through indulgence, moreover, the Lord has taught us how we can obtain mercy from Him, when He says in the Gospel, Forgive, and it will be forgiven you (Luke 6:37); likewise, If you forgive men their sins, the heavenly Father will also forgive you your sins; if you do not forgive men, neither will your heavenly Father forgive you your sins (Matt. 6:14–15). This true knowledge also sounds forth great mercy through us to those who can rightly understand it. Therefore God judges us by our own judgement, and in a certain manner it is in our power how we are judged by God the judge. If we judge mercifully those who offend against us, God judges mercifully concerning us who sin against Him. Let us therefore attend to His example, as the Teacher of the Gentiles says, admonishing us, Forgive one another, if anyone has a complaint against another: as God in Christ has forgiven you, so do you also (Col. 3:13); that is, as God in Christ has forgiven us our sins, so let us also forgive those who sin against us. Likewise elsewhere the same apostle says, Rendering to no one evil for evil (Rom. 12:17); and in another place, Do not be overcome by evil, but overcome evil in good (Rom. 12:21). It must be known most certainly that each one will receive from God such indulgence as he himself has given to his neighbour. Then our prayer for our sins will quickly reach the ears of almighty God, if the prayers of those who offend are acceptable in our ears. He who knows how to pardon sinners mercifully will most certainly receive the clemency of divine loving-kindness. Whence also it is written, He who is inclined to mercy is blessed by the Lord (Prov. 22:9). For so it is forgiven to us, as we have forgiven those who have harmed us with any malice whatever.

3. Miserationum multa genera. Multa itaque genera sunt miserationum, quae cum facimus, adjuvamur ut dimittantur nobis nostra peccata. Sed ea nihil est majus, qua ex corde dimittimus quod quisque peccavit. Non solum enim qui dat esurienti cibum, sitienti potum, nudo vestimentum, peregrinantibus hospitium, et caetera hujusmodi, verum etiam qui dat veniam peccanti, eleemosynam dat. Et qui emendat verbere in quem potestas datur, vel coercet aliqua disciplina, et tamen peccatum ejus qui ab illo laesus aut offensus est, dimittit ex corde, vel orat ut ei dimittatur; non solum in eo quod dimittit atque orat, verum etiam in eo quod corripit et aliqua emendatoria poena plectit, eleemosynam dat; quia misericordiam praestat. Proinde, fratres, obsecro ut ante omnia misericordiae operam detis, et in quibuscumque possitis proximos vestros adjuvetis. Ad indulgendum quoque proximis vestris, delicta eorum prompti sitis; ut peccatorum vestrorum veniam pro hoc ab omnipotente Judice

3. Many kinds of mercies. There are therefore many kinds of mercies, by doing which we are helped so that our sins are forgiven us. But nothing is greater than that by which we forgive from the heart what anyone has sinned. For not only he who gives food to the hungry, drink to the thirsty, clothing to the naked, hospitality to travellers, and other things of this kind, but also he who gives pardon to one who sins, gives alms. And he who corrects with the rod one over whom power is given, or restrains him by some discipline, and yet forgives from the heart the sin of him who has been hurt or offended by him, or prays that it be forgiven him, gives alms not only in that he forgives and prays, but also in that he reproves and punishes with some corrective penalty; because he shows mercy. Therefore, brethren, I beseech you that before all things you give your effort to mercy, and help your neighbours in whatever things you can. Be ready also to pardon your neighbours their offences; so that for this, from the almighty Judge, the pardon of your sins

Editors' notes and page, col. 2329

Footnotes

¹ ‹anchor: misericordiam sonat› · call in col 2329 Alcuinus Hæc vero Domini promissio magnam super nos misericordiam sonat.

Alcuin has "Haec vero Domini promissio magnam super nos misericordiam sonat" [But this promise of the Lord proclaims great mercy upon us].

² ‹anchor: qui ab illo› · call in col 2329 Melius sane legeretur, a quo pro, qui ab illo. M.

It would certainly be better to read "a quo" [by whom] for "qui ab illo" [who by him]. M.

¹ ‹anchor: alitur et esurit› · call in col 2330 Sic ex Mss. [in omnibus pauperibus et alget et esurit.]

Thus from the manuscripts. [Previously: "in omnibus pauperibus et alget et esurit", in all the poor he is both cold and hungry.]

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adipisci valeatis, et vitam aeternam cum sanctis omnibus in coelesti regno perpetualiter habere mereamini: praestante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat Deus, per omnia saecula saeculorum. Amen.

you may be able to obtain, and may deserve to have eternal life with all the saints in the heavenly kingdom perpetually: through the gift of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns as God, for ever and ever. Amen.

SERMO CCCV. De Misericordia divina et humana. Quod ideo Deus pauperes in hoc mundo esse permiserit, ut divites haberent quomodo peccata sua redimerent.

Sermon 305. On divine and human mercy. That God has permitted there to be poor people in this world for this reason, that the rich might have a means by which to redeem their sins.

1. Misericordia terrena ad coelestem venitur. Misericordia divina et humana. Modo, fratres, cum Evangelium legeretur, audivimus dicentem Dominum Salvatorem nostrum, Beati misericordes, quoniam ipsi misericordiam consequentur (Matth. V, 7). Dulce est nomen misericordiae, fratres charissimi; et si nomen, quanto magis res ipsa? Et cum eam omnes homines habere velint, quod pejus est, non toti sic agunt; et cum omnes misericordiam velint accipere, pauci sunt qui velint misericordiam dare. O homo, qua fronte vis petere quod dissimulas dare? Debet ergo in hoc mundo misericordiam dare, qui illam optat in coelo recipere. Et ideo, fratres charissimi, quia omnes misericordiam volumus, faciamus nobis illam patronam in hoc saeculo, ut nos ipsa liberet in futuro. Est enim in coelo misericordia, ad quam per terrenas misericordias pervenitur. Sic enim Scriptura dicit: Domine, in coelo misericordia tua (Psal. XXXV, 6). Est ergo et terrena et coelestis misericordia, humana scilicet et divina. Qualis est misericordia humana? Ipsa utique, ut respicias miserias pauperum. Qualis vero est misericordia divina? Illa sine dubio quae tibi tribuit indulgentiam peccatorum. Quidquid enim misericordia humana largitur in via, misericordia divina reddit in patria. Deus enim in hoc mundo in omnibus pauperibus et alitur et esurit, sicut ipse dixit, Quamdiu fecistis uni ex minimis istis, mihi fecistis (Matth. XXV, 40). Deus ergo qui de coelo dignatur dare, vult in terra recipere. Quales sumus nos, qui quando donat Deus volumus accipere, quando petit nolumus dare? Quando enim pauper esurit, Christus indiget, sicut ipse dixit, Esurivi enim, et non dedistis mihi manducare (Ibid., 42). Noli ergo despicere miseriam pauperum, si vis securus sperare indulgentiam peccatorum. Esurit modo Christus, fratres, in omnibus pauperibus ipse esurire et sitire dignatur; et quod in terra accipit, in coelo reddit. Rogo vos, fratres, quid vultis aut quid quaeritis, quando ad ecclesiam venitis? Quid utique nisi misericordiam? Date ergo terrenam et accipietis coelestem. Petit a te pauper, et tu petis a Deo; ille buccellam, tu vitam aeternam: da mendico, quod accipere merearis a Christo; audi ipsum dicentem, Date, et dabitur vobis (Luc. VI, 38). Nescio qua fronte velis accipere quod non vis dare. Et ideo quando ad ecclesiam venitis, secundum vires vestras, qualescumque eleemosynas pauperibus exhibete. Qui potest, afferat argentum; qui non potest, exhibeat vinum. Si nec hoc habuerit, exhibeat esurienti buccellam; si non habet integram, vel qualemcumque particulam: ut impleat illud quod Dominus admonuit per prophetam, Frange esurienti panem tuum (Isai. LVIII, 7). Non dixit, Da totum: ne forte pauper sis, et amplius habere non possis.

1. By earthly mercy one comes to the heavenly. Divine and human mercy. Just now, brothers, while the Gospel was being read, we heard our Lord and Saviour saying, Blessed are the merciful, for they shall obtain mercy (Matt. 5:7). Sweet is the name of mercy, dearest brothers; and if the name, how much more the thing itself? And although all men wish to have it, what is worse, not all act accordingly; and although all wish to receive mercy, few are those who wish to give mercy. O man, with what face do you wish to ask for what you neglect to give? He ought therefore to give mercy in this world who desires to receive it in heaven. And therefore, dearest brothers, since we all want mercy, let us make it our patroness in this age, so that it may itself deliver us in the age to come. For there is mercy in heaven, to which one comes by way of earthly mercies. For thus Scripture says: Lord, Thy mercy is in heaven (Ps. 35:6). There is, then, both an earthly and a heavenly mercy, that is to say, a human and a divine. What is human mercy? Surely this, that you have regard to the miseries of the poor. And what is divine mercy? Without doubt that which grants you the pardon of sins. For whatever human mercy bestows on the way, divine mercy repays in the homeland. For God in this world is both fed and hungers in all the poor, as He Himself said, As long as you did it to one of the least of these, you did it to Me (Matt. 25:40). God, then, Who deigns to give from heaven, wishes to receive on earth. What sort of people are we, who when God gives wish to receive, and when He asks are unwilling to give? For when a poor man hungers, Christ is in need, as He Himself said, For I was hungry, and you did not give Me to eat (ibid. 42). Do not, therefore, despise the misery of the poor, if you wish to hope securely for the pardon of sins. Christ hungers now, brothers; in all the poor He Himself deigns to hunger and thirst; and what He receives on earth He repays in heaven. I ask you, brothers, what do you want, or what do you seek, when you come to church? What, surely, but mercy? Give, then, the earthly, and you will receive the heavenly. The poor man asks of you, and you ask of God; he for a morsel, you for eternal life: give to the beggar, so that you may deserve to receive from Christ; hear Him saying, Give, and it shall be given to you (Luke 6:38). I do not know with what face you would wish to receive what you are unwilling to give. And therefore, when you come to church, according to your means, offer to the poor alms of whatever kind. Let him who can bring silver; let him who cannot offer wine. If he does not have even this, let him offer a morsel to the hungry; if he does not have a whole one, then at least some small piece of whatever size: so that he may fulfil that which the Lord admonished through the prophet, Break your bread for the hungry (Isa. 58:7). He did not say, Give it all: lest perhaps you become poor, and be unable to have any more.

2. Eleemosyna nobis proficit. Cur pauperes permisit Deus. Et si diligenter attendimus, fratres, hoc ipsum quod Christus in pauperibus esurit, nobis proficit. Ideo enim in hoc mundo Deus pauperes esse permisit, ut omnis homo haberet quomodo peccata sua redimeret. Si enim pauper nullus esset; eleemosynam nemo daret, indulgentiam nemo reciperet. Potuit enim Deus omnes homines divites facere; sed nobis per pauperum miseriam voluit subvenire: ut et pauper

2. Almsgiving profits us. Why God has permitted the poor. And if we pay careful attention, brothers, this very fact that Christ hungers in the poor profits us. For God has permitted there to be poor people in this world for this reason, that every man might have a means by which to redeem his sins. For if there were no poor man, no one would give alms, no one would receive pardon. For God could have made all men rich; but He willed to come to our aid through the misery of the poor: so that both the poor man

Editors' notes and page, col. 2330

Footnotes

(1) ‹anchor: et alitur et esurit› · call in col 2330

Sic ex Mss. [in omnibus pauperibus et alget et esurit.]

Thus from the manuscripts. [Formerly: in all the poor He is both cold and hungers.]

(printed under page 427)

(a) ‹anchor: SERMO CCCV (title)› · call in col 2330

Erat in Bibliotheca Patrum Cæsarii homilia vigesima secunda. De num. 1 vide Appendicis serm. 107, n. 3; 78, n. 5, et 142, n. 3 : de num. 2, serm. 308, n. 1; 78, n. 6; 22[?], n. 1; 2[?]3, n. 2, et 270, n. 3 : de num. 3, serm. 78, n. 6.

In the Bibliotheca Patrum it was Caesarius's twenty-second homily. On n. 1 see sermons of the Appendix 107, n. 3; 78, n. 5; and 142, n. 3; on n. 2, sermon 308, n. 1; 78, n. 6; 22[?], n. 1; 2[?]3, n. 2; and 270, n. 3; on n. 3, sermon 78, n. 6. [Two digits illegible in the scan.]

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per patientiam, et dives per eleemosynam possint Dei gratiam promereri. Nobis enim militat inopia pauperum, Denique si sapienter intelligis, et statera cordis tui diligenter appendis; incomparabiliter plus est quod pro paupere recipis, quam id quod pauperi largiris. Attende et vide nummum, et regnum. Quid simile, frater, das pauperi? Das nummum, et a Christo recipis regnum: das buccellam, et à Christo recipis vitam aeternam; das vestimentum, et a Christo recipis remissionem peccatorum. Non ergo despiciamus pauperes, fratres: sed magis eos desideremus, et ultro nos eis ingerere festinemus; quia miseria pauperum medicamentum est divitum, sicut et ipse Dominus dixit: Veruntamen date eleemosynam, et ecce omnia munda sunt vobis (Luc. XI, 41); et iterum, Vendite quae possidetis, et date eleemosynam (Id. XII, 33). Et per prophetam clamat Spiritus sanctus, Sicut aqua exstinguit ignem; sic eleemosyna exstinguit peccatum (Eccli. III, 33): et iterum, Conclude eleemosynam in corde pauperis, et haec liberabit te ab omni malo (Id. XXIX, 15). Faciamus ergo misericordiam, fratres, et Christo adjuvante cautionis suae vinculum teneamus. Illam utique quam supra memoravi, ubi ait, Date, et dabitur vobis; et iterum, Beati misericordes, quoniam ipsi misericordiam consequentur. Unusquisque secundum vires studeat ne ad ecclesiam vacuus veniat: debet enim aliquid exhibere, qui optat accipere. Qui potest, novo vestimento tegat pauperem: qui non potest, vel vetus porrigat. Qui vero ad ista se non sentit idoneum, porrigat buccellam, suscipiat peregrinum, lectulum faciat, pedes abluat: ut audire mereatur a Christo, Venite, benedicti Patris mei, percipite regnum: quia esurivi, et dedistis mihi manducare; hospes fui, et suscepistis me (Matth. XXV, 34, 35). Nemo se, fratres charissimi, de dandis eleemosynis excusare poterit; quando pro calice aquae frigidae mercedem se Christus redditurum esse promisit (Id. X, 42).

by patience, and the rich man by almsgiving, may be able to merit the grace of God. For the want of the poor fights on our side. In short, if you understand wisely and weigh diligently on the balance of your heart, what you receive in return for the poor man is incomparably more than what you bestow on the poor man. Consider and see: a coin, and a kingdom. What that is equal, brother, do you give the poor man? You give a coin, and from Christ you receive a kingdom; you give a morsel, and from Christ you receive eternal life; you give a garment, and from Christ you receive the remission of sins. Let us not, then, despise the poor, brothers, but rather let us long for them, and hasten of our own accord to press ourselves upon them; for the misery of the poor is the medicine of the rich, as the Lord Himself also said: Nevertheless give alms, and behold, all things are clean to you (Luke 11:41); and again, Sell what you possess, and give alms (Luke 12:33). And through the prophet the Holy Spirit cries out, As water extinguishes fire, so alms extinguishes sin (Sir. 3:33); and again, Shut up alms in the heart of the poor man, and it will deliver you from every evil (Sir. 29:15). Let us therefore do mercy, brothers, and with Christ's help let us hold fast the bond of His surety: that one, namely, which I mentioned above, where He says, Give, and it will be given to you; and again, Blessed are the merciful, for they themselves will obtain mercy. Let each one strive according to his strength not to come to church empty; for he who wishes to receive ought to offer something. Let him who can cover a poor man with a new garment; let him who cannot hold out at least an old one. But let him who does not feel himself equal to these things hold out a morsel, take in a stranger, make up a bed, wash feet: so that he may deserve to hear from Christ, Come, blessed of My Father, receive the kingdom: for I was hungry, and you gave Me to eat; I was a guest, and you took Me in (Matt. 25:34–35). No one, dearest brothers, will be able to excuse himself from giving alms, since Christ promised that He would render a reward for a cup of cold water (Matt. 10:42).

3. Eleemosynarum duo genera. Et quia, sicut frequenter admonui, duo sunt eleemosynarum genera, unum bonum, aliud melius; unum ut pauperibus buccellam porrigas, alterum ut peccanti in te fratri cito indulgeas: ambo eleemosynarum genera implere auxiliante Domino festinemus; ut ad aeternam indulgentiam, et ad Christi veram misericordiam pervenire possimus. Sic enim ipse dixit: Si dimiseritis, dimittet et vobis Pater vester peccata vestra; si non dimiseritis, nec Pater vester dimittet vobis peccata vest⟨r⟩a (Id. VI, 14 et 15). Et alibi clamat Spiritus sanctus, Homo homini servat iram, et a Deo quaerit medelam? in hominem similem sibi non habet misericordiam, et misericordiam petit a Deo (Eccli. XXVIII, 3, 4)? Dicit enim beatus Joannes, Qui fratrem suum odit, homicida est (I Joan. III, 15); et iterum, Qui odit fratrem suum, in tenebris est, et in tenebris ambulat, et nescit quo vadat; quoniam tenebrae obcaecaverunt oculos ejus (Id. II, 11). Et ideo, fratres charissimi, ut aeterna mala possimus evadere, et ad bona perpetua pervenire, duo quae supra dixi eleemosynarum genera, quantum possumus et quamdiu vivimus, et ipsi habere et aliis impendere festinemus; ut securi possimus in die judicii dicere, Da, Domine, quia dedimus: nos fecimus quod jussisti; tu imple quod promisisti. Quod ipse praestare dignetur, qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

3. Two kinds of alms. And since, as I have often admonished you, there are two kinds of alms, the one good, the other better: the one, that you hold out a morsel to the poor; the other, that you quickly forgive a brother who sins against you: let us hasten, with the Lord's help, to fulfil both kinds of alms, so that we may be able to attain to eternal pardon and to the true mercy of Christ. For thus He Himself said: If you forgive, your Father will also forgive you your sins; if you do not forgive, neither will your Father forgive you your sins (Matt. 6:14–15). And elsewhere the Holy Spirit cries out, Does a man keep anger against a man, and seek healing from God? Towards a man like himself he has no mercy, and does he ask mercy of God? (Sir. 28:3–4). For blessed John says, Whoever hates his brother is a murderer (1 John 3:15); and again, Whoever hates his brother is in darkness, and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes (1 John 2:11). And therefore, dearest brothers, so that we may be able to escape eternal evils and attain to perpetual goods, let us hasten, as far as we can and as long as we live, both to have ourselves and to bestow on others the two kinds of alms of which I spoke above; so that on the day of judgement we may be able to say with confidence, Give, O Lord, because we have given: we have done what Thou didst command; do Thou fulfil what Thou didst promise. May He deign to grant this, Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO CCCVI. De Eleemosyna.

Sermon 306. On Almsgiving.

1. Qui a stipe largienda dispensentur. Faciendis

1. Who are excused from bestowing an offering. For the making

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Footnotes

¹ ‹anchor: not visible› · call in col 2331 Ms. Portarum, exorabit pro te. Hic consentit Ms. Claromontanus cum Ms. Portarum.

The Portes manuscript has "exorabit pro te" [will plead for you]. Here the Clermont manuscript agrees with the Portes manuscript.

² ‹anchor: beatus Joannes› · call in col 2331 Melius Ms. Claromontani collegii : Dicit etiam beatus Joannes.

Better, the manuscript of the Collège de Clermont: "Dicit etiam beatus Joannes" [Blessed John also says].

(printed under page 428)

(a) ‹anchor: SERMO CCCVI› · call in col 2331

Alias, de Tempore 227.

Elsewhere [numbered] On the Season 227.

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(b) ‹anchor: De Eleemosyna› · call in col 2331

In Appendice nunc primum collocatur. Dubium reliquerant Lovanienses, rejicit post Verlinum Vindingus, qui præter cætera ab Augustino aliena, observat concionatorem epuloni illi de quo Lucæ cap. 16 agitur, verba isthæc facere : « Clamavit tibi Scriptura, et non audisti; propheta « non tacuit, apostolus prædicavit, Evangelium tonuit, » etc. Quod quam absurdum sit, nemo non videt. Habet quædam a Cæsario forsitan et a Fausto usurpata. De num. 1 vide Appendicis serm. 142, n. 3 : de num. 3, serm. 307, n. 2 : de num. 5, serm. 276, n. 5; 78, n. 2.

It is now placed in the Appendix for the first time. The Louvain editors had left it doubtful; after Verlinus, Vindingus rejects it, observing, among other things foreign to Augustine, that the preacher addresses these words to the rich feaster spoken of in Luke chapter 16: "Scripture cried out to you, and you did not hear; the prophet was not silent, the apostle preached, the Gospel thundered," etc. How absurd that is, everyone sees. It has some things taken over from Caesarius, and perhaps from Faustus. On n. 1 see sermon 142 of the Appendix, n. 3; on n. 3, sermon 307, n. 2; on n. 5, sermon 276, n. 5; 78, n. 2.

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eleemosynis, fratres charissimi, Charitatem vestram admonui, et consilium dare praesumpsi. Et licet ap⟨u⟩d plures, Deo inspirante, profecerit admonitio nostra, timeo tamen ne sint aliqui qui aut minus faciant quam possint, aut nec forte faciant. Sed dicit aliquis: Pauper sum; ideo eleemosynam dare non possum. Ut nullus se pauper excusare posset, Dominus et Salvator noster pro calice aquae frigidae mercedem se redditurum esse promisit (Matth. X, 42). Dicis ergo, Pauper sum. Si nihil amplius habes in substantia tua, quam tibi aut in victu aut vestitu rationabili aut mediocri sufficiat, sola tibi potest bona voluntas sufficere. Sed rogo te, diligenter conscientiam tuam interroga, ne forte aliquoties per ebrietatem p⟨e⟩rdas quod per eleemosynam dare potueras; ne forte per gulam studeas in terra consumere, quod per eleemosynam debueras in coelum recondere; ne forte delicias praeparando, ornamenta ad luxuriam comparando, non habeas quod pro remedio animae tuae possis pauperibus erogare; et cum pretiosae vestes nostrae a tineis soleant devorari, pauperes nec vilia vestimenta mereantur accipere. Si ergo ista omnia impedimenta non aggravant animam nostram, et hoc solum habemus quod nobis vel nostris sufficere possit; non apparebimus rei, si eleemosynam pauperibus non erogamus. Si vero, ut jam dictum est, frequenter luxuria devorat quod misericordia in coelo thesaurizare potuerat; corrigamur dum tempus est, et quod huc usque aut non fecimus, aut forte minus quam oportuit fecimus, implere totis viribus studeamus.

of alms, dearest brothers, I have admonished your Charity, and have presumed to give counsel. And although, by God's inspiration, our admonition has profited many, I nevertheless fear that there may be some who either do less than they could, or perhaps do nothing at all. But someone says: I am poor; therefore I cannot give alms. So that no one might excuse himself as poor, our Lord and Saviour promised that He would pay a reward for a cup of cold water (Matt. 10:42). You say, then, I am poor. If you have nothing more in your substance than what suffices you for reasonable or modest food and clothing, good will alone can suffice for you. But I ask you, question your conscience diligently, lest perhaps at times you lose through drunkenness what you could have given through alms; lest perhaps through gluttony you are eager to consume on earth what you ought to have laid up in heaven through alms; lest perhaps by preparing delicacies and by acquiring ornaments for luxury you have nothing that you could pay out to the poor for the remedy of your soul; and while our costly garments are commonly devoured by moths, the poor are not found worthy to receive even cheap clothing. If, then, all these hindrances do not weigh down our soul, and we have only what may suffice for ourselves or our own, we shall not appear guilty if we do not pay out alms to the poor. But if, as has already been said, luxury frequently devours what mercy could have stored up as treasure in heaven, let us correct ourselves while there is time, and let us strive with all our strength to fulfil what up to now we have either not done, or perhaps have done less than we ought.

2. Eleemosynae necessitas et efficacia. Et ideo, o anima christiana, quae mecum audis et legis, adjuva te consilio sanctissimi Danielis: sic enim ait, Consilium meum accipe, et peccata tua eleemosynis redime (Dan. IV, 24). Quod consilium si non libenter audieris, ad coelum sine causa pulsabis. O anima, quae intra carneos et fragiles parietes habitas, vigila, ora, pete, quaere, pulsa. Vigila, inquam, petendo, ora quaerendo, pulsa operando. Vigilanti tibi et petenti respondet Dominus, Ecce adsum. Si transieris per ignem, tecum est Dominus tuus, et flamma non ardebit in te: quia sicut aqua exstinguit ignem, sic exstinguit eleemosyna peccatum (Eccli. III, 33). Si ergo aperueris pauperibus manus tuas, Christus tibi aperiet januas suas, ut paradisi possessor introeas. Si forte putas quod finis mundi tardius veniat, vel tuum considera finem. Ecce paulatim deficit mundus, subtrahuntur omnia bona quae fuerant, et accedunt mala quae non erant. Quotidie quod praedixit Dei sermo, completur; et nec sic homo mutatur. Accipe ergo consilium, dum in manibus tuis habes pretium tuum. Dona tibi de tuo dum tuum est: quia fragile est quod tenes, et caeterorum est quod attendis. Considera quale pro te pretium dederit Dominus tuus: sanguinem fudit. Charum te habuit, quem tam caro pretio comparavit.

2. The necessity and efficacy of alms. And therefore, O Christian soul, who hear and read with me, help yourself by the counsel of the most holy Daniel; for he says thus: Accept my counsel, and redeem your sins with alms (Dan. 4:24). If you do not willingly hear this counsel, you will knock at heaven without cause. O soul, who dwell within walls of flesh and frail, watch, pray, ask, seek, knock. Watch, I say, by asking; pray by seeking; knock by working. To you as you watch and ask the Lord answers, Behold, I am here. If you pass through fire, your Lord is with you, and the flame will not burn in you: for as water extinguishes fire, so alms extinguishes sin (Ecclus. 3:33). If, then, you open your hands to the poor, Christ will open His doors to you, that you may enter as possessor of paradise. If perhaps you think that the end of the world is coming rather slowly, at least consider your own end. Behold, little by little the world is failing; all the good things that were are being withdrawn, and evils that were not are coming on. Daily what the word of God foretold is fulfilled; and even so man is not changed. Accept, then, counsel while you have your price in your hands. Give to yourself from what is yours while it is yours: for what you hold is frail, and what you look upon belongs to others. Consider what price your Lord paid for you: He shed His blood. He held you dear, whom He purchased at so dear a price.

3. Divitis et Lazari pauperis mutatae vices. Divitis purpurati fuge, frater, exemplum, cujus canes pauper Lazarus suis vulneribus pavit, et micas cadentes de mensa divitis non accepit. Sed post non longum temporis intervallum mutatae sunt vices. Pauper beatitudinem emit mendicitate, et dives supplicium facultate. Ille in Abrahae gremio ab Angelis elevatur, dives vero ad inferni profunda perducitur; de quo loco vidit dives pauperem, imo jam pauper divitem. Desiderat guttam, qui negaverat micam. Haec ergo cogitent divites, qui facultatibus suis se redimere nolunt; ne similia patiantur. Dives fuit ille, de quo nunc loquimur: sunt et hic divites, ad quos nunc loquimur.

3. The changed lots of the rich man and of Lazarus the poor man. Flee, brother, the example of the rich man clad in purple, whose dogs the poor man Lazarus fed with his sores, and who did not receive the crumbs falling from the rich man's table. But after no long interval of time their lots were changed. The poor man bought blessedness by beggary, and the rich man punishment by wealth. The one is lifted up by Angels into Abraham's bosom, but the rich man is led down to the depths of hell; from which place the rich man saw the poor man, nay rather, the poor man now saw the rich man. He longs for a drop who had refused a crumb. Let the rich, then, who are unwilling to redeem themselves with their wealth, ponder these things, lest they suffer the like. That man of whom we are now speaking was rich: there are rich men here too, to whom we are now speaking.

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Unius sunt nominis; caveant ne sint unius conditionis. Ergo inter divitem purpuratum et Lazarum ulcerosum mutatae sunt vices. Dives perdidit quod habebat; pauper coepit esse quod non erat. Dives ille in saeculo apothecas plenas reliquerat; et in inferno guttam ardens petebat, et impetrare non poterat.

They are of one name; let them beware lest they be of one condition. So between the rich man clothed in purple and Lazarus covered with sores the positions were exchanged. The rich man lost what he had; the poor man began to be what he was not. That rich man had left full storehouses behind in the world; and in hell, burning, he begged for a drop, and could not obtain it.

4. Dives in lingua magis cruciatur. Pro se apud Deum dicit. Ob duritiae culpam causa cadit. Attendite, fratres. Totum divitis corpus flammis gehennae consumitur, et sola lingua amplius cruciatur. Ideo sine dubio in lingua majorem sentit ardorem, quia per eam superbe loquendo contempserat pauperem. Ipsa enim lingua quae noluerat dicere ut eleemosyna pauperi donaretur, gravius gehennae flammis exuritur. Clamavit enim et dixit: Pater Abraham, mitte Lazarum ut intingat digitum suum, et refrigeret linguam meam (Luc. XVI, 24). O dives, qua fronte quaeris guttam, qui noluisti porrigere micam? Juste nunc exigeres, si dedisses. O mundi bona, apud inferos mala! Accesserunt ad servitium divitis ignes, et ad obsequium saevi tortores. Patitur duros tartarorum ministros. Torquetur, et clamat: O juste et integer judex, vel secundum peccata mea compensentur supplicia ista, vel contra spatia annorum meorum, quibus habui bona, mala recipiam, aut certe in duplum vel quadruplum! Cur per tot millia annorum me teneri jubes in flamma? Peccatorum meorum sum nexibus alligatus, ne fugiam. Per momenta compungor, ut doleam. Saevit in me ignis, et non parcit; cruciat, et reservat: nec totum est quod punit, cui saevum est quod ignoscit. Post illas lamentabiles voces, potuit ei sine dubio responderi: Quid faciam tibi? Eleemosynas non fecisti, quae peccatorum tuorum poenas exstinguerent. Clamavit tibi Scriptura, et non audisti; propheta non tacuit, apostolus praedicavit, Evangelium tonuit; annuntiatum est supplicium impiorum, justorum praemium est repromissum: tu umbras et nebulas saeculi hujus tenere te credens, divina praecepta velut inanes fabulas respuisti. Interveniant pro te pauperes, et quidquid petieris, dono. Sed justo judicio vicem tibi reddo: Quia judicium sine misericordia ei qui non fecit misericordiam (Jacobi. II, 13). Non tibi poterit praestare justitia mea, nisi quod merentur opera tua. Sine causa mortuus in potestate aliena positus clamas, qui in eo tempore quo potuisti, cum me videres in paupere, caecus eras.

4. The rich man is tormented more in the tongue. He pleads for himself before God. Through the fault of his hardness he loses his case. Pay attention, brethren. The whole body of the rich man is consumed by the flames of Gehenna, and the tongue alone is tormented more. Therefore without doubt he feels a greater burning in the tongue, because through it, by speaking proudly, he had despised the poor man. For that very tongue which had been unwilling to say that alms should be given to the poor man is burned more heavily by the flames of Gehenna. For he cried out and said: Father Abraham, send Lazarus that he may dip his finger, and cool my tongue (Luke 16:24). O rich man, with what face do you seek a drop, you who were unwilling to hand out a crumb? Justly would you demand it now, if you had given. O goods of the world, evils among those below! Fires have come to the service of the rich man, and cruel torturers to wait upon him. He suffers the harsh ministers of the infernal regions. He is tortured, and cries out: O just and upright Judge, either let these punishments be weighed out according to my sins, or let me receive evils matching the span of my years in which I had good things, or at any rate double or fourfold! Why dost Thou command me to be held in the flame through so many thousands of years? I am bound by the bonds of my sins, so that I may not flee. Moment by moment I am pierced, that I may feel pain. The fire rages against me, and does not spare; it torments, and preserves: nor is what it punishes the whole for one to whom even what it spares is cruel. After those lamentable cries he could without doubt have been answered: What shall I do for you? You did not give alms, which would have extinguished the penalties of your sins. Scripture cried out to you, and you did not hear; the prophet was not silent, the apostle preached, the Gospel thundered; the punishment of the wicked was announced, the reward of the just was promised: you, believing that you held the shadows and mists of this world, spurned the divine precepts as empty fables. Let the poor intercede for you, and whatever you ask, I grant. But by just judgement I repay you in turn: For judgement without mercy to him who has not shown mercy (Jas. 2:13). My justice can furnish you nothing except what your works merit. To no purpose, dead and placed in another's power, do you cry out, you who at that time when you were able, though you saw Me in the poor man, were blind.

5. Eleemosynae merces proponitur. Fratres mei, manu Dei formati, magno mecum pretio comparati, audite consilium Domini Dei nostri, implete desiderium pontificis vestri, ut cum ipso accipiatis haereditatem in regno Patris vestri. Ex servo factus es amicus: contemne quod natus es, fac tibi vicem cum Christo. Quare non accipiat partem de substantia tua, qui tibi praemia praeparavit aeterna? Quare non accipiat vel decimum, qui contulit totum? Contra terrenum patrimonium Deus offert coelum: sic enim ait, Venite, benedicti, percipite regnum; quia esurivi, et dedistis mihi manducare (Ibid., 34, 35). Tunc vos, si modo eleemosynas largiter fideliterque facitis, feliciter dicere poteritis: Domine, quando te vidimus esurientem, et ministravimus tibi (Matth. XXV, 37)? Quid est hoc, fratres? Convenit fidelis debitor, et creditores excusant? Tunc vobis respondebit Pater, Dominus et amicus, cum quo fecistis coeleste commercium: Quamdiu fecistis uni ex minimis meis, mihi fecistis (Ibid., 40). Nonne ego quae accepi, terrena accepi? Coelestia reddam, dabo aeternum praemium, et ad partem dexteram regnum: non quia non peccastis, sed quia peccata vestra eleemosynis redemistis. Rogo vos, fratres, ut ista recipiantur in animis vestris, et ita proficiant peregrinis; ut ante tribunal aeterni Judicis, et mihi pro benigna admonitione venia, et vobis pro eleemosynarum largitate aeterna gloria tribuatur: praestante Domino nostro Jesu Christo, cui est honor cum Patre et Spiritu sancto in saecula saeculorum. Amen.

5. The reward of almsgiving is set forth. My brethren, formed by the hand of God, bought together with me at a great price, hear the counsel of the Lord our God, fulfil the desire of your bishop, that with him you may receive the inheritance in the kingdom of your Father. From a servant you have been made a friend: think little of what you were born, make an exchange for yourself with Christ. Why should He not receive a part of your substance, Who has prepared eternal rewards for you? Why should He not receive at least a tenth, Who has bestowed the whole? Against an earthly patrimony God offers heaven: for thus He says, Come, blessed ones, receive the kingdom; for I was hungry, and you gave Me to eat (Matt. 25:34–35). Then you, if only you give alms generously and faithfully, will be able to say happily: Lord, when did we see Thee hungry, and minister to Thee (Matt. 25:37)? What is this, brethren? Does the faithful debtor sue, and do the creditors make excuses? Then the Father, Lord and friend, with Whom you have carried on a heavenly commerce, will answer you: As long as you did it to one of the least of Mine, you did it to Me (Matt. 25:40). Was it not earthly things that I received, the things I received? I shall render heavenly things, I shall give an eternal reward, and the kingdom at the right-hand side: not because you have not sinned, but because you have redeemed your sins with alms. I ask you, brethren, that these things be received in your minds, and so be of profit to strangers; that before the tribunal of the eternal Judge both pardon may be granted to me for kindly admonition, and eternal glory to you for the generosity of your alms: by the gift of our Lord Jesus Christ, to Whom is honour with the Father and the Holy Spirit for ages of ages. Amen.

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