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

Sermons CCCXVI–CCCXVII

enim pertinet ad eos qui cogitant postea quod audierint et tenuerint. Nam modo manducamus, et in memoriam tanquam in ventrem mittitur. Sed quid facit pecus quando ruminat? Illud quod in pr⟨ae⟩sepe jactatum erat et in ventre repositum, revocat ad os, et in ipsa dulcedine conquiescit. Hoc dixi, ut commendarem vobis, ne sitis tanquam pecora immunda. Accipit illud in ventre, postea non ruminat, et transit tota dulcedo. Et nihil vobis prodest quod reconditum est, si non redit ad os dulcedo. Audite illud expresse et aperte dictum alia sententia; quod obscure et mystice de ruminantibus animalibus dictum, alio loco aperte expositum est, ut intelligamus quid sit, Thesaurus desiderabilis requiescit in ore sapientis, stultus autem glutit illud (Prov. XXI, 20).

pertains to those who think over afterwards what they have heard and retained. For now we eat, and it is sent into the memory as into the belly. But what does a beast do when it ruminates? That which had been thrown into the manger and stored in the belly it calls back to the mouth, and rests in that very sweetness. I have said this in order to commend to you that you should not be like unclean beasts. One receives it into the belly, afterwards does not ruminate, and the whole sweetness passes away. And what is stored away profits you nothing if the sweetness does not return to the mouth. Hear this said expressly and openly in another saying; what was said obscurely and mystically about ruminating animals is set out openly in another place, so that we may understand what it is: A desirable treasure rests in the mouth of the wise, but the fool swallows it down (Prov. 21:20).

SERMO CCCXVI. De sancto Laurentio.

Sermon 316. On Saint Lawrence.

1. Sancti spe ad tolerantiam accensi. Quando natalitia sanctorum martyrum celebramus, et in eorum laudibus admiramur, ita vivere debemus, ut eos in omnibus imitemur. Nam cum martyres amamus, causam nobis eligimus, unde Domino placeamus. Videte beatissimum Laurentium martyrem, cujus natalem hodie in Ecclesia ce⟨l⟩ebramus, qui talem confessionis causam elegit, quod coronam martyrii a Christo percipere meruit. Quam magna constantia martyrum, quam bona fides sanctorum qui pro nomine Christi multa tormenta libenter suscipiebant, et tamen eadem tormenta contemnendo in suis persecutoribus diabolum superabant! De ipsis enim Salomon dicit: Etsi coram hominibus tormenta passi sunt, spes illorum immortalitate plena est (Sap. III, 4). Magnam igitur spem sancti habuerunt; ut crederent accipere se posse in resurrectione quod sperabant, tolerantes temporalem passionem. Et quid sperabant, quando talia tolerabant? Facillime dici potest quod tolerabant: nam quis explicare poterit quod sperabant? Audi apostolum Paulum: Non sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis (Rom. VIII, 18).

1. The saints were kindled to endurance by hope. When we celebrate the birthdays of the holy martyrs, and marvel at them in their praises, we ought so to live that we imitate them in all things. For when we love the martyrs, we choose for ourselves a cause by which we may please the Lord. See the most blessed martyr Lawrence, whose birthday we celebrate today in the Church, who chose such a cause of confession that he deserved to receive the crown of martyrdom from Christ. How great the constancy of the martyrs, how good the faith of the saints, who for the name of Christ willingly underwent many torments, and yet by despising those same torments overcame the devil in their persecutors! For of them Solomon says: Though in the sight of men they have suffered torments, their hope is full of immortality (Wis. 3:4). The saints therefore had great hope, so that they believed they could receive in the resurrection what they hoped for, while enduring temporal suffering. And what did they hope for, when they endured such things? What they endured can very easily be told; for who will be able to set forth what they hoped for? Hear the apostle Paul: The sufferings of this time are not worthy to be compared with the glory to come, which shall be revealed in us (Rom. 8:18).

2. Agni sanguine candidantur. Ergo magnam habuerunt spem resurrectionis: et ideo tolerabant tormenta passionis. Sperabant magnam claritatem, gloriosam requiem; sperabant coelestem Jerusalem, sperabant paradisum: et unde Adam transgressionis causa foris projectus est, illuc sancti, prostrato eo qui Adam deceperat, tropaea victricia reportarunt. Laverunt sancti stolas s⟨u⟩as in sanguine p⟨a⟩ssionis, et candidas eas fecerunt in sanguine Redemptoris. Nam notum est, fratres, quia si cujus vestimentum sanguinem tetigerit, inquinabitur. Sed sanguis Agni immaculati candidare novit, cruentare non novit. Itaque beatus Laurentius habitu, vultu et sanctitate decorus, candidam ante passionem habuit conscientiam, et per passionem candidiorem dealbavit stolam corporis et mentis. O sancte Laurenti, candidus in mente, candidus et corporea veste, non valeo condigne laudare meritum tuum; quia magnum adverto consilium tuum. Magnum consilium cogitasti, coeleste negotium egisti, thesauros Ecclesiae suscipiens, christianis pauperibus erogasti; et thesauros coelestes accipere meruisti. Sic enim monet Dominus in Evangelio, dicens: Vende omnia quae habes, et da pauperibus; et habebis thesaurum in coelo (Matth. XIX, 21). Implesti praeceptum Domini; et dedit tibi praemium regni sui. Qualiter te honorem, quo te laudem praeconio; qui in ipso praelio confessionis positus, cum adhuc sub custodia Hippolyti ageres, virtutem Domini semper ostendens, crucem Christi super caecorum oculos faciebas, caecos illuminabas, et Hippolytum ad fidem Christi mirabiliter convertebas.

2. They are made white by the blood of the Lamb. They had, then, great hope of the resurrection, and therefore they endured the torments of suffering. They hoped for great glory, a glorious rest; they hoped for the heavenly Jerusalem, they hoped for paradise: and whence Adam was cast out because of transgression, thither the saints, having laid low him who had deceived Adam, brought back victorious trophies. The saints washed their robes in the blood of suffering, and made them white in the blood of the Redeemer. For it is known, brethren, that if anyone's garment touches blood, it will be stained. But the blood of the spotless Lamb knows how to make white; it does not know how to make bloody. And so blessed Lawrence, adorned in bearing, in countenance and in holiness, had a white conscience before his passion, and through his passion he whitened yet more brightly the robe of body and mind. O holy Lawrence, white in mind, white also in bodily garment, I am not able to praise your merit worthily; for I perceive that your counsel was great. A great counsel you devised, a heavenly business you transacted: receiving the treasures of the Church, you paid them out to the Christian poor; and you deserved to receive heavenly treasures. For so the Lord admonishes in the Gospel, saying: Sell all that you have, and give to the poor; and you shall have treasure in heaven (Matt. 19:21). You fulfilled the Lord's precept, and He gave you the reward of His kingdom. How shall I honour you, with what proclamation shall I praise you, who, set in the very battle of confession, while you were still under the custody of Hippolytus, ever showing forth the power of the Lord, made the cross of Christ over the eyes of the blind, gave light to the blind, and wonderfully converted Hippolytus to the faith of Christ?

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Alias, de Diversis 38.

Elsewhere [numbered] On Various Subjects 38.

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In Appendice nunc primum collocatur. Nihil in eo reprehensione dignum, nisi quod stilus, ait Vindingus, indicat non esse Augustini.

It is now placed in the Appendix for the first time. There is nothing in it worthy of censure, except that the style, says Vindingus, shows it is not Augustine's.

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3. Laurentius cum Stephano comparatur. Quem tibi similem comparabo? quem honori tuo coaequabo? Inveniam tibi similem, et quodam modo priorem et in honore et in confessione: in honore primum Christi diaconum, in confessione beatum Stephanum. Qui post Christi ascensionem primus in septem diaconis ab Apostolis ordinatus, martyrio praecedente ante Apostolos est coronatus. Attendite, fratres, istorum duorum principum victoris exercitus martyrum parem operationem et confessionem. Lapidabatur Stephanus, et orabat: assabatur Laurentius, et hilari facie congaudebat. Orabat Stephanus pro Saulo lapidatore suo: et Laurentius christianum fecit Hippolytum custodem suum. Magna mirabilia fecerunt archidiaconi isti: a quibus patiebantur supplicia, ipsis praerogabant divina beneficia. Hoc enim fecerunt, quod et Christum Dominum in passione facientem audierunt, qui pro inimicis in cruce orabat, dicens: Pater, ignosce illis; quia nesciunt quid faciunt (Luc. XXIII, 34). Hoc ipsum et eos Dominus docuit, ubi ait: Si quis mihi ministrat, me sequatur; et ubi ego sum, illic et minister meus erit (Joan. XII, 26). Meruerunt quippe esse cum Christo, qui magna constantia confitentes Christum, vicerunt Antichristum. Ergo et nos, fratres, tota mentis nostrae intentione Dominum Jesum Christum confiteamur, ipsum omni virtute timeamus ac diligamus: ut cum omnibus sanctis ad praemia regni coelestis pervenire mereamur. Amen.

3. Lawrence is compared with Stephen. Whom shall I compare to you as like you? Whom shall I make equal to your honour? I shall find one like you, and in a certain manner prior to you, both in honour and in confession: in honour, the first deacon of Christ; in confession, blessed Stephen. He, after the ascension of Christ, was ordained by the Apostles first among the seven deacons, and, his martyrdom going before, was crowned before the Apostles. Consider, brethren, the equal working and confession of these two princes of the army of the martyrs of the Victor. Stephen was being stoned, and was praying; Lawrence was being roasted, and with a cheerful face was rejoicing. Stephen prayed for Saul, his stoner; and Lawrence made Hippolytus, his guard, a Christian. Great wonders did these archdeacons work: upon those from whom they were suffering tortures they bestowed divine benefits. For they did this, which they had heard that Christ the Lord also did in His passion, Who prayed on the cross for His enemies, saying: Father, forgive them; for they do not know what they are doing (Luke 23:34). This very thing the Lord also taught them, where He says: If anyone ministers to Me, let him follow Me; and where I am, there also shall My minister be (John 12:26). For they deserved to be with Christ who, confessing Christ with great constancy, conquered Antichrist. Therefore let us also, brethren, with the whole intention of our mind confess the Lord Jesus Christ, and fear and love Him with all our strength: that with all the saints we may deserve to attain to the rewards of the heavenly kingdom. Amen.

SERMO CCCXVII. In Natali Martyrum Massae Candidae.

Sermon 317. On the Birthday of the Martyrs of the White Mass.

Massa candida unde sic dicta. Ex quibus collecta.

Whence the White Mass is so called. From whom it was gathered.

Dilectissimi fratres, natalem martyrum celebramus, quorum multitudo massam, splendor candidam fecit. Massa enim dicta est propter numerum, Candida propter meritum. Nam quid aliud Massa Candida, nisi multitudo intelligenda est martyrio candidata? Sicuti modo, cum Apocalypsis legeretur, audivimus, quia vidit beatus discipulus, et apostolus, qui Christi solebat discumbere super pectus, martyrum turbas candida veste fulgentes et palmis virentibus triumphantes; et quod feliciter vidit, nobis fideliter indicavit. Ait enim, sicut modo audivimus: Vidi, et ecce multitudo quam numerare nemo poterat, ex omni populo, et tribubus, et linguis, vestiti omnes candidas vestes, et palmae in manibus eorum (Apoc. VII, 9). Vestis candida significat innocentiam, palmae victoriam. Et ait quidam de senioribus ad Joannem: Isti qui sunt, et unde venerunt (Ibid., 13)? Joannes autem: Domine, tu scis. Ille autem, qui ideo interrogaverat, ut doceret: Hi sunt, inquit, qui venerunt ex magna tribulatione, et laverunt stolas suas, et candidas eas fecerunt in sanguine Agni (Ibid., 14). Qualis sanguis, fratres? Lavat sanguis iste, non maculat: habet quidem ruborem, sed tamen non potest maculare candorem. Mirum est hoc, dilectissimi: illius enim sanguis est, de quo dicit sponsa ejus in Canticis canticorum, Frater meus candidus et rubens (Cant. V, 10). Si enim candidus, quare rubens? Si candorem innocentiae Christi nullus peccati naevus offudit, quare sanguinem fudit? Si candidus, quare rubens? Si candidus ille nulla se iniquitatis nocte fuscavit, quare crucem immaculatus ascendit? Quaeris quare? audi Evangelium: Nisi granum frumenti cadens in terram mortuum fuerit, ipsum

Dearly beloved brethren, we are celebrating the birthday of the martyrs whose multitude made them a mass, and whose splendour made them white. For it is called Mass on account of the number, White on account of the merit. For what else is to be understood by the White Mass but a multitude made white by martyrdom? Just as, a moment ago, when the Apocalypse was being read, we heard that the blessed disciple and apostle, who was wont to recline upon Christ's breast, saw crowds of martyrs shining in white raiment and triumphant with green palms; and what he happily saw, he faithfully made known to us. For he says, as we heard a moment ago: I saw, and behold a multitude which no one could number, out of every people, and tribes, and tongues, all clothed in white garments, and palms in their hands (Rev. 7:9). The white garment signifies innocence, the palms victory. And one of the elders says to John: These, who are they, and whence have they come (ibid. 13)? And John: Lord, you know. And he who had asked for this reason, that he might teach: These are they, he says, who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb (ibid. 14). What sort of blood, brethren? This blood washes, it does not stain: it has indeed redness, but yet it cannot stain whiteness. This is a wonderful thing, dearly beloved: for it is the blood of Him of Whom His bride says in the Song of Songs, My brother is white and ruddy (Song 5:10). For if white, why ruddy? If no blemish of sin overspread the whiteness of Christ's innocence, why did He shed blood? If white, why ruddy? If He, being white, darkened Himself with no night of iniquity, why did He, immaculate, ascend the cross? Do you ask why? Hear the Gospel: Unless a grain of wheat falling into the earth shall have died, it

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Alias 17 ex Vignerianis, Supplementi part. 1.

Elsewhere [numbered] 17 of the Vignier sermons, Supplement part 1.

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In Appendice nunc primum collocatur. Augustinum non sapit affectata illa qualiscumque orationis elegantia, et videtur nimium apparatis verbis sermo contextus, ex illo præsertim loco, « Non senex annis jam vergentibus fractus, « marcescente jugulo, » etc. Deinde Massam Candidam Augustino et Africanis celebratam, non gladio, ut isthic dicitur, sed igne in fornace calcaria martyrium consummasse, eamque virorum certo numero, non autem ex omni ætate et sexu collectam, post Pontium in Actis S. Cypriani, produnt Martyrologia et Prudentius in Peristeph. 13. Hunc tamen sermonem Augustino tribuunt Romani duo manuscripti, ejusque nomine a Baronio laudatur in Notis ad Martyrolog. 24 aug. et 1 novembr.

It is now placed in the Appendix for the first time. That affected elegance of speech, such as it is, does not savour of Augustine, and the sermon seems woven of overly ornate words, especially from the passage "Not an old man broken by years now declining, with a withering throat," etc. Moreover, the Martyrologies, and Prudentius in Peristephanon 13, following Pontius in the Acts of St Cyprian, report that the Massa Candida celebrated by Augustine and the Africans completed its martyrdom not by the sword, as is said here, but by fire in a lime-kiln, and that it was gathered from a fixed number of men, not from every age and sex. Yet two Roman manuscripts attribute this sermon to Augustine, and it is cited under his name by Baronius in the Notes to the Martyrology, 24 August and 1 November.

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solum manet; si autem mortuum fuerit, multum fructum affert (Joan. XII, 24, 25). Vide Massam, et intellige seminis causam. Massa haec, fratres (sicut audistis, ex omni populo, et tribubus et linguis), ex utroque sexu et ex omni aetate collecta est. Non senex annis jam vergentibus fractus, marcescente jugulo, tremulam cervicem subtraxit: non anus sexu, aetate confecta, dextram cruenti percussoris effugit: non juvenes a corona vitae hujus dulcedo revocavit: non exspirantium membra palpitantium parvulorum cruentus percussor perhorruit: sed si qui forsitan infantum maternis uberibus inhiantes ferrum potuerunt persequentis evadere, oppressi ruina cadaverum, maternos inter dulces obiere complexus. Omnes in illo certamine coronavit, qui omnem redemit aetatem. Qualis tunc rerum species, dilectissimi, quam cruenta aetas, per quam videbatur miseranda et horrenda cernentibus, sed pretiosa in conspectu Domini mors sanctorum

remains alone; but if it dies, it bears much fruit (John 12:24–25). Behold the Mass, and understand the reason for the seed. This Mass, brethren (as you have heard, from every people, and from tribes and tongues), was gathered from both sexes and from every age. The old man, broken by his years now declining, his throat withering, did not withdraw his trembling neck; the old woman, worn out in sex and age, did not escape the right hand of the bloody smiter; the sweetness of this life did not call the young men back from the crown; the bloody smiter did not shrink in horror from the quivering limbs of dying little ones; but if perhaps any of the infants, gaping at their mothers' breasts, were able to escape the sword of the pursuer, they were crushed by the collapse of corpses and died amid their mothers' sweet embraces. He crowned all in that contest Who redeemed every age. What an appearance of things then, dearly beloved, how bloody an age, through which it seemed pitiable and horrible to those who beheld it, but precious in the sight of the Lord is the death of His saints

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ejus (Psal. CXV, 15). Vultis nosse quam pretiosa sit? Recolite quomodo nobis in apostolica Epistola legebatur: Propterea, inquit, non confunditur de his Deus vocari Deus eorum; praeparavit enim illis civitatem (Heb. XI, 16). O si videre possemus, quando erat de eorum trucidatione in terris tanta tristitia, quanta fuerit in illa coelesti civitate laetitia; cum, istis martyribus ad coelum uno agmine tendentibus, cives illius beatae civitatis, hoc est, millia occurrerunt angelorum! O si videre possemus martyres istos, corpora relinquentes, tanquam lutearum domorum tecta calcantes! Et nos ergo, dilectissimi, faciamus in coelo gaudium Angelis sanctis. Sanc⟨t⟩i etiam martyres debent gaudere de nobis; quia non cessant orare pro nobis. Sed quando de nobis gaudent? Quando eos, quos veneramur, imitamur. Sic enim volunt solemnitates suas celebrari conventibus nostris, ut eorum pietatem laetificemus moribus nostris.

(Ps. 115:15). Do you wish to know how precious it is? Recall how it was read to us in the apostolic Epistle: Therefore, he says, God is not confounded about them, at being called their God; for He has prepared a city for them (Heb. 11:16). O if we could see, when there was such great sadness on earth over their slaughter, how great was the joy in that heavenly city; when, as these martyrs were making for heaven in a single column, the citizens of that blessed city, that is, thousands of angels, ran out to meet them! O if we could see these martyrs, leaving their bodies behind, as though treading on the roofs of houses of clay! Let us too, therefore, dearly beloved, make joy in heaven for the holy Angels. The holy martyrs also ought to rejoice over us, since they do not cease to pray for us. But when do they rejoice over us? When we imitate those whom we venerate. For thus do they wish their solemnities to be celebrated by our assemblies, that we may gladden their piety by our conduct.

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