PL 39 · cols. 1717–1734

Augustine, Sermo 396 (Classis V, Sermones dubii); Sermonum quorumdam qui adhuc desiderantur fragmenta; Appendix, Sermo supposititius 1

Sermon CCCXCVI

SERMO CCCXCVI. In assumptione episcopi.

Sermon 396. On the taking up of a bishop.

1. Vos quidem, fratres, consolatorem quaeritis: sed etiam nos consolandi sumus; et consolatio nostra nullus hominum est, sed qui facit hominem; quoniam qui fecit reficit, et recreat qui creavit. Non possumus per infirmitatem nisi contristari; sed per spem debemus consolari. Omnes bonos di⟨u⟩tius nobiscum vivere volumus, et in hac asperrima vita deseri a comitibus nolumus; sed praevenientes nos qui bene vixerunt, hortantur exemplo suo, ut sive diu hic vivamus, sive cito hinc eamus, sic vivamus, ut ad ipsos veniamus. Quia id ipsum hic diu vivere, nihil est aliud, quam

1. You indeed, brothers, are seeking a consoler: but we too are in need of consolation; and our consolation is none of men, but He Who makes man; since He Who made remakes, and He Who created restores. Through weakness we cannot but be saddened; but through hope we ought to be consoled. We wish all good people to live longer with us, and in this harshest life we do not wish to be deserted by our companions; but those who have lived well, going before us, exhort us by their example that, whether we live here long or go hence soon, we should so live that we may come to them. For this very thing, to live here long, is nothing other than

SERMO S. PRESBYTERI ERACLII, DISCIPULI S. AUGUSTINI, IPSO PRAESENTE HABITUS.

Sermon of the holy priest Eraclius, disciple of Saint Augustine, preached in his presence.

1. Puto, fratres, quod meam sarcinam sentiatis; et peto ut tanto me onere laborantem, fraternis votis tanquam suppositis humeris, sublevetis. Nam beatissimus Pater, qui hoc mihi pondus imposuit, scio quia pro me orare non de⟨s⟩init. Non enim sola jussione me premeret, et pia oratione desereret. Sine dubio, fratres, qui jussit ut hoc feram, orat ut perferam. Quid ergo quod jussit, nisi audere ignorantiam praesente sapientia, et loqui imperitiam tacente doctrina? Cumque Scriptura dicat, Loquere, senior: decet enim te (Eccli. XXXII, 5); Pater dicit, Loquere, junior: delectat enim me. Scitis autem, fratres, quia loqui pro vobis verbum Dei et ante jam coeperam. Suscepi enim nuper officii necessitate compulsus; quia hoc munus effugere non habebam. Sed facile est absentis magistri locum suppleat quicumque discipulus: arduum vero est atque difficile docere condiscipulos sub magistro; tali praesertim magistro, cujus

1. I think, brothers, that you feel my burden; and I ask that, as I labour under so great a load, you lift me up with brotherly prayers, as though with shoulders placed beneath it. For the most blessed Father, who laid this weight upon me, does not cease, I know, to pray for me. For he would not press me down by command alone and abandon me in loving prayer. Without doubt, brothers, he who commanded that I bear this prays that I may bear it through. What then did he command, but that ignorance should dare in the presence of wisdom, and inexperience speak while learning keeps silent? And whereas Scripture says, Speak, elder: for it befits you (Ecclus. 32:5); the Father says, Speak, younger one: for it delights me. You know, moreover, brothers, that I had already begun before to speak the word of God for you. For I undertook it recently, compelled by the necessity of my office; since I could not escape this duty. But it is easy for any disciple to fill the place of an absent master: but it is arduous and difficult to teach fellow disciples in the presence of the master; above all such a master, whose

Editors' notes and page, col. 1717

Footnotes

(a) ‹anchor: SERMO CCCXCVI› · call in col 1717

Possidius in Indice operum Augustini recenset habitos ab ipso in quorumdam episcoporum depositione sermones, qui hactenus desiderantur. Hujus porro argumenti est hic sermo consolatorius, qui antea inter Fulgentii subdititios relatus fuerat, sed eruditorum forte judicio inter germanos Augustini sermones collocandus.

Possidius, in his Index of Augustine's works, lists sermons he preached at the burial of certain bishops, which are still lacking. Of this kind, moreover, is this sermon of consolation, which had formerly been placed among the spurious works of Fulgentius, but which in the judgement of scholars should perhaps be placed among the genuine sermons of Augustine.

(printed under page 121)

(a) ‹anchor: IPSO PRAESENTE HABITUS› · call in col 1717 (full-width title band across cols 1717/1718)

Ex manuscripto codice Ecclesiae Bellovacensis erutus per V. C. Godefridum Hermant ejusdem Ecclesiae canonicum.

Brought to light from a manuscript codex of the Church of Beauvais by the distinguished Godefroi Hermant, canon of the same Church.

(printed under page 121, full width)

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PL 39:1718

diu molestias sustinere. Cum Deo autem vivere et apud Deum, sine ulla molestia est vivere, et sine ullo timore ne pereat felicitas, quae non habet finem. Nec debemus arbitrari episcopum vestrum, fratrem nostrum, cito hinc isse, et parum vixisse. Recte enim ibi non parum vivitur, ubi cum multum dicitur, non finitur. Nam hic etiam quod multum est, cum finitum fuerit, pro nihilo deputabitur. Nec tamen parum hic vixit, si ejus opera cogitemus, non annos numeremus. Quanti alii fortasse quod per multos annos non dimidiarunt, ille paucis annis implevit? Nihil ergo aliud erat, hic eum velle tenere, nisi ejus felicitati invidere.

to endure troubles for a long time. But to live with God and in God's presence is to live without any trouble, and without any fear that a happiness which has no end may perish. Nor ought we to think that your bishop, our brother, went hence too soon and lived too little. For rightly there is no living too little there, where, when it is called much, it is not ended. For here even what is much, once it has been ended, will be reckoned as nothing. Yet he did not live too little here, if we consider his works and do not count his years. How many others perhaps did not accomplish half in many years of what he fulfilled in a few years? So to wish to keep him here was nothing other than to begrudge him his happiness.

2. In hoc enim habemus tristitiam de homine sicut homines. Quid ergo faciemus, ut non simus homines? Homines ergo de hominis abscessu humaniter contristamur: sed quomodo audivimus lectionem divinam, quod consummatus in brevi replevit tempora longa (Sap. IV, 13)? Ergo illic tempora computemus, sicut computatur dies. Quidquid ergo vobiscum egit hortando, loquendo, se ipsum proponendo ad imitandum, ad Deum laudandum et colendum, tenete; et Memoria ipsius ornatissima vos eritis. Non enim hoc illi magnum est, recondi tumulis marmoratis; sed condi in cordibus vestris. Vivat sepultus in vivis sepulcris. Sepultura enim ejus memoria vestra est. Apud Deum vivit, ut felix sit; apud vos vivat, ut felices sitis. Exhortari vos ad fidelem prudentiam multis verbis fortasse possemus, nisi et nos dolore humano vix loqui sineremur. Proinde quia donavit nobis Deus, ut morienti ad tempus praesentes essemus; quoniam donavit nobis, ut funus ejus deduceremus: deductio quae debetur charitati, nihil addit felicitati: donavit etiam, ut sanctitatem vestram videremus, vosque alloqueremur, ut pro modulo nostro consolandi vos consolaremur: quidquid nos dolor dicere non permittit, cogitando supplete; et noster animus in recordatione tanti viri, etsi habet humanum moerorem, non habet infidelem desperationem.

2. For in this we feel sorrow over a man as men. What then shall we do, so as not to be men? As men, therefore, we are saddened in a human way at the departure of a man: but how [is it with us], since we have heard the divine reading, that "having been made perfect in a short time, he filled long times" (Wis. 4:13)? Let us therefore reckon times there as the day is reckoned. Whatever, then, he did among you by exhorting, by speaking, by setting himself forth to be imitated, for praising and worshipping God, hold fast to it; and you will be his most richly adorned Memorial. For this is no great thing for him, to be laid away in marble tombs; but to be laid up in your hearts. Let the buried one live in living sepulchres. For his sepulchre is your memory. With God he lives, that he may be happy; among you let him live, that you may be happy. We could perhaps exhort you to faithful prudence with many words, were it not that we too, through human grief, are scarcely allowed to speak. Since, therefore, God granted us to be present at the time with him as he was dying; since He granted us to conduct his funeral (a conducting which is owed to charity, but adds nothing to his happiness); He granted also that we should see your holiness and address you, so that according to our small measure we might console you who are to be consoled: whatever grief does not permit us to say, supply by reflecting; and our mind, in the remembrance of so great a man, though it has human mourning, does not have faithless despair.

verbis ex eo est major auctoritas, quod docentem linguam vita comitatur. Ad omne enim bonum quod nobis insinuatur eruditionis verbo, praecedit nos conversationis exemplo. Praecedit nos, inquam; utinam vel sequamur! Quidquid enim in hoc viro miramur, veneramur, amplectimur, tunc creditur vere a nobis amari, si non pigeat imitari. Pro modulo ergo nostro ad eum nos unusquisque tendamus, atque existens de radice cordis ejus diversos virtutum ramos prout valemus singuli decerpamus. Qui potest, assequatur ejus eloquentiam: qui non potest, teneat continentiam. Qui potest, impleat ejus auctoritatem: qui non potest, sectetur humilitatem. Qui potest, apprehendat ejus scientiam: qui non potest, imitetur ejus patientiam. Atque in omnibus viis Domini, qui potest, ambulet cum illo; et qui non potest, discat ab illo. Gaudeamus, fratres, secundum dispensationem munerum

his words have the greater authority from this, that his life accompanies his teaching tongue. For towards every good thing that is instilled into us by the word of instruction, he goes before us by the example of his conduct. He goes before us, I say; would that we at least may follow! For whatever we admire, venerate and embrace in this man is then believed to be truly loved by us, if we are not reluctant to imitate it. According to our small measure, then, let each of us strive towards him, and, springing from the root of his heart, let us each pluck, as we are able, the various branches of the virtues. Let him who can attain his eloquence: let him who cannot hold to his continence. Let him who can fulfil his authority: let him who cannot pursue his humility. Let him who can lay hold of his knowledge: let him who cannot imitate his patience. And in all the ways of the Lord, let him who can walk with him; and let him who cannot learn from him. Let us rejoice, brethren, according to the dispensation of the gifts

Editors' notes and page, col. 1718

Footnotes

(a) ‹anchor: IPSO PRAESENTE HABITUS› · call in col 1718 (heading spanning both columns; note set across the full width)

Ex manuscripto codice Ecclesiae Bellovacensis erutus per V. C. Godefridum Hermant ejusdem Ecclesiae canonicum.

Drawn from a manuscript codex of the Church of Beauvais by the distinguished man Godefroy Hermant, canon of that same Church.

(printed under page 121)

(1) ‹anchor: atque existens› · call in col 1718

Forte, existentes.

Perhaps "existentes" [i.e. plural: "standing"].

(printed under page 121)

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divinorum habere nos in ipso quod non habemus in nobis. Quidquid enim in illo videmus, nostrum est, si amemus.

of God, that we have in him what we do not have in ourselves. For whatever we see in him is ours, if we love.

2. Hoc ergo tacente, nos loquimur. Hoc, inquam, tacente nos loquimur. Ciclada clamat, et cygnus tacet: sed non tacet loquentibus nobis, quia ipse loquitur et in nobis. Si enim vobis dicimus quod ab eo didicimus, ipse vos docet sive per se, sive per me. Verumtamen, fratres, hoc quod nobis imposuit adhuc parvis, vix impletur a magnis. Sed non ideo jam desperare debemus, quia parvi sumus. Benedixit enim Dominus pusillos cum magnis (Psal. CXIII, 13). Multum fortia sunt, quae poscuntur a nobis, et nos infirmi sumus. Infirmi sumus, fragiles sumus, fictiles sumus; sed quid? Placebit Domino ponere in vase fictili, ponere thesaurum suum; ut dicamus et nos cum Paulo apostolo, Habemus thesaurum istum in vasis fictilibus (II Cor. IV, 7). In manu enim illius nos et sermones nostri (Sap. VII, 16), qui dat verbum evangelizantibus virtute multa (Psal. LXVII, 12), Quid enim putatis, fratres, quia dispensator iste tam sapiens, nisi se sciret in nobis pecuniam dominicam collocasse, juberet vobis aliquid erogare? Conscius sibi est operum suorum; conscius sibi est piorum laborum: scit quantum me sale verbi condierit. Est enim ipse sal terrae vividum, referens apostolicae doctrinae saporem. Sed vereor ne condimentum ejus inculto corde non duxerim. Bene ergo fecit, quod nostrum voluit gustare sermonem. Bene fecit, inspieere quantum in nobis sui saporis agnoscat. Quid enim aliud existimandum est, quod inter caeteros patres, et compresbyteros meos loqui sub conspectu suo me potissimum jussit, quod ante facere nolebat, nisi quia de eorum maturitate atque eruditione securus, nostra voluit rudimenta sic probare. Pareo, fratres, salubrius imperatis; et cui me dudum in Domino nutriendum erudiendumque commisi, non subtraho. Inspice, Pater pie et Magister bone. Interroga linguam, et testimonium prodat tibi cordis affectum. Quidquid tibi in nostro sermone placuerit, agnosce, quia tuum est: quidquid autem displicuerit,

2. While he, then, is silent, we speak. While he, I say, is silent, we speak. The cicada shrills, and the swan is silent: but he is not silent while we speak, because he too speaks in us. For if we say to you what we have learned from him, he teaches you, whether through himself or through me. Nevertheless, brethren, what he has laid upon us while we are still little is scarcely fulfilled by the great. But we ought not on that account to despair already, because we are little. For the Lord has blessed the little ones together with the great (Ps. 113:13). Very hard are the things demanded of us, and we are weak. We are weak, we are fragile, we are made of clay; but what of it? It will please the Lord to place in an earthen vessel, to place His treasure; so that we too may say with the apostle Paul, We have this treasure in earthen vessels (2 Cor. 4:7). For in His hand are both we and our words (Wis. 7:16), Who gives the word to those who preach the gospel with much power (Ps. 67:12), For what do you think, brethren: would this so wise a steward, unless he knew that he had deposited the Lord's money in us, bid us pay out something to you? He is conscious of his own works; he is conscious of his devoted labours: he knows how much he has seasoned me with the salt of the word. For he himself is a living salt of the earth, bringing back the savour of the apostolic doctrine. But I fear that I may not have drawn his seasoning into an untilled heart. He did well, then, in wishing to taste our sermon. He did well, to examine how much of his own savour he recognizes in us. For what else is to be supposed as to why, among the other fathers and my fellow priests, he ordered me above all to speak in his presence, which before he was unwilling to do, unless that, being secure about their maturity and learning, he wished in this way to test our first beginnings? I obey, brethren, the more wholesomely, what is commanded; and I do not withdraw myself from him to whom I long ago entrusted myself to be nourished and instructed in the Lord. Examine me, kind Father and good Master. Question my tongue, and let it bring forth to you the testimony of my heart's affection. Whatever in our sermon has pleased you, recognize that it is yours: but whatever has displeased you,

ignosce, quia meum est : sed sic ignosce, ut corrigas ; sic ignosce, ut punias. Ignoscas mihi quia erravi ; punias mihi quod erravi : ac sic parcas homini, non errori : donec paulatim totum quod non a te plantatum est, relinquatur.

forgive, because it is mine; but forgive in such a way that you correct; forgive in such a way that you punish. Forgive me because I have erred; punish in me that in which I have erred; and so spare the man, not the error, until little by little all that was not planted by you is abandoned.

3. Sed ut vobiscum potius, dilectissimi, quam cum ipso loquar, ne in aliquo limites paternae jussionis excedam ; qui me ut vobis loquerer, imperavit : in hoc ejus facto Paulum apostolum cogitemus, cujus modo Epistolam, cum legeretur, audivimus. Cum enim divinis mysteriis adolescentem Timotheum praepararet, coelestibusque doctrinis mentem adolescentis imbueret, dicebat, Praedica verbum ; et paulo post, Opus fac evangelistae, ministerium tuum adimple (II Tim. IV, 2). Tunc si diceret ille, Non possum ; responderet Paulus, Quare non potes, fili ? Nonne ab infantia sacras Litteras didicisti (Id. III, 15) ? Hoc, fratres, mihi non potest dici. Sicut enim noverunt plurimi vestrum, jam durus huc adveni. Per omnia enim tempore puerilis aetatis, quam facilius flectit ac dirigit norma doctrinae, rebus aliis occupabar. Sed plane, quod fatendum est, postquam veni, quantum potuit, in me operatus est sanctus agricola, multumque conatus est nostram expugnare duritiam. Neque imbres unquam mihi, neque semina defuerunt : et ideo nunc qui semen injecit, fructum requirit. Oret ut non degeneraverint grana ejus in nobis : et quidquid vel in sermonibus vel in moribus ipso excolente et Domino incrementum dante processerit, non spina, sed spica sit. Quod ergo jam restat, dilectissimi, ipsum pariter deprecemur, ut quemadmodum ego ultra vires meas praeceptis ejus parui, ita omnium nostrum desiderio se ipse non subtrahat, sed post hunc sermonem nostrum loqui vobis vel pauca dignetur ; quae discedentes vos meminisse delectet, et recordando salubriter ruminare non pigeat. Verumtamen, ne toto sermone in excusatione consumpto Sanctitatem vestram monuisse nihil videar, audite me, fratres. Quaecumque a Patre nostro semper andistis, et accepistis, et didicistis, haec cogitate, haec agite ; et Deus pacis erit vobiscum (Philipp. IV, 8, 9). Amen.

3. But that I may speak with you, dearly beloved, rather than with him, lest in anything I exceed the limits of a father's command, since he ordered me to speak to you: in this act of his let us think of the apostle Paul, whose Epistle we heard just now when it was read. For when he was preparing the young Timothy in the divine mysteries and imbuing the young man's mind with heavenly teachings, he said, Preach the word; and a little later, Do the work of an evangelist, fulfil your ministry (2 Tim. 4:2). Then, if he had said, I cannot, Paul would have answered, Why can you not, son? Have you not learned the sacred Scriptures from infancy (ibid. 3:15)? This, brothers, cannot be said to me. For, as very many of you know, I came here already hardened. For throughout the time of boyhood, which the rule of teaching bends and directs more easily, I was occupied with other things. But plainly, as must be confessed, after I came, the holy husbandman worked in me as much as he could, and strove greatly to overcome our hardness. Neither rains nor seeds were ever lacking to me; and therefore he who cast the seed now seeks the fruit. Let him pray that his grains may not have degenerated in us, and that whatever has come forth, whether in words or in conduct, through his cultivation and the Lord's giving the increase, may be not a thorn but an ear of grain. What therefore now remains, dearly beloved, let us together beseech him that, just as I have obeyed his commands beyond my strength, so he may not withdraw himself from the desire of us all, but after this sermon of ours may deign to speak to you if only a few words, which it may delight you to remember as you depart, and which you may not be reluctant to ruminate upon wholesomely by recalling them. Nevertheless, lest, the whole sermon having been spent in excuse, I should seem to have admonished your Holiness of nothing, hear me, brothers. Whatever you have always heard from our Father, and received, and learned, think on these things, do these things; and the God of peace will be with you (Phil. 4:8–9). Amen.

S. AURELII AUGUSTINI SERMONUM QUORUMDAM QUI ADHUC DESIDERANTUR FRAGMENTA REPERTA IN COLLECTANEIS EUGYPII, BEDAE, FLORI AC JOANNIS ROMANAE ECCLESIAE DIACONI.

Fragments of Certain Sermons of St Aurelius Augustine Which Are Still Lacking, Found in the Collections of Eugippius, Bede, Florus and John, Deacon of the Roman Church.

Ex Sermone contra Pelagianos, in Eugypii tomo 2, cap. 287 aut 288.

From the Sermon against the Pelagians, in Eugippius, volume 2, chapter 287 or 288.

1. Urbanus episcopus. Pelagianorum error, liberi arbitrii viribus vinci posse tentationes, nec de peccatorum tentationibus agi in oratione dominica. Illa duo, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris; et, Ne nos inferas in tentationem, (Matth. VI, 12 et 13), quando Pelagianis objiciuntur, quid eos putatis respondere? Horrui, fratres mei, quando audivi. Ego quidem non audivi auribus meis, sed sanctus frater et coepiscopus meus Urbanus noster,

1. Bishop Urbanus. The error of the Pelagians, that temptations can be overcome by the powers of free will, and that the Lord's Prayer is not concerned with the temptations of sins. Those two [petitions], Forgive us our debts, as we also forgive our debtors; and, Lead us not into temptation (Matt. 6:12–13), when they are put to the Pelagians as an objection, what do you think they answer? I shuddered, my brethren, when I heard it. I did not indeed hear it with my own ears, but my holy brother and fellow bishop Urbanus, our

Editors' notes and page, col. 1719

Footnotes

(1) ‹anchor: Ciclada› · call in col 1719

Pro, cicada.

For "cicada" [i.e. the word stands in place of "cicada"].

(printed under page 122)

(2) ‹anchor: cordis affectum› · call in col 1719

Forte, affectus.

Perhaps "affectus".

(printed under page 122)

(a) ‹anchor: cap. 287 aut 288› · call in col 1719

Citat Florus ad II Cor. XIII, et I Tim. V.

Florus cites it on 2 Corinthians 13 and on 1 Timothy 5.

(printed under page 122)

Editors' prose

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PL 39:1720

qui hic presbyter fuit, et modo est Siccensis episcopus, cum remeasset ab urbe Roma, et ibi cum quodam talia sentiente confligeret, vel se conflixisse referret, cum urgeretur pondere orationis dominicae : urgebat enim eum, et dicebat, Si in nostra potestate est non peccare, et in nostra potestate est omnes peccatorum tentationes solis voluntatis nostrae viribus superare, quare Deo dicimus, Ne nos inferas in tentationem ? quid eum putatis respondisse ? Rogamus, inquit, Deum, ne nos inferat in tentationem, ne aliquid mali patiamur, quod non habemus in potestate : ne ruam de equo, et ne frangam pedem, ne latro me

-ster [our], who was a presbyter here and is now bishop of Sicca, when he had returned from the city of Rome, and there was contending with someone holding such views, or reported that he had contended, when he [that man] was being pressed by the weight of the Lord's Prayer: for he pressed him and said, If it is in our power not to sin, and it is in our power to overcome all temptations to sins by the strength of our will alone, why do we say to God, Lead us not into temptation? What do you think he answered? We ask God, he said, not to lead us into temptation, that we may not suffer some evil which we do not have in our power: that I may not fall from my horse, and that I may not break my foot, that a robber may not

Editors' notes and page, col. 1720

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interficiat, et quid hujusmodi. Haec enim, inquit, non habeo in potestate : nam vincere tentationes peccatorum meorum, si volo, et possum, nec Dei adjutorio possum.

kill me, and anything of that kind. For these things, he says, I do not have in my power: for to overcome the temptations of my sins, if I will, I am indeed able, and it is not by the help of God that I am able.

2. Confutatur maligna haeresis ex oratione a Christo commendata et pro Petro adhibita. Videtis, fratres, quam maligna haeresis; videtis quemadmodum omnes horretis : cavete ne capiamini. Novi enim calliditates et tergiversationes hominum impiorum aversorum a veritate, et quia jam in suas sententias ceciderunt vinci nolentium; videte, obsecro vos. Ecce enim invenit quod diceret, ideo nos dicere, Ne nos inferas in tentationem, ne aliquid nobis contingat, quod non habemus in potestate secundum corporis tentationem. Inde ergo dicebat Dominus, Vigilate et orate, ne intretis in tentationem (Matth. XXVI, 41)? hoc dicebat, Vigilate et orate, ne pedem frangatis, aut ne caput doleatis, aut ne in damnum incurratis? Non hoc dicebat : sed quid dicebat? Quod Petro dixit, Rogavi pro te, ne deficiat fides tua (Luc. XXII, 32). Rogavi, inquit, pro te, dicit Deus homini, dominus servo, magister discipulo, medicus aegroto : Rogavi pro te : quid? Ne deficiat : quid? manus tua? pes tuus? oculus tuus? lingua tua, aliqua paralysi, id est, dissolutione membrorum? Non; sed, ne deficiat fides tua. Secundum istos in potestate habemus, ne deficiat fides nostra.

2. The malignant heresy is refuted from the prayer commended by Christ and employed for Peter. You see, brethren, how malignant a heresy it is; you see how you all shudder at it: beware lest you be caught. For I know the cunning and the evasions of impious men turned away from the truth, and, since they have now fallen into their own opinions, unwilling to be overcome; look, I beseech you. For see, he has found something to say: that we say, Lead us not into temptation, for this reason, that nothing may befall us which we do not have in our power, according to temptation of the body. Was it, then, for this reason that the Lord said, Watch and pray, that you enter not into temptation (Matt. 26:41)? Did He say, Watch and pray, so that you may not break a foot, or that your head may not ache, or that you may not incur a loss? He did not say this: but what did He say? What He said to Peter, I have prayed for you, that your faith fail not (Luke 22:32). I have prayed, He says, for you; God says it to man, the master to the servant, the teacher to the disciple, the physician to the sick man: I have prayed for you: for what? That it fail not: what? your hand? your foot? your eye? your tongue, through some paralysis, that is, a dissolution of the limbs? No; but, that your faith fail not. According to these men we have it in our power that our faith fail not.

3. Orationes Ecclesiae, auxilium gratiae ut non peccemus necessarium esse probant. Quare pro nobis rogatur Deus, ut concedat nobis, quod isti dicunt, nos non debere rogare a sempiterna majestate, sed habere in potestate. Benedictiones, fratres mei, benedictiones nostras, quas super vos facimus, evacuant, exinaniunt, elidunt. Auditis me, credo, fratres mei, quando dico, Conversi ad Dominum benedicamus nomen ejus, det nobis perseverare in mandatis suis, ambulare in via recta eruditionis suae, placere illi in omni opere bono, et caetera talia. Prorsus, inquiunt, hoc totum in potestate nostra est constitutum. Ergo nos inaniter talia vobis optamus. Defendamus et nos, et vos; ne et nos sine causa benedicamus, et vos sine causa Amen subscribatis. Fratres mei, Amen vestrum, subscriptio vestra est, consensio vestra est, adstipulatio vestra est. Ne forte aliqui ipsorum et nos condemnent et vos, defendamus nos de apostolo Paulo : videamus si talia optavit plebi suae, qualia oramus super vos. Audite quid dixerit quodam loco. Rem brevem dico. Quid dicis, o nove haeretice, quicumque me audis, si praesens es? quid dicis? Quia non peccare in potestate sic habemus, ut hoc sine adjutorio divinae gratiae implere possimus; hoc dicis? Hoc, inquit. Ergo in potestate habemus non peccare sine adjutorio Dei? Plane, inquit, liberum arbitrium nostrum ad hoc nobis sufficit. Quid est ergo quod ait Apostolus, scribens ad Corinthios, Oramus ad Deum, ne quid faciatis mali (II Cor. XIII, 7)? Attendistis, audistis, accepistis; et quia manifestissimum est, sine dubio intellexistis quid oravit Apostolus. Oramus, inquit, ad Deum, ne quid faciatis mali. Poterat dicere : Monemus vos, ne quid faciatis mali; docemus vos, ne quid faciatis

3. The prayers of the Church prove that the help of grace is necessary for us not to sin. Why is God asked on our behalf to grant us what these men say we ought not to ask of the everlasting Majesty, but have in our power? Our blessings, my brethren, the blessings which we pronounce over you, they make void, they empty out, they crush. You hear me, I believe, my brethren, when I say, Turning to the Lord let us bless His name; may He grant us to persevere in His commandments, to walk in the right way of His instruction, to please Him in every good work, and other such things. Absolutely, they say, all this is established in our power. Therefore we wish such things for you in vain. Let us defend both ourselves and you; lest both we bless without cause and you subscribe your Amen without cause. My brethren, your Amen is your signature, it is your consent, it is your assent. Lest perhaps some of them condemn both us and you, let us defend ourselves from the apostle Paul: let us see whether he wished for his people such things as we pray for over you. Hear what he said in a certain place. I say a brief thing. What do you say, O new heretic, whoever you are that hear me, if you are present? what do you say? That we have it in our power not to sin in such a way that we can accomplish this without the help of divine grace; is that what you say? That, he says. So we have it in our power not to sin without the help of God? Plainly, he says, our free will suffices us for this. What is it, then, that the Apostle says, writing to the Corinthians, We pray to God that you do nothing evil (2 Cor. 13:7)? You have attended, you have heard, you have received it; and since it is most manifest, you have without doubt understood what the Apostle prayed. We pray, he says, to God, that you do nothing evil. He could have said: We admonish you to do nothing evil; we teach you to do nothing

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mali; jubemus vobis, praecipimus vobis. Quod quidem si diceret, certum diceret, quia et voluntas nostra agit aliquid: non enim voluntas nostra nihil agit, sed sola non sufficit. Maluit tamen dicere, Oramus, ut ipsam gratiam commendaret: ut intelligerent illi, quando non faciunt aliquid mali, non sola sua voluntate se vitare malum, sed adjutorio Dei implere quod jussum est.

evil; we command you, we instruct you. Had he said this, he would indeed have said something certain, because our will too does something: for our will does not do nothing, but on its own it is not sufficient. Yet he preferred to say, We pray, in order to commend grace itself: so that they might understand that, when they do nothing evil, it is not by their own will alone that they avoid evil, but that they fulfil what has been commanded by the help of God.

4. Praecepto liberum arbitrium, oratione auxilium gratiae necessarium ostenditur. Ergo, fratres, quand⟨o⟩ praecipitur, agnoscite voluntatis arbitrium: quando oratur quod praecipitur, agnoscite gratiae beneficium. Utrumque enim in Scripturis habes: et praecipitur, et oratur; quod praecipitur, hoc oratur. Videte quod dico. Praecipitur ut intelligamus. Quomodo praecipitur ut intelligamus? Nolite esse sicut equus et mulus, non habentes intellectum (Psal. XXXI, 9). Audisti quia jussum est; pete, ut possis implere quod jussum est. Quomodo, inquis, peto? Audi Scripturam. Quid tibi jussum est? Nolite esse sicut equus et mulus, non habentes intellectum. Quia jussum est, agnovisti voluntatem: audi quia oratur, ut agnoscas gratiam. Da mihi intellectum, ut discam mandata tua (Psal. CXVIII, 73). Jussum est ut habeamus sapientiam: quia jussum est lego. Ubi legis, inquit? Audite: Qui insipientes estis in populo et stulti, aliquando sapite (Psal. XCIII, 8). Jam ille quid dicit? Vides quomodo nobis praecepit Deus ut sapiamus. Ergo sapientia in nostra est potestate? Jam dixi, praeceptum audivi, voluntatem cognovi: audi orationem, ut gratiam tu possis agnoscere. De sapientia igitur, quae jussa est nobis, audiamus quid dicat apostolus Jacobus: Si quis autem vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter (Jacobi I, 5). Jubetur nobis continentia. Ubi jubetur? Apostolus ad Timotheum, Contine te ipsum (I Tim. V, 22). Jussio est, praeceptio est; audiendum est, faciendum est: sed nisi Deus adjuvet, remanemus. Conamur quidem facere voluntate, et nititur aliquid voluntas: non praesumat potestas, nisi adjuvetur infirmitas. Certe enim jussum est: Contine te ipsum. Audi alium locum Scripturae: Et cum scirem, inquit, quia nemo esse potest continens, nisi Deus det; et hoc ipsum erat sapientiae, scire cujus esset hoc donum. Et quid, inquit, feci? Adii Dominum, et deprecatus sum (Sap. VIII, 21). Quid opus est multa percurrere, fratres mei? Quidquid nobis jubetur, orandum est ut impleatur: sed non sic, ut dimittamus nos, et quomodo aegri jaceamus supini, et dicamus, Pluat Deus escas super facies nostras; ut prorsus nos nihil agere velimus; et cum esca compluta fuerit super os nostrum, dicamus etiam, Deus glutiat de nobis. Aliquid et nos agere debemus, studere debemus, conari debemus; et in eo gratias agere, in quo potuerimus; in eo quod non potuerimus, orare. Quando gratias agis, caves ne damneris ingratus: quando autem quod nondum habes petis, caves ne remaneas

4. By the precept free choice is shown, by prayer the necessary help of grace. So, brothers, when something is commanded, recognize the choice of the will: when what is commanded is prayed for, recognize the benefit of grace. For you have both in the Scriptures: it is both commanded and prayed for; what is commanded, that is prayed for. See what I am saying. It is commanded that we understand. How is it commanded that we understand? Do not be like the horse and the mule, which have no understanding (Ps. 31:9). You have heard that it has been commanded; ask, so that you may be able to fulfil what has been commanded. How, you say, do I ask? Listen to Scripture. What has been commanded you? Do not be like the horse and the mule, which have no understanding. Because it has been commanded, you have recognized the will: hear that it is prayed for, so that you may recognize grace. Give me understanding, that I may learn Thy commandments (Ps. 118:73). It has been commanded that we have wisdom: that it has been commanded, I read. Where do you read it, he says? Listen: You who are foolish among the people, and you fools, at last be wise (Ps. 93:8). Now what does he say? You see how God has commanded us to be wise. So is wisdom in our own power? I have already said: I have heard the precept, I have recognized the will: hear the prayer, so that you may be able to recognize grace. Concerning wisdom, then, which has been commanded us, let us hear what the apostle James says: But if any of you lacks wisdom, let him ask of God, Who gives to all abundantly (Jas. 1:5). Continence is commanded us. Where is it commanded? The Apostle to Timothy: Keep yourself in check (1 Tim. 5:22). It is a command, it is a precept; it must be heard, it must be done: but unless God helps, we stay where we are. We try indeed to do it by the will, and the will does strive somewhat: let ability not presume, unless weakness is helped. For certainly it has been commanded: Keep yourself in check. Hear another passage of Scripture: And when I knew, it says, that no one can be continent unless God grants it; and this very thing belonged to wisdom, to know whose gift this was. And what, it says, did I do? I went to the Lord and besought Him (Wis. 8:21). What need is there to run through many things, my brothers? Whatever is commanded us, we must pray that it may be fulfilled: but not in such a way that we let ourselves go, and lie on our backs like sick people, and say, Let God rain food upon our faces; so that we want to do nothing at all ourselves; and when food has been rained down upon our mouth, we say further, Let God swallow for us. We too ought to do something, we ought to be zealous, we ought to make an effort; and to give thanks in what we have been able to do; in what we have not been able to do, to pray. When you give thanks, you take care not to be condemned as ungrateful: but when you ask for what you do not yet have, you take care not to remain

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Footnotes

(1) ‹anchor: nobis jubetur› · call in col 1722

Germanensis Ms.: Quid opus est multa percurrere, fratres mei? In eo quod non potuerimus, quidquid nobis jubetur, etc.

The Saint-Germain manuscript: "What need is there to run through many things, my brothers? In that which we have not been able to do, whatever is commanded us," etc.

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inanis, quia impediris.

empty, because you are hindered.

5. Objectio Pelagianorum. Pelagius quomodo absolutus. Cogitate ergo ista, fratres mei, quisquis ad vos accesserit, et dixerit vobis: Quid ergo nos facimus, si nihil habemus in potestate nisi Deus det omnia? Ergo non nos coronabit Deus, sed se coronabit. Jam videtis quia de illa vena venit: vena est, sed venenum habet; percussa est enim a serpente, sana non est. Hoc enim agit hodie satanas, quomodo per venena haereticorum ejiciat de Ecclesia, sicut tunc per venena serpentis ejecit de paradiso. Illum nemo dicat absolutum esse ab episcopis: absoluta est, sed confessio, quasi correctio ipsa est absoluta. Quia ea quae dixit ante episcopos, catholica videbantur: quae autem scripsit in libris suis, episcopi qui absolverunt, nescierunt; et forsitan correctus est. Desperare enim de homine non debemus, qui forte fidei catholicae adjungi se maluit, et ad ejus gratiam auxiliumque confugit; forte hoc factum sit: tamen non haeresis est absoluta, sed homo haeresim negans, etc.

5. Objection of the Pelagians. How Pelagius was acquitted. Think on these things, then, my brothers, whenever anyone comes to you and says to you: What then do we do, if we have nothing in our power unless God gives all things? Then God will not crown us, but will crown Himself. You see already that this comes from that vein: it is a vein, but it carries poison; for it has been struck by the serpent, it is not healthy. For this is what Satan is doing today: how he may cast men out of the Church through the poisons of heretics, just as then he cast them out of paradise through the poisons of the serpent. Let no one say that that man was acquitted by the bishops: there was an acquittal, but it was the confession, as it were the correction itself, that was acquitted. For the things he said before the bishops seemed catholic; but the things he wrote in his books, the bishops who acquitted him did not know; and perhaps he has been corrected. For we ought not to despair of a man who perhaps has preferred to join himself to the catholic faith and has fled for refuge to its grace and help; perhaps this has happened: yet it is not the heresy that was acquitted, but the man denying the heresy, etc.

Ex Sermone de Passione Domini, in Collectione Bedae et Flori ad Rom. V.

From the Sermon on the Passion of the Lord, in the Collection of Bede and Florus on Romans 5.

Si enim cum inimic⟨i⟩ essemus, reconciliati sumus Deo per mortem Filii ejus; multo magis reconciliati, salvi erimus in vita ipsius (Rom. V, 10). Ergo Christus pro impiis mortuus est. Et Christus Deus est. Quomodo non regnabit inventus in vita Dei justus, quando, ne periret, morte Dei quaesitus est impius? In vita enim Dei salvi erimus, quia in vita nostra perieramus. Sed cum audimus et vitam Dei et mortem Dei, discernamus quid, unde sit. Vitam quippe attulit nobis, mortem vero accepit a nobis: nec tamen pro suo merito, sed pro nobis.

For if, when we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, shall we be saved in His life (Rom. 5:10). Therefore Christ died for the ungodly. And Christ is God. How shall the just man, found in the life of God, not reign, when the ungodly man, that he might not perish, was sought out by the death of God? For in the life of God we shall be saved, because in our own life we had perished. But when we hear both of the life of God and of the death of God, let us distinguish what comes from where. For life He brought to us, but death He received from us: yet not for His own desert, but for us.

Item ex Sermone de Passione Domini, Beda et Florus ad Rom. XII.

Likewise from the Sermon on the Passion of the Lord, Bede and Florus on Romans 12.

Qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur (Luc. XVIII, 14). Proinde cum Apostolus nos admoneat, ne simus alta sapientes, sed humilibus consentientes (Rom. XII, 16); cogitet, si potest, in quantum superbiae praecipitium feratur homo, si non consenserit humili Deo; et quam sit perniciosum impatienter hominem ferre quod voluerit Dominus justus, si patienter pertulit Deus quod voluit inimicus injustus.

He who exalts himself shall be humbled; and he who humbles himself shall be exalted (Luke 18:14). Accordingly, since the Apostle admonishes us not to be minded to lofty things, but to consent to the humble (Rom. 12:16), let a man consider, if he can, into how great a precipice of pride he is borne if he does not consent to the humble God; and how pernicious it is for a man to bear impatiently what the just Lord has willed, if God patiently endured what the unjust enemy willed.

Item ex Sermone de Passione, Beda et Florus ad Rom. XV.

Likewise from the Sermon on the Passion, Bede and Florus on Romans 15.

Rex ergo Judaeorum Christus, sub cujus lene jugum etiam Gentes missae sunt in salutem; quia eis misericordia majore concessum est. Hoc apertius ipse ostendit Apostolus, ubi ait, Dico enim Christum fuisse ninistrum circumcisionis propter veritatem Dei, ad confirmandas promissiones Patrum; Gentes autem super misericordia glorificare Deum (Id. XV, 8 et 9). Neque enim debitum erat panem filiorum tollere, et mittere canibus, nisi canes humiliati ad colligendas micas, quas de mensa dominorum cadere cernerent, per ipsam humilitatem exaltati atque homines facti, ad ipsam mensam mererentur accedere.

Christ, then, is King of the Jews, under Whose gentle yoke the Gentiles too have been sent for salvation; because to them it was granted by a greater mercy. The Apostle himself shows this more openly, where he says, For I say that Christ was the minister of the circumcision for the truth of God, to confirm the promises of the fathers; but that the Gentiles glorify God for His mercy (Rom. 15:8–9). For it was not due to take the children's bread and throw it to the dogs, unless the dogs, humbled to gather the crumbs which they saw falling from their masters' table, being exalted through that very humility and made men, should deserve to approach that very table.

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Item ex Sermone de Passione, Beda et Florus ad Galat. VI.

Likewise from the Sermon on the Passion, Bede and Florus on Gal. 6.

Gloriemur ergo et nos in cruce Domini nostri Jesu Christi, per quem nobis mundus, et nos mundo crucifigamur (Galat. VI, 14). De qua cruce ut non erubesceremus, eam in ipsa fronte, hoc est, in pudoris domicilio collocavimus.

Let us therefore also glory in the cross of our Lord Jesus Christ, through Whom the world may be crucified to us, and we to the world (Gal. 6:14). So that we should not be ashamed of this cross, we have placed it on the forehead itself, that is, in the dwelling-place of shame.

Item ex Sermone de Passione, Beda et Florus ad Ephes. IV.

Likewise from the Sermon on the Passion, Bede and Florus on Eph. 4.

Neque enim, ut nonnulli putant, vetus homo corpus est, et novus homo anima: sed corpus, exterior homo est; anima, interior. In interiore agitur haec vetustas et novitas. Cum enim Apostolus diceret, Exuite vos veterem hominem, et induite novum; non hoc jubebat, ut corpus deponeretur, sed ut vita in melius mutaretur. Hoc denique conseqnenter edocuit; nam volens quid dixerit explanare, Quapropter, inquit, deponentes mendacium, loquimini veritatem unusquisque cum proximo suo (Ephes. IV, 22-25).

For the old man is not, as some think, the body, and the new man the soul: rather the body is the outer man; the soul, the inner. It is in the inner man that this oldness and newness are at work. For when the Apostle said, Put off the old man, and put on the new, he was not commanding that the body be laid aside, but that the life be changed for the better. This, in short, he then went on to teach; for, wishing to explain what he had said, Wherefore, he says, putting away lying, speak truth each one with his neighbour (Eph. 4:22–25).

Ex Sermone de Resurrectione Domini, Beda et Florus ad Rom. VI.

From the Sermon on the Resurrection of the Lord, Bede and Florus on Rom. 6.

Quod enim mortuus est, peccato mortuus est semel; quod autem vivit, vivit Deo. Ita et vos existimate vos mortuos quidem esse peccato, viventes autem Deo in Christo Jesu. Hoc est sacramentum, in quo hi qui baptizantur, vitae veteris experiuntur occasum, et novae exordiuntur ingressum. Unde idem dicit: Consepulti ergo illi sumus per Baptismum in mortem; ut quemadmodum resurrexit Christus a mortuis, sic et nos in novitate vitae ambulemus (Rom. VI, 10, 11, 4). Per hoc sacramentum agnoscamus nos et peccato mortuos esse cum Christo, et justitiae vivere in Christo. In cruce dolor est confessorum: in sepultura requies absolutorum: in resurrectione vita justorum.

For in that He died, He died to sin once; but in that He lives, He lives to God. So you also, consider yourselves dead indeed to sin, but living to God in Christ Jesus. This is the sacrament in which those who are baptized experience the setting of the old life, and begin the entrance of the new. Hence the same [Apostle] says: We were therefore buried together with Him through Baptism into death; that just as Christ rose from the dead, so we also may walk in newness of life (Rom. 6:10, 11, 4). Through this sacrament let us recognize that we are both dead to sin with Christ and alive to righteousness in Christ. On the cross is the pain of the confessors: in the burial the rest of the absolved: in the resurrection the life of the just.

Ex Sermone octavarum Paschae, inter Collectanea Joannis diaconi in Genesim nondum vulgata.

From the Sermon on the Octaves of Easter, among the Collectanea of John the Deacon on Genesis, not yet published.

Gen. cap. I, ℣. 3. Lux facta.

Gen. ch. 1, v. 3. Light made.

1. Dixitque Deus, Fiat lux; et facta est lux, etc. Lucis nomine per allegoriam omnes justos atque fideles appellatos intelligimus, sicut dicit Apostolus; Fuistis aliquando tenebrae, nunc autem lux in Domino (Ephes. V, 8). Sed lux ista facta est: Erat autem lumen verum, quod illuminat omnem hominem venientem in hunc mundum (Joan. I, 9), quod non est factum, sed natum de Deo. Lux illa non est facta, et per non factam facta est ista. Sic et firmamentum: quomodo a lucente Deo facta est lux, sic a firmo Deo factum est firmamentum. Et invenimus firmamentum in Ecclesia oportere intelligi auctoritatem divinarum Scripturarum: et ideo prius lux, postea firmamentum; quia Scriptura per homines justos facta est, et nisi prius justificarentur, ut lux essent, Scriptura propagari non posset, ut firmamentum fieret inter aquas et aquas, medium inter populos hominum inferiores et populos Angelorum superiores. Quare? Quia Angeli non desiderant de Scripturis proficere, ideo non sunt sub firmamento, sub auctoritate Scripturarum; quia illi speciem divinitatis et sapientiae contemplantur.

1. And God said, Let there be light; and light was made, etc. By the name of light we understand, by allegory, all the just and faithful to be meant, as the Apostle says: You were once darkness, but now light in the Lord (Eph. 5:8). But this light was made: But there was the true light, which enlightens every man coming into this world (John 1:9), which was not made, but born of God. That light was not made, and through the light not made this one was made. So too the firmament: as by the shining God light was made, so by the firm God the firmament was made. And we find that by the firmament in the Church must be understood the authority of the divine Scriptures: and therefore first light, afterwards the firmament; because Scripture was made through just men, and unless they were first justified, so as to be light, Scripture could not be propagated, so that a firmament might be made between waters and waters, a middle between the lower peoples of men and the higher peoples of the Angels. Why? Because the Angels do not desire to profit from the Scriptures, therefore they are not under the firmament, under the authority of the Scriptures; because they contemplate the form of divinity and wisdom.

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Footnotes

(a) ‹anchor: in Genesim nondum vulgata› · call in col 1724

Citatur etiam a Beda nondum vulgato ad II Tim. III.

It is also cited by Bede, in a work not yet published, on 2 Timothy 3.

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Nos autem merito sub firmamento sumus, quibus voluntas Dei per auctoritatem Scripturarum aperitur, etc.

But we are rightly under the firmament, we to whom the will of God is opened through the authority of the Scriptures, etc.

Mare et arida. Herba pabuli.

The sea and the dry land. The grass of pasture.

2. Videmus terram, videmus mare; opera Dei sunt: ista subjacent oculis nostris, illa subjacent intellectibus nostris: ista nota sunt carni nostrae, illa nota sunt menti nostrae. Quid est arida in Ecclesia? Arida vocatur omnis anima sitiens Deum. Segregatae sunt enim aquae, et apparuit arida. Mare hoc saeculum est, et mali aquae sunt amarae; segregatae sunt et congregatae in congregatione una, id est, praedestinatae ad unum finem, quo dirigit Deus omnes quos separat a sanctis. Separat autem Deus; nam homo non potest ista separare: et apparet arida per separationem. Duos homines pone simul; unus desiderat spectaculum, alter ecclesiam. Juncti corpore, separantur desideriis. Ille pertinet ad aquam amaram, hic apparet arida. Unde probamus quia arida est ista terra, quae significat homines bona desiderantes? Dixit Psalmus Deo: Anima mea sicut terra sine aqua tibi (Psal. CXLII, 6), anima mea sitiit te. Sitit, arida est: segregata est ab aquis maris. Non attendat quia nondum corpore segregata est: jam desiderium fecit segregationem. Alii desiderant Deum, alii desiderant saeculum. Quid ergo sitit arida? Imbrem de coelo, imbrem de nubibus, imbrem de Scripturis, imbrem de firmamento. Cum autem desiderat imbrem, dulcem aquam desiderat, separatam ab aqua amara. Sed Deus novit quia desiderat arida: latet enim et in occulto est. Desideria maris, id est, desideria saecularia apparent. Si quis desiderat pecuniam, movetur ad ipsam pecuniam, vult illam acquirere; quia visibilis res est pecunia, apparet desiderium ejus. Qui autem desiderat Deum, latet desiderium ipsius; quia latet Deus, quem desiderat: intus est, occulta res est. Sitit quidem, et arida est; sed apparet oculis Dei. Et non pr⟨ae⟩termisit fructum; statim dixit, Germinet terra herbam pabuli. Germinet terra ipso die quo facta est arida. Non potuit arida illa sine fructu diu esse. Audiamus et nos verbum Dei: et germinet terra herbam pabuli, id est, bona opera misericordiae, de quibus dicit Isaias, Frange esurienti panem tuum, et egenum sine tecto induc in domum tuam, etc. (Isai. LVIII, 7). Firmamentum ergo Scriptura Dei est: luminaria in firmamento intelligentia Scripturarum: lumina autem in coelo, intellectus in Scripturis. Vis pervenire ad lumen coeleste? Prius terra esto dans fructus, id est, praecedant opera misericordiae: post opera enim misericordiae, venit illuminatio lucis illius, quam desideras, etc.

2. We see the land, we see the sea; they are works of God: these lie open to our eyes, those lie open to our understandings; these are known to our flesh, those are known to our mind. What is the dry land in the Church? Every soul thirsting for God is called the dry land. For the waters were gathered apart, and the dry land appeared. The sea is this world, and the wicked are bitter waters; they have been set apart and gathered together into one gathering, that is, predestined to one end, towards which God directs all whom He separates from the saints. And it is God Who separates; for man cannot separate these things: and the dry land appears through the separation. Put two men together; one desires the show, the other the church. Joined in body, they are separated by their desires. The one belongs to the bitter water; in the other the dry land appears. How do we prove that this land is dry, the land that signifies men who desire good things? The Psalm said to God: My soul is as land without water unto Thee (Ps. 142:6); my soul has thirsted for Thee. It thirsts, it is dry: it has been set apart from the waters of the sea. Let no one heed that it is not yet set apart in body: desire has already made the separation. Some desire God, others desire the world. What then does the dry land thirst for? Rain from heaven, rain from the clouds, rain from the Scriptures, rain from the firmament. And when it desires rain, it desires sweet water, separated from the bitter water. But God knows that the dry land desires: for it is hidden and is in secret. The desires of the sea, that is, worldly desires, are plain to see. If anyone desires money, he moves towards the money itself, he wants to acquire it; because money is a visible thing, his desire is plain to see. But he who desires God, his desire is hidden; because God, Whom he desires, is hidden: He is within, He is a hidden thing. It thirsts indeed, and it is dry; but it is plain to the eyes of God. And He did not pass over the fruit; at once He said, Let the land bring forth the grass of pasture. Let the land bring forth on the very day on which it was made dry. That dry land could not be without fruit for long. Let us too hear the word of God: and let the land bring forth the grass of pasture, that is, the good works of mercy, of which Isaiah says, Break your bread to the hungry, and bring the needy without a roof into your house, etc. (Isa. 58:7). The firmament, then, is the Scripture of God: the lights in the firmament are the understanding of the Scriptures: and the lights in heaven, the insight in the Scriptures. Do you wish to come to the heavenly light? First be land that yields fruit, that is, let the works of mercy go before: for after the works of mercy comes the illumination of that light which you desire, etc.

Luminare majus et luminare minus.

The greater light and the lesser light.

3. Dixit autem Deus, fiant luminaria in firmamento coeli, et dividant diem et noctem. Evangelistae luminaria sunt, Scriptura Dei firmamentum. Evangelium autem, quod habet testimonium a Lege et Prophetis, luminaria sunt in firmamento coeli. Parvulus autem in Ecclesia nondum potest capere cibum, sed est lacte contentus, quod significat luminare minus et stellae.

3. And God said, Let there be lights in the firmament of heaven, and let them divide the day and the night. The evangelists are the lights, the Scripture of God the firmament. And the Gospel, which has testimony from the Law and the Prophets, is lights in the firmament of heaven. But the little one in the Church cannot yet take [solid] food, but is content with milk, which is what the lesser light and the stars signify.

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Et ideo luminare majus ad potestatem diei, luminare minus ad potestatem noctis. Quamdiu carnales sunt homines, et non possunt illam sapientiam, per quam facta sunt omnia, cogitare, in nocte sunt : sed non deseruit noctem ; praestitit fidem. Non enim noctem deseruit Deus, dedit illi luminaria sua. Dies solem quaerit, sol ei sufficit : luna et stellae nocti datae sunt, illuminant illam ; et quando luna non lucet super terram, lux illa quae est in aere, de stellis est. Unde fit ut exeamus foras nocte, et videamus arbores ; et si non discernimus, tamen videmus utcumque lucem stellarum : et ideo quando crassa sunt nubila, tollitur et lux stellarum, et sic est homo ante se sub divo, quomodo intus in cubiculo. Ergo habet et nox lucem quamdam suam. Videamus quid dicit Apostolus in illis muneribus, in illis donis spiritualibus : Unicuique datur manifestatio Spiritus ad utilitatem. Quomodo datur? Alii quidem datur per Spiritum sermo sapientiae, alii sermo scientiae (I Cor. XII, 7, 8). Qui intelligit quid intersit inter sermonem sapientiae et sermonem scientiae, intellexit quid intersit inter luminare majus et luminare minus. Audiamus sermonem sapientiae : In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum ; hoc erat in principio, etc. Qui comprehendunt, dies est, sol illis lucet : sed nisi primum a nocte, non venerunt ad lucem ; Tenebrae enim erant super abyssum, et dixit Deus, Fiat lux. Nemo dicat quia a luce coepit. Omnes enim ex peccatoribus justificamur. Capiant ergo qui possunt quod dixi de Evangelio. Sed dicunt mihi, Non intelleximus quid est, In principio erat Verbum. Si ergo adhuc nox est, attende quia assumpsit carnem Verbum, et fecit tibi quasi lumen nocturnum. Verbum enim caro factum est, et habitavit in nobis (Joan. I, 1, 2, 3, 14). Et in rubo loquitur Deus per angelum Moysi. Audi ubi est sermo sapientiae. Quid vocaris, dixit Moyses? quomodo te nuntio populo? Si dictum fuerit, Quis te misit? quid dicam? Audi sermonem sapientiae : Dices filiis Israel, Qui est misit me ad vos. Quis potest capere, Qui est? Caetera vero non sunt. Quis vere est? Qui non transit, qui semper manet incommutabilis. Sed iste cibus grandium est, iste sol diei est. Et quasi diceret Moyses illi, Adhuc nox sum, noctem illumina. Aliquid dicam quod potest nox capere, aliquid dicam quod possunt parvuli retinere : Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob. Ergo, Ego sum qui sum (Exod. III, 14, 15), ad potestatem diei : Ego sum Deus Abraham, ad potestatem noctis. Fides temporaliter dispensata, lucet nocti : sapientia semper manens, lucet diei. Nutrit in nocte, ut procedamus in diem. Stellae ergo caetera munera. Quia cum dixisset, Alii datur sermo sapientiae, tanquam solem in potestatem diei : alii datur sermo scientiae, tanquam lunam in potestatem noctis : dat et stellas, alii donatio curationum, alii prophetia, etc.

And so the greater light to rule the day, the lesser light to rule the night. As long as men are carnal, and cannot think upon that wisdom through which all things were made, they are in the night: but He has not deserted the night; He has furnished faith. For God has not deserted the night; He has given it His lights. The day seeks the sun, the sun suffices for it: the moon and the stars have been given to the night, they illuminate it; and when the moon does not shine upon the earth, that light which is in the air is from the stars. Hence it happens that we go out of doors at night and see the trees; and even if we do not distinguish them, yet we see somehow the light of the stars: and therefore when the clouds are thick, the light of the stars too is taken away, and thus a man is, before himself, under the open sky just as inside in a bedroom. Therefore the night too has a certain light of its own. Let us see what the Apostle says among those gifts, among those spiritual gifts: To each one is given the manifestation of the Spirit for profit. How is it given? To one indeed is given through the Spirit the word of wisdom, to another the word of knowledge (1 Cor. 12:7–8). Whoever understands what difference there is between the word of wisdom and the word of knowledge has understood what difference there is between the greater light and the lesser light. Let us hear the word of wisdom: In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning, etc. For those who comprehend it, it is day, the sun shines for them: but they did not come to the light except first from the night; for Darkness was upon the abyss, and God said, Let there be light. Let no one say that he began from the light. For we are all justified out of sinners. Let those, then, who can, grasp what I have said about the Gospel. But they say to me, We have not understood what In the beginning was the Word means. If, then, it is still night, consider that the Word took on flesh, and made for you a kind of night-light. For the Word was made flesh, and dwelt among us (John 1:1, 2, 3, 14). And in the bush God speaks to Moses through an angel. Hear where the word of wisdom is. What art Thou called, said Moses? How do I announce Thee to the people? If it is said, Who sent you? what shall I say? Hear the word of wisdom: You shall say to the children of Israel, He Who is has sent me to you. Who can grasp He Who is? For the other things are not. Who truly is? He Who does not pass away, Who remains ever unchangeable. But this is the food of the grown, this is the sun of the day. And as though Moses were saying to Him, I am still night, illuminate the night. I shall say something that the night can grasp, I shall say something that little ones can retain: I am the God of Abraham, and the God of Isaac, and the God of Jacob. Therefore, I am Who am (Exod. 3:14–15), to rule the day: I am the God of Abraham, to rule the night. Faith, dispensed in time, shines for the night: wisdom, abiding for ever, shines for the day. He nourishes in the night, so that we may go forward into the day. The stars, then, are the other gifts. For when he had said, To one is given the word of wisdom, as the sun to rule the day: to another is given the word of knowledge, as the moon to rule the night: he gives also the stars, to another the gift of healings, to another prophecy, etc.

Reptilia animarum vivarum. Virtus sacramenti charitas.

The creeping things of living souls. The power of the sacrament is charity.

4. Dixit Deus, Producant aquae reptilia animarum

4. God said, Let the waters bring forth the creeping things of souls

Editors' notes and page, col. 1726

Footnotes

(a) ‹anchor: sub divo› · call in col 1726

Pro sub aere, ut Horat. lib. 2 Carm. Ode 3, et Plin. lib. 14, cap. 21.

For "under the open sky", as in Horace, Odes book 2, ode 3, and Pliny, book 14, chapter 21.

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vivarum, et volatilia. Et produxerunt aquae pisces, et cetos magnos, et volatilia coeli. Et vidit Deus quia bonum est, etc. Videamus ergo quid dicunt Scripturae. Lux per lucem, justi per verbum. Firmamentum coeli, solidamentum Scripturarum. Aquae sub firmamento, terrenus populus: aquae supra firmamentum, coelestis populus. Terra arida ab aquis maris separata, animae sitientes Deum a multitudine delictorum saeculi. Germinat terra herbam pabuli et ligna fructifera, opera misericordiae. Luminaria in firmamento coeli, praedicatores verbi, Evangelistae et Apostoli, dona spiritualia. Attendamus ergo luminaria circumeuntia totum mundum, et videte quemadmodum producant aquae reptilia animarum vivarum. Discurrunt Evangelistae, evangelizantur homines. Ergo reptilia animarum vivarum, Sacramenta intelliguntur. Quare? Quia ad hoc sunt Sacramenta necessaria, ut Gentibus evangelizentur, et de Gentibus homines separentur; hoc est, ut aquae producant illae amarae, et fiant pisces dulces. Magna enim res est; gustare aquam maris nemo potest, pisces manducare: amaritudine nascuntur, et vegetantur. Ista sunt Sacramenta dulcia, quae missa sunt per totum mundum. Sed reptilia dicuntur animarum vivarum: nondum anima viva. Quare? Hoc aliquantum ad intelligendum spissum est. Audistis modo, cum lectio legeretur, quia Simon Magus baptizatus est, et non deposuit malam mentem (Act. VIII, 13-23): habuit formam Sacramenti, virtutem Sacramenti non habuit. Audi Apostolum quid dicat de impiis: Habentes, inquit, formam pietatis, virtutem autem ejus abnegantes (II Tim. III, 5). Quae est forma pietatis? Sacramentum visibile. Quae est virtus pietatis? Invisibilis charitas. Audi virtutem pietatis: Si linguis hominum loquar et Angelorum, charitatem autem non habeam, factus sum ut aeramentum sonans, etc. Et si illud et illud habeam, charitatem autem non habeam, nihil sum (I Cor. XIII, 1-3). Nam Sacramenta sancta et magna sunt: sed nihil est homo, si charitatem non habeat. Ergo virtus Sacramenti charitas. Quam charitatem non habet haereticus, cum apud eum inveniam formam Sacramenti. Itaque cum ad me venit haereticus, defero formae Sacramenti, ut non rebaptizem: sed reddo virtutem Sacramenti, ut radicem charitatis insinuem. Ipsa ergo erit anima viva, quam terra producit, ut anima viva sit, jam habens virtutem Sacramenti. Hoc est ergo quod dictum est, Producant aquae reptilia animarum vivarum, etc.

that are living, and flying things. And the waters brought forth fishes, and great whales, and the flying things of heaven. And God saw that it is good, etc. Let us see, then, what the Scriptures say. Light through the light, the just through the word. The firmament of heaven, the firm foundation of the Scriptures. The waters under the firmament, the earthly people: the waters above the firmament, the heavenly people. The dry land separated from the waters of the sea, souls thirsting for God away from the multitude of the sins of the world. The earth sprouts the grass of pasture and fruit-bearing trees, the works of mercy. The lights in the firmament of heaven, the preachers of the word, the Evangelists and Apostles, spiritual gifts. Let us attend, then, to the lights going round the whole world, and see how the waters bring forth the creeping things of living souls. The Evangelists run about, men are evangelized. Therefore by the creeping things of living souls the Sacraments are understood. Why? Because the Sacraments are necessary for this, that they may be evangelized to the Gentiles, and that men may be separated from among the Gentiles; that is, that those bitter waters may bring forth, and sweet fishes may come to be. For it is a great thing; no one can taste the water of the sea, [yet one can] eat the fishes: they are born in bitterness, and they thrive. These are the sweet Sacraments, which have been sent through the whole world. But they are called creeping things of living souls: not yet a living soul. Why? This is somewhat dense to understand. You heard just now, when the lesson was being read, that Simon Magus was baptized, and did not lay aside his evil mind (Acts 8:13–23): he had the form of the Sacrament, he did not have the power of the Sacrament. Hear what the Apostle says about the impious: Having, he says, the form of godliness, but denying the power thereof (2 Tim. 3:5). What is the form of godliness? The visible Sacrament. What is the power of godliness? Invisible charity. Hear the power of godliness: If I speak with the tongues of men and of Angels, but have not charity, I have become as sounding brass, etc. And if I have this and that, but have not charity, I am nothing (1 Cor. 13:1–3). For the Sacraments are holy and great: but a man is nothing if he has not charity. Therefore the power of the Sacrament is charity. This charity the heretic does not have, although I find with him the form of the Sacrament. And so, when a heretic comes to me, I defer to the form of the Sacrament, so as not to rebaptize: but I restore the power of the Sacrament, so as to implant the root of charity. That, then, will be the living soul, which the earth brings forth, so that it may be a living soul, now having the power of the Sacrament. This, then, is what was said, Let the waters bring forth the creeping things of living souls, etc.

Animae vivae creatio. Anima viva. Pietas virtus. Charitas. Homo ad imaginem Dei.

The creation of the living soul. The living soul. Godliness a virtue. Charity. Man to the image of God.

5. Dixit quoque Deus, Producat terra animam viventem in genere suo, etc. Sexto die dixit Deus, Producat terra animam vivam: non reptilia animarum vivarum, sed animam vivam. Et produxit terra omnia pecora, et bestias, et serpentes, et quidquid repit super terram. Et vidit Deus quia bonum est. Et dixit Deus, eodem die sexto, quando ejecit terra animam vivam, Faciamus hominem ad imaginem et similitudinem nostram, etc. Diximus quia fecit Deus lucem, id est,

5. God also said, Let the earth bring forth the living soul in its kind, etc. On the sixth day God said, Let the earth bring forth the living soul: not creeping things of living souls, but the living soul. And the earth brought forth all cattle, and beasts, and serpents, and whatever creeps upon the earth. And God saw that it is good. And God said, on the same sixth day, when the earth had put forth the living soul, Let Us make man to Our image and likeness, etc. We have said that God made light, that is,

Editors' notes and page, col. 1727

Footnotes

(a) ‹anchor: not visible› · call in col 1727

Forte deest potest.— Quod censet Morel, Elem. Critic., p. 211. M.

Perhaps "potest" is missing. — This is Morel's opinion, Elementa Critices, p. 211. M. [editors' mark]

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omnes fideles : fecit firmamentum in mundo, coelum inter aquas et aquas ; fecit firmamentum in Ecclesia, auctoritatem Scripturarum inter populos Angelorum; quibus hoc non est necessarium, et populos hominum, qui ibi quaererent Deum : fecit Deus in mundo separationem maris a terra, fecit Deus in Ecclesia separationem gentium a servis suis : sitit terra arida imbrem, sitiunt homines in Ecclesia imbrem coelestem : produxit terra herbam pabuli et ligna fructifera, producunt et homines in Ecclesia opera misericordiae : fiunt luminaria in coelo, luminare majus, sermo sapientiae ; luminare minus, sermo scientiae : stellae, dona curationum, prophetiae fides, etc.; omnia ista in firmamento coeli. Cum ergo coepissent ambulare et peragrare totum mundum, generarunt aquae, id est, de Gentibus exstiterunt reptilia animarum vivarum, Sacramenta sancta ; et homines consecrati habentes formam : forma est enim Sacramenti in homine, et aliquando virtus Sacramenti statim consequitur, sed jam in terra quae separata est ; ideo producit terra animam vivam. Et revera fratres animam vivam esse opus est. Acceperunt fratres Baptismum, sequatur formam virtus. Non sit Baptismus ad judicium, sed ad salutem. Ad judicium fuit Simoni Mago, ad salutem Petro. Videamus ergo quid est anima viva, quam terra produxit. Attendite hominem ; habet corpus, habet animam. In ipsa anima multos motus habet similes bestiis ; et habet nescio quid aliud, quod nou habent bestiae. Quos motus habet similes bestiis? Manducare et bibere, dormire et vigilare, et generare. Nonne communes sunt nobis cum bestiis? Istos motus quisquis in luxuriam projecerit, animam mortuam habet, non animam vivam. Unde probamus? Audi Apostolum : Quae autem in deliciis agit, vivens mortua est (I Tim. V, 6). Quid est agere in deliciis, nisi illos motus animae, quos communes habemus cum pecudibus, laxare in voluptates et concupiscentias immoderatas, in voracitatem, in ebrietatem, in fornicationem, in somnolentiam? In deliciis agunt qui sic vivunt ; sed vivi mortui sunt. Si autem constringantur istae omnes affectiones, et isti motus teneantur ad castitatem, ad continentiam, producit terra animam ; quae quia mortua erat in deliciis, restat ut refrenata a deliciis incipiat vivere, et habere virtutem pietatis. Quae est autem virtus pietatis? Charitas in Deum et proximum. Qui autem habet charitatem, refrenat per fidem omnes libidines, omnes concupiscentias, omnes motus animi sui, quos communes habet cum pecudibus, erit anima viva. Et sequitur ut jam formetur homo ad imaginem et similitudinem Dei. Formatur autem cum omnia ista, quae dicta sunt, ad illum hominem concluduntur. Quia et fecit Deus lucem, de homine dictum est in Ecclesia : et fecit firmamentum, propter hominem auctoritas Scripturarum : et separavit aquas a terra, Gentes a credentibus : et germinavit terra herbam pabuli, opera misericordiae : et lumina in coelo, Evangelistae sancti in homine : et produxit

all the faithful: He made the firmament in the world, the heaven between waters and waters; He made a firmament in the Church, the authority of the Scriptures between the peoples of the angels, for whom this is not necessary, and the peoples of men, who were to seek God there: God made in the world the separation of the sea from the land, God made in the Church the separation of the nations from His servants: the dry land thirsts for rain, men in the Church thirst for heavenly rain: the earth brought forth the grass of pasture and fruit-bearing trees, men in the Church also bring forth works of mercy: lights are made in heaven, the greater light, the word of wisdom; the lesser light, the word of knowledge: the stars, the gifts of healings, of prophecy, faith, etc.; all these in the firmament of heaven. So when they had begun to walk and travel through the whole world, the waters brought forth, that is, from the Gentiles there came forth the creeping things of living souls, the holy Sacraments; and consecrated men having the form: for the form of the Sacrament is in a man, and sometimes the power of the Sacrament follows at once, but now in the land which has been separated; therefore the earth brings forth the living soul. And truly, brethren, there is need to be a living soul. The brethren have received Baptism; let the power follow the form. Let Baptism not be unto judgement but unto salvation. For Simon Magus it was unto judgement, for Peter unto salvation. Let us see, then, what the living soul is which the earth brought forth. Consider man: he has a body, he has a soul. In the soul itself he has many motions like the beasts; and he has something else, which the beasts do not have. What motions does he have like the beasts? Eating and drinking, sleeping and waking, and begetting. Are these not common to us with the beasts? Whoever has cast these motions into luxury has a dead soul, not a living soul. Whence do we prove it? Hear the Apostle: But she who lives in pleasures is dead while living (1 Tim. 5:6). What is living in pleasures, if not loosing those motions of the soul which we have in common with cattle into pleasures and immoderate desires, into voracity, into drunkenness, into fornication, into sleepiness? Those who live thus live in pleasures; but they are living dead. But if all these affections are restrained, and these motions are held to chastity, to continence, the earth brings forth a soul; and since it was dead in pleasures, it remains that, reined in from pleasures, it should begin to live and to have the power of godliness. And what is the power of godliness? Charity towards God and neighbour. And whoever has charity restrains through faith all lusts, all desires, all the motions of his mind which he has in common with cattle; he will be a living soul. And it follows that man is now formed to the image and likeness of God. And he is formed when all these things which have been said are brought together in that man. For both God made light: this was said of man in the Church; and He made the firmament: on account of man, the authority of the Scriptures; and He separated the waters from the land: the Gentiles from the believers; and the earth sprouted the grass of pasture: works of mercy; and lights in heaven: the holy Evangelists in man; and the earth brought forth

Editors' notes and page, col. 1728

Footnotes

(1) ‹anchor: hominem concluduntur› · call in col 1728

Forte, ad intellectum hominis conjunguntur.

Perhaps "are joined to the understanding of man".

(printed under page 126)

(a) ‹anchor: not visible› · call in col 1728

Indicat recens baptizatos.

He means the newly baptized.

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terra reptile animarum vivarum, Sacramenta; et hoc in hominibus: postea produxit animam vivam, refrenationes omnium libidinum; et hoc in homine. Junge ista omnia ad intellectum; et factus est homo ad imaginem et similitudinem Dei. Attende unde illud probemus. Ideo de singulis dicebat, Vidit Deus quia bonum est. Quando autem fecit rem meliorem, non vidit quia melior facta est. Sed in ipso homine concludit omnia quae facta sunt, et dictum est, Vidit Deus omnia quae fecit, et ecce bona valde. Jamdudum dicebat de singulis, quia bona essent; homine facto omnia nominavit. Intelligitur quia illa singula in homine omnia inveniuntur. Quaeris in homine lucem? Invenis fidem. Quaeris firmamentum? Invenis auctoritatem Scripturarum. Quaeris segregationem aquarum? Invenis fidelem segregatum a Gentibus. Quaeris pullulare herbam et ligna fructifera? Invenis opera bona, opera misericordiae. Quaeris luminaria coeli? Invenis Evangelistas. Quaeris reptilia animarum vivarum? Invenis Sacramenta. Quaeris animam vivam? Invenis continentiam. Quaeris in homine hominem? Invenis imaginem et similitudinem Dei.

the creeping thing of living souls, the Sacraments; and this among men: afterwards it produced the living soul, the restraints of all lusts; and this in man. Join all these things together for understanding; and man was made to the image and likeness of God. Consider whence we may prove this. For this reason He said of the single things, God saw that it is good. But when He made a better thing, He did not see that it was made better. But in man himself He gathers up all the things that were made, and it was said, God saw all the things that He had made, and behold, they were very good. Before, He had said of the single things that they were good; when man was made, He named all things. It is understood that those single things are all found in man. Do you seek light in man? You find faith. Do you seek the firmament? You find the authority of the Scriptures. Do you seek the separation of the waters? You find the faithful man separated from the Gentiles. Do you seek the grass sprouting and the fruit-bearing trees? You find good works, works of mercy. Do you seek the lights of heaven? You find the Evangelists. Do you seek the creeping things of living souls? You find the Sacraments. Do you seek the living soul? You find continence. Do you seek the man in man? You find the image and likeness of God.

Ex Sermone de Quinquagesima resurrectionis, Florus ad I Cor. I.

From the Sermon on the Fiftieth Day of the resurrection, Florus on 1 Cor. 1.

Humiliatus est Dominus Christus, ut esse humiles nosceremus: conceptus est continens omnia, natus est gignens omnia, mortuus est vivificans omnia: sed post triduum resurrexit, et ascendit in coelum, et humanam quam susceperat carnem, ad Patris dexteram collocavit. Mirabile est, fratres, et hoc est quod credere impii nolunt; mirabile est hominem resurrexisse in carne, et in coelum ascendisse cum carne: sed multo est mirabilius, totum mundum rem tam incredibilem credidisse. Quid est incredibilius Deum talia fecisse, an mundum credere potuisse? Quid, si et ipse modus consideretur a nobis, quo credidit mundus? etiam ipse vere divinus advertitur, et valde mirabilis invenitur. Ineruditos liberalibus disciplinis, et omnino quantum ad saeculi doctrinas pertinet impolitos, non peritos grammatica, non armatos dialectica, piscatores Christus cum retibus fidei ad mare saeculi paucissimos misit. Quid dico paucissimos? Duodecim misit; et tamen per eos sic omni genere piscium implevit Ecclesias, ut plurimi etiam ex ipsis sapientibus saeculi, quibus videbatur ignominiosa crux Christi, ea in fronte signentur; et de qua erubescendum putabant, nobisque insultabant, eam in pudoris arce constituant.

The Lord Christ was humbled, so that we might learn to be humble: He was conceived Who contains all things, He was born Who begets all things, He died Who gives life to all things: but after three days He rose again, and ascended into heaven, and the human flesh which He had taken up He set at the right hand of the Father. It is a marvellous thing, brethren, and this is what the ungodly refuse to believe; it is marvellous that a man rose again in the flesh, and ascended into heaven with the flesh: but it is far more marvellous that the whole world believed so incredible a thing. What is more incredible, that God did such things, or that the world was able to believe them? What if the very manner in which the world believed is also considered by us? It too is perceived to be truly divine, and is found to be exceedingly marvellous. Men untaught in the liberal disciplines, and altogether unpolished as far as the learning of the world is concerned, not skilled in grammar, not armed with dialectic, fishermen, very few, Christ sent with the nets of faith to the sea of the world. Why do I say very few? He sent twelve; and yet through them He so filled the Churches with every kind of fish that very many even of the wise of the world themselves, to whom the cross of Christ seemed shameful, are signed with it on the forehead; and that of which they thought one should be ashamed, and for which they used to mock us, they set up in the citadel of shame.

Ex Sermone de Apostolo Paulo, in conversione cujusdam Fausti pagani, Florus ad Rom. XIV.

From the Sermon on the Apostle Paul, at the conversion of a certain Faustus, a pagan, Florus on Rom. 14.

Cor hominis nec videre possumus, nec ostendere. Deus dicit, Quae palam sunt, vobis; quae occulta sunt, mihi. Paulus dicit Apostolus, «Fratres, nolite ante tempus judicare quidquam, donec veniat Dominus, et illuminet abscondita tenebrarum, et manifestabit cogitationes cordium; et tunc laus erit unicuique à Deo» (I Cor. IV, 5). Non potes inspicere cor novi christiani. Quid, cor veteris christiani potes? Dicturi

The heart of a man we can neither see nor show. God says, The things that are open, to you; the things that are hidden, to Me. Paul the Apostle says, "Brethren, do not judge anything before the time, until the Lord comes, and illuminates the hidden things of darkness, and He will make manifest the thoughts of hearts; and then each one will have praise from God" (1 Cor. 4:5). You cannot look into the heart of a new Christian. What, can you look into the heart of an old Christian? You are going

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estis, Sed ex necessitate credidit. Posset et de illo dici, de quo paulo ante loquebamur, Qui prius fuit blasphemus, et persecutor, et injuriosus (I Tim. I, 13). Et ipsi enim quaedam necessitas impacta est: coelesti voce prostratus est; ut lumen haberet, lumen perdidit. Minare quod volueris, et quantum volueris da cuilibet homini: quid dulcius ista luce? Quam tamen Paulus nisi perdidisset, aeternam non accepisset. De necessitate credidit. Quid timuit? Dicatur mihi quid timuit. Clamantes oves? Oves clamare possunt, mordere non possunt. Potuit et in ipso clamore ovium Dei advertere gloriam Dei, et timere judicium Dei. Excitatus est a somno quodam modo, ut consideraret impleri de Christo quae sunt praedicta de Christo, tantum posse nomen Christi, tantum praevalere gloriam Dei. Itaque breviter dico Charitati vestrae; Ecclesiam Dei alloquor, populum Dei alloquor: Si credidit, tu invenisti; si timuit, tu vicisti. Interim, fratres, ad quod possunt homines, ultra nobis non usurpemus quod concessum non est. Apostolus dicit: Infirmum autem in fide recipite, non in dijudicationibus cogitationum (Rom. XIV, 1). Non nobis usurpemus dijudicare cogitationes aliorum: sed Deo praebeamus cogitationes nostras, etiam pro illis de quibus forte aliquid dubitamus. Forte dubitat aliquid novitas ipsius. Amate abundantius dubitantem: amore vestro curate de corde infirmi dubitationem. Interiorem faciem videte, de qua gaudeatis; cor Deo committite, pro quo oretis. Sciatis eum deseri a malis, suscipiatur a vobis. Plus amate hominem, quam prius oderatis errorem. Sic venit Christus aegros sanare, de quo Evangelium audivimus: «Quia non est opus sanis medicus, sed male habentibus» (Matth. IX, 12). «Et quis est homo qui cum perdiderit unam ovem, nonne relinquit nonaginta novem in montibus, et it quaerere unam quae perierat, et cum invenerit gaudet de illa? Sic gaudet Pater meus de uno poenitente, quam de nonaginta novem justis, quibus non est opus poenitentia» (Id. XVIII, 12-14, et Luc. XV, 4-7). Sic prorsus venit Christus aegros sanare, sic se novit de inimicis suis misericors vindicare. Quibus forte animus dolet consortibus ejus erroris, ad horam irascuntur, postea fortassis imitabuntur. Itaque, fratres, commendamus eum et orationibus vestris, et dilectioni vestrae, et amicitiae fidelissimae, et susceptioni infirmitatis ejus. Quomodo praeitis, sic sequitur: bonam viam docete, bonam in vobis inveniat. Jam factus christianus, discernat quid intersit inter id quod dimisit et id quod invenit. Vitam ipsius et studium circa fidem Christi posteriora tempora comprobabunt: nunc autem, fratres mei, non fuit necesse, non fuit consilii pastorum repellere pulsantem, differre quaerentem. De occultis cordis velle judicare, et vocem manifestam non acceptare, nec consilii fuit, nec propositi nostri. Novimus enim quemadmodum minetur misericors illa Dei avaritia undique lucra quaerentis de pecunia sua, et dicentis pigro servo judicare volenti quod non videbat, et circa lucra colligenda Domini torpescenti: «Serve nequam, ex ore tuo te condemno. Tu me dixisti hominem molestum,

to say, But he believed out of necessity. It could also be said of him of whom we were speaking a little while ago, who was formerly a blasphemer, and a persecutor, and insolent (1 Tim. 1:13). For on him too a certain necessity was imposed: he was struck down by a heavenly voice; that he might have light, he lost light. Threaten what you will, and give as much as you will to any man whatever: what is sweeter than this light? Yet had Paul not lost it, he would not have received the eternal one. He believed out of necessity. What did he fear? Let me be told what he feared. The sheep crying out? Sheep can cry out, they cannot bite. He could, even in the very crying of the sheep of God, take notice of the glory of God, and fear the judgement of God. He was roused from sleep, in a certain manner, so as to consider that the things foretold of Christ are being fulfilled in Christ, that the name of Christ has such power, that the glory of God so prevails. And so I say briefly to your Charity; I address the Church of God, I address the people of God: If he has believed, you have found; if he has feared, you have conquered. Meanwhile, brothers, as far as men are able, let us not claim for ourselves beyond that what has not been granted. The Apostle says: But receive him who is weak in the faith, not in judgements of thoughts (Rom. 14:1). Let us not claim for ourselves to judge the thoughts of others: but let us offer our thoughts to God, even on behalf of those about whom perhaps we have some doubt. Perhaps his newness has some doubt. Love the one who doubts the more abundantly: with your love cure the doubting from the heart of the weak man. Look at the inner face, in which you may rejoice; entrust the heart to God, for which you may pray. Know that he is being abandoned by the wicked; let him be received by you. Love the man more than you formerly hated the error. Thus Christ came to heal the sick, concerning Whom we have heard the Gospel: «For there is no need of a physician for the healthy, but for those who are ill» (Matt. 9:12). «And who is the man who, when he has lost one sheep, does not leave the ninety-nine on the mountains, and go to seek the one which had perished, and when he has found it rejoices over it? So My Father rejoices over one penitent, than over ninety-nine just, who have no need of penance» (Matt. 18:12–14, and Luke 15:4–7). Thus indeed Christ came to heal the sick, thus He knows how, merciful, to take vengeance on His enemies. Those who, being sharers of his error, perhaps have a grieving mind, are angry for an hour; afterwards perhaps they will imitate him. And so, brothers, we commend him both to your prayers, and to your love, and to your most faithful friendship, and to your support of his weakness. As you go before, so he follows: teach a good way, let him find a good one in you. Now that he has been made a Christian, let him discern what difference there is between that which he has let go and that which he has found. Later times will prove his life and his zeal concerning the faith of Christ: but now, my brothers, it was not necessary, it was not the counsel of the pastors, to repel one who knocks, to put off one who seeks. To wish to judge the hidden things of the heart, and not to accept a manifest voice, was neither our counsel nor our purpose. For we know how that merciful avarice of God threatens, of Him Who seeks gains everywhere from His money, and Who says to the lazy servant who wished to judge what he did not see, and who was sluggish about gathering the Lord's gains: «Wicked servant, out of your own mouth I condemn you. You called me a troublesome man,

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« metere ubi non seminavi, colligere ubi non sparsi: » noveras ergo avaritiam meam. « Tu dares pecuniam meam nummulariis, ego veniens cum usuris exigerem » (Luc. XIX, 22, 23). Nos ergo non potuimus nisi erogare pecuniam dominicam. Exactor ille erit, non tantum ipsius, sed et omnium nostrum. Impleamus ergo officium praerogatoris, non usurpemus locum exactoris. Itaque, fratres mei, opus Dei in a⟨n⟩imo habete: aliud quaerebatis, aliud disponebatis, aliud invenistis. Opus Domini commendamus, servi conservis. Plus in eo diligamus quod Dominus noster fecit, quam id quod facere volebamus. Meliora enim sunt opera ipsius. Et magnam et devotam vocem ejus audivimus: Majoratum nolo, christianus esse volo. Laetamini, exsultate, amplius quam oderatis amate. Opus suum Christo orationibus commendate: animum fidelem, pium, amicum rudimentis senis exhibete. Quid interest enim quia videtis jam provectam aetatem? Hora nona venit ad vineam, mercedem aequalem accepturus, etc.

«reaping where I did not sow, gathering where I did not scatter»: so you knew my avarice. "You should have given my money to the moneychangers, and on coming I would have demanded it with interest" (Luke 19:22–23). We, then, could do nothing but pay out the Lord's money. He will be the one who exacts, not only from him but from all of us. Let us therefore fulfil the office of the one who pays out, and not usurp the place of the one who exacts. So, my brothers, keep the work of God in mind: you were seeking one thing, you were arranging another, you found another. We commend the work of the Lord, servants to fellow servants. Let us love more what our Lord has done than what we wanted to do. For His works are better. And we have heard his great and devout utterance: "I do not want the seniority, I want to be a Christian." Rejoice, exult, love more than you hated. Commend his work to Christ with your prayers: show a faithful, devout mind, friendly towards the first lessons of an old man. For what does it matter that you see his age already advanced? At the ninth hour he comes to the vineyard, to receive an equal wage, etc.

Ex Sermone de Natali sancti Quadrati, Beda nondum vulgatus ad II Cor. IV.

From the Sermon on the Feast of Saint Quadratus, not yet published, [cited by] Bede on 2 Cor. 4.

Beatus apostolus Paulus adhibuit testimonium de Scripturis, in quo nobis gloriam martyrum commendavit. Propter quod scriptum est, inquit, Credidi propter quod locutus sum. Et nos credimus, propter quod et loquimur (II Cor. IV, 13). Si enim tantummodo credidissent, et non loquerentur, non paterentur. Credendo apprehenderunt vitam, et loquendo invenerunt mortem; sed mortem, in qua corpus corruptibile seminaretur, et incorruptio meteretur. Istum sensum, id est, quod credimus propter quod et loquimur, alio loco idem apostolus sic explicavit: Corde creditur ad justitiam, ore autem confessio fit ad salutem (Rom. X, 10).

The blessed apostle Paul brought forward a testimony from the Scriptures, in which he commended to us the glory of the martyrs. Because it is written, he says, I believed, therefore I have spoken. We also believe, therefore we also speak (2 Cor. 4:13). For if they had only believed, and did not speak, they would not suffer. By believing they laid hold of life, and by speaking they found death; but a death in which a corruptible body would be sown and incorruption reaped. This meaning, that is, that we believe and therefore also speak, the same apostle explained thus in another place: With the heart one believes unto justice, but with the mouth confession is made unto salvation (Rom. 10:10).

Ex Sermone de tribus virgis, Beda et Florus ad I Cor. I.

From the Sermon on the Three Rods, [cited by] Bede and Florus on 1 Cor. 1.

Quare autem primo ignobiles, paucos imperitos et impolitos elegerit Dominus, cum haberet ante oculos suos turbam magnam, in comparatione quidem illorum pauperiorum pauciores, sed in genere suo multos divites, nobiles, doctos, sapientes, quos postea etiam collegit, exponit Apostolus sacramentum: Infirma hujus mundi elegit Deus, ut confundat fortia; et stulta hujus mundi elegit Deus, ut confundat sapientes; et ignobilia hujus mundi elegit Deus, et ea quae non sunt, id est, non computantur, ut quae sunt evacuentur (I Cor. I, 27 et 28). Venerat enim docere humilitatem, et expugnare superbiam. Venerat humilis Deus: nullo modo hic prius altos quaereret, qui tam humilis venerat. Primo, quia elegit nasci de illa femina, quae desponsata erat fabro. Non elegit ergo amplos natales, ne in hac terra nobilitas superbiret. Non elegit saltem nasci in amplissima civitate, sed natus est in Bethlehem Judae, quae nec civitatis nomine nuncupatur. Hodieque illam incolae loci illius villam appellant: tam parva, tam exigua, prope nulla est, nisi pristina Domini Christi nativitate nobilitaretur. Elegit ergo

Why the Lord first chose the lowborn, a few unskilled and unpolished men, when He had before His eyes a great crowd, fewer indeed in comparison with those poorer men, yet in their own kind many rich, noble, learned, wise, whom He also gathered afterwards, the Apostle explains the mystery: God has chosen the weak things of this world to confound the strong; and God has chosen the foolish things of this world to confound the wise; and God has chosen the lowborn things of this world, and the things that are not, that is, that are not reckoned, so that the things that are might be brought to nothing (1 Cor. 1:27–28). For He had come to teach humility and to overthrow pride. God had come humble: in no way would He Who had come so humble seek out the lofty first here. First, because He chose to be born of that woman who was betrothed to a carpenter. So He did not choose a grand birth, lest nobility should be proud on this earth. He did not even choose to be born in a very great city, but was born in Bethlehem of Judah, which is not even called by the name of city. And to this day the inhabitants of that place call it a village: so small, so slight, it would be almost nothing, were it not ennobled by the former birth of Christ the Lord. He chose, therefore,

Editors' notes and page, col. 1731

Footnotes

(a) ‹anchor: not visible› · call in col 1731

In Calendario Carthaginensi mense augusto celebratur Quadratus, et martyr a Possidio dicitur in Indiculo, cap. 9.

In the Calendar of Carthage, Quadratus is commemorated in the month of August, and Possidius calls him a martyr in his Indiculus, chapter 9.

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infirmos, pauperes, indoctos: non quia reliquit firmos, divites, sapientes, nobiles; sed si ipsos primos eligeret, merito divitiarum suarum, merito substantiarum, merito natalium sibi eligi viderentur, atque inflati de his rebus, salutem humilitatis non reciperent, sine qua nemo potest redire ad illam vitam, unde non laberemur nisi per superbiam.

the infirm, the poor, the unlearned: not because He passed over the strong, the rich, the wise, the noble; but if He had chosen them first, they would have seemed to themselves to be chosen by merit of their riches, by merit of their possessions, by merit of their birth, and, puffed up by these things, they would not have received the salvation of humility, without which no one can return to that life from which we would not have fallen except through pride.

Item ex Sermone de tribus virgis, Beda nondum vulgatus ad I Thess. II.

Likewise from the Sermon on the three rods, Bede (not yet published) on 1 Thess. 2.

Factus sum parvulus in medio vestrum, tanquam nutrix fovens filios suos (I Thess. II, 7). Ideo non dixit, Mater, quia aliquando matres vel delicatiores sunt, vel minus amantes filios suos, cum pepererint tradunt aliis nutriendos. Rursum si solum dixisset, Tanquam nutrix fovens; et non addidisset, filios suos: tanquam alia pariente nutriendos accepisse videretur. Et nutricem se dixit, quia alebat; et filios suos, quos ipse pepererat, dicens: Filii mei, quos iterum parturio, quoadusque Christus reformetur in vobis (Galat. IV, 19). Parit autem, sicut parit Ecclesia in utero suo, non semine suo.

I became a little one in your midst, like a nurse cherishing her own children (1 Thess. 2:7). He did not say "Mother" for this reason, that sometimes mothers are either too delicate or love their children less, and when they have given birth hand them over to others to be nursed. Again, if he had said only "like a nurse cherishing", and had not added "her own children", he would have seemed to have received for nursing children whom another had borne. And he called himself a nurse because he was feeding them; and [he called them] his own children, whom he himself had borne, saying: My little children, with whom I am in labour again, until Christ be formed anew in you (Gal. 4:19). And he gives birth as the Church gives birth, in her womb, not by her seed.

Ex Sermone de bono Nuptiarum, Beda et Florus ad I Cor. VII.

From the Sermon on the good of Marriage, Bede and Florus on 1 Cor. 7.

Qui potest capere, capiat (Matth. XIX, 12). Sed non possum, inquit. Non potes? Non possum. Suscipiat te nutritoria quaedam Apostoli auctoritas, ut si se non continent, nubant. Fiat aliquid, unde perveniatur ad veniam. Pertineat ad veniam, ne irruatur in aeternam poenam. Fiat quod licet, unde ignoscatur quod non licet. Hoc indicat quod sequitur: Mallem eos nubere, quam uri (I Cor. VII, 9). Concessit, inquam, aliquid incontinentiae quia majus timuit: timuit poenas aeternas, timuit quod exspectat et manet adulteros. Etiam hoc quod conjugati victi concupiscentia utuntur invicem ultra necessitatem liberos procreandi, ponam in his pro quibus quotidie dicitur, Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris (Matth. VI, 12).

He who is able to receive it, let him receive it (Matt. 19:12). "But I cannot," he says. You cannot? "I cannot." Then let a certain nursing authority of the Apostle take you up, that if they do not contain themselves, they should marry. Let something be done by which one may come to pardon. Let it pertain to pardon, so that one does not rush into eternal punishment. Let what is permitted be done, by which what is not permitted may be forgiven. What follows indicates this: I would rather they marry than burn (1 Cor. 7:9). He conceded, I say, something to incontinence because he feared something greater: he feared eternal punishments, he feared what awaits and remains for adulterers. Even this, that married people, overcome by concupiscence, make use of one another beyond the necessity of procreating children, I shall place among those things for which it is said daily, Forgive us our debts, as we also forgive our debtors (Matt. 6:12).

Ex Sermone de eo quod scriptum est, Matth., cap. XVI, 24, Si quis vult post me venire, abneget semetipsum: Beda nondum vulgatus ad I Thess. V.

From the Sermon on what is written in Matt. 16:24, If anyone wishes to come after Me, let him deny himself: Bede (not yet published) on 1 Thess. 5.

Corripite inquietos, consolamini pusillanimes, etc. Quando videt homo aliquem male viventem, et forte aliquid Ecclesiae praestantem, et non eum corripit, animo fugit. Quid est, animo fugere? Timere. Timor est fuga interior. Quare timet? Quia mercenarius est. Ne forte ille male accipiat quod corripitur, et non det quod solet. Videt lupum venientem, id est diabolum male viventis colla frangentem; et fugit animo, abstinet ab utili correptione, plenus timore. Qui autem pastor est, et est ei cura pro ovibus, non eum dimittat, et facit quod ait Apostolus, Corripite inquietos, consolamini pusillanimes, etc. Non ergo putet quis pium pastorem, vel qui se dicit pastorem, quia non reddet malum pro malo, cum reddat potius malum pro bono. Hic enim etsi peccator est scelestus, de bonis suis dat Ecclesiae: ille autem malum pro bono ei reddit, cui

Rebuke the unruly, comfort the faint-hearted, etc. When a man sees someone living badly, and perhaps providing something to the Church, and does not rebuke him, he flees in spirit. What is it to flee in spirit? To fear. Fear is an inward flight. Why does he fear? Because he is a hireling. Lest perhaps the other take it badly that he is rebuked, and not give what he is accustomed to give. He sees the wolf coming, that is, the devil breaking the neck of the one who lives badly; and he flees in spirit, he abstains from useful rebuke, full of fear. But let him who is a shepherd, and has care for the sheep, not let him go, and he does what the Apostle says, Rebuke the unruly, comfort the faint-hearted, etc. Let no one, therefore, think him a devout shepherd, or one who calls himself a shepherd, because he will not render evil for evil, when rather he renders evil for good. For this man, although he is a wicked sinner, gives of his goods to the Church: but that one renders him evil for good, to whom

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Footnotes

(1) ‹anchor: te nutritoria› · call in col 1732

Beda in Mss., nutricatoria.

Bede, in the manuscripts: "nutricatoria".

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(a) ‹anchor: quod solet› · call in col 1732

Vide serm. 137, n. 12.

See Sermon 137, no. 12.

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su⟨b⟩trahit correptionem. Sed quoniam hoc totum de dilectione faciendum est; aliquando autem homines correptores suos putant inimicos suos: ideo cum dixisset, Corripite inquietos; subjecit, consolamini pusillanimes. Forte enim de correptione incipit deficere, et perturbatur: tunc te oportet consolari. Suscipite infirmos: ne per infirmitatem cadant. Si titubare eum fecit infirmitas, sinu suo suscipiat charitas. Et cum ista dixisset, adjecit in novissimo, Videte ne quis malum pro malo alicui reddat (I Thess. I, 14, 15). Ergo non est malum correptio si sit. Sed bona ovis, quando corripitur a praeposito suo, quid dicit? Emendabit me justus in misericordia (Psal. CXL, 5).

withdraws rebuke. But since this whole thing must be done out of love, and men sometimes think those who rebuke them to be their enemies, therefore, when he had said, Rebuke the unruly, he added, comfort the faint-hearted. For perhaps he begins to fail because of the rebuke, and is troubled: then you must console him. Support the weak: lest they fall through weakness. If weakness has made him stagger, let charity take him up into her bosom. And when he had said these things, he added at the last, See that no one render evil for evil to anyone (1 Thess. 5:14–15). Therefore rebuke is not an evil, if it is [such]. But the good sheep, when it is rebuked by its overseer, what does it say? The just man shall correct me in mercy (Ps. 140:5).

Ex Sermone de eo quod ait Dominus, Luc. cap. XI, 10, 11, Petite et accipietis: Beda nondum vulgatus ad II Cor. XII.

From the Sermon on what the Lord said, Luke 11:10-11, Ask and you shall receive: Bede, not yet published, on 2 Cor. 12.

Invenimus malos petisse et accepisse, et bonos petisse et non accepisse. Quid enim pejus daemonibus? Et tamen porcos petierunt et acceperunt (Matth. VIII, 31, 32). Et invenitur Deus non fecisse desiderium Apostolorum, et implesse desiderium daemoniorum. Quid ergo dicimus, nisi quia novit Dominus qui sunt ejus (II Tim. II, 19), et eorum omnis qui petit accipit? Sed adhuc de Apostolo scrupulus restat; non enim ipse non erat inter eos qui sunt ejus, qui hanc sententiam dixit, Novit Dominus qui sunt ejus. Ergo omnes qui sunt ejus, petunt et accipiunt. Sed quaerimus quid? Ea quippe quae propter vitam istam temporalem petuntur, aliquando prosunt, aliquando obsunt: et quando ea scit Deus obesse, non ea dat desiderantibus et petentibus suis: quomodo nec medicus dat quidquid aeger petierit; et amando negat, quod non amando concederet. Exaudit ergo omnes suos ad aeternam salutem; non omnes exaudit ad temporalem cupiditatem: et ideo non exaudit ad hoc, ut exaudiat ad illud. Denique etiam ipsa verba considera. Quando non accepit propter quod ter Dominum rogavit, ait illi: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur (II Cor. XII, 9). Quid a me desideras ut auferatur a te stimulus carnis, quem accepisti, ne in tuis revelationibus extollaris? Utique propterea hoc poscis, quia tibi prodesse nescis. Crede medico: quod imposuit, acre est, sed utile; facit dolorem, sed parturit sanitatem. Virtus in infirmitate perficitur. Tolera ergo infirmitatem, si desideras sanitatem: tolera infirmitatem, si desideras perfectionem, quia virtus in infirmitate perficitur.

We find that the wicked have asked and received, and that the good have asked and not received. For what is worse than demons? And yet they asked for the swine and received them (Matt. 8:31–32). And God is found not to have fulfilled the desire of the Apostles, and to have fulfilled the desire of demons. What then do we say, except that the Lord knows who are His (2 Tim. 2:19), and that of these everyone who asks receives? But there still remains a difficulty concerning the Apostle; for he himself, who spoke this saying, The Lord knows who are His, was surely not outside the number of those who are His. Therefore all who are His ask and receive. But we ask: what? For those things which are asked for the sake of this temporal life sometimes profit, sometimes harm: and when God knows that they harm, He does not give them to His own who desire and ask for them: just as a physician does not give whatever a sick man may have asked for; and in loving he refuses what in not loving he would grant. He hears all His own, therefore, unto eternal salvation; He does not hear all unto temporal desire: and so He does not hear them for this, that He may hear them for that. Finally, consider the very words. When he did not receive that for which he had thrice besought the Lord, He said to him: My grace is sufficient for you; for strength is made perfect in weakness (2 Cor. 12:9). Why do you desire of Me that the goad of the flesh be taken away from you, which you received lest you be lifted up in your revelations? Surely you demand this for this reason, that you do not know that it profits you. Trust the physician: what he has applied is sharp, but useful; it causes pain, but brings forth health. Strength is made perfect in weakness. Bear weakness, therefore, if you desire health: bear weakness, if you desire perfection, because strength is made perfect in weakness.

Ex Sermone de verbis Apostoli, Non est nobis colluctatio, etc. Beda et Florus ad Ephes. VI.

From the Sermon on the words of the Apostle, Our wrestling is not, etc. Bede and Florus on Eph. 6.

Non est nobis colluctatio adversus carnem et sanguinem. Quia non tantum te homo persequitur, sed diabolus per illum; et antequam te laedat in corpore, se occidit in corde. Non est nobis colluctatio adversus carnem et sanguinem; hominibus adversus homines, qui caro et sanguis sunt: sed adversus principes et potestates, rectores tenebrarum harum (Ephes. VI, 12); quia quomodo eos qui lux sunt, Christus gubernat et regit; sic eos qui tenebrae sunt, ad omne malum diabolus praecipitat et instigat. Hoc ergo nos hortatur Apostolus,

Our wrestling is not against flesh and blood. Because it is not only a man who persecutes you, but the devil through him; and before he harms you in the body, he kills himself in the heart. Our wrestling is not against flesh and blood, [that is, not] for men against men, who are flesh and blood: but against the princes and powers, the rulers of these darknesses (Eph. 6:12); because just as Christ governs and rules those who are light, so the devil hurls and drives into every evil those who are darkness. To this, therefore, the Apostle exhorts us,

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ut non contra hominem malum, sed contra diabolum qui cum illo operatur, oremus; et quidquid possumus faciamus, ut diabolus expellatur et homo liberetur. Quomodo enim si ad aliquem in praelio constitutum de parte adversaria armatus equo sedens veniat, non equo, sed equiti irascitur; et quantum potest, hoc agere cupit, ut equitem percutiat, et equum possideat: sic circa homines malos agendum est; et non contra illos, sed contra eum qui illos instigat, totis viribus laborandum est; ut dum diabolus vincitur, infelix ille quem possidere coeperat liberetur.

that we should pray not against the evil man, but against the devil who works with him; and let us do whatever we can that the devil may be driven out and the man set free. For just as, if an armed man sitting on a horse comes from the opposing side against someone stationed in battle, that man is angry not with the horse but with the rider, and as far as he can he desires to bring it about that he strikes the rider and takes possession of the horse: so must we act with regard to evil men; and we must labour with all our strength not against them, but against him who incites them, so that while the devil is being conquered, the unhappy man whom he had begun to possess may be set free.

Ex eodem Sermone, Beda et Florus ad I Cor. XII.

From the same Sermon, Bede and Florus on 1 Corinthians 12.

Qui dicit se in Christo manere, debet sicut ille ambulavit et ipse ambulare (I Joan. II, 6). Quae est ista via, in qua Christus ambulavit? Quae est alia, nisi charitas, de qua dicit Apostolus, Adhuc supereminentiorem viam demonstro vobis (I Cor. XII, 31)? Si ergo Christum volumus imitari, per ipsam viam debemus currere, quam Christus et in cruce pendens dignatus est ambulare. In cruce enim fixus erat, et charitatis viam currens, pro suis persecutoribus supplicabat. Denique sic dixit: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34). Et nos ergo pro omnibus inimicis nostris hoc jugiter supplicemus, ut illis Dominus emendationem morum et indulgentiam tribuat peccatorum.

He who says that he abides in Christ ought himself also to walk just as He walked (1 John 2:6). What is this way in which Christ walked? What else is it but charity, of which the Apostle says, I show you a way more surpassing still (1 Cor. 12:31)? If therefore we wish to imitate Christ, we must run along that very way which Christ deigned to walk even while hanging on the cross. For He was fastened on the cross, and, running the way of charity, He made supplication for His persecutors. Indeed He spoke thus: Father, forgive them, for they know not what they do (Luke 23:34). Let us too, then, continually make this supplication for all our enemies, that the Lord may grant them amendment of their ways and pardon of their sins.

Ex Sermone, Qualis debeat episcopus esse, et ubi reprehendit Paulus Petrum: Beda nondum vulgatus ad I Tim. III.

From the Sermon, What kind of man a bishop ought to be, and where Paul rebukes Peter: Bede, not yet published, on 1 Timothy 3.

Oportet ergo episcopum irreprehensibilem esse (I Tim. III, 2). Quis hoc negat? Sed cum oporteat episcopum irreprehensibilem esse, numquid reprehensibilem decet esse christianum? Episcopus nomen graecum est: latine vero superintentor vel visitator dici potest. Nos episcopi sumus, sed vobiscum christiani sumus. Nos proprie vocamur a visitatione: communiter omnes ab unctione. Si unctio communis est, et lucta communis est. Quare autem nos visitamus, si nihil boni est quod in vobis videamus?

A bishop, then, must be beyond reproach (1 Tim. 3:2). Who denies this? But since a bishop must be beyond reproach, is it fitting for a Christian to be open to reproach? Bishop is a Greek word; in Latin it can be rendered overseer or visitor. We are bishops, but with you we are Christians. We are named in particular from visiting; all in common from anointing. If the anointing is common, the struggle too is common. But why do we visit, if there is nothing good that we may see in you?

Ex Sermone de Sabbato, Florus ad II Cor. III.

From the Sermon on the Sabbath, Florus on 2 Corinthians 3.

Cum autem conversus fuerit ad Deum, auferetur velamen. Velamen, non Moyses evacuatur: velamen, non lex. Attendite quomodo Dominus venerit, et evacuatur velamen: quando pependit in ligno, ⟨v⟩elum scissum est. O magnum mysterium! o ineffabile sacramentum! Transgressores legis crucifixerunt, et legis secreta patuerunt. Nonne crux illa clavis fuit Domini? Tenuit, et clausa dissolvit. Sed Judaei etiam discisso velo coopertam habent faciem. Nos autem, ait Apostolus, revelata facie gloriam Dei speculantes, in eamdem imaginem transformamur de gloria in gloriam, tanquam a Domini Spiritu (II Cor. III, 16, 18).

But when he has turned to God, the veil will be taken away. It is the veil, not Moses, that is done away; the veil, not the law. Observe how the Lord came, and the veil is done away: when He hung upon the wood, the veil was rent. O great mystery! O ineffable sacrament! Transgressors of the law crucified [Him], and the secrets of the law lay open. Was not that cross the Lord's key? It held fast, and unlocked what was shut. But the Jews, even though the veil has been rent asunder, have their face covered. But we, says the Apostle, beholding the glory of God with unveiled face, are transformed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor. 3:16, 18).

Ex Sermone de Calendis Januariis contra Paganos, Joannes diaconus in Leviticum.

From the Sermon on the Kalends of January against the Pagans, John the Deacon on Leviticus.

Apostolus Petrus dicit ad Ecclesiam, quae est corpus Christi: Plebs sancta, regale sacerdotium (I Petr. II, 9). Tunc enim unus sacerdos ungebatur, modo Christiani omnes unguntur. Ungebatur et rex, ungebatur

The Apostle Peter says to the Church, which is the body of Christ: A holy people, a royal priesthood (1 Pet. 2:9). For then one priest was anointed; now all Christians are anointed. The king too was anointed, there was anointed

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Footnotes

(a) ‹anchor: habent faciem› · call in col 1734

Vide serm. 300, n. 3.

See Sermon 300, no. 3.

(printed under page 129)