PL 39 · cols. 1493–1500

Augustine, Sermones 341-346 (Classis IV, de Diversis)

Sermon CCCXLI

S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI SERMONES AD POPULUM. CLASSIS IV. DE DIVERSIS.

SERMONS OF ST AURELIUS AUGUSTINE, BISHOP OF HIPPO, TO THE PEOPLE. CLASS IV. ON VARIOUS SUBJECTS.

SERMO CCCXLI. De eo quod Christus tribus modis in Scripturis intelligitur; contra Arianos habitus.

SERMON CCCXLI. On the fact that Christ is understood in three ways in the Scriptures; delivered against the Arians.

CAPUT PRIMUM. — 1. Christus in Scripturis dictus tribus modis. Dominus noster Jesus Christus, fratres, quantum animadvertere potuimus paginas sanctas, tribus modis intelligitur et nominatur, quando praedicatur, sive per Legem et Prophetas, sive per Epistolas apostolicas, sive per fidem rerum gestarum, quas in Evangelio cognoscimus. Primus modus est, secundum Deum et divinitatem illam Patri coaequalem atque coaeternam ante assumptionem carnis. Alter modus est, cum assumpta carne jam idem Deus qui homo, et idem homo qui Deus, secundum quamdam suae excellentiae proprietatem, qua non caeteris coaequatur hominibus, sed est mediator et caput Ecclesiae, esse legitur et intelligitur. Tertius modus est quodam modo totus Christus, in plenitudine Ecclesiae, id est, caput et corpus, secundum plenitudinem perfecti cujusdam viri, in quo viro singuli membra sumus. Quod credentibus praedicatur, et prudentibus agnoscibile offertur. Non omnia testimonia Scripturarum tam multa angusto tempore sive recolere sive explicare possumus, quibus omnia tria ista genera probemus: sed tamen non omnia possumus improbata relinquere, ut quibusdam commemoratis testimoniis, caetera quae commemorare non sinimur propter angustias temporis, per vos ipsos jam observare in Scripturis et invenire possitis.

CHAPTER ONE. — 1. Christ spoken of in the Scriptures in three ways. Our Lord Jesus Christ, brothers, so far as we have been able to observe in the holy pages, is understood and named in three ways when He is preached, whether through the Law and the Prophets, or through the apostolic Epistles, or through the faith of the deeds done, which we come to know in the Gospel. The first way is according to God and that divinity co-equal and co-eternal with the Father before the assumption of flesh. The second way is when, flesh now assumed, the same God who is man and the same man who is God is read and understood, according to a certain property of His own excellence by which He is not made equal to other men, to be mediator and head of the Church. The third way is, in a certain manner, the whole Christ in the fullness of the Church, that is, head and body, according to the fullness of a certain perfect man, in which man we are each members. This is preached to believers, and offered to the prudent as something they can recognize. We cannot, in so short a time, either recall or explain all the testimonies of the Scriptures, so many as they are, by which we might prove all these three kinds; but yet we cannot leave them all unproved, so that, when certain testimonies have been mentioned, you may yourselves now observe and find in the Scriptures the rest, which the shortness of the time does not allow us to mention.

CAPUT II. — 2. Primus modus quo Christus praedicatur ut Deus. Verbi similitudo. Ad primum ergo modum insinuandi Domini nostri Jesu Christi Salvatoris, unici Filii Dei, per quem facta sunt omnia, pertinet illud quod nobilissimum et praeclarissimum est in Evangelio secundum Joannem: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum: omnia per ipsum facta sunt, et sine ipso factum est nihil. Quod factum est, in illo vita erat; et vita erat lux hominum, et lux in tenebris lucet, et tenebrae eam non comprehenderunt

CHAPTER II. — 2. The first way, in which Christ is preached as God. A likeness of the word. To the first way, then, of making known our Lord Jesus Christ the Saviour, the only Son of God, through Whom all things were made, belongs that which is most noble and most glorious in the Gospel according to John: In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God: all things were made through Him, and without Him nothing was made. What was made, in Him was life; and the life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it

Editors' notes and page, col. 1493

Footnotes

(*) ‹anchor: not visible› · call in col 1493 Emendatus est ad duos cl. ad cs. r. v. et ad Am. Er. Par. Lov.

Corrected against two cl. [manuscripts], against cs. r. v., and against Am. Er. Par. Lov. [the Amerbach, Erasmus, Paris and Louvain editions].

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(a) ‹anchor: not visible› · call in col 1493

Alias, de Tempore 40.

Formerly [numbered] De Tempore 40.

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(b) ‹anchor: not visible› · call in col 1493

Citant saepe Beda et Florus in Pauli Epistolas.

Bede and Florus often cite it on the Epistles of Paul.

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(Joan. I, 1-5). Miranda et stupenda verba haec, et priusquam intelligantur, amplectenda sunt. Si cibus apponeretur ori vestro, partem cibi alius illam acciperet, alius istam: ad omnes tamen perveniret unus cibus; sed non ad omnes totus cibus. Sic quasi quidam cibus et potus verborum nunc apponitur auribus vestris; et tamen totum ad omnes pervenit. An forte cum loquor, alius sibi tollit unam syllabam, alius alteram? aut alius unum verbum, alius alterum verbum? Si ita est, tot verba dicturus sum, quot homines video, ut ad omnes perveniant vel verba singula. Et facile quidem plura dico, quam hic sunt homines: sed omnia ad omnes perveniunt. Verbum ergo hominis non dividitur per syllabas, ut omnes audiant; et Verbum Dei per frusta conciditur, ut ubique sit? Numquid haec, fratres, sonantia atque transeuntia verba illi incommutabiliter permanenti Verbo ulla ex parte comparanda arbitramur? aut ego quia haec dixi, comparavi? Sed quoquo modo insinuare vobis volui, ut Deus quod exhibet in corporalibus rebus, valeat vobis ad credenda ea, quae nondum videtis de spiritualibus verbis. Sed jam ad meliora transeamus. Nam verba sonant, et abeunt. De spiritualibus cogitationibus justitiam cogitate. Cogitans justitiam constitutus in istis partibus occidentalibus, cogitans justitiam constitutus in oriente, unde fit ut ille totam justitiam cogitet, et ille totam? et ille totam videat, et ille totam? Nam qui videt justitiam, secundum quam gerat aliquid, ipse juste gerit. Videt intus, agit foris. Unde videt intus, si nihil sibi praesto est? Quia ipse in parte positus est, ad eamdem partem non perveniet alterius cogitatio? Cum autem idem videas mente tu hic positus, quod videt ille tam longe positus, et totum tibi luceat, totum illi videatur; quia ea quae divina et incorporea sunt, ubique sunt tota; crede Verbum totum in Patre, totum in utero. Crede enim hoc de Verbo Dei, qui est Deus apud Deum.

(John 1:1–5). Wonderful and astonishing are these words, and they are to be embraced even before they are understood. If food were set before your mouth, one would take this part of the food, another that: yet the one food would reach all, but not the whole food each. So now a kind of food and drink of words is set before your ears; and yet the whole reaches all. Or perhaps, when I speak, does one take one syllable for himself, another another? or one one word, another another word? If that is so, I shall have to speak as many words as I see men, so that the words may reach all, even one apiece. And indeed I easily say more words than there are men here: but all of them reach all. So the word of a man is not divided up by syllables so that all may hear; and is the Word of God chopped into pieces so that He may be everywhere? Do we think, brothers, that these sounding and passing words are in any respect to be compared to that Word which abides unchangeably? Or did I compare them because I said these things? But in some way or other I wished to suggest to you that what God displays in bodily things may avail you for believing what you do not yet see concerning spiritual words. But now let us pass on to better things. For words sound, and go away. Among spiritual thoughts, think of justice. One man placed in these western parts thinking of justice, another placed in the east thinking of justice: how does it come about that this one thinks of the whole of justice, and that one the whole? and this one sees the whole, and that one the whole? For he who sees justice, according to which he may do something, himself acts justly. He sees within, he acts without. How does he see within, if nothing is present to him? Because he himself is placed in one part, will the other's thought not reach that same part? But since you, placed here, see with the mind the same thing that he sees who is placed so far away, and the whole shines for you, and the whole is seen by him, because those things which are divine and incorporeal are everywhere whole: believe the Word whole in the Father, whole in the womb. Believe this, indeed, of the Word of God, Who is God with God.

CAPUT III. — 3. Alius modus quo Christus commendatur ut Deus et homo. Sed audi jam aliam insinuationem, alium modum insinuandi Christum, quem Scriptura praedicat. Ea enim quae dixi, dicta sunt

CHAPTER III. — 3. The second way, in which Christ is commended as God and man. But hear now another making-known, another way of making known Christ, Whom Scripture preaches. For the things I have said are said

Editors' notes and page, col. 1494

Footnotes

(a) ‹anchor: De spiritualibus cogitationibus› · call in col 1494

Isthæc verba : De spiritualibus cogitationibus, videntur superesse.

These words, "De spiritualibus cogitationibus" [on spiritual thoughts], appear to be superfluous.

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ante assumptam carnem. Nunc autem andi illud quod modo praedicat Scriptura : Verbum, inquit, caro factum est, et habitavit in nobis (Joan. I, 14). Nam qui dixerat, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum : omnia per ipsum facta sunt, et sine ipso factum est nihil; frustra nobis divinitatem Verbi praedicaret, si Verbi humanitatem taceret. Ut enim illud videam, hic mecum agitur; ut purget ad illud contemplandum, infirmitati meae ipse subvenit. Suscipiendo de natura humana ipsam naturam humanam, factus est homo. Venit cum jumento carnis ad eum qui jacebat in via vulneratus (Luc. X, 30-37), ut parvam fidem nostram incarnationis suae sacramento informaret atque nutriret, faceretque serenum intellectum ad videndum quod nunquam amisit per id quod suscepit. Esse enim coepit homo, esse non destitit Deus. Ergo haec est praedicatio Domini nostri Jesu Christi secundum quod mediator est, secundum quod caput est Ecclesiae; quod Deus homo est, et homo Deus est, cum dicat Joannes : Et Verbum caro factum est, et habitavit in nobis.

before He assumed flesh. But now hear that which Scripture proclaims just now: The Word, it says, was made flesh, and dwelt among us (John 1:14). For he who had said, In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God: all things were made through Him, and without Him was nothing made; would have proclaimed to us the divinity of the Word in vain, if he had kept silent about the humanity of the Word. For that I may see that, this is done with me; that He may purify [me] for contemplating that, He Himself comes to the aid of my infirmity. By taking up from human nature that very human nature, He was made man. He came with the beast of burden of the flesh to him who lay wounded on the road (Luke 10:30–37), so that He might form and nourish our small faith by the sacrament of His incarnation, and might make the understanding clear for seeing that which He never lost through that which He took up. For He began to be man, He did not cease to be God. This, therefore, is the proclamation of our Lord Jesus Christ according as He is mediator, according as He is head of the Church: that God is man, and man is God, since John says: And the Word was made flesh, and dwelt among us.

4. Christus utroque modo commendatus ab Apostolo. Audite jam utrumque in illo notissimo capitulo apostoli Pauli : Qui cum in forma Dei esset, inquit, non rapinam arbitratus est esse aequalis Deo. Hoc est, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Quomodo Apostolus dixit, Non rapinam arbitratus est esse aequalis Deo, si non est aequalis Deo? Si autem Pater Deus, ille non Deus, quomodo aequalis? Ubi ergo ille ait, Deus erat Verbum; ibi iste, Non rapinam arbitratus est esse aequalis Deo. Et ubi ille, Verbum caro factum est, et habitavit in nobis; ibi iste, Sed semetipsum exinanivit, formam servi accipiens (Philipp. II, 6, 7). Attendite : per hoc ergo quod homo factus est, per hoc quod Verbum caro factum est, et habitavit in nobis; per hoc semetipsum exinanivit, formam servi accipiens. Quid enim exinanivit? Non ut amitteret divinitatem, sed ut indueret humanitatem, apparens hominibus quod non erat, antequam homo esset. Sic apparendo se exinanivit, id est, reservans dignitatem majestatis, et offerens carnem indumentum humanitatis. Per id ergo quod semetipsum exinanivit formam servi accipiens (non formam Dei accipiens. De forma Dei cum diceret, non dixit, accepit; sed, Cum in forma Dei esset constitutus, non rapinam arbitratus est esse aequalis Deo : ad formam autem servi ubi ventum est, Formam, inquit, servi accipiens) : per hoc ergo mediator et caput est Ecclesiae, per quem reconciliamur Deo, per sacramentum humilitatis et passionis et resurrectionis et ascensionis et judicii futuri, ut duo illa futura audiantur, cum semel locutus sit Deus. Ubi duo audiuntur? Ubi reddit unicuique secundum opera sua (Matth. XVI, 27).

4. Christ commended in both ways by the Apostle. Hear now both in that very well-known passage of the apostle Paul: Who, being in the form of God, he says, did not think it robbery to be equal to God. That is, In the beginning was the Word, and the Word was with God, and the Word was God. How did the Apostle say, He did not think it robbery to be equal to God, if He is not equal to God? But if the Father is God, and He is not God, how is He equal? Where, therefore, the one says, The Word was God, there the other says, He did not think it robbery to be equal to God. And where the one says, The Word was made flesh, and dwelt among us, there the other says, But He emptied Himself, taking the form of a servant (Phil. 2:6–7). Pay attention: by this, then, that He was made man, by this, that the Word was made flesh and dwelt among us, by this He emptied Himself, taking the form of a servant. For in what did He empty Himself? Not so as to lose His divinity, but so as to put on humanity, appearing to men as what He was not before He was man. Thus by appearing He emptied Himself, that is, keeping back the dignity of His majesty, and presenting the flesh, the garment of humanity. By that, therefore, by which He emptied Himself, taking the form of a servant (not taking the form of God; when he spoke of the form of God, he did not say, He took; but, When He was established in the form of God, He did not think it robbery to be equal to God; but when it came to the form of a servant, Taking, he says, the form of a servant): by this, then, He is mediator and head of the Church, through Whom we are reconciled to God, through the sacrament of humility and of the passion and of the resurrection and of the ascension and of the judgement to come, so that those two things to come may be heard, since God has spoken once. Where are the two heard? Where He renders to each according to his works (Matt. 16:27).

CAPUT IV. — 5. Caveri jubet ab Arianorum haeresi. Virginitas mentis integritas fidei. Serpens pollicitatione

Chapter IV. — 5. He bids them beware of the heresy of the Arians. The virginity of the mind is the integrity of faith. The serpent, by a promise

Editors' notes and page, col. 1495

Footnotes

(1) ‹anchor: not visible› · call in col 1495

Quidam libri, firmaret.

Some books [read] "firmaret".

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(2) ‹anchor: id est, reservans› · call in col 1495

Sic Mss. At editi, reserans.

So the manuscripts. But the printed editions [read] "reserans".

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(3) ‹anchor: sacramentum humilitatis› · call in col 1495

Nonnulli codices, humanitatis.

Some manuscripts [read] "humanitatis".

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scientiae seducens. Hoc ergo tenentes, nolite quaestiones mirari hominum, quae serpunt sicut cancer, quemadmodum dixit Apostolus (II Tim. II, 17): sed custodite aures vestras, et virginitatem mentis vestrae, tanquam desponsati ab amico sponsi uni viro virginem castam exhibere Christo. Virginitas enim vestra in mente. Virginitas corporis in paucis E⟨c⟩clesiae: virginitas mentis in omnibus fidelibus esse debet. Hanc virginitatem vult serpens corrumpere, de quo idem apostolus dicit: Desponsavi vos uni viro virginem castam exhibere Christo. Et timeo, ne sicut Evam astutia sua serpens decepit; sic quoque et vestri sensus corrumpantur, et excidant a castitate quae est in Christo Jesu (II Cor. XI, 2, 3). Vestri inquit, sensus, id est, vestrae mentes. Nam hoc magis proprium est. Sensus enim intelliguntur et hujus corporis, videndi, audiendi, odorandi, gustandi, tangendi. Mentes nostras timuit corrumpi Apostolus, ubi est fidei virginitas. Modo perge, anima, virginitatem tuam serva, fecundanda postea in amplexu sponsi tui. Sepite ergo, ut scriptum est, aures vestras spinis (Eccli. XXVIII, 28). Turbavit fratres infirmos Ecclesiae quaestio Arianorum: sed in Domini misericordia superavit catholica fides. Non enim deseruit ille Ecclesiam suam; et si ad tempus turbavit eam, ob hoc turbavit, ut semper supplicaret ei, a quo in solida petra confirmaretur. Et adhuc mussitat serpens, et non tacet. Quaerit pollicitatione quadam scientiae dejicere de paradiso Ecclesiae, quem non permittat redire ad illum paradisum, unde primus homo dejectus est.

of knowledge, seducing. Holding to this, therefore, do not marvel at the questions of men, which creep like a cancer, as the Apostle said (2 Tim. 2:17); but guard your ears, and the virginity of your mind, as those betrothed by the friend of the Bridegroom to present a chaste virgin to one husband, to Christ. For your virginity is in the mind. Virginity of the body is in few in the Church; virginity of the mind ought to be in all the faithful. This virginity the serpent wants to corrupt, of whom the same apostle says: I have betrothed you to one husband, to present a chaste virgin to Christ. And I fear lest, as the serpent deceived Eve by his cunning, so also your senses may be corrupted, and fall away from the chastity which is in Christ Jesus (2 Cor. 11:2–3). Your senses, he says, that is, your minds. For this is the more proper sense. For senses are also understood as those of this body, of seeing, hearing, smelling, tasting, touching. It was our minds that the Apostle feared would be corrupted, where the virginity of faith is. Now go on, O soul, keep your virginity, to be made fruitful afterwards in the embrace of your Bridegroom. Hedge therefore, as it is written, your ears with thorns (Ecclus. 28:28). The question of the Arians troubled the weak brethren of the Church; but in the mercy of the Lord the catholic faith prevailed. For He did not forsake His Church; and if for a time He troubled it, He troubled it for this reason, that it might always make supplication to Him by Whom it would be established upon solid rock. And still the serpent mutters, and is not silent. He seeks by a certain promise of knowledge to cast out of the paradise of the Church one whom he would not allow to return to that paradise from which the first man was cast out.

CAPUT V. — 6. Id nunc agit in Ecclesia, quod olim in paradiso. Contra Arianos, quomodo Pater Filio major. Filium Patri esse aequalem in forma Dei, minorem in forma servi. Intendite, fratres. Quod gestum est in illo paradiso, hoc geritur in Ecclesia. Nemo nos seducat ab isto paradiso. Sufficiat quod illinc lapsi sumus, vel experti corrigamur. Ipse est serpens, qui semper suggerit iniquitatem et impietatem. Ipse aliquando promittit impunitatem, quemadmodum et ibi promisit, dicens: Numquid morte moriemini (Gen. III, 4)? Ipse talia suggerit, ut modo male vivant Christiani. Numquid omnes, inquit perditurus est Deus? numquid omnes damnaturus est Deus? Ille dicit, Damnabo: ignoscam eis qui se mutaverint; mutent facta sua, muto minas meas. Ipse est ergo qui murmurat, et mussitat, et dicit: Ecce ubi scriptum est, Pater major me est (Joan. XIV, 28); et tu dicis aequalem Patri? Accipio quod dicis: sed utrumque accipio, quia utrumque lego. Quare tu unum accipis, et unum non vis? Nam mecum utrumque legisti. Ecce Pater major me est; accipio, non a te, sed ab Evangelio: et tu esse Filium aequalem Deo Patri, accipe ab Apostolo. Conjunge utrumque, utrumque concordet: quia qui locutus est per Joannem in Evangelio, ipse locutus est per Paulum in Epistola. Non potest ipse secum discordare: sed tu concordiam Scripturarum non vis intelligere, cum amas ipse litigare. Sed ex Evangelio, inquit, probo: Pater major me est. Et ego ex Evangelio

Chapter V. — 6. He does now in the Church what he once did in paradise. Against the Arians, how the Father is greater than the Son. That the Son is equal to the Father in the form of God, less in the form of a servant. Attend, brethren. What was done in that paradise is being done in the Church. Let no one lead us astray from this paradise. Let it suffice that we fell from that one; let us at least be corrected by experience. He is the serpent who always suggests iniquity and impiety. He sometimes promises impunity, just as he promised there too, saying: Shall you die the death? (Gen. 3:4). He suggests such things, so that Christians may now live badly. Is God, he says, going to destroy all? Is God going to condemn all? He says, I will condemn: I will pardon those who have changed themselves; let them change their deeds, I change My threats. It is he, therefore, who murmurs, and mutters, and says: See, where it is written, The Father is greater than I (John 14:28); and do you call [Him] equal to the Father? I accept what you say; but I accept both, because I read both. Why do you accept one, and refuse the other? For you have read both together with me. See, The Father is greater than I; I accept it, not from you, but from the Gospel: and do you accept from the Apostle that the Son is equal to God the Father. Join both together, let both agree: for He Who spoke through John in the Gospel, He Himself spoke through Paul in the Epistle. He cannot disagree with Himself; but you do not want to understand the concord of the Scriptures, since you yourself love to quarrel. But from the Gospel, he says, I prove it: The Father is greater than I. And I from the Gospel

Editors' notes and page, col. 1496

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Florus et Cisterciensis liber : Modo ergo mima.

Florus and the Cistercian book [read]: "Modo ergo mima" [so the print as read at this resolution; possibly "minas"].

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probo: Ego et Pater unum sumus (Joan. X, 30). Quomodo utrumque verum est? Quomodo nos docet Apostolus, Ego et Pater unum sumus? Qui cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo. Audi, Pater major me est: sed semetipsum exinanivit, formam servi accipiens. Ecce ego ostendo quare major est: tu ostende in quo aequalis non est. Utrumque enim legimus. Minor est Patre, in quantum filius hominis est: aequalis Patri, in quantum Filius Dei; quia Deus erat Verbum. Mediator, Deus et homo: Deus aequalis Patri, homo minor Patre. Est ergo et aequalis et minor: aequalis in forma Dei, minor in forma servi. Tu ergo dic, unde aequalis et minor? Numquid alia parte aequalis, et alia parte minor? Ecce excepta susceptione carnis, ostende mihi aequalem et minorem. Unde demonstraturus es, volo videre.

prove: I and the Father are one (John 10:30). How are both true? How does the Apostle teach us, I and the Father are one? Who, though He was in the form of God, did not consider it robbery to be equal to God. Hear: The Father is greater than I: but He emptied Himself, taking the form of a servant. See, I show why He is greater: you show in what He is not equal. For we read both. He is less than the Father inasmuch as He is son of man: equal to the Father inasmuch as He is Son of God; for the Word was God. Mediator, God and man: God equal to the Father, man less than the Father. He is therefore both equal and less: equal in the form of God, less in the form of a servant. So you, tell me: whence is He equal and less? Is He equal in one part, and less in another part? See, leaving aside the taking up of flesh, show me Him equal and less. I wish to see from what you are going to demonstrate it.

CAPUT VI. — 7. Filius Dei ante incarnationem nullo modo minor Patre. Attendite impietatem stolidam carnem sapere, quomodo scriptum est: Sapere secundum carnem, mors est (Rom. VIII, 6). Hic siste. Sequestro adhuc, et nondum loquor de incarnatione Domini nostri Jesu Christi unici Filii Dei: sed tanquam nondum factum sit quod jam factum est, attendo tecum, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum. Attendo tecum, Qui cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo. Ibi mihi ostende et majorem et minorem. Quid dicturus es? Divisurus es Deum per qualitates, id est, per quasdam affectiones corporales vel animales, in quibus aliud atque aliud esse sentimus? Naturaliter dicere quidem possum: sed utrum sic et vos intelligatis, Deus viderit. Ergo, ut dicere coeperam, ante susceptionem carnis, antequam Verbum caro fieret et habitaret in nobis, ostende minorem, ostende aequalem. Numquid aliud et aliud Deus, ut ex alia parte sit minor illo Filius, et ex alia parte illi aequalis? Veluti si dicamus, Corpora sunt quaedam; potes mihi dicere, Aequale est in longitudine, sed minus est in robore. Plerumque enim duo corpora talia occurrunt, ut statura longitudinis aequalia sint, robore autem unum sit minus, alterum majus. Ergo talia quasi corpora cogitaturi sumus Deum et Filium ejus? cogitaturi sumus eum qui totus in Maria fuit, totus apud Patrem, totus in carne, totus super Angelos? Avertat Deus istas cogitationes a cordibus Christianorum. Item forte ita cogitabis, ut dicas: Et robore et longitudine aequales, sed colore dispares sunt. Ubi color, nisi in corporalibus? Ibi autem lux sapientiae. Ostende mihi colorem justitiae. Si ista colorem non habent, tu illa de Deo non diceres, si pudoris colorem haberes.

Chapter VI. — 7. The Son of God before the incarnation in no way less than the Father. Mark the stupid impiety that savours of the flesh, as it is written: To be minded according to the flesh is death (Rom. 8:6). Stop here. I set it aside for now, and do not yet speak of the incarnation of our Lord Jesus Christ, the only Son of God; but as though what has already been done were not yet done, I consider with you: In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God. I consider with you: Who, though He was in the form of God, did not consider it robbery to be equal to God. There show me both greater and less. What are you going to say? Are you going to divide God by qualities, that is, by certain bodily or animal affections, in which we perceive one thing and another? Naturally I can say it: but whether you too understand it so, God will see. So, as I had begun to say, before the taking up of flesh, before the Word became flesh and dwelt among us, show [Him] less, show [Him] equal. Is God one thing and another, so that in one part the Son is less than Him, and in another part equal to Him? As if we were to say, There are certain bodies; you can say to me, It is equal in length, but it is less in strength. For often two such bodies are met with that they are equal in stature of length, yet in strength one is less, the other greater. Are we then going to think of God and His Son as if they were such bodies? Are we going to think so of Him Who was wholly in Mary, wholly with the Father, wholly in the flesh, wholly above the Angels? May God turn such thoughts away from the hearts of Christians. Again, perhaps you will think thus, so as to say: They are equal both in strength and in length, but unlike in colour. Where is colour, except in bodily things? But there is the light of wisdom. Show me the colour of justice. If these things have no colour, you would not say those things of God, if you had the colour of shame.

8. Filium non posse dici alia ratione aequalem, alia minorem. In Deo non aliud potestas, aliud prudentia et caeterae virtutes. Quid ergo dicturus es? Potestate aequales sunt, sed minor Filius prudentia? Injustus est Deus, si minori prudentiae potestatem dedit aequalem. Si prudentia aequales sunt, sed minor est Filius potestate, invidus est Deus, qui aequali prudentiae

8. The Son cannot be called equal in one respect, less in another. In God power is not one thing, and prudence and the other virtues another. What then are you going to say? They are equal in power, but the Son is less in prudence? God is unjust, if He gave equal power to lesser prudence. If they are equal in prudence, but the Son is less in power, God is envious, Who to equal prudence

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potestatem dedit minorem. In Deo autem omne quod dicitur, idipsum est. Neque enim in Deo aliud potestas et aliud prudentia, aliud fortitudo et aliud justitia aut aliud castitas. Quidquid horum de Deo dicis, neque aliud et aliud intelligitur, et nihil digne dicitur: quia haec animarum sunt, quas illa lux perfundit quodam modo, et pro suis qualitatibus afficit; quomodo cum oritur corporibus lux ista visibilis. Si auferatur, unus est corporibus omnibus color; qui potius dicendus est nullus color. Cum autem illata illustraverit corpora, quamvis ipsa unius modi sit, pro diversis tamen corporum qualitatibus diverso eos nitore aspergit. Ergo animarum sunt istae affectiones, quae bene sunt affectae ab illa luce quae non afficitur, et formatae ab illa quae non formatur.

gave a lesser power. But in God everything that is said is the very same thing. For in God power is not one thing and prudence another, fortitude one thing and justice another, or chastity another. Whichever of these you say of God, neither is one thing understood and then another, and nothing is said worthily: because these belong to souls, which that light in a certain manner floods and affects according to their qualities; just as when this visible light rises upon bodies. If it is taken away, there is one colour for all bodies; which ought rather to be called no colour. But when, shed upon them, it has lit up bodies, although it is itself of a single kind, yet according to the different qualities of the bodies it sprinkles them with different brightness. Therefore these are affections of souls, which are well affected by that light which is not affected, and formed by that which is not formed.

CAPUT VII.— 9. Justitia et similia de Deo dicuntur non proprie, sed quia nihil dici potest melius. Tamen ista de Deo dicimus, fratres, quia non invenimus melius quod dicamus. Dico justum Deum; quia in verbis humanis nihil melius invenio: nam est ille ultra justitiam. Dicitur in Scripturis, Justus Dominus, et justitias dilexit (Psal. X, 8). Sed ibi dicitur et poenitere Deum (Gen. VI, 7), ibi dicitur et nescire Deus (Id. XVIII, 21). Quis non exhorreat? Nescit Deus, poenitet Deum? Ideo tamen et ad ista verba salubriter Scriptura descendit, quae tu exhorres, ne illa quae magna putas, digne dicta arbitreris. Atque ita si quaeras, Quid ergo de Deo digne dicitur? aliquis fortasse tibi respondeat et dicat, quia justus est. Alius autem isto melius intelligens, etiam hoc verbum dicat superari ab illius excellentia, et indigne de illo etiam hoc dici, quamvis congruenter secundum humanam capacitatem dicatur: ut cum ille de Scripturis probare voluerit, quia scriptum est, Justus Dominus; recte illi respondeatur, in eisdem Scripturis positum esse, quia poenitet Deum: ut quomodo istud non accipit secundum consuetudinem loquentium, sicut solent homines poenitere; sic et illud quod dicitur justus, supereminentiae ipsius non competere intelligat: quamvis hoc Scriptura bene posuerit, ut per qualiacumque verba gradatim animus ad id quod dici non potest perducatur. Justum quidem Deum dicis: sed intellige aliquid ultra justitiam quam soles et de homine cogitare. Sed Scripturae justum dixerunt: propterea et poenitentem dixerunt et nescientem, quod jam non vis dicere. Quomodo ergo illa quae jam exhorres, intelligis propter infirmitatem tuam dicta; sic et ista quae magnipendis, pro aliqua firmitate validiore dicta sunt. Qui autem et ista transcenderit, et de Deo, quantum homini conceditur, digne cogitare coeperit, inveniet silentium ineffabili cordis voce laudandum.

Chapter VII. — 9. Justice and similar things are said of God not properly, but because nothing better can be said. Yet we say these things of God, brethren, because we do not find anything better to say. I say that God is just, because in human words I find nothing better: for He is beyond justice. It is said in the Scriptures, The Lord is just, and has loved justices (Ps. 10:8). But there it is also said that God repents (Gen. 6:7); there it is also said that God does not know (Gen. 18:21). Who would not shudder? God does not know, God repents? Yet for this reason Scripture beneficially descends even to these words, at which you shudder, so that you should not think those things which you consider great to be worthily said. And so, if you ask, What then is said worthily of God? someone perhaps might answer you and say: that He is just. But another, understanding better than he, might say that even this word is surpassed by His excellence, and that even this is said unworthily of Him, although it is said fittingly according to human capacity: so that when the former wishes to prove it from the Scriptures, because it is written, The Lord is just, he may rightly be answered that in the same Scriptures it is set down that God repents: so that, just as he does not take the latter according to the usage of those who speak, as men are accustomed to repent, so too he may understand that what is called just does not befit His supereminence: although Scripture has rightly put this, so that through words of whatever sort the mind may be led step by step to that which cannot be said. You do indeed call God just: but understand something beyond the justice which you are accustomed to think of also in a man. But the Scriptures called Him just: for that reason they also called Him repenting and not knowing, which you no longer wish to say. As therefore you understand those things at which you now shudder to have been said on account of your weakness, so too these things which you esteem highly have been said for the sake of some stronger firmness. But whoever has passed beyond even these, and has begun to think worthily of God, so far as is granted to man, will find a silence to be praised with the ineffable voice of the heart.

CAPUT VIII. — 10. Filium Dei non posse dici ex alia parte aequalem, ex alia inaequalem. Ergo, fratres, quia hoc est in Domino virtus quod justitia (quidquid de illo dixeris, hoc idem dicis, cum tamen nihil digne dicas), non potes dicere aequalem esse Patri Filium per justitiam et non esse aequalem per virtutem, aut

Chapter VIII. — 10. That the Son of God cannot be called equal in one respect and unequal in another. Therefore, brethren, since in the Lord power is the same as justice (whatever you say of Him, you say the same thing, although you say nothing worthily), you cannot say that the Son is equal to the Father in justice and not equal in power, or

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(1) ‹anchor: pro aliqua firmitate› · call in col 1498

Colbertinus Ms., infirmitate.

The Colbert manuscript [reads] "infirmitate".

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aequalem per virtutem et non aequalem per scientiam: quia si ex una re aliqua aequalis est, ex omni re aequalis est; quia omnia quae ibi dicis, idem sunt, et idem valent. Sufficit ergo, quia dicere non potes quomodo sit inaequalis Filius Patri, nisi dederis diversitates quasdam in substantia Dei. Quas cum dederis, foras te mittit veritas, nec accedis ad illud sanctuarium Dei, ubi sincerissime videtur. Cum autem non possis aequalem dicere ex alia parte et ex alia inaequalem, quia non sunt in Deo partes; non possis dicere ex alia eum esse aequalem, ex alia minorem, quia non sunt in Deo qualitates; secundum Deum non potes dicere aequalem, nisi omni modo aequalem: unde ergo potes dicere minorem, nisi quia formam servi accepit? Itaque, fratres, semper haec advertite. Si in Scripturis regulam quamdam acceperitis, omnia vobis lux ipsa monstrabit. Sicubi inveneritis, secundum quod dictum est, aequalem Filium Patri, secundum divinitatem accipite. Secundum formam vero servi assumptam, minorem accipite: secundum quod dictum est, Ego sum qui sum; et secundum quod dictum est, Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob (Exod. III, 14, 15, 16): sic tenebitis, et quod in ejus natura est, et quod in ejus misericordia. Arbitror satis esse dictum de illo etiam modo, quo Dominus noster Jesus Christus Salvator noster caput Ecclesiae mediator factus, per quem reconciliamur Deo, Deus et homo insinuatur in Scripturis.

equal in power and not equal in knowledge: for if He is equal in some one respect, He is equal in every respect; for all the things that you speak of there are the same, and have the same force. It suffices, then, that you cannot say how the Son is unequal to the Father unless you posit certain diversities in the substance of God. When you posit these, the truth sends you out of doors, and you do not approach that sanctuary of God where He is seen most purely. But since you cannot call Him equal in one part and unequal in another, because there are no parts in God; since you cannot say that He is equal in one respect and less in another, because there are no qualities in God; since with respect to God you cannot call Him equal unless equal in every way: whence, then, can you call Him less, except because He took the form of a servant? Therefore, brethren, always pay attention to these things. If you have received a certain rule in the Scriptures, the light itself will show you all things. Wherever you find, according to what is said, the Son equal to the Father, take it according to the divinity. But according to the form of a servant which He assumed, take Him as less: according to what is said, I am Who am; and according to what is said, I am the God of Abraham, and the God of Isaac, and the God of Jacob (Exod. 3:14–16): thus you will hold both what is in His nature and what is in His mercy. I think enough has been said about that mode also, by which our Lord Jesus Christ our Saviour, made head of the Church and mediator, through Whom we are reconciled to God, is set forth in the Scriptures as God and man.

CAPUT IX. — 11. Christus tertio modo intelligitur caput et corpus. Tertius modus est, quomodo totus Christus secundum Ecclesiam, id est, caput et corpus praedicetur. Etenim caput et corpus unus est Christus: non quia sine corpore non est integer, sed quia et nobiscum integer esse dignatus est, qui et sine nobis semper est integer, non solum in eo quod Verbum est unigenitus Filius aequalis Patri, sed et in ipso homine quem suscepit, et cum quo simul Deus et homo est. Verumtamen, fratres, quomodo corpus ejus nos sumus, et nobiscum unus Christus? Ubi invenimus hoc, quia unus Christus est caput et corpus, id est, corpus cum capite suo? Sponsa cum sponso suo quasi singulariter loquitur apud Isaiam: certe unus idemque loquitur; et videte quid ait: Velut sponso alligavit mihi mitram, et velut sponsam induit me ornamento (Isai. LXI, 10). Ut sponsus et sponsa: eumdem dicit sponsum secundum caput, sponsam secundum corpus. Duo videntur, et unus est. Alioquin quomodo membra Christi sumus? Apostolo apertissime dicente, Vos estis corpus Christi et membra (I Cor. XII, 27). Membra Christi et corpus sumus omnes simul; non qui hoc loco tantum sumus, sed et per universam terram; nec qui tantum hoc tempore, sed quid dicam? Ex Abel justo usque in

Chapter IX. — 11. In the third mode Christ is understood as head and body. The third mode is that in which the whole Christ is proclaimed with respect to the Church, that is, as head and body. For head and body are one Christ: not because He is not whole without the body, but because He deigned to be whole together with us also, He Who even without us is always whole, not only in that He is the Word, the only-begotten Son equal to the Father, but also in the very man whom He took up, and with whom He is at once God and man. Nevertheless, brethren, how are we His body, and one Christ with us? Where do we find this, that the one Christ is head and body, that is, the body with its head? The bride speaks together with her bridegroom as if in the singular in Isaiah: certainly one and the same speaks; and see what he says: As on a bridegroom He has bound a mitre on me, and as a bride He has clothed me with ornament (Isa. 61:10). As bridegroom and bride: he calls the same one bridegroom with respect to the head, bride with respect to the body. They seem two, and He is one. Otherwise how are we members of Christ? For the Apostle says most plainly, You are the body of Christ and members (1 Cor. 12:27). We are all together the members and body of Christ; not only we who are in this place, but also throughout the whole earth; nor only we who are at this time, but what shall I say? From righteous Abel right up to

Editors' notes and page, col. 1499

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(1) ‹anchor: not visible› · call in col 1499

Plures Mss., æqualis. Forte legendum, æqualis et inæqualis.

Several manuscripts [read] "æqualis". Perhaps read "æqualis et inæqualis" [equal and unequal].

(printed under page 12)

(2) ‹anchor: nobiscum unus Christus› · call in col 1499

Regius liber et Florus, quomodo corpus ejus nos, si non et nobiscum unus Christus?

The Royal book and Florus [read]: "how are we his body, if Christ is not also one with us?"

(printed under page 12)

(3) ‹anchor: sponsa : eumdem› · call in col 1499

Editi, cum dicit. At Regius Ms., cum. Florus, eumdem.

The printed editions [read] "cum dicit". But the Royal manuscript [reads] "cum"; Florus, "eumdem".

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finem saeculi quamdiu generant et generantur homines, quisquis justorum per hanc ⟨v⟩itam transitum facit, quidquid nunc, id est, non in hoc loco, sed in hac vita, quidquid post nascentium futurum est, totum hoc unum corpus Christi: singuli autem membra Christi. Si ergo omnes corpus, singuli membra; est utique caput cujus hoc sit corpus. Et ipse est, inquit, caput corporis Ecclesiae, primogenitus, ipse primatum tenens (Coloss. I, 18). Et quia de illo ait etiam, quod semper caput omnis principatus et potestatis sit (Id. II, 10), adjungitur ista Ecclesia, quae nunc peregrina est, illi coelesti Ecclesiae, ubi Angelos cives habemus; cui aequales nos futuros post resurrectionem corporum impudenter nobis arrogaremus, nisi Veritas promisisset, dicens: Erunt aequales Angelis Dei (Luc. XX, 36); et fit una Ecclesia, civitas Regis magni.

the end of the age, as long as men beget and are begotten, whoever of the righteous makes his passage through this life, whatever [is] now, that is, not in this place but in this life, whatever is to come after those now being born, this whole is the one body of Christ: but individuals are members of Christ. If therefore all are the body, and individuals the members, there is surely a head whose body this is. And He is, he says, the head of the body of the Church, the firstborn, Himself holding the primacy (Col. 1:18). And because he also says of Him that He is always the head of all principality and power (Col. 2:10), this Church, which is now a pilgrim, is joined to that heavenly Church, where we have the Angels as fellow citizens; to whom we would impudently presume that we shall be equal after the resurrection of bodies, had not the Truth promised it, saying: They shall be equal to the Angels of God (Luke 20:36); and there comes to be one Church, the city of the great King.

CAPUT X. — 12. Christus in Scripturis enuntiatus tribus modis. Christus et Ecclesia unus Christus. Sic ergo aliquando in Scripturis insinuatur Christus, ut intelligas Verbum aequale Patri. Sic aliquando, ut intelligas mediatorem; cum Verbum caro factum est, ut habitaret in nobis (Joan. I, 14): cum ille unigenitus per quem facta sunt omnia, non rapinam arbitratus est esse aequalis Deo, sed semetipsum exinanivit, formam servi accipiens, factus obediens usque ad mortem, mortem autem crucis (Philipp. II, 6-8). Sic autem aliquando, ut intelligas caput et corpus, exponente ipso Apostolo apertissime quod dictum est de viro et uxore in Genesi, Erunt, inquit, duo in carne una. Videte ipsum exponentem, ut non conjecturis nostris aliquid ausi dicere videamur. Erunt enim, inquit, duo in carne una: et addidit, Sacramentum hoc magnum est. Et ne adhuc putaret quisquam in viro esse et uxore secundum naturalem utriusque sexus copulationem corporalemque mixturam: Ego autem dico, inquit, in Christo et Ecclesia (Gen. II, 24; Ephes. V, 31, 32). Secundum hoc ergo quod in Christo et Ecclesia accipitur quod dictum est, Erunt duo in carne una: non jam duo, sed una caro est (Matth. XIX, 5, 6). Et quomodo sponsus et sponsa, sic caput et corpus: quia caput mulieris vir. Sive ergo dicam caput et corpus, sive dicam sponsus et sponsa; unum intelligite. Ideoque idem apostolus, cum esset adhuc Saulus, audivit: Saule, Saule, quid me persequeris (Act. IX, 4)? quoniam corpus capiti adjungitur. Et cum jam Christi praedicator pateretur ab aliis, quae persecutor ipse fecerat, Ut suppleam, inquit, quae desunt pressurarum Christi in carne mea (Coloss. I, 24): ad pressuras Christi ostendens pertinere quod patiebatur. Quod non potest intelligi secundum caput, quod jam in coelo nihil tale patitur; sed secundum corpus, id est, Ecclesiam: quod corpus cum suo capite, unus Christus est.

Chapter X. — 12. Christ set forth in the Scriptures in three ways. Christ and the Church one Christ. Thus, then, Christ is sometimes presented in the Scriptures so that you may understand the Word equal to the Father. Thus sometimes, so that you may understand the mediator; when the Word was made flesh, that He might dwell among us (John 1:14): when that only-begotten, through Whom all things were made, did not think it robbery to be equal to God, but emptied Himself, taking the form of a servant, made obedient unto death, and that the death of the cross (Phil. 2:6–8). And thus sometimes, so that you may understand head and body, the Apostle himself most plainly expounding what was said of husband and wife in Genesis: They shall be, he says, two in one flesh. See him expounding it, so that we may not seem to have dared to say anything from our own conjectures. For they shall be, he says, two in one flesh: and he added, This is a great sacrament. And lest anyone should still think that it lay in husband and wife according to the natural coupling of both sexes and bodily mingling: But I speak, he says, in Christ and the Church (Gen. 2:24; Eph. 5:31–32). According to this, then, what was said is taken as in Christ and the Church: They shall be two in one flesh: now no longer two, but one flesh (Matt. 19:5–6). And as bridegroom and bride, so head and body: because the head of the woman is the man. Whether then I say head and body, or say bridegroom and bride, understand one thing. And therefore the same apostle, while he was still Saul, heard: Saul, Saul, why do you persecute Me (Acts 9:4)? since the body is joined to the head. And when, now a preacher of Christ, he was suffering from others what he himself as persecutor had done, That I may fill up, he says, what is lacking of the afflictions of Christ in my flesh (Col. 1:24): showing that what he was suffering belonged to the afflictions of Christ. This cannot be understood according to the head, which, being now in heaven, suffers nothing of the kind; but according to the body, that is, the Church: which body together with its head is one Christ.

CAPUT XI. — 13. Sponsa Christi agat ut sit sine macula et ruga. Exhibete ergo vos dignum corpus tali capite, dignam sponsam tali sponso. Non potest habere caput illud, nisi condignum corpus; nec ille vir tantus, nisi condignam ducit uxorem. Ut exhiberet sibi, inquit, gloriosam Ecclesiam, non habentem maculam

Chapter XI. — 13. Let the bride of Christ act so that she may be without spot and wrinkle. Show yourselves, therefore, a body worthy of such a head, a bride worthy of such a bridegroom. That head cannot have any but a fully worthy body; nor does so great a husband take any but a fully worthy wife. That He might present to Himself, he says, a glorious Church, not having spot

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